Sramana 1996 04

Author(s): Ashok Kumar Singh
Publisher: Parshvanath Vidhyashram Varanasi
Catalog link: https://jainqq.org/explore/525026/1

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OTHUI pArzvanAtha vidyApITha BREVIAD MORCHRI vidyApani vArANasI ___apraila - jUna 1666 varSa 47] [aMka 4.6 pArzvanAtha vidyApITha, vArANarsa aadivasi Resemensisasoniy

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zramaNa pArzvanAtha vidyApITha kI traimAsika zodha-patrikA aMka 4-6 ] [apraila-jUna, 1996 - 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, karaudI po0 oN0 - bI0 eca0 yU0 vArANasI- 221 005 dUrabhASa : 311462 phaiksa : 0542 - 311462 vArSika sadasyatA zulka saMsthAoM ke lie : ru. 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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zramaNa hindI khaNDa prastuta aGka meM 1. pANinIya vyAkaraNa kA saralIkaraNa aura AcArya hemacandra zyAmaghara zukla 2. vasudevahiMDI kA samIkSAtmaka adhyayana DaoN0 kamala jaina 3. harSapurIyagaccha aparanAma maladhArIgaccha kA saMkSipta itihAsa DaoN0 zivaprasAda 3 pRSTha 36 - 10 11 - 35 67

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pacA pANinIya vyAkaraNa kA saralIkaraNa aura AcArya hemacandra zyAmadhara zukla saMskRta vyAkaraNazAstra kA itihAsa prAcIna kAla se lekara adyAvadhi mahAvaiyAkaraNa pANini kI praur3ha kRti 'aSTAdhyAyI' se abhibhUta rahA hai| laukika saMskRta ke prArambhika kAla se hI pANinIya vyAkaraNa-dhArA kA ajasra pravAha nirbAdha gati se pravahamAna hai| saMskRta vyAkaraNazAstra kI yaha prathama jJAta kRti cira-prAcIna hokara bhI cira-navIna hai| pANini ne apanI aSTAdhyAyI meM apane pUrvakAlika vaiyAkaraNoM' zAkalya, sphoTAyana evaM bhAguri Adi kA sAdara-nAmollekha to kiyA hai kintu unakI kRtiyA~ anupalabdha haiN| eka vaijJAnika kI bhA~ti isa bhASA-vaijJAnika ( vaiyAkaraNa ) ne prekSaNa, parikalpanA, prayoga evaM siddhAnta dvArA vyAkaraNazAstra kA sAGgopAGga vivecana prastuta kiyaa| aisA sAGgopAGga vivecana ki jisase koI bhI uttaravartI vaiyAkaraNa sammohita hue binA nahIM raha skaa| vArtikakAra kAtyAyana evaM bhASyakAra pataJjali donoM apanI nitAnta maulikatA ke bAvajUda pANinIyaakSa para hI ghUrNana karate haiN| aSTAdhyAyI kI nyUnatA kA zodhana kara usako sarvAGgapUrNa banAne meM munidvaya kI bhUmikA atyanta mahattvapUrNa hai| saca to yaha hai ki munitraya ( pANini, kAtyAyana evaM pataJjali ) ne aisA pariniSThita vyAkaraNa siddhAnta prastuta kiyA ki saMskRta bhASA kA pariSkRta rUpa sthira ho gyaa| pANinIya-tantra kI zrIvRddhi karane meM siddhAntakaumudIkAra bhaTToji dIkSita evaM paribhASenduzekharakAra nAgezabhaTTa donoM kA mahattvapUrNa yogadAna hai| pANinIya paramparA kI yaha sarvAGgapUrNatA usakI mahattA evaM prabalatA ke sAthasAtha usakI durbalatA kI bhI pratyAyaka hai| jaisA ki hama dekhate haiM ki pANinIya paddhati se itara vyAkaraNa paddhatiyA~ - zAkaTAyana, kAtantra, cAndra, sArasvata evaM jainendra vyAkaraNa kA pallavana to huA kintu vikAsa nahIM ho paayaa| pANinIya prabhAmaNDala kI cakAcauMdha meM ye paddhatiyA~ nisteja ho gyiiN| pANinIya tantra kI sArvadezikatA evaM cirakAlikatA kI tulanA meM ye paddhatiyA~ ekadezIya evaM alpakAlika siddha huiiN| vastuta: pANini zabdAnuzAsana kA jo rAjamArga banAyA usameM anya paddhatiyA~ eka samparka mArga ke rUpa meM to jur3I kintu koI samAnAntara mArga banAne meM saphala nahIM ho skii| pANinIya paramparA se itara vyAkaraNa granthoM kA paThana-pAThana lagabhaga nagaNya hai jabaki isake viparIta pANini evaM unakI paramparA meM Ane vAle anya vaiyAkaraNoM kI kRtiyoM kA paThana-pAThana na kevala bhArata meM apitu pUre vizva

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4 : zramaNa/apraila-jUna/1996 meM, zabdAnuzAsana ke mAnya mApadaNDa ke rUpa meM kiyA jAtA hai| pANinItara vyAkaraNa paddhatiyoM kI upekSA saMskRta vyAkaraNazAstra kA atyanta nyUna pakSa hai jisase ki tattad vyAkaraNa kRtiyoM kI pANini kI apekSA sugama evaM subodha prakriyAoM evaM vyavasthAoM ke adhyayana evaM usakI upayogitA se hameM vaJcita honA par3atA hai| pANinIya vyAkaraNa itanA suvyavasthita, sugaThita, suniyojita evaM pariSkRta hai ki raJcamAtra bhI skhalana bhASA ko vikRta kara detA hai| pANinIya tantra kA adhyetA yaha kalpanA hI nahIM kara pAtA ki isa racanA-prakriyA meM koI parivartana ho sakatA hai| hama jitanA hI isakA adhyayana karate haiM utanA hI isameM nimagna hote jAte haiN| vastutaH pANinIyatantra kI isI sarvAGgapUrNatA ne bhASA-jagat meM saMskRta bhASA ko mUrdhAbhiSikta kiyA, surabhAratI evaM devavANI kI padavI se ise vibhUSita kiyaa| tabhI to Aja vaijJAnika saMskRta bhASA ko kampyUTara meM prayoga hetu sarvAdhika upayukta mAnate haiN| parantu 'duS' dhAtu ke guNa se vyutpanna 'doSa' kI bhA~ti vartamAna meM pANinIya tantra kA yaha guNa hI doSa banatA jA rahA hai| jahA~ eka ora maharSi pANini ke bhagIratha prayAsa ke pariNAmasvarUpa saMskRta bhASA itanI pariSkRta huI aura saMskRta-vAGmaya kA itanA vistAra huA vahIM dUsarI ora vartamAna samaya meM pANinIya vyAkaraNa isa bhASA ke hrAsa kA eka kAraNa bhI banatA jA rahA hai| vastuta: Aja vizvavidyAlayoM meM saMskRta ke adhyetAoM kI saMkhyA nirantara ghaTatI jA rahI hai| isake anya aneka kAraNa ho sakate haiM kintu isameM saMskRta vyAkaraNa kI jaTilatA eka prakRSTa kAraNa hai| Aja chAtroM kA saMskRta se moha-bhaMga hotA jA rahA hai| vastuta: kisI bhI vastu kI niyamabaddhatA kI ati karane kA eka duSpariNAma yaha hotA hai ki usakA unmukta prasAra avaruddha ho jAtA hai| saMskRta alaMkArazAstra ke itihAsa meM jaba alaMkAravAdI AcAryoM ne alaMkAra ko hI kAvya kA AtmA udghoSita kiyA, jaba dAhakatA-vihIna agni kI bhA~ti alaMkAravihIna kAvya sarvathA akalpanIya ghoSita kara diyA gayA, taba vicitramArga ke abhyAsI kaviyoM dvArA mAnoM hor3a sI lagAkara kavitA-kAminI ko itane adhika alaMkAroM se alaGkRta kiyA gayA ki vaha alaMkAroM ke durvaha bhAra se niSprANa ho gayI, usakA dama tor3a diyA gyaa| astu, vartamAna yuga meM saMskRta bhASA ke samucita pracAra-prasAra evaM vikAsa ke lie isake vyAkaraNa ke saralIkaraNa evaM laghukaraNa kI parama AvazyakatA hai| aisA saralIkaraNa jo pANinIya vyAkaraNa ke mAnadaNDa ke AtmA ke anukUla ho arthAt aisA saMzodhana jo pANinIya vyAkaraNa kI mUla-bhAvanA ko AghAta bhI na pahu~cAe aura pANinIya prakriyA kI jaTilatAoM evaM ulajhanoM se sarvathA mukta ho| isa mahanIya prayAsa hetu kaThora zrama, adhyayana evaM zodha kI AvazyakatA hai| yaha duSkara kArya samayasAdhya evaM adhyayana sAdhya hai| isa dizA meM vyAkaraNazAstra kI vibhinna paddhatiyoM kA tulanAtmaka parizIlana bahuta hI sArthaka siddha ho sakatA hai| tulanAtmaka vivecana se apekSAkRta sugama evaM sahaja bodhagamya

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zramaNa/apraila-jUna/1996 : 5 racanA-prakriyAoM ke cayana meM sahAyatA milegii| pANinIya vyAkaraNa ke pariprekSya meM AcArya hemacandra ke zabdAnuzAsana kA anuzIlana bahuta hI rucikara ho sakatA hai| pANini, kAtantra evaM apane pUrvavartI vaiyAkaraNoM kI dAya ko grahaNa kara hemacandra ne aise vyAkaraNa grantha kI racanA kI jo apekSAkRta jyAdA vyAvahArika, sarala evaM subodha hai| bArahavIM zatAbdI meM gujarAta meM janme AcArya hemacandra apanI prakhara pratibhA evaM vaiduSya ke lie prakhyAta haiN| bahumukhI pratibhA ke dhanI AcArya hemacandra eka saphala vaiyAkaraNa ke sAtha uccakoTi ke AlaMkArika, kavi, dArzanika evaM lokacaritra ke unnAyaka haiN| pANini kI aSTAdhyAyI ke anukaraNa ke AdhAra para inhoMne bhI apane zabdAnuzAsana kI racanA ATha adhyAyoM meM kI hai| inhoMne apane zabdAnuzAsana meM aSTAdhyAyI ke saikar3oM sUtroM ko yathAvat rUpa meM aura saikar3oM sUtroM ko kiJcit parivartana ke sAtha rakha diyA hai| aSTAdhyAyI meM upanyasta samasta varNyaviSayoM -- saMjJA, sandhi, subanta, avyaya, tiGanta , samAsa, kAraka, taddhitAnta evaM kRdanta, kA samAveza hemacandra ne apane zabdAnuzAsana meM kiyA hai| isa anukaraNa ke bAvajUda yaha kRti apanI vivecana zailI evaM prakriyAgata vaiziSTya kI dRSTi se sarvathA eka maulika racanA hai| inake prayogoM evaM udAharaNoM meM lokabhASAoM kA bhI prAmANya parilakSita hotA hai| ___mahAvaiyAkaraNa maharSi pANini ke vyAkaraNa kI prakriyA kI vaijJAnikatA evaM sarvazreSThatA para to aMgulI uThAyI hI nahIM jA sakatI hai, prazna kevala prakriyAgata vistAra, jaTilatA evaM durbodhagamyatA kA hai| isa dRSTi se jaba hama Akalana karate haiM to pAte haiM ki pANini rUpI sUrya kI jaTilatA rUpI tapiza se vyAkula adhyetA ko hema rUpI candra kI saralatA rUpI cA~danI se zAnti evaM manastoSa prApta hotA hai| yahA~ isI sandarbha meM sthAlIpulAkanyAyena katipaya binduoM para uparyukta vizeSatAoM kA avalokana kiyA jAtA 1. zabda-rUpoM kI siddhi ke prakaraNa meM jahA~ pANinIya vyAkaraNa kI prakriyA Agama, Adeza evaM anubandhAdi se jaTila ho gayI hai vahIM hema apanI prakriyA ko ina ulajhanoM se mukta rakhate hue yA to kama se kama AgamAdi kA prayoga karate haiM yA phira zabda rUpoM ke anurUpa hI apane sUtroM dvArA sIdhe Adeza kara dete haiN| yathA -- yuSmad evaM asmad zabdoM kI rUpa-siddhi meM hema kA prakriyA-lAghava - 1. tvamahaM sinA praakcaakH| 2/1/12 2. yUyaM vayaM jsaa| 2/1/13 3. tubhyaM mahyaM ngyaa| 2/1/14 4. tava mama ngsaa| 2/1/15 yahA~ jaisA ki sUtroM se spaSTa hai hema ne tattad vibhaktiyoM meM tattad rUpoM ko hI sIdhe sUtroM meM ullikhita kara diyA hai| isake viparIta pANini ina rUpoM kI siddhi kI

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6 : zramaNa/apraila-jUna/1996 vistRta prakriyA apanAte haiN| _ 'ramA' ajanta strIliGga zabda kI Git vibhaktiyoM ( 3, Gasi, Gas, Gi ) ke rUpoM kI siddhi ke lie pANini ko sarvaprathama 'yAD ApaH' 7/3/105 sUtra se yATa kA Agama karanA par3atA hai| taba anubandha-lopa evaM 'Adyantau Takitau' 1/1/46 sUtra yAT kA Git pratyayoM ke pUrva vidhAna tathA sandhikArya ke pazcAt kramazaH ramAyai, ramAyAH, ramAyAH, evaM ramAyAm rUpoM kI siddhi hotI hai| jabaki AcArya hemacandra bar3I saralatApUrvaka 'Apo GitAM yaiyAsyAsyAm' 1/4/17 sUtra dvArA ukta rUpoM kI siddhi kara lete haiN| yahA~ 'De, Gasi, Gasa, Gi' ke sthAna para uparyukta sUtra dvArA sIdhe kramaza: yai, yAs, yAs evaM yAm Adeza kara diye gaye haiN| hemacandra kI yaha prakriyA vartamAna hindI kI zabda saMracanA se bahuta-kucha milatI hai| jaise - bana + AvaTa = banAvaTa jeTha + AnI = jeThAnI cAcA + I = cAcI paNDita + AU + pana = paNDitAUpana lagabhaga isI prakAra hemacandra bhI prAtipadika ke Age rUpa ke anurUpa pratyaya lagAkara sIdhe zabda kA sAdhutva pradarzita kara dete haiN| hindI kI zabda-racanA paddhati ke anusAra hemacandra kI zabda-siddhi prakriyA ko isa prakAra pradarzita kiyA jA sakatA hai - ramA + 3 ( 2 ) = ramAyai ramA + Gasi ( yAs ) = ramAyA: ramA + Gas ( yAs ) = ramAyAH ramA + Gi ( yAm ) = ramAyAm 'rAmANAma' kI siddhi meM pANini ne 'hasvanadyApo nuT', 7/1/54 sUtra dvArA nuT kA Agama kiyA hai| taba anubandhalopa evaM Tit hone ke kAraNa Agama kA pUrvavidhAna karake nAm banAyA gayA hai, jabaki hemacandra hrasvApazca5 sUtra dvArA sIdhe binA kisI lAgalapeTa ke Am ke sthAna para nAm kara dete haiN| __"sarveSAm" kI sAdhanikA meM sarvaprathama pANini ne 'Ami sarvanAmnaH suT6 sUtra dvArA suDAgama karane kA upakrama kiyA hai| tadanantara pratyaya (Am) ke pUrva Agama (s) kA vidhAna karake 'sAm' banAyA gayA hai, jabaki hemacandra ne 'avarNasyAma: sAma" sUtra dvArA Am ke sthAna para niHsaMkoca sAm Adeza kara diyA hai| yahA~ ina donoM sthaloM (rAmANAm evaM sarveSAm) para hemacandra ne AgamoM kA prayoga nahIM kiyA hai, jisase ki inakI sAdhanikA pANini kI apekSA sarala, sahaja evaM subodha bana par3I hai| halanta puMlliMga vidvas zabda se jas vibhakti meM banane vAle rUpa 'viduSaH' kI

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zramaNa/apraila-jUna/1996 : 7 sAdhanikA batalAne ke lie pANini ko 'vasoH samprasAraNam" sUtra dvArA vidvas zabda kA samprasAraNa ( vidus ) karanA par3atA hai| tadanantara rutvavisarga evaM mUrdhanyAdeza karake 'viduSaH' zabda kI rUpa-siddhi hotI hai jabaki hemacandra ne 'kvasuSmatau9 sUtra dvArA vidvasa ke 'vas' ko 'uSa' kara diyA hai| yahA~ pANini kI prakriyA-zailI kitanI jaTila evaM arucikara hai aura isI sthala para hema kI dRSTi kitanI sApha hai| unhoMne prAtipadika ke Age zrUyamANa vikAra ko tAr3A evaM zIghra hI sIdhe 'uSa' Adeza karake kAma calatA kiyaa| 2. saralatA ke AgrahI hemacandra apane sUtroM kI racanA meM suspaSTatA evaM subodhatA ke lie bahuta satarka rahate haiN| tabhI to pANini kA anukaraNa karate samaya bhI ve apane uddezya ke prati saceSTa rahate haiN| jahA~ ve pANini se kucha grahaNa karate haiM unakA vaha grahaNa bhI apane saralatA ke siddhAnta ke DhA~ce ke antargata hI hotA hai| yahI kAraNa hai ki hemacandra ne anekatra pANini ke eka sUtra ko do sUtroM meM aura do sUtroM ko eka sUtra meM parivartita karake apane zabdAnuzAsana meM upanyasta kiyA hai| jaise - (ka) eka sUtra kA do sUtroM meM vistAraNa - "eco'yvaayaavH|' - pANini ( / ) edaito'yAyA9 - hemacandra ( || ) odauto'vaav|2 - hemacandra yahA~ pANini ke sUtra meM jaTilatA hai, kyoMki kisa sthAnI ke sthAna para kauna sA Adeza hogA, yaha batAne ke lie adhyetA ko sUtra kA vidhivat parAmarza karanA par3atA hai| jabaki hemacandra ke donoM sUtroM meM alpAkSaratA A jAne ke kAraNa anAyAsa viviktatA A gayI hai| (kha) do sUtroM kA eka sUtra meM saMkSepaNa - ( / ) ro ri'|3 - pANini (1) "lope pUrvasya diirgho'nn:'|4 - pANini 'ro re lug diirghshcaadidutH'|15 - hemacandra 3. hemacandra ne vargoM ke samUha kA abhidhAna karane vAlI pratyAhAra-paddhati ko nahIM apanAyA hai| sIdhe vargoM ko rakhakara hI vaha apanI prakriyA sampanna karate haiN| pratyAhArapaddhati vaijJAnika to avazya hai, parantu pratyAhAra vismRta hone para samasyA ho sakatI hai| vargoM ko smaraNa rakhanA sarala hotA hai| upayogitA kI dRSTi se mAhezvara sUtra evaM pratyAhAra saMskRta vyAkaraNazAstra ko pANini kI mahattvapUrNa dena hai| pratyAhAra ke abhAva meM hemacandra evaM pANini ke sUtra-saMgaThana meM paryApta bheda rahatA hai| jaise - 'iko yaNaciA'16 - pANini ivarNAderasve svare yvrlm|" - hema

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8 : zramaNa/apraila-jUna/ 1996 'Ad guNaH / '18 pANini 'avarNasyevarNAdinaidodaral' / 19 hema pratyAhAra kI paddhati na apanAne ke kAraNa hI pANini ke ac ko ye svara kahate haiM, jise pANini hal kahate haiM, use ye vyaJjana kahate haiM, jise pANini al kahate haiM use hemacandra varNa kahate haiM / pANini kI varNamAlA ( mAhezvara sUtra ) ko na mAnakara hemacandra pracalita varNamAlA ko hI svIkAra karate haiN| pracalita varNamAlA inhoMne saralatA kI dRSTi se hI apanAyI hai / pracalita varNamAlA kA abhyAsI adhyetA jaba bAda meM pANinIya varNamAlA sIkhatA hai to use kaThinAI to avazya hotI hai| 4. hemacandra ne pANini kI tulanA meM bahuta kama saMjJAe~ prastuta kI haiN| saMjJAoM kI saMkhyA kama rahane para eka lAbha yaha hotA hai ki saMjJAoM kI viziSTatAoM ke kAraNa tattad sthaloM meM hone vAlI bhinna vyAkaraNAtmaka prakriyA takanIkoM se bacA jA sakatA hai| hema kI adhikAMza saMjJAe~ pANini kI saMjJAoM se svarUpa evaM artha donoM dRSTiyoM se milatI julatI haiN| kucha meM kevala nAma mAtra kA antara hai / pANini kI savarNa saMjJA evaM hema kI sva saMjJA eka hI hai| isI prakAra pANini kI prAtipadika saMjJA evaM hema kI nAma saMjJA samAna hai| hema ne vAkya saMjJA dI hai para pANini vAkya saMjJA nahIM de pAye the| hema kI hrasva, dIrgha evaM pluta saMjJAe~ pANini kA hI anudhAvana karatI haiN| 5. hemacandra ke prayogoM meM lokabhASA kI vizeSatAoM kA bhI samAveza pAyA jAtA hai| 'ziTyAdyasya dvitIyo vA 20 sUtra dvArA unhoMne vyavasthA dI hai ki za, Sa aura sa ke pare rahate varga ke prathama akSara ko dvitIya akSara hotA hai| udAharaNArtha kSIram - khSIram apsarA aphsarA DaoN0 nemicandra zAstrI ke anusAra "bhASA vijJAna kI dRSTi se hema kA yaha niyama atyanta mahattvapUrNa hai| isI kAraNa hema kA ukta niyama sabhI saMskRta vaiyAkaraNoM kI apekSA nayA hai / " 21 yahA~ yaha saMketa karanA hai ki hema ke ukta prayoga kA preraka kAtyAyana kA sambhavata: vaha vArtika rahA hogA jise unhoMne pANini ke isa 'NoH kuk Tuk zari' 8/ 3 / 28 sUtra ke Upara likhA thaa| kAtyAyana kA vArtika hai| - (vA0 ) cayo dvitIyAH zari pauSkarasAderiti vAcyam / yahA~ kAtyAyana ne spaSTa rUpa se zara ke pare rahate cay ke sthAna para dvitIya akSara kA vidhAna kiyA hai| udAharaNa prAG k SaSThaH, prAG kh SaSThaH, prAG SaSThaH / ata: ukta sthala meM hameM yaha smaraNa rakhanA cAhie ki isa pravRtti ke prathama -

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zramaNa/apraila-jUna/1996 : 9 udbhAvaka kAtyAyana muni haiM aura hemacandra apane ukta niyama meM kAtyAyana kI dAya grahaNa karate haiN| astu, apane saralatA ke siddhAnta ke anurodha se hemacandra ne dhAtu prakriyA meM pANinIya lakAra kA sarvathA parityAga kara kAtantra prakriyA kI kAla-avasthAoM ko svIkAra kiyA hai| ye kAla-avasthAe~ pANini ke dasa lakAroM kI bhA~ti saMkhyA meM dasa hI haiM - vartamAnA, saptamI, paJcamI, hyastanI, adyatanI, parokSA, AzIzvastanI, bhaviSyantI aura kriyAtipattiA22 vastuta: hema ne upalabdha vyAkaraNa paddhatiyoM ke jisa prakaraNa ko sarala bodhagamya pAyA, usI prakriyA ko ni:saMkoca rUpa se apane zabdAnuzAsana meM sthAna diyaa| ataeva, uparyukta parIkSaNa ke Aloka meM hama svAbhAvika rUpa se yaha rAya banA sakate haiM ki saMskRta vyAkaraNa ke saralIkaraNa kI dizA meM hemacandra ke zabdAnuzAsana kA adhyayana atyanta upayogI hai| pANinIya vyAkaraNa kI takanIkI jaTilatAe~ hema ke sA~ce meM Dhalakara atyanta sahaja evaM subodhagamya ho jAtI haiN| sandarbha 1. draSTavya, aSTAdhyAyI - lopa: shaaklysy'| 8/3/19, evaM avaG sphottaaynsy| 6/1/123 2. 'tAta vAgbhaTa! mA rodIH karmaNAM gatirIdRzI / duS dhAtorivAsmAkaM guNo doSAya kevalam / / draSTavya : kAvyaprakAza, AcArya vizvezvara, bhUmikA, pR0 81 3. aGgIkaroti yaH kAvyaM zabdArthAvanalaGkRtI / asau na manyate kasmAdanuSNamanalaM kRtI / / - jayadeva, candrAloka 18 4. AcArya hemacandra aura unakA zabdAnuzAsana : eka adhyayana - DaoN0 nemicandra zAstrI, pR0 9 / 5. zabdAnuzAsana, 1/4/32 6. aSTAdhyAyI, 7/1/52 7. zabdAnuzAsana, 1/4/15 8. aSTAdhyAyI, 6/4/131 9. zabdAnuzAsana, 2/1/105 10. aSTAdhyAyI, 6/1/78 11. zabdAnuzAsana, 1/2/23 12. vahI, 1/2/24

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10 : zramaNa/apraila-jUna/1996 13. aSTAdhyAyI, 8/3/14 14. vahI, 3/3/111 15. zabdAnuzAsana, 1/3/41 16. aSTAdhyAyI, 6/1/77 17. zabdAnuzAsana, 1/2/21 18, aSTAdhyAyI, 6/1/87 19. zabdAnuzAsana, 1/2/6 20. vahI, 1/3/59 21. AcArya hemacandra aura unakA zabdAnuzAsana : eka adhyayana, DaoN0 nemicandra zAstrI, pR073| 22. zabdAnuzAsana, 3/3/6 se 3/3/17 taka *pravaktA, saMskRta paM0 kamalApati tripAThI rAjakIya snAtakottara mahAvidyAlaya, candaulI, vArANasI

Page #12
zramaNa vasudevahiMDI kA samIkSAtmaka adhyayana DaoN0 kamala jaina vasudevahiMDI AcArya saMghadAsagaNi aura dharmasenagaNi do AcAryoM ke saMyukta prayAsa se banAye gaye upavana ke rUpa meM hamAre samakSa AtI hai jo vividha kathAnakoM, dRSTAntoM ke pAda-pAdapoM se yukta, jIvana ke utAra-car3hAva, vasanta, patajhar3a, mAnasa kI pravRttiyoM ke puSpa-kA~ToM, saundarya-mAdhurya, vividha rAga-raMga evaM rasoM se yukta hai| vasudevahiMDI meM kevala vasudeva ke kalAtmaka bhramaNa vRttAnta hI nahIM kintu aisI aneka kathAe~ haiM jo manoraMjaka aura zikSAvardhaka hone ke sAtha lokasaMskRti ke aneka pakSoM kA bhI digdarzana karAtI hai| kathAnaka saMyojanA meM kathAkAra ne purANokta mahApuruSoM ke jIvanacarita, munidharma, tattva-upadeza, alaukika tattvoM kA nirUpaNa, avAntara kathAoM kI saMyojanA karake apanI sRjanazakti kA paricaya diyA hai| paramparAgata maryAdAoM aura vyavasthAoM kA atikramaNa karate hue racanAkAra ne ise nUtana rUpa pradAna kiyA tathA sAmAjika aura sAMskRtika kSetra meM Adarza ke nAma para samajhautA nahIM kiyaa| unhoMne udAra mAnavIya sAhasapUrNa dRSTikoNa ke anurUpa ise nUtana pravRttiyoM aura maulika bhAvanAoM se anuprANita kiyA hai| yadyapi isa kathA graMtha meM zRMgArarasa kA bAhulya hai, para AcAryoM ne sRjanAtmaka kalpanAzakti se laukika kathA ke AvaraNa meM adhyAtmikatA kA puTa dekara ise rocaka banAyA hai| eka ora vairAgya ke mAdhyama se adhyAtma kI parAkASThA hai to dUsarI ora zrRMgArikatA kI bhI carama sImA hai| kathAnAyaka 100 zAdiyA~ karake sAMsArika sukha bhogoM meM hI vyasta rahatA hai| bhAratIya sAhitya meM aise bahuta kama grantha haiM jisameM zRMgArikatA aura sAMsArika viSayabhogoM ko itanI pramukhatA dI gaI ho| mAnava jIvana ke isa bhogamaya sarasa jIvana ko prAyaH parokSa meM hI rakhA jAtA hai| 2. jaina vidvAnoM ne yuga kI mA~ga ko dekhA, unake zuSka upadezoM kA prabhAvotpAdaka zailI ke binA koI mUlya nahIM thaa| dUsarI tarapha jaina paramparA meM zrRMgAra kathA ko sunane sunAne kA niSedha bhI thA para zrAvaka varga ko AdhyAtmikatA kI ora AkarSita karane ke lie AcAryoM ne apanI racanAoM meM upadezAtmaka zailI ke sAtha-sAtha zRMgArika zailI kA bhI sahArA liyaa| paurANika kathAoM ke samAja meM atyanta priya hone ke kAraNa bhAva bodha karAne meM bar3I sugamatA ho jAtI hai| ataH AcAryoM ne vibhinna kathAoM ko brAhmaNa paramparAoM se grahaNa kara use jainadharma ke anurUpa prastuta karane kA prayAsa kiyA hai|

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12 : zramaNa/apraila-jUna/1996 lokapracalita rAma, vRSNivaMza Adi hindU-paramparA ke mahApuruSoM kI kathAe~ prastuta karake sarvasAdhAraNa ke lie use rucikara banAyA hai| vasudevahiMDI meM hameM aisI bahuta sI kathAyeM milatI haiM jinakA udgama vaidika sAhitya meM hai| pradyumna kI janmakathA - kRSNa kI priya patnI rukmiNI ke putra pradyamra kA janma hote hI apaharaNa ho gayA thaa| use pUrvajanma kI zatrutAvaza vidyAdhara dhUmaketu ne apaharaNa karake bhUtaramaNa aTavI kI zilA para marane ke liye chor3a diyA jise nissantAna vidyAdhara dampati ne uThA liyA aura putravata pAlana kiyaa| vaidika purANoM ke anusAra rudra ke kopa se bhasma hokara kAmadeva dUsare janma meM rukmiNI ke garbha se kRSNa ke putra pradyumna ke rUpa meM utpanna huA kintu zAmbara nAmaka mAyAvI daitya ne bAlaka pradyumna ko apanA zatru samajhakara sUtikA-gRha se curA liyA aura samudra meM pheMka diyaa| vahA~ eka matsya ne use nigala liyaa| dhIvaroM ke dvArA vahI matsya zambara ke bhojanagRha meM pahu~ca gyaa| matsya ke peTa se nikale bAlaka ko mAyAvatI (rati) jo kAmadeva ke bhasma ho jAne para zambara ke ghara meM dAsI kA kAma karatI thI, usa bAlaka kA poSaNa karane lgii| rAmAyaNa kathA - sahasragrIva kI vaMza paramparA meM viMzatigrIva rAjA kI patnI kaikasa (kaikasI) se tIna putra rAvaNa (rAmaNa), kumbhakarNa, vibhISaNa tathA do putriyA~ trijaTA aura zUparnakhI (zUparnakhA) thii| rAmaNa kI mandodarI se zAdI huI, jyotiSiyoM ne bhaviSyavANI kI ki mandodarI kI kanyA kulavinAzanI hogii| isalie kanyA ke paidA hone para use ratnamaMjUSA meM rakhakara use janaka kI udyAnabhUmi meM rakhavA denaa| aisA hI huaa| janaka ne usa kanyA kA putrI kI taraha pAlana kiyaa| unhoMne dazaratha ke putra rAma kA sItA tathA anya putriyoM kA bharata, zatrughna aura lakSmaNa se vivAha kara diyaa| rAjA dazaratha ne zayanopacAra aura yuddha pravINA patnI ko do vara diyaa| vRddhAvasthA ko prApta dazaratha ne jaba putra rAma ko rAjya denA cAhA to kaikayI ne apanI dAsI maMtharA ke parAmarza se rAma kA vanavAsa aura bharata kA rAjyAbhiSeka do vara unase maaNgaa| usake anusAra pitA kI AjJA ko zirodhArya karake rAma kA vIraveSa meM lakSmaNa aura sItA ke sAtha vanavAsa meM cale jAnA, bAda meM rAjA dazaratha kI mRtyu ho jAne para bharata ke prArthanA karane para bhI rAma kA ayodhyA nahIM lauTanA, bhrAtR bharata kA rAma kI pAdukA rakhakara rAjya zAsana calAte rahanA, vana meM zUrpanakhI ke anargala vArtAlApa aura sItA ke satItva ko naSTa karane kI dhamakI sunakara 'striyA~ avadhya hotI haiM isaliye usakA nAka-kAna kATa kara chor3a denA, nakakaTI sUrpanakhA kA sItA ke apaharaNa ke liye bhAI ko protsAhita karanA, mArIci kA svarNamRga kA rUpa dhAraNa karake sItA ko lubhAnA, lakSmaNa kA rAma kI sahAyatA ke lie jAnA, rAmaNa kA sItA kA apaharaNa karanA, mArga meM jaTAyu se yuddha, vana meM sItA kI khoja meM ghUmate hue sugrIva aura usake maMtrI hanaka se maitrI honA, dUta bhejakara bharata se caturaMgiNI senA ma~gavAnA, samudra para pula banavAnA, vibhISaNa kA rAma se mila jAnA, rAma aura rAvaNa kA yuddha, lakSmaNa dvAra

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zramaNa/apraila-jUna/1996 : 13 rAvaNa kA vadha, rAvaNa kA dAha saMskAra, vibhISaNa kA rAjyAbhiSeka tathA rAma, sItA, lakSmaNa kA ayodhyA lauTa AnA, prajAjanoM dvArA rAma kA rAjyAbhiSeka, rAma dvArA ardhabhArata kSetra ko vijayI banAnA Adi prasaMga varNita haiN| thor3I bahuta pherabadala ke sAtha jaina rAmAyaNa kathA paurANika rAmAyaNa kathA se bahuta milatI hai| yahA~ rAvaNa ko rAmaNa nAma vidyAdhara rAjA batAyA gayA hai| sItA usI kI putrI hai| rAvaNa kA vadha rAma se nahIM varan lakSmaNa se dikhAyA gayA hai| zeSa kathA meM koI vizeSa antara nahIM hai| rAmAyaNa meM jaise sItA mRgazAvaka ko dekhakara usako lene ke liye macala jAtI hai, usI prakAra vasadevahiMDI meM nIlayazA mayura zAvaka ko dekhakara use lene ke liye haTha karatI hai| vasudeva mayUra zAvaka ko lene jAtA hai aura lene jAne meM sItA kI taraha nIlayazA kA apaharaNa ho jAtA hai| jisa prakAra virahAgni se tapta rAvaNa kI azoka vATikA meM zRMgAra rahita sItA tapasvinI kI taraha rahatI hai usI prakAra somazrI mAnasavega ke pramadavana meM vidyAdharI kanyAoM ke bIca tapasvinI kI taraha rahatI hai| yahA~ hanumAna ke sthAna para vaha somazrI prabhAvatI ko vasudeva ke pAsa sandeza dekara bhejatI hai| anya sthAna para jyotirvana meM ratnoM se citrita mRga kI ora rAnI sutArA kA AkRSTa honA, usako lene ke lie Agraha karanA, rAjA dvArA mRga kA pIchA karanA, mAyAvI mRga kA ur3a jAnA, rAnI kA apaharaNa ho jAnA, apaharaNakartA ke pAsa rAnI ko chur3Ane ke liye dUta bhejanA, iMkAra ho jAne para yuddha karanA Adi rAmAyaNa ke sItAharaNa se kAphI sAmya rakhatA hai| rAjA sagara ke 60 hajAra putroM dvArA aSTApada para bane jinAyatana kI rakSA ke liye usake cAroM ora khAI khodanA, nAgaloka meM pAnI calA jAnA, krodhita nAga kA sagara putroM ko bhasma kara denA, bhagIratha prapautra kA nAgadevatA kI pUjArcanA karake gaMgA kA mArga samudragAmI banA denA, paurANika kathA ke anusAra sagara putroM kA gaMgA ko pRthvI para lAne ke liye rAstA banAne ke liye khAI khodanA, nAga kA krodhita hokara sagara putroM ko bhasma kara denA tathA ziva ko bhakti-pUjA se prasanna karake bhagIratha kA gaMgA ko pRthvI para lAnA Adi varNita hai| bhagIratha dvArA gaMgA ke pRthvI para avataraNa ke prasaMga meM AcArya ne jaina paramparA kA puTa dekara ziva ko prasanna karane ke sthAna para nAga ko prasanna kiyA hai| gaMgA ko svarga se na utAra kara usakA rukha badala diyA hai aura na hI mRta AtmAoM kI zAnti ke liye pretakarma kiyA hai| mahAbhArata meM jaise pANDu ko zApa milA thA ki agara vaha strI se samAgama karegA to usakI mRtyu ho jAyegI, usI prakAra vasudevahiMDI meM udyAna ke phala-phUla naSTa ho jAne para krodhita caNDa kauzika dvArA rAjA ko zApa diyA gayA ki maithuna samprApti ke samaya rAjA ke mastiSka ke 100 Tukar3e ho jaayeNge| tApasI kA sabhAmaNDapa meM praveza karanA, rAjA ko aurasa putra ko svIkAra karane ke liye kahanA, rAjA ko kucha yAda na AnA, tApasI ko jhUThI kahanA, svAbhimAninI tApasI kA putra ko vahIM chor3akara calA jAnA,

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14 : zramaNa/apraila-jUna/1996 AkAzavANI honA ki vaha RSidattA kA putra hai, rAjA kA tApasavana meM jAnA, yAda AnA, tApasa kanyA se vivAha karanA, kanyA ko garbha raha jAnA, rAjA kA zIghra bulA lene kA AzvAsana denA, vApasa Akara rAjyakArya meM vyasta ho jAnA Adi prakaraNa kAlidAsa ke 'abhijJAna zAkuntalam' se kAphI sAmya rakhate haiN| mAnasavega ke pramadavana meM rahate hue somazrI kA yaha praNa karanA ki jaba taka vaha mAnasavega ke phar3aphar3Ate hue aMgoM se tAjA bahatA huA khUna nahIM dekhegI use zAnti nahIM milegii| mahAbhArata meM cIraharaNa ke bAda draupadI kA praNa karanA ki jaba taka vaha duHzAsana kI jaMghA ke rakta se apane bAla nahIM dhoyegI taba taka vaha coTI nahIM bA~dhegI, mahAbhArata kathA se kAphI sAmya rakhatA hai| isI prakAra kRSNa janma kI kathA ke bAre meM kahA gayA hai ki devakI kI zAdI meM kaMsa kI patnI jIvayazA unmukta hokara nAca rahI thI to atimuktaka RSi ne usako cetAvanI dI kI jisakI zAdI meM pramudita hokara nAca rahI ho usI kA sAtavA~ putra tumhAre pati kA vadha kregaa| isI kAraNa kaMsa ne usakI saba santAnoM ko vasudeva se mA~ga liyA thaa| kaMsa ne usakI cha: santAnoM ko to mAra diyA, sAtavIM ko vasudeva ne divyazakti ke sahAre yazodA kI kanyA se badala diyaa| hindU purANoM meM bhI kaMsa dvArA devakI aura vasudeva ko kArAgRha meM baMda rakhakara chaH santAnoM ko mAra dene kA ullekha hai| sAtavIM santAna ko vasudeva ne naMda aura yazodA kI kanyA se badala kara rakSA kI thii| kaMsa ke janma kI kathA ke sandarbha meM kahA gayA hai ki kaMsa ko patA cala gayA thA ki usake pitA ugrasena ne use azubha jAnakara kASTha maMjUSA meM rakhakara nadI meM bahA diyA thaa| usane prajAoM ko prasana karake svAmitva tathA badale kI bhAvanA se apane pitA ugrasena ko rAjyacyuta karake baMdI banA diyaa| vaidika paramparA meM batAyA gayA hai ki kaMsa bacapana se duSTa aura krUra thA, usane bar3A hote hI apane pitA ko kaida karake rAjagaddI para adhikAra kara liyA tathA apanI bahana aura usake pati ko kArAgRha meM DAla diyaa| jaina paramparA meM viSNu kumAra muni kI kathA kahate hue kahA gayA hai ki mahApadama kA namaci purohita eka bAra jaina zramaNoM se zAstrArtha meM hAra gyaa| apanI hAra kA badalA lene ke lie jaba rAjya sattA usake adhikAra meM AI to usane jaina muniyoM ko sAta dina meM rAjya se bAhara jAne kA Adeza de diyaa| una dinoM caumAsa cala rahA thA, caumAsa meM jainamuni yAtrA nahIM krte| muniyoM ne kahA zarada Rtu meM vaha cale jAyeMge, namuci ne kahA agara ve sAta dina se adhika raheMge to vadhya mAne jaayeNge| saMgha para saMkaTa AyA jAna viSNumuni AkAza mArga se Aye, unhoMne purohita ko bahuta samajhAyA para purohita apanI jida se Tasa se masa nahIM huA, taba viSNukumAra ne usase tIna paga bhUmi mA~gI tAki sAdhu usa para apanA zarIra tyAga kara skeN| namuci mAna gayA, bhUmi nApane ke lie viSNu kumAra ne apanA zarIra itanA virATa kara liyA ki eka paira mandarAcala ke zikhara para rkhaa| dUsarA kadama uThAyA to sArA vizva kA~pane lgaa| devatA loga ekatrita ho gaye, unake prArthanA karane

