Sramana 1995 10

Author(s): Ashok Kumar Singh
Publisher: Parshvanath Vidhyashram Varanasi
Catalog link: https://jainqq.org/explore/525024/1

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VUUUUIT AMUUOTE PARAN Chal K AUTHORE CEEG varSa 46] akTUbara-disambara 1665 [aMka 10-12 pUjya sohanalAlasmAraka pArzvanAthazodhapITha,vArANasI-4

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zramaNa pArzvanAtha vidyApITha kI traimAsika zodha-patrikA aMka 10-12] [akTUbara-disambara, 1995 pradhAna sampAdaka prophesara sAgaramala jaina sampAdaka maNDala DaoN0 azoka kumAra siMha DaoN0 zivaprasAda DaoN0 zrIprakAza pANDeya prakAzanArtha lekha-sAmagrI, samAcAra, vijJApana evaM sadasyatA Adi ke lie samparka kareM pradhAna sampAdaka zramaNa pArzvanAtha vidyApITha AI0 TI0 AI0 mArga, karauMdI po0 A0 - bI0 eca0 yU0 vArANasI.221005 ( u0 pra0 ) dUrabhASa : 311462 phaiksa : 0542 - 311462 vArSika sadasyatA zulka saMsthAoM ke lie : ru0 60.00 vyaktiyoM ke lie : ru0 50.00 eka prati : ru0 15.00 __ AjIvana sadasyatA zulka saMsthAoM ke lie : ru0 1000.00 vyaktiyoM ke lie : ru0 500.00 yaha Avazyaka nahIM ki lekhaka ke vicAroM se sampAdaka sahamata hoN|

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1. gAMdhIjI ke mitra aura mArgadarzaka : zrImadrAjacandra DaoN0 surendra varmA 2. bhagavAna mahAvIra kI nirvANa tithi : eka punarvicAra DaoN0 aruNa pratApa siMha 3. taraMgalolA aura usake racayitA se sambandhita bhrAntiyoM kA nivAraNa 4. 'sadezarAsaka' meM paryAvaraNa ke tattva 5. hArIjagaccha zramaNa hindI khaNDa prastuta aGka meM 6. samakAlIna jaina samAja meM nArI 7. kAlacakra pustaka samIkSA jaina jagat paM0 vizvanAtha pAThaka DaoN0 zrIraMjana sUrideva DaoN0 zivaprasAda DaoN0 pratibhA jaina 8. aitihAsika adhyayana ke jaina srota aura unakI prAmANikatA : eka adhyayana DaoN0 dhUpanAtha yAdava asIma kumAra mizra 9. prAcIna jaina kathA sAhitya kA udbhava vikAsa aura vasudevahiMDI DaoN0 ( zrImatI ) kamala jaina pRSTha 1 - 4 5 15. 28 24 27 44 - 14 52 - 64 72 - 34 41 ---- 42 43 23 T 1 33 / 51 63 71 78

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zramaNa gAMdhIjI ke mitra aura mArgadarzaka : zrImadrAjacandra DaoN. surendra varmA jaina jIvana-caryA ke sAdhaka, rAjacandra rAvajIbhAI mehatA kA janma san 1867 meM kAThiyAvAr3a ke eka choTe se gA~va vavariyA meM huA thaa| unheM apane jIvana ke Arambhika dinoM meM hI dharma ke prati lagAva ho gayA thaa| unake dAdA kRSNa-bhakta the aura pitA bhI vaiSNava mata. ko mAnane vAle the kintu unakI mAtA jaina parivAra kI thiiN| rAjacandra svayaM bhI bacapana meM vaiSNava dharma kI ora hI AkarSita hue the aura apane dAdA kI dhArmika mAnyatAoM ne unheM kAphI prabhAvita kiyA thA, lekina bAda meM unakA jhukAva dhIre-dhIre jaina dharma kI ora bar3hatA gyaa| yadyapi rAjacandra ne aupacArika zikSA kisI skUla Adi meM nahIM pAI thI lekina unhoMne kaI dhArmika granthoM kA adhyayana kiyA thaa| saMskRta aura mAgadhI sAhitya ko samajhane meM unheM kabhI koI kaThinAI nahIM aaii| jaina dharma kI koI bhI pustaka jo unake hAtha laga jAtI, ve usakA sUkSma adhyayana karate the| unhoMne vedAnta ke grantha bhI par3he the aura bhAgavata aura gItA jaisI dharma-pustakoM kA adhyayana bhI kiyA thaa| isake atirikta kurAna aura jendAvestA ke anuvAdoM ke mAdhyama se ve muslima aura pArasI dharmoM se bhI paricita the| ___rAjacandra kI smRti bahuta tIkSNa aura avadhAna bahuta vistRta thaa| ve zatAvadhAnI kahalAte the kyoMki ve eka hI samaya para sau bAtoM para dhyAna de sakate the aura unheM yAda rakha sakate the| rAjacandra vivAhita the aura bambaI ke eka prasiddha jauharI the, kintu apane parivAra aura vyApArika jIvana se unheM koI Asakti nahIM thii| unakA eka mAtra lakSya IzvarAnubhUti thaa| __ rAjacandra dhArmika kavitAe~ racate the aura kaI dharma-grantha bhI unhoMne likhe| inameM unakI racita pustaka mokSamAlA sarvAdhika prasiddha hai| rAjacandra kI dhArmika sAdhanA aura Atma-sAkSAtkAra ke lie unakA bhAvAveza usa bindu para pahu~ca gayA thA ki anta meM ve eka prakAra kI rahasyAtmaka dIvAnagI se grasta ho gae the aura Izvara ko hara jagaha dekhane lage the"hamArA deza hari hai, hamArI jAti hari hai, samaya hari hai, zarIra hari hai, rUpa hari hai, nAma hari hai, dizA hari hai; sabhI kucha hari aura mAtra hari hai|" rAjacandra kA dehAvasAna kevala 33 varSa kI Ayu meM hI ho gayA thaa| rAjacandra mahAtmA gAMdhI ke samakAlIna the| gAMdhI ke jIvana aura cintana ko AkAra dene meM rAjacandra kA bar3A yogadAna thaa| ve gAMdhI jI ke mitra aura mArgadarzaka the| gAMdhI jI apanI AtmakathA meM jina tIna Adhunika cintakoM kA, jinhoMne unake jIvana para adhikatama AdhyAtmika prabhAva DAlA, ullekha karate haiM, unameM sarvaprathama ve rAjacandra kA hI nAma lete haiN|

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2 : bramaNa/akTUbara disambara/1995 anya do TaoNlsaTaoNya aura raskina haiN| spaSTa hI eka vicAraka ke rUpa meM gAMdhIjI ne rAjacandra ko TaoNlsaTaoNya aura raskina jaise dArzanikoM kI zreNI meM rakhA hai| rAjacandra se gAMdhIjI kA paricaya 1891 meM huA thaa| iMgalaiNDa se lauTane para gAMdhIjI unake nikaTatama samparka meM Ae aura unake gambhIra zAstra-jJAna, nirmalacaritra aura Atma-darzana kI utkaNThA se bahuta prabhAvita hue| rAjacandra ne bahuta avasaroM para dhArmika aura naitika ulajhanoM meM gAMdhIjI kA patha-pradarzana kiyaa| gAMdhIjI unheM AlocanA se rAyacaMda bhAI' yA 'kavi' kahate the| gAMdhIjI ne apanI AtmakathA meM pUrA eka adhyAya rAjacandra ke bAre meM likhA hai jisameM svayaM para unake prabhAva ko binA kisI hicakicAhaTa ke svIkAra kiyA hai| ve unheM eka aisA asAdhAraNa vyakti mAnate the jo yadyapi na to pUrI taraha se nirAsakta ho sakA aura na hI mokSa prApta kara sakA kintu jisameM eka tIrthaGkara kI sI mahAnatA thI aura jo Ama AdamI ke stara se kAphI Upara thaa| jaina dharma eka nirIzvaravAdI dharma hai| isameM eka aise Izvara kI avadhAraNA. jisameM vaha sRSTi kA janmadAtA, pAlanakartA aura vinAzakartA ke rUpa meM svIkAra kiyA gayA hai, mAnya nahIM hai| Izvara ke sthAnApanna yahA~ tIrthaGkara haiM jinakI upAsanA kI jAtI hai| kintu rAjacandra aura gAMdhI, donoM meM hI Izvara ke lie eka jIvita AsthA sadaiva banI rhii| donoM ne hI Izvara ko jagat kA adhiSThAna maanaa| phira kyA jaina tIrthaGkara jagat ke adhiSThAna ke prati ajJAnI the? yA vastuta: aisA koI adhiSThAna hai hI nahIM? yA ise batAyA nahIM gayA? yA loga ise samajha nahIM pAe? ye kucha aise prazna the jo jaina dharmAvalambI rAjacandra ko vicalita karate the| kintu ve svayaM Izvara ke prati pUrNa AsthAvAna the - "vaha jo hai, aura jisase saSTi janmI hai aura jisameM sabhI vastuoM kA honA' nihita hai aura jisameM unakA antata: vilaya ho jAtA hai" aisA adhiSThAna rAjacandra ke anusAra "Izvara hai, svayaM hari hai aura usI kI upasthiti kI cAha hama saba apane hRdaya meM bAra-bAra karate haiN|" gAMdhIjI kA vizvAsa thA ki satya hI Izvara hai| rAjacandra bezaka ina zabdoM meM aisA nahIM kahate the| ve isa kathana kA artha yaha lagAte the ki dharma, nIti, rAjanIti aura ( mAnavI ) vyavahAra, sabhI kucha satya se prerita hotA hai| yadi aisA na ho to saMsAra kitanA vIbhatsa aura DarAvanA lagegA isakI sahaja hI kalpanA kI jA sakatI hai| ata: yaha kahanA ki satya saMsAra kA AdhAra hai, yaha na to atizayokti hai aura na hI yaha koI avizvasanIya bAta hai| kintu rAjacandra, kula milAkara, satyAdhArita jagat kI bajAya IzvarAvalambita jagat ko varIyatA pradAna karate haiN| bhale hI ye donoM dRSTikoNa samAnArthI hI kyoM na hoN| rAjacandra nissandeha eka jaina vicAraka the kintu anya dharmoM ke liye unameM nirAdara kA bhAva nahIM thaa| ve isake bhI pUrI taraha viruddha the ki koI, kisI bhI kAraNa, apanA dharma parivartana kre| apane dharma para aDiga rahate hue bhI sabhI dharmoM kI acchAI unhoMne grahaNa kii| kucha IsAI mizanariyoM ke prabhAva meM Akara gAMdhIjI eka samaya meM jaba hindU dharma ke prati zaMkAlu hone lage aura mizanariyoM ne unheM dharma-parivartana ke lie ukasAyA to rAjacandra se gAMdhI

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3 : zramaNa/akTUbara disambara/1995 kA patrAcAra bahuta phaladAyI rhaa| isase gAMdhI kA azAnta mana sthira ho sakA aura ve apane hindU dharma ke prati nizcinta ho ske| hindU dharma ko jAnane aura samajhane kI preraNA gAMdhI ko vastutaH rAjacandra se hI milii| 'dharma' se rAjacandra kisI sampradAya kA artha nahIM lagAte the| dharma unake lie AtmA kA eka guNa hai jo sabhI manuSyoM meM cetana-acetana rUpa se vidyamAna hai| ata: AvazyakatA isa bAta kI hai ki hama sarvaprathama svayaM apane ko jAneM aura AtmA kI yaha pahacAna dharma ke mAdhyama se hI sambhava hai| "duniyA ke vibhinna dharma", rAjacandra kahate haiM "kevala bhinna-bhinna dRSTikoNa haiN| ina sabakA AdhAra mUlata: 'Atmadharma' hai| saccA dharma AtmA ke vAstavika svabhAva ko prakAzita karatA hai|" rAjacandra ne jaba-jaba apane kisI ziSya ko vedAnta yA jaina dharma-granthoM ke adhyayana ke lie kahA to isakA Azaya use vedAntI yA jaina banA dene kA kabhI nahIM rahA; unakA uddezya to use kevala jJAna prApta karAnA thaa| "hameM jaina yA vedAnta kA antara bhulA denA caahie| AtmA isa taraha kI nahIM hai" - ve kahate the| rAjacandra eka vivAhita puruSa the aura unake apane bAla-bacce bhI the| lekina unhoMne apanI sArI zakti vaivAhika jIvana ke lie hI nahIM khapA dii| ve apanI patnI se niSkAmabhakti kI apekSA rakhate the na ki unheM usase kisI svArthamaya prema kI lAlasA thii| ve dharma ke mArga para use apanA sAthI banAnA cAhate the, kintu unheM isakA bhI pUrA ahasAsa thA ki apekSAoM ke anukUla unakA AcaraNa nahIM hai| isake lie unhoMne apanI patnI ko kabhI doSa nahIM diyaa| kamI svayaM unhoMne apane meM hI paaii| gAMdhIjI ne eka bAra vaivAhika prema kI prazaMsA meM rAjacandra ko patra likhaa| pratyuttara meM rAjacandra kA apanA kahanA thA ki vaha prema jo pati-patnI ke sambandha se pare aura vimukha hotA hai usa prema se adhika acchA hai jo eka patnI kA patnI ke rUpa meM apane pati ke lie hotA hai| Arambha meM gAMdhIjI rAjecandra ke isa mata se svayaM ko samAyojita nahIM kara sake, balki unheM yaha bAta kucha niSThura aura kaThora sI pratIta huI kintu dhIre-dhIre kavi ke mata se ve sahamata hone lge| gAMdhIjI ke lie eka patnIvrata Adarza thA aura patnI ke prati AjIvana niSThA satya ke prati prema kA eka hissA thaa| lekina kAlAntara meM unheM aisA lagane lagA ki eka patnIvrata kA artha yaha nahIM hai ki patnI ko apanI vAsanA kA sAdhana banAyA jaae| patnI ke prati vAstavika prema to usase kAmarahita prema hI hai| gAMdhIjI isa prakAra apanI patnI ke prati sammAna kI bhAvanA rakhate hue brahmacarya pAlana karane lage aura isa parivartana ke lie binA kisI hicaka ke ve rAjacandra kI zikSA ko zreya dete the jisane unheM isa dizA meM prerita kiyaa| prAyaH yaha vizvAsa kiyA jAtA hai ki vyAvahArika jIvana dhArmika jIvana se bilkula alaga hotA hai aura phira vyApAra vyavasAya meM to dharma ko praveza denA kevala mUrkhatA hai| kintu rAjacandra ne isa dhAraNA ko pUrI taraha jhuThalA diyA thaa| unhoMne apanI jIvana-paddhati se yaha siddha kara diyA ki eka dhArmika vyakti ke hara karma meM dharma kI abhivyakti honI caahie|

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4 : amaNa/akTUbara disambara/1995 dharma koI aisI vastu nahIM hai jo kevala mandiroM aura girijAgharoM taka hI sImita ho aura jisakA pAlana kinhIM vizeSa dinoM jaise, ekAdazI yA ravivAra para hI kiyA jaae| aisA socanA vastuta: dharma ke marma se vyakti kI anabhijJatA hai| rAjacandra kA hIre-javAharAta kA eka bar3A vyavasAya thA aura ve ise bar3I kuzalatA se calAte the| phira bhI mAnasika rUpa se ve cintA-mukta aura avicalita rahate the| unakA vizvAsa thA ki yadi vyakti ko samyak jJAna hai to use kabhI dhokhA nahIM ho sktaa| satya ke sAmane asatya Tika nahIM sktaa| ahiMsA ke nikaTa hiMsA svata: vilupta ho jAtI hai| bezaka, aisA kahanA ki rAjacandra ko dharma ke nAma para vyApAra meM kabhI dhokhA huA hI nahIM, sahI nahIM hai lekina gAMdhIjI kA mAnanA hai ki isase kevala eka sAmAnya niyama kI apUrNatA siddha hotI hai anyathA gAMdhIjI ke anusAra vyAvahArika jIvana kI kAryakuzalatA aura dharma ke prati niSThA kA jo sundara samanvaya hameM rAjacandra ke jIvana meM milatA hai, vaha durlabha hai| . ____ gAMdhIjI ne bhI rAjacandra kI hI taraha, balki zAyada unake prabhAva se hI, dharma aura vyavahAra kI khAI pATane kA bharakasa prayatna kiyaa| ve rAjanIti meM dharma kA praveza cAhate the| sAmAjika rAjanaitika aura Arthika kAryoM ko dharma se vilaga nahIM kiyA jA sktaa| dharma se alaga rAjanIti eka aisA jAla hai jisameM vyakti chaTapaTAtA hai| isa jAla ko kevala dharma kATa sakatA hai| rAjacandra kI jagat ke adhiSThAna ke rUpa meM Izvara kI avadhAraNA, unakA sabhI dharmoM ke prati samAna rUpa se sammAna bhAva, apanI patnI ke sandarbha meM bhI brahmacarya kA pAlana tathA 'vyAvahArika' aura 'dhArmika' ke madhya unakA samanvaya kA prayAsa - kucha aise AcAra-vicAra haiM jinheM gAMdhIjI ne bhI pUrI niSThA se apane jIvana meM utaaraa| * prophesara, pArzvanAtha vidyApITha karauMdI, vArANasI

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zramaNa bhagavAna mahAvIra kI nirvANa-tithi : eka punarvicAra DaoN. aruNa pratApa siMha bhagavAna mahAvIra kI nirvANa-tithi arthAt mRtyu-tithi para vicAra karanA apane Apako vivAdoM ke ghere meM phaMsA denA hai| hajAroM varSoM se saikar3oM paurvAtya evaM pAzcAtya vidvAnoM ne isa para apanI lekhanI calAyI hai| yaha itanA vivAdAspada prazna hai jisa para eka mata honA asambhava-sA hai| prAyaH sabhI vidvAnoM ne eka dUsare ke mata ko kATakara apane tarka ko sthApita karane kA prayAsa kiyA hai| abhI hAla meM maiM pArzvanAtha zodhapITha, vArANasI se prakAzita sAgara jaina vidyA-bhAratI, bhAga prathama ke antima lekha "bhagavAna mahAvIra kI nirvANa-tithi para punarvicAra" ko par3ha rahA thaa| yaha lekha jaina-vidyA ke Adhunika vidvAnoM meM mardhanya evaM mere guru DaoN0 sAgaramala jI dvArA likhita hai| vidvAna lekhaka ne vibhinna matoM kI samAlocanA karate hue mahAvIra kI nirvANa-tithi ko 467 I0 meM rakhane kA Agraha kiyA hai| itihAsa kA vidyArthI hone ke nAte merA isa viSaya para jijJAsu honA sahaja evaM svAbhAvika hai| unake mata kA pUrA sammAna karate hue isa sandarbha meM maiM apane kucha bhinna vicAra prastuta karanA cAhatA huuN| yaha lekha isI uddezya se prerita hai| mahAvIra kI nirvANa-tithi jJAta karane ke lie hameM kaI pakSoM para vicAra karanA hogaa| chaThI zatAbdI IsA pUrva kA bhArata apane do aitihAsika mahApuruSoM ke lie suvikhyAta hai, ye haiM - mahAvIra evaM buddh| inakI samakAlikatA asaMdigdha hai| mahAvIra kI nirvANa-tithi jJAta karane ke liye buddha kI bhI nirvANa-tithi jJAta karanI hogii| isa sandarbha meM videzI sAkSyoM tathA mahAvIra evaM buddha ke samakAlIna bhAratIya narezoM ke kAla ko bhI dhyAna meM rakhanA hogA tathA unake samasAmayika tAdAtmya ko sthApita karanA hogaa| ina sabhI sAkSyoM kA Alocana karane ke uparAnta hI hama eka nirNAyaka niSkarSa para pahu~ca sakate haiN| jaina evaM bauddha-paramparA ke sAhitya meM tithi ke sambandha meM sabase prAcInatama grantha bauddha paramparA kA dIghanikAya hai| yaha grantha mahAvIra evaM buddha kI samakAlikatA ko to spaSTa karatA hI hai, sAtha hI sAtha ina donoM mahApuruSoM ke sAnnidhya meM rahane vAle magadha samrATa ajAtazatru ( kuNika ) kA bhI paricaya pradAna karatA hai| dIpanikAya se jJAta hotA hai ki ajAtazatru ke rAjyakAla meM hI mahAvIra evaM buddha donoM nirvANa ko prApta hue| ajAtazatru ke rAjyAbhiSeka ke 8veM varSa meM buddha kA evaM 22veM varSa meM mahAvIra kA nirvANa huaa| bauddha sAhitya ke anusAra buddha 80 varSa kI Ayu meM tathA jaina srota ke anusAra mahAvIra 72 varSa kI Ayu meM mRtyu ko prApta hue| isa prAcInatama srota ke AdhAra para jo niSkarSa nikalatA hai,

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6 : pramaNa/akTUba-disambara/1995 vaha yaha hai ki ajAtazatru ke rAjyAbhiSeka ke samaya mahAvIra 50 varSa ke evaM buddha 72 varSa ke rahe hoMge tathA buddha kI mRtyu ke samaya mahAvIra kI Ayu 58 varSa rahI hogI tathA isake 14 varSa uparAnta svayaM mahAvIra kI mRtyu huii| dIghanikAya ke uparyukta aitihAsika sAkSya ke atirikta isI grantha meM hI eka viparIta sandarbha bhI prApta hotA hai| isase yaha jJAta hotA hai ki mahAvIra kI mRtyu buddha ke jIvana-kAla meM hI ho gaI thii| dIghanikAya ke anusAra eka bAra buddha jaba zAkyoM ke AmravanaprAsAda meM vihAra kara rahe the to mahAvIra kI mRtyu ke uparAnta nirgranthoM ke pArasparika matabheda evaM vAkkalaha kI sUcanA unake pAsa pahuMcI thii| dIghanikAya kA yaha sandarbha hameM asamaMjasa meM DAla detA hai| "hama dekhate haiM ki jahA~ eka ora tripiTaka sAhitya meM mahAvIra ko adher3avaya kA kahA gayA hai, vahIM dUsarI ora buddha ke jIvanakAla meM unake svargavAsa kI sUcanA bhI hai| itanA nizcita hai ki donoM bAteM eka sAtha satya siddha nahIM ho sktiiN| muni kalyANavijayajI Adi ne buddha ke jIvana kAla meM mahAvIra ke nirvANa-sambandhI avadhAraNA ko bhrAnta batAyA hai| unhoMne mahAvIra ke kAla-kavalita hone kI ghaTanA ko unakI vAstavika mRtyu na mAnakara, unakI mRtyu kA pravAda mAnA hai| jaina AgamoM meM bhI yaha spaSTa ullekha hai ki unake nirvANa ke lagabhaga 16 varSa pUrva unakI mRtyu kA pravAda phaila gayA thA jise sunakara aneka jainazramaNa bhI azrupAta karane lage the| cU~ki isa pravAda ke sAtha mahAvIra ke pUrva ziSya maMkhaligozAla aura mahAvIra evaM unake anya zramaNa ziSyoM ke bIca hue kaTu-vivAda kI ghaTanA jur3I huI thii| ataH dIghanikAya kA prastuta prasaMga ina donoM ghaTanAoM kA eka mizrita rUpa hai| ata: buddha ke jIvana-kAla meM mahAvIra kI mRtyu ke dIghanikAya ke ullekha ko unakI vAstavika mRtyu kA ullekha na mAnakara gozAlaka ke dvArA vivAda ke pazcAt pheMkI gaI tejolezyA se utpanna dAha-jvara-janya tIvra bImArI ke phalasvarUpa phaile unakI mRtyu ke pravAda kA ullekha mAnanA hogaa| uparyukta tarka ke Aloka meM hama isa aitihAsika niSkarSa para pahu~cate haiM ki ajAtazatru ke rAjyAbhiSeka ke 8veM varSa meM buddha kI evaM usake 14 varSa bAda svayaM mahAvIra kI mRtyu huii| ajAtazatru ke rAjyAbhiSeka-varSa ko nizcita karane ke lie hamAre pAsa koI aitihAsika sAkSya nahIM hai| prasiddha itihAsakAra rAdhAkumuda mukarjI ne bimbisAra ke rAjyakAla ko 544 IsA pUrva se 493 I0 pUrva taka tathA ajAtazatru ke rAjyakAla ko 493 I0 pUrva se 462 I0 pUrva meM rakhA hai parantu unakI yaha eka sambhAvanA mAtra hai, isakA koI Thosa AdhAra nhiiN| prathama antarrASTrIya dharma ke praNetA ke rUpa meM buddha kI nirvANa-tithi para vicAra kiyA jA sakatA hai - yadyapi isa para vidvAnoM meM gambhIra matabheda haiN| buddha ke sambandha meM bhAratIya sAkSyoM ke atirikta videzI sAkSya bhI prApta hote haiN| videzI sAkSyoM meM cIna ke DATeDa rikArDa (Dotted Record ) evaM siMhala (zrIlaMkA) ke dIpavaMsa evaM mahAvaMsa grantha sabase pramukha haiN| cIna ke DATeDa rikArDa ke sambandha meM yaha mAnA jAtA hai ki kaiNTana meM eka paTTikA

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7 : bramaNa/akTUbara disambara/1995 ( Record ) para buddha kI mRtyu ke varSa se lekara pratyeka varSa ke vyatIta hone para eka bindu ( Dot ) bar3hA diyA jAtA thA aura isa prakAra buddha kI mRtyu-tithi ko yAda kiyA jAtA thaa| yaha paramparA kaiNTana meM 489 IsvI taka avicchinna rUpa se calatI rhii| 489 I0 taka isa para 975 bindu aMkita ho cuke the| isa paddhati se buddha kA nirvANa-varSa 975 - 489 = arthAt 486 I0 pUrva ThaharatA hai| isa paddhati se gaNanA karanA apane Apa meM vaijJAnika pratIta hotA hai parantu isameM itanI adhika visaMgatiyA~ haiM jinheM svIkArA nahIM jA sktaa| prathama to yaha ki buddha kI mRtyu kA samAcAra cIna meM kisa mAdhyama se aura kitane varSoM bAda phuNcaa| buddha ke jIvana-kAla meM athavA unakI mRtyu ke 50-100 varSoM taka bhI unake vicAra cIna taka pahu~ca gaye the - isameM sandeha hai| buddha ke lagabhaga do zatAbdI bAda hone vAle maurya samrATa azoka ke samaya meM hI bauddha dharma ko antarrASTrIya svarUpa prApta huaa| azoka ne suniyojita rUpa se bhArata ke bAhara bauddha dharma ke sandeza ko phNcaayaa| isakA samarthana usake dvitIya evaM terahaveM zilAlekha se hotA hai| itane varSoM bAda buddha kI mRtyu ko binduoM dvArA pradarzita karane kI prakriyA kucha asvAbhAvika sI lagatI hai| isake atirikta buddha kI mRtyu se lekara 489 IsvI taka arthAt lagabhaga 1000 varSoM ke kAla meM cIna meM itane adhika rAjanItika parivartana hue ki bindu ko rakhane kI paramparA avicchinna rahI hogI - isameM sandeha hai| jabaki yaha satya hai ki prArambhika cIna samrAToM ne bauddha dharma ke prati vahI vidveSAtmaka rukha apanAyA thA jo hibrU jAti ke samrAToM ne IsAI dharma ke viruddha apanAyA thaa| ataH yaha mata sandehAspada hai aura isake AdhAra para koI nirNaya nahIM liyA jA sktaa| baddha ke nirvANa se sambandhita dUsarA mahatvapUrNa videzI sAkSya siMhala ke dIpavaMsa evaM mahAvaMsa grantha haiN| isake anusAra buddha kI mRtyu ke 218 varSa uparAnta devAnAMpiya priyadarzI azoka kA rAjyAbhiSeka huaa| aba hameM bhArata ke isa mahAnatama samrATa ke rAjyAbhiSeka kI tithi ko jJAta karane kA prayatna karanA hogaa| yaha eka sarala kArya nahIM hai apitu vivAdoM se bharA hai| __ mauryavaMza kA yaha sapUta isa mAmale meM saubhAgyazAlI hai ki isake sambandha meM kucha videzI sAkSya akATya rUpa se prastuta haiN| azoka ne apane abhilekhoM meM kucha narezoM kA ullekha kiyA hai jinake rAjya meM usane apane dUta bheje the| ina yavana narezoM kI aitihAsika pahacAna ho cukI hai| isase yaha siddha hotA hai ki ina narezoM ke zAsana-kAla ke samaya azoka vartamAna thA aura isameM kevala 2-4 varSoM kA hI hera-phera sambhava hai| itihAsa ke labdha- pratiSTha vidvAna hemacandra rAya caudharI ne azoka ke rAjyArohaNa kI tithi ke sambandha meM vibhinna pakSoM kI carcA karate hue yaha nizcita kiyA hai ki azoka kA rAjyAbhiSeka 277 I0 pUrva se 270 I0 pUrva ke madhya huaa| isa sarvamAnya itihAsakAra ne azoka ke rAjyAbhiSeka kI tithi ko 277 I0 pUrva

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8 : zramaNa / akTUbara-disambara / 1995 meM rakhane kA vizeSa Agraha kiyA hai| azoka ne jisa vizAla bhU-bhAga para zAsana kiyA, vaha adhikAMza meM usake pitAmaha candragupta maurya kI dena thI / candragupta ke saMgharSa-kAla meM hI bhArata para sikandara kA AkramaNa huA jisakI tithi sarvathA nizcita hai| yUnAnI itihAsakAra plUTArka aura jasTina donoM ne sikandara ke sAtha candragupta ke bheMTa kA ullekha kiyA hai| yaha bheMTa 326 I0 pUrva huI jo sikandara ke avasAna evaM isake turanta pazcAt bhArata se prasthAna evaM candragupta ke utthAna kA kAla hai| candragupta ne eka rAjA ke rUpa meM yA eka vidrohI sainika ke rUpa meM sikandara se bheMTa kI thI kahanA kaThina hai / yadyapi vizvavijayI sikandara se kisI vidrohI sainika kA milanA sambhava nahIM pratIta hotA / ataH yaha nizcita sA jAna par3atA hai ki candragupta ne apane ko rAjA ghoSita kara ( bhale hI kisI choTe pradeza kA ) sikandara se bheMTa kI aura usase eka rAjA kI taraha milaa| jaisA ki bAda kI ghaTanAoM se spaSTa hai ki sikandara candragupta kI svAbhimAna bharI bAteM sunakara use daNDa dene kI koziza kI / candragupta kisI prakAra vahA~ se apane ko bacA sakA / isase yaha dhvanita hotA hai ki 326 I0 pUrva yA usake Asa-pAsa hI candragupta maurya kA rAjyAbhiSeka huA aura usake kucha varSa uparAnta paristhitiyoM ko apane vaza meM kara 322-321 I0 pU0 meM vaha sthAyI rUpa se magadha kI gaddI para baiThA / jaina, bauddha evaM videzI sAkSya yaha spaSTa karate haiM ki candragupta ne 24 varSa aura usake putra azoka ke pitA bindusAra ne 25 varSa taka rAjya kiyA / isa prakAra azoka kA rAjyAbhiSeka 277 I0 pUrva meM honA siddha hotA hai" / 326-24-25 = bauddha evaM yUnAnI sAkSyoM se pramANita 277 I0 pU0 meM yadi hama azoka kA rAjyAbhiSikta honA svIkAra karate haiM to siMhalI granthoM ke anusAra buddha kA nirvANa 277 + 218 = 495 I0 pU0 meM honA siddha hotA hai| cU~ki mahAvIra kA nirvANa buddha ke nirvANa ke 14 varSa bAda huA ataH mahAvIra kA nirvANa 495 14 = 481 I0 pU0 meM honA nizcita hotA hai| aba hama jaina sAhitya ke antaH sAkSyoM ke AdhAra para mahAvIra kI uparyukta nirvANa-tithi ( 481 I0 pU0 ) ko parakhane kA prayAsa kreNge| 215 mahAvIra ke nirvANa aura candragupta ke rAjyAbhiSeka ke pArasparika sambandha ke viSaya meM jaina paramparA meM do mata haiM / eka mata ke anusAra candragupta kA rAjyAbhiSeka vIra nirvANa saMvat meM huA tathA dUsare mata ke anusAra vIra nirvANa ke 155 varSa bAda ' / prathama titthogAlI prakIrNaka kA hai jo eka bAda kI racanA hai| isake AdhAra para yadi hama 215veM varSa meM candragupta ke rAjyAbhiSeka ko svIkAra kareM to mahAvIra kA jIvana kAla itanA prAcIna ho jAtA hai ki usa para koI bhI itihAsakAra sahamata nahIM hogaa| dUsare mata ke pratiSThApaka jaina AcArya hemacandra haiM jinakI kRtiyA~ jaina dharma kI AdhAra stambha haiN| AcArya hemacandra ke mata ko svIkAra karane para mahAvIra kI nirvANa tithi 326 + 155 = 481 I0 pU0 nizcita hotI hai| yaha tithi yUnAnI evaM bauddha sAkSya se ekadama saTIka baiThatI hai / astu jaina, bauddha evaM

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9 : zramaNa/akTUbara disambara/1995 yUnAnI sAkSyoM se yaha pramANita hotA hai ki mahAvIra kA nirvANa 481 I0 pU0 meM pAvA meM huaa| __adhikAMza lekhakoM ne yaha to svIkAra kiyA hai ki candragupta maurya vIra nirvANa saM0 155veM varSa meM gaddI para baitthaa| yadi hama mahAvIra kI nirvANa-tithi ke 527 I0 pU0 yA 467 I0 pU0 mAneM to sampUrNa aitihAsika sAmaJjasya DA~vADola ho jAtA hai| 527 I0 pU0 mAnane para candragupta ke rAjyArohaNa ko 527 - 155 - 372 I0 pU0 tathA 467 I0 pU0 mAnane para usake rAjyArohaNa ko 467 - 155 = 321 I0 pU0 mAnanA pdd'egaa| donoM hI sthitiyA~ aitihAsika dRSTi se svIkAra nahIM ho sktiiN| donoM hI sthitiyoM meM sikandara se candragupta ke milane kA aitihAsika sandarbha nirarthaka sA ho jAtA hai| prathama sthiti mAneM to hameM yaha svIkAra karanA par3egA ki candragupta ke rAjyArohaNa taka abhI sikandara kA janma hI nahIM huA thA aura dUsarI sthiti mAneM to usakI aitihAsika mRtyu ko hI jhuThalAnA hogaa| yaha sarvathA nizcita hai ki 312 I0 pU0 ke bahuta pahale hI bhArata se apane deza lauTate hue lagabhaga 323 I0 pU0 meM bebIlona meM usakI mRtyu ho gii| sikandara sitambara 325 I0 pU0 meM hI bhArata kI sImA ko chor3a cukA thaa| sikandara ke AkramaNa ke samaya pUrI ghaTanA se paricita yUnAnI lekhakoM dvArA varNita sikandara aura candragupta ke aitihAsika bheMTa ko asvIkAra karanA satya ko asvIkAra karanA hogaa| isa sandarbha ke AdhAra para dekheM to candragupta ke rAjyArohaNa ke 155 varSa pahale arthAt 155 + 326 = 481 I0 pU0 meM mahAvIra kI nirvANa tithi siddha hotI __ mahAvIra kI nirvANa-tithi ke sambandha meM jaina paTTAvaliyoM kA vizeSa mahattva hai| ina paTTAvaliyoM meM jaina muniyoM kI AcArya-paramparA kA ullekha rahatA hai| isake sAtha hI kabhI-kabhI tatkAlIna narezoM ke sAtha unake sambandhoM kA bhI varNana rahatA hai| phalasvarUpa ye paTTAvaliyA~ jo vizuddha dhArmika haiM, aitihAsika tithi-nirNaya meM sahAyaka siddha hotI haiN| mahAvIra kI nirvANa-tithi ( 481 I0 pU0 ) ko paTTAvaliyoM ke mAdhyama se bhI jA~cA-parakhA jA sakatA janazrutiyoM evaM kAlAntara ke jaina srotoM se yaha spaSTa hotA hai ki candragupta maurya apane antima dinoM meM jaina dharmAvalambI ho gayA thA aura usake pragAr3ha sambandha jaina AcArya bhadrabAhu aura sthUlabhadra se the| ye donoM AcArya usake samasAmayika the| jaina paTTAvaliyoM se jJAta hotA hai ki AcArya bhadrabAhu vIra nirvANa saMvat 156 se 170 taka AcArya rahe / yadi hama titthogAlipainnayaM ke AdhAra para candragupta kA rAjyArohaNa 215 vIra nirvANa saMvat mAneM to bhadrabAhu aura candragupta kI samasAmayikatA siddha nahIM ho pAtI - ataH yaha mata asvIkAra karane yogya hai| hameM AcArya hemacandra ke mata ko hI mAnanA hogA ki candragupta kA rAjyArohaNa vIra nirvANa saMvat 155 meM arthAt 481 - 155 = 326 I0 pU0 meM huaa| AcArya bhadrabAhu 325 I0 pU0 se lekara 311 I0 pU0 taka AcArya pada para pratiSThita rahe aura candragupta kA

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10 : pramaNa/akTUbara disambara/1995 rAjyakAla 24 varSa arthAt 326 se lekara 302 I0 pU0 taka rahA - isase donoM kI samasAmayikatA svataH spaSTa ho jAtI hai| AcArya bhadrabAhu ke samAna AcArya sthUlabhadra bhI candragupta ke samakAlIna the| paTTAvaliyoM ke anusAra sthUlabhadra kI dIkSA vIra nirvANa saM0 146 meM tathA svargavAsa vIra nirvANa saMvat 215 meM huaa| yaha tithi 335 I0 pU0 se 266 I0 pU0 siddha hotI hai| arthAt AcArya sthUlabhadra candragupta ke rAjyArohaNa ke pUrva hI dIkSA le cuke the| isa AdhAra para unakA nanda samrAToM ke sAtha sambandha bhI spaSTa ho jAtA hai jisakI ora titthogAlI prakIrNaka meM saMketa hai| mahAvIra kA nirvANa saMvat 481 I0 pU0 mAnane para candragupta maurya kA apane samakAlIna AcAryoM bhadrabAhu evaM sthUlabhadra ke sAtha sambandha spaSTa ho jAtA hai| ___isI prakAra paTTAvaliyoM meM AcArya suhasti aura maurya samrATa samprati kI samakAlikatA mAnI gayI hai| AcArya suhasti kA yugapradhAna AcArya-kAla vIra nirvANa saMvat 215 se 291 taka mAnA gayA hai| mahAvIra kI nirvANa-tithi 481 I0 pU0 mAnane para yaha 236 se 190 I0 pU0 nizcita hotI hai| maurya nareza samprati ke rAjyakAla kA varSa nizcita nahIM hai| yaha bhI spaSTa nahIM hai ki azoka ke bAda kauna rAjA banA aura kitane varSa taka rAjya kiyaa| azoka ke abhilekhoM meM tIvara kA nAma AtA hai parantu anya srotoM se vaha ajJAta hai| usake pautra dazaratha ke kucha abhilekha nAgArjuna pahAr3iyoM kI guphAoM se prApta hue jinameM vaha AjIvakoM ko dAna dete hue pradarzita hai| sAhityika sAkSya azoka ke tIna putroM - mahendra, kuNAla aura jAlauka kA ullekha karate haiN| vAyu purANa ke anusAra kuNAla ne ATha varSa rAjya kiyaa| matsya-purANa meM azoka ke uttarAdhikAriyoM meM dazaratha, samprati, zatadhanvA aura bRhadratha kA ullekha hai| ata: yaha spaSTa nahIM ho pAtA ki samprati ne kaba aura kitane varSa taka rAjya kiyaa| prAyaH sabhI sAkSya maurya vaMza ke antima nareza ke rUpa meM bRhadratha kA nAmollekha karate haiN| jisakI 187 I0 pU0 meM hatyA kara dI gii| yaha nizcita hai ki isake pUrva hI samprati kA rAjyakAla rahA hogaa| ata: isakI atyadhika sambhAvanA hai ki AcArya suhasti jo 236 se 190 I0 pU0 taka yuga pradhAna AcArya rahe, nizcita rUpa se samprati ke samakAlIna rahe hogeN| uparyukta tarkoM ke Aloka meM jaina paTTAvaliyoM se bhI mahAvIra ke nirvANa-kAla ko 481 I0 pU0 mAnane para koI vyavadhAna nahIM par3atA aura candragupta maurya ke sAtha bhadrabAhu evaM sthUlabhadra kI tathA samprati evaM suhasti kI samakAlikatA siddha ho jAtI hai| apane vidvattApUrNa lekha "bhagavAna mahAvIra kI nirvANa-tithi para punarvicAra" meM prophesara sAgaramala jaina ne paTTAvaliyoM tathA kalpasUtra evaM nandIsUtra kI sthavirAvaliyoM meM ullikhita AcAryoM ke kAla para vicAra kiyA hai| lekhaka ne mathurA ke abhilekha meM prApta pA~ca nAmoM ko apanA AdhAra banAyA hai| Arya maMgu, Arya nandila evaM Arya hasti kA ullekha nandIsatra kI sthavirAvalI meM tathA Arya kRSNa aura Arya vRddha kA nAma kalpasatra kI sthavirA

