Sramana 1997 10

Author(s): Ashok Kumar Singh
Publisher: Parshvanath Vidhyashram Varanasi
Catalog link: https://jainqq.org/explore/525032/1

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zramaNa SRAMANA akTUbara - disambara 1667 HAR pArzvanAtha vidyApITha, vArANasI LES PARSVANATHA VIDYAPITHA, VARANASI. JaraanizIRIRANIBRARIBIRTER M ARATrarriaTWIaraiNT naRINorg

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zramaNa pArzvanAtha vidyApITha kI traimAsika zodha-patrikA varSa-48] aMka 10-12] [akTUbara-disambara 1997 pradhAna sampAdaka prophesara sAgaramala jaina sampAdaka maNDala DaoN azoka kumAra siMha DaoN zivaprasAda DaoN0 zrIprakAza pANDeya prakAzanArtha lekha-sAmagrI, samAcAra, vijJApana, sadasyatA Adi ke lie samparka kareM pradhAna sampAdaka zramaNa pArzvanAtha vidyApITha AI0TI0AI0 mArga, karauMdI po0oN0-bI0eca0yU0 vArANasI-221005 dUrabhASaH 316521, 318046 .. vArSika sadasyatA zulka saMsthAoM ke lie rU0 60.00 vyaktiyoM ke lie sa0 50.00 eka prati sa0 15.00 . . . . __ AjIvana sadasyatA zulka saMsthAoM ke lie sa0 1000.00 vyaktiyoM ke lie sa0 500.00 yaha Avazyaka nahIM ki lekhaka ke vicAroM se sampAdaka sahamata hoM

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zramaNa prastuta aMka meM lekha pRSTha saMkhyA 0 0 0 0 jaina AgamoM kI mUla bhASA : ardhamAgadhI yA zaurasenI 1-28 DaoN0 sAgaramala jaina dazAzrutaskaMdhaniyukti : antarAvalokana 31-44 DaoN0 azoka kumAra siMha SaTprAbhRta ke racanAkAra aura usakA racanAkAla 45-52 DaoN0 ke0 Ara0 candra jaina AgamoM meM dharma-adharma (dravya) : eka aitihAsika vivecana 53-72 DaoN0 vijaya kumAra paMcakAraNa samavAya 73-80 DaoN0 ratanacandra jaina aDDAlijIya gaccha 81-82 DaoN0 zivaprasAda jarmana jaina zrAvikA DaoN0 zerloTa krAujhe 83-62 hajArImala bAMThiyA 0 0 0 0 jaina jagat * 63-105 107-118 0 Astakaprakarana : An Introduction Dr. Ashok Kumar Singh 0 1-28 Navatattvaprakarana Translated by: Dr. Shriprakash Pandey

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zramaNa jaina AgamoM kI mUla bhASA : ardhamAgadhI yA zaurasenI ? pro0 sAgaramala jaina* vartamAna meM 'prAkRta - vidyA' nAmaka zodha patrikA ke mAdhyama se jaina vidyA ke vidvAnoM kA eka varga AgrahapUrvaka yaha mata pratipAdita kara rahA hai ki "jaina AgamoM kI mUla bhASA zaurasenI prAkRta thI, jise kAlAntara meM parivartita karake ardhamAgadhI banA dI gaI" / isa varga kA yaha bhI dAvA hai ki zaurasenI prAkRta hI prAcInatam prAkRta hai aura anya sabhI prAkRteM yathA-mAgadhI, paizAcI, mahArASTrI Adi isI se vikasita huI haiM, ataH ve sabhI zaurasenI prAkRta se paravartI bhI haiN| isI krama meM digambara paramparA meM AgamoM ke rUpa meM mAnya AcArya kundakunda ke granthoM meM nihita ardhamAgadhI aura mahArASTrI zabdarUpoM ko parivartita kara unheM zaurasenI meM rUpAntarita karane kA eka suniyojita prayatna bhI kiyA jA rahA hai| isa samasta pracAra-prasAra ke pIche mUlabhUta uddezya yaha hai ki zvetAmbara mAnya AgamoM ko digambara paramparA meM mAnya Agamatulya granthoM se arvAcIna aura apane zaurasenI meM nibaddha Agamatulya granthoM ko prAcIna siddha kiyA jAye / isa pArasparika vivAda kA eka pariNAma yaha bhI ho rahA hai ki zvetAmbara - digambara paramparA ke bIca kaTutA kI khAIM gaharI hotI jA rahI hai aura ina saba meM eka niSpakSa bhASAzAstrIya adhyayana ko pIche chor3a diyA jA rahA hai| prastuta nibandha meM maiM ina sabhI praznoM para zvetAmbara evaM digambara paramparA meM Agama rUpa meM mAnya granthoM ke Aloka meM carcA karane kA prayatna karUMgA / 1 kyA Agama sAhitya mUlataH zaurasenI prAkRta meM nibaddha thA ? yahAM sarvaprathama maiM isa prazna kI carcA karanA cAhUMgA ki kyA jaina Agama sAhitya mUlataH zairasenI prAkRta 'meM nibaddha thA aura use bAda meM parivartita karake ardhamAgadhI rUpa mAnada nidezaka, pArzvanAtha vidyApITha vaaraannsii|

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2 : zramaNa/akTUbara-disambara /1667 diyA gayA? jaina vidyA kucha ke vidvAnoM kI yaha mAnyatA hai ki jaina Agama sAhitya mUlataH zaurasenI prAkRta meM nibaddha huA thA aura use bAda meM ardhamAgadhI meM rUpAntarita kiyA gyaa| apane isa kathana ke pakSa meM ve zvetAmbara, digambara kinhIM bhI AgamoM kA pramANa na dekara pro0 TaoNTiyA ke vyAkhyAna se kucha aMza uddhRta karate haiN| DaoN0 sudIpa jaina ne prAkRta vidyA janavarI-mArca 66 ke sampAdakIya meM unake kathana ko nimna rUpa meM prastuta kiyA hai: "hAla hI meM zrI lAlabahAdurazAstrI saMskRta vidyApITha meM sampanna dvitIya AcArya kundakundasmRti vyAkhyAnamAlA meM vizvavizruta bhASAzAstrI evaM dArzanika vicAraka pro0 nathamala jI TaoNTiyA ne spaSTa rUpa se ghoSita kiyA ki "zramaNa-sAhitya kA prAcIna rUpa, cAhe ve bauddhoM ke tripiTaka Adi hoM, zvetAmbaroM ke AcArAMgasUtra, dazavaikAlikasUtra Adi hoM athavA digambaroM ke SaTkhaNDAgamasUtra, samayasAra Adi hoM, sabhI zaurasenI prAkRta meM hI nibaddha the| unhoMne Age sapramANa spaSTa kiyA ki bauddhoM ne bAda meM zrIlaMkA meM eka bRhatsaMgIti meM yojanApUrvaka zaurasenI meM nibaddha bauddhasAhitya kA mAgadhIkaraNa kiyA aura prAcIna zaurasenI meM nibaddha bauddha sAhitya ke graMthoM ko agnisAta kara diyaa| isI prakAra zvetAmbara jaina sAhitya kA bhI prAcIna rUpa zaurasenI prAkRta meM hI thA, jisakA rUpa kramazaH ardhamAgadhI meM badala gyaa| yadi hama vartamAna ardhamAgadhI Agama sAhitya ko hI mUla zvetAmbara Agama sAhitya mAnane para jora deMge, to isa ardhamAgadhI bhASA kA Aja se pandraha sau varSa ke pahile astitva hI nahIM hone se isa sthiti meM hameM apane Agama sAhitya ko bhI 500 varSa I0 ke paravartI mAnanA pdd'egaa| "unhoMne spaSTa kiyA ki Aja bhI AcArAMgasUtra Adi kI prAcIna pratiyoM meM zaurasenI ke zabdoM kI pracuratA milatI hai, jabaki naye prakAzita saMskaraNoM meM una zabdoM kA arddhamAgadhIkaraNa ho gayA hai| unhoneM kahA ki pakSavyAmoha ke kAraNa aise parivartanoM se hama apane sAhitya kA prAcIna mUlarUpa kho rahe haiN| unhoMne spaSTa zabdoM meM kahA ki digambara jaina sAhitya meM hI zaurasenI bhASA ke prAcInarUpa surakSita upalabdha haiN|" nissaMdeha pro0 TaoNTiyA jaina aura bauddha vidyAoM ke variSThatam vidvAnoM meM eka haiM aura unake kathana kA koI artha aura AdhAra bhI hogaa| kintu ye kadhana unake apane haiM yA unheM apane pakSa kI puSTi hetu tor3a-maror3a kara prastuta kiyA gayA hai, yaha eka vivAdAspada prazna hai? kyoMki eka ora tulasIprajJA ke sampAdaka kA kahanA haiM ki TaoNTiyA jI ne isakA khaNDana kiyA hai| ve tulasIprajJA (apraila-jUna, 66 khaNDa 22 aMka 4) meM likhate haiM ki

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jaina AgamoM kI mUla bhASA : ardhamAgadhI yA zaurasenI? : 3 DaoN0 nathamala TaoNTiyA ne dillI kI eka patrikA meM chape aura unake nAma se pracArita isa kathana kA khaNDana kiyA hai ki mahAvIravANI zaurasenI prAkRta meM nibaddha huii| unhoMne spaSTa mata prakaTa kiyA ki AcArAMga, uttaradhyayana, sUtrakRtAMga aura dazavaikAlika meM ardhamAgadhI bhASA kA utkRSTa rUpa hai"| dUsarI ora prAkRta-vidyA ke sampAdaka DaoN0 sudIpajI kA kathana hai ki unake vyAkhyAna kI Tepa hamAre pAsa upalabdha hai aura hamane unheM avikala rUpa se yathAvata diyA hai| mAtra itanA hI nahIM DaoN0 sudIpajI kA to yaha bhI kathana hai ki tulasIprajJA ke khaNDana ke bAda bhI ve TaoNTiyA jI se mile haiM aura TaoNTiyA jI ne unheM kahA hai ki ve apane kathana para Aja bhI dRr3ha haiN| TaoNTiyA jI ke isa kathana ko unhoMne prAkata-vidyA julAI-sitambara 66 ke aMka meM nimna zabdoM meM prastuta kiyAH "maiM saMskRta vidyApITha kI vyAkhyAnamAlA meM prastuta tathyoM para pUrNatayA dRr3ha hU~ tathA yaha merI tathyAdhArita spaSTa AvadhAraNA hai jisase vicalita hone kA prazna hI nahIM uThatA hai"| (pR0.6) . yaha samasta vivAda do patrikAoM ke mAdhyama se donoM sampAdakoM ke madhya hai, kintu isa vivAda meM satyatA kyA hai aura DaoN0 TaoNTiyA kA mUla mantavya kyA hai, isakA nirNaya to tabhI sambhava hai jaba DaoN0 TaoNTiyA svayaM isa sambandha meM likhita vaktavya deM, kintu ve isa saMbaMdha meM mauna haiN| maiMne svayaM unheM patra likhA thA, kintu unakA koI pratyuttara nahIM aayaa| jahAM taka pro0 TATiyA ke vaktavya kA prazna hai ve jaina dharma darzana ke eka gahana adhyetA tathA spaSTavAdI vaktA haiN| tathya se pare unakA kabhI koI vaktavya merI jAnakArI meM nahIM aayaa| DaoN0 sudIpa jI kA prAkRta vidyA meM ullikhita kathana kahAM taka satya hai yaha binA kisI Thosa pramANa ke kahanA ucita nahIM hogaa| merI antarAtmA yaha svIkAra nahIM karatI hai ki DaoN0 TaoNTiyA jaise gambhIra vidvAn binA pramANa ke aise vaktavya deN| kahIM na kahIM zabdoM kI koI jor3a-tor3a avazya ho rahI hai| DaoN0 sudIpajI prAkRta-vidyA julAI-sitambara 66 meM DaoN0 TaoNTiyA jI ke ukta vyAkhyAnoM ke vicAra binduoM ko avikala rUpa se prastuta karate hue likhate haiM ki "haribhadra kA sArA yogazataka dhavalA se hai|" hai isakA tAtparya hai ki haribhadra ke yogazataka ko dhavalA ke AdhAra para banAyA gayA hai| kyA TaoNTiyA jI jaise vidvAn ko itanA bhI itihAsa bodha nahIM haiM ki yogazataka

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4 : zramaNa/akTUbara-disambara/1667 ke kartA haribhadrasUri aura dhavalA ke kartA meM kauna pahale huA hai? yaha to aitihAsika satya hai ki haribhadrasUri kA yogazataka (AThavIM zatI) dhavalA (10vIM zatI) se pUrvavartI hai| mujhe vizvAsa hI nahIM hotA haiM, ki TaoNTiyA jI jaisA vidvAn isa aitihAsika satya ko anadekhA kara de| kahIM na kahIM unake nAma para koI bhrama khar3A kiyA jA rahA hai| DaoN0 TaoNTiyA jI ko apanI cuppI tor3akara isa bhrama kA nirAkaraNa karanA cAhie / vastutaH yadi koI bhI carcA pramANoM ke AdhAra para nahIM hotI hai to use kaise mAnya kiyA jA sakatA hai, phira cAhe use kitane hI bar3e vidvAna ne kyoM na kahA ho? yadi vyakti kA hI mahattva mAnya hai, to abhI saMyoga se TaoNTiyA jI se bhI variSTha antarrASTrIya khyAti ke jaina bauddha vidyAoM ke mahAmanISI aura svayaM TaoNTiyA jI ke guru padmavibhUSaNa paM0 dalasukhabhAI mAlavaNiyA hamAre bIca haiM, phira to unake kathana ko adhika prAmANika mAnakara prAkRta-vidyA ke sampAdaka ko svIkAra karanA hogaa| khaira yaha saba prAstAvika bAteM thIM, jisase yaha samajhA jA sake ki samasyA kyA hai, kaise utpanna huI aura prastuta spaSTIkaraNa kI kyA AvazyakatA hai? hameM to vyaktiyoM ke kathanoM yA vaktavyoM para na jAkara tathyoM ke prakAza meM isakI samIkSA karanI hai ki AgamoM kI mUlabhASA kyA thI aura ardhamAgadhI aura zaurasenI meM kauna prAcIna hai? AgamoM kI mUlabhASA ardhamAgadhI - yaha eka sunizcita satya hai ki mahAvIra kA janmakSetra aura kAryakSetra donoM hI mukhya rUpa se magadha aura usake samIpavartI kSetra meM hI thA, ataH yaha svAbhAvika hai ki unhoMne jisa bhASA ko bolA hogA vaha samIpavartI kSetrIya boliyoM se prabhAvita mAgadhI arthAt ardhamAgadhI hI rahI hogii| vyakti kI bhASA kabhI bhI apanI mAtRbhASA se aprabhAvita nahIM hotI hai| punaH zvetAmbara paramparA meM mAnya jo bhI Agama sAhitya Aja upalabdha haiM, unameM aneka aise sandarbha haiM, jinameM spaSTa rUpa se yaha ullekha hai ki mahAvIra ne apane upadeza ardhamAgadhI bhASA meM diye the| isa sambandha meM ardhamAgadhI Agama sAhitya se kucha pramANa prastata kiye jA rahe haiM yathAH1. bhagavaM ca NaM addhamAgahIe bhAsAe dhmmmaaikkhi| - samavAyAMga, samavAya 34 sUtra 22. 2. tae NaM samaNe bhagavaM mahAvIre kuNiassa bhaMbhasAraputassa addhamAgahIe bhAsAe bhAsatti

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jaina AgamoM kI mUla bhASA ardhamAgadhI yA zaurasenI : 5 arihAdhammaM parikahai / - aupapAtikasUtra. 3. goyamA / devANaM addhamAgahIe bhAsAe bhAsaMti saviyaNaM addhamAgahA bhAsA bhAsijjamANI visjjti| -bhagavaI, lADanUMH zataka5 uddezaka 4 sUtra 63. 4. tae NaM samaNe bhagavaM mahAvIre usabhadatta mAhaNassa devANaMdA mAhaNIe tIse ya mahati mahaliyAe isiparisAe muNiparisAe jaiparisAe.... savva bhAsaNugAmaNie sarassaIe joyaNaNIhAriNAsareNaM addhama gahAe bhAsAe bhAsai dhammaM parikahai / bhagavaI lADanUM, zataka 6, uddezaka 33, sUtra 146. 5. tae NaM samaNe bhagavaM mahAvIre jAmAlissa khattiyakumArassa..addhamAgahAe bhAsAe bhAsai dhammaM prikhi| -bhagavaI, lADanUH zataka 6, uddezaka 33, sUtra 163. 6. savvasattasamadarisIhiM arddhamAgahIe bhAsAe suttaM uvadiTThaM / - AcArAMga cUrNi, jinadAsagaNi pR0 255. mAtra itanA hI nahIM, digambara paramparA meM mAnya AcArya kundakunda ke grantha bodhapAhuDa, jo svayaM zaurasenI meM nibaddha haiM, usakI TIkA meM digambara AcArya zrutasAgara jI likhate haiM ki bhagavAn mahAvIra ne ardhamAgadhI bhASA meM apanA upadeza diyA / pramANa ke liye usa TIkA ke anuvAda kA vaha aMza prastuta hai / -artha magadha deza bhASAtmaka aura ardha sarvabhASAtmaka bhagavAn kI dhvani khiratI hai| zaMkA -ardhamAgadhI bhASA devakRta atizaya kaise ho sakatI hai, kyoMki bhagavAn kI bhASA hI ardhamAgadhI hai ? uttara - magadha deva ke sAnnidhya se hone se AcArya prabhAcandra ne nandIzvara bhakti ke artha meM likhA hai- "eka yojana taka bhagavAn kI vANI svayaMmeva sunAI detI hai usake Age saMkhyAta yojanoM taka usa divyadhvani kA vistAra magadha jAti ke deva karate haiN| ataH ardhamAgadhI bhASA devakRta hai / ( SaTprAbhRtam caturtha bodhapAhuDa TIkA pR0 176/32) 1 mAtra yahI nahIM vartamAna meM bhI digambara paramparA ke mahAn saMta evaM AcArya vidyAsAgara jI ke pramukha ziSya muni zrI pramANa sAgarajI apanI pustakaM jainadharmadarzana, meM likhate haiM ki una bhagavAn mahAvIra kA upadeza sarvagrAhya ardhamAgadhI bhASA meM huA / jaba zvetAmbara aura digambara donoM hI paramparAe~ yaha mAnakara cala rahI haiM ki bhagavAn kA upadeza ardhamAgadhI meM huA thA aura isI bhASA meM unake upadezoM ke AdhAra para AgamoM kA praNayana huA to phira zaurasenI ke nAma se nayA vivAda khar3A karake

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6 : zramaNa/akTUbara-disambara/1667 isa khAIM ko caur3A kyoM kiyA jA rahA hai? yaha to Agamika pramANoM kI carcA huii| vyAvahArika evaM aitihAsika tathya bhI isI kI puSTi karate haiM1. yadi mahAvIra ne apane upadeza ardhamAgadhI meM diye to yaha svAbhAvika hai ki gaNadharoM ne usI bhASA meM AgamoM kA praNayana kiyA hogaa| ataH siddha hai ki AgamoM kI mUla bhASA kSetrIya boliyoM se prabhAvita mAgadhI arthAt ardhamAgadhI rahI hai, yaha mAnanA hogaa| 2. isake viparIta zaurasenI Agamatulya mAnya granthoM meM kisI eka bhI grantha meM eka bhI sandarbha aisA nahIM hai, jisase yaha pratidhvanita bhI hotA ho ki AgamoM kI mUla bhASA zaurasenI prAkRta thii| unameM mAtra yaha ullekha hai ki tIrthaMkaroM kI jo vANI khiratI hai, vaha sarvabhASArUpa pariNata hotI hai| usakA tAtparya mAtra itanA hI hai ki unakI vANI janasAdhAraNa ko AsAnI se samajha meM AtI thii| vaha lokavANI thii| usameM magadha ke nikaTavartI kSetroM kI kSetrIya boliyoM ke zabda rUpa bhI hote the aura yahI kAraNa thA ki use mAgadhI na kahakara ardhamAgadhI kahA gayA thaa| jo grantha jisa kSetra meM racita yA sampAdita hotA hai, usakA vahAM kI bolI se prabhAvita honA svAbhAvika hai| prAcIna stara ke jaina Agama yathA AcArAMga, sUtrakRtAMga, isibhAsiyAI (RSibhASita), uttarAdhyayana, dazavaikAlika Adi magadha aura usake samIpavartI kSetra meM racita haiM aura unameM isI kSetra ke nagaroM Adi kI sUcanAeM haiN| mUla AgamoM meM eka bhI aisI sUcanA nahIM hai ki mahAvIra ne bihAra, baMgAla aura pUrvI uttara pradeza se Age vihAra kiyA ho| ataH unakI bhASA arthamAgadhI hI rahI hogii| 4. punaH AgamoM kI prathama vAcanA pATaliputra meM aura dUsarI khaNDagiri (ur3IsA) meM huI, ye donoM kSetra mathurA se paryApta dUrI para sthita haiM, ataH kama se kama prathama aura dvitIya vAcanA ke samaya taka arthAt I0pU0 dUsarI zatI taka unake zaurasenI meM rUpAntarita hone kA yA usase prabhAvita hone kA prazna hI nahIM uThatA hai| yaha satya hai ki usake pazcAt jaba jaina dharma evaM vidyA kA kendra pATaliputra se haTakara lagabhaga I0pU0 prathama zatI meM mathurA banA to usa para zaurasenI kA prabhAva AnA prArambha huaa| yadyapi mathurA se prApta dUsarI zatI taka ke abhilekhoM kA zaurasenI

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jaina AgamoM kI mUla bhASA : ardhamAgadhI yA zaurasenI : 7 ke prabhAva se mukta honA yahI siddha karatA hai ki jainAgamoM para zaurasenI kA prabhAva dUsarI zatI ke pazcAt hI prArambha huA hogaa| sambhavataH phalgumitra (dUsarI zatI) ke samaya yA usake bhI pazcAt skaMdila (caturtha zatI) kI mAdhurI vAcanA ke samaya una para zaurasenI prabhAva AyA thA, yahI kAraNa hai ki yApanIya paramparA meM mAnya AcArAMga, uttarAdhyayana, dazavaikAlika, nizItha, kalpa, Adi jo Agama rahe haiM, ve zaurasenI se prabhAvita rahe haiN| yadi DaoN0 TaoNTiyA ne yaha kahA hai ki AcArAMga Adi zvetAmbara AgamoM kA zaurasenI prabhAvita saMskaraNa bhI thA jo mathurA kSetra meM vikasita yApanIya paramparA ko mAnya thA, to unakA kathana satya hai kyoMki bhagavatI ArAdhanA kI TIkA meM AcArAMga, uttarAdhyayana, nizItha, Adi ke jo saMdarbha diye gaye haiM ve sabhI zaurasenI se prabhAvita haiN| kintu isakA yaha artha kadApi nahIM hai ki AgamoM kI racanA zaurasenI meM huI thI aura bAda meM ve ardhamAgadhI meM rUpAntarita kiye gye| jJAtavya hai ki yaha mAthurI vAcanA skaMdila ke samaya mahAvIra nirvANa ke lagabhaga ATha sau varSa pazcAt huI thI aura usameM jina AgamoM kI vAcanA huI, ve sabhI usake pUrva astitva meM the| yApanIyoM ne AgamoM ke isI zaurasenI prabhAvita saMskaraNa ko mAnya kiyA thA, kintu digambaroM ko to ve Agama bhI mAnya nahIM the, kyoMki unake anusAra to isa mAthurI vAcanA ke lagabhaga do sau varSa pUrva hI Agama sAhitya vilupta ho cukA thaa| zvetAmbara paramparA meM mAnya AcArAMga, sUtrakRtAMga, RSibhASita, uttarAdhyayana, dazavakAlika, kalpa, vyavahAra, nizItha Adi to I0pU0 cauthI zatI se dUsarI zatI taka kI racanAe~ haiM, jise pAzcAtya vidvAnoM ne bhI svIkAra kiyA hai| jJAtavya hai ki mathurA kA jaina vidyA ke kendra ke rUpa meM vikAsa I0pU0 prathama zatI se hI huA hai aura usake pazcAt hI ina AgamoM para zaurasenI prabhAva AyA hogaa| AgamoM ke bhASika svarUpa meM parivartana kaba aura kaise? yahA~ yaha bhI jJAtavya hai ki skaMdila kI isa mAthurI vAcanA ke samaya hI samAnAntara rUpa se eka vAcanA valabhI (gujarAta) meM nAgArjuna kI adhyakSatA meM huI thI aura isI kAla meM una para mahArASTrI prabhAva bhI aayaa| kyoMki usa kSetra kI prAkRta mahArASTrI prAkRta thii| isI mahArASTrI prAkRta se prabhAvita Agama Aja taka zvetAmbara paramparA meM mAnya haiN| ataH isa tathya ko bhI spaSTa rUpa se samajha lenA cAhie ki AgamoM ke mahArASTrI prabhAvita aura zaurasenI prabhAvita saMskaraNa jo lagabhaga IsA kI caturtha-paMcama zatI meM astitva meM Aye, unakA mUla AdhAra ardhamAgadhI Agama hI the| yaha bhI jJAtavya hai ki na to skaMdila kI mAthurI vAcanA meM aura na nAgArjuna kI valabhI vAcanA meM AgamoM kI bhASA

Page #11
8: zramaNa/akTUbara-disambara/1667 meM soca-samajha pUrvaka koI parivartana kiyA gayA thaa| vAstavikatA yaha hai ki usa yuga taka Agama kaNThastha cale A rahe the aura koI bhI kaNThastha grantha svAbhAvika rUpa se kaNThastha karane vAle vyakti kI kSetrIya bolI se arthAt uccAraNa zailI se aprabhAvita nahIM raha sakatA hai, yahI kAraNa thA ki jo uttara bhArata kA nirgrantha saMgha mathurA meM ekatrita huA usake Agama pATha usa kSetra kI bolI-zaurasenI se prabhAvita hue aura jo pazcimI bhArata kA nirgrantha saMgha valabhI meM ekatrita huA usake Agama pATha usa kSetra kI bolI mahArASTrI prAkRta se prabhAvita hue| punaH yaha bhI smaraNa rakhanA cAhie ki ina donoM vAcanAoM meM sampAdita AgamoM kA mUla AdhAra to ardhamAgadhI Agama hI the, yahI kAraNa hai ki zaurasenI Agama na to zuddha zaurasenI meM haiM aura na valabhI vAcanA ke Agama zuddha mahArASTrI meM haiM, una donoM meM ardhamAgadhI ke zabda rUpa to upalabdha hote hI haiN| zaurasenI AgamoM meM to ardhamAgadhI ke sAtha-sAtha mahArASTrI prAkRta ke zabda rupa bhI bahulatA se milate haiM, yahI kAraNa hai ki bhASAvid unakI bhASA ko jaina zaurasenI aura jaina mahArASTrI kahate haiN| durbhAgya to yaha haiM ki jina zaurasenI AgamoM kI duhAI dI jA rahI hai, unameM se aneka 50 pratizata se adhika ardhamAgadhI aura mahArASTrI prAkRta se prabhAvita haiN| zvetAmbara aura digambara mAnya AgamoM meM prAkRta ke rUpoM kA jo vaividhya hai, usake kAraNoM kI vistRta carcA maiMne apane lekha 'jaina AgamoM meM huA bhASika svarUpa parivartanaH eka vimarza' sAgara jaina vidyAbhAratI, bhAga 1, pR0 236-243 meM kI hai| prastuta prasaMga meM usakA nimna aMza draSTavya haiM: ___"jaina Agamika evaM Agama rUpa meM mAnya ardhamAgadhI tathA zaurasenI granthoM ke bhASika svarUpa meM parivartana kyoM huA? isa prazna kA uttara aneka rUpoM meM diyA jA sakatA hai| vastutaH ina granthoM meM hue bhASika parivartanoM kA koI eka hI kAraNa nahIM hai, apitu aneka kAraNa haiM, jina para hama kramazaH vicAra kareMge:1. bhArata meM vaidika paramparA meM veda vacanoM ko maMtra rUpa meM mAnakara unake svara-vyaMjana kI uccAraNa yojanA ko aparivartanIya banAye rakhane para adhika bala diyA gayA, unake liye zabda aura dhvani hI mahattvapUrNa rahI aura artha gauNa rhaa| yahI kAraNa hai ki Aja bhI aneka vedapAThI brAhmaNa aise haiM, jo vedamaMtroM kI uccAraNa zailI, laya Adi ke prati atyanta satarka rahate haiM, kintu ve unake arthoM ko nahIM jAnate haiN| yahI kAraNa hai ki veda zabda rUpa meM yathAvata bane rhe| isake viparIta jaina paramparA meM yaha mAnA gayA ki tIrthaMkara artha ke upadeSTA hote haiM unake vacanoM ko zabda

Page #12
jaina AgamoM kI mUla bhASA : ardhamAgadhI yA zaurasenI : 9 rUpa to gaNadhara Adi dvArA diyA jAtA hai| ataH jainAcAryoM ke liye artha yA kathana kA tAtparya hI pramukha thA, unhoMne kabhI bhI zabdoM para bala nahIM diyaa| zabdoM meM cAhe parivartana ho jAe, lekina arthoM meM parivartana nahIM honA cAhie, jaina AcAryoM kA yahI pramukha lakSya rhaa| zabda rUpoM kI unakI isa upekSA ke phalasvarUpa AgamoM ke bhASika svarUpa meM parivartana hote gye| isI krama meM IsA kI caturtha zatI meM ardhamAgadhI AgamoM ke zaurasenI prabhAvita aura mahArASTrI prabhAvita saMskaraNa astitva meM aaye| __ Agama sAhitya meM jo bhASika parivartana hue usakA dUsarA kAraNa yaha thA ki jaina bhikSu saMgha meM vibhinna pradezoM ke bhikSu sammalita the| apanI-apanI prAdezika boliyoM se prabhAvita hone ke kAraNa unakI uccAraNa zailI meM bhI svAbhAvika bhinnatA rahatI thI, phalataH unake dvArA kaNThastha Agama sAhitya ke bhASika svarUpa meM bhinnatAeM A gyiiN| 3. jaina bhikSu sAmAnyatayA bhramaNazIla hote haiM, unakI bhramaNazIlatA ke kAraNa unakI boliyoM, bhASAoM para anya pradezoM kI boliyoM kA bhI prabhAva par3atA thA, phalataH AgamoM ke bhASika svarUpa meM bhI parivartana huA aura unameM tat tat kSetrIya boliyoM kA mizraNa hotA gyaa| udAharaNa ke rUpa meM jaba pUrva kA bhikSu pazcimI pradezoM meM adhika vihAra karatA hai, to usakI bhASA meM pUrva evaM pazcimI donoM kI hI boliyoM kA prabhAva A jAtA hai aura yahI kAraNa thA ki unake dvArA kaNThastha Agama ke bhASika svarUpa kI ekarUpatA samApta ho gii| 4. sAmAnyatayA buddha ke vacana unake nirvANa ke 200-300 varSoM ke hI andara likhita rUpa meM A ge| ataH unake bhASika svarUpa meM unake racanAkAla ke bAda bahuta adhika parivartana nahIM AyA, tathApi unakI uccAraNa zailI vibhinna dezoM meM bhinna-bhinna rahI hai| Aja bhI laMkA, barmA, thAIlaiNDa Adi dezoM ke bhikSuoM kA tripiTaka kA uccAraNa bhinna-bhinna hotA hai, phira bhI unake likhita svarUpa meM bahuta kucha ekarUpatA hai| isake viparIta jaina Agamika evaM Agamatulya sAhitya eka sudIrghakAla taka likhita rUpa meM nahIM A sakA, vaha guru-ziSya paramparA se maukhika hI calatA rhaa| phalataH dezakAlagata uccAraNa bheda se unako lipibaddha karate samaya unake bhASika svarUpa meM bhI parivartana hotA gyaa| mAtra yahI nahIM; likhita pratilipiyoM ke pATha bhI pratilipikAroM kI asAvadhAnI yA kSetrIya bolI se prabhAvita hue / zvetAmbara AgamoM

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10 : zramaNa / akTUbara-disambara / 1667 kI pratilipiyA~ mukhyataH gujarAta evaM rAjasthAna meM huIM, ataH una para mahArASTrI kA prabhAva A gyaa| 5. bhArata meM kAgaja kA pracalana na hone se bhojapatroM yA tAr3apatroM para granthoM ko likhavAnA aura unheM surakSita rakhanA jaina muniyoM kI ahiMsA evaM aparigraha kI bhAvanA ke pratikUla thaa| lagabhaga I0 san kI 5vIM zatI taka isa kArya ko pApa pravRtti mAnA jAtA thA tathA isake lie daNDa kI vyavasthA bhI thii| phalataH mahAvIra ke pazcAt lagabhaga 1000 varSa taka jaina sAhitya zruta paramparA para hI AdhArita rahA / AgamoM ke bhASika svarUpa meM vaividhya A gayA / 6. Agamika evaM Agama-tulya sAhitya meM Aja bhASika rUpoM kA jo vaividhya dekhA jAtA hai, usakA eka kAraNa lahiyoM (pratilipikAroM) kI asAvadhAnI bhI rahI hai / pratilipikAra jisa kSetra kA hotA thA, usa para bhI usa kSetra kI bolI / bhASA kA prabhAva rahatA thA aura asAvadhAnI se apanI prAdezika bolI ke zabda rUpoM ko likha detA thA / udAharaNa ke rUpa meM cAhe mUlapATha meM " gacchati" likhA ho lekina yadi usa kSetra meM pracalana meM " gacchai" kA vyavahAra hai, to pratilipikAra "gacchai" rUpa hI likha degA / 7. jaina Agama evaM Agama tulya granthoM meM Aye bhASika parivartanoM kA eka kAraNa yaha bhI hai ki ve vibhinna kAloM evaM pradezoM meM sampAdita hote rahe haiM / sampAdakoM ne unake prAcIna svarUpa ko sthira rakhane kA prayatna nahIM kiyA, apitu unheM sampAdita karate samaya apane yuga evaM kSetra kI pracalita bhASA aura vyAkaraNa ke AdhAra para unameM parivartana bhI kara diyA / yahI kAraNa haiM ki ardhamAgadhI meM likhita Agama bhI jaba mathurA meM saMkalita evaM sampAdita hue to unakA bhASika svarUpa ardhamAgadhI kI apekSA zaurasenI ke nikaTa ho gayA, aura jaba valabhI meM likhA gayA to vaha mahArASTrI se prabhAvita ho gayA / yaha alaga bAta hai ki aisA parivartana sampUrNa rUpa meM na ho sakA aura usameM ardhamAgadhI ke tattva bhI bane rahe / ataH ardhamAgadhI aura zaurasenI AgamoM meM bhASika svarUpa kA jo vaividhya hai, vaha eka yathArthatA hai, jise hameM svIkAra karanA hogA / kyA zaurasenI AgamoM ke bhASika svarUpa meM ekarUpatA hai ? kintu DaoN0 sudIpa jaina kA dAvA hai ki "Aja bhI zaurasenI Agama sAhitya

Page #14
jaina AgamoM kI mUla bhASA : ardhamAgadhI yA zaurasenI : 11 meM bhASika tattva kI ekarUpatA hai, jabaki ardhamAgadhI Agama sAhitya meM bhASA ke vividha rUpa pAye jAte haiN| udAharaNa svarUpa zairasenI meM sarvatra "Na" kA prayoga milatA hai, kahIM bhI 'na' kA prayoga nahIM hai, jabaki ardhamAgadhI meM nakAra ke sAtha-sAtha NakAra kA prayoga bhI vikalpataH milatA hai| yadi zaurasenI yuga meM nakAra kA prayoga alaga bhASA meM pracalita hotA to digambara sAhitya meM kahIM to vikalpa se prApta hotaa|" (prAkRtavidyA julAI-sitambara 66, pR07.) yahA~ DaoN0 sudIpa jaina ne do bAteM uThAI haiM- prathama zaurasenI Agama sAhitya kI bhASika ekarUpatA kI aura dUsarI 'Na' kAra aura 'na' kAra kii| kyA sudIpa jI Apane zaurasenI Agama sAhitya ke upalabdha saMskaraNoM kA bhASAzAstra kI dRSTi se koI prAmANika adhyayana kiyA hai? yadi Apane kiyA hotA to Apa aisA khokhalA dAvA prastuta nahIM karate? Apa kevala 'Na' kAra kA hI udAharaNa kyoM dete haiM- vaha to mahArASTrI aura zaurasenI donoM meM sAmAnya hai| dUsare zabda rUpoM kI carcA kyoM nahIM karate haiM? nIce maiM digambara zaurasenI Agamatulya granthoM se hI kucha udAharaNa de rahA hU~, jinase unake bhASikatattva kI ekarUpatA kA dAvA kitanA khokhalA hai yaha siddha ho jAtA hai| mAtra yahI nahIM isase yaha bhI siddha hotA hai zaurasenI Agamatulya grantha na kevala ardhamAgadhI se prabhAvita haiM, apitu usase paravartI mahArASTrI prAkRta se bhI prabhAvita haiM:1. AtmA ke liye ardhamAgadhI meM AtA, attA, appA, Adi zabda rUpoM ke prayoga upalabdha haiM, jabaki zaurasenI meM "da" zruti ke kAraNa "AdA" rUpa banatA hai| samayasAra meM "AdA" ke sAtha-sAtha "appA" zabda rUpa jo ki ardhamAgadhI kA hai aneka bAra prayoga meM AyA hai| kevala samayasAra meM hI nahIM, apitu niyamasAra (120,121,183) Adi meM bhI "appA" zabda kA prayoga hai| 2. zruta kA zaurasenI rUpa "suda" banatA hai| zaurasenI Agamatulya granthoM meM aneka sthAnoM para "suda" "sudakevalI" zabda ke prayoga bhI hue haiM, jabaki samayasAra (varNI granthamAlA gAthA 6 evaM 10) meM spaSTa rUpa meM "suyakevalI" "suyaNANa" zabdarUpoM kA bhI prayoga milatA hai aura ye donoM mahArASTrI zabda rUpa haiM tathA paravartI bhI haiN| ardhamAgadhI meM to sadaiva 'suta' zabda kA prayoga hotA hai| 3. zaurasenI "da" zrutiprathAna hai sAtha hI usameM "lopa" kI pravRtti atyalpa hai, ataH usake kriyA rUpa "havadi, hodi, kuNadi, giNhadi, kuvvadi, pariNamadi, bhaNNadi,

Page #15
12 : zramaNa/akTUbara-disambara/1667 passadi, Adi banate haiM, ina kriyA rUpoM kA prayoga una granthoM meM huA bhI hai, kintu . unhIM granthoM ke kriyA rUpoM para mahArASTrI prAkRta kA kitanA vyApaka prabhAva hai, ise nimna udAharaNoM se jAnA jA sakatA haisamayasAra (varNI granthamAlA, vArANasI) jANai (gAthA saM0 10), havaI (11 315, 386, 384), muNai (32), vuccai (45) kui (81,286, 316, 321, 325, 340), pariNamai (76,76,80), (jJAtavya hai ki samayasAra ke isI saMskaraNa kI gAthA kramAMka 77,78,76, meM pariNamadi rUpa bhI milatA hai)| isI prakAra ke anya mahArASTrI prAkRta ke rUpa, jaise veyaI (84), kuNaI (71,66, 286, 263, 322, 326), hoi (64, 167, 306, 346, 358), kareI (64, 237, 238, 328, 348), havaI (41, 326, 326), jANaI (185, 316, 316, 320, 361), bahai (186) sevai (167), marai (257, 260), (jabaki gAthA 258 meM maradi hai), pAvai (261, 262), dhippai (266), uppajjai (308), viNassai (312, 345), dIsai (323), Adi bhI milate haiN| ye to kucha hI udAharaNa haiM- aise anekoM mahArASTrI prAkRta ke kriyA rUpa samayasAra meM upalabdha haiN| na kevala samayasAra apitu niyamasAra, paMcAstikAyasAra, pravacanasAra Adi kI bhI yahI sthiti hai| - bArahavIM zatI meM racita vasunandikRta zrAvakAcAra (bhAratIya jJAnapITha saMskaraNa) kI sthiti to kundakunda ke ina granthoM se bhI badatara hai, usakI prArambha kI sau gAthAoM meM 40pratizata kriyA rUpa mahArASTrI prAkRta ke haiN| isase phalita yaha hotA hai ki tathAkathita zaurasenI AgamoM ke bhASAgata svarUpa meM to ardhamAgadhI AgamoM kI apekSA bhI na kevala adhika vaividhya hai, apitu usa mahArASTrI prAkRta kA bhI vyApaka prabhAva hai, jise sudIpa jI zaurasenI se paravartI mAna rahe haiN| yadi ye grantha prAcIna hote to ina para ardhamAgadhI aura mahArASTrI kA prabhAva kahA~ se AtA? pro0 e0ena0 upAdhye ne pravacanasAra kI bhUmikA meM spaSTataH yaha svIkAra kiyA hai ki usakI bhASA para ardhamAgadhI kA prabhAva hai| pro0 khar3abar3I ne to SaTakhaNDAgama kI bhASA ko bhI zuddha zaurasenI nahIM mAnA hai| 'na' kAra aura 'Na' kAra meM kauna prAcIna aba hama NakAra aura nakAra ke prazna para Ate haiN| bhAI sudIpa jI ApakA

Page #16
jaina AgamoM kI mUla bhASA : ardhamAgadhI yA zaurasenI : 13 yaha kathana satya hai ki ardhamAgadhI meM nakAra aura NakAra donoM pAye jAte haiN| kintu digambara zaurasenI Agamatulya granthoM meM sarvatra NakAra kA pAyA jAnA yahI siddha karatA hai ki jisa zaurasenI ko Apa ariSTanemi ke kAla se pracalita prAcInatam prAkRta kahanA cAhate haiM, usa NakAra pradhAna zaurasenI kA janma to IsA kI tIsarI zatAbdI taka huA bhI nahIM thaa| "Na" kI apekSA na kA prayoga prAcIna hai| I0pU0 tRtIya zatI ke azoka ke abhilekha evaM I0pU0 dvitIya zatI ke khAravela ke zilAlekha se lekara mathurA ke zilAlekha (I0pU0 dUsarI zatI se IsA kI dUsarI zatI taka) ina lagabhaga 80 jaina zilAlekhoM meM eka bhI NakAra kA prayoga nahIM hai| inameM zaurasenI prAkRta ke rUpoM yathA "NamoM" "arihaMtANaM" aura "NamoM vaDDhamANaM" kA sarvathA abhAva hai| yahA~ hama kevala unhIM prAcIna zilAlekhoM ko uddhadhRta kara rahe haiM, jinameM ina zabdoM kA prayoga huA hai:- jJAtavya hai ki ye sabhI abhilekhIya sAkSya jaina zilAlekha saMgraha, bhAga 2 se prastuta haiM, jo digambara jaina samAja dvArA hI prakAzita haiM:01. hAthIguphA bihAra kA zilAlekha- prAkRta, jaina samrATa khAravela, mauryakAla 165 vaoN varSa pR0 4 lekha kramAMka 2- namo arahaMtAnaM, namo savasidhAnaM 02. vaikuNTha svargapurI guphA, udayagiri, bihAra, -prAkRta, mauryakAla 165 vA~ varSa lagabhaga I0pU0 dUsarI zatI pR011 le0kra0 'arahantapasAdana' / 03. mathurA, prAkRta, mahAkSatrapa zoDAzake 81 varSa kA pR0 12 kramAMka 5, nama arahato vadhamAnasa' 04. mathurA, prAkRta kAla nirdeza nahIM diyA hai, kintu je0epha0 phalITa ke anusAra lagabhaga 14-13 I0pUrva kA honA cAhie pR015 kramAMka 8 mo 'arahato vrdhmaansy'| 06. mathurA prAkRta sambhavataH 14-13 I0pU0 prathamazatI pR015 lekha kramAMka 10, mA arahatapUjA' 07. mathurA prAkRta pR017 kramAMka 14 'mA ahatAnaM zramaNazravikA' 08. mathurA prAkRta pR017 kramAMka 15 'namo arahaMtAnaM' 06. mathurA prAkRta pR018 kramAMka 16 'namo arahato mahAvirasa' 10. mathurA, prAkRta huviSka saMvata 36- hastistambha pR034, kramAMka 43 'ayaryena rudradAsena' arahatanaM pujaaye| 11. mathurA prAkRta bhagna varSa 63 pR046 kramAMka 67 'namo arhato mahAvirasya' 12. mathurA, prAkRta vAsudeva saM068 pR047 kramAMka 60 'namo arahato mahAvIrasya' 13. mathurA, prAkRta pR048 kramAMka 71-namo arahaMtAnaM sihakasaM

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14 : zramaNa/akTUbara-disambara/1667 14. mathurA, prAkRta bhagna pR0 48 kramAMka 72 'namo arahaMtAna' 15. mathurA, prAkRta bhagna pR0 48 kramAMka 73 'namo arahaMtAna' 16. mathurA, prAkRta bhagna pR0 48 kramAMka 75 'arahaMtAna vadhamAnasya' 17. mathurA, prAkRta bhagna pR0 51, kramAMka 80 'namo arahaMtAna.....dvana" sUrasena pradeza, jahA~ se zaurasenI prAkRta kA janma huA, vahA~ ke zilAlekhoM meM dUsarI-tIsarI zatI taka NakAra evaM 'da' zruti ke prayoga kA abhAva yahI siddha karatA hai ki digambara AgamoM evaM nATakoM kI zaurasenI kA janma IsA kI dUsarI zatI ke pUrva kA nahIM hai, jabaki nakAra pradhAna ardhamAgadhI kA prayoga to azoka ke abhilekhoM se arthAt I0pU0. tIsarI zatI se siddha hotA hai| isase yahI phalita hotA hai ki ardhamAgadhI Agama prAcIna the, AgamoM kA zabda rUpAntaraNa ardhamAgadhI se zaurasenI meM huA hai, na ki zaurasenI se ardhamAgadhI meN| digambara mAnya AgamoM kI vaha zaurasenI jisa prAcInatA kA bar3ha-car3ha kara dAvA kiyA jAtA hai, vaha ardhamAgadhI aura mahArASTrI donoM se hI prabhAvita hai aura na kevala bhASAyI svarUpa ke AdhAra para apanI viSaya vastu ke AdhAra para apitu bhI IsA kI cauthI- pA~cavI zatI ke pUrva kI nahIM hai| yadi zaurasenI prAcInatama prAkRta hai, to phira sampUrNa deza meM IsA kI tIsarI cauthI zatI taka kA eka bhI abhilekha zaurasenI prAkRta meM kyoM nahIM milatA hai| azoka ke abhilekha, khAravela ke abhilekha, balaDI kA abhilekha aura mathurA ke zatAdhika abhilekha koI bhI to zaurasenI prAkRla meM nahIM haiN| ina sabhI abhilekhoM kI bhASA kSetrIya boliyoM se prabhAvita mAgadhI hI hai| ataH use ardhamAgadhI to kahA jA sakatA hai, kintu zaurasenI kadApi nahIM kahA jA sakatA hai| ataH prAkRtoM meM ardhamAgadhI hI prAcIna hai, kyoMki mathurA ke prAcIna abhilekhoM meM bhI 'namo arahaMtAnaM', 'namo vadhamAnasa' Adi arthamAgadhI zabda rUpa milate haiN| zvetAmbara AgamoM evaM abhilekhoM meM Aye 'arahaMtAnaM' pATha ko to prAkRta-vidyA meM khoTe sikke kI taraha batAyA gayA hai, isakA artha hai ki yaha pATha zauresanI kA nahIM hai (prAkRta-vidyA akTUbara-disambara 64 pR010-11) ataH zaurasenI usake bAda hI vikasita huI hai| zaurasenI Agama aura unakI prAcInatAH jaba hama Agama kI bAta karate haiM to hameM yaha spaSTa rUpa se samajha lenA cAhie ki AcArAMga Adi dvAdazAMgI jinheM zvetAmbara, digambara aura yApanIya paramparA Agama