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zramaNa/apraila-jUna/1996 : 15 para viSNu muni apane pUrva rUpa meM A gye| prajA ne rAjA ko baMdI banAkara usake putra ko rAjagaddI para biThA diyaa| ahiMsAvAdI jaina paramparA meM namuci ko daMDa svarUpa deza se nirvAsita kara diyA gyaa| vaidika purANoM meM bhI viSNu aura bali kI kathA kahate hue kahA gayA hai ki bali kA Atithya svIkAra karake vAmana ne tIna paga bhUmi mA~gI thii| bali ne saMkalpa karake tIna paga bhUmi de dii| vAmana ne trivikrama nAma se virATa rUpa dhAraNa karake eka paga se sampUrNa pRthvI aura dUsare se svarga ko nApa diyaa| jaba tIsarA pada uThAyA to nApane ke liye kucha bacA hI nahIM thaa| usI samaya jAmbavAna RSirAja ne bhagavAn ke virATa rUpa kI pradakSiNA kI tathA sabhI dizAoM meM bhagavAn ke upasthiti kI ghoSaNA kii| isI prakAra paradAragamana kI kathA kahate hue kahA gayA hai ki indraketu kA putra vAsava strIlolupa thaa| vaha gautama RSi ke parokSa meM unakI patnI viSTAzrava menakA kI putrI ahilyA ko gautama ke Azrama meM dekhakara usa para Asakta ho gyaa| vaha usake sAtha sambhoga meM tallIna thA tabhI phala-phUla aura samidhA lekara gautama RSi A gye| RSi ko dekhakara vAsava Dara gayA aura baila kA rUpa dhAraNa kara liyA, kintu gautama saba jAna gye| unhoMne use (vAsava ko) mAra diyaa|3 vaidika paramparA ke anusAra indra ahilyA ke pAsa AyA thaa| RSi ne indra ko zApa de diyA aura ahilyA ko bhI zApa se patthara banA diyaa| AcArya ne tApasa jamadagni RSi kA ullekha kiyA hai jisakI dAr3hI meM ghoMsalA banA kara rahane vAle pakSiyoM ne santAna paramparA kA uccheda karane ke kAraNa RSi ko pApI khaa| pakSiyoM ke vArtAlApa se prerita hokara RSi ne rAjakanyA se zAdI kara lii| eka bAra kanyA ke pitA rAjA jitazatru putra kAmanA se RSi ke pAsa aaye| RSi ne do caruka maMtra diye, eka usakI patnI reNukA ke liye dUsarI usakI mA~ ke lie| reNukA kI mA~ ne socA RSi ne avazya putra ke lie viziSTa caruka diyA hogA, usane apanI putrI ke caruka se apanA caruka badala liyaa| yathA samaya reNukA ne parazurAma ko janma diyaa| eka bAra rAjA anantavIrya ne gAyoM ke sAtha reNukA kA apaharaNa kara liyaa| parazurAma ne maMtrita pharasA lekara rAjA kA vadha karake apanI mA~ ko chur3A liyaa| jaba anantavIrya ke putra kArtavIrya ko patA calA to usane jamadagni ko mAra diyaa| pitA kI mRtyu sunakara parazurAma ne kArtavIrya ko mAra diyaa| krodha meM Akara usane sAta bAra pRthvI ko kSatriyoM se rahita kiyaa| kArtavIrya ke putra subhauma ne 21 bAra pRthvI ko brAhmaNoM se rahita kiyaa| . atharvaveda kI utpatti kA ullekha karate hue kahA gayA hai, sAMkhya zAstra ke kuzala sulasA parivrAjikA aura tridaMDI yAjJavalkya ke saMsarga se pippalAda utpanna huA thA jisane mAtRmedha, pitRmedha aura abhicAra maMtroM se yukta atharvaveda kI racanA kI thii| nArada aura parvataka ke AkhyAna meM kahA gayA hai ki AcArya kSIrakadamba vasu, parvataka aura nArada tIna ziSyoM ko Ayurveda par3hAte the| eka bAra tInoM ziSyoM kI parIkSA ke liye eka-eka bakarA diyA gayA aura unheM aise sthAna para vadha karane ke liye kahA gayA

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16 : zramaNa/apraila-jUna/1996 jahA~ koI bhI na ho| parvataka ne eka nirjana sthAna dekhakara bakare kA vadha kara diyA para nArada aura vasu ne bakare kA vadha nahIM kiyA kyoMki unake vicAra meM bhagavAn kI dRSTi se kucha bhI ojhala nahIM hai| AcArya samajha gaye ki unakA putra narakavAsI hogaa| upAdhyAya kI mRtyu ho gii| kAlakrama meM vasu rAjA bnaa| eka bAra nArada aura parvataka ke bIca zAstrArtha huaa| 'ajehiM jaTiyatvaM' kA artha parvataka ne 'bakarA' aura nArada ne 'tIna varSa purAnA dhAna' kiyaa| putra kI jIta kI AzA karane vAlI gurupatnI kA mana rakhane ke lie vasu ne bhI parvataka kA sAtha diyaa| tabhI se hiMsAvAdI yajJoM kA pracalana huaa|16 madhyama khaMDa meM kanakavatI lamba meM nala-damayantI ke kathAnaka kA ullekha huA hai| nala apane bhAI kubera se jue meM hArakara patnI ke sAtha jaMgaloM meM nikala jAtA hai| patnI ko mArgajanya vipattiyoM se bacAne ke liye eka patra para usake pitA kA patA likhakara nala patnI ko jaMgala meM sotI huI chor3a kara calA jAtA hai| damayaMtI jAgane para nala ko na pAkara vilApa karatI hai| eka sArthavAha ke sAtha kaI sthAnoM para hotI huI apane pitA ke pAsa pahu~ca jAtI hai| udhara nala kubar3e ke parivartita rUpa meM eka rAjA ke yahA~ sArathI ke rUpa meM naukarI karatA hai| nala ko DhU~Dhane ke liye damayaMtI ke svayaMvara kI ghoSaNA kI jAtI hai| samaya itanA kama rakhA jAtA hai ki utane kama samaya meM nala jaisA kuzala sArathI hI pahuMca sakatA hai| donoM kA milana hotA hai| nala daivIya pAsoM se kubera ko bhI jIta letA hai| isa prakAra varSoM taka rAjya ko bhogate hue anta meM nala aura damayantI zramaNa dIkSA le lete haiN|17 vasudevahiMDI guNADhya kI bRhatkathA kA parivartita rUpa mAnA jAtA hai| kiMvadaMtI hai ki guNADhya ne sAta lAkha zlokoM se yukta bRhatkathA kA nirmANa kiyA aura sAtavAhana kI sabhA meM prastuta kiyA, kintu unheM vizeSa protsAhana nahIM milaa| gusse meM Akara guNADhya ne cha: lAkha zlokoM ko naSTa kara diyaa| bAkI ke eka lAkha zlokoM kA sAtavAhana ne saMrakSaNa kiyaa| vaha racanA itanI sarasa, zRMgArika aura vistRta thI ki paravartI racanAkAroM meM bahuta lokapriya ho gyii| vaha saMghadAsagaNi kI vasudevahiMDI, budhasvAmI kI bRhatkathA zlokasaMgraha, somadeva bhaTTa kI kathAsaritsAgara aura kSemendra kI bRhatkathAmaMjarI kI AdhAropajIvya bana gii| vasudevahiMDI meM bRhatkathA kI paramparA kA hI navyodbhAvana huA hai| AcArya devandramuni jI vasudevahiMDI ko jaina prAkRta sAhitya kA upajIvya kahA hai| jaina racanAkAra vasudevahiMDI se vizeSakara prabhAvita the| isake choTe-choTe kathAnakoM ko kathA sUtra mAnakara uttarakAla meM prAkRta, saMskRta aura apabhraMza ke aneka kathAgraMthoM kA vikAsa huaa| vasudevahiMDI meM Ae cArudatta aura gaNikA kA kathAnaka mRcchakaTika ke cArudatta aura vasantasenA kathAnaka se sAmyatA rakhatA hai| cArudatta kA kathAnaka jinasena ke harivaMzapurANa, samarAiccakahA, kuvalayamAlA, bRhatkathA zlokasaMgraha, hariSeNa kI bRhatkathAkoSa ke vyApAriyoM kI kathAoM se kAphI sAmyatA rakhatA hai| vasudevahiMDI kI

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zramaNa/apraila-jUna/1996 : 17 somazrI aura suharaNyA kA caritra bRhatkathA zlokasaMgraha kI madanamaMtukA ke caritra se mela khAtA hai| viSNu kumAra kI kathA harivaMza purANa, bRhatkathA zlokasaMgraha, hariSeNa kI bRhatkathAkoSa, guNabhadra ke uttarapurANa, nemicandra kI uttarAdhyayana TIkA, hemacandra ke triSaSTizalAkApuruSacaritra aura jinasena ke AdipurANa meM bhI hai| valkalacIrI aura kokkAsa bar3haI kI kathA AvazyakacUrNi meM bhI hai| madhubiMdu kA dRSTAnta samarAiccakahA, dharmaparIkSA, AvazyakacUrNi aura hemacandra kI sthavirAvalI meM bhI hai| hAthI jaina muni kA upadeza sunakara saMvega ko prApta ho gayA, kardama meM pha~sa jAne para bhI vaha yAvajjIvana AhAra tyAga kara detA hai| yaha kathA maraNasamAdhi prakIrNaka aura hariSeNa ke bRhatkathAkoSa meM bhI pAI jAtI hai| samarAiccakahA ke kathAnaka kA AdhAra vasudevahiMDI meM AI kaMsa ke pUrva janma kI kathA hai jisameM eka tapasvI mAsa khamana ke pAraNA ke liye rAjA ke ghara jAtA hai para smRtidoSa ke kAraNa rAjA AhAra nahIM detA hai aura krodhita tapasvI agale janma meM badalA lene kA nidAna karatA hai| jambUcarita kA aura agaDadatta carita kA mUlastrota bhI isI kathA graMtha meM hai| - vasudevahiMDI meM kaI kathAnaka rUr3hiyoM kA prayoga kiyA gayA hai jisase kathA ke kalevara ko vistAra milA hai| muni kA Agamana hone para apane praznoM kA samAdhAna karanA, guNazravaNa, citradarzana tathA prathama darzana se nAyaka-nAyikA meM prema ho jAnA, dhana se paripUrNa jahAja kA DUba jAnA, anya vipadAoM kA AnA, dohada kI icchA, pUrvajanma kA saMsmaraNa, pUrvajanma ke upakAra kA badalA cukAnA, tapasvI kA zApa, jainamuni se pUrvabhava sunakara virakta honA, vilIna hote huye megha dekhanA, kanapaTiyoM para sapheda bAla dekhanA, avadhijJAnI muni ke dvArA Ayu kI samApti jAnakara munidIkSA grahaNa karanA, jaina muni ke upadeza sunakara vaibhava-tyAga, zizu ko maMjUSA meM baMda karake pravAhita kara denA, puNya phalasvarUpa saba kalAoM kI prApti, cAraNamuni yA kevalI se kanyA kA bhaviSya pUchanA, muni ke dvArA vara kI bhaviSyavANI karanA, usa vara kI prApti ke liye prayatnazIla honA Adi isa kathAnaka ke kalevara meM samAhita haiN| isa kathAnaka rUr3hi kA vasudevahiMDI meM sabase adhika prayoga huA hai jisameM maraNAsanna pazu pakSI kA navakAra maMtra sunakara svarga meM jAnA, svamitra ke prabodhanArtha svarga ke devatA kA madhyaloka tathA adholoka meM jAnA, munidarzana se jAti smaraNa jJAna honA, vidhivata sAdhanA se rogoM kA naSTa honA, svapnoM dvArA zubhAzubha saMketa, apane kukRtyoM kI AlocanA se pApa mukti Adi kathAnaka rUr3hiyA~ mukhya haiN| AcArya saMghadAsagaNi ne vividha AdhyAtmika bhAvoM kI pratIkoM ke mAdhyama se sahaja abhivyakti kI hai| pratIkoM ke mAdhyama se unhoneM janasAmAnya ko dharma ke siddhAntoM kI ora AkarSita kiyA hai| vana meM sArtha ke sAtha gamana karate hue, vaNika ke kAkaniyoM ke bore ke kaTa jAne para nirjana vana meM sArtha kA sAtha chor3akara kAkaniyoM ko ikaTThe karane meM pravRtta ho jAnA aura cora luTeroM ke dvArA luTa jAne vAle vaNika kI tulanA viSayasukha

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zramaNa / apraila-jUna/ 1996 ke lobha meM pha~se hue, mokSa ke sAdhanoM kI upekSA kara sAMsArika viSayoM meM lIna vyakti se kI gayI hai, jo anta meM pazcAtApa ko hI prApta hotA hai|" gaNikA ke pAsa Ane vAle grAhakoM kA satkAra, sammAna ke lie gaNikA se smRticihna ke rUpa meM AbhUSaNoM ke upahAra svIkAra karane vAloM meM eka ratnoM ke pArakhI dvArA gaNikA kA pAdapITha mA~gane ke dRSTAnta meM adhyAtma mArga para calane vAle pathika kI tulanA ratnoM ke pArakhI vaNika se kI gaI hai| kahA gayA hai ki divya sukha bhogane vAle grAhaka rAjaputra haiM, gaNikA dharmazruti kI pratIka hai, gaNikA ke AbhUSaNa vrata, tapa, tyAga ke pratIka haiM, ratnaparIkSA kI kuzalatA samyagjJAna hai evaM ratna kA vyApAra mahAsukha hai / " 18 : garbhavAsa duHkha ke prasaMga meM lalitAMgada ke dRSTAnta meM parapuruSa meM Asakta rAnI kA dAsI dvArA saMketa dekara para puruSa ko bulAkara apane AvAsa meM rakhanA, rAjA ko saMdeha hone para anta: pura meM rAjapuruSoM dvArA chAnabIna karavAnA, rAnI kA lalitAMgada ko zaucAlaya ( saMDAsa ) se jAne vAle nAle meM chupA denA, nAle se bAhara nikalane para rogI lalitAMgada kI dhAyamAtA dvArA sevAzuzrUSA karake svastha karanA / lalitAMgada jIva kA pratIka hai, rAnI ke darzana se sambaddha samaya, manuSya janma kA pratIka hai, dAsI icchA kA pratirUpa hai| rAnI ke AvAsagRha meM lalitAMgada kA praveza viSaya samprApti kA pratIka hai| rAjapuruSa roga, zoka, bhaya, zIta, uSNa Adi tApa ke pratirUpa haiM, zaucAlaya se nikalanA prasava kA pratIka hai aura dAI deha puSTi dene vAlI karmavipAka kI pratIti karavAtI hai / isa dRSTAnta kA haribhadra ne bhI ullekha kiyA hai| madhubinda dRSTAnta jaMgala meM bhaTake hue vyApArI ke pIche jaMgalI hAthI laga gayA, jAna bacAtA huA vaha eka baragada ke per3a para pahu~cA jisakI jar3eM eka kue~ meM laTaka rahI thiiN| vaha jar3oM ko pakar3a kara kue~ meM laTaka gyaa| kue~ ke tala para vizAla ajagara phuphakAra rahA thaa| dIvAroM ke cAro ora kuTila sarpa Da~sane ko taiyAra the, kAle aura sapheda do cUhe usa jar3a ko kATa rahe the, jisa DAlI ko vaha pakar3e huA thaa| hAthI sU~r3a se use pakar3ane kA prayatna kara rahA thaa| per3a para madhumakkhI kA chattA lagA thA, hAthI ke per3a ko jhajhor3ane se chatte se zahada Tapakane lgaa| zahada kI bU~da usake mu~ha meM bhI par3I, vaha usake svAda meM madamasta ho gyaa| isa dRSTAnta meM madhu kA AkAMkSI puruSa saMsArI jIva hai, jaMgala saMsAra kA pratIka hai, banailA hAthI mRtyu kA, kuA~ devabhava aura manuSyabhava kA, ajagara naraka aura tiryaJca gati kA, sarpa krodha, mAna, mAyA, lobha kA, baragada kI jar3a jIvanakAla kA, cUhe kRSNa aura zukla pakSa ke per3a karmabandhana rUpa ajJAna kA, madhubindu indriya viSaya tathA bhaure vibhinna vyAdhiyoM ke pratIka haiN| 21 isa dRSTAnta kA AvazyakacUrNi aura samarAiccakahA meM bhI ullekha huA hai| > --- kauve aura hAthI kA dRSTAnta eka mRta hAthI ke zarIra ko bher3iyoM aura siyAroM ne khAnA zurU kiyaa| kucha kauve bhI usI rAste se hAthI ke peTa meM cale gye| garmI --

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zramaNa/apraila-jUna/1996 : 19 ke kAraNa hAthI kA zarIra sikur3a gayA isIlie kauve zarIra se bAhara nahIM A paaye| varSAkAla meM bAr3ha A jAne se hAthI kA zarIra samudra meM pahu~ca gayA, vahA~ magara aura machaliyA~ use khAne lge| kauvoM ko bAhara Ane kA rAstA to mila gayA lekina kahIM bhI kinArA na milane ke kAraNa ve mara gye| kauve saMsArI jIva kA pratIka haiM, hastI ke kalevara meM praveza karanA manuSya jIvana ke kalevara kA, mAMsa viSayabhogoM kA, mArga avarodha sAMsArika pratibaMdha kA, jala pravAha kA, vikSobha maraNa kAla kA, kalevara se nikalanA dUsare bhava meM sakrAnta hone kA pratIka hai| 22 eka bhaiMse kA udAharaNa bhI milatA hai jisameM batAyA gayA ki jaMgala ke sarovara meM jaMgala ke jAnavara pAnI pIne Ate the| eka bhaiMsA jalAzaya meM Akara avagAhana karatA, sIMga mAra-mAra kara sArA pAnI gaMdA kara detA jisase pAnI pIne ke liye bekAra ho jaataa| yahA~ jaMgala saMsAra kA pratIka hai, AcArya sarovara ke pAnI kA, dharma sunane kI abhilASA vAle prANI jAnavaroM kA, pAnI ko gaMdalA karane vAlA bhaiMsA mithyAvAdI kA pratIka hai|23 AcArya ne laukika AkhyAnoM ko bhI apanI racanA meM sthAna diyA hai jinameM gAr3I, tItara aura Thaga, bAlaka ke liye do sautoM kA jhagar3anA, kabUtara aura baheliye kI kathA Adi kA ullekha huA hai| AcArya ne paurANika kathAoM, laukika kathAoM, avAntara kathAoM, dRSTAntoM ke sAtha jaina zalAkA puruSoM ke caritroM kA bhI varNana kiyA hai| RSabhadeva, zAntinAtha, kuMthusvAmI aura aranAtha ke caritroM ke sAtha unake pUrvajanmoM kA bhI ullekha kiyA hai| isameM carita, kathA aura purANa tInoM tattvoM kA sammizraNa milatA hai| madhyama khaMDa meM pradhAna varNyaviSaya yauvana aura zrRMgAra haiN| vasudeva ke udAtta carita meM dharmasena. gaNi ne inakA samaveza kiyA hai| jahA~ taka kathAnaka kA sambandha hai vaha bahuta parimita hai| isa prakAra kucha kathAnaka rUr3hiyoM ne isake kalevara ko avazya puSTa kiyA hai| vasudevahiMDI kI bhASA prAMjala aura vyavasthita hai| dvitIya yamakhaMDa kI bhASA lambe samAsoM aura upamAoM ke kAruNa durUha ho gaI hai aura kathA pravAha meM bhI zithilatA A gaI hai| AcArya saMghadAsagaNi ne aneka subhASitoM, lokoktiyoM aura vAgdhArAoM kA prayoga karake apanI vilakSaNa pratibhA kA paricaya diyA hai, yathA - 1. saikar3oM lokoM meM koI eka hI zUra hotA hai, hajAroM meM eka paMDita, vaktA lAkhoM meM eka hotA hai, dAtA to bahuta kama hote haiM, nahIM bhI hote| ( pR0 312 ) / 2. indriyoM ko jItane meM samartha hI zUra hotA hai, dharmAntaraNa karane vAlA hI paMDita hotA hai, satyavratI hI vaktA hotA hai aura jIvoM kI bhalAI meM lagA rahane vAlA daataa| .( pR0 313 ) 3. jo zatru ko mAra DAlatA hai vaha uttama puruSa hai, jo zatru ke sAtha maratA hai vaha madhyama hai, jo zatru se mArA jAtA hai vaha adhm| ( pR0 381 ) 4. vibhinna karmoM meM tapa hI aisA hai jo bahuta lAbhakArI hai jisake karane meM lajjA nahIM hotI, jo zarIra ke naSTa hone para naSTa nahIM hotaa| ( pR0 348 )

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20 : zramaNa/apraila-jUna/1996 5. paMDitajana svAdhIna sukha kA tyAga nahIM krte| ( pR0 19 ) 6. loka dharma ko anuvartI pati ko apanI patniyoM kA bharaNa poSaNa karanA caahie| ( pR0 26 ) 7. paripakva vaya meM dharmAntaraNa karane vAle nindita nahIM hote / ( pR0 19 ) 8. paMDita puruSa satpAtroM meM artha vitaraNa kI prazaMsA karate haiN| (pR0 32) 9. putra kI zraddhA se mAtA-pitA kI tRpti hotI hai| (pR0 35) 10. siddhi sukha nirupama aura nirbAdha hai| (pR0 39) 11. jyotirmayI strI ko ulkA ke samAna, puSpalatA jaisI ko sA~pina ke samAna jAnakara jo tyAga karatA hai vaha paNDita hai| (pR0 314) 12. sajjana kA vacana niSThura nahIM hotA, zreSTha kamala durgandhI nahIM hotA, yuvatI ke hRdaya meM dhairya nahIM hotA, nRpatiyoM kA sthira rahanA zobhA nahIM detaa| (pR0 314) 13. buddhimAna vyakti ke lie zoka viSa ke samAna tyAjya hai| (pR0 983) 14. bhAvI kA ullaMghana nahIM kiyA jA sktaa| (pR0 986) 15. apane se adhika balazAlI vyakti ko vizeSa astra mAyAcAra se mAra denA caahie| (pR0 126) 16. yuddha meM pravRtta rahakara mahilA kA mu~ha dekhane vAlA hAra kA bhAgI banatA hai| (pR0 127) 17. vyasanI dhana kA nAza kara detA hai| (pR0 433) 18. zreSTha puruSa ko varaNa karane vAlI strI hIna kula-jAti kI hokara bhI loka meM sammAna pAtI hai| (pR0 706) 19. atIta kI bAtoM ko na socakara bhaviSya para dhyAna denA caahie| (pR0 122) 20. aisA koI sthAna nahIM jo anityatA ke lie ullaMghanIya ho| (pR0 726) 21. jJAnI puruSa gaMgA kI laharoM ko gina sakate haiM, himAlaya kI U~cAI nApa sakate haiM, kintu striyoM ke hRdaya ko nahIM jAna skte| (pR0 138) 22. striyA~ isa loka aura paraloka donoM meM duHkha kA kAraNa haiN| (pR0 134) 23. bhaviSya kA lAbha asaMdigdha ho to vartamAna ko nahIM chor3A jaataa| (pR. 40) 24. jaba taka zarIra svastha hai taba taka paraloka hita kA kArya kara lenA caahie| (pR0 63) 25. gaNikA kA hRdaya kSaNika ramaNIya hotA hai| (pR0 93) 26. jisane duHkha kA anubhava nahIM kiyA, jo na duHkha-nivAraNa meM samartha hai, aura

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zramaNa/apraila-jUna/1996 : 21 na hI dUsaroM ke duHkha meM duHkhI huA hai use apanA duHkha nahIM kahanA caahie| (pR0 97) 27. zreSTha puruSa hI maryAdA kA ullaMghana karane lageMge to sAmAnya puruSa kA kyA khnaa| ( pR0 160 ) 28. tAla vRkSa kI nukIlI pattI naSTa ho jAne para pUrA per3a hI TUTa jAtA hai| (pR0 845 ) 29. avijJAta kula meM kanyA denA ucita nhiiN| (pR0 1137) 30. kA~ca ke pIche daur3ane vAlA vyakti yadi AptajanoM dvArA sandiSTa ratna ko na lenA cAhe, to use kyA mAnA jaaye| (pR0 515) 31. kauna aisA hogA jo nidhi dekhakara lene ke nimitta jyotiSI se puuchegaa| (pR0 635) 32. jo netravAna hokara bhI sUrya ke udaya hone para A~kheM baMda kiye par3A rahatA hai usake liye sUryodaya nirarthaka hai| (pR0 13) 33. bANa lakSya ke anusAra calate haiN| (pR0 39) 34. kokaTuka anna kA pAka nahIM hotaa| (pR0 1067) 35. rAhu mukha se nikalA cndrmaa| (pR0 987) 36. bhUkha se pIr3ita ko dharma khaaN| (pR0 1051) 37. mUla ke nAza se vRkSa kA bhI nAza ho jAtA hai| (pR0 1092) 38. rAjA aprasanna hone para yama aura prasanna hone para kubera ke samAna hotA hai| (pR0 1103) 39. svAmI ko bhRtya kI patnI kI bhI abhilASA nahIM karanI caahiye| (pR0 760) 40. sAdhuoM kA svabhAva navanIta kI taraha mRdula tathA candana kI bhA~ti zItala hotA hai| (pR0 399) 41. manojJa saurabha sampadA se bharapUra khilA candana ekAnta vana meM rahatA hai to usake lie kyA bhauMroM ko kahanA par3atA hai| (pR0 1111) 42. telarahita dIpaka ke smaan| (pR0 76) 43. sUkhI ghAsa kA gaTThara lekara Aga ke pAsa jaanaa| (pR0 79) 44. muTThI meM rakkhI huI cikanI baaluu| (pR0 79) 45. phalahIna vRkSa ko pakSI bhI chor3a dete haiN| (pR0 87) 46. lakSmI jitanI jaldI AtI hai utanI jaldI lauTa bhI jAtI hai| (pR0 105) 47. prabhAta ke sUrya ko sUpa se DhakA nahIM jA sktaa| (pR0 204)

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zramaNa / apraila-jUna 1996 48. ratna jo AbharaNa meM sthAna nahIM pAtA vinAza ko prApta ho jAtA hai| ( pR0 403) 49. hastAmalaka kI bhA~ti / ( pR0 11 ) 50. dharatI kA AdamI caraNa kiraNa kaise chU sakatA hai| (pR0 23). 51. siMha ke dA~ta kisane gine haiN| ( pR0 319 ) 22 : 52. utsAha meM hI lakSmI nivAsa karatI hai| ( pR0 445) 53. daridra mRtaka ke samAna hai| ( pR0 445) 54. asahAya vyakti kA hastagata artha bhI naSTa ho jAtA hai| ( pR0 24) 55. candramA meM kisakI dRSTi nahIM rmegii| ( pR0 22) 56. udyama ke sAtha siddhiyA~ A milI haiN| ( pR0 983) 57. naI mA~ kA dUdha piinaa| ( pR0 116 ) 58. mayUra kI bhA~ti harSita honaa| ( pR0 6 ) 59. ghRtasikta agni kI taraha dIpta honA / ( pR0 42 ) khAlI muTThI se phuslaanaa| ( pR0 708) 60. 61. megha ko dekhakara Anandita honA mora kI taraha / ( pR0 223) 62. kue~ kA mer3haka honaa| ( pR0 330) 63. kamalavana ke vikasita hone se ghanapaTala meM chipI razmiyoM vAle sUrya kA udaya sUcita ho jAtA hai| ( pR0 635) 64. tArikAoM se ghirI rohiNI / ( pR0 36 ) 65. parakaTe pakSI kI bhA~ti nizcala / ( pR0 643 ) 66. bhojana ke abhAva meM upavAsa kA bahAnA kyoN| ( pR0 767) 67. rassI se chUTI indra patAkA ke samAna / ( pR0 782) 68. samudra se pratihata nadI kI bhA~ti / ( pR0 830 ) 69. saMyoga kA avasAna viyoga meM hotA hai| ( pR0 983) 70. pAyasa meM ghI kI dhArAyeM girI haiN| ( pR0 781) 71. neRtya pavana kI bhA~ti / ( pR0 653) 72. Arambha karate hI lakSmI kA nAza huaa| (madhyama khaMDa, pR0 149 ) 73. adhika kI icchA karate thor3e se bhI hAtha dho baitthe| (vahI) isa prakAra dharmasenagaNi kI bhASA alaMkAramayI hai| upamA, utprekSA se yukta haiM, lambe samAsoM kA prayoga kiyA gayA hai| varNana bar3e jIvanta, rocaka aura zrRMgArika haiM, saMvAda

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zramaNa/apraila-jUna/1996 : 23 bar3e custa haiM, praNaya dRzyoM ke kathana meM racanAkAra siddhahasta haiN| praNaya dRzya kA eka udAharaNa dekhie : culahimavaMta parvata para pahu~ca kara vahA~ ke suhAvane vAtAvaraNa meM prabhAvatI aura vasudeva rati-krIr3A meM saMlagna ho gye| ( kathaggahAkaDaDhiuNNati vadaNA parittaMvitA, kamaso ya vAmakaradalo dareNaM pAyisaM TAMTA laggA se rati karaMDaga karamoru-urujayala rati lakkhe pAsaMsa padesesu kukaMdaresu ca suNdrii)| kathAkAra kI kalpanA adbhuta aura anUThI hai| vimAna kA varNana dekhiye : hammiyatalaTTiyena daiyAsahiteNaM bhinnadanIlaMmaragata maNahara bhaNi kireNa samAteNaM NabheNa ejjamANaM vimaannN| avi ya jaM taM aNega khamba satasanniviTTha NIla TThiya sAlabhajiyA kaTitaM NANAmaNI-kaNaga-rayaNa-kiraNa pavaraM karaNigaraM pajjilaMta jalajalatajaleMta-kaMTapahasaMta piMgala karAla velavita sUrakiraNa-phalaMbavAyI paMcavaniya-maNi-rayaNa-kuraMta kohim-talaM, cAmIkara-kiraNa-parikuraMTa usseha sassirITa ruyaM, dhakkaTTaga-laTTha-matasiliTTha suvisiTTha kaha kammaka pahaTThagayagaMdha pavara bhUsiyama hasata-mUsTi kamala jalA-pavararamaNummilla kiraNa-puuriya-laya-paMkama-viyasiya-rayamaDDhayaMdaNijahaM, cAruTThidramohata sArAra-taraMga-bhaMgura-bhramaga-bhatulla sattapa sasaMTa-kaMTa maNi-NAga-pUpa vara turaMga, madAra, kuMjara, rUka, camara, sarabha, saMdara, hari, hariNa, sArasa, cakora, vara, vasabha-sura-suhaga yA nn-rvmr-mor-paaraavt-jugl-mnni-skl-sohit-titNv|24 zabda-yojanA meM cAturya kathAkAra kI pratibhA kA digdarzana karAtA hai| prakRti ko mAnavIya rUpa dene meM donoM racanAkAroM ne apanI pratibhA tathA kalpanA zakti kA sundara paricaya diyA hai| prakRti ke phala-phUloM, pazu-pakSiyoM ke aMgoM kI upamA dekara mAnavIya saundarya kA pradarzana kiyA hai| upamAyeM bhI aisI haiM jinakA janasAdhAraNa ke sAtha atyadhika paricaya hai| jambUkumAra kA raMga kamala aura kanera ke puSpoM kI kezarikAoM ke samAna nirmala thA, tArAoM se ghire zarad pUrNimA ke candra kI taraha jambUkumAra patniyoM ke sAtha baiThA thaa|5 caMDAla kanyA varSAkAla meM umar3atI megharAzi ke samAna kAlI thii| AbhUSaNoM se anuraMjita vaha tAroM se suzobhita rajanI kI taraha lagatI thii|26 devoM aura manuSyoM kI pariSad meM baiThe zAntinAtha dvitIya zarada candra kI bhA~ti pratIta hote the, DUlate hue cAmaroM se haMsoM ke bIca devasundariyoM ke mukhakamaloM jaise, sura-AsuroM se ghire gajakula se sevita vana kI bhA~ti, cAraNa zramaNoM ke sAnnidhya se prasanna sarovara kI bhA~ti phaharAtI huI vividha dhvajAoM se alaMkRta dhavala megha ke samAna dIkhate the, vinaya se jhuke hue manuSya vRMda ke bIca baiThe bhagavAn phalabhAra se jhuke zAlikSetra kI unnata bhUmi ke samAna dikhAyI dete the| muniyoM ko tapolakSmI se paridIpta, zaratkAlIna sarovara kI taraha prasanna hRdaya vAle, zAradIya candra kI bhA~ti saumya kahA gayA hai| vAsudeva kRSNa zyAma megha kI chavi ke dhAraka the, vikasita kamala jaisI A~kheM thIM, pUrNa candramA ke samAna mukha thA, sarpa ke phana ke samAna donoM bhujAyeM thI, hAtha pallava ke samAna komala the, kaTibhAga siMha kI bhA~ti sthira aura susthita thA,

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24 zramaNa / apraila-jUna/ 1996 : hariNa ke samAna jAgheM thIM, mRdula tA~be kI taraha pairoM ke nAkhUna the| vANI sajala megha kI bhA~ti gambhIra thii|" vajrasaMgha ke rUpa kA varNana karate hue kahA gayA hai ki vaha atizaya sundara the, mukha zaratkAlIna candramA ke samAna saumya thA, taruNa sUrya kI razmiyoM se prasphuTita puNDarIka ke samAna netra the, garur3a kI bhA~ti lambI aura U~cI nAka thI / kundakalI mAlA ke samAna svaccha aura snigdha daMtapaMkti thI, vRSabha kI bhA~ti kaMdhe the, nagara ke kapATa ke samAna vizAla chAtI thI, siMha aura ghor3e ke samAna kaTibhAga gola thA, donoM jA~gheM hAthI kI sU~r3a ke samAna thiiN| 29 nArI saundarya kI tulanA karate hue ve kahate haiM padmAvatI ke mukha kI chavi kamala ke samAna thI, zarIra kI kAnti kadalI aura lavaMgalatA jaisI thI, hAtha naye komala patte jaise the| jAmbavatI ke mukha kI zobhA candramA aura kamala se bhI bar3hakara thI, A~kheM bhauroM se yukta nIlakamala ke samAna thIM, pInonnata saghana stana tAlaphala samAna the, pallavayukta latAoM ke samAna bAheM thIM, jaMghAoM kA vistAra bhagIrathI ke pula ke samAna thA, donoM paira kUrma kI AkRti jaise the, vANI ke mAdhurya se vasanta kI kokilA ko parAsta karatI thI, sukumAratA meM zirISa puSpa ke gucche ke samAna thI / " gAndharvadattA ke zarIra kI kAnti taruNa ravimaNDala ke samAna thI, payodhara tAla phala ke samAna the, mAMsala nitamba kamalinI ke samAna pRthula the, paripuSTa jaghana pradeza kamaladala kI bhA~ti sukumAra aura cikanA thA aura hAtha sarasa kamala kI bhA~ti komala aura prazasta the, kalahaMsa jaisI lalita gati se calatI thii| prabhAvatI ke saundarya kA varNana karate hue kahA gayA hai ki usakA saundarya vidyuta sA thA, usake lAla hoMTha bimba- phala kI taraha the, kaumudI ke pUrNa candra kI bhA~ti usakA mukha thA, usakI bhauheM kAmadeva ke dhanuSa kI bhA~ti thIM, usakI sundaratA ko dekhakara vasudeva ko menakA, rambhA, urvazI aura citrA kA bhrama ho gyaa| vaha madyapeya kI taraha thI jise lete hI phira pyAsa anubhava hone lagatI thii| sarovara kA varNana karate hue kahA gayA hai ki vaha sAdhu ke zIla kI taraha nirmala, mA~ ke hRdaya kI taraha bhaya rahita, gurujanoM ke upadeza kI taraha zItala, gaMdhI kI dukAna kI taraha sugandhita aura jinamata kI taraha gambhIra thaa| 34 pAnI ke pravAha se paribhukta atyanta sUkSma bAlU kA pradeza paridhAna ke bhItara se nikalA huA jAvakarasa kI bhA~ti pANDaravarNa kI yuvatI ke payodhara sA laga rahA thaa| prabhAvatI ke hRdaya kI tulanA nadI ke svaccha jala se, nitamboM kI nadI ke taTa se, nAbhi kI nadI ke bha~vara se, hAthoM kI taTa para uge pAdapoM se kI gaI hai| " jhUlA jhUlatI huI kanyA kA varNana karate hue kahA gayA hai ki svarNastambhoM para vane jhUle meM jhUlatI huI kanyA a~dhere ko cIra kara nikalatI huI sUrya kiraNoM kI taraha, bAdaloM meM camakatI huI bijalI kI taraha, samudra meM par3atI huI caMdrachAyA kI taraha, AkAza se TUTe tAre kI taraha, jalatI huI agni kI lapaToM kI taraha dikhAI detI thii| hAthI kI sundaratA kA varNana karate hue kahA gayA hai ki hAthI kI sU~r3a lambI aura sudarzana thI, usakA viziSTa pRSThabhAga dhanuSAkAra thA, ujjvala nakhoM se maMDita usake paira kachue ke samAna the, varAha kI bhA~ti 34

