Sramana 2001 01

Author(s): Shivprasad
Publisher: Parshvanath Vidhyashram Varanasi
Catalog link: https://jainqq.org/explore/525043/1

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zramaNa pArzvanAtha vidyApITha kI traimAsika zodha-patrikA varSa 52, aMka 1-3 pradhAna sampAdaka prophesara bhAgacandra jaina 'bhAskara' janavarI-mArca 2001 parAmarzadAtA prophesara sAgaramala jaina D - sampAdaka DaoN. zivaprasAda prakAzanArtha lekha-sAmagrI, samAcAra, vijJApana evaM sadasyatA Adi ke lie samparka kareM sampAdaka zramaNa pArzvanAtha vidyApITha AI.TI.AI. mArga, karauMdI po.A.-bI.eca.yU. vArANasI-221005 (u.pra.) dUrabhASa : 316521, 318046 phaiksa : 0542-318046 ISSN----0972-1002 vArSika sadasyatA zulka saMsthAoM ke lie : ru. 150.00 vyaktiyoM ke lie : ru. 100.00 isa aMka kA mUlya : ru. 50.00 AjIvana sadasyatA zulka saMsthAoM ke lie : ru.1000.00 vyaktiyoM ke lie : ru. 500.00 noTa : sadasyatA zulka kA ceka yA DrAphTa kevala pArzvanAtha vidyApITha ke nAma se hI bheje| For

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sampAdakIya vidyApITha meM Aye hue mujhe lagabhaga 18 mAha ho cuke haiN| lagatA hai isa kAryakAla kA paryAlocana karanA Avazyaka ho gayA hai| cAroM ora dRSTipAta karane para itanI prasannatA to ho hI rahI hai ki pro0 sAgaramala jI ke bAda maiM vidyApITha kI pragati ke itihAsa meM eka nayA adhyAya jor3a sakA huuN| saMsthAna ke saciva zrI bhUpendranAtha jaina evaM sahasaciva zrI indrabhUti barar3a jaise karmaTha samAjasevI isakI pragati meM pUre utsAha ke sAtha jur3e hue haiN| saMsthAna samAja se aura bhI ghaniSThatApUrvaka jur3a rahA hai| paramapUjya AcArya zrIrAjayazasUri jI ma0 sA0 ke punIta AzIrvAda ne hamAre purAne sambandhoM meM aura bhI ghaniSThatA lA dI hai| unhIM ke AzIrvAda se hama saMsthAna meM 8 kamaroM kA eka ati susajjita chAtrAvAsa tathA upAdhyAya yazovijaya smRti mandira kA nirmANa aura bhojanazAlA kI sthAyI vyavasthA karA sake haiN| raMgolI pradarzanI, citrakalA pratiyogitA Adi vibhinna Ayojana bhI unhIM ke sahayoga kA hI pariNAma hai| 51 lAkha rupaye kI prakAzana yojanA bhI unhoMne hI dI thii| yaha hamArA durbhAgya thA ki hama use kAryAnvita na kara ske| abhI pArzvajJAnaratha mahArAjazrI ke sAtha yAtrA kara rahA hai| vizvAsa hai ki usake mAdhyama se kAphI dhanarAzi ikatra ho jaayegii| kAzI hinda vizvavidyAlaya se zodha hetu mAnyatA prApta yaha saMsthAna vIra bahAdara siMha pUrvAJcala vizvavidyAlaya, jaunapura se bhI zodha-sambandhI mAnyatA prApta karane kA prayatna kara rahA hai| isa sambandha meM sampUrNa prakriyA pUrNa ho cukI hai, basa svIkRti-patra Ate hI saMsthAna meM kisI bhI vizvavidyAlaya kA snAtakottara upAdhi prApta chAtra zodhakArya ke liye paMjIkRta kiyA jA skegaa| isI ke sAtha-sAtha eka anya upalabdhi kA bhI ullekha karanA caahuuNgaa| iNDiyana iMsTiTyUTa oNpha eDavAnsaDa sTaDI, zimalA ne pArzvanAtha vidyApITha ko apane sahayogI saMsthA ke rUpa meM svIkAra kara liyA hai| isake mAdhyama se aba hama saMgoSThI, kAryazAlA, vyAkhyAnamAlA tathA jaina sAhitya prakAzana kI yojanAyeM kAryAnvita kara sakate haiN| isake antargata hara yojanA ke liye vahA~ se eka lAkha rupaye upalabdha ho skeNge| __ hamArA sampUrNa prAcya sAhitya prAkRta, saMskRta, apabhraMza aura maru-gurjara bhASA meM hai| saMsthAna meM aise talasparzI vidvAnoM kA honA nitAnta Avazyaka hai jo ina bhASAoM meM niSNAta hoN| isake sAtha-sAtha prAcIna bhAratIya itihAsa, saMskRti aura purAtattva tathA darzana evaM bhASAvijJAna kI bhI jAnakArI unheM honI caahie| inakI zodha-sAdhanA meM

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aMgrejI bhASA kI upekSA nahIM kI jA sktii| aise vidvAnoM kI hamAre saMsthAna meM bar3I AvazyakatA hai| saMsthAna unheM zodha - yojanAoM ke mAdhyama se sambaddha kara sakatA hai| yaha bhI sahI hai ki aisI vidvat paramparA kI akSuNatA kA yakSa prazna Aja hama sabhI ke sAmane hai| prAcIna paramparA ke jaina vidvAn eka-eka kara isa duniyA se vidA hote jA rahe haiM aura naI paudha ko utsAhita nahIM kiyA jA rahA hai| ii pArzvanAtha vidyApITha eka sarvamAnya aura asAmpradAyika zodha saMsthAna hai| abhI taka yahA~ se lagabhaga 60 zodhachAtra pI-ec0DI0 kI upAdhi prApta kara cuke haiM aura 150 se adhika zodha-granthoM kA yahA~ se prakAzana ho cukA hai / itanA bRhadkArya kisI eka saMsthAna ke liye gaurava kI bAta mAnI jA sakatI hai| saMsthAna jisa prakAra sundara pariveza aura parisara meM nirmita huA hai vaha bhI zodhachAtroM ke liye apanI akalpita zodha sAdhanA meM sahayogI bana jAtA hai| yahA~ ke samRddha pustakAlaya meM lagabhaga 35 hajAra granthoM kA samAveza hai jisameM jaina sAhitya ke atirikta sabhI anya sambaddha viSayoM para uccazreNI ke grantha samAhita haiN| yaha prasannatA kI bAta hai ki zrI dilIpa zAha, DaoN0 premacanda gAr3A Adi jaise hamAre jaina baMdhu samudrapAra rahate hue bhI saMsthAna ke vikAsa meM apanA aura apane sabhI sAthiyoM kA sahayoga dene hetu vacanabaddha hue haiN| abhI amerikA ke 128 logoM kA eka tIrthayAtrI saMgha saMsthAna meM AyA aura ise dekhakara una sabhI ne apAra santoSa bhI vyakta kiyA evaM yaha vizvAsa dilAyA ki sampUrNa pravAsI jaina samudAya saMsthAna ke vikAsa meM pUrNa sahayoga pradAna kregaa| isake liye hamArA saMsthAna unake prati hRdaya se kRtajJatA prakaTa karatA hai| saMsthAna kA bhaviSya bahuta ujjavala hai| jaina saMskRti ke pracAra-prasAra ke liye Aja usakI bar3I AvazyakatA hai| bhArata ke bAhara bhI vaha yadi isI prakAra eka kendra sthApita kara sake to lakSya taka pahu~cane meM use aura bhI suvidhA ho skegii| yaha bhI prasannatA kI bAta hai ki aba saMsthAna meM pravAsI bhAratIyoM ke AvAsa Adi kI bhI samucita vyavasthA ho gayI hai| ve yahA~ rahakara AsAnI se adhyayana kara skeNge| AgAmI satra se hama saMsthAna meM katipaya naye upakrama prArambha karane jA rahe haiN| isameM prAkRta aura jainadharma tathA yoga aura dhyAna ke pAThyakramoM ko saMcAlita karanA vizeSa ullekhanIya hai| isake sAtha hI prAkRta abhilekha, aMga evaM upAMga sAhitya Adi jaise viSayoM para saMgoSThiyA~ aura prAkRta saMskRta pANDulipi vijJAna para kAryazAlA bhI saMyojita hai| zodhagranthoM ke prakAzana meM bhI aura adhika gatizIlatA lAne kA saMkalpa kiyA gayA hai| vizvAsa hai ki ina gatividhiyoM se saMsthAna tIvratA se apane lakSya kI ora agrasara ho skegaa| pUjya AcAryazrI sohanalAla jI ma0sA0 ke sapanoM ko hama

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sAkAra kara sakeM isake liye hama sabhI ko milakara vastuniSThavAdI hokara sAmUhika prayatna karanA Avazyaka hai| saMsthAna gatizIla banA rahe aura zodhasaMsthAoM ke mAnacitra para usakA viziSTa sthAna rahe, yahI hama sabhI kI kAmanA hai| zramaNa kA prastuta aMka 52veM varSa kA pravezAMka hai| vigata aMkoM kI bhA~ti hama isa aMka meM bhI jaina darzana, paryAvaraNa, itihAsa Adi se sambandhita zodha Alekha prakAzita kara rahe haiN| hamArA prayAsa yahI hotA hai ki lekha prAmANika hoM aura ve zuddha rUpa meM hI mudrita hoN| sudhI pAThakoM aura vidvatjanoM se hamArA vinamra anurodha hai ki ve apane mahattvapUrNa vicAroM aura sujhAvoM se hameM avagata karAne kI kRpA kareM tAki hameM isake stara ko aura U~cA uThAne meM madada mila ske| zramaNa meM jaina dharma-darzana, itihAsa, saMskRti, sAhitya Adi se sambaddha aprakAzita AlekhoM kA svAgata hai| bhAgacandra jaina 'bhAskara' pradhAna sampAdaka

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viSaya-sUcI hindI khaNDa 1. anekAntavAda : mUlyaparaka zikSA ke eka yantra ke rUpa meM 1-10 - DaoN0 zrIprakAza pANDeya 2. jainatattva cintana kI vaijJAnikatA - DaoN0 kamaleza kumAra jaina 11-16 3. varAGgacarita : eka mahAkAvya - zrI jItendra kumAra siMha 17-20 4. apabhraMza sAhitya meM paryAvaraNa cetanA - DaoN0 premacandra jaina 21-29 5. paryAvaraNa cintana : jaina vAGmaya ke sandarbha meM 30-38 __ - DaoN0 saMgItA mehatA 6. jAlora maNDala meM jaina dharma evaM usake adhyayana sambandhI sota / 39-56 - DaoN0 sohanakRSNa purohita 7. sAdar3I ke pratimAlekha meM ullikhita hematilakasari kauna? 57-60 - DaoN0 zivaprasAda 8. rASTrotthAne meM prAgaitihAsikakAlIna jaina mahilAoM kA yogadAna 61-67 - DaoN0 puSpalatA jaina 9. rasazAstra ke vikAsa meM jainAcAryoM kA yogadAna 68-74 -ku0 aMjU zrIvAstava 10. dhammilakumAracaritra - zrI bhaMvaralAla nAhaTA 75-90 11. dIghanikAya meM vyakta sAmAjika pariveza 91-94 - DaoN0 dInAnAtha zarmA gujarAtI khaMDa 12. gujarAtanI keTalIka prAcIna jinamUrtio 64-65 - zrI sArAbhAI maNilAla navAba. 13. siddhasArasvatAcArya amaracaMdra sUri - zrI kanaiyAlAla bhAIzaMkara dave 97-102 English Section 14. The influence of Svayambhudeva's Paumacariu on Puspadanta's Rama-story in the Mahapurana 103-121 -Miss. Eva De Clercq 15. The Jaina way of Life - Duli Chand Jain 122-129 16. The Veda And Indian Philosophy- Dr. Kireet Joshi 130-140 17. Jaina Dutakavya - Dr. Ashok Kumar Singh 141-153 18. pArzvanAtha vidyApITha ke prAMgaNa meM 154-158 19. jaina-jagat 159-160 20. sAhitya-satkAra 161-168 21. nibandha-pratiyogitA 169-170

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Anim 1. Studies in Jaina Philosophy 2. 3. Our Important Publications 4. Jaina Temples of Western India Jaina Epistemology 5. 6. 7. 8. 9. 10. Pearls of Jiana Wisdom 11. Scientific Contents in Prakrit Canons 12. The Heritage of the Last Arhat : Mahavira 43. The Path of Arhat Concept of Pancasila in Indian Thought Concept of Matter in Jaina Philosophy Jaina Theory of Reality Jaina Perspective in Philosophy & Religion Aspects of Jainology (Complete Set: Vols. 1 to 7) An Introduction to Jaina Sadhana Prof. Sagarmal Jain Dulichand Jain Dr. N.L. Jain Dr. C. Krause T.U. Mehta 14. Multi-Dimensional Application of Anekantavada Ed. Prof. S. M. Jain & Dr. S.P. Pandey 20. vajjAlaggaM (hindI anuvAda sahita ) 21. prAkRta hindI koza 22. jaina dharma aura tAntrika sAdhanA 23. gAthA saptazatI (hindI anuvAda sahita ) 24. sAgara jaina- vidyA bhAratI (tIna khaNDa) Dr. Nathamal Tatia Dr. Harihar Singh Dr. I. C. Shastri 15. The World of Non-living 16. aSTakaprakaraNa 17. jaina sAhitya kA bRhad itihAsa (sampUrNa seTa sAta khaNDa) 18. hindI jaina sAhitya kA itihAsa (sampUrNa seTa cAra khaNDa) 19. jaina pratimA vijJAna 25. guNasthAna siddhAnta : eka vizleSaNa 26. bhAratIya jIvana mUlya Dr. Kamla Jain Dr. J. C. Sikdar Dr. J.C. Sikdar Dr. Ramji Singh 27. nalavilAsanATakam 28. anekAntavAda aura pAzcAtya vyAvahArikatAvAda 29. dazAzrutaskandhaniryukti : eka adhyayana 30. paJcAzaka - prakaraNam (hindI anuvAda sahita ) 31. siddhasena divAkara : vyaktitva evaM kRtitva 32. jainadharma kI pramukha sAdhviyA~ evaM mahilAe~ 33. madhyakAlIna rAjasthAna meM jaina dharma 34. bhArata kI jaina guphAe~ 35. mahAvIra kI nirvANabhUmi pAvA eka vimarza 500.00 Dr. N.L. Jain 400.00 anu. - DaoN. azoka kumAra siMha 200.00 1400.00 1180.00 300.00 160.00 400.00 350.00 150.00 450.00 60.00 150.00 DaoN. mArutinandana tivArI paM. vizvanAtha pAThaka sampA. -DaoN. ke. Ara. candra pro. sAgaramala jaina paM. vizvanAtha pAThaka pro. sAgaramala jaina pro. sAgaramala jaina pro. surendra varmA sampA. - DaoN. surezacandra pANDe DaoN. rAjendra kumAra siMha DaoN. azoka kumAra siMha anu. - DaoN. dInAnAtha zarmA DaoN. zrIprakAza pANDeya hIrAbAI boradiyA DaoN. (zrImatI) rAjeza jaina DaoN. harihara siMha bhagavatIprasAda khetAna DaoN. phUlacanda jaina DaoN. dharmacandra jaina DaoN. zivaprasAda DaoN. zivaprasAda DaoN. zivaprasAda 200.00 300.00 350.00 150.00 300.00 300.00 200.00 2500.00 40.00 120.00 400.00 25.00 200.00 36. mUlAcAra kA samIkSAtmaka adhyayana 37. bauddha pramANa-mImAMsA kI jaina dRSTi se samIkSA 38. jaina tIrthoM kA aitihAsika adhyayana 39. acalagaccha kA itihAsa 40. tapAgaccha kA itihAsa, bhAga-1, khaNDa-1, Parswanatha Vidyapitha, Varanasi - 221005 INDIA 60.00 150.00 125.00 250.00 100.00 300.00 350.00 150.00 150.00 160.00 350.00 300.00 300.00 500.00

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Durnamen. R ANIB sASERATEEmamA mamatAnyAyApAyAmakamAnya garamatiPOAVKOMATERNa ekaSVARRowLasterrer mA sayer - kama-arr nayASUP0RPOSE02.0DRA-mara-akaramarakAmAra SarraceramamA0PCSCRACHAMACHCHO N I RALA - TATERTAI achaARRRRRRRRRRRRRRENARRORarPER T KRISED ARARD DaoN0 zrIprakAza pANDeya AcAra meM ahiMsA aura vicAra meM anekAnta jaina dharma aura darzana ke do aise stambha haiM jinapara usakA bhavya prAsAda avasthita hai| jahA~ ahiMsA vyAvahArika jagat ke saMgharSoM kA samAdhAna karatI hai, anekAnta vaicArika saMgharSoM kA samAdhAna karatA hai evaM donoM kA samanvaya hI jaina darzana kI pUrNatA hai| satyAnveSaNa bhAratIya darzana kA pramukha vaiziSTya rahA hai| bhAratIya darzana praNAliyoM meM mukhyatayA ekAntavAdI aura anekAntavAdI cintana ke do dRSTikoNa haiN| ekAntavAdI kA artha hai- eka hI dRSTikoNa se cintana kA AyAma tathA anekAntavAdI kA artha hai aneka dRSTikoNa se cintana kA aayaam| ekAnta kA artha hai- vastu ke eka hI dharma ko svIkAra karanA yA vastu ko eka hI dRSTikoNa se dekhanA jo vastu ke yathArtha svarUpa ke sarvathA viparIta aura asatya hai| spaSTa hai ki ekAntavAdI vicAradhAra vastu yA tattva ke samagra pahaluoM kI samucita vyAkhyA nahIM kara sakatI kyoMki usakA dRSTikoNa ekAntika hogaa| sat ke do pahalU haiM- dravya aura pryaay| sat ke ina vividha pahaluoM meM se advaita vedAnta ne dravya ko pAramArthika satya mAnakara paryAya ko kAlpanika kahA to bauddhoM ne paryAya ko pAramArthika batA kara dravya ko kAlpanika maanaa| anya dArzanika ina matoM kA khaNDana-maNDana karate pratIta hote haiN| isake viparIta samanvayavAdI jaina cintakoM ne sat ko utpAda, vyaya aura dhrauvyayukta mAnakara dravya tathA paryAya donoM kI satyatA kA udghoSa kiyA hai tathA svasiddhAnta ko anekAntavAda ke nAma se pratipAdita kiyA hai| anekAntavAda anantadharmAtmaka vastu ke virATa svarUpa ko jAnane kA vaha nirdoSa siddhAnta hai jisameM vivakSita dharmoM ko jAnakara bhI vastu meM upasthita anya dharmoM kA niSedha nahIM kiyA jAtA hai| vastu kA koI bhI aMza chUTa nahIM paataa| isa prakAra anekAntavAda sarvatra rahe hue satya khaNDoM ko jor3akara sampUrNa satya ke darzana kA siddhAnta hai| paramparA kI dRSTi se anekAntavAda ke udbhAvaka prathama tIrthaGkara RSabhadeva haiN| 2 kintu aitihAsika dRSTi se anekAntavAda kA udbhava 23 veM tIrthaGkara pArzvanAtha kI zikSAoM *. variSTha pravaktA, jaina darzana, pArzvanAtha vidyApITha, vArANasI