Page #18
jaina AgamoM kI mUla bhASA : ardhamAgadhI yA zaurasenI : 15 kaddUkara ullekha karatI haiM, ve sabhI mUlataH ardhamAgadhI meM nibaddha hue haiN| cAhe zvetAmbara paramparA meM nandIsUtra meM ullikhita Agama ho, cAheM mUlAcAra, bhagavatI ArAdhanA aura unakI TIkAoM meM yA tattvArtha aura usakI digambara TIkAoM meM ullikhita Agama ho, athavA aMgapaNNatti evaM dhavalA ke aMga aura aMga bAhya ke rUpa meM ullekhita Agama ho, unameM se eka bhI aisA nahIM hai jo zaurasenI prAkRta meM nibaddha rahA ho / hA~ itanA avazya hai ki inameM se kucha ke zaurasenI prAkRta se prabhAvita saMskaraNa mAthurI vAcanA ke lagabhaga caturtha zatI ke samaya astitva meM avazya Aye the, kintu inheM zaurasenI Agama kahanA ucita nahIM hogA, vastutaH ye AcArAMga, uttarAdhyayana, dazavaikAlika, RSibhASita Adi zvetAmbara paramparA meM mAnya AgamoM ke hI zaurasenI saMskaraNa the, jo yApanIya paramparA meM mAnya the aura jinakI bhASika svarUpa aura kucha pATha bhedoM ko chor3akara zve. mAnya AgamoM se samarUpatA thI / inake svarUpa Adi ke sambandha meM vistRta carcA maiMne " jaina dharma kA yApanIya sampradAya" nAmaka grantha ke tIsare adhyAya ke prArambha meM kI hai| icchuka pAThaka use vahA~ dekha sakate haiN| 1 vastutaH Aja jinheM hama zaurasenI Agama ke nAma se jAnate hai unameM mukhyataH nimna grantha Ate haiM: a. yApanIya Agama 1. kasAyapAhuDa, lagabhaga IsA kI cauthI zatI, guNadhara 2. SaTkhaNDAgama, IsA kI pA~cavIM zatI kA uttarArdha, puSpadaMta aura bhUtabalI 3. bhagavatI ArAdhanA, IsA kI chaThI zatI, zivArya 4. mUlAcAra, IsA kI chaThI zatI - vaTTakera jJAtavya hai ki ye sabhI grantha mUlataH yApanIya paramparA ke haiM aura inameM anekoM gAthAe~ zve. mAnya AgamoM, vizeSa rUpa se niryuktiyoM aura prakIrNakoM ke samarUpa haiM / ba. kundakunda dvArA racita IsA kI chaThI zatI ke lagabhaga ke grantha 5. samayasAra 6. niyamasAra 7. pravacanasAra paMcAstikAyasAra 8. 6. aSTapAhuDa ( inakA kundakunda dvArA racita honA sandigdha hai, kyoMki isakI bhASA * meM apabhraMza ke zabda bhI pAye jAte haiM)

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16 : zramaNa/akTUbara-disambara/1967 sa. anya grantha, IsA kI chaThI zatI ke pazcAt 10. tiloyapaNNati- yativRSabha 11. lokavibhAga 12. jaMbUdvIpapaNNatti 13. aMgapaNNatti 14. kSapaNasAra 15. gommaTasAra (dasavIM zatI) kintu inameM se kasAyapAhuDa ko chor3akara koI bhI grantha aisA nahIM hai, jo pA~cavIM zatI ke pUrva kA ho| ye sabhI grantha guNasthAna siddhAnta evaM saptabhaMgI kI carcA avazya karate haiM aura guNasthAna kI carcA jaina darzana meM pAMcavIM zatI se pUrva ke granthoM meM anupasthita hai| zvetAmbara AgamoM meM samavAyAMga aura Avazyaka niyukti kI do prakSipta gAthAoM ko chor3akara guNasthAna kI carcA pUrNataH anupasthita hai, jabaki SaTkhaNDAgama, mUlAcAra, bhagavatI ArAdhanA Adi granthoM meM aura kundakunda ke granthoM meM inakI carcA pAyI jAtI hai, ataH ye sabhI grantha unase paravartI haiN| isI prakAra umAsvAti ke tattvArthasUtra mUla aura usake svopajJa bhASya meM bhI guNasthAna kI carcA anupasthita hai, jabaki isakI paravartI TIkAe~ guNasthAna kI vistRta carcAe prastuta karatI haiN| umAsvAti kA kAla tIsarI-cauthI zata. ke lagabhaga hai| ataH yaha nizcita hai ki guNasthAna kA siddhAnta pAMcavIM zatI meM astittva meM AyA hai| ataH zaurasenI prAkRta meM nibaddha koI bhI grantha jo guNasthAna kA ullekha kara rahA hai, IsA kI pAMcavI zatI ke pUrva kA nahIM hai| prAcIna zaurasenI Agamatulya granthoM meM mAtra kasAyapAhuDa hI aisA hai jo spaSTataH guNasthAnoM kA ullekha nahIM karatA hai, kintu usameM bhI prakArAntara se 12 guNa sthAnoM kI carcA upalabdha hai, ataH vaha bhI AdhyAtmika vikAsa kI una dasa avasthAoM, jinakA ullekha AcArAMganiyukti aura tattvArthasUtra meM hai se paravartI aura guNasthAna siddhAnta ke vikAsa ke saMkramaNa kAla kI racanA hai, ataH usakA kAla bhI cauthI se pAMcavIM zatI ke bIca siddha hotA hai| zaurasenI kI prAcInatA kA dAvA, kitanA khokhalA zaurasenI kI prAcInatA kA guNagAna isa AdhAra bhI kiyA jAtA hai ki yaha nArAyaNa kRSNa aura tIrthaMkara ariSTanemi kI mAtRbhASA rahI hai, kyoMki ina donoM mahApuruSoM kA janma zUrasena janapada meM huA thA aura ye zaurasenI prAkRta meM hI apanA vAk vyavahAra karate the| DaoN0 sudIpa jI ke zabdoM meM "ina donoM mahApuruSoM ke prabhAvaka vyaktitva ke

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jaina AgamoM kI mUla bhASA : ardhamAgadhI yA zaurasenI : 17 mahAprabhAva se zUrasena janapada meM janmI zaurasenI prAkRta bhASA ko sampUrNa AryAvRta meM prasArita hone kA suavasara milA thaa|" (prAkRtavidyA-julAI-sitambara 66, pR0. 6) yadi hama eka bAra unake isa kathana ko mAna bhI leM, to prazna uThatA haiM ariSTanemi ke pUrva nami mithilA meM janme the, vAsupUjya campA meM janme the, supArzva, candraprabha aura zreyAMsa kAzI janapada meM janme the, yahI nahIM prathama tIrthaMkara RSabhadeva aura maryAdA puruSottama rAma AyodhyA meM janme the| ye sabhI kSetra to magadha ke hI nikaTavartI haiM, ataH inakI mAtRbhASA to arthamAgadhI rahI hogii| bhAI sudIpa jI ke anusAra yadi zaurasenI ariSTanemi jitanI prAcIna hai, to phira ardhamAgadhI to RSabha jitanI prAcIna siddha hotI hai, ataH zaurasenI se ardhamAgadhI prAcIna hI hai| yadi zaurasenI prAcIna hotI to sabhI prAcIna abhilekha aura prAcIna Agamika grantha zaurasenI meM milate- kintu IsA kI cauthI, pA~cavIM zatI se pUrva kA koI bhI jaina grantha aura abhilekha zaurasenI meM upalabdha kyoM nahIM hotA hai? punaH nATakoM meM bhI bhAsa ke samaya se arthAt IsA kI dUsarI zatI se hI zaurasenI ke prayoga (vAkyAMza) upalabdha hote haiN| " nATakoM meM zaurasenI prAkRta kI upalabdhatA ke AdhAra para usakI prAcInatA kA guNagAna kiyA jAtA hai, maiM vinamratA pUrvaka pUchanA cAhU~gA ki kyA ina upalabdha nATakoM meM koI bhI nATaka IsA kI dUsarI-tIsarI zatI se pUrva kA hai? phira unheM zaurasenI kI prAcInatA kA AdhAra kaise mAnA jA sakatA hai| mAtra nATaka hI nahIM, ve zaurasenI prAkRta kA eka bhI aisA grantha yA abhilekha dikhA deM, jo ardhamAgadhI AgamoM aura mAgadhI pradhAna azoka, khAravela, Adi ke abhilekhoM se prAcIna ho| ardhamAgadhI ke atirikta jisa mahArASTrI prAkRta ko ve zaurasenI se paravartI batA rahe haiM, usameM sAtavAhana nareza hAla kI gAthA saptazatI lagabhaga prathama zatI meM racita hai aura zaurasenI ke kisI bhI grantha se prAcIna hai| punaH maiM DaoN0 sudIpa ke nimna kathana kI ora pAThakoM kA dhyAna dilAnA cAhU~gA, ve prAkRta-vidyA julAI-sitambara 66 meM likhate haiM ki digambaroM ke grantha usa zaurasenI prAkRta meM haiM, jisameM 'mAgadhI' Adi prAkRtoM kA janma huA, isa sambandha meM merA unase nivedana hai ki mAgadhI ke sambandha meM 'prakRtiH zaurasenI' (prAkRtaprakAza 11/2) isa kathana kI ve jo vyAkhyA kara rahe haiM vaha bhrAnta hai aura ve svayaM bhI zaurasenI ke sambandha meM

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18 : zramaNa/akTUbara-disambara /1667 'prakRtiH saMskRtam' (prAkRtaprakAza 12/2), isa sUtra kI vyAkhyA meM 'prakRtiH' kA janmadAtrIyaha artha asvIkAra kara cuke haiN| isakI vistRta samIkSA hamane agrima pRSThoM meM kI hai| isake pratyuttara meM merA dUsarA tarka yaha hai ki yadi zaurasenI prAkRta granthoM ke AdhAra para hI mAgadhI ke prAkRta AgamoM kI racanA huI, to unameM kisI bhI zaurasenI prAkRta ke grantha kA ullekha kyoM nahIM hai? zvetAmbara AgamoM meM ve eka bhI saMdarbha dikhA deM, jinameM bhagavatIArAdhanA, mUlAcAra, SaTkhaNDAgama, tiloyapaNNatti, pravacanasAra, samayasAra, niyamasAra Adi kA ullekha huA ho| TIkAoM meM bhI malayagiri (terahavIM zatI) ne mAtra 'samayapAhuDa' kA ullekha kiyA hai, isake viparIta mUlAcAra, bhagavatIArAdhanA aura SaTkhaNDAgama kI TIkAoM meM evaM tattvArthasUtra kI sarvArthasiddhi, rAjavArtika, zlokavArtika, Adi sabhI digambara TIkAoM meM ina AgamoM evaM niyuktiyoM ke ullekha haiN| bhagavatIArAdhanA kI TIkA meM to AcArAMga, uttarAdhyayana, kalpa tathA nizItha se aneka avataraNa bhI diye gaye haiN| mUlAcAra meM na kevala ardhamAgadhI AgamoM kA ullekha hai, apita unakI saikar3oM gAthAe~ bhI haiN| mUlAcAra meM Avazyakaniyukti, AturapratyAkhyAna, mahApratyAkhyAna, candravedhyaka, uttarAdhyayana, dazavaikAlika Adi kI aneka gAthAe~ apane zaurasenI zabda rUpoM meM yathAvat pAyI jAtI haiN| . digambara paramparA meM jo pratikramaNasUtra upalabdha haiM, usameM jJAtAsUtra ke unhIM 16 adhyayanoM ke nAma milate haiM, jo vartamAna meM zvetAmbara paramparA meM upalabdha jJAtAdharmakathA meM upalabdha haiN| tArkika dRSTi se yaha spaSTa hai ki jo grantha jina-jina granthoM kA ullekha karatA hai, vaha unase paravartI hI hotA hai, pUrvavartI kadApi nhiiN| zaurasenI Agama yA Agamatulya granthoM meM yadi ardhamAgadhI AgamoM ke nAma milate haiM to phira zaurasenI aura usakA racita sAhitya ardhamAgadhI AgamoM se prAcIna kaise ho sakatA hai? AdaraNIya TaoNTiyA jI ke mAdhyama se yaha bAta bhI uThAyI gayI ki mUlataH Agama zaurasenI meM racita the aura kAlAntara meM unakA ardhamAgadhIkaraNa (mahArASTrIkaraNa) kiyA gyaa| yaha eka aitihAsika satya haiM ki jainadharma kA udbhava magadha meM huA aura vahIM se vaha dakSiNI evaM uttarapazcimI bhArata meM phailA / ataH AvazyakatA huI ardhamAgadhI AgamoM ke zaurasenI aura mahArASTrI rUpAntaraNa kI, na ki zaurasenI AgamoM ke ardhamAgadhI rUpAntaraNa kii| satya to yaha hai ki ardhamAgadhI Agama hI zaurasenI yA mahArASTrI meM rUpAntarita hue na ki zaurasenI Agama ardhamAgadhI meM rUpAntarita hue| ataH aitihAsika tathyoM kI avahalanA kara mAtra kutarka karanA kahA~ taka ucita hai?

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jaina AgamoM kI mUla bhASA : ardhamAgadhI yA zaurasenI : 19 buddha vacanoM kI mUla bhASA mAgadhI thI, na ki zaurasenIH zaurasenI ko mUlabhASA evaM mAgadhI se prAcIna siddha karane hetu AdaraNIya pro0 nathamala jI TATiyA ke nAma se yaha bhI pracArita kiyA jA rahA hai| ki "zaurasenI pAli bhASA kI jananI hai-yaha merA spaSTa cintana hai| pahale bauddhoM ke grantha zaurasenI meM the, unako jalA diyA gayA aura pAli meM likhA gayA" / prAkRta-vidyA, julAI-sitambara 66, pR0 10. TaoNTiyA jI jaisA bauddha vidyA kA prakANDa vidvAn aisI kapola kalpita bAta kaise kaha sakatA hai? yaha vicAraNIya hai| kyA aisA koI bhI abhilekhIya yA sAhityika pramANa upalabdha hai, jisake AdhAra para yaha kahA jA sakatA hai, ki mUla buddhavacana zaurasenI meM the| yadi ho to AdaraNIya TaoNTiyA jI yA bhAI sudIpa jI use prastuta kareM, anyathA aisI AdhArahIna bAteM karanA vidvAnoM ke liye zobhanIya nahIM hai| yaha bAta to bauddha vidvAn svIkAra karate haiM ki mUla buddhavacana 'mAgadhI' meM the aura kAlAntara meM unakI bhASA ko saMskArita karake pAli meM likhA gyaa| yahA~ yaha bhI jJAtavya hai ki jisa prakAra mAgadhI aura ardhamAgadhI meM kiMcita antara hai, usI prakAra 'mAgadhI' aura 'pAli' meM bhI kiMcita antara hai, vastutaH pAli bhagavAn buddha kI mUlabhASA 'mAgadhI' kA eka saMskArita rUpa hI hai| yahI kAraNa hai ki kucha vidvAn pAli ko mAgadhI kA hI eka prakAra mAnate haiM, donoM meM bahuta adhika antara nahIM hai| pAli, saMskRta aura mAgadhI kI madhyavartI bhASA hai yA mAgadhI kA hI sAhityika rUpa hai| yaha to pramANa siddha hai ki bhagavAn buddha ne mAgadhI meM hI apane upadeza diye the-kyoMki unakI janmasthalI aura kAryasthalI donoM magadha aura usakA nikaTavartI pradeza hI thaa| bauddha vidvAnoM kA spaSTa mantavya hai ki mAgadhI hI mUla bhASA hai| isa sambandha meM buddhaghoSa kA nimna kathana sabase bar3A pramANa hai sA mAgadhI mUla bhAsA narAyAya aadikppikaa| brahmaNo ca assutAlApA saMbuddhA cApi bhaasre| arthAt mAgadhI hI mUlabhASA hai, jo sRSTi ke prArambha meM utpanna huI aura na kevala brahmA (devatA) apitu bAlaka aura buddha bhI isI bhASA meM bolate haiM- (See-The preface to the Childer's Pali Dictionary). isase yahI phalita hotA hai mUla buddhavacana mAgadhI meM the| pAli usI mAgadhI kA saMskArita sAhityika rUpa hai, jisameM kAlAntara meM buddhavacana likhe gye| vastutaH pAli

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20 : zramaNa/akTUbara-disambara /1667 ke rUpa meM mAgadhI kA eka aisA saMskaraNa taiyAra kiyA gayA, jise saMskRta ke vidvAn aura bhinna-bhinna prAntoM ke loga bhI AsAnI se samajha skeN| ataH buddha vacana mUlataH mAgadhI meM the, na ki zaurasenI meN| bauddha tripiTaka kI pAli aura jaina AgamoM kI ardhamAgadhI meM kitanA sAmya hai, yaha to suttanipAta aura isibhAsiyAIM ke tulanAtmaka adhyayana se spaSTa ho jAtA hai| prAcIna pAli granthoM evaM prAcIna ardhamAgadhI AgamoM kI bhASA meM adhika dUrI nahIM hai| jisa samaya ardhamAgadhI aura pAli meM grantha racanA ho rahI thI, usa samaya taka zaurasenI eka bolI thI, na ki eka sAhityika bhaassaa| sAhityika bhASA ke rUpa meM usakA janma to IsA kI tIsarI zatAbdI ke bAda hI huA hai| saMskRta ke pazcAt sarvaprathama sAhityika bhASA ke rUpa meM yadi koI bhASA vikasita huI hai to ve ardhamAgadhI evaM pAli hI haiM, na ki shaursenii| zaurasenI kA koI bhI grantha yA nATakoM ke aMza IsA kI dUsarI-tIsarI zatI se pUrva kA nahIM hai- jabaki pAli tripiTaka aura ardhamAgadhI Agama sAhitya ke aneka grantha I0pU0 tIsarI-cauthI zatI meM nirmita ho cuke the| 'prakRtiH zaurasenI' kA samyak artha jo vidvAn mAgadhI ko zaurasenI se paravartI evaM usI se vikasita mAnate haiM. ve apane kathana kA AdhAra vararuci (lagabhaga 7vIM zatI) ke prAkRtaprakAza aura hemacandra (lagabhaga 12vIM zatAbdI) ke prAkRtavyAkaraNa ke nimna sUtroM ko batAte haiM:a. 1. prakRtiH zaurasenI / / 10/2 / / asyAH paizAcyAH prakRtiH shaursenii| sthitAyAM zaurasenyAM paizAcI lakSaNaM prvrtaatttvym| 2. prakRtiH zaurasenI / / 11/2 / / asyAH mAgadhyAH prakRtiH zaurasenIti veditavyam / vararucikRta 'prAkRta prakAza' ba. 1. zeSa zaurasenIvat / / 8/4/302 / / ___ mAgadhyA yaduktaM, tatoanyacchaurasenIvad drssttvym| 2. zeSa zaurasenIvat / / 8/4/323 / / paizAcyAM yaduktaM, taoanyaccheSaM paizAcyA zaurasenIvad bhvti| 3. zeSa zaurasenIvat / / 8/4/446 / / apabhraMze prAya+ zaurasenIvat kArya bhvti|

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jaina AgamoM kI mUla bhASA ardhamAgadhI yA zaurasenI : 21 apabhraMzabhASAyAM prAyaH zaurasenIbhASAtulya kArya jAyate; zaurasenI-bhASAyAH ye niyamAH santi, teSAM pravRttirapabhraMzabhASAyAmapi jAyate / hemacandrakRta 'prAkRtavyAkaraNa' ataH isa prasaMga meM yaha Avazyaka hai ki hama sarvaprathama ina sUtroM meM 'prakRti' zabda kA vAstavika tAtparya kyA hai, ise smjheN| yadi hama yahA~ prakRti kA artha udbhava kA kAraNa mAnate haiM, to nizcita hI ina sUtroM se yaha 'phalita hotA hai ki mAgadhI yA paizAcI kA udbhava zaurasenI se huA, kintu zaurasenI ko ekamAtra prAcIna bhASA mAnane vAle tathA mAgadhI aura paizAcI ko usase udbhUta mAnane vAle ye vidvAn vararuci ke usa sUtra ko bhI uddhRta kyoM nahIM karate, jisameM zaurasenI kI prakRti saMskRta batAI gayI hai yathA - "zaurasenI- 12/1 TIkA - zUrasenAnAM bhASA zaurasenI sAca lakSyalakSaNAmyAM sphuTIkiyate iti veditavyam / adhikArasUtrametadA pariccheda samApteH 12 / 1 prakRtiH saMskRtam-12/2 TIkA- zaurasenyAM ye zabdAsteSAM prakRtiH saMskRtam / / prAkRtaprakAza 12/2 / " ataH ukta sUtra ke AdhAra para hameM yaha bhI svIkAra karanA hogA ki zaurasenI prAkRta saMskRta se utpanna huI / isa prakAra prakRti kA artha udgama sthala karane para usI prAkRtaprakAza ke AdhAra para yaha bhI mAnanA hogA ki mUlabhASA saMskRta thI aura usI se zaurasenI utpanna huI / kyA zaurasenI ke pakSadhara isa satya ko svIkAra karane ko taiyAra haiM? bhAI sudIpa jI, jo zaurasenI ke pakSadhara haiM aura 'prakRtiH zaurasenI' ke AdhAra para mAgadhI ko zaurasenI se utpanna batAte haiM, ve svayaM bhI 'prakRtiH saMskRtam- prAkRtaprakAza 12/2' ke AdhAra para yaha mAnane ko taiyAra nahIM haiM ki prakRti kA artha usase utpanna huI aisA hai / ve svayaM likhate haiM " Aja jitane bhI prAkRta vyAkaraNazAstra upalabdha haiM, ve sabhI saMskRta bhASA meM haiM evaM saMskRta vyAkaraNa ke maoNDala para nirmita haiM / ataeva unameM 'prakRtiH saMskRtam' jaise prayoga dekhakara katipayajana aisA bhrama karane lagate haiM ki prAkRtabhASA saMskRta bhASA se utpanna huI - aisA artha kadApi nahIM hai 'prAkRta - vidyA, julAI-sitambara 66, pR014 | bhAI sudIpa jI jaba zaurasenI kI bArI AtI hai, taba Apa prakRti kA artha AdhAra maoNDala kareM aura jaba mAgadhI kA prazna Aye taba Apa 'prakRtiH zaurasenI' kA artha mAgadhI zaurasenI se utpanna huI aisA kareM - yaha doharA mApadaNDa kyoM? kyA kevala zaurasenI ko prAcIna aura mAgadhI ko arvAcIna batAne ke liye / vastutaH prAkRta aura saMskRta zabda svayaM hI isa bAta ke pramANa haiM ki unameM mUlabhASA kauna hai? 1 saMskRta zabda svayaM hI isa bAta kA sUcaka hai ki saMskRta svAbhAvika yA mUla

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22 : zramaNa / akTUbara-disambara / 1667 bhASA na hokara eka saMskArita kRtrima bhASA hai| prAkRta zabdoM evaM zabda rUpoM kA vyAkaraNa dvArA saMskAra karake jo bhASA nirmita hotI hai, use hI saMskRta kahA jA sakatA hai, jise saMskArita na kiyA gayA ho vaha saMskRta kaise hogI? vastutaH prAkRta svAbhAvika yA sahaja bhASA hai aura usI ko saMskArita karake saMskRta bhASA nirmita huI hai / isa dRSTi se prAkR mUla bhASA hai aura saMskRta usase udbhUta huI hai| hemacandra ke pUrva thArApadragacchIya namisAdhu ne rudraTa ke kAvyAlaMkAra kI TIkA meM prAkRta aura saMskRta zabda kA artha spaSTa kara diyA hai| ve likhate haiM sakala jagajjantunAM vyAkaraNAdibhiranAhita saMskAraH sahajo vacanavyApAraH prakRtiH tatra bhavaM saiva vA prAkRta / ArisavayaNe siddhaM, devANaM addhamAgahA vANI ityAdi, vacanAdvA prAk pUrvakRtaM prAkRtam - bAlamahilAdi subodhaM sakala bhASA nibandhanabhUta vacanamucyate / meghanirmuktajalamivaikasvarUpaM tadeva ca dezavizeSAt saMskAra karaNAt ca samAsAdita vizeSaM sat saMskRtAduttara bhedonApnoti / kAvyAlaMkAra TIkA namisAdhu, 2 / 12 arthAt jo saMsAra ke prANiyoM kA vyAkaraNa AdisaMskAra se rahita sahaja vacana vyApAra hai usase niHsRta bhASA prAkRta hai, jo bAlaka, mahilA Adi ke liye bhI subodha hai aura pUrva meM nirmita hone ( prAkkRta) sabhI bhASAoM kI racanA kA AdhAra hai vaha to megha se nirmukta jala kI taraha sahaja hai, usI kA deza pradeza ke AdhAra para kiyA gayA saMskArita rUpa saMskRta aura usake vibhinna bheda, arthAt vibhinna sAhityika prAkRteM haiM / satya yaha hai ki bolI ke rUpa meM to prAkRteM hI prAcIna haiM aura saMskRta unakA saMskArita rUpa haiM- vastutaH saMskRta vibhinna prAkRta boliyoM ke bIca setu kA kAma karane vAlI eka sAmAnya sAhityika bhASA ke rUpa meM astittva meM AI / yadi hama bhASA - vikAsa kI dRSTi se isa prazna para carcA kareM to bhI yaha spaSTa hai ki saMskRta suparimArjita; suvyavasthita aura vyAkaraNa ke AdhAra para sunibaddha bhASA hai / yadi hama yaha mAnate haiM ki saMskRta se prAkRteM nirmita huI haiM, to hameM yaha bhI mAnanA hogA ki mAnava jAti apane AdikAla meM vyAkaraNa zAstra ke niyamoM se saMskRta bhASA bolatI thI aura usI se apabhraSTa hokara zaurasenI aura zaurasenI se apabhraSTa hokara mAgadhI, paizAcI, apabhraMza Adi bhASAe~ nirmita huiiN| isakA artha yaha bhI hogA ki mAnava jAti kI mUla bhASA arthAt saMskRta se apabhraSTa hote-hote hI vibhinna bhASAoM kA janma - huA, kintu mAnava jAti aura mAnavIya saMskRti ke vikAsa kA vaijJAnika itihAsa isa

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jaina AgamoM kI mUla bhASA : ardhamAgadhI yA zaurasenI : 23 bAta ko kabhI bhI svIkAra nahIM kregaa| vaha to yahI mAnatA hai ki mAnavIya boliyoM ke saMskAra dvArA hI vibhinna sAhityika bhASAe~ astittva meM AIM arthAt vibhinna boliyoM se hI vibhinna bhASAoM kA janma huA hai| vastutaH isa vivAda ke mUla meM sAhityika bhASA aura loka bhASA arthAt bolI ke antara ko nahIM samajha pAnA hai| vastutaH prAkRteM apane mUlasvarUpa meM bhASAe~ na hokara boliyA~ rahI haiN| yahA~ hameM yaha bhI dhyAna rakhanA cAhie ki prAkRta koI eka bolI nahIM apitu bolI samUha kA nAma hai| jisa prakAra prArambha meM vibhinna prAkRtoM arthAt boliyoM ko saMskArita karake eka sAmAnya vaidika bhASA kA nirmANa huA, usI prakAra kAlakrama meM vibhinna boliyoM ko alaga-alaga rUpa meM saMskArita karake unase vibhinna sAhityika prAkRtoM kA nirmANa huaa| ataH yaha eka sunizcita satya hai ki bolI ke rUpa meM prAkRteM mUla evaM prAcIna haiM aura unhIM se saMskRta kA vikAsa eka 'kAmana' (Common) bhASA ke rUpa meM huaa| prAkRteM boliyA~ haiM aura saMskRta bhaassaa| bolI ko vyAkaraNa se saMskArita karake eka rUpatA dene se bhASA kA vikAsa hotA hai| bhASA se bolI kA vikAsa nahIM hotA hai| vibhinna prAkRta boliyoM ko Age calakara vyAkaraNa ke niyamoM se saMskArita kiyA gayA to unase vibhinna prAkRtoM kA janma huaa| jaise mAgadhI bolI se mAgadhI prAkata kA, zaurasenI bolI se zaurasenI prAkRta kA aura mahArASTra kI bolI se mahArASTrI prAkRta kA vikAsa huaa| prAkRta ke zaurasenI, mAgadhI, paizAcI, mahArASTrI Adi bheda tat-tat pradezoM kI boliyoM se utpanna hue haiM na ki kisI prAkRta vizeSa se| yahA~ yaha bhI jJAtavya hai ki koI bhI prAkRta vyAkaraNa sAtavIM zatI se pUrva kA nahIM hai| sAtha hI unameM pratyeka prAkRta ke liye alaga-alaga maoNDala apanAye gaye haiN| vararuci ke liye zaurasenI kI prakRti saMskata hai jabaki hemacandra ke liye zaurasenI kI prakRti (mahArASTrI) prAkRta hai, ataH prakRti kA artha Adarza yA maoNDala hai| anyathA hemacandra ke zaurasenI ke sambandha meM 'zeSa prAkRtavat (08.04.286) kA artha hogA zaurasenI mahArASTrI se utpanna huI, jo zaurasenI ke pakSadharoM ko mAnya nahIM hogaa| kyA ardhamAgadhI Agama mUlataH zaurasenI meM the? prAkRta vidyA janavarI-mArca 66 ke sampAdakIya meM DaoN0 sudIpa jaina ne pro0 TaoNTiyA ko yaha kahate hue prastuta kiyA hai ki "zvetAmbara jaina sAhitya kA bhI prAcIna rUpa zaurasenI prAkRtamaya hI thA, jisakA svarUpa kramazaH ardhamAgadhI ke rUpa meM badala gyaa"| isa sandarbha meM hamArA prazna yaha hai ki yadi prAcIna zvetAmbara Agama sAhitya zaurasenI prAkRta meM thA,

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24 : zramaNa/akTUbara-disambara/1667 to phira vartamAna upalabdha pAThoM meM kahIM bhI zaurasenI kI 'da' zruti kA prabhAva kyoM nahIM dikhAI detaa| isake viparIta hama yaha pAte haiM ki digambara paramparA meM mAnya zaurasenI Agama sAhitya para ardhamAgadhI aura mahArASTrI prAkRta kA vyApaka prabhAva hai, isa tathya kI sapramANa carcA hama pUrva meM kara cuke haiN| isa sambandha meM digambara paramparA ke zIrSastha vidvAn pro0 e0ena0 upAdhye kA yaha spaSTa mantavya hai ki pravacanasAra kI bhASA para zvetAmbara AgamoM kI ardhamAgadhI bhASA kA paryApta prabhAva hai aura ardhamAgadhI bhASA kI aneka vizeSatAe~ uttarAdhikAra ke rUpa meM isa grantha ko prApta huI haiN| isameM svara parivartana, madhyavartI vyaMjanoM ke parivartana, 'ya' zruti ityAdi ardhamAgadhI bhASA ke samAna hI milate haiN| dUsare variSTha digambara vidvAn pro0 khaDabaDI kA kahanA hai ki SaTkhaNDAgam kI bhASA zuddha zaurasenI nahIM hai| isa prakAra jahA~ eka ora digambara vidvAn isa tathya ko spaSTa rUpa se svIkAra kara rahe haiM ki digambara AgamoM para zvetAmbara AgamoM kI ardhamAgadhI bhASA kA prabhAva hai vahA~ yaha kaise mAnA jA sakatA hai ki zvetAmbara Agama zaurasenI se ardhamAgadhI meM rUpAntarita hue| apitu isase to yahI phalita hotA hai ki ardhamAgadhI Agama hI zaurasenI meM rUpAntarita hue haiN| punaH ardhamAgadhI bhASA ke svarUpa ke sambandha meM digambara vidvAnoM meM jo bhrAMti pracalita rahI hai usakA spaSTIkaraNa bhI Avazyaka hai| sambhavataH ye vidvAn ardhamAgadhI aura mahArASTrI ke antara ko spaSTa rUpa se nahIM samajha pAye haiM tathA sAmAnyataH ardhamAgadhI aura mahArASTrI ko paryAyavAcI mAnakara hI calate rahe haiN| yahI kAraNa hai ki DA0 e0ena0 upAdhye jaise vidvAna bhI 'ya' zruti ko ardhamAgadhI kA lakSaNa batAte haiM? jabaki vaha mUlataH mahArASTrI prAkRta kA lakSaNa hai, na ki ardhamAgadhI kaa| arthamAgadhI to 'ta' zruti pradhAna hai| yaha satya hai ki zvetAmbara AgamoM kI ardhamAgadhI bhASA meM kAla krama meM parivartana hue haiM aura usa para mahArASTrI prAkRta kI 'ya' zruti kA prabhAva AyA hai, kintu yaha mAnanA pUrNataH mithyA hai ki zvetAmbara AgamoM kA zaurasenI se ardhamAgadhI meM rUpAntaraNa huA hai| vAstavikatA yaha hai ki ardhamAgadhI Agama hI mAdhurI aura valabhI vAcanAoM ke samaya kramazaH zaurasenI aura mahArASTrI se prabhAvita hue haiN| TaoNTiyA jI jaisA vidvAn isa prakAra kI mithyA dhAraNA ko pratipAdita kare ki zaurasenI Agama hI ardhamAgadhI meM rUpAntarita hue- yaha vizvasanIya nahIM lagatA hai| yadi TaoNTiyA jI kA yaha kathana ki pAli tripiTaka aura ardhamAgadhI Agama mUlataH zaurasenI meM the aura phira pAli aura ardhamAgadhI meM rUpAntarita hue' satya hai, to unheM yA sudIpa

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jaina AgamoM kI mUla bhASA : ardhamAgadhI yA zaurasenI : 25 jI ko isakA pramANa prastuta karanA caahie| vastutaH jaba kisI bolI ko sAhityika bhASA kA rUpa diyA jAtA hai, to ekarUpatA ke liye niyama yA vyavasthA Avazyaka hotI hai aura yahI niyama bhASA kA vyAkaraNa banAte haiN| vibhinna prAkRtoM ko jaba sAhityika bhASA kA rUpa diyA gayA to unake liye bhI vyAkaraNa ke niyama Avazyaka hue aura ye vyAkaraNa ke niyama mukhyataH saMskRta se gRhIta kiye gye| jaba vyAkaraNazAstra meM kisI bhASA kI prakRti batAI jAtI hai taba vahA~ tAtparya hotA hai ki usa bhASA ke vyAkaraNa ke niyamoM kA mUla Adarza kisa bhASA ke zabda rUpa haiM? udAharaNa ke rUpa meM jaba hama zaurasenI ke vyAkaraNa kI carcA karate haiM to hama yaha mAnate haiM ki usake vyAkaraNa kA Adarza apanI kucha vizeSatAoM ko chor3akara jisakI carcA usa bhASA ke vyAkaraNa meM hotI hai, saMskRta ke zabda rUpa haiM: kisI bhI bhASA kA janma bolI ke rUpa meM pahale hotA hai phira bolI se sAhityika bhASA kA janma hotA hai| jaba sAhityika bhASA banatI hai taba usake liye vyAkaraNa ke niyama banAye jAte haiM, ye vyAkaraNa ke niyama jisa bhASA ke zabdarUpoM ke AdhAra para usa bhASA ke zabdarUpoM ko samajhAte haiM vahI kasI prakRti kahalAte haiN| yaha satya hai ki bolI kA janma pahale hotA hai, vyAkaraNa usake bAda banatA hai| zaurasenI athavA prAkRta kI prakRti ko saMskRta mAnane kA artha itanA hI hai ki ina bhASAoM ke jo bhI vyAkaraNa bane haiM ve saMskRta zabda rUpoM ke AdhAra para bane hai| yahA~ para yaha bhI jJAtavya hai ki prAkRta kA koI bhI vyAkaraNa prAkRta ke likhane yA bolane vAloM ke liye nahIM banAyA gayA, apitu, unake liye banAyA gayA jo saMskRta meM likhate yA bolate the| yadi hameM kisI saMskRta ke jAnakAra vyakti ko prAkRta ke zabda yA zabdarUpoM ko samajhAnA ho to hameM usakA AdhAra saMskRta ko hI banAnA hogA aura usI ke AdhAra para yaha samajhAnA hogA ki saMskRta ke kisI zabda se prAkRta kA kauna sA zabdarUpa kaise niSpanna huA hai isaliye jo bhI prAkRta vyAkaraNa nirmita kiye gaye aparihArya rUpa se ve saMskRta zabdoM yA zabdarUpoM ko AdhAra mAnakara prAkRta zabda yA zabdarUpoM kI vyAkhyA karate haiN| saMskRta ko prAkRta kI prakRti kahane kA itanA hI tAtparya hai| isI prakAra jaba mAgadhI, paizAcI yA apabhraMza kI 'prakRti' zaurasenI ko kahA jAtA hai to usakA tAtparya hotA hai, prastuta vyAkaraNa ke niyamoM meM ina bhASAoM ke zabdarUpoM ko zaurasenI zabdoM ko AdhAra mAnakara samajhAyA gayA hai| prAkRta prakAza kI TIkA meM vararuci ne spaSTataH likhA hai- zaurasenyA ye zabdAsteSAM prakRtiH saMskRtam (12/2) arthAt zaurasenI ke jo zabda haiM unakI prakRti

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26 : zramaNa / akTUbara-disambara / 1667 yA AdhAra saMskRta zabda haiN| yahAM yaha bhI jJAtavya hai ki prAkRtoM meM tIna prakAra ke zabdarUpa milate haiM- tadbhava, tatsam aura dezaja / dezaja zabda ve haiM jo kisI deza vizeSa meM kisI vizeSa artha meM prayukta haiN| inake artha kI vyAkhyA ke liye vyAkaraNa kI koI AvazyakatA nahIM hotI hai / tadbhava zabda ve haiM jo saMskRta zabdoM se nirmita haiM jabaki saMskRta ke samAna zabdatatsam haiN| saMskRta vyAkaraNa meM do zabda prasiddha haiM- prakRti aura prtyy| inameM mUla zabdarUpa ko prakRti kahA jAtA hai| mUla zabda se jo zabdarUpa banA hai vaha tadbhava hai| prAkRta vyAkaraNa saMskRta zabda se prAkRta kA tadbhava zabdarUpa kaise banA hai, isakI vyAkhyA karatA hai / ataH yahAeN saMskRta ko prakRti kahane kA tAtparya mAtra itanA ki tadbhava zabdoM ke sandarbha meM saMskRta zabda ko Adarza mAnakara yA mADala mAnakara yaha vyAkaraNa likhA gayA hai| ataH prakRti kA artha Adarza yA maoNDala hai| saMskRta zabda rUpa ko maoNDala / Adarza mAnanA isaliye Avazyaka thA ki prAkRta vyAkaraNa saMskRta ke jAnakAra vidvAnoM ko dRSTi meM rakhakara yA unake liye hI likhe gaye the| jaba DaoN0 sudIpajI zaurasenI ke sandarbha meM 'prakRtiH saMskRtam' kA artha maoNDala yA Adarza karate haiM to unheM mAgadhI, paizAcI Adi ke sandarbha meM prakRtiH zaurasenI kA artha bhI yahI karanA cAhie ki zaurasenI ko maoNDala yA Adarza mAnakara inakA vyAkaraNa likhA gayA hai- isase yaha siddha nahIM hotA hai ki mAgadhI Adi prAkRtoM kI utpatti zaurasenI se huI hai| hemacandra ne mahArASTrI prAkRta ko AdhAra mAnakara zaurasenI, mAgadhI Adi prAkRtoM ko samajhAyA hai ataH isase yaha siddha nahIM hotA hai ki mahArASTrI prAcIna hai yA mahArASTrI se mAgadhI, zaurasenI Adi utpanna huI / prAcIna kauna ? ardhamAgadhI yA zaurasenI isI sandarbha meM TaoNTiyA jI ke nAma se yaha bhI pratipAdita kiyA gayA hai ki "yadi vartamAna ardhamAgadhI Agama sAhitya ko hI mUla Agama sAhitya mAnane para jora deMge to isa ardhamAgadhI bhASA kA Aja se 1500 varSa pahale astittva hI nahIM hone se ina sthiti meM hameM apane Agama sAhitya ko hI 500 I0 ke paravartI mAnanA par3egA " / jJAtavya hai ki yahAeN bhI mahArASTrI aura ardhamAgadhI ke antara ko na samajhate hue eka bhrAnti ko khar3A kiyA gayA hai| sarvaprathama to yaha samajha lenA cAhie ki AgamoM ke prAcIna ardhamAgadhI ke 'ta' zruti pradhAna pATha cUrNiyoM aura aneka prAcIna pratiyoM meM Aja bhI mila rahe haiN| usase niHsaMdeha yaha siddha hotA hai ki mUla ardhamAgadhI 'ta' zruti pradhAna thI aura usameM loSa kI pravRtti nagaNya hI thI aura yaha ardhamAgadhI bhASA zaurasenI aura

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jaina AgamoM kI mUla bhASA : ardhamAgadhI yA zaurasenI : 27 mahArASTrI se prAcIna bhI hai| yadi zvetAmbara Agama zaurasenI se mahArASTrI jise digambara vidvAn bhrAMti se ardhamAgadhI kaha rahe haiM, badale gaye to phira unakI prAcIna pratiyoM meM 'ta' zruti ke sthAna para 'da' zruti ke pATha kyoM upalabdha nahIM hote haiM jo zaurasenI kI vizeSatA hai| isa prasaMga meM DaoN0 TaoNTiyAjI ke nAma se yaha bhI kahA gayA hai ki Aja bhI AcArAMgasUtra Adi kI prAcIna pratiyoM meM zaurasenI ke zabdoM kI pracuratA milatI hai| maiM AdaraNIya TaoNTiyAjI se aura bhAI sudIpajI se sAgraha nivedana karUMgA kI ve AcArAMga, RSibhASita, sUtrakRtAMga Adi kI kinhIM bhI prAcIna pratiyoM meM 'da' zruti pradhAna pATha dikhalA deN| prAcIna pratiyoM meM jo pATha mila rahe haiM, ve ardhamAgadhI yA ArSa prAkRta ke haiM, na ki zaurasenI ke| yaha eka alaga bAta hai ki kucha zabdarUpa ArSa ardhamAgadhI aura zaurasenI meM samAna haiN| vastutaH ina prAcIna pratiyoM meM na to 'da' zrati dekhI jAtI hai aura na "na" ke sthAna para "Na" kI pravRtti dekhI jAtI hai, jise vyAkaraNa meM zaurasenI kI vizeSatA kahA jAtA hai| satya to yaha hai ki ardhamAgadhI AgamoM kA hI zaurasenI rUpAntaraNa huA hai na ki zaurasenI AgamoM kA ardhamAgadhI rUpAntaraNa / yaha satya hai ki na kevala ardhamAgadhI AgamoM para apitu zaurasenI Agamatulya kundakunda Adi ke granthoM para bhI mahArASTrI kI 'ya' zruti kA spaSTa prabhAva haiM jise hama pUrva meM siddha kara cuke haiN| kyA pandraha sau varSa pUrva ardhamAgadhI bhASA evaM zvetAmbara ardhamAgadhI AgamoM kA astittva nahIM thA? DaoN0 sudIpajI dvArA TaoNTiyAjI ke nAma se uddhRta yaha kathana ki 1500 varSa pahale ardhamAgadhI bhASA kA astittva hI nahIM thA' pUrNataH bhrAnta hai| AcArAMga, sUtrakRtAMga, RSibhASita jaise AgamoM ko pAzcAtya vidvAnoM ne eka svara se I0pU0 tIsarI-cauthI zatAbdI yA usase bhI pahale kA mAnA hai| kyA usa samaya ye Agama ardhamAgadhI bhASA meM nibaddha na hokara zaurasenI meM nibaddha the| jJAtavya hai ki 'da' zruti pradhAna aura 'Na' kAra kI pravRtti vAlI zaurasenI kA janma to usa samaya huA hI nahIM thA anyathA azoka ke abhilekhoM meM aura mathurA (jo zaurasenI kI janma bhUmi hai) ke abhilekhoM meM kahIM to isa zaurasenI ke vaiziSTya vAle zabdarUpa upalabdha hone cAhie the? kyA zaurasenI prAkRta meM nibaddha aisA eka bhI grantha hai jo I0pU0 meM racA gayA ho? satya to yaha hai ki bhAsa (IsA kI dUsarI zatI) ke nATakoM ke atirikta IsA kI cauthI-paoNcavIM zatAbdI ke pUrva zaurasenI meM nibaddha eka bhI grantha nahIM thaa| jabaki mAgadhI ke abhilekha aura ardhamAgadhI ke Agama I0pU0

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28 : zramaNa / akTUbara-disambara / 1667 ba tIsarI zatI se upalabdha ho rahe haiN| punaH yadi ye loga jise ardhamAgadhI kaha raheM haiM use mahArASTrI bhI mAna le to usake bhI grantha IsA kI prathama zatAbdI se upalabdha hote haiM / sAtavAhana nareza hAla kI gAthAsaptazatI mahArASTrI prAkRta kA prAcIna grantha hai, jo I0pU0 prathama zatI IsA kI prathama zatI ke madhya racita hai / punaH yaha eka saMkalana grantha hai jisameM aneka granthoM se gAthAe~ saMkalita kI gaI haiN| isakA tAtparya yaha huA ki isake pUrva bhI mahArASTrI prAkRta meM grantha race gaye the / kAlidAsa ke nATakoM jinameM zaurasenI kA prAcInatam rupa milatA hai, bhI IsA kI caturtha zatAbdI ke bAda ke hI haiN| kundakunda ke grantha spaSTa rUpa se na kevala ardhamAgadhI AgamoM se, apitu paravartI 'ya' zruti pradhAna mahArASTrI se bhI prabhAvita haiM, kisI bhI sthiti meM IsA kI pAMcavIM chaThIM zatAbdI ke pUrva ke siddha nahIM hote haiN| SaTkhaNDAgam aura kundakunda ke granthoM meM guNasthAna, saptabhaMgI Adi lagabhaga 5vIM zatI meM nirmita avadhAraNAoM kI upasthiti unheM zvetAmbara AgamoM aura umAsvAti ke tattvArthasUtra (lagabhaga caturtha zatI) se paravartI hI siddha karatI haiM, kyoMki inameM ye avadhAraNAyeM anupasthita haiN| isa sambandha meM maiMne apane grantha 'guNasthAna siddhAnta : eka vizleSaNa' aura 'jaina dharma kA yApanIya sampradAya' meM vistAra se prakAza hai / isa prakAra satya to yaha hai ki ardhamAgadhI bhASA yA ardhamAgadhI Agama nahIM, apitu zaurasenI bhASA IsA kI dUsarI zatI ke pazcAt aura zaurasenI Agama IsA0 kI 5vIM zatI ke pazcAt astittva meM aaye| acchA hogA ki bhAI sudIpa jI pahale mAgadhI aura pAli tathA ardhamAgadhI aura mahArASTrI ke antara evaM inake pratyeka ke lakSaNoM tathA jaina Agamika sAhitya ke granthoM ke kAlakrama aura jaina itihAsa ko taTastha dRSTi se samajha leM aura phira pramANa sahita apanI kalama nirbhIka rUpa se calAyeM, vyartha kI AdhArahIna bhrAntiyA~ khar3I karake samAja meM kaTutA ke bIja na boyeN| DAlA