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zramaNa/apraila-jUna/1996 : 25 usakA jaghana pradeza thA, uttama bakare kI bhA~ti usakA peTa thA, dA~ta mUsalAdhAra zubhra varNa ke the| adhara sarasa dADima puSpaguccha kI chavi ko bhI mAta karane vAle the|36 donoM hI lekhakoM ne prakRti ke aMgoM aura mAnavIya aMgoM-upAMgoM kA sAmya karake apane prakRti ke jJAna kA pradarzana kiyA hai| vastu-varNana bar3A viziSTa hai| jaMgala kA varNana karate hue kahA gayA hai ki jaMgala aneka prakAra ke vRkSoM se atizaya gahana thA, vibhinna latAoM ne Apasa meM milakara bar3Ibar3I jhAr3iyoM kA rUpa le liyA thaa| giri kandarAoM se jharane jhara rahe the, unakA pAnI jamIna para phailA huA thaa| vividha pakSiyoM kI AvAjoM se vaha anunAdita thA, jhilliyoM ke karkaza jhaMkAroM se gUMja rahA thaa| jisase vaha jaMgala atizaya bhayAvanA laga rahA thaa| usa jaMgala meM kahIM bAgha, kahIM rIcha aura kahIM bhAlU kI gurrAhaTa ho rahI thii| kahIM bAnara ciciyA rahe the| ajIba karNakarkaza cIkheM sunAI de rahI thIM, kahIM puliMdoM dvArA vitrAsita banaile hAthI jorajora se cighAr3a rahe the| unake dvArA zallakI vana ke tor3e jAne kI mar3amar3AhaTa sunAI par3a rahI thii| usa jagaMla meM ATA, cAvala, ur3ada, phUTI huI ghI kI hA~DI, bhAta khAne kI thAlI, tela ke bartana, aneka prakAra ke chAte, jUte bikhare hue the| hAthI aura kuttoM ke yuddha se vitrAsita nagaravAsiyoM kA ullekha bar3A sajIva lagatA hai - jaise matavAlA hAthI kuttoM ke pAsa aayaa| kutte cAroM ora se hAthI para TUTa pdd'e| usake gaMDasthala, mu~ha aura sa~Da ko noca-noca kara khAne lage, phalata: phIlavAna sahita hAthI bhAga khar3A huaa| dUsare hAthI bhI Darakara paraspara saMgharSa karane lge| saMdhyA ke samaya gharoM aura sainyaziviroM ko rauMdane evaM varSAkAlIna megha ke samAna cighAr3ane lge| svAmI, bhAI, mAmA, bacAie, isa prakAra kahakara bhAgate hue cAroM ora bhaTakane lge|38 AcAryoM kI garimAmayI udAtta zailI meM gambhIra rasavyaMjanA bhI vidyamAna hai| navarasoM meM zAnta, vIra, karuNA aura zRMgAra rasa kA pramukha rUpa se citraNa huA hai| prema ke vividha bhAva prasaMgoM kA unmukta citraNa huA hai| yaha premavihvalatA kA AvirbhAva donoM ora dikhA kara prema ko ubhayApekSI banAyA hai| bhAva sarala evaM ramaNIya hai| viyoga citra bhI uccakoTi kI sAhitya kalAtmakatA se yukta hai| adhikAMza pAtra jIvana ke bhogoM ko bhogakara anta meM saMsAra se virakta ho, jainadharma meM dIkSita ho muni jIvana bitAte hue dikhAI dete haiN| isa prakAra zRMgAra rasa aura vIra rasa kA zAnta rasa meM hI paryavasAna dikhAI detA hai| __ yauvana ke sukhabhoga tathA vilAsa ke prasaMgoM dvArA zRMgAra kI abhivyaMjanA kI gaI hai| kAma kI dRSTi se tIna prakAra ke puruSoM kA ullekha kiyA hai, jise saba cAhate haiM vaha bhI sabako cAhatA hai vaha uttama, jise dUsare to cAhate haiM para vaha nahIM cAhatA vaha madhyama, tIsarA jo dUsaroM ko cAhatA hai dUsare use nahIM cAhate vaha adhama hai| yuvaka yuvatiyoM kI anurAgamaya ceSTAoM ke sAkSAtkAra se ratibhAva udbuddha hokara AnandadAyaka anubhUti meM parivartita hone para nAyikA kI avasthA kA varNana kiyA gayA hai| naye varSAkAla kI pahalI

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zramaNa / apraila-jUna/ 1996 meghadhArA se abhisikta dharatI kI bhA~ti vimalasenA prathama samAgama ke bAda rati rasAyaNa janita kuzala dhammila ke hRdaya meM samA gii| preyasI ko dekhate hI naye varSAkAla meM khile kadambavRkSa ke samAna agar3adatta ke romAMca se royeM khar3e ho gaye, kAmazara se santapta hRdaya se usakA AliMgana kiyaa| anaMgazara ke tApa se zoSita zarIra vAlI vaha priya ko pAkara usake aMgoM meM usI prakAra samA gayI jaise sUrya ke tApa se tapta vyakti tAlAba ko pAkara usake jala meM samA jAtA hai| 26 : buddhisena zAmbakumAra ke bhuktAvaziSTa phUla, itra, vastra aura tAmbUla suhiraNyA ke pAsa le gyaa| suhiraNyA kI mA~ kI AjJA se donoM kA milana huaa| paMcalakSaNa rUpa, rasa, gaMdha, sparza, svara se viSayasukha meM mugdha ho ge| gaNikA ke garbhagRha meM bichAvana para buddhisena baiTha gyaa| usake pairoM kA saMvAhana karate hue dAsI apane stanoM se usake vakSasthala kI saMvAhanA karane lgii| hAtha kI mAliza se bar3hakara payodhara ke sparza se uttejita hokara hastinI aura vanagaja kI bhA~ti donoM surata-krIr3A meM rata ho gye|" vAsagRha meM vegavatI meM vasudeva ko vividha prakAra ke miSThAnnoM ke sAtha madya se pUrNa maNipAtra diyaa| madya ke naze meM vasudeva ne apanI priyA ko vichAvana meM DAla diyaa| use aisA lagA jaise priyA se prathama samAgama ho rahA hai| rati se parizrAnta usako rAta bItane kA patA nahIM claa| madhyama khaMDa meM vimAna kI yAtrA karate hue prabhAvatI aura vasudeva kaumudI utsava kA rasAsvAdana karate haiN| kahIM gvAle rAsa nRtya kara rahe the, kahIM gopAla dampati ratikrIr3A ke lie ghane vanya pradezoM meM jA rahe the, kahIM kadamba bRkSa se bane hala ke sAtha phUloM se susajjita kRSaka priyA ke sAtha ramaNa kara rahA thA, kahIM praNaya krIr3A meM saMlagna premI preyasI ke pA~va chU rahA thA, kahIM koI strI kAmadeva kI pUjA kara rahI thI, kahIM kanyA kA haraNa karate hue pulomI kA nATaka maMcita kiyA jA rahA thaa| phUloM se ladA zataparNa vRkSa usake pAsa par3A zilApaTTa praNayakrIr3A ke liye AmaMtraNa de rahA thaa| vasudeva ne surucipUrNa saje somazrI ke vAsagRha meM madyapAna karake, cira viraha se khedita priyA ke sAtha AliGgana, cuMbana Adi vividha kriyAoM se ratisukha kA rasAsvAdana kiyaa| - zrRMgAra ke saMyoga aura vipralambha donoM rUpoM kA sajIva aMkana huA hai| virahI aura virahaNiyoM ke zabda mArmika haiM, unake hRdaya kI pIr3A ke dyotaka haiM, hRdaya ko sparza karane vAlI karuNa vedanA pukAra haiM, virahI ke prati sahAnubhUti jAgRta karane vAle haiN| padmAvatI kA apaharaNa ho jAne para vasudeva kA vilApa bar3A hRdaya vidAraka hai| vaha apanI sudha-budha khokara pralApa karane lagatA hai| priyA ke bAre meM pUcha rahA hai, 'he cakravAka, tumane merI sahacarI ko dekhA hai| he haMsa, tumhArI gati kA anukaraNa karane vAlI merI priyA kahA~ gayI, he mRga, tumhAre jaisI A~khoM vAlI merI priyA kI gati kyA huii| vaha per3oM aura pattharoM meM bhI priyA kA astitva mAnatA huA una para car3ha jAtA hai, unheM nihAratA hai, vastusthiti ko samajha jAne para nIce utara AtA hai|" somazrI ke dikhAI na dene para vasudeva kI A~kheM AsuoM se avaruddha ho gaIM, use krIr3A ke nimitta gaI huI mAnakara vaha kabhI latAgRha,

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zramaNa/apraila-jUna/1996 : 27 jalagRha aura kadalIgRha meM DhU~r3hane lagA, AvAja dene lagA, 'priye, kyoM kupita ho gayI gaI ho, maiM tumhArI icchA kA dAsa hU~, mujhe duHkha mata do, kahA~ chipI ho, isa prakAra bolatA huA vaha ghUmane lgaa| dAsiyA~ isa sthiti meM svAmI ko dekhakara bar3I muzkila se A~suoM ko rokatI thiiN| vaha taraha taraha se use prasanna karane kA prayatna karatI huI sAtha nahIM chor3atI thiiN| usakA mana gAne-bajAne, khAne-pIne, likhane-par3hane kisI meM bhI nahIM lagatA thaa| cintAtura priyA ke sAmane na rahane para bhI use sAmane khar3I dekhatA, rAta nIMda bhI nahIM AtI thii| isa prakAra visUrate hue vaha samaya kATane lgaa|6 dhammila ke viraha meM gaNikA vasantatilakA ne apane saba AbhUSaNoM kA tyAga kara diyA thA, maMgala nimitta kevala dAhine hAtha meM eka aMgUThI pahanI thii| usake kapar3e maile aura jIrNa ho gaye the, usane tAmbUla khAnA chor3a diyA thA, usake sabhI aMga durbala ho gaye the, kapola pIle par3a gaye the, A~kheM A~suoM se bharI rahatI thiiN| viraha pIr3ita vegavatI vasudeva ke viraha meM ekAgra mana se vidyAyeM nahIM sIkha pA rahI thii| vaha apanI viraha gAthA meM vasudeva ko likhatI hai ki use na to mAyakA chor3ane kA duHkha hai aura na hI vidyA siddha na hone kA, usake lie sabase bar3A duHkha vasudeva ke alaga hone kA hai|8 somazrI mAnasavega ke pramadavana meM aisI laga rahI thI jaise rAvaNa kI azoka vATikA meM siitaa| usakA mukha mlAna ho gayA thA, A~kheM A~suoM se bharI thiiN| AbhUSaNoM se rahita maile-kucaile vastra pahane hue dhUma agni kI taraha rAhu ke mukha se nikalatI huI candrikA kI taraha coTI kezasajjA rahita, eka hI coTI vAlI, sUkhe hue zarIra vAlI tapasvinI laga rahI thii| viraha pIr3ita sundarI snAna, vilepana, aMjana Adi zrRMgAra nahIM karatI thI, usakI A~kheM A~suoM se bharI rahatI thIM, use duHkhI dekhakara aMta:pura ke loga bhI duHkhI rahate the| rukmiNI ke putra ke apaharaNa ho jAne para rukmiNI kA mUchita ho jAnA, svastha ho jAne para putra-zoka meM vilApa karanA ki merI nidhi naSTa ho gaI, mujha abhAgina ke navodita bAlacandra ko rAhu ne grasa liyA, maiMne kauna sA aparAdha kiyA thA, aba maiM andhakArapUrNa dizAoM meM kahA~ dUdU~ apane putra ko, karuNa rasa kI abhivyakti karatA hai| apanI nirdoSa patnI ko mRtyudaNDa dene vAlA rAjA duHkha se abhibhUta ho gyaa| apanI priyA ke viyoga meM usane mRtyu kA varaNa karane kI ThAna lii| usane apane lie citA banavAI, purohita ko bulavA liyaa|52 mAnasavega ne jaba vasudeva kA kaTA huA sira prabhAvatI kI goda meM DAla diyA aura use kahA ki vasudeva mara cukA hai, ata: tuma merI patnI bana jAo to prabhAvatI ne use phaTakArate huye kahA - aisI bAta kahate hue tumhAre jihvA kyoM nahIM kaTa gaI, tumhArI patnI banane se pahale maiM mRtyu kA varaNa kara luuNgii| vaha vasudeva kA sira goda meM rakhakara vilApa karane lagI, apanA zarIra paTakatI huI rone pITane lgii| mere nAtha, priya ! bar3I-bar3I A~khoM vAle suvadana maiM puNyahIna tumhAre bagaira kaise rhNgii| Aja jo mere pati ke jIvita hone kA sandeza lAyegA, usakI maiM Ajanma dAsI

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28 : zramaNa / apraila-jUna/ 1996 bana jaauuNgii| isa prakAra taraha-taraha se vilApa karane lgii| jaMgala meM nala ke dvArA chor3I gaI damayantI apane Apako akelA aura niHsahAya pAkara taraha-taraha se vilApa karane lagI, 'svAmI, tuma to kSaNa bhara ke liye bhI mujhe akelI nahIM chor3ate the, aba jaMgalI jAnavaroM aura cora - luTeroM ke bIca akelI chor3akara kyoM cale gye| upahAsa chor3o sAmane A jAo, mujha abhAgina ko merA svAmI de do| isa prakAra usakA karuNa krandana sabhI dizAoM meM phaila gayA / 14 pati ke mukha se dUsarI strI kA nAma sunakara striyA~ IrSyA se jalabhuna jAtI thiiN| dhammila ke mukha se gaNikA kA nAma sunakara vimalasenA kA vyavahAra raudrarasa kI anubhUti karavAtA hai| vaha IrSyA se abhibhUta ho gaI, krodha se daMta kiTakiTAne lagI, daMtAgra se halke-halke hoMTha kATane lagI, lalATa para bhRkuTi tana gaI, A~khoM meM A~sU A gaye, kaNTha avaruddha ho gayA, avyakta zabdoM meM kucha bhunabhunA rahI thI, krodha se usakA sira hila rahA thA, jUr3A bikhara gayA thA, phUla nIce gira gaye the, khisakA huA raktAMzuka karadhanI kI DorI se A lagA thaa| dhammila para caraNa prahAra karate hue kahane lagI 'aba vasantasenA hI tumheM batAyegI / "" vasudeva ke vaiDUryamAlA ke sAtha ratnajar3ita pAtroM meM madirA pIte hue dekhakara anilayazA kI dRSTi viSanAgakanyA kI taraha krodhita ho gii| phaTakArate hue usane vaiDUryamAlA ko kahA, nIca tumane kula ke anusAra hI kAma kiyA hai / 56 AcArya kI kRti meM kahIM hRdaya ko unmukta karane vAlA vilAsa hai to kahIM antarAtmA ko besudha karane vAlA saundarya aura kahIM mAnasa tala ko taraMgita karane vAlI hAsya laharI, nAriyoM kA zrRMgAra viparyaya hAsya rasa kI vyaMjanA kA hetu banA gayA hai| vasudeva ke rUpa-saundarya se mugdha nAriyA~ pAgaloM kI taraha sudhabudha khokara unake pIche cala detI thIM, vaha khir3akiyoM aura jharokhoM para vasudeva ke iMtajAra meM mUrti bana kara baiThI rahatI thIM, svapra meM bhI vasudeva kA nAma bar3abar3AtI thIM, agara bAjAra meM sabjI bhAjI bhI lene jAtIM to dukAnadAra se sabjI ke bajAya vasudeva kA dAma pUchane lagatIM, rote hue baccoM ko saMbhAlane ke liye kahate to gAya ke bachar3e ko bA~dhane lagatIM, ghara ke kAmakAja chor3a detIM, pUjA kI thAlI bhI nahIM sjaatiiN|" satyabhAmA kA nAI rukmiNI ke keza - muMDana ke lie AyA thaa| brAhmaNa veSadhArI kumAra pradyumna ne nApitoM se pUchA, Apa loga badara muNDana jAnate haiN| nApitoM ke iMkAra karane para kumAra ne unheM badara muNDana sikhAne ke liye nApitoM ke sira se camar3A sahita bAla chIla kara usake hAtha meM pakar3A diye| jaba yAdava vRddha keza lene ke liye Aye to usane apanI vidyA ke bala se jina AsanoM para unako biThAyA thA unake sAtha cipakA diyaa| jaba vaha jAne lage to cipake hue AsanoM se lajjita ho gye| unake sAtha Aye hue nApitoM kI bhI aisI mati bhrama kara dI ki vaha Apasa meM hI eka dUsare ke bAla kATane lge| unhoMne kisI kA cirikA muNDana kara diyA, kisI kA AdhA sira mUr3a diyA, kisI kI AdhI dAr3hI muuche| isa prakAra saba dAsiyoM ke upahAsa kA pAtra bane lauTa gaye / 58

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zramaNa/apraila-jUna/1996 : 29 paranArI ko pAne hetu SaDyantra racane vAle purohita ko sabaka sikhAne ke liye puSpadeva ne usakI samUcI deha para moma lagA kara usa para rUI cipakA dI aura aneka paMkha lagAkara use pakSI kA rUpa dekara rAjA ke sAmane prastuta kiyaa| usake zarIra meM lohA cubhA diyA ( kiM jalpaM kiM jalpaM ) kyA bolU~, vaha isa prakAra bolane lgaa| rAjA ke sAmane usakA bheda khulA to vaha sArI sabhA kA upahAsa-pAtra bana gyaa|59 ___ vIrarasa kI abhivyaMjanA ke liye tadanukUla dhvanisUcaka zabdoM se vaisA vAtAvaraNa paidA kiyA gayA hai| yuddha kA varNana karate huye vIrarasa kA prabhAvazAlI pratipAdana kiyA gayA hai| merA bahubala hI merA paricaya degA isa prakAra garvita vacana bolatA huA vasudeva yuddha ke liye taiyAra ho gyaa| vividha AyudhoM se bhare tathA phaharAtI huI dhvajAoM vAle ratha daur3ane lage, zaMkha phUke jAne lage, hAthI eka dUsare se TakarAne lage, ghor3oM ke bhAgane se uThatI huI dhuMdha AkhoM meM par3ane lgii| kucha yoddhAoM dvArA chor3e gaye bANoM se sUrya kI razmiyA~ AcchAdita ho gaI, vasudeva akelA hI bahutoM ke sAmane DaTA rahA, dhanuSa se chUTate hue bANoM ko vasudeva apane bANoM se kATa rahA thaa| kisI kA mukuTa hI kaTa gayA, kisI kA ratha chinna-bhinna ho gayA, kisI ke astra-zastra kaTa gye| maiM tumhArA vinAza karatA hUM, kSaNabhara Thaharo, isa prakAra bolate hue yoddhAoM kI ahaMkArayukta AvAjeM gUMjane lgiiN| jo pITha dikhAyegA mAra diyA jAyegA, isa prakAra kI cetAvanI dekara senA ko yuddha se pIche haTane ke liye hatotsAhita kiyA jA rahA thaa| lar3ane vAloM ko prItipUrvaka utsAhita kiyA jA rahA thaa| svAmI kI lalakAra se sainika dugune utsAha se lar3ane lagate the| tripRSTa kI vajrapAta ke samAna dhvani ko sunakara kucha kAma rUpa vidyAdhara cillAte hue bhAga gaye, kucha kAyara pakar3e gaye, kucha ke zastra gira gaye, kucha parakaTe pakSI kI bhA~ti dharatI para lur3haka gye| isa prakAra zAradIya jala kI bhA~ti apanI senA ko Anandita kara diyaa| tripRSTa kI senA vijayazrI kI ora bar3hane lgii| siMha ko chor3akara kharagoza kI taraha kyoM chipe ho, yadi rAjya prApti kI icchA hai to eka ratha para akele mere se yuddha karo, merI zaraNa meM A jAo, isa prakAra kI garvoktiyoM se eka dUsare ko uttejita karate hue cakra se zatru kA sira kaTa jAne para vidyAdhara Dara se bhAgane lge| tripRSTa ne hAre sainikoM ko AzvAsana diyA, abhaya dAna diyA, yathocita sammAna karate hue kahA ki merI bhujAoM meM rakSita Apa apane-apane rAjyoM meM sukhapUrvaka rheN|60 yuddha kI samApti aneka vivAhoM meM pariNita hotI hai, cUMki vivAha yuddha ke pariNAmasvarUpa haiM isa prakAra vIra rasa ko zrRMgAra kI apekSA adhika mahattva diyA gayA hai| bhUtoM rAkSasoM ke ullekha, bali ke lie vasudeva ko devI zaMkukA ke pAsa le jAnA, vadha kI taiyAriyA~ karanA, RSidattA ko vadha ke liye karavIra kI mAlA pahanA kara ghumAnA, pradyumna dvArA bhAnu ke vivAha kI taiyAriyoM meM vikRtiyA~ utpanna karanA Adi prasaMga vIbhatsa rasa kI yojanA karate haiN|

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30 : zramaNa/apraila-jUna/1996 __ zRMgAra rasa ho yA vIra, sAhityakAroM ne aMtima caraNa vairAgya meM hI mor3A hai| adhikAMza pAtra jIvana ke upabhogoM ko bhoga kara anta meM saMsAra se virakta ho jainadharma meM dIkSita ho muni jIvana bitAte hue dikhAI dete haiN| isa prakAra zrRMgAra aura vIra rasa kA zAntarasa meM hI paryavasAna dikhAI detA hai| sthAna-sthAna para muniyoM dvArA upadeza dilavAkara jainadarzana ke karma siddhAnta ko ubhArA gayA hai| jaina mahApuruSoM ke jIvana caritroM meM zAntarasa kA bar3A suSTha paripAka huA hai| aneka aise padya haiM jinameM mAnava jIvana ke nirmANa meM sahAyaka tathA jana jIvana ko preraNA pradAna karane vAle sundara upadeza nibaddha haiN| ghaTanAoM kA tAratamya jahA~ harSa, karuNA, Azcarya, bhaya, hAsyAdi samAviSTa hai vahA~ utsukatA aura Azcarya ko bhI uttejita karatA hai| kautuhala kI yojanA karake kathAsUtra ko Age bar3hAyA hai| bhAraNDa pakSI jaba cArudatta ko Upara se bahuta bar3e hrada meM girA detA hai, jarAsaMdha ke rakSaka puruSa vasudeva ko camar3e kI bhothar3I meM banda karake parvata se girA dete haiM, svarNasiddhi karane vAlA parivrAjaka cArudatta ko aMdhere ku~e meM chor3a kara calA AtA hai to pAuka socane laga jAtA hai ki aba kyA hogA ? nAyaka-nAyikA kA akasmAt apaharaNa ho jAnA, vidyAdharoM dvArA vasudeva ko sA~kaloM meM bA~dha kara zaMkukA devI ke pAsa bali ke liye le jAnA, vasudeva kA kisI strI ke sAtha madya pIte dekhakara rAnI kA krodhita ho jAnA, rAjA kA vasudeva ko mRtyudaMDa de denA, hAthI ke mukha se kanyA kA nikalanA, nadI ke bha~vara meM DUbatI huI kanyA ke sAtha vasudeva kA bhI phaMsa jAnA, nirdoSa RSidattA kA jhUThe aparAdha meM pha~sa jAnA, mRtyu daMDa prApta RSidattA ko vadhikoM dvArA nagara meM ghumAte hue le jAnA Adi aneka aise prasaMga kautuhala ko utpanna karate haiN| para utsukatA aura kautuhala ko kama karane vAle bhI kaI prasaMga haiM, yathA kauna strI kisako varaNa karegI, yaha pahale se hI nizcita hai jisakI sUcanA jyotiSI yA cAraNa muni pahale hI de dete haiM jisake liye usI vyakti ko DhUMDhane kA prayatna bhI kiyA jAtA hai jo niyativAda kA poSaNa karatA hai| bhavitavyatA ke Age mAnava ghuTane Teka detA hai| usake apane parizrama, icchA-anicchA kA koI mUlya hI nahIM rhtaa| kahAnI kI utsukatA aura kautuhala bhI kucha sImA taka samApta ho jAtA hai| vidyAdhara dvArA apanI vidyAoM kA samaya-samaya para prayoga karake svAbhAvikatA kA puTa dene kA prayAsa kiyA hai, mauta ke mu~ha meM pahu~ce hue vasudeva ko bacAne ke liye prabhAvatI kA dharaNa kA rUpa dhara ke mUrti meM se nikAlanA aura vasudeva ko lekara ur3a jAnA, usI prakAra anilayazA kA devI zaMkukA kI mUrti se nikala kara vasudeva ko lekara siddhAyatana kUTa para cale jAnA, jagaha-jagaha para vidyAdharoM dvArA rUpa parivartana kara lenA, manuSya ke hAtha paira kATa kara usako mRtaka dikhA denA, kisI dUsare vyakti kA rUpa banA lenA Adi kaI camatkAra ke prasagoM ne kathAoM meM alaukika tattva kI vRddhi kI hai| pAtra citraNa AcArya saMghadAsagaNi ne mAnava svabhAva kA vividha aura vistRta vizleSaNa kiyA

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zramaNa/apraila-jUna/ 1996 hai| unake pAtra bar3e sajIva aura sahaja haiN| eka ora sAmantI paramparA ke rAgaraMga meM DUbe rAjA, sAmanta, vyavahArapaTu sArthavAha, nAyaka nAyikAoM, daivIya vidyAoM se yukta vidyAdharoM ke caritra haiM to dUsarI aura caurya karma meM nipuNa cora, Thaga, dhUrta, kapaTI brAhmaNa, vyabhicAriNI striyA~ tathA hRdayahIna gaNikAoM ke bhI caritra haiN| : 31 vasudeva dhIrodatta, guNaviziSTa, parama puruSArthI, tejasvI, vilAsI, mAdhuryasampanna, gambhIra, lalita guNoM se samAviSTa, saumyAkAra, bahupatnIka nAyaka hai| bar3e bhAI dvArA nagarodhAna meM jAne ke pratibandha se unakA svAbhimAnI mana Ahata ho jAtA hai| vaha ghara chor3a kara cala detA hai| vaha itanA rUpavAna hai ki use dekhate hI nagara kI striyA~ sudhabudha kho baiThatI haiM / jahA~ bhI vaha jAtA hai nAriyA~ svataH hI usakI ora AkRSTa hotI haiN| loga use sAkSAt kAmadeva aura citrakalA kA pratirUpa kahate haiN| bhISaNa yuddhoM meM usake zaurya kA paricaya milatA hai, vaha akele hI kaI-kaI rAjAoM, sAmantoM se lohA le letA hai, masta hAthiyoM ko vaza meM karanA usake bAyeM hAtha kA khela hai, krUra rAkSasoM vidyAdharoM ko bhI apanI vIratA se pachAr3a detA hai, usakI vIratA se prabhAvita hokara rAjA usase mitratA karane ke icchuka ho jAte haiM, apanI kanyAyeM de dete haiN| kanyAyeM bhI usakI vIratA se AkarSita hokara vivAha karane ke lie utsuka ho jAtI haiN| muzkila meM par3e hue prANiyoM ko bacAnA vaha apanA prathama kartavya samajhatA hai| lalita kalAoM kA premI aura vedoM kA jJAtA hai, saMgIta pratiyogitAoM, zAstrArthoM meM vijayI hone vAlA vaha aneka kanyAoM kA bhI dila jItatA hai| vaha vinamra aura gurujanoM kA sammAna karane vAlA hai| vaha vyavahAra kuzala bhI hai, guru taka pahu~cane ke liye gurupatnI ko AbhUSaNoM kA lobha dekara apanA mArga banAtA hai| usakI zrRMgArapriyatA kA namUnA to pUrI koTi meM hI hai| vaha saundarya premI rasika nAyaka hai| jahA~ use sundara kanyA milatI hai use prApta karane ke liye vaha lAlAyita ho jAtA hai| premI hRdaya vasudeva rasalolupa yA korA kAmI nahIM hai, vaha naitikatA kA sammAna karane vAlA hai| kaumudI utsava ke uttejaka vAtAvaraNa meM kAmazara se pIr3ita prabhAvatI ke samAgama kI icchA vAlA vaha prabhAvatI ke iMkAra karane para Age nahIM bddh'taa| isI prakAra vivAha kI icchA se kanakavatI ke svayaMvara meM jAne para bhI kubera kI prArthanA para apanI manamAnI na kara kanakavatI ko kubera se vivAha karane ke liye prerita karatA hai| prema ke prasaMga meM mAnavocita durbalatAoM ne usake caritra ko svAbhAvika banA diyA hai| priyA ke na dikhane para vyAkula ho jAtA hai, vyAkulatA se sandeza bhejatA hai, khAnA-pInA saba bhUla jAtA hai| dayAlu itanA hai ki dUsaroM ko bacAne ke liye apanI jAna khatare meM DAla detA hai| dAnI bhI hai, jue meM jItA huA eka karor3a kA dhana garIba nisahAya logoM meM bA~Ta detA hai| dharma premI bhI hai, jahA~ bhI siddhAyatana dekhatA hai bhaktipUrvaka jina bhagavAna kI pUjAarcanA karatA hai| sArthavAha agar3adatta sarva kalA se pUrNa hai, kucha vidyAoM meM bar3A nipuNa hai, gurujanoM kA Adara mAna karane vAlA hai, saccA premI hai, premikA ko marA jAna kara

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zramaNa/apraila-jUna/ 1996 mUrcchita ho jAtA hai, priyA ke vizvAsaghAta se usake komala hRdaya ko coTa lagatI hai, saba kucha tyAga kara vaha jaina zramaNa bana jAtA hai| samAja meM sambhavataH vaizya varga kA sthAna U~cA uThAne ke liye dhammila caritra ko ubhArA ho gayA hai| vaha sArthavAha hokara bhI rAjasI ThATabATa se rahatA hai, anekoM kanyAoM se vivAha racAtA hai, vaha kSatriyoM kI taraha vIratA kA pradarzana karatA hai, ihalaukika karttavyoM ko nibhAtA huA niHzreyasa kI prApti ke liye zramaNatva aMgIkAra kara letA hai| nArI ke hRdaya ke citroM kA rUpa raMga bhalI-bhA~ti nikhArA gayA hai| nArI kA mAdhurya, zobhA, lajjA, IrSyA, gAr3hAnurAga, manovaijJAnika aura svAbhAvika hai / vaha dayAlu, nItijJa, vaktA, catura aura viduSI hai| sphaTika ke samAna svaccha hRdaya vAlI aura zIla ke AbhUSaNoM vAlI nAriyoM ke bhI ullekha hue haiN| somazrI, prabhAvatI, gandharvadattA, anilayazA, dhanazrI rUpa lAvaNya Adi nArI ke samasta guNoM se bhUSita Adarza nAyikAyeM haiM jinhoMne apanI kaSTa-sahiSNutA, maryAdA, zIla evaM dhairya se patnI kI garimA ko ujAgara kiyA hai / sapatnI sulabha IrSyA ke sAtha-sAtha strI sulabha dayA kA bhI citraNa huA hai| pAtroM meM svabhAvAnukUla unake jIvana kA vikAsa dIkhatA hai| 32 : somazrI vedavedAMgoM ko jAnane vAlI ananya rUpavatI hai| pati kI anupasthiti meM vaha tapasvinI sA jIvana bitAtI hai| pati ko kaSTa meM jAnakara zatru se pati ke jIvana kI bhIkha mA~gatI hai, vaivAhika jIvana meM khalala DAlane vAle ke liye usake aMgoM se bahatA khUna dekhane kI pratijJA karatI hai| prabhAvatI sundaratA kI pratimUrti hai, usakA saundarya vidyuta sA thaa| use dekhate hI vasudeva ko tilottamA, rambhA, . urvazI aura citrA kA zaka hone lagatA hai| vaha ucca caritra vAlI hai, apanI sakhI se vizvAsaghAta nahIM karanA cAhatI, naitika niyamoM kA pAlana karane vAlI hai, gurujanoM ke dvArA vidhivata vivAha saMskAra meM diye jAne ke binA vaha vasudeva se yauna sambandha karane se iMkAra kara detI hai| vaha dayAlu hai, somazrI ko duHkhI dekhakara usakI sahAyatA ke liye tatpara ho jAtI hai, vaha vasudeva ko usake pAsa lekara AtI hai, usake liye Amoda-pramoda ke saba sAdhana juTAtI hai| vasudeva para vipatti AI jAna apanI vidyAoM aura jAna kI bhI paravAha na kara vaha vasudeva ko bacAtI hai| pati se saccA pyAra karane vAlI hai, vasudeva kA kaTA sira dekhakara hRdayavidAraka vilApa karatI hai | pati ke kuzala kSema kA samAcAra dene vAle kI dAsI banane ke liye taiyAra ho jAtI hai| pativrata dharma meM sarAbora anilayazA ko apanI vidyAoM ke bhraSTa hone kA bhI duHkha nahIM thA, pati ko jIvita rakhane ke liye vaha phala-phUla khAkara tapasvinI kA jIvana jIne meM bhI sukha mAnatI hai| vasudeva ko apane pitA kI kaida se chur3Ane ke liye vaha chala-kapaTa kA bhI sahArA le letI hai| usameM uccakula meM paidA hone kA abhimAna bhI hai| vaha apane se choTe kula kI mAtaMga kanyA se vidyAyeM nahIM sIkhanA caahtii| nArI sulabha IrSyA bhI hai usameM, vasudeva ko vaiDUryamAlA ke sAtha madya pIte huye dekhakara nAgakanyA kI taraha phuMphakArane lagatI hai| sapatniyoM ke ApasI hAsa-vilAsa, nArIsulabha IrSyA ke aneka udAharaNa milate

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zramaNa/apraila-jUna/1996 : 33 haiN| priyaMgusundarI sautoM ke ghara se Aye dUta kA nAma sunakara jalabhuna jAtI hai para apanI bhAvanA ko chupAkara pArivArika sukha-zAnti ko banAye rakhane ke liye sautoM ko ghara meM bulAtI hai, unakA svAgata satkAra karatI hai| vegavatI apane priya puruSa ko pAne ke lie ucita-anucita ko bhUlakara dUsarI strI kA veSa dhAraNa karake chalapUrvaka apane priya ko prApta karatI hai| nArI ke caritra kA ullekha karate hue kahA gayA hai ki gaMgA ke bAlukaNoM, samudra kI laharoM tathA himAlaya kI U~cAI ko nApanA AsAna hai, lekina nArI ke hRdaya kI thAha lenA kaThina hai| striyoM ko ajJAniyoM ke liye grAhya aura jJAniyoM ke liye tyAjya kahA hai| bhAryA caritra ke zIla parIkSaNa kI dRSTi se yaha kRti atyanta mahattvapUrNa hai| isameM nArI caritra ke aneka pahalU haiN| eka ora zIla kI avahelanA karane vAlI nArI kA caritra hai to dUsarI meM para-puruSa se vidveSa rakhane vAlI nArI kI vIratA kA digdarzana hotA hai jo 12 varSa taka kaThina parIkSAyeM dekara apane satItva kI rakSA karatI hai| nAriyoM ke caritra meM AI svacchandatA kA bhI khulakara citraNa kiyA gayA hai| para-puruSa kI icchA vAlI striyA~ kisa prakAra dAsiyoM, paricArikAoM kI sahAyatA se parapuruSa samAgama kA sAhasa kara letI thIM, varNana kiyA gayA hai| AcArya ne gaNikA jaise caritra ko bhI apane cAturya se sammAnajanaka sthAna diyA hai| apanA zarIra becane vAlI striyA~ bhI kulIna nAriyoM kI taraha jIvana bitAtI dIkhatI haiN| dharma ke prati bhI unakI aTUTa AsthA hai| sandarbha 1. vasudevahiMDI, pR0 253 2. vahI, pR0 744 3. vahI, pR0 558 4. vahI, madhyama khaMDa, pR0 51 5. vahI, pR0 988 6. vahI, pR0 942 7. vahI, pR0 934 8. vahI, pR0 938 9. vahI, madhyama khaMDa, pR0 52 10. vasudevahiMDI, pR0 1151 11. vahI, pR0 1146 12. vahI, pR0 396 13. vahI, pR0 917

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34 : zramaNa/apraila-jUna/ 1996 14. vahI, pR0 735, pR0 746 15. vahI, pR0 465-469 16. vahI, pR0 586-595 17. vahI, madhyama khaMDa, 233 - 257 18. vasudevahiMDI, pR0 40 20. vahI, pR0 23-25 21. vahI, pR0 20-21 22. vahI, pR0 516-517 23. vahI, pR0 247 24. vahI, madhyama khaMDa, pR0 6, pR0 70 25. vasudevahiMDI, pR0 478 26. vahI, pR0 478 27. vahI, pR0 1064, pR0 542 28. vahI, pR0 222 29. vahI, pR0 540 30. vahI, pR0 223 31. vahI, pR0 227 32. vahI, pR0 402 33. vahI, madhyama khaMDa, pR0 40 34. vahI, madhyama khaMDa, pR0 29, vasudeva hiMDI, pR0 411 35. vahI, madhyama khaMDa, pR0 193 36. vahI, pR0 623 37. vahI, pR0 122 38. vahI, pR0 293 39. vahI, pR0 183, pR0 115 40. vahI, pR0 303, pR0 309-311 49. vahI, pR0 305 42. vahI, pR0 702 43. vahI, madhyama khaMDa, pR0 42-45 44. vahI, madhyama khaMDa, pR0 45 45. vasudevahiMDI, pR0 1119 46. vahI, pR0 699 47. vahI, pR0 204 48. vahI madhyama khaMDa, pR0 6

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zramaNa / apraila-jUna/ 1996 50. 49. vahI, madhyama khaMDa, pR0 51 vahI, madhyama khaMDa, pR0 177 51. vasudevahiMDI, pR0 240 52. vahI, madhyama khaMDa, pR0 141 53. vahI, madhyama khaMDa, pR0 77-78 54. vahI, madhyama khaMDa, pR0 237 55. vahI, pR0 184 56. vahI, madhyama khaMDa, pR0 170 57. vasudevahiMDI, pR0 362 58. vahI, pR0 281 - 283 59. vahI, pR0 929 60. vahI, pR0 1137, pR0 642, pR0 751, pR0 675- 677 : 35

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nayA harSapurIyagaccha aparanAma maladhArIgaccha kA saMkSipta itihAsa ziva prasAda nirgrantha paramparA ke zvetAmbara sampradAya meM pUrvamadhyakAlIna suvihitamArgIya gacchoM meM harSapurIyagaccha aparanAma maladhArIgaccha kA viziSTa sthAna hai| jaisA ki isake nAma se hI vidita hotA hai yaha gaccha rAjasthAna meM harSapura nAmaka sthAna se udbhUta huA mAnA jAtA hai| prastuta gaccha kI gurvAvalI meM jayasiMhasUri kA nAma isa gaccha ke Adima AcArya ke rUpa meM milatA hai| unake ziSya abhayadevasUri hue jinheM caulukya nareza karNa (vi0 saM0 1120-1150/IsvI san 1064-1094) se maladhArI viruda prApta huA thaa| bAda meM yahI viruda isa gaccha ke eka nAma ke rUpa meM pracalita ho gyaa| karNa kA uttarAdhikArI jayasiMha siddharAja (vi0 saM0 1150-1199/IsvI 1094-1143) bhI inakA bar3A sammAna karatA thaa| inhIM ke upadeza se zAkambharo ke cAhamAna nareza pRthvIrAja 'prathama' ne raNathambhaura ke jaina mandira para svarNakalaza car3hAyA thaa| gopagiri (gvAliyara) ke rAjA bhuvanapAla (vikrama samvat kI 12vIM zatI kA chaThA~ dazaka) aura saurASTra kA rAjA rAkheMgAra para bhI inakA prabhAva thaa| abhayadevasUri ke ziSya, vibhinna granthoM ke racanAkAra prasiddha vidvAn AcArya hemacandrasUri hue| apanI kRtiyoM kI antyaprazasti meM inhoMne svayaM ko praznavAhanakula, madhyamikA zAkhA aura harSapurIyagaccha ke muni ke rUpa meM batalAyA hai| kalpasUtra kI 'sthavirAvalI' meM bhI praznavAhanakula aura madhyamikA zAkhA kA ullekha prApta hotA hai| inake ziSya parivAra meM vijayasiMhasUri, zrIcandrasUri, vibudhacandrasUri, lakSmaNagaNi aura Age cala kara municandrasUri, devabhadrasUri, devaprabhasUri, yazobhadrasUri, naracandrasUri, narendraprabhasUri, padmaprabhasUri, zrItilakasUri, rAjazekharasUri, vAcanAcArya sudhAkalaza Adi kaI vidvAn AcArya evaM muni hue haiN| isa gaccha ke itihAsa ke adhyayana ke lie sAhityika aura abhilekhIya donoM prakAra ke sAkSya upalabdha haiN| sAhityika sAkSyoM ke antargata isa gaccha ke munijanoM dvArA bar3I saMkhyA meM racI gayI kRtiyoM kI prazastiyA~ atyanta mahattvapUrNa haiN| isake atirikta isa gaccha kI eka paTTAvalI bhI milatI hai, jo sadgurupaddhati ke nAma se jAnI jAtI hai| isa gaccha ke munijanoM dvArA vi0 saM0 1190 se vi0 saM0 1699 taka pratiSThApita 100 se adhika salekha jina pratimAe~ milatI haiN| sAmprata lekha meM ukta sabhI sAkSyoM ke AdhAra para