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meM huaa| unake 250 varSoM bAda bhagavAn mahAvIra anekAntavAda ke prabala pravartaka hue| svatantra dRSTi se vicAra kiyA jAya to anekAntavAda kA udbhava vibhinna darzanoM dvArA dRSTa satyoM meM ekarUpatA lAne, unameM samanvaya tathA sAmaJjasya sthApita karane tathA durAgraha evaM abhiniviSTa vRtti ko chor3akara svastha, nirmala evaM taTastha bhAva se satya kI khoja karane hetu hI huA hai| anekAnta zabda meM aneka' aura 'anta' ina do zabdoM kA saMyoga hai jisameM aneka kA artha hai- eka se adhika aura anta kA artha hai- dharma yA gunn| ratnakarAvatArikAre meM anta zabda kI vyutpatti isa prakAra dI gaI hai| 'amyate gamyate nizcIyate iti antaH dhrm:| na eka: anekH| anekazcAsau antazca iti anekaantH|' isa prakAra vastu meM aneka dharmoM ko mAnanA anekAnta hai| aba anekAntavAda ko leN| anekAntavAda meM aneka, anta, aura vAda ina tIna zabdoM kA saMyoga haiN| do zabdoM kA artha to pUrvavata hI hai, vAda zabda kA artha hai- prakaTIkaraNa yA prbhaavnaa| jainendra siddhAnta koza meM vAda zabda kA artha spaSTa karate hue kahA gayA hai ki vyavahAra meM dharma prabhAvanA arthAt vyavahAra meM vastuoM kI anantadharmatA ko prakaTa karanA hI vAda hai| isa prakAra anekAntavAda kA artha hogA vastuoM kI anantadharmatA ko prakaTa krnaa| saptabhaMgItaraMgiNI5 meM anekAntavAda kI vyutpatti karate hue kahA gayA hai ki "aneke antA dharma: yasminavAde saha anekAntavAdaH" yahA~ anta zabda dharma kA vAcaka hai| isa paribhASA meM anekAntavAda ke uparokta artha kI hI puSTi kI gaI hai| aSTasahasrI meM anekAnta zabda kA artha spaSTa karate hue kahA gayA hai ki vastu meM na sarvathA satva hai na sarvathA astv| na sarvathA nityatva hai, na sarvathA anityatva hai| kintu kisI apekSA se usameM satva hai to kisI apekSA se asatva, kisI apekSA se nityatva hai to kisI apekSA se anityatva hai| satva, asatva, nityatva, anityatva Adi sarvathA ekAntoM ke asvIkRti athavA prativAda kA nAma hI anekAnta hai| ina paribhASAoM ke AdhAra para anekAntavAda kA artha hotA hai vastuoM kI ananta dharmatA ko prakaTa karanA yA vibhinna apekSAoM se eka hI vastu meM aneka dharmoM ko svIkAra krnaa| DaoN. sAgaramala jaina ne anekAntavAda ke kevala isa artha se asahamati vyakta kI hai| unake anusAra anekAntavAda kevala vastu kI anantadharmAtmakatA ko hI sUcita nahIM karatA apitu vaha usakI anekAntitA ko bhI sUcita karatA hai| isa prakAra anekAnta kA artha aneka-anta (eka se adhika artha na hokara an+ekAnta arthAt ekAnta kA niSedha hai) kyoMki jaina darzana ke anusAra vastu tattva anantadharmAtmaka hone ke sAtha-sAtha anekAntika bhI hai| mAnava buddhi jinheM paraspara virodhI dharmaguNa mAna letI hai ve bhI eka hI vastu tattva meM apekSA bheda se eka sAtha rahate hue dekhe jAte haiN| jaise eka hI vyakti pitRtva aura putratva, bhAtRtva aura patitva Adi virodhI guNadharmoM se sampanna hai| jo vyakti apane pitA kI apekSA se putra hai vahI apane putra kI apekSA se pitA hai| isa prakAra

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eka hI vastu meM aneka paraspara guNadharma apekSA bheda se vidyamAna rahate haiN| vastu eka hI sAtha sadsadAtmaka, nityAnityAtmaka evaM bhAvAbhAvAtmaka bhI hai| sarvathA nityatva aura sarvathA anityatva rUpa koI vastu nahIM hai| kyoMki nityatA aura anityatA donoM dharma vastu meM vidyamAna haiM tathA kevala kisI eka kI sarvathA svIkRti ekAntavAdI hogI jo Agraha se pare nahIM hogii| vastu kA ekarUpa tInoM kAloM meM zAzvata hai aura dUsarA sadA parivartanazIla hai| isI zAzvatatA ke guNadharma ke kAraNa pratyeka vastu dravyAtmaka hai yA sthira hai aura pariNamanazIlatA ke kAraNa vaha utpAda-vyayAtmaka yA asthira hai| bhagavAn mahAvIra ne apane yuga meM pracalita zAzvatavAdI aura ucchedavAdI paraspara bhinna aura virodhI vicAradhArAoM ke bIca samanvayarUpa tripadI "upatrei vA vigamei vA dhuvei vA'1deg kA upadeza diyA tripadIrUpa yahI vaha bIja hai jisa para anekAntavAda aura syAdvAda rUpI vaTavRkSa vikasita haA hai| avadheya hai ki sAdhAraNatayA anekAntavAda aura syAdvAda paryAyavAcI mAne jAte haiM, aneka AcAryoM ne inheM paryAyavAcI batAyA bhI hai kintu phirabhI donoM meM thor3A antara hai| anekAntavAda syAdvAda kI apekSA adhika vyApaka artha kA dyotaka hai| donoM meM vyApya-vyApaka bhAva hai| anekAntavAda vyApaka hai aura syAdvAda vyaapy| anekAntavAda vAcya hai to syAdvAda vaack| anekAnta vasturUpa hai to syAdvAda usa anekAntika vastu svarUpa ke kathana kI nirdoSa bhASA paddhati aura anekAnta darzana hai to syAdvAda usakI abhivyakti kA ddhNg|11 syAdvAda saptabhaMgInaya ke AdhAra para vastu tattva kA nirdoSa va sApekSita kathana karatA hai jisake binA anekAntavAda kI samucita vyAkhyA nahIM kI jA sktii| DaoN0 padmarAje 12 ne kahA hai ki anekAntavAda jaina darzana kA hRdaya hai tathA nayavAda aura syAdvAda isakI raktavAhinI dhamaniyA~ haiN| yadyapi jaina darzana anekAntavAdI hai tathApi yadi use sarvathA anekAntavAdI mAneM to yaha bhI eka ekAnta ho jaayegaa| 13 jaina darzana meM anekAnta meM bhI anekAnta ko svIkAra kiyA gayA hai| jaina darzana sarvathA na ekAntavAdI hai na sarvathA anekaantvaadii| vaha kathaJcita ekAntavAdI hai aura kathaJcita anekaantvaadii| AcArya samantabhadra ke anusAra pramANa aura naya kI apekSA se anekAnta bhI anekAnta hai| yadyapi jaina darzana ke anusAra pratyeka vastu aneka paraspara virodhI dharma yugaloM (anekAntavAda ke AdhAra para cAra virodhI dharma yugaloM kA nirNaya kiyA jAtA hai- 1. zAzvata aura parivartana, 2. sat aura asat, 3. sAmAnya aura vizeSa, 4. vAcya tathA avaacy| parantu ye cAra virodhI yugala mAtra eka saMketa haiN| dravya meM isa prakAra ke aneka virodhI yugala haiM vaha una virodhI dharma yugaloM) kA piNDa hai tathApi vastu meM sambhAvyamAna paraspara virodhI dharma hI pAye jAte haiM, asambhAvyamAna nahIM, anyathA AtmA meM nityatva evaM anityatva ke samAna cetanatva aura acetanatva donoM dharmoM kI sambhAvanA kA prasaMga

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aayegaa| jabaki jo cetana hai use acetana aura jo acetana hai use cetana nahIM kahA jA sktaa| satya yaha hai ki jina dharmoM kA vastu tattva meM atyantAbhAva hai una dharmoM kA usameM upasthita rahanA kathamapi sambhava nahIM hai| vastuta: cetanatva aura acetanatva do paraspara virodhI dharma haiM aura nityatva aura anityatva paraspara virodhI nahIM apitu virodhI se pratIta hone vAle dharma haiN| unakI sattA dravya meM eka sAtha pAyI jAtI hai| jaina darzana meM nityatva kI vyAkhyA hai- pUrva aura apara pariNAma meM rahane vAlI sAdhAraNa rUpa se ekasvarUpatA, na ki jaisA vedAntI aura anya dArzanika mAnate haiM- na naSTa hone vAlA, na hI utpanna hone vAlA evaM sthira svabhAva vAlA hI kUTastha nitya hai| vastu meM utpAda, vyaya, dhrauvya yA nityatA ekasAtha rahate haiM jo eka dUsare ke binA nahIM raha sakate aura jo jisase avinAbhAva'4 sambandha rakhatA hai una donoM kA paraspara virodha nahIM rhtaa| alaga-alaga zabdoM kA vyavahAra vivakSA ke kAraNa hotA hai| dhrauvya meM uttararUpa ke prAdhAnya kI apekSA se utpAda kA, aura pUrvarUpa ke nivRtti ke prAdhAnya kI apekSA se vyaya kA tathA una donoM meM hI anvaya ke prAdhAnya kI apekSA se dhrauvya kA vyapadeza hotA hai| ekatva aura anekatva apekSA bheda se haiN| isa prakAra anekAntavAda satya aura ahiMsA kI bhUmikA para pratiSThita bhagavAn mahAvIra kA sArvabhaumika siddhAnta hai jo sarva dharma samabhAva ke cintana se anuprANita hai| usameM lokahita aura lokasaMgraha kI bhAvanA garbhita hai| dhArmika, rAjanaitika, sAmAjika aura Arthika viSamatAoM ko dUra karane kA amogha astra hai| samanvayavAditA ke AdhAra para sarvathA ekAntavAdioM ko eka pleTaphArma para sasammAna baiThane kA upakrama hai| yaha anekAntavAda hI jaina darzana kI mUla dRSTi hai| ___ aba hama dekheMge ki anekAntavAda kA prayoga kyA mUlyaparaka zikSA ke lie eka yantra ke rUpa meM ho sakatA hai?1. dhArmika zikSA meM 'dhArayati iti dharmaH' arthAt jo sArI prajA ko dhAraNa karatA hai vaha dharma hai| dharma manuSya ko manuSya se aura AtmA ko AtmA se jor3ane kI kalA hai| dharma kA avataraNa manuSya ko zAzvata zAnti aura sukha dene ke lie haA hai kintu hamArI matAndhatA aura unmAdI vRtti ke kAraNa dharma ke nAma para dIvAreM khar3I kI gii| vizva itihAsa kA adhyetA isa bAta ko bhalI-bhA~ti jAnatA hai ki dhArmika asahiSNutA ne vizva meM jaghanya duSkRtya karAye haiN| 15 Azcarya to taba hotA hai jaba unhIM ghaTanAoM kI punarAvRtti Aja ho rahI hai| Aja dharma ke nAma para damana, atyAcAra, nRzaMsatA evaM raktaplAvana kI ghaTanAe~ Ama ho gaI haiN| zAnti, sevA aura samanvaya kA pratIka dharma hI azAnti, tiraskAra aura varga-vidveSa kA kAraNa ho gayA hai| dharma ke nAma para dharmAndhoM kI yuddhoM, raktapAtoM evaM..

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unameM nihita manuSya kI vinAzakArI pravRtti kA itihAsa bhI Aja mAnava kI usakA bodha karAne meM akSama hai| vartamAna samaya meM rAmajanma bhUmi bAbarI masjida, purI ke mandiroM meM zUdroM kA praveza hindU-muslima ke sAmpradAyika daMge jaisI arthahIna samasyAe~ dharma ke nAma para paidA kara mAnava hI mAnavatA ke zoSaNa meM sannaddha hai| dharma ko moharA banAkara vyakti va vyakti ke bIca, sampradAya-sampradAya ke bIca evaM majahaba-majahaba ke bIca avizvAsa kI khAIM ne aisI sthiti paidA kara dI hai ki Aja sampUrNa mAnavatA apanI asmitA kI rakSA ke lie guhAra kara rahI hai| aise meM jaina darzana kI anekAntavAdI vicAradhArA dhArmika kaTTaratA evaM andhavizvAsa ko dUra kara dhArmika sahiSNutA ko janma de sakatI hai| dharma ke nAma para vidveSa taba hotA hai jaba hama apane hI dharma ko saca mAna baiThate haiN| jaba hama apane dharma kI prazaMsA aura dUsare ke dharma kI burAI 16 karate hue yaha mAna baiThate haiM ki hamArA hI dharma, hamArI hI sAdhanA paddhati eka mAtra vyakti ko antima sAdhya taka pahu~cA sakatI hai aura jise jaina darzana kI paribhASA meM ekAntavAdI kahA gayA hai| ekAntavAda Agraha yA saMkliSTa manodazA kA pariNAma hai| isalie ekAntavAdI dRSTi yA vicAradhArA se lie gaye sabhI nirNaya Agraha pUrvaka hote haiM jo dUsare ke dharma bhI sacce haiM, loka kalyANa hetu haiM, socane ke lie avakAza hI nahIM dete| anekAntavAda se hI yaha sambhava hai ki apUrNa aura apane se virodhI hokara bhI dUsare kI bAta meM yadi satya hai to ina donoM kA samanvaya karake pUrNa aura yathArtha ko grahaNa kiyA jA ske| anekAnta kI isa vicAradhArA meM apUrNa rUpa se vicArita hokara bhI pUrNatA garbhita hotI hai| jaina paramparA vicAroM kA satyalakSI saMgraha hone ke kAraNa kisI bhI vicArasaraNI kI upekSA nahIM karanA caahtii| balki pratyeka vicAradhArA ko apane meM samAhita kara letI hai| kisI eka yA ekAntika dRSTikoNa ke vicAra meM Ate hI anya samasta sambhAvita dRSTikoNa nepathya meM svata: upasthita ho jAte haiN| dUsare ke dharma ke prati samabhAva samApta ho jAtA hai| AcArAMga17 meM samabhAva ko hI dharma kahA gayA haiaura yaha samabhAva tabhI AegA jaba hama ekAntavAdI vicAradhArA kA parityAga kara anekAnta ko apnaayeNge| isa prakAra dhArmika zikSA meM dharma ke yathArtha marma ko samajhAne ke lie anekAntavAda ko zikSA ke eka yantra ke rUpa meM prayukta kiyA jA sakatA hai kyoMki anekAntavAda svastha cintana prakriyA ke sAtha-sAtha svastha AcAra kI bhI prathama bhUmikA hai| 2. sAmAjika zikSA meM ___ samAja vyaktiyoM kA samUha hai aura vyakti samAja kI ikAI hai| eka acche aura susaMskRta samAja ke lie Avazyaka hai ki samAja meM bhAIcArA aura samAnatA kA bhAva sarvatra parivyApta ho| vartamAna samaya meM girate hue sAmAjika mUlyoM ke hetuoM para yadi nigAha DAleM to unake mUla meM bhI ekAntavAdI dRSTikoNa hI hai jo sArI viSamatAoM