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zramaNa dazAzrutaskandhaniryuktiH antarAvalokana - DaoN0 azoka kumAra siMha* ardhamAgadhI jainAgamoM para prAcInatama vyAkhyA ke rUpa meM AcArya bhadrabAhu nibaddha dasa niryuktiyoM meM se Aja upalabdha ATha niryuktiyoM meM chedasUtra dazAzrutaskandha niryukti bhI eka hai | AkAra kI dRSTi se yaha sabase choTI hai| isake do prakAzita saMskaraNa upalabdha haiM- mUla aura cUrNi sahita maNivijaya gaNi granthamAlA, bhAvanagara ' 1654 aura "niryuktisaGgraha" zIrSaka ke antargata sabhI upalabdha niyuktiyoM ke sAtha vijayajinendrasUri dvArA sampAdita lAkhAbAvala 29, 1686 saMskaraNa / isake atirikta nizIthasUtrabhASya - cUrNi ke sAtha isake AThaveM paryuSaNAkalpa adhyayana kI sabhI kramAMka (52-118) gAthAyeM prakAzita *haiN| vidvadvarya munizrI puNyavijaya jI dvArA kalpasUtra ke sAtha bhI paryuSaNAkalpa adhyayana kI niyukti gAthAyeM prakAzita haiN| bhAvanagara saMskaraNa meM 141 gAthAyeM aura lAkhAbAvala saMskaraNa meM 142 gAthAyeM prApta hotI haiM / lAkhAbAvala meM bhUlavaza kramAMka 110 ke pazcAt 112 mudrita hone se yaha saMkhyA - vRddhi ho gayI hai, vaise donoM saMskaraNoM kI gAthA saMkhyA 141 hI hai / sambhava hai lAkhAbAvala saMskaraNa kA pATha, bhAvanagara saMskaraNa se liyA gayA ho, yadyapi sampAdaka ne isa tathya kA ullekha nahIM kiyA hai / jaina pANDulipiyoM kI sUcanA dene vAle kaiTalAgoM aura jaina sAhitya ke itihAsa ke granthoM meM isakI gAthA saMkhyA ke sambandha meM prApta vivaraNa meM bhinnatA hai / 'gavarnameNTa kalekzana Ava mainuskripTsa' (saMgrA0 eca0Ara0 kApaDiyA ) meM isakI gAthA saM0 154 batAI gaI hai| 'jaina sAhitya kA bRhad itihAsa' bhAga- eka meM bhI isakI gAthA saM0 154 hai / ' jinaratnakoza" meM yaha saM0 144 hai / kApaDiyA likhita 'e hisTrI Ava jaina kainanikala * variSTha pravaktA, pArzvanAtha vidyApITha vArANasI /

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32 : zramaNa / akTUbara-disambara / 1667 liTarecara Ava jainAja' meM tadsambaddha vivaraNa atyanta bhrAmaka hai| unake dvArA alaga-alaga adhyayanoM kI dI gaI gAthAoM kA yoga 66 hI hotA hai| 'gavarnameNTa kalekzana' meM pradatta alaga-alaga adhyayanoM kI gAthAoM kA yoga 144 hI hai, 154 to mudraNa doSa hai / jo isa uddhRt vivaraNa se bhI spaSTa hai"This work ends on fel.5; 154 gathas in all; Verses of the different sections of this nijjutti corresponding to the ten sections of Dasasrutaskandha are separately numbered as under: asamAhiTThANanijjutti sabaladosanijjutti AsAyaNa nijjutti gaNisaMpayAnijjutti cittasamAhiTThANanijjutti uvAsagapaDimAnijjutti bhikkhu paDimA nijjutti pajjosavaNAkappanijjutti mohaNijjaThANanijjutti AyatiTThANa nijjutti 99 Verses 3 10 7 4 11 8 67 8 15 11 11 11 " of 11 11 sahI yoga..... (99+3+ . 144) jaina sAhitya kA bRhad itihAsa bhAga - 10 kA vivaraNa bhI sambhavataH isI srota para AdhArita hone se tathya se pare ho gayA hai| isa prakAra 154 gAthAoM kA ullekha vastutaH 144 gAthAoM kA hI mAnA jAnA caahie| 11 . AcAradasANaM nijjuttI 116 / / gAthA 154 / / " .+15 = kApaDiyA kA bAda meM likhA gayA ( kainanikala liTarecara) vivaraNa svAbhAvika rUpa se apane pUrvavartI (gavarnameNTa kalekzana) vivaraNa para hI AdhArita hogA yA donoM kI sUcanAoM kA srota eka hI hogaa| parantu mudraNa- doSa ne vivaraNa ko pUrItaraha asaMgata banA diyA hai| prathama dRSTi meM unake vivaraNa se isa niyukti meM 12 adhyayana hone ka bhrama ho jAtA hai / " 6, 11, 3, 10, 7, 4, 11, 8, 6,78, aura 15 sAtha hI ina

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dazAzrutaskaMdhaniryukti : antarAvalokana : 33 gaMgAoM kA yoga bhI 66 hI hotA hai| vastutaH zurU kA 6 aura haveM, dasaveM krama para ullikhita 6, 7, ke madhya virAma anApekSita hai| isaprakAra 6 ko gaNanA se pRthak kara dene aura 6, 7 ke sthAna para 67 pATha kara dene se adhyayana saMkhyA dasa aura gAthA saMkhyA 144 ho jAtI hai aura kApaDiyA ke ukta donoM vivaraNa eka rUpa ho jAte haiM / isa niyukti kI gAthA saM0 144 aura 141 ke rUpa meM saMkhyA- bheda pA~caveM adhyayana meM kramazaH cAra (144) aura eka (141) gAthA ullikhita hone ke kAraNa hai 1 da0 ni0 kI gAthA saM0 nirdhArita karane ke krama meM ni0 bhA0 cU0 kA vivaraNa bhI bahuta mahattvapUrNa hai| prastuta niyukti ke AThaveM 'paryuSaNAkalpa' adhyayana kI sabhI gAthAyeM ni0 bhA0 ke dasaveM uddezaka meM usI krama se 'imA NijjuttI 12 kahakara udadhRta haiN| niryukti ke AThaveM adhyayana meM 67 gAthAyeM aura ni0 bhA0 ke dasaveM uddezaka ke sambaddha aMza meM 72 gAthAyeM haiN| isa prakAra ni0 bhA0 meM niyukti gAthAoM ke rUpa meM pA~ca gAthAyeM atirikta haiM, jinakA vahA~ kramAMka kramazaH 3155, 3170, 3175, 3162 aura 3206 hai / ina atirikta gAthAoM kA kramAMka da0 ni0 meM gAthA 68, 82, 86,118, evaM 106 ke bAda AtA hai| da0 cU0 (bhAvanagara) meM Upara ullikhita gAthA saM0 68 evaM 86 kI cUrNi meM, ni0 bhA0 cU0 meM upalabdha gAthA saM0 3155 aura 3175 kI cUrNi kA vivaraNa bhI prApta hotA hai / da0 ni0 kI gAthA saM0 82 kA prathama aura zeSa tInoM caraNa ni0 bhA0 cU0 kI 3166 aura 3170 donoM gAthAoM meM upalabdha haiM / phalataH da0 cU0 meM bhI 82 kI cUrNi, meM ni0 bhA0 cU0 kI donoM gAthAoM kI cUrNiyoM kA samanvita rUpa milatA hai / parantu gAthA saM0 101 kI cUrNi ke sAtha ni0 bhA0 gAthA 3162 kI cUrNi aura 118 kI cUrNi ke sAtha ni0 bhA0 gAthA 3206 kI cUrNi da0 cU0 meM prApta nahIM hotI hai | ina gAthAoM kA viSaya - pratipAdana kI dRSTi se bhI mahattva hai / ni0 bhA0 gAthA saM0 3154 evaM da0 ni0 gAthA 68 meM zramaNoM ke sAmAnya cAturmAsa (120 dina) ke atirikta nyUnAdhika cAturmAsa kI avadhi kA varNana hai| usameM 70 dina ke jaghanya ( sabase kama sthiti) varSAvAsa kA ullekha hai / 3155vIM gAthA meM 70 dina kA varSAvAsa kina sthitiyoM meM hotA hai yaha batAyA gayA hai, jo bilkula prAsaGgika hai / gAthA saM0 3166 aura 3170 meM zramaNoM dvArA AhAra grahaNa ke krama meM

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34 : zramaNa / akTUbara-disambara / 1667 vikRti - grahaNa kA niyama batAyA gayA hai| jaisA ki Upara ullikhita hai da0 ni0 kI 82vIM gAthA ke cAroM caraNa ukta donoM gAthAoM ke kramaza: prathama caraNa ( 3166) aura dvitIya, tRtIya aura caturtha caraNa ( 3170) ke samAna haiN| ina donoM gAthAoM kA aMza niryukti meM eka hI gAthA meM kaise samAhita yaha vicAraNIya hai / vikRti ke hI prasaMga meM acitta vikRti kA prarUpaNa karane vAlI 3175vIM gAthA bhI prAsaMgika hai kyoMki da0 ni0 meM sacitta vikRti kA pratipAdana hai parantu acitta vikRti ke pratipAdana kA abhAva asaMgata pratIta hotA hai| ataH yaha gAthA bhI da0 ni0 kA aMga rahI hogI / yahI sthiti zeSa donoM gAthAoM 3162 aura 3206 kI bhI hai| isaprakAra da0 cU0 meM ina pA~ca gAthAoM kA vivecana aura viSaya pratipAdana meM tAratamya da0 ni0 se ina gAthAoM ke sambandha para mahattvapUrNa samasyA upasthita karatI 1 da0 ni0 meM prayukta chanda 0 ni0 prAkRta ke mAtrika chanda gAthA meM nibaddha hai / 'gAthA sAmAnya' ke rUpa meM jAnI jAne vAlI yaha saMskRta chanda AryA ke samAna hai / chando'nuzAsana kI vRtti meM ullikhita bhI hai- Aryeva saMskRtetara bhASAsu gAthAsaMjJeti gAthAlakSaNAni' arthAt saMskRta kA AryA chanda hI dUsarI bhASAoM meM gAthA ke rUpa meM jAnA jAtA hai| donoM 'gAthAsAmAnya' aura AryA ke cAroM caraNoM ko milAkara 57 mAtrAyeM hotI haiN| gAthA meM cAroM caraNoM meM mAtrA kA vibhAjana kramazaH isaprakAra hai- 12, 18, 12 aura 15 / isaprakAra pUrvArddha ke donoM caraNoM meM 30 aura uttarArddha ke donoM caraNoM meM 27 mAtrAe~ haiM / saMskRta AryA aura prAkRta 'gAthAsAmAnya' meM antara yaha hai ki anivArya rUpa se AryA meM 57 mAtrAyeM hI hotI haiN| isameM koI apavAda nahIM ho sakatA, jabaki gAthA meM mAtrA 57 se kama-adhika bhI ho sakatI hai, jaise isameM 54 mAtrAoM kI gAhU, 60 mAtrAoM kI udgAthA aura 62 mAtrAoM kI gAhinI bhI pAyI jAtI hai / mAtrAvRttoM kI pramukha vizeSatA yaha hai ki isake pratyeka caraNa meM laghu yA guru varNa kA krama aura unakI saMkhyA niyata nahIM hai| pratyeka gAthA meM guru aura laghu kI saMkhyA meM nyUnAdhikya ke kAraNa 'gAthA sAmAnya ke bahuta se upabheda ho jAte haiM 1 da0 ni0 meM 'gAthA sAmAnya' ke prayoga kA bAhulya hai| kucha gAthAyeM gAhU udgArthI

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dazAzrutaskaMdhaniyukti : antarAvalokana : 35 aura gAhinI meM bhI racita haiN| sAmAnya lakSaNa vAlI gAthAoM (57 mAtrA) meM buddhi, lajjA, vidyA, kSamA, dehI, gaurI, dhAtrI, cUrNA, chAyA, kAnti aura mahAmAyA kA prayoga huA hai| vibhinna gAthAvRttoM meM nibaddha zlokoM kI saMkhyA isa prakAra hai- buddhi-1, lajjA-4, vidyA-11, kSamA-6, dehI-28, gaurI-22, dhAtrI-23, cUrNA-15, chAyA-8, kAnti-3, mahAmAyA-3, udgAthA-6, aura anya-4 / sabhI gAthAoM meM yathAsthiti meM hI chanda-lakSaNa ghaTita nahIM ho jAte haiN| dUsare zabdoM meM sabhI gAthAyeM chanda kI dRSTi se zuddha haiM yA nirdoSa haiM, aisI bAta nahIM hai| niyukti saMracanA niyukti ke saMracanAtmaka svarUpa ko prakAzita karane vAlI dazavaikAlika niyukti kI nimna gAthAyeM14 nikkhevegaTThaniruttavihI pavittI ya keNa vA kassa? taddArabheyalakkhaNa tayarihaparisA ya suttttho||5|| evaM bhikkhussa ya nikkhevo nistaegaTThiANi liNgaanni| aguNaTThio na bhikkhU avayavA paMca daaraaii||332 / / niryakti sAhitya kI saMracanA yA niyukti ke avayavoM yA ghaTakoM para kucha sImA taka prakAza DAlatI haiN| jahA~ taka niyukti sAhitya kI saMracanA ko samagra rUpa se abhivyakta karane kA prazna hai to abhI taka koI prAcIna ullekha hamAre samakSa nahIM AyA hai| pro0 kApaDiyA ne bhI isI tathya ko iMgita karate hue kahA hai-"In order that its nature may completely realised, it is necessary to tap another source wherein there is a specific mention of atleast its constituents." phira bhI hama daza0 ni0 kI gAthAoM ke Aloka meM kaha sakate haiM ki nikSepa, ekArtha evaM nirukta niyukti sAhitya ke ghaTaka ke rUpa meM prAcIna sAhitya meM bhI varNita haiN| isake atirikta dRSTAnta kathAoM kA saMketa bhI paryApta mAtrA meM niyuktiyoM meM dRSTigocara hotA hai| niyukti sAhitya kI saMracanA meM ukta cAroM ghaTakoM-nikSepa, ekArtha, nirukta aura dRSTAnta kI mahattA evaM svarUpa ke sambandha meM Adhunika bhAratIya evaM videzI vidvAnoM

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36 : zramaNa/akTUbara-disambara/1667 ne bhI mantavya prastuta kiyA hai| niyukti sAhitya ke pramukha ghaTaka ke rUpa meM nikSepa kI mahattA batAte hue ela0 elsaDorpha16 kA abhimata hai "This courious system of subjecting key-words to an investigation by applying a scheme of fixed view-points may be less fruitful philosophically, but it occupies almost a key position in early scholastic literature, particularly the Nijjuttis. Itis of prime importance for understanding of these difficult and hitherto rather imperfectly explored texts." niyukti sAhitya meM ekArtha kA mahattva pratipAdita karate hue kApar3iyA ne kahA hai "Egattha is one of the features of Nijjutti, and it should be so, for, otherwise a commentary is not worth the name. A thing or a point gets correctly understood when synonyms are suggested". avayava ke rUpa meM niryukta meM nirukta kI upasthiti batAte hue kApaDiyA meM nirukta8 ko bhAratIya sAhitya ko jainoM kA yogadAna kahA hai| unakA abhimata hai "All the extant Nijjuttis more or less indulge in the discussion of Niruttas. This is another instance how the Indian literature gets enriched by Jaina contributions." niyukti sAhitya meM paryApta saMkhyA meM dRSTAnta kathAoM kA nirdezamAtra upalabdha hotA hai| isa tathya ko dhyAna meM rakhate hue je0 zANTiyara ne ucita hI kahA hai-16 "For the most important aim of the Niryukti is apparently to give a sort of register of the legends and tales which are used to illustrate the religious sentences and moral or disciplinary rules as given in the canonical text." da0ni0 kI saMracanA svAbhAvika rUpa se anya niyuktiyoM kI ma~ti da0 ni0 meM bhI nikSepa, ekAI nirukta aura dRSTAnta kathAyeM ghaTaka ke rUpa meM vidyamAna haiN| isa niyukti meM AzAtanA,

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dazAzrutaskaMdhaniyukti : antarAvalokana : 37 maNisampadA, zarIrasampadA, saMgrahaparijJA, bhikSu, sthApanA, moha, jAti aura bandha zabdoM ke nikSepa prApta hote haiN| jJAta, paryuSaNA aura moha zabdoM ke ekArthaka isa niyukti meM prApta hote haiN| nirukta kI dRSTi se vaha sthala uddhRta kiyA jA sakatA hai jahA~ zrAvaka hI upAsaka hai zramaNa nahIM- isa tathya kA nirUpaNa karate hue kahA gayA hai-jisake dvArA sampUrNa rUpa se kArya kiyA jAtA hai, vahI kartA kahA jAtA hai| jahA~ taka da0 ni0 meM saMketita dRSTAnta kathAoM kA prazna hai isameM kSamApanA meM kumbhakAra, udAyana caNDapradyota aura ceTa dramaka kA dRSTAnta, cAroM kaSAyoM kI dRSTi se krodha meM maruka, mAna meM atyahaMkAriNI bhaTTA, mAyA meM sAdhvI pANDurAryA kA aura lobha meM Aryamagu kA dRSTAnta nirdiSTa hai| da0 ni0 kA pratipAdya da0 ni0 meM Adi maMgalAcaraNa ke rUpa meM sampUrNa zrutoM ke jJAtA, dazAzruta, kalpa aura vyavahAra- ina chedasUtroM ke kartA prAcInagotrIya bhadrabAhu kI vandanA kI gaI hai| viSaya-nirupaNa kA prArambha dazA ke nikSepa se kiyA gayA hai| dravya-nikSepa kI dRSTi se . dazA, vastu kI avasthA hai to bhAva-nikSepa kI dRSTi se jIvana kI avsthaa| jIvana-avasthA yA Ayu-vipAka ke sandarbha meM sau varSa kI Ayu ko dasa-dasa varSa kI dasa dazAoM-avasthAoM meM vargIkRta kiyA gayA hai| ye dasa avasthAyeM haiM-bAlA (eka se dasa varSa), mandA (gyAraha se bIsa varSa), krIDA (21-30 varSa), bAlA (31-40 varSa), prajJA (41-50 varSa), hAyanI (51-60 varSa), prapaMcA (61-70 varSa), prAgbhArA (71-80 varSa), manmukhI (81-60 varSa) aura zAyanI (61-100 vrss)| adhyayana se tAtparya zAstra-vibhAga se hai aura prastuta grantha meM dazAzrutaskandha ke dasa adhyayanoM asamAdhi, zabala, AzAtanA, gaNiguNa, manaHsamAthi, zrAvakapratimA, bhikSupratimA, paryuSaNAkalpa, moha aura nidAna kI kramazaH niyukti kI gaI hai| isake ukta adhyayana dRSTivAda Adi pUrvo se uddhRta haiN| AcAra kA jJAtAdharma Adi chaH aMgoM meM vistRta tathA dazAzrutaskandha ke ina adhyayanoM meM saMkSipta nirUpaNa upalabdha hotA hai| niyukti kI prastAvanA rUpa ATha gAthAoM ke pazcAt asamAdhi (gAthA 6-11), zabala (12-14), AzAtanA (15-24), gaNiguNa yA gaNisampadA (24-31), manaH samAdhi (32), zrAvakapratimA (33-43), bhikSapratimA (44-51), paryuSaNAkalpa (52-118), moha (116-126) aura nidAna adhyayana (127-141) kI niyukti kI gaI hai|

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38 : zramaNa/akTUbara-disambara/1667 prathama 'asamAdhi adhyayana meM samAdhi kA dravya aura bhAva kI dRSTi se tathA isake 20 atizayoM yA sthAnoM kA nirdeza hai| samAdhi-prApti meM sahAyaka dravya yA vastu-vizeSa dravyasamAdhi aura prazasta yoga dvArA prApta hone vAlI jIva kI susamAhita avasthA bhAva samAdhi hai| samAdhi kI viparIta avasthA asamAdhi hai| ___ dvitIya 'zabala adhyayana' meM zabala aura zabalatA arthAt cAritra ko dUSita karane vAle zithilAcAroM kA nirdeza hai| cAritra kA dUSita honA yA cAritra para dAga, dhabbA yA kalaMka laga jAnA jaise ki citakabarA baila Adi yaha dravya zabala hai| zabalatva meM cAritra sarvathA dUSita nahIM hotA balki aMza rUpa meM bhraSTa hotA hai| jisaprakAra kama yA adhika khaNDita ghar3A khaNDita hI kahA jAyagA usI prakAra cAritra kI aMzataH virAdhanA, cAhe jisa bhI mAtrA meM ho, vaha zabala virAdhanA kahI jAtI hai| tRtIya adhyayana 'AzAtanA' meM isake mithyApratipAdana aura mithyApratipattilAbha do bheda batAye gaye haiN| punaH ina donoM kA cha: nikSepoM-nAma, sthApanA, dravya, kAla, kSetra - aura bhAva se pratipAdana hai| mithyApratipAdana aura mithyApratipattilAbha AzAtanAoM kA dravya, kSetra, kAla aura bhAva nikSepa kI dRSTi se iSTa aura aniSTa rUpa meM bhI nirUpaNa hai| udAharaNasvarUpa coroM dvArA hRta upadhi kA sAdhu dvArA purnagrahaNa aniSTa dravyAzAtanA tathA udgama, utpAdana Adi doSo se yukta upadhi kI sAdhu ko prApti iSTa dravyAzAtanA hai| sacita Adi dravyoM kA araNya Adi meM prApta honA aniSTa kSetra aura grAmAdi meM prApta honA iSTa kSetra mithyApratipAdana AzAtanA hai| dravyAdi kI durbhikSa meM prApti aniSTakAla aura subhikSa meM prApti iSTa kAla mithyApratipAdana AzAtanA hai| jo saMyama aura tapa meM tatpara hoM unake viSaya meM vaha nahIM karatA hai, azakya hai yA kama karatA hai, isaprakAra apanI utkRSTatA kA kathana bhAvadRSTi se mithyApratipAdana AzAtanA hai| isI prakAra iSTa aura aniSTa mithyApratipatti AzAtanA kA bhI dravya, kSetra, kAla aura bhAva kI dRSTi se nirUpaNa hai| prApta dravya kA parimANa ucita hone para iSTa, kama yA adhika hone para aniSTa dravya mithyApratipatti AzAtanA haiN| samyakUrUpa se pradatta dravya iSTa aura asamyaka rUpa se pradatta dravya aniSTa / dravya kI prApti aura pradAna sukSetra meM ho to iSTa aura vikSetra meM ho to aniSTa mithyApratipatti AzAtanA hai| audayika Adi cha: prakAra ke bhAvoM ke kAraNa bhI mithyApratipatti AzAtanA chaH prakAra kI hotI hai| upasargoM se bhI akasmAt AzAtanA hotI hai|

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dazAzrutaskaMdhaniyukti : antarAvalokana : 39 chedasUtra dazAzrutaskandha meM varNita guru sambandhI AzAtanA nimittoM kA yadi akAraNa AcaraNa kiyA jAya to usase gambhIra karmoM kA bandha hotA hai| kAraNa upasthita hone para ina AzAtanAoM kA AcaraNa karane vAlA gambhIra karma kA bandha nahIM karatA hai| zramaNa ko guru-AzAtanA se bacanA caahie| caturtha adhyayana 'gaNisampadA' meM gaNi ko dravya aura bhAva rUpa se do prakAra kA nirdiSTa kiyA gayA hai| dravyagaNi arthAt gaNi kA saMsArI zarIra aura bhAva gaNi se tAtparya usakA AcArasampadA Adi guNoM se yukta honA hai| gaNi kA mukhya guNa gaNasaMgraha aura upakAra karanA tathA dharmajJa honA hai| gaNi dvArA gaNasaMgraha dravya aura bhAva do dRSTiyoM se hotA hai| dravya apekSA se ziSyoM ke lie vasrAdi saMgraha aura bhAva apekSA se ziSyoM ke lie jJAnAdi kA sNgrh| isIprakAra gaNi gaNopakAraka bhI dravya aura bhAva donoM kI apekSA se hotA hai| dravyopagraha se abhiprAya AhArAdi dvArA kRpA aura bhAvopagraha kA artha rugNa, vRddhAdi ke saMrakSaNa rUpa hai| gaNidharma arthAta gaNisvabhAva ko jAnane vAlA gaNi kahA jAtA hai| dravyagaNa arthAt gaccha aura bhAvagaNa arthAt jJAnAdi ko dhAraNa karane meM samartha ko gaNi kahA jAtA hai| sampadA nAma, sthApanA, dravya , kSetra, kAla aura bhAva nikSepa se chaH prakAra kI hotI hai| dravya dRSTi se gaNi kI sampadA zarIra hai| audayikAdi chaH prakAra ke bhAva sampadA haiN| AThavIM gaNisampadA saMgraha parijJA bhI nAma, sthApanA, dravya kSetra, kAla aura bhAva rUpa se chaH prakAra kI hotI hai| parvata, kandarA, zilAkhaNDoM Adi viSama sthAnoM para apane zarIra para uge hue dA~toM ko binA khinna hue vahana karane vAle gaja kI bhA~ti gaNi bhI jinabhakta, sAdharmika tathA asamarthoM ko viSama kSetra aura duSkAla meM saralatApUrvaka vahana karatA hai| paMcama adhyayana 'manaH samAdhi' kI niyukti mAtra eka gAthA meM hai| isa adhyayana ko zreNiadhyayana bhI kahA jAtA hai| isameM upAsaka ke cAra bheda-dravya, tadartha, moha aura bhAva nirdiSTa haiN| chaThaveM 'upAsakapratimA' adhyayana meM upAsaka-zrAvaka ke uparyukta cAroM bhedoM kA lakSaNa batAkara zrAvaka hI upAsaka hai, zramaNa nahIM, isakA yuktipUrvaka pratipAdana kiyA gayA hai| dravya aura bhAva nikSepoM kI apekSA se pratimA kA svarUpa batAyA gayA hai| dravyopAsaka-saMsArI zarIra dhAraNa karane vAlA, tadarthopAsaka-odanAdi padArthoM kI icchA vAlA, mohopAsaka kupravacana aura kudharma kI upAsanA karane vAlA aura bhAvopAsaka zramaNoM

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40 : zramaNa/akTUbara-disambara/1667 kA ArAdhaka samyagdRSTi zrAvaka hai| kisI kArya ko jo samagra rUpa se sampAdita karatA hai usI ke dvArA kArya kRta kahA jAtA hai| kevala jJAna prApta kara lene ke pazcAt zramaNa bhakti yA upAsanA nahIM karate hai| ataH ve upAsaka nahIM kahe jA sakate haiN| saMnyAsa cAhane vAle gRhastha kA dravyaliMga saMyama pratimA hai| pratimA-vizeSa ke apekSita guNoM kA zrAvaka meM vidyamAna honA bhAva pratimA hai| saptama 'bhikSupratimA' adhyayana meM bhAvanikSepa kI apekSA se bhikSupratimA kA pratipAdana hai| bhAva nikSepa kI dRSTi se bhikSu pratimAyeM-samAdhi, upadhAna, viveka, pratisaMlInatA aura ekalavihAra-pA~ca haiN| samAdhi pratimA ke zrutasamAdhi aura cAritra samAdhi do bheda haiN| zrutasamAdhi ke 66 bheda nirdiSTa haiN| AcArAMga meM varNita 42, sthAnAMga meM 16, vyavahArasUtra meM cAra, do moka pratimA tathA do candra pratimA (42+16+4+2+2)- inako milAkara 66 pratimAyeM hotI haiN| sAmAyika Adi (sAmAyika, chedopasthApana, parihAravizuddhi, sUkSmamasamparAya aura yathAkhyAta) pA~ca cAritra sambandhI pratimAyeM haiN| . upadhAna pratimA zramaNoM kI bAraha aura zrAvakoM kI gyAraha hotI haiN| viveka pratimA abhyantara aura bAhya do prakAra kI hai| abhyantara viveka pratimA kaSAyarUpa hai tathA bAhya viveka pratimA gaNa (zarIra aura bhakta-pAna) hai| pratisaMlInatA pratimA indriya aura noindriya do prakAra kI hotI hai| indriyapratisaMlInatA zrotrendriya Adi pA~ca prakAra kI hotI hai| AcAra sampadA Adi ATha guNoM se yukta bhikSu kI ekalavihAra pratimA hotI hai| ukta guNoM se yukta bhikSu samyaktva aura cAritra se dRr3ha, bahuzrut, acala, arati, rati, bhaya aura bhairava (akasmAta bhaya) ko sahana karane vAle hote haiN| AThaveM adhyayana 'paryuSaNAkalpa' ke prArambha meM paryuSaNA ke ATha paryAyavAcI zabda ullikhita haiN| sthApanA (ThavaNA) ke chaH dvAroM se nikSepa dvArA anya sabhI sAta ekArthaka zabdoM kA bhI nikSepa kiyA gayA mAnA hai| sthApanA kA nikSepa nAma, sthApanA, dravya, kSetra, kAla aura bhAva kI apekSA se kiyA gayA hai| kAlasthApanA kA prarUpaNa karate hue kahA gayA hai ki Rtubaddha (grISma aura zItakAla ke) kSetra se varSARtu meM niSkramaNa aura zaradakAla meM praveza kA niyama hai| RtubaddhakAla meM pratimAdhArI zramaNoM ko eka kSetra meM ekadina, yathAlandiyoM ko pA~ca dina, jinakalpI ko eka mAsa, sthavirakalpI ko sAmAnyataH eka mAsa tathA vizeSa paristhiti hone para eka mAsa se kama yA adhika vAsa karane kA niyama hai| cAturmAsa kSetra grahaNa karane kI svIkArokti karane aura na karane ke sambandha meM bhI kAlasthApanA ke antargata vicAra kiyA gayA hai| cAturmAsa Arambha karane se adhika pahale,

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dazAzrutaskaMdhaniryukti : antarAvalokana : 41 cAturmAsa kSetra grahaNa kI bAta svIkAra karane kI sthiti meM kisI prAkRtika yA mAnavIya kAraNoM se ukta kSetra - vizeSa se sAdhu ke vihAra karane para zrAvakoM meM usakI garimA kI kSati kI sambhAvanA hai| varSAvAsa kI avadhi 70 dina, 80 dina, tIna mahIne, cAra mahIne, pA~ca mahIne aura adhikatama chaH mahIne batAyI gayI hai / rAjA ke duSTa hone, sarpabhaya, zramaNa ke rugNa ho jAne aura sthaNDila bhUmi aprApya hone para cAturmAsa kAla ke madhya meM hI vihAra kalpya hai / isIprakAra akalyANakArI paristhiti, UnodarI vrata dhAraNa karane, rAjA ke duSTa hone, varSA na rukane, mArga durgama yA kIcar3a yukta hone para cAturmAsa samApta ho jAne ke bAda bhI zramaNa dvArA vilamba se vihAra kiyA jA sakatA hai / sAmAnyataH cAturmAsa sthala ke cAroM dizAoM meM DhAI kosa (8 ki0mI0) taka isa prakAra donoM tarapha milAkara 16 ki0mI0 taka kSetra maryAdA hotI hai| kAraNavaza isakA apavAda ho sakatA hai| parvatAdi para sthita cAturmAsa sthala ke sandarbha meM kSetra kI pA~ca aura cha: dizAyeM bhI ho sakatI haiN| gA~va yadi upavana Adi ke kinAre ho to kevala eka aura tIna dizAoM meM hI kSetra ho sakatA haiM 1 dravyasthApanA AhAra, vikRti, saMstAraka, pAtra loca, sacitta aura acitta ke tyAga, grahaNa aura dhAraNa kI dRSTi se nirUpita hai| Rtubaddha kAla kI apekSA cAturmAsa meM AhAra kI mAtrA yathAsambhava kramazaH kama kara denI caahie| vikRti prazasta aura aprazasta do prakAra kI hotI hai / prazasta vikRti sAmAnyataH, jabaki aprazasta vikRti kAraNapUrvaka grahaNa kI jAnI cAhie / varSAvAsa hetu nayA saMstAraka grahaNa karanA caahie| guru dUsaroM ko bhI saMstAraka pradAna karate haiM / ataH tIna saMstAraka grahaNa kara sakate haiN| uccAra, prasravaNa aura zleSma (kapha) hetu sAdhuoM ko tIna-tIna pAtra grahaNa karane kA vidhAna hai / varSAvAsa kAla meM jinakalpiyoM ko pratidina loca karanA Avazyaka hai, jabaki sthavirakalpiyoM ke lie kevala eka bAra / sacitta tyAga ke pariprekSya meM nirdiSTa hai ki pUrvadIkSita aura zraddhAvAn ke atirikta anya ko dIkSita karanA varjita haiN| pA~ca samitiyoM ke pAlana, guNa aura doSoM kI AlocanA, pApa na karane aura pUrva meM kiye gaye pApoM kA prAyazcitta karane kA upadeza hai| kSamApanA meM kumbhakAra, udAyana-caNDapradyota aura ceTa dramaka kA dRSTAnta, cAroM kaSAyoM ke bheda-prabhedoM kA upamA sahita nirdeza, krodha meM maruk kA, mAna meM atyahaMkAriNI

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42 : zramaNa/akTUbara-disambara/1667 bhaTTA kA, mAyA meM pANDurAryA kA aura lobha meM Aryamamu kA dRSTAnta nirdiSTa hai| zramaNoM ko saMyama meM AtmA yojita karane kA upadeza hai| isa adhyayana ke anta meM upadeza diyA gayA hai ki jJAnArthI, tapasvI tathA asahiSNu ko, barasAta hone para bhI, yatanApUrvaka gocarI grahaNa karanI caahie| navama 'mohanIya' meM moha kA nAma, sthApanA, dravya aura bhAva nikSepoM meM se bhAva nikSepa dvArA kathana karane kA nirdeza hai| dravya nikSepa se moha sacitta aura acitta do prakAra kA hai| sacitta moha dhAtu, go, annAdi aura acitta moha gRha, dhana Adi hai| bhAva moha saMghAta yA sAmAnya aura vibhAga rUpa do prakAra kA hotA hai| bhAva moha saMghAta dRSTi se eka prakRti aura vibhAga dRSTi se aneka prakRti hotA hai| __ karmapravAda meM varNita aSTavidhakarma hI saMkSepa meM moha kahA gayA hai| usake aneka ekArthaka haiN| tIrthaMkaroM ke anusAra sAdhu, guru, mitra, bAndhava, zreSTi aura senApati ke vadha meM gurubandha yA mahAbandha hai| sAdhu ko guru kI AzAtanA aura jinavacanoM kA vilopana, hanana yA vyAghAta nahIM karanA caahie| dazama 'nidAna' adhyayana ke Arambha meM nAma, sthApanA, dravya aura bhAva nikSepoM meM se bhAva nikSepa dvArA Ayati kA kathana karane kA nirdeza hai| dravya nikSepa se jAti yA utpatti utpanna dravya kA svabhAva hai jabaki bhAvanikSepa se yaha utpatti rUpa anubhavana hai| nidAnakRta karmaphala kA bhoga ogha- sAmAnya aura vibhAga do prakAra kA batAyA gayA hai| ogha anubhavana se abhiprAya sAMsArika jIvoM kI utpatti aura maraNa hai| vibhAga anubhavana audayika, aupazamika, kSAyika, kSAyopazamika, pAriNAmika aura sAnnipAtika cha: bhAva rUpa haiN| isI krama meM utpatti ke tIna bheda batAye gaye haiM- jAti, AjAti aura prtyaajaati| sAMsArikoM kI narakAdi gatiyoM meM utpatti jAti hai| saMmUrcha, agarbha, upapAta Adi anya prakAra se janma AjAti hai| jisa bhava se jIva cyuta huA hai, usI bhava meM jaba usakA punarjanma hotA hai, vaha pratyAjAti hai aura yaha kevala manuSya aura tiryaMca ko hotA hai| isa adhyayana meM bantha kA dravya aura bhAva nikSepa se varNana hai| dravya bandha do prakAra kA hotA hai-prayoga bandha aura visrasAbandha / prayoga bandha mUla aura uttara do prakAra kA hotA hai| mUlabandha ke do bheda hote haiM-zArIrika aura ashaariirik| nUpura yA veNI uttarabandha hai| virasA bandha sAdika aura anAdika do prakAra kA hai| nikSepa kI dRSTi se bhAva bandha jIva aura ajIva do prakAra kA hotA hai| ye donoM bhAva tIna-tIna prakAra

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dazAzrutaskaMdhaniryukti : antarAvalokana : 43 ke hote haiM-vipAka se bandha, avipAka se bandha aura tadubhaya bandha / kSetra aura kAla kI dRSTi se vicAra karate hue kahA gayA hai jisa kSetra meM bandha ho vaha kSetra bandha aura jisa kAla meM bandha ho vaha kAla bandha hai / bhAvanikSepa se (nidAna) meM kaSAya bandha adhikAra aneka vidhiyoM aura arthoM meM hotA hai| bhAva nidAna ihalaukika aura pAralaukika do prakAra kA hotA hai / prastuta adhyayana meM pAralaukika bandha kA kathana hai| nidAna - doSa ke kAraNa zramaNa kA bhava-bhramaNa avazyambhAvI batAyA gayA hai| zramaNa janma-maraNa se mukta kaise hotA hai aura bhava-bhramaNa kyoM karatA hai, isa pariprekSya meM nirdiSTa hai ki adUSita mUla aura uttaraguNa vAlA, sadA saMsAra me anAsakta, bhakta (AhAra), upAdhi aura zayyAsana meM sadA zuddhatA aura ekAnta kA sevana karane vAlA tathA sadA apramatta zramaNa mokSagAmI hotA hai / tIrthaMkara, guruoM aura sAdhuoM meM bhakti-yukta, indriyajayI prAyaH siddha hotA hai / isake viruddha viSayAbhilASI aura asaMyata ko mokSa nahIM hotA, nidAna aura saMdAna karane vAle nizcita rUpa se isa saMsAra meM Ate haiN| nidAna doSa ke kAraNa saMyama mArga para prayatnazIla bhI zramaNa nizcita rUpa se utpatti yA janma pAtA hai yA saMsAra prApta karatA hai / ataH anidAna zreyaskara hai| I isa prakArasaMkSepa meM dazAzrutaskandha niryukti kA paricaya saMkSepa meM prastuta hai 1 sandarbha (1) mUla evaM cUrNi sahita, maNivijayagaNi granthamAlA saM0 14, bhAvanagara 1955, pR0 42, 184, pratAkAra / (2) niyuktisaMgraha, saM0 vijayajinendrasUri, harSapuSpAmRta jaina granthamAlA saM0 186, lAkhAbAvala, 1686 pR0 476-466 / (3) nizIthasUtram bhASya evaM cUrNi sahita, sa0 AcArya amaramuni gra0mA0saM0 5, bhAratayI vidyA prakAzana, dillI aura sanmati jJAnapITha, rAjagRha, bhAga-3, uddezaka 10, gAthA 31348-3206, (4) kalpasUtra, mUla-cUrNi, pRthvIcandrasUri kRta TippaNa sahita sampA0, muni puNyavijaya jI, jaina kalA sAhitya saMzodhaka kAryAlaya sirIz2a naM0 5, sArAbhAI maNilAla vAba, ahamadAbAda, 1652, pR0 85-111 (5) saMgrA0 eca0Ara0 kApaDiyA, gavarnameNTa kalekzana Ava mainuskripTsa bhANDArakara orieNTala risarca iMsTIcyUTa, pUnA 1636, khaNDa 22, bhAga 2, pR0 67.

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44 : zramaNa/akTUbara-disambara/1667 (8) (6) jaina sAhitya kA bRhad itihAsa bhAga-1, pA0vi0 gra0mA0saM0 6 pArzvanAtha vidyApITha, vArANasI, dvi0saM0 1986, pR0 34. saMgrA0 eca0 DI0 velaNakara jinaratnakoza khaNDa eka, gavarnameNTa orieNTala sirIja, bhANDArakara orieNTala risarca iMsTIcyUTa, pUnA; 1644, pR0 172. pro0 eca0Ara0 kApaDiyA, hisTrI Ava da nanikala liTarecara Ava da jainAz2a, lekhaka, sUrata 1641, pR0 182. (6) kApaDiyA, gavarnameNTa kalekzana, orieNTala, pUnA 1636, pR0 67. (10) bRhad itihAsa, pArzvanAtha, vArANasI 1686, pR0 35. (11) kApaDiyA, kainanikala, sUrata 1641, pR0 182. (12) saM0 amaramuni, nizIthasUtrabhASya-cUrNi, dillI-rAjagRha, pR0 137. (13) saM0 pro0 eca0DI0 velaNakara, 'chando'nuzAsana' (hemacandra) bhAratIya vidyAbhavana, bambaI 1661, pR0 128, (14) "dazavaikAlikaniyukti" 'niyuktisaMgraha' lAkhAbAvala 1688, pR0 328 evaM 361. (15) pro0 kApaDiyA, kainanikala, sUrata 1641, pR0 185. (16) ela0 alsaDorpha, "nikSepa-e jaina kAnTrIbyUzana TU skAlasTika" (17) kApaDiyA, kainanikala 1641, pR0 210. (18) vahI, pR0 211. (16) je0 zArpeNTiyara, uttarAdhyayana sUtra, upazAlA 1622, bhUmikA pR050, (20) jarnala Ava da orieNTala iMsTIcyUTa, orieNTala iMsTIcyUTa, bar3audA, khaNDa 22, aGka 4, jUna 1673, pR0 455.

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zramaNa 'SaTaprAbhRta' ke racanAkAra aura usakA racanAkAla -DaoN0 ke0 Ara0 candra, DaoN0 e0 ena0 upAdhye ne 'pravacanasAra' kI prastAvanA meM 'SaTprAbhRta' ke racanAkAra ke viSaya meM jo kucha abhiprAya vyakta kiyA hai usI ko lekara yaha carcA kI jA rahI hai| kundakundAcArya ke pravacanasAra' aura 'SaTprAbhRta' kI bhASA kA vizleSaNAtmaka adhyayana kiyA jAya to una donoM kI bhASA ke svarUpa se aisA lagatA hai ki ye donoM kRtiyA~ alaga-alaga kAla kI racanAeM haiM ataH kisI eka hI AcArya kI ye racanAeM nahIM haiM aisA spaSTa pratIta hotA hai| isa tathya kI spaSTatA ke lie namUne ke rUpa meM bhASika prayogoM ke kucha udAharaNa nIce prastuta kiye jA rahe haiM pravacanasAra / bhASika vishesstaaeN| SaTprAbhRta 1.sirpha -di,-de kA hI prayoga vartamAna kAla tR0pu0 ekavacana kA pratyaya anupAta 215 : 74 -i,-e pratyayoM kI saMkhyA -di,-de se tIna guNI hai 2. 'AdA' aura 'appA ' 'Atman' zabda ke vividharUpa 'AdA' aura 'appA' ke sivAya 'AyA' bhI jo paravI kAla kA rUpa hai 3.sirpha napuMsaka zabdoM ke lie / -Ni ora -liGgI bhI -Ni vibhakti prathamA dvitIyA bahuvacana anupAta 1 : 7 kI vibhaktiyA~ * pUrva adhyakSa, prAkRta vibhAga, gujarAta vizvavidyAlaya ahmdaabaad|

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46 : zramaNa/akTUbara-disambara/1667 4. anupAta -e,-mhi, mmi 4 : 2:1 saptamI eka | vacana ke pratyaya sirpha-e aura-mmi anupAta 5 : 1 zaurasenI kA mukhya pratyaya -mhi kA sarvathA abhAva saMbaMdhaka bhUta kRdanta ke pratyayoM kA anupAta 5.dga -ccA 3 -iya 6 -ttA 12 -saMskRta pratyaya vAlA rUpa mAtra dhvani parivartana ke sAtha 65 -dUNa 0 dUNa -ccA 0 -iya 4 - ttA 2 -dhvani parivartana vAlA 1 -tu 1 -tu 2 -uM 6 -tUNa 6 -UNa 36 -UNaM 7 uparokta udAharaNoM meM -tuM aura uM pratyaya hetvarthaka ke pratyaya haiM jinakA prayoga saM0bhU0 kRdanta ke lie 'SaTprAbhRta' meM kiyA gayA hai| yaha pravRtti paravartI kAla kI hai aura apabhraMza kAla ke samIpa le jAtI hai| Upara ke donoM graMthoM ke tulanAtmaka pratyayoM se spaSTa hotA hai ki 'pravacanasAra' kI zaurasenI bhASA se 'SaTprAbhRta' kI bhASA mahArASTrI prAkRta ke adhika najadIka hai| 6. ina prayogoM ke sivAya 'SaTprAbhRta' meM apabhraMza bhASA ke sadRza prayogoM kI bahulatA hai| aneka prayogoM meM se kucha udAharaNa namUne ke rUpa meM nIce prastuta kiye jA rahe 7. vibhakti rahita mUla nAma zabdoM ke prayoga tathA anya apabhraMza prayoga ka. prathamA ekavacana ceiya, 4.60; anugRhaNa, 2.10; vutta, 3.21; Nimmama, (strIliMga) 4.46 kha. prathamA bahubacana

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SaTprAbhRta ke racanAkAra aura usakA racanAkAla : 47 vaDDhamANa, 1.6, sikkhAvaya, 2. 22; Nibbhaya, 4.50 muNi, 5.156 ga. dvi0e0 vacana) appA, 3.16; viNaya, 4.17; gArava, 5.104 kasAya, 6. 26, sevA, saddhA, 2.12. gha. dvi0ba0 vacana ) suparIsaha 5.62 ca. SaSThI e0va0) parivAra, 1.10 cha. saptamI eka vacana rahiya, 2. 20, sivamagga, 3.2, lesA ( strI0), 4.33; daMsaNa, 4.26 ja. napuM. ba0va0 ke pratyaya - iM vAle rUpoM meM iM ko chanda kI dRSTi se guru ke badale laghu par3hanA par3atA hai arthAt yaha iM pratyaya vAstava meM i~ pratyaya mAnA jAnA cAhie jo paravartI kAla kA aura adhikatara apabhraMza meM prayukta huA hai / udAharaNa - caudasapuvvAI 5.52 jha. dIrgha svarAnta zabdoM kA vibhakti rahita hasva svarAnta zabdoM ke rUpa meM prayoga sIla (zilAyAm ), sa0e0va0 4.56 daya (dayAm), dvi0e0va0 5. 131 esaNa (eSaNA ) ( pra0e0va0 (strIliMga) 2.36 Ja. tR0e0va0 ke lie-e, iM aura -i vibhakti arthAt apabhraMza vibhaktiyoM ke prayoga ikkiM (ekena ), 6.22, jiNe kahiyaM ( jinena kathinata), 4.61, saMkhevi (saMkSepena), 5.126 Ta. SaSThI e0va0 yA ba0va0 kA rUpa tAha = ( tasya yA teSAm ), 3.27; jAhu (yasya ) 3.27 Tha. sa0e0va0 kI vibhakti-i nirai (narake), 6.25 Da. binA anusvAra ke avyayoM kA prayoga kaha ( katham ) 3.24 ( ka ), 8. apabhraMza ke samAna anya zabda rUpoM ke prayoga ikka (eka), 6.22; ittahe ( etasmAt), 2.30, aTThAraha (aSTAdaza), 6.60, terahame (trayodaze), 4.32

Page #49
48 : zramaNa / akTUbara-disambara / 1667 (dekhie - pizala, 243, 245, 441), Na. vartamAna kAla ke tR0ba0va0kA pratyaya - hi lahahi ( labhante), 6.77, ciTThahi ( tiSThanti ), 6.104, 105 ta. AjJArtha dvi0pu0e0va0 kA pratyaya - i bhAvi ( bhAvaya), 5.80, 64, ( 3 bAra ) parihari ( parihara) 2.6 tha. saM0bhU0 kRdanta ke lie - 'evi' pratyaya levi ( lAtvA ), 6.21, caevi ( tyaktvA ), 6.28 bhU dhAtu kA bhUta kRdanta huo (bhUtaH ), 4.61 yaha rUpa to Adhunika bhAratIya Arya bhASA meM prayukta hone vAle rUpa ke jaisA hai / da. I Upara jitane bhI prayoga diye gaye haiM ve apabhraMza bhASA ke rUpoM ke sadRzya haiM unako yadi badalakara zaurasenI ke rUpoM ke samAna banA diyA jAya to, cUMki yaha kRti padyAtmaka hai, chandoMbhaMga ho jAtA hai| ataH isa graMtha kA samIkSita (Critical) sampAdana karane para isakI bhASA meM paravartI kAla kI bhASA ke jo tattva milate haiM unake sthAna para yadi prAcIna bhASA ke prayoga rakha diye jAya to ve anupayukta hI tthhreNge| (dekheM pR0-66 ) isase yahI niSkarSa nikalatA hai ki isa 'graMtha' kI bhASA aura 'pravacanasAra' kI bhASA meM bahuta hI antara hai / ataH na to isakI racanA svayaM kundakundAcArya dvArA kI gayI hai aura na hI kundakundAcArya dvArA pUrva meM pracalita gAthAoM kA saMkalana kiyA gayA hai / yadi ina donoM saMbhAvanAoM meM se kisI eka ko bhI mAnya rakhA jAya jaisA ki DaoN0 e0ena0 upAdhye kA Agraha - mantavya tarka hai' taba phira yaha bhI mAnanA par3egA ki kundakundAcArya kA samaya bhI itanA prAcIna nahIM hai jaisA DaoN0 upAdhye ne sAbita karane kA viphala prayatna kiyA hai| aisI avasthA meM kundakundAcArya kA samaya bhI pA~cavIM - chaThIM zatAbdI ke bAda kA mAnane ke lie bAdhya honA pdd'egaa| DaoN0 upAdhye ne isa viSaya meM spaSTa abhiprAya vyakta nahIM kiyA hai| unhoMne W. Denecke ke mata ko nirAdhAra siddha karane kA niSphala prayatna kiyA hai jo aise niSkarSa para pahu~ce the ki 'SaTprAbhRta, kI bhASA kundakundAcArya ke 'samayasAra' kI bhASA se paravartI kAla kI hai 1