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zramaNa / apraila-jUna/ 1996 isa gaccha ke itihAsa para prakAza DAlane kA prayAsa kiyA gayA hai| anuyogadvAravRtti saMskRta bhASA meM 5900 zlokoM meM nibaddha yaha kRti maladhArI hemacandrasUri kI racanA hai| isakI prazasti' meM unhoMne apanI guru-paramparA kA ullekha kiyA hai, jo isa prakAra hai : : 37 jayasiMhasUri T abhayadevasUri 1 hemacandrasUri (anuyogadvAravRtti ke racanAkAra) hemacandrasUri viracita vizeSAvazyakabhASyabRhadvRtti ke anta meM bhI yahI prazasti milatI hai| unake dvArA racita AvazyakapradezavyAkhyAvRtti, Avazyaka Tippana, zatakavivaraNa, upadezamAlAvRtti Adi racanAyeM milatI haiM, jinake bAre meM Age yathAsthAna vivaraNa diyA gayA hai| dharmopadezamAlAvRtti maladhArI hemacandrasUri ke ziSya vijayasiMhasUri ne vi0 saM0 1991 / I0 san 1935 meM ukta kRti kI racanA kii| isakI prazasti meM vRttikAra ne apanI guru-paramparA kA ullekha kiyA hai, jo isa prakAra hai : jayasiMhasUri abhayadevasUri hemacandrasUri vijayasiMhasUri (vi0 saM0 1991 I0 / san 1935 meM dharmopadezamAlAvRtti ke racanAkAra) munisuvratacarita yaha prAkRtabhASA meM isa tIrthaGkara ke jIvana para likhI gayI ekamAtra kRti hai jo maladhAri gaccha ke prasiddha AcArya zrIcandrasUri dvArA vi0 saM0 1993 / I0 san 1137 meM / racI gayI hai| isakI prathamAdarza prati AcArya ke gurubhrAtA vibudhacandrasUri dvArA likhI gyii| grantha kI prazasti meM granthakAra ne apanI guru- paramparA ke sAtha apane gurubhrAtA ke isa sahayoga kA bhI ullekha kiyA hai : jayasiMhasUri I

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38 : zramaNa/apraila-jUna/1996 abhayadevasUri hemacandrasUri zrIcandrasUri vibudhacandrasUri (vi0 saM0 1193/I0 san 1135 meM (dharmopadezamAlAvRtti kI prathamA dharmopadezamAlAvRtti ke racanAkAra) darzaprati ke lekhaka) supAsanAhacariya prAkRta bhASA meM 8000 gAthAoM meM nibaddha yaha kRti vi0 saM0 1199/I0 san 1143 meM maladhArI lakSmaNagaNi dvArA racI gayI hai| isakI prazasti meM granthakAra ne apanI guru-paramparA kA isa prakAra ullekha kiyA hai : jayasiMhasUri abhayadevasUri hemacandrasUri lakSmaNagaNi (vi0 saM0 1199/I0 san 1143 meM supAsanAhacariya ke racanAkAra) saMgrahaNIvRtti yaha maladhArI zrIcandrasUri ke ziSya devabhadrasUri kI kRti hai| isakI prazasti ke antargata granthakAra ne apanI guru-paramparA kA ullekha kiyA hai, jo isa prakAra hai : abhayadevasUri hemacandrasUri zrIcandrasUri devabhadrasUri (saMgrahaNIvRtti ke racanAkAra) yaha kRti vi0 saM0 kI 13vIM zatI ke prathama athavA dvitIya dazaka kI racanA mAnI jA sakatI hai| pANDavacaritamahAkAvya yaha lokaprasiddha pANDavoM ke jIvanacarita para jainaparamparA para AdhArita 8 hajAra zlokoM kI racanA hai| isake racanAkAra maladhArI devaprabhasUri haiN| grantha kI prazasti se jJAta

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zramaNa/apraila-jUna/1996 : 39 hotA hai ki granthakAra ne apane jyeSTha gurubhrAtA devAnandasUri ke anurodha para yaha racanA kii| isa kArya meM unheM apane eka anya gurubhrAtA yazobhadrasUri aura ziSya naracandrasUri se bhI sahAyatA prApta huii| prazasti meM ullikhita granthakAra kI guru-paramparA isa prakAra hai : abhayadevasUri hemacandrasUri vijayasiMhasUri zrIcandrasUri municandrasUri devAnandasUri devaprabhasUri (pANDavacaritamahAkAvya (pANDavacaritamahAkAvya / kI racanA ke preraka) ke racanAkAra) yazobhadrasUri (granthalekhana meM sahAyaka) naracandrasUri (granthalekhana meM sahAyaka) granthakAra ne grantha kI prazasti ke antargata racanAkAla kA ullekha nahIM kiyA hai kintu zrI mohanalAla dalIcaMda desAI ne upalabdha anya sAkSyoM ke AdhAra para ise vi0 saM0 1270/I0 san 1214 ke Asa-pAsa racita batalAyA hai, jo ucita pratIta hotA hai| kathAratnasAgara yaha devaprabhasUri ke ziSya prasiddha granthakAra naracandrasUri kI racanA hai| isakI prazasti meM granthakAra ne apanI guru-paramparA isa prakAra dI hai : abhayadevasUri hemacandrasUri zrIcandrasUri municandrasUri devAnandasUri devaprabhasUri yazobhadrasUri naracandrasUri (kathAratnasAgara ke racanAkAra)

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40 : zramaNa/apraila-jUna/1996 isakA eka nAma kathAratnAkara bhI milatA hai| jainadharma sambandhI kathAnaka sunane kI mahAmAtya vastupAla kI utkaNThA ko zAnta karane ke lie naracandrasUri ne isakI racanA kii| isa kRti kI vi0 saM0 1319/I0 san 1253 kI likhI gayI tAr3apatra kI eka prati pATana ke saMghavIpADA grantha bhaNDAra meM saMrakSita hai| naracandrasUri mahAmAtya vastupAla ke mAtRpakSa ke guru the| unake dvArA racita prAkRtadIpikAprabodha, anardharAghavaTippana, jyotiSasAra Adi kaI anya kRtiyA~ bhI milatI haiN| vastupAla ke giranAra ke do lekhoM ke padyAMza bhI naracandrasUri dvArA racita haiM aura vastupAlaprazasti bhI inhIM kI kRti hai| alaMkAramahodadhi mahAmAtya vastupAla ke anurodha evaM maladhArI AcArya naracandrasUri ke Adeza se unake ziSya narendraprabhasUri ne vi0 saM0 1280 meM alaMkAramahodadhi tathA vi0 saM0 1282/I0 san 1226 meM isa para vRtti kI racanA kii| isakI prazasti meM unhoMne apanI guru-paramparA kA ullekha kiyA hai, jo isa prakAra hai : abhayadevasUri hemacandrasUri zrIcandrasUri municandrasUri devAnandasUri devaprabhasUri yazobhadrasUri naracandrasUri narendraprabhasUri (vi0 saM0 1282/I0 san 1226 meM alaMkAramahodadhivRtti ke racanAkAra) nyAyakaMdalIpaMjikA yaha harSapurIyagaccha ke prasiddha AcArya rAjazekharasUri dvArA vi0 saM0 1385/I0. san 1329 meM racI gayI hai| isakI prazasti meM unhoMne lambI guru-paramparA dI hai, jo isa prakAra hai: abhayadevasUri hemacandrasUri GIR For Private & Personal use only

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zramaNa/apraila-jUna/1996 : 41 municandrasUri devaprabhasUri naracandrasUri padmadevasUri zrItilakasUri rAjazekharasUri (vi0 saM0 1385/I0 san 1329 meM nyAyakaMdalIpaMjikA ke racanAkAra) saMgItopaniSatsAroddhAra ___ yaha maladhArigacchIya vAcanAcArya sudhAkalaza dvArA vi0 saM0 1406/I0 san 1350 meM racI gayI 610 zlokoM kI racanA hai| yaha 6 adhyAyoM meM vibhakta hai| isakI prazasti meM granthakAra ne apanI lambI guru-paramparA kA paricaya na dete hue apane pUrvaja abhayadevasUri tathA unakI paramparA meM hue zrItilakasUri evaM unake ziSya rAjazekharasUri kA apane guru ke rUpa meM ullekha kiyA hai : maladhArI abhayadevasUri zrItilakasUri rAjazekharasUri sudhAkalaza (vi0 saM0 1406/I0 1350 meM saMgItopaniSatsAroddhAra ke racayitA) ukta sAhityika sAkSyoM ke AdhAra para harSapurIyagaccha aparanAma maladhArIgaccha ke munijanoM kI guru-paramparA kI eka tAlikA isa prakAra nirmita hotI hai (draSTavya tAlikA kramAGka - 1)

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42 : zramaNa/apraila-jUna/1996 tAlikA kramAMka - 1 jayasiMhasUri abhayadevasUri hemacandrasUri vijayasiMhasUri zrIcandrasUri vibudhacandrasUri (vi0 saM0 1191/ (vi0 saM0 1193/ (munisuvratasvAmi I0 san 1135 meM I0 san 1137 meM carita ke lekhana dharmopadezamAlAvRtti munisuvratasvAmicarita meM sahAyaka) ke racanAkAra) ke racanAkAra) lakSmaNagaNi (vi0 saM0 1199/ I0 san 1143 meM supAsanAhacariya ke racanAkAra) municandrasUri devabhadrasUri (saMgrahaNIvRtti ke racanAkAra) devAnandasUri yazobhadrasUri devaprabhasUri (pANDavacaritamahAkAvya (pANDavacaritamahAkAvya (pANDavacaritamahAkAvya kI racanA ke preraka) kI racanA meM sahAyaka) ke racanAkAra) naracandrasUri (kathAratnAkara ke racanAkAra) padmadevasUri narendraprabhasUri (vi0 saM0 1282/I0 san 1226 meM alaMkAramahodadhi ke racanAkAra) zrItilakasUri rAjazekharasUri (vi0 saM0 1385 I0 san 1329 meM nyAyakaMdalIpaMjikA ke racanAkAra) sudhAkalaza (vi0 saM0 1406/ I0 san 1350 meM saMgItopaniSatsAroddhAra ke racanAkAra)

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harSapurIyagaccha aparanAma maladhArI gaccha ke munijanoM dvArA pratiSThApita tIrthaGkara pratimAoM para utkIrNa lekhoM kA vivaraNa isa gaccha ke munijanoM dvArA pratiSThApita 100 se adhika salekha jinapratimAe~ prApta huI haiM, jo vi0 saM0 1190 / I0 san 1934 se vi0 saM0 1699 / I0 san 1643 taka kI haiN| inakA vivaraNa isa prakAra hai kramAMka tithi / miti 1 1190 4. 2. 1234 . vadi 2 pratiSThApaka AcArya pratimAlekha / stambhalekha prAptisthAna yA muni kA nAma 3 pUrNacandrasUri 1259 vaizAkha sudi 3 devANaMdasUri budhavAra 1288 phAlguna sudi 10 naracandrasUri budhavAra 1288 phAlguna sudi 10 naracandrasUri 4 jinapratimA para utkIrNa khaMDita lekha pArzvanAtha kI pratimA para utkIrNa lekha pArzvanAtha kI pratimA para utkIrNa lekha stambhalekha stambhalekha 5. cIrAkhAnA sthita jainamandira, dillI dharmanAtha kA paMcAyatI mandira, bar3A bAjAra, kalakattA vastupAla dvArA nirmita AdinAtha jinAlaya, giranAra " saMdarbhagrantha 6 ema0 e0 DhAMkI aura lakSmaNabhojaka "zatruMjayagirinA keTalAka aprakaTa pratimAlekho sambodhi, varSa 7, aMka 1-4, pRSTha 13-25, lekhAGka 5 jaina lekha saMgraha, bhAga-2, lekhAGka 1875 vahIM, bhAga 1, lekhAGka 89 prAcIna jaina lekha saMgraha, bhAga-2, lekhAGka 39 vahIM, lekhAGka 40

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2 3 1288 phAlguna sudi 10 narendraprabhasUri budhavAra 1298 phAlguna vadi 14 naracandrasUri ke ravivAra ziSya mANikyacandrasUri 1321 phAlguna sudi 12 prabhANaMdasUri 9. 1337 vaizAkha sudi 3 prabhANaMdasUri zanivAra 1344 jyeSTha vadi 4 ratnadevasUri zukravAra 1352 vaizAkha vadi 5 padmadevasUri ke somavAra ziSya zrItilakasUri 4 neminAtha kI pratimA para utkIrNa lekha mahAvIrasvAmI kI pratimA para utkIrNa lekha pArzvanAtha kI pratimA para utkIrNa lekha zItalanAtha vastupAla tejapAla dvArA nirmita prAsAda, giranAra gUDhamaNDapa, lUNavasahI, AbU candraprabhajinAlaya jaisalamera mahAvIra jinAlaya, DIsA manamohanapArzvanAtha jinAlaya, mIyAgAma 6 muni jinavijaya, pUrvokta, lekhAGka 41 U.P. Shah, "A Forgotten Chapter in the History of Shvetambara Jaina Church "Journal of Asiatic Society of Bombay, Vol. 30, Part I, 1955 A. D. pp. 100-113. muni jayantavijaya - arbudaprAcIna jaina lekha saMdoha, AbU, bhAga 2, lekhAGka 253 pUranacanda nAhara, jaina lekha saMgraha, bhAga 3, lekhAGka 2231 vahIM, bhAga 2, lekhAGka 2099 sampAdaka jaina dhAtu munibuddhisAgara pratimA lekha saMgraha, bhAga-2, lekhAGka 279 44 zramaNa / apraila-jUna/ 1996

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1 12. 13. 14. 1378 mitivihIna 15. 1378 mitivihIna 16. 1378 mitivihIna 17. 18. 2 1371 mAgha sudi 14 somavAra 1375 sudi 9 19. 20. 3 zrItilakasUri zrItilakasUri zrItilakasUri zrItilakasUri padmadevasUri ke ziSya zrItilakasUri guruvAra 1380 mAgha sudi 6 somavAra 1386 mAgha vadi 2 1393 pauSa vadi 5 21. 1393 phAlguna sudi 3 rAjazekharasUri 1380 vaizAkha vadi 5 padmadevasUri ke zAMtinAtha 4 zItalanAtha munisuvrata mahAvIra pArzvanAtha kI dhAtu kI candraprabha kI pratimA para ziSya zrItilakasUri pratimA kA lekha padmadevasUri ke ziSya zrItilakasUri utkIrNa lekha zrItilakasUri ke pArzvanAtha kI pratimA ziSya rAjazekharasUri kA lekha rAjazekharasUri pArzvanAtha kI dhAtu pratimA kA lekha pArzvanAtha kI pratimA kA lekha sumatinAtha mukhya bAvana jinAlaya, mAtara munisuvrata jinAlaya, vahIM, bhAga - 2, lekhAGka 1028 khAravADo, khaMbhAta devakulikA vimalavasahI, AbU premacandramodI kI ToMka, zatruJjaya zAMtinAtha jinAlaya, rAdhanapura mahAvIra jinAlaya, bIkAnera cintAmaNi pArzvanAtha jinAlaya, bIkAnera jaina mandira, vaDhavANa 6 vahIM, bhAga-2, lekhAGka 519 cintAmaNi pArzvanAtha jinAlaya, bIkAnera muni jinavijaya, pUrvokta, bhAga-2, lekhAMka 144 vahIM, lekhAGka 145 pUranacanda nAhara, pUrvokta, bhAga - 1, lekhAGka 684 muni vizAlavijaya, saMpA0 rAdhanapura pratimA lekha saMgraha, lekhAGka 49 agaracanda nAhaTA, saMpA0 bIkAnera jaina lekha saMgraha, lekhAGka 1214 vahIM, lekhAGka 313 vijayadharmasUri, saMpA0 prAcIna lekha saMgraha, lekhAGka 62 nAhaTA, pUrvokta, lekhAGka 358 zramaNa / apraila-jUna/ 1996 45

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46 : zramaNa/apraila-jUna/1996 22. 1408 vaizAkha sudi 5 udayadevasUri AdinAtha kI pratimA zAMtinAtha derAsara, buddhisAgara - pUrvokta, bhAga-1, guruvAra kA lekha zAMtinAtha pola, lekhAGka 1256 ahamadAbAda 23. 1409 phAlgunavadi 2 rAjazekharasUri ____ AdinAtha kI pratimA AdinAtha jinAlaya nAhaTA, pUrvokta, lekhAGka 1442 kA lekha (nAhaToM meM) bIkAnera 24. 1415 jyeSTha vadi 13 rAjazekharasUri tIrthaGkara pratimA para cintAmaNi jinAlaya, vahIM, lekhAGka 435 utkIrNa lekha bIkAnera 25. 1427 jyeSTha vadi 1 munizekharasUri ___candraprabha kI dhAtu pratimA gaur3IjI bhaNDAra, vijayadharmasUri, pUrvokta, lekhAGka 78 kA lekha udayapura 26. 1440 vaizAkha sudi 3 rAjazekharasUri zAMtinAtha kI pratimA zAMtinAtha jinAlaya munikAntisAgara, saMpA0 jainadhAtu kA lekha koTa, mumbaI pratimAlekha, lekhAGka 50 27. 1454 pauSa sudi 12 munisAgarasUri vAsupUjya kI pratimA bAlAvasahI, muni kAntisAgara, saMpA0 zatruJjaya somavAra kA lekha zatruJjaya vaibhava, lekhAGka 49 28. 1458 vaizAkha vadi 2 matisAgarasUri AdinAtha kI paJcatIrthI pArzvanAtha jinAlaya, vinayasAgara, saMpA0 pratiSThAlekhasaMgraha, budhavAra pratimA kA lekha bUMdI lekhAGka 181 29. 1458 jyeSTha sudi 10 matisAgarasUri naminAtha kI pratimA vIra jinAlaya, nAhaTA, pUrvokta, lekhAGka 1278 zukravAra kA lekha bIkAnera 30. 1479 mAgha vadi 4 vidyAsAgarasUri zAMtinAtha kI pratimA vIrajinAlaya, vahIM, lekhAGka 1300 zukravAra kA lekha bIkAnera

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1 31. 32. 33. 34. 35. 36. 37. 38. 39. 2 1476 caitra vadi 1 zanivAra 1477 jyeSTha vadi 1 1479 mAgha sudi 4 zanivAra 3 vidyAsAgarasUri munizekharasUri matisAgarasUri guruvAra 1484 vaizAkha sudi 3 vidyAsAgarasUri zanivAra 1483 vaizAkha sudi 5 vidyAsAgarasUri AdinAtha kI paMcatIrthI guruvAra pratimA kA lekha 1483 bhAdrapada vadi 7 matisAgarasUri ke devakulikA kA lekha paTTadhara vidyAsAgarasUri 1485 ASAr3ha sudi 10 vidyAsAgarasUri ravivAra 1487 mArgasira sudi 5 vidyAsAgarasUri 4 AdinAtha kI pratimA kA lekha 1488 mArgasira sudi 12 vidyAsAgarasUri guruvAra candraprabha kI pratimA kA lekha AdinAtha kI pratimA kA lekha kunthunAtha kI paMcatIrthI pratimA kA lekha pArzvanAtha kI pratimA kA lekha aranAtha kI paMcatIrthI pratimA kA lekha AdinAtha kI pratimA kA lekha 6 pUranacanda nAhara, pUrvokta, bhAga-2 lekhAGka 2100 gaur3IpArzvanAtha jinAlaya, vahIM, bhAga-2, lekhAGka 1125 raGgapura, uttarI baMgAla mahAvIra jinAlaya DIsA bhaNDArastha pratimA, zAMtinAtha jinAlaya, muni kAntisAgara, jainadhAtupratimA lekha, lekhAGka 16 nAkor3A cintAmaNi pArzvanAtha vinayasAgara, pUrvokta, lekhAGka 239 jinAlaya, kizanagar3ha jaina mandira tharAda daulatasiMha loDhA, saMpA0 zrIpratimA mANikasAgarajI kA mandira, koTA lekhasaMgraha, lekhAGka 292 ba vinayasAgara, pUrvokta, lekhAGka 248 paThAnI TolA sthita nAhara, pUrvokta bhAga-1, lekhAGka 406 jaina maMdira, vArANasI munisuvrata jinAlaya, vinayasAgara, pUrvokta, lekhAGka 267 nAhaTA, pUrvokta lekhAGka, 738 mAlapurA cintAmaNi pArzvanAtha jinAlaya, bIkAnera zramaNa / apraila-jUna 1996 : 47

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2 3 1497 jyeSTha sudi 2 guNasundarasUri 1498 jyeSTha sudi 2 guNasundarasUri 42. 1498 phAlguna sudi 10 guNasundarasUri 1499 mAgha vadi ravivAra 1499 mAgha sudi 6 40. 41. 43. 44. 45. 46. 47. 48. 4 1499 phAlguna vadi 4 guNasundarasUri zanivAra lakSmIsAgarasUri 1502 vaizAkha sudi 2 guNakIrtisUri somavAra 1504 phAlguna sudi 11 vidyAsAgarasUri ke AdinAtha kI pratimA kA lekha dharmanAtha kI pratimA kA lekha AdinAtha kI pratimA kA lekha vidyAsAgarasUri ke dharmanAtha kI pratimA paTTadhara guNasundarasUri kA lekha guNasundarasUri dharmanAtha kI paMcatIrthI pratimA kA lekha AdinAtha kI paMcatIrthI pratimA kA lekha kunthunAtha kI paMcatIrthI zreyAMsanAtha kI paMcatIrthI bar3A maMdira, nAgaura pratimA kA lekha paTTadhara guNasundarasUri pratimA kA lekha candraprabha jinAlaya, jaisalamera 1504 phAlguna sudi 11 vidyAsAgarasUri ke kunthunAtha kI paMcatIrthI paTTadhara guNasundarasUri pratimA kA lekha cintAmaNi pArzvanAtha jinAlaya, bIkAnera cintAmaNi pArzvanAtha vahIM, lekhAGka 806 jinAlaya, bIkAnera 6 nAhara, pUrvokta bhAga - 3, lekhAGka 2312 nAhaTA, pUrvokta, lekhAGka 800 jainamaMdira, mer3atA siTI zatruJjayavaibhava, lekhAGka 83 vinayasAgara, pUrvokta, lekhAGka 330 kharataragacchIya Adi- vahIM, lekhAGka 334 nAtha jinAlaya, koTA vinayasAgara, pUrvokta, lekhAGka 357 mANikasAgarajI kA vahIM, lekhAGka 384 maMdira, koTA (rAja0 ) cintAmaNi pArzvanAtha- nAhaTA, pUrvokta, lekhAGka 887 jinAlaya, bIkAnera 48 zramaNa / apraila-jUna 1996

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49. 1505 mAgha sudi 10. vidyAsAgarasUri ke suvidhinAtha kI caubIsI zAMtinAtha derAsara, buddhisAgara, pUrvokta bhAga-1, ravivAra paTTadhara guNasundarasUri pratimA kA lekha zAMtinAtha pola, lekhAGka 1313 ahamadAbAda 50. 1506 mAgha sudi 8 vidyAsAgarasUri ke suvidhinAtha kI caubIsI ajitanAtha jinAlaya, vahIM, bhAga 1, lekhAGka 1009 paTTadhara guNasundarasUri pratimA kA lekha zekhano pADo, ahamadAbAda 51. 1508 caitra sudi 9 guNasundarasUri sumatinAtha kI pratimA AdinAtha jinAlaya, vahIM, bhAga-2, lekhAGka 999 budhavAra kA lekha mANeka cauka, khaMbhAta 52. 1508 vaizAkha sudi 5 guNasundarasUri ajitanAtha kI pratimA sumatinAtha mukhya- vahIM, bhAga-2, lekhAGka 472 somavAra kA lekha bAvana jinAlaya, mAtara 53. 1508 jyeSTha sudi 13 guNasundarasUri sumatinAtha kI dhAtu kI dharmanAtha jinAlaya, muni jayantavijaya, AbU, bhAga-5, budhavAra paMcatIrthI pratimA kA lekha maDAra lekhAGka 82 54. 1508 ASAr3ha sudi 2 guNasundarasUri vAsapUjya kI pratimA dAdA pArzvanAtha buddhisAgara, purvokta, bhAga-2, lekhAGka somavAra kA lekha jinAlaya, baDodarA 126 55. 1508 mArgasira vadi 2 guNasundarasUri saMbhavanAtha kI dhAtu kI neminAtha jinAlaya, muni vizAlavijaya, pUrvokta, lekhAGka, paMcatIrthI pratimA kA lekha rAdhanapura 155 56. 1509 vaizAkha sudi 11 guNasundarasUri zItalanAtha kI pratimA jaina maMdira, cAlIsa muni kAntisAgara, jainadhAtupratimA zukravAra kA lekha gA~va, mahArASTra lekha, lekhAGka 120 zramaNa/apraila-jUna/1996 : 49 /

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50 : zramaNa/apraila-jUna/1996 57. 1509 mAgha sudi 10 guNasundarasUri padmaprabha kI paMcatIrthI kharataragacchIya Adi- vinayasAgara, pUrvokta, lekhAGka 446 pratimA kA lekha nAtha jinAlaya, koTA 1509 mAgha sudi 10 vidyAsAgarasUri ke zAMtinAtha kI paMcatIrthI paMcAyatI jainamaMdira, vahIM, lekhAGka 447 paTTadhara guNasundarasUri pratimA kA lekha jayapura 59. 1510 pauSa vadi 10 vidyAsAgarasUri ke sumatinAtha kI pratimA AdinAtha jinAlaya, nAhara, pUrvokta, bhAga-2, lekhAGka paTTadhara guNasundarasUri kA lekha delavAr3A, mevAr3a 1990 60. 1511 ASAr3ha vadi 9 vidyAsAgarasUri ke AdinAtha kI paMcatIrthI AdinAtha jinAlaya, vinayasAgara, pUrvokta, lekhAGka 473 paTTadhara guNasundarasUri pratimA kA lekha karamadI 61. 1511 mAgha sudi 5 vidyAsAgarasUri ke AdinAtha kI paMcatIrthI cintAmaNi pArzvanAtha- buddhisAgara, pUrvokta, bhAga-2, lekhAGka guruvAra paTTadhara guNasundarasUri pratimA kA lekha jinAlaya, jIrArapADo, 720 khaMbhAta 62. 1512 mArgasira vadi 12 vidyAsAgarasUri ke kunthunAtha kI paMcatIrthI AdinAtha jinAlaya, vinayasAgara, pUrvokta, lekhAGka 485 paTTadhara guNasundarasUri pratimA kA lekha vIbaDoda 63. 1512 phAlguna sudi 12 vidyAsAgarasUri ke sumatinAtha kI pratimA jaina maMdira, alavara nAhara, pUrvokta, bhAga-1, lekhAGka 991 budhavAra paTTadhara guNasundarasUri kA lekha / 64. 1512 phAlguna sudi... vidyAsAgarasUri ke kunthunAtha kI caubIsI sumatinAtha jinAlaya, vahIM, bhAga 2, lekhAGka 1775 zanivAra paTTadhara guNasundarasUri pratimA kA lekha ghoghA (kAThiyAvAr3a) 65. 1513 caitra sudi 6 guNasundarasUri pArzvanAtha kI paMcatIrthI vimalanAtha jinAlaya, vinayasAgara, pUrvokta, lekhAGka 500 guruvAra pratimA kA lekha savAI mAdhopura

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Amera 66. 1513 vaizAkha sudi 2. guNasundarasUri AdinAtha kI paMcatIrthI mahAvIra jinAlaya, vahIM, lekhAGka 504 pratimA kA lekha bhinAya 67. 1513 Azvina 2 guNasundarasUri zAMtinAtha kI paMcatIrthI mahAvIra jinAlaya, vahIM, lekhAGka 516 pratimA kA lekha sAMgAnera 68. 1515 mAgha sudi 1 guNasundarasUri vAsupUjya kI dhAtu kI mahAvIra jinAlaya, muni vizAlavijaya pUrvokta, lekhAGka zukravAra paMcatIrthI pratimA kA lekha rAdhanapura 189 69. 1515 phAlguna sudi 4 zrIsUri dharmanAtha kI pratimA .. supArzvanAtha kA nAhara, pUrvokta, bhAga-2, lekhAGka zukravAra kA lekha paMcAyatI maMdira, jayapura 1154 70. 1515 phAlguna vadi 4 guNasundarasUri dharmanAtha kI paMcatIrthI candraprabha jinAlaya, vinayasAgara, pUrvokta, lekhAGka 548 zukravAra pratimA kA lekha 71. 1516 vaizAkha sudi 13 guNasundarasUri candraprabha kI paMcatIrthI mahAvIra jinAlaya, vahIM, lekhAGka 556 ravivAra pratimA kA lekha sAMganera 72. 1517 vaizAkha sudi 3 guNasundarasUri zItalanAtha kI pratimA bAlAvasahI, zatruJjaya zatruJjayavaibhava, lekhAGka 159 a somavAra kA lekha 73. 1517 phAlguna sudi 3 vidyAsAgarasUri ke suvidhinAtha kI caubIsI zAMtinAtha jinAlaya, muni buddhisAgara, pUrvokta, bhAga-1 zukravAra paTTadhara guNasundarasUri pratimA kA lekha zAMtinAtha pola, lekhA 1314 ahamadAbAda 74. 1515 jyeSTha sudi 5 hemaprabhasUri zAMtinAtha kI pratimA ajitanAtha jinAlaya, vahIM, bhAga-1, lekhAGka 1001 somavAra kA lekha zekhano 'pADo, ahamadAbAda zramaNa/apraila-jUna/1996 : 51

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75. 1518 mArgasira vadi 5 guNasundarasUri zanivAra 1518 phAlguna vadi 1 guNasundarasUri somavAra 52 : zramaNa/apraila-jUna/1996 guNasundarasUri 77. 1520 caitra vadi 8 zukravAra 1521 mAgha vadi 9 guNasundarasUri somavAra 1521 mAgha sudi 13 guNasundarasUri guruvAra 80. 1522 kArtika vadi 5 guNasundarasUri guruvAra / 1522 pauSa vadi 1 bhaTTAraka guNa- guruvAra sundarasUri 1522 phAlguna sudi 3 bhaTTAraka guNa- somavAra : sundarasUri zreyAMsanAtha kI paMcatIrthI lIlAdharajI kA vinayasAgara, pUrvokta, lekhAGka 580 pratimA kA lekha upAzraya, jayapura naminAtha kI caubIsI navakhaNDA pArzvanAtha buddhisAgara, pUrvokta,bhAga 2, lekhAGka pratimA kA lekha jinAlaya, bhoyarApADo, 863 khaMbhAta sumatinAtha kI dhAtu kI ajitanAtha jinAlaya, muni vizAlavijaya, pUrvokta, lekhAGka paMcatIrthI pratimA kA lekha rAdhanapura 227 evaM muni vijayadharmasUri, pUrvokta, lekhAGka 347 dharmanAtha kI pratimA vIra jinAlaya, buddhisAgara, pUrvokta, bhAga 2, kA lekha khAravAr3o, khaMbhAta lekhAGka 1030 / abhinandanasvAmI ajitanAtha jinAlaya, vahIM, bhAga-1, lekhAGka 1013 kI pratimA kA lekha zekhano pADo, ahamadAbAda AdinAtha kI pratimA vIra jinAlaya, nAhara, pUrvokta, bhAga-2, lekhAGka kA lekha DIsA 2104 candraprabha kI pratimA loDhaNa pArzvanAtha- buddhisAgara, pUrvokta, bhAga-1 lekhAGka kA lekha derAsara, DabhoI candraprabhasvAmI kI paMcAyatI maMdira, vinayasAgara, pUrvokta, lekhAGka 623 paMcatIrthI pratimA kA lekha jayapura .

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4 83. 1523 mArgasira vadi 2 bhaTTAraka guNa- kunthunAtha kI paMcatIrthI puMgaliyoM kA maMdira, vahIM, lekhAGka 630 zukravAra sundarasUri pratimA kA lekha jayapura 84. 1527 pauSa sudi 6 bhaTTAraka guNa- suvidhinAtha kI paMcatIrthI bar3A maMdira, vahIM, lekhAGka 695 evaM nAhara, pUrvokta, zukravAra sundarasUri pratimA kA lekha nAgaura bhAga 2, lekhAGka 1278 85. 1528 vaizAkha vadi 6 guNasundarasUri zAMtinAtha kI pratimA pArzvanAtha jinAlaya, agaracanda nAhaTA, pUrvokta, lekhAGka kA lekha bIkAnera 1983 86. 1528 mAgha sudi 3 guNasundarasUri sumatinAtha kI paMcatIrthI jainamaMdira, bhinAya vinayasAgara, pUrvokta, lekhAGka 710 guruvAra pratimA kA lekha 87. 1529 vaizAkha vadi 6 guNasundarasuri padmaprabha kI pratimA AdinAtha jinAlaya, agaracanda nAhaTA, pUrvokta, lekhAGka kA lekha rAjaladesara 2351 88. tithivihIna guNasundarasUri bAlAvasahI, zatruJjaya zatruJjayavaibhava, lekhAGka 84 tithivihIna guNasundarasUri bAlavasahI, zatruJjaya vahIM, lekhAGka 159 ba / 90. 1529 phAlguna sudi 7 guNanidhAnasUri suvidhinAtha kI kunthunAtha jinAlaya, buddhisAgara, pUrvokta, bhAga-2, lekhAGka budhavAra pratimA kA lekha chANI 266 91. 1532 vaizAkha sudi 10 puNyanidhAnasUri suvidhinAtha kI AdinAtha jinAlaya, nAhara, pUrvokta, bhAga-2, lekhAGka zukravAra pratimA kA lekha nAgaura 1285 evaM vinayasAgara, pUrvokta, lekhAGka 748 92. 1533 caitra sudi 4 guNasundarasUri ke abhinandasvAmI kI bar3A maMdira, nAgaura vinayasAgara, pUrvokta, lekhAGka 753 zukravAra paTTadhara guNanidhAnasUri paJcatIrthI pratimA kA lekha 89. zramaNa/apraila-jUna/1996 : 53

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54 : zramaNa/apraila-jUna/1996 93. 1533 mitivihIna guNasundarasUri ke AdinAtha kI paMcatIrthI pArzvanAtha jinAlaya, vahIM, lekhAGka 767 paTTadhara guNanidhAnasUri pratimA kA lekha dAhoda 94. 1534 ASAr3ha sudi 1 guNasundarasUri ke ajitanAtha kI pratimA cintAmaNi pArzvanAtha nAhaTA, pUrvokta, lekhAGka 1083 guruvAra paTTadhara guNavidhAnasUri kA lekha jinAlaya, bIkAnera 95. 1534 ASAr3ha sudi 1 guNanidhAnasUri zItalanAtha kI pratimA cintAmaNi jinAlaya, vahIM, lekhAGka 1084 guruvAra kA lekha bIkAnera 96. 1534 ASAr3ha sudi 7 guNanirmalasUri AdinAtha kI pratimA savAIrAma vAphaNA kA nAhara, pUrvokta, bhAga-3, lekhAGka maMgalavAra kA lekha maMdira, jaisalamera 2527 / / 97. 1534 mArgazIrSa vadi 5 guNanidhAnasUri kunthunAtha kI pratimA zaMkhezvara pArzvanAtha nAhaTA, pUrvokta, lekhAGka 1908 somavAra kA lekha jinAlaya, AsAniyoM kA cauka, bIkAnera 98. 1536 vaizAkha vadi 11 guNanidhAnasUri candraprabhasvAmI kI zAMtinAtha jinAlaya, buddhisAgara, pUrvokta, bhAga-1, zukravAra pratimA kA lekha libaMDIpAr3A, pATaNa lekhAGka 295 99. 1543 jyeSTha vadi 9 guNanidhAnasUri ke saMbhavanAtha kI paMcatIrthI vimalanAtha jinAlaya, vinayasAgara, pUrvokta, lekhAGka 836 guruvAra paTTadhara guNasAgarasUri pratimA kA lekha savAImAdhopura, rAjasthAna / 100. 1546 ASAr3ha vadi 2 zrI....sUri candraprabhasvAmI kI pratimA zAMtinAtha derAsara, buddhisAgara, pUrvokta, bhAga-1, lekhAGka zanivAra kA lekha zAMtinAtha pola, 1294 ahamadAbAda

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101. 3 1546 ASAr3ha vadi 12 guNasAgarasUri ravivAra 102. 1549 vaizAkha, sudi 5 lakSmIsAgarasUri ravivAra 103. 1549 jyeSTha sudi 13 guNakIrtisUri guNakIrtisUri 104. 1551 mAgha vadi 2 somavAra 105. 1553 ASAr3ha sudi 2 zrIsUri ravivAra 106. 1553 ASAr3ha sudi 2 zrIsUri ravivAra 107. 1554 pauSa sudi 12 matisAgarasUri somavAra 108. 1557 vaizAkha sudi 5 guNa.... sUri guruvAra 109. 1557 vaizAkha sudi 6 puNyavardhanasUri zukravAra 4 sumatinAtha kI pratimA kA lekha zAMtinAtha kI pratimA kA lekha kunthunAtha kI pratimA kA lekha AdinAtha kI pratimA kA lekha pArzvanAtha kI pratimA kA lekha ajitanAtha kI pratimA kA lekha adinAtha kI pratimA kA lekha dharmanAtha kI pratimA kA lekha dharmanAtha kI pratimA kA lekha 6 kAntisAgara, pUrvokta, lekhAGka 249 antarikSa pArzvanAtha jinAlaya, sirapura, akolA (mahArASTra) 279 zAMtinAtha jinAlaya, buddhisAgara, pUrvokta, bhAga-1, lekhAGka liMbaDIpADA, pATaNa rAmacandrajI kA maMdira, pUranacanda nAhara, pUrvokta, bhAga - 1 paThAnITolA, vArANasI lekhAGka 413 agaracanda nAhaTA, pUrvokta, lekhAGka vIra jinAlaya, bIkAnera jainamaMdira, celApurI, dillI 1271 pUranacanda nAhara, pUrvokta, bhAga 1, lekhAGka 494 buddhisAgara, pUrvokta, bhAga-1, lekhAGka kunthunAtha derAsara, bIjApura anupUrti lekha, AbU supArzvanAtha kA paMcAyatI maMdira, jayapura zAMtinAtha jinAlaya, buddhisAgara, pUrvokta, bhAga-1, lekhAGka liMbaDIpAr3A, pATaNa 291 441 muni jayantavijaya, AbU, bhAga - 2, lekhAGka 659 vinayasAgara, pUrvokta, lekhAGka 1168 zramaNa / apraila-jUna/ 1996 : 55