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aura dveSoM ke mUla meM hai| Aja ke vartamAna sAmAjika pariveza meM vyakti aura vyakti ke bIca, eka varga tathA dUsare varga ke bIca, eka samAja tathA dUsare samAja ke bIca avizvAsa kI khAIM ne aisI viSama sthiti paidA kara dI hai ki "vasudhaiva kuTumbakam' kA Adarza chinna-bhinna ho gayA hai| Aja kA manuSya yaha nahIM samajha pA rahA hai ki usakA maMgala dUsare ke lie apane hetu ke utsarga meM hai| vaha utsarga ke sAmAjika jIvana darzana ke sthAna para zoSaNa ke vyaktivAdI darzana kA upAsaka bana gayA hai| pariNAma svarUpa sabhI eka dUsare se bhayabhIta, AtaMkita evaM zoSaNajanita viSamatA ke kAraNa duHkhita hai| Aja vizva meM sabase ulajhA huA prazna yaha hai ki vyakti ko sudhArane meM sArI zakti lagAI jAya yA samAja ko sudhArane meN| eka pakSa hai vyaktivAdiyoM kA jo cAhate haiM ki cUMki vyakti alaga-alaga ikAI hai aura bhinna-bhinna vyaktiyoM yA ikAiyoM ko sudhArA jAya aura unakA vikAsa kiyA jAya to inakA asara samAja para par3egA aura samAja meM apane Apa sudhAra A jaaegaa|18 dUsarI ora samAjavAdiyoM kA pakSa hai jisakI soca yaha hai ki vyakti-vyakti meM kaba taka sudhAra kiyA jAya, vyakti bar3A nahIM hai samAja bar3A hai| ata: samAja ke jIvana kA nirmANa honA caahie| aisA taba taka nahIM ho sakegA jaba taka vyakti ke socane kI paridhi sva taka simita hai yA ekAntika hai| ekAntika, ekAMzika, ekAMgika dRSTiyoM se samAja meM vaiyaktika vigraha utpanna hotA hai| ina donoM vAdoM meM samanvaya kI AvazyakatA hai| vyaSTi nirmANa ke binA sAmAjika nirmANa kI kalpanA karanA mUla ko chor3akara pattiyoM aura zAkhAoM ko sIMcanA hai| samAja meM U~cA rahane kA adhikAra sirpha hamArA hI hai isa taraha ke kadAgrahoM kA janaka ekAntika dRSTikoNa hai aura anekAntavAdI dRSTikoNa rakhakara yadi vyakti-vyakti ke viSaya meM soce apane samAna hI dUsare ko samajhe, jitanA usakA adhikAra samAja para hai utanA hI anya kA bhI hai aisA soce to "vasudhaiva kuTumbakam" "parasparopagrahojIvAnAm"19 tathA "saMgacchadhvaM saMvadadhvaM saMvo manAMsi jAnatAm"20 ke Adarza ko caritArtha karane vAle eka naye samAja kI saMracanA ho sakatI hai jo varga vidveSa, jAtIyatA Adi mahAmAriyoM se vihIna eka pUrNa svastha samAja hogaa| kyoMki pArasparika hita sAdhana kI svAbhAvika vRtti hI manuSya kI sAmAjikatA kA AdhAra hai| isake lie sAmAjika zikSA meM anekAntavAda ko eka Adarza samAja kI sthApanA kI prakriyA meM dI jAne vAlI zikSA ke yantra ke rUpa meM prayukta kiyA jA sakatA hai| 3. rAjanaitika zikSA meM __bhAratIya rAjaniti prajAtAntrika praNAlI kI poSaka hai| zAsana kI praNAliyoM meM adhinAyakavAda tantra hI aisI praNAlI hai jisameM svadeza ke zAsana meM ekAntavAdI prakriyA ke samAveza kI sambhAvanA rahatI hai| isameM eka hI vyakti kI AjJA kAma karatI hai jo pUrNatayA mAtra eka vyakti ke viveka aura saMskAra para AdhArita hai| agara usakI

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vicAradhArA ekAntika hai to adhinAyakavAda viSa ho sakatA hai aura sampUrNa rASTra vinaSTa ho sakatA hai| antarrASTrIya kSetroM meM anya dezoM kI vicAradhArAoM kA bhI sammAna karanA par3atA hai, ata: yadi anekAnta dRSTikoNa hai to adhinAyakavAda ke niraMkuza hone kI sambhAvanA samApta ho jAtI hai| bhAratIya prajAtAntrika pariveza meM ekAntavAdatA ko koI sthAna nahIM hai| na vahA~ durAgraha, haThavAda, pakSa-pratibaddhatA, adhinAyakavAda Adi ko koI sthAna hai| Aja ke vartamAna rAjanItika pariveza para nigAha DAleM to bhraSTAcAra, rAjanIti kI Ar3a meM varga saMgharSa ko protsAhana, svasattA kI dIrghAyutA ke lie mAnavIya mUlyoM kA zoSaNa Ama ho gayA hai| usakA kAraNa hai- samanvaya, sAmaJjasya kA abhAva evaM ekAntika dRssttikonn| pArasparika virodha evaM matabheda ke zamana ke mArga ko Aja ke rAjanetA apanAnA nahIM caahte| jisake binA prajAtantra dina ve dina kamajora hotA jA rahA hai| mahAvIra ne kahA thA ki virodhiyoM dvArA svIkRta satya bhI satya hai, virodhiyoM ke satya meM bhI sRjanAtmaka tattva vidyamAna rahate haiN| svasatya se tAlamela na baiThane ke kAraNa unakI upekSA vidhvaMsAtmaka bhAvoM ko janma detI hai| anekAntavAda ko rASTrIya nItiyoM ke svIkRti ke sAtha antarrASTrIya nItiyoM meM jo grahaNa karane yogya ho use bhI apanAnA cAhie aura virodha pakSa ko bhI utanA hI sammAna denA caahie| mahAtmA gAMdhI21 ne likhA hai ki pahale maiM mAnatA thA ki mere virodhI ajJAna meM haiN| Aja maiM virodhiyoM ko pyAra karatA hU~ kyoMki aba maiM apane ko virodhiyoM kI dRSTi se dekha sakatA huuN| merA anekAntavAda satya aura ahiMsA ke yugala siddhAntoM kA hI pariNAma hai| isa prakAra yadi rAjanaitika zikSA meM anekAntamUlaka samanvaya dRSTi kA samAveza kiyA jAya to rAjanItika ekAntavAda, durAgraha, haThavAditA evaM pakSa-pratibaddhatA se dUra hogI aura svastha prajAtantra kA svapna sAkAra hogaa| 4. sAhitya kalA aura sAMskRtika zikSA meM sAhitya aura kalA sAmAjika sRjana ke AyAma haiM aura saMskRti samAja kA AInA hotI hai| sAhitya ke sandarbha meM agara ekAntavAdI vicAradhArA kA praveza huA to sAhitya apanI garimA kho baiThegA aura baddhamUla tathA AgrahI vicAroM ke kAraNa vaha vitaNDAvAda ke sikaMje meM kasa jaaegaa| pariNAma svarUpa sAhitya aura kalA kA vikAsa avaruddha ho jaaegaa| Aja aisI vicAradhArAoM ke sAhityakAroM kI kamI nahIM hai jo sAhitya meM svasthApita mata se sUcakAgraha bhI idhara-udhara nahIM honA caahte| AdhunikatAvAdI, prayogavAdI, navanavIna prajJAunmeSa anuyAyI adhika udAra hoMge aisI AzA thI para ve sva ke ahaM se koI samajhautA karane ko taiyAra nahIM diikhte| DaoN. prabhAkara mAcave22 ne likhA hai ki AgrahI vRtti sAhitya kalA aura saMskRti kalA ke vikAsa ke lie hAnikAraka hai| manovizleSaka yaha jAnate haiM ki pUrvAgraha eka prakAra kA manoroga hai,

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usase to koI bhI jJAna Age vikasita ho hI nahIM sktaa| jahA~ jJAna nahIM hai vahA~ sRjana kahA~ se hogaa| aisI dazA meM ananta sambhAvanAoM vAle anekAnta kI zikSA se hameM bahuta preraNA milegii| vaha avaktavya taka mAnavI kalpanA ko pahuMcAtA hai| Adhunika yuga meM do prakAra kI saMskRti pracalana meM hai| eka pAzcAtya saMskRti aura dUsarI paurvAtya sNskRti| pAzcAtya saMskRti bahirmukhI hone ke kAraNa bhautikatA ko adhika mahattva detI hai aura paurvAtya saMskRti antarmukhI hone se AdhyAtmika supta zaktiyoM ke vikAsa dvArA mAnava ko sukhI banAne meM prayatnazIla hai| isIlie paurvAtya saMskRti svayaMpradhAna hai| ina donoM saMskRtiyoM ke saMgharSa meM manuSya kI sthiti dolana (Pendulam) jaisI hai| bhAratIya saMskRti samanvayAtmaka hai| usameM donoM vicAra paddhatiyoM kA samAveza hai| vaha vyakti ke AdhyAtmika aura Adhibhautika vikAsa ko samAntararUpa se svIkAra karatI hai| Aja jo samasyAe~ hamAre samAja ke sAmane haiM ve kisI eka pakSa para adhika jhukane yA ekAntika dRSTikoNa apanAne se utpanna haiN| sAmAjika sukha aura zAnti ke lie eka susaMskRta samAja ke lie donoM paddhatiyoM kA samanvaya karake calanA zreyaskara hogaa| ata: ekAntavAda ko chor3akara samanvaya ke prayojaka, anekAntavAda kA avalambana Adhunika sandarbha meM upayukta hogA, kyoMki anekAntavAda AdhyAtmika jIvana kA mUla to hai hI vaha laukika jIvana ko bhI suvyavasthita karatA hai| bhAratIya saMskRti aura kalA ke kSetra meM dI jAne vAlI zikSAoM meM anekAntavAda kI zikSA bhAratIya saMskRti kI yathArtha zikSA ke lie atyanta Avazyaka hai| 5. vaijJAnika zikSA meM 15 vIM zatI ke vijJAna ke lie paramArtha sattA ke sambandha meM nirapekSa rUpa se kucha kahanA sambhava thaa| parantu Adhunika yuga ke vijJAna ke lie aisA kucha kahanA sambhava nahIM ho rahA hai| kyoMki vijJAna yaha anubhava karane lagA hai ki paramArtha sattA kA koI ekAntika svarUpa nahIM haiN| ata: anekAnta kA yaha dArzanika satya aba vaijJAnika satya bhI bana rahA hai| vaijJAnika sApekSavAda (Theory of Relativity) ke sandarbha meM syAdvAda aura anekAntavAda kA adhyayana atyanta mahattvapUrNa hai| vaijJAnikoM ne isa bAta kA svIkAra kiyA hai ki hama vastu ke svarUpa ko anekAntika dRSTi se hI jAna sakate haiM aura vizleSita kara sakate haiN| prasiddha vaijJAnika alabarTa AinsTAina Adi ne vizva meM vyApta sApekSatA ke siddhAnta ke khoja dvArA eka choTe se paramANu taka meM ananta zakti aura guNoM kA honA siddha kara diyA hai| jisa padArtha ke viSaya meM yaha kahA jAtA hai ki isakA vajana eka sau cauvana pAuNDa hai, sApekSavAda kahatA hai ki yaha hai bhI aura nahIM bhii| kyoMki bhUmadhya rekhA para yaha eka sau cauvana pAuNDa hai para dakSiNI dhruva aura uttarI dhruva para vaha eka sau pacapana pAuNDa hai| gati aura sthiti Adi ko le kara vaha aura bhI badalatA rahatA hai| pro. pI.sI. mahAlanavIsa ne syAdvAda ke saptabhaMgI ko sAMkhyikI siddhAntoM ke

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AdhAra rUpa meM upanyasta kiyA hai| isa prakAra anekAntavAda vaijJAnika zikSA meM bhI eka yantra ke rUpa meM prayukta kiyA jA sakatA hai jisase vaijJAnikoM meM vaicArika sAmaJjasya, samanvaya aura eka naI dRSTi vikasita ho, tabhI tattva ke yathArtha svarUpa kA sarvAgINa adhyayana ho skegaa| isa prakAra hama dekhate haiM ki anekAntavAda ko sAmAjika, dhArmika, rAjanaitika, vaijJAnika tathA sAMskRtika zikSA ke eka yantra ke rUpa meM prayoga kara samAja kA svastha evaM sarvAMgINa vikAsa kiyA jA sakatA hai| zikSA ke yantra ke rUpa meM anekAntavAda kA prayoga zikSA ke pratyeka stara para kiyA jA sakatA hai| prArambhika zikSAoM meM kahAniyoM evaM udAharaNoM ke mAdhyama se ise samajhAyA jA sakatA hai, jaise hAthI ke udAharaNa dvArA jaina sAhitya meM anekAntavAda ko samajhAyA gayA hai| pUrva ucca aura ucca zikSA ke pAThyakramoM meM anekAntavAda kA niveza kara isakI zikSA dI jA sakatI hai| vartamAna pariveza meM anekAntavAda kA jJAna jaina vidyA kendroM yA darzana ke eka bhAga jaina darzana ke rUpa meM hI sImita hai / yadi samAjazAstrIya, dhArmika, rAjanaitika, sAMskRtika aura vaijJAnika zikSA ke pAThyakramoM meM sthAna dekara isakA adhyayana, adhyApana kiyA jAya to anekAntavAda aneka mithyA abhinivezoM va AgrahoM ko miTAkara eka sAmaJjasyapUrNa samAja kI saMracanA karane meM atyanta upayogI siddha ho sakatA haiM / sandarbha : 1. 2. jahA~ ahiMsA se AcaraNa saMhitA badhI huI hai syAdvAda se vANI kI maMjulatA sadhI huI hai| anekAnta kA indradhanuSa cintana ne jahA~ chuA hai mahAvIra kA jIvana darzana sArthaka vahIM huA hai / / 6. anantadharmAtmakam vastu- syAdvAdamaJjarI, zloka 22 kI TIkA. DaoN0 puSpamitra, 'zramaNa saMskRti kA vikAsa evaM vistAra', amarabhAratI, mArca-apraila 1971. 3. ratnAkarAvatArikA, pR0 29. 4. jainendrasiddhAntakoSa, bhAga- 3, pR0 541. saptabhaMgItaraMgiNI, pR0 30. sadasannityAnityAdisarvarthakAntapratikSepaNa lakSaNonekAMtaH, aSTasahastrI, gAthA 103, pR0 286.

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7. syAdvAda aura saptabhaMgI, prastAvanA, DaoN. bI.Ara. yAdava, pR0 47. 8. kArtikeyAnuprekSA, gAthA 253. 9. samayasAra, 247. 10. (1) mAuNAnuoge, sthAnAMga, 10, sUtra 727. (2) utpAdavyayadhrauvyAtmaka sat, tattvArthasUtra, 5/29. 11. DaoN. sAgaramala jaina, syAdvAda aura saptabhaMgI, bhUmikA, pR0 14. 12. Anekanta is the heart of Jain Metaphysics and Nayavada and Syadvada (or Saptabhangi) are its main arteries. Dr. Y.J. Padmarajaiah, A comperative Study of the Jain theories of Reality and Knowledge, p. 273. 13. anekAnto'pyanekAnta: prmaannnysaadhnH| svayaMbhUstotra, zloka 103. 14. avinAbhAvapiyadyenanatattenavirudhyate, anekAntavyavasthA, pR0 83. 15. DaoN0 sAgaramala jaina, dhArmika sahiSNutA aura jainadharma, pR0 3. 16. sayaM-sayaMpasaMsaMtAgarahaMtAparavayaM, sUtrakRtAMga, 11/1/2/23. 17. samiyAe dhamme AriyehiM pvvie| AcArAMga, 1/8/3. 18. rAjendralAla DosI, anekAntavAda eka samIkSAtmaka adhyayana, pR0 231. 19. tattvArthasUtra, 5/21. 20. Rgveda, 10/191/2. 21. mahAtmA gAMdhI, harijana, 21 julAI 1946. 22. DaoN. prabhAkara mAcave, jaina jagat, parinirvANa vizeSAMka, pR0 32.

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jaina tattva- cintana kI vaijJAnikatA 201 Sa Sa SR DaoN0 kamaleza kumAra jaina* bhAratIya darzanoM meM tattvoM kA ullekha prAyaH sabhI dArzanikoM ne kiyA hai| kucha AcArya tattvoM ko 'padArtha' isa nAma se bhI sambodhita karate haiN| sAtha hI ina tattvoM kI saMkhyA meM bhI matabheda hai| vaizeSika dravya, guNa, karma, sAmAnya, vizeSa aura samavAya- ina chaha ko bhAva rUpa padArtha tathA pRthvI, jala, agni, vAyu, AkAza, kAla, dik, AtmA aura manaina nau ko dravya mAnate haiM / 1 naiyAyika pramANa, prameya, saMzaya, prayojana, dRSTAnta, siddhAnta, avayava, tarka, nirNaya, vAda, jalpa, vitaNDA, hetvAbhAsa, chala, jAti aura nigrahasthAna -- ina solaha ko padArtha mAnate haiM / 2 cArvAka pRthvI, jala, agni aura vAyu -- ina cAroM ko tattva mAnate haiM aura unake anusAra inhIM ke sammizraNa se caitanya rUpa AtmA kI utpatti hotI hai / 3 vedAnta darzana meM eka brahmatattva ko hI svIkAra kiyA gayA hai| 4 jainadarzana meM loka-vyavasthA athavA vizva vyavasthA ko lekara tattva, padArtha aura dravya - ina zabdoM kA prayoga huA hai| jIva, ajIva, Asrava, bandha, saMvara, nirjarA aura mokSa- ye sAta tattva haiM / 5 inameM puNya aura pApa ina do kA samAveza kara dene para yahI nau padArtha kahalAte haiN| jIva, pudgala, dharma, adharma, AkAza aura kAla - ye chaha dravya haiN| ina chaha dravyoM se sampUrNa loka ThasAThasa bharA hai| inakA sambandha vizuddha rUpa se loka vyavasthA se hai / yahA~ yaha dhyAtavya hai ki jIva kA samAveza sapta tattvoM aura chaha dravyoM meM bhI kiyA gayA hai aura sarvaprathama kiyA gayA hai| isakA tAtparya yaha hai ki ina sabhI tattvoM athavA dravyoM meM jIva sarvAdhika mahattvapUrNa evaM pramukha hai| yadi jIva nahIM hai to caitanya rUpa AtmA athavA jJAnapiNDa rUpa AtmA kA astitva samApta ho jAyegA aura usake abhAva meM jJAna kA kArya cintana hI nahIM rhegaa| ataH itanA to sunizcita hai ki jIva kA astitva hI cintana kA mUla bindu hai| sAtha hI yadi uparyukta tattvoM aura dravyoM ko do bhAgoM meM vibhakta kiyA jAye to eka ora jIva hai aura zeSa sabhI tattva athavA dravya ajIva rUpa haiN| ajIva tattva hI dravyoM kI gaNanA ke prasaGga * jainadarzana prAdhyApaka, jaina-bauddhadarzana vibhAga, kAzI hindU vizvavidyAlaya, vArANasI