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11 : amaNa/akTUba-disambara/1995 valI meM prApta hotA hai| vidvAna lekhaka ne vIra nirvANa 527 I0 pU0 tathA 467 I0 pU0 donoM tithiyoM ko mAnakara unameM sambandha sthApita karane kA prayAsa kiyA hai parantu vaha kahIM se bhI santoSajanaka nahIM pratIta hotaa| DaoN0 jaina svayaM santuSTa nahIM haiN| paTTAvaliyoM ke anusAra Arya maMgu kA yuga-pradhAna AcArya-kAla vIra nirvANa saMvat 451 se 470 taka mAnA gayA hai| vIra nirvANa I0 pU0 467 mAnane para inakA kAla I0 pU0 16 se I0 san 3 taka aura vIra nirvANa I0 pU0 527 mAnane para inakA kAla I0 pU0 76 se I0 pU0 57 AtA hai| jabaki abhilekhIya AdhAra para inakA kAla zaka saM0 52 (huviSka varSa 52 ) arthAt I0 san 130 AtA hai ... ... ... arthAt inake paTTAvalI aura abhilekha ke kAla meM vIra nirvANa I0 pU0 527 mAnane para lagabhaga 200 varSoM kA antara AtA hai aura vIra nirvANa I0 pU0 467 mAnane para bhI lagabhaga 127 varSa kA antara to banA hI rahatA hai| aneka paTTAvaliyoM meM Arya maMga kA ullekha bhI nahIM hai| ata: unake kAla ke sambandha meM paTTAvalIgata avadhAraNA prAmANika nahIM hai| isa prakAra Arya maMgu ke abhilekhIya sAkSya ke AdhAra para mahAvIra ke nirvANa-kAla kA nirdhAraNa sambhava nahIM hai kyoMki isa AdhAra para I0 pU0 527 kI paramparAgata mAnyatA evaM I0 pU0 467 kI vidvanmAnya mAnyatA donoM hI satya siddha nahIM hotI hai| DaoN0 jaina ne Arya maMgu ke samAna hI Arya nandila, Arya nAgahasti, Arya kRSNa evaM Arya vRddha kI tithiyoM para vicAra kiyA hai parantu kahIM para bhI abhilekhIya evaM paTTAvalI mAnya sAkSya meM saMgati nahIM baiTha pAyI hai| vAstava meM ina paTTAvaliyoM ke AdhAra para koI nirNaya liyA bhI nahIM jA sakatA kyoMki eka to ye kAphI bAda meM saMkalita kI gaIM aura adhikAMzataH kalpanA-prasUta haiN| _aba hama anta meM zvetAmbara paramparA ke tityogAlI tathA digambara paramparA ke tiloyapaNNatti nAmaka granthoM meM varNita isa tathya kI vivecanA kareMge ki vIra nirvANa ke 605 varSa aura 5 mAha pazcAt zaka nareza huaa| aura donoM paramparAoM ke isa sAmAnya niSkarSa kI samAlocanA kara kisI nirNAyaka bindu para pahu~cane kA prayAsa kreNge| ina granthoM meM isa tithi ke atirikta aura bhI tithiyA~ dI gaI haiM kintu unakA koI aitihAsika mahattva nahIM hai| vidvAnoM ne isa paramparAgata mAnyatA ke AdhAra para mahAvIra kA nirvANa 605 - 78 = 527 I0 pU0 svIkAra kiyA hai| maiM vidvAnoM kA dhyAna eka aitihAsika bhUla kI ora AkRSTa karanA cAhatA huuN| ina donoM granthoM meM zaka samvat kA nahIM apitu zaka nareza ke hone kA ullekha hai| tiloyapaNNatti meM 'sagaNioM ahavA'14 tathA tityogAlI meM 'sagorAyA' varNita hai|" jabaki prAya: sabhI vidvAnoM ne isako zaka saMvat 78 mAnakara apanI mAnyatA kI puSTi kI hai| ye donoM grantha kisa zaka nareza kA ullekha karate haiM - isa para vicAra karanA hogaa| chaThI-sAtavIM zatAbdI meM nirmita hone vAle bhitra paramparAoM ke ina donoM granthoM ke vidvAna lekhakoM ko yaha to spaSTa patA hogA ki jisa zaka nareza kI ve bAta kara rahe haiM vaha kaniSka to nahIM hI hogaa| kaniSka jise zaka saMvat kA saMsthApaka mAnA jAtA hai nizcitarUpeNa zaka

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12 : zramaNa/akTUbasadisambara/1995 nahIM thaa| vaha kuSANavaMzIya nareza thA aura isa vaMza ke narezoM kI upasthiti ke saMketa caturtha zatAbdI IsvI taka prApta hote haiN| samudragupta kI prayAga-prazasti meM daivaputraSAhiSAhAnuSAhi kI upAdhi dhAraNa karane vAle kuSANoM ko uttara kuSANa yA kidAra kuSANa kahA gayA hai| ye kuSANa sarvakaradAna arthAt sabhI prakAra ke karoM ko dene vAle ke rUpa meM ullikhita haiN| do-tIna zatAbdiyoM ke antarAla meM hI jaina vidvAnoM ne kuSANoM ko zaka mAna liyA hogA - sahaja vizvAsa nahIM hotaa| jabaki zakoM kI prabhAvazAlI sattA kuSANoM ke uparAnta bhI banI rahatI hai| pA~cavIM zatAbdI meM samudragupta ke mahattvAkAMkSI putra candragupta dvitIya ko zakoM ko harAne ke kAraNa hI zakAri kI upAdhi dI gyii| ataH yaha nizcita hai jaina AcArya vIra nirvANa ke 605 varSa 5 mAha pazcAt jisa zaka nareza ke hone kA ullekha kara rahe haiM, vaha kaniSka to nahIM hI hai aura na usakA tAtparya 78 I0 san se prArambha hone vAle zaka samvat se hI hai| phira yaha zaka nareza kauna hai ? yadi itihAsa ke pannoM ko palaTeM to hama zakoM kI kaI jAtiyoM ko bhArata para rAjya karate hue pAte haiN| inameM kArdamaka aura kSaharAta vaMza ke zaka atyanta prabhAvazAlI the| kArdamaka vaMza ke rudradAmana evaM kSaharAta vaMza ke nahapAna ne bhArata ke eka vizAla bhUbhAga para zAsana kiyA thaa| jUnAgar3ha abhilekha se rudradAmana kA kAla 130 se 150 I0 san ke madhya par3atA hai| isI prakAra jogalathambhI mudrA bhaNDAroM se nahapAna kA samaya bhI 124-25 I0 ke lagabhaga nizcita hotA hai| nahapAna kA sAmrAjya uttara meM rAjasthAna se lekara dakSiNa meM nAsika taka vistRta thaa| usake sAmrAjya ke dakSiNa-pazcimI bhUbhAga para usakA dAmAda RSabhadatta zAsana kara rahA thaa| RSabhadatta jo nahapAna kI putrI dakSamitrA kA pati thA, atyanta dhArmika vicAroM vAlA vyakti thaa| usake dvArA diye gaye pavitra dAnoM ke ullekha hameM kArle ( jilA pUnA, mahArASTra ) evaM nAsika ke guhA lekhoM se prApta hote haiN| jaisA ki nAma se spaSTa hai vaha nizcaya hI jainadharma se prabhAvita jaina zrAvaka rahA hogaa| vaha na kevala apane sAmrAjya meM apitu sAmrAjya ke bAhara bhI pavitra-sthaloM ke darzana hetu tIrthayAtrA para jAyA karatA thaa| yadi hama mahAvIra kI nirvANa-tithi 481 I0 pU0 mAnate haiM to titthogAlI evaM tiloyapaNNatti meM varNita 605 varSa aura 5 mAha kI tithi 124-25 I0 san par3atI hai aura yahI kAla zaka nareza RSabhadatta kA hai| merI dRSTi meM jaina AcArya jisa zaka nareza kA ullekha kara rahe haiM, vaha aura koI nahIM balki zaka nareza RSabhadatta hI hai| RSabhadatta ne jaina AcAryoM ko nizcaya hI vizeSa suvidhA pradAna kI hogii| isake bAre meM prAmANika sAkSyoM kA abhAva hai, phira bhI isakI jainadharma se prabhAvita hone kI sambhAvanA atyadhika prabala hai| mauryoM ke patana evaM guptoM ke udaya ke pUrva ke kAla ko itihAsakAroM ne andhakAra-yuga (Dark-Age) ke nAma se pukArA hai| isa kAla meM bhArata para videzI AkramaNoM kI bAr3ha sI A jAtI hai| yavanoM-zakoM-kuSANoM ke nirantara AkramaNa kI sUcanA hameM prApta hotI hai| parantu yadi yaha AkrAntAoM kA kAla hai to hameM svIkAra karane meM yaha saMkoca nahIM karanA cAhie ki yaha bhAratIya saMskRti ke samRddhi kA bhI kAla hai| do-tIna zatAbdiyoM ke bhItara hI

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13 : amaNa/akTUba-disambara/1995 ina videzI AkrAntAoM kA bhAratIyakaraNa prArambha ho jAtA hai aura guptakAla Ate-Ate inakA bhAratIyakaraNa prAyaH pUrNa ho jAtA hai| guptakAla jise hama bhAratIya itihAsa kA svarNa-yuga kahate haiM vastutaH isI tathAkathita andhakAra-yuga kI sudRr3ha AdhArazilA para khar3A hai| yaha anya kAra yuga bhArata kI Arthika samRddhi kA nava-nirmANa kAla thaa| videziyoM dvArA bhAratIyoM ke sAtha vaivAhika sambandha isI kAla meM prArambha hote haiM aura ve saharSa bhAratIya dharma ko aMgIkAra karate hue pradarzita haiN| inameM sarvaprasiddha aitihAsika udAharaNa heliyoDorasa nAmaka yUnAnI kA garur3adhvaja abhilekha hai jisameM vaha vaiSNava dharma meM dIkSita hotA huA pradarzita hai| kArdamakavaMzIya zaka nareza rudradAmana ne dakSiNApatha ke sAtavAhanoM, Andhrapatha ke ikSvAkuoM evaM vaizAlI ke licchaviyoM se vaivAhika sambandha sthApita kiye| isI kAla meM yavana nareza mineNDara ne bauddhadha garma aMgIkAra kiyaa| kuSANa-vaMza meM kaniSka kI cauthI pIr3hI meM vAsudeva nAmadhArI nareza huA jo vaiSNava dharmAvalambI pratIta hotA hai| isI prakAra RSabhadatta kA udAharaNa yaha spaSTa karatA hai ki vaha jaina dharma ke siddhAntoM kI ora AkarSita huA jo usake nAma se svataH sUcita hotA hai| ataH isameM koI Azcarya nahIM ki titthogAlI evaM tiloyapaNNatti ke racanAkAroM ne jaina dharma se prabhAvita isa prabhAvazAlI zaka nareza ko vIra nirvANa se samIkRta kiyA ho| ye jainAcArya kuSANavaMzIya kaniSka ko vIra nirvANa se kyoM sambandhita kareMge jo jaina dharma se atyanta alpa paricita ho tathA zaiva evaM bauddha dharma se jyAdA prabhAvita ho| kaniSka kI mudrAe~ yaha saMketa karatI haiM ki vaha bhAratIya dharmoM meM zaiva evaM bauddha dharma se jyAdA prabhAvita thA aura bauddha dharma ke vikAsa meM to usane vizeSa yogadAna diyaa| mahAvIra ke nirvANa se sambandhita vibhinna sAkSyoM kI hamane samAlocanA kI hai| jaina . dharma ke anta: sAkSya aura usakI paTTAvaliyA~, plUTArka aura jasTina ke yUnAnI sAkSya candragupta maurya evaM azoka se sambandhita bauddha sAkSya - sabhI eka nirNAyaka niSkarSa kI ora iMgita karate hue pratIta hote haiM ki mahAvIra kA nirvANa 481 I0 pU0 meM evaM mahAtmA buddha kA nirvANa unake 14 varSa pahale 495 I0 pU0 meM huaa| sandarbha 1. vIranirvANa saMvata aura jaina kAla gaNanA, lekhaka - muni kalyANa vijaya prakA0 ka0 vi0 zAstra samiti, jAlaura, vi0 saM0 1987, pRSTha 1-5 / 2. "evaM me sutN| eka samayaM bhagavA sakkesu viharati vedhaJA nAma sakyA tesa ambavane paasaade| tena kho pana samayena nigaNTho nATaputto pAvAyaM adhunAkAlaGkato hoti| tassa kAlaGkiriyAya bhinnA nigaNThA dvedhikajAtA bhaNDanajAtA kalahajAtA vivAdApannA aJjamaje mukhasattIhi vitudantA viharaMti" dIghanikAya, pAsAdikasuttaM 6/1/1 3. sAgara jaina vidyAbhAratI, bhAga prathama, pR0 258, lekhaka - DaoN0 sAgaramala jaina, prakAzaka - pArzvanAtha zodhapITha, vArANasI, 1994 /

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14 : zramaNa/akTUba-disambara/1995 4. The Age of Imperial Unity, Bharatiya Vidya Bhavan, Bombay, Fourth Edition, 1968, p. 38. 5. Ashoka's coronation thus must have taken place between 277 and 270 B. C. The Age of Imperial Unity, p.194. 6. The date of Ashoka's coronation can hardly be pushed back be yond 277 B. C., because his grand-father, according to all the chronicles, whose evidences carries the weight, died after a reign of 24 years, and the next king Bindusara, the father and immediate predecessor of Ashoka, ruled for atleast 25 years ( 326 - 24 -25 = 277 B. C.). Ibid, pp. 92-93. 7. titthogAlIpainnayaM ( paiNNaya suttAI ) 621 8. pariziSTaparva, 8-339 ( jainadharma prasAraka saMsthA, bhAvanagara ) 9. The Age of Imperial Unity, p. 51. 10. vividha gacchIya paTTAvalI saMgraha ( prathama bhAga), muni jinavijaya, siMghI jaina zAstra zikSApITha, bhAratIya vidyAbhavana, bambaI, 1961 11. sAgara jaina-vidyA bhAratI ( bhAga eka ) pR0 260-261 12. vahI, pR0 261-262 13. ka - titthogAlI paiNNayaM ( paiNNayasuttAI ), gAthA 623 kha - tiloyapaNNatti, 4-1499, sampA0 - pro0 hIrAlAla jaina, jaina saMskRti rakSaka saMgha, zolApura 14. "NivvANe vIra jiNe chavvAsasadesu paMcavarisesu / paNamAsesu gadesu saMjAdo sagaNio ahavA" - tiloyapaNNatti, vahI 15. "paMca ya mAsA paMca ya vAsA chacceva hoMti vaassyaa| pariNivvu - assaDarahito so uppaNNo sago rAyA" - tityogAlI paiNNayaM, 623 16. The Age of Imperial Unity, p. 181. 17. Ibid, p. 185. * pravaktA, zrI bajaraMga snAtakottara mahAvidyAlaya dAdara Azrama, sikandarapura, baliyA

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zramaNA KauruMATATURDAM taraMgalolA aura usake racayitA se sambandhita bhrAntiyoM kA nivAraNa paM0 vizvanAtha pAThaka vidvAnoM kA yaha nizcita mata hai ki guNADhya kI baDDakahA ( bRhatkathA ) ke samAna pAlitta ( pAdalipta ) kI taraMgavaIkahA ( taraMgavatI kathA ) bhI pUrNata: vilupta ho cukI hai| upalabdha taraMgalolA usI anupalabdha kRti kA sArAMza hai| 'taraMgalolA' aura 'taraMgavatI' ke sambandha meM DaoN. jagadIza candra jaina 'prAkRta jaina-kathA sAhitya' meM likhate haiM - taraMgavatI ... ... ... ... pAdalipta kI kRti hai, yaha anupalabdha hai| "... ... ... ....... taraMgavatI kA saMkSipta rUpa taraMgalolA ( saMkhittataraMgavaI ) ke nAma se prasiddha hai jisakI racanA AcArya vIrabhadra ke ziSya nemicandra ne kI hai|" ( pR0 26-27 ) DaoN0 nemicandra zAstrI kA abhimata yaha hai - "taraMgavatI eka prAcIna kRti hai| yadyapi yaha grantha upalabdha nahIM hai, para yatra-tatra usa ke ullekha athavA taraMgalolA nAma kA jo saMkSipta rUpa upalabdha hai, usase jJAta hotA hai ki yaha dhArmika upanyAsa thaa|... ... ... ... ... ... taraMgavatI Aja mUla rUpa meM prApta nahIM hai| usakA saMkSipta rUpa jisakA dUsarA nAma taraMgalolA hai, prApya hai| isa grantha ko vIrabhadra AcArya ke ziSya nemicandra gaNi ne taraMgavatI kathA ke lagabhaga 100 varSa pazcAt yaza nAmaka apane ziSya ke svAdhyAya ke liye likhA hai| ... ... ... ... nemicandra ke anusAra pAdalipta ne taraMgavatI kI kathA dezI bhASA meM kI thii|" (pR0 450-451 ) taraMgavatI kI gujarAtI bhUmikA meM DaoN0 hIrAlAla rasikadAsa kApaDiyA ne yaha mata vyakta kiyA hai ki taraMgavatI pUrNata: naSTa ho gaI hai| (pR0 15 ) taraMgalolA usakA sArAMza hai| taraMgalolA kI prArambhika gAthAoM ke AdhAra para taraMgavatI kathA ke prAkRta meM racita hone kA nizcaya hotA hai - .' "A Upara thI taraMgavaI pAiya mAM hatI e nakkI thAya ch|" ( pR0 19 ) DaoN0 kApaDiyA yaha mAnate haiM ki racanAkAra kA ullekha karane vAlI gAthAyeM azuddha haiM, ata: usake sambandha meM nizcita rUpa se kucha bhI nahIM kahA jA sakatA, parantu yaha nizcita hai ki taraMgalolA nemicandra yA unake kisI ziSya kI racanA hai| ( bhUmikA, pR0 21 ) jIvaNa bhAI choTA bhAI jhaverI dvArA prakAzita aura zrI kastUravijaya jI dvArA sampAdita taraMgalolA ke prArambhika pRSTha para hAIyapurIyagacchIya vIrabhadrasUrivarasIsarayaNagaNisirinemicaMdassa jaseNa ( ? )

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16 : zramaNa/akTUbara disambara/1995 viraiyA' chapA hai| sampAdaka ne 'jaseNa' ke pazcAt koSThaka meM praznacihna lagA kara racayitA ke viSaya meM anizcaya prakaTa kiyA hai| pArzvanAtha vidyAzrama zodha saMsthAna, vArANasI se prakAzita 'jaina sAhitya kA vRhad itihAsa' zIrSaka grantha ke SaSTha bhAga meM DaoN0 gulAbacandra caudharI uparyukta donoM racanAoM ke sambandha meM yaha likhate haiM - 'taraMgavatI to apane mUla rUpa meM hameM upalabdha nahIM hai para usakA saMkSipta rUpa 1642 prAkRta gAthAoM meM taraMgalolA nAma se milatA hai' ( pR0 335 ) / racayitA aura racanAkAla ___"isa taraMgalolA ke racayitA vIrabhadra AcArya ke ziSya nemicandra gaNi haiM jinhoMne mUla taraMgavatI kathA ke lagabhaga 100 varSa pazcAt yaza nAmaka apane ziSya ke svAdhyAya ke liye ise likhA thaa|" ( pR0 336 ) ___spaSTa hai, DaoN0 kApar3iyA aura zrI kastUravijaya jI kA taraMgalolA ke racanAkAra ke sambandha meM koI nizcita mata nahIM hai| zeSa jo vidvAna taraMgalolA ko nemicandra kI racanA mAnate haiM unake uddharaNoM se prApta sUcanAoM meM nimnalikhita tIna pramukha bindu haiM - 1. taraMgavatI kathA pUrNata: anupalabdha hai| 2. taraMgalolA, taraMgavatI kA saMkSipta sArAMza hai| 3. nemicandra ne apane ziSya yaza ke svAdhyAya ke liye taraMgalolA kI racanA kI 4 thI / aba hama ina binduoM kI satyatA kA pRthak-pRthak parIkSaNa kregeN| prathama bindu ko hama AMzika rUpa meM hI svIkAra karate haiM kyoMki taraMgavatI kA pracura bhAga naSTa ho jAne ke pazcAt bhI usakA kucha bhAga aba bhI upalabdha hai| Age isa viSaya kA vistRta vivecana karanA hai, ata: thor3I dera ke liye ise yahIM chor3a dete haiN| abhI sarvaprathama taraMgalolA ke racayitA se sambaddha bhayaMkara evaM durbhedya bhrAntipaTala kA nivAraNa kara denA anivArya hai| taraMgalolA kI antima gAthA meM lekhaka kA nAma isa prakAra diyA gayA hai - hAIyapurIyagacche sUrI jo vIrabhaddanAme (mo ) ti| tasya sIsassa lihiyA jaseNA gnninemicNdss|| 1642 / / - isa gAthA ke antima pAda meM eka mAtrA kI kamI raha jAtI thI, ata: racayitA ne| 'jaseNa' ke NakAra ko dIrgha kara diyA hai| uparyukta prAkRta gAthA kA pUrvArdha nitAnta sarala evaM spaSTa hai, parantu uttarArdha meM 'jasa' zabda kI tRtIya vibhakti aura nemicaMda kI SaSThI vibhakti ke kAraNa arthAvagati meM vikaTa avarodha utpanna ho gayA hai| yadi 'jasa' ko tRtIya ke AdhAra para (kartRkaraNayostRtIyA a0 2/3/18 ) 'lihiyA' kriyA kA kartA mAnate haiM to SaSThyanta 'sIsassa gaNinemicaMdassa' (ziSyasya gaNinemicandrasya ) yaha aMza nirarthaka sA pratIta hone lagatA hai kyoMki jasa' aura

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17 : zramaNa/akTUbasadisambara/1995 nemicaMda kA pArasparika sambandha prakaTa karane vAlA koI bhI pada gAthA meM nahIM hai| kvacidvitIyAde: ( he0 prA0 3/134 ) ke anusAra SaSThI ko tRtIyArthaka samajha kara nemicaMda' ko 'lihiyA' kriyA kA kartA svIkAra karane para bhI tassa sIsassa gaNinemicaMdassa lihiyA' isa prakAra anvaya hogA jisameM anvayAbhAva ke kAraNa jaseNa' zabda kA koI upayoga hI nahIM raha jaayegaa| 'paJcamyAstRtIyA ca' ( prA0 vyA0 3/136 ) evaM hetau' ( a0 2/3/23 ) ke AdhAra para 'jaseNa' kI tRtIyA ko hetvarthaka mAna kara ukta bAdhA ko dUra karane kA kaSTasAdhya prayatna kiyA jA sakatA hai, parantu anAvazyaka evaM atirikta zrama karane kI AvazyakatA taba par3atI jaba spaSTa kartRtvasUcaka tRtIyA 'jasa' zabda meM vidyamAna na hotii| yaza ( jasa ) ko ziSya siddha karane ke liye SaSTyanta nemicandassa' kA anvaya 'sIsassa' se karane para usa ( jasa ) kI tRtIyA vibhakti Ar3e A jAtI hai aura 'tassa' zabda ke sAkAMkSa raha jAne ke kAraNa pUrvArdha kA sampUrNa varNana arthahIna ho jAtA hai| isa prakAra uttarArdha kA artha itanA ulajha gayA hai ki lekhaka yA racayitA ke sambandha meM nirdhAnta mata vyakta karane kI vikaTa samasyA khar3I ho gaI hai| pUrvacarcita vidvAna 'jasa' zabda kI tRtIyA vibhakti kI upekSA karake nemicandra ko hI taraMgalolA kA kartA mAna baiThe haiM, parantu yaha unakA korA bhrama hai| tRtIyAnta 'jaseNa' pada ko bIca se haTAye binA nemicandra ko ukta grantha kA racayitA siddha karanA upahAsAspada hai| sAtha hI 'jasa' kI tRtIyA ko padacyuta karake SaSThyanta 'nemicaMdassa' meM punaH tRtIyA kA AkSepa karate haiN| ve pratyakSa kAmadhenu ko chor3a kara kalpita gAya ko duhane kA nirarthaka kaSTa uThAte haiN| yadi nemicandra ne yaza ( jasa) ke svAdhyAya ke liye taraMgalolA kI racanA kI hotI to ukta ( jasa ) zabda meM niyamAnusAra caturthI vibhakti rahatI / prAkRta vyAkaraNa meM caturthI ke liye tRtIyA kA vidhAna nahIM hai| mUla gAthA meM eka bhI svAdhyAyavAcaka zabda nahIM hai| ata: yaza na to nemicandra kA ziSya thA aura na unhoMne usake svAdhyAya ke liye taraMgalolA kI racanA kI thii| vastuta: uparyukta gAthA kI aspaSTArthatA kA pramukha kAraNa vaha anvayAnupapatti hai jo tRtIyAnta kartRpada 'jaseNa' ke rahane para bhI 'nemicaMdassa' kI SaSThI meM tRtIyArtha-kalpanA se utpanna huI hai| prazna yaha hai ki jaba 'jasa' zabda meM kartRtva ko spaSTarUpa se prakaTa karane vAlI tRtIyA pahale se hI vidyamAna hai taba usake atirikta anya kisI kartA ko DhU~Dhane ke liye 'nemicaMda' kI SaSThI ko tRtIyArthaka kyoM mAneM ? 'nemicaMda' kI SaSThI ko caturthyarthaka mAna lene meM kyA Apatti hai ? anvaya kI anupapatti ko dUra karane kA yahI svAbhAvika aura saralatama upAya hai, kyoMki prAkRta meM caturthI ke sthAna para prAyaH sarvatra SaSThI kA hI prayoga hotA hai - caturthyAH SaSThI (prA0 vyA0 3/131 ) 'nemicandassa' pada meM vidyamAna SaSThI ko caturthI ke artha meM svIkAra kara lene para gAthA kI saMskRtacchAyA yaha hogI -

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18 : zramaNa / akTUbara disambara / 1995 hAIyapurIyagacche sUriyoM vIrabhadra nAmA iti / tasya ziSyAya likhitA 'jasena' gaNinemicandrAya // gAthA meM 'iti' zabda kevala pAdapUrti ke liye prayukta hai| isakA anvaya yaha hai hAIyapurIyagacche yo vIrabhadranAmA sUristasya ziSyAya gaNinemicandrAya 'jasena' ( yazonAmnA kenacidviduSA ) likhitA / isa anvita vAkya meM koI bhI Arthika gatirodha nahIM hai| yahA~ 'nemicandassa' ( nemicandrasya ) meM ( SaSThI zeSe a0 2 / 3 / 50 ke anusAra ) zeSArthaka SaSThI mAna kara bhI vyAkhyA kI jA sakatI hai| usa dazA meM bhI 'jasa' ( yaza ) nemicandra se sambandhita lekhana- vyApAra kA kartA siddha hotA hai| prAkRta meM SaSThI kA caturthyarthaka honA nitAnta svAbhAvika hai| ataH gAthA kA vizuddha evaM spaSTa artha yaha hogA - hAIyapurIya gaccha meM jo vIrabhadra nAmaka sUri haiM, unake ziSya nemicandra gaNi ke liye 'jasa' ( yaza ) ne likhA / zrI narasiMha bhAI Izvara bhAI paTela ne prasiddha jarmana vidvAna lAyamena ke dvArA jarmana bhASA meM anUdita 'taraMgalolA' ke gujarAtI anuvAda meM prastuta gAthA kA yaha azuddha artha diyA hai "hAIya purIya gaccha mAM thayelA AcArya vIrabhadranA ziSya sAdhu nemicandragaNie A kathAnuM Alekhana kartuM che|" arthAt hAIya purIya gaccha meM huye AcArya vIrabhadra ke ziSya sAdhu candragaNi ne isa kathA kA Alekhana kiyA hai| isa anuvAda meM bhI tRtIyAnta 'jaseNa' kI upekSA kara dI gaI hai| ataH hamane Upara jo vyAkaraNa sammata vyAkhyA prastuta kI hai, vahI prAmANika hai| ukta vyAkhyA se yaha nitAnta spaSTa hai ki 'jasa' ( yaza - pUrA nAma yazomitra, yazovardhana, yazodatta kucha bhI ho sakatA hai ) nAmaka kisI vidvAna ne vIrabhadra ke ziSya nemicandra ke liye taraMgalolA ko lipibaddha kiyA thaa| nemicandra ukta grantha ke racayitA nahIM haiN| hama yahIM eka anya bhrama ko bhI nirasta kara denA cAhate haiN| gAthA meM 'lihiyA' ( likhitA ) kriyA hai| usakA prayoga racitA ( banAyA yA racA ) ke artha meM nahIM hai| racanA ( saMskRta rac dhAtu ) aura likhanA (saMskRta likha dhAtu ) donoM kriyAoM ke arthoM meM paryApta antara hai| kisI kavi kI racanA ko aneka vyakti apanI-apanI lipiyoM meM likha sakate haiN| parantu ve usa ke racayitA nahIM mAne jAte haiN| gAthA meM 'jaseNa lihiyA' kA artha hai 'jasa' ( yaza ) ne lipibaddha kiyA / mudraNa yantra ke AviSkAra ke pUrva vidvAnoM ke dvArA viracita granthoM ke pracArArtha unakI pratilipiyA~ karAI jAtI thiiN| pratilipikartA hI lekhaka kahalAte the / ataH usa samaya lekhaka aura racayitA kA antara spaSTa thaa| Aja mudraNayantra ke kAraNa lipikartA nahIM raha gaye haiM / ataH lekhaka aura racayitA - donoM ekArthaka bana gaye haiN| 'jasa' ( yaza ) taraMgalolA kA lipikartA mAtra thA, racayitA nahIM / yaha tathya Age aura spaSTa ho jaayegaa|

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19 : pramaNa/akTUbara-disambara/1995 taraMgalolA ko taraMgavatI kA saMkSipta rUpa mAnA jAtA hai| aba prazna yaha uThatA hai ki usakA yaha saMkSepaNa kisa koTi meM AtA hai| granthoM ke saMkSepa do prakAra ke hote haiM - 1. kisI grantha kA sArAMza svaracita vAkyoM meM prastuta krnaa| 2. kisI grantha ke vistRta evaM durUha aMzoM ko nikAla kara usI ke mUla AkAra ko choTA banA denaa| prathama ke udAharaNa kathAsaritsAgara aura ratnaprabhasUrikRta saMskRta kuvalayamAlA haiN| dvitIya kA udAharaNa anantAcArya kI candrApIDakathA hai jisameM eka bhI zabda bAhara se nahIM jor3A gayA hai| bANabhaTTa ke hI vAkyoM meM kAdambarI kI sampUrNa kathA prastuta kara dI gaI hai| rAmAyaNa aura mahAbhArata ke saMkSipta saMskaraNa bhI isI koTi meM Ate haiN| aba dekhanA yaha hai ki taraMgalolA meM saMkSepaNa kI kauna sI paddhati apanAyI gaI hai| isa sambandha meM svayaM saMkSepaka ke hI zabdoM ko uddhRta karanA ucita hai| saMkSepaka ne prArambhika gAthAoM meM saMkSepaNa ke pUrva kI paristhiti aura saMkSepaNa ke prayojana kA isa prakAra ullekha kiyA hai - pAlittaeNa raiyA vittharao taha ya desivynnehiN| nAmeNA taraMgavaI kahA vicittA ya viDalA ya / / 5 / / katthayi kulayAI maNoramAiM aNNattha guviljuylaaii| aNNattha ( cha ) kalAI duppariallAiM iyarANaM / / 6 / / na ya sA koi suNei nA puNa pucchei neva ya khei| viusANa navara jogA iyarajaNo tIe kiM kuNa u / / 7 / / arthAt pAdaliptAcArya ne dezI vacanoM meM taragaMvatI kathA kI racanA kI hai| vaha vistRta, vipula aura vicitra hai| usameM kahIM manohara kulaka hai, anyatra guvila yugala haiM aura anyatra chakkala haiM jo anya janoM ( sAdhAraNa jana ) ke liye durbodha haiN| na use koI sunatA hai, na koI pUchatA hai aura na koI kahatA hai| vaha kevala vidvAnoM ke yogya hai| itarajana ( sAdhAraNajana ) usase kyA kareM ? saMkSepaka ne socA, yadi yahI sthiti rahI to sAdhAraNajanoM ke kalyANArtha racI gaI taraMgavatI sarvathA lupta ho jaayegii| ata: usane usa amUlya kRti kA sAdhAraNa janopayogI saMkSipta rUpa prastuta kiyA jo pAdalipta ( pAlita ) kI racI huI gAthAoM meM hI upanibaddha hai| isI kA nAma taraMgalolA hai| isa tathya kA varNana saMkSepaka ne isa prakAra kiyA hai - to uccejaNaM gAhAo pAlittaeNa raiyAo / desIpayAi mottuM saMkhittatarI kathA esA / / 8 / / 1. usakA nAma bhI 'saMkhitta taraMgavaI' ( saMkSipta taraMgavatI ) hai| yaha nAma bilkula vaise hI hai jaise saMkSipta vAlmIki rAmAyaNa yA saMkSipta raamcritmaans|

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20 : bramaNa/akTUbara-disambara/1995 iyarANa hiyaTThAe mA hA ( ho ) hI savvahA vi voccha (cche ) o __ evaM viciMti UNaM khAme UNaM tayaM e sUriM / / 9 / / __ ina donoM gAthAoM kI vyAkhyA ke pUrva upalabdha pATha ke aucitya kA parIkSaNa kara lenA bhI Avazyaka hai| vidvAna sampAdaka ne navama gAthA ke caturtha pAda meM 'hA' ( hohI kriyA kA Adyavayava ) aura 'ccha' (voccheo kA madhyAvayava ) kA zuddhapATha koSThaka meM kramaza: 'ho' aura 'cche' dekara adhyetAoM ko upakRta kiyA hai| sambhavata: unakA dhyAna aSTama gAthA para nahIM gayA hogaa| usameM eka choTI sI azuddhi zeSa raha gaI hai jisake kAraNa chanda ke prathama pAda meM eka mAtrA kama ho gaI hai aura Arthika avarodha bhI utpanna ho gayA hai| / ukta gAthA meM 'uccejaNaM' zabda kA prayoga hai| isa vikRta pATha ko yadi yathAvat rahane deM to AThavIM gAthA kI saMskRtacchAyA yaha hogI - tata: 'uccejaNaM' gAthA: pAdaliptena rcitaaH| dezIpadAni muktvA saMkSiptatarIkRtA essaa|| isakA anvaya yaha hogA - tataH pAdaliptena racitA: gAthA: 'uccejaNaM' dezIpadAni muktvA eSA saMkSiptatarI kRtaa| _isa vAkya meM 'uccejaNaM' ke Age aura pIche ke zabdoM kA artha to spaSTa hai parantu donoM bhAgoM kA sambandha TUTa gayA hai| sambandha-viccheda kA kAraNa hai - 'uccejnnN'| yaha kisI sArthaka zabda kA lipibhraSTa rUpa hai| yadi ise saMjJA mAnate haiM to 'pAdaliptena racitA: gAthA:' se koI tAlamela nahIM baiThatA hai| anusvArAnta hone ke kAraNa yaha na to bahuvacana strIliMga gAthA kA vizeSaNa bana sakatA hai aura na tRtIyAnta pAdaliptena kaa| prAkRta meM kathaJcit 'pAlittaeNa' ( pAdaliptena ) kA vizeSaNa bana jAne para bhI anvaya kI bAdhA yathAvat rhegii| avyaya aura sarvanAma ke rUpa meM bhI isakA upayoga sambhava nahIM hai, kyoMki usa dazA meM bhI vAMchita kriyA ke abhAva meM AdhA vAkya nirarthaka raha jaayegaa| pAlittaeNa raiyAo gAhAo' ( pAdaliptena racitA: gAthA: ) 'uccejaNaM' yaha eka apUrNa evaM sAkAMkSa vAkya hai jisakI AkAMkSA kriyA se hI pUrNa ho sakatI hai| gAthA meM tIna kriyAe~ upalabdha haiM -- raiyA, mottuM aura kyaa| inameM 'raiyA' 'gAhA' se 'mottuM' 'desIpayAI' se aura 'kayA' 'esA' se anvita hai| kriyAoM ke Adha gAra para yaha gAthA nimnalikhita do aise vAkya khaNDoM meM vibhakta ho jAtI hai jinameM paraspara koI bhI sambandha nahIM hai - 1. pAdaliptena racitA: gAthA: 'uccejnnN'| ( pAdalipta ke dvArA racita gAthA meM pAdalipta racita gAthAoM ko ) ___2. dezIpadAni muktvA eSA sNkssiptriikRtaa| ( dezI padoM ko chor3akara yaha saMkSiptatara kara dI gaI hai) ina donoM khaNDita aura akhaNDita vAkyoMko paraspara sambaddha karane ke liye eka

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21 : zramaNa / akTUbara-disambara / 1995 upayukta kriyA Avazyaka hai / gAthA ke prathama pAda meM eka mAtrA kI nyUnatA kA ullekha kiyA jA cukA hai / ata: 'uccejaNaM' meM hI eka mAtrA kI vRddhi ke dvArA khoI huI kriyA ko DhU~Dhane kA prayAsa karate haiN| saMskRta meM eka dhAtu hai 'ci'| usameM prAkRta kA tattvArthaka 'UNa' pratyaya lagane para ceUNa ( ci + UNa = ce + UNa = ceUNa ) rUpa banatA hai| yadi ukta dhAtu meM ut upasarga bhI vidyamAna ho to ucceUNa rUpa ( ucce + UNa = ucceUNa ) niSpanna hogaa| ut upasargapUrvaka cidhAtu kA prayoga saMgraha ke artha meM hotA hai| uccaya, samuccaya, caya Adi zabda usI se banate haiN| 'uccejaNaM' usI ucceUNa kA lipicyuta-rUpa hai / u kA ja ho jAnA lipikartA ke pramAda se sambhava bhI hai| gAthA ke upalabdha pATha meM ut upasargapUrvaka ci dhAtu 'ucce' ke rUpa meM aba bhI pUrNata: jIvita hai, parantu becAre UNa kA to zira hI kaTa gayA hai| aba uparyukta donoM gAthAoM ko zuddha pATha ke sAtha yoM par3hiye to uccaUNaM gAhAo pAlittaeNa raiyAo / desIpayAI mottuM saMkhittatarI kayA esA / / irANa hiyaTThAe mA hohI savvahA vi voccheo / evaM viciMtiUNaM khAUNaM tayaM sUriM / / ( yahA~ 'tayaM' ke sthAna para 'sayaM' adhika upayukta thA. ktvAsyAderNasvorvA prA0 vyA0 sUtra 1/ 27 ke anusAra ucceUNa ke sthAna para anusvArAnta ucceUNaM ho gayA hai ) / saMskRtacchAyA - tataH samuccitya gAthA: pAdaliptena racitA: / dezIpadAni muktvA saMkSiptatarI kRtA eSA / / itareSAM hitArthAyAH mA bhUt sarvathApi vyavacchedaH / evaM vicintya kSAmayitvA tadA sUrim / / anvaya tataH itareSAM hitArthAyAH (taraMgavatyAH ) sarvathApi vyavacchedo mA bhUt evaM vicintya tadA sUriM kSAmayitvA pAdaliptena racitAH gAthA: samuccitya, dezIpadAni muktvA eSA saMkSiptatarI kRtA / artha isa kAraNa itarajanoM ( sAdhAraNajanoM ) kA hita (kalyANa) hI jisakA uddezya (prayojana ) hai usa ( taragaMvatIkathA ) kA sarvathA vyavaccheda (vinAza ) na ho jAyeaisA soca kara taba sUri ( pAdalipta ) se ( svayaM ko ) kSamA karAkara pAdalipta ke dvArA racI gaI gAthAoM ko saMgRhIta karake, dezI vAkyabahula sthaloM ko chor3a kara yaha ( pUrvAkAra kI apekSA ) saMkSiptatara kara dI gaI hai| isa prakAra uparyukta uddharaNa meM saMkSepaNa kI sampUrNa pRSThabhUmi hI prastuta kara dI gaI hai| isase siddha hotA hai ki 'sakhittataraMgavaI' yA 'taraMgalolA' meM saMkSepaNa kI pUrvollikhita dvitIya paddhati apanAyI gaI hai| saMkSepaka ne pAdalipta ke dvArA racI huI gAthAoM meM hI taragavatI

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22 : amaNa/akTUbara disambara/1995 kI saMkSipta rUparekhA prastuta kara dI hai| ataH taragaMlolA kisI anya kavi kI svatantra saMkSepAtmaka racanA nahIM hai| 'desIpayAI mottuM' saMkSepa kI paddhati ko sUcita karatA huA isI tathya ko spaSTa karatA hai| saMkSepaka kA uddezya bilkula spaSTa hai| vaha vistRta evaM durUha kintu lokamaMgalakAriNI taragaMvatIkathA ko sarvathA vilupta ho jAne se bacAnA cAhatA thaa| jahA~ kisI grantha ke pUrNatayA naSTa ho jAne kI sthiti A gaI ho vahA~ usake kucha hI aMzoM ko surakSita kara denA eka zlAghya prayatna hai aura saMkSepaka ne vahI kiyaa| yadi vaha svaracita gAthAoM meM isa saMkSipta kRti ko prastuta karatA taba to usI ke dvArA taragaMvatI kI hatyA ho jaatii| nissandeha sakhittataraMgavaIkahA ( taragalolA ) vistRta evaM durbodha taragaMvatI kathA kA hI sAmAnya janopayogI saMskaraNa hai, anyathA dezI padoM ( prAntIya bhASA-vAkyoM ) ko chor3a kara saMkSepa karane kI bAta hI kyoM kahI jaatii| taragaMlolA eka saMgraha grantha hai| yaha tathya eka anya gAthA meM bhI iMgita hai - pAyayaTuM ca nicaiM dhammakahaM suNaha jai Na dubbuddhI / (13vIM gAthA kA pUrvArdha ) arthAt yadi pApabuddhi nahIM hai to sAdhAraNajanoM ke prayojana vAlI (pAyaya = prAkRta sAdhAraNa manuSya, aTTha = artha = prayojana ) aura saMgrahAtmaka ( nicaiM - yaha nicaya kA strIliMga rUpa hai, jaise ziSya kA sissI ) dharmakathA ko suno| isameM jahA~ pAdalipta ke dvArA racI haI gAthAoM se hI sakhittataraMgavaI ( taraMgalolA ) ke svarUpa saMghaTana kI bAta duharAyI gaI hai| vahIM yaha bhI saMketa diyA gayA hai ki ukta grantha kA prastuta AkAra prAkRta janoM ke liye hai| gAthA meM prayukta durbuddhi zabda taragavatI ke upekSakoM ke prati saMkSepaka kA Akroza vyakta karatA hai| yahA~ taka to hamane aMtaraMga pramANoM ke AdhAra para yaha siddha kiyA hai ki taraMgalolA pAdalipta kI hI racanA hai| usakI gAthAyeM taraMgavatI se saMgRhIta kI gaI haiN| aba isa tathya kI puSTi ke liye eka bahiraMga pramANa bhI prastuta hai| prabhAvakacarita meM yaha prAcIna gAthA AI hai jisameM taraMgalolA kA racanAkAra pAdalipta ko batAyA gayA hai - "sIsaM kaha viNa phuTTa jamassa pAlittayaM hrNtss| jassa muhanijjharAo taraMgalolA naI buuddhaa||" arthAt jisake mukhanirjhara se taraMgalolA rUpI nadI nikalI thI usa pAdalipta kA apaharaNa karate huye yamarAja kA zira kyoM na phaTa gyaa| isa uddharaNa se yaha bhI siddha hotA hai ki prabhAvakacarita ke pUrva prAcIna kAla meM taraMgalolA nemicandra yA yaza kI racanA nahIM mAnI jAtI thii| pUrvollikhita antaraMga pramANa ke anusAra taraMgavaI' ke ira. kSiptAkAra se arucikara vistRta varNana aura vibhinna dezI bhASAoM ke vAkyoM ko nikAla diyA gayA hai| 'desIpayAI motuM' kA yaha Azaya nahIM hai ki saMkSepaka ne pAdaliptaracita gAthAoM se prAkRta ke dezI zabdoM ko nikAla kara unake sthAna para apanI ora se naye zabda jor3a diye hai| yadi aisA hotA to upalabdha taraMgalolA meM saikar3oM dezI zabdoM