Page #50
SaTprAbhRta ke racanAkAra aura usakA racanAkAla : 49 - hamAre isa sUkSma bhASA adhyayana-vizleSaNa se bhI yahI siddha hotA hai ki 'pravacanasAra' aura 'SaTprAbhRta' kI bhASA ke svarUpa ke kAla meM bahuta bar3A antara hai tathA 'SaTprAbhRta' aura 'pravacanasAra' ke racanAkAra eka hI AcArya kadApi nahIM ho skte| DaoN0 e0ena0 upAdhye W. Denecke ke isa mata ko ki 'SaTprAbhRta' zrI kundakundAcArya kI racanA nahIM ho sakatI aura yaha graMtha kundakundAcArya se paravartI kAla kA hai nahIM mAnate aura digambara jo jaina paramparA calI A rahI hai use hI mAnya rakhane kI salAha dete haiN| unakA jo (argument) tarka-dalIla hai use unake hI zabdoM meM yahA~ para uddhRta (aMgrejI meM) kiyA jA rahA hai W. Denecke doubts Kundakunda's authorship, but he gives no definite reasons. Dialectically he finds that six pahudas are younger than Samayasara etc; but this can not be a safe guide, unless we are guided by critical editions. The reason for the presence of Apabhramsa forms in these pahudas, as compared with Pravacanasara, I have explained in my discussion on the dilect of Pravacanasara. It is imaginable that traditionaly compiled texts might be attributed to Kundakunda because of his literary reputation;........In conclusion I would say that these pahudas contain many ideas, phrases and sentences which are quite in tune with the spirit and phrasiology of Pravacansara.3 uparokta uddharaNa meM unakA yaha kahanA ki 'SaTprAbhRta' kA saMskaraNa samIkSita sampAdana nahIM hai aura isameM 'pravacanasAra' ke samAna hI ideas, phrases aura entences prApta ho rahe haiM isalie use cAlU paramparA ke viruddha paravartI kAla kI racanA mAnanA ucita nahIM hogaa| kisI bhI paravartI kAla ke graMtha meM pUrvavartI kAla ke graMtha ke samAna viSaya-vastu aura zailI kA pAyA jAnA ekAntataH yaha sAbita nahIM karatA ki aisI paravartI kAla kI kRti apane se pUrvavartI kAla kI racanA ke samaya meM hI racI gayI hogii| una donoM ke bhASA-svarUpa para bhI vicAra kiyA jAnA caahie| 'SaTprAbhRta' kI samIkSita AvRtti kA kyA artha hotA hai? kyA usameM se aisI gAthAe~ vikSipta mAnI jAe jinameM apabhraMza ke spaSTa prayoga haiM yA aisI gAthAoM kI bhASA kA mUla svarUpa apabhraMza se prabhAvita nahIM thA parantu bAda meM kAla ke prabhAva se usameM apabhraMza ke prayoga ghusa gaye, yadi aisA mAnA jAya to yaha upayukta nahIM hai| 'SaTprAbhRta' meM sirpha pA~ca dasa prayoga hI apabhraMza

Page #51
50 : zramaNa/akTUbara-disambara/1967 ke hoM aisA nahIM hai| isameM to hareka 'pAhuDa' meM bIsoM prayoga apabhraMza ke milate haiN| lagA 150 se adhika prayoga apabhraMza bhASA ke sadRza mila rahe haiM aura yadi una apabhraMza prayogoM ko sudhArakara unheM zaurasenI prAkRta ke anurUpa (yAnI samIkSita AvRtti banAne kA yahI artha hotA ho to?) banA diyA jAya to sabhI jagaha gAthAoM meM chAndobhaMga ho jAtA hai| kisI bhI padyamaya racanA meM isaprakAra kI kSati samIkSita AvRtti ke mApadaNDa se mAnya nahIM tthhregii| namUne ke rUpa meM kucha hI aise sudhAre hue udAharaNa prastuta kiye jA rahe haiM jisase spaSTa ho jAegA ki aisA sAhasa kahA~ taka ucita hogA? 'SaTprAbhRta' meM upalabdha prayoga aura saMzodhita pryog| donoM meM mAtrAoM kA antara aura taba phira saMzodhita pATha se chandobhaMga kA bhy| SaTprAbhRta ke pATha upalabdha mudrita pATha aura mAtrAeM saMzodhita pATha aura mAtrAeM (kalpita-samIkSita pATha) 1. prathamA ekavacana dussIla 1.16 dussIlo garahiu 3.16 garahio (5) bhaNiya 4.54 bhaNiyA (strI0) muNI, muNiNo, muNIo, muNao 2. prathamA bahuvacana muNi 5.156 (2) Nibbhaya, 4.50 sAhu 6.104 sAhuNe, sAhavo, sAhU, sAhUo

Page #52
SaTprAbhRta ke racanAkAra aura usakA racanAkAla : 51 3. dvitIyA eka vacana jhANa 5.116 jhANa micchatta 5.115 micchattaM (6) virai 6.16 viraiM maNaM maNu 5.140 (2) (3) - 4. tRtIyA ekavacana jiNe 4.61 jiNeNa, jiNeNaM 5. AjJArtha bhAvi 5.131 bhAvaya, bhAvasu, bhAvahi (4) (4) (4) - 6. bhUta kRdanta huu 4.30 (2) huo, bhUdo, bhUo vutta 3.21 BB 7. saMbaMdhaka bhUta kRdanta Aruhavi (5) AruhittA, AruhiUNa-tUNa, dNa (7) AruhituM,-du,-uM jhAiUNa,-tUNa,dUNa jhAittA, jhAittu jhAevi

Page #53
52 : zramaNa/akTUbara-disambara/1667 (6) (7) 8. appaya jaha 3.18 jahA (3) o 6.8 tu yA u aNadiNu aNudiNaM isa taraha se samIkSita yA saMzodhita AvRtti meM jo pATha kalpita kiye gaye haiM ve kisI hastaprata meM mila bhI jAya to sarvatra chandobhaMga hogA ataH aisI kalpanA karanA ki abhI jo apabhraMza rUpa upalabdha haiM ve vizvasanIya nahIM ho sakate, yaha kisa AdhAra para mAnya rakkhA jAya? aisI paristhiti meM yahI mAnanA upayukta hogA ki 'SaTprAbhRta meM kitane hI aise prayoga haiM jo paravartI (pravacanasAra kI bhASA kI tulanA meM, kAla ke aura apabhraMza bhASA saMbaMdhI haiM jisake kAraNa SaTprAbhRta kI racanA kA kAla apabhraMza yuga meM calA jAtA hai aura isalie yaha na to svayaM kundakundAcArya kI hI racanA hai aura na hI unake dvArA pracalita kiyA gayA prAcIna gAthAoM kA saMkalana hai jaisI ki DaoN0 e0 ena0 upAdhye kI dhAraNA hai| saMdarbha1. dekhie pravacanasAra, saM0 e0ena0 upAdhye, kIprastAvanA pR0 35, (zrImad rAjacandra jaina zAstramAlA, zrImad rAjacaMdra Azrama, agAsa 1664) 2. vahIM, pR0 35. 3. Pravacanasara, Kundakunda, editor Prof. A.N. Upadhye Shrimand Rajachandra Jaina Shastramala, Shrimad Rajchandra Ashram, Agas, 1964 'Introduction' p.36.

Page #54
zramaNa jainAgamoM meM dharma-adharma (dravya) : eka aitihAsika vivecana -DaoN0 vijaya kumAra jaina darzana meM SaT dravyoM kI sattA svIkAra kI gayI hai| dharma, adharma AkAza, jIva, pudgala aura kAla-ye SaT dravya haiN| bheda-prabheda kI dRSTi se dravya kA prathama vibhAjana astikAya aura anastikAya ke rUpa meM hai| astikAya dravya ve haiM jinheM zarIra prApta ho aura anastikAya jinheM zarIra prApta na ho| dharma, adharma, AkAza, jIva aura pudgala astikAya ke antargata tathA ekamAtra kAla anastikAya ke antargata AtA hai| kAla ko kisI bhI prakAra kA zarIra prApta nahIM hotaa| astikAya ko jIva-ajIva ke rUpa meM meM "vibhAjita kiyA jAtA hai| jIva 'mukta' aura 'baddha' do hote haiM to ajIva ke antargata dharma, adharma, AkAza, aura pudgala hote haiN| sAmAnyatayA jina arthoM meM dharma-adharma zabda prayukta kiye jAte haiM, jaina darzana meM prayukta dharma-adharma kA usase sarvathA bhinna artha hai| dharma aura adharma jaina darzana kA eka pAribhASika zabda hai jo 'gati' aura 'sthiti' kA sUcaka hai| cArvAka ko chor3akara prAyaH sabhI bhAratIya darzanoM aura dharmazAstroM meM dharma-adharma kA prayoga nIti-anIti, pApa-puNya, zubha-azubha ke rUpa meM dekhA jAtA hai| gati aura sthiti ke kAraNa rUpa dharma-adharma siddhAnta ko prastuta kara jaina darzana ne eka navIna maulika siddhAnta kA pratipAdana kiyA hai, jo jaina darzana kI viziSTatA kA dyotaka hai| DaoN0 surendranAtha dAsagupta ke zabdoM meM-jaina tattvamImAMsA meM dharma aura adharma zabda anya bhAratIya darzanoM se nitAnta bhinna rUpa meM vyavahRta hue haiN|' pAzcAtya vidvAna pro0 goNDA ke anusAra-jaina darzana ke vikAsa kAla meM ye do zabda 'dharma' aura 'adharma' itane pracalita the ki jaina darzana apane siddhAntoM meM inheM sthAna diye binA nahIM raha sakA / sAmAnyatayA inake dvArA pratipAdita artha jaina darzana ko mAnya nahIM thA ataH jaina darzana ne ina zabdoM ko bilkula * pravaktA, pArzvanAtha vidyApITha

Page #55
54 : zramaNa / akTUbara-disambara / 1667 navIna artha meM prayukta kiyA jo ki anya bhAratIya darzanakAroM ko jJAta nahIM the / ataH itanA to spaSTa hai ki 'gati' aura 'sthiti' ke kAraNarUpa meM dharma-adharma ko prastuta kara jaina darzana ne vizva ko eka nayA siddhAnta diyA hai 1 vijJAna kI dRSTi se jaina darzana meM mAnya dharmadravya aura vijJAna meM mAnya Ithara (Ether) lagabhaga eka se pratIta hote haiN| AinsTIna ke anusAra Ithara abhautika (apAramANavika), lokavyApta evaM nahIM dekhA jA sakane vAlA eka akhaNDa dravya hai / dharma dravya aura Ithara kisa sImA taka samAna haiM isakI tulanAtmaka vivecanA karate hue pro0 jI0Ara0 jaina likhate haiM- "yaha pramANita ho gayA hai ki jaina dArzanika va Adhunika vaijJAnika yahA~ taka ekamata haiM ki dharma dravya yA Ithara abhautika apAramANavika, avibhAjya, akhaNDa, AkAza ke samAna vyApta, arUpa, gati kA anivArya mAdhyama aura apane Apa meM sthira hai / vastutaH jisa jJAna ko vijJAna ke kSetra meM 16vIM zatAbdI meM khojane kA prayAsa kiyA gayA use jainAcAryoM ne kaI zatAbdiyoM pUrva hI khoja liyA thA / jaina paramparA meM dharma zabda mukhyataH tIna arthoM meM prayukta hai 1. svabhAva arthAt guNa ke rUpa meM jaba jaina tattvamImAMsA kA zrIgaNeza 'ananta dharmAtmakaM vastu' se hotA hai / 2. 'nIti' arthAt AcaraNa ke rUpa meM jaba jaina AcAramImAMsA ke mUlAdhAra ke rUpa meM 'ahiMsA paramodharmaH' kahA jAtA hai / 3. dravya ke antargata jaba SaDdravyoM ke rUpa meM dharmAstikAya, adharmAstikAya, AkAzAstikAya Adi kI vivecanA hotI hai 1 prastuta nibandha meM 'dharma-adharma' kA dravya ke rUpa meM vivecana karanA hI hamArA uddezya hai, vizeSataH isa dRSTikoNa se ki dharmAstikAya aura adharmAstikAya kI avadhAraNA jainAgamoM meM kaba aura kisa rUpa meM AyI ? aisA nahIM hai ki isase pUrva meM isa viSaya para kArya nahIM hue haiN| kArya to hue kintu unake svarUpa ke sandarbha meM hue haiN| yA, astikAyoM kI vivecanA ke sAtha dharma-adharma kI bhI carcA vidvAnoM ne kiyA hai / aitihAsika vivecana kI dRSTise dharmAstikAya aura adharmAstikAya ke sandarbha meM kucha prazna upasthita hote haiM, jo isa prakAra haiM 1. dharmAstikAya aura adharmAstikAya kA siddhAnta AgamoM meM kaba aura kisa rUpa meM AyA?

Page #56
jaina AgamoM meM dharma-adharma : 55 * 2. dharmAstikAya-adharmAstikAya kA svarUpa AgamoM kI racanA se pUrva nirdhArita thA athavA racanA ke sAtha-sAtha usakA vikAsa-krama hai ? isa sandarbha meM hama Agama sAhitya meM vivecita dharmAstikAya- adharmAstikAya ke svarUpa ko prastuta karanA caaheNge| Agama sAhitya kaI bhAgoM meM vibhakta hai- aMga, upAMga, mUlasUtra, chedasUtra, cUlikA sUtra tathA prakIrNaka / prastuta nibandha kA prastutIkaraNa isI krama meM hai / AcArAMga " dvAdazAMgI kA pahalA aMga AcArAMgasUtra hai| isameM koI sandeha nahIM ki AcArAMgasUtra AgamoM meM jaina AcAra ko prastuta karane vAlA sabase prAcIna aMga Agama hai / grantha ke prathama zruta skandha meM bahuta hI spaSTa zabdoM meM kahA gayA hai "samatA hI dharma hai / "" cauthe adhyayana ke prathama uddezya meM ahiMsA ko zAzvata, nitya aura zuddha dharma kahA gayA hai / vastutaH dharma asaMdIpana dvIpa kI bhA~ti hai / jisa prakAra asaMdIpana ( jala meM nahIM DUbA huA) dvIpa jalapota yAtriyoM ke lie AzvAsana sthAna hotA hai usI prakAra Arya dvArA upadiSTa dharma saMsAra samudra pAra karane vAloM ke lie AzvAsana sthAna hotA hai / 7 8 uparyukta uddharaNa se yaha spaSTa hai ki dharma-adharma kI carcA AcaraNa ke rUpa meM huI hai, jo pracalita dharma ke saiddhAntika dRSTikoNa se abhinna hai / kintu AcArAMga ke dvitIya adhyayana meM loka kI carcA karate hue usake tIna bhAga batAye gaye haiM- adhobhAga, UrdhvabhAga aura tiryagbhAga, jo parokSa rUpa se dharmAstikAya aura adharmAstikAya kI avadhAraNA ko dhvanita karate haiN| isakI carcA paM0 dalasukha bhAI mAlavaNiyA ne bhI kI hai| unhoMne likhA hai- AcArAMga ke dvitIya adhyayana kA nAma hI 'logavijaya' hai tathA pA~caveM adhyayana kA nAma logasAra hai aura usake bIca tiryag loka meM manuSya rahatA hai yaha mAnyatA bhI sthira ho gayI thii| sAtha hI tInoM lokoM ke tInoM bhAgoM meM jAne kA nirdeza hai, loka ke alAvA aloka kI kalpanA bhI dekhI jAtI hai / kintu loka ke agrabhAga meM loka- aloka ke sandhisthala meM siddhi sthAna thA, aisA koI vicAra AcArAMga meM dikhatA nahIM / ' pAsimaM davie lokAloka pavaMcAo muccaI ' ( AcArAMga 120 ) arthAt dekho ki yaha yogya puruSa loka aura aloka ke prapaMca se mukta ho jAtA hai / aisA AcArAMga meM nirdeza hai| isase spaSTa hai ki Age calakara jo loka - aloka kI paribhASA sthira huI vaha AcArAMga meM nahIM dikhtii| I

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56 : zramaNa/akTUbara-disambara /1667 sUtrakRtAMgasUtra yaha AcArAMga sUtra se paravartI hai| yadi ise 'darzana' aura 'dharma' kA saMgama sthala kahA jAye to koI atizayokti nahIM hogii| do zrutaskandhoM meM vibhakta isa sAhitya ke prathama zrutaskandha meM dharma sambandhI carcAyeM prApta hotI haiM, jaise-munidharma", zramaNadharma', laukika dharma12, lokottara tharma13 aadi| navama adhyayana jo 'dharma' nAma se saMjJayita hai, kI prathama gAthA ke pUrvAddha meM prazna upasthita kiyA gayA hai ki matimAnoM ne kauna sA va kaisA dharma batAyA hai uttara svarUpa kahA gayA hai- tIrthaMkaroM ke Rju arthAt sarala dharma ko suno|14 dvitIya zrutaskaMdha ke chaThe adhyayana meM bhI ratnatraya rUpa dharma kA pratipAdana karate hue kahA gayA hai ki tattvadarzI kevalI bhagavAn kI AjJA se isa samAdhiyukta dharma ko aMgIkAra kara tathA dharma meM samyak prakAra se susthita hokara tInoM karaNoM se samasta mithyAdarzanoM se virakta ho sAdhaka apanI aura dUsaroM kI AtmA kA trAtA banatA hai| ataH mahAdustara samudra kI bhA~ti saMsAra- samudra ko pAra karane ke lie AdAna (samyagdarzana-jJAna-cAritra) rUpa dharma kA nirUpaNa evaM grahaNa karanA caahie|5|| uparyukta uddharaNoM se itanA spaSTa hai ki dharma-adharma kI carcA AcAra-anAcAra ke pariprekSya meM vizeSa rUpa se huI hai| isakA spaSTa udAharaNa hama dvitIya zrutaskandha ke dvitIya adhyayana kI 714 vIM gAthA meM dekha sakate haiM, jahA~ ullekha hai-jo anArambhI hote haiM, aparigrahI hote haiM, jo dhArmika hote haiM, dharmAnusAra pravRti karate haiM yA dharma kI anujJA dete haiM, dharma ko hI apanA iSTa mAnate haiM yA dharma pradhAna hote haiM, dharma kI hI carcA karate haiM, dharma ko hI dekhanevAle, dharma meM anurakta, dharmazIla tathA dharmAcAra parAyaNa hote haiM, yahA~ taka ki ve dharma se hI apanI jIvikA upArjana karate hue jIvanayApana karate haiM ve dhArmika puruSa anagAra arthAt gRhatyAgI bhAgyavAn hote haiN|6 madhukara muni ne bhI dvitIya zrutaskandha ke pA~caveM adhyayana kI gAthA 567 kI vyAkhyA meM spaSTa zabdoM meM likhA hai ki zrRta aura cAritra yA samyagdarzana-jJAna-cAritra dharma kahalAte haiM, ye AtmA ke svAbhAvika pariNAma, svabhAva yA guNa haiN| ThIka inake viparIta mithyAtva, avirati, pramAda, kaSAya aura yoga- ye bhI AtmA ke hI guNa haiM, pariNAma haiM, kintu karmopAdhijanita hone se tathA mukti ke virodhI hone se adharma kahalAte haiN| ____ aba prazna uThatA hai ki sUtrakRtAMga meM dharma-adharma kI dravya ke rUpa meM carcA huI hai yA nahIM? dvitIya zrutaskandha ke pA~cave adhyayana meM kucha aise uddharaNa milate haiM jo parokSa rUpa meM dharmAstikAya aura adharmAstikAya ko prakAzita karate haiN| jina tattvoM

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jaina AgamoM meM dharma-adharma : 57 ko astirUpa meM phalita karate hue 17 (satraha ) pratipakSI yugaloM ke dvArA prastuta kiyA gayA hai tathA astitva ko svIkAra karane tathA nAstitva ko asvIkAra karane kA nirdeza diyA gayA hai, ve satraraha yugala nimnalikhita haiM " _ 1. loka-aloka, 2. jIva- ajIva, 3. dharma-adharma, 4. bandhana - mokSa, 5. puNya-pApa, 6. Asrava saMvara, 7. vedanA - nirjarA, 8. kriyA-akriyA, 6. krodha-mAna, 10. mAyA - lobha, 11. prema - dveSa, 12. caturaMga - saMsAra, 13. deva-devI, 14. siddhi-asiddhi, 15. siddhigati-asiddhigati, 16. sAdhu - asAdhu, 17. kalyANa- akalyANa / ina uddharaNoM se yaha jJAta nahIM ho pAtA hai ki uparyukta satraraha yugaloM meM varNita dharma-adharma dravya rUpa meM AyA hai yA AcAra- anAcAra ke rUpa meN| isa sambandha meM kucha vidvAnoM kA mAnanA hai ki ina yugaloM meM varNita dharma-adharma kA sambandha caritra se hai / yaha ucita nahIM jAna par3atA hai kyoMki dharma-adharma kA vibhAjana yadi AcAra - anAcAra ke rUpa meM hotA to punaH puNya-pApa ke vibhAjana kI AvazyakatA nahIM pdd'tii| ataH yahA~ dharma-adharma kA varNana AcAra - anAcAra ke rUpa meM na hokara dravya rUpa meM hI huA hai aisA kahA jA sakatA hai| lekina jaina darzana ke zIrSastha vidvAn paM0 dalasukha bhAI mAlavaNiyA kA abhimata isake viparIta hai| unake anusAra- paMcAstikAya aura SaDdravyoM kI kalpanA nava tattva yA sAta tattva ke bAda hI huI hai isakA pramANa hameM bhagavatI sUtra meM mila jAtA hai / vahA~ prazna kiyA gayA hai ki lokAnta meM khar3A rahakara deva aloka meM apanA hAtha hilA sakatA hai yA nahIM? uttara diyA gayA hai- 'jIvaNaM AhArovaciyA poggalA, voMdiyA poggalA kalevaraciyA poggalA poggalameva pappajIvANa ya ajIvANa ya gatipariyAe Ahijjai aloe NaM nevatthi jIvA nevatthi poggalA " arthAt jIvoM ke anugata AhAropacita pudgala zarIropacita pudgala aura kalekaropacita pUdgala hote haiM tathA pudgaloM ke Azrita hI jIvoM aura ajIvoM kI gatiparyAya kahI gayI hai / aloka meM na to jIva haiM aura na hI pudgala haiN| isI kAraNa pUrvokta deva yAvat sikor3ane aura pasArane meM samartha nahIM hai| ataH spaSTa hai ki jIva aura ajIva kI gati kA kAraNa pudgala ko mAnA gayA hai| yadi bhagavatI ke isa stara kI racanA ke samaya meM dharmAstikAya dravya kI kalpanA sthira ho gayI hotI to aisA uttara milatA nhiiN| ve Age likhate haiM- sUtrakRtAMga meM jIva, ajIva, puNya, pApa, Asrava, saMvara, vedanA, nirjarA, kriyA, adhikaraNa, bandha aura mokSa kA nirdeza hai isI sUcI kA saMkoca hama sAta padArtha aura nava tattva meM dekhate haiN| isase vedanA kriyA aura adhikaraNa ko nikAla dene se hI ye aMtima sUciyA~ banI haiM isameM saMdeha nahIM hai / 1

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58 : zramaNa/akTUbara-disambara/1667 spaSTa hai ki sUtrakRtAMga ke kAla taka paMcAstikAya aura SaDdravyoM kI carcA ne tattvavicAraNA meM sthAna nahIM pAyA hai||6 paMDita jI kA yaha kathana samIkSaNIya hai| kyoMki jIva aura pudgala donoM gatizIla haiN| gati aura sthiti donoM hI kriyAe~ sahaja rUpa se jIva aura pudgala meM hI pAyI jAtI haiN| inakA svabhAva na kevala gati karanA hai aura na sthiti karanA hii| gati aura sthita kA upAdAna kAraNa jIva evaM pudgala svayaM hai tathA nimittakAraNa dharma-adharma dravya hai| sAtha hI sUtrakRtAMga meM yadi loka-aloka kA vibhAjana hai to dharma-adharma kA dravya rUpa meM astitva svataH pramANita ho jAtA hai kyoMki dharma-adharma dravya ke binA loka-aloka kI vyavasthA ho hI nahIM sktii| sthAnAMgasUtra sthAnAMgasUtra meM dharma-adharma kI vivecanA AcAra evaM vyavahAra ke sAtha-sAtha spaSTataH dravya rUpa meM bhI huI hai| graMtha ke prathama sthAna meM astitva-sUtra kI pA~cavI gAthA meM loka, aloka, dharmAstikAya, adharmAstikAya bantha, mokSa, puNya, pApa, Asrava, saMvara, vedanA aura nirjarA ko eka-eka mAnA gayA hai jo saMgrahanaya kI arthavattA ko prakaTa karatA hai|20 anyatra bhI dravya ke do prakAroM ko spaSTa karate hue use gatisamApannaka aura agatisamApannaka 'batAyA gayA hai jo dharmAstikAya aura adharmAstikAya dravya ke pratyakSa ullekha haiN|21 isameM zrutadharma, cAritradharma aura astikAyadharma ke rUpa meM dharma ke tIna prakAra batAye gaye haiN|22 astikAya rUpa meM dravya kI sthApanA yahA~ spaSTa rUpa meM parilakSita hotI hai| astikAya dharma ke pA~ca prakAra haiM-dharmAstikAya, adharmAstikAya, AkAzAstikAya, jIvAstikAya aura pudgalAstikAya / 23 astikAyadharma ke ye pA~coM prakAra yaha pramANita karate haiM ki yaha unake vikAsa kA prArambhika stara hai| svarUpa kI dRSTi se dharmAstikAya avarNa, agandha, arasa, asparza, arUpI, ajIva, zAzvata, avasthita aura loka kA aMzabhUta dravya hai|24 dravya, kSetra, kAla, bhAva aura guNa kI apekSA se dharmAstikAya ke pA~ca prakAra nirUpita kiya gaye haiN|25 dravya kI apekSA se dharmAstikAya eka, kSetra kI apekSA se loka pramANa, kAla kI apekSA se dhruva, nizcita, zAzvata, akSaya, nitya bhAva kI apekSA se varNa, gaMdha, rasa aura sparza se rahita tathA guNa kI apekSA se gamana guNavAlA arthAt jIva aura pudgala ke gamana karane meM sahAyaka hai|26 isI prakAra adharmAstikAya dravya, kSetra, kAla, bhAva aura guNa kI apekSA se eka, lokapramANa nitya, asparza tathA avasthAna guNavAlA sthAnAMga meM dharma, AcAra aura vyavahAra kI dRSTi se bhI nirUpita hai| isake

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jaina AgamoM meM dharma-adharma : 59 do, cAra aura dasa prakAra batAye gaye haiM- zrutadharma aura cAritradharma;28 zAnti, mukti (nirlobhatA) Arjava aura mArdava;26 grAmadharma, nagaradharma, rASTradharma, pAkhaNDadharma, kuladharma, gaNadharma, saMghadharma, zrutadharma, cAritradharma aura astikAya dharma / yahA~ astikAya dharma se tAtparya dravyoM ke svabhAva se hai| samavAyAMgasUtra isake antargata dharma-adharma kI vivecanA pracalita sAmAnya artha meM tathA dravya, donoM arthoM meM huI hai| prathama sthAnaka meM saMgrahanaya kI dRSTi se loka-aloka, dharma-adharma Adi paraspara pratipakSI yA sApekSa padArthoM kI carcAyeM milatI haiN| isI prakAra pA~caveM samavAya meM vividha viSaya nirUpaNa ke antargata bhI dharmAstikAya, adharmAstikAya Adi kA ullekha milatA hai jo dravya ke prakAroM para prakAza DAlatA hai|32 vyAkhyAprajJaptisUtra pA~caveM vyAkhyAprajJapti aMga meM dharma-adharma kA vivecana AcAra evaM dravya donoM rUpoM meM huA hai| dravya ke rUpa meM dharma-adharma se saMbadhita lagabhaga sabhI pakSoM para vicAraNA isa graMtha meM huI hai| dvitIya zataka ke dasaveM uddezaka meM pA~ca prakAra ke33 astikAyoM ko nirUpita karate hue usake lakSaNa, svarUpa aura prakAroM para prakAza DAlA gayA hai| dharmAstikAya kI pravRti batAte hue kahA gayA hai ki jagat ke jitane bhI cala-acala arthAt gamanazIla aura sthitizIla bhAva vAle haiM ve saba dharmAstikAya aura adharmAstikAya ke dvArA pravRta hote haiN| jIvoM ke Agamana, gamana, bhASA, unmeSa (palaka jhapakanA), manoyoga, vacanayoga aura kAyayoga Adi dharmAstikAya se pravRta hote haiN| isI prakAra jIva ke sthAna, niSIdana (baiThanA), tvagvartana (karavaTa lenA) aura mana ko ekAgra karanA Adi adharmAstikAya dvArA pravRtta hote haiN|34 lakSaNa ke pazcAt dharmAstikAya aura adharmAstikAya ke ye paryAyavAcI zabda batAye gaye haiM-dharma, dharmAstikAya, prANAtipAtaviramaNa, mRSAvAdaviramaNa yAvat parigrahaviramaNa, krodha-viveka yAvat mithyA darzana-zalya-viveka athavA IryA samiti, bhASA samiti, eSaNA samiti athavA manogupti, vacanagupti yA kAyagupti ye saba tathA inake samAna jitane bhI dUsare isa prakAra ke zabda haiM ve saba dharmAstikAya ke abhivacana (paryAya) haiN| isI prakAra adharma, adharmAstikAya yAvat uccAra-prasavaNa- khela-jalla-siMdhANa-pariSThApanikA sambandhI asamiti, mana-agupti, vacana-agupti aura kAya-agupti ye saba tathA isI prakAra ke anya zabda bhI adharmAstikAya ke abhivacana (paryAya) haiN|35 dravya, kSetra, kAla, bhAva

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60 : zramaNa/akTUbara-disambara/1967 aura guNa kI apekSA se dharmAstikAya aura adharmAstikAya ke pA~ca-pA~ca prakAra haiN|36 isakA ullekha sthAnAMgasUtra meM bhI AyA hai| AkAra kI dRSTi se dharma loka, lokamAtra, loka pramANa aura loka spRSTa hai|7 ataH use eka sthAna se dUsare sthAna meM jAne kI koI AvazyakatA nahIM hotii| jitane usake pradeza haiM utane hI pradezoM meM vaha rahatA hai| pradezoM se abhiprAya hai skandha kA aisA sUkSma aMza jisakA punaH aMza na ho ske| ye pradeza saMkhyA meM asaMkhyAta haiN| aba yahA~ prazna ho sakatA hai ki dharmAstikAya yadi saMkhyA meM asaMkhyAta haiM to kyA usake eka pradeza se cAra pradezoM ko dharmAstikAya kahA jA sakatA hai? isa saMbaMdha meM mahAvIra aura gautama ke bIca huI vArtA, vyAkhyAprajJapti meM bar3e hI sundara DhaMga se prastuta kI gayI hai- gautama ne bhagavAn se pUchA-bhagavan, kyA dharmAstikAya ke eka, do, tIna, cAra Adi pradezoM ko dharmAstikAya kahA jA sakatA hai? mahAvIra ne kahA- gautama, dharmAstikAya ke asaMkhyeya pradeza haiN| ve saba pratipUrNa niravazeSa aura eka zabda dvArA gRhIta hote haiN| ataH inako hI dharmAstikAya kahA jA sakatA hai| prastuta maMtavya nizcaya naya kI dRSTi se svIkAra kiyA jA sakatA hai, vyavahAra naya kI dRSTi se nhiiN| kyoMki nizcaya kI dRSTi se jaba taka eka pradeza bhI kama ho taba taka usako dharmAstikAya kI saMjJA nahIM dI jA sktii| dharmAstikAya ke jaba sabhI pradeza paripUrNa hoM tabhI ve dharmAstikAya haiN| tAtparyaadhUrI vastu, vastu nahIM kahalA sakatI lekina vyavahAra naya kI dRSTi se vahI vastu, vastu kahalA sakatI hai| yathA-gadhe kI pUMcha kaTa jAne ke uparAnta bhI gadhA, gadhA hI kahalAtA hai| ThIka isI prakAra adharma ke viSaya meM bhI kahA gayA hai kyoMki vaha bhI asaMkhyAta pradezavAlA tathA dharma kI bhA~ti sarvalokavyApI hai| prati prazna ke rUpa meM yahA~ yaha zaMkA ho sakatI hai ki dharma-adharma donoM asaMkhyAta pradezavAle aura sarvavyApI haiM to phira donoM eka hoMge? yadi eka nahIM haiM to donoM Apasa meM TakarAte hoMge? ina praznoM kA bhagavAn ne kahA hai-dharmAstikAya ke jaghanyapada meM tIna tathA utkRSTa pada meM chaH pradezoM, adharmAstikAya ke jaghanya pada meM cAra aura utkRSTa pada meM sAta pradezoM, AkAzAstikAya ke sAta pradezoM, jIvAstikAya ke ananta pradezoM, pudgala ke ananta pradezoM ko spRSTa karatA hai tathA kAla ko kathaMcita spRSTa karatA bhI hai, kathaMcita nahIM bhI karatA hai| yadi spRSTa karatA bhI hai to niyamataH ananta samayoM se spRSTa hotA hai| isI prakAra adharmAstikAya kA eka pradeza dharmAstikAya ke jaghanyapada meM cAra aura utkRSTa pada meM chaH pradezoM se spRSTa karatA hai| zeSa sabhI dharmAstikAya kI bhA~ti hI spRSTa hote haiN|40 inakA yaha sparzana ThIka usI prakAra hotA hai jisa prakAra eka kamare meM rakhe gaye do, tIna dIpakoM ke prakAza meM sparzana hote haiN|

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jaina AgamoM meM dharma-adharma : 61 vyAkhyAprajJapti meM isa saMbaMdha meM bhI carcA milatI hai ki dharmAstikAya-adharmAstikAya yadi dravya haiM to kyA koI vyakti usa para baiThane, sone, khar3A hone, leTane Adi meM samartha ho sakatA hai? uttara hogA-nahIM? kyoMki dharmAstikAya aura adharmAstikAya donoM hI amUrta dravya haiN| ataH jo amUrta dravya haiM jise hama dekha nahIM sakate, sparza nahIM kara sakate usa para baiTha kaise sakate haiM? vyAkhyAprajJapti ke anusAra koI kUTagArazAlA ho, jo bAhara aura bhItara donoM se lIpI huI ho, cAro ora se DhakI huI ho usake bAda bhI gupta ho aura usa kUTagArazAlA ke dvAra ke kapAToM ko baMda karake ThIka madhya bhAga meM kama se kama eka, do yA tIna aura utkRSTa adhika se adhika 1000 (eka hajAra) dIpaka jalA deM to he gautama una dIpakoM kI prabhAe~ paraspara eka-dUsare se sambaddha hokara eka-dUsare kI prabhA (kiraNa) ko chUkara arthAt paraspara eka rUpa hokara rahatI haiM, to kyA koI vyakti una pradIpa prabhAoM para baiThane, sone yAvat karavaTa badalane meM samartha ho sakatA hai? nahIM, to phira dharmAstikAya-adharmAstikAya trika meM na koI baiTha sakatA hai aura na so sakatA hai, na khar3A raha sakatA aura na hI karavaTa badala sakatA hai| jahA~ taka dravyArtharUpa meM dharmAstikAya aura adharmAstikAya ke alpatva-bahutva kA prazna hai to vyAkhyAprajJapti meM ise prajJApanA ke tRtIya bahuvaktavyatAvAda ke anusAra isakA ullekha samajhane kA nirdeza diyA gayA hai|42 uparyukta tathyoM ke AdhAra para itanA to spaSTa hai ki vyAkhyAprajJapti meM dharma-adharma kA dravya rUpa meM pUrNataH vikasita rUpa prApta hotA hai| lekina yahA~ ise dravya rUpa meM na kahakara astikAya rUpa meM kahA jAe to ucita hogaa| kyoMki isameM dharma-adharma ko dravya kI apekSA astikAya rUpa meM jyAdA vizleSita kiyA gayA hai| lekina yahA~ do prazna upasthita hote haiM-(1) dharmAstikAya, adharmAstikAya ke jo paryAyavAcI batAye gaye haiM ve kahA~ taka tarkasaMgata haiM? (2) dravyArtha rUpa meM dharmAstikAya-adharmAstikAya ke alpatva-bahutva ke sandarbha meM yaha prasaMga AnA ki prajJApanA ke anusAra samajhanA cAhie, kA kyA abhiprAya hai? prathama prazna ke sandarbha meM DaoN0 dharmacanda jaina kA kahanA hai ki "vyAkhyAprajJapti sUtra meM dharmAstikAya Adi ke jo paryAyArthaka abhivacana die gae haiM, unase ina dharma-adharma Adi ke artha kA vyApaka paricaya milatA hai| dharmAstikAya ke abhivacana meM prANAtipAtaviramaNa yAvat parigraha viramaNa, krodha-viveka yAvat mithyAdarzana-zalya viveka Adi ko bhI sthAna diyA gayA hai| inake viparIta adharmAstikAya ke abhivacana haiN|43 DaoN0 jaina ke isa kathana meM prayukta zabda 'ina' yadi dharma-adharma ke pAramparika artha ko dyotita karate haiM taba to

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62 : zramaNa/akTUbara-disambara/1967 unakA yaha kathana satya pratIta hotA hai kyoMki vyAkhyAprajJapti meM dharmAstikAya aura adharmAstikAya ke paryAyArthaka abhivacana dharma-adharma ko dravya rUpa meM abhihita karane kI apekSA usake pAramparika artha ko jyAdA darzAte haiM aura yadi unakA kathana dharma-adharma ke paryAyavAcI zabdoM se dravyArtha ko darzAnA hai to ucita nahIM jAna pdd'taa| dUsare prazna ke sandarbha meM aisA kA jA sakatA hai ki vyAkhyAprajJapti meM uddhRta prajJApanA ke sandarbha se yaha spaSTa hotA hai ki dharma-adharma ke alpatva- bahutva kI carcA prajJApanA meM vizeSa rUpa se huI hai| jIvAjIvAbhigamasUtra jIvAbhigama aura ajIvAbhigama ko milAkara jIvAjIvAbhigama nAma banatA hai| prastuta graMtha meM bhagavAn mahAvIra aura gaNadhara gautama ke praznottara ke rUpa meM jIva-ajIva ke bheda-prabhedoM kI carcA kI gayI hai| isameM jIva aura ajIva kI carcA samAna rUpa se na karake ajIva kA saMkSepa dRSTi se tathA jIva kA vistRta rUpa se pratipAdana kiyA gayA hai| ajIva ko rUpI-arUpI44 ina do rUpoM meM vibhAjita karate hue arUpI ajIva ke dasa prakAra batAye gaye haiN| sAtha hI yaha bhI nirdeza kiyA gayA hai ki jaisA prajJApanAsUtra meM kahA gayA hai vaisA hI samajhanA caahie|55 prajJApanAsUtra isake prathama prajJApanA pada meM jIva aura ajIva ke bheda-prabheda ko batAte hue ajIva ke sambandha meM vistAra se nirUpaNa huA hai| Age ajIva ko rUpI-arUpI'6 ina do bhedoM meM vibhakta karate hue rUpI ke antargata pudgala dravya tathA arUpI ke antargata dharmAstikAya, adharmAstikAya Adi kA nirUpaNa hai| arUpI ajIva dasa prakAra ke batAye gaye haiM-(1) dharmAstikAya (2)dharmAstikAya kA deza (3) dharmAstikAya ke pradeza (4) adharmAstikAya (5) adharmAstikAya kA deza (6) adharmAstikAya kA pradeza (7) AkAzAstikAya (8) AkAzAstikAya kA deza (E) AkAzAstikAya ke pradeza tathA (10) addhaasmy| inake atirikta tRtIya prajJApanA ke bahuvaktavyatAvAda meM dravya aura pradeza kI apekSA se alpatva-bahutva kA nirUpaNa hai| dharmAstikAya, adharmAstikAya aura AkAzAstikAya eka-eka dravya hone se dravyArtha rUpa se tulya haiM aura dUsare dravyoM kI apekSA alpa haiN| unase jIvAstikAya, jIvAstikAya se pudgalAstikAya aura

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jaina AgamoM meM dharma-adharma : 63 * pudgalAstikAya se addhAsamaya uttarottara anantaguNa haiN| isI prakAra pradezArtha rUpa se dharmAstikAya aura adharmAstikAya asaMkhyAt haiM-paraspara tulya haiM aura dUsare pradezoM kI apekSA alpa haiN| unase jIvAstikAya, jIvAstikAya se pudgalAstikAya, pudgalAstikAya se addhA samaya aura addhAsamaya se AkAzAstikAya uttarottara anantaguNa haiN|8 uttarAdhyayanasUtra mUla sUtroM meM ekamAtra prathama mUlasUtra uttarAdhyayana meM hI dravya ke rUpa meM dharma-adharma loka ko paribhASita karate hue kahA gayA hai-loka jIva-ajIvamaya hai| ajIva do prakAra ke haiM-rUpI aura aruupii|50 punaH rUpI ke cAra tathA arUpI ke dasa prakAra batAye gaye haiN|51 arUpI ajIva dravyoM ke pramANa prarUpaNa meM kahA gayA hai-dharma-adharma loka pramANa hai| AkAza loka aura aloka donoM meM vyApta hai| kAla manuSya kSetrAntargata hai| dharma-adharma aura AkAza ye tInoM dravya anAdi-ananta aura sarvakAlika haiN| pravAha kI apekSA se kAla bhI anAdi-ananta hai tathA Adeza arthAta eka-eka samaya kI apekSA se sAdi aura sAnta hai|52 aTThAisaveM adhyayana meM gati aura agati (sthiti) ko dharma-adharma ke lakSaNa batAye gaye haiN|53 anuyogadvArasUtra prastuta graMtha meM SadravyoM kI carcA huI hai|54 jIva-ajIva ke rUpa meM dravya ke do prakAroM kA vivecana karate hue ajIva dravya ke dasa prakAroM55 para prakAza DAlA gayA hai| sAtha dravyAnupUrvI ke antargata pUrvAnupUrvI tathA pazcAnupUrvI ke AdhAra para dravyoM kA krama sthApita kiyA gayA hai| dravya vizeSa ke samudAya meM jo pUrva (prathama) dravya hai, usase prAraMbha kara anukrama se Age-Age ke dravyoM kI sthApanA athavA gaNanA kI jAtI hai use pUrvAnupUrvI kahate haiN| isI prakAra dravya vizeSa ke samudAya meM se jo aMtima dravya ho use lekara viloma krama se prathama dravya taka gaNanA karane ko pazcAnupUrvI kahate haiN| pUrvAnupUrvI se dravyoM ke kama isa prakAra hai- dharmAstikAya, adharmAstikAya AkAzAstikAya, jIvAstikAya, pudgalAstikAya aura addhaasmy|16 pazcAnupUrvI ThIka pUrvAnupUrvI ke viparIta hotA hai|57 yadi 1 se 6 taka kI saMkhyA ko pazcAnupUrvI ke AdhAra para baiThAnA cAheM to 6,5,4,3,2 aura 1 kheNge| isI prakAra dravyoM ko bhI pazcAnupUrvI ke antargata nirdhArita kiyA gayA hai|

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64 : zramaNa / akTUbara-disambara / 1667 taMdulavaicArika prakIrNakoM meM dharma-adharma kA dravya rUpa meM kahIM spaSTa ullekha prApta nahIM hotA 1 taMdulavaicArika ke antargata 'dharma' kI vivecanA huI hai kintu prApta uddharaNoM se jJAta hotA hai ki yahA~ 'dharma' kA prayoga mAnava jIvana meM samyaktva aura mokSa rUpI kamala ko prApta karane ke sandarbha meM huA hai / gAthA 171 se 174 meM varNita dharma - prabhAva ke antargata kahA gayA hai ki 'dharma rakSaka hai, dharma zaraNa hai, dharma gati hai aura dharma hI AdhAra hai / dharma prItikara, kIrtikara, dIptikara yazakara, ratikara, abhayakara, nivRttikara aura mokSa prApti meM madada karane vAlA hai / devendra aura cakravartiyoM ke pada bhI dharma ke kAraNa hI prApta hote haiM aura usI se mukti kI prApti bhI hotI hai| upalabdha tathyoM se yaha spaSTa hotA hai ki AcArAMgasUtra aura sUtrakRtAMgasUtra meM dharma-adharma Adi paMcAstikAya kA jo svarUpa loka - aloka ke rUpa meM aspaSTa dRSTigocara hotA hai vaha sthAnAMgasUtra ke dvitIya sthAna ke prathama uddezaka meM dravya ke prakAra- gati samApannaka aura agatisamApannaka ke rUpa meM spaSTa ho jAtA hai / sthAnAMga meM spaSTa ullekha AyA hai ki cAra kAraNoM se jIva aura pudgala loka se bAhara nahIM jA skte| unameM pahalA kAraNa hai-dharmAstikAya kA abhAva / dharmAstikAya, adharmAstikAya, AkAzAstikAya, jIvAstikAya aura pudgalAstikAya astikAya ke prakAra haiM- jo sthAnAMga, samavAyAMga aura vyAkhyAprajJapti meM samAna rUpa se milate haiM / kintu paMcAstikAyoM kI vistRta carcA vyAkhyAprajJapti meM dRSTigocara hotI hai / dravya, kSetra, kAla, bhAva aura guNa kI apekSA se dharmAstikAya ke jina pA~ca prakAroM kA ullekha milatA hai unakA nirdhAraNa sthAnAMgasUtra meM hI ho gayA hai aura usI kI punarAvRtti vyAkhyAprajJapti meM milatI hai 1 upAMgoM meM jIvAjIvAbhigama evaM prajJApanA ke antargata eka nayA tathya dekhane ko milatA hai jisakI carcA pUrva ke AgamoM meM nahIM huii| jIvAjIvAbhigama meM dravya ko jIva-ajIva ke rUpa meM vibhAjita karate hue ajIva ke dasa prakAra batAye gaye haiM- dharmAstikAya, adharmAstikAya kedeza, dharmAstikAya ke deza, dharmAstikAya ke pradeza, adharmAstikAya, adharmAstikAya ke pradeza, AkAzAstikAya, AkAzAstikAya ke deza, AkAzAstikAya ke pradeza tathA addhAsamaya / uttarAdhyayanasUtra aura anuyogadvArasUtra meM bhI ajIva ke uparyukta dasa prakAroM kA ullekha hai / jahA~ taka prakIrNakoM kA prazna hai to taMdulavaicArika meM dharma kI vizeSatA