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meM pudgala nAma se abhihita hotA hai| loka-vyavasthA kI dRSTi se pUrvokta chaha dravyoM kA vizeSa mahattva hai| ye dravya loka meM ThasAThasa bhare haiN| loka kA aisA koI bhI sthAna nahIM hai jahA~ ye chaha dravya na pAye jAte hoN| jainadarzana sammata ukta dravyoM ko Adhunika vaijJAnika padArtha ke nAma se sambodhita karate haiN| jainadarzana meM jinheM dharma, adharma, aura AkAza kahA hai, unheM hI Adhunika vaijJAnika kramaza: tejovAhI Ithara (Eumariferous ether) kSetra (Field) aura AkAza (Space) kahate haiN| jaina darzana meM AkAza ke ananta pradeza kahe gaye haiM arthAt AkAza ananta hai, kintu usameM rahane vAlI prakRti athavA pudgala (Matter) ke kAraNa AkAza sasIma hai| isI sasIma AkAza ko jainadarzana meM lokAkAza kahA gayA hai aura asIma ananta AkAza ko alokaakaash| SaDdravyoM kA yaha vivecana bhautika dRSTi se mahattvapUrNa hai| jainadarzana sammata jIva, ajIva, Asrava, bandha, saMvara, nirjarA aura mokSa ye sAta tattva jIva ke AdhyAtmika vikAsa kI dRSTi se mahattvapUrNa haiN| ina sAta tattvoM ke eka kinAre para jIva hai aura dUsare kinAre para mokSa hai| jIva tattva kA lakSya mokSa prApta karanA hai| arthAt jIva tattva kI yAtrA mokSa taka kI hai aura zeSa tattva usake par3Ava haiN| zuddha jIva tattva kA ajIva tattva ke sAtha anAdikAlIna sambandha hai, kintu jIva apane puruSArtha ke mAdhyama se ajIva rUpa karmoM se vaise hI chuTakArA pA sakatA hai jaise miTTI reta Adi se yukta svarNa dravya apane agnidAha Adi puruSArtha se zuddhapane ko prApta ho jAtA hai| 10 jabataka jIva mokSa prApta nahIM kara letA hai taba taka usakI mana, vacana aura kAya kI kriyA nirantara calatI rahatI hai| jIva kI yahI halana-calana rUpa kriyA use saMsAra meM bA~dhe rakhatI hai| ise hI Asrava aura bandha kahA gayA hai| ukta kriyA ke kAraNa nitya navIna zubha-azubha karmoM kA Agamana hotA rahatA hai aura kaSAyAdi ke kAraNa pudgala rUpa karma AtmA se cipakate rahate hai tathA apanI prakRti ke anusAra samaya Ane para pradezoM ke anupAta meM sukha-duHkha kA vedana karAkara arthAt udaya meM Akara jhar3a jAte haiN| yata: yaha krama nirantara calatA rahatA hai, ata: purAne karmoM kA udaya meM AnA aura apane bhAvoM ke anusAra nitya navIna karmoM kA bA~dhanA- yaha prakriyA anavarata gati se calatI rahatI hai| isa prakAra karmoM ke ba~dhane aura udaya meM A kara naSTa ho jAne se saMsAra kabhI samApta nahIM hotA hai| ata: jIva ko svasvarUpa kI prApti ke liye dvimukhI prakriyA ko apanAnA Avazyaka hai| pahalI yaha ki bAhara se Ane vAlI karma-paramparA ko rokA jaaye| isake liye mana, vacana aura kAya kI kriyA ko rokanA Avazyaka hai aura dUsarI yaha ki pUrva saJcita karmoM ko tapa ke mAdhyama se naSTa kara diyA jaaye|

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13 isI prakriyA ko jainadarzana meM kramaza: saMvara aura nirjarA kahA gayA hai| isa prakriyA se jIva jaba sampUrNa ghAtiyA-aghAtiyA rUpa karmoM kA nAza kara detA hai taba vaha saMsAra sAgara se mukta hokara mokSa pada ko prApta kara letA hai| isI prakriyA ko paNDita daulatarAma jI ne isa prakAra vyakta kiyA hai nija kAla pAya vidhi jharano, tAsoM nija kAja na srnaa| tapa kari jo karma khipAvai, soI ziva-sukha drsaavai||11 __ isa prakAra sapta tattvoM kI carcA ko yahI virAma detA huuN| aba mUla prazna yaha hai ki jIva aura ajIva ke anAdikAlIna sambandha meM dhurI kA kArya karane vAle mana, vacana aura kAya kI kriyA ko rokA kaise jAye? arthAt isakA vyAvahArika pakSa kyA hogA? isa prazna kA uttara dene ke liye yahA~ tattva zabda ke sImita artha ko tyAgakara hameM use vyApaka artha meM grahaNa karanA hogA aura taba tattva zabda kA artha hogA- ve sabhI siddhAnta jo jIva athavA cetanA ke UrvArohaNa meM sahAyaka hoN| ise hama AdhyAtmika tattvajJAna bhI kaha sakate haiN| jainadarzana meM jIva ke bhAvoM kA vizeSa mahattva hai| yadi jIva mana, vacana aura kAya kI khoTI pravRtti kA tyAga kara zubha meM pravRtta hotA hai aura puna: zubha se bhI nivRtta hokara zuddhatva/Atma svarUpa ko prApta hotA hai to vaha saMsAra ke bandhanoM se mukta ho sakatA hai| isake liye saMsAra, zarIra aura bhogoM ke prati anAsakti apekSita hai| jIva kA saMsAra ke prati jaba taka raJcamAtra bhI lagAva hai taba taka vaha AtmakalyANa kI bAta soca bhI nahIM sakatA hai| ata: saMsAra meM sthita pratyeka padArtha kA saccA svarUpa jAnanA Avazyaka hai aura yaha saba hogA jIva ke dvArA samyakjJAna kI prApti se| jJAna meM samyaktva lAne ke liye samyagdarzana kA honA apekSita hai arthAt binA samyagdarzana ke samyagjJAna nahIM aura binA samyagjJAna ke samyak cAritra nahIM tathA binA samyak cAritra ke mokSa kI prApti nhiiN| yaha eka aisI aTUTa zRGkhalA hai ki jisapara kramaza: bar3hate jAne se jIva apane carama lakSya mokSa ko prApta kara letA hai| janma, bur3hApA aura mRtyu- ina tIna ke dvArA saMsAra ke sabhI jIva daHkhI haiM aura ye du:kha pratyakSa haiM, isaliye avizvAsa kA koI kAraNa nahIM hai| mahAtmA buddha ne apane bAlyakAla meM bhramaNa karate samaya rogI, vRddha aura mRta vyakti ko dekhakara apane sArathI se jijJAsA kI thI ki ye loga kauna haiM? taba sArathI ne yahI kahA thA ki ye sabhI hama jaise prANI haiM aura sabhI ke jIvana meM aisI sthiti AtI hai| isa saccAI ko jAnate hI bAlaka buddha udAsIna ho gaye aura ve isa du:kha se mukta hone ke upAya kI khoja meM ghara se nikala par3e tathA ghora tapazcaraNa tathA cintana ke mAdhyama se unhoMne saMsAra kI

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anityatA aura kSaNikatA ko jAnakara kSaNabhaGgavAda kA upadeza diyA, jo ekadeza satya bhI hai| saMsAra ke sabhI padArthoM kI kSaNabhaGgatA, zarIra kI azucitA aura sAMsArika bhogoM kI asAratA kI ora yadi jIva kA dhyAna kendrita ho jAye to jIva ko Atmastha hone meM dera na lagegI aura jIvana meM isa satya darzana aura satyajJAna ke Ate hI ina saba ke prati svAbhAvika rUpa se aruci utpanna ho jaayegii| saMsAra, zarIra aura bhogoM ke prati jIva kI yahI aruci jIva ko sva svabhAva meM kendrita kara degii| isI jJAna ko paNDita daulatarAma jI ne paramAmRta kahate huye ise janma, jarA aura mRtyu ke nivAraNa aura sukha meM kAraNa kahA hai jJAna samAna na Ana jagata meM sukha ko kaarnn| iha paramAmRta janma, jarA, mRtyu roga nivaarnn|| 12 viSayoM kI cAha rUpI bhayaGkara dAvAgni saMsArI jIva rUpI jaGgala ko jalA rahA hai use bujhAne ke liye kevalajJAna rUpI meghoM kA samUha hI samartha hai, anya aura koI upAya nahIM hai| viSaya cAha dava-dAha jagata jana arani djhaavai| tAsa upAya na Ana jJAna ghana-ghAna bujhaavai|| 13 saMsAra, zarIra aura bhogoM kI asAratA kA jJAna karAne ke liye jainadharma meM anitya, azaraNa, saMsAra, ekatva, anyatva, azuci, Asrava, saMvara, nirjarA, loka, bodhi, durlabha aura dharma- ina bAraha bhAvanAoM kA ullekha kiyA gayA hai| 14 ye bhAvanAyeM vairAgya ko utpanna karatI haiM, isaliye ye vairAgya kI mAtAyeM kahI gaIM haiN|15 saMsAra meM race-pace jIva ke jIvana meM aneka bAra zmazAnI vairAgya paidA hotA hai, saMsAra kI asAratA kA jJAna hotA hai aura zmazAna-ghATa se bAhara nikalate hI dainika rAga-raMga meM raca-paca jAtA hai| isaliye ina bhAvanAoM kA nitya cintana karane se vaisA hI jIvana para prabhAva par3atA hai jaise agni ko bAra-bAra paMkhe se havA karane para agni prajvalita hotI hai| arthAt ina bhAvanAoM ke cintana se saMsAra kI asAratA kA to jJAna hotA hI hai, sAtha hI samatA rUpI sukha kI prApti hotI hai| 16 jaba taka jIva saMsAra meM hai taba taka usake jIvana meM sukha aura duHkha ke aneka prasaGga upasthita hote rahate haiN| aisI sthiti meM jo loga ina bhAvanAoM ke mAdhyama se samatva kI upAsanA karate haiM, arthAt sukha-duHkha meM samatAbhAva dhAraNa karate haiM, ve kabhI bhI duHkhI nahIM hote haiN| kyoMki ve padArthoM ke saMyoga-viyoga meM antarnihita unake mUla svabhAva ko jAnate haiN| padArtha kA jaisA svarUpa hai, vaha vaisA hI rhegaa| use hama badala nahIM sakate haiN| hA~! hama

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15 apane mana meM saMkalpa-vikalpa karake apanA saMsAra bar3hA sakate haiN| iSTa vastu ke saMyoga meM sukhI aura aniSTa vastu ke saMyoga meM du:khI athavA iSTa vastu ke viyoga meM duHkhI aura aniSTa vastu ke viyoga meM sukhI honA hamArI manogata kalpanAyeM haiN| . ye sabhI bAteM Atma-cintana yA tattva-cintana se sambandha rakhatI haiM, kintu hama saMsAra meM rahate haiM to hameM sAMsArika kAryoM meM bhI pravRtta honA hogaa| ata: aisI sthiti meM hameM kyA karanA cAhiye? isa para jaina-cintakoM ne vicAra kiyA hai aura spaSTa nirdeza diyA hai ki hama apane jIvana meM jIva mAtra ke prati maitrI sthApita kreN| apane se adhika guNavAn vyakti ko dekhakara usakA Adara sammAna kara harSa kA anubhava kreN| kaSTa meM par3e jIvoM ke prati kRpA bhAva banAye rakheM aura jo vyakti hita kI bAta na sunatA ho to usake prati mAdhyastha bhAva ko dhAraNa kreN| kyoMki hamane usake prati apanA kartavya nibhAne kA pUrA-pUrA prayAsa kiyA hai aura koI yadi use svIkAra na kare to usameM hameM saMkalpa-vikalpa karane kI AvazyakatA nahIM hai| sattveSu maitrI guNiSu pramodaM, kliSTeSu jIveSu kRpaaprtvm| mAdhyasthabhAvaM viparItavRttau, sadA mamAtmA vidadhAtu dev|| 17 inhIM cAra bhAvanAoM ko yogasUtra meM citta prasAdhana kA kAraNa batalAyA gayA hai| 18 athavA bauddha dArzanikoM kI zabdAvalI meM maitrI, pramoda, karuNA aura upekSA rUpa cAra brahma vihAra kahA gayA hai| 19 ina bhAvanAoM ko apane jIvana meM utArane se AdhyAtmika bhUmikA svayaM taiyAra ho jAtI hai aura jIva isase Upara uThakara tattva-cintana meM tallIna hotA hai| sAdhanA ke kSetra meM uttarottara Age bar3hane kA yaha eka vaijJAnika krama hai| isase para padArthoM ke prati hamArI rAga buddhi athavA para padArthoM ko grahaNa karane kI icchA samApta hone lagatI hai aura hama antarmukhI hone kI dizA meM agrasara hone lagate haiN| yathArtha meM kisI vastu kI icchA jAgrata honA hI duHkha kA kAraNa hai| isI icchA ko AcArya amRtacandra sUri ne parigraha kahA hai- icchA prigrhH|20 tathA isI icchA ko jIva kA ajJAnamaya bhAva kahA hai, icchA tu ajJAnamayo bhaavH| 21 yahI ajJAnamaya bhAva jIva ko nirantara saMsAra meM bhramaNa karAtA hai| ata: jIva ko sabhI prakAra kI icchAoM kA tyAga karanA cAhiye aura icchAoM ke tyAga ke liye yaha Avazyaka hai ki hama apanA mana tattvonmukhI banAyeM arthAt nirantara tattva cintana meM lage rheN| ye donoM paraspara eka-dUsare ke pUraka haiN| __ sarvArthasiddhi ke jIva sAMsArika bhogoM se dUra nirantara tattva-cintana meM tallIna rahate haiM, ata: ve eka bhAvAvatArI hote haiM22 arthAt ve eka manuSya bhava ko dhAraNa karake saMyama grahaNa karate haiM aura anta meM aSTa karmoM kA nAza kara mukti ko prApta hote haiN| yahI jIva kA carama lakSya hai aura usakA carama AdhyAtmika vikAsa hai|

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16 adhyAtma ke kSetra meM tattva cintana ke mAdhyama se jIva kA UrdhvArohaNa usake vikAsa kI kahAnI hai aura jIva ke vikAsa kA yaha krama svAbhAvika evaM vaijJAnika hai| ata: ise hama bhI apane jIvana meM utArakara AtmakalyANa kareM, yahI maGgalabhAvanA hai| sandarbha : 1. 2. 3. 4. 5. 6. 7. tarkasaMgraha, vyAkhyAkAra-- vArANasI, pR0 3-4. tarkabhASya, vyAkhyAkAra, AcArya vizvezvara, caukhambA saMskRta sirIja, pR0 8. cArvAkadarzanAcArya, Ananda jhA, u. pra. hi. saM. prayAga, bhASya prakaraNa, pR0 301. brahmaiva kevalaM vastu, vedAntasAra. jIvAjIvAsravabandhasaMvara nirjarAmokSAstattvam / tatvArthasUtra 1/4. DaoN0 sudarzana lAla jaina, siddha sarasvatI prakAzana, paJcAstikAya, dravyAdhikAra, gA0 4 - 6. tatvArthasUtra, siddhAntAcArya paM0 phUlacandra zAstrI, vahI, 5/1 kI vyAkhyA, pR0 139. vahI, 8. 5/9. 9- 10. vahI, 5 / 1 kI vyAkhyA, pR0 140. dohA 11. 11. chahaDhAlA, paJcama DhAla, 12. chahaDhAlA, caturtha DhAla, dohA 3. 13. vahI, 4/7. 14. tatvArthasUtra, 9/7. 15-16. bAraha bhAvanA, eka anuzIlana, prakA0pR0 19, chahaDhAlA, pA~cavI DhAla, chanda 1. 17. sAmayikapATha, prakA0- samyagjJAna pracAraka maNDala, jayapura, pR0 134. 18. yogasUtram, prakA0- caukhambA saMskRta sIrija, vArANasI, pR0 39. 19. visuddhimagga, pariccheda 9, pR0 200-22, bauddhadarzana, AcArya baladeva upAdhyAya, sUtra 33, pR0 406. 20-21. samayasAra, AtmakhyAti TIkA, prakA0- varNI jainasAhitya mandira, mujaphpharanagara gA0 210 kI TIkA, pR0 379. 22. sarvArthasiddhi, sampA0- paM0 phUlacandra siddhAntazAstrI, bhAratIya jJAnapITha, kAzI, adhyAya 4, sUtra 26, pR0 257. paM0 ToDaramala smAraka TrasTa,