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23 : amaNa/akTUbasadisambara/1995 kI bharamAra na hotii| yahA~ pada zabda kA artha vAkya aura dezI kA artha prAntIya bhASA hai ( dekhiye, pAiyasahamahaNNava ) sakhittataraMvaI ( taraMgalolA ) kI gAthA saMkhyA ke sambandha meM bhI bhrama hai| prAya: usameM 1642 gAthAyeM hone kA ullekha kiyA jAtA rahA hai| hamane mUla grantha ko dekhA hai, usameM 670 vIM gAthA ke pUrvArdha aura 677 vIM gAthA ke madhya kI gAthAe~ anupalabdha haiM, phira bhI unakI saMkhyA sammilita kara lI gaI hai| grantha meM aneka gAthAe~ aisI bhI haiM jinakA ardhAMza yA caturthAMza anupalabdha hai| yadi ina TUTI huI gAthAoM ko pUrA gina leM taba bhI uparyukta 61 / 2 gAthAoM ko 1642 meM kama karanA pdd'egaa| kathArambha ke pUrva vidyamAna prArambhika 13 gAthAoM meM grantha kA upodghAta varNita hai|1641 vI gAthA upasaMhArAtmaka hai| ye 14 gAthAyeM saMkSepakartA ke dvArA racI gaI haiN| antima gAthA meM lipikartA kA uddezya aura nAma varNita hai| yaha yaza ke dvArA jor3I gaI hai| zeSa sabhI gAthAoM ke racayitA pAdaliptAcArya haiN| ye gAthAyeM taraMgavatI kathA se lI gaI haiN| ____ saMkSepakartA aura upalabdha prati ke lipikartA donoM pRthak-pRthak vyakti pratIta hote haiN| saMkSepakartA ( jinakA nAma ajJAta hai ) spaSTatayA pAdaliptAcArya ke samasAmayika haiM, kyoMki unhoMne saMkSepaNa ke liye sUri ( pAdaliptAcArya ) se kSamA mA~gane kA ullekha kiyA hai - khAmeUNaM tayaM suuri| __ unake kucha udAtta evaM nizcita uddezya the| ve eka utkRSTa kintu durUha sAhityika kRti kI surakSA aura sAmAnyajana ke kalyANa kI pavitra bhAvanA se utprerita the| isake viparIta lipikartA yaza ( jasa ) kA apanA koI bhI uddezya nahIM thaa| usane kevala nemicandra ke prayojanArtha grantha kI pratilipi kI thii| taraMgalolA meM do bAra grantha ke prayojana kA ullekha hai| prathama bAra (prArambha meM ) usakA sambandha saMkSepaNa kriyA se hai aura dUsarI bAra ( anta meM lipi se ), ye prayojana paraspara bhitra haiN| yadi saMkSepakartA aura lipikartA bhinna-bhinna vyakti na hote to unake prayojanoM meM na itanA antara hotA aura na do bAra ullekha karane kI AvazyakatA hI par3atI / isa prakAra taraMgalolA kI prArambhika gAthAoM ke AdhAra para aba yaha tathya nitAnta spaSTa hai ki sakhittataraMgavaI ( taraMgalolA ) bRhat taraMgavatI kA hI sAmAnya janopayogI laghu saMskaraNa hai| yaha pAdalipta ke dvArA racI gaI una gAthAoM kA samuccaya hai jo kathAnaka se pratyakSa sambaddha thiiN| ata: nemicandra isake racayitA kaise ho sakate haiM ? yaza (jasa) ne isakI pratilipi avazya kI thI aura vahI Aja upalabdha hai| * bhUtapUrva zoSa adhikArI pArzvanAtha vidyApITha, vArANasI

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zramaNa 'sandezarAsaka' meM paryAvaraNa ke tattva DaoN0 zrIrajaMna sUrideva * ramaNIya apabhraMza kAvyoM kI paramparA meM kavi abdula rahamAna ( addahamANa ) kRta 'sandezarAsaka' kA mahattvapUrNa sthAna hai| abdula rahamAna bhASA kAvya ke sarvaprathama musalamAna lekhaka haiN| vaha jitane hI vinayI kavi the, utane hI mAnI bhI the| unameM bhAratIya sAhitya kA saMskAra pUrI taraha vidyamAna thA / unhoMne IsA kI gyArahavIM se terahavIM zatI ke bIca 'sandezarAsaka' kI racanA kI thii| jaisA nAma se spaSTa hai, 'sandezarAsaka' zRGgArapradhAna rAsaka kAvyoM meM pratinidhi kAvya-grantha hai / yaha eka prakAra kA vilakSaNa dUtakAvya hai / yadyapi isakI racanA kA AdhAra - srota mahAkavi kAlidAsa kA prasiddha dUtakAvya 'meghadUta' hai, tathApi Rtu-varNana kI dRSTi se yaha unake RtusaMhAra kAvya ke adhika nikaTa hai| 'sandezarAsaka' kAvya kA sampUrNa kalevara tIna prakramoM meM vibhakta hai| prathama prakrama meM kAvya kI prastAvanA hai| vAstavika kathA dvitIya prakrama se prArambha hotI hai| tRtIya prakrama meM, ajJAtanAmA virahiNI nAyikA apane mAlika kA patra ( lekha ) lekara 'mUlasthAna' (mulatAna) se khambhAta ( gujarAta ) jAte hue pathika ko AgrahapUrvaka rokakara usase apane khambhAta - pravAsI anakSara yA anAma pati ke pAsa apanA viraha - sandeza pahu~cAne kA anurodha karatI hai| isI krama meM vaha chahoM RtuoM meM hone vAlI apanI dAruNa kAmadazA kA varNana karatI hai| SaDRtucakra kA varNana pUrA ho jAne ke bAda virahiNI nAyikA pathika ko AzIrvacana ke sAtha vidA kara detI hai / pathika ke jAte hI usa virahiNI ko dakSiNa dizA se AtA huA usakA pati dikhAI par3atA hai, jisase vaha harSita ho jAtI hai aura isI ke sAtha hI grantha bhI samApta ho jAtA hai| 'sandezarAsaka' pUrNatayA laukika kAvya hai| isameM utkRSTa kAvya-kauzala aura nizchala lokatattvoM kA maNikAMcana saMyoga huA hai / phalataH, yaha kAvya-kRti jahA~ apane samaya kI bhAratIya kAvya- garimA kA paricaya detI hai, vahIM lokajIvana kI sahaja hRdayAvarjaka jhA~kiyA~ bhI prastuta karatI hai / vipralambha-zRGgAra kAvya hone kA kAraNa 'sandezarAsaka' meM svabhAvatayA viraha-varNana kI pradhAnatA hai / viraha-varNana ke krama meM kavi ne rUpa-varNana, prakRti-varNana aura Rtu varNana meM paramparita kAvya rUr3hiyoM aura upamAnoM kI rasAtmaka avatAraNA kI hai| kintu dvitIya prakrama meM, nagara - varNana ke antargata 'vanaspatinAmAni' zIrSaka se kavi ne kula milAkara eka sau pA~ca vanaspatiyoM ke nAma ginAyeM haiN| yadyapi gaNanA meM kaI vanaspatiyoM ke nAma dubArA A gaye haiN|

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25 : bramaNa/akTUbara disambara/1995 inameM kucha vanaspatiyA~ lokajIvana meM atizaya paricita haiM, parantu aneka vanaspatiyA~ sarvathA aparicita-sI pratIta hotI haiN| prastuta Alekha meM kavi addahamANa dvArA vibhinna chandoM meM upasthApita vanaspatiyoM ke nAma mUla apabhraMza-kAvya paMktiyoM ( prakrama 2, chanda 55-63 ) se Akalita haiN| avazya hI kavi dvArA nirdezita vipula vanaspati-samUha paryAvaraNa ke tattva ke rUpa meM vivecya haiN| pAThakoM kI suvidhA ke lie pratyeka vanaspati kA nAma apabhraMza va hindI meM upanyasta hai - - apabhraMza hindI apabhraMza hindI tamAla tUmar3a, laukI khadira, khaira saMjIvanI zatapatrikA ( dvirukta ) zirISa 1. Dhalla 2. kuMda 3. sayavantiya 4. rattabala 5. mAlai 6. mAliya 7. jUhI 8. khaTTaNa 9. bAlU 10. caMbA 11. baula 12. kavai 13. kaMduTTaya 14. mAuliMga 24. tamAla 25. tuMbara zatapatrikA 26. khayara raktotpala 27. saMjiya mAlatI 28. saivattiya mallikA 29. sirIsa juhI 30. sIsama (?) 31. sayara elaMbAlu (dAlacInI) 32. pippala campA 33. pADala bakula ( maulasirI) 34. tuya ketakI 35. palAsa 36. ghaNasAra mAtuliMga ( eka 37. tujja prakAra kA nIMbU ) 38. hiraNNa mAlUra (bela, kaitha ) 39. bhujja mAkanda mura 40. dhaya drAkSA 41. vaMsavaNa bhambha 42. nAliera akharoTa 43. niMboya ArU, aruI 44. nibiMjaya zatAvarI 45. niMba tAr3a 46. vaDa nIlakamala zIzama (?) pIpala pATala tvak ( dAlacInI ) palAza ghanasAra ( karpUra ) (?) hiraNyaH dhatUrA bhUrjavRkSa ( bhojapatra kA per3a) dhaba, dhAya vaMzavana 15. mAlUra 16. mAyaMda 17. mura 18. dakkha 19. bhaMbha 20. Ikhou 21. Aru 22. siyara 23. tAla nAriyala nIMbU nouMjI (?) nIma baragada

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26 : zramaNa/akTUba-disambara/1995 , lauMga kanera 47. Dhakka 48. a~biliya 49. kaNaya 50. caMdaNa 51. Amaruya kurabaka (?) amiyA 52. gullara 53. mahUya 54. Amali 55. abhaya 56. nAyabeli 57. maMjiTTha 58. maMdAra 59. siMdhuvAra 60. suvAlau 61. kiMkilli 62. kuMja 63. kuMkuma 64. kabola 65. surayAra 66. sallai 67. bAyaMba 68. niva 69. niMbU 70. cinAra 71. simi 72. sAya 73. devadAra 74. lesUDa 75. ela 76. laviya DhAka 77. lavaMga AmalA 78. kaNayAra dhatUrA : kanaka 79. kahara caMdana 80. kurabaya amarUda. AmrAtaka, 81. khataMga Amar3A 82. aMbiliya gUlara 83. kayaMba madhUka : mahuA 84. bibhIya imalI abhayA : harItakI 85. coya nAgavallI : pAna 86. rattaMjaNa maMjITha 87. jaMbuya madAra : akavana, 88. asoya pArijAta 89. jaMbIra sinduvAra 90. suhaMjaNa . (?) kaMkolI ( kAkolI ) 91. nAyaraMga kuMja (?) 92. bijja kuMkuma 93. Ayaruya kapittha 94. rattasAla (?) 95. AriTThaya sallakI 96. damaNaya bAyabiDaMga 97. gidda 98. cIr3a 99. khajjUri cinAra 100. beri 101. bhAhaNa zAka 102. voheya 103. DavaNa lisor3A 104. tulasIyala ilAyacI 105. cUya (?) kadamba bibhItaka, baher3A copa ( coA ) raktAMjana jAmuna azoka jamIrI nIMbU zobhAMjana, sahijana nAraMgI bijaurA nIMbU agaru raktazAla arisTaka : rIThA damanaka : daunA geMdA cIr3a khajUra bera (?) baher3A daunA ( damanaka) tulasIdala Amra: cUta nIma nIMbU zamI devadAra 'sandezarAsaka' meM vanaspatiyoM kA yaha prasaMga usa samaya AyA hai, jisa samaya isa

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27 : zramaNa/akTUbasadisambara/1995 kAvya kI virahiNI nAyikA apanA sandeza apane paradezI pati ke pAsa pahu~cAne ke lie eka pathika se Agraha karatI hai| jaisA pahale kahA gayA, pathika sAmbapura kA nivAsI hai aura vaha tapanatIrtha ( mUlasthAna : mulatAna ) se apane svAmI kA gopanIya sandeza lekara khambhAta jA rahA hai| pathika sAmbapura ke prazaMsAparaka varNana meM apane usa nagara kI vAnaspatika samRddhi kI ora saMketa karatA hai aura virahiNI se garva ke sAtha kahatA hai ki sAmbapura meM itane vanaspati haiM ki sabake nAma jAnanA kaThina hai| saMkSepa meM, yahI samajho ki ina vanaspatiyoM kI saghana aura nirantara chAyA meM dasa yojana taka kI dUrI pUrI kI jA sakatI hai| bhAratIya saMskRti meM vRkSapUjA ko atizaya mahattva diyA gayA hai| isalie samasta prAcIna aura arvAcIna sAhitya, vRkSoM kI mahimA se maNDita hai| vRkSapUjA kI mahattA sArvabhauma stara para svIkRta hai| yahA~ taka ki vividha pradUSaNoM se paryAvaraNa kI prarakSA ke lie vanasampadAoM yA per3a-paudhoM kI asmitA yA astitva kI anivAryatA, rASTrIya stara para svIkAra kI gaI hai| isa sandarbha meM kavi addahamANa dvArA yathArUpa citrita paryAvaraNa ke mUla tattvabhUta vana aura vanaspatiyoM kA pAryantika mahattva hai| * bhUtapUrva nidezaka bihAra rASTrabhASA pariSada

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zramaNa Muli hArIjagaccha DaoN. zivaprasAda prAkamadhyakAla aura madhyakAla meM nirgrantha paramparA ke alpacela ( zvetAmbara ) AmnAya ke antargata vibhinna nagaroM yA grAmoM se udbhUta alpajIvI gacchoM meM hArIjagaccha bhI eka hai| pATaNa aura zaMkhezvara ke madhya mehasANA jile meM jilA mukhyAlaya se 67 kilomITara dUra pazcima meM hArIja nAmaka eka sthAna hai| yaha gaccha sambhavata: vahIM se astittva meM AyA pratIta hotA hai| isa gaccha se sambaddha kevala eka sAhityika sAkSya Aja milatA hai vaha hai kAtaMtra-vyAkaraNa para durgasiMha dvArA praNIta vRtti para vi0 saM0 1556/IsvI san 1500meM racI gayI avacUrNi; jo Aja zrI vijayasUrIzvara jJAnamandira, rAdhanapura meM saMrakSita hai| zrI amRtalAla maganalAla zAha ne ukta kRti kI prazasti kA pATha diyA hai, jo kucha sudhAroM ke sAtha nimnAnusAra hai : saM0 15 ASADhAdi 56 varSe / zAke 1421 pravartamAne phAlgunamAse zukla pksse| tRtiiyaatithau| rvidine| mInarAzisthitacandre / / taddine / / zrIbhAnurAjJi rAjyaM kurvANe adyeh| zrI iladurge / / zrI zrI / / haariijgcche| pUjya zrI siMgha(ha)dattasUri tacchiSyeNa udayasAgareNa avacUrNiH kRtaa|| jayakalazena suutrmaalikhitm|| suutrdvysvaadi| avacUrNi jayakuzaleneva kRtaa| shubhmstu| lekhkpaatthkyoH| . ukta prazasti se spaSTa hai ki isameM hArojagaccha ke siMhadattasUri ke ziSya udayasAgara kA avacUrNi ke racanAkAra ke rUpa meM nAma milatA hai| lipikAra ke rUpa meM isa prazasti meM ullikhita jayakalaza evaM jayakuzala bhI isI gaccha se sambaddha pratIta hote haiN| isake atirikta ukta prazasti se aisI koI bAta jJAta nahIM hotI jisase isa gaccha ke itihAsa para kucha vizeSa prakAza par3a ske| phira bhI hArIjagaccha se sambaddha ekamAtra sAhityika sAkSya hone se isa prazasti kA viziSTa mahattva hai| isa gaccha se sambaddha kucha abhilekhIya sAkSya bhI milate haiM jo vi0 saM0 1330 se lekara vi0 saM0 1577 taka ke haiN| inakA vivaraNa nimnAnusAra hai - lekha vi0saM0tithi-miti pratiSThApaka pratimAlekha/ pratiSThAsthAna saMdarbhagrantha AcArya yA stambhalekha muni kA nAma 1: 1330 zIlabhadrasUri munijinavijaya saMpA0 kra0

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29 : amaNa/akTUbasadisambara/1995 prAcInajainalekhasaMgraha, bhAga 2, lekhAMka 491 2. 1330 guNabhadrasUriziSya vahIM, lekhAMka 474 3. 1333 zIlabhadrasUri vahIM, lekhAMka 485 4. 1343 zIlabhadrasUri vahIM, lekhAMka 489 5. 1355 zrIsUri vahIM, lekhAMka 477 6. 1383 mAgha sudi 9 mahendrasUri pArzvanAtha mahAvIra muni buddhisAgara, saMpA0, ravivAra kI pratimA jinAlaya, jainadhAtupratimAlekhasaMgraha, kA lekha baDodarA bhAga 2, lekhAMka 38 7. 1390 siMhadattasUri muni kaMcanasAgara, saMpA0, zatrujayagirirAjadarzana, lekhAMka 267 8. 1394 vaizAkha vadi siMhadattasUri AdinAtha anupUrti- muni jayantavijaya, saMpA0, kI pratimA lekha, AbU arbudaprAcInajainalekhasaMdoha, kA lekha lekhAMka 563 9. 1445 phAlguna vadi zIlabhadrasUri mahAvIra pArzvanAtha vinayasAgara, saMpA0 ,pratiSThA10 ravivAra kI pratimA jinAlaya, lekhasaMgraha, lekhAMka 170 kA lekha harasUlI 10. 1466 vaizAkha sudi zIlabhadrasUri AdinAtha mahAvIra muni buddhisAgara, 3 somavAra kI paMcatIrthI jinAlaya, pUrvokta, bhAga 1, pratimA kA rIja roDa, lekhAMka 965 lekha ahamadAbAda 11. 1494 vaizAkha sudi mahezvarasUri zAMtinAtha bar3A jaina muni vidyAvijaya, saMpA0, zukravAra kI pratimA maMdira, prAcInalekhasaMha, prathama kA lekha liMbaDI bhAga, lekhAMka 164 12. 1501 caitra vadi 7 mahezvarasUri vAsupUjya AdinAtha vahIM, lekhAMka 184 kI dhAtu- jinAlaya, pratimA kA jAmanagara lekha 13.1503 mahezvarasUri muni kaMcanasAgara, pUrvokta, lekhAMka 277

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30 : amaNa/akTUbara disambara/1995 vadi6 14. 1511 mAgha vadi mahezvarasUri zItalanAtha bar3A jaina muni vidyAvijaya, pUrvokta, 3 budhavAra kI dhAtu- maMdira, bhAga 1, lekhAMka 266 pratimA kA zihora lekha 15. 1517 mArgazira mahezvarasUri zreyAMsanAtha sumatinAtha muni buddhisAgara, pUrvokta, kI dhAtu- mukhya bAvana bhAga 2, lekhAMka 514 guruvAra pratimA kA jinAlaya, lekha mAtara 16. 1523 pauSa vadi mahezvarasUri kunthunAtha bAlAvasahI, muni kAMtisAgara, saMpA0, 8 guruvAra kI pratimA zatrujaya zatrujayavaibhava, lekhAMka kA lekha 173 17. 1523 vaizAkha vadi mahezvarasUri naminAtha cintAmaNi agaracanda nAhaTA, bhaMvara1 somavAra kI pratimA jI kA lAla nAhaTA, saMpA0, kA lekha maMdira, bIkAnerajainalekhasaMgraha, bIkAnera lekhAMka 1029 18. 1523 vaizAkha vadi mahezvarasUri muni suvrata sArAbhAI maNilAla navAba, 1 somavAra kI pratimA "rAjanagaranA jinamaMdiromAM kA lekha sacavAyelAM aitihAsika avazeSo", jainasatyaprakAza, varSa 9, aMka 8, pRSTha 378-383, lekhAMka 32 19. 1528 mAgha vadi mahezvarasUri zItalanAtha zAMtinAtha muni vidyAvijaya, pUrvokta, 5 guruvAra kI pratimA jinAlaya, lekhAMka 418, evaM muni lekha sadhanapura vizAlavijaya, saMpA0, rAdhanapurapratimAlekhasaMgraha, lekhAMka 256 20. 1577 mitivihIna zIlabhadrasUri vAsupUjyakI saMbhavanAtha muni buddhisAgara, pUrvokta, pratimA kA derAsara, bhAga 1, lekhAMka 734 kA lekha kar3I . 21. 1577 mitivihIna zIlabhadrasUri suvidhinAtha vahIM vahIM, bhAga 1, lekhAMka kI pratimA 739 kA lekha

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31 : pramaNa/akTUba-disambara/1995 ukta pratimAlekhIya sAkSyoM meM se kevala dvitIya lekha meM ( vi0 saM0 1330 ) pratimApratiSThApaka muni ne apane guru kA nAma guNabhadrasUri batalAyA hai, kintu apanA nAma nahIM batalAyA hai| isake viparIta anya sabhI lekhoM meM pratimApratiSThApaka munijanoM kA nAma milatA hai kintu unake guru kA nAmollekha nahIM haiM, ataH aisI sthiti meM ina munijanoM ke paraspara sambandhoM ke bAre meM hameM koI jAnakArI nahIM ho pAtI hai| jaisA ki isa nibandha ke prArambha meM hama dekha cuke haiM kAtaMtravyAkaraNa para durgasiMha dvArA racI gayI vRtti para racI gayI avacUrNi kI prazasti meM racanAkAra udayasAgarasUri ne apane guru siMhadattasUri kA nAma diyA hai| uparokta sAkSyoM ke AdhAra para isa gaccha ke vibhinna munijanoM zIlabhadrasUri 'prathama', mahendrasUri, siMhadattasUri 'prathama', zIlabhadrasUri dvitIya', mahezvarasUri, siMhadattasUri 'dvitIya', zIlabhadrasUri tRtIya' Adi ke nAma to jJAta ho jAte haiM, parantu vahA~ inake guru kA nAma na hone se inake paraspara sambandhoM ke bAre meM hameM koI jAnakArI prApta nahIM hotI, phira bhI inheM kAlakramAnusAra nimnalikhita krama meM rakhA jA sakatA hai : guNabhadrasUri zIlabhadrasUri 'prathama' ( vi0 saM0 / 1330-43 ) pratimAlekha guNabhadrasUriziSya (vi0saM0 1330 ) pratimAlekha zrIsUri ( vi0 saM0 1355 ) pratimAlekha mahendrasUri ( vi0 saM0 1383 ) pratimAlekha siMhadattasUri 'prathama' ( vi0 saM0 1394 ) / pratimAlekha

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32 : zramaNa/akTUbara-disambara/1995 zIlabhadrasUri 'dvitIya' ( vi0 saM0 1445-66 ) pratimAlekha mahezvarasUri ( vi0 saM01494-15281) | pratimAlekha siMhadattasUri 'dvitIya' (durgAsiMhavRttiavacUrNi J. kI prazasti meM graMthakAra ke guru ke | rUpa meM ullikhita ) jayakalaza evaM jayakuzala (kAtaMtravyAkaraNadausiMhavattiavacarNi kI prazasti meM lipikAra ke rUpa meM ullikhita) udayasAgarasUri ( vi0saM0 1556-I0sa0 / 1500 meM kaatNtrvyaakrnndaurgsiNh| vRttiavacUrNi ke racanAkAra ) zIlabhadrasUri tRtIya' (vi0 saM0 1577 ) pratimAlekha isa prakAra sAhityika aura abhilekhIya sAkSyoM ke AdhAra para vikrama saMvat kI caudahavIM zatAbdI ke prathama caraNa se lekara vi0 saMvat kI solahavIM zatAbdI ke aMtima caraNa (lagabhaga 250 varSoM taka ) hArIjagaccha kI vidyamAnatA siddha hotI hai| zIlabhadrasUri 'prathama' aura zIlabhadrasUri 'dvitIya' tathA mahezvarasUri isa gaccha ke anya munijanoM kI apekSA vizeSa prabhAvazAlI pratIta hote haiM kyoMki unake dvArA pratiSThApita kaI jinapratimA milI haiN| vikrama saMvat kI 16vIM zatI ke pazcAt isa gaccha se sambaddha sAkSyoM kI durlabhatA ko dekhate hue yaha mAnA jA sakatA hai ki isake pazcAt isa gaccha kA astittva samApta ho gayA hogaa| yaha gaccha kaba, kisa kAraNa evaM kisa gaccha yA kula se astittva meM AyA, isake Adima AcArya kauna the ? sAkSyoM ke abhAva meM ye sabhI prazna abhI anuttarita hI raha jAte haiN|

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33 : amaNa/akTUbara disambara/1995 saMdarbha 1. rasikalAla choTAlAla parIkha evaM hariprasAda gaMgAzaMkara zAstrI, gujarAtano rAjakIya ane __ sAMskRtika itihAsa, bhAga 1, ahamadAbAda, 1972 I0 sa0, pRSTha 373. 2. zrI amRtalAla maganalAla zAha, saMpA0 zrIprazastisaMgraha, zrI jaina sAhitya pradarzana, zrI dezavirati dharmArAjaka samAja, ahamadAbAda, vi0 saM0 1993, bhAga 2, pRSTha 57; prazasti kramAMka 226. 3. vahIM, pRSTha 57, prazasti kramAMka 226. * pravaktA, pArzvanAtha vidyApITha vArANasI - 5

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zramaNa samakAlIna jaina samAja meM nArI DaoN0 pratibhA jaina* bhAratIya saMskRti ke nirmANa meM nArI samAja ne prArambha se hI mahattvapUrNa kArya kiye haiN| nArI ke kAraNa samaya-samaya para saMskRti kA rUpa bhI parivartita huA hai| use kabhI puruSa ke samAna mAnA gayA hai to kabhI bhoga-vilAsa kI vastu mAtra / bhAratIya saMskRti mukhya rUpa se do bhAgoM meM vibhakta kI jAtI hai - vaidika saMskRti evaM zramaNa saMskRti / sahastroM varSa pUrva jaba adhika bhU-bhAga meM ajJAna andhakAra vyApta thA, usa samaya bhArata meM puruSa hI nahIM, mahilAe~ bhI veda mantroM kI racanA meM saMlagna thiiN| bhagavAna buddha ne bhI nArI ko puruSoM ke samAna dharma pAlane kA adhikArI mAnA thA kintu, sAtha meM ve yaha cAhate the ki striyA~ apane isa adhikAra kA prayoga ghara meM rahakara upAsikA ke rUpa meM kareM / kahane kA tAtparya yaha hai ki buddha, saiddhAntika dRSTi se strI evaM puruSa meM dharmAcaraNa karane kI samAna kSamatA svIkAra karate the kintu, vyAvahArika dRSTi se ve striyoM ko saMgha meM praveza dene ke pakSa meM nahIM the| isase bhinna, jaina AgamoM se yaha jJAta hotA hai ki mahAvIra ne nArI ke liye bhI sAdhanA kA mArga kholaa| apane caturvidha saMgha kI saMracanA meM unhoMne muni, AryikA, zrAvaka, zrAvikA ko yathAyogya sthAna diyaa| usa samaya nAriyoM ko na kevala gArhasthya avasthA meM puruSoM ke samAna dharmAcaraNa karane kA adhikAra thA apitu bhikSuNI banane meM una para saMgha kI ora se kisI prakAra kA pratibandha nahIM thaa| itanA hI nahIM apitu zvetAmbara jaina mAnyatA ke anusAra strI bhI tIrthaGkara bana sakatI thI / mallI ne strI hote hue bhI tIrthaGkara padavI prApta kI thii| jaina yuga meM striyoM ko saiddhAntika evaM vyAvahArika donoM hI dRSTiyoM se dhArmika kSetra meM puruSoM ke samAna mAnA jAtA thA / vaidika mAnyatAoM ke anusAra nArI binA yaha sampUrNa vizva sAra zUnya hai / vastuta: kanyA kA artha hI hotA hai - jisakI saba kAmanA kreN| jainAgamoM meM bhI nArI kI mahattA batAte hue kahA hai ki nArI ke binA sRSTi kI racanA, samAja kA saMgaThana, gArhasthya kArya-kalApa evaM gRhastha jIvana adhUre haiN| vizva kI samasta vibhUtiyoM meM ardhAMza nArI kA hai| nArI ko zreSThatara ardhAMgI kahA hai| nara zrama hai aura nArI usakA vishraam| nara nAva hai, nArI usakI patavAra / nara aMza hai, nArI usakI pUraka / nara puSpa hai, nArI usakA saurabha / nara kI zakti bhI nArI hai| nArI kI viveka va kAryadakSatA ke liye smRtiyoM meM likhA hai ki nAriyoM meM caugunI buddhi hotI hai tathA kAryadakSatA chaH gunI hotI hai|

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35 : bhramaNa/akTUbara-disambara / 1995 kAryeSu mantrI vacaneSu dAsI, bhojyeSu mAtA, zayaneSu rambhA / dharmAnukUlA kSamayAdharitrI SaDbhiguNaiH strI kulatAriNI syAt / / ' nArI eka ora mamatA kA sAgara ur3elatI huI mAtA ke vaMza meM AtI hai to dUsarI ora vAtsalya mUrti bhaginI ke rUpa meN| eka tarapha vaha catura salAhakAra maMtrI hai to dUsarI tarapha vaha snehabharI ardhAGginI / dharmakArya meM Age rahakara apane sarala svabhAva se kula meM sabake mana ko mohatI hai| apanI vividha bhUmikAoM ke kAraNa vaha eka hokara bhI anekavat pratIta hotI hai / jisa prakAra kendra meM rakhI huI koI vastu dizA bheda se pUrva - pazcima, uttara-dakSiNa meM dikhAI detI hai, isI prakAra eka strI kisI kI patnI hote hue mAtA, bhaginI, maMtrI aura dAsI ho sakatI hai| vizva itihAsa kI pRSThabhUmi para bhAratIya Arya lalanAoM kA jIvana pratyeka kSetra meM jyotirmaya dRSTigata hotA hai tabhI to sAdhu santoM ne mukta kaNTha se use nArI nara kI khAna, dharma kI zAna kaha kara pukArA hai| yadyapi svabhAva se nArI dharma kI jananI hai, khAna hai| dharma ke netA sarvajJa haiM aura usa sarvajJa rUpa kI janmadAtrI mA~ nArI hai| subhASitasandoha meM likhA hai 'strI kI kukSi se tIna loka ke svAmI tIrthaGkara utpanna hote haiN|' tIrthaGkaroM ke sadupadezoM se dharma tIrtha kI utpatti tathA sanmArga kA jJAna hotA hai| bhavya prANI sanmArga meM lagakara Atma-kalyANa karate haiN| aise tIrthaGkara kI jananI mahilA kisI eka ke dvArA AdaraNIya nahIM, apitu samasta vizva ke dvArA pUjanIya hai / 'bhaktAmara stotra' meM hRdayagrAhI eka zloka hai . strINAM zatAni zatazo janayanti putrAn -- nAnyA sutaM tvadupamaM jananI prasUtA / sarvA dizo dadhati bhAni sahasrarazmi, 1 prAcyeva dig janayati sphuradaMzujAlam // arthAt he bhagavAna ! saikar3oM striyA~ putra utpanna karatI haiM, kintu jisa mA~ ne Apako janma diyA vaha to una saikar3oM meM se eka hI hai| sabhI dizAoM meM tAre udaya hote haiM kintu sahasra kiraNoM se dIptimAna divAkara ko to pUrva dizA hI utpanna karatI hai| bhArata kI zobhA satAtmA hai| aisI mahAna vibhUtiyoM ko janma dene vAlI nArI hI hai / bhagavatIsUtra meM likhA hai - 'haDDI, nAkhUna evaM keza bAlaka ko pitA kI dena haiM tathA buddhi, rakta evaM zarIra kI sudRr3hatA mAtA kI dena hai| mA~ ke rUpa meM mahilAe~ apane baccoM meM svAbhimAna, Atma-sammAna kI bhAvanA aura dhArmika bhAvanA paidA kara mahattvapUrNa bhUmikA nibhAtI haiM / mahAna vaijJAnika thaoNmasa eDIsana jaba ATha varSa ke the aura prAimarI skUla meM par3hate the, usa samaya unake adhyApaka ne unheM eka ciTThI dekara ghara bheja diyaa| ciTThI mA~ ke nAma thI / usameM likhA thA ki yaha baccA par3ha nahIM sakatA / thaoNmasa ko apanI mA~ ke pAsa yaha ciTThI le jAte hue bar3I ulajhana ho rahI thI, lekina jaba unakI mA~ ne vaha ciTThI par3hI to ve bolIM - "beTA! Darane kI koI bAta nahIM hai, maiM tumheM par3hA luuNgii|"

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36 : zramaNa / akTUbara disambara /1995 mA~ kI sahAyatA se thaoNmasa bahuta tejI se par3hane lage the| bar3e hone para jaba unase pUchA gayA ki vaijJAnika ke rUpa meM ApakI saphalatA kA kyA rahasya hai to thaoNmasa ne jabAba diyA ki merI mA~ ne mujha para jo bharosA kiyA thA, usI kA yaha pratiphala hai| isI taraha AcArya kundakunda kI mAtA unheM pAlane meM AtmA kA gIta sunAtI thIM, prati samaya unheM AtmA kA bodha karAtI thIM, kyoMki usake pIche unakA eka hI dhyeya thA ki bAlaka meM dhArmika saMskAra A jAya aura vaha apanI saMskRti kI surakSA kara ske| mahAsatI sItA ne bhI apane baccoM ( lava-kuza ) ko jaMgala meM janma dene ke bAda bhI unake pratyeka saMskAra meM mahattvapUrNa bhUmikA adA kii| isI zrRMkhalA meM hama mahAbhArata meM mAtA kuMtI kI bhUmikA ko dekhate haiN| kuMtI ne apane pA~coM putra pAMDavoM ko dhArmika saMskAra se saMskArita kara unheM vizva ke sarvocca pada para pratiSThita kara diyaa| isI prakAra aneka udAharaNa hameM dekhane ko milate haiN| jisameM hama mA~ kauzilyA, mA~ yazodA, satI trizalA Adi mahilAoM kA yogadAna bhUla nahIM sakate, jinhoMne apane baccoM para aise saMskAra DAle jinake kAraNa Aja pUrA vizva una baccoM ke sAtha unakI mA~ ko bhI yAda karane meM nahIM cUkatA hai|" arthAt puruSoM meM prArambhika saMskAroM kA bIja bone vAlI nArI hai / aMgrejI meM kahAvata hai| "A good mother is like hundred teachers" eka acchI mAtA sau zikSakoM ke tulya hai| zikSA saMskAra kI jananI hai| jisa prakAra eka kuzala kArIgara apane kauzalya se caTTAna ko bhagavAna banA sakatA hai, usI prakAra uttama yogya zikSA mAnava ko bhagavAna banAne meM sakSama hai| mAtA kA prabhAva baccoM para bahuta gaharA par3atA hai| isaliye mahAna svAdhInatA saMgrAma senAnI subhASacandra bosa kahate the "If you give me sixty good mothers, I will give you a good nation." bIja se aMkurotpatti meM jamIna, jala, vAyu, prakAza-sUrya kI kiraNa Adi nimitta Avazyaka haiM, usI prakAra guNa-doSoM ke utpAdana meM mAnava kI suzikSA sAdhanAbhUta hai / kaisA bhI sundara bIja kyoM na ho, yadi uparyukta sAdhana anukUla nahIM hogeM to vaha yoM hI binA phala diye naSTa ho jAyegA / usI prakAra kulIna, dharmAtmA, suyogya nArI jIvana kI anukUla sAdhanavihIna hone para vizIlA, durAcAriNI, karkazA Adi durguNoM se yukta hogI / " - - mAnava jIvana ke vikAsa meM nArI kI mahattvapUrNa bhUmikA rahI hai| nArI ne ghara, parivAra, samAja aura deza ke utthAna meM hamezA puruSa ko sahayoga pradAna kiyA hai| vIratA kI dRSTi se talavAreM bhI uThAI haiM, rAjya zAsana bhI calAyA hai| na jAne kitanI bAra vIra mAtA evaM patniyoM ne yoddhAoM kA rUpa dhAraNa kara zatruoM ke sAtha mahAna yuddha kiyA / aneka mahApuruSa aise hue jinhoMne apanI dUradRSTi se dekhA ki binA mahilAoM ke sahayoga ke bhArata kA utthAna nahIM ho sakatA, isaliye una sar3I-galI prathAoM aura rUr3hiyoM para prahAra kiyA jo mahilAoM kI pragati meM bAdhaka thIM / " isa prasaMga meM Adhunika yuga ke rAjA rAmamohana rAya, maharSi dayAnanda sarasvatI, svAmI vivekAnanda, mahAtmA gAMdhI Adi ke nAma bhulAe nahIM jA skte| svAdhInatA prApti ke liye jo bhI Andolana gAMdhIjI ne calAe, unameM striyoM kI

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37 : bramaNa/akTUbara-disambara/1995 bhUmikA mahattvapUrNa rhii| unhoneM striyoM meM eka nayA Atma-vizvAsa paidA kiyaa| gAMdhIjI ne nArI ke liye kahA "strI sAkSAt tyAga kI mUrti hai| jaba vaha kisI kAma meM laga jAtI hai to vaha parvatoM ko bhI hilA detI hai|"12 bApU ke pratyeka kArya meM Age bar3hakara bhAga lene vAlI kastUrabA, neharU jI kI patnI kamalA, bhArata kokilA sarojinI nAyaDU'3 indirA gAMdhI, briTena kI mArgeTa thaicara, philipinsa kI ekvInA, zrIlaMkA kI bhaMDAranAyake Adi ke nAma cirasmaraNIya rheNge| jaina darzana eka vizva darzana hai| yaha prANimAtra kA hitaiSI, parama kalyANakAraka hai tathA vizva kalyANa kA uddezya apane Apa meM saMjoye hue hai| jisa darzana meM tiryak ekendriya se lekara paJcendriya taka ko kalyANa kA sthAna kahA hai vahA~ strI kA sthAna kyA ho sakatA hai, akathanIya hai ? jaise sUrya ke binA prakAza kA abhAva hai, candra ke binA cA~danI kA abhAva hai, zIla ke binA satItva kA abhAva hai, vaise hI nArI binA tIrthaGkara kA abhAva hai| syAdvAda hI jisakA mUla siddhAnta hai, aise jaina darzana meM nArI yadi bIja hai to tIrthaGkara usakA phala hai| nArI yadi jar3a hai to mokSa usakA phala hai, arthAta mokSa-prApti ke liye kiye gaye sabhI dhArmika yA mAMgalika kArya isake abhAva meM adhUre haiN| jJAna, kalA, sAhitya, vairAgya, dAna pUjAdika samasta mAMgalika kAryoM meM isakA apanA viziSTa sthAna hai| jaina dharma kI pramukha kriyA paMcakalyANaka meM bhI strI kA hI sthAna Age dikhalAyA hai, jaise - sarvaprathama dharmazuddhi kI kriyA hotI hai| bhUmizuddhi hetu maMgala kalaza nArI le jAtI hai aura zuddha pAnI se bhUmi kI zuddhi karatI hai| dvitIya kriyA muNDArohaNa kI hotI hai| yahA~ bhI maMgalakalaza kI sthApanA nArI ke dvArA hI kI jAtI hai| tIsarI kriyA aMkuza-ropaNa bhI nArI hI karatI hai| Age kI kriyA garbhakalyANaka hai| garbhakalyANaka kriyA kI pramukha nAyikA nArI hotI hai, kyoMki tIrthaGkara kA garbhasthAna bhI nArI hai| garbhAvasthA meM mAtA kI sevA karane vAlI bhI nArI hotI hai| janmate hI prabhu ke sarvaprathama darzana kI adhikArI sodharma indra kI indrANI hai| kumAra tIrthaGkara jaba yuvAvasthA ko prApta hote haiM to vivAha ke samaya samasta mAMgalika kArya -- kalaza lenA, gIta gAnA Adi bhI nArI karatI hai| rAjakumAra ko zAsana karate hue bahuta samaya bItane para svarga kI devI saMsAra kI nazvaratA kA aisA citra upasthita karatI hai ki unheM usI samaya vairAgya ho jAtA hai aura ve muni bana jAte haiN| muni banakara AhAra kI caryA ke liye nikalate haiN| unakI usa caryA kI vidhi ko karane meM mukhya hAtha nArI kA hotA hai| prabhu ke samavasaraNa meM bhI puruSoM se tigunI nAriyoM kI saMkhyA rahatI thii| jaina darzana kahatA hai - nArI kula kI eka aisI cA~danI hai jo apanI chaTA se cAroM ora jyoti phailAtI hai|

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38 : bramaNa/akTUba-disambara/1995 jaise - cAritra se sAdhu kI zobhA hotI hai, jJAna se paMDita kI zobhA hotI hai, vinaya se ziSya kI zobhA hotI hai, vaise hI nArI se gRhasthI kI zobhA hotI hai| nArI saMyama kA pATha par3hAne vAlI saMsthA hai| Agama mahAna satiyoM ke itihAsa se bharA par3A hai| samasta mAnava-jAti ke kalyANArtha vaibhava, vilAsa evaM puruSa ke zAsana ko ThukarAkara saMyamI jIvana ke kaTIle patha para nAriyA~ nikala par3I thIM / satI striyA~ dharma-patha se vicalita nahIM hotii| rAvaNa ke pAsa rahakara bhI sItA ne pativrata dharma nahIM chor3A aura jaba zrIrAmacandra ne lokApavAda se sItA kA parityAga kara diyA va senApati kRtAntavakra unheM vana meM chor3akara Ane lagA, taba sItA ne use jo upadeza diyA vaha cirasmaraNIya hai| usane kahA"zrIrAma se kahanA ki lokopavAda-bhaya se jaise mujhe chor3a diyA vaise kabhI dharma kA parityAga na kreN|18 striyA~ dharma se kahIM adhika nikaTa hotI haiN| striyoM ke komala svabhAva ke kAraNa hI dharma gatimAna hotA AyA hai| bhagavAna mahAvIra ke samaya meM adhyAtma kSetra meM nAriyoM ke bar3hate kadama sakriya rUpa se vRddhi ko prApta ho rahe the| satI aJjanA, candanA, cailanA Adi anekoM aise udAharaNa milate haiM, jinhoMne dharma ke patha para calakara yaha siddha kara diyA ki dharma ke uttaradAyitva kI svAminI nArI bhI hai| nArI ko dayA, kSamA, sahiSNutA kI eka apUrva mUrti kaha sakate haiN| krUra se krUra prANI para bhI dayA karanA isakA svabhAva hai| sItA ko jaTAyu aura vana pakSiyoM para bhI isa prakAra kI karuNA AtI thI ki vaha unakA bhI putravat pAlana karatI thii| nArI zAstroM kA bhI adhyayana karatI thii| nAriyA~ sadupadeza dvArA logoM ko sanmArga para lAtI thIM aura svayaM dIkSA lekara anya striyA~ ko bhI dIkSita karatI thiiN| bAhubali jI ko mAnarUpI airAvata gaja se utArane ke liye brAhmI aura sundarI kI bhUmikA smaraNIya hai| rAmacaritamAnasa ke racayitA tulasIdAsa bhI nArI kI hI preraNA se mahAna bne| nArI jIvana ke sAphalya kI kuMjI hai - usakA svArtha-tyAga, indriya-nirodha, bhoga-lipsA kA parityAga aura kaSAyoM kI mndtaa| nArI kA abhyudaya mukhyataH usake zIla dharma meM samAhRta hai| zIlavatI nArI ke prabhAva se sarpa hArarUpa pariNita ho gayA, agnikuNDa jala sarovara rUpa pariNita ho gayA arthAt koI kArya aisA nahIM jo nArI ke liye asambhava hai|" sAmAjika, rAjanaitika, pArivArika, dhArmika, zikSaNa, kalA, sAhitya, gAyana, vAdana Adi sabhI kSetroM meM striyoM ne apanI zakti dikhAI hai| nArI ke liye kaha sakate haiM - nArI jagat kI, prakRti-puruSa kI janmadAtrI, ghara kI lakSmI, zikSA kI sarasvatI, saMskAra pAlane meM