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jaina AgamoM meM dharma-adharma : 65 * batAte hue kahA gayA hai ki dharma gati hai| lekina yahA~ dharma dravya rUpa hai yaha spaSTa nahIM hotA hai| ___AgamoM meM varNita dharmAstikAya aura adharmAstikAya kA vivecana dekhane ke pazcAt prathama prazna jisakI carcA lekha ke prArambha meM kI gayI hai uThatA hai ki dharmAstikAya-adharmAstikAya kA varNana sarvaprathama kaba aura kisa Agama meM AyA hai? prApta tathyoM ke AdhAra para hama kaha sakate haiM ki dharmAstikAya aura adharmAstikAya kA spaSTa ullekha sthAnAMgasUtra meM prApta hotA hai| isakA abhiprAya yaha nahIM hai ki AcArAMga aura sUtrakRtAMga meM dharmAstikAya-adharmAstikAya kI carcA nahIM huI hai| pratyakSa nahIM to parokSa rUpa meM carcA huI hai| isa sandarbha meM hama kucha jaina vidvAnoM ke maMtavyoM ko upasthita karanA caaheNge| paMDita dalasukhabhAI mAlavaNiyA (jinake vicAroM kA ullekha hama pUrva meM kara cuke haiM, kA spaSTa mAnanA hai ki sUtrakRtAMga ke kAla taka paMcAstikAyoM aura SadravyoM ne tattvavicAraNA meM sthAna nahIM pAyA thaa| ataH eka ora mAlavaNiyA jI kA yaha kahanA ki AcArAMga meM loka-aloka kA vibhAjana hai aura dUsarI ora yaha kahanA ki sUtrakRtAMga ke kAla taka paMcAstikAya aura SaDdravyoM ne tattvavicAraNA meM sthAna nahIM pAyA hai vidvadjanoM ke lie haiN| kyoMki yadi hama mAnate haiM ki AcArAMga meM loka-aloka kA vibhAjana hai to phira yaha nahIM kahA jA sakatA ki sUtrakRtAMga ke kAla taka paMcAstikAyoM ne tattva vicAraNA meM sthAna nahIM pAyA hai| prazna hotA hai ki AcArAMga meM yadi loka-aloka kI carcA huI hai to usake vibhAjana kA AdhAra kyA hai? itanA to spaSTa hai ki AdhAra rUpa meM paMcAstikAya ko mAnA jA sakatA hai| vyAkhyAprajJapti meM bhI spaSTa kahA gayA hai ki paMcAstikAya loka hai| yaha satya hai ki AcArAMga meM dravya-sambandhI carcA ke lie koI svataMtra adhyayana nahIM hai kintu isakA yaha abhiprAya nahIM hai ki AcArAMga meM varNita loka-aloka ke vibhAjana kA AdhAra paMcAstikAya nahIM koI aura tattva hai| sUtrakRtAMga meM jo satraha pratipakSI yugaloM kA varNana AyA hai usameM pahale loka-aloka kI prarUpaNA huI hai usake bAda phira jIva-ajIva kA varNana AyA hai| sAtha hI usameM dharma-atharma kA bhI varNana hai jo dravyAtmaka dharma-adharma kI ora saMketa karatA hai| yadi kyoMki dharma-adharma kA bhAva vahA~ puNya-pApa se hotA to puNya-pApa ko punaH alaga se varNita karane kI AvazyakatA nahIM pdd'tii| sAtha hI mAlavaNiyA jI inhIM satraha pratipakSI yugaloM ko sAta tattva evaM nava tattva kA AdhAra mAnate haiM, ataH yaha nahIM kahA jA sakatA ki sUtrakRtAMga

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66 : zramaNa/akTUbara-disambara/1967 ke kAla taka paMcAstikAyoM ne tattva vicAraNA meM sthAna nahIM pAyA thaa| isa sandarbha meM AcArya mahAprajJajI kA kathana hai-'nava tattva se pUrva loka aura aloka kA ullekha prApta hotA hai tathA navatattva kI vyavasthA meM mokSa tattva kA samAveza hai| ina donoM AdhAroM para isa niSkarSa para pahu~canA kaThina nahIM hai ki nava tattva kI vyavasthA paMcAstikAya kI avadhAraNA ke sAtha jur3I huI hai| SaDdravya paMcAstikAya kA vikasita rUpa hai| paMcAstikAya meM kAla sammilita nahIM hai, kyoMki vaha astikAya nahIM hai| vaha eka dravya hai, isalie SaDdravya meM parigaNita hai| yaha bahuta saMbhava hai ki jaina darzana meM dravya ke artha meM astikAya kA prayoga prAcIna hai aura dravya kA prayoga usake bAda kA hai, isalie paMcAstikAya kA siddhAnta loka-aloka, jIva-ajIva aura mokSa ke siddhAnta ke sAtha hI sthApita huA thaa| pro0 sAgaramala jaina uparyukta varNita tathyoM se kucha bhinna vicAra rakhate haiN| unakA mAnanA hai ki prArambha meM jaina darzana meM astikAya kI hI avadhAraNA thii| apane itihAsa kI dRSTi se yaha avadhAraNA pArzvayugIna thii| 'isibhAsiyAI' ke pArzva nAmaka ikatIsaveM adhyAya meM pArzva ke jagat sambandhI dRSTikoNa kA prastutIkaraNa karate hue vizva ke mUla ghaTakoM ke rUpa meM paMcAstikAyoM kA ullekha huA hai| bhagavatIsUtra meM mahAvIra ne pArzva kI isI avadhAraNA kA poSaNa karate hue yaha mAnA thA ki loka paMcAstikAya rUpa hai|60 yadi astikAya kI avadhAraNA pArzvayugIna mAnA jAtA hai to jijJAsA hotI hai ki AcArAMga aura satrakatAMga meM astikAyoM kA spaSTa ullekha kyoM nahIM ho pAyA? samAdhAna svarUpa yaha kahA jA sakatA hai ki AgamoM kI racanA mahAvIra ke gaNadharoM evaM sthaviroM dvArA eka yojanAbaddha rUpa meM kI gayI hai| ataH darzana ke AdhArabhUta tattvoM kA vivecana pUrva aura para meM honA svAbhAvika hai, jaise-vyAkhyAprajJapti meM prajJApanA kA uddharaNa dete hue yaha kahanA ki Age kA varNana prajJApanA ke anusAra samajhanA caahie| jIvAjIvAbhigamasUtra meM yaha kahanA ki prajJApanA ke anusAra jAnanA cAhie, isa bAta kI puSTi karatA hai| jaisA ki AcArya mahAprajJa ne likhA hai- "AcArAMga aura sUtrakRtAMga meM darzana ke AdhArabhUta tattvoM kI khoja eka susaMgata upakrama nahIM hai| mahAvIra ne kisI Agama kI racanA nahIM kii| unhoMne jo kahA usako AdhAra mAnakara gaNadharoM aura sthaviroM ne AgamoM kI racanA kii| AcArAMga Adi aMgasUtroM kI racanA eka yojanAbaddha DhaMga se kI gaI thii| samavAyAMga aura naMdI meM upalabdha dvAdazAMgI ke vivaraNa se isa tathya kI puSTi hotI hai| jahA~ taka dharma-adharma zabda ke prayoga kA prazna hai to itanA to satya hai ki

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jaina AgamoM meM dharma-adharma : 67 jaina darzana meM dharma-adharma kA prayoga eka navIna artha meM kiyA gayA hai| sAtha hI yaha bhI satya hai ki dharma-adharma zabda kA prayoga jisa vyApaka arthoM meM hotA hai vaha vastutaH vaidika darzana kI dena hai kyoMki jaina dharma darzana ke vikAsakAla meM dharma-adharma ne itanA vyApaka rUpa dhAraNa kara liyA thA ki ina zabdoM se jaina darzana apane ko vaMcita nahIM rakha sakA aura use gati tathA sthiti ke kAraNa rUpa meM svIkAra kara liyaa| isa saMbaMdha meM DaoN0 surendra dAsa nAtha gupta kA kahanA hai ki jaina dArzanikoM ne ina do dravyoM ko saMbhavataH isalie Avazyaka mAnA ho ki unakI vicAradhArA meM jIva athavA paramANu (pudgala) kI Antarika pravRtti ke bAhya prakaTana ke lie koI bADya nimitta honA cAhie jisake binA usakI pariNati bAhaya gati ke rUpa meM honI asaMbhava hai| isa prakAra yaha cintana kiyA gayA hogA ki gati kI pariNati yA niSpatti ke lie kisI bAhaya tattva kI sahAyatA apekSita honI cAhie jisake abhAva meM mukta AtmA kI gati bhI asaMbhava ho jAtI hai|62 saMdarbha1. The conception of Dharma and Adharma in Jainism is abso lutely different from what they mean in other systems of Indian Philosophy-S.N. Dasgupta,. A History of Indian Philosophy, Cambridge University Press, London 1932, P. 197 2. DaoN0 lUDo rocera, jaina darzana meM dharmAstikAya-adharmAstikAya-uddhRta AcArya zrI tulasI abhinandana graMtha, AcArya zrI tulasI dhavala samAroha samiti, dillI pR0 148 3. munizrI nagarAjajI, jaina darzana aura Adhunika vijJAna, AtmArAma eNDa sansa, kAzmIrI geTa, dillI 1656, pR0 134 4. Thus it is proved that science and Jain Physics agree absolutely so for as they call Dharm (ether) non-material, non-atomic, non-discrete, continuous, co-extensive with space, indivisible and as a necessary medium for motion and one which does not itself move.) uddhRta vahIM pR0-141. 5. samiyAe dhamme AriehiM paveie- AcArAMgasUtra, saMpA0- madhukara muni, jinAgama graMthamAlA, graMthAMka-1, Agama prakAzana samiti byAvara 1680, 1/5/3/157. 6. esa dhamme suddhe Nittie sAsae samecca loyaM khetaNNahiM pvedite| vahI-1/4/5/132. '7. jahA se dIve asaMdINe evaM se dhamme Ariyapadesie / te aNavakaMkhamANA aNativAtemANA daitA medhAviNo pNddito| vahI-1/6/3/186

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68 : zramaNa/akTUbara-disambara/1667 8. AyatacakkhU logavipassI logassa ahobhAgaM jANati, uDDhaM bhAgaM jANati, tiriyaM bhAgaM jaannti| vahI-1/2/5/61 6. paM0 dalasukhabhAI mAlavaNiyA, jaina darzana kA AdikAla, zrI puSkara muni abhinandana graMtha, puSkara muni abhinadana graMtha pR0 241-242. 10. sUtrakRtAMgasUtra, saMpA0 madhukara muni, jinAgama graMthamAlA, graMthAMka- 6, Agama prakAzana samiti byAvara, 1682, 1/4/76-76 11. vahI - 1/6/437-443 12. vahI 13. vahI - 1/6/464-472 14. vahI - 1/6, 437 15. buddhassa ANAe imaM samAhiM, assi suThiccA tiviheNa taatii|triuN samudaM va mahAbhavodhaM AyANavaM dhammamudAharejjAsi / / sUtrakRtAMgasUtra, saMpA0 yuvAcArya madhukara muni, jinAgama graMthamAlA, graMthAMka-10, Agama prakAzana samiti, byAvara, 1682,-2/6/841 16. taM jahA-aNAraMbhA apariggahA dhammiyA dhammANugA dhmmitttth| jAva dhammeNaM ceva vittiM . kappemANA viharaMti, susIlA suvvatA suppaDiyANaMdA -------tato vi pAMDiviratA jaavjjiivaae| vahI-2/2/714. 17. vahI - 2/5/765-781. 18. paM0 dalasukhabhAI mAlavaNiyA, jainadarzana kA AdikAla, lAlabhAI, dalapatabhAI bhAratIya saMskRti vidyAmaMdira, ahamadAbAda, 1680, pR0 34. 16. vahI -pR0 34-35. 20. ege loe / ege aloe| ege dhmme| ege adhmme| ege bNdhe| ege mokkhe| ege punnnne| ege paave| ege aasve| ege sNvre| ege veynnaa| ege nnijjraa| sthAnAMgasUtra, saMpA0-madhukara muni, jinAgama graMthamAlA, graMthAMka-7, Agama prakAzana samiti byAvara 1681, 1/5-16. 21. duvihA davvA paNNattA, taM jahA-gatisamAvaNNagA ceva, agatisamAvaNNagA cev| vahI-2/1/144. 22. tivihe dhamme paNNatte, taM jahA-suyadhamme, carittadhamme, atthikaaydhmme| vahI-3/3/410.

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jaina AgamoM meM dharma-adharma : 69 23. cattAri atthikAyA ajIvakAyA paNNattA, taM jahA-dhammatthikAe, adhammatthikAe AgAsatthikAe, poggltthikaae| vahI-4/1/66 24. dhammatthikAe avaNNe aMgadhe arase aphAse arUvI ajIve sAsae avaTThie logdvye| vahI-5/3/170. 25. taM jahA-davvao khettao, kAlao, bhAvao, gunno| vahI-5/3/170. 26. vhii| 27. adhammatthikAeM avaNNe aMgadhe arase aphAse arUvI ajIve sAsae avaTThie logdvve| vahI-5/3/171 28. duvihe dhamme paNNatte, taM jahA-suyadhamme ce va, carittadhamme ce v| vahI-2/1/107. 26. cattAri dhammadArA paNNattA, taM jahA-khaMtI, muttI, ajjave, mddve| vahI-4/4/627. 30. dasavidhe dhamme paNNatte taM jahA-gAmadhamme, Nagaradhamme, raThThadhamme, pAsaMDadhamme kuladhamme, gaNadhamme, saMghadhamme, suyaghamme, caritradhamme atthikaaydhmme| vahI-10/135. 31. ege loe, ege aloe / ege dhamme, ege adhmme| samavAyAMgasUtra, saMpA0-madhukara muni, jinAgama graMthamAlA, graMthAMka-8 Agama prakAzana samiti, byAvara 1682, 1/3. 32. vahI- vividhaviSaya nirUpaNa, gAthA-576. 33. goyamA paMca asthikAyA paNNattA, taM jahA-dhammatthikAe, adhammatthikAe, AgAsatthikAe jIvatthikAe poggltthikaae| vyAkhyAprajJaptisUtra saMpA0 madhukara suni, jinAgama graMthamAlA, graMthAMka- 14, Agama prakAzana samiti byAvara, 1682, 2/10/1. 34. dhammatthikAe NaM jIvANaM AgamaNa-gamaNa-bhesummesa-maNajoga vaijoga-kAyajogA, je yAva'NNe tahappagArA calAbhAvA savve te dhammatthikAe pavattaMti, gailakkhaNe NaM dhmmtthikaae| goyamA adhammatthikAe NaM jIvANaM DhANanisIyaNa-tuyaTTaNa-maNassa ya egattatIbhAvakaraNayA, yAva'NNe tahappagArA, thirAbhAvA savve te adhammatthikAe pavattaMti, ThANalakkhaNe NaM adhmmtthikaae| vahI-13/4/24-25. 35. goyamA aNegA abhivayaNA pannattA, taM jahA-dhamme ti vA, dhammatthikAya ti vA, pANAtivAyaveramaNe ti vA, musAvAyaveramaNe ti vA evaM jAva pariggahaveramaNe ti vA, kohavivege ti vA jAva micchAdasaNasallavivege ti vA, iriyAsamitI ti vA, bhAsAsa0 esaNA sa0 AdANabhaMDamattanikkhevaNa sa0 ucAra-pAsavaNakhela-siMdhANa-pariddhAvaNiyA

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70 : zramaNa / akTUbara-disambara / 1667 samitI ti vA, maNaguttI ti vA, vaiguttI ti vA, kAyaguttI ti vA, je yAva'nne tahappagArAsavve te dhammatthikAyassa abhivayaNAM / taM jahA - adhammeti vA, adhammetthi vA, pANAtivAe ti vA ......... jAva' micchAdaMsaNasalle ti vA savve. adhammatthikAyassa abhivayaNA / vahI - 20/2/4-5. 36. vahI- 2/10/2-3. 37. goyamA, loe loyamette loyappamANe lophuDe loyaM ceva phasittANaM ciTThai | vahI - 2/10/13 38. goyamA, asaMkhejjA dhammatthikAyapadesA te savve kasiNA paDipuNNA niravasesA egaggahaNagahiyA, esa NaM goyamA, dhammatthikAe tti vattavvaM siyA / vahI -2/10/8 36. vahI - 13/4/26 40. vahI- 13.04/30 41. goyamA, se jahA nAmae kUDAgArasAlA siyA duhao littA guttA guttaduvArA jAhA rAyappaseNaijje jAva duvAravayaNAI pii; duvAravayaNAI pihittA tIse kUDAgArasAlAe bahumajjhadesabhAe jahantreNaM ekko vA do vA tiNNi vA, ukkoseNaM padIvasahasaM palIvejjA; se nUNaM goyamA! tAo padIva lessAo annamannasaMbaddhAo annamannpuTThAo jAva anna mannadhaDattAe ciTThati ? haMtA, citttthti| "cakkiyANaM goyamA, keyi tAsu padIvalessAsu Asaittae vA jAva tuyaTThittae vA ?" bhagavaM, No iNTThe samaTTe, anaMtA puNa tattha jIvA ogAr3hA / se teNaTTeNaM goyamA evaM jAva vuccai ogAr3hA / vahI - 13/4/66.2. 42. eesiM appAbahugaM jahA bahuvattavvayAe taheva nikhasesaM / vahI - 25/4/17. 43. DA0 dharmacanda jaina, dravyAnuyoga (prastAvanA) bhAga - 3, saMpA0 muni zrI kanhaiyAlAla jI kamala, Agama anuyoga graMthamAlA, graMthAMka - 8, Agama anuyoga TrasTa, bambaI 1665, pR0 31. 44. taM jahA-rUvi-ajIvAbhigame ya arUvi - ajIvAbhigame ya / jIvAjIvA- bhigamasUtra, saMpA0 madhukaramuni, jinAgama graMthamAlA byAvara graMthAMka-30, 1686, 1/3.

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jaina AgamoM meM dharma-adharma : 71 45. taM jahA dhammatthikAe evaM jahA paNNavaNAe jAva, se taM arUvi- ajiivaabhigme| vahI-1/4. 46. prajJApanAsUtra, saMpA0 madhukara muni, jinAgama graMthamAlA, graMthAMka-16, Agama prakAzana samiti, byAvara, 1683, 1/4. 47. arUviajIvapaNNavaNA dasavihA pnnttaa| taM jahA- dhammatthikAe, dhammatthikAe dese dhammatthikAyassa padesA adhammatthikAyassa dese adhammatthikAyassa padesA, AgAsasthikAe AgAsatthikAyassa dese AgAsatthikAyassa padesA, addhaasmy| se taM aviajiivpnnnnvnnaa| vahI-1/5. 48. dhammatthikAe adhammatthikAe AgAsatthikAe ya ete NaM tiNi vi tullA davvaTThayAe savvatthovA, dhammatthikAe adhammatthikAe ya ete NaM doNNi vi tullA padesTutAe asaMkhejjaguNA, jIvatthikAe davvaTThayAe aNaMtaguNe, se ceva padesaThThatAe asaMkhajjaguNe, poggalatthikAe davvaTThayAe aNaMtaguNe, se ceva padesaTTayAe asaMkhejjaguNe, addhAsamae davaTTha-padesaTTayAe aNaMtaguNe AgAsatthikAe paesaTTayAe aNaMtaguNe / vahI-3/273. 46. jIvA ceva ajIvA ya esa loe viyaahie| uttarAdhyayayanasUtra, saMpA0- madhukara muni, jinAgama graMthamAlA, graMthAMka-16, Agama prakAzana samiti byAvara, 1984/36/2. 50. vahI - 36/4. 51. arUvI dasahA vuttA rUviNo vi cubvihaa| vahI 52. vahI-36/7-6 53. gailakkhaNo u dhammo ahammo ddhaannlkssnno| bhAyaNaM savvadavvANaM nahaM ogAhalakkhaNaM / / vahI-28/6. 54. anuyogadvArasUtra, saMpA0- madhukara muni, jinAgama graMthamAlA, graMthAMka-28, Agama prakAzana samiti byAvara, 1687, gAthA-218. 55. vahI - gAthA-401. 56. puvvANupuvvI dhammatthikAe adhammatthikAe AgAsatthikAe jIvatthikAe poggalatthikAe addhAsamae / se taM puvvaannupuvii| vahI, 132. 57. pacchANupubbI addhAsamae poggalatthikAe jIvatthikAe AgAsatthikAe adhammatthikAe, dhmmtthikaae| se taM pcchaannupubbii| vahI, 133.

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72 : zramaNa/akTUbara-disambara /1667 58. taMdulavaicArika Agama, ahiMsA evaM samatA zodha saMsthAna, udayapura- 171-1746 56. bhagavaI, saMpA0- AcArya mahAprajJa, jaina vizvabhAratI saMsthAna, lADanUM-1664, bhUmikA, pR0 18. 60. dravyAnuyoga, munizrI kanhaiyAlAla jI kamala, Agama anuyoga TrasTa, ahamadAbAda 1664, bhUmikA-pR035. 61. bhagavaI, saMpA0 AcArya mahAprajJa, jaina vizvabhAratI saMsthAna, lADanUM 1664, bhUmikA-pR0 17. 62. The necessity of admitting these two categories seems probably to have been felt by the Jains on account of their notion that the inner activity of the Jiva or the atoms required for its exterior realization the help of some other extraneous entity, without which this could not have been transformed into actual exterior motion.......................thus it was conceived that actual motion required for its fulfilment the help of an extraneous entity which was absent in the region of the liberated souls. S.N. Dasgupta, A History of Indian Philosophy, Cambridge University press, London 1932. p.198.

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zramaNa paMcakAraNasamavAya aura anekAnta sanmatisUtra meM nimnalikhita gAthA kahI gaI hai : kAlo sahAva NiyaI puvvakayaM purisa kAraNegaMtA / micchattaM te ceva (va) u samAsao hoMti sammattaM / / 53 / / - DaoN0 ratanacandra jaina* arthAt kAla, svabhAva, niyati, pUrvakRta karma tathA pauruSa, inameM se kisI eka ko samasta kAryoM kA kAraNa mAnanA ekAntavAda hai jo mithyAtva hai kintu bhinna-bhinna kAryoM kI apekSA ina sabako kAraNa svIkAra karanA anekAntavAda hai, ataeva samyaktva hai / isa gAthA kI kucha Adhunika jaina vidvAn yaha vyAkhyA karate haiM ki inameM se kisI eka ke dvArA pratyeka kArya kI utpatti mAnanA mithyAtva hai aura pA~coM ke samUha se pratyeka kArya kI utpatti mAnanA samyaktva hai / maiM isa vyAkhyA se asahamata huuN| merI dRSTi se isa gAthA kA yaha artha nahIM hai ki pA~coM ke samavAya se pratyeka kArya kI utpatti mAnanA samyaktva hai, apitu yaha artha hai ki pA~coM ko jagat ke bhinna-bhinna kAryoM kA kAraNa mAnanA samyaktva hai, yaha vyAkhyA isalie samIcIna hai ki jagat ke kAryoM meM vaividhya hai isalie unakI utpatti vividha kAraNoM se hI ho sakatI hai| isake samarthana meM nimnalikhita ArSavacana prastuta kara rahA hU~ / sUtrakRtAMga meM kahA gayA hai: evameyANi jaMpatA bAlA paMDiyamANiNo / niyayAniyayaM saMtaM ayANaMtA abuddhiyA / / ( 1 / 2 / 4 ) 137 ArAdhanAnagara koTarA sultAnAbAda, bhopAla - 462003.

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74 : zramaNa /akTUbara-disambara /1667 arthAt sukhaduHkhAdi saba niyatikRta haiM aisA kahane vAle buddhihIna haiM, kyoMki sukhaduHkhAdi niyatikRta bhI haiM aura aniyatikRta bhii| ise spaSTa karate hue TIkAkAra kahate haiM : "ArhatAnAM kiJcit sukhaduHkhAdi niyatita eva bhavati tatkAraNasya karmaNaH kasmiMzcida- vasare 'vazyambhAvyudayasabhAvAnniyatikRtamityucyate tathA kiJcidaniyatikRtaM ca purusskaarkaaleshvrsvbhaavkaadikRtm|" / bhAva yaha hai ki jainoM ke matAnusAra kucha sukhaduHkhAdi kArya niyati se hI hote haiM, kyoMki unake kAraNabhUta karma kA kisI kAla meM udaya avazyambhAvI hone se ve niyatikRta kahalAte haiM tathA kucha aniyati se arthAt pauruSa, kAla, Izvara, svabhAva, karma Adi se hote haiN| yahA~ "kucha kArya niyati se hote haiM, kucha kArya aniyati se' ina zabdoM se spaSTa hai ki pratyeka kArya niyati aura aniyati donoM se arthAt niyati, svabhAva, kAla pUrvakRta karma aura pauruSa ina pA~coM ke samavAya se nahIM hotaa| kauna se kArya kisa kAraNa se utpanna hote haiM, isakA spaSTIkaraNa sUtrakRtAMga ke TIkAkAra ne nimnalikhita zabdoM meM kiyA hai: "asti kAlaH kAraNatvenAzeSasya jagataH prabhavavRddhisthitivinAzeSu sAdhyeSu tathA zItoSNavarSavanaspatipuSphalAdiSu ceti tathA coktam-'kAlaH pacati bhUtAnItyAdi / ' tathAsti svabhAvo'pi kAraNatvenAzeSasya jagataH, svo bhAvo svabhAva iti kRtvA, tena hi jIvAjIvabhavyatvAbhavyatvamUrtatvAmUrtatvAnAM svasvarUpAnuvidhAnAt tathA dharmAdharmAkAzakAlAdInAM ca gatisthityavagAha- prtvaaprtvaadisvruupaapaadnaaditi| tathA coktam-kaH kaNTakAnAmityAdi / ' tathA niyatirapi kAraNatvenAzrIyate, tathA tathA padArthAnAM niyatereva niyatatvAt / tathA purAkRtaM, tacca zubhAzubhamiSTAniSTaphalaM kaarnnm| tathA puruSakAro'pi kAraNaM, yasmAnna puruSakAramantareNa kiJcit sidhyati / tathA coktam-"na daivamiti saJcintya tyajedudyamamAtmanaH / anudyamena kastailaM tilebhyaH praaptumrhti|.........tdevN sarvAnapi kAlAdIn kAraNatvenAbhyupagacchan tathAtmapuNyapApa paralokAdikaM cecchan kriyAvAdI smygdRssttitvenaabhyupgntvyH|" (sUtrakRtAMga/ samavasaraNAdhyayana/gAthA 121 kI zIlAGka TIkA) artha isa prakAra hai: kAla sampUrNa jagat kI utpatti, vRddhi, sthiti, aura vinAza

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paMcakAraNasamavAya aura anekAnta : 75 kA tathA zIta, uSNa, varSA, Adi RtuoM tathA vanaspati, puSpa, phala Adi kI ucita samaya para utpatti kA kAraNa hai| svabhAva jIva aura ajIva ke bhavyatva, abhavyatva, mUrtatva, amUrtatva Adi svarUpa kA tathA dharma, adharma, AkAza aura kAla kI gati, sthiti, avagAha, paratvAparatva Adi ke kAryatva kI niSpatti kA kAraNa hai| niyati padAthoM ke apane-apane svarUpa meM niyata rahane kA kAraNa hai| pUrvakRta karma zubhAzubha bhAvoM evaM iSTAniSTa phaloM kA kAraNa hai tathA puruSakAra pauruSa dvArA sAdhya kAryoM kA kAraNa hai| isa prakAra kriyAvAdI kAlAdi sabhI tattvoM ko kAraNarUpa se svIkAra karatA hai tathA AtmA, puNya-pApa, paraloka Adi ke astitva ko mAnatA hai, isalie use samyagdRSTi samajhanA caahie| isa vivecana se spaSTa ho jAtA hai ki ye pA~coM tattva bhinna-bhinna kAryoM ke kAraNa haiM, pratyeka kArya ke nahIM aura sanmatisUtra kI uparyukta gAthA meM kAlAdi pA~coM ko ina bhinna-bhinna kAryoM kI apekSA kAraNarUpa meM svIkAra karane vAle ko samyagdRSTi kahA gayA hai, inameM se kisI eka yA kucha ko kAraNarUpa meM svIkAra kara, anya ke kAraNatva kA niSedha karanevAlA mithyAdRSTi ghoSita kiyA gayA hai| yahA~ pratyeka kI kAraNarUpa meM svIkRti mAtra apekSita hai, pratyeka ko samasta kAryoM kA kAraNa svIkAra karanA nhiiN| AcArya amRtacandra ne bhI niyati-aniyati, kAla-akAla, svabhAva- asvabhAva, daiva-puruSakAra Adi parasparaviruddha kAraNoM se parasparaviruddha kAryoM kI utpatti batalAI hai: "niyatinayena niyamitauSNyabahivanniyata svbhaavmaasi| aniyatinayena niytyniymitaussnnypaaniiyvdniytsvbhaavmaasi| svabhAvanayenAnizita tIkSNakaNTakavat saMskAranarthakyakAri / asvabhAvanayenAyaskAra nizitatIkSNa vizikhavat sNskaarsaarthkykaari| kAlanayena nidAghadivasAnusAripaccamAna- sahakAraphalavat smyaayttsiddhiH| akAlanayena kRtrimoSmapAcyamAna- sahakAraphalavat samayAnAyattasiddhiH / puruSakAranayena puruSakAropalabdhamadhukukkuTIkapuruSakAravAdivad ytnsaadhysiddhiH| daivanayena purusskaarvaadidttmdhukukkuttiigrbhlbdhmaannikydaivvaadivdytnsaadhysiddhiH|" (pravacanasAra- tattvadIpikA TIkA, 3/75) __ arthAt niyatinaya se agni ke uSNatva svabhAva ke samAna Atmadravya kA caitanyasvabhAva niyata hai| aniyatinaya se pAnI ke aupAdhika uSNasvabhAva ke samAna Atmadravya kA karmopadhijanya moharAgAdisvabhAva aniyata hai| svabhAvanaya se kA~Te ke tIkSNa

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76 : zramaNa/akTUbara-disambara/1667 svabhAva ke samAna AtmA kA caitanyasvabhAva svAbhAvika hai| asvabhAvanaya se luhAra ke dvArA bANa meM utpanna kI gaI tIkSNatA ke samAna AtmA ke kSAyopazamikAdi bhAva asvAbhAvika haiN| kAlanaya se jaise vRkSa para lage Amraphala kA pakanA samaya ke adhIna hai vaise hI Atma sambaddha karmoM kI nirjarA samayAdhIna hai| akAlanaya se jaise Ama kA phala bhUse meM rakha dene se samaya ke pUrva bhI paka jAtA hai, vaise hI AtmA apane karmoM kI nirjarA tapa ke dvArA nirdhArita samaya ke pUrva bhI kara letI hai| puruSakAranaya se jaise puruSakAravAdI ko madhumakkhiyoM kA chattA prayatna se prApta huA, vaise hI Atmadravya ke sAdhya kI siddhi prayatna se hotI hai| kintu, daivanaya se jaise puruSakAravAdI ne madhumakkhiyoM kA chattA daivavAdI ko diyA aura usake bhItara use mANikya kI prApti ho gyii| vaise hI AtmA ke kAryavizeSa kI siddhi ayatnapUrvaka bhI ho jAtI hai| ina ArSavacanoM se siddha hai ki kAla, svabhAva, niyati Adi kAraNoM se bhinna-bhinna kAryoM kI utpatti hotI hai aura amuka kAraNa se amuka kArya kI utpatti huI hai, isakA nizcaya tabhI hotA hai jaba anya kAraNoM ke binA usa kArya kI utpatti dekhI jaay| AcArya kundakunda ne arahantoM ke sthAna, Asana, gamana tathA dharmopadeza Adi kriyAoM ko isa AdhAra para niyatijanya kahA hai ki ve prayatna ke binA utpanna hotI, ThANaNisejjavihArA dhammuvadeso ya Niyadayo tesiN| arahaMtANaM kAle mAyAcAro vva itthINaM / / pravacanasAra, 1/44 ise AcArya amRtacandra jI ne nimnalikhita zabdoM meM spaSTa kiyA hai: "yathA hi mahilAnAM prayatnamantareNApi tathAvidha yogyatAsadbhavAt svabhAvabhUta eva mAyopaguNThanAguNThito vyavahAraH pravartate, tathA hi kevalinAM prayatnamantareNApi tathAvidhayogyatAsadbhAvAt sthAnamAsanaM viharaNaM dharmadezanA ca svabhAvabhUtA eva prvrtnte|" (pravacanasAra/tattvadIpikA 1/44) ___arthAt jaise mahilAoM se prayatna ke binA bhI usa prakAra kI yogyatA hone ke kAraNa svabhAvagata mAyAcAra pravRtta hotA hai, vaise hI kevaliyoM se prayatna ke binA hI usa prakAra kI yogyatA ke sadbhAva se sthAna, Asana, vihAra aura dharmopadeza kI kriyAeM svabhAva se hI pravRtta hotI haiN| (yahA~ AcArya amRtacandra jI ne kundakundaprayukta 'niyati' zabda ke . lie 'svabhAva' zabda kA prayoga kiyA hai|)

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paMcakAraNasamavAya aura anekAnta : 77 isI prakAra zrI padmaprabhamaladhArideva ne zuddhacaitanyabhAva ko karmopAdhi ke binA niSpanna hone ke kAraNa pariNAmabhava arthAt svabhAvajanya kahA hai: "sakalakarmopAdhivinirmuktaH pariNAme bhavaH paarinnaamikbhaavH|" (niymsaar| tAtparyavRtti, 41) AcArya kundakunda ne rAgAdibhAvoM ko svabhAva se anudbhUta evaM karmodayajanya batalAyA hai: jaha phalihamaNI suddho Na sayaM pariNamai raaymaaiihiN| raMgijjadi aNNehiM du so rattAdIhiM dvvehiN|| evaM NANI suddho Na sayaM pariNamai raaymaaiihiN| rAijjadi aNNehiM du so rAgAdIhiM dosehiM / / samayasAra, gAthA 278-276. zrI umAsvAmI ne kAla rUpa kAraNa ke binA hone vAlI nirjarA ko taparUpa pauruSa se hone vAlI kahA hai: "tapasA nirjarA c|" (tattvArthasUtra, 6/3) isa prakAra pratyeka kAraNa anya kAraNoM se milakara nahIM, apitu unake binA. hI apanA kArya karatA hai| koI bhI kAraNa dUsare kAraNa ke kArya ko utpanna nahIM kara sktaa| nimitta aura upAdAna bhI apane-apane hI kArya ko karate haiN| nimitta kA kArya upAdAna nahIM kara sakatA, upAdAna kA kArya nimitta se utpanna honA asaMbhava hai| kumbhakArarUpa nimitta apane yogopayoga kA hI kartA hotA hai aura miTTIrUpa upAdAna apane ghaTapariNAma kA jaisA ki AcArya kundakunda ne kahA hai: jIvo Na karedi ghaDaM Neva paDaM Neva sesage dvve| joguvaogA uppAdagA ya tesiM havadi kttaa|| samayasAra 100 pRthak-pRthak kArya ke utpAdaka siddha hone para hI kAlAdi pA~ca kAraNoM kA svatantra kAraNatva ghaTita ho sakatA hai| jaise eka hI putra kI apekSA saMsAra ke sabhI puruSoM kA pitRtva ghaTita nahIM hotA athavA kevala dravya yA kevala paryAya kI apekSA nityatva aura anityatva donoM dharma ghaTita nahIM hote, vaise hI eka hI kArya kI apekSA kAlAdi sabhI kAraNoM kA kAraNatva ghaTita nahIM ho sktaa|

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78 : zramaNa/akTUbara-disambara/1667 yadi sabhI kAraNa sabhI kArya kareM to unameM abheda kA prasaMga aayegaa| samasta kAraNa eka hI kAraNa ke nAmAntara siddha hoNge| isase eka hI kAraNa ke dvArA jagat ke samasta kAryoM kI utpatti mAnane kA ekAntavAda ghaTita hogaa| athavA pA~coM ke samavAya se hI pratyeka kArya kI utpatti mAnane para ekAntaniyativAda kA prasaMga AyegA, kyoMki pratyeka kArya meM niyatirUpa kAraNa anivAryataH hone se anya cAra kAraNa bhI niyata ho jAyeMge, kyoMki kArya ke sAtha sampUrNa kAraNa sAmagrI kA niyata honA hI ekAntaniyativAda kA lakSaNa hai, jaisA ki gommaTasAra karmakANDa meM kahA gayA hai: jattu jadA jeNa jahA jasya ya NiyameNa hodi tatta tdaa| teNa tahA tassa have iti vAdo NiyadivAdo tu|| arthAt jisakA, jo, jaba, jisake dvArA, jisa vidhi se niyamapUrvaka honA hai, usakA, vaha, usa samaya, usake dvArA, usa vidhi se hotA hai| isa prakAra saba kucha niyata - mAnanA niyativAda hai| ekAntaniyativAda jainasiddhAnta ke viruddha hai| sUtrakRtAMga kI pUrvoddhRta gAthA isakI sAkSI hai| AcArya nemicandra siddhAntacakravartI ne bhI 'kathaMcit' zabda ke binA niyativAda ko ekAntavAda aura mithyA batalAyA hai: parasamayANaM micchaM khalu hodi savvahA vynnaa| jaiNANaM puNa vayaNaM sammaM khu kahaM ci vynnaado|| gommaTasAra (karmakANDa 864-865) athavA pA~coM ke samavAya se pratyeka kArya kI utpatti mAnane para kisI bhI kArya ke utpanna na ho pAne kA prasaMga upasthita hogA,kyoMki kAlAdi pA~coM kAraNa jala aura agni ke samAna parasparaviruddhasvabhAvI haiN| ataH jaise jala aura agni ke samavAya se zItalatArUpa samAna kArya utpanna nahIM ho sakatA, vaise hI svabhAva aura pUrvakRta karma ke samavAya se caitanyabhAvarUpa pariNAmikabhAva kI siddhi saMbhava nahIM hai| jahA~ ina parasparaviruddha kAraNoM kA samavAya hogA vahA~ ye sunda-upasunda ke samAna parasparaviruddha kArya utpanna karake eka-dUsare ke kArya kA vighAta kreNge| eka ora jahA~ svabhAvarUpa kAraNa, kArya ko anAdi-ananta banAyegA, vahIM kAla tathA karmarUpa kAraNa usakI anAdi-anantatA' miTAkara sAdi-sAnta banAne kA prayatna kreNge| svabhAvarUpa kAraNa AtmA ko

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paMcakAraNasamavAya aura anekAnta : 79 zuddhacaitanyasvarUpa pradAna karegA, to karmodayarUpa kAraNa zuddhacaitanyasvabhAva ko naSTa kara AtmA ko moha-rAga-dveSa ke sA~ce meM ddhaalegaa| isa prakAra ye parasparavirodhI svabhAva vAle kAraNa Apasa meM talavAreM bhA~jate raheMge aura eka-dUsare ke kArya kI bhrUNa hatyA kara kisI bhI kArya ko utpanna na hone deNge| ekAntavAdoM kA samavAya kAraNaviSayaka pA~ca ekAntavAdoM ko apekSAbheda ke binA sAmUhika rUpa se svIkAra kara lenA anekAntavAda nahIM hai, sAmUhika ekAntavAda hai| apekSAbheda ke binA unakI ekAntAtmakatA naSTa nahIM hotii| kAla, svabhAva, niyati, pUrvakRta karma tathA pauruSa, inameM se koI bhI jagat ke samasta kAryoM kA kAraNa nahIM hai, saba bhinna-bhinna kAryoM ke kAraNa haiN| ataH inameM se pratyeka ko jagat ke samasta kAryoM kA kAraNa svIkAra kara lenA apekSAbheda nahIM hai, apitu apekSakatva hai jo virodha kA ekamAtra kAraNa hai| vastutaH kAraNaikAntavAdiyoM meM vivAda to isI bAta kA hai ki kAlavAdI kAla ko hI jagat ke samasta kAryoM kA kAraNa mAnatA hai, svabhAvavAdI svabhAva ko hI, niyativAdI niyati ko hI, karmavAdI karma ko hI tathA pauruSavAdI pauruSa ko hI, aura isa prakAra ye eka-dUsare ke kAraNatva kA niSedha karate haiN| aba yadi eka hI puruSa apekSAbheda ke binA ina pA~coM ekAntavAdoM ko mAnane lage to paraspara niSedhAtmaka matoM kA jamaghaTa eka hI vyakti ke bhItara ho jaayegaa| vaha bhale hI pA~coM ko jagat ke kAryoM kA kAraNa svIkAra kare, kintu apekSAbheda ke binA unakA parasparaniSedhAtmaka bhAva samApta nahIM hogaa| eka kAraNaikAnta dUsare kA niSedha isalie karatA hai ki jisa kAryavizeSa ko utpanna karane kI apekSA usakA aucitya hai usa para usakI dRSTi nahIM jaatii| isI prakAra jisa kArya vizeSa ko utpanna na kara pAne kI apekSA svayaM kA kathaMcittva hai usa para bhI dRSTi nahIM jaatii| ataH isa apekSAbheda ko ujAgara kiye binA kisI bhI kAraNa kA aucitya siddha nahIM ho sakatA aura pratyeka kAraNa kA aucitya siddha hue binA ve eka-dUsare ko svIkArya nahIM ho skte| ataH jaba bhinna-bhinna kAryoM kI apekSA pratyeka kA aucitya prakaTa kiyA jAyegA, tabhI inakI parasparaniSedhAtmaka dRSTi miTa sakatI hai aura ye kAraNaikAnta syAdvAda kI mAlA meM guMthakara samyak bana sakate haiN| aisA hone para niyatirUpa kAraNa karmodayajanita kAryoM kA hI kAraNa siddha hogA,' pratyeka kArya kA nahIM, jisase ekAntaniyativAda kA prasaMga upasthita nahIM hogaa| isake

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80 : zramaNa/akTUbara-disambara/1667 viparIta yadi kAla ko bhI sabhI kAryoM kA kAraNa mAnA jAya, svabhAva ko bhI sabhI kAryoM kA kAraNa mAnA jAya, niyati ko bhI sabhI kAryoM kA kAraNa svIkAra kiyA jAya, pUrvakRta karma ko bhI aura pauruSa ko bhI to yaha ekAntavAdoM kA samavAyamAtra hogA, samanvaya nhiiN| saMdarbha1. (ka) "sarvaM sadaiva niyataM bhavati svakIyakarmodayAnmaraNajIvitaduHkhasaukhyam / samayasArakalaza, 168 (kha) "ArhatAnAM kiJcit sukhaduHkhAdi niyatita evaM bhavati tatkAraNasya karmaNaH kasmiMzcidavasare'vazyambhAvyudaya sdbhaavaanniytikRtmityucyte|" sUtrakRtAMgaTIkA, 1/2/4 SS SRO S S HAR - pArzvanAtha vidyApITha meM adhyayanarata pUjya sAdhvIvRnda evaM chaatr-chaatraaeN|

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zramaNa aDDAlijIya gaccha jaina paramparA ke zvetAmbara sampradAya meM vibhinna sthAnoM ke nAma se udbhUta alpajIvI gacchoM meM aDDAlijIya gaccha bhI eka hai / aDAlaja nAmaka sthAna se sambaddha hone ke kAraNa isa gaccha kA ukta nAmakaraNa huA hogaa| ahamadAbAda ke nikaTa 'aDAlaja' nAmaka sthAna hai jo zAyada yahI ho sakatA hai| isa gaccha se sambaddha sAkSyoM meM mAtra cAra abhilekha hI prApta hote haiM jo bar3havANa sthita eka jinAlaya meM parikara evaM eka jinapratimA para utkIrNa haiN| muni vijayadharma sUri ne inakI vAcanA dI hai, jo nimnAnusAra hai:1. saM0 1136 phAlguna vadi 4 zrI aDDAlijIyagacche zrIjIvadevAcAryasaMtAne kuMbhAnAjapratibaddhasoDhasutAzAMtinA svasvazreyorthaM (svasvazreyo 'rtha) zrIzAMtinAthapratimA kArApitA / parikara ke nIce kA lekha bar3A jaina maMdira, baDhavANa 2. saM0 1207 caitra vadi 5 sa ( 1 ) nau zrIaDDAlijIyagacche zrI devAcAryasaMtAne zre0 zAMti duhitA nAmI sAMpI svazreyorthaM (svazreyo 'rthaM ) zrI ajitanAtha - jinayugalaM kArApitaM | maMgalaM mahAzrI || ajitanAtha kIyugala pratimA para utkIrNa lekha bar3A jaina maMdira, baDhavANa - zivaprasAda * 3. saMvat 1228 phAlguna vadi 5 bho (bhau ) me zrIaDDAlijjagacche zrImoDhavaMze zre0 dhAMdhU bhAryA / caDavazrAvikayA AtmazreyorthaM (Atmazreyo 'rthaM) zrI zreyAMsapratimA kAritA / / parikara ke nIce kA lekha bar3A jaina maMdira, baDhavANa 4. saMvat 1273 varSe kArtika vadi 5 some zrImoDha.. pravaktA, pArzvanAtha vidyApITha / . zrIaDDAlijjagacchIya zre0

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82 : zramaNa/akTUbara-disambara/1667 AsAdevasuta zre0 zAMtiputreNa vya0 udayapAtena zre0 SohiNi svazreyorthaM (svazreyo'6) zrImallinAthajinaviMvaM (biMbaM) kaaritmiti| parikara ke nIce kA lekha bar3A jaina maMdira, baDhavANa jaisA ki Upara hama dekha cuke haiM prathama lekha meM jo vi0saM0 1136 kA hai, jIvadevAcArya kI paramparA ke anuyAyI eka zrAvaka dvArA zAMtinAtha kI pratimA pratiSThApita karane kI bAta kahI gayI hai jabaki dvitIya lekha meM (jo vi0saM0 1207 kA hai) devasUri kI paramparA ke eka zrAvaka dvArA ajitanAtha kI pratimA pratiSThApita karane kA ullekha hai| zvetAmbara paramparA meM parakAyapravezavidyA meM nipuNa jIvadevasari nAmaka eka prabhAvaka AcArya ho cuke haiN| jo vAyaDagaccha ke Adima AcArya mAne jAte haiN| unakA kAla IsvI san kI svIM-6vIM zatAbdI mAnA jAtA hai|3 yadi Uparakathita abhilekhoM meM ullikhita jIvadevasUri aura devasUri se vAyaDagaccha ke pravartaka jIvadevasUri kI ora saMketa hai to yaha kahA jAsakatA hai ki vAyaDagaccha yA vAyaTIyagaccha kI eka zAkhA ke rUpa meM yaha gaccha astitva meM AyA hogaa| isa gaccha se sambaddha tRtIya aura caturtha lekhoM se bhI jJAta hotA hai ki pratimA / pratiSThA kA kArya isa gaccha ke munijanoM dvArA nahIM balki zrAvakoM dvArA hI sampanna hotA rhaa| vi0saM0 1263 ke pazcAt isa gaccha se sambaddha koI sAkSya nahIM miltaa| ataH yaha mAnA jA sakatA hai ki isa gaccha ke anuyAyI zramaNa vikrama samvata kI terahavIM zatI ke anta taka kinhIM anya prabhAvazAlI gacchoM meM sammilita ho gaye hoNge| isa gaccha ke pravartaka kauna the! vAyaDagaccha kI eka zAkhA ke rUpa meM yaha gaccha kaba astitva meM AyA, sAkSyoM ke abhAva meM ye sabhI prazna anuttarita hI raha jAte haiN| saMdarbha1. vijayadharma sUri-saMpA0 prAcInalekhasaMgraha, bhAga 1, yazovijaya jaina granthamAlA, bhAvanagara 1626 I0sa0, lekhAMka 2,10,21,32 2. prabhAvakacarita, saMpA0 muni jinavijaya, siMghI jaina granthamAlA, granthAMka 13, kalakattA 1640 sa0, pRSTha 47-53. "jIvadevasUriprabandha" prabandhakoza, saMpA0 muni jinavijaya, siMghI jaina granthamAlA, granthAMka 6, zAMtiniketana 1635 I0sa0, pRSTha 7-6. 3. M.A. Dhaky- "Vayata-gaccha and Vayatiyacaityas" nirgrantha, varSa 2, 1666 I0sa0, hindI khaNDa, pRSTha 40-48.