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agara adaraNazramaNa zrakAraNa prakaraNa zramaNa maNa prazNa zramaNa aNa prakaraNa zrama zraNazramaNa zramaNa zramaNa zramaNa zramaNa zramaNa zramama Ba 2202 gu varAGgacarita zra eka mahAkAvya zramaNa zramaNa prabhAga pramANa zramaNa zramaNa prakaraNa prakaraNa pramaNa pravaNa zrAzravaNazraNazraNa zramaNa zramaNa zramaNa varAGgacarita 1 jaina carita kAvyoM meM saMskRta kA prathama caritakAvya hai| isameM 2815 zloka vividha vRttoM meM praNIta hai| prastuta kAvya AcArya jaTAsiMhanandI dvArA viracita hai| isakA racanAkAla sAtavIM zatI kA uttarArddha mAnA jAtA hai / 2 kAvyazAstriyoM ne kAvya kI vibhinna vidhAoM ke lakSaNa evaM svarUpa para vyApaka rUpa se vicAra kiyA hai| unakI kRtiyoM meM mahAkAvya ke lakSaNoM kA vizad varNana prApta hotA hai| bhAmahakRta kAvyAlaGkAra ( 5-6 vI zatI) daNDIkRta kAvyAdarza (chaThI-sAtavIM zatI), rudraTakRta kAvyAlaGkAra (navIM zatI), AcArya hemacandrakRta kAvyAnuzAsana (11-12vIM zatI) Adi isa dRSTi se ullekhanIya haiN| jItendra kumAra siMha * yahA~ manISiyoM dvArA pratipAdita lakSaNoM ke Aloka meM varAGgacarita ke mahAkAvyatva kI samIkSA kA prayAsa kiyA gayA hai| jo isa prakAra hai (1) mahAkAvya kI kathA sargabaddha honI caahie| bhAmaha 3, daNDI 4, rudraTa 5, hemacandra 6 Adi kAvyazAstriyoM ne isako kAvya kA lakSaNa mAnA hai| AcArya vizvanAtha anusAra mahAkAvya meM nyUnatama sarga saMkhyA 8 honI caahie| isa dRSTi se varAGgacarita ke 31 sarga use mahAkAvya kI zreNI meM le Ate hai| (2) mahAkAvya kA kathAnaka paurANika, aitihAsika yA paramparAgata kathA para avalambita honA cAhie / AcArya daNDI' ne ukta mata kA pratipAdana kiyA hai| varAGgacarita kA nAyaka varAGga jaina paramparA kA eka paurANika carita hai| *. o (3) kathAnaka meM mukhya paJcasandhiyoM kA prayoga apekSita hai| bhAmaha 9, daNDI 1 Adi sabhI AcAryoM ke anusAra mahAkAvya paJcasandhi samanvita honA caahie| Alocya kRti meM paJcasandhiyoM kI yojanA prApta hotI hai| prArambha se varAGga ke janma kI kathA meM mukha sandhi kI yojanA hai| varAGga kA yuvarAja honA aura IrSyA kA pAtra bananA pratimukhasandhi hai / azva dvArA varAGga kA apahRta honA, kue~ meM girAyA jAnA, kue~ se niHsRta hokara bAhara AnA, vyAghra, bhilla Adi ke AkramaNa se usakA rakSita honA tathA varAGgakA sAgarabuddhi ke yahA~ gupta rUpa se nivAsa karanA, bakulAdhIza kA uttamapura zodhachAtra, pArzvanAtha vidyApITha, vArANasI (zodhanirdezaka DaoN0 azoka kumAra siMha)

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18 para AkramaNa karanA aura kumAra dvArA pratirodha karane taka kI kathAvastu meM garbha-sandhi kI yojanA hai| isa sandhi meM phala chipA huA hai aura 'pratyAzA-patAkA' kA yoga bhI vartamAna hai| kumAra kI digvijaya, rAjyasthApanA tathA pratidvandvI suSeNa dvArA zatrutA kA tyAga niyatApti hai| digvijaya ke kAraNa pratipakSiyoM kA unmUlana, samRddhi aura abhyudaya ke sAdhanoM ke sadbhAva ke kAraNa Atma kalyANa ke sAdhanoM kA viralatva, jinAlaya nirmANa aura jinapratibimba pratiSThA ke sampatra hone para bhI nirvANarUpa phala prApti kI asannikaTatA phala prApti meM avarodhaka hai| ataeva isa sthiti ko "vimarza sandhi' kI sthiti kahA jA sakatA hai| varAGga kA virakta hokara tapazcaraNa karanA aura sadgatilAbha 'nirvahaNa sandhi' hai| sAmAnyata: prastuta kAvya meM sandhi saMghaTanA sannihita hai| (4) AcArya daNDI 11 ke anusAra mahAkAvya meM trividhAtmaka maGgalAcaraNanamaskArAtmaka, AzIrvAdAtmaka aura vastunirdezAtmaka honA caahie| varAGgacarita meM isakA pUrNarUpeNa pAlana kiyA gayA hai| arhat-kevalI ke dharma ke rUpa meM namaskArAtmaka tathA AzIrvAdAtmaka maGgalAcaraNa prastuta kiyA gayA hai| jinadharma- sammata Adarzacarita kI saGkalpanA ke nirdeza ke rUpa meM vastu nirdezAtmaka maGgalAcaraNa bhI vidyamAna hai| 12 (5) kAvyazAstriyoM ke anusAra mahAkAvya meM zRGgAra, vIra aura zAnta rasa meM se eka rasa mukhya tathA zeSa rasa gauNa rUpa se abhivyakta hone caahie| 13 varAGgacarita meM zAntarasa kI yojanA mukhya rUpa se kI gayI hai tathA anya rasoM kI yojanA isake poSaka ke rUpa meM huI hai| (6) mahAkAvya ke zIrSaka ke sambandha meM bhAmaha tathA daNDI donoM mauna haiN| AcArya vizvanAtha14 ke abhimata meM mahAkAvyattva kA zIrSaka kathAnaka, mukhya ghaTanA, athavA kisI pAtra ke AdhAra para rakhA jAnA caahie| prastuta mahAkAvya kA nAmakaraNa varAGgacarita kAvya ke nAyaka varAGga ke AdhAra para kiyA gayA hai| (7) AcArya daNDI15 ne chanda ke viSaya meM batAyA hai ki sarga meM prayukta chanda se bhitra sargAnta meM prayukta honA caahie| varAGgacarita meM bhI sarga meM prayukta chanda se bhitra chanda kA prayoga sargAnta meM kiyA gayA hai| isa paramparA kA pAlana sampUrNa kRti meM dRSTigocara hotA hai| udAharaNArtha- prastuta kAvya ke prathama sarga meM 1-68 zloka vasantatilakA chanda tathA sargAnta ke do zloka 69-70 meM puSpitAgra chanda prayukta hai| (8) mahAkAvya ke nAyaka ke viSaya meM AcArya vizvanAtha16 kA mata hai ki mahAkAvya kA nAyaka koI devatA, ucca vaMzotpatra kSatriya tathA eka vaMzotpanna kaI rAjA ho sakate haiN| prastuta kAvya kA nAyaka varAGga uccakulIna kSatriya bhojakula nAmaka vaMza meM utpanna hai| (9) AcArya dhanaJjaya17 ke abhimata meM pratinAyaka lobhI, dhIroddhata, ghamaNDI,

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pApI tathA bhAgyahIna hotA hai| varAGgacarita meM pratinAyaka ke rUpa meM suSeNa ko prastuta kiyA jA sakatA hai| kintu isakI yojanA sampUrNa kAvya meM prApta nahIM hotI hai| (10) AcArya daNDI18 ke anusAra mahAkAvya ke kathAnaka meM nagara, samudra, parvata, Rtu, sUryodaya, candrodaya, sUryAsta, udyAna, jalakrIr3A, vivAha, saMyoga, viyoga, yuddha, mRgayA Adi prakRti ke sabhI aGgoM kA varNana honA caahie| varAGgacarita meM prakRti ke sabhI aGgoM kA sAGgopAGga varNana prApta hotA hai| 'manoramAmati vibhrama' nAmaka 19veM sarga meM udyAna vihAra, jalakrIr3A Adi kA prasaGga dRSTigata hotA hai19 tathA anya sthaloM para nagara20, parvata21, samudra 22 tathA RtuoM23 kA citraNa kiyA gayA hai| (11) kAvyAcAryo24 kA mata hai ki mahAkAvya ke kathAnaka meM rAjadUta kA varNana honA caahie| varAGgacarita meM rAjadUta kA citraNa kiyA gayA hai SoDaza sarga meM mathurAdhIza lalitapura ke rAjA devasena ke pAsa bhadrakulotpanna hastiratna kI prApti ke lie dUta ko bhejA hai| 25 (12) kAvya marmajJoM ne mahAkAvya ke varNana meM alaGkAroM kA yatheSTa prayoga Avazyaka batalAyA hai| AcArya bhAmaha26 ke anusAra bhASA agrAmya zabdArthoM vAlI tathA alaGkAroM se yukta honI caahie| AcArya daNDI27 ne unake mata kA samarthana kiyA hai| varAGgacarita meM isakA samyak pAlana kiyA gayA hai| (13) kAvyazAstriyoM24 ke anusAra mahAkAvya kA phala catuvarga-dharma, artha, kAma, tathA mokSa meM se eka honA caahie| varAGgacarita meM isakI yojanA kI gayI hai| prastuta kAvya kA nAyaka varAGga ko mokSaprApti hI abhipreta hai| (14) kAvyavizAradoM kA mata hai ki kAvya kA anta svAbhiprAyAGkita, svanAmAGkita, iSTanAmAGkita athavA maGgalAGkita honA caahie| prastuta kAvya varAGgacarita kA anta svAbhiprAyaGkita hai| isa prakAra hama dekhate haiM ki varAGgacarita meM mahAkAvya kahe jAne vAle sabhI mAnaka upalabdha hai| sandarbha : 1. jaina sAhitya kA bRhad itihAsa, bhAga-6, prakAzaka-pArzvanAtha vidyAzrama zodha saMsthAna, vArANasI 1973 I0, pRSTha saMkhyA 183. 2. varAGgacarita, sampA0- AdinAtha neminAtha upAdhye, prakAzaka- mANikacanda di0 jaina granthamAlA bambaI, 1938, pRSTha 22. / 3. kAvyalaGkAra, bhAmaha, vyAkhyAkAra- devendranAtha zarmA, prakA0- bihAra rASTra bhASA pariSad, paTanA, 1962 I0, 1/18.

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4. kAvyAdarza, daNDI, anu0- brajaratanadAsa, prakA0- zrI kamala maNi granthamAlA kAryAlaya. bulAnAlA, kAzI vi0saM0 1988. 5. kAvyAlaGkAra, rudraTa, namisAdhukRta TIkA sahita, vyA0- zrI rAmadeva zukla, prakA0- caukhambhA vidyAbhavana, vArANasI, prathama saMskaraNa 1966 I0. 6. kAvyAnuzAsana, hemacandra, sampA0- paM0 zivadatta zarmA, kAzInAtha pANDuraMga paraba, prakA0- nirNayasAgara presa, bambaI vi0saM0 1934. sAhityadarpaNa, vizvanAtha, sampA0- pANDuraMga javAjI, prakAo-nirNaya sAgara presa, bambaI 6ThA~ saMskaraNa, 1936, 6/3/20. 8. kAvyAdarza, vahI. kAvyAlaGkAra, 1/20. 10. kAvyAdarza, 1/18. 11. kAvyAdarza, 1/14. 12. varAGgacarita, 1/1-4. 13. sAhityadarpaNa, 6/317. 14. vahI, 6/317. 15. kAvyAdarzana, 1/19. 16. sAhityadarpaNa, 6/314 kAvyAnuzAsana, 8/435. 17. dazarUpaka, AcArya dhanaJjaya, vyA0- DaoN0 bholAzaGkara vyAsa, caukhambhA vidyAbhavana, vArANasI, vi0saM0 2029. 18. kAvyAdarza, 1/16. 19. varAGgacarita, sarga 19/36. 20. vahI, sarga 8/3. 21-22. vahI, sarga 16/11. 23. vahI, sarga 31/45. 24. kAvyAlaGkAra, 1/20, kAvyAdarza, 1/17. 25. varAGgacarita, sarga 16/10. 26. kAvyAlaGkAra, 2/19. 27. kAvyAdarza, 1/18. 28. kAvyAlaGkAra, 1/21, sAhityadarpaNa, 6/318, kAvyAdarza, 1/15. .

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yamapaTa apabhraMza sAhitya meM paryAvaraNa cetanA DaoN0 premacandra jaina* apane Alekha kA prArambha maiM santa vinobA bhAve aura AdaraNIyA saralAdevI ke madhya ghaTI eka ghaTanA se karanA cAhatA huuN| sandhyA kI prArthanA ke samaya vinobA jI ke samakSa unake ziSya Akara baiThate the aura bAbA (Azrama meM unheM bAbA sambodhana se hI pukArA jAtA thA) ke mukta vicAra sunate the| bAbA ke inhIM bhaktoM meM saralAdevI bhI rahI haiN| unakA mUla nAma kaitharIna merI hAilAmana thaa| landana meM janmI kaitharIna gA~dhI jI ke vicAroM kI bAr3ha meM bhArata baha AI thiiN| yaha san 1932 kI ghaTanA hai| yahA~ unhoMne gA~dhI jI ke kAryakramoM meM bhAga lene ke atirikta vinobA ke grAma-dAna aura grAma-svarAja AndolanoM meM bhI bhAga liyaa| bAda meM unhoMne apanA jIvana 'paryAvaraNa saMrakSaNa Andolana' ko samarpita kara diyA aura uttara pradeza ke 'pithaurAgar3ha' janapada ke 'dharamadhara' nAmaka sthAna para rahakara kArya karane lgiiN| yahI saralAdevI eka zAma bAbA (vinobA bhAve) kI sandhyA prArthanA-sabhA meM zAmila thiiN| bAbA bole, "gandagI meM bhI Izvara banane vAle tattva (poTeMziyala DiviniTI) vidyamAna haiN| hama gandagI ko ikaTThA karake use khaDDe meM dabA dete haiM, to kucha dinoM ke bAda vaha sundara khAda bana jAtI hai aura tarakArI aura phala paidA karane meM sahAyaka hotI hai| hameM aksara isa bAta kA dhyAna rakhanA caahie|"1 bAbA ke isa pravacana ne saralAdevI ko bhAva-vihvala kara diyaa| agale dina unhoMne bAbA ko eka ciTa dI, jisa para likhA thA, "vaijJAnikoM kA kahanA hai ki prakRti meM koI gandagI nahIM hai| prakRti meM saba jIva-jantu, prANI tathA vanaspati jagat milakara samatola meM rahate haiN| hara eka kA apanA viziSTa kArya hai, jisase sar3ane vAle padArthoM kI avasthA tejI se badale aura jaldI se vaha phira vanaspati-jagat tathA usake dvArA jIva-jagat kI khurAka bana sake; arthAt prakRti meM svAbhAvika rUpa meM brahmA, viSNu aura maheza kA kAma barAbara calatA rahatA hai| jaba taka manuSya kA hastakSepa nahIM ho, taba taka na gandagI hotI hai, na rog| usake hastakSepa se hI rudrakArya prArambha hotA hai|"2 / ye vijJAna-sammata vicAra jahA~ prakRti ke vAstavika svabhAva kA paricaya dete haiN| vahIM prakRti aura manuSyoM ke sambandhoM kA saMketa bhI karate haiN| bahuta gahare jAkara ye vicAra *. 3118/71, esa0e0esa0 nagara, caNDIgar3ha, 160059.

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paryAvaraNa sambandhI vartamAna kAla kI cintAoM aura usase bhI adhika paryAvaraNa-cetanA ke srota kI ora hamArA dhyAna khIMcate haiN| anAdikAla se hamAre paryAvaraNa kA svAsthya prakRti ke vibhinna rUpoM aura upakaraNoM ke madhya AtmanirbharatA kI ora unmukha parasparAvalambana, sAmaJjasya, sahabhAgitA aura sahayoga para AdhArita sambandhoM ke adbhuta samIkaraNa para AdhArita rahA hai| prakRti kA jIvana avadAna para AdhArita hai| poSaka tattvoM kA avadAna, jIvana kA avadAna, saundarya kA avadAna......aura isa avadAna ke mUla meM sRjita hone, naSTa hone, punarsajita hone kA eka vyavasthita cakra kArya karatA hai| Adhunika sabhyatA ke janaka manuSya ne isI cakra meM hastakSepa kiyA, jisase paryAvaraNa asantulana aura usase jur3I samasyA utpanna huiiN| eka prakAra se yaha hastakSepa sone ke aNDe dene vAlI murgI ke jIvana meM kiyA jAne vAlA hastakSepa thA, jisameM samasta mAnavIya sambandha sUkha gae the aura kevala adhikatama Arthika hita kI aiSaNA hI mAnava-mastiSka kI niyantraka bana gaI thii| Adhunika sabhyatA kA kaTu yathArtha yaha hai ki, "hama loga khuda bhUla gae haiM ki prakRti ke sAtha hamArA kyA samparka (sambandha) hai aura hamAre baccoM meM bhI isa bAta ko samajhane ke lie dilacaspI aura jijJAsA nahIM hai| prakRti meM samatola hai, saundarya hai, zAnti hai, dhairya hai| isase dUra aura ajJeya rahane se Adhunika mAnava ke jIvana meM Avazyaka AdhyAtmika mUlyoM kA sampUrNa abhAva hai tathA sAmAjika-jIvana kuNThita aura saMkucita banatA jA rahA hai|"3 isa kathana kA sIdhA sA abhiprAya hai ki Adhunika paryAvaraNa-vizeSajJa aura vaijJAnika prAcIna bhAratIya dRSTi kA samarthana karate hue paryAvaraNa asantulana se utpatra saMkaToM ko samajhane tathA hamAre cintana ko eka naI dizA dene kA prayAsa kara rahe haiN| bAbA AmTe, saralA devI, sundaralAla bahuguNA, medhA pATekara aura paryAvaraNa ke sambandha meM abhI-abhI carcA meM AyIM arundhatI rAya taka sabhI yaha mAnate haiM ki manuSya aura prakRti ke bIca ekAtmatA para AdhArita sambandha hai, jo unheM mUlata: hRdaya kI bhAvanA ke stara taka jor3atA hai| prazna yaha hai ki prakRti aura manuSya ke bIca kI isa anivArya ekAtmatA ke viSaya meM apabhraMza ke kavi kyA socate the? yaha prazna isalie mahattvapUrNa hai ki hamAre samIkSA-sAhitya meM yaha dhAraNA pUrI taraha pratiSThita hai ki apabhraMza sAhitya kA adhikAMza, rahasya, darzana, adhyAtma, upadeza aura aihikatAparaka hai| isa sthiti meM kabhI-kabhI yaha socane kA mana hotA hai ki hindI sAhitya ko abhinava dizA dene vAle apabhraMza ke kaviyoM ne prakRti ko kisa dRSTi se dekhA thA? kyA prakRti nAyaka-nAyikA ke manobhAvoM kI abhivyakti kA upakaraNa bhara thI athavA usakA koI aura bhI artha thA? yaha prazna isalie bhI mahattvapUrNa hai ki mahAtmA buddha ke viSaya meM prasiddha hai ki unhoMne apane anuyAyiyoM ko upadeza diyA thA ki ve pratyeka pA~ca varSa meM eka-eka vRkSa ropeM aura usakI rakSA kreN| isakA artha hai ki buddha ke mana meM mAnava tathA prakRti ke ekAtma kA