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39 : zramaNa / akTUbara disambara / 1995 annapUrNA, vijJAna meM maiDama kyUrI, satI meM sItA, zAsana meM lakSmIbAI" dharma meM caMdanabAlA, celanA jaisI, dharma-pracAra meM netA aura AtmotthAna meM ajeya vIrAMganA rahI haiN| dharma, zAnti, kSamA, sahanazIlatA, tyAga, tapasyA, prema, karuNA, sahAnabhUti, sevA, zraddhA, samarpaNa Adi guNoM se vaha yukta hai| ataH nArI ko deza, samAja, jAti, parivAra kI nAr3I kahane meM koI atizayokti nahIM hai| jisa prakAra hAtha kI nAr3I kI gati se vAta, pitta, kapha Adi kI samatA, viSamatA aura deha kI svasthatA yA asvasthatA kA anumAna hotA hai vaise hI ghara kI nArI ke saphala mAtRtva, caritra, bala, sevA, zIla Adi guNoM se parivAra samAja Adi kI naitikatA A~kI jAtI hai / 23 para Aja Adhunika yuga meM viDambanA hI viDambanA hai / pAzcAtya dezoM ke bar3hate hue AkarSaNa se bhAratIya mahilAe~ pAzcAtya sabhyatA kI zikAra hotI jA rahI haiN| ve parivAra ko zreSTha aura pavitra banAne kI apekSA bAhya kAma-kAjI hone kI preraNA le rahI haiN| unheM sItA ke caritra se adhika citrapaTa kI tArikAoM kA rahana-sahana, veza-bhUSA, AcaraNa pralobhanIya lagane lagA hai / 24 vartamAnakAlIna nArI apanI zakti ko kho baiThI hai| bhoga- lipsA meM magana ho gayI hai / vastrAbhUSaNa se zarIra ko susajjita karanA viSaya-vAsanAoM meM lipta rahanA hI apanA kartavya samajhatI hai| Aja ke yuga meM loga sAtavIM maMjila para adhika haiM aura phuTapAthoM para kama / kintu jo saMskAroM kI sAtavIM maMjila para haiM ve bahuta thor3e haiM, nagaNya haiM aura asaMskRta loga adhika saMkhyA meM mahaloM kI sAtavIM maMjila para haiN| isa loka ke vyavahAroM ke prati rAI-rattI kA hisAba karane vAle paraloka ke liye kAnI kaur3I nahIM juTAte, yaha Azcarya kA viSaya hai| kyA strI, kyA puruSa sabhI bhautika prapaMca vRddhi ke upAya juTAne ke liye rAta-dina daur3a rahe haiN| koI moTara gAr3I para koI vAyuyAna meM to koI phuTapAtha para paidala, kintu daur3a sabhI rahe haiN| kisI ke pAsa bAta karane kA avakAza nahIM / zarIra-yaMtra ke purje rAta-dina ghisa rahe haiM aura loga dhIre-dhIre raMga-maMca se utara kara samApti kI ora jA rahe haiM, kintu Atma-adhiSThita pavitra uddezya ke liye samarpita zarIra ke purje una hIna koTi ke udyamoM meM hI avizrAnta lage raha kara kyoM samApta ho rahe haiM ? isa ora kisI kA dhyAna nahIM jaataa| acche saMskAroM se vaMcita hokara unakA jIvana andhe ke samAna bIta jAtA hai / 25 mAnava kA vikAsa una cAritrika guNoM se hotA hai, jinakI zikSA vyakti ko mAtA ke rUpa meM sarvaprathama nArI se milatI hai| gRhastha jIvana ko saMyamita karane meM nArI kI bhUmikA mahattvapUrNa hotI hai| jaina gRhastha jaba apane jIvana meM ahiMsA, satya, asteya va brahmacarya kA maryAdApUrvaka pAlana karatA hai taba usake mana meM jIvana ke prati santoSa jAgRta hotA hai taba vaha aparigrahI banatA hai, arthAt caritra kI surakSA ke liye aparigrahI honA anivArya hai / 26 jaina zAstroM meM parigraha ko pApa bandha kA mUla kAraNa kahA hai| parigrahasUtra meM kahA gayA hai ki parigraha krodha, mAna, mAyA, lobha ina saba pApoM kA kendra hai / 27 parigraha se tIna burAiyA~ utpanna hotI

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40 : amaNa/akTUba-disambara/1995 haiM - viSamatA, vilAsitA aura kruurtaa| santoSa ke sarovara meM hI sukha ke phUla khilate haiM, ata: nArI yadi cAhe to puruSa ko aparigrahI banAkara uparyukta burAiyoM se bhI bacA sakatI hai| ahiMsA, satya, asteya, brahmacarya aura aparigraha Adi kI abhivRddhi se AtmA apanI svAbhAvikatA ke samIpa pahu~cate hue svayaM dharmamaya bana jAtI hai| dharma hamAre jIvana kA mahattvapUrNa zRMgAra hai jisake binA hamArA jIvana adhUrA hai|8 mahilAe~ yadi cAheM to parivAra ke pratyeka : sadasya ko dhArmika vAtAvaraNa ke anurUpa DhAlakara saMskRti ko saMvArane meM apanA yogadAna de sakatI haiN| jaba parivAra kA pratyeka sadasya dharma ke saMskAra se saMskArita ho jAyegA to nizcita hI samAja bhI dhArmika saMskAroM se paripUrNa ho jaayegaa| Aja bhI hamAre deza meM ve mAtAe~ haiM jinhoMne AcArya vidyAsAgara, AcArya caMdanA jI, AryikAratna zrI jJAnamati mAtAjI Adi jaina ratnoM ko janma dekara bacapana meM hI dharma ke saMskAra se saMskArita kara saMskRti kI rakSA ke liye apane baccoM ko tyAga kara hamAre samAja ke liye bahuta bar3A. tyAga kiyA hai|9|| ataH bhUta va vartamAna kI bAta ko dekhate hue hama yaha kaha sakate haiM ki bhaviSya meM yadi dharma aura saMskRti kI rakSA karanI hai to hameM sabameM dhArmika saMskAra paidA karanA hogA jisase jIvana ke sabhI kSetroM meM vyApta bhraSTAcAra, utpIr3ana, andhavizvAsoM, kurItiyoM, duSTa pravRttiyoM Adi ko nirmUla kara aise navasvarNima yuga kA navanirmANa ho sake, jisameM Arthika asantulana, rAjanaitika utpIr3ana, sAmAjika kurItiyoM kA koI sthAna na ho| sandarbha 1. bauddha aura jaina AgamoM meM nArI jIvana, DaoN0 komala candra jaina, pR0 184 2. nArI kA cAturya, AryikA supArzvamatI jI, pR0 1 3. hindustAna, naI dillI, ravivArIya, 13 disambara, 1992 4. mahilA jAgaraNa, mArca-apraila, 1982, pR0 30 5. jaina jagat, disambara, 1881, pR0 9 6. nArI vaibhava, saMkalana bA0 bra0 ku0 Adeza jaina, pR0 73 7. jaina jagat, disambara, 1981, pR0 23 8. jIvana sAhitya : mArca 82, pR0 76 9. di0 jaina mahAsamiti, 15-1-92, pR0 6 10. nArI vaibhava, nA0 bra0 ku0 Adeza jaina, pR0 42 / 11. vahI, pR0 101 12. vahI, pR0 44 13. jIvana sAhitya : agasta-sitambara 1980, pR0 299 14. vahI, pR0 299-300 15. vhii| 16. mahilA jAgaraNa, maI-jUna 1982, pR0 8

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1 : amaNa/akTUba-disambara/1995 17. jaina jagat, akTUbara, 1983, pR0 23 18. mahilA jAgaraNa : maI-jUna, 1982, pR0 13 19. jaina jagat, akTUbara, 83, pR0 23 20. mahilA jAgaraNa : sitambara-akTUbara, 1982, pR0 22 21. jaina jagat : akTUbara 83, pR0 23 22. nArI vaibhava : vA0 bra0 ku0 Aveza jaina, pR0 148 23. mahilA jAgaraNa, mArca-apraila 82, pR0 30 24. vahI 25. jaina jagat, disambara 81, pR0 21 26. vahI, apraila 1986, pR0 21 27. vahI, pR0 22 28. jaina zAsana, sumeracaMda divAkara, pR0 15 29. nArI Aloka, bhAga 2, pR0 105 30. mahilA jAgaraNa, mArca-apraila 1982, pR0 31 * pravaktA, yodha siMha nAmadhArI mahilA kaoNleja, DAlaTanagaMja ( palAmU ), bihaar|

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zramaNa yaha kauna sA kAlacakra cala rahA hai prabhu ! bher3a bakariyoM kI taraha palate hue loga rAta aura dina kI mUlyavattA khokara nizAcara kI taraha deza kI AdhI se adhika AbAdI reMga rahI hai. - basa sTaiNDoM para relave sTezanoM para pArka meM / pagaDaMDiyoM para TrenoM kI gatizIlatA se jur3akara kisa becainI meM bhAga rahI hai deza kI AdhI se adhika AbAdI ! kAlacakra yaha ApA-dhApI eka dUsare ko mAta karake / pachAr3a karake / tAr3a karake -- bhAgane kI becainI meM kahA~ hai samatA kA mUlya ? kaise lAgU hogA ahiMsA kA siddhAnta ? DaoN. dhUpanAtha prasAda *

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___43 : amaNa/akTUbara disambara/1995 kauna sA pariveza prastuta hogA zAnti ke lie? he prabhu ! kaba koI mahAvIra AyeMge vaizAlI gaNataMtra se kaba koI buddha AyeMge bodha gayA se de jAyeMge phira se trivarga kI paribhASA paMcamahAvrata kI pracalita hogI gAthA he prabhu ! Aja kA pramAdI puruSa taba samajhegA puruSArtha kI paribhASA yaha kauna sA kAlacakra cala rahA hai prabhu ! * chAtra, ahiMsA, zAti aura mUlyazikSA vibhAga pArzvanAtha vidyApITha, vArANasI - 5

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MPIIIIIIIIIIIIIIMill zramaNa aitihAsika adhyayana ke jaina srota aura unakI prAmANikatA : eka adhyayana (zodha sArAMza) asIma kumAra mitra bhAratIya itihAsa ke pramukha AdhArabhUta srotoM meM brAhmaNa aura bauddha paramparA ke pazcAt jaina paramparA kA bhI mahattvapUrNa sthAna hai| prArambha meM bhAratIya itihAsa-lekhana ke mukhya srota prAyaH brAhmaNa paramparA ke graMtha hI mAne jAte rhe| jina lekhakoM ne prArambha meM itihAsalekhana kA kArya kiyA, unhoMne prAyaH isI paramparA ko AdhAra banAyA, jaise - veda, brAhmaNa (zatapatha Adi ) grantha, purANa, rAmAyaNa, mahAbhArata aura mnusmRti| ina lekhakoM ne apane kathya ko pramANita karane ke lie videzI yAtriyoM ke vivaraNoM aura unake graMthoM kA upayoga kiyA, jisameM megasthanIja, varniyara, Trevarniyara, hvenasAMga Adi ke yAtrA-vRttAnta aura arabI-phArasI ke kucha graMtha mukhya haiN| zramaNa-paramparA ke aitihAsika srotoM kI ora lekhakoM kA dhyAna prArambha meM kama hI gayA, kintu mauryakAlIna itihAsa ke lie pAli meM racita bauddha-sAhitya kI upayogitA ke kAraNa kucha lekhakoM ne bauddha-paramparA ke granthoM kA aitihAsika srota ke rUpa meM upayoga kiyaa| mahApaMDita rAhala jI kI tibbata, cIna Adi dezoM kI yAtrA evaM vahA~ ke tamAma graMthoM ko bhArata lAkara unake adhyayana-sampAdana ke prayAsoM ke phalasvarUpa yahA~ ke vidvAnoM ke samakSa bauddha-srotoM ke adhyayana kA nayA dvAra khulaa| usase pUrva tibbatI sAkSyoM kA itihAsalekhana meM upayoga karane vAle tArAnAtha lAmA hI eka pramukha prAmANika vyakti the| bAda meM aneka lekhakoM ne isa srota kA bharapUra upayoga kiyaa| jaina srotoM kI ora vidvAnoM kA dhyAna aura vilamba se gyaa| usake kaI kAraNoM meM eka pramukha kAraNa grantha-bhaNDAroM meM praveza kI samasyA rahI, jo aba kramaza: sarala hotI jA rahI hai aura pariNAmasvarUpa itanI sAmagrI sAmane A cukI hai ki usakA vaijJAnika adhyayana kara aitihAsika srotoM ke rUpa meM prayoga atyanta upAdeya hogaa| isa vizAla sAhitya kA prathama paricaya dene kA zreya aMgreja vidvAna kAbela ko hai, jisane san 1845 meM vararuci ke 'prAkRta-prakAza' ko sampAdita kara prakAzita krvaayaa| tatpazcAt jarmana vidvAna pizela aura harmana-yAkobI ne vidvattApUrNa bhUmikAoM ke sAtha vimalasUrikRta paumacariya, haribhadrakRta samarAiccakahA, hemacandra ke vyAkaraNa, pariziSTa-parvan Adi granthoM ke sampAdita saMskaraNa prakAzita kiye| isase jaina granthoM ke aitihAsika dRSTi se adhyayana kI vipula sambhAvanA kA

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45 : zramaNa / akTUbara-disambara /1995 logoM ko anumAna huA / ina vidvAnoM ke prayAsoM se aneka bhAratIya vidvAn bhI isa ora AkRSTa hue jinameM pro0 hIrAlAla jaina, e0 ena0 upAdhye, nAthUrAma premI, muni puNyavijaya, muni jinavijaya, agaracaMda nAhaTA, eca0 sI0 bhayANI, Adi vidvAna pramukha haiN| bhAratIya itihAsa kI vyAkhyA athavA lekhana kI dRSTi se vaidika aura bauddha srotoM kA jitanA upayoga vidvAnoM ne kiyA hai usakI tulanA meM jaina srotoM kA upayoga phira bhI kama huA / sI0 eca0 philipsa ne 'hisToriyensa oNpha iNDiyA, pAkistAna eNDa silona' meM vaidika paramparA ke alAvA bauddhoM, cAraNoM, siMhaliyoM aura tamiloM ke itihAsa-lekhana kI carcA kI hai| usake bAda madhyakAla ( muslima itihAsa-lekhana) aura Adhunika kAla ke dezI-videzI itihAsakAroM para aneka lekha saMkalita kiye gaye haiM, parantu prAyaH 500 pRSThoM kI isa pustaka meM jaina aitihAsika srotoM evaM jaina itihAsakAroM para eka bhI svataMtra lekha sammilita nahIM kiyA gayA hai| isI prakAra e0 ke0 baoNrDara ne 'aina iNTroDakzana TU iNDiyana hisTriyogrAphI' meM bANa, vAkpatirAja, padmagupta, kalhaNa Adi ke sAtha jaina aitihAsika srotoM kA ati saMkSipta paricaya diyA hai, kintu use bhI vikramAditya aura usakI tithi kA nirdhAraNa karane ke lie hI sammilita kiyA gayA hai| DaoN0 vI0 esa0 pAThaka ne apanI pustaka 'enziyeNTa hisToriyensa oNpha iNDiyA' meM bANa, kalhaNa, bilhaNa, somezvara aura jayAnaka ko prAcIna bhAratIya itihAsakAroM ke rUpa meM ginA hai, jisameM eka bhI jaina itihAsakAra nahIM hai| yahI sthiti kama jyAdA Aja bhI banI huI hai| DaoN0 paramAnanda siMha ne apanI pustaka 'itihAsadarzana' meM prAcIna itihAsakAroM ke rUpa meM bhISma, zukra, bANa, kalhaNa, bilhaNa aura jayAnaka kI carcA kI hai, kintu isameM bhI kisI jaina lekhaka ko sammilita nahIM kiyA gayA hai| isa prakAra itihAsa ke prasiddha vidvAnoM kI upekSA aura udAsInatA ke kAraNa jaina aitihAsika srotoM kA samucita upayoga nahIM ho pAyA hai| kintu isakA tAtparya yaha bhI nahIM hai ki jaina aitihAsika srotoM kA itihAsa-lekhana meM upayoga hI nahIM huA hai| aneka vidvAnoM ne isa dizA meM mahattvapUrNa kArya kiye haiN| isameM DaoN0 jyotiprasAda jaina kA nAma sarvapramukha hai| unhoMne apanI pustaka 'da jaina sorseja oNpha di hisTrI oNpha ainziyeNTa iNDiyA' meM jaina srotoM ke AdhAra para prAcIna bhAratIya itihAsa kI aneka mahattvapUrNa samasyAoM para samyak prakAza ddaalaa| isI prakAra DaoN0 gulAbacanda caudharI ne 'paoNliTikala hisTrI oNpha naoNrdarna iNDiyA phraoNma jaina sorseja' meM jaina srotoM ke AdhAra para uttara bhArata ke rAjanItika itihAsa ko prastuta karane kA stutya prayAsa kiyA hai| pro0 ke0 DI0 bAjapeyI ne 'bhAratIya vyApAra ke itihAsa' meM Arthika itihAsa-lekhana meM jaina srotoM kA bhI upayoga kiyA hai| DaoN0 jagadIzacaMdra jaina kI pustaka 'lAipha ina ainziyeNTa iNDiyA aija DipikTeDa ina jaina kainaoNnsa' meM jaina AgamoM ke AdhAra para prAcIna bhAratIya samAja kA varNana kiyA gayA hai| ina pustakoM meM vidvAnoM lekhakoM ne itihAsa ke kisI eka hI pakSa ko apane adhyayana kA viSaya bnaayaa| isI prakAra jaina aitihAsika srotoM kA kisI pakSa vizeSa ke

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46 : pramaNa/akTUbasadisambara/1995 adhyayana meM AMzika rUpa se upayoga to kucha lekhakoM aura zodhakartAoM ne avazya kiyA hai yathA -- devIprasAda mizra ne jaina purANoM kA sAMskRtika adhyayana, DaoN0 harihara siMha pazcima bhArata ke jaina mandiroM para aura DaoN0 kamala jaina ne jaina srotoM ke AdhAra para Arthika itihAsa likhA hai| isI krama meM DaoN0 kumuda giri ne jaina mahApurANoM ke kalApakSa para tathA DaoN0 zrInArAyaNa dUbe ne jaina abhilekhoM para itihAsa kI dRSTi se mahattvapUrNa kArya kiyA hai| isake atirikta purANa, carita, prabandha Adi ke svataMtra granthoM para bhI kArya huA hai, kintu ye sabhI prayAsa kinhIM viziSTa pakSoM ko lekara hI hue haiN| samagra jaina aitihAsika srotoM kA ekatra adha yayana honA abhI bhI zeSa thaa| dUsare aneka aitihAsika srota abhI bhI aise haiM jinake adhyayana kA prayatna hI nahIM huA hai jaise - vijJaptipatra aadi| isa prakAra jaina aitihAsika srotoM ke adhyayana, vizleSaNa aura pramANIkaraNa kI AvazyakatA abhI banI huI thii| isIlie hamane isa dizA meM zodha-kArya karane kA vinamra prayatna kiyA hai| jaina aitihAsika srotoM meM Agama, Agamika vyAkhyA ( niyukti, cUrNi, bhASya, TIkA Adi ), purANa evaM carita kAvya, prabandha, granthaprazasti, prazasti, paTTAvalI, vaMzAvalI, vijJaptipatra aura abhilekha mahattvapUrNa haiN| anya bhAratIya aitihAsika srotoM kI taraha hI jaina paramparA ke graMtha bhI itihAsa kI Adhunika avadhAraNA kI kasauTI para pUrNatayA khare nahIM utarate kyoMki unameM itihAsa ke sAtha-sAtha kalpanA kA bhI aMza hotA hai| isI kAraNa Adhunika pAzcAtya vidvAnoM ne yaha dhAraNA banA lI ki bhAratIya itihAsa-lekhana meM ruci nahIM rakhate the, kintu isakA kAraNa hamArI itihAsa kI bhinna avadhAraNA hai| Aja hama itihAsa ko rAjanaitika itihAsa hI mAnate haiM, dhArmika itihAsa ko itihAsa nahIM maante| bhAratavarSa meM itihAsa ko paMcama veda mAnA gayA hai aura kauTilya ne apane arthazAstra meM rAjAoM ke lie itihAsa ke adha yayana ko unakI dinacaryA kA anivArya aMga batAyA hai| yaha avazya hai ki hamAre aitihAsika yA paurANika granthoM meM kAvya-tattvoM yA kalpanA-tattva kI pradhAnatA rahI aura aitihAsika tathya gauNa rhe| prAyaH lekhaka apane AzrayadAtAoM kI atizayoktipUrNa virudAvalI bakhAnate the aura aitihAsika tathyoM kI upekSA karake bhI pratipakSI ko apane nAyaka kI tulanA meM hIna batAte, jisake kAraNa kahIM-kahIM aitihAsika tathyoM, vyaktiyoM aura tithiyoM meM vyatikrama bhI milatA anya paramparAoM ke samAna jaina paramparA ke srotoM meM bhI yaha pravRtti milatI hai| udAharaNa ke rUpa meM yadi mahAvIra ke jIvana-carita ko hI liyA jAya to AcArAGga ke prathama zrutaskandha se lekara kalpasUtra, niyuktiyoM, bhASya aura cUrNiyoM taka Ate-Ate usameM kalpanA aura alaukikatA kA praveza itanA jyAdA ho gayA ki ve alaukika bana gaye aura unakA aitihAsika vyaktitva gauNa ho gyaa| kintu mAtra inhIM kAraNoM se samasta jaina aitihAsika srotoM ko kapola-kalpita aura aprAmANika kahakara asvIkAra nahIM kiyA jA sktaa| jainoM ke pAsa unakI svayaM kI itihAsa sambandhI avadhAraNA hai jisake AdhAra para

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47 : zramaNa / akTUbara-disambara /1995 unhoMne apane vistRta vAGmaya meM itihAsa sambandhI mahattvapUrNa sUcanAe~ pradAna kI haiN| kucha granthoM meM ati prAcInakAla ke sArvabhauma samrAToM kA nAma aura kAla batAyA gayA hai tathA aneka prAcIna manuoM kA bhI ullekha kiyA gayA hai jo adhikAMza hindU purANoM meM ullikhita sUcanAoM se mela khAtA hai| prAcIna jaina - paramparA saMsAra tathA samAja ke cakrIya utthAna-patana kI prakriyA ko svIkAra karatI hai jisameM utthAna aura patana donoM sthAna pAte haiN| unhoMne vibhinna kalpoM ko AroM meM vibhakta karake utthAna aura patana kA itihAsa darzAyA hai| kisI atimAnavIya sattA meM vizvAsa na hone se ve usa prakriyA ko svataH gatizIla mAnate haiN| ve bhArata kA itihAsa usa kAla se prArambha karate haiM jaba mAnava jIvana meM koI sAmAjika, dhArmika aura rAjanaitika vyavasthA nahIM thI / loga hara prakAra ke dhArmika, sAmAjika, naitika yA rAjanItika AgrahoM se mukta the aura jIvanayApana ke lie pUrNatayA prakRti kI dena ( kalpavRkSoM ) para Azrita the| usa Adarza vyavasthA meM kAlAntara meM aneka vikRtiyA~ A gyiiN| taba tIrthaGkara RSabhadeva ne punaH sAmAjika vyavasthA sthApita kii| unhoMne kRSi, lekhana, yuddha, prazAsana, rAjyavyavasthA Adi ke kSetroM meM manuSya kA mArgadarzana kiyaa| unake putra cakravartI bharata ke nAma para yaha deza bhArata khlaayaa| yahIM se jaina loga navIna yuga kA prArambha mAnate haiN| jaina aitihAsika strota kI mahattvapUrNa zAkhAeM jaise - Agama, Agamika vyAkhyA sAhitya, purANa, carita-graMtha, aitihAsika kAvya, prabandha, prazasti, abhilekha Adi meM jo mahattvapUrNa aitihAsika sAmagrI bikharI huI hai vaha alaga-alaga svataMtra zodhoM kA viSaya hai aura eka hI zodha-prabandha meM Agama kAla se lekara Aja taka ke ina tamAma aitihAsika srotoM ko sameTanA sambhava nahIM thA / isa liye samagra aitihAsika srotoM kA eka saMzliSTa citra prastuta karane ke lie jahA~ eka ora yaha Avazyaka thA ki ina sabakA ekatra rUpa se adhyayana kiyA jAya aura bhAratIya itihAsalekhana meM jaina srotoM ke mahattva ko rekhAMkita kiyA jAya vahIM yaha bhI dhyAna rakhanA Avazyaka thA ki zodha-prabandha meM tathyoM ke vizleSaNa aura pramANIkaraNa ke lie avakAza rahe, vaha kevala saMkalana hokara na raha jaay| isalie hamane apane adhyayana kI sImA 14 vIM zatAbdI IsvI taka hI rakhI hai| vastutaH yadi dekhA jAya to AgamoM se lekara jaina prabandhoM ke kAla taka arthAt dUsarI-tIsarI zatI se 14-15 vIM zatI taka hI mahattvapUrNa aitihAsika srota upalabdha hote haiN| adhyayana kI suvidhA kI dRSTi se isa vipula sAmagrI ko isa zodha-prabandha meM nimnalikhita ATha adhyAyoM meM vibhakta kiyA gayA hai| 'aitihAsika adhyayana ke pramukha jaina srota' nAmaka prathama adhyAya meM samasta jaina strotoM ko do pramukha vargoM meM bA~TA gayA hai - ( 1 ) sAhityika srota aura ( 2 ) purAtAttvika srota / punaH sAhityika srotoM ko Agama, Agamika vyAkhyA sAhitya (niyukti, cUrNi, bhASya, TIkA graMtha Adi ), purANa evaM carita-kAvya, prabandha-sAhitya, paTTAvalI ( naMdIsaMgha paTTAvalI Adi ) sthavirAvalI ( himavaMta Adi ), prazasti, graMtha-prazasti vijJapti - patra, tIrthamAlAe~, ,

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48 : zramaNa/akTUbara-disambara/1995 stavana aura sanada-patra Adi upavargoM meM rakhakara unakA saMkSipta paricaya diyA gayA hai| purAtAttvika srota ke rUpa meM vividha prakAra ke abhilekhoM kA adhyayana kiyA hai jo tatkAlIna itihAsa evaM sAMskRtika lekhana ke sarvAdhika prAmANika sAkSya haiN| Agama aura Agamika vyAkhyA-sAhitya meM upalabdha sUcanA' nAmaka dUsare adhyAya meM pramukha jaina AgamoM ( zvetAmbara mAnya ), AgamoM para racita Agamika vyAkhyAoM Adi kA anuzIlana kiyA gayA hai| isameM se kucha pramukha graMthoM se prApta aitihAsika mahattva yA jainadharma ke itihAsa se sambandhita sUcanAoM kA vizleSaNa kiyA gayA hai| kAraNa ki 45 AgamoM aura una racita zatAdhika vyAkhyA-granthoM ko eka hI adhyAya meM saMkalita kara unakA vizleSaNa kara pAnA sambhava nahIM thaa| ata: hamane kucha pramukha granthoM ko hI cunA, zeSa kA ullekhamAtra kara diyA hai| jaina-AgamoM meM kahIM-kahIM mahattvapUrNa sUcanA prApta hotI hai| AgamoM meM prAcInatama graMtha AcArAGga ( I0 pU0 caturtha zatAbdI ) meM mahAvIra ke jIvana kI kucha pramukha ghaTanAoM kA varNana hai| vyAkhyAprajJapti ( I0 pU0 prathama zatAbdI ) meM inameM kucha parivartana-parivarddhana kara diyA jAtA hai, jisase mahAvIra sambandhI itihAsa ke kathAnaka meM parivartana hotA hai jisakA paripAka jinacaritra ( kalpasUtra kA eka bhAga ) meM hotA hai| vyAkhyAprajJapti meM prAcIna kAla-cakra kA itihAsa varNita hai| sthAnAGga meM bhArata meM vartamAna yuga ke sarvabhauma samrAToM kA varNana milatA hai| samavAyAGga ( eka prakAra se sthAnAGga kA pariziSTa ) meM manuoM kA Arambha pUrvavartI yuga se anusRta kiyA gayA hai| nandIsUtra, kalpasUtra aura AvazyakasUtra meM jaina AcAryoM kI sUcI dI huI hai, jo jainadharma ke itihAsa ke lie mahattvapUrNa hai| 'purANa evaM carita kAvyoM meM upalabdha aitihAsika sUcanA' nAmaka tIsare adhyAya meM pramukha jaina purANoM evaM carita granthoM meM varNita sUcanAoM kA vizleSaNa kiyA gayA hai| isa adhyAya meM ina granthoM kA varNana kAlakrama ke anusAra kiyA gayA hai| isameM prabandha sAhitya ke atirikta jo bhI grantha haiM -- jaise aitihAsika kAvya, purANa graMtha Adi unheM zAmila kiyA gayA hai| vimalasUri kRta paumacariya ( I0 san prathama ) meM rAma kI kathA bhinna rUpa se prApta hotI hai| isake anusAra rAvaNa eka vidyAdhara thA jo atimAnavIya zaktiyA~ arjita kara devatAoM kA pratispardhI bana gayA thaa| vaha dhArmika dRSTi se jaina thA, kintu vaha itanA mUrkha thA ki rAma kI patnI kA apaharaNa kiyaa| isameM yaha batAyA gayA hai ki vAstavika rAkSasa to ve haiM jo pazu-bali kA anuSThAna karate haiN| yaha grantha tatkAlIna avasthA kA bhI pUrNa citraNa karatA hai, sAtha hI isameM kaI pramukha vaMzoM, usakI utpatti tathA usa vaMza ke pramukha vyaktiyoM kA ullekha milatA hai| isake sAtha hI isameM vAkATaka yuga kI aitihAsika, sAMskRtika sAmagrI milatI hai| yaha varNana prAya: brAhmaNa srotoM meM bhI prApta hotA hai| purAtana AkhyAnoM para AdhArita mahattvapUrNa graMtha saMghadAsa kA vasudevahiNDI ( vasudeva kA bhramaNa ) hai| isameM itihAsa ko eka nayA rUpa de diyA gayA hai| satkarmoM aura duSkarmoM ke pariNAma ko darzAkara kathAnakoM ko upadezaparaka banAyA gayA hai| jinasena kA harivaMzapurANa, mahAbhArata kI kathA kA sabase prasiddha

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49 : bramaNa/akTUba-disambara/1995 rUpAntara hai| yaha graMtha jainadharma kA itihAsa to prastuta karatA hI hai sAtha hI sAtha isameM avanti kA itihAsa tathA mahAvIra se lekara guptoM taka kA vivaraNa milatA hai| isakI prazasti meM grantha kA kAla aura tatkAlIna pramukha rAjAoM kA varNana kiyA gayA hai jisase grantha kA mahattva bar3ha jAtA hai| isa graMtha meM mahAvIra se lekara lohAcArya taka kI avicchinna guru-paramparA kA ullekha hai jo zrutAvatAra Adi anya graMthoM meM milatA hai kintu usake bAda kI guru-paramparA isa grantha ke atirikta anyatra nahIM prApta hotI hai| isalie isakA jaina dharma ke itihAsa kI dRSTi se vizeSa mahattva hai| isameM pramukha vaMzoM aura usake rAjAoM kA varNana bhI milatA hai| hemacaMdra ne tri0 za0 pu0 ca0 meM 63 mahApuruSoM kA carita prastuta kiyA hai| isa grantha kA mahAvIra carita atyanta upayogI hai| pariziSTaparvan mauryakAla taka ke magadha ke rAjAoM kA kAla sahita ullekha karatA hai jo bhAratIya kAla-gaNanA kI dRSTi se upayogI hai| gurjara deza ke itihAsa ko prastuta karane vAle jaina srota ke rUpa meM dvayAzraya mahAkAvya kumArapAlacarita ( hemacaMdra ), kumArapAlapratibodha ( somaprabha ), kIrti-kaumudI ( somezvara ) evaM sukRtasaMkIrtana ( arisiMha ) mukhya graMtha hai| somezvara ne kIrti-kaumudI meM vastupAla ke jIvana-carita ke sAtha caulukyoM ke itihAsa ko Amukha ke rUpa meM de diyA hai| ina jaina graMthoM ke anuzIlana se yaha spaSTa hotA hai ki jahA~ navIM zatAbdI se pUrvavartI grantha bhArata ke sAmAnya itihAsa se sambaddha haiM aura prAya bhinna-bhinna pradezoM kA itihAsa varNita karate haiM jinameM magadha ke rAjavaMza, sAtavAhanavaMza, zakavaMza, gupta- vaMza tathA kAnyakubja vaMza mukhya haiN| vahIM 9 vIM zatI se bAda ke grantha pazcima bhArata para pramukha rUpa se kendrita ho jAte haiM aura ve mAlavA, rAjasthAna aura vizeSa rUpa se gujarAta kA hI itihAsa prastuta karate haiN| caturtha adhyAya meM 'jaina prabandhoM' kA adhyayana kiyA gayA hai| jaina sAhitya meM prabandha sarala saMskRta gadya-padya meM likhA aitihAsika arddha-aitihAsika kathAnaka hai jo zAsaka, usase sambaddha kisI ghaTanA yA kisI tIrtha Adi se sambandhita aitihAsika tathya para likhe gaye haiN| isa adhyAya meM hamane cAra mukhya prabandhoM - prabhAcandra kRta prabhAvakacarita, merutuMgakRta prabandha-cintAmaNi, rAjazekhara kRta prabandhakoza aura purAtanaprabandhasaMgraha ko hI liyA hai| ina prabandhoM meM sarvAdhika draSTavya prabhAvakacarita hai, jo ki sAtavAhana, vikramAditya, harSa tathA kAnyakubja ke yazovarmana, nAgabhaTTa, bhoja tathA dharmapAla kA ullekha karatA hai| vastutaH prabhAcandra kI ruci una prasiddha jaina AcAryoM ke kathAnakoM meM hai jo ina rAjAoM se sambaddha samajhe jAte haiN| prabandhacintAmaNi meM merutuMga, vikramAditya, sAtavAhana evaM bhoja prathama se sambandhita kathAnakoM kA varNana karatA hai, tatpazcAt cApotkaToM se Arambha kara gurjara itihAsa kA vistRta vivaraNa detA hai| isameM araboM dvArA valabhIbhaMga kA varNana mahattvapUrNa hai jo anyatra ekAdha sthaloM para hI milatA hai| isI prakAra prabandhakoza aura purAtanaprabandhasaMgraha meM bhI aneka aitihAsika sUcanAe~ prApta hotI haiN| ___anya sAhityika srota' nAmaka pA~caveM adhyAya meM prazasti, paTTAvalI, sthavirAvalI,

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50 : zramaNa/akTUbara disambara/1995 gurvAvalI, vaMzAvalI, vijJaptipatra, tIrthamAlAe~ evaM tIrthastavana Adi se prApta hone vAlI aitihAsika sUcanAoM ko darzAyA gayA hai| prazastiyoM ke viSaya prAya: itihAsa prasiddha vyakti hote the| ina prazastiyoM meM hariSeNa kRta samudragupta kI prayAga-prazasti, pulakezin dvitIya kA aihola prazasti, kumArapAla kI var3anagara-prazasti pramukha hai| paTTAvaliyoM meM guru-ziSya paramparA kA varNana kiyA gayA hai| kalpasUtra meM varNita paTTAvalI jisameM jainasaMgha kA prAcInatama itihmasa hai, kA samarthana mathurA se prApta pratimAlekhoM se hone se yaha paTTAvalI prAmANika kahI jA sakatI hai| jinapAla upAdhyAya ke kharataragaccha-bRhad-gurvAvalI se arNorAja, pRthvIrAja, samarAsiMha tathA kutubuddIna ke bAre meM bhI sUcanA milatI hai| darabArI cAraNoM dvArA rAjagharAne kI vaMzAvaliyA~ likhI jAtI thiiN| vaMzoM ke ye itihAsa pUrI prAmANikatA ke sAtha saMrakSita kiye jAte the| jaina AcAryoM ko bhejA gayA nimantraNa patra vijJapti patra (vinati patra ) kahalAtA thaa| ina vijJapti patroM se usa kAla ke rAjA, sambandhita nagara Adi ke viSaya meM jAnakArI milatI hai| inameM sAMskRtika byorA hone se sAmAjika itihAsa kI dRSTi se ye vizeSa upayogI haiN| tIrthamAlAoM meM jaina muniyoM ne dharma yAtrAoM ke vivaraNa likhe haiN| inameM vividha tIrthoM kA itihAsa aura usase sambandhita anya sUcanAe~ hotI haiN| AcArya madanakIrti kRta 'zAsana catunizikA ( 13 vIM zatI) meM dhArA ke paramAra nareza jaituMgideva ke samaya mAlavA para hue muslima AkramaNa kA ullekha milane se isakA aitihAsika dRSTi se bhI mahattva hai| 'abhilekhIya srotoM meM upalabdha aitihAsika sUcanAe~' nAmaka chaThe adhyAya meM purAtAttvika sAmagrI -- zilAlekha, pratimAlekha aura vividha prakAra ke abhilekhoM kA aitihAsika dRSTi se vizleSaNa kara unakA sAhityika sAkSyoM ke AdhAra para mUlyAMkana kiyA gayA hai| jaina abhilekhoM meM prAyaH samakAlIna ghaTanAoM kA ullekha hone tathA parivarddhana-parivartana kama hone se inakI prAmANikatA meM sandeha kama kiyA jA sakatA hai| ye abhilekha vibhitra avasaroM para utkIrNa karAe gaye haiM, jisake AdhAra para inheM nimna vargoM meM rakhA jA sakatA hai(1) aitihAsika lekha yA rAjanaitika abhilekha, (2) pratimAlekha, (3) mandira va smAraka sambandhI, ( 4 ) tIrthayAtrA yA dharmayAtrA sambandhI aura ( 5 ) anudAna sambandhI evaM vividha lekh| ina jaina abhilekhoM se bhAratIya itihAsa kI mahattvapUrNa sAmagrI milatI hai| kucha abhilekha to itane mahattvapUrNa haiM ki unake abhAva meM kucha rAjavaMzoM evaM rAjAoM kA astitva hI samApta ho jaayegaa| kacchaghAtoM ke gvAliyara aura dUbakuNDa zAkhAoM tathA rASTrakUToM ke hAthuNDI zAkhA ke itihAsa ke ekamAtra srota jaina abhilekha hI haiN| dubakuNDa se prApta jinamandira zAsanapatra meM kacchapaghayata vaMza ke rAjAoM kA paricaya milatA hai| isI prakAra jaina samrATa khAravela to apane hAthIguphA abhilekha ke dvArA hI jAnA jAtA hai| isa abhilekha meM cedivaMzIya khAravela ke kumArAvasthA (15 varSa taka ) ke bAda 9 varSa taka yuvarAja kI bhA~ti zAsana karane kA ullekha hai| 24 veM varSa meM siMhAsanArUr3ha hone kA varNana hai| isake bAda

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51 : zramaNa/akTUba-disambara/1995 rAjyAbhiSeka ke prathama varSa se lekara 13 veM varSa taka kI usakI vijayoM evaM anya kAryoM kA varSa dara varSa varNana kiyA gayA hai| itanA byaurevAra varNana anyatra nahIM milatA hai| anya mahattvapUrNa abhilekhoM meM cAlukya nareza pulakezin dvitIya kA ravikIrti racita zilAlekha, hAthuNDI ke dhavala rASTrakUTa kA bIjApura abhilekha, jayamaMgalasUri kRta cAciMga-cAhamAna kA sundhAparvata abhilekha tathA kakka kA ghaTiyAlA prastara lekha pramukha hai| ina abhilekhoM se gaMga, cAlukya, rASTrakUTa, cola, cedi, hoyasala, kacchapaghAta Adi rAjavaMzoM kA paricaya prApta hotA hai, sAtha hI sAMskRtika avasthA kA bhI paricaya milatA hai| mathurA se prApta abhilekha jaina dharma ke itihAsa kI dRSTi se mahattvapUrNa haiN| jaina-itihAsakAra' nAmaka sAtaveM adhyAya meM sarvaprathama itihAsa kI prAcIna aura navIna avadhAraNAoM ko prastuta karate hue yaha batalAne kA prayAsa kiyA gayA hai ki anya prAcIna bhAratIya lekhakoM kI taraha jaina racanAkAra bhI itihAsa sambandhI bhinna avadhAraNA ke calate vartamAna meM samajhA jAne vAlA itihAsa-grantha to nahIM likhe kintu unake granthoM se paryApta aitihAsika sAmagrI prApta hotI hai| isalie ve itihAsalekhana ke paryApta prAmANika srota avazya haiN| jaina itihAsakAroM ne apanI racanAoM meM prAya: samaya aura sthAna kA ullekha kiyA hai| isI sandarbha meM unhoMne kucha granthoM meM tatkAlIna pramukha rAjAoM kA bhI varNana kiyA hai, jo unake itihAsa-buddhi kA paricaya dete haiN| isa adhyAya meM sAta pramukha itihAsakAroM kA varNana kiyA gayA hai jo isa prakAra hai - bhadrabAhu ( kalpasUtra ), jinasena (harivaMzapurANa), yativRSabha (tiloyapaNNatti ), hemacandra ( pariziSTaparvan va dvayAzrayakAvya ), prabhAcaMda ( prabhAvakacarita ), merutuMga (prabandhacintAmaNi va therAvalI) aura rAjazekhara ( prabandhakoza) / ___antima AThavA~ adhyAya upasaMhAra ke rUpa meM hai jisameM pUrvavartI adhyAyoM kI sAmagrI ko eka sAtha rakhakara usakA mUlyAMkana kiyA gayA hai| niSkarSa rUpa meM hamane yaha pAyA ki jaina srota jainadharma ke itihAsa, bhArata ke sAmAnya itihAsa kI vizvasanIya sUcanA to dete hI haiM, sAtha hI kucha kSetroM meM to ye itane mahattvapUrNa haiM ki inake adhyayana ke binA itihAsa hI adhUrA raha jAtA hai| udAharaNasvarUpa - 1. ujjayinI para zakoM ke AkramaNa kI sUcanA dene vAle sAhityika srota jaina graMtha hI haiN| kAlakAcArya kathAnaka, nizIthacUrNi, vyavahArabhASya graMthoM se jJAta hotA hai ki ujjayinI ke zAsaka gardabhilla ( mahendrAditya ) se apanI bahana sarasvatI ke apamAna kA badalA lene ke lie kAlakAcArya pArasakUla (parziyA ) ke samrATa ko ujjayinI para AkramaNa ke lie bulaayaa| yuddha meM gardabhilla kI parAjaya huI aura ujjayinI para zakoM kA rAjya ho gyaa| jisakA kAla cAra varSoM taka rhaa| 2. isI prakAra sukRta-saMkIrtana pahalA aitihAsika kAnya hai jisameM cAvaDAvaMza kA varNana hai| jisakA samarthana kumArapAla kI bar3anagara-prazasti se bhI hotA hai| *zoSa-adhyetA, pArzvanAtha vidyApITha