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zramaNa jarmana jaina zrAvikA DaoN0 krAujhe (suzrI subhadrA devI) -hajArImala bAMThiyA videzI jaina vidvAnoM meM jarmana kI vidUSI DaoN0 zarloTe krAujhe aisI eka mAtra sarvaprathama mahilA vidvAn thIM jinhoMne bhArata meM Akara apane Apako jaina dharma ke pracAra-prasAra meM samarpita kara diyaa| svayaM itihAsatattvamahodadhi jainAcArya zrI vijayendra sUrIzvara jI ke kara kamaloM se vi0saM0 1982 kI zrAvaNa bar3I paMcamI ke dina nayA zahara meM pAMca hajAra jaina-jainetara janatA kI upasthiti meM vidhivata bhagavAn jinendradeva kI pratimA ko sAkSI mAnakara jainadharma meM dIkSita ho gaIM aura apanA nAma bhI bhAratIya paddhatinusAra ku0 subhadrA devI rakhakara jaina zrAvikA bana gaIM aura cauthA brahmacaryavrata bhI dhAraNa kara liyaa| DaoN0 krAujhe kA janma mArabarga (jarmanI) ke pAsa lepaz2iga zahara meM huaa| ApakI prAraMbhika zikSA vahIM huI aura Apa "nAsaketarI rAjasthAnI kathA" para zodha nibandha likhakara pI-eca0DI0 kI upAdhi grahaNa kara, mArabarga vizvavidyAlaya, mArabarga meM pro0 jaoNna harTela ke pAsa gujarAtI, hindI aura saMskRta meM vizeSa adhyayana karane ke liye A giiN| pro0 hala ne apanI beTI kI taraha apane ghara meM hI rahane kI ijAjata de dii| prAraMbha '* 52/16, zakkarapaTTI, kAnapura-208001.

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84 : zramaNa/akTUbara-disambara/1967 se hI DaoN0 krAujhe medhAvI chAtrA thiiN| jainadharma ke prati Apake mana meM asIma anurAga paidA huA aura zAstra vizArada zrI vijayadharma sUri jI ke sAtha Apane patrAcAra ke mAdhyama se jaina dharma kI zikSA lenA prAraMbha kara diyaa| mArabarga vizvavidyAlaya se apanI zikSA samApta kara Apa san 1625 meM pArasI va jainadharma para adhyayana karane ke lie sarvaprathama bambaI AIM aura vahA~ kucha dina Thahara kara AcArya zrI vijaya dharmasUri jI ke pATavI ziSya itihAsatattva- mahodathi jainAcArya zrI vijayendra sUrIzvara jI ke pAsa AbU meM aaiiN| jaina dharma sAhitya aura jaina muniyoM ke AcAra aura vyavahAra se prabhAvita hokara Apane jainadharma meM dIkSita honA bhI svIkAra kara liyaa| zivapurI meM sthAyI nivAsa banAkara AgamoM kA adhyayana upAdhyAya muni maMgala vijaya jI ke pAsa kiyaa| zivapurI meM Apa gvAliyara kI mahArAnI siMdhiyA saira sapATe ke liye aksara AtI rahatI thiiN| unase samparka hone para mahArAnI sAhibA ke nirdezAnusAra gvAliyara ke zikSA vibhAga meM DipTI DAirekTara pada para niyukta huIM aura kucha dina ujjaina meM hI siMdhiyA zodha-saMsthAna meM kyUreTara pada para kAryarata rhiiN| Apa jaina sAhitya va Agama kA nirantara svAdhyAya karatI rhiiN| jainadharma para gujarAta, madhya pradeza, kalakattA meM kaI jagaha bhASaNa bhI diye jo itane prabhAvika rahe ki inakI vidvatA kI sugandha sarvatra : phailane lgii| DaoN0 krAujhe ne jo tIna mahattvapUrNa bhASaNa diye ve pustikA ke rUpa meM zrI yazovijaya jaina granthamAlA, bhAvanagara se prakAzita hue| jinake nAma isa prakAra haiM 1. An Interpretation of Jaina ethics 2. A Kaleidoscope of Indian wisdom. 3. The Heritage of the last Arhat. jaba ye pustikAyeM deza-videza bhejI gaIM to inakI sarvatra prazaMsA huii| inake prazaMsakoM meM hemaburga (jarmanI) ke ela0 oNlsaDorpha, bona (jarmanI) ke DaoN0 harmana jaikobI ke alAvA nArve, svIDana, cekoslovAkiyA, rUsa, amerikA, iMglaiNDa, phrAMsa Adi ke videzI vidvAna mukhya the| inameM se kaI vidvAnoM ne DaoN0 krAujhe ko badhAI dene ke liye AcArya zrI vijayendrasUri jI ko patra diye| ye patra "leTarsa TU vijayendrasUri" pustaka meM san 1636 meM prakAzita hue haiN| DaoN0 krAujhe ke lekha san 1622 se hI lepaz2iga kI patra-patrikAoM meM chapane

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jarmana jaina zrAvikA DaoN0 zerloTa krAujhe : 85 * lage the| san 1625 meM lepaz2iga kI patrikA Asia Major (Phil. Hab. Schrift Vol Jun. 1923) meM " nesaketarI kathA - eka rAjasthAnI kahAnI" vyAkaraNa kI pUrNa jAnakArI ke sAtha chapI hai| isI kahAnI para DaoN0 krAujhe ne pI-eca0DI0 kI upAdhi prApta kI thI / san 1925 meM bhArata Ane ke bAda inake lekha gujarAtI, hindI aura aMgrejI meM, kalakattA rivyU jainasatyaprakAza, anekAnta Adi patrikAoM meM chape / san 1644 meM siMdhiyA sarakAra ne "vikramasmRtigrantha" nAmaka mahAgrantha prakAzita kiyA jisameM "jaina sAhitya aura mahAkAla maMdira" para 30 pRSTha kA ApakA bRhat lekha naI zodha dizA ke sAtha hindI meM prakAzita huA / lekha ke aMta meM DaoN0 krAujhe ne likhA hai- "bhAratIya saMskRti ke pragAr3ha prema se prerita hokara maiMne videzI hote hue bhI yaha nibandha hindI meM hI likhA, ataH yadi isameM kucha truTiyAM raha gayI hoM to pAThaka kSamA kareM, aisI prArthanA hai - lekhikA / " jainasatyaprakAza meM to inake lekha sadA gujarAtI bhASA meM chapate the / san 1648 meM ujjaina se prakAzita "vikrama vAlyUma" meM DaoN0 krAujhe kA "siddhasena divAkara aura vikramAditya" nAmaka zodhapUrNa lekha chpaa| isake atirikta Apake aneka zodhapUrNa lekha aneka patra-patrikAoM meM prakAzita huye haiM / * san 1650 ke dinAMka 5 akTUbara ke eka patra meM pU0 munirAja vidyAvijayajI ne mujhako likhA "DaoN0 TaisITorI se bhI kaI gunI sevA jarmana viduSI DaoN0 krAujhe (subhadrA devI ) ne kI hai aura kara rahI haiN| inakI sevA kA kArya itanA vizAla hai ki jitanA likhA jAya, utanA kama hai| isa samaya aisI viduSI kI vidvatA kA lAbha madhya bhArata sarakAra kAphI le rahI haiN| ejyUkezana DipTI DAirekTara ke ohade para vaha haiN| pAMca sau paccIsa rupaye milate haiN| koI hindustAnI jo kAma nahIM karatA yA nahIM kara sakatA, vaha kAma DaoN0 krAujhe kara detI haiM aura yazasvinI banatI haiN| * prastuta lekha ke pariziSTa meM inake prakAzita lekhoM kI sUcI dI jA rahI hai, jise mArabarga (jarmanI) kI DaoN0 liTagArDa sonI ne taiyAra kI hai aura vaha svayaM DaoN0 krAujhe para zodhAtmaka jIvana-paricaya jarmana bhASA meM likhane jA rahI haiN| gata varSa vaha apane bhAratIya pati DaoN0 jayendra sonI ke sAtha bhArata bhramaNa para AI thiiN| ve DaoN0 krAujhe ke sambandha meM pUrNa jAnakArI prApta karane ke liye zivapurI - gvAliyara, jhA~sI, pUnA aura hastinApura gaI thiiN|

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86 : zramaNa/akTUbara-disambara /1667 vi0saM0 2008 meM svanAmadhanya, jaina sAhitya mahArathI zrI agaracanda nAhI apane putra ke vivAha ke saMdarbha meM jaba gvAliyara gaye, to vahAM ve DaoN0 krAujhe ko nimaMtraNa dene unake baMgale para gaye aura phATaka khaTakhaTA kara bole-kyA bahina jI bhItara haiM? jaba DaoN0 kraujhe ne phATaka kholA to dekhA-zrI nAhaTAjI khar3e haiN| DaoN0 krAujhe ne tatkAla kahA-bhAI sAhaba! mujhe bahina ke nAma se zAyada saMbodhita karane vAle pahale vyakti Apa hI haiN| yahA~ ke sabhI jaina-jainetara, bhAI-bahina DAkTara sAhaba kara hI mujhe sambodhita karate haiN| isa prakAra DaoN krAujhe eka atyanta vinayazIla viduSI mahilA thiiN| DaoN0 krAuje kA nidhana 28 janavarI san 1980 meM gvAliyara meM huaa| vRddhAvasthA meM koI paricArikA upalabdha na hone ke kAraNa ve girajAghara calI gaI thiiN| vahIM unakA nidhana huaa| vahIM samAdhi banI huI hai| vartamAna meM rASTrasaMta jainAcArya zrI padmasAgarasUri jI se DaoN0 krAujhe ke bAre meM maiMne jAnakArI cAhI aura unase DaoN0 krAujhe ke bAre meM eka saMsmaraNa likhakara dene kI AgrahapUrvaka vinatI kI to unhoMne nimna saMsmaraNa svahasta likhakara bhejA hai, jo isa prakAra haizrImAn suzrAvaka zrI hajArImalajI bAMThiyA, yogya dhrmlaabh| DaoN0 subhadrA devI (zarloTe krAujhe) ke viSaya meM-itanA hI maiM likhUgA ki bAlya jIvana meM jaba maiM 7vIM kakSA meM, zivapurI zrI vIratattva prakAzana maMDala meM chAtrAvAsa meM 1646-50 meM abhyAsa karatA thA, taba unheM najadIka se dekhane kA avasara mujhe milA thaa| jinezvara deva kI bhakti-pUjA sAtha meM karane kA maukA bhI milA hai| unakI pUjA, caityavaMdana, stuti khUba bhAvapUrNa aura anumodanIya thii| ve khUba bhAva vibhora hokara pUjA karatI thiiN| bAlakoM ke prati unakA snaha bhI prazaMsanIya dekhaa| jaba-jaba unakA munirAja zrI vidyAvijaya jI ma0 ke darzanArtha zivapurI AnA hotA taba baccoM ke liye miThAI-phala Adi kucha na kucha jarUra lekara AtI thiiN| baccoM ke sAtha meM khela meM bhI kaI bAra hissA le letI thiiN| hindI-gujarAtI bhASA kA bhI acchA jJAna thA, uccAraNa bhI sahI karatI thiiN| unakA ceharA bhI unakI dharmapriyatA aura sAttvikatA kA paricaya sahaja hI detA thaa| merI smRti meM Aja taka unakI bhaktibhAvanA jur3I huI hai, jo hamezA jur3I rhegii| -padmasAgara sUri

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jarmana jaina zrAvikA DaoN0 zerloTa krAujhe : 87 vi0saM0 1984 meM upAdhyAya muni maMgalavijaya jI ne zAstra vizArada zrI vijayadharma sUri jI ke jIvana para kAvyamaya rAsa "dharma jIvana pradIpa" likhA jo zrI yazovijaya jaina granthamAlA, bhAvanagara se san 1628 meM prakAzita huA thaa| isake pariziSTa meM itihAsa tattva mahodadhi AcArya zrI vijayendra sUri jI kA bhI saMkSipta jIvana paricaya kAvya meM likhA hai| isa prakaraNa meM unhoMne jaina jarmana zrAvikA DaoN0 subhadrA devI rAsa (DaoN0 zarloTe krAujhe) gujarAtI bhASA meM prakAzita kiyA hai| usI ko yathAvat maiM prastuta kara rahA hU~ jisase pAThakagaNa svayaM nirNaya kara sakegeM ki vaha jarmana zrAvikA kitanI mahAna thIM aura kisa prakAra unhoMne jaina dharma ko grahaNa kiyA tathA apanI sevAyeM diiN| jarmana jaina zrAvikA DaoN0 subhadrAdevI rAsa (DA0 zarloTe krAujhe) dUhA siMhAvaloka nyAye karI, kahuM dattacitta avdhaar| yUropadezIya mana dharI, kahuM kiMcita adhikAra / / 1 / / dRSTi abhyAsaka mana karI, keIka kare tyAM abhyAsa / AcAre nahIM jainatA kharI, vicAraka jaina keI khAsa / / 2 / / pakSapAta mIzanarI ghaNoM, skaoNlara mAM nahIM gNdh| madhyastha bhAva skaoNlara taNo, mIzanarI te dharmAMdha / / 3 / / keI sarala svabhAvI ghaNAM, yaoNkobI, harTela, thomasa / bIjapaNa vidvAn taNA, nAma upalakSe suvaas||4|| harTela-zisyA me kharI, jarmanImAM suprsiddh| abhyAsaka dRSTi dharI, abhyAsa tikAM bahu kiddha / / 5 / / abhidhA jehanI jANe sahu, "krauje" pI-eca0DI0 dhAra / sara cAlaoNTe avara bahu, yUrIpIyana nAma sAra / / 6 / / (DhAla-desI) vilokayA zAstra aneka darzananAM, yUrApamAM bahu bAra re| sahAyaka saMskRta prophesaranAM, TAiTala laeNpajiga avadhAra re||1||

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88 : zramaNa / akTUbara-disambara / 1667 jarmanadeza mAM strIone padavI, hevI bahu thor3I vicAra re / buddhi - cAlAkI se zrama tyajAvI, prasiddha karAvI te vAra re / / 2 / / mAravADI purAtana bhASA mAM, nAsaketarI kathA nibaMdha re / anuvAda koza ane TippaNamAM, nipuNatA jANo prabaMdha re / / 3 / / pI-eca0 DI0 padavI te nibaMdhe, melavI sukhakara saMbaMdhe re / bhASA yUropanI sAlI te dhaMdhe, vAk cAturInA prabaMdhe re || 4 || patra vyavahAra gurudeva sAthe, cAle praznottara saMgAthe re / premaghaNo gurudeva saMgAthe, guru-vacana pramANa sAtha re / / 5 / / pArasI ne valI jaina dharmanA, abhyAse te bhArate Avere / vizvavidyAlaya anumati mAno, muMbaimAM prathama te jAve re|| 6 / / Agamana patra khIvANadI dIdho, vijendra sUrijI ne sidhdhore| utAro sakalAta vAlo no lIgho, pArasI dharmano abhyAsa kI dhore // 7 // paricaya jaina zrAvako nI sAthe, sUripatra taNe anusAre re / nAgaradAsa sahAyaka saMgAthe, gujarAta mukhya nagara mAM sAra re / / 8 / / bhramaNa karI sUri-darzanakAje, AbU tIrtha mAMhe sUri rAje re / darzana dharma - carcA bahu rAje, sAta divasa tyAM sthiratA chAje re / / 6 / / zivapurI mAMhe abhyAsanI kAjai, zAsana dIpaka paricaya bAdhe re / prAcIna rAsa uttarAdhyayana rAje, abhyAsa prabala paNe chAje re / / 10 / / AcAra vicAre zuddha sAdhu nihAlI, bIja zraddhAtaNAM ropAya re / saMvega raMga vAsanAraDhI AlI, aMtara Atame vAsa suhAya re / / 99 / / sAdhu ane gRhastha dharma AcAro, vidyA vAridhi samajhAve pyAro re / zrAvaka dharma-gra - grahaNa jijJAsA dhAro, vadhe pratidina te manohArore / / 12 / / vratagrahaNa- abhilASAo Ave, nayAMzahara sUrIzvara pAsa re / vrata-svarUpa khUba dRr3ha samajhAve, jayaMtavijaya suvAsa re / / 13 / / zrAvaNa vadipaMcamI zubha divase, byAsI ogaNI saMvata dhAra re / zAhajI zAhanA nhorAne viSe, prajA ulaTa taNo nahIM pAra re / / 14 / / pablIka jana pAMca hajAra jANo, jainetara - bahuta avadhAro re / madhya maMDapamAMhe nANa bakhANoM, jinarAja caumukhe avadhAro re / / 15 / /

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jarmana jaina zrAvikA DaoN0 zerloTa krAujhe : 89 zuddhi kriyA suNe sahu zAMta bhAve, samakata cAlA vo mukhya dhAra re| nAma nikSepoM bhAratIya bhAve, devI subhadrA ati manohAra re||16 / / vratASTaka paNa sAtha vicAro, abhayacandra tehamAM avadhAro re| vIra-vANI zuddha ghoSa pracAro, sUrIzvara-mukhathI manohAro re||17|| zuddhi prathama te jainomAM jANo, sUrIzvara ne malyo sAroTANo re| bharatIyonI ghaNI ne jANo, yUropIyana prathama bakhANo re||18 / / jaya jaya kAra nagara phelANo, male bheda bahuta pramANo re| dharma bhaginI sahu pahecANo, jaina dharma vyAkhyAne gavANo re||16 / / devI-vyAkhyAna sundara zailImAM, jaina darzana bahu pramANo re| madhyastha bhAva avara darzana mAM, samabhAva bahu utsAhI re||20|| bheda bhAva zrAvaka nahIM rAkhe, sAdharmi-vAtsalya sAMcu te dAkhe re| bhojana AmaMtraNamA bahAne, satkAra sanmAna na chAne re||21|| paryuSaNa parva tihAMpUrNa kIthAM, vyAkhyAnAdikanoM lAbha lIdho re| zivapurI mAM paThana-kAma sidhyAM, dharma-raMga jAme prasiddhA re||22|| gurudeva-ziSyA mukhyatejANo, vidyA guru vAridhi bakhANo re| siMde sarakAra mahArANI taNo, paricaya thI dharma prema jANo re||23|| eka saptAha saupura mAM padhAryA, mahArANI AmaMtraNa bakhANoM re| AcAra vicAre devI ne nihAlyAM, savI mana Azcarya no rANo re||24|| odha niyukti sUtra no abhyAsa, maMgala vijaya pAsa te khAsa re| rAta divasa jJAna dhyAna vilAsa, avara nahIM mana vAsa re||25 / / vrata niyama pAle bahu prite, mohamayI bihAra mAM yukta re| chAtroM sAthe jJAna-goSThIne karate, vyAkhyAna pablIka mAM udyukta re||26 / / lhAvo dharmonnatino sAro lIghau, sadAcAriNI viduSI jANo re| jahAMgIra haoNla mAM bhASaNa kIdhuM zrotAjane vacanAmRta pIdhuM re||27|| roma-roma bhASaNanI mAMhe, jainatvapaNuM bahu jalake re| mauja zokha yUropano tyAgI jainadharma mAhe raTalAgI re||28 / / dhanya devI ama sahu guNa gAve, dveSI javAsA mukAI jAve re| gujarAtanI yAtrAo siddhAyAM, savI nagaramAM sanmAna pAyAM re||2611

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90 : zramaNa / akTUbara-disambara / 1667 bhAvanagara mAM sanmAna rUpAlu, sUnAvAlA no prema nihAluM re / bhaktibhAva savI janatArI dhAre, dharma maMgala mana avadhAro re / / 30 / / dUhA daivI prakaraNa pUraNa karI, prastuta viSaya javAya, sUri ANA manamAM dharI, zivapurI vihAra karAma / / 1 / / himAMzu ziSya ratna grahI; zAsana dIpaka no bihAra, upadeze upakAra sahI, mArga mAM aneka vicAra / / 2 / / raciyatA - zAstra vizArada jainAcArya zrI vijaya dharma sUri jI ke ziSya nyAya vizArada, nyAya tIrtha upAdhyAya jI zrI maMgalavijaya jI mahArAja / "dharma jIvana pradIpa" vi0sa0 1684 meM prakAzita - zrI yazovijaya jaina granthamAlA bhAvanagara se saMkalita / uparokta paricaya kAvya se spaSTa hai ki DaoN0 kAujhe kA jaina sAhitya ko eka viziSTa avadAna rahA hai| jaina samAja kA karttavya hai ki aisI viduSI vidvAn zrAvikA kA samasta sAhitya saMgraha kara eka pustaka ke rUpa meM unakI jIvanI aura citroM sahita prakAzita kre| DaoN0 krAujhe kI jo nijI lAibrerI thI aura unakA samasta sAhitya bhaMDArakara risarca insTIcyUTa, pUnA ko krAujhe kI vasIyata ke anusAra vahA~ girajAghara vAloM ne bheja diyaa| mujhe harSa hai ki pArzvanAtha vidyApITha, vArANasI ke nidezaka DaoN0 sAgaramala jI jaina ne DaoN0 krAujhe ke upalabdha sAhitya ke saMpAdana aura prakAzana ke isa guruttara kArya ko niSpAdita karane ke liye apanI svIkRti de dI hai| isa kArya ke liye lagabhaga eka lAkha rUpayoM kI AvazyakatA hai| jaina samAja ke sAhitya premI dAnadAtA udAra bhAva se svataH preraNA prApta kara apanI dhanarAzi ke ceka yA DrAphTa pArzvanAtha vidyApITha, vArANasI221005 ke nAma se banAkara bhejeM, aisA merA namra nivedana hai /

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jarmana jaina zrAvikA DaoN0 zerloTa krAujhe : 91 BIBLIOGRAPHY Biliographie von Charlotte Krause colleted by Y. and J. Soni. 1922 (ubers.) Prinz Aghata. Die Abenteuer Ambadas. Indische Novellen 1. Leipzig: H. Haessel. 1924 Eine neue Pancatanatra-Mischrezension in Alt-Gujarati in Streitberg-Festgabe. Leipzig Markert & Fetters Verlag. 1925 (hrsg.) Nasaketari katha, an old Rrajasthani Tale. Ed. with notes, a grammar and a glossary. Leipzig: Asia Major (Phil. Hab. Schrift vom Juni 1923). 1925 Buchbesprechung von R.E. Hume The Thirteen Principal Upanishads. In ZDMG 79, pp. 334-336. 1929 Jangal ma Mangala Shivpuri. 1928 Indo-Irania Fire Worship. In: The Samaldas College Magazine Vol XI September 1928 No. 1. pp. 1-23. 1929 An Interpretation of Jain Ethics. A Lecture. Bhavnagar: Shri Yashovijaya Jain Granthmala. 37pp. 1929 The Kaleidoscope of Indian Wisdom. A Lecture. Bhavnagar. 130 Buchbesprechung von L. Alsdorf Der Kumarapalapratibodha. In orientalistische Literaturzeitung 33 col. 672-674. 1930 Buchbesprechung von. A.A. Guerinot La Religion Jaina. In ZDMG 84 pp. 195-202. 1930 The Heritage of the Last Arhat. A Lecture. Bhavnagar: Shri Yashovijaya Jian Granthamala. 1930 The Social Atmosphere of Present Jainism, The Calcutta Review. 1930 Adhunika Jaina Samajika Paristhiti. In: Anekanta P. 463470. Auch in: Prabhat 1930, pp. 22-23. 1931 Individual and Society in Jainism The Calcutta Review. 1932 Pythagoras the Vegetarian. The Calcutta Review PP. 207-215.

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92 : 997/37767-fclfer/9EEV 1933 (Secd. ed.) Sayings of Vijaya Dharma Suri. Translated by Charlotte Krause. Bhavnagar. Shree Vijayadharmasuri Jain Granthmala7. 1934 The Jain Cannon and Early Indian Court Life. In: Calcutta Review 1934, pp.2-5. 1944 Jaina Sahitya aor Mahakala-mandir Smriti Grantha Ujjain. 1948 Siddasena Divakara and Vikramaditya Vikrama Volume Ujjain. 1945 Some Literature on Ssamkhesvar in Sri Jaina Satya Prakasa, Ahmedabad Varsa 11, Anka 3, pp. 73-80. 1945 Sri-Phalavarddhi-Parsvanath-Stuti in: Sri Jaina Satya Prakasa. Ahmedabad Varsa 11, Anka 4, pp. 138-142. 1946 Sri-Hemavimalasuri's Ter Kathiyani Sajiyay" in: Sri Jaina Satya Prakasa. Ahmedabad Varsa 12, Anka 5-6, pp. 161-164. 1951 Tran pracina Gujarati Ketiom Gujarata Vidya Sabha Ahmedabad 1952 Ancient Jaina Hymns, crit. ed. with introd., discourses, notes and index. Ujjain: Scindia Oriental Series No. 2. 1954 Mandavagadhana of Sri Pramada-Parsvadeva in sri Jaina Satya Prakash Ahmedabad Varsa 19, Anka 2-3, pp. 39-43. 1955 Jaina Dhanna Guruone Pujari Tarike Olakhavya in: SriJaina Satya Prakasa. Ahmedabad Anka 4, pp. 74-75. 1955 Jaina Katha Sahityana Maharathi, Professor Dr. Hertelna Dehanta in: Sri Jaina Satya Prakasa. Ahmedabad Anka 4, p. 73. 0.J. New Light on the Vedic and Avestic Religions. Reprint from Triveni. Journal of Indian Renaissance. Madras. OJ. Javada of Mandu, Reprint from the Journal of the Madhya Pradesh Itihasa Parishad, Bhopal, No. IV o.J.

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zramaNa jaina jagat maNidhArI AcArya zrI jinacandrasUri jI ma0 kA 857vAM janmotsava sampanna paTanA, 10 sitambara begamapura, paTanA sthita cAra sau varSa prAcIna dAdAvAr3I meM kharataragacchAlaMkAra dvitIya dAdA guru AcArya zrI jinacandrasUri jI mahArAja kA 857vAM janmotsava dhUmadhAma se manAyA gyaa| isa avasara para bhajana-pUjana Adi ke bhavya kAryakrama Ayojita kiye gaye jisameM bar3I saMkhyA meM logoM ne bhAga liyaa| jJAtavya hai ki isa dAdAvAr3I meM niHzulka cikitsAlaya evaM niHzulka TIkAkaraNa kendra bhI sthApita haiM jisase sthAnIya jana lAbhAnvita hote haiN| * udayapura meM AcArya zrI devendra muni kA bhavya cAturmAsa udayapura meM AcArya zrI devendra muni jI ma0sA0 ke cAturmAsa ke daurAna vividha kAryakrama Ayojita kiye gye| mahAvIra yuvA pariSada kI ora se sAmUhika kSamApanA parva kA Ayojana kiyA gayA jisameM svetAmbara aura digambara paramparA ke padhAre hue santoM aura sAdhviyoM ke maMgala pravacana hue| isa avasara para AcAryazrI ne apane mananIya pravacana meM vibhinna rUpakoM ke mAdhyama se 'kSamA' kA vizada vizleSaNa kiyaa| apane pravacana meM unhoMne jaina samAja kI ekatA para bala dete hue ise aparihArya btaayaa| dinAMka 2 akTUbara ko gAMdhI jayantI samAroha kA Ayojana kiyA gayA jisameM AcAryazrI ne mahAtmA gAMdhI ke jIvana darzana aura AdarzoM para prakAza ddaalaa| isa avasara para pArzvanAtha vidyApITha ke nidezaka, prakhara vaktA pro0 sAgaramala jaina bhI upasthita the| apane ojasvI bhASaNa meM pro0 jaina ne kahA ki gAMdhIjI ne jaina dharma ke pramukha siddhAnta ahiMsA ko na kevala par3hA yA sunA balki use vyavahAra rUpa meM pariNita bhI kiyaa| kAryakrama meM anya vaktAoM ne bhI apane vicAra vyakta kiye|

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94 : zramaNa/akTUbara-disambara/1667 dinAMka 5 akTUbara ko AcArya zrI ke sAnnidhya meM rAjasthAna jaina mahilAadhivezana kA Ayojana huA jisameM AcAryazrI ne jainadharma meM nArI kI mahattA para aneka rUpakoM ke mAdhyama se prakAza ddaalaa| dinAMka 15-16 akTUbara taka AcArya zrI ke sAnnidhya meM upAdhyAya zrI puSkara muni jI ma0sA0 kI 86vIM jayantI manAyI gayI jisameM deza ke vibhinna aMcaloM se adhikAdhika saMkhyA meM zraddhAlu ekatra hue| kArtikavadi 13 ko AcArya zrI kA 67vAM janma divasa sollAsa manAyA gyaa| dIpAvalI aura kArtikapUrNimA ke avasara para bhI AcArya zrI ke sAnidhya meM vividha kAryakrama Ayojita kiye gye| mumbaI meM pANDulipi pradarzanI paryuSaNa parva ke pAvana avasara para anekAnta jJAna maMdira vInA (sAgara) dvArA brahmacArI saMdIpa jI 'sarala' ke nirdezana meM mahAnagarI mumbaI meM prAcIna hastalikhita pANDulipiyoM kI bhavya pradarzanI kA Ayojana kiyA gyaa| zrIcandraprabha di0 jaina maMdira, bhUlezvara, mumbaI ke vizAla prAMgaNa meM munizrI bhUtavalI sAgara jI ma0 ke sAnnidhya meM 6 sitambara ko pradarzanI kA zubhArambha huaa| eka saptAha taka calane vAlI isa pradarzanI kA hajAroM logoM ne avalokana kiyaa| anekAnta jJAna maMdira dvArA deza ke anya nagaroM meM bhI isI prakAra kI pradarzanI pUrva meM Ayojita kI jA cukI hai| DA0 sudhA jaina dvArA prekSA-dhyAna prazikSaNa aNuvrata anuzAstA zrI tulasI ke vidvAn ziSya muni zrI gulAba candra nirmohI' ke sAnnidhya meM ur3IsA prAnta ke kAlAhaoNDI jile ke kesiMgA grAma meM pArzvanAtha vidyApITha, vArANasI kI pravaktA DaoN0 sudhA jaina ne dinAMka 27.10.67 se 31.10.67 taka pratidina eka ghaMTe taka prekSAdhyAna, Asana, prANAyAma ke bAre meM vahA~ ke logoM ko jAnakArI dI tathA prayogAtmaka prazikSaNa bhI diyA, jisameM vahA~ kI mahilAoM va kanyAoM ne utsAhapUrvaka bhAga liyaa| Asana, prANAyAma dvArA vibhinna rogoM se mukti ke viSaya meM prayogAtmaka rUpa se avagata kraayaa| kesiMgA meM hI dinAMka 31.10.67 ko mahAvIra parinirvANa divasa para muni zrI ke sAnidhya meM Ayojita kAryakrama meM maMgalAcaraNa ke pazcAt ukta saMsthAna ke pravaktA DaoN0 vijaya kumAra ne 'jainadharma kI prAsaMgikatA' viSaya para apanA vaktavya diyaa|

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jaina jagat : 95 bhAnIya logoM ke vaktavya ke bAda muni zrI gulAbacandra jI 'nirmohI' ne 'bhagavAna mahAvIra kI samanvayAtmaka dRSTi' para apane sAragarbhita vaktavya se logoM ko lAbhAnvita kiyaa| kAryakrama kA kuzala saMcAlana muni zrI vinoda kumAra 'viveka' ne kiyaa| amRta mahotsava paramArakSatriyoddhAraka, rASTrasaMta, tapAgacchIya AcArya paramamUjya zrImad vijayaindradina sUrIzvarajI mahArAja kA 75 vAM janmotsava kArtikAvadi 6 ko dillI, paMjAba, rAjasthAna aura gujarAta ke vibhinna sthAnoM meM sollAsa manAyA gyaa| isa punIta avasara para bhavya kAryakrama Ayojita kiye gye| jaina hindU hI haiM, hindU samAja se bhinna nahIM -zrI saubhAgyamuni 'kumuda' bhAratavarSa meM jaina saMskRti hindU samAja se alaga nahIM rahI hai, jaina samAja sadiyoM se hindU hI mAnA jAtA rahA hai| donoM hI saMskRtiyoM meM khAnapAna, rahana-sahana, "vezabhUSA sabhI kucha eka hI hai, sAtha hI jaina samAja apane vyAvahArika kAryakalApa jaise zAdI vivAha, maraNottara kriyAeM Adi hindU-vidhiyoM ke anusAra hI karatA hai| laukika tyohAra, utsava Adi bhI Ama hinduoM ke sAtha hI manAtA rahA hai| phira yaha hinduoM se alaga kaise? ukta vicAra zramaNasaMghIya mahAmaMtrI zrI saubhAgya munijI "kumuda" ne dhuliyA meM 1 navambara 1967 ko deza ke kone-kone se Aye jaina dharmAvalambiyoM kI dharmasabhA meM vyakta kiye| muni kumuda jI ne kahA ki bhArata kI cAra saMskRtiyAM haiM: hindU, islAma, parsiyA aura AMgla / islAma, parsiyA aura AMgla ye tIna saMskRtiyAM bhArata ko bAhara se prApta huI haiN| hindU saMskRti bhArata kI saMskRti hai| jaina, vaidika, bauddha, sikkha usI saMskRti ke aMga haiN| upAsanA paddhati ke AdhAra para kisI saMskRti ko Tukar3oM meM bA~Tate jAnA bilkula ucita nahIM hai| munizrI ne sabhA ko saMbodhita karate hue kahA hai ki jaina apane anuyAyiyoM kI saMkhyA sImita meM ho sakate haiM kintu ve hindU saMskRti ke hI aMga haiN|

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96 : zramaNa/akTUbara-disambara/1667 mumbaI meM abhUtapUrva ahiMsA railI mumbaI, 20 akTUbara rAjasthAna meM jaina pratimAoM ko khaMDita karane aura jIvadayA ke kArya meM lage sAmAjika kAryakartAoM para ho rahe hamale tathA mahArASTra meM jIvadayA kAnUna ke na lAgU hone se Ahata huI jaina samAja kI bhAvanAoM ke pradarzana hetu eka vizAla evaM abhUtapUrva railI kA Ayojana kiyA gyaa| isameM jaina samAja ke pramukha netA zrI dIpacaMda gArDI, zrI bharata zAha, zrIkanakarAja loDhA, zrI javAhara zAha, zrI kizora ema0 vardhana, zrI pratApa bhegIlAla, zrI tArAcaMdra saMghavI Adi upasthita the| pramukha AcArya zrI yazovarma sUri jI ma0sA0, AcArya pradyumna vimala jI ma0sA0, paMyAsa arUNa vijaya jI ma0 Adi ne railI kA mArgadarzana kiyaa| mahArASTra ke mukhya maMtrI zrI manohara jozI, zikSA maMtrI zrI rANedattA Adi ne bhI isa railI ko sambodhita kiyaa| mahAkavi ArasI-sAhitya zodha-saMsthAna kI sthApanA yugapuruSa, puNyazloka, mahAkavi sva0 zrI ArasI prasAda siMha ke bahuAyAmI vyaktitva evaM kRtiyoM ke samagra mUlyAMkana tathA unakI bahupathIya sAhitya-sAdhanA para gaveSaNA kI dRSTi DAlane ke liye, zodhaprajJoM ko protsAhita karane aura unake sAhitya ko jana-jana taka pahu~cAne ke lie isa zodha saMsthAna kI sthApanA kI gayI hai| yaha atyanta harSa kA viSaya hai ki bihAra rASTra bhASA pariSada, paTanA ke pUrva saMcAlaka suvikhyAta lekhaka svanAmadhanya DA0 zrIraMjana sUri deva isa zodha saMsthAna ke nidezaka niyukta kiye gaye haiN| zrI dAdAvADI pAramArthika TrasTa kA sarAhanIya kArya zrI dAdAvADI pAramArthika TrasTa, indaura ke tattvAvadhAna meM yahA~ rAmabAga sthita dAdAvADI meM mAlavA kSetra ke tIrthoM para Ane vAle zve0 tIrtha yAtriyoM kI suvithA ko dhyAna meM rakhate hue bhojana evaM nivAsa kI samucita vyavasthA kI gayI hai| samasta zve0 jaina tIrthayAtrI isase lAbha uThA sakate haiN| zrI dAdAbAr3I pAramArthika TrasTa isake lie badhAI kA pAtra hai| jaina patra-patrikAoM kI sUcI mahArASTra jaina sAhitya pariSad, kolhApura aura jaina sahayoga, puNe ke saMyukta tatvAvadhAna meM 6,10 aura 11 janavarI 1668 ko mahArASTra kI sAMskRtika rAjadhAnI

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jaina jagat : 97 puNe meM gyArahavAM akhila bhAratIya marAThI jaina sAhitya sammelana Ayojita kiyA gayA hai jisameM mahArASTra, uttara karnATaka, govA, sImAvartI madhya pradeza aura Andhra pradeza ke hajAroM sAhityapremI upasthita hoNge| isa avasara para vibhinna bhASAoM meM prakAzita hone vAlI samagra jaina patra-patrikAoM aura pustaka prakAzakoM kI eka bRhad sUcI prakAzita kI jaayegii| sAmAyika sUtra niHzulka bheMTa upAdhyAya pravara zrI kanhaiyA lAla jI 'kamala' ke suziSya zrI vinaya muni jI ma0 'vAgIza' dvArA sampAdita sAmAyika sUtra niHzulka upalabdha hai| icchuka vyakti nimna pate para samparka kareMDaoN0 sohala lAla jI saMcetI, cAMdI hAla, kezaravADI, jodhapura-rAjasthAna 342002. zoka samAcAra zrI vijaya kumAra jaina motIvAlA kI puNya smRti meM sAmUhika zraddhAJjali samAroha samAja ratna,dAnavIra, suzrAvaka zrI vijaya kumAra jaina motIvAlA kI puNya smRti meM ravivAra 23 navambara 1967 prAtaH 6.30 baje mahAvIra sIniyara mADala skUla, dillI ke vizAla prAMgaNa meM eka prArthanA sabhA Ayojita kI gyii| prArthanA sabhA rASTrasanta, pUjya pravartaka bhaNDArI zrI padamacanda jI mahArAja evam pUjya pravartaka zrI kundana RSi jI ma0 ke pAvana sAnnidhya evaM jaina samAja kI vibhinna saMsthAoM ke aneka pratinidhiyoM kI upasthiti meM sampanna huii| isa avasara para aneka sAdhu evaM sAdhvIvRnda ne apane amRta pravacana evaM pAvana saMdeza die| atyanta mRdubhASI, karmaTha samAja sevI zrI motIvAlA pArzvanAtha vidyApITha se bhI jur3e rhe| Apa 1686 se 1961 taka vidyApITha kI prabandha samiti ke adhyakSa pada para rhe| isa avadhi meM vidyApITha kI zaikSaNika evaM sAMskRtika upalabdhiyAM ullekhanIya rhiiN| ApakI asAmayika mRtyu kA duHkhada * samAcAra pUre vidyApITha parivAra ko marmAhata kara gyaa| vidyApITha meM zoka sabhA kA Ayojana kara aise puNyAtmA ko bhAvabhInI zraddhAMjali arpita kI gyii|

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zramaNa sammAna evaM puraskAra pro0 sAgaramala jaina ko AcArya hasti smRti sammAna pIpAr3a siTI, 11 akTUbara, pArzvanAtha vidyApITha ke liye yaha atyanta harSa aura gaurava kA viSaya hai ki saMsthAna ke nidezaka pro0 sAgaramala jaina ko jaina dharma, darzana, sAhitya, saMskRti Adi ke kSetra meM sarvotkRSTa sevA ke lie samyagjJAna pracAraka maMDala, jayapura dvArA rAjasthAna prAnta ke pIpAr3a zahara meM eka bhavya samAroha meM AcArya hasti smRti sammAna 1664 se sammAnita kiyA gyaa| DaoN0 jaina isake pUrva bhI aneka puraskAroM se sammAnita kie jA cuke haiN| jJAtavya hai ki isI avasara para jaina vidyA ke mUrdhanya manISI padmabhUSaNa paM0 dalasukhabhAI mAlavaNiyA, ahamadAbAda, pro0 premasumana jaina, udayapura aura pro0 bhAgacandra jaina 'bhAskara' bhI isI puraskAra se alaga-alaga varSoM ke lie sammAnita kiye gaye / yuvAcArya mahAzramaNa ko hArdika badhAI ApakA ( yuvAcArya mahAzramaNa ) janma vi0saM0 2016 vaizAkha zuklA navamI ( 13 maI, 1662) ko saradAra zahara meM huaa| ApakA bacapana kA nAma mohana lAla thA / bAlyakAla se hI ApameM alaukika evaM vilakSaNa pratibhAe~ vidyamAna thiiN| bAraha varSa kI avasthA meM Apake mana meM vairAgya kA aMkura phUTA aura Apane apane mana kI bhAvanA tatkAlIna AcArya zrI tulasI ke samakSa rakhI / ApakI pratibhA se paricaya ke pazcAt AcArya zrI ne Apako dIkSita hone kI saMtuti de dii| vi0saM0 2031 .

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jaina jagat : 99 zAkha zuklA caturdazI (5, maI 1674, ravivAra) ke dina saradAra zahara kI puNya bhUmi para muni zrI sumeramala jI (lADanUM) ke sAnnidhya meM ApakI muni dIkSA huii| muni sumeramala jI ke nirdezana meM varSoM taka svAdhyAya karane ke pazcAt vi0saM0 2041 jyeSTha kRSNA aSTamI ko Apa paMcamI samiti ke pAtrasaMvAhaka ke lie vyaktigata sevA hetu niyukta kiye gaye / terApaMtha dharmasaMgha meM isa niyukti kA vizeSa mahattva hai| samaya ke sAtha-sAtha Apa hindI, saMskRta aura prAkRta bhASAoM ko bhI adhikRta karate gye| jaise-jaise ApakI arhatAe~ evaM kSamatAe~ bar3hatI gayIM saMghIya dAyitva bhI Apase jur3ate gae / vi0 saM0 2042 mAgha zuklA saptamI ( 16 pharavarI 1686) udayapura, maryAdA mahotsava ke pAvana avasara para Apa yuvAcArya mahAprajJa ke aMtaraMga sahayogI banAye gaye jisakA dAyitva Apane pUrNataH vahana kiyaa| vi0saM0 2043 vaizAkha zuklA caturthI ( 14 maI 1886 ) ko akSaya tRtIyA ke suavasara para vyAvara meM Apa grupa lIDara banAye gaye tathA vi0saM0 2046 bhAdra zuklA navamI (6 sitambara 1986) ko lADanU meM yogakSema varSa meM AcArya zrI tulasI ke padArohaNa divasa para maMgala gItoM aura maMgala stavanA ke bIca Apa mahAzramaNa ke pada para pratiSThita kiye gye| varIyatAkrama meM mahAzramaNa kA pada AcArya aura yuvAcArya ke bAda tIsare sthAna para AtA hai| mahAzramaNa ke rUpa meM Apane tIna svataMtra aura mahattvapUrNa yAtrAyeM kIM- prathama yAtrA pharavarI-mArca 1986 meM lADanU se DUMgara gar3ha, saradAra zahara hote hue choTI khATU taka, dvitIya yAtrA navambara-disambara meM siMvAcI - malAnI kSetra meM huI, tIsarI yAtrA 25 navambara se 4 janavarI 65 taka dillI ke upanagaroM meM huI / samaya tIvra gati se bar3hatA gayA aura mahAzramaNa mudita kumAra laghutA se prabhutA aura bindu se sindhu banane kI nirvighna yAtrA para agrasara hote hue 14 sitambara 1667 (vi0saM0 2054 bhAdra zuklA dvAdazI ) ko yuvAcArya pada para pratiSThita hue / mahAzramaNa mudita kumAra ke yuvAcArya pada para pratiSThita hone para pArzvanAtha vidyApITha parivAra kI ora se unheM hArdika badhAI / bhavya anumodanA - bahumAna samAroha aMcalagacchAdhipati AcArya zrI guNasAgara sUrIzvara jI ma0 ke ziSya gaNivara zrI mahodaya sAgara jI ma0 kI preraNA se zrI kastUra prakAzana TrasTa (mumbaI) aura zrI guNIjana bhakti TrasTa ( ahamadAbAda) ke saMyukta tattvAvadhAna meM bhAdrapada sudi 15 ko zrI zaMkhezvara mahAtIrtha meM eka bhavya anumodanA - bahumAna samAroha kA Ayojana kiyA gayA / isa samAroha meM jainetara kula meM utpanna kintu jinazAsana ke viziSTa ArAdhaka 85 vyaktiyoM

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10) : zramaNa/akTUbara-disambara/1667 kA bahumAna kiyA gyaa| isa avasara para pUjya gaNivarya jI dvArA praNIta bahuralA vasuMdharA, bhAga 3-4 aura bhAga 1-4 ke saMyuktAMka kA bhI vimocana kiyA gyaa| zrI zreNika kastUra bhAI, zrI kizora ema0 vardhana Adi aneka gaNyamAnya vyakti isa samAroha meM upasthita the| zrI hastimalajI muNota adhyakSa nirvAcita haidarAbAda 21 sitambara akhila bhAratIya zve0 sthAnakavAsI jaina kAnphrensa dvArA Ayojita sammelana ke avasara para zrI hastimala jI muNota sarvasammati se adhyakSa nirvAcita kiye gye| isa avasara para nivartamAna adhyakSa zrIvaMkaTalAlajI koThArI, zrI ratanacaMdajI voharA, zrI nRparAjajI jaina, zrI je0DI0 jaina, zrIsampatalAla jI DUMgaravAla Adi ne mAlyArpaNa kara zrI muNota kA abhinaMdana kiyaa| zrI muNota dvArA isa avasara para upayogI 31 sUtrI kAryakrama kI ghoSaNA kI gyii| ahiMsA inTaranezanala vArSika puraskAra ahiMsA inTaranezanala dvArA nimna tIna vArSika puraskAroM (varSa 1667) ke lie nAma AmaMtrita haiM: 1. 21,000/- kA ahiMsA inTaranezanala DipTImala jaina sAhitya puraskAra yaha jaina sAhitya ke vidvAn ko unake samagra sAhitya athavA ekala kRti kI zreSThatA ke AdhAra para diyA jaaegaa| (likhita pustakoM kI sUcI tathA apanI ekala kRti yA do zreSTha pustakoM kA bhejanA Avazyaka hai|) 2. 11,000/- kA ahiMsA inTaranezanala bhagavAnadAsa zobhAlAla jaina zAkAhAra puraskAra yaha zAkAhAra prasAra ke kSetra meM kArya kara rahe karmaTha kAryakartA ko unake kArya kI zreSThatA ke AdhAra para diyA jaaegaa| 3. 11,000/- kA ahiMsA inTaranezanala raghubIrasiMha jaina jIva rakSA puraskAra yaha jIvarakSA ke kSetra meM kArya kara rahe karmaTha kAryakartA ko usake kArya kI zreSTatA ke AdhAra para diyA jaaemaa| nAma kA sujhAva svayaM lekhaka/kAryakartA/saMsthA athavA anya vyakti dvArA 30 navambara, 1967 taka nimna pate para lekhaka/kAryakartA ke pUre nAma va pate, jIvana-paricaya (saMbaMdhita kSetra meM kArya sahita) va pAsaporTa AkAra ke phoTo sahita AmaMtrita hai| puraskAra 22 pharavarI, 1668 ko naI dillI meM rajata jayaMtI samAroha para bheMTa kie

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* jaaeNge| satIza kumAra jaina, sekreTarI janarala, ahiMsA inTaranezanala, 53, RSabha vihAra, famil-9900EUR2. jaina jagat : 101 Announcement of Mahavira Awards 1998 Bhagavana Mahavira Foundation, Chennai, has issued announcement inviting nonminations for its annual Mahavira Awards for Excellence in Human Endeavour for the year 1998. The Foundation in its endeavour to recognise, promote and preseve excellence in Human Endeavour in the spheres of propagatin of Non-violence, Vegetarianism, Education, Medicine, Community and Social Service and other objects for the advancement of general public utility with emphasis on the benefits of such endeavours reaching the poor and downtrodden, has insituted Mahavira Awards. Each of the three Awards consists of a Cash Prize of Rs.5 lacs, a Scroll and a Statuette of Bhagavana Mahavira. The three Awards arc (1) for Excellence in the sphere of propagation of Non-violence, Truth and Vegetarianism, (2) for Exceellence in the field of Education and Medicine and (3) for Excellence in the sphere of Conmmunity and Social Service. The evaluation will be done by a Selection Committee, of which Sri C. Subramaniam, Former Governor of Maharastra, is the Chairman and includes other persons of eminence. Nominations should contain details of the name and address of the individual, biographical sketch of the individual and in case of institutions, date of establishment, names of Governing body members, awards or honours already conferred, copies of three years audited balance sheets with a write up justifying as to how the individuals/institutions work fulfills the objects of the Award with specific details as to how the activities benefitted the society. Name, address, and occupation of the sponsors who reconmmends the individual/institution may also be given. Self sponsored nominations will nbot be accepted. The completed nomination may be sent to the Foundation, P.O.Box 2983, 170, Triplicane High Road, Chennai, 600005. The last date for receipt of the nominations is 15th January 1998.