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23 vicAra thaa| to phira vaisA vicAra yuga ke prati paryApta saceta apabhraMza ke kaviyoM meM kyoM nahIM hogA ? prasaMgAta yahA~ yaha likhanA asaMgata nahIM hogA ki adyAvadhi upalabdha apabhraMza sAhitya ke racanAkAroM ne jaina kathAnakoM kI pRSThabhUmi para hI mahAkAvya, khaNDakAvya, muktaka aura caritakAvyoM ko prastuta kiyA hai| isake racanAkAroM meM se adhika saMkhyA unhIM kI baiThatI hai, jinake dharma meM ahiMsA kI itanI parAkASThA ki devatA ke car3hAne ke lie bhI puSpoM kA tor3anA varjita hai| to phira 'apabhraMza sAhitya meM paryAvaraNIya cetanA' ke prazna para vicAra karanA aura bhI mahattvapUrNa tathA anivArya kyoM na ho? parantu prastAvita 'apabhraMza sAhitya meM paryAvaraNIya cetanA' kI khoja jitanI sahaja hai, vivecana utanA sahaja nahIM hai| cU~ki, "apabhraMza bhASA kA samaya bhASA vijJAna ke AcAryoM ne 500 I0 se 1000 I0 taka batAyA hai kintu isakA sAhitya hameM lagabhaga 8 vIM sadI se milanA prArambha hotA hai| prApta apabhraMza sAhitya meM svayaMbhU sabase pUrva hamAre sAmane Ate haiN| apabhraMza sAhitya kA samRddha yuga 9 vIM se 13 vIM zatAbdI taka hai| "4 isa apabhraMza sAhitya kI vipula sAmagrI ke rUpa meM svayaMbhU ke paumacariu, puSpadanta ke mahApurANa, NAyakumAracariu, jasaharacariu, pAsaNAhacariu, karakaMDucariu Adi carita kAvya; bhavisadattakahA, suanyadahamIkahA Adi kathA kAvya; addahamANakRta saMdezarAsaka Adi saMdezakAvyAtmaka sAmagrI, prakAzita evaM aprakAzita rUpa meM upalabdha ho cukI hai / 5 ataeva maiMne Upara yaha kahA thA ki apabhraMza sAhitya ke zatAdhika granthoM meM se paryAvaraNIya cetanA ke arntabhUta svaroM kA vivecana utanA sahaja nahIM hai- kama se kama saMgoSThI meM par3he jAne vAle Alekha meM...... - .1 ataeva maiM 'apabhraMza sAhitya meM paryAvaraNIya cetanA' darzAne hetu apabhraMza kI eka laghukAya racanA sandezarAsaka ko mAdhyama banA rahA huuN| addahamANa (abdula rahamAna) kI yaha apabhraMza kI ati mahattvapUrNa kRti hai| do sau teIsa chandoM (pada saMkhyA) kI isa racanA kA prArambha ina paMktiyoM se hotA hai rayaNAyaradharagiritaruvarAi~ gayaNaMgaNaMmi rikkhaaii| jeNa'jja sayala siriyaM so bahuyaNa vo sivaM deu / / 6 isa pada meM Izvara dvArA budhajanoM ke kalyANa kI kAmanA hai| vaha Izvara budhajanoM kA kalyANa kare, jisane samudra, pRthvI, parvata, vRkSa tathA AkAzarUpI A~gana meM tAroM kI racanA kI hai| vRkSa, parvata, samudra Adi kI racanA Izvara ke kalyANakArI rUpa ke pramANa haiN| socane kA viSaya hai ki aisA kyoM hai ? aura isakA uttara hai ki prakRti ke sabhI tattva kalyANakArI haiN| manuSya se bhI pUrva inakA sRjana isIlie huA ki ye usake jIvana ko sambhava banA skeN| apanI annadAtA prakRti se use vAyu, jala, anna Adi prANa- tattva pradAna kara skeN| Izvara ko apane kalyANakArI rUpa ko prakaTa karane kA sAdhana bhI isa kalyANakArI prakRti ne hI pradAna kiyA yA yo kaheM ki Izvara ne apane kalyANakArI

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24 rUpa ko prakRti ke mAdhyama se yA usI ke rUpa meM prakaTa kiyA hai| abdula rahamAna kI yaha abhivyakti maMgalAcaraNa ke sAmAnya artha ke sAtha hI hameM prakRti ke sAtha bhAvAtmaka stara para bhI jor3atI hai aura ekAtma kA mArga dikhAtI hai| sandezarAsaka kA kathAnaka bahuta choTA sA hI hai| vijayanagara kI eka virahiNI nAyikA kA eka pathika ke mAdhyama se apane khaMbhAta pravAsI nAyaka ko sandeza bhejanA cAhatI haiN| isI sandeza kathana meM mana kI virahAkula avasthA ke sAtha hI RtuoM Adi kA varNana kiyA gayA hai| anta meM jaba vaha sandeza dekara pathika ko vidA karatI hai, to usI samaya use dakSiNa dizA se nAyaka AtA huA dikhAI detA hai aura sukhAnta dazA meM kathA pUrNa hotI hai| isI kathA meM virahiNI nAyikA pathika se usake nagara ke viSaya meM jAnanA cAhatI hai ki vaha kahA~ se A rahA hai| pathika apane gRhanagara kA nAma 'sAmbapura' batAtA hai aura usake bhautika sAMskRtika tathA kalAtmaka vaibhava kA varNana karatA huA usake prAkRtika saundarya kA varNana karatA hai| 'sAmbapura' meM aise vaividhya bhare udyAna haiM, jinheM dekhakara sArA saMsAra bhUla jAtA hai| una udyAnoM meM Dhalla, kunda, sayavattiya (zatapatrikA), rattabala (raktotpala), mAlaha (mAlatI) mAliya (mallikA), jUhI, bAlU (dAlacInI), cambA (campA), baula (bakula), kavaI (ketakI), kanduTTama (nIlakamala) mAuliMga (mAtuliMga), mAlUra, mAyaMda (makaranda), mura, dakkha (drAkSA) bhaMbha, Iorava (akharoTa), ArU (arabI), siyara (zatAvarI), tAla, tamAla, tubara (laukI), saMjiya (saMjIvanI) Adi kI bharamAra hai| isIke sAtha vahA~ pIpala, pATalA, palAza, ghanasAra, bA~sa, nAriyala, nIma, baragada, DhAka, Ama, AmalA, candana, AbhrAtaka, gUlara, mahuA, imalI, harItilI, mAgaboTI, ma~jITha, maMdAra, cinAra, zamI, devadAra, azoka Adi ke vRkSa haiN| itanA hI nahIM vahA~ dhatUre, nIbU, ilAyacI, nAraMgI8 Adi kI bhI bharamAra hai| sandezarAsaka ke dvitIya prakrama ke chanda saMkhyA pacapana se bAsaTha taka yaha sUcI prastuta kI gaI hai| isa grantha kI kAvyAtmaka vizeSatAoM kA vizleSaNa karate samaya isa varNana ko 'nAma parigaNana zailI', kA udAharaNa mAnate hue isa prakaraNa ko virAma de diyA jAtA hai| vyAkhyAtA kaI bAra ise anAvazyaka bhI batAte haiM, kintu bAta itanI sI hI yA itanI sAdhAraNa hI nahIM hai| usa samaya kI nagara vyavasthA ke savistAra varNana kI dRSTi se prakRti ramA ke isa citra kA mahattva hai| sAmbapura ke nAgarikoM aura tatkAlIna sattAdhAriyoM kI abhiruci ke binA dasa yojana ke kSetra meM zobhita isa vanaspati kA ropaNa nahIM ho sakA hogaa| nizcitarUpa se isake pAlana-poSaNa kA dAyitva bhI una puravAsiyoM ne vahana kiyA hogA aura ve isake anAvazyaka dohana se bace hoNge| pathika ke varNana se to pratIta hotA hai ki sAmbapara ke vAsI apanI isa prakRti sampadA para rIjhe hae the| vaha kahatA hai

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annaya sesa mahIruha atthi ji sasivayaNi, muNai NAmu taha kavaNu saroruhadalanamaNi / aha savvai saMkheviNu nivaDa niraMtariNa, joyaNa dasa gaMmijjai taruchAyaMtariNa / / 9 aura yaha varNana AdhA bhI nahIM hai| jo adhUrA varNana hai vaha tatkAlIna janaruci kA vistAra se paricaya detA hai tathA prakRti aura manuSya ke ekAtma sambandha kA darzana karAtA hai| isase unakI saMskArazIlatA kA paricaya bhI milatA hai| hama Ajake isa jIvana kI tulanA usa jIvana se karake kucha Thosa niSkarSo taka pahu~ca sakate haiN| sandeza rAsaka ke tRtIya prakrama meM RtuoM kA varNana hai / virahiNI nAyikA kA grISma kA varNana karate hue kahatI hai jama jIhaha jima caJcalu Nahayalu lahalahai, asases ghara tiDai Na teyaha bharu sahai / aiunhau vomayali pahaMjaNu jaM vahai, taM jhaMkharu virahiNihi aMgu pharisiu dahai / / 10 spaSTa hai ki grISma meM nabhatala yama kI jihvA jaisA lapalapAtA hai, pRthvI tApa sahana na kara pAne ke kAraNa tar3a-tar3a zabda karate hue jagaha-jagaha se caTaka jAtI hai aura uSNa prabhaMjana bahatA hai| isI prakAra varSARtu meM AkAza meM bhayAnaka tar3ita camakatI hai, usake prakAza se pagaDaNDI camakatI hai, tRpta papIhe madhura zabda karate haiM aura bAdaloM ke nIce baka paMkti zobhA pAtI hai / 11 bahuta pAnI barasane ke kAraNa jalAzaya bhara gae haiM, unameM meDhaka jora-jora se TarrAne lage haiM aura Ama kI coTI para kokila kUkane lagI hai| 12 zarada Rtu Ane para prakRti kA sahaja ullAsa lauTa AtA hai / nAyikA kahatI hai 25 gaya viddaravi balAhaya gayaNihi, maNahara rikkha paloiya rayaNihi / huyau vAsu chammayali phaNidaha, phuriya junha nisi nimmala caMdaha / / 13 isase Age vaha kahatI hai ki sarovaroM kA jala zata patrikAoM se aura nadiyoM kA jala laharoM se zobhita ho gayA hai| grISma dvArA haraNa kara lI gaI inakI zobhA zarada ke sAtha lauTa AI hai| haMsa kamaloM kA rasapAna karake madhurasvara karane lage haiN| isake pazcAt sandezarAsaka kI nAyikA hemanta aura zizira kA varNana karatI hai| hemanta meM

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26 tuSAra AnA prArambha ho jAtA hai tathA zizira meM zIta ke prabhAva ke kAraNa pathikoM ne calanA banda kara diyA hai / 14 vasanta ke Ate hI tana meM saMkoca aura mana meM sukha kA vikAsa hone lagatA hai / nAyikA anubhava karatI hai ki dasoM dizAoM meM ramaNIyatA kA vikAsa ho rahA hai| vividha vezadhArI navIna puSpa aura patte nikala Ae haiM tathA navIna sarovara rati vizeSa se bahuta zobhAzAlI pratIta ho rahe haiM / 15 yaha Rtu varNana pracalita sAhityika mUlyAMkana kI kasauTI ke AdhAra para eka paramparA kA nirvAha bhara lagatA hai, kintu kSaNabhara ke lie eka kinAre sarakA diyA jAe to kucha naI bAteM bhI prakaTa hotI haiN| pahalI bAta yaha ki isa Rtu varNana meM RtuoM svarUpa kI bharapUra jAnakArI hai| dUsarI yaha ki isameM prakRti kA sahaja saundarya vidyamAna hai, jo ki eka ora paryAvaraNIya cetanA kA pratIka hai to dUsarI ora kisI ko yaha mAnane meM Apatti nahIM hogI ki sandezarAsaka kA prakRti varNana kAlidAsa ke prakRti-varNana ke samAna unmukta nahIM hai apitu svAbhAvika hai| nAyikA ke mukha se kavi ne RtuvarNana ke vyAja se prakRti kA jo citra khIMcA hai, vaha sAdhAraNa jIvana se bhI jur3A huA hai, yahI kAraNa hai ki vaha pathika nAma parigaNana meM azoka ke sAtha dhatUre, tUmar3e, DhAka, kanera, geMdA, bera, khajUra aura tulasIdala kA nAma lenA nahIM bhuultaa| isase bhAratIya jIvana aura paramparA meM prakRti ke mahattva ke sAtha hI prakRti ke sAdhAraNa tattvoM se nisRta saundarya ke jIvana se jur3Ava ko samajhA jA sakatA hai| isa prasaMga meM tIsarI bAta yaha hai ki RtuvarNana meM RtuoM kA jo prabhAva citrita kiyA gayA hai, vaha dhyAna khIMcane vAlA hai| jaba grISma Rtu AtI hai, to dharatI aura AkAza jalane lagatA hai, nadiyoM kI dhArA jala sUkhane ke kAraNa patalI ho jAtI hai, Ama ke vRkSa phala-bhAra se jhukane lagate haiM, zItalatA pAne ke lie candana kA prayoga kiyA jAne lagatA hai| jaba varSA AtI hai, to AkAza meM megha ghumar3ate haiM, bhArI varSA se jala hI jala ho jAtA hai, jisase pathikoM ko apanI pAdukAe~ hAtha meM lekara calanA par3atA hai, ghor3eM vAle mArga banda ho jAte haiM AvAgamana nAvoM se hotA hai, macchara gAyoM taka ko parezAna kara DAlate haiM, dAduroM kA zora kAna phor3ane lagatA hai| jaba zarada AtA hai, to candra jyotsanA kI AbhA phailane lagatI hai, sarpa bhUmigata ho jAte haiM, nadiyoM aura sarovaroM kA jala nirmalaM ho jAtA hai, kamala phUlane lagate haiM, nava yauvanAe~ apane kaMta ke sAtha vihAra karatI haiM, jabaki viyoginiyAM duHkhI hotI haiM arthAt sukhI kA sukha bar3ha jAtA hai aura dukhI kA duHkha / jaba hemanta kA Agamana hotA hai, to pAlA zuru ho jAtA hai, hoThoM ko phaTane se bacAne ke lie saundarya-prasAdhanoM meM moma milAyA jAne lagatA hai, chatoM para sonA banda kara diyA jAtA hai| jaba zizira kA Agamana hotA hai to vRkSoM ke patte TUTakara girane lagate haiM, kuharA chA jAtA hai, loga Ikha kA rasa pIte haiM aura jaba vasanta kA Agamana hotA hai, to malayagiri samIra bahane lagatA hai, striyoM ke mana meM saMgIta utpanna

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hone lagatA hai, puSpoM para bhramara maMDarAne lagate haiM, palAza teja agnivarNI yA raktavarNI puSpoM se bhara jAte haiM, Amra ke vRkSa maJjariyoM se bhara jAte haiM, nAyikAoM meM priya ke naikaTya kI vyAkulatA bar3ha jAtI hai, kIra nRtya karane lagate haiM aura koyala gAne lagatI hai / spaSTataH prakRti meM eka badalAva dRSTigata hotA hai, dUsarA jana-jIvana meM aura tIsarA vyakti ke jIvana meM bhii| Rtu cakra, pRthvI, AkAza, vAyu, jala, agni meM parivartana upasthita karatA hai aura ye saba jana-jIvana va vyakti-jIvana ko prabhAvita karate haiM / kabhI use komala banAte haiM, kabhI kaThora / sandezarAsaka kI virahiNI nAyikA vaiyaktika manaHsthiti kA varNana karatI huI bhI isa vyApaka parivartana-cakra ke varNana se bAhara nahIM nikala paatii| kavi usI ke mAdhyama se bar3e sUkSma mArgoM se prakRti aura manuSya ke zAzvata sambandhoM ko citrita karatA hai| vaha batAtA hai ki manuSya kA sArA jIvana hI prakRti se jur3A hai| prakRti eka aisI sattA hai, jo hamArI deha ke sAtha hI hamAre mana aura vicAroM ko bhI prabhAvita karatI hai, isI kAraNa Rtu parivartana hamAre vyavahAra ko, hamAre AcaraNa ko badala DAlatA hai| isa anivArya sambandha ko nakArate hue yadi manuSya prakRti ke sAtha manamAnI para utaratA hai, to usake apane jIvana meM avyavasthA utpanna hotI hai aura astitva banAe rakhane ke mArga meM aneka bAdhAe~ A jAtI haiN| 27 addahamANa eka paryAvaraNavid bhale hI na rahA ho, lekina vaha eka sukavi avazya thA- aura sukavi kI vizeSatA hotI hai, kalA- kovida hone ke sAtha apane kAla se saceta rUpa meM jur3e rhnaa| kahanA na hogA ki abdula rahamAna meM yaha vizeSatA thI / vaha apane paripArzvika pariveza, apane cAroM ora kI prakRti, apane kAla kI jana yA loka-saMskRti arthAt apane kAla ke paryAvaraNa se jur3A thA / vastutaH mUla bAta to yaha thI ki usa yuga meM paryAvaraNa pradUSaNa yA paryAvaraNa- asantulana jaisI samasyAe~ nahIM thIM / vaha yuga prakRti ke jIvana meM manuSya ke svArthAndha hastakSepa kA yuga na hokara prakRti saurabha ke vaibhava aura prakRti - saundarya para rIjhane kA yuga thA, isalie vahI kavitA meM AyA hai / sandezarAsaka to 12 vIM zatI kI laghukAya racanA hai| svayaMbhU (8vIM zatI), puSpadanta (10vIM) ke kramazaH paumacariu, riTThaNemicariu, NAyakumAracariu, mahApurANa jaise bRhadkAya granthoM meM varNita Rtu varNana, vanodyAna, nadI, tAlAba, pazu-pakSI Adi ke adbhuta citraNa se kisakA manamugdha na hogaa| ve varNana kahIM-kahIM asAmAnya bana par3e haiN| yahA~ uddharaNa apekSita hote hue bhI vistArabhaya lekhanI ko pratibandhita karane meM sakSama ho rahA hai| svayaMbhU evaM puSpadanta ke prakRti-citraNa mAnasa ko sphUrta kara dene vAle haiM aura ye kavi apabhraMza sAhitya ke purodhA mAne gae haiN| kahanA na hogA apabhraMza sAhitya ke mUlyAMkana aura purnamUlyAMkana kI dizA meM zodha kAryoM kI mahatI AvazyakatA hai| daraasala, "svayaMbhU (8 zatAbdI IsvI) se lekara raidhU (15vIM zatI) taka ke isa apabhraMza sAhitya kA sampUrNa bhAratIya sAhitya meM bahuta bar3A aitihAsika mahattva hai" 16