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zramaNa prAcIna jaina kathA sAhitya kA udbhava, vikAsa aura vasudevahiMDI ____ DaoN. kamala jaina mAnava samAja ke vividha kriyAkalApoM tathA unake preraka mUlyoM evaM mAnyatAoM kI saMjJA ko saMskRti kahate haiN| bhAratIya saMskRti vizAla evaM vaividhyapUrNa saMskRti hai jisako jAnane ke liye usake sAhitya kA avalokana anivArya hai| sAhitya apane pratipAdya viSaya, janajIvana ke kAryakalApoM aura usakI paristhitiyoM se hI grahaNa karatA hai| vastutaH sAmAjika jIvana ke pariveza kI hara vastu kI chApa sAhitya para hotI hai| vizva sAhitya meM kathA sAhitya kA atyadhika mahattva hai| kathA-kahAnI, zruta aura zruti se bhI prAcIna hai| kathA-kahAniyA~ apanI sthAnIya paristhiti pariveza, bhaugolika tathA sAmAjika pRSThabhUmi kA jIvanta dRzya prastuta karatI haiN| lokadRSTi se jainasAhitya kA sarvAdhika mahatvapUrNa rocaka evaM janapriya aMza kathA sAhitya hai| ardhamAgadhI Agama granthoM meM dRSTAnta, upamA, rUpaka, saMvAda Adi meM kathA-sUtra milate haiN| jainAgamoM ke niyukti, bhASya, cUrNi evaM TIkA granthoM meM to apekSAkRta vikasita kathA sAhitya ke darzana hote haiN| prAcIna kAla meM saMskRta, vidvAna paNDitoM kI bhASA mAnI gayI thii| vaidika sAhitya isI bhASA meM racA gayA thaa| mahAvIra aura buddha ne janasAmAnya meM bolI jAne vAlI bhASA prAkRta ko apnaayaa| prAkRta lokabhASA hone ke kAraNa janasAmAnya se jur3I huI thI jisako bAla, vRddha, striyA~ aura anapar3ha sabhI samajha sakate the| jainoM kA vizAla prAkRta sAhitya eka ora Agama sAhitya ke rUpa meM pravAhita huA hai to dUsarI ora caraNakaraNAnuyoga, dharmakathAnuyoga, gaNitAnuyoga, dravyAnuyoga ke rUpa meM hamAre samakSa AyA hai| 1. caraNAkaraNAnuyoga - zrAvaka aura zramaNoM kA AcAra sambandhI sAhitya isake antargata AtA hai| 2. dharmakathAnuyoga - dharmasambandhI kathAoM kA sAhitya isameM samAhita hai| 3. gaNitAnuyoga - isameM gaNita ke mAdhyama se viSaya ko spaSTa kiyA gayA hai| 4. dravyAnuyoga - isameM zrutajJAna ke prakAza se jIva, ajIva, puNya, pApa, bandha, mokSa Adi dravyoM ko spaSTa kiyA gayA hai| IsA kI prArambhika zatAbdiyoM meM likhe gaye dharmakathAnuyoga meM vizuddha AcaraNa karane vAle mahApuruSoM kI jIvaniyA~ thiiN| dharmakathAnuyoga bArahaveM aMga dRSTivAda kA viSayavastu thaa| isameM

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53 : zramaNa / akTUbara-disambara /1995 arihantoM ke garbha, janma, tapa, jJAna, nirvANa, sambandhI tathA kulakara, cakravartI, baladeva, vAsudeva Adi mahApuruSoM ke caritra the| jaina mAnyatAnusAra dRSTivAda kA uccheda ho gayA hai| AryarakSita ne usakA uddhAra dharmakathAnuyoga ke antargata kiyA thA para kAla ke prabhAva se usakA bhI uccheda ho gyaa| isake bAda AcArya kAlaka ne jaina paramparAgata kathAoM ke saMgraha ke rUpa meM prathamAnuyoga ke nAma se isa sAhitya kA punaruddhAra kiyA / sadAcAra prAkRta kathA - sAhitya kA kAla IsavI san kI cauthI zatAbdI se lekara solahavIMsatrahavIM zatAbdI taka mAnA jAtA hai| prAcIna jaina sAhityakAroM ne kathA - sAhitya kI abhivRddhi meM ullekhanIya tathA sarAhanIya yogadAna diyA hai| unakA kathA-sAhitya jaina jagat kI dhArmika evaM sAMskRtika ekatA evaM prANavattA kA pratIka hai| isameM eka ora bhoga virakti, saMyama, kI pratidhvaniyA~ haiM to dUsarI ora jIvana ke zAzvata sukha ke svara bhI mukharita huye haiM / yadyapi yaha bhI saca hai ki ina kathAoM kI sAmagrI se aitihAsikatA siddha nahIM ho sakatI to bhI ina kahAniyoM meM vAstavikatA kA gaharA puTa hai| jaina lekhakoM ne apane yuga ke samAja-mUlyoM kI apekSA se samAja ko svastha evaM gatizIla dizA pradAna karane kA dAyitva nibhAyA hai| unhoMne janasAmAnya kI anubhUtiyoM se saMsparza pAkara vibhinna prAntoM, nagaroM, gA~voM kI lokacetanA kA sAhityIkaraNa kiyA hai| purANa- puruSoM kI maukhika kathAoM ko dharma, darzana aura tattvoM kA puTa dekara eka nayA svarUpa pradAna kiyA hai| vAstava meM dekhA jAye to yaha kathA grantha bhAratIya saMskRti ke koSa haiM jinameM kathAkAroM ne vibhinna dArzanika aura dhArmika viSayoM kI gambhIra gutthiyoM ko to sulajhAyA hI hai para sAtha hI sAmAjika, rAjanaitika, sAMskRtika, Arthika aura kalAparaka viSayoM kI bhI vistRta carcA kI hai| . DaoN0 vintaranitsa ke zabdoM meM kahA jAye to jaina sAhitya meM prAcIna bhAratIya kathAsAhitya ke aneka ujjvala ratna vidyamAna haiN| DaoN0 jaoNna harTala kahate haiM ina vijJoM ne hameM kitanI aisI anupama bhAratIya kathAoM kA paricaya karAyA hai jo hameM anya kisI srota se upalabdha nahIM hotI / 3 2. AcArya saMghadAsa gaNi kI vasudevahiMDI meM AkhyAyikA pustaka, kathA-vijJAna aura vyAkhyAna kA ullekha AyA hai| AcArya ne kathAoM ke do bheda kiye haiM 1. caritakathA, . kalpitakathA / dRSTa, zruta yA anubhUta kathA ko carita kathA kahA gayA hai aura viparyaya yukta kuzala vyaktiyoM dvArA apanI mati ke anusAra kahI gayI kathA ko kalpita kathA kahA gayA / dazavaikAlika meM sAmAnya dRSTi se kathA ke tIna bheda kiye gaye haiM - 1. akathA, 2. kathA, vikathA | mithyAtva ke udaya se ajJAnI mithyAdRSTi jisa kathA kA nirUpaNa karatA hai vaha saMsAra paribhramaNa kA kAraNa hone se akathA kahalAtI hai| tapa, saMyama, dAna, zIla Adi se pavitra vyakti loka-kalyANa ke liye jisa kathA kA nirUpaNa karate haiM vaha kathA kahI jAtI hai| pramAda, kaSAya,

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54 : zramaNa / akTUbara-disambara / 1995 rAga, dveSa, strI, cora Adi samAja ko vikRta karane vAlI kathA, vikathA kahI jAtI hai| akathA aura vikathA dvArA jIvana meM naitikatA nahIM A sakatI / ataH mAnava jIvana ko sukhI banAne ke liye kathA ko hI zreyaskara kahA gayA hai| gayA hai dazavaikAlika meM varNya viSaya kI dRSTi se cAra prakAra kI kathAoM kA ullekha kiyA artha- kathA, kAma-kathA, dharma-kathA, mizrita-kathA / haribhadrasUri ne samarAiccakahA meM kathAoM ke cAra bheda kiye haiM artha- kathA, kAma-kathA, dharma-kathA, saMkIrNa-kathA | udyotanasUri ne kathAoM ke tIna bheda kie haiM dharma-kathA, artha - kathA, kAma-kathA / -- artha-kathA laukika jIvana meM artha kA prAdhAnya hai, ataH mAnava kI Arthika samasyAoM aura unake vibhinna prakAra ke samAdhAnoM kA kathA meM nirUpaNa karanA artha-kathA hai| dazavekAlika meM vidyA, zilpa ke vividha upAya, sAhasa, saMcaya, dAkSiNya, sAma, dAma, daNDa, bheda tathA artha kI siddhi batAne vAlI kathA ko artha-kathA kahA gayA hai / haribhadra ne asi, masi, kRSi, vANijya, zilpa, dhAtuvAda aura arthopArjana ke hetu sAma, dAma, daNDa, bheda Adi se yukta kathA ko artha- kathA kahA hai / " kAma-kathA kAma - kathA meM rUpa saundarya ke atirikta yauna samasyA kA kalAtmaka DhaMga se niveSaNa kiyA jAtA hai| rUpa, saundarya, dAkSiNya, avasthA, vezabhUSA kalAoM kI zikSA, dRSTa, zruta aura anubhUta kA paricaya karAne vAlI kathA ko kAma kathA kahA gayA hai| " dharma-kathA - dharma - kathA meM dharma, zIla tapa, saMyama, puNya aura pApa ke rahasya ke sUkSma vivecana ke sAtha mAnava prakRti kI sampUrNa vibhUti kA ujjvala citraNa kiyA jAtA hai| jinadAsagaNi ne sarvajJokta ahiMsA Adi dharma-sambandhI kathana karane vAlI kathA ko dharma-kathA kahA hai / " haribhadra ne zramaNa ke daza dharmoM se yukta tathA aNuvratoM se yukta kathA ko dharma-kathA kahA hai / " mahAkavi puSpadanta ne abhyudaya aura niHzreyasa kI saMsiddhi karane vAlI saddharma se nibaddha kathA ko dharma-kathA kahA hai|2 udyotanasUri ne vibhinna prakAra ke prANiyoM ke vibhinna prakAra ke bhAva-vibhAva kA nirUpaNa karane vAlI kathA ko dharma-kathA kahA hai| cAra prakAra ke puruSArthoM kA kathana karane vAlI dharma-kathA ke cAra bheda Agama-granthoM meM kahe gaye haiN| 1. AkSepaNI kathA jJAna aura caritra ke prati AkarSaNa paidA karane vAlI, zrotA ke mana ko anukUla lagane vAlI / - 2. vikSepaNI kathA paramata kA kathana kara svamata kI sthApanA karane vAlI / 3. saMvedanI kathA - saMsAra ke duHkha, zarIra kI azucitA Adi dikhAkara vairAgya utpanna karane vAlI / 4. nirvedanI kathA karmoM ke phala dikhAkara saMsAra se virakti utpanna karane vAlI / mizrita-kathA - arthakathA, kAmakathA aura dharmakathA ina tInoM kA sammizraNa isa vidhA meM pAyA jAtA hai| ina kathAoM kA mukhya viSaya rAjAoM aura vIroM kI zaurya gAthAyeM, vyApArI aura sArthavAhoM kI sAhasika samudrI yAtrAyeM, dAna, zIla tapa, vairAgya se yukta kathAyeM, krodha,

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55 : zramaNa / akTUbara-disambara /1995 mAna, mAyA aura lobha Adi mAnavIya vikRtiyoM ke duSpariNAmoM ko batAne vAlI kathAyeM / dazavaikAlika meM dharma, artha, kAma ina tInoM puruSArthoM kA nirUpaNa karane vAlI kathA ko mizra kathA kahA gayA hai| haribhadra ne laukika aura dhArmika rUpa se prasiddha udAharaNa hetu aura kAraNa se yukta kathAoM ko mizra athavA saMkIrNa kathA kahA hai| anubhUtiyoM kI pUrNata: abhivyakti kI kSamatA saMkIrNa yA mizra kathA meM hI rahatI hai| jIvana kI sabhI sambhAvanAe~, rahasya evaM saundarya - pradhAna upakaraNoM kI upasthiti mizra kathAoM meM hI rahatI hai| sabhI prAkRta kathAkAroM ne saMkIrNa kathA ke mahattva ko svIkAra kiyA hai| samarAiccakahA meM pAtroM ke AdhAra para divyakathA, mAnuSakathA tathA divya mAnuSakathA tIna bheda kiye gaye haiM / 5 divya kathA isa kathA meM divya vyaktiyoM ke kriyA-kalApoM se kathAvastu kA nirmANa kiyA jAtA hai| manoraMjana aura kautUhala tattva kI saghanatA, zRMgArAdi rasoM kI nibaddhatA evaM zailI kI svacchatA divya kathAoM ke mukhya guNa mAne jAte haiN| varNana kauzala aura kathopakathana kI kalA se prasphuTita hone para bhI ina kathAoM meM svAbhAvikatA kA abhAva pAyA jAtA hai / 6 mAnuSa kathA . isa kathA ke pAtroM meM pUrNa mAnavatA sanniviSTa rahatI hai| kathA ke pAtra sajIva aura kriyAzIla hote haiN| parihAsa kathA evaM divya mAnuSI kathA- isa kathA meM kathA jAla saghana aura kalAtmaka hotA hai / caritra ghaTanA Adi vibhinna paristhitiyoM ke vizada aura mArmika citraNa hote haiN| sAhasapUrNa yAtrAyeM, nAyakanAyikAoM ke vibhinna prakAra ke premAkarSaNa evaM saundarya ke vibhinna rUpa divya mAnuSI kathA meM pAye jAte haiN| kautUhala kavi meM lIlAvaI kathA ko divya mAnuSI kathA kahA hai / 17 udyotanasUri ne zailI ke AdhAra para kathAoM ke pA~ca bheda kiye haiN| - 1. sakala kathA, 2. khaNDa kathA, 3. ullAva kathA, 4. 5. saMkIrNa kathA / sakala kathA * isa kathA meM dharma, artha, kAma evaM mokSa cAroM puruSArthoM kA varNana pAyA jAtA hai| isa kathA ke anta meM sabhI prakAra ke abhISTa kI prApti hotI hai| khaNDa kathA - isakI kathAvastu choTI hotI hai| yaha jIvana ke laghu citra hI upasthita karatI hai| Zhen ullAva kathA - sAhasapUrNa kI gaI yAtrAyeM yA sAhasapUrNa kiye gaye praNaya- vyApAroM ke ullekha ke sAtha-sAtha dharma-carcA kA ullekha bhI kiyA jAtA hai| parihAsa kathA - manoraMjana ke liye kahI gaI hAsyapUrNa athavA vyaMgAtmaka kathAyeM / aisI kathAoM meM anya tattvoM kA abhAva rahatA hai|

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56 : zramaNa / akTUbara-disambara / 1995 saMkIrNa kathA kA nirUpaNa hotA hai| isa kathA meM dharma, artha aura kAma ina tInoM prakAra kI kathAoM hemacandra ne kAvyAnuzAsana meM kathAoM ke bAraha bheda batalAye haiM - 1. AkhyAyikA, 2. kathA, 3 . AkhyAna, 4. nidarzana, 5. prahallikA, 6 . manthallikA, 7. maNikulyA, 8. parikathA, 9. khaNDakathA, 10. sakalakathA, 11. upakathA, 12. bRhatkathA 18 jaina sAhitya ke prArambhika kAla meM kathAoM ke kathAvastu, caubIsa tIrthaGkara, cakravartI, rAma, kRSNa Adi purANapuruSoM kA jIvana caritra hI hotA thA para Alocya kAla meM zramaNa, zrAvaka, rAjA, senApati, sArthavAha, vaNika, dhUrta, Thaga, cora, vezyA Adi sAdhAraNa janoM kA caritra bhI citrita kiyA jAne lagA thaa| jaina AcArya jahA~ bhI jAte the vahA~ ke lokajIvana aura rIti-rivAjoM kA sUkSma adhyayana karate the aura unako apane granthoM meM gumphita karate the / usake sAtha hI unakA mukhya uddezya to jaina- paramparA ke AcAroM vicAroM ko rocaka zailI meM prastuta kara janasAdhAraNa kI dhArmika cetanA aura bhakti-bhAvanA ko jagAnA thA jisake liye jaina AcAryoM ne yuga kI mA~ga ko dekhate huye apanI dharmakathAoM meM bhI zrRMgArarasa se paripUrNa premAkhyAnoM kA samAveza karake apanI racanAyeM zRMgArayukta prabhAvotpAdaka lalita zailI meM likhanA Arambha kiyA / vasudevahiMDI ke madhyama khaNDa meM dharmasenagaNi mahattara kahate haiM ki loga nahuSa, nala, dhuMdhumAra, nihasa, pururava, mAndhAtA, rAma, rAvaNa, janamejaya, kaurava, pANDava, naravAhanadatta Adi kI laukika kathAoM ko sunakara itanA rasa lete haiM ki dharmakathAoM ko sunane kI icchA hI nahIM hotii| aise hI jaise jvara pitta ke kAraNa huye kaDuve mukha vAle rogI ko gur3a zakkara bhI kaDuve lagane lagate haiM, aisI dazA meM jaise koI catura vaidya amRtarUpa auSadhapAna se parAGmukha rogI ko miThAsa mizrita karake apanI auSadhi pilA detA hai, usI prakAra kAmakathA meM rata pAThakoM ke manoraMjana ke liye zRMgAra kathA ke bahAne dharmakathA sunAnI caahie|" vAstava meM dekhA jAya to bhAratIya sAhitya meM aise bahuta kama grantha haiM jinameM jIvana ke vinoda tathA bhoga ko itanI adhika pramukhatA dI gaI hai| vasudevahiMDI eka zrRMgArapradhAna kathA hai jisameM mAnava-jIvana kA bar3A vAstavika manorama citraNa kiyA gayA hai| dharmakathA hone para bhI isameM cora, viTapa, vezyA, dhUrta, Thaga Adi kA citraNa bar3I saphalatA se kiyA gayA hai| pazu pakSiyoM aura pizAcoM kI kautUhalavardhaka kathAoM ke aise jAla haiM jo pAThakoM ko tatkAlIna lokasaMskRti kA jIvanta darzana karAte haiN| Agama bAhya kathA sAhitya meM saMghadAsagaNi kI vasudevahiMDI kA bar3A mahattvapUrNa sthAna hai| AcArya ne apanI sAhityika pratibhA, kalA- cetanA aura sArasvata zrama ke viniyoga se ise pallavita kara apanI maulika prANavAhinI dhArA se ise gatizIla banAyA hai| AcArya lokajIvana ko Andolita karane vAle kIrtipuruSa the / AtmakhyAti ke prati udAsIna hone ke kAraNa unhoMne apanI racanA meM apane janma-sthAna, janma tithi, mAtA-pitA, kula-jAti evaM kauTumbika jIvana ke viSaya meM koI sUcanA nahIM dI / grantha kI aneka uktiyoM se sUcita hotA hai ki lekhaka ne

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57 : zramaNa / akTUbara-disambara / 1995 apane grantha kA praNayana jinendra bhakti tathA loka meM jina dharma ke pracAra ke liye kiyA hai, lekina itanA nizcita hai ki ve uttama kathAkAra the, kathA-varNana zailI meM niSNAta the / grantha ke Arambha meM apanI racanA ko unhoMne guru- paramparAgata saMgraha racanA kahA hai tathA siddha kiyA hai ki prathamAnuyoga meM varNita tIrthaGkara cakravartI aura dazArhavaMza ke rAjAoM ke caritra ke anusAra sudharmAsvAmI ne yaha caritra apane ziSya jambUsvAmI ko sunAyA thaa| 20 jaina sAhitya meM saMghadAsagaNi nAmaka do AcAryoM kA ullekha huA hai - eka, vasudevahiMDI prathama khaMDa ke praNetA jo vAcaka pada se vibhUSita the, dUsare bRhatkalpa bhASya ke racanAkAra kSamAzramaNa pada se alaMkRta the| muni zrI puNyavijayajI ke matAnusAra yaha donoM bhinna-bhinna vyakti the kyoMki eka vAcaka pada se vibhUSita the dUsare kSamAzramaNapada se vibhUSita the / " isakA nirAkaraNa karate huye kucha vidvAnoM ne kahA hai ki eka hI vyakti vividha samaya meM vividha padaviyA~ dhAraNa kara sakatA hai ataH nizcayapUrvaka nahIM kahA jA sakatA ki ina padaviyoM ko dhAraNa karane vAle vyakti bhinna-bhinna the| ina AcAryoM ko bhinna-bhinna siddha karane ke liye muni jI ne jo dUsarA pramANa prastuta kiyA vaha bar3A mahattvapUrNa hai| AcArya jinabhadragaNi ne apane grantha vizeSaNavatI meM vasudevahiMDI kA kaI bAra ullekha kiyA hai jo yaha siddha karatA hai ki vasudevahiMDI ke kartA jinabhadragaNi ke pUrvavartI the aura usa samaya taka kAphI prasiddhi pA cuke the / 22 donoM granthoM kI bhASA-zailI kA bhI yadi sUkSma adhyayana kiyA jAya to donoM granthakAroM ke vibhinna vyakti hone kI puSTi hotI hai / vasudevahiMDI do khaNDoM meM vibhAjita hai| prathama khaNDa ke kartA saMghadAsagaNa aura dvitIya khaNDa ke kartA dharmasenagaNi mAne jAte haiN| madhyamakhaNDa kI racanA dharmasena ne do zatAbdI bAda apane pUrvavartI saMghadAsagaNi kI racanA ko Age bar3hAte huye kI thii| apanI kRti kI bhUmikA meM vaha kahate haiM ki vasudeva ne 100 varSa taka bhramaNa karake aneka vidyAdhara aura mAnava rAjAoM kI kanyAoM se 100 vivAha kiye the| saMghadAsagaNi ne kevala 21 vivAhoM kA hI varNana kiyA hai| zeSa 71 vivAhoM kA varNana unhoMne vistAra ke bhaya se chor3a diyA thaa| unheM madhyama lambakoM ke sAtha milAte huye maiM kaha rahA huuN| dharmasenagaNi ne madhyamakhaNDa meM isa apUrNa kRti ko pUrNa karane ke liye 71 lamboM kI racanA kii| apanI racanA ko unhoMne 18veM aura 21 veM lamba ke madhya prabhAvatI lamba se zurU kiyA hai| prathamakhaNDa meM prabhAvatI kI kathA itanI saMkSipta hai ki vaha apUrNa sI lagatI hai| dharmasena ne ise vistRta rUpa dekara isa kamI ko pUrNa kiyA hai / saMghadAsagaNi kI racanA meM upasaMhAra nahIM hai / dharmasenagaNi ne upasaMhAra meM somazrI aura vasudeva kA punarmilana dikhAkara isa kRti ko pUrNa kiyA hai| durbhAgya se dharmasenagaNi ke jIvana aura kAla ke viSaya meM bhI koI sUcanA upalabdha nahIM hai| AcArya ne apanI kRti ko pUrva paramparA se prApta kahA hai / 23 vasudevahiNDI prathamakhaNDa ke racanAkAra saMghadAsagaNi kA samaya anumAnata: IsA kI tRtIya yA caturtha zatAbdI mAnA gayA hai| AvazyakacUrNi meM vasudevahiNDI kA ullekha huA hai| isase jJAta hotA hai ki 600 IsvI san ke pahale isakI racanA ho cukI thI / bhASA aura

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58 : pramaNa/akTUbara-disambara/1995 viSaya kI dRSTi se bhI isakI prAcInatA kI puSTi hotI hai| uttara kAlIna zvetAmbara vidvAnoM meM yaha racanA bar3I lokapriya rahI hai| jinadAsabhadragaNi kSamAzramaNa ne (610 I0 ) vizeSaNavatI meM vasudevacariyaM kA ullekha kiyA hai| AvazyakacUrNi meM vasudevahiMDI kA ullekha karate hue prasatracandra, valkalacIrI, dhammilahiNDI ke kathAnaka prastuta kiye haiN| haribhadrasUri aura malayagiri ne vasudevahiMDI kA ullekha kiyA hai| samarAiccakahA ke bahuta se kathAnaka vasudevahiNDI se prabhAvita haiN| hariSeNa ke bRhatkathAkoSa aura jinasena ke harivaMza purANa meM vasudevahiMDI ke kaI kathAnaka Aye haiN| gyArahavIM zatI ke vidvAna vAdivetAla zAntisUri ne uttarAdhyayana vRtti meM agar3adatta kathAnaka kA ullekha kiyA hai|4 grantha paricaya prAkRta ke paNDita muni caturavijaya aura muni puNyavijayajI ne vibhinna jaina-bhaNDAroM kI 12 hastalikhita pratiyoM ke AdhAra para vasudevahiMDI kA sampAdana kiyA hai phira bhI yaha kRti pUrNa nahIM ho paaii| priyaMgusundarI lamba aura ketumati lamba sabase adhika vikRta haiM, mahattvapUrNa unnIsa aura bIsavA~ lamba anupalabdha haiN| grantha kA upasaMhAra bhI nahIM hai| bahuta sI bAhya sAmagrI kA bhI samAveza ho gayA hai| cha: adhikAroM meM dhammilahiNDI kA ullekha nahIM hai| DaoN0 jagadIzacandra jaina ise prakSipta mAnate haiN| unake vicAra meM isa adhikAra kA samAveza bAda meM huaa| bIca-bIca meM kaI aspaSTatA aura pATha bheda bhI hai|5 vasudevahiMDI meM andhaka-vRSNi vaMza ke mahArAja vasudeva kI kathA kA pallavana hai| yaha mahArASTrI prAkRta meM likhI gaI gadyAtmaka racanA hai, bIca-bIca meM padya bhI haiM, kahIM-kahIM gadya-padya-mizrita bhI ho gaye haiN| isameM gyAraha hajAra zloka aura 29 lambaka haiN| 19, 20 lambaka anupalabdha haiM aura upasaMhAra bhI nahIM hai| vasudevahiMDI madhyamakhaNDa ke 71 lamba 17 hajAra zlokoM meM pUrNa huye haiN| 71 lamboM ko cAra bhAgoM meM vibhAjita kiyA gayA hai - prathama khaNDa meM prabhAvatI lamba hai, dvitIya khaNDa 44 lamba taka hai, tRtIya 45 se 57 taka tathA caturtha 57 se 71 taka hai| isameM AcArya ne apanI kalpanA pradhAna rocaka zRMgArika zailI kA paricaya diyA hai| apanI racanA ke prArambha meM AcArya ne svIkAra kiyA hai ki laukika zrRMgAra kathA kI prazaMsA ko na sahana karate huye AcArya ke samIpa nizcaya karake pravacana ke anurAga se AcArya ke Adeza se isakI racanA kI hai| AcArya ne ise guru-paramparAgata mAnakara, latA-vijJAna kI upamA dete huye ise dharma, artha, kAma se puSpita, phala-bhAra se namita, zRMgAra ke lalita kisalaya se vyApta, sumana kI zobhA se AhlAdita madhukaroM rUpI vividha guNoM se sevita kahA hai| yaha racanA bhI mahArASTrI prAkRta meM hai| AcArya ne ise dRSTivAda se uddhRta aura gaNDikAnuyoga para AdhArita kahA hai| isameM vidyAdharoM se sambandhita bahuta sI mahattvapUrNa sUcanAyeM dI gaI haiN| vidyAdharoM ke 64 nikAyoM kA ullekha hai| vasudevahiMDI kA mahattva isaliye bhI adhika hai ki yaha mahAkavi guNADhya kI paizAcI bhASA meM racita vilupta vRhatkathA ke mUla svarUpa kA digdarzana karAtI hai| pAzcAtya vidvAna DaoN0 ela0 AlsaDorpha ne ise bRhatkathA kA jaina rUpAntara kahA hai|27 guNADhya kI bRhatkathA

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59 : amaNa/akTUbara-disambara/1995 apane mUla rUpa meM upalabdha nahIM hai, isake nepAlI, jaina aura kazmIrI rUpAntara mUla racanA ke zatAbdiyoM ke bAda prastuta huye haiN| saMghadAsagaNi ne vasudevahiMDI ko eka dharmakathA ke rUpa meM prastuta kiyA hai| yaha kRSNa ke pitA vasudeva ke dezadezAntara sampUrNa bRhad bhArata ke bhramaNa para likhI gaI hai| isameM jaina dharma kI prabhAvanA karane vAle kitane hI prasaMgoM ko yathAsthAna sammilita kiyA hai| unhoMne apanI kalpanAzakti se bRhatkathA kI kAmakathA ko lokakathA aura dharmakathA meM parivartita kiyA hai| bRhatkathA ke kathAnAyaka rAjA udayana ke putra naravAhanadatta ke adbhuta kauzala ko andhakavRSNi ke mahApuruSa vasudeva para Aropita karake apanI sRjanAtmaka kalA kA paricaya diyA hai| grantha kI prastAvanA meM lekhaka ne paMcanamaskAra karate huye guru-paramparAgata 'vasudevacarita' saMgraha-gAthA kI prastuti ke uddezya ko spaSTa kiyA hai tathA isake cha: adhikAra kiye haiM - 1. kathotpatti, 2. pIThikA, 3. mukha, 4. pratimukha, 5. zarIra, 6. upsNhaar|27 upalabdha graMtha meM kathotpatti ke bAda dhammilahiNDI hai| usake bAda pIThikA, mukha, pratimukha aura zarIra hai upasaMhAra nahIM hai| kathotpatti, pIThikA aura mukha meM kathA kA prastAva huA hai| pratimukha meM vasudeva ne apanI AtmakathA kA Arambha kiyA hai| zarIra ke antargata kathA kA vikAsa kiyA hai| 1. kathotpatti - AcArya ne isa grantha ko prathamAnuyoga meM varNita tIrthaGkara, cakravartI aura dazAha vaMza kI vyAkhyA ke prasaMga meM kahA hai| isameM mahAvIra ke gaNadhara sudharmAsvAmI dvArA apane ziSya jambU svAmI ko yaha carita kahA gayA hai| usase pahale jambU svAmI kA caritra kahate huye ibhyaputra kA dRSTAnta, prabhavasvAmI kI kathA, madhubindu kA dRSTAnta, lalitAGga kA dRSTAnta, kuberadatta aura kuberadattA kA kathAnaka, mahezvaradatta kA AkhyAna, prasana aura valkalacIrI kI kathA Adi kitane hI paurANika kathAnakoM kA samAveza kiyA gayA hai| dhammilahiNDI - vasudevahiMDI ke kathotpatti prakaraNa ke anantara 30 pRSThoM kI dhammilahiNDI nAma kI eka mahattvapUrNa racanA hai jisameM dhammila nAmaka sArthavAhaputra kI kathA hai jo dezadezAntara meM bhramaNa karake 32 kanyAoM se vivAha karatA hai| yaha apane ApameM eka svatantra racanA hai| mUlakathA vasudevahiNDI kI taraha kaI vivAhoM kI kathA para AdhArita hai| isameM zIlagati, dhanazrI, vimalasainA, grAmINa gAr3IvAna, vasudattAkhyAna, ripudamana, narapati Adi lokakathAoM kA sRjana bar3e kalAtmaka DhaMga se kiyA gayA hai| 2. pIThikA - meM kRSNa kI agramahiSiyoM kA paricaya, putra-prApti ke liye hariNagamezI deva kI pUjA-arcanA, gaNikAoM kI utpatti, 32 prakAra kI nATyavidhi, pradyumna aura zAmba kumAra kI kathA kA smbndh| pradyumna kumAra kA janma aura usakA apaharaNa, pradyumna aura zAmba ke pUrvajanma kI kathA, pradyumna ke mAtA-pitA ke sAtha samAgama tathA pANigrahaNa kA ullekha hai| 3. mukha - isameM zAmba aura bhAnu kI paraspara krIr3AoM aura ApasI vidveSa kA ullekha hai|

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60 : zramaNa / akTUbara-disambara / 1995 4. pratimukha - isameM andhaka vRSNivaMza kA paricaya dete huye vasudeva ke pUrvabhava kA kathA ke sAtha sambandha jor3A gayA hai| vasudeva kI kathA Arambha karate huye batAyA gayA hai ki satyabhAmA ke putra bhAnu ke vivAha ke liye 108 kanyAyeM ekatrita kI gayI thI kintu unakA vivAha jAmbavatI ke putra zAmba se kara diyA gayA thaa| isa para pradyumna ne apane dAdA vasudeva para kaTAkSa karate huye kahA ki zAmba ne to ghara baiThe 108 kanyAoM se vivAha kara liyA hai, Apa to 100 vivAhoM ke liye 100 varSa ghUmate rhe| isake pratyuttara meM apanI AtmakathA Arambha karate huye vasudeva ne kahA zAmba to kue~ kA meDhaka hai jo saralatA se prApta bhogoM se santuSTa ho gayA hai| maiMne to 100 varSa paryaTana karate huye aneka sukha-duHkhoM kA anubhava kiyA hai| isa prakAra vasudevahiMDI kathA kA Arambha hotA hai / 24 5. zarIra - hiNDan kA artha hai bhramaNa, vasudevahiMDI ke 29 lamboM meM vasudeva ke bRhattara bhArata ke bhramaNa kA ullekha hai / 29 lamboM meM vasudeva ke 26 vivAhoM kA ullekha hai / vasudeva ke rUpa saundarya para mohita hokara nagara kI striyA~ apanI sudhabudha kho baiThatI thIM / nAgarikajanoM ke anurodha para vasudeva ke bar3e bhAI samudravijaya ne vasudeva ke nagara bhramaNa para pratibandha lagA diyA / vasudeva kA Atma-sammAna Ahata ho gyaa| usane ruSTa hokara gRha tyAga kara diyA aura parivArajanoM meM aisA bhrama paidA kara diyA ki unhoMne use mRtakaM samajha liyaa| apane yAtrAkAla meM anekoM sAhasapUrNa kArya karate hue ve naI-naI jagaha pahuMcate haiM aura aneka vidyAdhara aura mAnavI kanyAoM se vivAha karate haiM jinameM zyAmA, vijayA, zyAmalI, gandharvadattA, nIlayazA, somazrI, mitrAzrI, dhanazrI, kapilA, padmA, azvasenA, puNDrA, vegavatI, madanavegA, bAlacandrA, bandhumati, priyaMgusundarI, ketumati, prabhAvatI, bhadramitrA, satyarakSitA, padmAvatI, lalitazrI, rohiNI aura devakI se vivAha kA ullekha huA hai| rohiNI se vivAha ke samaya unakI apane bar3e bhAI samudravijaya se mulAkAta ho jAtI hai| unake anunaya-vinaya karane para vasudeva apanI saba patniyoM ke sAtha dvArakA lauTa Ae aura parivArajanoM ke sAtha pUrvavat rahane lge| 1 vasudevahiMDI meM kevala vasudeva ke bhramaNa kA hI vRttAnta nahIM kintu aise aneka kathAnaka haiM jo manoraMjaka hone ke sAtha-sAtha loka-saMskRti ke aneka pakSoM kA bhI digdarzana karAte haiN| mUlakathA ko prabhAvotpAdaka banAne ke liye avAntara kathAoM kA sundara jAla bunA gayA hai| viSNukumAra caritra, atharvaveda kI utpatti, RSabhasvAmI kA caritra, Arya-anArya vedoM kI utpatti, sanatkumAra cakravartI kI kathA, subhauma kunthu svAmI kA caritra, rAmAyaNa, zAnti- nAtha tIrthaGkara kA caritra, amaranAtha tIrthaGkara kA caritra, megharatha kA AkhyAna, harivaMza kI utpatti, jamadagni- parazurAma kI kathA, sagara putroM kI kathA Adi paurANika AkhyAnoM kA ullekha kiyA gayA hai jisake kAraNa kathA kA vistAra bahuta adhika ho gayA hai| upasaMhAra saMghadAsagaNa ne kathA kA upasaMhAra nahIM kiyaa| isa kamI ko dharmasenagaNi ne pUrNa kiyA hai| kathA ke upasaMhAra meM batAyA gayA hai ki vasudeva, somasiri ke apaharaNakartA mAnasavega

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61 : amaNa/akTUbara-disambara/1995 ko kSamA kara detA hai| vasudeva aura somazrI kA punarmilana ho jAtA hai| vasudevahiMDI kA mahattva isaliye bhI adhika hai ki yaha mahAkavi guNADhya kI paizAcI bhASA meM racita vilupta bRhatkathA ke mUla svarUpa kA digdarzana karAtI hai| pAzcAtya vidvAna DA0 ela0 AlsaDorpha ne ise bRhatkathA kA jaina rUpAntara kahA hai|30 bRhatkathA apane mUla rUpa meM upalabdha nahIM hai| isake nepAlI, jaina aura kazmIrI rUpAntara mUlaracanA ke zatAbdiyoM ke bAda prastuta hue haiN| inhIM granthoM ke AdhAra para vidvAnoM ne mUlagrantha kI rUparekhA taiyAra kI hai| pro0 lokota ne vilupta bRhatkathA kI AyojanA kA anumAna bRhatkathA zlokasaMgraha ke AdhAra para kiyA hai| vatsarAja udayana kA putra naravAhanadatta apane pitA kI icchA ke viruddha madanamaMcukA se vivAha kara letA hai| koI vidyAdhara madanamaMcukA kA apaharaNa kara letA hai| apanI priyA kI khoja meM naravAhanadatta vidyAdhara aura manuSyaloka meM ghUmate huye aneka parAkrama dikhAte huye mAnavI aura vidyAdhara aneka kanyAoM se vivAha karatA hai| anta meM madanamaMcukA ko bhI prApta kara letA hai| vaha cakravartI banatA hai madanamaMcukA usakI pradhAna mahiSI banatI hai| yaha kathA kA eka svarUpa thaa| isameM aneka avAndara kathAoM kA saMgraha thaa|31 buddhasvAmI racita bRhatkathA zlokasaMgraha, bRhatkathA kI nepAla vAcanA mAnI jAtI hai| yaha 24 sargoM meM vibhAjita hai| isameM lagabhaga 4539 zloka haiN| isameM naravAhanadatta ke 24 vivAhoM meM do kA ullekha hai| isakA kevala eka cauthAI bhAga hI prApta hai| dasavIM zatAbdI ke somadeva bhaTTa dvArA viracita kathA-sarita-sAgara aura gyArahavIM zatI ke vidvAna kSemendra dvArA racita bRhatkathAmaMjarI kazmIrI vAcanA mAnI jAtI hai| bRhatkathAmaMjarI meM 14 lambaka haiN| somadevabhaTTa aura kSemendra ne apanI kathAoM ko itanA vistAra de diyA hai ki vaha mUla srota se bahuta dUra ho gaI haiM aura kaI mUla kathAyeM saMkSipta kara dI gaI haiM, kaI mUla aMza chor3a diye gae haiM aura kitane hI naye prakSepa jor3a diye gae haiN| isa taraha mUla grantha kA vibhinna rUpa bana gayA hai| . sabhI kathAoM ke vistRta vizleSaNa se vidvAnoM ne kucha aise tathyoM kA udghATana kiyA hai jisase anumAna kiyA jAtA hai ki bRhatkathA zlokasaMgraha aura vasudevahiMDI ke kathA-prasaMgoM meM kAphI sAmyatA haiN| bhASA aura zabdAvalI bhI milatI-julatI hai| vidvAnoM ne kazmIrI rUpAntara kI apekSA ina donoM ko mUla bRhatkathA ke satrikaTa mAnA hai| sambhavataH ina donoM ke sAmane mUla bRhatkathA kA eka atyanta rasapUrNa jIvanta atIta kI sAmagriyoM se bharA huA kathAsrota thaa| yadyapi kathAkAra ne loka-pracalita kathAnaka ko hI gumphita kiyA hai tathApi apanI maulika pratibhA se kathA ke uddezya kI pUrti ke liye kucha Avazyaka parivartana evaM parivardhana karake apanI naisargika kAvyAtmaka pratibhA kA paricaya diyA hai| isameM unhoMne sArvajanika upadezoM ko bhI dakSatA se pallavita karake isa kRti ko amara banA diyA hai|

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62 : amaNa/akTUbara-disambara/1995 sandarbha 1. dharmakathAnuyoga : eka samIkSAtmaka adhyayana, AcArya devendra muni zAstrI, saMkalanakartA muni kanhaiyAlAla, dalasukha mAlavaNiyA, Agama anuyoga TrasTa, pR0 5 2. vasudevahiNDI, anuvAdaka DaoN0 zrI raMjanadeva sUri, paM0 rAmapratApa zAstrI cerITebula TrasTa, byAvara, 1949, pR0 649 3. dazavaikAlika hAribhadrIyavRtti, gA0 3/204, 214, pR0 227 4. dazavaikAlika hAribhadrIyavRtti, manasasukhalAla hIrAlAla, bambaI, saM0 1942, gA0 3/188, pR0 212 5. samarAiccakahA, prastAvanA paM0 bhagavAnadAsa kRta saMskRta chAyAnuvAda sahita, ahamadAbAda jaina sosAyaTI, pR0 2 6. kuvalayamAlAkahA, udyotanasUri, sampAdaka DaoN0 upAdhye, e0 ena0, bhAratIya vidyAbhavana, bmbii| 7. dazavakAlika, hAribhadrIyavRtti, gA0 3/188, pR0 212 8. samarAiJcakahA, pR0 4 9. dazavaikAlika, hAribhadrIyavRtti, gA0, 3/192, pR0 212 10. dazavaikAlikacUrNi, jinadAsagaNi, zvetAmbara saMsthA, jAmanagara, pR0 27 11. samarAiccakahA, pR0 4 12. mahApurANa, puSpadanta, 1/20 13. kuvalayamAlAkahA, pR0 4 14. sthAnAGgasUtra, madhukara muni, Agama prakAzana samiti, byAvara, 4/246 15. samarAiccakahA, pR0 2 16. haribhadra ke prAkRta kathA sAhitya kA AlocanAtmaka parizIlana, DaoN0 nemicandra zAstrI risarca insTITyUTa oNpha prAkRta eNDa jainolaoNjI eNDa ahiMsA, muz2aphpharanagara, pR0 115 17. kuvalayamAlAkahA, pR0 4 18. kAvyAnuzAsana, hemacandra 8/7-8, pR0 462-465 19. vasudevahiNDI majjhimakhaNDa 1, 3, dharmasenagaNimahattara, lAlabhAI dalapatabhAI bhAratIya saMskRta vidyA mandira prakAzana, ahmdaabaad| 20. vasudevahiNDI, pR0 2 21. jaina sAhitya kA bRhad itihAsa, bhAga 3, pR0 135, pArzvanAtha vidhAzrama zodha saMsthAna, vaaraannsii| 22. vahI, pR0 136