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1 2 3 110. 1558 phAlguna sudi 12 lakSmIsAgarasUri zukravAra 111. 1568 phAlguna sudi 4 lakSmIsAgarasUri guruvAra 112. 1569 mitivihIna 113. lakSmIsAgarasUri 1572 vaizAkha sudi 2 lakSmIsAgarasUri somavAra 114. 1573 vaizAkha sudi guruvAra lakSmIsAgarasUri 115. 1584 phAlgunaM sudi 10 guNasundarasUri guruvAra 116. 1699 mitivihIna 4 sumatinAtha kI pratimA kA lekha munisuvrata kI pratimA kA lekha pArzvanAtha kI pratimA kA lekha AdinAtha kI paMcatIrthI pratimA kA lekha zItalanAtha kI pratimA kA lekha dharmanAtha kI paMcatIrthI pratimA kA lekha mahimAsAgarasUri ke mUlanAyaka AdinAtha kI ke paTTadhara kalyANa pratimA para utkIrNa lekha sAgarasUri jaina maMdira, motisukhiyA kI dharmazAlA, pAlitAnA pArzvanAtha jinAlaya, ( kocaroM meM) bIkAnera gaur3IpArzvanAtha jinAlaya nAhara, pUrvokta, bhAga-2 lekhAGka raGgapura, uttarI baMgAla 1131 dharmanAtha jinAlaya, mer3atA siTI jainamaMdira, IDara 6 zatruJjayavaibhava, lekhAGka 257 evaM pUranacanda nAhara, pUrvokta, bhAga - 1 lekhAGka 648 nAhaTA, pUrvokta, lekhAGka 1606 pArzvanAtha jinAlaya, sAMthA vinayasAgara, pUrvokta, lekhAGka 950 buddhisAgara, pUrvokta, bhAga-1 lekhAGka 1442 vinayasAgara, pUrvokta, lekhAGka 976 AdinAtha jinAlaya, nAhara, pUrvokta, bhAga - 2 lekhAGka udayapura 1899 56 : zramaNa / apraila-jUna/ 1996

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zramaNa/apraila-jUna/1996 : 57 padmadevasUri ke ziSya rAjazekharasUri dvArA pratiSThApita 5 salekha jinapratimAyeM milatI haiN| inakA vivaraNa isa prakAra hai : vi0 saM0 1386 mAgha vadi 2 bI0 jai0 le0 saM0, lekhAMka 313 vi. saM0 1393 pauSa vadi 2 prA0 le0 saM0, lekhAMka 62 vi0 saM0 1393 phAlguna sudi 2 bI0 jai0 le0 saM0, lekhAMka 358 vi0 saM0 1409 phAlguna vadi 2 vahIM, lekhAMka 1442 vi0 saM0 1415 jyeSTa vadi 13 vahIM, lekhAMka 445 maladhArigacchIya pratimA lekhoM kI sUcI meM vi0 saM0 1259 ke pratimAlekha meM pratimA pratiSThApaka maladhArI devAnandasUri kA nAma A cukA hai| jaisA ki prArambha meM kahA jA cukA hai maladhArI devaprabhasUri kRta pANDavacarita kI prazasti meM bhI granthakAra ke jyeSTha gurubhrAtA aura grantha kI racanA ke preraka ke rUpa meM devAnandasUri kA nAma milatA hai| pANDavacarita kA racanAkAla vi0 saM0 1270/I0 san 1214 mAnA jAtA hai| ataH samasAmayikatA ke AdhAra para ukta prazasti meM ullikhita devAnandasUri aura vi0 saM0 1259/I0 san 1203 meM pArzvanAtha kI pratimA ke pratiSThApaka devAnandasUri eka hI vyakti mAne jA sakate haiN| mahAmAtya vastupAla dvArA nirmita giranAra sthita AdinAtha jinAlaya ke vi0 saM0 1288/I0 san 1232 do abhilekhoM ke racanAkAra naracandrasUri aura yahIM sthita isI tithi ke eka anya abhilekha ke racanAkAra narendraprabhasUri mahAmAtya vastupAla ke mAtRpakSa ke guru naracandrasUri aura unake ziSya narendraprabhasUri se abhinna haiN| yahI bAta vi0 saM0 1298/ I0 san 1242 ke lekha meM ullikhita mANikyacandrasUri ke guru naracandrasUri ke bAre meM bhI kahI jA sakatI hai| isI prakAra vi0 saM0 1352/IsvI san 1296 se vi0 saM0 1380/IsvI san 1334 taka ke pratimAlekhoM meM ullikhita padmatilakasUri ke ziSya zrItilakasUri evaM vi0 saM0 1368/I0 san 1330 se vi0 saM0 1415/I0 san 1359 taka ke pratimAlekhoM meM ullikhita unake ziSya rAjazekharasUri samasAmayikatA ke AdhAra para maladhArigacchIya prasiddha AcArya rAjazekharasUriM aura unake guru zrItilakasUri se abhinna mAne jA sakate haiN| - ukta abhilekhIya sAkSyoM ke AdhAra para maladhArigacchIya munijanoM kI guruparamparA kI pUrvokta tAlikA ko jo vRddhigata svarUpa prApta hotA hai, vaha isa prakAra hai (draSTavya - tAlikA kramAMka 2):

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58 : zramaNa / apraila-jUna/ 1996 tAlikA kramAMka - 2 vijayasiMha sUri (vi0 saM0 1991/ I0 san 1935 meM dharmopadezamAlAvRtti ke racanAkAra) municandrasUri jayasiMhasUri abhayadevasUri hemacandrasUri narendraprabhasUra (vi0 saM0 1282 / I0 sa0 1226 meM alaMkAramahodadhi ke racanAkAra) zrIcandrasUri (vi0 saM0 1993 / I0 san 1137 meM munisuvratasvAmicarita meM sahAyaka ) ke racanAkAra) vibudhacandrasUri ( munisuvratasvAmi carita ke lekhana devAnandasUri yazobhadrasUri devaprabhasUri ke racanAkAra) (pANDavacaritamahAkAvya (pANDavacaritamahAkAvya (pANDavacaritamahAkAvya kI racanA ke preraka, vi0 saM0 kI racanA meM sahAyaka ) 1259 meM pArzvanAtha kI pratimA ke pratiSThApaka) devabhadrasUri ( saMgrahaNIvRtti ke racanAkAra) lakSmaNagaNi (vi0 saM0 1199 / I0 san 1943 meM supAsanAhacariya ke racanAkAra) naracandrasUri ( kathAratnAkara ke racanAkAra, vi0 saM0 1288 meM mahAmAtya vastupAla kI giranAra prazasti ke racayitA ) mANikyacandrasUri (vi0 saM0 1298 / I0 sa0 1242 ke zatruJjaya ke prazastilekha meM ullikhita padmadevasUri zrItilakasUri (vi0 saM0 1352-80 pratimAlekha) rAjazekharasUri (vi0 saM0 1386 - 1414 pratimAlekha, aneka granthoM ke racanAkAra) sudhAkalaza (vi0 saM0 1406 / I0 san 1350 meM saMgItopaniSatsAroddhAra ke racayitA )

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zramaNa/apraila-jUna/ 1996 jaisA ki prArambha meM kahA gayA hai ki isa gaccha kI sadgurupaddhati nAmaka eka gurvAvalI bhI milatI hai| prAkRta bhASA meM 26 gAthAoM meM racI gayI yaha kRti vi0 saM0 kI 14vIM zatI kI racanA mAnI jA sakatI hai| isameM abhayadevasUri se lekara padmadevasUri taka ke munijanoM kI guru paramparA isa prakAra dI gayI hai : abhayadevasUri hemacandrasUri vijayasiMhasUri zrIcandrasUri municandrasUri haribhadrasUri mAnadevasUri siddhasUri mahendrasUri devabhadrasUri devAnandasUri nemicandrasUri yazobhadrasUri devaprabhasUri naracandrasUri : 59 vibudhacandrasUri mANikyacandrasUri narendraprabhasUri ratnaprabhasUri prabhAnandasUri padmadrevasUri granthaprazastiyoM se jahA~ zrIcandrasUri ke kevala do ziSyoM municandrasUri aura devabhadrasUri ke bAre meM hI jAnakArI prApta ho pAtI hai, vahIM isa gurvAvalI se jJAta hotA hai ki unake atirikta zrIcandrasUri ke haribhadrasUri, siddhasUri, mAnadevasUri Adi ziSya bhI the| yahI bAta municandrasUri ke ziSya nemicandrasUri ke bAre meM bhI kahI jA sakatI hai| isI prakAra isa gurvAvalI meM ullikhita naracandrasUri ke sabhI ziSyoM ke nAma sAhityika aura abhilekhIya sAkSyoM se jJAta ho jAte haiN| vastuta: isa gaccha ke itihAsa ke adhyayana kI dRSTi se yaha gurvAvalI atyanta mahattvapUrNa hai| jaisA ki pIche hama dekha cuke haiM isa gaccha se sambaddha 15vIM - 16vIM zatI kI jina pratimAoM kI saMkhyA pUrva kI zatAbdiyoM kI apekSA adhika hai| ina para utkIrNa lekhoM se isa gaccha ke vibhinna munijanoM ke nAma jJAta hote haiM, tathApi unameM se kucha ke pUrvApara sambandha hI nizcita ho pAte haiN| inakA vivaraNa isa prakAra hai : 1. matisAgarasUri ( vi0 saM0 1458 - 1479 ) 2. matisAgarasUri ke paTTadhara vidyAsAgarasUri (vi0 saM0 1476 - 1488 ) 3 pratimAlekha 7 pratimAlekha

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60 : zramaNa/apraila - jUna / 1996 3. vidyAsAgarasUri ke paTTadhara guNasundarasUri (vi0 saM0 1497 1529) 4. guNasundarasUri ke paTTadhara guNanidhAnasUri (vi0 saM0 1529 - 1536) 5. guNanidhAnasUri ke paTTadhara guNasAgarasUri ( vi0 saM0 1443-1546) 6. guNasAgarasUri ke ziSya (?) lakSmIsAgarasUri ( vi0 saM0 1549 - 1572 ) maladhArI guNasundarasUri ke ziSya sarvasundarasUri ne vi0 saM0 1510 / IsvI san 1454 meM haMsarAjavatsarAjacaupAI" kI racanA kii| yaha isa gaccha se sambaddha vi0 samvat kI 16vIM zatI kA ekamAtra sAhityika sAkSya mAnA jA sakatA hai| matisAgarasUri (vi0 saM0 1458 1479 ) pratimAlekha vidyAsAgarasUri (vi0 saM0 1476 1488) pratimAlekha guNasundarasUri (vi0 saM0 1497 - 1529 ) pratimAlekha 43 pratimAlekha 8 pratimAlekha jaisA ki abhilekhIya sAkSyoM ke antargata hama dekha cuke haiM vi0 saM0 1497 se vi0 saM0 1529 taka ke 43 pratimAlekhoM meM pratimApratiSThApaka ke rUpa meM guNasundarasUri kA nAma milatA hai| haMsarAjavatsarAjacaupAI ke racanAkAra sarvasundarasUri ne bhI apane guru kA yahI nAma diyA hai, ataH samasAmayikatA ke AdhAra para donoM sAkSyoM meM ullikhita guNasundarasUri eka hI vyakti mAne jA sakate haiN| sarvasundarasUri (vi0 saM0 1510 meM haMsarAjavatsarAjacaupAI aparanAma kathAsaMgraha ke racanAkAra) vi0 saM0 kI 15vIM zatI ke uttarArdha aura 16vIM zatI taka ke isa gaccha se sambandha sAhityika aura abhilekhIya sAkSyoM ke AdhAra para guru-ziSya paramparA kI jo tAlikA nirmita hotI hai, vaha isa prakAra hai : ? 2 pratimAlekha 6 pratimAlekha guNanidhAnasUri (vi0 saM0 1529 - 1536 ) pratimAlekha

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zramaNa/apraila-jUna/1996 : 61 guNasAgarasUri (vi0 saM0 1543-1546) pratimAlekha lakSmIsAgarasUri (vi0 saM0 1549-1572) pratimAlekha vi0 saM0 kI 16vIM zatI ke antima caraNa se maladhAragaccha se sambaddha sAkSyoM kI viralatA isa gaccha ke anuyAyiyoM kI ghaTatI huI saMkhyA kA paricAyaka hai| vi0 saM0 kI 17vIM zatI ke isa gaccha se sambaddha mAtra do sAkSya milate haiN| inameM prathama hai sindUraprakaravRtti'6, jo harSapurIyagaccha ke guNanidhAnasUri ke ziSya guNakIrtisUri dvArA vi0 saM0 1667/IsvI san 1611 meM racI gayI hai| isI prakAra vi0 saM0 1699 ke pratimAlekha meM isa gaccha ke mahimarAjasUri ke ziSya kalyANarAjasUri kA pratimA pratiSThApaka ke rUpa meM ullekha milatA hai| yaha isa gaccha kA ullekha karane vAlA antima upalabdha sAkSya hai| yadyapi inase vikrama samvat kI 17vIM zatI ke anta taka harSapurIyagaccha kA svatantra astittva siddha hotA hai, tathApi vaha apane pUrva gauravamaya sthiti se cyuta ho cukA thA aura vi0 saM0 kI 18vIM zatI se isa gaccha ke anuyAyI jJAtiyoM ko tapAgaccha se sambaddha pAte haiN|18 isa gaccha ke pramukha AcAryoM kA saMkSipta paricaya isa prakAra hai : abhayadevasUri : zvetAmbara paramparA meM abhayadevasUri nAmaka kaI AcArya ho cuke haiN| vivecya abhayadevasUri praznavAhanakula vamAdhyamikAzAkhA se sambaddha harSapurIyagaccha ke AcArya jayasiMhasUri ke ziSya the| prastuta lekha ke prArambha meM isa gaccha ke munijanoM dvArA racita jina ganthoM kI prazastiyoM kA vivaraNa diyA jA cukA hai, una sabhI meM inake muni jIvana ke bAre meM mahattvapUrNa vivaraNa saMkalita haiN|9 caulukya nareza karNa (vi0 saM0 1120-1150) ne inakI nispRhatA aura tyAga se prabhAvita hokara inheM 'maladhArI' viruda pradAna kii| karNa kA uttarAdhikArI jayasiMha siddharAja (vi0 saM0 1150-1199) bhI inakA bar3A sammAna karatA thaa| inake upadeza se usane apane rAjya meM paryuSaNa aura anya vizeSa avasaroM para pazubali niSiddha kara dI thii| gopagiri ke rAjA bhuvanapAla (vi0 saM0 kI 12vIM zatI kA chaThA~ dazaka) aura saurASTra ke rAjA rAkhaMgAra para bhI inakA prabhAva thaa| apanI AyuSya ko kSINa jAnakara inhoMne 45 dina taka anazana kiyA aura aNahilapurapattana meM svargavAsI hue| inakI zavayAtrA prAta:kAla prArambha huI aura tIsare prahara dAhasthala taka phuNcii| jayasiMha siddharAja ne apane parijanoM ke sAtha rAjaprAsAda kI chata para se inakI antima yAtrA kA avalokana kiyaa| inake paTTadhara hemacandrasUri hue|

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62 : zramaNa/apraila-jUna/1996 hemacandrasUri jaisA ki pUrva meM kahA jA cukA hai Apa harSapurIyagacchAlaMkAra abhayadevasUri ke ziSya aura paTTadhara the| zrIcandrasUri viracita munisuvratacarita (racanAkAla vi0 saM0 1193/I0 san 1137) evaM rAjazekharasUri kRta prAkRtadvayAzrayavRtti kI prazastiyoM se inake sambandha meM vistRta jAnakArI prApta hotI hai| vizeSAvazyakabhASyabRhavRtti (racanAkAla vi0 saM0 1170/I0 san 1114) kI prazasti meM inhoMne svaracita 9 granthoM kA ullekha kiyA hai,22 jo isa prakAra haiM : 1. AvazyakaTippaNa, 2. zatakavivaraNa, 3. anuyogadvAravRtti, 4. upadezamAlAsUtra, 5. upadezamAlAvRtti, 6. jIvasamAsavivaraNa, 7. bhavabhAvanAsUtra, 8. bhavabhAvanAvivaraNa, 9. nndiittippnn| AvazyakaTippaNa : 4600 zlokoM kI yaha kRti AcArya haribhadrasUri viracita AvazyakavRtti para likhI gayI hai| ise AvazyakavRttipradezavyAkhyA ke nAma se bhI jAnA jAtA hai| isa para hemacandrasUri ke hI eka ziSya evaM paTTadhara zrIcandrasUri ne eka aura TippaNa likhA hai jo pradezavyAkhyATippaNa ke nAma se prasiddha hai| _zatakavivaraNa : zivazarmasUriviracita prAcIna paMcama karmagrantha zataka para maladhArI hemacandrasUri ne saMskRta bhASA meM 3740 zloka pramANa vRtti athavA vivaraNa kI racanA kii| jaisalamera ke granthabhaMDAra meM 13vIM-14vIM zatI kI isakI kaI pratiyA~ saMrakSita anuyogadvAravRtti : yaha anuyogadvArasUtra ke mUlapATha para 5900 zlokoM meM racI gayI hai| isameM sUtroM ke padoM kA sarala va saMkSipta artha diyA gayA hai| kalakattA, bambaI evaM pATana se isake cAra saMskaraNa prakAzita ho cuke haiN|23 upadezamAlAsUtra : subhASita aura sUkti ke rUpa meM racita jaina manISiyoM kI aneka kRtiyA~ milatI haiN| yaha kRti bhI usI koTi meM mAnI gayI hai| isameM sadAcAra aura lokavyavahAra kA upadeza dene ke lie svataMtra rUpa se aneka subhASita padoM kA nirmANa kiyA gayA hai, jisameM jainadharmasammata AcAroM aura vicAroM ke upadeza prastuta kiye gaye haiN| racanAkAra ne apanI isa kRti para vi0 saM0 1175/I0 san 1119 meM vRtti kI bhI racanA kI hai| pATaNa ke jaina grantha bhaNDAroM meM isakI kaI pratiyA~ saMrakSita haiN| jaina zreyaskara maMDala, mehasANA se I0 san 1911 meM prakAzita bhI ho cukI hai| jIvasamAsavivaraNa : AcArya hemacandrasUri dvArA racita yaha kRti 6627 zlokoM meM nibaddha hai| isakI svayaM granthakAra dvArA likhI gayI eka tAr3apatrIya prati khaMbhAta ke zAMtinAtha jaina bhaMDAra meM saMrakSita hai| isa prati se jJAta hotA hai ki yaha caulukya nareza jayasiMha siddharAja ke zAsanakAla meM vi0 saM0 1164/I0 san 1108 meM pATaNa meM likhI gyii|

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zramaNa/apraila-jUna/1996 : 63 bhAvabhAvanAsUtra : jaisA ki isake nAma se hI spaSTa hotA hai isameM bhavabhAvanA arthAt saMsArabhAvanA kA varNana kiyA gayA hai| isake antargata 531 gAthAyeM haiN| isameM bhavabhAvanA ke sAtha-sAtha anya 11 bhAvanAoM kA bhI prasaMgavaza nirUpaNa kiyA gayA hai| granthakAra ne apanI isa kRti para vi0 saM0 1170/I0 san 1114 meM vRtti kI racanA kii| yaha 1250 zlokoM meM nibaddha hai| isa vRtti ke adhikAMza bhAga meM neminAtha evaM bhuvanabhAnu ke caritra Ate haiN| yaha kRti svopajJaTIkA ke sAtha RSabhadevajI kezarImalajI zvetAmbara saMsthA, ratalAma dvArA do bhAgoM meM prakAzita ho cukI hai| naMdITippaNa : jaisA ki pUrva meM kahA jA cukA hai granthakAra ne vizeSAvazyakabhASyabRhadvRtti kI prazasti meM svaracita granthoM meM isakA bhI ullekha kiyA hai| parantu isakI koI prati abhI taka prApta nahIM ho sakI hai| vizeSAvazyakabhASyabRhavRtti : yaha hemacandrasUri kI bRhattama kRti hai, isake antargata 28000 zloka haiN| isameM vizeSAvazyakabhASya ke viSayoM kA sarala evaM subodha rUpa se pratipAdana kiyA gayA hai| isa TIkA ke kAraNa vizeSAvazyakabhASya ke paThanapAThana meM atyadhika vRddhi huii| isake anta meM dI gayI prazasti se jJAta hotA hai ki yaha vi0 saM0 1175/I0 san 1119 meM pUrNa kI gyii| vijayasiMhasUri Apa hemacandrasUri ke ziSya the| zrIcandrasUri kRti munisuvratasvAmicarita (racanAkAla vi0 saM0 1193/I0 san 1137), lakSmaNagaNi viracita supAsanAhacariya (racanAkAla vi0 saM0 1199/I0 san 1143), naracandrasUri dvArA racita kathAratnasAgara evaM devaprabhasUri kRta pANDavacaritamahAkAvya kI prazastiyoM meM inakA sAdara ullekha hai| kRSNarSigacchIya jayasiMhasUri viracita dharmopadezamAlA (racanAkAla vi0 saM0 915/I0 san 859) para inhoMne vi0 saM0 1191/san 1135 meM 14471 zloka parimANa saMskRta bhASA meM vRtti kI racanA kii| isake arntagata kathAoM kA vistAra se varNana kiyA gayA hai| zrIcandrasUri Apa vijayasiMhasUri ke laghu gurubhrAtA aura maladhArI hemacandrasUri ke paTTadhara the| jaisA ki pUrva meM kahA jA cukA hai inhoMne vi0 saM0 1193/I0 san 1137 meM prAkRta bhASA meM munisuvratasvAmicarita kI racanA kii| yaha prAkRta bhASA meM ukta tIrthaGkara para likhI gayI ekamAtra kRti hai| isakI prazasti ke antargata granthakAra ne apanI guru-paramparA kA atyanta vistAra se sAtha paricaya diyA hai| inakI dUsarI mahattvapUrNa kRti hai saMgrahaNIratnasUtra'5 jisa para inake ziSya devabhadra sUri ne sAr3he tIna hajAra zloka pramANa vRtti kI racanA kii| vi0 saM0 1222/I0 san 1166 meM inhoMne apane guru kI kRti AvazyakapradezavyAkhyA para TippaNa kI racanA kii|6 laghukSetrasamAsa bhI inhIM kI kRti hai|"

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64 : zramaNa/apraila-jUna/1996 lakSmaNagaNi ___ Apa bhI maladhArI AcArya hemacandrasUri ke ziSya the| jaisA ki pUrva meM kahA jA cukA hai inhoMne vi0 saM0 1199/I0 san 1143 meM prAkRta bhASA meM supAsanAhacariya kI racanA kii| isake atirikta inhoMne apane guru ko vizeSAvazyakabhASyabRhavRtti ke lekhana meM sahAyatA dii|28 yaha bAta ukta grantha kI prazasti se jJAta hotI hai| devabhadrasUri jaisA ki Upara kahA jA cukA hai ye zrIcandrasUri ke ziSya the| inhoMne apane guru kI kRti saMgrahaNIratnasUtra para vRtti kI racanA kii| nyAyAvatAraTippanaka aura bRhatkSetrasamAsaTippaNikA (racanAkAla vi0 saM0 1233/I0 san 1177) bhI inhIM kI kRti hai| devaprabhasUri ye maladhArI zrIcandrasUri ke praziSya aura municandrasUri ke ziSya the| inake dvArA racita pANDavacarita kA pUrva meM ullekha kiyA gayA hai|29 isameM 18 sarga haiN| isakA kathAnaka lokaprasiddha pANDavoM ke caritra para AdhArita hai, jo ki jaina paramparA ke anusAra varNita hai| yaha eka vIrarasa pradhAna kAvya hai| pANDavacarita ke kathAnaka kA AdhAra SaSThAMgopaniSad, triSaSTizalAkApuruSacarita tathA kucha anya grantha haiM, yaha bAta svayaM granthakartA ne grantha ke 18veM sarga ke 280veM padya meM kahI hai| isake atirikta mRgAvatIcarita aparanAma dharmazAstrasAra, sudarzanAcarita, kAkusthakeli Adi bhI inhIM kI kRtiyA~ haiN| naracandrasUri jaisA ki prArambha meM kahA jA cukA hai ye maladhArI devaprabhasUri ke ziSya aura mahAmAtya vastupAla ke mAtRpakSa ke guru the| ye kaI bAra vastupAla ke sAtha tIrthayAtrA para bhI gaye the| mahAmAtya ke anurodha para inhoMne 15 taraMgoM meM kathAratnasAgara kI racanA kii| isameM tapa, dAna, ahiMsA Adi sambandhI kathAyeM dI gayI haiN| isakA eka nAma kathAratnAkara bhI milatA hai| vi0 saM0 1319 meM likhI gayI isa grantha kI eka prati pATaNa ke saMghavIpAr3A granthabhaMDAra meM saMrakSita hai| isake atirikta inhoMne prAkRtaprabodhadIpikA, anargharAghavaTippaNa, jyotiSasAra aparanAma nAracandrajyotiSa, sAdhAraNajinastava Adi kI bhI racanA kI aura apane guru devaprabhasUri ke pANDavacarita tathA nAgendragacchIya udayaprabhasUri ke dharmAbhyudayamahAkAvya kA saMzodhana kiyaa|32 mahAmAtya vastupAla ke vi0 saM0 1288 ke giranAra ke do lekhoM ke padyAMza tathA 26 zlokoM kI vastupAlaprazasti bhI inhoMne hI likhI hai| narendraprabhasari ye maladhArI naracandrasUri ke ziSya evaM paTTadhara the| mahAmAtya vastupAla ke anurodha evaM apane guru ke Adeza para inhoMne vi0 saM0 1280 meM alaMkAramahodadhi kI racanA kii| yaha ATha taraMgoM meM vibhakta hai| isake antargata kula 304 padya haiN| yaha alaMkAra

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zramaNa/apraila-jUna/1996 : 65 viSayaka grantha hai| vi0 saM0 1282 meM inhoMne apanI ukta kRti para vRtti kI racanA kI jo 4500 zloka parimANa hai|35 isake atirikta vivekakalikA, vivekapAdapa, vastupAla kI kramazaH 37 aura 104 zlokoM kI prazastiyA~6 tathA vastupAla dvArA nirmita giranAra sthita AdinAtha jinAlaya ke vi0 saM0 1288 ke eka zilAlekha kA padyAMza bhI inhIM kI kRti hai| rAjazekharasUri rAjazekharasUri maladhArI narendraprabhasUri ke paTTadhara padmatilakasUri ke praziSya tathA zrItilakasari ke ziSya the| nyAyakaMdalIpaMjikA (vi0 saM0 1385/I0 san 1329); prAkRtadvayAzrayavRtti (vi0 saM0 1386/I0 san 1330) tathA prabandhakoza8 aparanAma caturviMzatiprabandha (vi0 saM0 1405/I0 san 1349) inakI pramukha kRtiyA~ haiN| inake atirikta inhoMne syAdvAdakalikA, ratnakarAvatArikApaMjikA, kautukakathA aura neminAthaphAgu kI bhI racanA kii|39 vi0 saM0 1386 se vi0 saM0 1415 taka inake dvArA pratiSThApita 5 upalabdha jinapratimAoM kA pUrva meM ullekha kiyA jA cukA hai| inake ziSya sudhAkalaza dvArA racita do kRtiyA~ milatI haiM, inameM prathama haiM saMgItopaniSadsAroddhAra jo vi0 saM0 1406/IsvI san 1350 meM racA gayA hai| isakI prazasti se jJAta hotA hai ki yaha granthakAra dvArA vi0 saM0 1380/I0 san 1324 meM likhI gayI saMgItopaniSad kA saMkSipta rUpa hai| 50 gAthAoM meM racita ekAkSaranAmamAlA inakI dUsarI upalabdha kRti hai| sandarbha 1. Muni Punya Vijaya : Catalogue of Palm Leaf Mss in the Shanti Natha Jaina Bhandara, Cambay, Vol. I, G. O. S. No. 135, Baroda, 1961 A. D., pp. 66-67. P. P. Peterson : Fifth Report of Operation in Search of Sanskrit Mss in the Bombay Circle, Bombay 1896 A. D., pp. 88-89. C.D. Dalal : A Descriptive Catalogue of Manuscripts In the Jaina Bhandars at Pattan, Vol. I, G.O.S.No. LXXVI, Baroda 1937 A. D., pp. 311-313. munisuvratasvAmicarita, saMpA0 paM0 rUpendrakumAra pagAriyA, lAlabhAI dalapatabhAI granthamAlA, granthAMka 106, ahamadAbAda 1989 IsvI, pRSTha 337-341 / 4. supAsanAhacariya, saMpA0 paM0 haragovindadAsa, jaina vividha sAhitya zAstramAlA, granthAMka 12, banArasa 1918 I0, prshsti| 4. Muni Punya Vijaya : Catalogue of Palm-Leaf Mss in the Shanti

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66 6. 7. 8. 9. zramaNa / apraila-jUna/ 1996 Natha Jaina Bhandara, Cambay, Vol. II, G. O. S., No. 149, Baroda 1966 A. D., pp. 243-244. : Ibid, pp. 374-376. Muni Punya Vijaya: New Catalogue of Sanskrit and Prakrit Mss. : Jesalmer Collection, L. D. Series No. 36, Ahmedabad 1972 A. D., p. 177. C. D. Dalal : A Descriptive Catalogue of Mss. In the Jaina Bhandars at Pattan, p. 14. alaMkAramahodadhi, saMpA0 paM0 lAlacanda bhagavAnadAsa gAMdhI, gAyakavADa prAcya granthamAlA, granthAMka XLV, baDodarA 1942 IsvI, prazasti, pRSTha 339-340 / paM0 lAlacanda bhagavAnadAsa gAMdhI : aitihAsika lekha saMgraha, sayAjIrAva sAhityamAlA, puSpa 335, baDodarA 1962 IsvI, pRSTha 76-77 / 10. A. P. Shah : Catalogue of Sanskrit and Prakrit Mss. Muni Shree Punya ViJayaji's Collection, Vol. II, L. D. Series No. 6, Ahmeda bad 1965 A. D., pp. 217-218. Sangitopanisat-Saroddhara, Ed. U. P. Shah, G. O. S. No. 133, Baroda 1961 A. D. 11. draSTavya : saMdarbha kramAMka 6 / 12. mohanalAla dalIcaMda desAI : jaina sAhityano saMkSipta itihAsa, bambaI 1933 I0, pRSTha 389 / 13. bhogIlAla sAMDesarA : mahAmAtya vastupAla kA sAhityamaMDala aura saMskRta sAhitya meM usakI dena, sanmati prakAzana naM0 15, vArANasI 1959 IsvI, pRSTha 101-104 / 14. P. Peterson: Search of Sanskrit Mss., Vol. V, pp. 95-97. 15. desAI, pUrvokta, pRSTha 514 16. H. D. Vilankar : Jinaratnakosha Bhandarkar Oriental Research Institute, Government Oriental Series, Class C, No. 4, Poona 1944 A. D., p. 442. 17. pUranacanda nAhara, saMpA0 jaina lekha saMgraha, bhAga-2, , kalakattA 1927 IsvI, lekhAMka 1899 / 18. tripuTI mahArAja : jaina paramparAno itihAsa, bhAga-2, cAritra smAraka granthamAlA, graMthAMka 54, ahamadAbAda 1960 IsvI, pRSTha 338 / 19. paM0 lAlacanda bhagavAnadAsa gA~dhI : aitihAsika lekha saMgraha, pRSTha 17-49, tathA zrIcandrasUri viracita munisuvratasvAmicarita kI prazasti /

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zramaNa/apraila-jUna/1996 : 67 20. draSTavya : saMdarbha, kramAMka 3 / 21. paM0 lAlacanda bhagavAnadAsa gAMdhI, pUrvokta, pRSTha 76 / 22. mohanalAla mehatA : jaina sAhitya kA bRhad itihAsa, bhAga-3, pArzvanAtha vidyAzrama granthamAlA, granthAMka 11, vArANasI 1967 IsvI, pRSTha 242 / 23. vahI, pRSTha 243 / 24. paM0 lAlacanda bhagavAnadAsa gAMdhI, pUrvokta, pRSTha 80-81 // 25. jinaratnakoza, pRSTha 410) 26. vahIM, pRSTha 38 27. draSTavya : saMdarbha kramAMka 4 / 28. gAMdhI, pUrvokta, pRSTha 123 / 29. draSTavya : saMdarbha kramAMka 6 / 30. jJAtRdharmakathA kA eka naam| 31. draSTavya : saMdarbha kramAMka 7 / 32. sAMDesarA, pUrvokta, pRSTha 102-104 / 33. muni jinavijaya : prAcIna jaina lekha saMgraha, bhAga-2, bhAvanagara 1921 IsvI, lekhAMka 39-2, 42-5 / 34. alaMkAramahodadhi, saMpA0 paM0 lAlacaMda bhagavAnadAsa gAMdhI, pariziSTa kramAMka 4, pRSTha 401-403 / 35. sAMDesarA, pUrvokta, pRSTha 104-106 / 36. alaMkAramahodadhi, pariziSTa, kramAMka 5-6, pRSTha 404-416 / 37. muni jinavijaya, pUrvokta, lekhAMka 41-4 / 38. prabandhakoza, saMpA0 munijinavijaya, siMghI jaina granthamAlA, granthAMka 6, zAMti niketana 1935 ii0| 39. mohanalAla dalIcaMda desAI, pUrvokta, pRSTha 437 / saMketa sUcI jai0 le0 saM0 - jaina lekha saMgraha, saMpA0 pUranacanda nAhara prA0 jai0 le0 saM0 --- prAcIna jaina lekha saMgraha, saMpA0 muni jinavijaya a0 prA0 jai0 le0 saM0 - arbuda prAcIna jaina lekha saMdoha, saMpA0 muni jayantavijaya bai0 dhA0 pra0 le0 saM0 - jaina dhAtu pratimA lekha saMgraha, saMpA0 muni buddhisAgara, bhAga 1, 2 prA0 le0 saM0 - prAcIna lekha saMgraha, saMpA0 vijayadharmasUri bI0 jai0 le0 saM0 - bIkAnera jaina lekha saMgraha, saMpA0 agaracanda nAhaTA je0 e0 esa0 o0 bI0 - jarnala oNva eziyATika sosAiTI oNva bAmbe

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Statement About Ownership & Other Particulars of the paper SRAMANA 1. Place of Publication : Parsvanatha Vidyapitha I. T. I. Road, Varanasi - 5. 2. Periodicity of Publication : First week of English Calender month. 3. Printer's Name, : Dr. Sagarmal Jain, Indian Nationality and Address Vardhaman Mudranalaya, Jawahar Nagar, Varanasi - 221 010. 4. Publisher's Name : Dr. Sagarmal Jain, Indian Nationality and Address Parsvanatha Vidyapitha I. T. I. Road, Varanasi - 5. 5. Editor's Name, : As above Nationality and Address 6. Names and Address of : Parsvanatha Vidyapitha Individuals who own the I. T. I. Road, Karaundi, P. O. Paper and Partners or B. H. U., Varanasi - 5 Share-holders holding (Registered under Act XXI as more than one percent 1860 ). of the total capital. I, Dr. Sagarmal Jain, hereby declare that the particularsgiven above are true to the best of the my knowledge and belief. Dated 1-4-1996 Signature of the Publishers S/d. Dr. Sagarmal Jain

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SRAMANA Third Monthly Research Journal of Parsvanatha Vidyapitha Volume 4-6] [ April - June, 1996 General Editor Prof. Sagarmal Jain Editors Dr. Ashok Kumar Singh Dr. Shriprakash Pandey For Publishing Articles, News, Advertisement and Membership, Contact General Editor Sramana Parsvanatha Vidyapitha I. T. I. Road, Karaundi P. O.: B. H. U., Varanasi - 221 005 Phone : 311462 Fax : 0542-311462 Annual Subscription For Institutions : Rs. 60.00 For Individual : Rs. 50.00 Single Issue : Rs. 15.00 Life Membership For Institutions : Rs. 1000.00 For Individual : Rs. 500.00

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SRAMANA English Section Articles of this Volume Pages 1. The Story of the Origin of Yapaniya Sect 7 1 - 83 Prof. S. M. Jain Trans. : Dr. Ashok Kumar Singh 84 - 111 2. Philosophical Aspect of Non-violence Dr. Bashishtha Narayan Sinha 3. sAhitya samIkSA 112 - 120 4. jaina jagat 121 - 128

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zramaNa STATUT The Story of the Origin of Yapaniya Sect Prof. Sagarmal Jain Trans. Dr. Ashok Kumar Singh Both Svetambaras and Digambaras have putforth their own account of the origin of Yapaniya or Botika sect. Svetambara story, as contained in, Visesavasyakabhasya and Avasyaka Curni (6th-7th century) narrated that once upon a time, preceptor Aryakrsna visited a garden, Dipaka, in Rathavirapur town. There lived a man Sahasramalla Sivabhuti, whose late arrival at home at night, often led him quarrel with his mother and wife. Once at a particular night, his mother admonished him to go to the door, that was still open. Dejected Sivabhuti on his way out, saw the doors of a Jaina monastery open and entered there. He saluted Jaina monks there and expressed his desire to initiate. At the outset, Jaina preceptor was unwilling, but when Sivabhuti plucked his hairs, himself, Acarya bestowed the symbols of monkhood (Munilinga) to him. Later on a king visited Rathavirapura and gifted a blanket, set with gems to Sivabhuti. Acarya Aryakrsna, objected to it and preached about the futility of such a precious possession for monks. Without intimating Sivabhuti, Acarya tored the blanket into pieces and made seats of it. This led to a controversy between Aryakrsna and Sivabhuti. Once, while Aryakrsna was preaching Jinakalpa, Sivabhuti, inquired about the cause of its non-observation in the present and the reason for possessing the articles ( Upadhis) by monks. Acarya propounded that after Jambusvami Jinakalpa became extinct. Sivabhuti resolved to practise Jinakalpa and held that pos

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zramaNa/apraila-jUna/ 1996 session being the root of a number of defilements, such as passions, attachments etc. was useless. He further argued that canons advocated non-possessions, the seer (Jinendra) himself was nonclothed ( acela ), hence nudity ( acelakata) is superior. Refuting this, Acarya sarcastically maintained that the body also being the cause of passions, attachments etc., it must be got rid of. Acarya further argued that non-possession, preached in canons, meant only non-attachment in religious articles. Jinas, possessing piece of cloth (Devadusya), at the time of their initiation, were themselves not naked in the absolute sense of the term. These arguments of Aryakrsna could not deter him and more so, the rise of karman caused him to abandon clothes and he ultimately parted company with the Sangha. 72 : Later on, when Sivabhuti's sister Uttara came to pay homage to him, followed him and turned non-clothed. When Uttara went to the town to receive alms etc. a prostitute, claiming that her (Uttara's) nudity would cause detachment among people towards them (prostitutes) or in other words, the people would not be attracted towards them, tied a piece of cloth over her (Uttara's ) breasts. Sivabhuti, also prevailed upon unwilling Uttara to wear clothes as bestowed upon by gods. Sivabhuti had two disciples : Kaudinya and Kotyavira, through whom his tradition flourished onward.' Ardhamagadhi, Jaina canons, as well as sculptures and inscriptions of Mathura, corroborated the use of piece of cloth by monks to cover their nudity during the time of Aryakrsna.2 Probably, it was on this point, i. e., the use of clothes, that Sivabhuti dissented from Aryakrsna, as depicted in the preceding episode. As regards the other facts, contained in the story, it was only natural that in tune with the action of Sivabhuti, his sister Uttara alongwith other nuns, adopted nudity. But Sivabhuti, taking into account the impropriety of the nudity of nuns, persuaded them to put on a piece of cloth as god-gifted, on the line of Tirthankaras possessing