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aura aba samaya kI mAMga hai ki apabhraMza sAhitya meM anusyUta paryAvaraNIya cetanA ko ujAgara kiyA jaae| Upara spaSTa kiyA jA cukA hai ki usa yuga meM paryAvaraNa yA paryAvaraNa-asantulana jaisI samasyAe~ nahIM thiiN| ata: paryAvaraNa yA isake pradUSaNa jaise viSayoM kA pratyakSa ullekha nahIM miltaa| parantu paryAvaraNa kA astitva sadaiva vidyamAna thA aura rahegA bhii| yaha sambhava hI nahIM hai ki kavi yA racanAkAra apanI jIvanta racanAoM meM paryAvaraNIya cetanA arthAt vAyumaNDala evaM pariveza tathA vAtAvaraNa kI upekSA karake jIvita raha paaegaa| yaha saca hai ki na addahamANa paryAvaraNavid the aura na apabhraMza sAhitya ke svayaMbhU, puSpadanta, nayanandi, kanakAmara, vIra kavi Adi-Adi hI paryAvaraNavid the| parantu sAtha-sAtha yaha bhI utanA hI saca hai ki ukta apabhraMza sAhitya meM prakRti-saundarya evaM usake saurabha-vaibhava kA adbhuta citraNa huA hai| pariNAmata: una racanAkAroM ke vanaspatiyoM, jIvoM, jar3apadArthoM Adi sambandhI cintana kI jitanI sarAhanA kI jAe, kama hI hogii| paryAvaraNIya cetanA ko apane garbha meM dhAraNa kie hue apabhraMza sAhitya Aja ke mAnava ko paryAvaraNa se jur3ane kI preraNA avazya de sakatA hai| hameM dhyAna rakhanA hogA ki vartamAna paryAvaraNa sambandhI cintAoM meM prakRti ke sAtha manuSya ke sambandhoM ke chIjate jAne ke prati cintA sarvapramukha hai| isa cintA se lar3ane ke lie apabhraMza sAhitya kI vividha racanAoM se paryApta sahAyatA lI jA sakatI hai| maiMne suvidhA ke lie eka racanA ko AdhAra banAyA thaa| apabhraMza bhASA kA sAhitya nirantara prakAza meM AtA jA rahA hai| ata: apabhraMza sAhitya ko naI dRSTi se khaMgAlA jAe, to hameM usameM se aneka ratna upalabdha ho sakate haiN| sandarbha : 1. saralA devI, saMrakSaNa yA vinAza, dvitIya saMskaraNa 1981, jJAnodaya prakAzana, haldvAnI (nainItAla), bhUmikA, pR0 13. 2. tadeva. 3. tadeva, (santulana-zAstra) pR0 2. 4. harivaMza kochar3a, apabhraMza sAhitya, pR0 34. vizeSa adhyayana ke lie dekheM- (a) tadeva. (ba) premacandra jaina, apabhraMza kathAkAvya evaM hindI premAkhyAnaka, prakA0- pA0vi0 zodha-saMsthAna, vArANasI-5, san 1973. (sa) nAmavara siMha, hindI ke vikAsa meM apabhraMza kA yogadAna, prakA0loka bhAratI, 1971.

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6. saMdezarAsaka, saMpA0-AcArya hajArI prasAda dvivedI tathA vizvanAtha tripAThI, caturtha saMskaraNa 1992, rAjakamala prakAzana, naI dillI, pR0 143. 7. vahI, pR0 155 ke AdhAra pr| 8. vahI, pR0 156. 9. vahI, pR0 157. vahI, pR0 174. 11. vahI, pR0 175. 12. vahI, pR0 177. 13. vahI, pR0 180. 14. vahI, pR0 186 evaM 188. 15. vahI, pR0 190. 16. hindI ke vikAsa meM apabhraMza kA yogadAna, pR0 240.

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zramaNamA zramaNamA makasanaranTara maramaTA dama bhayaramA sAmAna paryAvaraNacintana jaina vAGamaya ke sandarbha meM prAmAzramamA pramANa kama rama-Rample DaoN0 saMgItA mehatA paryAvaraNa zabda 'vAtAvaraNa' kA paryAya hai| yaha paryAvaraNa apane meM atyanta vyApaka artha samAhita kiye hue hai| ise do dRSTiyoM se dekhA jA sakatA hai- bhautika paryAvaraNa evaM AdhyAtmika pryaavrnn| jIva mAtra ko daihika saMtuSTi pradAna karane vAle bhUmi, jala, vAyu evaM vanaspati Adi tattva bhautika paryAvaraNa meM samAviSTa haiM aura Atma-saMtuSTi, AdhyAtmika paryAvaraNa kI pariNati hai| Atma-saMtuSTi se na kevala AdhyAtmika paryAvaraNa apitu bhautika paryAvaraNa bhI zuddha hotA hai| hamAre AcAra arthAt kriyA vyavahAra kA pratyakSa prabhAva bhautika paryAvaraNa para hotA hai aura vicAra tathA cintana se AdhyAtmika paryAvaraNa prabhAvita hotA hai| saMkSepa meM jIva sRSTi evaM vAtAvaraNa kA paraspara sambandha hI paryAvaraNa hai, inake santulana se hI paryAvaraNa zuddha rahatA hai| paryAvaraNa zuddhi na kevala sabhyatA evaM saMskRti kI pratIka hotI hai varan hamAre zArIrika, mAnasika tathA AdhyAtmika Adi sarvAMgINa vikAsa ke liye Avazyaka hotI hai| bhautika evaM AdhyAtmika paryAvaraNa ke prati bhAratIya RSi, manISI atyanta prAcIna kAla se sajaga the| paryAvaraNa rakSaNa ke prati unakI cetanA pratyakSa-parokSa rUpa se samagra bhAratIya vAGmaya meM parilakSita hotI hai| prAcIna kAla meM bhAratIya saMskRti do samAnAntara dhArAoM meM pravAhita huI- vaidika saMskRti evaM zramaNa sNskRti| __ vaidika saMskRti kA nidarzana vaidika vAGmaya meM hotA hai| vaidika vAGmaya ke hI nahIM apitu vizva vAGmaya ke prathama sopAna Rgveda ke prathama mantra meM udgAtA RSi ne agni meM sthita UrjA aura jIvana kI pahacAna kara sarvaprathama usakI stuti kii| indra, varuNa, parjanya, sUrya Adi sabhI prAkRtika tattvoM meM devatva kA AdhAna kiyaa| paryAvaraNa racanA meM vaidika RSiyoM kA cintana hai ki sRSTi kI utpatti paJcamahAbhUtoM se huii| sRSTikrama meM sarvaprathama utpatti AkAza kI huii| AkAza tattva se vAyu aura phira agni kI utpatti huI jise parama pavitra tathA sarvavyApI mAnA gyaa| agni ghanIbhUta hokara jala banI tathA jala ghanIbhUta hokara pRthvI ke rUpa meM pariNata huaa|2 *. sahAyaka prAdhyApaka, saMskRta, zA. kalA evaM vANijya mahAvidyAlaya, indaura. .

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atharvaveda meM jalaviSayaka aneka mantra haiN| pRthvI ke mAhAtmya svarUpa pRthvIsUkta,3 kaThopaniSad meM vAyu kI mahimA tathA bRhadAraNyakopaniSad5 meM vRkSa-vanaspatiyoM meM jIvanatva kA udghoSa hai| samagra vaidika vAGmaya meM paJcamahAbhUtoM kI paryAvaraNIya upayogitA kA nidarzana hai| paurANika sAhitya, Ayurveda, caraka saMhitA, vAstuzAstra, kauTilya ke arthazAstra tathA smRtigranthoM meM bhI paryAvaraNa cetanA dRSTigata hotI hai| bhAratIya saMskRti kI dvitIya dhArA zramaNa saMskRti ke sAhitya meM manISiyoM kA cintana kevala paryAvaraNa cintana hI nahIM hai apitu paryAvaraNa saMrakSaNa kA sUkSma cintana hai| zramaNa dhArA meM jaina evaM bauddha sAhitya samAviSTa hai| gautama buddha ne jagat evaM jIva ko mAnA, dharma kI naitika vyAkhyA kI kintu sRSTi sambandhI vicAra spaSTa nahIM kiye|6 paryAvaraNa rakSaNa meM jaina vAGmaya kA mahattvapUrNa avadAna hai| jaina vAGmaya meM prAkRtika tattvoM- pRthvI, jala, agni, vAyu aura vanaspati meM vaidika vAGmaya ke samAna devatva kI nahIM, apitu jIvatva kI avadhAraNA hai sNsaarinnstrs-sthaavraaH| pRthivyaptejovAyuvanaspatayaH sthaavraaH| isa sUtra meM umAsvAmI ne kahA ki saMsArI jIva trasa aura sthAvara do prakAra ke hote haiN| pRthvI, jala, agni, vAyu aura vanaspati kAyika pA~ca sthAvara (jIva) haiN| AcArAMgasUtra ke prathama pA~ca adhyAyoM meM SaDkAyika jIvoM kA vistRta varNana hai| itanA hI nahIM samagra jaina vAGmaya meM jIvatattva kA sUkSma vaijJAnika varNana aura vargIkaraNa hai| jIva jAtiyoM ke anveSaNa kI caudaha mArgaNAe~, jIvoM ke vikAsa ke caudaha guNasthAna aura AdhyAtmika dRSTi se guNadoSoM ke AdhAra jIva ke bhedopabheda kA bhI varNana samAviSTa hai|8 isa taraha samasta loka hI jIvatattva se vyApta hai aura sampUrNa paryAvaraNa eka jIvanta ikAI hai| isake prati svatva aura saMrakSaNa kI bhAvanA honI caahiye| AcArAMga sUtra meM isa bhAvanA kI atyanta mArmika abhivyakti hai| yathA- "jise tU mArane, AjJA dene, paritApa dene, pakar3ane tathA prANahIna karane yogya mAnatA hai vaha vAstava meM tU hI hai| jo pratibaddha arthAt prajJAvanta hai vaha pRthvI, jala, agni, vAyu, vanaspati evaM trasa jIvoM kA hanana na svayaM karatA hai aura na karavAtA hai| sabhI jIva saMvedanazIla haiM ata: inakI rakSA karanI cAhiye, jo mArane yogya ho, use bhI mAranA nahIM caahie| ____ ahiMsAtmaka AcaraNapUrvaka isa SaTkAyika paryAvaraNIya saMskRti kI rakSA jaina siddhAntoM kA mUlAdhAra hai| umAsvAmI kA prakhyAta sUtra 'parasparopagraho jIvAnAm'1deg saha astitva kA pratipAdana karatA hai| paryAvaraNa rakSaNa meM vRkSa atyanta sahAyaka hI nahIM, apitu Avazyaka bhI haiN| isa tathya ko vaijJAnika bhI svIkAra karate haiM ki vRkSa manuSya kI ucchvAsa kArbanaDAIoNksAIDa grahaNa karate haiM aura vRkSoM dvArA ucchavAsita oNksIjana manuSya grahaNa karatA hai| oNksIjana manuSya kI prANavAyu hai| isa prakAra donoM

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hI eka dUsare ke rakSaka haiN| vRkSa hameM na kevala zuddha vAyu, jala, phalAdi pradAna karate haiM apitu bhUmi, vAyu aura dhvani pradUSaNa se bhI hamArI rakSA karate haiN| udAharaNArtha bhopAla gaisa trAsadI ke samaya bar3a, pIpala, imalI aura azoka jaise vRkSoM ke patte jala gaye the| una vRkSoM ke samIpastha nivAsarata vyaktiyoM para viSailI gaisa kA prabhAva apekSAkRta kama huA thaa| nizcaya hI viSailI gaisa ko vRkSoM ne pahale sahana kiyA thaa| bAr3ha, akAla jaise prAkRtika prakopa tathA kala-kArakhAnoM, vAhanoM evaM Adhunika upakaraNoM se nikale dhue~ jaise mAnava nirmita prakopoM se bhI ye vRkSa pazu-pakSI sabhI kI rakSA karate haiN| skaoNTalaiNDa ke vanaspati vaijJAnika rAbarTa cembarsa kA mata hai ki vanoM kA vinAza karane vAle ativRSTi, anAvRSTi, garmI, akAla aura bImArI ko Amantrita kara rahe haiN| jaina vAGmaya meM aneka sthaloM para vRkSa-vanaspatiyoM ke mahatva kA svara mukharita hotA hai padmapurANa meM vRkSAropaNa ko pratiSThA kA viSaya kahA gayA pratiSThAM te gamiSyanti yaiH vRkSAH smaaropitaaH| varAGgacarita evaM dharmazarmAbhyudaya meM vanoM, udyAnoM, vATikAoM11 tathA nadI ke tIroM12 para vRkSAropaNa kA varNana hai| tIrthaMkara kI pratimAoM para aMkita cihna bhI paryAvaraNa saMrakSaNa ke pratIka haiN| prANI jagat se sambaddha baila, hAthI, ghor3A, vAnara, hiraNa evaM bakarA mAnava ke liye sahayogI evaM upayogI rahe haiN| cakavA pakSI samUha tathA 'kalpavRkSa' vanaspatijagat kA pratIka hai| jalacara- magara, machalI aura kachuA jalazuddhi hetu upayogI jIva haiN| lAla aura nIla kamala apane saundarya aura saukumArya se zAnti aura prema kA sandeza dete haiN| tIrthaMkaroM ke janma se pUrva unakI mAtAoM dvArA dekhe gaye solaha svapna bhI pazu jagat evaM prAkRtika jagat se sambaddha, maMgala aura kSetra ke pratIka haiN| 13 tIrthaMkara kI samavazaraNa sabhA meM bhI pramada vana, azoka, saptaparNa, campaka, Amra vRkSoM kA varNana hai|14 sAtha hI pratyeka jIva kA sthAna nirdhArita hai tathA sabhI ko tIrthakara vANI sunane kA samAna adhikAra hai| prANI jagat prakRti kI sRSTi hai aura mAnava ke liye varadAna bhii| go-prabhRti jIva na kevala dugdha, apitu malamUtrAdi ke rUpa meM Idhana, khAda, gaisa aura UrjA bhI pradAna karate haiN| sarpa jaisA viSailA prANI phasala naSTa karane vAle kIToM ko khAkara usakI surakSA tathA keMcuA jaisA kSudra prANI miTTI ko urvarA banAtA hai| machaliyA~ jala ko zuddha karatI haiN| __isa prakAra paryAvaraNa rakSaNa meM pratyeka prANI kI aham bhUmikA hai| varAGgacarita, padyAnandamahAkAvya, dharmazarmAbhyudaya aura candraprabhacarita prabhRti mahAkAvyoM meM gAya,

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33 bhaiMsa, baila, ghor3A Adi pazuoM kA kRSi,15 vyavasAya16 evaM yuddhAdi 17 meM yogadAna varNita hai| sAtha hI pazu-pakSiyoM ke durvyavahAra kI nindA 18 tathA unake vadha ke prati glAni aura bali kA virodha bhI varNita hai| atyanta kheda kA viSaya hai ki krUra mAnavatA ne pazu-pakSiyoM kI aneka jAti-prajAtiyoM ko naSTa kara diyA hai| mA~sAhAra kI pravRtti ne jalavAyu evaM svAsthya ko pradUSita kiyA hai| prANI aura vanaspati jagat kA saMrakSaNa ahiMsA se hI sambhava hai| jainAcAra meM ahiMsA kA artha atyanta vyApaka hai| mana, vacana aura karma se kisI jIva kI hiMsA na karanA ahiMsA hai| anta:karaNa meM rAgAdi vikAroM kA utpanna na honA ahiMsA hai| AcArya amRtacandra ne puruSArtha siddhayupAya meM hiMsA kI ativistRta vyAkhyA kI hai| asatya, steya, abrahma aura parigrahAdi pApoM ko hiMsA kA hI rUpa btaayaa|2deg madya, mA~sa, madhu aura paJcaudumbara phaloM kA bhakSaNa bhI hiMsA kI pariNati hai| 21 azuddha jala kA prayoga evaM anAvazyaka jala kA pravAha bhI ananta jala kAyika jIvoM kI hiMsA hai| jala kA upayoga chAnakara evaM ubAlakara karanA pratyeka zrAvaka kA kartavya hai| 24 kizana siMha ke kriyAkoza meM jala zuddhi kI takanIka kA vistRta varNana hai| jala zuddhi kI jaina vidhi se cikitsA vijJAna bhI sahamata hai| Aja bhUmi jala aura vAyu pradUSaNa kA bahuta bar3A kAraNa dUSita padArthoM ko pravAhita karanA, sthAna-sthAna para ekatrita jala aura daladala Adi haiN| jaina vidhi se kI gaI jala zuddhi evaM mitavyayitA se jalapradUSaNa se mukti sambhava hai| nitya stuta AlocanA pATha meM mAnavIya pramAda kI saTIka AlocanA hai| jisameM nadI ke bIca jala meM vastra dhonA, bhUmi khodanA yA khudvaanaa| jala kI jIvAnI ko yathA sthAna na pahu~cAnA; paMkhe se vAyu tIvra gati se saMcAlita karanA, binA dekhe agni prajvalita karanA Adi se jala, bhUmi, vAyu aura pRthvIkAyika jIvoM hiMsA kI ora hamArA dhyAna AkarSita karAyA hai| __ ahiMsA, satya, asteya, brahmacarya aura aparigraha rUpa pA~ca aNavrata haiM jo bhautika evaM AdhyAtmika paryAvaraNa kI zaddhi meM sArthaka haiN| ahiMsA aura satya anyonyAzrita haiN| manuSya ko hita, mita, priya aura hiMsArahita vacana bolanA caahiye| vANI kI satyatA aura vANI ke saMyama ko jIvana meM utArane ke liye ise satyANuvrata, satyamahAvrata, bhASA samiti aura vacanagupti ina cAra sthAnoM para niyojita kiyA hai| satya vANI taka hI sImita nahIM hai varan maGgalAyatana meM satya ko Izvara kahA hai|26 padArtha meM bhI sat kA astitva hai| jhUThA upadeza denA, kisI kI gupta kriyA ko prakaTa karanA yA cugalI karanA, abhiprAya jAnakara prakaTa karanA, jhUThe lekha likhanA, jAlI dastAveja banAnA, dharohara ko na lauTAnA Adi satyANuvrata ke aticAra yA doSa haiN| 27