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63 : zramaNa/akTUbara-disambara/1995 23. vasudevahiNDI, madhyama khaNDa, pR0 2 24. prAkRta sAhitya kA itihAsa, pR0 329, DaoN0 jagadIza candra jaina, caukhambA prakAzanA vidyAbhavana, vArANasI 25. vahI, pR0 330 26. madhyamakhaNDa, pR0 1, 2 27. vasudevahiNDI, prastAvanA, pR0 2 28. vahI, pR0 330 29. vahI, pR0 1145 30. prAkRta jaina kathA sAhitya, pR0 117, DaoN. jagadIza candra jaina, lAlabhAI dalapatabhAI ___bhAratIya saMskRta vidyA mandira, ahamadAbAda 31. vahI, pR0 119 tathA dekhiye prAkRta sAhitya kA itihaas| * pravaktA, pArzvanAtha vidyApITha vArANasI

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zramaNa pustaka samIkSA prakAzaka pustaka - chakkhaMDAgama- lehaNa - kaMdhA, sampAdaka DaoN0 rAjArAma jaina, prAcya zramaNa bhAratI prakAzana samiti, di0 jaina samAja ( bihAra ), prathama saMskaraNa 1991-92, AkAra krAuna, pRSTha 62, mUlya 10 rupye| - isa laghu pustikA meM vizeSata: digambaraH paramparA meM Agama grantha ke rUpa meM mAnya puSpadanta bhUtabali dvArA praNIta, SaTkhaNDAgama grantha ke lekhana kA vRttAnta aura sAmAnyata: jaina zaurasenI prAkRta Agama ke lekhana kI kathA kA vivaraNa sampAdaka DaoN0 rAjArAma jaina ne SaTkhaNDAgama kI dhavalA TIkA meM prApta uddharaNoM ke AdhAra para prastuta kiyA hai| prAkRta ke mUla uddharaNoM ke sAtha unakI hindI aura uddharaNoM meM prApta pAribhASika zabdoM Adi para TippaNI bhI prastuta kI gaI hai| jJAtavya hai ki digambara paramparA mahAvIra ke nirvANa ke 683 varSa bAda dvAdazAGgoM kA lopa mAnatI hai| paramparA ke anusAra saMyoga se dvAdazAGgI vANI ke kucha aMza kA AcArya dharasena ko jJAna thA / apane jJAna ko surakSita rakhane ke lie unhoMne Andhrapradeza ke do tapasvI sAdhuoM puSpadanta evaM bhUtabali ko adhyayana kraayaa| dharasena ne unheM dRSTivAda ke antargata pUrvasAhitya tathA AcArAGgasUtra ke kucha aMzoM kA adhyayana karAyA thA jisake AdhAra para SaTkhaNDAgama kI racanA huI / zaurasenI AgamoM ke racanAkAla- vivaraNa jAnane kI dRSTi se yaha kRti saMgrahaNIya hai| pustaka kA mudraNa sundara evaM nirdoSa hai| sampAdaka kA prayAsa prazaMsanIya hai| pustaka jaina darzana ane sAMkhya yoga mAM jJAna darzana vicAraNA, lekhikA jAgRti dilIpa zeTha, prakAzaka saMskRta - saMskRti granthamAlA, 23 vAlakezvara sosAiTI, aMbAvADI, ahamadAbAda, prathama saMskaraNa 1994, AkAra DimAI, pRSTha 218, mUlya ru0 150.00 prastuta kRti jAgRti dilIpa zeTha dvArA pIeca0 DI0 kI upAdhi hetu prastuta zodha-prabandha kA parivardhita rUpa hai| pustaka pA~ca prakaraNoM meM vibhakta hai| prathama prakaraNa meM upaniSad evaM gItA ke anusAra jJAna aura darzana kI vicAraNA kI gaI hai, jisameM spaSTa kiyA gayA hai ki darzana zabda kA artha zradvA ke sAtha-sAtha bodharUpa bhI hai| gItA meM jJAna aura darzana kI vyAkhyA karate samaya zaMkara aura rAmAnuja ke matoM kA bhI yathAsthAna samAveza kiyA gayA hai| dvitIya prakaraNa meM jaina darzana aura sAMkhya yoga meM jJAna aura darzana ke dhAraka ke svarUpa kI -- -- -- - - gaveSaNA kI gaI hai jisameM sAMkhya-yoga-sammata AtmA kI jaina sammata AtmA kI avadhAraNA

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65 : bramaNa/akTUba-disambara/1995 ke sAtha tulanA kI gaI hai| tRtIya prakaraNa meM sAMkhya-yoga meM jJAna aura darzana ke svarUpa kA vivecana evaM cauthe prakaraNa meM ina yugma darzanoM meM zraddhAnarUpa darzana kI vyAkhyA kI gaI hai| paMcama aura antima prakaraNa meM bauddha darzana evaM nyAya-vaizeSika darzana meM jJAna, darzana, zraddhA kA samakAlIna siddhAntoM ke sandarbha meM vistRta vivecana kiyA gayA hai| lekhikA kI yaha kRti eka mahattvapUrNa kRti hai kyoMki sAMkhya-yoga aura jaina sammata jJAna aura darzana kA tulanAtmaka adhyayana prathama bAra isa grantha meM kiyA gayA hai| jaina darzana meM jJAna aura darzana kI avadhAraNA ko samajhane ke lie, sAMkhya-yoga kI etadsambandhI avadhAraNA kahA~ taka sahAyaka hai, isakI samyak vivecanA isa grantha meM kI gaI hai| sAtha hI yaha grantha kucha anya mahattvapUrNa binduoM para prakAza DAlatI hai jo kama se kama jJAna aura darzana kI avadhAraNA ke sambandha meM abhI taka upekSita the| kRti saMgrahaNIya aura uttama hai tathA vizeSakara zodhArthiyoM ke lie atyanta upayogI hai| pustaka - ArAmasohAkathA (ArAmazobhAkathA), lekhaka - AcArya saMghatilakasUri, sampAdana evaM anuvAda - DaoN0 rAjArAma jaina evaM DaoN0 ( zrImatI) vidyAvatI jaina, prakAzaka - prAcya bhAratI prakAzana, ArA, prathama saMskaraNa - pharavarI san 1989, AkAra - krAuna solaha pejI, mUlya - solaha rupye| ArAmazobhAkathA meM eka vipra-kanyA kI kathA hai, jisake bacapana kA nAma vidyutprabhA hai| vaha vidyuta ke samAna kAnti evaM sarvaguNasampanna hai| bacapana meM usakI mAtA kI mRtyu ke kAraNa usakI vimAtA ( sautelI mA~ ) usake sAtha sadvyavahAra nahIM karatI jisase use gRhasthI ke sabhI kArya karane hote haiN| eka dina usane jaMgala meM eka nAgakumAra kI prANarakSA kI jisake phalasvarUpa usane usase vara mA~gane ko khaa| vidyutprabhA ne vRkSahIna sthAna para vRkSotpatti kA vara maaNgaa| usane vahA~ para chahoM RtuoM ke phala paudhe utpanna kara diye jo vidyutprabhA ke sAtha calate the, isake atirikta usane vara diyA - "tuma jaba bhI musIbata meM par3o mujhe yAda krnaa"| isa ArAma ( vATikA ) ke prabhAva se usakA vivAha pATaliputranareza jitazatru se huA aura usakA nAma ArAmazobhA par3A gyaa| bAda meM muni ke upadeza se prabhAvita hokara vaha AtmakalyANa meM pravRtta ho gyii| . isa kathA ke mAdhyama se lekhaka ne ArAmazobhA ko eka suyogya evaM sAhasI kanyA, dhairya evaM kSamAyukta gRhiNI aura pUrNa vAtsalyamayI mA~ hone ke guNoM ke sAtha-sAtha dharmaparAyaNatA, sahiSNutA, pUrNa udAra hRdaya evaM saMsAra ke vaibhava se vicalita na hone vAlI guNI strI ke rUpa meM varNita kiyA hai| kathA rocaka evaM upadezapUrNa hone se pustaka paThanIya evaM saMgrahaNIya hai| isake sundara sampAdana evaM anuvAda ke lie sampAdaka evaM anuvAdaka badhAI ke pAtra haiN|

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66 : amaNa/akTUbara disambara/1995 nATaka - madhyakAlIna jaina saTTaka-nATaka, sampAdaka evaM anuvAdaka - pro0 DaoN0 rAjArAma jaina evaM DaoN0 (zrImatI ) vidyAvatI jaina, prakAzaka - prAcya zramaNa bhAratI prakAzana, raphIgaMja ( auraMgAbAda ) bihAra, saMskaraNa - prathama 1992, AkAra - DimAI, mUlya - caubIsa rupye| ___ madhyakAlIna jaina saTTaka-nATaka' eka saMgraha-grantha hai| isa grantha meM suprasiddha jaina nATakakAra hastimalla ke pramukha nATakoM evaM kavi nayacandrasUri kRta 'rambhAmaJjarI' nAmaka saTTaka ke mahattvapUrNa aMkoM kA saMkalana hai| ise saMkalita kara lekhaka ne chAtropayogI hI nahIM banAyA apitu upekSita jaina nATaka-sAhitya kI mahattA, mUlyAMkana tathA anveSaNa kI dizA meM sampUrNa vidvajjagat ko prerita karane kA upakrama bhI kiyaa| vizva vAGmaya meM prAkRta bhASAoM ke adhyayana aura unakI vyApakatA kI dRSTi se mahAkavi hastimalla ke nATaka atyanta mahattvapUrNa haiN| inameM saMskRta ke sAtha prAkRta bhASAoM kA anupama sammizraNa hai| isameM prAcIna prAkRtoM ke luptaprAya aneka zabda surakSita haiN| tatkAlIna sAmAnya janatA kI bolacAla kI bhASA ke rUpa meM prAkRta dIrghakAla taka lokapriya rahI, ataeva svAbhAvika rUpa se prAcIna saMskRta nATakoM meM prAkRta bhASA evaM usake pAtroM kI bahulatA hai| sAtha hI sAtha pAtroM kI yogyatA ke anurUpa prAkRta-bhASA meM bhI bhinnatA ko darzAyA gayA hai| DaoN0 jaina ke zodhapUrNa kArya se aba taka upekSita kintu mahattvapUrNa nATya sAhitya ke pracAra-prasAra ke sAtha hI saMskRta-prAkRta ke vibhinna pAThyakramoM meM inake samAyojana meM suvidhA rhegii| ataeva DaoN. jaina dhanyavAda ke pAtra haiN| pustaka chAtropayogI hone se paThanIya evaM saMgrahaNIya hai| pustaka - mahAvIra rAsa, sampAdaka-anuvAdaka - DaoN0 ( zrImatI ) vidyAvatI jaina, prakAzaka - prAcya zramaNa bhAratI prakAzana, gayA (bihAra ), prathama saMskaraNa - 1994, AkAra - DimAI, mUlya - 80 rupye| mahAkavi padma dvArA racita mahAvIrarAsa nAmaka pustaka meM jina dharma ke zreSTha caritra kA gAna hai| isameM kavi ne sarvaprathama bhAratI se vardhamAna svAmI ke caritra kA varNana karane ke lie prArthanA kI hai taduparAnta unakA caritra-citraNa kiyA hai| kavi kI varNana zailI meM kucha maulika vizeSatAe~ haiN| isakI kathA AdyopAnta pravAhamayI to hai hI sAtha hI vaha atyanta sarasa, rocaka, mArmika evaM zrotA ko bhAva-vibhora kara dene vAlI bhI hai| kavi aneka prasaMgoM meM apane kathana ke samarthana meM laukika udAharaNa prastuta kara use atyanta spaSTa evaM hRdayagrAhya banA detA hai| isameM samAjopayogI upadeza bhI haiN| ina upadezoM ko par3hakara evaM samajhakara pAThaka mahAvIra jI kI vANI kA samyak pAlana kara sakatA hai| pustaka kI sAja-sajjA AkarSaka hai| sampAdana kArya acche DhaMga se kiyA gayA hai| mudraNa nirdoSa evaM bhASA sarala hai| pustaka saMgrahaNIya hai|

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* vibhinna dharmoM zAstroM meM ahiMsA kA svarUpa, lekhikA DaoN0 (ku0) pustaka -- nInA jaina, prakAzaka zrI kAzInAtha sarAka, zrI vijayadharma sUri samAdhi maMdira, zivapurI, ( ma0 pra0 ), saMskaraNa DimAI, AkAra mUlya 50 rupye| prathama 1995, prastuta pustaka kA viSaya ahiMsA hai jo eka sarvamAnya dharma hai| isakI lekhikA ne hindU, muslima, sikha, IsAI, pArasI, bauddha aura jaina dharmazAstroM kA gahana adhyayana kara isa viSaya ko prastuta kiyA hai| sAmAnyatayA sabhI dharma ahiMsA ko svIkArate haiM kintu jitanI vyApaka dRSTi se jaina dharma ise aMgIkAra karatA hai utanA anya dharmoM meM nahIM milatA / ukta sabhI dharmoM meM ahiMsA ke tathya ko samajhane ke lie prastuta pustaka atyanta upayogI hai| pustaka kI chapAI bar3e hI sundara DhaMga se kI gaI hai| pustaka atyanta upayogI evaM saMgrahaNIya hai| ----- -- pustaka dvIpasAgara prajJapti prakIrNaka, DaoN0 sureza sisodiyA, anuvAdaka sampAdaka pro0 sAgaramala jaina, prakAzaka Agama, ahiMsA-samatA evaM prAkRta saMsthAna (pra0 mA0 saM0 8 ), udayapura (rAjasthAna ), 1993, AkAra DimAI peparabaika, 76+54, mUlya 40 rupaye mAtra / pRSTha dvIpasAgara prajJapti prakIrNaka prAkRta bhASA kI eka padyAtmaka racanA hai / mAnuSottara parvata aura madhyaloka ke dvIpa sAgaroM kA isameM vistAra se vivecana huA hai / grantha ke prArambha meM pro0 sAgaramala jaina evaM DaoN0 sisodiyA ne apanI bhUmikA meM dvIpasAgara prajJapti prakIrNaka kA anya Agama-granthoM se vistRta tulanAtmaka vivaraNa diyA hai| jagat kI racanA ke sandarbha meM ruci rakhane vAloM ke liye yaha grantha paThanIya evaM saMgrahaNIya hai / 67 : zramaNa / akTUbara-disambara / 1995 - -- - - asIma kumAra mizra pustaka - jaina dharma ke sampradAya, lekhaka - DaoN0 sureza sisodiyA, sampAdaka pro0 sAgaramala jaina, prakAzaka Agama, ahiMsA-samatA evaM prAkRta saMsthAna ( gra0 mA0 saM0 9 ), padminI mArga, udayapura (rAjasthAna ), 1994, AkAra DimAI peparabaika, pRSTha 10+246, mUlya 80 rupaye mAtra / - -- - jaina dharma ke sandarbha meM prAmANika jAnakArI prApta karane ke liye usake vibhinna sampradAyoM aura unakI mAnyatAoM kA jJAna honA Avazyaka hai, kyoMki Aja jo jainadharma jIvita hai, vaha vibhinna sampradAyoM ke rUpa meM hI hai| isa dizA meM taTastha cintana aura lekhana kI AvazyakatA banI huI thii| DaoN0 sureza sisodiyA ne jainadharma ke vibhinna sampradAyoM kI darzana tathA AcAra sambandhI mAnyatAoM para apanA zodhaprabandha likhA, jisapara unheM mohanalAla sukhAr3iyA vizvavidyAlaya, udayapura dvArA pI-eca0 DI0 kI upAdhi se alaMkRta bhI kiyA gyaa| prastuta pustaka DaoN0 sisodiyA ke pI-eca0 DI0 zodha-prabandha kA prakAzita saMskaraNa hai| prastuta grantha sAta adhyAyoM meM vibhakta hai| prathama adhyAya meM jaina dharma ke udbhava evaM vikAsa ke sambandha meM paramparAgata evaM aitihAsika dRSTi se vicAra kiyA gayA hai| dvitIya

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68 : amaNa/akTUba-disambara/1995 adhyAya meM jaina Agama, jaina mandira, mUrtiyA~ evaM guphAe~, jaina abhilekha tathA citrakalA Adi aitihAsika srotoM ke AdhAra para jaina dharma ke sampradAyoM ke udbhava evaM vikAsa kI carcA kI gaI hai| tRtIya adhyAya meM jaina dharma ke zvetAmbara, digambara evaM yApanIya sampradAya tathA unake upasampradAyoM kA paricaya diyA gayA hai| caturtha adhyAya meM vibhinna sampradAyoM kI darzana sambandhI mAnyatAoM ko prastuta kiyA gayA hai| isa prastutIkaraNa meM mukhya rUpa se tattvamImAMsA sambandhI una viSama-binduoM kI carcA kI gaI hai, jo zvetAmbara aura digambara paramparA meM vivAdAspada haiN| vibhinna sampradAyoM kI zramaNAcAra evaM zrAvakAcAra sambandhI mAnyatAoM ko kramaza: paMcama evaM SaSTha adhyAya meM prastuta kiyA gayA hai| yuvA vidvAna ne apanI isa kRti ke lekhana meM isa bAta kA pUrA dhyAna rakhA hai ki kRti vidvatbhogya hone ke sthAna para janasAdhAraNa ke lie adhika upayogI ho| DaoN0 sisodiyA kI yaha kRti akhila bhAratIya sAdhumArgI jaina saMgha, bIkAnera dvArA varSa 1993 ke zrI campAlAla sAMDa smRti sAhitya puraskAra se puraskRta ho cukI hai| kRti uttama evaM saMgrahaNIya - DaoN0 sAgaramala jaina pustaka - tandulavaicArika prakIrNaka, anuvAdaka - DaoN0 subhASa koThArI, sampAdaka - pro0 sAgaramala jaina, prakAzaka - Agama, ahiMsA-samatA evaM prAkRta saMsthAna (gra0 mA0 saM0 5), padminI mArga, udayapura ( rAjasthAna ), 1991, AkAra - DimAI peparabaika, pRSTha - 34+68, mUlya - 35 rupaye maatr| tandulavaicArika-prakIrNaka prAkRta bhASA kI eka gadya-padya mizrita racanA hai| isameM mAnava-jIvana ke vividha pakSoM yathA - garbhAvasthA, mAnava zarIra-racanA, usakI zatavarSa kI Ayu ke dasa vibhAga, unameM hone vAlI zArIrika sthitiyA~ aura usake AhAra Adi kA paryApta vivecana kiyA gayA hai| isa grantha kI hindI anuvAda abhI taka anupalabdha thaa| DaoN0 koThArI ne prathama bAra isakA hindI anuvAda kara sarvasAdhAraNa hetu upalabdha karavAyA hai| grantha ke prArambha meM pro0 sAgaramala jaina evaM DA0 koThArI dvArA tulanAtmaka evaM vistRta bhUmikA dI gayI hai, jisase yaha racanA upayogI bana gaI hai| pustaka kI sAja sajjA AkarSaka aura kRti saMgrahaNIya hai| - DA0 zrIprakAza pANDeya pustaka - candraveSyaka prakIrNaka, anuvAdaka - DaoN0 sureza sisodiyA, sampAdaka - pro0 sAgaramala jaina, prakAzaka-Agama, ahiMsA-samatA evaM prAkRta saMsthAna (gra0 mA0 saM0 6), padminI mArga, udayapura ( rAjasthAna ), 1991, AkAra - DimAI peparabaika, pRSTha - 4068, mUlya - 35 rupaye maatr| candraveSyaka-prakIrNaka prAkRta bhASA kI eka padyAtmaka racanA hai| isa grantha meM nimna

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69 : amaNa/akTUbara disambara/1995 sAta dvAroM se sAta guNoM kA varNana kiyA gayA hai - (1) vinaya guNa, ( 2 ) AcArya guNa, ( 3 ) ziSya guNa, ( 4 ) vinayanigraha guNa, ( 5 ) jJAna guNa, (6 ) cAritra guNa aura (7 ) maraNa gunn| viSayavastu kI dRSTi se prastuta prakIrNaka eka adhyAtmasAdhanAparaka prakIrNaka hai| isameM mukhya rUpa se guru-ziSyoM ke pArasparika sambandhoM evaM ziSya ko vairAgya kI dizA meM prerita karane vAle upadezoM kA saMkalana hai, jo isa grantha kI AdhyAtmika mahattA ko hI spaSTa karatA __ DaoN0 sureza sisodiyA ne prathama bAra ise hindI anuvAda ke sAtha prastuta kiyA hai| grantha ke prArambha meM pro0 sAgaramala jaina evaM DaoN0 sisodiyA ne candravedhyaka prakIrNaka kA anya Agama granthoM ke sAtha tulanAtmaka vivaraNa dete hue jo bhUmikA likhI hai, usase yaha kRti upayogI bana gaI hai| __ - DaoN0 azoka kumAra siMha pustaka - mahApratyAkhyAnaprakIrNaka, lekhaka - DaoN. sureza sisodiyA, sampAdaka - pro0 sAgaramala jaina, prakAzaka - Agama, ahiMsA-samatA evaM prAkRta saMsthAna (gra0 mA0 saM0 7), padminI mArga, udayapura ( rAjasthAna ), 1992, AkAra - DimAI peparabaika, pRSTha - 56+47, mUlya - 35 rupaye maatr| mahApratyAkhyAna-prakIrNaka prAkRta bhASA kI eka padyAtmaka racanA hai| isakA sarvaprathama ullekha nandIsUtra evaM pAkSikasUtra meM prApta hotA hai| donoM hI granthoM meM Avazyaka-vyatirikta utkAlika zruta ke antargata isakA ullekha milatA hai| viSaya-vastu kI dRSTi se mahApratyAkhyAna-prakIrNaka sAdhanApradhAna grantha hai| isameM mukhya rUpa se samAdhimaraNa tathA usakI pUrva prakriyA kA nirdeza upalabdha hotA hai| prastuta grantha kI kucha gAthAe~ aisI haiM jo sAdhaka ko samAdhimaraNa grahaNa karane kI preraNA detI haiN| kucha anya gAthAe~ aisI bhI haiM jo AlocanA Adi kA nirdeza karatI haiN| vastutaH ve samAdhimaraNa kI pUrva prakriyA ke rUpa meM hI haiN| zeSa anya gAthAoM kA prayojana sAdhaka ko samAdhimaraNa kI sthiti meM apanI manovRttiyoM ko kisa prakAra rakhanA cAhie, isakA nirdeza karanA hai| grantha ke prArambha meM pro0 sAgaramala jaina evaM DaoN0 sisodiyA ne mahApratyAkhyAna 'prakIrNaka kA anya Agama-granthoM ke sAtha tulanAtmaka vivaraNa dete hue vistRta bhUmikA likhI hai, jisase yaha grantha upayogI evaM saMgrahaNIya bana gayA hai| pustaka - zrI dazalakSaNadharmavidhAna, lekhaka - zrI rAjamala pavaiyA, prakAzaka - tArAdevI pavaiyA granthamAlA, 44, ibrAhimapurA, bhopAla, saMskaraNa - prathama ( 1994 ), mUlya - 5.00 rupye| jaina paramparA meM dharma ke daza lakSaNa batAe gae haiN| unheM hI dazalakSaNadharma kahA jAtA

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70 : amaNa/akTUba-disambara/1995 hai| inakI sAdhanA para unake dharma kA prAsAda khar3A hai| inakA itanA mahattva hai ki inake nAma se digambara paramparA meM prati varSa dazalakSaNaparva manAyA jAtA hai| jaina granthoM meM ina daza dharmoM ke svarUpa ko bar3e hI sarala DhaMga se samajhAne kA prayAsa kiyA gayA hai| phira bhI janasAmAnya ko inake bAre meM adhika jAnakArI nahIM hai| zrI rAjamala pavaiyA ne isa dizA meM samyak prayAsa karake padya rUpa meM daza dharmoM ke svarUpa ko prastuta kiyA hai| AzA hai ki sAdhAraNa jana isase dazadharma kI avadhAraNA ko samajhakara dhArmika AcaraNa meM pravRtta hoMge aura isa prakAra samAja meM dharma kI prabhAvanA hogii| - DaoN0 rajjana kumAra pustaka - zrIpaJcAstikAyavidhAna, lekhaka - zrI rAjamala pavaiyA, prakAzana - tArAdevI pavaiyA graMthamAlA, 44, ibrAhimapurA, bhopAla, saMskaraNa - prathama (1995), mUlya - 16.00 rupye| AcArya kundakundaviracita paJcAstikAya eka aisA AdhyAtmika grantha hai, jo jainadarzana kI dravya-vyavasthA evaM padArtha-vyavasthA kA saMkSepa meM prAthamika paricaya detA hai| jinAgama meM pratipAdita dravya-vyavasthA evaM padArtha-vyavasthA kI samyak jAnakArI binA jaina sAdhanA meM praveza pAnA sambhava nahIM hai| yaha grantha do bhAgoM meM ba~TA huA hai| prathama bhAga meM SaDadravya-paJcAstikAya kA varNana hai aura dvitIya bhAga meM navapadArthapUrvaka mokSamArga kA nirUpaNa hai| isa taraha paJca-astikAyoM, SaT-dravyoM evaM nava-padArtha kI vyAkhyA karane ke kAraNa prastuta grantha kA jaina darzana vizeSa rUpa se jaina tattvajJAna ke kSetra meM bahuta hI mahattvapUrNa sthAna prApta zrI rAjamala pavaiyA jI ne paJcAstikAya kI viSaya-vastu ko sAmAnya padyAtmaka rUpa meM prastuta karake bar3A hI stutyapUrNa kArya kiyA hai| isase, prAkRta bhASA se anabhijJa pAThaka bhI jaina darzana ke hArda ko samajha skegeN| aisA vizvAsa kiyA jA sakatA hai ki isa grantha se janasAmAnya vizeSa rUpa se karmakANDa se jur3e hue logoM meM bhI jaina darzana ke adhyayana meM ruci avazya jAgRta hogii| - DaoN0 rajjana kumAra pustaka - zrIniyamasAravidhAna, lekhaka - zrI rAjamala pavaiyA, prakAzaka - tArAdevI pavaiyA graMthamAlA, 44, ibrAhimapura, bhopAla, saMskaraNa - prathama (vIra nirvANa saMvat / 2521 ), mUlya - 18.00 rupe| ___AcArya kundakunda kI pramukha racanAoM meM niyamasAra kA bahuta adhika mahattva hai| isameM jaina darzana kI mAnyatAoM kA vivecana bar3e hI AkarSaka zailI meM kiyA gayA hai| aisI dhAraNA hai ki AcAryapravara ne isa graMtha kI racanA AtmAnubhUti se prerita hokara kI thii| yadyapi niyamasAra kA pratipAdya viSaya samyagdarzana, samyagjJAna evaM samyagcAritra hI hai phira bhI isameM

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71 : zramaNa/akTUba-disambara/1995 jaina darzana sambandhI anya vivaraNa bhI samAhita haiN| isa graMtha meM darzanAcAra, jJAnAcAra, cAritrAcAra, tapAcAra evaM vIryAcAra ina pA~ca AcAroM kA vistAra se vivecana kiyA gayA hai| yahA~ niyama zabda kA artha mokSamArga hai| ratnatraya hI mokSamArga hai| isameM zuddhAtmA kI ArAdhanA ko hI paramazreya mAnA gayA hai| isa taraha se yaha eka pUrNa AdhyAtmika graMtha hai| zrI rAjamala pavaiyA jI ne niyamasAra grantha ko kAvyarUpa pradAna kara mahattvapUrNa kArya kiyA hai| unhoMne AtmaviSayaka durUha tattvoM kA nirUpaNa bar3e sarala DhaMga se prastuta kiyA hai| yaha AzA kI jA sakatI hai ki isa grantha ke adhyayana se janasAmAnya meM adhyAtma ruci kA vikAsa hogaa| __ - DaoN0 rajjana kumAra sAbhAra svIkAra pustaka - grahazAnti ( pUjA-vidhi-sahita) lekhaka - zrI bhadrabAhu svAmI sampAdaka - zrI vijaya kumAra jaina duggar3a ambAlavI prakAzaka - zrI Atmavallabha jaina dhArmika pAThazAlA, ambAlA zahara (hariyANA) - 134 002 prathama saMskaraNa - 1995, mUlya - ru0 10.00 pustaka - Atmavallama saMgIta sudhA lekhaka - pro0 rAmakumAra jaina 'rAma' prakAzaka - zrI Atmavallabha jaina dhArmika pAThazAlA, vallabha niketana, ambAlA zahara (hariyANA) prathama saMskaraNa - 1995, mUlya - ru0 20.00 pustaka - sAgara pe naz2ara ho sadA saMkalana evaM sampAdana - mahendra kumAra masta prakAzaka - sadArAma sAgaracandra surendrakumAra jaina TrasTa, devadarzana dhUpa iNDasTrIja, 324 iNDasTriyala eriyA-11, cnnddiigddh'|

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zramaNa jaina jagat AcArya samrATa zrI Ananda RSi jI ma0 kI jayantI para vividha kAryakrama pAnIpata 1 agasta : jainadharma divAkara AcArya samrAT svargIya zrI AnandaRSi jI mahArAja kI 96 vIM jayantI atyanta ullAsapUrvaka manAyI gyii| isa pAvana avasara para zrI nareza munijI ma0, DaoN0 zrI rAjendramunijI ma0, upapravarvinI mahAsatI zrI ravirazmi jI mahArAja, yuvA kAMgresa kI hariyANA zAkhA ke pradhAna zrI sukhavIra jaina, kaoNnphrensa ke upAdhyakSa zrI Ara0 DI0 jaina, zrI rAjendra kumAra jaina Adi ne AcArya ko zraddhAJjali arpita karate hue kahA ki AcArya zrI Ananda RSi jI mahArAja jaina jagat ke dedIpyamAna nakSatra the| bhArata sarakAra ke grAmINa rojagAra rAjyamaMtrI zrI uttamabhAI paTela ne kahA ki mahArASTra meM utpanna isa mahAsaMta ne sampUrNa vizva ko apanI cAritrika garimA se eka naI dizA dii| AcArya samrATa zrI devendramuni jI ma0 ne zraddhAJjali vyakta karate hue kahA ki unake jIvana ke pratyeka kaNa meM tyAga kI nirmala AbhA vidyamAna thii| isa avasara para jaina kaoNnphrensa ke hariyANA zAkhA kI ora se vikalAMga aura poliyo zivira bhI lagAyA gayA jisameM aneka logoM kI cikitsA kI gayI evaM jarUratamaMda logoM ko kRtrima hAtha, paira, vhIla-ceyara, baisAkhI Adi pradAna kI gyii| isI avasara para AcArya devendramuni jI ma0 kI kRtiyoM - dIpazikhA, jyotikaNa, muTThI meM takadIra Adi kA lokArpaNa kiyA gayA evaM zrI uttamabhAI paTela ko upAdhyAya puSkaramuni smRtigrantha samarpita kiyA gyaa| zrI devakumAra kAsalIvAla amRtamahotsava kAryakrama kundakunda jJAnapITha, indaura ke saMsthApaka, maksI pArzvanAtha, kuNDalapura, siddhavarakUTa bAvanagajAjI Adi digambara jaina tIrthoM ke saMrakSaka tathA vikAsakartA, mahAvIra TrasTa ke mAdhyama se vibhinna sAMskRtika kriyAkalApoM ke saJcAlaka, madhya bhArata hindI samiti, raoNbarTsa narsiMga homa Adi saMsthAoM ke pramukha sahayogI, jainaratna, samAjaratna, zrAvaka ziromaNi Adi upAdhiyoM se vibhUSita zrIdevakumAra jI kAsalIvAla ke sammAnArtha unake 75 veM janmadina para di0 29 akTUbara 1995 ko indaura meM eka bhavya amRtamahotsava kAryakrama kA Ayojana kiyA gayA hai| pArzvanAtha vidyApITha parivAra zrI kAsalIvAla jI ke zatAyu hone ke sAtha-sAtha ukta amRtamahotsava kAryakrama ke saphalatA kI kAmanA karatA hai| marudhara kesarI zrI mizrImala jI ma0 sA0 kI 105 vI jayantI sampanna dinAMka 9 agasta, zrAvaka caturdazI ko zramaNa saMgha ke mahAprANa, marudhara kesarI zrI

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73 : amaNa/akTUbara-disambara/1995 zrI mizrImala jI ma0 kI 105 vI jayantI kA maMgalamaya Ayojana bahuta hI ullAsa ke sAtha manAyA gyaa| sarvaprathama paM0 zrI nareza muni jI ma0 ne marudharakesarI jI ma0 ke jIvana para prakAza DAlate hue kahA ki marudhara kesarI jI ma0 zramaNasaMgha ke eka aise mahApuruSa the jinake jIvana meM apAra udAratA thii| jo bhI unake caraNoM meM pahu~ca jAtA thA, ve use bahuta hI sneha aura sadbhAvanA ke sAtha usakI icchita vastue~ pradAna karate the| AcAryazrI devendramuni ne marudhara kesarI jI ma0 ke prati zraddhAsumana samarpita karate hae kahA - marudhara kesarI jI ma0 zramaNasaMgha ke bhISma pitAmaha the, ve dayA ke devatA the, mAnavatA ke masIhA the, saMgaThana ke sajaga praharI the, samAja cetanA ke prANa the, ve lauha puruSa the| samAja meM phaila rahI burAIyoM se ve sadA jUjhate rhe| apane maMgalamaya ojasvI tajasvI bhASaNoM ke dvArA janacetanA meM jAgRti kA zaMkha phUMkate rhe| paramaviduSI mahAsatI upapravartinI zrI ravirazmi jI ma0 ne zraddhA sumana samarpita kiyaa| kaI zraddhAluoM ne apane hRdaya se unake caraNoM meM bhAvAJjali samarpita kI tathA ekAsana divasa ke rUpa meM jayantI kAryakrama sampanna huaa| zrI kizora candra ema0 vardhana bhArata jaina mahAmaMDala ke adhyakSa nirvAcita pArzvanAtha vidyApITha tathA jaina samudAya kI vibhinna sAmAjika evaM dhArmika saMsthAoM se vibhinna rUpoM meM sambaddha zrI kizora ema0 vardhana ko akhila bhAratIya bhArata jaina mahAmaNDala kA sarvasammati se adhyakSa cunA gyaa| isa gauravapUrNa pada para zrI vardhana jI ke nirvAcita hone para vidyApITha parivAra unakA hArdika abhinandana karatA hai| kSamA pradAna karane se mAnava pavitra hotA hai - AcArya devendra muni pAnIpata (hariyANA), 29/8/95 ko gAMdhI maNDI pAnIpata meM vizAla dharma sabhA ko sambodhita karate hue jaina dharma divAkara AcArya samrATa zrI devendramuni jI ma0 ne kahA, kSamA mAnava kI sabase bar3I zakti hai| mAnava kI mAnavatA ke pUrNa darzana kSamA meM hI ho sakate haiN| vaha mAnava kyA jo jarA sI bAta para hI ubala par3atA ho, vaira virodha kI Aga bhar3akAtA ho, svayaM usa Aga meM jalatA ho aura dUsaroM ko bhI jalAtA ho| kSamAhIna mAnava pazuoM se bhI gayA gujarA hai| kSamA kA artha hai krodha na karanA, krodha na karane se AtmA meM jo zAntirUpI paryAya prakaTa hotI hai, vaha kSamA hai| AcAryazrI ne Age kahA ki kSamAzIla vyakti sahanazIla bhI hotA hai| kisI ke dvArA kiye gaye aparAdha ko bhUla jAtA hai tathA dUsaroM ke dvArA kiye gaye anucita vyavahAra para

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74 : zramaNa / akTUbara-disambara /1995 dhyAna na dekara sneha kI varSA karatA hai| binA kSamA ke mAnavatA kI latA panapa nahIM sktii| AcAryazrI ne Age kahA koI bhI saMkaTa kSamAvAna ko hilA nahIM sakatA / kSamA aura bujadilI meM to AkAza pAtAla kA antara hai| bujadilI meM ghabarAhaTa hotI hai, caMcalatA hotI hai, kSamAvAna meM dhairya hotI hai, avicalatA hotI hai| jisakA hRdaya pRthvI kI taraha sthira hotA hai vahI kSamAvAna ho sakatA hai| kSamA bar3e vyakti kI nizAnI hai| mahAn vyakti hI kSamA de sakatA hai| kisI bhI vyakti ko mAnasika, vAcika yA kAyika pIr3A pahu~cAI ho to usake lie usase mana zuddha pavitra karake kSamAyAcanA karanI cAhie / abhindana evaM puraskAra zrI hajArImala bAMThiyA abhinandana samAroha sampanna prasiddha samAjasevI, vibhinna sAMskRtika evaM zaikSaNika kAryakramoM ke saMcAlaka tathA pAMcAla zodha saMsthAna ke saMsthApaka, sAhitya rasika aura kuzala vyavasAyI zrI hajArImala bA~ThiyA kA unake 72 veM janmadina para kAnapura meM di0 29 sitambara ko sthAnIya rAjasthAna bhavana meM vibhinna saMsthAoM aura samAja kI ora se abhinandana kiyA gayA / pUrvasAMsada zrI narezacandra caturvedI ne isa samAroha kI adhyakSatA kii| isa avasara para zrI manasukhabhAI koThArI, zrI jugalakizora parasarAmapuriyA, zrI lalitanAhaTA, zrI esa0 ke0 jaina, zrI vI0 ke0 pArikha, zrI je0 esa0 jhaverI, zrI jI0 esa0 jauharI, DaoN0 pratApanArAyaNa TaNDana Adi aneka mahAnubhAvoM ne zrI bA~ThiyAjI ko mAlyArpaNa kara unheM zubhakAmanAyeM diiN| pArzvanAtha vidyApITha kI ora se nidezaka pro0 sAgaramala jaina tathA pravaktA DaoN0 zrIprakAza pANDeya isa samAroha meM vizeSa rUpa se upasthita rhe| vIrAyatana kI adhiSThAtA AcArya candanAjI, zrI bA~ThiyA jI ke zatAyu hone kI kAmanA karate hue bhAratIya saMskRti para vikRta pazcimI sabhyatA ke kuprabhAva ko turanta rokane kA AhvAna kiyaa| isa avasara para zrI bA~ThiyAjI ko eka lAkha rupaye kI sammAna nidhi bheMTa kI gayI jisameM unhoMne apanI ora se gyAraha hajAra aura milAkara pAJcAla zodha saMsthAna ko samarpita kara dii| isI prakAra vIrAyatana kI ora se bhI gyAraha hajAra kI rAzi unheM bheMTa kI gayI jisase dasa hajAra rupaye aura milAkara unhoMne vIrAyatana ko vApasa samarpita kara dii| isa avasara para zrI bA~ThiyAjI ko abhinandana grantha bhI bheMTa kiyA gayA / vIrAyatana ko "bhagavAn mahAvIra phAuNDezana" kA prathama avArDa apanI viziSTa dAna zailI ke liye prakhyAta, madrAsa ke prasiddha samAjasevI zrI sugAlacanda jaina ne vigata dinoM mahAvIra phAuNDezana kA gaThana kiyA, jisakA uddezya, ahiMsA, zaikSaNika, svAsthya va sAmAjika kAryoM meM apanI sevAyeM pradAna karane vAle vyakti yA saMsthAoM ko sammAnita karate hue unheM protsAhita karanA hai| isake antargata cayanita vyakti yA saMsthA ko pA~ca lAkha rupaye nakada, smRticinha evaM prazastipatra pradAna kiyA jAtA hai| varSa 1995 kA yaha puraskAra vIrAyatana ko pradAna kiyA gayA hai| varSa 1975 meM upAdhyAya

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75 : amaNa/akTUbara-disambara/1995 amaramuni aura AcArya candanAjI dvArA sthApita yaha saMsthAna zikSA, svAsthya aura samAjakalyANa ke kSetra meM apanI sthApanA ke samaya se hI naye kIrtimAna sthApita kara rahA hai| vIrAyatana kI eka zAkhA 'netrajyotisevAmandiram' dvArA aba taka sAr3he pA~ca lAkha vyakti lAbha uThA cuke haiN| paramArtha ke jIvantasvarUpa vIrAyatana ko ukta sammAna dekara vastutaH bhagavAna mahAvIra phAuNDezana evaM usake padAdhikAriyoM ne eka stutya kArya kiyA hai| DaoN0 sureza sisodiyA campAlAla sAMDa smRti sAhitya puraskAra se sammAnita Agama, ahiMsA samatA evaM prAkRta saMsthAna, udayapura ke zodha adhikArI DaoN0 sureza sisodiyA kI kRti 'jaina dharma ke sampradAya' ko zrI akhila bhAratavarSIya sAdhumArgI jaina saMgha, bIkAnera dvArA apane 33 veM vArSika adhivezana ke avasara para dinAMka 26 sitambara 95 ko bIkAnera meM Ayojita eka bhavya samAroha meM varSa 1993 ke campAlAla sAMDa smRti sAhitya puraskAra se sammAnita kiyA gyaa| puraskArasvarUpa DaoN0 sisodiyA ko gyAraha hajAra rupaye nakada evaM abhinandana patra bheMTa kiyA gyaa| samAroha meM pro0 sAgaramala jaina evaM DaoN0 sureza sisodiyA dvArA sampAdita "prakIrNaka sAhitya : manana aura mImAMsA tathA DaoN0 sisodiyA dvArA anUdita "saMstAraka prakIrNaka' pustaka kA lokArpaNa bhI kiyA gyaa| jJAtavya hai ki DaoN0 sisodiyA ne apane dvArA likhita, anuvAdita evaM sampAdita - (1) devendrastavaprakIrNaka, (2) candravedhyakaprakIrNaka, (3) mahApratyAkhyAnaprakIrNaka, (4) dvIpasAgaraprajJaptiprakIrNaka, (5 ) gacchAcAraprakIrNaka, (6 ) jaina dharma ke sampradAya, (7) prakIrNaka sAhitya : manana aura mImAMsA tathA (8) saMstArakaprakIrNaka Adi sabhI pustakoM kA lekhana evaM prakAzana kArya pArzvanAtha vidyApITha, vArANasI ke nidezaka pro0 sAgaramala jaina ke kuzala mArgadarzana meM sampanna kiyA hai| DaoN. sisodiyA ko campAlAla sAMDa smRti sAhitya puraskAra se sammAnita kiye jAne para pArzvanAtha vidyApITha parivAra kI ora se bahuta-bahuta bdhaaii| puraskAra yojanA - akhila bhAratavarSIya digambara jaina vidvatpariSad, digambara jaina dharma, darzana, itihAsa evaM saMskRti Adi se sambaddha viSayoM para vidvAnoM dvArA likhita, anUdita, sampAdita tathA I0 1990-1994 meM prakAzita kRtiyA~ puraskAra ( pA~ca hajAra aura tIna hajAra rupaye ke do puraskAra ) hetu Amantrita karatI hai| icchuka vidvAna nimna sUcanAoM ke sAtha grantha kI cAra pratiyA~ 15 navambara 1995 taka nimnalikhita prArUpa ko bharakara nimna pate para bheja sakate haiN| 1. Avedaka kA nAma