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SHOT/3107-17/838EUR : 63 Devadusya, at the time of initiation, The above story, having a certain degree of sectarian ele ments, established firstly, that on the question of nudity Botikas parted company with their original tradition and secondly that Botikas or Yapaniyas allowed nuns to cover their nudity with a piece of cloth. Moreover, this story, bore a significant historical fact also as Aryaklsna and Sivabhuti, figured herein are found in the hagiological list ( Sthaviravali ) of Kalpasutra. It may be pointed out that Jaina works are not unanimous on the chronologi cal order or teacher-disciple relationship between Aryakrsna and Sivabhuti. In Digambara tradition first, of the two stories related with the origin of the Yapaniya sect, is contained in Darsanasara, of Devasena (10th century A. D.). According to it, 205 years after the demise of Vikram a Svetambara monk Kalasa founded this sect at Kalyananagara.* Darsanasara does not provide any further clue. The second story, occurred in Bhadrabahucarita of Ratnanandi ( 15th century A. D.) narrated that Nokuladevi, the queen of the king Bhupala of Karahataka, requested him to invite some Jaina monks, present at her paternal town, then. Accordingly, the minister Budhisagara was despatched to request the monks to visit Karahataka. Monks consented and visited Karahataka. The king Bhupala went to receive them. They were wearing clothes and possessing alms-pot, sticks. Therefore, considering them as lax conduct monks, king sent them back. The queen Nokuladevi requested the monks to come again pretending to be Digambara monks with peacock-feather brush (picchi ) and Kamandalu. Heeding to her advice, monks entered the town, accordingly. As a result, the appearance and conduct of those monks was that of Digambara and Svetambara, respectively. According to Ratnanandi it was through the group of these monks that Yapaniya sect came into existence. But Ratnanandi's version of origin of Yapaniya sect may riot be agreed upon. Because, to assume Yapaniya tradition to be

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68 : SHUT/377-/8888 originated from Svetambara tradition as such is misleading. Rather it emanated form the original tradition known as Nirgrantha tradition, anterior to both Svetambara and Digambara sects. In point of fact, when the practice of violations, regarding the rules of food, pots etc. increased in religious order of Mahavira, and integrity of nudity began to decline, those opposed to and advocates of wearing cothes etc., grouped themselves as Yapaniyas and Svetambaras, respectively. Again, the place of origin of Yapaniyas was not South India, rather it was North India. The idea that Yapaniyas entered the South India, pretending as Svetambara, is quite misleading. At its best, it may be said that in appearance as well as conduct Yapaniyas partially resembled both Svetambaras as well as Digambaras. Indranandi in his Nitisara, included Yapaniyas among five pseudo-Jaina sects, namely Gopucchika, Svetavasa, Dravida, Yapaniya and Nihpicchika. But he has not given any clue to their origin. The verses of Indranandi, suggested only this much firstly, that Yapaniya tradition was different from the Mulasangha of Digambara tradition and secondly, that Yapaniyas were pseudoJainas and they were not the true representatives of Jaina tradition. In fact, all the accounts, dealing with the origin of Yapaniyas, have been put-forth, invariably by the adversaries of Yapaniyas, hence failed to present real picture of this sect. In my opinion, the foregoing discussion as well as depictions at Mathura, explicitly suggest that druing the time of Aryakrsna, i.e., second century V.S. Jaina monks, possessed as a rule, one cloth, peacock-feather-brush ( Picchi or Rajoharana ) and bowls. Though it can not be denied that the possession of all the fourteen Upadhis, as mentioned in Chedasutras, were not in practice in literal sense, yet Jaina monks positively held a piece of cloth to cover their nudity and had a bowl to receive alms. Another piece of cloth was also possessed by them as mouth mask ( Mukhavastrika). The former of the two, was kept on the wrist by

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850/37067-71888EUR : 4 monks to cover their nudity, particularly at the occasion of visiting towns for alms. It was on this point of possessing clothes that Sivabhuti dissented from Aryakrsna. Jaina literary sources reveal contrary facts as to the preceptor-disciple relation between Aryakrsna and Sivabhuti. According to Avasyaka-mulabhasya, there was preceptor-disciple relation between Aryakrsna and Sivabhuti, while the hagiological list of Kalpasutra explicitly mentioned Sivabhuti as predecessor to Aryakrsna. However, this, in no way, hindered the contemporaneity of the two. The fact remained that there was a difference of opinion between them. The anecdote of the blanket set with gems (Ratnakambala ) as contained in the works of Svetambara tradition, is also not authentic. In fact, after emancipation of Mahavira, the tendency of possessing clothes and begging bowls, crept into his order with an increasing trend. Though minor monks ( ksullakas ), monks with abnormal organs ( Sadosa-lingas ) and those hailing from royal families were allowed to have clothes etc. as an exception ( apavada marga ). But when this exeception ( apavada marga ) began to assume the form of practice or rule ( utsargamarga ) among monks, considering Jinakalpa as extinct, Sivabhuti tried to make nudity essential for monks. Prior to him, Aryaraksita also had to prevail over his father, who was initiated into the former's Sangha, to adopt nudity. As his father was hesitant in practising nudity before his kinsmen Aryaraksita, himself, allowed the monks to keep an extra bowl, in rainy season to excrete, in addition to begging bowls. Even during the time of Mahavira, monks were not resolute in observing nudity as a rule rather it was exceptional. But considering the Jinakalpa, as extinct, when Jaina monks started treating the holding of clothes as a rule and not as exception, then Sivabhuti, was forced to make drive to establish nudity as a rule. He opposed the concept of extinct of Jinakalpa and maintained that all the capable monks ought to practise nudity and be hand-bowled. Nevertheless, in exceptional cases, he was not averse to holding of clothes by monks. Bhagavati

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be : 890/37871-7/888EUR aradhana also corroborated his views. Yet it is hard to believe that his attempt to revive nudity as an essential practice was the sole factor behind the division of Sangha, because the first gatha of hagiological list of Kalpasutra annexed finally in 5th century, at the time of Devarddhigani, contains the name of Falgumitra of Gautam clan, Dhanagiri of Vasistha clan, Sivabhuti of Kotsa clan and Durjayanta Kssna of Kausika clan. As mentioned earlier, Sivabhuti's name figures before Aryakssna's name in it. It is not in conformity with that of Avasyaka-mulabhasya, where Sivabhuti is referred to as disciple of Aryakrsna. This problem, may be reconciled if both are considered as the disciples of the one teacher. Again, it does not stand in the way of their contemporaneity. However, the crux of the matter was that they had a difference of opinion regarding possessions and it was through Kaudinya and Kotyavira, the disciples of Sivabhuti that this tradition of Yapaniya flourished. Place of the Origin of Yapaniyas Svetambara and Digambara traditions differ regarding the place of orgin of Yapaniyas. Svetambaras held that it was Rathavirapura, near Mathura, in North India, while Digambaras claim that it was Kalayana in South India or Karahataka in North-West Karnataka. Thus to Svetambaras their place of origin was North India, and for Digambaras it was South India. Let us examine, the evidences far and against the places, advocated by both the traditions. I find the claim of Svetambaras nearer to the truth. Because the names of both the Acaryas, Aryakrsna and Sivabhuti, directly associated, traditionally with the origin of Yapaniyas, figured in the hagiological list of Kalpasutra. Also the image of Aryakrsna, holding a piece of cloth to cover his nudity, with inscriptions, has been discovered at Mathura. In this case, the account of Avasyakamulabhasya, that is the Svetambara view of origin, appeard more realistic. Digambara theory of origin, on the other hand, given by Ratnanandi, holds no ground, firstly, because his work belonged to

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zramaNa / apraila-jUna/ 1996 a period, nearly 1200 years after their origin, when the Yapaniya tradition had almost become part of the history. Secondly, as the Ratnanandi's account is not substantiated by any other literary as well as epigraphic evidence. Thirdly, the very existence of Kalyana, prior to 10th century, is doubtful. It appears that the Digambara theory of Southern origin of Yapaniya, came into being because Digambaras had come into contact with Yapaniya in Southern India. : 1919 Inscriptional Evidences of the Yapaniya Sect 6 We come to know about the preceptors, Bhattarakas and house-holders of Yapaniya Sect from literary sources and epigraphic evidences. Of the two, the inscriptional evidences, being contemporary and shunning the possibility of tampering with, are more authentic. There are a number of inscriptions pertaining to Yapaniya Sect. Prof. A. N. Upadhye has exploited these inscriptions, in his article, fully. I have presented my observation making first hand study of the relevant inscriptions, available so far, in addition to Prof. Upadhye's article. Earliest inscription relating to Yapaniya sect, is that of Mrgesa Varman of Kadamba dynasty (C. 479-490 A. D.). This inscription refers to the grant of land, made to Yapaniyas, Nirgranthas and Kurcakas. Another inscription, approximately of the same period ( C. 497-537 A.D.) as above, referred to four Yapaniya preceptors, acaryas and monks Damakirti, Jayakirti Pratihara, Nimittajnana Paragami preceptor Bandhusena and Tapodhana knower of scriptures, Kumardatta.' Herein, the Yapaniyas have been designated as ascetic ( Yapaniyastapasvinah) and engroved on the path of true religion ( Saddharmamargapratisthitah ). The title 'Suri' herein, has been used for Acaryas. The above inscriptions indicated that the king has made donation for worship in temple, for its security, for its routine expenses in addition to that for eight day festival ( Astahnika Mahotsava) and maintenance of Yapaniya monks. Thus, it is clear that at the time of or even prior to these inscriptions, the specific

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94 : 449/3HXH-HR oos arrangement for food etc. of Yapaniya monks was in practice and the begging was becoming secondary, otherwise references to donations for maintenance would have not been found. Then, there is the inscription of Krsnaverma ( C. 475-485 A. D. ), of second branch of Kadamba dynasty. It refers to the gift of a piece of land, at Triparvat to Yapaniya sect, by his son prince Devaverman for repair, worship and maintaining grandeur of the temple of the seer. 8 It is noteworthy that inscriptions, belonging to a span of three centuries, i, e., 6th, 7th and 8th centuries, on Yapaniyas are not available. That is why we get the inscription dated 812 A. D. of king Amoghavarsa of Rastrakuta dynasty after that of Kadamba ( c. 475-485 A. D. ).' It refers to the Arkakirti, the grand disciple of Kuvilacarya and disciple of Vijayakirti. It also refers to Yapaniya Nandi Sangha, Punnagavsksamulagana and Kityacaryanvaya. This inscription also informed that Acarya Arkakirti treated the ruler of the country, Puligil from ill-effects of Saturn. It suggests that right from the beginning of 9th century A. D., Yapaniya monks acquired not only headship of the religious establishment or temples but also adopted medical and incantation (Yantra-mantra) practices. 10 Another inscription dated about 9th century, found at Chinglepet, Tamilnadu, mentioned the name of Amaramudgalaguru, the disciple of Mahavira Acarya, of Kumiligana of Yapaniya sect, who inspired the construction of Jaina temple, namely Desavallabha. This deed of gift indicated that it meant for maintenance of Yapaniya monks. This inscription also points out that Yapaniya monks were residing in and had food from the monasteries. Another deed of grant, pertaining to Yapaniya sect ( dated C. 945 A. D. ) belonged to Ammaraja II of Eastern Calukya dynasty. He donated village Maliyapundi to a Jina temple Katakabharana." The head of this temple was saint Sri Mandiradeva, who was like Jina and was like ocean in virtues. He was the disciple of

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90T/37507-51A/888EUR : pontif like great monk Jinanandi of Nandigaccha of Kotimaluvagana of Yapaniya sect. It is remarkable that the preceding inscription referred to Yapaniya Nandi Sangha, while this one to Yapaniya Sangha Nandigaccha. An inscription dated c. 980 A. D. of Calukya dynasty informed about the gift of land in favour of a Jaina temple, built by Santivarmma.12 The names of several preceptors of Kandura Gana of Yapaniya sect such as Bahubalidevacandra, Ravicandrasvami, Arhannandi, Subhacandradeva etc. figure in this inscription. Prabhacandra in this inscription has been referred as sabdavidyagamakamala and Sadtarkakalarika. This Prabhacandra is not the author of the Prameyakamalamartanda and Nyayakumudacandra, but the commentator of Sabdanusasana of Yapaniya preceptor Sakatayana. Prof. P. B. Desai has cited an inscription, found at Saudatti ( Belagaon ) wherein the names of preceptors of Kandura Gana of the Yapaniya sect such as Subhacandra-I, Candrakirti, subhacandra-II, Nemicandra-I, Kumarakirti, Prabhacandra and Nemicandra-II figure. 13 Another inscription related to Yapaniya sect dated C. 1013 A. D. is found at Toddavasadi ( monastery ) of Belagaon, inscribed on the foot-stool (Padapitha) of the Neminatha image, built in 1013 A. D. by Parisayya of Yapaniya sect.14 Likewise, the Radhvag inscription, dated 1020 A. D. referred to the gift of land of Huvinavage, to the renowned preceptor Kumarakirti Panditadeva of Yapaniya sect.15 Hasura inscription dated 1028-29 referred to a gift of a garden of betel nut, and a few houses for the temple to the preceptor Gurukirti of this sect.16 Two inscriptions of Huli, dated 1044 A. D. referred to Candradeo Bhattaraka"? and Ramacandradeo of Punnagaveksamulagana of Yapaniya sect respectively. The Mugad ( Mysore ) inscription dated, 1045 A, D. also referred to a large number of preceptors of Kumudigana of Yapaniya scct namely Sri Kirtigoravali, Prabhasasanka, Nayavrttinatha, Ekavira, Mahavira, Naren drakirti, Nagavikki, Vittindra, Niravadyakirti, Bhattaraka Madha

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co : 97401/3101-571/8888 vendu, Balacandra, Ramcandra, Municandra, Ravikirti, Kumarakirti, Damanandi, Traividyagovardhana, Vaddhacarya etc. 19 Prof. Upadhye held that some of these names appeared in the inscription might be fake but he did not give any argument to support his claim. The inscription of Morab distt. Dharavada, referred to the voluntary death ( Sallekhana ) of Nagacandra, the disciple of Jayakirtideo of Yapaniya sect. Herein, Kanakasakti, the disciple of Nagacandra has been signalised as Mantraculamani.20 The inscription dated 1096 A. D. belonging to the regime of Tribhuvanamalla, mentioned the grant of a garden by Sovisetti, to the Carukirti Pandit, the disciple of Municandra Traividya Bhattaraka of Punnagavsksamulagana of Yapaniya sect.21 According to this inscription, it was written by Dayiyayya, the disciple of Municandra Siddhantadeo. An inscription of Dharamapuri, Distt. Bida, Maharastra, referred to the donation of a portion of the receipts, collected from various taxes from some villages to Mahavira Pandit, for the worship of Lord and maintenance of monks.22 Similarly, an inscription of 11th century A. D. referred to the grant of a village Cumudavada, by Sivakumara of Gandha dynasty to the preceptor Devakirti of Kareyagana of Mailanvaya of Yapaniya sect for building a Jaina temple and its maintenance.23 The preceptors mentioned as predecessors to the Devakirti, in this inscription include : Subhakirti, Jinacandra, Nagacandra and Gunakirti. An inscription dated, 1108 A. D. mentioned that during the time of Ballaladeva and Ganadharaditya Bammagavuda the disciple of Aryika ( Nun ) Ratnamati of Mulasangha Punnagavsksamulagana built a temple. 24 The mention of Mulasangha, is misleading here. However, the Punnagavsksamulagana, figured here, clearly indicated that the nun was Yapaniya one, as this Gana definitely belonged to Yapaniya sect. The inscription found at Bailamongala, distt. Belagaon, of the reign of Tribhuvana Malladeva of Calukya dynasty, referred to

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A0/3737-51A/888EUR : 68 the Mula Bhattaraka and Jinadevasuri of Mailanvaya Kareyagana of Yapaniya sect.25 The inscription of reign of Vikramaditya VI, found at Huli, distt. Balagaon, referred to the preceptors like Bahubali, Subhacandra, Maunideva, Maghanandi etc. Another inscription found at Eksambi, distt. Belagaon, mentioned about the grant of land for the Neminatha monastery built by army-chief Kalana of Vijayaditya to Mahamandalacarya Vijayakirti of Punnagavrksamulagana of Yapaniya sect.27 The preceptors, mentioned, herein, as the predecessors of Vijayakirti are Municandra, Vijayakirti-I, Kumarakirti, Traividya, Vijayakirti etc. The Manduvagana of this sect has been praised lavishly in the inscription of Arsikere Mysore.28 The image in this temple was consecrated by Bhanakaseli, the disciple of Punnagavrksamulagana of Yapaniya Sangha. The preceptor of the consecration ceremony was Kumarakirti, Siddhantadeo of Maduvagana of Yapaniya sect. The editor has also pointed out the tampering with inscription as the Yapaniya has been replaced by Kasthasangha. Again, the Lokapur ( Distt. Belagaon ) inscription dated 12th century A. D. mentioned the teacher Sakalendu Saiddhantika, Siddhantacakravartin of Kanduragana of Yapaniya sect.29 In inscription, belonging to this region, Manoli Distt. Belagaon, the voluntary death of Palyakirti the disciple of Municandradeo of Yapaniya Sangha is inscribed. This Palyakirti, may be identified positively with the famous grammarian Palyakirti Sakatayana, the author of well known works Sabdanusasana and its auto-commentary namely Amoghavrtti. 30 Bharatiya Jnanapitha has published the Sakatayana Vyakarana with women liberation ( Strimukti ) and Kevali Bhukti Prakarana. The treatment by him of the latter subject is a testimony of his being Yapaniya.31 The inscription of Hukeri, Distt. Belagaon also referred to Traikirti.32 The last inscription pertaining to Yapaniya sect was found at Kagavada, distt. Belagaon dated 1934.33 This inscription is inscribed on the foot-stool of image of Lord Neminatha installed in the underground floor and bears the

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cp : $401/34461-577/388EUR names of Nemicandra, Dharmakirti and Nagacandra of Punnagavrksamulagana of Yapaniya sect. Reference 1. Avasyaka-Niryukti, Haribhadriya Vrtti, pp. 216-218. 2. Jaina Stupas and other Antiquities of India, V. A. Smith, Indological Book House, Delhi, 1969, Plate No. 10, 15, 17, p. pp. 24-25. 3. (a) Kalpa-sutra, 223/1. (b) Jaina Stupas and other Antiquities of Mathura, Plate No. 10, 15, 17, pp. 24-25. 4. Annals of the BORI, XV. III. IV, p. 191 ff. Pune, 1934, Vide, Anekanta, Vol. 28, Issue 1, p. 134. 5. Bhadrabahucarita, Kolhapur, 1921, IV, pp. 135-154. Anekanta, Vol 28, Issue gopucchikah svetavasah Dravido Yapaniyakah. nihpicchikasceti pancate Jainabhasoh Prakirtitah. 7. Jainasilalekhasangraha, Part 2, No. 99. 8. Ibid, Part 2, No. 100. 9. Ibid, Part 2, No. 105. 10. Ibid, Part 2, No. 124. 11. Ibid, Part 4, No. 70. 12. Ibid, Part 2, No. 143. 13. Ibid, Part 2, No. 160. 14. P. B. Desai, Jainism in South India and Some Jaina Epi graphs, Sholapur, 1957, p. 115. 15. Anekanta, No. 28, Kirana ( Issue ) 1, 1975, pp. 244-253. 16. (a) Journal of the Bombay Historical Society, II, p. 100. (b) Anekanta, No. 28, Issue 1, p. 248. 17. (a) Anekanta, p. 248. (b) South Indian Inscriptions, XIJ, No. 65, Madras 1940.

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zramaNa / apraila-jUna/ 1996 18. Jainasilalekhasangraha, Part 4, No. 130. 19. Ibid. 20. (a) Anekanta, 28, Issue 1, p. 248. (b) South Indian Inscriptions, XII, No. 78, Madras, 1940. (c) Jainasilalekhasangraha, Part 4, No. 131. 21. Jainasilalekhasangraha, Part 4, No. 143. 22. Ibid, 168. 29. Journal of the Karnataka University, X, 1965, 159 ff. 30. Jainasilalekhasangraha, Part 5, No. 117. 31. Jainism in South India, P. B. Desai, p. 404. 32. Jainasilalekhasangraha, Part 4, No. 384. 33. Jinavijaya ( Kannada ), Belagaon, July 1931. : 23. Ibid, Part 4, No. 69-70. 24. Indian Antiquery, Swati Publication, Delhi, 1984 Vol. XVIII, p. 309, Also See, Jainism in South India, p. 115. 25. Jainasilalekhasangraha, Part 2, No. 250. 26. Annual Report of South Indian Inscriptions, 1951-52, No. 33, p. 12. See also Anekanta, Vol. 28, Issue I, p. 248. 27. Jainasilalekhasangraha, Part 4, No. 207. 28. Ibid, Part 4, No. 259. 83 3333

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Philosophical Aspect of Non-violence Dr. Bashistha Narayan Sinha If not exaggerated, the theory of Non-violence is the best achievement of human mind, which may also be known as the principle of love. As it has been highlighted in the Mahabharata : "ahimsakojnanatrptah sa Brahmasanamarhati." The person who follows the path of Non-violence and is satisfied with knowledge ( Jnana ) is considered worthy to enjoy the respect of sitting on the Brahma's chair. Non-violence is the foundation-stone of the world-culture. So almost all traditions of philosophy, religion, ethics, sociology, political-science and economics which intend to see this world with harmony and happiness, have propounded and propagated this theory in their own different ways. Vedic Philosophy and Non-violence The Vedic tradition is based on the Vedic literatures such as the Vedas, the Upanisads, the Sutras, the Smotis, the Ramayana, the Mahabharata, the Gita, etc. in which Vedic philosophy has been introduced and interpreted. The Vedic philosophy has the following four stages : (i) Naturalistic Anthropomorphic Polytheism, (ii) Monotheism, (iii ) Henotheism, (iv) Monism. The Naturalistic Anthropomorphic Polytheism begins in the Vedas and step by step it has developed as the Monism in Upanisads. In the Naturalistic Anthropomorphic Polytheism various parts and powers of nature which affect the human life are worshipped as deties. In the Monotheism only one God is considered to be the supreme-power and other gods and godesses are said to be his

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01/37401-42/888EUR : 24 subordinates. The Henotheism accepts any god or goddess as the supreme-power according to time and place. But in the Monism there is no God or Theos qualified ( Saguna ). There is the only superme power Brahma devoid of qualities ( Nirguna ), who pervades the whole universe. The philosophy of Non-violence is fully influenced by these theories at different stages. Vedas ( Theory of Naturalistic Anthropomorphic Polythesim ) In the Vedas the principle of Non-violence has been expressed through different prayers which directly or indirectly represent the first philosophical theory of Naturalistic Anthropomorphic polytheism. For example dyauh santirantariksar santih prthvi santirapah santirosadhayah santih vanaspatayah santirvisvedevah santibrahmasantih sarvar santih santireva. santih sa ma santirevi.? (i) Heaven ( Dyuloka ) may be peaceful. (ii) Sky or Ether ( Antariksa ) may be peaceful. (iii) Earth ( Prthvi) may be peaceful. (iv) Water ( Apa ) may be peaceful. (v) Herb ( Ausadhi) may be peaceful. ( vi ) Deities ( Devah) may be peaceful. (vii) Ultimate Reality ( Brahma) may be peaceful. (viii ) All ( Sarvah ) may be peaceful. (ix ) Everywhere there may be peace. (x) The whole universe may be full of peace. From the viewpoint of Non-violence this prayer may be interpreted in this way: where there is peace there is harmony. Where there is harmony there is friendship. Where there is friendship there is love and where there is love there is Non-violence. This may be known through the following two tables :

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46 : THU/3d-s4 Ros Peace Non-Vionlence Harmony Love Friendship Friendship Love Harmony Non-Violence. Peace These tables seem to be in ascending and descending orders, but there is nothing like this. These also cannot be compared with Heralitusian Way Up ( earth, water, fire ) and Way Down ( fire, water, earth ). One can start either from Peace or non-violence but result will be the same. So the Vedic Rsi expresses his well-wishes that this universe may be full of love and affection. The universe may be full of non-violence. The theory of non-violence is the philosopy of love. The love may have expansion from individual self to God, through family members, neighbours, other human beings and remaining all other beings. Upanisads ( Monism ) When the Upanisadic rsi defines a wiseman, he says : "A wiseman is he who feels himself in other persons and other persons in himself." This non-dualistic feeling makes him ( wiseman ) boycott injury. Ramayana and Mahabharata ( Monotheism ) In the Ramayana Rama is the Supreme power, the ultimate reality and God. Everything move according to His sweet will. All beings are parts and parcels of God. So all are equal and nobody should be injured. Same is the case with Mahabharata in which Krsna is God and the Supreme power. Non-violence is the superreligion. Krsna instructs Arjuna to fight against that which is irreligious ( Adharma ) and to establish the religious order ( Dharma). He also teaches him to be indifferent from any interest and achievement ( Niskama ). According to Krsna Arjuna should fight against Kauravas his cousins, not to kill them and to capture the throne, but

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SHOT/BTS-UF/888EUR : 16 to save religion, morality, justice and social order which are on the of verge of ruin due to crimes and cruelties brought by them. The battle-field Kuruksetra has been treated as Dharmaksetra, the place of religion. Thus fighting has not been considered here as a crime or injury, because it is the enhancer of religion. That religion which is known as sustainer ( Dharayatiti Dharmah). Sankhya ( Dualism ) Mimamsa ( Apurva ) Saakhya and Mimamsa both the systems of Indian philosophy are known as atheistic branches. They do not accept the exisence of God. Prakrti and Purusa are known as the ultimate realities in the Sankhya philosophy. This system of Indian philosophy has established the theory of evolution ( Vikasavada), which takes place when Prakrti and Purusa unite together. "Mimamsa believes in the Law of Karma, in unseen power ( Apurva ), in heaven and hell, in liberation and in the ultimate authority of the eternal authorless Vedas." The Mimamsa philosophy has layed stress on sacrifice. The Vedic sacrifice is helpful to get all sorts of achievements therefore this system declares : "vaidiki himsa, hissa na bhavati." The violence prescribed in the Vedas is not a violence. The Vedas instruct to offer meat of animal to the sacrificial-fire and to eat the remaining part of that as blessing. This is one of the important religious functions. So one should not remark this activity as violence. Though there is a popular religious law : "na himsyat sarvabhutani." No being should be killed or injured. But there is also an exception to this general rule : "agnisomiyar pasumalabheta." Bring animal for Agni and Soma. It means animals may be offered to the sacrifical gods and goddesses. The Sankhya philosophy has refuted the Mimarsa's theory of offering animals to gods and goddesses at the time of performing sacrifice. As this philosophy has asserted, injury must be treated as

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ci : STRUT/37777-7/888EUR injury at any time at any place. The exception to the law of injury is meaningless. 'na himsyat sarvabhutani' and 'agnisomiyam pasumalabheta'are contradictory to each other. Violence cannot be helpful to any spiritual achievement. According to the Sankhya Philosophy there are three types of sufferings : (i) Spiritual (Adhyatmika) (ii) Physical ( Adhibhautika) (iii) Caused by Evil-Spirit ( Adhidaivika) There are three types of ways for being liberated from these sufferings which have been discussed in the Sarkhyatattvakaumudi (i) Worldly ( Laukika) (ii) Scriptural method ( Sastriya Upaya) (iii) Scriptural Inquisitiveness ( Sastriya Jijnasa) (i) Worldly ( Laukika): A hungry man eats bread, boiled rice, vegetables etc. and gets himself free form hunger. A thirsty man takes water to quench his thirst. A person who is ill takes medicines in order to be cure. (ii) Scriptural Method ( Sastriya Upaya ): The man who has faith in scriptures, performs sacrifice to be free from various sufferings. (iii) Scriptural Inquisitiveness ( Sastriya Jijnasa ) : The worldly way and scriptural method do not bring full freedom from sorrows and sufferings, because they themselves lack purity. Therefore Scriptural Inquisitiveness is the only way through which one can obtain liberation. One can be free from all of his sufferings only by achieving the true knowledge of Prakrti and Purusa. In this way Sankhya philosophy has repudiated the performance of sacrifice which has been mentioned in the scriptural method. Jaina Philosophy and Non-violence Jainism is one of the Sramanika traditions. It is also one of the oldest traditions of the world. Neither it accepts God nor it believes in the authority of the Vedas. It has its own literature which has been named as the Jaina Agama. It has propunded the theory of

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zramaNa / apraila-jUna/ 1996 Relativism (Sapeksatavada) which has been addressed as the realistic pluralism ( Anekantavada) in its metaphysics, as the theory of relativity (Syadvada) in its epistemology and the theory of Nonviolence ( Ahimsavada ) in its ethics. Relativism is actually a theory of Non-violence though it has been named so in the field of ethics. Anekantavada (The Realistic Pluralism) Jaina metaphysics has assingned: "anantadharmatmakam vastu. ,, 5 : 89 The Tattva which is the ultimate reality has been also named as Dravya, Padartha, Substance. It has infinite characteristics ( Dharmas), which cannot be known by an ordinary person. An ordinary man can know either one ( Eka) or many (Aneka ). He cannot know the infinte. Therefore 'Anekanta' means many limitations, many extensions, many relations, many points of views. A thing may be known from various angles. All views or angles may be correct in their own limitations. The Anekantavada is a theory which keeps a knower in his own limitation. So whenever he crosses his own limitation and declares his knowledge as right and complete one and that of other being totally wrong and incomplete, he commits injury. The injury committed by him may be seen in two ways: 1. Sva-himsa ( Self-injury): The person who presents his partial and incomplete knowledge as a full and complete one, he commits his own injury caused by egoism. 2. Para-himsa ( Injury of other): When he proclaims that only he possesses correct knowledge because of its completeness and other person has worng knowledge because of its incompleteness he commits Para-himsa, i.e., injury of other by pinching his heart. For nobody wants to be declared as a person with wrong knowledge. Syadvada (Theory of Relativity) Syadvada is the epistemological theory of Jainism. It provides a method to express the theory of Anekantavada. It means Syadvada is a theory which guides how to present the relative

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go : 70/3781-17/888EUR knowledge or limited knowledge so that knower may save himself from committing injuries. The Syadvada stands on its base the word 'Syat' which means in some relation 'in some limitation' up to some extent etc. Therefore, when a knower expresses his knowledge with the very word 'Syat', his expression according to Jainism is considered to be limited and relative. He saves himself from presenting his incomplete knowledge in the complete form. At the same time he does not impress other persons wrongly. Other persons do not feel that they are wrong and the only person who has expressed his knowledge is right. In this way they also do not feel any trouble. Here it may be confirmed that Syadvada protects a man from both Sva-himsa as well as Para-himsa which are committed through the wrong expression of knowledge. Ahirsavada ( Theory of Non-violence ) In the Jaina Ethics Non-violence occupies a full fledged status which will be discussed later on. But here this much must be known that the Jaina conduct has been divided mainly into two parts : (i) Duties of Saints (Sramanacara ) (ii) Duties of House-holders ( Sravakacara ) The five great austerities ( Pancamahavrat ) - Non-violence ( Ahimsa ), Truth ( Satya ), Non-stealing ( Acaurya ), Celebacy ( Brahmacarya), Non-possessiveness ( Aparigraha) have been prescribed for saints. The five semi-austerities ( Pafica anuvrata ) have been suggested for the householders. The same five austerities which have been suggested for saints, have been also accepted for the house-holders, but with some limitations, Buddhist Philosophy and Non-violence Buddhism is another system of Sramanic traditions. In the sixth century B. C. it was brought into existence by Lord Buddha a contemporary of Lord Mahavira the 24th Tirthankara of Jainism. This school of Indian philosophy also has hesitated to accept the existence of God and importance of the Vedas.

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907/37827-577/288EUR ; 88 The Buddhist philosophy begins with the Four-NobleTruths ( Cara Arya Satya) : (i) Sorrow ( Duhkha), (ii) Cause of sorrow ( Duhkha Samudaya), (iii) Removal of the cause of sorrow ( Duhkha Nirodha), (iv) Way to remove the cause of sorrow ( duhkha-nirodhagamini-pratipada : Astangamagra). As Buddha has preached that the world is full of sorrow. There are causes of sufferings, which can be removed by following the Eight-fold-path ( Astangamagra ). The main porblem before Buddha is to make this wrold free from various tortures and troubles. So the Buddhist scriptures have refuted injury and have supported non-injury. (a) Samyuttanikaya : Neither in mind nor in words nor in action any being should be troubled. (b) Vinayapitaka : Non-violence should be maintained not only with big beings but also with small creatures like single-sensed plant etc.? (c) Dhammapada: The followers of Non-violence neither cause pain to some one nor provoke anybody to do so.8 The Philosophy of Friendship ( Maitri-Bhavana) Tevijja sutta : Buddha while guiding Vasistha manava towards Brahmas place ( Brahmaloka) has emphasized on the following': (i) Friendship or Love ( Maitri Bhavana), (ii) Compassions ( Karuna), (iii) Cheerfulness ( Mudita), (iv) Impartiality ( Upeksa). A bhikkhu having friendly sentiment for all beings passes through different sides. He being without any ill-will comes into contact with all persons. The deeds done with friendly mood remain for ever. Samyutta Nikaya : The friendship is important because it

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87 : UT/37109-11/888EUR has power to save a man from all sides. The family in which number of the female members is found lesser than that of the male members, lives fearlessly from theives and robbers. The spear which is itself sharp, is never pierced by other things. In the similar way the man who has awakened himself with friendship ( Maitri Bhavana) suffers fear neither from a being nor at a place. Therefore Buddha has told to Bhiksu : 'maitriceto vimukti.' In the Kalyanamittasutta, the Kalyana mitrata, i.e., friendship for having good ( Kalyana ) has been considered as an anticipation of liberation. As the redness of the sky presumes the arrival of Sun, so the Kalyana mitrata is a sign of being benefitted by the Eight-fold-path. Buddha again has addressed a Buddhist saint : "Bhikkhu ! Kalyana mitrata is the only means which can help a man to attain the advantage of the Astanga-Marga.lo" Brahma-Vihara The Mittasutta of Suttanipata also focuses light upon friendship. The friendship with all beings is the Brahma-vihara, which may be compared with the Brahmic Intution ( Brahma-jnana) or the Brahmic-perception ( Brahma-saksatkara ) of the Vedic philsophy. The person who wants to attain peace, should be very clean (Rju) with sweet tone ( Priya-vacana ) and benevolence. He should be simple and satisfied. He should not do even a single mistake so that wisemen may blaim him. He should wish for pleasure and good of all. He should think always that all beings either mobile or immobile; big or great, middle or small; atom like small or heavy; perceived or non-perceived far or near; originated or likely to be born may have a happy life. He should treat all beings as a mother behaves with her son. After being free from enmity he should be careful about the safety of all beings living up, down and vertical. He should love all beings while he is standing or moving or sitting or sleeping or walking, in all the stages he passes through. This is the Brahma-vihara. By adopting this Brahma-vihara and being free from sex ( Vasana) and desire ( Kamana) a saint can obtain Nirvana."

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SHUT/37881-/888EUR : 83 "ahimsaka ye munayo niccam kayena samvuta. te yanti accyutam thanam yalth gantva na socare."12 The person who leads his life with Non-violence and Restraint obtains that unfallable seat which never causes any sort of trouble for him. Christain Philosophy and Non-violence Jesus Christ is known as the founder of Christian tradition. This philosophy may be seen in its literatures : 1. Gospels and the writings of New Testament, 2. Apocrypha, 3. Works of Philo, 4. Book Enoch, 5. Book of Daniel. Christian philosophy is a Monotheistic philosophy. God is the Ultimate Reality and the Supreme Father. All human beings are His children. Non-violence has been placed in the centre of this philosophy. This philosophy consists of two theories : (i) Theory of Love, (ii) Theory of Non-opposition. The theory of love is supported by the theory of Non-opposition. Where there is opposition there cannot be love and where there is absence of love there can not be Non-violence. So Christ has propounded this theory in the following way: Theory of Love -- According to Christ love may be maintain on three levels : (i) Love with God, (ii) Love with Neighbours, (iii) Love with Enemy. One should love God, the Father of fathers, Who has created the whole universe. The Father will be loved when His children will be loved. So, through the love with all beings God can be loved. Christ, while emphasizing the importance of love has expressed his ideology in the following way :

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88 ; 01/31841-571/888EUR "Do not pay attention to the theory which advises you to love your neighbours and to hate your foe rather, do what I say "Ye have heard that it hath been said Thou shalt love thy neighbour, and hate thine enemy. 43. But I say unto you, Love your enemies, bless them that curse you do good to them that hate you, and pray for them which despitefully use you, and persecute you."44.13 Then you will be a true child of your Father, i.e., God who lives in heaven and orders the Sun to focus his rays and Cloud to rain equally for both the man having good nature and also the man having bad nature. The love with common people is the love with God. The love is without any control and limitation.4 Actually love is Nonviolence and Non-violence is love, neither love can be imagined without love nor love can be imagined wothout Non-violence. Brotherly love --- In the letter from St. Paul to Romio, the Brotherly love has been presented in the following way : "Your love should be open hearted. You love virtues and hate vices. You love one another whole heartedly like real brother. You should treat one another as greater than ownself. As far as possible you should creat harmony among yourselves.":15 Do not be grateful to anybody for any thing except Brotherly love. The person who loves other is known as the follower of all religious codes. 16 In the letter from St. Paul to Corinthians the Brotherly Love has been discovered by the name of Charity. "Though I speak with tongues of men and of angles, and have not charity, I am become as sounding brass, or a tinkling cymbals. And though I have the gift of prophecy and understand all mysteries and all knowledge, and though I have all faith so tiat I remove mountains, and have not charity. I am nothing. And though I bestow all my goods to feed the poor and

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*H07/3ftct-/288EUR : 84 though I give my body to be burned and have not charity, it profiteth me nothing. 17 I may speak in the human language and in the language of angles but in the absence of love I am like a big ging and cymbal which simply jingle. If I am blessed to predict, I know all mysterious things; I possess all sorts of knowledge; I am so confident that I can remove even the great mountain but these all in vain, if I have no love. As charity I may expend all of my property, I may offer even my body to be burned, but in the absence of love I cannot achieve anything. "Love possesses tolerance and kindness Love neither envies nor over estimates nor shows vanity. Love never ill-treats. Love is not selfish. Love neither annoys nor accounts for the bad names, Love enjoys pleasure for own good conduct not for other's sins. (Love ) Beareth all things, believeth all things, hopeth all things, endureth all things. 7."18 Prediction will vanish, language will be silent, knowledge will finish but love will never come to its end. For, our predictions and knowledge are incomplete and when the completeness will be achieved the incompleteness will be gone.19 Theory of Non-opposition - Theory of love is strengthened by the theory of Non-opposition. So Christ has told : "Therefore, if then bring they gift to the altar, and there rememberest that thy brother hath ought against thee leave there thy gift before the altar, and go thy way first be reconciled to thy brother and then come and after thy gift."20 Suppose a person is ready to perform some religious activity but his brother is angry with him for the performance to be held. Then he should take first his brother in confidence before that worship, otherwise their love may be disturbed.

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DE : 9901/377-7/888EUR Again Christ says in the favour of the Non-opposition theory "You have heard that it hath been said An eye for an eye, and a tooth for a tooth. 38. But I say unto you, That ye resist not evil : But who so ever shall smite thee on thy right Cheek, turn to him the other also. And if any man will see thee at the law and take away thy coat let him have thy cloak also. 40. And whosoever shall compel thee to go a mile, go with him twain. 41."21 "Tit for Tat' is totally wrong. The problem cannot be solved by destroying eye for eye and tooth for tooth. Even peace cannot be felt as a result of such activity. Thus you do not oppose any misbehaviour happend against you. If somebody slaps on your one cheek, present the other to him. If some one wants to take your coat by force provide him your cloak also. If some person comples you to accompany with him for a mile, go with him up to the distance of two miles. In this way theory of Non-violence has been supported through the principles of Love and Non-oppositions. Islamic Philosophy and Non-violence Islamic Philosophy is a monotheistic philosophy, which depends on -- 1. The Qurana, 2. The Sunna, 3. The Jima, 4. The Qias etc. In this philosophy Allaha or Khuda has been known as the ultimate reality. The word Khuda has got its origin in the word "Khud' which means 'ownself', therefore Khuda' means that who is selfborn, like the 'Svayambhu'of the Vedic tradition. He is addressed* as Rahamana, i.e., One who possesses kindness. "Praise belongs to God, the Lord of the worlds the merciful, the compassionate, the ruler of the day of judgement. Thee we serve and thee we ask for aid." 22.