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zramaNa pustaka-samIkSA yugadraSTA AcArya zrI : adhyayana aura avadAna- lekhaka - DaoN0 rAjendra muni, prakAzaka -: -zrI tAraka guru jaina granthAlaya, zAstrI sarkala, guru puSkara mArga, udayapura (rAja0), prathama saMskaraNa, kula pRSTha-384, AkAra - DimAI, mUlya 100/- rupaye ! prastuta pustaka ke lekhaka haiM mahopAdhyAya DaoN0 rAjendra muni jI / yugadraSTA pUjya AcArya zrI devendra muni jI jAne mAne saMta aura cintaka haiN| unakI sAhitya sAdhanA kA eka vizAla kSetra hai| unakI vibhinna mahattvapUrNa racanAoM para diye gaye vidvAnoM ke matoM ko dekhate hue yaha kahanA muzkila hai ki unakI kauna sI racanA kisa U~cAI para hai I isa sandarbha meM gosvAmI tulasIdAsa jI kI paMkti yAda AtI hai- "ko bar3a choTa kahata aparAdha" / vibhinna avasaroM para una mahAna kRtiyoM ko dekhane kA bhI saubhAgya prApta huA hai| unameM se bahuta to aisI haiM jo apane Apa meM pI-eca0DI0 zodha-prabandha ke lie paryApta haiN| yadi AcArya zrI ke cintana aura lekhana kI vibhinna vidhAoM ko eka-eka kara adhyayana kiyA jAe to ve DI0 liT0 zodha prabandhoM ke lie paryApta sAmagriyoM rakhatI haiN| parantu prastuta pustaka meM una samasta sAmagriyoM ko ati saMkSipta rUpa dekara vivecita karane kA prayAsa kiyA gayA hai| isase eka ora to AcArya zrI kI sAhityika vizAlatA ke prati hone vAlA nyAya AzaMkA kI paridhi meM A jAtA hai vahIM dUsarI ora gAgara meM sAgara bharane kI ukti caritArtha hotI hai / lekhaka ne AcArya zrI kI racanAoM meM pAyI jAne vAlI vidhAoM ko vargIkRta karake unake mahattvoM para prakAza DAlane kA saphala prayAsa kiyA hai, jaise- "unake ( AcArya zrI ) samagra nibandha vicArapradhAna, AdhyAtmika, samIkSAtmaka tathA gaveSaNAtmaka "sabhI upanyAsoM kA AdhAra hai paurANika, aitihAsika tathA dhArmika"- paM0 devendra muni zAstrI likhita kahAniyA~ prAcIna kahAniyoM kA navIna saMskaraNa haiM- "Adi / pustaka kI bhASA Adi dekhane se aisA lagatA hai ki lekhaka DaoN0 rAjendra muni jI ke paricaya meM prApta yaha ukti "jaba ApakA pravacana hotA hai to aisA lagatA hai ApakI vANI ke dvArA mA~ sarasvatI avatarita ho rahI haiM" satya hI hai| prastuta racanA ke lie munizrI ko badhAI / pustaka kI chapAI evaM bAhyAkRti AkarSaka hai|

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104 : zramaNa/akTUbara-disambara/1667 harakha patrAvalI- lekhaka-harakha canda botharA, prakAzaka-hIrA bhaiyA prakAzana 65, patrakArakAlonI, kanAr3iyA mArga, indaura-1, prathama saMskaraNa, mUlya-eka ru0, aakaar-ddimaaii| prastuta racanA 'harakha patrAvalI' svargIya zrI harakhacanda botharA ke patroM kA saMgraha hai| botharA jI parivAra meM rahate hue bhI saMta kI taraha jIvana vyatIta karate the| unake patroM meM sAdhAraNa pArivArika bAtoM se jyAdA AtmA, satya, puruSArtha, mokSa Adi ke vivecana haiM, jo unakI sAmAjika, dhArmika evaM dArzanika bhAvanAoM ko prastuta karate haiN| yaha pustaka vidvAnoM evaM sAmAnya logoM ke lie bhI ati upayogI hai| AzA hai ise pAThakoM dvArA prasaMzA prApta hogii| isa kArya ke lie patroM ke saMkalanakartA badhAI ke pAtra haiN| __-DaoN0 sudhA jaina Asceticism In Ancient India by Dr. Yugal Kishore Mishra, Published by Research Institute of Prakrit Jainology and Ahimsa, Vaishali, 1987, page-119, Price Rs. 38.00. The book "Asceticism In Ancient India" is the published form of the Ph.D. thesis submitted by Dr. Yugal Kishore Mishra to Bihar University, Muzaffarpur. It consists of five chapters namely Introduction, The Ascetic Ideals and Practices, The relation of Asceticism to Religion and Philosophy, A critique of the Ascetic Tradition and Asceticism and Society. Asceticism matters much in Indian thinking. Dr. Mishra, in the different chapters of his book, has focused upon asceticism from various angles of philolsophy, religion, society etc. which may be remarked as a valuable contribution to the subject delt with. Hope, among scholars Dr. Mishra will be honoured for this illuminating work and I also congratulate him whole heartedly. -Dr. Bashistha Narayan Sinha

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105 : zramaNa/akTUbara-disambara/1667 -- L . DaoN0 sAgaramala jaina abhinandana graMtha pArzvanAtha vidyApITha, AI0TI0AI0 mArga, karauMdI vArANasI-221005. dUrabhASa- 0542-316521, 318046 pArzvanAtha vidyApITha ke hIraka jayantI ke zubha avasara para (mArca, 1668) pArzvanAtha vidyApITha kI prabandha samiti ne jaina dharma evaM darzana ke marmajJa manISI evaM saMsthAna ke nidezaka DaoN0 sAgaramala jaina kA abhinandana graMtha prakAzita karane kA nirNaya liyA hai| yaha abhinandana graMtha mukhya rUpa se tIna khaNDoM meM vibhAjita hogaa| prathama khaNDa DaoN0 jaina ke vyaktitva evaM kRtitva se sambandhita hogA, jisameM vidvAnoM evaM zubhekSuoM dvArA AmaMtrita abhinandana grantha samiti Apake vyaktitva evaM kRtitva ke vibhinna pahaluoM ko rekhAMkita karane vAle saMsmaraNa/lekha saMgRhIta hoNge| dUsare khaNDa meM ApakI racanAoM para vidvAnoM dvArA prApta samIkSAoM kA samAveza hogaa| adhyakSa tIsare khaNDa meM DaoN0 jaina ke kucha cune hue zogha lekhoM kA zrI neminAtha jaina | saMkalana hogaa| ___ etad dvArA DaoN0 sAgaramala jaina ke virATa vyaktitva se upAdhyakSa | sambandhita vidvAnoM/sAmAjika kAryakartAoM kI zubhAzaMsAeM/ zrI bhUpendra nAtha jaina zrI nRparAja jaina saMsmaraNa/Alekha Adi AmaMtrita haiN| kRpayA apane saMsmaraNa/samIkSA/subhAzaMsAeM/Alekha koSAdhyakSa | Adi 10 pharavarI 1668 taka bheja kara hameM anugRhIta kreN| zrI indrabhUti barar3a DaoN0 zrIprakAza pANDeya prabandha sampAdaka DaoN0 sAgaramala jaina abhinandana graMtha prabandha sampAdaka DaoN0 zrIprakAza pANDeya pArzvanAtha vidyApITha, karauMdI, posTa-bI0eca0yU0, vaaraannsii-221005|

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SRAMANA Third Monthly Research Journal of Parsvanatha Vidyapitha Vol-48] Number 10-12 General Editor Prof. Sagaramal Jain Editors Dr. Ashok Kumar Singh Dr. Shriprakash Pandey For publishing Articles, News, Advertisement and Membership, Contant General Editor Sramana Parsvanatha Vidyapitha I.T.I. Road, Karaundi P.O. B.H.U. Varanasi- 221 005 Phone: 316521, 318046 For Institutions For Individual Single Issue [October-December 1997 Annual Subscription For Institutions For Individual : : Life Membership : . Rs. 60.00 Rs. 50.00 Rs. 15.00 Rs. 1000.00. Rs. 500.00

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(Sramana Astaka Prakarana: An Introduction Dr. Ashok Kumar Singh* Acarya Haribhadra, one of the most prominent Jaina Acarya and the most prolific writer was born in Cittauda or a place nearby. Very scanty informations are available about his life. As established by Muni Jinavijayaji, it is generally agreed that he lived between 753 to 827 A.D. His mother was Gangabai and his father was Sankara Bhatta. He was Brahmin by caste. He became Royal priest of the king Jitari of Cittauda . He had vowed that he would become the pupil of him or her whose sayings he would not comprehend. The well-known dramatic incidence of his life, of not fully grasping the Praksta Gatha, recited by Yakini Mahattara, a Jaina nun, made him the disciple of a Jaina monk Jinabhattasuri. This change over of a Great scholar, Royal priest and above all a rudite Brahmin, was not merely a change of faith but was a new birth to him. Infact, it was a spiritual rebirth which gave a new direction to his life and thought. He was transformed totally but he retained all, that was best in him along with his previous thoughts and beliefs. The new impact of Jainism made him more inclined to devote all his might and main to philosophic and religious pursuits. His works are testimony to his genius and mainly consist of religious stories, philosophical treatises, discourses, exhortations on right conduct and on Yoga. He has composed * Senior Lecturer, Parsavnatha Vitdyapitha.

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108 : zramaNa/akTUbara-disambara / 1667 a number of Prakarana works also viz. Astaka Prakarana, Sodasaka Prakarana, Vimsativinsika and Pancasaka also. Presently, the subject matter, in brief, of Astaka Prakarana, composed in Sanskrit, containing 258 verses, is being given. It is a compendium of 32 prakaranas dealing with different topics. Each contains eight verses hence Astaka, except, last 32nd which contains 10 verses. The title of the Astakas are: (1) Mahadevastakam, (2) Snanastakam, (3) Pujastakam, (4) Agnikarikastakam, (5) Bhiksastakam, (6) Sarvasampatakaribhiksastakam, (7) Pracchannabhojanastakam, (8) Pratyakhyanastakam, (9) Jnanastakam, (10) Vairagyastakam, (11) Tapastakam, (12) Vadastakam, (13) Dharmavadastakam, (14) Ekanityapaksakhandanastkam, (15) Anityapaksakhandanastakam, (16) Nityanityapaksamandanastakam, (17) Mansabhaksanadusanastakam, (18) Mansabhaksanadusanastakam, (19) Madyapanadusanastakam, (20) Maithunadusanastakam, (21) Suksmabuddhyasrayanastakam, (22) Bhavasudhivicarastakam, (23) Sasanamalinyanisedhastakam,

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Astaka Prakarana: An Introduction : 109 (24) Punyanubandhipunyadivivaranastakam, (25) Punyanubandhipunyafalastakam, (26) Tirthakrddanamahatthvasiddhyastakam, (27) Tirthakrddananisphalatapariharastakam, (28) Rajyadidanepi Tirthakrto Dosabhavapratipadanastakam, (29) Samayikasvarupanirupanastakam, (30) Kevalajnanastakam, (31) Tirthakrddesanastakam and (32) Moksastakam. In the first, Mahadevastakam Acarya Haribhadra describes the virtues, good deeds and mode of worship of great Lord (Mahadeva). He is free from attachment, hatred, passions and miserable Karma- particles. The Great Lord is Omniscient, calm and intelligent. He possesses eternal bliss and is venerable for all the deities. To practise, according to canons, is the best and only mode of his worship. His sermons are bound to annihilate the birth-cycle. The second Snanastakam deals with bathing or ablution. Bathing is of two types: physical and mental, categorised as external and spiritual in non-Jaina systems. Physical bathing causes purity of partial body only and that too, merely, for a few moments. It is the instrumental cause of mental bath. Physical bath, of house-holders, followed by worship of deities and monks, is auspicious. This bath is prohibited for monks who are preached to perform mental bath with meditation like water. Real bather is the one, wholly free from impurity and not sticking to it again. The third, Pujastakam deals with two-fold worship; impure and pure, means of heaven and salvation (svarga moksa), respectively. The former is performed with flowers of Jasmines etc. and is the cause of auspicious bondage while the pure worship is performed with eight abstract flowers viz. nonviolence, truth, non-stealing, celibacy, non-possession, devotion

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110 : 277/374577-F224492/9EEL of teacher, penances and cognition. By pure worship, modes of soul, become auspicous, which ultimately leads to salvation. In the fourth, Agnikarikastakam, fire has been depicted two fold as sacrificial and spiritual or psychic. Monks are preached to kindle the spiritual fire with analytic meditation and fuel of karmas. Initiation is the cause of salvation. Good fortunes attained by sacrificial fire beget sin. Haribhadra refutes others contention that seen is annihilated by charity. He opines that sin is destroyed only by penances. According to Acarya, practising the path of liberation, generally, yields more auspicious and sinless fortunes, in form of right fairth, knowledge and conduct samyag darsana Jnana caritra. Fifth, Bhiksastakam- deals with three fold beggings; Sarvasampatkari, Paurusaghni and Vrttibhiksa. The first one brings all types of fortunes of this world and the next. The second Paurusaghni is manhood or virile destroying and the third Vrttibhiksa is the begging for livelihood. That of an ideal monk, made for Sthaviras- elder monks etc., is the first one and is likely to bring glory to Jina-order. That of a monk, practising vicious and violent-ridden conduct for supporting his life, is cate gorised as Paurusaghni and is bound to cause disgrace to Jina-order. The third one-Vrttibhiksa, is the begging by those poor, blind and crippled ones, unable to carry on with other activities of livelihood. It is considered better than Paurusaghni. The sixth, Sarvasampatkaribhiksastakam deals mainly with refutation of opponents' view that virtuous food is not at all practical. Opponents maintain that unavailability of virtuous food, essential for ideal begging of monks, also mars the attainment of Omniscience. As in the absence of virtuous food, the conduct of monks can never be virtuous and this eventually results in the negation of Omniscience itself. Acarya Haribhadra establishes the feasibility of virtuous food and thus the attainment of Omniscience.

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Astaka Prakarana: An Introduction : 111 The seventh, 'Pracchannabhojanastakam, describes that waking food by monks, in open, is not proper. A monk should always take food unobserved or in private. Monk's taking food in open is harmful in both ways. In case, he offers food to beggars etc. he would bind auspicious bondage. His denial is likely to invite beggar's hostility towards Jina-order. To avoid this, a monk should always take food in private, an ideal option for him (monk). The eighth, 'Pratyakhyanastakam' depicts it (repudiation) as two fold: physical as well as mental, Physical repudiation is observed with worldly aspirations. But this (worldly) aspiration, in any form, is discarded in the mental one. There are certain obstacles in the observence of mental repudiation such as worldly desires etc. Repudiation of non-liberatable ones, aiming at superattainments is, infact, not mental repudiation. Repudiation should be observed duly with proper rituals, otherwise, its effect may be adverse. It is not auspicious if it lacks discretion, devotion to Jina-order and is augumented by desire for salvation. Physical repudiation occurs due to the rise of miserable karman and want of immense virility. The conduct of one, observing mental repudiation would naturally become right. The ninth Jnanastakam depicts knowledge as three-fold: subject-semblence, self-manifestation and the perception of reality. The first one may be compared with that of an infantine about poison etc. It is the cause of great sin. The second, selfmanifestation, is the knowledge of one, subdued by sins. It is also vilified by evils etc. The conduct of one possessing this knowledge is righteous. It causes auspicious bondage and often leads to renunciation. The perception of reality is related to the tranquil one, with righteous conduct. One's conduct, blessed with this conation, is pure. It is the determinant knowledge of undesirables etc. and the cause of emancipation. The tenth Vairagyastakam describes renunciation of three types: mournful meditation, delusion- infested and imbued with

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112 : 477/377987T-Facy*/9EEL right knowledge. The meditation caused by the loss of favourites etc, is mournful meditation. It leads, sometimes, to suicide etc. One's detatchment from this world swayed by heretic dogmas, is delusion-infected renunciation. Contrary to these, if one renounces the world, on realisation that soul's affliction is due to the cycle of birth, it is renunciation in true sense, imbued with right knowledge. It ensues from the enlightened knowledge of Reals. In the eleventh Tapastakam Haribhadra refutes the opponent's contention, 'austerity is nothing but affliction like that of an oxen etc'. Against it, Acarya argues that if we identify misery with penances, all the miserable creatures will become devout. According to Acarya, their opponent's) proposition also implies that all hellish beings would be considered great devouts and conversely, ascetics, blessed with the pleasure of tranquility, as non-devouts. Their view, that austerity, neither proved logically nor depicted in canons, is injurious to soul, is also refuted. The twelfth Vadastakam' categorises Vada (Discussion or debate) as three-fold: Dry discussion, Disputation and Virtuous or Righteous Discussion. When a Jaina monk debates with extremely arrogant debator, hostile to Jina religion, it is Dry Discussion. In this debate if monk prevails, the subjugated one may take recourse to suicide etc. while the defeat of monk is likely to cause disgrace to the Jina-order. The second type of debate, called Disputation, is predominated by trick or fallacy and futile reply. This debate is unadvisable to monk because victory by fair means is rare here. Lastly, that between a monk and an intelligent and impartial one, having knowledge of his sacred books, is called Righteous Debate. According to the thirteenth 'Dharmavadastakam' the topic or theme of the religious or virtuous debate is useful for

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Astaka Prakarana: An Introduction 113 emancipation. It comprehends the virtues, essential for religious conduct of respective systems i.e. Jaina, Bauddha, Samkhya Vaisesika etc. Acarya suggests that discussion on the definition of valid knowledge etc. is futile. The real nature of objects, as preached by seer's etc. ought to be contemplated, vigilantly and impartially by righteous and religious ones. The fourteenth, 'Ekantanityapaksakhandanastaka' refutes the absolute view of exclusively eternal soul advocatedby some systems. According to Acarya, soul being inert violence etc. are not applicable therein. implies that non-violence, truth etc. also do not occur in the soul, as postulated by them. Again, this negation of violence etc., in turn, led to the negation of all Yamas and Niyamas. Ultimately, association of the body with absolutely eternal soul is also proved illogical. In the same way, the of soul's all- pervasiveness or omni-presence, makes its world-cycle untenable. In 14th and 15th Nityapaksakhandanastakam and 'Anityapaksakhandanastakam', respectively, Acarya Haribhadra refutes the postulates of those considering soul as absolutely eternal, permanent, inert etc. as well as of those contemplating soul as absolutely impermanent etc. In the 16th 'Nityanityapaksamandanastakam, Haribhadra propounds that in the soul, of permanent-cum-changeable nature and identical-cum-different from body, violence etc. do occur. Though main cause of violence is the fruition of one's karman yet killer is the efficient cause. The act of violence is carried out due to agitation in mind. Vicious feeling is subsided by righteous preaching etc. and by auspicious disposition of mind. Acarya further maintains that eternal-cum-changeable etc. nature of soul is established by memory, retention, tangibility and also by tradition. Both 17th and 18th Astakas are entitled as 'Mansabhaksana-dusanastakam'. A verse occured in Visnusmrti

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114 : zramaNa / akTUbara-disambara / 1667 depicts, that meat-eating, consuming liquor and coupulation s not sinful but abstention from it brings great rewards. In both of these Astakas, Haribhadra refutes the arguments put forward by advocates of meat-eating. The adherents of meat-eating, plead that as milk, the constituent of the body of cow and rice, the part of the body of one-sensed sentient paddy etc. are eatable, in the same way meat also, being the limb of the body of cow, is eatable. Against this Haribhadra argues that in this world all the provisions, pertaining to edibles, and inedibles are made according to canons and common practices, hence, meat-eating is not justified on the ground of being a limb or the constituent of a creature only. He further refutes their view by citing a verse from the Visnusmrti itself. Me he will devour in the next world, whose flesh, I eat in this (life). To the Acarya, it is a clear decree forbidding meat-eating. After refuting the view, meat-eating is not sinful, in the 19th Madyapanausanastakam' Haribhadra contends that consuming of liquor is hazardous and is a mine of sins. He says that even telling its vices is futile because its vices and hazards are obvious. To illustrate, the fatal consequences of consuming liquord he cites an example, from Hindu Mythology, of a great sage (Rsi) who fell in hell due to consuming liquor. The 20th 'Maithunadusanastakam' treats the last assumption of the verse of Visnusmrti 'there is no sin in coupulation.' Refuting it Haribhadra says that passion is the cause of sexual carnality. An activity caused by passion can never be sinless. The pious objective and special occasion prescribed for carnal intercourse in Visnusmrti itself is a proof that this acivity is a rare one. He cites an instance given by great sages. This intercourse is the destroyer of creatures like penetration of heated iron-rod into pipe. Therefore, intercourse.. is the cause of vices.

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Astaka Prakarana: An Introduction : 115 In this 21st 'Suksmabuddhyasrayanastakam' Haribhadra preaches to examine minutely, the propriety of the vow or volition before adapting it. Misapprehension or wrong comprehension is likely to mar the virtuous objective of vow. The defects of observing a vow without reflecting on its pros and cons is thus illustrated. A monk, having taken a vow to give medicine to some sicks, is grieved if he does not find the object (sick monk) within stipulated period of vow. Otherwise, a situation of non-illness, is ideal. Thus a volited act of benevolence not thought of carefully may, in reality desire the harm of others. He preaches that the acts of charity etc. also should be carefully, performed completely in tune with canonical preachings. The 22nd Bhavasuddhivicarastakam' describes that 'Bhavasuddhi or auspicious disposition of mind follows the path of liberation. It delights in the preachings of canons and is free from the prejudices. The rise, in the causes of impurity of mind viz. attachments, hatred and delusion, makes the purity of mind, impossible. The subservience to or high respect towards enlightened one leads to the subsidience in delusion. This subservience to the more virtuous is the prime condition of attaining purity of mind. Acarya says that a monk holding, the virtuous ones, in high esteem is likely to attain purity of mind. The 23rd Sasanamalinyanisedhastakam maintains that one should try his best not to malign the Jina-order. It (maligning) is the prime cause of sin. In maligning the Jinaorder, even ignorantly, one becomes the cause of perversity in other creatures and is himself the subject to the bondage of intense deluding karman. On the contrary, the one, contributing in the elevation of Jina-order, thus being instrumental in the attainment of right faith by others, attains this himself which ultimately bestows the bliss of salvation. The 24th 'Punyanubandhipunyadivivaranastakam',

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116 : $907/3186 cp-faktepe/9EEL depicts that men should, by all means, pratice virtuous deeds, causing auspicious bondage. It rewards non-decaying good fortunes. Acarya maintains that because of the auspicious bondage one transmigrates to a better birth after the present one. On the contrary, inauspicious bondage causes more inauspicious birth after the present one. Auspicious bondage is the outcome of the purity of thought, which, in turn, is caused by adhering to canons and by obeying the elder monks. In the 25th 'Punyanubandhipunyafalasakam Acarya advocates that auspicious bondage is not detrimental in pursuing the pure religion. Acarya opines that such activities as the service of parents etc. is proper. It is, virtually, the excellent primary benediction of the renunciation. He goes to the extent of proclaiming that the auspicious bondage bestows the most excellent reward i.e. Seerhood. This 26th Tirthakrddanamahatvasuddhyastakam' aims at establishing that alms given by Mahavira, the 24th Tirtharkara at the time of renunciation, may be categorised as Great. Some (Buddhists) contend that since alms of Boddhisattvas, depicted in Buddhist canons is innumerable, hence that may be categorised as Great. But, the amount of the alms made by Tirthamkara being explicitly mentioned, it can not be termed as Great. Refuting them Acarya claims that Seer's alms are magnanimous on two accounts, firstly- want of alms-seekers and secondly, his declaration, 'ask for alms, ask for alms'. In the 27th Tirthakrddananisphalatapariharastakam' opponent's contention is refuted. Tirthamkara is likely to get emancipation in the same birth, hence, his act of charity is futile is refuted. Acarya says that charity is made by Great Souls because of their is compassionate disposition of mind. Infact, accumulated karmas are destructed due to this charity. The 28th RajyadidanepiTirthakrtaDosabhavapratipadanastakarn' propounds that it is not proper to denounce the

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Astaka Prakarana: An Introduction : 117 grant of state etc. to other (successor) because throne is full of great sins. Haribhadra maintains that, in case, state etc. is abandoned masterless, it will lead to chaos and ultimately to considerable loss of the life and property. Thus grant of the state to others, is in the interest of the people. Acarya also justifies marriage by Great souls. The 29th, Samayikasvarupanirupanastakar depicts the nature and characteristics of equanimity (Samayika). Those having attained equanimity resemble the Sandal, in nature. This (equanimity), of auspicious nature, should not be misunderstood with the inagnamity caused auspicious mind. The equanimous one is disinterested in wishing harm towards even ill-doer. Acarya cites a volition, attributed to Bodhisattvas. "May all the vicious conduct of the world descent on me, and as an effect of my righteous conduct, all the worldly creatures, attain salvation. This volition is in the opinion of Haribhadra, a prayer by a house-holdder for (attaining) enlightenment etc. The 30th, 'Kevalajnanastakam' depicts that soul, purified by equanimity and wholly free from destructive karmas, attains Ominscience, the illuminator of the universe and the nonuniverse. The Omniscience, though intrinsic nature of soul, is covered with karmic impurity. This karmic impurity is to be eliminated in the same way, as the impurity of rays of gems is removed through creating devices. Haribhadra also argues that analogy of moonlight with Ominiscience is not a complete analogy This 31st, Tirthakrddesanastakam' narrates the effect of religious sermon on creature and the reason as to why Tirtharkara is engaged in it (desana). Haribhadra says that the rise of Tirtharkaranamakarma causes even the detached Tirthamkara, to be engaged in religious sermon. A single speech of that Great soul (Tirthamkara) is capable of illustrating simultaneously the path of welfare to the

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118 : 97401/377 -fa14&R/9EUREUR6 numerous living beings, as well as a multitude of subjects. If not-liberatable ones (abhavyas) are unable to comprehend of his sermon, it is their fault, like the owls are unable to see the light. The last one, Moksastakan, containing ten verses, instead of eight, describes the characteristics of liberation. It also refutes other contention of others that in the absence of food etc., emancipated ones can not attain bliss. Haribhadra says that liberation is blessed with absolute bliss, never mingled with miseries and is, never decayed after origination. Thus Astaka Prakarana, contains topics, independent of each other and each of its prakranas are unit by itself. But these may be considered as inter-connected also because all of these deal with practical aspect of Jaina conduct and aim at teaching the monks as well as laities to become righteous ones; examine their conduct and thought minutely in the light of provisions of canons. Haribhadra, tries to clear the misgivings, caused by wrong arguments of heretics, pertaining to some significant aspects of Jaina conduct. Another feature of this Asrka Prakarana which attracts our attention is the self imposedbrevity or condition of dealing one topic in 8 verses only. We find that sometimes brevity is a handicap as it leads to the unintelligibility of the theme which can not be appreciated. But still this remains a very useful and valuable work of the genious Acarya that is Haribhadra.

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Navatattvaprakarana (A Manual of Nine Categories of Truth) Translated by: Dr. Shriprakash Pandey Publisher: Parsvanatha Vidyapitha Varanasi-221005

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Book Navatattvaprakarana Translated by : Dr. Shriprakash Pandey Publisher Parsvanatha Vidyapitha I.T.I. Road, Karaundi, Varanasi-5 Phone 316521-318046 First Edition : 1998 Price : Rs. 40/ Composed at : Sun Computer Softech Naria, Varanasi-5 Phone-318698. Printed at i Vardhaman Mudranalaya Bhelupur, Varanasi-10

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Publisher's Note Navatattvaprakarana is an important work of Jaina philosophical literature. It mainly deals with concept of Navatatn'as (nine categories of truth), considered as a core of Jaina Philosophy. Besides, being short in size, it is equally important both, for an inquisitive and an ascetic. A number of translations of this text, particularly in Hindi and Gujarati have been broughtout, but no serious efforts were made for its English translation. Parsvanatha Vidyapitha feels emense pleasure in bringing out this title, for the first time with Sanskrit cchaya, Roman transliteration and English translation. We are very thankful to Dr. Shriprakash Pandey, who has hot only rendered this text into English but also managed it through the press. Our thanks are also due to Sun Computer Softech and Vardhamana Mudranalaya for its beautiful composing and excellent printing respectively. B.N. Jain Secretary Parsvanatha Vidyapitha

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Preface Navatattvaprakarana is an important work of Jaina philosophical literature. Dealing with nine tattavas (categories of truth) this work is based on the premise that the goal of human life is complete eradication of sorrows and sufferings i.e. to attain salvation, possible only by treading on the path of triple jewels (ratna-traya)- right faith (samyagdarsana), right knowledge (samyag-jnana) and right conduct (samyag caritra), which collectively constitute the path of liberation. Out of these three jewels right faith is to believe in tattvas (categories of truth). As the great exponent of Jaina philosophy and monk Acarya Umasvati has rightly observed in his famous work Tattvarthasutra tattvarthasraddhanamsamyagdarsanam. (1.2) Therefore, the true knowledge of the tattvas (categories of truth) is considered of great importance for attainment of salvation, which the said work deals with. The word "tattva" is derived from the Sanskrit word tat with the suffix tva, which connotes the meaning as tasyabhavah tattvam' i.e. the first principle or category of truth. In Jainism the word tattva, sat, artha, Padartha and tattvartha have been used in various context as synonyms of the word Reality or its equivalent term. Generally, Jainas do not make any distinction among substance, reality, existence etc. Acarya Umasvati has used the word tattvartha, sat and dravya in similar way, in the context of substance. Acarya Nemicandra has mentioned dychotomous division of tattva into jiva (living) and ajiva (non-living) as dravyas. In Jaina canons dravya (substance) is classified as of six types- Jiva, ajiva, dharma, adharma, pudgala and kala while tattvas are said to be of nine, viz. 1. cxistence of soul (Jiva) 2. existence of non-santient entity (ajiva--matter, time, sapce, medium of rest, medium of motion). 3. auspicious karma (punya) 4. inauspicious karma (papa) the inflow of karmic particles towards the soul (asrava) 6. stoppage of inflow of karmic particles (samvara) annihilation of karmic particles (nirjara) 8. binding of karmic particles with the soul (bandha) - M

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ii: Navatattva Prakarana liberation (moksa)* These are the nine tattvas (categories of truth) discussed elaborately in Jaina Canons. We have references of seven tattvas also. Infact, there are three fundamental approaches regarding number of tattvas. From the point of view of cosmic order there are only two fundamental categories of truth- Jiva (living entity) and ajiva (nonliving entity). From ontological point of view, considering especially spiritual phenomenon the tattvas are of seven types. viz--Jiva, ajiva, asrava (influx of Karmas), bandha (bondage of Karmas), sarvara (stoppage of Karmas), nirjara (annihilation of Karmas) and moksa (libaration). If we consider it from the religious point of tiew, we have nine tattvas (categories of truth) which, besides above seven, includes two more-punya (auspicious Karmas) and papa (inauspicious Karmas). From metaphysical and spiritual point of view the second classification is well received by scholors. However, in Jaina agmas the third tradition is often used. The Bhagavati, Prajnapana, Uttaradhyayana have mentioned nine categories of tattvas. The Sthananga mentions two fold classification- Jiva and ajiva. Acarya Nemicandra in his Dravyasarngraha has also advocated this two fold classification. acarya Umasvati in his famous tretise Tattvartha Sutra has included punya and papa in asrava and mentioned the seven fold classification. The brief account of these nine categories of truth is as under: (1) Jiva (Soul) Jiva is essentially a unit of consciousness which is potentially endowed with infinitevision (anantadarsana), infiniteknowledge (ananta jnana), infinite power (ananta virya), infinite bliss (ananta sukha). It has neither beginning nor end. It is eternal and infinite in number. Jivas have been classified broadly into two types-- those are in bondage (baddha or Samsari) and those are liberated (mukta). The samsarijivas are classified into six types according to their nature of body they possess-as prthvikaya (earth bodied) (2) apakaya(water bodied), (3) tejaskaya(fire bodied) (4) * The order of tattvas differs in many of the editions of Navttava prakarna. In all the editions, the order of Jiva and ajiva is first and second respectively. But in some of the editions puna and papa or included before the asrava and bandha while in some, they are included after the catogries of asrava and bandha.

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vayukaya (air bodied), (5) vanspatikaya (vegetable kingdom) and (6) trasakaya(moveable ones). The state of liberated soul is characterised by its freedom from disease, being without body, without experience of misery, the enjoyment of perfect bliss, possessing perfect knowledge, intution and free from rebirth and highest state of perfection. It is formless but the karmic matter associated with the soul shapes itself into subtle body and clings the soul and binds it in cycle of birth and death. When karmas are completely annihilated, the soulbecomes liberated and establishes itself in anantacatustaya (four infinites) with all its potential and qualities fully developed (2) Ajiva (Non- sentient entity) The class of non-sentient entity is called ajiva. It is constituted by pudgal(matter), Dharma(medium of motion), Adharma(mediumofrest), Akasa (space) and kala(time). The matter is non-living stuff possessed of senses qualities with varied fuction of power. The principle of medium of restand medium of motion fecilitate all movements and static states, in the physical Universe. All these substances are accommodated in Akasa (space) and it is the principleoftime, which marks the continuity or change in the substances and their modes becauseitis constituted of guna(quality and puryaya(modes) both. (3-4) Punya and Papa (auspicious and inauspicious karmas) In Jainism punya and papa as conceived and interpreted in their scriptural texts and legendary accounts, are mostly centered around the word caritra which has the the word 'conduct' for its english equivalents. Both are notonly relativebutcontrary terms as well, each presupposing the other. Punya is moral strength while papa is moral weakness. It is the preponderance of the senses, and sensibility over reason: it is rebellion of the lower insticts and impulse against the moral good and duty. The only notabalefactor which is found commensurate in both punya and papaisthe free will of agent who performs the same, just as punya is really a punya when it is performed willingly, so papais papaonly when it is committed voluntarily. Both auspicious and inauspicious tendencies come under asrave (influx of karma). Auspicious and inauspicious karma only means that time karnapudgala which are attracted by psychological, physiological and vocaltendencies of atman.Punyacan be aquired by the auspicious deeds

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iv: Navatattva Prakarana as to have sympathy and kindness towards poor, philonthropic deeds etc. 'described as of 42 types. On the other hand demeritorious karmas or papa are said to be of eighty two types (see verce 18-19). (5) Asrava (influx of Karmas) Asrava is inflow of karmic particles towards the soul. As in pond water comes through a channel so the karmas come to the atman through the Asrava. Forty two different channels conduct the influx of karmas into the soul which are mysterious determinant of the condition of the soul. Influx of karmas deviates the soul from its real nature. The requisitive power which galvanise the soul draw in matters from without is-mithyatva (wrong belief), avirati (vowlessness), pramada (nigligence), kasaya (passions and yoga (functional activities of mind, speech and body. The soul being attracted by these elements comes transformed into magnet as were and attracts the karma praticles towards it. The physical conditon which magnetise the soul to attract foregin elements is bhavasrava (the subjective influx) and the foreign matter that is actually drawn into by the soul to accumulate there in state of satta (existence) is called drayasrava (objective influx) which results ultimately in bondage (bandha). (6) Samvara (prevention of inflow of karmic particles towards the soul). Samvara prevents the inflow of karmic praticles towards the soul. It is of two types- (1) dravya (objective) and bhava (subjective) samvara. Objective samvara means the actually shutting up the channels against further influx of fresh karmic particles. By subjective influx we mean the kind of conscious and voluntary striving, mental and moral, on the part of soul, to arrest the influx partially or wholly. The samvara is of fifty seven types- those are five samitis (vigilences), three guptis (self restraints), ten fold yatidharma, twelve bhavanas (reflections), twently six parisahas (afflictions) and five caritras (right conducts). (7) Nirjara (annihilation of karma) Nirjara means the annihilation or dissipation of previous accumulated karma particles in the soul. It also means the separation of karma particles from the atmapradesas. Acording to Umasvati being ripen by penances, the separation of karmas is called nirjara (Tattvartha sutra 1-4). So it is only austerity or severe penance which can burn the karmic

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seeds, the root evolent of miseries or bondage. Just as fire consumes the combustible so do the austerity (tapa) burn up the karmic seeds. These austerities are of various kinds, classified by Jainas mainly into two-types (1) Bahya tapa (external austerity) (2) Abhyantara tapa (internal austerity). The external austerity is physical while enternal austerity is psychical. External austerity consists of vow of fasting, avoidence of full meals, dietetic restrictions, renunciation of palatable articles or ghee, curd etc.six types of delicacies, endurence of physical trouble and turning the senses from their respective objects. Six forms of enternal austerities are- atonements, reverence or humility, rendering voluntary services to humanity, means study, meditation and giving up the attachment of body. By practising these austerities one can completely burn up all types of karmic seeds and get liberated. V (8) Bandha (bondage) The principle of bandha is an important spiritual concept in Jainism. Bondage means union of karma particles with the soul. It is oftwo types-dravyabandha (subjective bondage) and bhavabandha (objective bondage). The karmic particles, coming in contact with the soul and creating a veil of obstruction is called dravyabandha. Bhavabanda refers to the psychic states that leads us to the involvement in the wheel of life. Both types of bondage are complementary to each other. The bondage has been distinguished of four types (1) Prakrti Bandha-the nature of karma particles that has entered into the soul. (2) Sthiti Bandha-duration of karma particles entered into the soul, anubhagabandha- intensity of karma particles associated with soul and (4) pradesa bandha-extensiveness and aggregates of the karmic particles associaed with the soul. Bondage is elminated by the process of samvaraandnirjarawhich referes to prevention and annihilation of karma particles respectively. (9) Moksa (liberation) Moksa is the highest ideal to be attained in Jainism. It is the emancipation of the soul from the snares of karmas. When the self is totaly freed from the bondage of karmas and has passed beyond the possibility of rebirth, it is said to have attained moksa. Like other categories it is also of two types- bhavamoksa- when the soul becomes free from four ghati (destructive) karmas it is called Bhavamoksa. When the four aghati (nondestructive) karmas disappear from the constitution of the soul, it is said to

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vi: Navatattva Prakarana have attained dravyamoksa. After being freed from the karmicencrustations the soul moves upaward to the endof lokakasa and remains in its pure form (anntacatustaya) at the siddhasila, an abode of liberated souls. Navatattvaprakarana incapsulates all these nine tattvas with their descriptions, divisions, subdivisions etc., Its first seven verses explicitly deal with concept of jiva (soul). From verse 8 ta 4 ajiva, 15 to 17 auspicious karmas, 18 to 20 inauspicious karmas, 21 to 24 influx of karmic particles, 25 to 33 stoppage of karmic particles, 34 to 36 annihilation of karmic particles, 37 to 42 binding of karmic particles with the soul, 43 to 50 liberation and from 51 to 59 verses with prakirnaka adhikara. Therefore, from the point of view of subjectmatter this text is a manual of nine categories of truth and has an important place in Jaina literature. The entire Jaina literature is divided into four expositions (anuyogas)(i) Substantial exposition (dravanuyoga) dealing with mainly concept of substances and their divisions, (u) Mathemetical exposition (ganitanuyoga)- dealing with numerical discriptions, division-subdivisions of time, space and pudgala. (ii) Jural teliological exposition (caranakarananuyoga)- dealing with code of conduct of Householders and monks and defferent Jurals. (iv) Exposition of religious parables (dharmakalhanuyoga)-dealing with religious stories and paradigm of morality. Navtattvaprakarana comprehends all these four expositions. As substances like soul, non-soul etc. are delt herein, so it is a part of substantial exposition. As it describes in detail the numerical description of divisions subdivision- of matter and its atoms, space, time along with its largest and minutest part, it comprehends mathemetical exposition. Dealingwith restraints (gupti), carefulness (samitis), afflictions (parisaha) and ten fold yati dharma etc., it becomes the part of exposition of Jural teliological exposition. Similarly, as it consists of the details of the liberated ones, it also has contents of the exposition of religious parables. About the text How many verses exactly Navatattvaprakarana has, who is the

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original author of the text, when did he flourished? these questions have been a matter of debate among the scholars. This work consists of, generally, 59 to 60 verese but in some of its editions the number differs. A number of editions of this work are also published. The number of verses of the text in those editions mostly differs. Barring few maximum works contain 60 verses. Some important editions along with their author, date of composition and number of verses are as follows: Name of the Text Navatattvaprakarana Navatattvaprakarana Navatattvaprakarana Navatattvaprakarana Muniratnasuri Navatattvaprakarana Jayasekharasuri Sri Navatattvaprakaranam Brhannavatattva Praksepagatha, Commentaries Navatattvavrtti (Svopajnatika) Navatattvavrtti Navatattvavrtti Navatattvavrtti Navatattvavivarana Navatattvavivarana Navatattva Avacuri Navatattva Avacuri Navatattvaprakarana Bhasya Navatattva Bhasya Vivarana Navatattva Balavabodha Navatattva Balavabodha Navatattva Vartika * Author Bhaavasagara Devaguptasuri Jinacandra * ---- Devendra Suri (Tapagaccha) Amback Prasada Devendra suri (Kharatara Gachchiya) Samaya Sundara Gani (Kharatara Gaccha) Paramananda Suri Devacanda Suri ManikyaSekhara Suri Sadhuratna Suri Mana VijayaGani (Tapagaccha) Abhaydevasuri (Navangivrttikara) Period VS 1809 VS 1174 1752 AD 13th cent. AD 1290-1327 A.D. VS 1220 Yasodevasuri (Upakesagaccha) Somasundara Suri Parsvacandra Ratnalabha Pupil of Sri Viveka Ratnasuri 15th cent. A.D. VS 1698 14 cent. A.D. 13 cent. A.D. 15th cent. A.D. VS 1644 18th Cent. A.D. 1135 A.D. 1174 A.D. VS 1502 VS 1593 VS 1600 No. of Verses. vii 15 14 54 30 Aryas* 59* 141 14th Cent. A.D. 140 Apart from these mula, bhasya, avacurni, balavabodha and taba, we find also references of a number of rasa, joda, stavana and 138 * Published by Bhimsi Manek, Bombay 1903 under Laghu prakarana Sangrah. Published by Sriman Mukti Kamal Jain Mohan Malayam (with Sumangala Tika Bhavanagar. 1934. Navatattva-Sahitya-Samgraha, Sanyojak Udayavijaya Gani, Ahmedabad. Page No. 1. 104*

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viii : Navatattva Prakarana caupai written on Navatattvaprakarina, in Praksta, Sanskrit, Gujarati and Hindi, which show the importance of the text. Author Navatattvaprakarana, in its fabric, contains no information about its original author or the date of composition in the work in the work itself. An old handwritten MS of Navatattvarakarana contains in its opening verse the name of Sri Dharma Suri as its author. The verse runs thus: ia navatattaviyaro, appumainanajananaheur samkhitto uddhario, lihio Siridhammasurihin. Although the name of Sri Dharma Suri appears at the end of the verse but we have no further information regarding his identity or his date. Even the commentators have not suggested any clue about the author and his date. In some of the editions the name of Sri Cirantanacarya has been given as its author- Cirantanacarya viracitam- but it does not denote the name of its original author. It denotes only that this text is compiled by any encient acarya. Going through the different editions one can easily notice that out of 59 (60) verses only 27 seem to be original and rest 32 (33) verses are interpolated later on, for 27 verses are common in most of the editions. Had the original Navatattvaprakarana contained 60 verses, it would have been mentioned by the commentators. Since we do not have any commentary dating prior to 12th century A.D. it can be inferred that the original author of 27 verses must have flourished in or before 13th cent. A.D. An another old MS contains a verse in its puspika (conculding verse) mentioning the name of Sri Vadidevasuri as its author. The verse reads: Vadidevasuri viracitam navatattvaprakaranam? According to the above verse Sri Vadideva Suri (1143-1226 A.D.) was the author of this text. Vadideva Suri, the famous author of Pramananayatattvaloka, Syadvadratnakara etc., was basically a logician 1. Sri Navatattvaprakaranam, Cirantanacaryaviracitam, Sriman muktikamal Jain Mohan Malayam, Bhavanagar 1934. Page No. 8. 2. Ibid P. 8.

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but at the same time also a prolific writer. Since commentaries found on the text do not date prior to the period of Vadideva Suri, taking into consideration the above citation and discussion of earlier scholars it can be inferred that he himself was the original author (mulkara) of the text, but in absence of any literary evidence it can't be said with a degree of certainty. However, putting aside all the discrepancies about its author, date and number of verses etc. it remains an important work expounding the concept of nine categories of truth. The work is highly useful to those, beginner. in Jaina Philosophy. Besides its multiple editions, along with commentaries, avacuris etc. in Praksta, Samskrit, Gujarati and Hindi available, no serious efforts were made for its English rendering. I undertook this task to make more familiar to the readers by this important work. While translating, I have used mostly common and familiar equivalents of the terms given in original so that the general reader could comprehend it easily. Before, I conclud it is my pleasant duty to acknowledge my debt to those, instrumental in this endevour. The desirability of the English rendering of this Navatattvaprakarana was first suggested to me by Dr. Jitendra B. Shah, Director, Sharadaben Chimanbhai Educational Research Centre, Ahmedabad in 1993, when I was associated with that Institute. I express my thanks to Dr. Shah. My appointment in Parsvanatha Vidyapitha in 1994 left the work incompleted. I putforth this proposal to Prof. Sagarmal Jain, Director, Parsvanatha Vidyapitha, who kindly agreed. I am grateful to Prof. Jain whose kind blessing sustained me allthrough this noble undertaking and without whose interest this work would not have seen the light of the day. My special thanks are also due to the authorities of VidyapithaShri. B.N. Jain, Secretary and Shri I. Barar, Jt. Secretary who so kindly consented its publication. I record my sincere thanks to my senior colleague Dr. A.K. Singh who throughout gave his valuable suggestions. January 1998 Dr. Shriprakash Pandey

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navatattvaprakaraNa Navatattvaprakarana jIvA'jIvA puNNaM, pAvA''saMvasavaro ya nijjrnnaa| bandho mukkho ya tahA, navatattA huMti nAyavvA / / 1 / / jiva, jiva punnnam, pava" savasamvaro ya nijjarna. bamdho mukkho ya taha navatatta humti nayavva. [1] jIvA'jIvau puNyaM, pApasravau saMvarazca nirjrnnaa|| bandho mokSazca tathA nava tattvAni bhavanti jJAtavyAni / / 1 / / Jiva (soul), Ajiva (non-soul), puaya (auspicious karma), papa (inauspicious karma), sasrava (influx of karma), samvara (prevention of influx of karma), nirjara (partial annihilation or dissipation of karma), bandha (bondage of karma) and moksa (emancipation or complete dissipation of karma) these nine tattvas (categories) are worth knowing. (1) caudasa caudasa, bAyA-lIsA bAsI a huMti baayaalaa| sattAvannaM bArasa, cau nava bheyA kameNesiM / / 2 / / caudasa caudasa bayalisa basi a huoti bayala. sattavannam barasa cau nava bheya kamenesim. [2] caturdaza caturdaza dvicatvAriMzad, vyazItizca bhavanti dvicatvAriMzat / saptapazcAzad dvAdaza, catvAro nava bhedAH krameNaiSAm / / 2 / / These nine tattvas comprise fourteen types of jiva (soul) and ajiva (non-soul), fourty-two types of punya (auspicious karma), eighty-two types of papa (inauspicious karma), fourty-two types of asrava (influx of karma), fiftyseven-types of samvara (prevention of influx of karma), twelve types of nirjara (dissipation of karma), four types of bandha (bondage) and nine types of moksa (emancipation). (2)

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2 : Navatattva Prakarana egaviha duviha tivihA, cauvvihA paMca chavvihA jIvA / ceyaNa - tasaiyaresiMha, veya-gaI - karaNa - kAehiM / / 3 / / egaviha duvila tiviha cauviha pamca chavviha Jiva ceyana tasaiyarehini, veya gai karana kayehim.[3] ekavidha-dvividha-trividhA - caturvidhAH paJca SaDvidhA jIvAH; cetana -setarairveda-gati - karaNa - kAyaiH / / 3 / / With regard to its cetana (consciousness), trasa and sthavara (mobile and immobile), veda (sex-passions), gati (condition of existence), indriya (senses) and kaya (physical body) the soul is devided into one, two, theree, four, five and six types respectively. (3). egiMdiya suhumiyarA, sanniyara paNidiyA ya sabiticau / apajattA pajjattA, kameNa caudasa jiyaTThANA / / 4 / / egimdiya suhumiyara sanniyara panimdiya ya sabiticau appajatta pajjatta kamena caudasa jiyathana. [4] ekendriyAH sUkSmetarAH, saMjJItarapaJcendriyAzca sadvitricatuH / aparyAptAH paryAptAH krameNa caturdaza jIvasthAnAni / / 4 / / Suksma and badara ekendriya (subtle and gross one sensed), sanji and asanjni pancendriya (rational and irrational five sensed), dvindriya (two sensed), trindriya (three sensed) and caturendriya (four sensed) these seven types of jiva, by the point of view of paryaptaka and aparyaptaka (developed and undeveloped) are devided into fourteen jiva sthanakas. (4) nANaM ca daMsaNaM ceva, carittaM ca tavo tahA / vIriyaM uvaogo ya, eyaM jIassa lakkhaNaM // 5 // nanam ca damsanam ceva carittam ca tavo taha viriyam uvaogo ya yeyam jiassa lakkhanam. [5] jJAnaM ca darzanaM caiva, cAritraM ca tapastathA, vIryamupayoga caitajjIvasya lakSaNam / / 5 / /

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Navatattva Prakarana : 3 Jiana (knowledge), darsana (intution), caritra (conduct), tapa (austerity) and upayoga (cognitive operations) these are the defining characteristics of jiva (soul). (5) AhArasarIriMdiya, pajjattI aannpaannbhaasmnne| cau paMca paMca chappiya, igavigalA'sannisannINaM / / 6 / / dharasaririmdiya pujjatti anapanabhasamune can parica panca chappiva igavigala' sainisanninam. 16) AhArazarIrendriya-paryAptaya AnaprANabhASAmanAMsi / catasraH paJca paJca SaDapi, caikavikalA'saMjJisaMjJinAm / / 6 / / Ahara (food), sarira (body), indriya (senses), svasochvasa (inhalation and exhalation), bhasa (language) and mana (mind) these are six paryaptis (bodily capacities of jiva). Ekendriya (one sensed), vikalendriya (having two three or four sences), cisanjn and sanji pancendriya jiva (irrational and rational five sensed soul) possesses four, five, five and six bodily capacities respectively. (6) paNiMdia tti balUsA-sAU-dasa pANa cau cha saga atttth| iga-du-ti-cauriMdINaM, asanni-satrINa nava dsy||7|| panindia iti balusa-sai-dasa panu can chha saga attha ig-du-ti-caurimdinam asanni-sannina nava dasaya. 171 paMcendriya tribalocchvAsAyUMSi daza prANAzcatvAraH SaT sptaassttau| ekadvitricaturindriyANA-masaMjJisaMjJinAM nava daza ca / / 7 / / Pancendriya (five senseed), tina bala (power of mind, body and speech) svasochvasa (inhalation an exhalation and ayusya (age) these are dasa prana (ten vital organs). Ekendriya (one sensed); dvindriya (two sensed), trindriya (three sensed), and Caturendriya (four sensed) Jiva (soul) possesses four, six, seven and eight prana (vital organs) respectively. Only sanjil and (isanjni pancendriya (rational and irrational live sensed) possesses nine and ten pruna (vital organs).