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76 : amaNa/akTUbara-disambara/1995 2. patA 3. grantha kA nAma 4. maulika racanA/anuvAda / sampAdana /samIkSA 5. bhASA 6. viSaya 7. anya vivaraNa puraskAra samiti kA nirNaya sarvamAnya hogaa| DaoN0 sudarzana lAla jaina maMtrI, a0 bhA0 di0 jaina vi0 pa0, senTrala skUla kaoNlonI kAzI hindU vizvavidyAlaya, vArANasI jaina Agama-sAhitya : adhyayana evaM samIkSA saMgoSThI sampanna / zrI varddhamAna sthAnakavAsI jaina zrAvaka saMgha, udayapura, rAjasthAna dvArA Ayojita "jaina Agama sAhitya : adhyayana evaM samIkSA" nAmaka dvi-divasIya saMgoSThI, zramaNa saMghIya mahAmaMtrI zrI saubhAgyamuni jI 'kumuda' ke sAnidhya meM dinAMka 4-5 navambara ko zrI ambA guru zodha saMsthAna, udayapura meM sampanna huii| saMgoSThI kA udghATana, mahanta zrI muralI manohara zaraNa zAstrI evaM samApana zrI cetanadeva jI upAdhyAya, jela adhIkSaka, udayapura ne kiyaa| isa saMgoSThI meM deza ke vibhinna aMcaloM se Aye aneka vidvAnoM ne apane zodhapatra prastuta kie| isa dvidivasIya saMgoSThI meM pro0 sAgaramala jaina, pro0 surendra varmA, DaoN. azoka kumAra siMha, DaoN. zrIprakAza pANDeya, DaoN0 rajjana kumAra - sabhI vArANasI, pro0 dayAnanda bhArgava, DaoN. dharmacanda jaina - jodhapura, DaoN. jinendra kumAra jaina - lADanUM, DaoN0 aruNA Ananda -- dillI, pro0 premasumana jaina, DaoN0 udayacanda jaina, DaoN0 hukumacanda jaina, DaoN0 sureza sisodiyA, DaoN0 subhASa koThArI, zrImAnamala kudAla, zrImatI maMju siroyA evaM zrImatI pArasamaNI khIMcA - udayapura Adi vidvAnoM ne bhAga liyA evaM apane zodhapatra prastuta kie| saMgoSThI meM mUlataH jaina AgamoM ke vibhinna pakSoM para vidvAnoM ke dvArA prakAza DAlA gyaa| unakA niSkarSa thA ki jaina Agamana kevala jaina dharma aura darzana kI avadhAraNoM ko prastuta karate haiM, apitu unameM bhAratIya samAja aura saMskRti se sambandhita vipula sAmagrI bhI sanihita hai| isa uccastarIya saMgoSThI ke saphala hone kA sArA zreya zrI saubhAgya muni jI 'kumuda' evaM DaoN. sureza sisodiyA ko hai| saMgoSThI kI vizeSa vyavasthA ke lie zrI varddhamAna sthAnakavAsI, jaina zrAvaka saMgha, udayapura badhAI kA pAtra hai| zoka samAcAra mahAsatI prakAzavatI jI ma0 sA0 kA svargavAsa mahAsatI zrI prakAzavatI jI ma0 sA0 kA 10 agasta ko udayapura meM samAdhipUrvaka

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77 : zramaNa / akTUbara-disambara / 1995 svargavAsa ho gyaa| di0 11 agasta ko pAnIpata, hariyANA meM unakI smRti meM eka zraddhAJjali sabhA kA Ayojana kiyA gayA jisameM AcArya zrI devendra muni jI0 ma0, zrI narezamuni jI mahArAja, upapravartaka DaoN0 rAjendramuni jI ma0, zrI ramezamuni jI ma0, upapravartinI zrI ravirazmi jI ma0 tathA sthAnIya jaina samAja ke pramukha logoM ne svargIya mahAsatI jI ke guNoM para prakAza DAlate hue unheM hArdika zraddhAJjali arpita kii| jJAtavya hai ki svargIya mahAsatI jI AcArya devendramuni jI mahArAja kI saMsArapakSIya phupherI bahana aura upapravartaka DaoN0 rAjendramuni jI ma0 sA0 evaM rameza muni jI ma sA0 kI saMsArapakSIya mAtA thIM / zrImatI rukmiNI devI dIpacanda gArDI divaMgata prasiddha evaM karmaTha samAjasevI zrI dIpacanda jI gArDI kI patnI zrImatI rukmiNi devI kA vigata dinoM yU0 esa0 e0 meM svargavAsa ho gyaa| pArzvanAtha vidyApITha, zrImatI gArDI ke asAmayika mRtyu para apanI hArdika saMvedanA vyakta karatA hai| saMsthAna meM zrImatI gArDI ke nAma para eka prAkRta evaM jaina vidyA ucca adhyayana kendra kI sthApanA san 1989 meM huI / bhavana kI UparI maMjila ke nirmANa ke lie bhI ru0 5 lAkha kA Arthika anudAna zrI dIpacanda gArDI dvArA saMsthAna ko pradAna kiyA gyaa| saMsthAna ke prati gArDI parivAra kI zubhecchA evaM AtmIyatA ko dekhate hue saMsthAna zrImatI gArDI ke nidhana ko apanI vyaktigata kSati mAnatA hai / samasta vidyApITha parivAra divaMgata AtmA kI zAnti hetu prArthanA karatA hai / isa sandarbha meM saMsthAna meM eka zokasabhA ke mAdhyama se zrImatI gArDI ko zraddhAJjali arpita kI gaI tathA unake asthikalaza ke pradarzana ke pazcAt unakI asthiyA~ pavitra gaMgA meM visarjita kara dI giiN| mRtyu mahotsava jaina vidyA ke manISI vidvAna siddhAntAcArya paM0 jaganmohanalAla zAstrI ne kuNDalapura ( damoha ) meM suprasiddha santa 108 AcArya vidyAsAgara mahArAja jI ke sAnnidhya meM dinAMka 7-10-95 ko sAyaM mRtyu kA varaNa kiyaa| paNDita jI jIvana bhara jaina dharma evaM darzana ke adhyayana-adhyApana, manana aura cintana meM nirata rahe / mAtra yahI nahIM, unhoMne use jIne kA bhI prayAsa kiyaa| anta meM jaina paramparA ke anusAra samAdhi dhAraNa kara unhoMne apanI mRtyu ko bhI mahotsava ke rUpa meM parivartita kara diyaa| unakI smRti meM pArzvanAtha vidyApITha meM zraddhAJjali sabhA kI gyii| pro0 sAgaramala jaina ne paNDita jI kI vidvattA, sAhitya sAdhanA evaM AcAra niSThA para mahattvapUrNa prakAza ddaalaa| tatpazcAt divaMgata AtmA ke zAntilAbha kI maMgalakAmanA kI gayI / zrImatI bha~varIdevI bhaMsAlI kA nidhana zrI jaina sabhA kalakattA ke adhyakSa zrI rikhabadAsa jI bhaMsAlI kI dharmapatnI zrImatI bha~varI devI ke nidhana para di0 15 agasta ko jaina sabhA ke sabhAgAra meM eka zraddhAJjali sabhA kA Ayojana kiyA gyaa| jisameM samagra jaina samAja ke pratinidhiyoM ne unake sadguNoM kA varNana karate hue unheM hArdika zraddhAJjali arpita kii|

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78 : amaNa/akTUbara-disambara/1995 zrImatI sudhA rAjakumAra bar3ajAtyA divaMgata rAjazrI proDakzansa ke jAne mAne philma proDyUsara zrI sUraja bar3ajAtyA kI mAtAzrI evaM zrI saubhAgyamala jI pATanI kI suputrI zrImatI sudhA rAjakumAra bar3ajAtyA kA dinAMka 23 akTUbara 1995 ko bambaI meM nidhana ho gyaa| Apa atyanta dharmaparAyaNa evaM udAramanA thiiN| Apane apane jIvanakAla meM sAr3he pA~ca lAkha rupaye dhArmika kAryoM hetu apane pitAzrI ko die the| pitAzrI zrI saubhAgyamala pATanI ne usameM sAr3he pA~ca lAkha rupaye aura milAkara kula gyAraha lAkha rupaye kA eka TrasTa sthApita kiyA hai jo dhArmika kAryoM ke lie samarpita hogaa| zrI chaganalAla jI vaida divaMgata zrI jaina sabhA evaM sAdhumArgI jaina saMgha ke pUrva adhyakSa zrI chaganalAla jI vaida kA pichale dinoM dehAvasAna ho gyaa| unakI smRti meM di0 23 agasta ko zrI zve0 sthAnakavAsI jaina sabhA ke sukiyasalena, kalakattA sthita sabhAgAra meM eka smRtisabhA Ayojita kI gayI jisameM samagra jaina samAja ke pratinidhiyoM ne unheM zraddhAJjali arpita karate hue unake svargavAsa ko. eka apUraNIya kSati btlaayaa| patrAcAra pAThyakrama meM praveza sambadhI sUcanA jaina vidyA saMsthAna ke antargata apabhraMza sAhitya akAdamI dvArA "patrAcAra apabhraMza sarTIphikeTa pAThyakrama" kA cauthA satra 1 janavarI 1996 se prArambha ho rahA hai jisameM hindI tathA anya bhASAoM evaM viSayoM ke prAdhyApaka, zodhArthI evaM saMsthAoM meM kAryarata vidvAna sammilita ho skeNge| isa sambandha meM niyamAvalI tathA Avedana patra, akAdamI kAryAlaya, digambara jaina nasiyAM bhaTTAraka jI, savAI mAnasiMha mArga, jayapura se prApta kiye jA sakate haiN| kAryAlaya meM Avedana patra pahu~cane kI antima tithi 15 akTUbara 1995 nirdhArita kI gayI hai| vidyApITha ke prAMgaNa meM yaha prasannatA kA viSaya hai ki agasta, 1995 se vidyApITha ke sabhI vibhAgoM meM zikSaNa-kArya prArambha ho gayA hai| sabhI vibhAgoM meM apekSita saMkhyA meM vidyArthiyoM ne praveza liyA hai| hamAre liye yaha bhI prasannatA kA viSaya hai ki isa varSa vicakSaNamaNi, bahuzruta sAdhvI zrI maNiprabhAzrI jI evaM sajjanamaNi sAdhvI zrI zaziprabhAzrI jI kI sAta ziSyAe~ - sAdhvI zrI priyadarzanAzrI jI, sAdhvI zrIvidyutaprabhAzrI jI, sAdhvI zrImRdulAzrI jI, sAdhvI zrIsaumyaguNAzrI jI, sAdhvI zrI atulaprabhAzrI jI, sAdhvI zrIsthitaprajJAzrI jI aura sAdhvI zrIsiddhaprajJAzrI jI adha yayanArtha vidyApITha meM nivAsa kara rahI haiN| sAdhvI zrIvidyutaprabhAzrI jI 'jIvasamAsa' kA anuvAda evaM sampAdana kara rahI haiM tathA sAdhvI zrI saumyaguNAzrI jI 'viSimArgaprapA' para pI-eca0 DI0 kara rahI haiN| sAdhviyoM ke isa Agamana evaM snAtakottara kakSAoM ke prArambha ho jAne se saMsthAna kI gatividhayoM meM eka navacetanA kA saMcAra huA hai| sAdhvI varga, chAtra evaM adhyApaka sabhI niSThA se apane kArya meM jur3e hue haiN|

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SRAMANA Third Monthly Rescarch Journal of Parsvanatha Vidyapitha Volume 10 - 12 ] [ October - December, 1995 General Editor Prof. Sagarmal Jain Editors Dr. Ashok Kumar Singh Dr. Shriprakash Pandey Parsvanatha Vidyapitha I. T. I. Road, Karaundi P. O. B. H. U. Varanasi-221005 Phone- 311462 Fax- 0542-311462

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1. Meaning and Typology of Violence 2. 3. SRAMANA English Section Articles of this Volume 5. Panis and Jainas Dr. Surendra Verma Dr. S. P. Naranga Sadhna of Mahavira as Depicted in Upadhana Sruta Dr. A. K. Singh 4. Select Vyantara Devatas in Early Indian Art and Literature Dr. Nandini Mehta Sri Hanumana in Padmapurana Surendra Kumar Garga 81-86 87-89 90-98 99-103 104 - 117

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SHUT Meaning and Typology of Violence Dr. Surendra Verma* Johan Galtung, a celebrated peace researcher, in his article "Violence, Peace and Peace Research" has stated that peace is absence of violence. This, of course, is, not a definition of peace since it is a clear case of what he calls obscurum per obscurius. What is intended is only that the terms 'peace' and 'violence' be linked together in such a manner that peace can be regarded as absence of violence.' Peace, of course, is a broad concept and has many dimensions, but when we think of peace-action, or, peace-movement, or, peace-research, the concept of peace must be specific enough to serve as a basis for concrete action. Hence 'peace' is to be specified. Regarding peace as absence of violence is really making peace a little more 'tangible'. Peace-action now will be an action against violence; peace-research will be a research which is conducive in narrowing down the circle of violence in a particular region; and peacemovement will be a movement in the direction of minimizing violence in society in general. Every thing now hinges on making a definition of violence. Johan Galtung defines violence as "the cause of the difference between the potential and the actual, between what could have been and what is."2 According to him, violence, thus, is present when human beings are being influenced so that their actual somatic and mental realizations are below their potential realizations. Suppose a person belonging to a particular caste, if is deprived of higher education, irrespective of his high ability, by virtue of being a member of a particular caste --- this, then, will be a case of violence of the caste-system which is the cause of the difference between the potential and the actual of the individual concerned. The above definition of violence can serve as a good working hypothesis of peace-action/research/movement. In order to make things clearer Galtung has also given various types of violence. The typology of violence

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67 : FAUT/371-fc4 /1984 indicates very many dimensions of violence. Thus, the distinctions between physical and psychological violence, negative and positive violence, violence with or without a subject committing it directly, violence with or without an object suffering it directly, intended and unintended violence, manifest and latent violence and finally, personal and structural violence, are made. The last distinction is very important indeed from the perspective of peace.? We are not here concerned with the details of these types of violence. What we propose to deal in this paper is, firstly, whether the definition of violence given by Galtung has any relevance to the Jaina Weltanschauung and secondly, whether his various dimensions of violence correspond broadly with the types of violence mentioned in the Jaina scriptures. Jainism, as we all know, is a way of life which gives a very high premium to non- violence. But before we examine the meaning and typology of violence in Jainism, it is probably necessary that we make a search into its view of human nature. In a Jaina text known as, Bhagavati Sutra, there is a conversation between Lord Mahavira and his disciple, Gautama. Gautama asks Mahavira, "What is the nature of self?" and Mahavira answers, "O ! Gautama, the nature of self is Samatva and Samatva is also the ultimate purpose that self has to realize. Now the concept of Samatva occupies a very central place in the Jaina philosophy. As a matter of fact the whole of the Jaina thought revolves round this concept. It has many dimensions and many shades of meaning. Samatva, on the one hand, has individual and social dimensions and of the other hand, may mean, as per context, equality, harmony, equanimity or even perfection. When Mahavira says that the nature of self is Samatva, he is, of course, trying to emphasize that self is to maintain identity with itself. But unfortunately self, instead of remaining with itself, identifies itself with the 'not-self or the 'other'. This is a clear-cut violation of the rule; and anything which is responsible for this separating the self from itself can, therefore, be treated as violence. Not that the self has not the potential to identify with self. As a matter of fact the self is at peace only it is 'placed' as if, in its proper place, i. e., in itself. But somehow or other the self is not able to actualize its potentiality. This is, of course, not said in so many words in Jainism. But if

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83 : zramaNa/akTUbara-disambara/1995 the argument is formed in the present form it would be perfectly in tune with the spirit of Jainism. We, thus, find that violence in the Jaina philosophy also, is nothing but " the cause of the difference between the potential and the actual, between what could have been and what is." Self is, at present, bonded with its own Karmas and mistakenly identifies itself with the 'not self. But it has an inherent potential to overcome its weaknesses and actualize itself by identifying itself with itself. This is samatva -- the identification of self with self. This can be achieved only when the self overcomes its weaknesses. The primary weakness of self is its 'attachment' to the 'other' things. This attachment is really violence. That is why in Tattvartha-sutra violence is defined as something which is essentially pramattayogat, i.e., yoked with attachment. This attachment identifies the self with the 'not-self and it is because of this identification with the 'other' that we try to collect and possess as many things or objects as possible. Possession, thus, is also attachment - murcha parigrahat. Possession is infatuation. Thus, it can safely be said that ultimately that which comes between the potential self to actualize itself is 'attachment' and attachment is what makes real violence. Violence is not something somatic only. It is the element of murcha or pramattva in the act of hurting which puts it in the category of violence. As we have already indicated the term samatva has more than one connotation. Samatva also means tranquility of 'self'; and naturally the tranquility of self can be achieved when mind is not being disturbed with things which are 'not self. In other words when mind remains steadfast with itself, it enjoys tranquility. Thus, the state of samatva is non-violence and anything which comes in between the self and its realization is violence or visamata ( opposite of samatava ). Samatva and non-violence ( ahimsa ) go hand to hand.? : If violence is defined as that which causes the potential self not to achieve or actualize itself, violence ceases to be merely a physical entity. Hurting somebody physically in such a manner that it becomes the cause of his non-achievement of something that he could have achieved, is, no doubt, violence by our definition. But according to Jainism this violence must have its essential relation with the actor's 'delusion'. This shows that violence is some thing not merely somatic but has its psychological aspect also.

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68 : 140T/HYPER-REAR/8884 Jainism, therefore, makes a distinction between Dravya Himsa and Bhava Himsa -- the substantive violence and the dispositional violence. Hurting someone somatically to the point of killing, is, what is called substantive himsa. This type of violence works on the body of the sufferer. But there is also the psychological violence which from the actor's point of view makes the person franzy (pramatta ) with a violent attitude, and from the sufferer's point of view makes the victim fearful and timid. Jainism also makes a distinction between the three instruments of violence _-mana, vacana and kaya -- mind, speech and body. Violence when associated with mind is psychological, when associated with speech is verbal and when associated with body, it is somatic. Mind, Speech and Body are the three 'instruments' through which we commit violence. Hurting bodily is not the only form of violence. Hurting through speech ( e. g. abusive language ), or, even hurting psychologically are also forms of violence. The third dimension is made in relation to the act of violence itself. There is, first, the intention to undertake violence. This is technically known as samarambha. Then, secondly, there is the preparation for committing violence, known as, samarambha. Samarambha refers to the means, the plans and the design to undertake violence; and, finally, there is the actual act of violence itself -- arambha. Now this distinction between the intention, the plan and the act itself of violence clearly shows that violence first of all takes place in the mind of the actor. It is his intention to act violently which compels him to plan it and commit it. Violence, worth its name, is never un-intentioned. The fourth distinction is made according to the pungent despositions which are essentially and organically related with violence. Thus, there is violence due to anger ---- Krodha; due to conceit - moha; due to greed - lobha and due to crookedness -- maya. All these are astringent passions, known as kasaya in Jainism. Under the influence of these kasayas an individual is motivated for violence. These kasayas being, as if, 'agents' of violence are the real culprits. Violence when gets associated with them becomes an obstruction in the way of self to realize itself. The obstruction may be overwhelming or mild as per intensity of a given desposition. When the intensity of the passion, say anger, is very severe ( anantinubandhi ) it can even obstruct the right attitude of a person. The

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64 : 14deg/Harga-feher/8884 individual then will not be able to distinguish between what is right and what is wrong; and may not even try for his realization or release. But when the intensity does not blind the one in taking the right attitude, it may obstruct the discipline of the house-holder partially. This type of violence which deters the house-holder to follow the required prescriptions necessary for controlling his behaviour is known as apratyakhyani -- the violence which compels the householder to go back to a life of indiscipline. This is also quite a damaging type of violence. But some times the violence, i. e., intensity involved in the passions, that causes the obstruction, is not so strong as to become a hinderance in taking the right attitude and/or in obeying the prescriptions of the house-holder, may at the same time be intense enough to create obstructions in the discipline of the monks. This is known as pratyakhyani, i. e., a type of violence that conceals the right vision of the monk and makes him step down from his position. The last but not the least type of violence is of mild intensity which though does not compel the monk to forgo his monkhood, but it surely creates an obstruction in the attainment of liberation, this is known as sanjavalana. Whatever the case may be, violence is characterised in the present typology with the intensity of the kasaya which obstructs the royal road of realization. It creates a gap between the potentiality and the actuality. We have tried so far to show that the definition of violence as "the cause of the difference between the potential and the actual, between what could have been and what is" fits well into the scheme of Jaina philosophy. We have also tried to show that in Jainism violence does not mean merely hurting a person somatically but it also involves a psychological factor in the 'actor', the 'sufferer' and the 'act' of violence. The actor has the desposition, the sufferer is hurt mentally and intention is part of the act of violence. All these aspects or dimensions are to be taken together in order to understand violence as a whole. The various dimensions of violence enumerated by Johan Galtung correspond roughly with the typologies framed in Jainism. But there is one important difference. Galtung distinguishes between the individual and the structural violence. The structural violence is the built-in violence in the very structure of a given society. It works as an obstruction in the realization of potentialities; but goes unrecognized by the 'actor' as well as the 'sufferer'.

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CE : 14T/37952-HR/8984 There is no mention of this type of structural violence in Jainism. As a matter of fact, Jainism is more concerned, or, rather pre-occupied by the conception of moksa, or, the realization of self. And, as such, it has emphasized only those agents of violence ( viz. kasaya ) which cause hindrance in such a realization. We can very well 'see their role in society also as to how do these despositions are responsible in creating gulf between individual and indivdual, between individual and society and so on. But this would be an extension of the Jaina thought. We may hope that some research scholars of peace may take up this aspect and enrich the Jaina Philosophy in its social perspective also. References 1. Galtung, Johan : "Violence, Peace and Peace Research", paper published in Contemporary Peace Research, ed. by Ghanashyam Paradesi, Radiant Publishers, New Delhi, 1982, p. 94. 2. Ibid, p. 96. 3. Ibid, pp. 97-102. 4. Bhagavati-sutra (Bhagavai ), Jaina Vishva Bharati, Ladanun, 1/9. 5. Sanghavi, Pt. Sukhalal ( ed. by ), Tattvartha-sutra, Varanasi, 1985, p. 172. 6. Ibid, p. 178. 7. Samanasuttam, Sarva Seva Sangh, Varanasi, 1989, Sutram 147 -- "Ahimsamayam ceva, etavante viyaniya", p. 46. 8. See, Sarvartha-siddhi, 6. 8 and also Joanarnava, 1. 8. 10 for the typologies of violence. 9. See, Jain Dr. Kamla, The Concept of Pancasila in Indian Thought, P. V. Research Institute, Varanasi, 1983, p. 54. * Professor, Parshvanath Vidyapeeth Varanasi - 5

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STHUT Panis and Jainas S. P. Narang* Here is an attempt to investigate the relationship of the Panis mentioned in the Vedas with the Jaina community which in my opinion had been an inhabitant of India particularly in the area of Indus Valley Civilization and there are clues that they later migrated to various parts of India together with their religion, economy & culture. The earlier researches have shown that there had been contacts between Indian & Sumerian culture particularly the affinity of the language as it is shown from the scholars like Brown, Ipsen & Ayyar. The relations of Syria with India has been established by Friedrich, Skold and R. G. Bhanda-rakar whereas Brunnhofer established the relationship with Armeniens. Waddell thinks that phoenicians had been visiting India. Perhaps they might have been the trade community established in India before the Aryans who might have established themselves in Indus region with agriculture as their profession particularly the cows and Ghee as their leading profession. The relationship with Babyloania has been estab-lished by Kennedy, Sen, Sayce & Kretschamer who think that they settled themselves in Iran & Varuna had been their leader, chaldean have of the Aryas has been accepted from Tilak & Keith. Undoubtedly, the Panis might have been phoenicians who brought their scientific trade system including the art of writing the accounts with a script and slowly settled in the region of the Indus although they might have entered via Kabul in pre-Aryan ages. They had made their well-settled colonies which are at the cites of Harappa & Lothal etc. There are some similarities of these people with the Jaina religion & Philosphy. According to T. P. Bhattacharya Brahma cult had a similarity with the Tirthankara concept. It is a very interesting clue for the relationship. The region of Brahma extended from Puskara to Gujarat including Saurashtra and Sindh. Brahma cult dominated in Vegetarianism so is this region with Jainism which continues upto date. Purity & Hygiene were their main features, which

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c : T/HAT-Feuer/?884 are the features of Sveta-mbaras who are established mainly in these areas particularly in Gujarat. Rgveda & Activities of Panis Since they had established themselves as pastoral community, Indra or Indraism after entering India wanted to take hold of this economy. Panis wanted business whereas Indra wanted to take away cows forcibly in which he was successful & Panis were compelled to quit their original place to migrate to south (Maharastra & Karnataka ), East ward, Ujjain to Magadha and later Tamilanadu. It was quite later that Mahavira against revived this religion in well-established form. (i) They were the dealers of soma ( from North, West frontier region Mujavat Mount and Ghee, their natural product which slowly became essential ingredients for Yajna. They had huge gold which was being tried to be plundered and so may spies like Sarama were being sent to search out the hidden gold. (ii) Non-violence - From the perusal of the R. V. it appears that they believed only in non-violence and India also dealt with vala (who was violent ) and Panis in different manner. Ultimately Panis were also treated with cohersion & violence and they had to quit their region. Some other deities allegorically tribes joined them and they were up-rooted. (iii) Intellectuals - R. V. Panis as intellectuals but due to the cheating by the Aryans, they adopted concealing methods and they were declared wolves. Perhaps Indra tortured them manifold and there are the references of their weeping & crying in the R.V. The weeping of the Versabha in the R. V. may be due to indiscriminate slaughter of the cows when India might have entered in the territory which is also alluded to in the R. V. This killing of cows might have contributed to the killing of cows in the sacrifices. So it was a conflict of killing vs. nonkilling. (iv) Darkness activities - Perhaps due to this looting tendecy of India, the Papis put their stocks underground particularly the gold and Indra was trying to reach their treasures. This tendency in tradition continued till date when the Mohammedans tried to search their treasures and they befooled them

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68 : 70t/Harga-Pira/2884 by diversions to other region to protect themselves. These dark activities are also alluded in the R. V. Migration It was, perhaps, from this time that the religion bifurcated in Jaina (pure ) and Pasupatas ( mixed ) who simultaneously moved to Maharashtra, Karnataka, Tamilnadu, Ujjain, Magadha and Nepal. They took their sacred Agamas & mystic Agamas with them which well lost in due course of time & revived from time to time. They carried the words like Panam for currency and the economic words like Pasu ( for cow which had been still a symbol of business & not the cow only). It was only quite later that they were accepted as devils and perhaps the satirical word Jina ( II=devil ) was put for them. By now they had become stronger enough to fight the tortures of Indra, of course with non-violent method. To Conclude --- Phoenicians with other tribes established themselves in Indus region; they lived peacefully with non-violent intellectual business activities. Indra uprooted them. It was the cause of the spread of their religion. Ultimately in this region, they survived & florished profoundly even today. * Department of Sanskrit Delhi University, Delhi.

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ET1101) Sadhana of Mahavira as Depicted in Upadhana Sruta Dr. Ashok Kumar Singh* Acaranga-sutra, the first of the eleven angas, deals with the conduct or acara. Remarkably the term acara as used by Mahavira does not connote merely moral conduct, rather it is of five kinds' knowledge, faith, selfdiscipline, austerity and spiritual exertion. Thus, it is clear that acara comprehends all the three right means of liberation, i.e., faith, knowledge as well as conduct. As Acaranga-sutra describes the means of obtaining liberation, it has been designated in Acaranga Niryukti as the essence of the entire Jaina instruction. It is divided into two Sruta-skandhas. It is now generally agreed that first Sruta-skandha is the oldest part of the Jaina canons as a whole. Second Sruta-skandha of Acararga, known as Cula, is certainly a subsequent addition. At present, first Sruta-skandha contains eight chapters only but the tradition holds that originally it had nine chapters. Its eighth chapter Mahaparijna, now being extinct. Some scholars believe that ninth chapter Upadhana-sruta is also a subsequent addition. Jacobi also held this view. To quote his words -- 'The last lecture, a sort of popular ballad on the glorious sufferings of the prophet, was perhaps added in later times. However valid this claim may be yet it is undoubtedly older in relation to rest of the canonical texts. This chapter may rightly be acredited to have the oldest depiction of Mahavira's life, that too, in a realistic and natural way without any exaggeration. Padmabhusana Pt. Dalsukhabhai Malvania", also held that Upadhana-sruta presented a realistic account of Mahavira's life of Sadhana, after initiation ( to attainment of omniscience ). Dr. Tatia has also expressed the similar view. 'In fact, the biography of Mahavira in the Ayaro, chapter X, which undoubtedly is the oldest and at the same time absolutely free from mythology, is an illustration of the extreme type of asceticism, adumberated in the text". The description of Upadhana-sruta is a testimony to the fact that Main Education International

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52 : TOT/545-fama/8884 Mahavira had already practised what he preached. It serves well to illustrate and to set a high example of true ascetic's life. We can say thai description ot Upadhana-sruta alone is sufficient to impart respectability to the whole set of ethical doctrine of Jainas. It is a demonstration of preachings, by the preacher himself, in its ideal from. Upadhana-sruta, as it stands now, contains 69 gathas divided into four Uddesakas ( lectures ). According to Acaraoga Niryukti", the name of the four Uddesakas are -- Carya (Ramblings), Sejja ( seats ), Parisahas ( Endurance of Hardships ) and Acigiccha ( abandonment of medication ). These contain 23, 16, 14 and 17 gatas respectively. However, above division is not strictly and exclusively applicable to the content of Upadhana-sruta. For instance fourth Uddesaka, entitled (Acikitsa ) contains only two verses on abandonment of medication while description of hardships is found in second as well in third Uddesakas. Before, discussing the Sadhana of Mahavira as depicted in Upadhanasruta, an understanding of various meanings of the term 'upadhana' is essential. In Sutrakrtanga-tika?, Upadhana has been defined as austerity leading to liberation. In Sthananga-tika as that through whichsruta/knowledge respites and in Vyavahara Bhasya as that which enriches knowledge. In Jaina Upanga text, Aupapatika-sutralo it means performance or doing. In Silanka's commentary on Acaranga it means pillow, in Upadesapada of Haribhadra" upadhi or Upadhi -- meaning things/implements of attachment to worldly things. In Pravacana-sara" and Vidhimargaprapa! it has been used as austerity performed for the reading of canonical sutras. Generally the term is used for the particular austerity, observed, to attain knowledge. Thus we can infer that the term comprehends all austerities and performances contributing to liberation. Acararga Niryukti's, also confirms this view, where it has been, classified as Dravya and Bhava. According to Niryukti, Dravya Upadhana means bed, place of residence, etc. while Bhava Upadhana is austerity and conduct. In the light of the foregoing discussion, we can say that the title of this chapter is absolutely right and comprehends the subject matter dealt within. About the Sadhana of Mahavira, as described in this chapter, Dr. Tatia's16 observation is to the point. He likens it with Sadhana of Buddha. He remarks, although it is not possible to have a full picture of the course of meditation followed by the Nayaputta, the strands that we are able to gather

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87 : 194/35R-HR/3884 from stray references, make it plausible that it was not essentially different from one, practised and preached by Gautama Buddha so far as the way of meditation is concerned, it was not much different. Though both observed the hard austerities in their course of Sadhana yet later on Buddha declared the futility of hard penances for the attainment of knowledge while Mahavira commended them. The specific features of his Sadhana, drawing our attention are (i) His constant vigilance, ( ii ) His equanimity and equipoised state of mind, (iii) His indifference to external world, (iv) Practice of meditation, (v) Practice of non-violence, ( vi ) Abandonment of Medication, ( vii ) Abandonment of Bodily Care, ( viii) Control of sleep, (ix) Abandonment of vitiated food, tasty food, ( x ) Practice of fasting and diet control, ( xi ) Places of residence and ( xii) Endurance of Hardships. In the first Uddesaka of third chapter Sitosniya of Acaranga (1. 3. 1. 11 ) Mahavira preached apamatto parrivae that is one should be ever vigilant. In practice also he was always vigilant and never slackened for a moment as is evident from the term 'Apamatte' ( 1. 9. 2. 4 ) and, 'No pamayam saim pi kuvittha' occurred in this sruta ( 1.9.4.15). Apramatta (Consciousness ) and Pramatta (Unconsciousness ) are relative terms. One can never be conscious and unconscious simultaneously. When one is conscious of the self, cannot be conscious of external world and extraneous circumstances. In other words, when one is conscious of the self, he becomes unconscious of external world. That is exactly, what marked the Sadhana of Mahavira. He was always vigilant to his soul and had become totally indifferent to all things other than self. Mahavira remained equipoised all through his Sadhana. With reference to his endurance of hardship and favourable and adverse situations the term Ahiyasae saya samio' (Aca. 1. 9. 2. 1 and 1. 9. 3. 1 ) and Avakaham bhagavam samiasi (Aca. 1.9.4. 16 ) have been mentioned to denote that he bore all hardships with equipoised state of mind. He become absolutely calm and poised, achieving through complete self-purification, discipline of mind, body and speech. Equipoised state of mind or equanimity is very essential for Sadhakas. Absence of it results in attachment and aversion, the ultimate cause of Karma bondage. One whose mind is equipoised is sure, not to commit sin. This

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93 : zramaNa / akTUbara-disambara / 1995 equanimity and equality form the basis of Sadhana of Mahavira. Mahavira echoed the similar spirit when he preached 'sammatta-dansi na karei pavam' (Aca. 1. 3. 2), i. e., the equanimous person does not commit sin. Practice of Meditation Indeed, the practice of meditation is the most persistent theme dominating all other descriptions, constituting the content of Upadhana sruta. Dr. Tatia' has rightly observed that ninth chapter is an illustration of the role that was assigned to dhyana in the life of an ascetic. His austerities flowed from his Jnana. He meditated day and night, self-restrained, mindful and concentrated. Mahavira would always choose secluded places for meditation. If he did not get one, he would seclude himself from out world and get himself immersed deeply in the very depths of the innermost soul. There is a gatha 18 - 'Adu porisim tiryambhittim, cakkhuma-sajja antaso jhai' depicting a particular mode of his meditation. It has been differently interpreted by scholars ancient as well as modern. Jinadasa Gani19, Silanka20, Jacobi2 and Pt. Malvania22 have interpreted it as an instance of meditation while walking, while Yuvacarya Mahaprajna has interpreted it as the instance of Trataka dhyana. Commenting on this gatha he has said that fixing the gaze on the wall has been the meditational technique of Buddhist monks also. Concentration on a point with detailed and unblinkling eyes is called Trataka. By accomplishment of this Sadhana of Trataka one can percieve all three worlds, viz., upper, upper-lower and middle. According to him Abhayadevasuri23 also has interpreted the 'tiryagbhitti' as the rampart or wail of a mound or the rock. The interpretation of this gatha in the light of Trataka dhyana is correct. It appears that fearsome appearance of Mahavira with eyes bulged out, did not fit with the divine charm attributed to him, later on, by the tradition. : That is why; in Curni and Tika it has been explained as meditation while walking. He always meditated in complete motionless state in any posture. He used to meditate in shade in winter and in scorching sun in summer. He never allowed his meditation to be hindered. The practice of non-violence gets precedence over all other principles that constitute the spirituality. Mahavira, during the course of his Sadhana,

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58 : THU/Harga-PHAR/8884 observed total non-violence. After having fully known the existence of living beings of earth-body, water-body, fire-body, air-body and mildew, seed and vegetation and mobile living beings, and after having recognised their existence and ascertained their animatedness, Mahavira carefully, rambled about doing no violence to them. He did not commit any violence to any living beings either by himself or with the assistance of others. Mahavira would take every care not to cause any hindrance or apprehension to any one whether birds, animals or human beings while on his way for alms ( 1.9.4. 11, 12). Hardships Mahavira had to bear terrible hardships of various types caused by inhabitants, animals, insects etc. While in meditation he would be bit even by a snake or a mongoose or a dog; occasionally 'attacked by ants which made his body bleed and frequently tormented by gad-flies, mosquitoes, bees and wasps. While meditating in a deserted hut, he would be discomforted by burglars or debauches, while meditating on the cross-roads, he would be upbraided or even hurt by villagers, equipped with lances or spears. He would often have to bear even sexual advances caused by women. In the course of depiction of Sadhana, one whole Uddesaka has been devoted to hardships and adverse conditions, he has to face in Ladha country (i. e., the districts of Tamulaka, Midnapur, Hugli and Burdawan in West Bengal ) surrounded with prickly grass and hill area. The people frequently attacked him, dogs bit him. Instead of coming to his rescue, inhabitants set dogs on him. He would not brush away encroaching creatures or annoying insects either himself or make others to do so. Sometimes while entering some villages he was forcibly stopped and even hit by people with a slap or a blow or a stick or a spear. Some inhabitants would even mangle, spit, fling heaps and thus inflict hardships on him. Some would lift him up and throw him down, while in meditation some would push him out of his seat. But he had abandoned all cares of body. He was highly tolerant of his feeling of pain and anguish. Like a warrior, Mahavira wearing the armour of total abstinence from sinful activities, not subdued by hardships and would never be disturbed and would always meditate. Just as an elephant fighting on the battle front is not easily baffled by piercing weapons, so also Mahavira remained completely unruffled by and triumphed over various kinds of hardships, he experienced in Ladha area.

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95 zramaNa / akTUbara-disambara /1995 Endurance of Severe cold, Snow-fall and Scorching heat At the time of initiation Mahavira had put only one robe and resolved that he would not cover himself even with this robe in winter24. Accordingly even in the case of severe cold and in snowfall, Mahavira would not even 'think of seeking windless abode or clothes to wrap up himself with. In cold he would stand under the shed. When the night grew colder, he would come outside in the open sky and go back to the shed, alternately. He endured the pangs of cold in perfect calmness and in conformity with right conduct. In severe cold, he would boldly walk with his hands outspread and would not try avoid cold by folding arm to his shoulders.25 In summer he would sit in scorching sun. Abandonment of Medication Mahavira would not approve medication for himself. Though he was free from internal diseases yet he would occasionally be afflicted by the external, i. e., injuries caused by accidents, etc. in the form of attacks by humanbeings and animals or other beings. To illustrate his indifference in extreme form towards medication, the instance of cow-boy driving a wooden-nail into his ears, is given in Jaina literature. A physician 'Kharaka' had to take it out and dress his wound. The moot point, here, is that Mahavira never wished any one to do anything to him. Soon after initiation, into ascetic life, Mahavira had vowed to lead a life of self-abnegation by abandoning all bodily care. "In accordance with that he abandoned all sorts of purgatives, emetics, unguents, bathing, shampooing or massaging or even cleaning of the teeth. Alongwith control of diet and control of senses, control of sleep constituted the main feature of his Sadhana. In accordance with his preaching 'Munino saya Jagaranti", that is wise are always awake, he would not seek sleep for the sake of pleasure and comfort. On feeling drowsy he would stand up and keep himself vide awake. After long spells of sleeplessness, for the upkeep and maintenance of body, he would have only a nap.28 After only a moment's sleep, he would be awake again and would sit in meditation with full internal watchfulness. When, sometimes, sleep tormented him too much at night he would come out of the resting place and stroll for about a muhurta or so. According to Acaranga Curni29, during the entire span of 12.5 years of his Sadhana he slept only for one Muhurta at Asthikagrama during which he dreamt of ten dreams. According to Acaranga 30, due to disturbance created

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96 : zramaNa / akTUbara-disambara /1995 by demi-god, while in Kayotsarga Mahavira lost alertness and slept for a muhurta. Places of Residences Though Mahavira would choose a secluded place31 for meditation yet he lived in all sorts of places, such as work-house (like potter's lodge, etc.), assembly houses, shops, factories or under a shed of straw32. He sometimes used to stay in inns, in villages and towns, sometimes in cremation grounds, in deserted houses or under the trees. What is noteworthy, is that he used to live cheerfully in these diverse lodges and his practice of meditation remained unobstructed. Abandonment of Vitiated food, Tasty food, Practice of fasting and Dietary control Mahavira always refused such foods as prepared for the monks. He was devoid of any ardent longing for delicacies. He would not care whether or not his meal included cooked savoury, vegetables, whether he got cold rice, or stale bean soup, whether his meals consisted of vapid stuff like powdered gram or only grams, whether or not he got any food at all. He did not even think of any particular kind of food. Fully aware of the sinfulness, vitiating the alms that he received, he would never accept vitiated food. As control of diet and fasting was significant part of his Sadhana, he would take meals after either two or three or even five days. Mahavira lived on three grains for eight months. He would go without water either for half a month or for whole of a month at a stretch or sometimes for over two months or as long as for six months. He would not bother about type of meal or total non-availability of meal. He would eat alms with complete control of his pas sions. Beclaiming all his passions, abandoning all kinds of attachments, lulling all kinds of infatuations with sound or forma always exerting himself in self-discipline, he never slackened for a moment. Achieving through complete self-purifcation, discipline of mind, body and speech he became completely calm and poised. Practised with simplicity of heart. Through entire period of Sadhana he remained equipoised and tran quil. He followed without any reservation the aforementioned code of con duct and attained omniscience or Kevala Jnana.

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su : 144T/375-RUAR/1334 Thus we can say that this chapter has very succesfully depicted his rigorous ascetic life, practice of non-violence, non-attachment, self-control and spiritual vigilance. It also gives us the glimpse of his equanimity which was maintained in all the situations, be it pangs of hunger and thirst, vagaries of heat and cold, painful bites of animals and insects and above all barbarous treatment from people. REFERENCES 1. Pancavihe Ayare Pannatte, Tam Jaha --- nanayare, damsanayare, Carittayare, Tavayare, Viriyayarell -- Sthananga 5/2/141 ( Ladnun ). 2. Niryukti Sangraha, p. 421. 3. Jaina Sutras, Part One, Introduction, p. XL, p. VII. 4. Malvania, Mahavira Carita Mimarsa, Part One, p. 104. 5. Ayaro, Introduction, p. VIII. 6. Cariya, Siijaya Parisahaya Ayamkiya ( A ) Cigiccha ya -- Niryukti Sangraha, p. 447. 7. Moksam prati samipyena Dadhatiti upadhanam -- Sutrakstanga Tika, p. 59. 8. Upadhiyate Upastabhyate Srutamaneneti Upadhanam --- Sthananga Tika, p. 174. 9. Pustim Nayati Aneneti Upadhanam - Vyavahara Bhasya Tika, p. 25. 10. Para-sadda-mahannao, p. 163 & Illustrated Ardhmagadhi Dictionary Vol. II, p. 297. 11. Upa samipyena dhiyate -- Vyavasthayata Ityupadhanam -- Acaranga tika, p. 296. 12. Paia-sadda mahannao, p. 163. 13. Illustrated Ardha-Magadhi Dictionary, p. 296. "24. Dr. S. M. Jain (P. V. R. I., Varanasi ) 15. Davvuvahanani Sayane Bhavuvahanam Tavo Carittassa -- Niryukti Sangraha, p. 448. 16. Ayaro, Introduction, p. XXIII. 17. Ibid. 18. Acaranga, 1/9/1/4.