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zramaNa / apraila-jUna/ 1996 The word 'Islam' also means 'peace', 'safety' and freedom or liberation. When a person says, as salutation, 'As-salamaalekuma', he wishes well for the peaceful life of the man whom he salutes. These all things are in the favour of Non-violence. Moreover in Islam theories of charity and kindness have been discussed. Theory of Charity As depicted in the Qurana, charity may be considered right and proper when that is performed without any hesitation. Charity should not be known as a good thing unless and untill it is free from any sort of painful activity. It is better to talk lovingly to a person and to excuse him, than giving him anything with heavy heart. 1: 97 Theory of Kindness Allaha is the symbol of kindness and he has ordered that no being should be killed without any proper cause. If some body kills a man without any proper cause, according to Islamic faith, the person killed may be the killer of his killer. But this he can do with the help of heavenly rule. Now the question may be raised here what is the proper cause for killing a being ? To solve this problem one can see that page on which Maudidi has discussed the rights of Khuda, soul and human beings and giving them the right of utilizing other beings for there different purposes. But they are not permitted to misuse them. Human beings may utilize them for their food but they are not permitted to kill other beings (animals) for their recreation. Moreover, they should be killed through 'Zabh' so that they will suffer at least. In this tradition killing of futile animals is allowed though ill-feeding, animals riding, using for carrying goods and keeping them in cages are boycotted. Islamic philosophy has prohibited even for cutting trees because they give fruits.23 It is astonishing enough that Khuda being so kind of prohibiting the ruin of a tree has permitted human beings to kill animals for their proper needs. He can feel the pangs of hunger of an animal's belly, but he does not feel the pain caused by their slaughterings, to them.

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36 : 90/37757-37/388EUR Contemporary Thinkers and Non-violence Thoreau, Ruskin, Tolstoy, Mahatma Gandhi, Bertrand Russell and Martin Luther King are well known among contemporay hinkers who have paid attention towards Non-violence. They all except Bertrand Russell are socio-political thinkers. Henary David Thoreau -- Henary David Thoreau an American anarchist has accepted that man is good by his nature, so in every situation he should do that which is decided by his soul. The person who causes banefaction should be co-operated and the man who causes harm should never be co-operated. Same is the case with institutions. He has introduced Civil-disobedience in his philosophy, which has influened M. K. Gandhi. According to Thoreau a democratic society should be considered as an ideal society. But unlike Gandhi he has favoured even the injurious-revolution against American Government. John Ruskin -- John Ruskin is the author of that famous book 'Unto the Last which has very much influenced Mahatma Gandhi. The name 'Unto the Last' has been translated as 'Antyodaya' in Hindi. It means 'development upto the last number or the betterment upto the last member'. But Mahatma Gandhi being impressed by this philosophy has followed it in the name of Sarvodaya. The following three principles have been discussed in 'Unto the Last for advocating the case of Non-violence, (i) The individual good lies in universal good. ( ii ) All have equal rights of earning livelihoods by their own professions. Therfore, all professions either of a pleader or of a barber have equal values.24 (iii) A laborious life, i.e., the life of a farmer or the life of a labourer, is the proper human life. As Ruskin has asserted Soul is the ultimate reality. Man is good by his nature. Character deserves more value than intellect. The social orientation is better than the political reformation. The political and economic policies must be adopted with morality. The

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zramaNa / apraila-jUna/ 1996 big machines should be utilized for the freedom of a society not for ts slavery. The capitalists should behave with his labours just as a wise father treats lovingly with all of his children or the family members. Nobody should be revengeful. A labour should never cooperate in weapon-manufacturing.2 25 : 99. Tolstoy Tolstoy has propounded 'Christian Anarchism' which is the practical approach of 'Serman on Mountain' to the modern political and social problems. He has accepted Christ's theory of love and he also takes it as a complete means for solving all social, political and other problems of human life. Theory of Love: According to Tolstoy there are two things concerning non-violence which may be understood deeply and should be applied on the basis of Love. (i) Injurious Non-opposition, (ii) Non-injurious, Non-co-operation. (i) Injurious Non-opposition: Theory of Non-opposition has been introduced formely by Christ. Tolstoy has also agreed with Christ's principle of Non-opposition which has been discussed on the last pages. But he has interpreted that in his own way. Suppose some one wants to take my coat by force and I surrender myself to him by giving him my coat and cloak also. This is Non-opposition but this may be remarked as injury, if I give him my coat and cloak due to his threatening. This is injurious Non-opposition. So to be free from injury. I should offer my things to the person who is demanding for, in the capacity of love not in that of fear and frightening. (ii) Non-injurious Non-Cooperation: The non-injurious non-cooperation is almost the same civil disobedience of Thoreau which has been named as Satyagraha by Mahatma Gandhi. As this principle states, one should boycott co-operation no doubt, but with civility, not violently. Moreover, Tolstoy is of opinion that no being should be forced to do anything against his will and this is the basis of his theory of Non-violence. In his letter to Mahatma Gandhi he has

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100 : written zramaNa / apraila-jUna/ 1996 "The denial of all sorts of violence means to follow the path of unbiased love. Love is the highest and the only code of life. In other words it is an endeavour towards the union of all human souls so that they may behave gently with one another. The application of force never harmonizes with love. As soon as the force is accepted the love vanishes away.26 So, Tolstoy has criticized Christian civilization which on the one side tries to follow the path of love or the path of Non-violence and on the other it permits the use of force. Mahatma Gandhi Mahatma Gandhi, one of the contemporary Indian philosophers is known as most prominent propounder of non-violence of his time. In his philosophy Non-violence is not limited only to metaphysics, religion and ethics but it has been extended upto the social, political and economic thinkings. Non-violence has been flourished equally in Gandhi's thought as well as in his practical life. He has adopted it as the only weapon for fighting against British-Government, in order to achieve India's freedom. God, Truth and Ahimsa God, Truth and Ahimsa are the basic constituents of the Gandhian philosophy. Whatever may be the problem the Gandhian philosophy gets its solution through these three. Gandhiji has accepted God as truth and also truth as God. So many times he has said - God is Truth and Truth is God. God or Truth may be approached through Non-violence. Therefore Truth is the end of human life while Non-violence is its means. Gandhiji while removing the doubt concerning levels of Truth and Ahimsa has said very clearly << 'Ahimsa is not the goal. Truth is goal. But we have no means of realizing truth in human relationships except through the practice of Ahimsa. A steadfast pursuit of Ahimsa as inevitably bound to truth not so violence. That is why I swear by Ahimsa. Truth came naturally to me. Ahimsa I acquired after a struggle. But Ahimsa being the means we are naturally more concerned with it in our

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XAU/31861-/988EUR : 808 every day life. It is Ahimsa, therefore, that our masses have to be educated in. Education in truth follows from it as a natural end.27 In 'A talk on Non-violence' Gandhiji has said that Ahimsa is not the a form of direct action but it is the only form of that. Nonviolence is meaningless when it is not applied as direct action. It must have direct and active expression. It is the greatest and the activest force in the world. One cannot be passively non-violent. In fact non-violence is a term I had coin in order to bring out the root meaning of Ahimsa. In spite of the negative particle 'non', it is no negative force.28 Mahatma Gandhi has agreed with the sayings of ancient seers that one can achieve nothing through strife and violence, rather through Ahimsa he can fulfil his destiny and duty to his fellow creatures. For, non-violence is a force which is more positive than electricity and more powerful even than ether. In the centre of Non-violence there is a force which is self active.29 According to Mahatma Gandhi following are the axioms of non-violence : (a) Non-violence implies as complete self-purification as humanly possible. (b) Man for man the strength of Non-violence is in exact proportion to the ability, not the will, of the non-violent person to inflict violence. (c) Non-violence is without exception superior to violence, i.e., the power at the disposal of a non-violent person is always greater than he would have if he was violent. (d) There is no such thing as defeat in Non-violence, the end of violence is surest defeat. (e) The ultimate end of Non-violence is surest victory if such term may be used of non-violence. In reality, where there is no sense of defeat, there is no sense of victory.30 Moreover Non-violence is all-pervasive because one cannot biex non-violent about one activity of his own and violent about oth I possesses nothing therefore it possesses everything because it

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807 : 790/37761-7/888EUR is universal. Possession makes limitations. So a thing without any possession or limitation may be considered beneficial to all. Though, it is the law of human race it never avails to him who does not have faith in God. Non-violence cannot be practised without sacrifice. So either individual or nation must be ready to sacrifice all things excepts honour. "Non violence is that sort of power which can be achieved by all children, youngmen and women provided they believe in God and love for all mankind." Non-violence affords the fullest protection to self-respect and sense of honour, but not always to possession of land or movable property, though its habitual practice does provide a better bulwark than the possesion of armed men to defend them. Non-violence in the very nature of things, is of no assistance in the defence of illgotten gains and immoral acts.31 As Gandhiji asserts self suppression is often needed for moving on the path of truth and Non-violence but it never prescribes meek submission to the evil doers. The way of the lord is for the Braves not for the Coward. 32 Bertrand Russell -- Bertrand Russell a prominent contemporary western philosopher has advocated theory of Non-violence by analysing human motives and boycotting war. As he has interpreted there are two types of human motives: (i) Possessive or collective and (ii) Creative . (i) Possessive or collective motive: It is human nature that a man wants to lead a happy life for which he tries to possess all means of pleasure. Sometimes he occupies much more than what he actually needs. He collects materials not for his ownself but also for his family members and coming generations. This way of increasing desires creates clash and conflict with others, because means are always limited and ends or desires are ever unlimited. Ultimately violence takes place. ( ii ) Creative motive : Another motive of man is to create something. By his scientific approach man creates many instruments DEI

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97401/3747-77/388EUR : P03 which make human life smooth. He composes poems, writes stories, novels, dramas, etc. He presents various beautiful paintings. These all provide pleasure to human society and because there is no limitation there is no clash. A poem may be read openly and whole heartedly by all, thus the problem of violence does not arise here. Boycott of War : War takes place among different nations due to their possessive motive. When a nation wants to extend its area, it attacks on its neighbour-country, which results into war. According to Bertrand Russell war must be boycotted, because there are follwing reasons : (i) When two fighting nations make bombard on each other several innocent persons are killed. (ii) Generally young people are sent in the battle-field and they are gunned down in full bloom of their lives. A common man leads a long life and he presents various creative values for human life. But the man who is killed in the battlefield does nothing like this. In the case of being alive he would have done many things for the betterment of human life. (iii) All plans and projects are hampered due to economic crisis and disturbances. Governments expend their money and materials on war and other needs and necessities are neglected. So Bertrand Russell opines to boycott war by neglecting the possessive motive and giving importance to the creative motive. Martin Luther King -- Martin Luther King is known as American Gandhi. Like Mahatma Gandhi he has accepted non-violence as the only weapon for obtaining freedom of Nigro-society. He is respected as the symbol of humanity. He lived for the cause of humanity and died also for the same. In December 1955, when he was only 29 years old was elected as the head of a small civic group in Alabama town. But when he died in 1968, he was a well-known leader of the Southern-Christian Leadership Conference. Just after being elected as the President of the Montgomery Improvement Association, Martin Luther King continued to get

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808 : $401/31869-11/888EUR threatening from his opponents and that caused him so much disturbed that he began to keep gun with him. But very soon he came to feel the contradiction between a weapon like gun and the leader of a Non-violence movement. For any weapon represents violence. He thought over the situation and realized that the quality and not longevity was the most important consideration for judging the worth of an individual. 33 Martin Luther King while delivering a lecture 'Let us be Dissatisfied' has inspired his fellowmen to struggle for the enhancement of the Nigro-society through Non-violence and love. Violence and Non-violence : According M. L. King, through violence one can murder a murderer but he cannot murder murder. Through violence one can murder a liar but he cannot establish truth. Through violence one can murder a hater but he cannot murder hate. Darkness cannot remove darkness. Only light can put out darkness. So, Non-violence is the only remedy for social, political and economic developments. He, while clearifying his own position says -- "I am concerned about justice, I am concerned about brotherhood, I am concerned about truth. And when one is concerned about these, he can never advocate violence."34 Love : Love should not be considered as something sentimental. It is much more deeper than emotional bosh. There are three words - 'eros', 'philia' and 'agape' for love in the Greek New Testament. But 'agape' is the overflowing love. It is operated in the human heart by God. At this level, we love men not because we like them, nor because their ways appeal to us, nor even because they possess some type of divine spark; we love every man because God loves. At this level, we love the person who does an evil deed although we hate the deed that he does.35 Love and Power : Concepts of love and power are known generally as contradictions. Nietzche has refuted the theory of love introduced by Christian theologians. In the same way Christian theologians have abused Nietzche's philosophy of the will power. But as

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87901/377-7/888EUR : 804 Martin Luther King has asserted -- "What is needed is a realization that power without love is reckless and abusive and love without power is sentimental and anaemic."36 The love implementing the demands of justice is the best position of power and similarly removal of all things coming against love is the best position of justice, Therefore love and power cannot stand against each other, A Man Without Love : Martin Luther King having strong faith in God and godly principles presented in the Holy Bible, has accepted that one can do nothing without love, A man may have good language, power of influencial speech, all sorts of knowledge, but without love these all are useless. Even charity and death of a martyr can have no meaning in the absence of love. So one should love other persons after feeling that all are parts of one another, He should love even his enemies, Forgiveness : Ignoring or putting a false level on the evil does not present forgiveness. In true sense forgiveness creates a healthy atmosphere for a new beginning. "Forgiveness means reconciliation, a coming together again. Without this no man can love his enemies.37 In this way Martin Luther King has applied the principle of non-violence in all spheres of human life. Theory of Non-violence Now after going through various views of eminent scholars and deep thinkers, I am in a position to say that theory of non-violence is a cohesion of the following doctrines -- (i) Doctrine of entirety or Wholeness ( Sampurnata), (ii) Doctrine of Equality ( Samatva ), (iii) Doctine of Oneness or Non-dual (Ekatva or Advaita), (iv) Doctrine of Universality ( Sarvikta), (v) Doctrine of Restraint ( Samyama ). (i) Docrine of Entirety or Wholeness ( Sampurnata ) : Ganadhipati Sri Tulasiji a world renowned Jaina saint and thinker, while presenting the metaphysical interpretation of Non-violence,

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106 10 zramaNa / apraila- has said that it is the feeling of existence (sat) conscionsness ( cit) and bliss (ananda )38, which is very near to the Upanisadic interpretation of Brahma. Probably, he wants to provide the same status of entirely to Non-violence which has been provided to Brahma. Moreover, he has stated that Non-violence is restraint, equality and friendship with all beings. It is restricted neither to a family nor to a society, nor even to a nation, because its circumference is so wide and open that all beings enjoy their lives pleasantly into it.39 -jUna / 1996 Violence causes destruction. But non-violence has creative value. Creation proves existence and existence assimilates consciousness and bliss. A well-known western philosopher Jean Paul Sartra of existentialism has propounded, "I exist therefore I think." frankly It means consciousness is proved by existence. Because Non-violence has creative value it holds existence which is proved for having consciousness. Bliss may be found where there is consciousness. Without consciousness, bliss cannot be experienced. As Bertrand Russell has assigned there are two types of human motives (i) Possessive or collective and (ii) Creative. The possessive motive makes a man self-confined. He wants to collect different means of comfort for himself and for his nears and dears. That is why he is provoked to violate those rules and regulations which provide pleasure and peace to the human society. But the creative motive inspires a man to produce those things which may be useful for all and cannot be put under an individual ownership. So due to its creative value Non-violence holds existence, consciousness and bliss in itself. Another Jaina saint Sri Ganesa Muniji has declared very "Where there is non-violence, there is life, Where there is absence of non-violence, there is also absence of life. The non-violence is existing since the creation of beings. The Existence of beings will remain safe and sound as long

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zramaNa / apraila-jUna/ 1996. : 107 as the existence of non-violence will be seen in the creation. So Non-violence is a whole or complete ( Sampurna) one. (ii) The Doctrine of Equality (Samatva): All beings are equal because fundamentaly they have their equal constructions. All beings consist of two elements Soul (Atma) and Body (Deha) in which soul dwells. 9940 Soul can experience all pains and pleasures because it is conscious. The body is material. There have been accepted five types of material elements Earth (Prthvi), Water (Jala), Fire (Agni), Air ( Vayu) and Ether or Sky ( Akasa). Though bodies, due to the karmika influences, are seen in different shapes and sizes, souls living in them have feelings of various troubles in the same way. They feel pains. They feel pleasures. The pain is painful for all and in the same way the pleasure is pleasant for all. It cannot be accepted that a pain is painful for one and pleasant for other. The pleasure is pleasant for one and painful for other. All beings feel pain as pain and pleasure as pleasure. Therefore in the Sutrakrtanga it has been instructed : body. savvehim anujuttihim, matim padilehiya. savve akkamtadukha ya, ato savve na himsaya. 9. eyam khu nanino saram, jam na himsah kancana.11 ahimsa samyamam ceva, etavamtam vijaniya. 10. Here four valuable ideas have been expressed in support of Non-violence: (i) The person who is wise should come to know the being hood of beings. (ii) He should know that trouble is painful for all. (iii) After knowing these facts he should never injure any (iv) This is the most valuable wisdom. The beinghood (Jivapana) of a being lies in its construction and nature. One can understand his own feelings of pain and pleasure and on this basis he may infer the feelings of other beings, be

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zramaNa / apraila-jUna/ 1996 cause they all have the similar constructions. To be more clear, a man can understand that other beings also have the feeling of pain as he himself feels. Therefore, he should not harm any beings. 108 : (iii) The Doctrine of Oneness or Non-duality (Ekatva or Advaita): The other doctrine which supplements the theory of nonviolence is the principle of oneness. The theory of non-dualism (Advaitavada) is an Upanisadic doctrine which occupies a prominent place in Indian Philosophy. In this theory, Brahma, the ulitmate reality is considered to be immanent in the whole universe because He transforms Himself in the form of universe. So all things found in this universe are the same Brahma. This is known as absolutism. But so far the theory of Non-violence is concerned Jainism tries to strengthen it even on the basis of Non-dualism though it is famous for its non-absolutism or relativism ( Sapeksatavada). Acaranga-sutra expresses: tumamsi nama tam ceva jam hamtavvam ti mannasi. tumamsi nama tam ceva jam ajjaveyavvam ti mannasi, tumamsi nama tam ceva jam pariyaveyavvam ti mannasi," The person whom you want to kill is nobody but you are. The person whom you want to govern is nobody, but you are. The person whom you want to torture is nobody but you are. It is seen also in Sutrakrtanga "te attao pasai savvaloe."4" The wiseman sees all beings in himself. The same thought may be seen in the Vedic literature where it has been said "The wiseman is he who sees himself in other beings and other beings in himself."44 This is beacuse he treats all beings the same. A well known Jaina saint and thinker Upadhyaya Amara Munijee has affirmed that the non dual idea is the basis of Non-violence.45 - (iv) Doctine of Universality ( Sarvikata): Theory of nonviolence is never confined to an individual, it is for all. It has been depicted in Prasnavyakarana-sutra :

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SF07/37181-3721/888EUR pol "ahissa tasa thavara savvabhuyakhemamkari. savvapana na hiliyavva, na nindiyavva."46 Non-violence causes good for all mobiles and immobiles. No body should be neglected and condemned. Uttaradhyayana Sutra, in order to support the universal concept of non-violence has stated in the following way : "metti bhuesukappae." Behave friendly with all beings. In the Buddhist philosophy also approval of the universality of Non-violence has been declared. "savve satta averino honta ma verino. sukhino hontu, ma dukkhino.":47 All beings should be free from enmity, no body should suffer from that ( enmity). All beings should be happy, nobody should suffer from any sort of sorrow. Ruskin, a great supporter of Non-violence, has also assigned that the good of one lies in the good of all.48 ( v ) Doctrine of Restraint ( Samyama ) : Self-control is necessary for Non-violence. It is impossible to move on the path of non-violence, without self restraint. There are five great austerities (Panca Mahavrata) -- Non-violence, ( Ahimsa), Truth ( Satya ), Non-stealing ( Acaurya ), Celibacy ( Brahmacarya) and Non-possessiveness ( Aparigraha ). These austrities have been accepted by all religions but in Jainism Non-violence has been placed on the top and the remaining others have been considered as its supporters. It is a great devotion. Acaranga-sutra presents it as Un-Arm ( Asastra). "atthi sattham parena param, natthi asattham parena param."49 There are various arms surpassing one another but there is no Un-Arm like Non-violence. It is the only Un-Arm, which can do much more than that what can be done by arms. A lot of power it possesses, because it is a great devotion a great penance.

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880 : S907/37401-5FF/888EUR References 1. The Mahabharata, 189/6. 2. Yajurveda, 36. 17. 3. Indian Philosophy, Dr. C. D. Sharma, p. 233. 4. dukhatrayabhighataja jijnasa tadapaghatake heti. drste sapartha cennaikantatyantoabhavad. - Sarkhya-karika, 1 5. anyayogavyavacchedadvatrimsika, 22. 6. Saryuttanikaya, Hindi translation, Bhiksu Jagadisa Kasyapa & Bhiksu Dharmaraksita, part I, p. 71. 7. Vinayapitaka, Hindi translation, Rahula Sankttyayana, p. 207. 8. Dhammapada, 25. 9-10. 9. Dighanikaya, pp. 90-92. Also see Jaina Dharma men Ahimsa, Dr. B. N. Sinha, pp. 62-63. 10. Samyuttanikaya, part II, pp. 633-635. 11. Suttanipata, Uragavagga, Mettasutta. 12. Dhammapada, Kodhavaggo ? 13. St. Mathew-5, Holy Bible. 14. G. W. R., p. 172. 15. Holy Bible, Tr. V. Bulke, N. T., p. 246. 16. Ibid, p. 247. 17. Holy Bible, Corinthians, 2/13. 18. Ibid, 7/13. 19. Ibid, 8/13. 20. Ibid, Mathew, 5. 21. Holy Bible, Maithew, 5. 22. The Quran, The Opening Chapter ( I Mecca ). 23. Towards Understanding Islam, Sayyid Abul A'le Maudidi. 24. Atma Katha, M. K. Gandhi, Part 4, Chapter 16. 25. Sarvodaya Tattva Darsana, Gopinath Dhavan, p. 22. 26. Tolstoy, Essays and Letters, pp. 435-436.

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zramaNa / apraila-jUna/ 1996 : 111 27. M. K. Gandhi, Non-violence in Peace and War, Vol. II, p. 104. 28. Ibid, Vol. I, p. 13. 29. Ibid, Vol. I, p. 113. 30. Ibid, Vol. I, p. 111. 31. Ibid, p. 119. 32. Ibid, Vol II, p. 57. 33. Gandhi Marga, 47, p. 316. 34. Ibid, p. 215. 35. Ibid, p. 280. 36. Ibid, p. 222. 37. Ibid, p. 239. 38. Eka Bunda Eka Sagara, Editor Samani Kusuma Prajna, Vol. I, p. 257 (Saying, 3038). 39. Ahimsa Aura Visva Santi, Srimad Tulasiramji Maharaja, Sri Jaina Svetambara Terapanthi Mahasabha, 201 Harison Road, Calcutta. 40. Ahimsa ki Bolati Minaren, p. 15. 41. Sutrakrtanga, Ed. A. Ojha, First Sruta., Part III, Adhyayana II, p. 50, p. 51. 42. Acaranga, 1/5/5. 43. Sutrakrtanga, 1/12/18. 44. yastu sarvani bhutani, atmanyevanupasyati. sarvabhutesu catmanam, tato na vijugupsate. 45. Sukti Triveni, p. 23 ( Jaina Dhara ). 46. Prasnavyakarana-sutra, 2/1. Chao ---------- 7. Patisambhidamago, 1/1/1/66. 48. Sarvodava Tattva Darsana, Gopinath, p. 20. 49. Acaranga-sutra, 1/4/1. Isavasyopanisad, 6

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sAhitya samIkSA pustaka : cintana kI manobhUmi, lekhaka : upAdhyAya amaramuni, sampAdaka : zAstrI paM0 vijayamuni, prakAzaka : sanmati jJAnapITha, lohAmaNDI, AgarA - 2, pRSTha : 539, mUlya : ru0 125 maatr| cintana kI manobhUmi ko san 1970 meM dekhane kA suavasara prApta huA thA, jaba isakA prathama saMskaraNa prakAzita huA thaa| puna: usakI samAlocanA likhane ke lie mujhe kahA gayA hai, yaha eka vicitra saMyoga hai| isa pustaka meM upAdhyAya amaramuni jI ke sAragarbhita nibandhoM ko saMkalita kiyA gayA hai| samakAlIna jaina dArzanikoM kI prathama paMkti meM upAdhyAya amaramuni jI kA nAma AtA hai| unakI jJAna-vidhAe~ jaina dharma-darzana taka hI sImita nahIM haiM, balki bhAratIya jJAna-vijJAna ke vividha kSetroM meM bhI unakI gaharI paiTha dekhI jAtI hai| ve rUr3hivAditA se dUra eka pragatizIla cintaka the| unakI pragativAditA ne jaina samAja ko naI dizA dI hai, jo unakI racanAoM se jJAta hotA hai, kintu sampradAyagata khIMcAtAnI ne unake paira bhI khIMcane se apane ko nahIM rokaa| upAdhyAya pada para hI unakA svargavAsa huA, kintu apane jIvanakAla meM apanI vilakSaNa sUjhabUjha evaM udAra mAnasikatA se unhoMne kaI suyogya vyaktiyoM ko AcArya padoM para AsIna kiyaa| aMgrejI kI yaha kahAvata una para zata-pratizata lAgU hotI hai - He was not a king but a kingmaker. isa grantha ke pradhAnata: tIna vibhAga haiM - 1. dArzanika dRSTikoNa, 2. dhArmika evaM AdhyAtmika dRSTikoNa tathA 3. sAMskRtika, sAmAjika evaM rAjanItika dRssttikonn| prathama vibhAga meM jIva aura jagat : AdhAra evaM astitva, mana : eka samyak vizleSaNa, AtmA kA virATa rUpa, arihantatva : siddhAnta aura svarUpa, avatAravAda-uttAravAda, jaina darzana kI samanvaya-paramparA, pramANavAda, nayavAda Adi nibandha haiN| AtmA kA virATa rUpa batAte hue upAdhyAya amaramunijI ne "ege AyA' ke sAtha-sAtha "ekaM sadviprA bahudhA vadanti' tathA "siyArAma maya saba jgjaanii| karaU~ praNAma jori juga paanii||" ke bhI ullekha kiye haiN| yaha unakI udAratA evaM samanvayAtmakatA ko sUcita karatA hai| dUsare vibhAga meM dharma : eka cintana, bhakti karma jJAna, dharma tattva, sAdhanA mArga, jIvana meM sukha kA vikAsa, kalyANa kA mArga, jaina saMskRti kI amara dena - ahiMsA, ahiMsA - vizvazAnti kI AdhArabhUmi, satya kA virATa rUpa, sarvadharma samanvaya Adi nibandha haiN| dharma kA

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zramaNa / apraila-jUna/ 1996 4: 113 , vivecana karate hue munizrI ne AcArya haribhadra ke vicAra se apanI sahamati vyakta kI hai| "koI zvetAmbara ho, yA digambara jaina ho, yA bauddha athavA vaiSNava ho| ye koI dharma nahIM haiM, mukti ke mArga nahIM haiN| dharma koI dasa hajAra yA do hajAra varSa ke paramparAgata pracAra kA pariNAma nahIM hai, vaha to eka akhaNDa zAzvata aura pariSkRta vicAra aura hamArI vizuddha Antarika cetanA hai| mukti use hI mila sakatI hai jisakI sAdhanA samabhAva se paripUrNa hai / " tIsare vibhAga meM saMskRti aura sabhyatA, vyakti aura samAja, mAnava jIvana kI saphalatA, samAja-sudhAra, nArI jIvana kA astitva, vartamAna yuga kI jvalanta mA~ga samAnatA rASTrIya jAgaraNa, vizvakalyANa kA cirantana patha sevA kA patha Adi nibandha haiN| una nibandhoM ke zIrSakoM se hI yaha bodha ho jAtA hai ki udAracetA upAdhyAya jI ko sirpha apane samAja hI nahIM balki rASTra aura vizva ke kalyANa kI cintA thii| unhoMne likhA hai-- "sirpha jaina darzana hI nahIM balki bhAratavarSa kA pratyeka darzana, pratyeka sampradAya aura pratyeka paramparA isa vicAra para ekamata haiM ki mAnava - jIvana pavitratA ke AdhAra para calatA hai| mAnava kA jJAna puruSArtha aura pavitratA kI jitanI ucca bhUmi para pahu~cA huA hotA hai, usakA vikAsa utanA hI utkRSTa hotA hai / " ahiMsA para prakAza DAlate hue unhoMne kahA hai " ahiMsA kI eka dhArA rAgAtmaka bhI hai, jise hama samajhane kI bhASA meM rAgAtmaka karuNA, sneha tathA prema bhI kaha sakate haiN| usI ke AdhAra para manuSya kA pArivArika tathA sAmAjika jIvana TikA hai|" bhagavAn aura bhakta ke sambandha meM bAtAte hue upAdhyAya amaramunijI ne kahA "bhagavAn kI virAT cetanA kA choTA saMskaraNa hI bhakta hai| bindu aura sindhu kA antara hai| bindu, bindu haiM jarUra, para usameM sindhu samAyA huA hai| yadi bindu nahIM hai, to phira sindhu kahA~ se aaegaa|" 1 pustaka meM vicAra kI utkRSTatA tathA bhASA kI saralatA hai| viSaya ko prastuta karane kI zailI rucivardhaka hai| zAstrI paM0 vijayamuni jI ne isakA sampAdana kiyA hai jisase 'sone meM sugandha' kI bAta caritArtha hotI hai / kintu kheda isa bAta se hai ki aba taka isa uccakoTi kI racanA kA dUsarA saMskaraNa hI nikala pAyA hai| kaha nahIM sakatA ki isameM pAThakoM kI viSayagrAhyatA doSI hai athavA vyavasthApakoM kI zithilatA / pustaka kI bAharI rUparekhA tathA mudraNa Adi AkarSaka hai| DaoN. baziSThanArAyaNa sinhA

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114 : zramaNa/apraila-jUna/ 1996 pustaka : kIrti stambha, prakAzaka : zrI digambara jaina samiti evaM sakala digambara jaina samAja, ajamera, mUlya : ru0 185 mAtra / AcArya jJAnasAgara praNIta prastuta racanA ke pA~ca khaNDa haiN| prathama khaNDa vIrodaya - mahAkAvya kA samIkSAtmaka anuzIlana, dvitIya khaNDa cAturmAsa kIrtistambha 1994, tRtIya khaNDa digambara saMskRti kA eka udIyamAna nakSatra, caturtha khaNDa ajamera ke AsthA stambha tathA paMcama khaNDa - muni zrI sudhAsAgarajI mahArAja kA ajamera meM abhUtapUrva cAturmAsa / isameM prathama khaNDa pradhAna hai| isa khaNDa meM AcArya jJAnasAgara mahArAja dvArA race gaye mahAkAvya vIrodaya ke vibhinna pakSoM para samIkSAtmaka nibandha haiM jo vIrodaya para hI AhUta saMgoSThI meM par3he gaye the| vIrodaya meM vivecita vibhinna viSayoM kI samIkSA vidvAnoM ne apane-apane lekhoM meM kI hai| usa samIkSAtmaka nibandhoM kI samIkSA munizrI sudhAsAgara jI ne kI hai aura punaH mere sAmane isa racanA kI samIkSA karane kI bAta A par3I hai| yaha to samIkSA dara samIkSA kI bAta ho gyii| munizrI ke dvArA kI gayI samAlocanAe~ apane ApameM paryApta haiM kyoMki unameM viSayoM ke guNa-doSa dikhAne ke sAthasAtha unakI spaSTatA bhI prastuta kI gaI hai aura munizrI ke dvArA kI gaI samIkSA kI samIkSA kI jAya to na usakI koI upayogitA hogI aura na koI artha | - hA~, itanA maiM avazya kahU~gA ki nibandhoM ko vargoM meM vibhAjita karake rakhA jAtA to acchA hotA, jaise dArzanika, dhArmika, sAmAjika Adi, jisase pAThakoM ko suvidhA hotii| sAtha hI yadi prathama khaNDa ko bilkula alaga chApA jAtA to aura acchA hotaa| kyoMki jo vidvAna ise bheMTa svarUpa prApta nahIM kara sakate ve AsAnI se kharIda lete / anya khaNDa bhI viSayAnukUla sahI aura sundara haiN| raMga rUpa kI dRSTi se grantha bahuta hI AkarSaka hai| isake lie prakAzaka dhanyavAda ke pAtra haiN| DaoNo baziSThanArAyaNa sinhA Book : Vaishali Institute Research Bulletin No. 9, General Editor: Dr. Yugal Kishore Mishra, Research, Institute of Prakrit Jainlogy and Ahimsa, Basokund, Vaishali, Muzaffarpur ( Bihar ), 1994, p. 90. prastuta racanA prAkRta, jainazAstra ahiMsA zodha saMsthAna, vaizAlI kI zodha patrikA ke rUpa meM sAmane AI hai kintu isameM 'jagadIzacandra mAthura vyAkhyAnamAlA' 1993 ke antargata DaoN0 zrI raMjana sUrideva dvArA diye gae vyAkhyAnoM kA saMkalana hai| sampAdakIya meM DaoN0 sUrideva ko prAkRta - saMskRta-hindI kA dhurikIrtanIya manISI kahA gayA hai| kintu unake vyAkhyAnoM se yaha pramANita hotA hai ki jaina darzana meM bhI unakI acchI paiTha hai| unhoMne apane vyAkhyAna ke prArambha meM kahA hai " zramaNa-saMskRti kA dRSTikoNa isalie udAtta

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zramaNa/apraila-jUna/ 1996 hai ki vaha vaicArika saMkIrNatA kA sarvathA pratyAkhyAna karatA hai|" isa udAratA ko ahiMsA, aparigraha, tathA anekAnta ke vivecanoM se darzAne kA bharapUra prayAsa kiyA gayA hai| ye sabhI siddhAnta prAcIna kAla se cale A rahe haiM / kintu vyAkhyAnoM meM inheM Aja kI sAmAjika evaM rAjanItika samasyAoM ke samAdhAna ke rUpa meM prastuta karake inake sama-sAmayika mahattva ko dikhAyA gayA hai| apane vicAra kI sampuSTi ke lie vidvAna vyAkhyAtA ne Adhunika cintakoM jaise rASTrakavi dinakara, yuvAcArya mahAprajJa, pro0 mahendra kumAra (nyAyAcArya) Adi ke matoM kA ullekha kiyA hai| mAnava jIvana kI jo bhI samasyAe~ haiM unake samAdhAna tabhI mila sakate haiM jaba mAnavajIvana ke pramukha do aMgoM nArI aura puruSa ke bIca samAnatA ho, sAmaMjasyatA ho| isake lie DaoN0 sUrideva ne kahA hai S : 115 "nizcaya hI mahAvIra kI nArI aura puruSa kI samAnatA kI bAta vaicArika stara para hameM apanI aitihAsika bhUloM ko sudhArane kI preraNA detI hai| khAsakara candanabAlA ke upAkhyAna se yaha spaSTa hai ki mahAvIra ke vicAra nArI ko nirbhaya aura ni:zaMka hokara yantraNA mukta jIvana jIne tathA apanA sahI svarUpa samajhane meM sahAyatA karate haiN| nArI na kevala mAnasika varan zArIrika stara para bhI puruSa ke samakakSa hai aura apane puruSArtha se vaha puruSa kI taraha mokSa kI bhI adhikAriNI ho sakatI hai| " isa taraha yaha saMkalana bahuta hI mahatvapUrNa hai| isake lie DaoN0 zrI raMjana sUrideva to sAdhuvAdArha haiM hI, DaoN0 yugala kizora mizra bhI sampAdana evaM vyAkhyAna vyavasthA ke lie badhAI ke pAtra haiN| vizvAsa hai ki vidvAnoM ke dvArA isa racanA kA bharapUra svAgata hogaa| DaoN0 baziSThanArAyaNa sinhA pustaka : zrI paramAtma prakAza vidhAna, racanAkAra : rAjamala pavaiyA, prakAzaka : tArAdevI pavaiyA graMthamAlA, 44 ibrAhImapurA, bhopAla - 462001, pRSTha : 384, mUlya : 32 rupaye / zrI paramAtma prakAza vidhAna ke racayitA zrI rAjamala pavaiyA haiN| unhoMne jaina dharmadarzana se sambandhita eka sau se bhI adhika pustakeM likhI haiN| 'paramAtma prakAza vidhAna' kA mUla rUpa grantha 'paramAtmA prakAza' ke nAma se jAnA jAtA hai| isakI racanA AcArya yogIndu deva ne kI thI jaba unake ziSya muni prabhAkara bhaTTa ne paramAtma tattva ko vivecita karane ke lie kahA thaa| aba taka kI upalabdha apabhraMza racanAoM meM ise sabase prAcIna mAnA jAtA hai / grantha tIna adhikAroM meM vibhAjita hai| prathama adhikAra meM bahirAtmA, antarAtmA tathA paramAtmA ko vizleSita kiyA gayA hai tathA dUsare aura tIsare adhyAyoM meM mokSa, mokSa-phala aura mokSamArga ke vivecana haiN| rAjamala pavaiyA ne paramAtma prakAza ko hindI meM chandabaddha prastuta kiyA hai

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116 : zramaNa/apraila-jUna/1996 "mithyAtvI rAgAdi rUpa pariNata bhiraatmaa| bItarAga bhAvoM se pariNata aNtraatmaa|| bhAva dravya no karmoM se virahita prmaatmaa| dehamAna jo mUr3ha vahI prANI bhiraatmaa||" tattvamImAMsI samasyAoM ke samAdhAnoM ko sarala evaM surucipUrNa bhASA meM prastuta karake pavaiyA jI ne sAmAnya pAThakoM kA bar3A hI upakAra kiyA hai| isase vidvAnoM ko samucita lAbha hogaa| pustaka ke prArambha meM pUjanavidhi kA vivecana bhI bahuta upayogI hai| isake lie zrI pavaiyAjI ko badhAI hai| isake prakAzaka kA prayAsa bhI sarAhanIya hai| pustaka kI chapAI sApha-sutharI hai| isase sAmAnya evaM vidvAna pAThaka donoM hI lAbhAnvita hoMge aura isakA svAgata kreNge| - DaoN0 baziSThanArAyaNa sinhA pustaka : prathama karmagraMtha karma vipAka, lekhikA-sampAdikA : sAdhvI zrI harSaguNAzrIjI, prakAzaka : zrI OMkAra sAhitya nidhi dvArA pArzvabhaktinagara, hAive, bhIlahI, banAsa kaaNtthaa| prathama karmagrantha karmavipAka ke racayitA devendrasUri mahArAja haiN| isakA vistAra pUrvaka vivecana sAdhvI zrI harSaguNAzrIjI ne kiyA hai| isake mukhya vibhAga haiM - karma bodhapIThikA, jJAnaprakaraNa, karmavipAka, karmabandhana ke hetu tathA prshnottrii| karmabodha pIThikA meM karma siddhAnta kA mahattva, karmasiddhi, karmavAda, karmasvarUpa, jIva aura karma kA sambandha tathA karmasiddhAnta kI aavshyktaa| karmavAda zIrSaka ke antargata bhAratIya darzana kI zAkhAoM meM pratipAdita karma sambandhI mAnyatAoM ke vivecana haiM - jaise bauddha darzana, yoga darzana, sAMkhya darzana, nyAya tathA vaizeSika darzana evaM mImAMsA drshn| karmasiddhAnta ko spaSTa karane ke lie bahuta se raMga-biraMge citra diye gaye haiM - 1. pudgala dravya, 2. karmagrahaNAnI prakriyA citra, 3. karma-prakAra, citra, 4. jJAnAvaraNIya karma ke bheda darzana citra, 5. darzanAvaraNIya karma ke bheda-darzana citra, 6. antarakaraNAnI prakriyA darzana citra, 7. upazama samyaktva prApti darzana citra, 7. upazama samyaktva prApti darzana citra, 8. mohanIya karma bheda darzana citra, 9. AyuSya sthiti darzana yaMtra, 10. AnupUrvI darzana citra, 11. karma vRkSa aadi| ina citroM se viSaya kI spaSTatA bar3ha jAtI hai aura pAThaka ke lie gUr3ha viSaya bhI sarala ho jAte haiN| sAdhvIjI kI yaha racanA mahattvapUrNa evaM sarAhanIya hai| citroM ke kAraNa isakI vizeSatA aura bar3ha gayI hai| pustaka kI chapAI sApha hai, bAhya rUparekhA AkarSaka hai| AzA hai, pAThaka use pasanda kreNge| isake kArya ke lie lekhikA tathA prakAzaka badhAI ke pAtra haiN| - DaoN0 baziSThanArAyaNa sinhA

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$1401/37827-5FA1388EUR : 8819 Book : Restoration of the Original Language of Ardha magadhi Texts, Author : K. R. Chandra ( Formerly H. 0. D. of Prakrit and Pali School of Language, Gujrat University, Ahmedabad ), Publisher : Prakrit Jaina Vidya Vikas Fund, Ahmedabad, Year of Publication : 1994, 375, Saraswati Nagar, Azad Society Ahmedabad - 380 015, No. of pages : 104, Price : Rs. 80.00. Dr. K. R. Chandra is a renowned scholar and a true researcher in the field of Texual Criticism of Prakrit language. I had the privilege of writing a review on his earlier book entitled 'paramparATa sret 2017 ob 2 Bit 378fArtei' which has been published in last issue of Sramana. Dr. Chandra's erudiction and critical insight make him a keen observer of the linguistic peculiarities of Jaina canons. His main effort in this book is to find out and ascertain the original form of the Ardhamagadhi, the language of the sacred Jaina canons, as there are are many variants found in diffrent editions, recensions and manuscripts. At the outset it appears to me a futile exercise on the part of the author so far as the sanctity of Jaina cannons is concered because unlike Vedic texts the Jaina canons do not attach much importance to the word. They are only concerned with the true meaning as is often said. atthaM bhAsai arahA suttaM gaMthaMti gaNaharA niunnN| How does it matter whether it is attA or appA or AyA or AtA for AtmA . What matters is that the reader should know the sense of 37/HT. The variants do not change the meaning and consequently the sanctity of the sacred text remains as it is whereas in the field of Vedas the word has the supreme role to play, because the Veda is word dominated ( Pro J17 ) sacred text. Not only the word even the accent is equally important. Even the slight shifting of the acccent inadvertently will change the meaning of the word. This is the reason that even today the Vedic text is found intact even after a long long period of five thousand years.