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4 : Navatattva Prakarana Ajiva (Non-soul) Asiva is not mearly the form of negative of jiva (soul) but it is positive verity standing opposed to Jiva (soul). dhammA'dhammAgAsA, tiya-tiya-bheyA taheva addhA y| khaMdhA desa posA, paramANu ajIva caudasahA / / 8 / / dhamma'ahammagasa tiya-tiya bheya taheva addha ya khardha desa paesa paramanu ajiva caudasaha. [8] dharmA'dharmA'kAzA strikatrikabhedAstathaivAddhA c| skandhA deza-pradezAH paramANavo'jIvazcaturdazadhA / / 8 / / Dharmastikaya (medium of motion), adharamastikaya (medium of rest) and akasastikaya (space) has three divisions where kala (time) has only one. Similary, pudgalastikaya (matter) is devided into skandha (molecules), desa (a part of molecules), pradesa (a subtle constituent partless, part of molecules) as paramanu (a subtle part of matter separated from molecules). In this way ajiva (non-soul) has total fourteen divisions.(8) dhammA'dhammA puggala, naha kAlo paMca hu~ti ajjiivaa| calaNasahAvo dhammo, thirasaMThANo ahammo ya / / 6 / / dhamma'dhamma puggala naha kalo panca husti ajjiva calana sahavo dhammo thirasamthano ahammo ya. [9]. dharmAdhamauM pudgalAH nabhaH kAlaH paMca bhvntyjiivaaH| calanasvabhAvo dharmaH, sthirasaMsthAno'dharmazca / / 6 / / Dharamastikaya (medium of motion), adharmastikaya (medium of rest), pudgala (matter), akasa (space) and kala (time) are five fundamental varities of ajiva (non-soul). Dharmastikaya and adharmastikaya are the auxilary cause of motion and rest of soul and non-soul respectively. (9) avagAho AgAsaM, puggalajIvANa puggalA cuuhaa| khaMdhA desa paesA, paramANu ceva nAyavvA / / 10 / /

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Navatattva Prakarana : 5 wvagaho agasam puggaljivana puggala cauha khamdha desa paeisa paramanu ceva nayavva. [10] avakAza AkAzaM, pudgalajIvAnAM pudgalAzcatu / skandhA dezapradezAH, paramANavazcaiva jnyaatvyaaH||10|| Akasa (space) provides room to the soul and non-soul. Pudgala (matter) is devided into four parts-pradesa, skandha, desa and paramanu. (10) (see, verse-8). sabaMdhayAra ujjoa, pabhA chAyAtavehi A (iy)| vana-gaMdha-rasA-phAsA, puggalANaM tu lakkhaNaM / / 11 / / saddamdhayara ujjoa pabha chayatavehi a (iya) vanna-gandha-rasa-phasa puggalanam tu lakkhanam. [11]. zabdAndhakArAbudyotaH prabhAchAyAta paishc|| varNo gandho rasaH sparzaH pudgalAnAM tu lakSaNam / / 11 / / Sabda (words), andhakara (darkness), udyota (moonlight or coldlustor), prabha (light), chaya (shed), atapa (heat), varna (colour), rasa (taste), sparsa (touch) and gandha (smell) are the main characteristics of matter. (11) egA koDisatasaTTi, lakkhA sattahattarI sahassA y| do ya sayA solahiyA, AvaliyA igamuhuttammi / / 12 / / ega kodisatasatthi lakkha sattahattari sahassa ya do ya saya solahiya avaliya igamuhuttammi. [12] ekA koTiH saptaSaSTilakSAH saptasaptatiH sahasrAzca / dve ca zate SoDazAdhike, AvalikA ekasminmuhUrte / / 12 / / One muhurta (a unit of time) consists of 16777216 avalikas. (12). samayAvalI muhuttA, dIhA pakkhA ya mAsa varisA y| maNio paliyA sAgara, ussappiNi-sappiNI kaalo||13|| samayavali muhutta diha pakkha ya masa varisa ya bhanio palia sagara ussappini-sappini kalo. (13).

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6 : Navatattva Prakarana samayAvalimuhUrtA divasAH pakSAzca mAsAA vrssaashc| bhaNitaH palyaH sAgaraH utsarpiNyavasarpiNI kAlaH / / 13 / / The time is devided into samaya (the lowest unit of time), uvalika (innumerable samayas make an avalika), muhurta (16777216 avalikas make an muhurta which is an unit of time equal to 48 minutes of European time), divasa (day, aunit of time equal to 30 muhurtas) and paksa (a fortnight), masa (month), varsa number of years), Sagaropama (10 crore into crore (1000,000,000,000,000 palyopamas), utsarpini (ascending aeon which comprises 10 crore into crore sagaropamas), and avasarpini (descending aeon which comprises the same number of sagaropamas).(13) pariNAmi jIva muttaM, sapaesA ega khitta kiriyA y| NiccaM kAraNa kattA, savvagaya iyara appvese||14|| - parinami jiva muttam sapaesa ega khitta kiriya ya niccam karana katra savvagaya eyara appavese. [14] pariNAmI jIvo mUrtaH, sapradeza ekaH kSetraM kriyA c| nityaM kAraNaM kartA, sarvagatamitara apravezaH / / 14 / / parinami (transformative), jiva (soul), murta (tangible), sapradesi (possessing a subtle constituent part of space), eka (one), kriya (activity) nirya (permanent), karana (cause), karta (doer), sarvavyapi (omnipresent) and itara-apravesi (non pierceble) are the six substances worth knowing. (14) Punya tattva (auspicious Karma) sA uccagoa maNuduga, suraduga paMciMdijAi pnndehaa| AititaNuNuvaMgA, aaim-sNghynn-sNtthaannaa||15|| sa uccisoa manuduga suraduga pamcimdijai panadeha aititammnanga din-scamghayana-samthana. [15] saatoccaigNtrimnussydvik-surdvikpnycendriyjaatipnycdehaaH|| AditritanUnAmupAGgAnyAdimasaMhananasaMsthAne / / 15 / /

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vanacaukkAgurulahu, paraghAussAsa AyavujjAaM / subhakhagainimiNatasadasa, suranaratiriAu titthayaraM / / 16 / / Navatattva Prakarana : 7 vannacaukkagurulahu paraghaussasa ayaujjaam subhakhagainiminatasadasa suranaratiriau tithayaram. [16] varNacatuSkA'gurulaghu-parAghAtocchvasAtapodyotam zubhakhagatinirmANa sadazaka - suranaratiryagAyustIrthakaraM / / 16 / / Punyatattva (auspicious karma) is considered of 42 types viz. satavedniya (which causes a feeling of pleasure), uccagotra (high family sorroundings), manusyadvika (human age), devadvika (age of celestial beings), pancendriya jati (five sense organs), pancasarira (five types of body), tine sarira upanga (three secondry parts of body), prathama sanghayana (which procures the flocking together of the physical body), prathama sansthana vajra, rsabha sansthana (which gives firmness of joints), varnacatuska (four colour), agurulaghu (neither heavy nor light), paraghata (capability of vanquishing other), svasochvas (inhalation and exhalation), atapa (heat or warin splendour), udyota (moon light or cold lustre), subhavihayogati (acquiring good condition), nirmana (construction), trasadasaka (ten nature of mobiles), deva manusya tiryancayusa (age of human, celestial and animal beings) and Tirthankaranamakarma (which procures the position of prophet of the Jaina religion). (15-16) tasa bAyara pajjattaM, pattea thiraM subhaM ca subhagaM ca / sussara Aijja jasaM, tasAidasagaM imaM hoi / / 17 / / tasa bayara pajjattam, pattea thiram subham ca subhagam ca sussara aijja jasam, tasaidasagam imam hoi. [17] trasabAdaraparyAptaM, pratyekaM sthiraM zubhaM ca subhagaM ca / / susvarAdeyayazastrasAdidazakamidaM bhavati / / 17 / / Trasa (mobile), badara (gross body), paryapta (developed), pratyeka (individual body), sthira (constant), Subha (handsome personality), Subhaga (amiable personality even though not beau

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8: Navatattva Prakarana tiful), suswara (bestowing melodius voice), adeya (suggestive) and yasa (granting honour and glory) are trasadasakaprakstis.(17) Papa tattva (inauspicious karma) The karmas which produce sorrow and sufferings at the time of their realisation, are called papa or inauspicious karma. nANaMtarAyadasagaM nava bIe nIa sAya micchttN| thAvaradasa-nirayatigaM, kasAya paNavIsa tiriydurg||18|| nanamtarayadasagan nava biye nia saya michhattam thavaradasa-nirayatigam kasaya panavisa tiriyadugam. [18] jJAnAntarAyadazakaM, nava dvitIye nIcairasAtaM mithyAtvam / svAvaradazakaM nirayatrikaM; kaSAyapaJcaviMzatiHtiryadvikam / / 18 / / igabiticaujAIo, kukhagai uvaghAya huMti paavss| apasatyaM vanacaU, apddhm-sNghynn-sNtthaannaa||16|| igabiticaujaio kukhagai uvaghaya husti pavassa apasattham vannacau apadhama-samghayana-samthana. [19] ekadvitricaturjAtayaH kukhagatirUpaghAto bhavanti paapsy| aprazastaM varNacatuSka-maprathamasaMhananasaMsthAnAni / / 16 / / Jnanavarana (five knowledge obscuring and five power hindering karma), darsanavarana (nine intution deluding karma), nicagotra (low status), asata-vedaniya (pain producing karma), mithyatva (wrong belef), sthavaradaska (ten immobility causing karma), narakatska (three types of hell), paccisa kasaya (twenty five passions), tiryancadvika (two types of animal beings), ekendriya (one sensed), dvindriya (two sensed), trindriya (three sensed), caturendriya jati (four sensed), asubha vihayogati (inauspicious capacity of moving in space), upaghata (self annihilation), asubhavarnadicara (four cause of having ugly body), prathama sivaya panca sanghayana (five sanghayana 4 except first one) and panca sansthana (five karmas which Forn

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Navatattva Prakarana : 9 determine the shape of the body) are eighty two types of inauspicious karma. (18-19). thAvara suhuma apajjaM, saahaarnn-mthirm-subh-dubhgaanni| dussara-NAijja-jasaM, thAvaradasagaM vivajjatthaM / / 20 / / thavara suhuma apajjam saharana-mathirama-subha-dubhagani dussara-naijja-jasam thavaradasagm vivajjatham. [20] sthAvarasUkSmAparyAptaM, sAdhAraNamasthiramazubhadurbhAgye duHsvarAnAdeyAyazaH sthAvaradazakaM viparyayArtham / / 20 / / Sthavara (static), suksma (subtle), apparyapta (developed), Sadharana (common), a-asthira (non-constant), asubha (cause of ugly body), durbhaga (unsympathetic), duswara (ill sounding voice making), anadeya (unsuggestive) and apayasa (which causes dishonour and defame) are the sthavarapraksti (ten nature of immobile) which are counterpart of the trasaprakrti (ten nature of mobile soul). (20) Asrava (Influx of Karma particles towards the Soul) Influx of karma particles towards soul, is called asrava. iMdia-kasAya-avvaya, jogA paMca cau paMca tini kmaa| kiriyAo paNavIsaM, imA u tAo annukkmso||21|| imdiyakasaya-avvaya joga pamca caupamca tinni kama kiriyao panavisam ima u tao anukkamaso. [21] indriyakaSAyAvatayogAH paMca catvAri paMca trINi krmaat| kriyAH paJcaviMzatiH, imAstu tA anukramazaH / / 21 / / Panca-indriyan (five senses), cara kasaya (four passions), avrata (non-vows) and yoga (action performed by mind, body and speech) are the twenty-five rootcauses of asrava (influx of karma).(21)

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10 : Navatattva Prakarana kAiya ahigaraNiA, pAusiyA pAritAvaNI kiriyaa| pANAivAyaraMbhiya, pariggahiA mAyavattI a||22|| kaia ahigarania pausiya paritavani kiriya panaivayarambhiya pariggahia mayavatti a. [22] kAyikyadhikaraNikI, prAdveSikI paritApanikI kriyA prANAtipAtikyArambhikI; pArigrahikI mAyApratyayikI c||22|| micchAdasaNavattI, apaccakkhANI ya diTTi puTThi y| pADucciya sAmaMto-vaNIa nesatthI saahtthii||23|| michhadamsanavatti apaccakhani ya ditthi putthi ya paducciya samamto-vania nesatthi sahatthi. [23] mithyAdarzanapratyayikI, apratyAkhyAnikI ca dRSTikI pRSTikI (spRSTikI) ca prAtityakI sAmAntopanipAtikI naizastrikI svAhastikI / / 23 / / ANavaNi viAraNiyA, aNabhogA annvkNkhpcciyaa| annA paoga samudANapijja doseriyaavhiyaa||24|| anavani viarania anabhoga anavakamkhapaccaiya anna paoga samudanapijja doseriyavahia. [24] AjJApanikI vaidAraNikI, anaabhogikynvkaangkssprtyyikii| anyA prAyogikI sAmudAnikI premikI daissikiiryaapthikii||24 / / Twenty-five types of activities which cause inflow of karmic matter towards soul are as under: (1) Kayiki kriya (a wicked man's readiness to hurt others). (2) Adhikaraniki kriya (having weapons of hurtfulness). (3) Pradvesiki kriya (tendency of having averson for soul and non-soul (jiva-ajiva) in anger. (4) Paritapaniki kriya (any things which may cause mental pain to oneself or others. (5) Pranatipatiki kriya (depriving other of vitalities of age, sense

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Navatattva Prakarana : 11 organ, powers and respiration. (6) Arambhiki kriya (engaging in harmful activities). (7) Parigrahiki kriya (possesion of worldy belongings). (8) Mayapratyayiki kriya (deceitful disturbance of some one's right knowledge and faith). (9) Mithyadarsanapratyayikikriya (praising one's actions due to wrong belief). 10. Apratyakhyaniki kriya (not renouncing what ought to be renounced). 11. Drastiki kriya (infatuated desire to see a pleasing form) 12. Sprstiki kriya (frivolous indulgence in touching). 13. Pratityaki kriya (inventing new sense of enjoyment). 14. Samantopanipatiki kriya (evacuating, urinating etc. at a place, frequented by men, women and animals). 15. Naissstiki kriya (admiration of unrighteous things). 16. Swahastiki kriya (undertaking to do by one's own hand, what should be done by others). 17. Ajnapaniki kriya (miss-interpreting the scriptural injuctions, which we do not want to follow). 18. Vidaraniki kriya (proclaiming others sin). 19. Anabhogiki kriya (to seat one's own body cloth, etc. at a place without properly inspected and cleansed). 20. Anavakansapratyayiki kriya (disrespect to scriptural injunctions out of roguishness or lethorgy). 21. Prayogiki kriya (bodily movement). 22. Samudaniki kriya (tendency to neglect vows after having taken them). 23. Premiki kriya (to love oneself or produce love and affection in others). 24. Dvesiki kriya (tendency to speak proudly in anger).

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12 : Navatattva Prakarana 25. Iryapathiki kriya (action which causes either the bondage or the experience of iryapatha karma). (22-23-24) Samvara (prevention of influx of Karma) Samvara is an antagonistic principle of asrava. Impeding the flow of karmic matter towards soul is called samvara. samiI guttI parisaha, jaidhammo bhAvaNA crittaanni| paNa ti duvIsa dasa bAra, paMcabheehiM sgvnnaa||25|| samii gutt parisaha jaidhammo bhavana carittani pana ti duvisa dasa bara pamcabheyehim sagavanna. [25] samititRptiH pariSaho, yatidharmo bhaavnaashcritraanni| paMcatrikadvAviMzatizadvAdazapaJcabhedaiH saptApaJcAzat / / 25 / / Samiti (carefulness), gupti (restraints), parisaha (troubles), yatidharma (observance for monks), bhavana (reflections) and Caritra (conduct) are devided into five, three, twenty two, twelve and five types respectively, are the fifty-seven types of samvara. 1 (25). iriyA bhAsesaNAdANe, uccAre samiIsu a| maNaguttI vayaguttI, kAyaguttI taheva y||26 / / iriya bhasesanadane ucsare samaisu a managutti vayagutti kayagutti taheva ya. [26] IryAbhASeSaNAdAnAnyuccAraH samitiSu c| manoguptirvacoguptiH kAyaguptistathaiva ca / / 26 / / Five Samitis (carefulness) are as under(1) Iryasamiti (carefulness of walking), (2) Bhasasamiti (carefulness of language, (3) Esana samiti (carefulness in taking food), (4) Adananikespana samiti (carefulness in taking clothes, pots, etc.) and (5) Uccara-paristhapanika samiti (carefulness in placing urine, excreta, cough, etc.). Three guptis (restraints) are

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Navatattva Prakarana : 13 known as-(1) Manogupti ( restraint of mind), (2) Vacanagupti * (restraint of speech) and Kayagupti ( restraint of body). (26) khuhA pivAsA sIunhaM, daMsAcelAraitthio | cariyA nisIhiyA sijjA, akkosa vaha jAyaNA / / 27 / / khuha pivasa siunham damsacelaraitthio cariya nisihiya sijja akkosa vaha jayana. [27] kSudhA pipAsA zItamuSNaM, daMzo'celako 'ratistrIkaH / caryA naiSedhikI zayyA, Akrozo vadho yAcanA / / 27 / / alAbharoga taNaphAsA, mala-sakkAra - parIsahA / pannA annANa sammattaM, ia bAvIsa parIsahA / / 28 / / alabharoga tanaphasa mala-sakkara-parisaha panna annana samattam ia bavisa parisaha. [28] alAbharogatRNasparzA, mlstkaarprisshiiN| prajJA ajJAnaM samyaktvamiti dvAviMzatiH pariSahAH / / 28 / / Ksudha (hunger), trsa (thirst), sita ( could ), usna ( heat), dansamasaka ( insects bites ), nagnatva or acla (nackedness), arati (distaste), stri (women), carya ( moving), naisedhikai (place prohibited), sayya (bedding), akrosa ( harsh words ), badha (killing), yacana ( begging ), alabha (non-benificial), roga (disease), trina sparsa (touch of thorn, straw, grass, etc.), mala ( excreta), satkara (honour), prajna (miraculous intellect), ajnana (ignorence) and samyaktva (rightousness) are the twenty-two types of parisaha (troubles) to be conquered. (27-28). khaMtI maddava ajjava, mattI tava saMjame a bodhavve / saccaM soaM AkiMcaNaM ca baMbhaM ca jaidhammo / / 26 / / khamti maddava ajjava matti tava samjame a bodhavve saccam soam akimcanam ca bambham ca jaidhammo. [29] kSAntirmArdava Arjavo, muktiH tapaH saMyamazca boddhavyaH / satyaM zaucamAkiMcanyaM ca brahma ca yatidharmaH / / 26 / /

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14 : Navatattva Prakarana ksama (forgivness), mriduta (humbleness), arjava (simplicity) mukti (mukti-nirlobhata) greedlessness, tapa (austerity), samyama (restraintment), satya (truthfulness), sauc (holiness), akincanata (non-possession), and brahmacarya (celebacy), are ten observence for yatidharma (monks). (29) paDhamamaNiccamasaraNaM, saMsAro egayA ya annnnttN| asuittaM Asava, saMvaro ya taha NijjarA nvmii||30|| padhamamaniccamasaranah samsaro egaya ya aannattan asuittam asava, samvaro ya taha nijjara navami. [30] prathamamanityamazaraNaM, saMsAra ekatA cAnyatvaM / azucitvamAzravaH saMvarazca tathA nirjarA nvmii|||30|| logasahAvo bohI-dullahA dhammassa sAhagA arihaa| eAo bhAvaNAo, bhAveavvA payatteNaM / / 31 / / logasahao bohi-dullaha dhammassa sahaga ariha eao bhavanao bhaveavva payattenar. [31] lokasvAbhAvo bodhirdurlabhA dharmasya sAdhakA arhntH| etA bhAvanA, bhAvitavyAH prayatnena / / 31 / / Anirya (transitoriness), asarana (non-shelter), samsara (world) ekatva (oneness), anyarva (difference), ashucitva (impurity), asrava (influx of karma), Samvara (impeding of karmic flow), nirjara (dissipation of karma), loka swabhava (to think about nature of the universe and its constituent parts), bodhi durlabha bhavana (rareness of attaining imancipation) and dharma bhavana (to think about propagator of Jina dharma- Arihanta) twelve bhavanas are worth knowing. (30-31) sAmAiattha paDhama, cheovaTTavaNaM bhave biiaN| parihAravisuddhiaM suhumaM taha saMparAyaM ca / / 32 / / samaiattha padhamam cheovatthavanam bhave bian parihara visuddhiam, suhumam taha samparayam ca. [32]

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Navatattva Prakarana : 15 sAmAyikamatha prathamaM chedopasthApanaM bhaved dvitIyam / parihAravizuddhikaM sUkSmaM tathA sAMparAyikaM ca / / 32 / / tatto a ahakkhAyaM, khAyaM savbaMmi jiivlogmmi| jaM cariUNa suvihiyA, vaccaMti ayarAmaraM ThANaM / / 33 / / tatto a ahakkhayah khayah savvammi jivalogammi jam cariuna suvihiya vaccamti ayaramaram thanam. [33] tatazca yathAkhyAtaM, khyAtaM sarvasmin jiivloke| yaccaritvA suvihitA gacchantyajarAmaraM sthaanm||33|| Samayika (conduct to be followed in the primary stage of self control), chedopasthapaniya (conduct of monk in the beginning of his spiritual carrier), pariharavieuddhi (pure and absolute non-injury), suksma samparaya (slightest delusion) and yatha khyatacaritra (ideal passion and affectionless conduct) are five types of caritra (conduct which should be practiced to attain in liberation. (32-33) Nirjara (annihilation of Karma) aNasaNamUNoariyA, vittIsaMkhevaNaM rsccaao| kAyakileso saMlINayA ya bajjho tavo hoii||34|| anasanamunoaria vittisamkhevanam rasaccao kaykileso samlinaya ya bajjho tao hoi. [34] anazanamUnaudarikA-vRttisaMkSepaNaM rstyaagH| kAyaklezaH saMlInatA ca bAhyaM tapo bhavati / / 34 / / Anasana (to give up the food under proper norms), unodari (to take food less than the demand of appetite), vrtisanksepa (to receive limited food with respect to substance, space, time and form), rasatyaga (renunciation of ghee, milk, curd, etc, six types of delicacies), kayaklesa (body abandonment), santinata (checking the volition of sense organs in wrong deeds and developing passion to check the activities of mind, body and

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16 : Navatattva Prakarana speech) are known as bahyatapa (external austerities ). ( 34 ) pAyacchittaM viNao, veyAvaccaM taheva sjjhaao| jhANaM ussaggo'vi a, abmiMtarao tavo hoi / / 35 / / payacchittam vinao veyavaccam taheva sajjhao jhanam ussaggo 'vi a abbhimitarao tavo hoi. [35] prAyazcittaM vinayo, vaiyAvRtyaM tathaiva svAdhyAyaH / dhyAnaM kAyotsarge'pi cAbhyantaraM tapo bhavati / / 35 / / Prayscitta (atonement ), vinaya (reverence), vaiyavrtti ( rendering voluntarily services), swadhyaya (self-study), dhyana (Meditation) and vyutsarga (giving up the attachment of body) are the six abhyantara tapa (internal austerities) (35) Bandha (bondage ) bArasavihaM tavo NijjarA ya, baMdho cauvigappo ya payai dvi- aNubhAgapaesabheehiM nAyavvo / / 36 / / * varasavihan tho nijjara ya banidho cauvigappo ya payai tthi anubhagapaesabheyehim nayavvo. [36] dvAdazavidha tapo nirjjarA ca, bandhazcaturvikalpazca prakRtisthityanubhAgapradezabhedairjJAtavyaH / / 36 / / payaI sahAvo vRtto, ThiI kAlAvahAraNaM / aNubhAgo raso Neo, paeo dalasaMcao / / 37 // payai sahao vutto tthii kalavaharanam anubhago raso neo paeo dalasamcao [37] prakRtiH svabhAvaH uktaH, sthiti kAlavadhAraNam / anubhAgo raso jJeyaH, pradezI dalasaMcayaH / / 37 / / * In mula Navatattvaprakarana this gatha is given at place of 34th gatha under the category of Nirjara (annihilation of karmas) but as it falls under the category of bandha (bondage of soul), its number has been changed here.

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Navatattva Prakarana : 17 Above mentioned twelve kind of austerity is the cause of nirjara. Bandha (bondage) is an unification of karma particles with the soul. It is of four types- (i) prakrtibandha (nature of the karma bondage) (ii) sthitibandha (duration of karma bondage) (iii) rasabandha (intensity of karma bondage) and (iv) pradesa bandha karmic space pointal bondage. (36-37) paDapaDihAra'simajja hddcitkulaalbhNddgaariinnN| jaha eesiM bhAvA, kammANa'vi jANa taha bhaavaa||38|| padapadihara'simajja hadacittakulalabhamdagarinan jaha eesim bhava kamman'avi jana taha bhava. [38] paTapratihArAsimadya-haDicitrakulAlabhANDAgAriNAm yathaiteSAM bhAvAH karmaNAmapi jAnIhi tathA bhaavaaH||38 / / The nature of eight species of karma is the same as the nature of pata (obstacle), pratihari (watchman), talawara (sword), madira (wine), chitrakara (painter), kumbhakara (potter) and bhandari (treasurer). (38) iha nANadaMsaNAvaraNa veymohaaunaamgoaanni| vigdhaM ca paNa nava du aTThavIsa cau tisaya du paNavihaM / / 36 / / iha nanadamsanavarana veya mohaunaunamagoani viggham ca pana nava du arthavisa cau tisaya du panavihan. [39] atra jJAnadarzanAvaraNavedya mohaayurnaamgotraanni| vighnaM ca paJcanavadvyaSTAviMzaticatustrizatadvipaJcavidham / / 36 / / Karma has eight fundamental species(1) Janavarana (knowledge obscuring karma) (2) Darsanavarana (intution obscuring karma) (3) Vedaniya (feeling producing karma) Mohaniya (belief and conduct obstructing karma) Ayusya karma (age determining karma) (6) Namakarma (personality determining karma) 45)

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18 : Navatattva Prakarana (7) Gotra karma (status determining karma) (8) Antaraya karma (power hindering karma) These eight types of karma are devided into five, nine, twentyeight, four, one hundred and three, and five sub types respectively. (39) nANe a saNAvaraNe, veyaNie ceva aMtarAe a| tIsaM koDAkoDI, ayarANaM Thii a ukkosaa||4|| nane a damisanavarane veyanyanai ceva amfaraye tisam kodakodi ayaranam thii a ukkosas. [40] jJAne ca darzanAvaraNe, vedanIye caivAntarAye ca triMzatkoTIkoTyo 'tarANAM sthitishcotkRssttaa||40|| The maximan duration of Jnanavarana (knowledge obscuring), darsanavarana (intution obscuring), vedaniya (feeling producing) and antaraya (power hindering karma) is thirty crore into crore sagaropamas. (40) sittari koDAkoDI, mohaNIe vIsa naam-goesu| tittIsaM ayarAiM AuTThiibaMdha ukkosaa||41|| sittari kodakodi mohanie visa nama-goesu tittisam ayaraim autthibamdha ukkosa. [41] saptatiH koTIkoTyo mohanIye viNshtirnaamgotryoH| trayastriMzadatarANyAyaH-sthitibandha utkarSAt / / 41 / / Similarly, the maximam duration of mohaniya (belief and conduct obscuring karma), namakarma (personality determining karma), gotra karma (status determining karma) and ayusya karma (age determing karmas) is seventy, twenty, twenty and thirty three crore into crore sagaropama respectively. (41) bArasa muhutta jahannA, veyaNie aTTha nAma goesu| sesANaMtamuhattaM, eyaM baMdhaTTiImANaM / / 42 / /

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Navatattva Prakarana : 19 Darasa muhutta jahanna veyaniye attha goesu sesanamtamuhuttam eyam bardhatthiimana". [42] dvAdaza muhUrtAni jaghanyA, vedanIye 'STau nAmAgotrayoH zeSANAmantarmuhUrtame-tadbandhasthitimAnam / / 42 / / The minimum duration of vedaniya (feeling producing), nama (personality determining) and gotra (status dtermining) karma) is tweleve, eight and eight muhurta respectively, whereas rest karma have their minimum duration of less than one muhurta. (42) Moksa (Liberation) After complete annihilation of all types of karma the soul gets emancipated and joins siddhasila, an abode of the emancipated soul, situated at the end of the loka. Other emancipated souls (Jivas) residing at siddhasila do not return to the mundane world and from their they watch regularly all kinds of substance (dravya) alongwith their modifications paryaya occured in peresent, past and future. Emancipated soul, being free from birth, old age, death, hunger, thirst, disease, anxity, poverty, sorrow and sufferings enjoys infinite bliss. Since the Karma is the root cause of birth or worldly existence, and that being distructed, ends all the possibilities of transmigration of soul. saMtapayaparUvaNayA, davvapamANaM ca khitta phusaNA y| kAlo aMtarabhAgo bhAve appAbahuM ceva / / 43 / / samtapayaparuvanaya davvapamanam khitta phusana ya kalo astarbhagobhave appabahum ceva. [43] satpadaprarUpaNA, dravyapramANaM ca kSetraM sparzanA ca kAlo'ntarazca bhAgo, bhAvo'lpabahutvaM caiv||43 / / Emancipation can be described by its nine anuyogadvara (i) stapadprarupana (existence), (ii) dravya (substance), (iii) pramana (quantity), (iv) ksetra (space), (v) sparsa (pervading area), (vi) kala (time), (vii) antara (interval), (viii) bhaga

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20 : Navatattva Prakarana (division), and (ix) (bhava) reflection and alpabahutva (relative. numerical strength). (43) sata suddhapayattA, vijjaMtaM khakusumavva na asNtN| mukkhatti payaM tassa u, paruvaNA maggaNAIhiM / / 44 / / samtam suddhapayatta vijjamtam khakusuamvva na asamtam mukkhatti payam tassa u parivana magganaihim. [44] sat, zuddhapadatvAdvidyamAnaM, khakusumavat na asat "mokSa" iti padaM tasya tu, prarUpaNA mArgaNAdibhiH / / 44 / / Moksa (emancipation) is the reality because it is of one pada (single word without being compound). The things possessing one pada are always Sat (real) for example- cow, horse, elephant etc. The things having two padas are some times real and sometimes unreal like Rajapurusa and Akasakusuma (sky flower). (44) gaiiMdie kAe, joe vee kasAyanANe a| saMjamadaMsaNalesA, bhava samme sanni aahaare||45|| gaiindiye kaye joe veye kasayanano a samjamdamsanalesa bhava samme sanni ahare. [45] gatirindriyaM ca kAyaH, yogo vedaH kaSAyo jJAnaM ca saMyamo darzanaM lezyA, bhavyaH samyaktvaM saMjJAhAraH / / 45 / / Gati (state of existence), indriya (sense organs), kaya (body), veda (sexual inclinations), kasaya (passions), jnana (knowledge), samyama (restraintment), darsana (intution), lesya (colour of thoughts), bhavya (liberatableones, samyaktva (righteousness), sanjni (rational) and ahara (nourishment) are the fourteen marganas(categories of disquisition doors)of soul. (45) naragaipaNiditasa bhava, sani ahakkhAya khiysmmtte| mukkho'NAhAra kevala-dasaNanANe na sesesu||46||

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Navatattva Prakarana: 21 naragaipanimditasa bhava sanni ahakkhaya khaiasammatte A mukkho, nahara kevala-damsananane na sesesu. [46] naragatipaMcendriyatrasabhavyasaM jJiyathAkhyAtakSAyikasamyaktve mokSo 'nAhArakevaladarzanajJAne, na zeSeSu / / 46 / / Moksa (emancipations) is not possible through all marganas. It is possible only through the marganas named-manusya gati (human state of existence), pancendriya jiva (five sensed soul), trasakaya (mobile bodied ), bhavya ( liberatableones), yathakhyatacaritra (possessing ideal and passionless conduct), ksayika samyaktva (righteousness attained by the distruction of seven karma prakrtis ), anahara (non- nourishment) and kevalajnana (omniscience). (46) davvapamANe siddhANaM, jIvadavvANi huMti'vANi huMti'NatANi / logassa asaMkhijje, bhAge intro ya savvevi / / 47 / / davvapamane siddhanam jivadavvani humti'namtani logassa asarkhijje bhage ekko ya savvevi. [47] dravyapramANe siddhAnAM jIvadravyANi bhavantyanantAni lokasyAsaMkhyeyabhAge, ekazca sarve'pi / / 47 / / In quantity there are infinite number of emancipated souls (Siddhas). There reside, the Siddha and other emancipated soul in innumerable part of loka. (47) phusaNA ahiyA kAlo, iga- siddha- paDucca sAioNaMto / paDivAyA'bhAvAo, siddhANaM aMtaraM natthi // 48 // phusana ahiya kalo iga-siddha-paducca saionamto padivaya' bhavao siddhanam amtaram natthi. [48] sparzanAdhikA kAlaH ekasiddhaM pratItya sAdhanantaH pratipAtA 'bhAvataH siddhAnAmAntaraM nAsti / / 48 / / The emancipated soul pervades a larger area. With respect to an

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22 : Navatattva Prakarana emancipated soul time is both finite and infinite. The time when soul gets emancipated, is finite, since it does not banish from the state of emancipation and due to not being any interval its time is infinite. (48) savvajiyANamaNate, bhAge te tesiM dasaNa naannN| khaie bhAve pariNA-mie a puNa hoi jIvattaM / / 46 / / savvajiyanamanamte bhage te tesim damsana nanam khaie bhave parina-miye a puna hoi jivattam. [49] sarvajIvAnAmanante bhAge te, teSAM darzanaM jnyaanm| kSayike bhAve, pAriNAmike ca punarbhavati jIvatvam / / 46 / / Emancipated souls (Siddha) are infinite part of all the souls (jivas). Their jnana (knowledge) and darsana (intution) are subsidential (ksayika) and life is parinamika (transformative).(49) thovA napuMsasiddhA, thInarasiddhA kameNa sNkhgunnaa| ia mukkhatattameaM, navatattA lesao bhnniyaa||50|| thoa napumsasiddha thinarasiddha kamena samkhaguna ia mukkhatattameam navatatta lesao bhaniya. [50] stokA napuMsakasiddhAH strInarasiddhAH krameNa saMkhyaguNAH iti mokSatattvameta-nnavatattvAni lezato bhaNitAni / / 50 / / The quantity of emancipated soul as a napunsaka (neuter gender is less; while stri (feminine) and puruisa (masculine) emancipated souls are numerable in number than that of neuter emancipated soul. These are the nine tattvas related very briefly. (50) jIvAinavapayatye, jo jANai tassa hoi smmttN| bhAveNa saddahaMto ayANamANe'vi sammattaM / / 5 / / jivainavapayatthe jo janai tassa hoi sammattan bhavena saddahamto ayanamanevi sammattam. [51]

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Navatattva Prakarana : 23 jIvAdinavapadArthAn yo jAnAti tasya bhavati smyktvm| bhAvena zraddhato'jJAnavato'pi samyaktvam / / 51 / / One who has the knowledge of these all the nine categories possesses right belief. No matter if one does not know the details of these categories but if he has veneration for these tattvas must possess samyaktva (right belief). (51) savvAi jiNesara-bhAsiyAiM vayaNAiM nanahA huNti| ii buddhI jassa maNe, sammattaM niccalaM tassa / / 52 / / savvai jinesara-bhasiyaim vayanaim nannaha humti ii buddhi jassa mane sammattam niccalam tassa. [52] sarvANi jinezvarabhASitAni vacanAni nAnyathA bhvnti| itibuddhiryasya manasi, samyaktvam nizcalaM tasya / / 52 / / The teachings of the Loard Mahavira are indeed worth while. It never goes otherwise. One who thinks so, possess firm right belief. (52) aMtomuhuttamittaMpi, phAsiyaM hujja jehi smmttN| tesiM ava'Dhapuggala-pariyaTTo ceva sNsaaro||3|| amtomuhuttamittampi phasiyam hujja jehi sammatta tesim ava'dhapusgala pariyatto cevasamsaro. [53] antarmuhUrtamAtramapi, spRSTaM bhaveda yaiH samyaktvam / teSAmapArddhapudgalaparAvartazcaiva saMsAraH / 53 / / The souls, established in right belief even for a antarmuhurta, their maximan life is no longer than ardhapudgala paravarta (an unit of time equal to infinite ascending and descending aeon). (53) ussappiNI aNaMtA, puggala-pariaTTao munneyvyo| te'NaMtA'tIaddhA, aNAgayaddhA annNtgunnaa||54||

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24 : Navatattva Prakarana ussappini anamta puggala-pariattao muneyavvo te'nanta'tiaddha anagayaddha anantaguna. [54] utsarpippaNyo'nantAH pudgalaparAvartako jnyaatvyH| te'nantA atItAddhA, anAgatAddhAnantaguNAH / / 54 / / Pudgalaparavarta comprises a period of infinite ascending aeon (utsarpini). It was exisistent in infinite past and will remain in future too, infinite time larger than that of past. (54) jiNaajiNatittha'titthA, gihi annasaliMga thI nara npuNsaa| patteya sayaMbuddhA, buddhabohiya ikkaNikA ya / / 55 / / jinaajinatitthatittha gihi annasalimga thi nara napumsa patteya sayambuddha buddhabohiya ikkanikka ya. [55] jinAjinatIrthAtIrthA, gRhynysvlinggstriinrnpuNskaaH| pratyekasvayaMbuddhau, buddhabodhitaikAnekAzca / / 55 / / jiNasiddhA arihaMtA, ajiNasiddhA ya puNddriypmuhaa| gaNahAri titthasiddhA atitthasiddhA ya mrudevii||56 / / jinasiddha arihamta ajinasiddha ya putdariyapamuha ganahari titthasiddha atitthasiddha ya Marudevi. [56] jinasiddhA arhanto, ajinasiddhAzca puNDarikapramukhAH gaNadhAriNastIrthasiddhA, atIrthasiddhA ca mrudevii||56 / / gihiliMgasiddha bharaho, vakalacIrI ya annliNgmmi| sAhU saliMgasiddhA, thIsiddhA caMdaNApamuhA / / 57 / / gihilimigasiddha bharaho Vakkalciri ya annalinigammi sahu salimgasiddha thisddha camdanapamuha. [57] gRhiliMgasiddho bharato, balkalacIrI caanylingge| sAdhavaH svaliGgasiddhAH striisiddhaashcndnaaprmukhaaH||57|| puMsiddhA goyamAi, gAMgeyAi napuMsayA siddhaa| patteya-sayaMbuddhA, bhaNiyA krkNddu-kvilaai||7||

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pumisiddha Goamai gamgeyai napumisaya siddha patteya sayamibuddha bhania karakamdu kavilai. [58] puruSasiddhA gautamAdayo, gAGgeyAdayo napuMsakAH siddhAH / pratyekasvayaMbuddhAH bhaNitAH karakaNDukapikAdayaH // 58 // taha buddhabohi gurUbohiyA igasamaye igasiddhA ya / igasamaye'vi aNegA, siddhA te'NegasiddhA ya / / 56 / / taha buddhabohi gurubohiya igasamaye igasiddha ya igasamay'vi anega siddha te'negasiddha ya. [59] tathA buddhabodhitA gurubodhitA ekasamaye ekasiddhAzca / ekasamaye'pyanekAH, siddhAste 'nekasiddhAzca / / 56 / / Navatattva Prakarana : 25 The Siddhas (emancipated souls) are supposed to be of fifteen types (1) Jina siddha- those who get emancipated after being a Tirthankara (after establishing the ford), like Rsabhdeva and Mahavira. (2) (3) (4) (5) (6) Ajijna siddha-those who get emancipated without being a Tirthankara only as a Samanyakevali, like Pundarika Swami.. Tirtha siddha-those who get emancipated after establishing four fold (Caturvidha samgha) like Jambuswami. Atirtha siddha-those who get emancipated either before establishment of tirtha (ford) or after curtailment of tirtha, like mother Marudevi. Grihalimga siddha- those who get emancipated as a lay devotee (sravaka) after attaining kavalajnana (omniscience), as Bharata Cakravarti. Anyalimga siddha- those who get emancipated as an ascetic even belonging to other religions, after attaining omnisciences like- Valkalaciri.

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26 : Navatattva Prakarana (7) Swalimga siddha- those who get emancipated as an ascetic after attaining omniscience Strilimga siddha- those who get emancipated as a women, like Candanabala. Purus linga siddha- those who get emancipated as a man, like Gautama swami. (10) Napumsakalimga siddha- those who get emancipated as a eanuch (napunsaka) as Gangeya. (11) Svayambuddha siddha- those who get emancipated without any proper effecient cause with their own effort, as Kapila. (12) Pratyeka buddha siddha- those who get emancipated on account of their own efficiency and effort, as Karakandu. (13) Buddhabodhita- those who get emancipated hearing sermon of their teachers. (14) Ekasiddha- when only one soul gets emancipated at a : time is called Ekasiddha, as Mahavira swami. (15) Anekasiddha-when more than one soul get emancipated at a time, they are called anekasiddha. (55-59) jai Ai hoi pucchA, jiNANa maggaMmi uttaraM tiaa| ikkassa nigoyassa, aNaMtabhAgo ya siddhigo||60|| jai ai hoi puccha jinana maggammi uttaram taia ikkassa nigoyassa, anamtabhago ya siddhigao. [60] yadA iti pRcchA jinAnAM mArge uttaraM tdaa| ekasya nigodasya, anaMtabhAgazca siddhigtH|| When a question was asked to Loard Mahavira that till now how many souls (jivas) have got emancipated, his simple answer to this question was that less than infinite part of nigoda( body of microorganisms/infinite microsouls) have got emancipated. (60)

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Navatattva Prakarana : 27 Notes:(1) It is noteworthy that the soul assimilates only that karmic matter which is within its own pradesas and which is devided into eight species of karma. Eight species of karma may be compared as under: Knowledge obscuring karma may be compared with bondage since it covers the knowledge, intution obscuring (darsanavaraniya) karma with a watchman as it stops the intution, feeling producing (vedaniya) karma with a honey adged sword since it produces pain and pleasure both; belief and conduct obscuring (mohaniya) karma with a wine as it produces attachment and affection to the worldly things; age determining karma with a shackles as it binds the individuals in the shackles of age; personality determining (ayusya) karma with an artist as artist makes good and bad paintings in the same way personality determining (nama) karma makes the body ugly and beautiful; status determining (gotra) karma with a potter as he makes pots big and small according to his own desire and power hindering (antaraya) karma may be compared with a store keeper since it obstructs charity, receiving, enjoyment and will power.

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1. 2. 3. 4. 5. 6. 8. BIBLIOGRAPHY A Source Book of Jain Philosophy, Devendra Muni Shastri, Shri Tarak Guru Jain Granthamala, Udaipur 1983, Glossary of Jain Terms. Edited and compiled by Dr. N.L. Jain, Published by Jain International, Ahmedabad 1995. Jaina Sahityano Samksipta Itihas, Mohanlal Dalichand Desai, Svetambara Jaina Conference, Bombay 1933. 9. Jaina Sanskrta Sahityano Itihas- Vol. I-II H.R. Kapadia. Shri. Muktikamal Jain Mohanmala N.64 Badodara, 1968. 7. Labdhisara, Prof. L.C. Jain Vol. I. The S.S. Muralidhar Kanhaialal Trust Katni- 1994. 12. Jainism: Precepts and Practice (Vol. 1-2) by Puran Chand Nahar, Krishnachandra Ghosh, Caxton Publication- Delhi 1988. Jinaratnakosa, Hari Domodar Velankar, Bhandarkar Oriental Research Institute- Poona- 1944.. Prakaranamala- Shri Sudarsan Vijayaji Maharaj, Shri Vijaydan Surishwarji Jain Granthamala Gopipura-Surat. V.S. 2003. 10. Sri Navatattvaprakaranam, Shri Manmukti Kamala Jain Mohan Malayam Puspa 32, Bhavanagar, 1934. 11. Sri Navatattvaprakaranam, (Sartha) Publisher- Srimad Yasovijaya Jain Sanskrit Pathasala & Shri Jain Sreyaskar Mandal Mehasana- 6th edition, Veer Samvat- 2514. Sri Prasamratiprkaranam- Umasvati, Shri Jain Dharma Prasarak Sabha, Bhavnagar, Veer Samvat 2454. 13. Tattvarth Sutra, Editor Pt. Sukhlal Sanghavi, Parshvanath Vidyashram Shodh Sansthan. Varanasi, 1974. Navatattva-Sahitya-Sangraha Part 1,2,3,4 SanyojakaUdayavijaya Gani, Ahmedabad. 1922.

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