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8C : 14/ TT-PHAR/8884 19. Acaranga Curni, p. 324. 20. Acaranga Tika, p. 314. 21. Jaina-sutras, Part 1, pp. 79-80. 22. Mahavira carita Mimamsa, p. 105. 23. Bhagavati-sutra-tika, pp. 543-544. 24. No Cevimena Vatthena, pihissami Tamsi Hemante - Ayaro, p. 382. 25. Sisirarsi....Pasarittu bahur Parakkame, no avalambiya na Kamdhamsi, 1/9/1/22, Acaranga. 26. Samsahanam ca Vamanam ca, Gayabbhanganan, Sinanam Ca Sambaha nam na se Kappe, Darta - Pacchalanam Parinnae. 27. Acaranga Sutra 1/3/1/1. 28. Ibid, 1/9/2/5-6. 29. Sthanarga, 10/103. 30. Ayaro, pp. 398-399. 31. Sayanehin Vitimissehim & Je Ke Ime Agarattha -- Acaranga, 1/9/2/65. 32. Avesana-Sabha-Pavasu, Paniyasalasu Egada Vaso. Aduva Paliyatthanesu, Palalapumjesu Egada Vaso. Agamtare Aramagare, Game Nagare vi Egada Vaso. Susane Sunnagare Va Rukkhamule Vi Egada Vaso. Acaranga, 1/9/2/2-3 * Senior Lecturer, Parsvanatha Vidyapitha

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WIIIIIIIIIIII zramaNa MMI Select Vyantara Devatas in Early Indian Art and Literature (An Abstract of the Thesis ] Dr. Nandini Mehta* The term 'Vyantara Devata' denotes a semi-divine being who attend upon a God or a Goddess or divine leaders of different religious pantheons. Both literally and sculpturally, these beings are depicted as intermediatery gods, generally, suspending in the sky, singing and laudatoring the great deeds of the related deities, an earthly hero or even a noble soul. They remain occasionally present with folded hands by the side of Gods in the form of a humble, devoted servant of they mostly hover above the head of a deity showering flowers or offering garlands to eulogise him. Being impressed by the splendour of the deity, some of them gather to sing the glory of God and dance delightfully with their females in honour of the deity. Though the list of Vyantara devatas differs in Hindu, Buddhist and Jaina texts but some of the name are common. These are Deva, Yaksa, Naga (Mahoraga ), Raksasa, Gandharvas, Asuras, Garuda, Kinnara, Vidyadhara, Kumbhanda, Kabandha, Apsara, Siddha, Sadhya, Pramatha (Gana ), Pisaca, Bhuta, Kimpurusa etc. Thus we find them in good numbers but because of certain limitations, the present scholar has opted only three of them, namely, Garuda, Vidyadhara and Gandharva to discuss in detail. These semi-divine beings are studied primarily from two angles, such as, how they are described jn early Indian literature and secondly, how reflected in art in accordance to their iconographic descriptions. The present study would include explanatory notes on the iconographical details including attributes in the hand of the semidivine elements with the help of textual references. Explanations of such a nature is hardly found in the writings of scholars in the field. This study covers a period from the beginning of Indian art upto 12th century A. D. mainly, on the basis of available stone sculptures, that hail from different sites in Northern

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poo : HT/Far Cr-PHR/3884 India. Occasionally, important and unpublished bronze and terracotta specimens are also referred in order to cover certain other angles substantiate the conclusions. The available books and articles on Vyantara Devatas are much less than desired. Gopinath Rao's 'Element of Hindu Iconography' ( 1914 ) and the Development of Hindu Iconography ( 1956 ) of J. N. Banerjee are considered as pioneering works on the subject. These two books supply the basic information about the semi-divine beings but they do not give the multidimensional information with one should be acquainted with. Gopinath Rao does not supply any information about Vidyadharas and his observations on Gandharvas are found to be summed up rather hurriedly in two pages. Banerjee has given important information about Garuda, Vidyadhara and Gandharvas with particular reference to their iconography but the archaeological evidences of these images are not sufficiently brought forth and the same holds good about the literary evidences to study the etymological meaning, genealogy and characteristics of these semi-divine beings. Same is the case with the works of other scholars like A. Grunwedel's 'Buddhist Art in India' ( 1901 ), A. K. Maitra's article on 'Garuda', The Carrier of Visnu. In Bengal and Java, Rupam," Vol. 1, No.1 ( 1920 ), N. K. Bhattasali's 'Iconography of Buddhist and Brahmanical Sculptures in the Dacca Museum' (1929), M. M. Nagar's article Two Garuda Images in Mathura Museum' published in the Journal of Bihar and Orissa Research Society, Vol. XXVIII ( 1942 ), B. Bhattacharya's 'The Buddhist Iconography' ( 1958 ), A. Danielou's 'Hindu Polytheism' (1964), S. A. Dange's 'Legends in the Mahabharata' ( 1969 ), H. D. Smith's 'A Source Book of Vaispava Iconography' ( 1969 ), 'The Evolution of the Suparna Saga. In the 'Mahabharata', an article of Mahesh Mehta, published in the Journal of the Oriental Institute, Baroda, Vol. 21, 1971, N. P. Joshi's articles 'Early Traditions of Brahmanical Inconography' published in the Jounal of India Museum, Vol. XXI (1973), B. C. Bhattacharya's 'The Jaina Iconography (1974), C. Sivaramamurti's 'Birds and Animals in Indian Sculpture' (1974), 'Animals in Indian Sculptures' of K. Bharatha Iyer ( 1977 ), D.C. Bhattacharya 'Iconography of Composite Images' ( 1980 ), Nanditha Krishna's The Art and Inconography of Visnu-Narayana' ( 1980), R. Champaka Lakshmi's Vaispava Iconography in the Tamil Country' ( 1981 ), P. Pal's 'Hindu Religion and Iconography'. According to Tantra-sara' ( 1981 ), G. C. Tripathi's Vaidika

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Pop : THT/377 CHFR/8884 Devata : Udbhava aur Vikasa, 2 vols. ( 1981-82 ), Ramachandra Rao's 'Pratima-kosa, Encyclopaedia of Indian Inconography' 2 vol. ( 1988-91). The above mentioned works mainly provide information about Garuda. They do not, however, discuss Garuda covering, every aspect of it. Some of the above works casually refer information on Gandharvas and Vidyadharas but such information are either scanty or scattered. The notable work in this field has been R. S. Panchamukhi's book entitled, Gandharvas and Kinnaras in Indian Iconography' ( 1951 ). It is a short monograph. In this, Panchamukhi documented sufficiently the literary and the epigraphical data available on these two semi-divine beings but his study is also not to be considered as completely exhaustive one. For example, the field data by him are insufficient in number. The other major important works are 'Iconography of the Sixteen Jaina Mahavidyas' by U.P. Shah, an article published in the Journal of the Indian Society of Oriental Art, Vol. 15 (1947), M. A. Dhaky's article' The Gandharva Figures From Osia and Jagat' published in the Journal of Oriental Institute, Vol. XX, No. 2 ( 1970 ), Jagadish Chandra Jain's article 'Vidyadharas in the Vasudeva Hindi' published in the Journal of the Oriental Institute, M. S. University of Baroda, Vol. 24 ( 1974/75), and S. L. Nagar's 'Composite Deities in Indian Art and Literature' ( 1989 ). Thus we find that the independent works on Gandharvas and Vidyadharas are reasonably inadequate and insufficient for working out the true perspectives of the said semi-divine beings. It seems that scholars mostly concentrated their minds exploring the various dimensions of divine being only. In their precious studies they had tried to throw light from different angles the diverse personality of deities like Brahma, Visnu, Mahesa, Ganesa, Karttikeya etc. and their various Saktis. Same is the case of other pantheons of India. Most of these so-called VyantaraDevatas could not attract the attention from the scholarly world. Though these semi-divine beings were assigned lower rank. These Vyantara Devatas play a very useful role in the identification of a deity. Yaksas and Nagas, attracted the attention of a number of scholars. Therefore, one gets valuable infor-mation about them as compare to rest of the Vyantara-Devatas. The information available about the other are limited and an exhaustive study, both textually and artistically have not been undertaken till date. After going through the published books and articles mentioned above one finds that many questions

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pop : PUT/FEER-RH/8884 regarding the semi-divine beings remain still unanswered. The pioneering works were written long back. Many new sources of Infomation and Archeological evidences did not come into light at that time. The present scholar feels that it is high time to review afresh about the select Vyantara Devatas with the latest available data so that many doubts are dispelled, many unanswered questions could be solved. This persuaded the present scholar to take up this project for her thesis. Penetrating deep into various literary materials and by surveying the archeological materials of different sites and museums, I have tried hard to bring out certain aspects of these divinities in limelight which remained either untouched by previous scholars or they had given only passing references to them. Many confusions about these divinities tried to be cleared and solved which were not taken up by the scholars earlier for years. Scholars did not care to work seriously on these semi-divine beings or whenever they tried, they came out with the confused notions of the semidivine beings. An effort is being made in this work, therefore to work out a comprehensive study on these select Vyantara Devatas to clear many such confusions. In this endeavour a thorough investigation is made of early Indian literature a detail survey of available sculptures have been made many of which have not yet been published by any scholar so far. To work out a comprehensive account on the select Vyantara Devatas, the present scholar has undertaken the following chapters to work accordingly INTRODUCTION This includes an explanation as to why this topic has been undertaken for research. This will also sum up the various works done so far in a chronological sequence notifying their contributions on the subject. Chapter 1 : ORIGIN AND EVOLUTION OF VYANTARA DEVATAS This includes Etymological meaning and the definitions of Vyantara Devatas, given in the ancient texts, their classifications and also views of modern scholars in the field. Chapter 2 : GARUDA Etymological meaning, genealogy, references in religious and secular texts, iconographical descriptions in the texts, representations in early Indian art.

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{9} : 49I/H eieu / t* Chapter 3 : VIDYADHARA Etymological meaning, genealogy, reference in religious and secular texts, iconographical descriptions in the texts, representations in early Indian art. Chapter 4 : GANDHARVA Etymological meaning, genealogy, reference in religious and seculer texts, iconographical description in the texts, representation in early Indian art. Chapter 5 : CONCLUDING REMARKS This would include the notable findings about the select Vyantara Devatas. * Department of History of Arts Banaras Hindu University Varanasi

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zramaNa Sri Hanumana in Padmapurana Dr. Surendra Kumar Garg* 'Padmapurana' is the Jaina version of the story of the Ramayana. Written in Samskrta, it is quite massive in bulk. No wonder its creator, Jainacarya Ravisena is remembered as the 'Jaina Valmiki'. puranam! In ancient Jaina literary works, such as Vimalasuri's 'Pauma-cariya' in Prakrta (i.e. the unrefined dialect), and Svayambhudeva's 'Pauma-cariu' in Apabhramsa ( i. e. cant phraseology; or the vulgar language) Rama is known as 'Pauma' i. e. 'Padma' -- a widely accepted name in Jaina Puranas. This is, probably, the reason why Jainacarya Ravisena named his epic Padmapuranam' or 'Padmacaritam, popularly known as 'Padmapurana' ( can be had from Bharatiya Jnanpitha Lodhi Road, New Delhi-3) in line with the Hindu ( Brahmina ), Puranas such as the holy 'Visnu Purana', 'Siva Purana', etc. Svayambhudeva's 'Pauma-cariu' is largely based on Ravisena's 'Padma The story of Ravisena's 'Padmapurana' is quite interesting but widely different from the ancient Hindu lore. The leading role in it is not that of Rama but of Laksamana. Sambuka gets slain at the hands of Laksamana (chapter 43/61), and again Laksamana is credited with the killing of Kharadusana (44/50-58 ). Further it is Laksmana that assures the frightened Vanaras (Vidyadharas) of his proposed killing of the mighty Ravana by lifting the rare 'Kotisila" (48/213-14 ); and finally, none else but Laksmana himself kills the (-demon-) king Ravana; of course, not with the usual bow & arrows, but with his 'Chakra-Ratna' (Narayana's sharp-teathed perpetual circular weapon which remains unseen; and appears only on certain occasions.) ( 76/33 ). Explaining this, Dr. Ramakant Shukla writes in his doctoral thesis - "Jainacarya Ravisena-krta Padmapurana' aur Tulasi-krta 'Ramacaritamanasa' (Vani Parishada, Vani Vihar, New Delhi - 18). "In Padmapurana, Padma (Rama )'s character has been depicted according to the Jaina-concept. In Jaina

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804 : THU/Targa-faward/d38 religion, Padma (Rama), Laksmana and Ravana has been included in Trisastisalaka-purusas' i. e., 'sixty three persons holding supreme positions. Rama, Laksmana and Ravana are the 'astam' (the eighth ) Baladeva ( Balabhadra ), Vasudeva ( Narayana) are born the sons of a certain king, from his different queens. Vasudeva, along with his elder brother Baladeva, fights with the Prativasudeva (Pratinarayana ), and ultimately kills the Prativasudeva ......... Among the nine Vasudevas, Laksamana and Klsna are distinctively noteworthy.? ( Page 33, para 2 ) In 'Padmapurana, King Dasaratha has four queens ( instead of the three, as per the common belief ). Padma ( Rama ) is born from Aparajita ( Kausalya ), Laksmana from Sumitra ( Kaikeyi ), Bharata from Kekaya and Satrughna from Suprabha ( 25/19-36 ). Padma ( Rama 's) mother Aparajita gives her son another name 'Bala'; and so does, Laksmana's mother Sumitra to him 'Harit balanAmAparaM mAtra madyasyeti vinirmitm| gfERAT fafa Huer HEBATI ( 25/37 ) Rama-Laksmana protect, not the hermit Visvamitra's Yajna from the demons ( Tadaka & Subahu etc. ); but king Janaka's territory from the 'mlecchas' ( i. e., the barbarians or persons of low birth ). King Janaka's daughter Sita, is not an 'ayonija' ( not born of a mother's womb) or bhumija' (born from the soil ) lass here; but an offspring of Janaka & Videha ( 26/121 ). She has a twin-brother, too (Ibid ), named Bhamandala (26/148 ), who in the beginning gets separated from his parents ( 26/121-164 ); but later on assists Rama in the battle against Ravana ( 54/37, 55/74-75, 58/24, 60/85, 60/102, 61/ 10-12, 65/2, etc. ). Here, Rama is not a banished son owing to the hardheartedness of Kaikeyi ( Kekaya ). He rather abdicates to gear up her ( Kekaya's ) attempt of dissuading Bharata from becoming a monk ( in line with his father intending to do so ) ( 31/95-163 ). Moreover, Rama does not go to the forest, but to another town (s) ... ... TEBE R ( 31/185 ) The predominant event of 'Sita's abduction' occurs here, not as a retaliation of the chopping of Suparnakha's nose & ears; but on account of the unfortunate incident in which her (Chandranakha's ) son Sambuka gets beheaded ( 43/61-73 ) while evincing the sword - 'Suryahasa' (43/45-49 ); (also see 44/27-28, 59). Sugriva, the monkey-king, here gets deprived of his

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106 : zramaNa/akTUbara-disambara/1995 wife, power & pelf, not at the hands of his elder brother Bali/Valid; but another Vidyadhara, named Sahasagati teases him as such by putting on his (Sugriva's) disguise. Sahasagati is dissolute, and has an evil eye on Sugriva's beautiful better half Sutara.' (47/35) Pavanasuta (i. e. the air-son) Hanumana goes to Lanka, not all alone; : but with a huge army; not by soaring in the sky, but by sitting in a 'Vimana" (i. e. a flying device) vimAnaM cAruzikharamArUDho maarutisttH| vibhAti mastake merozcaityAlaya ivojjvlH|| prayayau parayA dyutyA sitcchtropshobhitH| vilasaddhaMsa sngkaashaishcaamrairupjiivitH|| vaayushaavsmairshvairjnggmaadrismairgjaiH| sainyaistridazasaGkAzairjagAma pritovRtH|| evaM yukto mhaabhuutyaaraamaadibhirudiikssit:| samAkramya khermArgamayAsItsunirantaram / / (49/113-116) Nor does he set Lanka afire, he just plays havoc here sbhaavaapiivimaanaanaamudyaanottmsdmnaam| cUrNitAnAM tadAghAtairbhUmayaH kevalA: sthitaaH|| pAdamArgapradezeSu dhvastezu vnveshmsu| mahArathyApathA jAtA: shussksaagrsnnibhaaH|| bhagnottuGgApaNazreNiH ptitaa'nekkingkrH| babhUva rAjamArgo'pi mhaasNgraambhuusmH|| (53/202-204) . pAdavinyAsamAtreNa bhattavA gopurmunntm| dvArANi ca tathAnyAni khamutpatya yayau mudaa| zakraprAsAdasaGkAzaM bhavaM rakSasAM vibhoH| hanUmatpAdaghAtena vistIrNaM stmbhsNkulm|| patatA vezmanA tena yantritApi mhaangaiH| dharaNI kampamAnItA paadvegaanupaattH| bhUmisamprAptasauvarNaprAkAraM rndhrghvrm| vajracUrNitazailAbhaM jAtaM dAzamukhaM gRhm|| (53/263-266) __Meghanatha ( Indrajita ) and Kumbhakarna ( Bhanukarna ) are not killed in the battle; but made war-prisoners ( 62/65-67, 70-71, also 73/93-94). After Laksmana has succeeded in killing Ravana, they are set free (78/14-22, 30 ), and henceforth both are converted monks ( 78/81-84 ). In 'Padmapurana', an effort seems to have been made to render some rather incredible Ramayana-episodes look logical and rational. Indra, Yama etc. are, therefore, not gods here, but just superior human beings ( 7/18; 7071; 100-106 ). Nala-Nila do not construct a bridge on the water's greatest repository ocean. Here, Nala ( only Nala ) chains 'Samudra', the ruler of Velandharapura, after defeating him (54/65-66). Ravana, Kumbhakarma (Bhanukarna ) etc. are not cannibals, but sublime Vidyadharas ( demi-gods, or genies ) belonging to the noble scion of Raksas' (5/377-386). Similarly,

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107 : bramaNa/akTUbara-disambara/1990 Sugriva, Hanumana etc. are not usual monkeys ( i. e., apes ); but superb Vidyadharas-descendants of the Vanara-clan ( 6/84-87; 107-122 ), who bear the marks of Vanaras-inscribed on their flags, banners, crowns, and coronets" etc. in order to follow the conventional form of their ancestors ( 6/162-191 ). ____ 'Langula', here is not Hanumana's long tail' but a specific kind of weapon (i) While fighting with Varuna kaJcillAGkalapAzena vidyaarcitmuurtinaa| AkarSatparamaM vIraM snehena suhRdaM ythaa|| ( 19/54 ) (u) At the time of his battle with his mater maternal grand father King Mahendra ( Ketu ) ulkAlAphUlapANiM taM dauhitra prmodym| prazaMsituM samArabdho mahendraH saumyayA giraa|| (iii) While joining with Lavanarikusa' ( Lava-Kusa ) lAGgalapANinA tena niryatA raamsainytH| ( 102/171) Hanumat-Katha or the Tale of Hanumana Hanumana, the 'Ksetraja' son ( i. e., one of the twelve sons sanctioned by our holy books ) of Kesari and 'aurasa' ( i. e. the real ) son of Pavana in Valmikiya", is born here very much out of the usual conjugal copulation of mother & father ( 16/166-213 ) and not that air-god ( mentally ) seduced his mother. The name of his mother is Anjana Sundari, normally called Anjanalo only utpAdyanujA teSA kiirtitaanyjnsndrii| trailokyasundarIrUpasandohenaiva nirmitaa|| ( 15/16 ) and that of his father is Pavananijaya tayorvikramasambhAro rUpazIlo gunnaambudhiH| pavanaJjayanAmAsti tanayo nymnnddnH|| (Ibid, 49) As the fate would take it, his mother had remained discarded" by his father from the very first day of wedding for twenty-two years, for no fault of her -- tasyA vinAparAdhena mayA paribhavaH kRtH| vyagraM viMzatimandAnAM paassaannsmcetsaa|| ( 16/137)

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108 : amaNa/akTUbara-disambara/1995 Here the chin of the child ( Hanumana ) does not get damaged by the powerful blow of Indra's 'Vajra, 12 the unfailing weapon. In Padmapurana, the infant wistfully jumps out of his mother's lap, while she is proceeding to step into her maternal uncle-Pratisurya's 'Vimana' to leave for his abode ( 17/345-348, 379-386) dRSTvAsau pRthuko mAturAta kautukssmitH| utpatya pravivikSuH strpptdigrighvre|| (Ibid, 386) The hillock; on which the babe falls, splinters into small pieces, but he himself escapes unhurt tataH sahasrazaH khaNDainItAyAM sumhaasvnm| zilAyAM pAtavegena dadarzavaM sukhsthitm|| ( 17/391) As the chap had broken the hillock into pieces, the astonished Pratisurya and other Vidyadharas sing prayer in his praise as 'Srisaila cUrNitazca tataH zailastenAsau ptnaattdaa| . zrIzaila iti tenAsAvasmAbhirvismitaiH stutH|| ( 18/122 ) As the ceremonial-rites of his birth are performed in the city, named 'Hanuruha' ( Pratisurya's capital), the child comes to be known as 'Hanumana' pure hanUruhe yasmAjjAtaH sNskaarmaaptvaan| hanUmAniti tenAgAtprasiddhiM sa mhiitle|| ( 17/403 ) In Padmapurana, unlike the story of the 'Ramayana' or 'Ramacaritamanasa', Hanumana is not a counsellor living under the dominion of Sugriva, the monkey-king. He is, indeed, the ruler of an independent Island, named 'Sripura' ( 49/1-3 ). When needed, Sugriva sends for him quite respectfully and solicits his favour pavanaJjayarAjasya zrIzaila: prathitaH sutH| vidyAsattvapratApADhyo balottuGgaH sa yaacytaam|| pratipanaistataH savairevamastviti sAdaraiH / mAruterantikaM dUtaH zrIbhUtiH prahito drutm|| ( 48/247, 249 ) He leaves for Kiskindha looking quite resplendant and accompanied by his attendants & associates --

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evaM viSamatAM prAptaM svajane pAvanaJjayaH / kiJcitsamatvamAdhAya kiSkindhAbhimukhaM yayau / / gacchantaM taM mahAbhAgyaM zatazo bandhupArthivAH / anujagmuH sunAsIraM yathA tridaza puMgavAH / / ( 49/35, 38 ) 109 : zramaNa / akTUbara-disambara / 1995 There he receives a hearty welcome bahubhiH pUjyamAno'sau vibhavaistriAdazopamaiH / viveza nagaraM sadya sugrIvasya ca puSkalam // sugrIveNa pratISTazca yathArhaM racitAdaraH / kathitaM cAkhilaM tasya padyanAbhAdiceSTitam / / ( Ibid, 48-49 ) In Padmapurana, Hanumana has been presented as a polygamist. In past, he had sided with Ravana in his gruesome battle against Varuna ( 19/4961 ). Actually, Ravana could defeat the powerful enemy mainly because of Hanumana valour 'tAvatputrazataM tasya baddhaM pavanasUnunA / ' (19/59 ) No wonder, Ravana feels highly grateful, and thus, being pleased, entrusts his sister Chandranakha's blonde daughter Ananga-puspa to him kailAsakampo'pi sametya laGkA vidhAya sammAnamatipradhAnam / mahAprabhAM candranakhAtanUjAM dadau samIraprabhavAya knyaam|| ( Ibid, 101 ) Nala, the king of Kiskupura, also weds his renowned daughterHarimalini to Hanumana tathA nalaH kiSkupure zarIrajAM prasiddhimevAM harimAlinIM zrutim / zriyaM jayantImapi rUpasampadA dadau vibhUtayA parayA hanUmate / / ( 19/104) In the same way, he gets another hundred virgins, belonging to the 'kinnar-caste', during his journey through the city, named kinnargita'. Thus, the noble man gradually wins the hand of over one thousand maids! pure tathA kinnaragItasaMjJake sa labdhavAn kintrarakanyakAzatam / iti krameNAsya babhUva yoSitAM paraM sahasrAdgaNanaM mahAtmanaH / ( Ibid, 105 ) Sugriva's fairest daughter Padmaraga also chooses him in preference to several other suitors, and thus the two are united in wedlock anukramAtsAtha nirIkSamANA muhurmuhuH saMhRtanetra kAntiH / sadyaH samAkRSTaviceSTadRSTirbAlA hanUmatpratimAM dadarza / / * * -

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koo : 444/-fe 4/ tayorvivAhaH parayA vibhUtyA vinirmitaH snggtsrvbndhuH| ant grunt U HAMI out Htc Huautli ( Ibid, 112, 125 ) Later, when Hanumana is on his mission to search Sita, and make Ravana ( who is also him relative ) realize him folly, he has to fight a gruesome battle with Lanka-Sundari - the daughter of Vajrayudha, whom Hanumana has already slaughtered in a battle ( 52/29-45 ). She fights vigorously & valiantly. Before long, they fall victim to the arrows of 'Kama'( i. e., Cupid ), the lovegod, and find themselves in each other's embrace -- upasRtya ca tAM kanyAM mgendrsmvikrmH| porals 116411055T Refafah147411 ( 52/61 ) Thus, the 'naisthikabrahmacari' (One observing celibacy with a religious faith ), 'manmatha-mathan'13 () [ Churner (here, breaker ) of the heart of Cupid himself, by observing intact celibacy ); and Urdhva-Reta"3 (i) ( a celibate whose semen stays still up in Cosmos; who would never let fall his semen )" (ii) image of Hanumana, an epitome of Hindu-Aryan-culture, seems to have been deliberately calculatingly tarnished in the Padmapurana and other Jaina-scriptures. He looks like a mere puppet in the hands of 'Kamadeva' ( i. e., the 'god of lust' - as we roughly call him ). He has been shown ever-ready to get married, when and wherever he gets a chance, or an offer to this effect. Though he gets duly wedded and feels fully contented with Candranakha's pretty daughter, Anangapuspa -- anaGgapuSpeti samastaloke gatAM prasiddhiM gunnraajdhaaniim| 37751909 CET 5021 Hai atqucrur 11 ( 19/102 ) He suffer a pang of lust in his heart, the moment he looks at the mere portrait of Padmaraga sent by her father Sugriva with a marriage-proposal. How very knavishly he muses ! Please mark his instant reaction -- ajAta evAsmi na yAvadenAM prApnomi kanyAmiti jaatcittH| THIRTEER an git: guta gutaye | ( 19/120 ) "If I do not achieve this maid, my taking birth amounts to nothing. Musing so in him heart, he atonce leaves for the capital of Sugriva's kingdom in full regalia." Likewise, he is smitten by the beauty of Lanka Sundari. Struck by the sheer arrows of her charm, he laments --

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111 : amaNa/akTUbara-disambara/1995 varamasmin mRdhe mRtyuH pUryamANasya saaykaiH| anayA viprayuktasya jIvitaM na suraalye|| ( 52/52 ) "It is fine to get killed in this battle overpowered by the arrows; but a life without her is worth-nothing even in heaven." Commenting on this, Dr. Devadutta Rai writes in his researchwork- "Hindi Hanumat-kavya Ka Udbhava Aur Vikasa" ( Kitab Mahal, Allahabad-3 ) --- The clean & pure image/appearance of (Sri) Hanumana projected by the first poet (i.e., Valmiki) has been distorted by these (Jaina ) poets in their enthusiasm of looking original. ... ... ... The Jaina poets & writers have made this lofty character suffer the worst degradation. While Hindu scriptures fancy him as 'naisthika brahmacari', 'Urdhva-Reta' and 'Niskama' ( disinterested ) devout; Jaina-literature projects him as enjoying sexualintercourse with eight thousand wives. ( Page 18, Para 2-3) There is however, one beauty-spot in Ravisena's account of Hanumana; something which even Valmiki or Tulasidasa never bothered to highlight, e.g., his (Hanumana's ) sincere love and tender regard for his mother. He avenges the disregard & disgrace meted out to her at the hands of her father, when she was turned out by her in-laws.15 Hanumana fights with his maternal uncle and maternal grand-father during his campaign of Lanka mAtaraM zaraNaM prAptaM mama nirvAsya yaH kRtii| vyasana pratidAnena mahendraM kiMnu taM bhjet|| * arkAbhasyandanaH so'pi hArihAro dhnurdhrH| zUrANAmagraNI dIpto mAtuH pitrmbhygaat|| tayorabhUnmahatsaMkhyaM krkcaasishiliimukhaiH| parasparakRtAghAtaM vaayuvshyaabdyoriv|| ( 50/12, 26-27) After a fierce battle, Hanumana succeeds in capturing both of them ( 50/24, 35-36 ). Thus, the proud king Mahendra is compelled to go and be pardon of him innocent daughter-Anjana-Sundari -- gatvA mahendraketuzca tanayAM nykovidH| prasanakIrtinA sArddha vatsalaH smpuujyt|| (Ibid, 51) Thus, the worthy son succeeds in restoring the lost honour & dignity, and even innocence of his mother --

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112 : zramaNa / akTUbara-disambara /1995 mAtApitRsamAyogaM sodarasya ca darzanam / aJjanAsundarI prApya jagAma paramAM dhRtim / / ( Ibid, 52 ) Leaving aside a few of his weaknesses, Hanumana in 'Padma-purana' is a valiant, young, brave soul; and a champion of justice & equity. He receives information about the killings of his brother-in-law, Sambuka; and father-inlaw, Kharadusanal ( Candranakha's husband). Hanumana's wife Anangapuspa/Anangakusuma is shocked & weeps bitterly to here the news of the terrible end of her brother & father as well ( 49/11-19). In such moments, how should Hanumana react? Shall he jump and prepare his army to launch an attack on Rama-Laksmana, to wipe out the tears of his beloved? He pauses and then takes a well-considered decision in favour of Rama (49/35), who, in his view, is more sinned against than sinning." He consoles the heart of Rama in his hour of grief -- gatvA prabodhayiSyAmi trikUTAdhipatiM budham / tava patnIM mahAbAho tvarAvAnAnayAmyaham / / ( 49/96 ) 'O Long-armed Rama! I'll go and admonish Ravana, the king of Lanka. As he is wise, he shall act upon my advice. I'll immediately return with your wife.' Instilling hope in Rama, Hanumana further assures him that he (Rama) will soon certainly see the lotus face of Sita -- sItAyA vadanAmbhojaM prasannendumivoditam / sandehena vinirmuktaM zIghra pazcasi rAghava / / ( Ibid, 97 ) And what greater example can we cite as an evidence of Hanumana's love of justice than quoting the most thrilling moment when he shuns even his Lord Rama, and joins with Lavanankusa (i. e., Lava-Kusa), the two brave little sons of the bereaved Sita -- lAGgUlapANinAtena niryatA rAmasainyataH / prabhAmaNDalavIrasya cittamAnanda vatkRtam / / ( 102/171 ) It pleases most the heart of Bhamandala, Sita's brother. The occasion of Hanumana's meeting with Vibhisana before 'SitaDarsana' in Lanka as per the lore of Ramacaritamanasa -- Sundara-kanda (57) is found neither in Valmikiya nor in Sri Ramasramana's 'Adhyatma Ramayana' (to which Tulasidasa is highly indebted for sharing his ( ideas).

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883: THUT/TP -faq /8884 Only we have a casual hint of this episode in the 'Ananda Ramayana' wherein Hanumana, while on his mission of searching Sita, has a glimpse of Vibhisana, engaged in his chanting of the name of Rama dRSTvA vibhISaNaM samakIrtane hRssttmaansm| (Ananda Ramayana, Sarakandam, 9/24 ) However, we have a full-fledged description of the 'HanumanaVibhisana-Meet' in the Padmapurana. Hanumana first stays at Vibhi-sana's, who is also his relative, and receives a hearty welcome -- dvAre ca racitAbhyarce vibhiissnnniketnm| faat UTUHAT HAFT I HATED: 11 ( 53/2 ) He has a well-considered counsel with Vibhisana, and apprises him of Ravana's wrong-doings. Both condemn Ravana for this. ( 53/3- 10 ). Sita takes her meal after eleven days, as she has now received some message from her husband's side. ( 53/12, 131-141 ) Thus, we see that the character of Hanumana in 'Padma-purana' is not that of an idealized deity; but of a superior human being - brave, just, loyal and of course, having some human weaknesses and foibles, too. REFERENCES 1. When asked about the cause of his death, Anantavirya Yogindra had told Ravana in past that a person lifting the virtuous and rare 'Nirvana sila, adored by the gods, would be instrumental in causing his ( Ravana's ) death anantavIryayogIndraM saMpraNamya purA mudaa| rAvaNenAtmano mRtyu paripRSTa: smaadisht|| yo nirvANazilAM puNyAmatulAmarcitAM suraiH| HHEZI A muret: ouira metli ( 48/185-186 ) 2. (i) The same philosophy has been mentioned in 'Ramayana-Mimamsa', by Svami Karapatriji; para-3, page 149. (ii) For the same attitude in Padma-purana itself, please see 73/ 98-102. 3. The thrilled Vidyadhara-kings also recognize Rama & Laksamana as the eighth Balabhadra (i. e., 'Bala') and Narayana (i. e. 'Hari' ) respectively. ( 76/1-6) 4. As a matter of fact, in Padmapurana, Bali bears no grudge against his

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114 : amaNa/akTUbara-disambara/1995 younger brother Sugriva. In fact, he embraces monkhood- handing over all his stately positions to Sugriva -- ityuktvA nirgato gehAd babhUva ca nirmbrH| pArve gaganacandrasya gurorgunngriiysH|| ( 9/90) 5. King Cakranka's son Sahasagati was indeed a former suitor to king Agnisikha's lovely daughter-Sutara. But, as he was a wicked fellow, and as per a prophecy was doomed to have a short span of life, her ( Sutara's ) father preferred Sugriva to him. Still, the knave endea-voured to associate with his fiance. ( 10/2-18) 6. Sri Hanumana is bearing the 'mark of Vanara' in his coronet (i) while approaching Sita -- kirITe vAnaraM bibhrdaamodaahRtssttpdH| (53/44 ) (ii) When he has finished his feat of destroying Lanka -- kapimaulibhRtAmIzaM shrutvaivNvikrmm| ( 53/267) 7. In various other books, pertaining to the story of Rama, we have an indication of 'Langula', or 'langura', or ever 'loom' as a long tail of Hanumana and other Vanaras -- (a) In 'Valmiki-Ramayana (i) lAGgalaM ca samAviddhaM... ... ... ... (Sundara-kanda, 1/61) (ii) lAGgUlacakro hnumaashukldNssttro'nilaatmjH| (Ibid, 1/62 ) (iii) kSitAvAviddhaya lADalaM nanAda ca mhaadhvnim| (Ibid, 42/30) (iv) veSTante tasya lAGkalaM jIrNaiH kAsikaiH pttaiH| ( Ibid, 53/6) (v) bhitrlaangguulhstorupaadaanggulirodhraiH| (Yuddhakanda, 74/8) (b) InAnanda Ramayana dUtAnAjJApayAmAsa chedanIyaM tu laanggulm| (Sarakandama, 9/177) (c) In 'Ramacaritamanasa' kapi laMgUra bipula nabha chaae| manahu iMdradhanu ue suhaae|| (Laika-kanda, 87/5) (d) In 'Kavitavali (i) basana baTori bori bori tela tamIcara, khori khori dhAu Au bA~dhata laMgUra haiN| (Sundara-kanda, 3/1 ) (ii) jAri bAri, kai bidhUma bAridhi butAi lUma, nAi mAthopagani, bho ThAr3ho kara jori kai| (Ibid, 26/1 )

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115 : amaNa/akTUbara-disambara/1995 (iii) Ayo hanumAna prAnahetu, aMkamAla deta, leta paga dhUri eka, cUmata la~gUla haiN| (Ibid, 30/1 ) (iv) lama lapeTi, AkAsa nihAri ke haoNki haThI hanumAna claae| (Laika Kanda, 37/3) (v) jahA~ tahA~ paTake laMgUra pheri pheri ke| (Ibid, 42/4) (vi) laMgUra lapeTata paTaki bhaTa, 'jayati rAma,jaya!' uccr| (Ibid, 47/5) (e) bAlaka bikala jAni pAhi prema pahicAni, tulasIkI baoNha para lAmI lUma pheriye|'Hanumana-bahuka' ( 34/78) 8. (i) sa tvaM kesariNaH putraH kSetrajo bhiimtikrmH| mArutasyaurasaH putrAstejasA cApi ttsmH|| (Kiskindhakanda, 66/29-1/2) (i) mArutasyaurasaH zrImAn hanUmAna nAma vaanrH| ( 1/17/16) 9. manasAsmi gato yat tvAM pariSvajya yshsvini| vIryavAn buddhisampannastava putro bhvissyti|| (Valmikiya, 4/66/18 ) 10. (a) In 'Valmikiya' also, her name is (only ) Anjana -- sUryadattavarasvarNaH sumeru ma prvtH| yatra rAjya prazAstyasya kesarI nAma vai pitaa|| tasya bhAryA babhUveSTA aJjaneti prishrutaa| janayAmAsa tasyAM vai vaayuraatmjmuttmm|| ( 7, 35/19-20 ) (b) While Gosvami Tulasidasa call her Anjani jayatyaMjanI-garbha-aMbhodhi-saMbhUta vidhu vibudh-kul-kairvaanndkaarii| kesarI-cAru-locana-cakoraka-sukhada, lokagana, shok-sNtaaphaarii|| (Vinayapatrika, 25/1) 11. The learned astrologers calculated the time of their marriage as being after three days. As Pavananjai had heard enough about her tentalizing beauty, he couldn't resist the temptation of having a pre-glimpse of his fianceAnjana Sundari. He went up the roof of her palace, alongwith his secretpartner Prahasita ( 15/91-139) without anyone's knowing it. As he was enjoying the very sight of his sweet heart, one of her hand-maids came and began to praise another suitor, Vidyutprabha. During the course of her comments, she ( the hand-maid ) even spoke ill of Pavananjai -- vasantamAlike bhedo vAyorvidyutpramasya c| sa gato jagati khyAti goSpadasyAmbudhezca yH||

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116 : zramaNa/akTUbara-disambara/1995 varaM vidyutprabheNAmA kSaNo'pi sukhakAraNam / satrAnanto'pi nAnyena kAla: kssudraasudhaarinnaa|| ( 15/160, 162) No wonder, Pavananjai was outrageous. He even presumed that Anjana was also having a soft corner for Vidyutprabha, that's why she neither objected to her hand-maid's criticism of Pavananjai, nor did she remain disinterested in it -- nUnamasyAH priyo'sau nA kanyAyA yena paarshvgaam| majjugupyanasaMsaktAM na manAgapyavIvadat / / (Ibid, 176) This manufactured a great misunderstanding, hence Pavananjai refused to marry her. But, on pressure from above, he agreed; deciding in his heart that he would retaliate his insult by not sharing the sexual-pleasure with her after marriage -- samuhya zAtayAmyenAM duHkhenaasnggjnmnaa| yenAnyato'pi naiveSA prApnoti purussaatsukhm|| (Ibid, 217) 12. tato girau papAtaiSa indrvjraabhitaadditH| patamAnasya caitasya vAmA hnurbhjyt|| (Valmikiya, 7/35/47) 13. (i, ii) jayati bihagesa-balabuddhi-begAti-mada-mathana, manamatha-mathana, urdhvretaa| (Vinaya-Patrika, 29/3) (iii) Vinaya Piyusa', Vol. 1, Part II, p. 86. ( Publishers 'Piyusha Karyalaya', Shri Karuna-nidhana-kunja, Rinamochanaghata, Ayodhya 224/23, ( Faizabad ) U. P.; written by Mahatma Anjaninandanasharana, the eminent scholar of Rama-Katha literature, and writer of the universally acclaimed 'Manasa-Piyusa', Gita Press, Gorakhpur - 273 005, U. P. 14. nisyitAM purAdasmAdaraM sA paapkaarinnii| yasyA me caritaM zrutvA vajreNevAhate shrutii|| (17/39) 15. Since their marriage, Pavananjai ever remained harsh & cruel towards his wife Anjana. He even abused & insulted her ( 16188). He was so furious that he did not even wish to see her face (16/96). The poor Anjana pleaded for his favour, but always met with reprimand. Pavananjai remained quite a look from her. But, once during the course of his journey to join with Ravana in his battle against Varuna, ( 16/57-81 ), Pavananjai happens to see a female ruddy

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886 : TAMT/TR-FH-R/3884 goose ( i. e., Cakavi ), fluttering for the company of its partner. This reminded him of the pitiable condition of Anjana without him. His heart was filled with remorse, and thus with sympathy for his beloved ( 16/117126 ). He atonce returns with his partner ( leaving the army without knowing it all ). He secretly approaches Anjana and thus secretly passes several nights with her -- tayorajJAtayorevaM ythocitlidhaayinoH| 3164 Fen Queretaret: 11 ( 16/212 ) Again, while leaving, he advises her not to disclose his arrival to anyone; and that he would himself do so after coming back from the missior ( 16/231-237). It takes Pavananjai a considerably longer time in his mission. Mean while, Anjana becomes pregnant, and this fact does not remain hidden any longer to her mother-in-low, Ketumati ( 17/1-5). On being suspected about her chastity, Anjana ( though instructed not to do so ) tells her mother-in-law everything truly & clearly (Ibid ). But, as the luck would have it, she not least believe her clarification of her chastity; and thus very cruelly turned Anjana out of her palace AryakrUrAzu nItvemA mhendrpurgocrm| A fent el fiferuite FRRHII (17/13) 16. Unlike the story of the 'Ramayana' and 'Ramacaritamanasa', in Padmapurana, Kharadusana is neither Ravana's brother, nor are they two characters. Here, Kharadusana is only one person. He abdicates Ravana's beautiful sister Candranakha ( Surpanakha ) ( 9/22-25 ). Though in the beginning Ravana is ready to attack on him, he marries his sister with Kharadusana on his wife Mandodari's con-viction ( 9/31-39 ). Thus, in Padmapurana, Kharadusana is not Ravana's brother, but his brother-inlaw. * Lecturer in English Lala Lajapat Rai Inter College Thanabhavam, Muzaffar Nagar ( U. P.) For Private Personal Use Only

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