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zramaNa / apraila-jUna/ 1996 The position of the sacred Jaina texts is different. Had it been like that of the Vedas there would not have been the problem of variants faced by the learned author today. But inspite of what has been said above the effort on the part of the author is wonderful and as such highly commendable. In order to satisfy the curiosity and a long standing need of the lovers of Jaina literature and maintain the editorial discipline, the direction shown by Dr. Chandra is an eye opener. The curiosity of all of us is there to reach as near as possible to the sayings of the Lord Tirthankara if not the exact words which he uttered with his lotus like mouth. 118 : This wonderful book under review comprises two sections. Section I contains the case study of the variants of a few Ardhamagadhi words from the Acaranga Pt. I. The author has restricted his study to the following words : " yathA, tathA praveditam ekadA, eka:, eke, ekeSAm, aupapAdika, aupapAtika, loka, loke and kSetrajJa: / Each word has been shown in the tables with its numerous variants as found in different printed editions of palm-leaf manuscripts and paper manuscripts. Seven tables have been displayed in this sections. Section II contains the study of the variants from Acaranga, Sutrakrtanga, Risibhasitani, Uttaradhyayana, Dasavaikalika Sutra, Curnis and Samskrta commmentaries. It is a critical and comparative study of the variants based on the sound principles of linguistics. The variants as given above have been selected from the text of the Acaranga Pt. I ( M. J. U. edition, 1977) and compared with that of texual readings available in the various manuscripts (palm-leaf & paper manuscripts). After analysing the old Ardhamagadhi forms of Samskrita and the author concluds his findings as follows: The study of variants of these two words reveals that with the passage of time and the evolutionary trend of the Prakrt younger and new forms like Jaha and Taha became popular and they replaced

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zramaNa/apraila-jUna/1996 : 119 the olds forms like 378 and 78. The same is the case with other forms also. That there is definitely a linguistic system working all through in the development of Ardhamagadhi is strikingly revealed in the table No. 1 where the learned author has painstakingly shown numerous variants of yathA and tathA. The word yathA has variants jahA, jadhA, ahA and adhA but the word tathA has tahA, tadhA, taha, tadhaM but never ahA or adhA or ahaM. By showing the direction towards the real Ardhamagadhi form in the sacred Jaina canon and there by satisfying our curiosity of knowing and going near to the sacred and unpolluted language of the Lord Tirtharkara, Prof. Chandra has done great service to the lovers of Praksta in general and the devotees of sacred Jaina texts in particular. To solve the problem he has posed is an uphill task and requires a team of scholars like him because one single scholar will not be able to complete the whole work. May God bless the author ( Prof. Chandra ) with hundred years life and make-him instrumental in leading a team of scholars to bring out the most authentic editions of Acaranga and Sutrakrtaiga etc. -- Prof. S. C. Pande pustaka : bhaktAmara saMdoha, lekhaka : DaoN0 harizaMkara pANDeya, prakAzaka : pannAlAla bAMThiyA, prajJA prakAzana, bAMThiyA bilDiMga, 2054 haldiyoM kA rAstA, jauharI bAjAra, jayapura ( rAja0 )-3, prathama saMskaraNa : janavarI-96, mUlya : ru0 75.00, AkAra : DimAI, pRSTha : 96 / sAmAnyatayA apane ArAdhya ko prasanna karane ke lie athavA apanI manokAmanAoM ko pUrNa karane ke lie mAnava aneka prakAra ke upAya karatA hai, unhIM upAyoM meM se eka prasiddha upAya stotra sAhitya bhI hai| stuti bhI eka vilakSaNa vastu hai, vaha cAhe kisI bhI bhASA, kisI bhI rUpa meM ho| usI stuti ke eka rUpa - jo ki saMskRta bhASA kA Azraya lekara kI gayI hai - ke viSaya meM prakAza DAlA jA rahA hai| anAdi kAla se saMskRta bhASA kA Azraya lekara vaidika, paurANika athavA jaina stotra-sAhitya kA vividha rUpoM meM sRjana hotA AyA hai| vedoM meM ~ agni, indra, uSA, varuNa, vAk, viSNu Adi devatAoM kI stuti vaidika DhaMga se, to purANoM meM - kRSNa,

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120 : zramaNa/apraila-jUna/1996 gaNeza, gaurI, bhavAnI, rAma, ziva aura hari kI paurANika DhaMga se tathA jainoM meM - unakI mAnyatAnusAra saMskRta, prAkRta, apabhraMza aura hindI bhASAoM meM vividha prakAra se bhagavAn jinendra kI stuti kI gayI hai| paramabhakta AcArya mAnatuMga dvArA racita bhaktAmara stotra eka aisI utkRSTa racanA hai jisakA samAdara digambara evaM zvetAmbara paramparA meM to samAna rUpa se hai hI, isake sAthahI sAtha jainetara bhakta samAja bhI mAnatuMgAcArya kI isa racanA ke Age vinata hai| isa stotra kI mahattA itanI adhika hai ki isameM mAtra 48 hI padya haiM parantu ve 48 padya,padya na kahAkara kAvya kahe jAte haiN| ukta ( bhaktAmara ) stotra para uneka anuvAda, TIkAe~ vyAkhAe~ prakAzita ho cukI haiM, kintu prastuta ( bhaktAmara-saMdoha ) kRti kI bhA~ti tulanAtmaka adhyayana isase pUrva prakAzita nahIM huA thaa| isa stotra kI tulanA gajendra mokSa ke sAtha karake vidvAna lekhaka ne eka sarAhanIya kArya kiyA hai| isameM AlaMkArika dRSTi se lekhaka ne jo mImAMsA kI hai vaha pAThakoM ke lie eka AkarSaNa kA viSaya bnegii| pustaka kI sAja-sajjA AkarSaka evaM mudraNakArya nirdoSa hai| ukta sabhI bAto ko dhyAna meM rakhakara yaha kahA jA sakatA hai ki pustaka saMgrahaNIya hai| - DaoN0 jayakRSNa tripAThI pustaka : bahuralA vasundharA, lekhaka : aMcalagacchIya 50 gaNivarya zrI mahodaya sAgara jI ma0 sA0, prakAzaka : zrI kastUra prakAzana TrasTa, 102 lakSmI apArTamenTa 206, DaoN0 enI besanTa roDa, varalI nAkA, muMbaI - 18, pRSTha : 72, mUlya : 15 rupaye, AkAra : DimAI, saMskaraNa : prthm|| acalagacchAdhipati pa0 pU0 AcArya bhagavaMta zrI guNasAgarasUrIzvara jI ma0 sA0 ke ziSya AgamAbhyAsI pU0 gaNivarya zrI mahodayasAgara jI ma0 sA0 dvArA saMpAdita 'bahuratnA vasundharA' nAmaka pustaka meM aise jainetara anupama ratnoM ke anumodanIya preraka dRSTAntoM kA saMgraha hai jo janma se ajaina haiM kintu apane AcaraNoM se viziSTa jaina kI koTi meM Ate haiN| vi0 saM0 2048-2049 meM jaba mahArAja zrI gujarAta prAnta meM vihAra kara rahe the usa daurAna unake samparka meM aneka aise jainetara vyakti ( jo vibhinna jAtiyoM ke the ) Ae, jo ki janma se ajaina the kintu AcaraNa meM jainoM se savAe the| una vyaktiyoM ke jIvana prasaMga evaM unase hue aise bahattara saMvAdoM ko isameM saMkalita kiyA gayA hai| 'mahAjano yena gataH sa panthAH' kA anusaraNa anya mAnavoM ko bhI karanA cAhie, isa vicAra se una saMvAdoM ko saMkalita karake use pustaka kA svarUpa pradAna kara mAnavopayogI banAyA gayA hai| pustaka paThanIya evaM saMgrahaNIya hai| pustaka kI sAja-sajjA AkarSaka hai evaM mudraNa kArya nirdoSa hai| - DaoN0 jayakRSNa tripAThI

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bhamaNa jaina-jagat jainAcArya jayaMtasenasUrijI phAuNDezana TrasTa dvArA rASTrapati 'anekAntaratna' kI upAdhi se alaMkRta 'anekAntavAda' darzana ke anusaraNa se vizva kI samasyAoM kA samAdhAna : rASTrapati "maiM bacapana se jaina dharma ke anekAntavAda evaM ahiMsA kI dhArA se AkarSita rahA huuN| jIvana pratyeka udAra dRSTikoNa se evaM satya aneka dRSTikoNoM se dekhA jA sakatA hai, aisA maiMne bacapana se jAnA hai|'' yaha udbodhana rASTrapati zaMkaradayAla zarmA ne AcArya zrI jayantasenasUrijI phAuNDezana TrasTa se 'anekAntaratna' kI upAdhi svIkAra karate vakta khaa| mumbaI ke biralA mAtuzrI sabhAgRha meM 'anekAntaratna' kI upAdhi svIkAra karate hue rASTrapati ne kahA ki vizva ke pratyeka dharma ne satya kI vyAkhyA apane-apane DhaMga se kI hai| vyAkhyA bhale hI alaga-alaga ho parantu sAMskRtika mUlyoM ke sandarbha meM dekheM to sabakA artha eka hI hotA hai| isa avasara para mahArASTra ke rAjyapAla DaoN0 pI0 sI0 alekjeNDara ne kahA ki ahiMsA aura mAnavatA pratyeka dharma meM hai, parantu jaina dharma meM ahiMsA dUsare dharmoM kI apekSA adhika vyApaka hai| bhagavAn mahAvIra ne jIvamAtra ke prati ahiMsA kI bhAvanA kA upadeza diyA thaa| __isa avasara para AcAryazrI jayaMtasenasUrijI ne kahA ki AcAra meM ahiMsA aura vicAra meM anekAntavAda rakhanA jaina dharma kA siddhAnta hai| jahA~ Agraha hai vahA~ durAgraha, vigraha aura kadAgraha hai, parantu jahA~ anekAntavAda hai vahA~ Agraha kA sthAna nhiiN| yahI jaina dharma kA upadeza Aja samasta vizva ko hai| mahArASTra ke pradhAna pramoda navalakara ne kahA ki jaina anuyAyI saMkhyA meM kama haiM parantu jIvana jIne kI zailI meM vizva meM va bhArata meM inakA pramukha sthAna hai| saMghavI gagaladAsa hAlacaMda bhAI ne rASTrapati ko 'anekAntaratna' kI upAdhi kI tasvIra arpita kii| zrI sevaMtIlAla morakhIyA dvArA 1 lAkha 11 hajAra 1 sau 11 rupaye kA ceka diyA gyaa| rASTrapati ne yaha rakama zAstrIya cikitsA mahAvidyAlaya, bhopAla ke vikAsArtha dAna meM de dii| isa avasara para jaina samudAya ke agraNI zrI dIpacanda gArDI, caitanya kAzyapa maphatakAkA, maMgala prabhAta lor3hA, surendrabhAI pArekha, vADIlAla gagaladAsa, candrakAMta bhudaramala, caMdUlAla choTelAla Adi upasthita the|

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122 : zramaNa/apraila-jUna/1996 anekAnta jJAnamaMdira bInA meM pANDulipiyoM kA apUrva saMgrahAlaya pANDulipiyA~ hamArI saMskRti kI amUlya dharohara haiN| pANDulipiyoM ko surakSita rakhane ke uddezya se paramapUjya muni zrI 108 saralasAgara jI mahArAja ke suyogya ziSya brahma0 saMdIpa jaina 'sarala' kI pAvana preraNA evaM mArgadarzana meM choTI-bajariyA, bInA (sAgara ) meM anekAnta jJAna mandira ke antargata pANDulipiyoM kA eka vizAla saMgrahAlaya sthApita kiyA jA cukA hai| jisameM aneka sthAnoM se saikar3oM pANDulipiyA~ ( hastalikhita grantha ) A cuke haiN| pANDulipiyoM kA sUcIkaraNa karake unheM sTIla kI almAriyoM meM navIna besTana meM lapeTakara surakSita rakhA jA rahA hai| jina mandiroM meM yA zAstrabhaNDAroM meM hastalikhita grantha haiM ve saMgrahAlaya meM svayaM bhijavAe~ athavA sUcita kareM tAki kAryakartAgaNa svayaM usa sthAna se grantha prApta kara skeN| jisa sthAna se grantha prApta hoMge ve rikArDa rajisTara meM darja raheMge aura bhaviSya meM jarUrata par3ane para vApasa bhI le jA sakate haiN| aprakAzita pANDulipiyoM ko prakAzita kiyA jaayegaa| samparka ke lie likheM : padamacanda jaina anekAnta jaina maMdira, choTI bajariyA, bInA jilA : sAgara ( ma0 pra0 ) mUlyaparaka zikSA para kAryazAlA sampanna gA~dhI vidyA saMsthAna, vArANasI dvArA vigata pharavarI ke tRtIya saptAha meM 'mUlyaparaka zikSA' para eka tridivasIya kAryazAlA kA Ayojana kiyA gyaa| kAryazAlA ke antima dina di0 24 pharavarI ko Ayojita kAryakrama kI adhyakSatA pArzvanAtha vidyApITha ke nidezaka pro0 sAgaramala jaina ne kii| vidyApITha ke 'ahiMsA evaM mUlya zikSA vibhAga ke adhyakSa pro0 surendra varmA isa samAroha meM mukhya atithi ke rUpa meM AmaMtrita kiye gaye, jahA~ unhoMne mUlyaparaka zikSA para vyAkhyAna diyaa| gA~dhI vidyA saMsthAna ke nidezaka evaM gA~dhI-darzana ke prakhyAta vidvAna pro0 rAmajI siMha ne kAryazAlA meM AmaMtrita vidvAnoM kA AbhAra vyakta karate hue 'mUlyaparaka zikSA' ke hArda ko apanI ciraparicita zailI meM prastuta kara zrotAoM ko mantramugdha kara diyaa| akhila bhAratIya zAstra saMgoSThI sampanna saMskRta vidyA dharmavijJAna saMkAya, kAzI hindU vizvavidyAlaya ke tattvAvadhAna meM 11-13 mArca, 1996 ko 'jainabauddhamatAnusAreNa jIvanamUlyAni' viSaya para carcA hetu akhila bhAratIya zAstra saMgoSThI kA Ayojana kiyA gyaa| 12 mArca ko tRtIya satra meM jaina vidyA ke zIrSastha vidvAn aura pArzvanAtha vidyApITha ke nidezaka pro0 sAgaramala jaina ko mukhya vaktA ke rUpa meM Amantrita kiyA gayA, jahA~ unhoMne jaina dharma meM jIvana mUlya nAmaka viSaya para atyanta vidvattApUrNa vyAkhyAna diyaa| isa satra kI adhyakSatA pArzvanAtha vidyApITha ke

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zramaNa / apraila-jUna/ 1996 10 123 upanidezaka evaM ahiMsA evaM mUlya zikSA vibhAga ke adhyakSa pro0 surendra varmA ne kii| apane adhyakSIya udbodhana meM unhoMne jaina dharma meM mUlyoM kI vivecanA nAmaka viSaya para sAragarbhita vyAkhyAna prastuta kiyaa| saMgoSThI meM vidyApITha ke pravaktA DaoN0 zrIprakAza pANDeya . vizeSa rUpa se upasthita rhe| AcArya premasUrIzvara jI mahArAja pArzvanAtha vidyApITha meM 11 mArca : tapAgacchIya AcArya premasUrIzvara jI mahArAja ThANA 8 kA vidyAzrama meM zubhAgamana huA / yahA~ Apane vidyApITha kI sampUrNa zaikSaNika gatividhiyoM evaM kriyAkalApoM kI vistRta jAnakArI prApta kii| Apane yahA~ kI sthAyI citrakalA pradarzanI evaM vizAla granthAgAra aura usameM saMgRhIta aneka durlabha sacitra pANDulipiyoM Adi kA avalokana karate hue hArdika prasannatA vyakta kI / vidyApITha ke nidezaka pro0 sAgaramala jaina ne saMsthAna ke vidvAnoM- * pro0 surendra varmA, pro0 sureza candra pANDeya, upAcArya DaoN0 vaziSTha nArAyaNa sinhA, variSTha pravaktA DaoN0 azoka kumAra siMha, DaoN0 zrIprakAza pANDeya, DaoN0 zivaprasAda, DaoN0 rajjana kumAra Adi kA AcAryazrI se paricaya karAyA aura jaina vidyA ke adhyayana, saMzodhana, adhyApana Adi ke kSetroM meM ina sabhI ke amUlya yogadAna kI carcA kii| AcAryazrI aura unake suziSyoM ne ukta vidvAnoM se vibhinna gUr3ha viSayoM para vicAroM kA AdAna-pradAna kiyaa| jaina vidyA saMgoSThI sampanna indaura 12-13 mArca, 1996 : paramapUjya AryikA ziromaNi jJAnamatI mAtA jI ke pAvana sAnnidhya meM kundakunda jJAnapITha, indaura dvArA di0 12 mArca 1996 ko jaina vidyA saMgoSThI kA Ayojana kiyA gayA, jisameM 'AcArya kundakunda aura unakA kAla', 'jaina dharma evaM vijJAna', 'jainadharma evaM paryAvaraNa', 'jainAgama evaM vAstuzAstra' Adi ati mahattvapUrNa viSayoM para labdhapratiSThita vidvAnoM dvArA zodhapatroM kA vAcana kiyA gyaa| di0 13/3 / 96 ko pro0 bhAgacandra jaina 'bhAskara' ko unakI aprakAzita kRti 'jaina itihAsa, saMskRti evaM purAtattva' para 25 hajAra rupaye kA kundakunda jJAnapITha puraskAra pradAna kiyA gyaa| pro0 jaina ne isa rAzi meM 75 hajAra rupaye apanI ora se milAkara eka 'pAramArthika TrasTa' ke sthApanA kI ghoSaNA kii| isI prakAra udayacanda jaina, surendra kumAra Arya evaM kundanalAla jaina ko arhat vacana 1994 ke kramaza: prathama, dvitIya aura tRtIya puraskAra pradAna kiye ge| isI avasara para DaoN0 anupama jaina ko 'vANIbhUSaNa' kI upAdhi se sammAnita bhI kiyA gyaa| pArzvanAtha vidyApITha meM 'tAntrika evaM Agamika sAhitya ke AyAma' viSaya para saMgoSThI sampanna kAzI hindU vizvavidyAlaya ke darzana vibhAga, dharma-Agama vibhAga evaM pArzvanAtha vidyApITha ke saMyukta tattvAvadhAna meM tAntrika evaM Agamika darzana ke AyAma viSaya para

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124 : zramaNa/apraila-jUna/1996 respondinsamvwative A tAntrika Agamikadarzana ke AyAme DESEXRAN SA | pArzvanAtha vidyApITha meM tAMtrika evaM Agamika sAhitya ke AyAma viSaya para saMgoSThI / Ayojita cAra divasIya akhila bhAratIya saMgoSThI ke tIsare dina di0 16/3/96 ke do satra pArzvanAtha vidyApITha meM Ayojita kiye gye| saMgoSThI kA viSaya thA --- 'jaina evaM bauddha dharma meM tntr| saMgoSThI ke prathama satra kI adhyakSatA prakANDa vidvAn pro0 devarAja ne kii| isa satra kA saMcAlana vidyApITha ke upanidezaka pro0 surendra varmA ne kiyaa| isa satra meM pro0 sAgaramala jaina ke atirikta vidyApITha ke variSTha pravaktA DaoN. azoka kumAra siMha; DaoN0 nandalAla jaina, rIvA; ajitaprasAda jaina, gvAliyara; manoramA jaina, gvAliyara; zrI esa0 ema0 jaina ( abhiyantA ); DaoN0 kamaleza kumAra jaina; DaoN0 phUlacanda jaina 'premI'; DaoN0 rajjanakumAra; brahmacArI zrI vAsupUjya jI Adi vidvAnoM ke zodhapatroM kA vAcana huaa| lAlabhAI dalapatabhAI saMgrahAlaya, ahamadAbAda ke asisTeNTa kyUreTara zrI lalita kumAra jI dvArA phaiksa se bheje gaye zodhapatra ko atyanta prabhAvazAlI rUpa meM vidyApITha ke pravaktA DaoN0 zrIprakAza pANDeya ne prastuta kiyaa| isa avasara para taMtravidyA ke aneka zIrSastha vidvAn upasthita the| Agantuka vidvAnoM ne vidyApITha kI sthAyI citrakalA pradarzanI, bRhad pustakAlaya, usameM saMgrahIta aneka durlabha pANDulipiyoM, prakAzita granthoM, parisara sthita vibhinna bhavanoM Adi kA avalokana karate hue yahA~ kI zaikSaNika gatividhiyoM aura ina sabhI ke sUtradhAra pro0 sAgaramala jaina aura unake yuvA sahakarmiyoM kI bhUri-bhUri prazaMsA kii| vidyApITha ke prAkRta bhASA vibhAga ke adhyakSa pro0 surezacandra pANDe ne isa avasara para Agantuka vidvAnoM ke sammAna meM prAkRta bhASA meM svAgata bhASaNa diyaa| pro0 kamalezadatta tripAThI ne isa saMgoSThI meM par3he gaye zodha-patroM kI samIkSA karate hue niSkarSa prastuta kiyaa| isa satra meM paThita lekhoM kA vivaraNa isa prakAra hai - ___ maMgalAcaraNa - (ka) uvasaggahara stotrapATha, (kha) bRhadazAnti stotrapATha,

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zramaNa/apraila-jUna/1996 : 125 (ga) AtmarakSA stotrapATha - sAdhvI zrI priyadarzanA zrIjI ma. sA0; viSaya pravartana - pro0 sAgaramala jaina; 1. jaina dharma darzana aura taMtra - pro0 sAgaramala jaina; 2. jaina tAMtrika sAdhanA meM sarasvatI - DaoN0 azoka kumAra siMha; 3. taMtra aura maMtra ke antaHsambandha para vicAra - manoramA jaina; 4. jaina taMtra kA vikAsa evaM bhairava padmAvatIkalpa kA tAntrika vivecana - ajita kumAra jaina; 5. jaina yantra-maMtra-taMtravAda - DaoN0 nandalAla jaina; 6. Jaina Tantrika Yantra - Dr. Lalit Kumar, read by Dr. S. P. Pandey; 7. yoginI pUjA evaM jaina dharma - zrI esa0 ema0 jaina; 8. jaina zAstroM meM taMtra-maMtra ke ullekha - DaoN0 kamaleza kumAra jaina; 9. taMtra aura jaina sAdhanA - DaoN0 rajjana kumaar| dvitIya satra kI adhyakSatA bauddha dharma-darzana ke suprasiddha vidvAna evaM tibbatI uccazikSA saMsthAna ( mAnya vizvavidyAlaya ) ke kulapati pro0 ripoche ne kii| isa satra meM pro0 maNizaMkara zukla, pro0 ramAzaMkara tripAThI, pro0 sAmtAnI, pro0 kamalAkara mizra Adi ke bauddha taMtra sAhitya se sambaddha zodhapatroM kA vAcana huaa| atyanta saphalatApUrvaka sampanna isa mahattvapUrNa saMgoSThI kI sampUrNa suvyavasthA ke lie vidyApITha ke variSTha zikSakagaNa evaM unake sahayogI badhAI ke pAtra haiN| zrI dIpacanda gArDI'bhArata jaina ratna 1996 ' puraskAra se sammAnita 16 mArca 1996, bhAratIya jaina saMghaTanA kI bIDa zAkhA kI ora se mahAna samAjasevI zrI dIpacandra gArDI ko bIDa meM Ayojita sAmUhika vivAha ke eka samAroha meM 'bhArata jaina ratna 1996' puraskAra se sammAnita kiyA gyaa| zrI gArDI ko yaha puraskAra padmabhUSaNa zrI aNNA sAheba hajAre, upamukhyamaMtrI zrI gopInAtha rAva jI muMDe, sAMsada zrI sunIla datta, svAsthya maMtrI zrI sureza navale Adi mahAnubhAvoM ke kara-kamaloM dvArA pradAna kiyA gyaa| samAroha kI adhyakSatA padmabhUSaNa DaoN0 govindabhAI zraoNpha evaM saMyojana zrI nitina koTecA, saciva bhAratIya jaina saMghaTanA, mahArASTra ne kiyaa| ullekhanIya hai ki udAramanA zrI gArDI bahuAyAmI-vyaktitva ke dhanI, evaM karmaTha samAjasevI haiN| Apa pArzvanAtha vidyApITha se bhI abhinna rUpa se jur3e haiN| vidyApITha zrI gArDI ke isa sammAna para unheM hArdika badhAI detA hai| zrI dIpacanda gArDI kA saMkSipta paricaya nAma : zrI dIpacandra gArDI patA : 3, uSAkiraNa, ema0 ela0 dhAnUkara mArga, mumbaI - 400 026 zikSA : bI0 esa-sI0, ela-ela0 bI0, bAra aiTa laoN 1942-43 / dharma : hindU jaina vyavasAya : riTAyarDa bairisTara, sAmAjika evaM dhArmika kAryoM meM sannaddha

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126 : zramaNa/apraila-jUna/1996 1. zrI dIpacandra gArDI nimnalikhita saMsthAoM ke adhyakSa haiM 1. akhila bhAratIya jaina zvetAmbara kaoNnphrensa, 2. RtambharA vizvavidyApITha, mumbaI, 3. bhAratIya sarasvatI saMsada maMdira, maMgrola, 4. gujarAta mahAjana pAMjarApola evaM gauzAlA saMgha, 5. sosAiTI phaoNra rilIpha eNDa rihebiliTezana oNva DisebulDa, 6. enA. rUrala saporTa phAuNDezana, mumbii| 2. nimnalikhita saMsthAoM ke sadasya kAryapariSad evaM TrasTI 1. bhArata jaina mahAmaMDala ( bhUtapUrva adhyakSa, mumbaI ), 2. mahAvIra jaina vidyAlaya, mumbaI, 3. mahAvIra hArTa risarca phAuNDezana, mumbaI, 4. AtmAnanda jaina sabhA, mumbaI, 5. phAdara aiMjila Teknikala insTITyUTa, mumbaI, 6. bhagavAn mahAvIra kalyANa kendra, mumbaI, 7. bhAvanagara strI kelavaNI maNDala, bhAvanagara, 8. dharazAlA ( vaDavA, gujarAta ), 9. jaina zAsana sevA TrasTa, ahamadAbAda, 10. inTaranezanala jaina kAMgresa ( dillI ), 11. ahiMsA inTaranezanala, dillI, 12. akhila hinda kRSi gaU sevA saMgha, 13. Atmavallabha jaina smAraka zikSA nidhi, dillI, 14. bhagavAn mahAvIra memoriyala samiti, dillii| 3. nimna TrasToM ke mAdhyama se vibhinna mAnavatA gatividhiyoM kA saMcAlana .. 1. zrI dIpacandra gADI cairiTebula TrasTa, 2. zrI dIpacandra gArDI, sozyala aiNDa rilIjiyasa cairiTebula TrasTa, 3. saMskRti dIpa phAuNDezana, mumbii| 4. isake atirikta TrasTa ke anya mahattvapUrNa kArya 1. aneka prAimarI, sekeNDarI, hAyara sekeNDarI evaM uttara buniyAdI vidyAlayoM kA gujarAta, madhya pradeza, mahArASTra evaM rAjasthAna meM nirmANa, 2. gujarAta meM aneka sAmudAyika svAsthya kendroM evaM 30 se 40 bistara vAle aspatAloM kA nirmANa, 3. dalita varga ke lie aneka chAtrAlayoM kA nirmANa, 4. aneka pAlITeknika evaM AI. TI. AI. vidyAlayoM kA nirmANa, 5. rasAyana vibhAga gujarAta yunivarsiTI kI sahAyatA se miTTI kI urvaraka kSamatA bar3hAne kI pariyojanA meM sakriya sahabhAgitA, 6. 1985-86, 1986-87 evaM 1987-88 ke sUkhe ke daurAna saurASTra evaM kaccha meM vibhinna mavezI kaimpoM meM eka lAkha se adhika maveziyoM kA rakharakhAva, 7. strI kelavaNI mandira, bhAvanagara ke lie aneka kaoNlejoM evaM skUloM kA nirmANa, 8. kAmagAra mahilA evaM narsiMga kaoNleja, indaura, 9. sAhityika evaM sAMskRtika abhiyAnoM meM pUrNa shaayk| 5. aneka meDikala saMsthAoM ko unake kharca ke lie vittIya sahAyatA muhaiyA karAnA 1. harikizana dAsa haoNspiTala, mumbaI, 2. vijayavallabha haoNspiTala, bar3audA, 3. ke0 je0 mehatA TI0 bI0 haoNspiTala, amaragar3ha, gujarAta, 4. sI0 yU0 zAha TI0 bI0 evaM AI haoNspiTala, gujarAta, 5. zrI jIvana jyoti Arogya saMgha ( unA ), gujarAta, 6. yUsupha meharAlI senTara, mahArASTra, 7. muktiraMjana haoNspiTala, dAhoda, gujarAta ( AdivAsI kSetra ), 8. janaka smAraka haoNspiTala, vyArA, gujarAta ( AdivAsI kSetra ), 9. mahAvIra janarala

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zramaNa/apraila-jUna/1996 : 127 haoNspiTala, sUrata, 10. zrImatI motIbena bhIkhAcanda janatA haoNspiTala, pATana, 11. klaoNtha mArkeTa haoNspiTala, indaura, 12. aneka pazu cikitsAlaya, 13. anekoM netra cikitsA kaimpa, TI0 bI0, oNrthopeDika evaM janarala meDikala kaimpoM kA prativarSa deza ke vibhinna bhAgoM meM saphala aayojn| sevA kA koI aisA kSetra nahIM bacA hai jo zrI gArDI sAhaba se achUtA ho| Apake eka putra DaoN0 razmikAnta ( strIroga vizeSajJa ) amerikA meM praikTisa kara rahe haiN| dUsare lar3ake haMsamukha jI yU0 ke0 meM saoNlisiTara haiN| __ zrI gArDI sAhaba kI soca hai ki pratyeka jIvita prANI cAhe ve choTe hoM yA bar3e unheM zAntipUrvaka jIne kA adhikAra hai| jo merA hai vaha satya ho sakatA hai lekina jo satya hai vaha merA honA caahie| bhAratIya jJAnapITha kI ora se zaurasenI prAkRta puraskAra zaurasenI prAkRta bhAratavarSa kI prAcInatama sAhitya kI evaM janasamparka kI bhASA rahI hai| isIlie jainAcAryoM ne isa bhASA ke mAdhyama se apane gaveSaNApUrNa vicAroM aura lokahitakArI sandezoM ko cirakAla se prANimAtra ke lie preSita kiyA hai| paramapUjya AcArya zrI vidyAnanda jI mahArAja kI preraNA se ukta zaurasenI prAkRta bhASA ke viSaya meM vyApaka zodhakAryoM ko protsAhita karane ke lie 'bhAratIya jJAnapITha TrasTa' dvArA kundakunda bhAratI zodha-saMsthAna ke tattvAvadhAna meM prati varSa gyAraha hajAra rupaye kI rAzi kA eka vArSika puraskAra isa vidyA ke kSetra meM kArya karane vAle vidvAna ko diyA jaayegaa| isa sambandha meM vizeSa paricaya, niyamAvalI evaM Avedana patra Adi prApta karane ke lie nidezaka, kundakunda bhAratI zodha saMsthAna, 18-bI, spezala insTITyUzanala eriyA, naI dillI - 110 067 se samparka kiyA jA sakatA hai| lAlA zrI khairAyatI lAla jI jaina divaMgata bIsavIM zatAbdI ke eka dAnavIra, dharmaparAyaNa, karmaniSTha evaM sevAbhAvI zrAvaka dillI nivAsI lAlA khairAyatI lAla jI jaina kA di0 20-3-96 ko 95 varSa kI Ayu meM nidhana ho gyaa| Apa bhagavAn mahAvIra ke sacce pujArI tathA paMjAba kezarI jainAcArya sva0 zrI vijayavallabhasUri jI mahArAja ke parama anuyAyI the| lAlA khairAyatI lAla jI kA janma san 1902 meM dharmamUrti lAlA narapatarAya evaM rAdhA devI ke parivAra meM huA thA jo jehalama ( pAkistAna ) ke rahane vAle the| skUlI zikSA grahaNa kara 12-13 varSa kI Ayu meM hI apane pitA ke sAtha san 1876 se cala rahe vyApAra meM zAmila ho gae the| aThAraha varSa kI Ayu meM hI Apa pariNaya sUtra meM ba~dha gye| lAlA jI eka kuzala vyApArI the| deza-vibhAjana ke samaya parivAra sahita dillI meM A base aura 1949 meM rabar3a udyoga meM padArpaNa kiyaa| Apane apane jIvanakAla meM aneka maMdiroM ke bhUmipUjana, zilAnyAsa evaM pratiSTha

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128 : zramaNa / apraila-jUna/ 1996 kA lAbha liyA aura vidyAlayoM tathA dharmazAlAoM ke nirmANa meM vipula yogadAna diyaa| dillI ke rUpanagara kA jaina maMdira ApakI hI preraNA se banA thaa| pAlItANA kI paMjAbI dharmazAlA ke zilAnyAsa meM Apa bhAgIdAra the| sundaranagara, ludhiyAnA meM nirmita jaina maMdira tathA zrI badrInAtha, RSikeza, haridvAra, zAhadarA evaM pharIdAbAda ke maMdiroM ke nirmANa meM Apane vizeSa bhUmikA nibhaaii| hastinApura ke pAvana zrI pAraNA maMdira kA zilAnyAsa tathA pratiSThA kA sampUrNa lAbha Apane liyA thaa| guDagA~va ke zrI zAntinAtha jaina maMdira, mAtA padmAvatI maMdira tathA sevAsadana ke bhavananirmANa evaM pratiSThA meM ApakA yogadAna sarvopari rhaa| dillI meM nirmita bhavya evaM kalAtmaka zrI vijayavallabha smAraka kA zilAnyAsa, bhagavAn vAsupUjya jinAlaya meM munisuvrata svAmI kI pratimA kI pratiSThA tathA narsarI skUla ke nirmANa ke lie Apa cirasmaraNIya rheNge| zrI hastinApura meM bhagavAn zrI RSabhadeva jI kI nirvANa sthalI aSTApada kA zAstrokta rIti se Ayojita maMdira nirmANa ke lie bhUmipUjana abhI Der3ha mAsa pUrva Apake hI kara-kamaloM se huA thaa| 22 mArca ko Ayojita unakI vizAla zraddhAJjali sabhA meM guNAnuvAda ke lie hajAroM zraddhAluoM ne bhAga liyaa| isa avasara para pArzvanAtha vidyApITha kI ora se pro0 sAgaramala jaina bhI upasthita rhe| upasthita janasamUha ne lAlAjI ko bIsavIM zatAbdI kA sarvazreSTha zrAvaka kahA aura unheM 'zAsanaratna' kI upAdhi se maraNoparAnta alaMkRta kiyaa| madrAsa meM jaina vidyAzrama kA zubhArambha 'jaina vidyA anusandhAna pratiSThAna' madrAsa ke tattvAvadhAna meM chAtroM ke sarvAMgINa vikAsa evaM jaina saMskAroM se yukta uccakoTi kI zikSA pradAna karane ke lie sthApita jaina vidyAzrama nAma bRhad AvAsIya vidyAlaya kA zubhArambha 27 jUna, 1996 se ho rahA hai| puraskAra hetu kRtiyA~ Amantrita atizaya kSetra mahAvIra jI dvArA saMcAlita jaina vidyA saMsthAna evaM apabhraMza sAhitya akAdamI, digambara atizaya kSetra zrI mahAvIra jI kI ora se varSa 1996 ke lie gyAraha-gyAraha hajAra rupaye ke mahAvIra puraskAra evaM svayambhU puraskAra ke lie kramazaH jaina dharma-darzana, itihAsa, sAhitya, saMskRti Adi se sambandhita kisI bhI viSaya para tathA apabhraMza sAhitya se sambandhita hindI yA aMgrejI kI racanAoM kI prakAzita athavA aprakAzita 4-4 pratiyA~ 30 sitambara 1996 taka AmaMtrita haiN| niyamAvalI tathA prArUpa di0 jaina nasiyAM bhaTTAraka jI, savAI mAnasiMha hAive jayapura-4 se prApta kI jA sakatI haiN| varSa 1995 kA mahAvIra puraskAra kailAzanAtha dvivedI evaM DaoN0 udayapratApa siMha seMgara ko unakI kRti nATakakAra hastimalla tathA svayaMbhU puraskAra DaoN0 trilokInAtha premI ko unakI racanA hindI ke AdikAlIna rAsa aura rAsaka kAvyarUpa para mahAvIra jayantI ke avasara para 4-4-96 ko pradAna kiyA gyaa|

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