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34 AtmavaMcanA, kUTanIti tathA dhokhe kA tyAga satyavacana se hI hotA hai| aticAroM ko dUra kara satya pAlana kiyA jAya to zeyara ghoTAlA tathA havAlA kANDa, cArA kANDa jaisI duSpravRttiyA~ deza kI nIMva ko hilA nahIM skeNgii| Aja bar3hatI aparAdhika pravRttiyoM ke mUla meM lobha prakRti prabala hai| lobha sabhI pApoM kA janaka hai| 28 lobha ke hI kAraNa manuSya cauryakarma meM pravRtta hotA hai| lobha hI parigraha kA bhI kAraNa hai| mana, vacana aura karma se kisI kI sampatti binA AjJA ke na lenA aura na denA asteya yA acaurya hai| corI kI preraNA denA, samarthana karanA, corI kI vastu kharIdanA, rAjAjJA kA ullaGghana, anucita rIti se dhana grahaNa karanA, milAvaTa karanA, kama taulanA ye asteyANuvrata ke aticAra haiN| 29 isa dRSTi se vanoM kI avaidha kaTAI, abhyAraNyoM meM vanya pazuoM kA zikAra, dUSita gaisa upakaraNoM evaM vAhanoM kA prayoga, rizvata lenA aura denA steya karma haiN| daheja-dAha jaise kukRtyoM ke pIche krUra tarIke se dhana hathiyAnA caurya karma aura hiMsA hai| ___ acaurya vrata pAlana se sAmAjika adhikAroM kI rakSA hotI hai| vyakti, samAja tathA deza kA Arthika paryAvaraNa zuddha hotA hai| jainAcAryoM ne parigraha ke caubIsa bheda batAye haiN| inake bhogopabhoga kI icchA parigraha hai aura ni:spRhatA aprigrh| adhika savArI rakhanA, anAvazyaka vastue~ ekatra karanA, dUsaroM kA vaibhava dekhakara Azcarya evaM lobha karanA aura bahuta bhAra lAdanA parigraha parimANa vrata ke rASa haiN| lobha ke vazIbhUta mAnava parigraha saMcaya karatA hai| parigraha ke saMcaya aura rakSA ke liye vaha hiMsA, jhUTha, corI aura kuzIla kI ora pravRtta hotA hai| phalata: azAnti, asantoSa va tanAva kA janma hotA hai| parigraha parimANa vrata kA pAlana karane se AvazyakatAe~ sImita, tRSNA aura kAmanAe~ niyantrita hotI haiN| phalata: prAkRtika saMsAdhanoM kI bacata hotI hai| bhraSTAcAra, jamAkhorI, vargasaMgharSa, sAmrAjyavAda aura pU~jI kI AsurI lIlAoM kA tyAga aparigraha se hI ho sakatA hai| isase na kevala manuSya aura samAja apitu vividha deza bhI yura kI sambhAvanAoM ko samApta kara paramANu visphoToM se paryAvaraNa kI rakSA kara sakate haiN| paryAvaraNa asantulana kA sabase bar3A kAraNa mAnava aura usakI bar3hatI huI saMkhyA hai| janasaMkhyA niyantraNa ke liye brahmacarya vrata sArthaka hai| yaha vrata jIvana ko maryAdita evaM maithuna sevana ko niyantrita karatA hai| yaha vrata zrAvaka ke liye svadAra santoSa tathA zramaNa ke liye pUrNa brahmacarya kA nirdeza karatA hai| paravivAhakaraNa, anaMga krIr3A, apazabda bolanA, viSaya sevana kI tIvra icchA tathA vyabhicAriNI strI ke ghara AnA-jAnA ye isa vrata ke vyatikrama haiN| 32 isa vrata kA pAlana na karane se sAmAjika pradUSaNa phailatA hai| isakA jvalanta udAharaNa Arthika dRSTi se samRddha bhogavAda ke carama bindu para pahuMcA amerikA kA asantulita sAmAjika jIvana hai jahA~ prati tIna meM se eka nArI ko jIvana

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35 meM eka bAra balAtkAra jaise ghRNita zoSaNa kA zikAra honA par3atA hai| videzoM meM hI nahIM varan bhArata meM bhI bhayaGkara eDsa prabhAvita rogiyoM kI saMkhyA meM nirantara vRddhi ho rahI hai| ina bhayAnaka samasyAoM kA samAdhAna brahmacarya vrata ke pAlana se hI hai, yaha vrata vaiyaktika, sAmAjika aura zArIrika paryAvaraNa kI zuddhi hetu varadAna hai| isa taraha ina pA~ca aNuvratoM meM aNubama jaise visphoToM ko zAnta karane kI sAmarthya hai| AvazyakatA hai aNuvrata ke prayoga kii| anekAnta jainAcAryoM kA maulika cintana hai| isa siddhAnta ke anusAra vastu aneka virodhI dharmoM kA samUha hai| jaise dIpaka meM aJjana, bAdala meM bijalI aura samudra meM vADavAnala hotI hai|33 eka hI vastu meM sat aura asat donoM hI rUpa vidyamAna hote haiN| isa tathya kI puSTi meM AcArya jJAnasAgara ne zUkara kA dRSTAMta34 diyA ki zUkara ke liye viSThA parama bhakSya hai kintu hamAre liye abhakSya hai| zUkara ke prati hamArI dRSTi ghRNita hai parantu paryAvaraNa zuddhi meM usakI bhUmikA mahattvapUrNa hai| paramANu meM nirmANa evaM vidhvaMsa donoM kI sAmarthya hai| ata: isa zakti kA upayoga sRjanAtmaka kAryoM meM karanA cAhiye, sAmarika vinAza ke liye nhiiN| isa taraha reDiyodharmI pradUSaNa se paryAvaraNa kI rakSA sambhava hai| vizva rakSikA anekAnta dRSTi ko paryAvaraNa ke sandarbha meM samajhanA caahiye| anekAnta kI kathana pravRtti syAdvAda hai| usameM vaicArika pradUSaNa ko dUra karane kI sAmarthya hai| zrAvaka evaM zramaNa kI kriyA zuddhi hetu jaina vAGmaya meM AcAra saMhitA kI vistRta paramparA rahI hai| zrAvakAcAra35 saMhitA meM zrAvaka kI gyAraha zreNiyA~ haiM jinheM pratimAe~ kahA jAtA hai| ye gyAraha sopAna zrAvaka ko kramaza: AtmotthAna ke liye prerita karate haiN| sAmAnyatayA aSTamUla guNa, pA~ca aNuvrata, tIna guNavrata aura cAra zikSAvrata zrAvaka kA sarvamAnya AcAra hai|36 ye dvAdazavrata AcaraNa ko saMyamita, AvazyakatAoM ko niyantrita tathA dAna, zIla, tapa Adi bhAvanAoM ko vikasita karane meM samartha haiN| madya, mA~sa, madhu tathA pA~ca udumbara phaloM kA tyAga gRhastha ke ATha mUla guNa haiN|37 juA, mA~sa, madirA, vezyA, paradArAbhilobhana, corI evaM zikAra ye sapta vyasana tyAjya haiN|38 inase cAritra zaddhi hotI hai| pratidina deva pUjA, gurupAsti, zAstra svAdhyAya, saMyamadhAraNa, tapazcaraNa aura dAna-zrAvaka ke cha: karttavya mAne gaye haiM39 jo Atma zuddhi meM sahAyaka haiN| jIvana mUlyoM meM 'dAna' sarvopari hai| AhAra, auSadha, zAstra aura abhaya-dAna ke ye cAra rUpa haiN| saMcaya kA uddezya dAna honA caahiye| parigraha saMcaya meM dAna kI bhAvanA rahane se ahaMkAra nahIM AtA aura saccI mAnavatA kA vikAsa hotA hai| zramaNAcAra saMhitA meM zramaNa arthAt muniyoM ke paJcamahAvrata, pA~ca samitiyoM,

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36 paJcendriya nigraha, SaD Avazyaka, saptaguNa, kula aTThAIsa mUla guNa nirdiSTa haiN| 40 bAIsa parISaha jaya, yoga, vrata aura mauna dhAraNa zramaNa ke uttara guNa haiM / kSamAdi dasa dharma, dvAdazAnuprekSAoM kA cintana bhI zramaNa kA karttavya hai / 41 zramaNoM ke saptaguNa evaM samiti pAlana meM sUkSma jIvoM ke prati ahiMsA dRSTi hai / unake paJcendriya nigraha meM nirvikAra bhAva kA, nagnatva meM aparigraha kA, sAmAyika, stuti, vandanA meM Atmazuddhi kA, dvAdazAnuprekSAoM ke manana meM aura kSamAdi dasa dharma ke anuzIlana meM AtmotthAna kA cintana samAhita hai| isa prakAra zrAvaka evaM zramaNAcAra saMhitA AcAra zuddhi, bhAva zuddhi aura antataH paryAvaraNa zuddhi kA patha prazasta karatI hai| paryAvaraNa saMrakSaka samagra jaina vAGmaya meM siddhAnta evaM AcAra kI prastuti ke sAtha yatra-tatra prAkRtika saundarya kI abhivyakti bhI hai| Rtu, nadI, vana, upavana, tIrtha, parvata, vRkSa, vanaspati, pazu-pakSI Adi kA citraNa jainAcAryoM aura kaviyoM ke sUkSma paryAvaraNIya cintana kI hI pariNati hai / isa prakAra jaina vAGmaya AdyaMta paryAvaraNa cintana se ota-prota hai jisameM pratipala 'ahiMsA paramodharmaH', 'satyamevezvaraH', 'Atma yathA svastha tathA parasya', 'vyathA svayaM vAJchati tatparebhyaH kuryAt' Adi uktiyoM se ahiMsA aura sarvodaya kA svara mukharita hotA hai / zAnti pATha, sAmAyika pATha, AlocanA pATha se SaTkAyika jIvoM ke saMrakSaNa evaM santulana kA svara udghoSita hotA hai| jaina vAGmaya meM bAhya paryAvaraNa ke sAtha anta: paryAvaraNa kA sUkSma vizleSaNa hai| mAnava kA AdhyAtmika cintana use bhautika jagat meM karma hetu pravRtta karatA hai, ataH bhautika paryAvaraNa zuddhi ke liye AdhyAtmika arthAt Atmika zuddhi Avazyaka hai| isake liye anekAnta dRSTi se vicAra aura ahiMsA dRSTi se vyavahAra yA AcAra parama Avazyaka hai tabhI vyakti, samAja aura deza meM svastha jIvana paudha kA punaH aMkuraNa sambhava hai| sandarbha : 1. 2. 3. 4. agnimIDe purohitam / yajJasya devamRtvijam / hotAraM ratnadhAtamam / Rgveda 1/1. tasmAdvA etasmAdAtmanaH AkAzaH sambhUtaH / AkAzAdvAyuH / bAyoH agniH agnerApaH / adbhayaH pRthivI / pRthivyA auSadhayaH / taittarIyopaniSada, dvitIya vallI, prathama anuvAka. atharvaveda, pRthvIsUkta 12-1. kaThopaniSad, 5-10.

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bRhadAraNyakopaniSad, 3.9.28. pukharAja jaina, bhArata kI sAMskRtika virAsata, sAhitya bhavana AgarA, pR0 138. 7. tattvArthasUtra, umAsvAmI, 2 / 12, 13 evaM sAmAyika pATha 3/12. 8. vIrodayakAvya, muni jJAnasAgara 19 / 28-35 evaM vIravardhamAnacarita - sakalakIrti, 6. 16/33-97. AcArAGgasUtra, paJcama adhyAya 'lokasAra' paJcama uddezaka 'ahiMsApada' sUtra, 101, 102, 103. 10. tattvArthasUtra, 5 / 21. 11. varAGgacarita, jaTAsiMhanandi, 20/69-72 tathA dharmazarmAbhyudaya, harizcandra, sarga 12. 12. dharmazarmAbhyudaya, 1-49. 13. vardhamAnacarita, asaga, 17/38-41. 14. tadeva, 18 / 12, 13. 15. varAGgacarita, 1/26; candraprabhacarita - vIranandi, 13 / 41, 26/29. 16. candraprabhacarita, 13/27-29, 14/57, 60, 63, 65, dharmazarmAbhyudaya, 37 9/50, 78. 17. varAGgacarita, 17 / 17; jayantavijayakAvya, abhayadevasUri, 16 / 78. 18. varAGgacarita, 5 / 26. 19. vIrodaya, 9/3-5, 16 / 19, puruSArthasiddhyupAya, amRtacandra- 79, 86,81. 20. puruSArthasiddhyupAya, 42, 44. 21. tadeva, 72-74. 22. vIrodaya, 16 / 11. - 23. vIravardhamAnacarita, 18/39. 24. vIrodaya, 19 / 29. 25. AlocanA, pATha. 26. maGgalAyatanam, paM0 bihArIlAla zarmA, sopAna 5, pR0 91. 27. ratnakaraNDa zrAvakAcAra, samantabhadra, 47. 28. dazalakSaNadharmapUjA, dyAnatarAya, padya 5.

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38 29. ratnakaraNDazrAvakAcAra, 58. 30. zrAvakAcAra, umAsvAmI, 17. 31. ratnakaraNDazrAvakAcAra, 62. 32. tadeva, 60. 33. vIrodaya, 21/22. 34. vIrodaya, 21/4. 35. vIravardhamAnacarita, 18/34-71. 36. sAgAradharmAmRta, paM. AzAdhara-1/12. 37. madyamAMsamadhutyAgaiH mahodumbara pnyckaiH| gRhiNAM prAhurAcAryA aSTau muulgunnaaniti|| zrAvakAcAra, pUjyapAda, 14. 38. zrAvakAcAra, pUjyapAda, 35. 39. devapUjA gurupAsti svAdhyAya; sNymstpH| dAnaM ceti gRhasthAnAM SaTkarmANi dine dine| zrAvakAcArasaMgraha, saM0- paM0 hIrAlAla zAstrI, pR0 147. 40. vIravardhamAnacarita, 18/34-71. 41. tadeva, 18/78, 380-81.

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onommonwAS w am CHO IRANTHEMATnamasaparabhajyAna PART-SER RStaStarMEREMEET- maNa sAsakAmAkara - A WIKIPSTN sarAyamA nAmamA yaHmAmalAta ARRESearch DaoN0 sohana kRSNa purohita prAcIna kAla meM jAlora maru-pradeza kA eka pramukha aMga thaa| tatpazcAt samrATa harSavarddhana ke samaya jAlora-bhInamAla ke prabhAva kSetra meM sammilita ho gyaa| rAjapUta kAla meM jAlora sAMskRtika gatividhiyoM kA mahattvapUrNa kendra bana gyaa| sAMcora, ratnapura Adi par3osI nagara bhI dhIre-dhIre jAlora tathA bhInamAla se sAMskRtika preraNA prApta karane lage aura isa prakAra ina sabhI nagaroM meM sAMskRtika unnati samAna rUpa se parilakSita hone lgii| madhyakAla meM bhI yaha kSetra sAMskRtika dRSTi se agraNI rhaa| adhyayana kI suvidhA ke lie isa sAMskRtika bhU-bhAga ko jAlora-maNDala ke nAma se abhihita kiyA jA sakatA hai| jAlora-jodhapura se karIba 121 ki.mI. dakSiNa meM sthita hai| prAcInakAla meM ise suvarNagiri aura jAbAlipura kaha kara pukArA jAtA thaa| kuvalayamAlA ke anusAra AThavIM zatAbdI meM yaha eka samRddhizAlI nagara thaa| yahAM ke bhavana evaM mandira isa nagara kI zobhA bar3hAte the| pratihAroM ke pazcAt jAlora meM paramAroM tathA sonagarA cauhAnoM ne zAsana kiyaa| yahAM purAtAtvika mahatva ke bhavanoM meM suvarNagar3ha durga evaM topakhAnA pramukha haiN| topakhAnA kA nirmANa alAuddIna khilajI ne mandiroM ko tor3akara unakI sthApatya sAmagrI se karavAyA thaa|2 jAlora para prArambha meM pratihAroM aura phira paramAroM kA zAsana rhaa| paramAra muJjane yahA~ para candana ko apanA gavarnara niyukta kiyA thaa| paravartI kAla meM paramAra gujarAta ke caulukyoM ke sAmanta bana gye| 1164 I0 meM kumArapAla caulukya ne jAlora ko apane rAjya kA aMga banA liyaa| usane yahAM para ku~vara-vihAra nAmaka jaina mandira bnvaayaa| caulukyoM ke pazcAt jAlora para nADola ke cAhamAnavaMzIya kIrtipAla kA adhikAra ho gyaa| 1181 I0 meM kIrtipAla ne jAlora ko apanI rAjadhAnI bnaayaa| usake pazcAt yahAM samarasiMha aura udayasiMha ne zAsana kiyaa| 1228 I0 meM sultAna iltutamiza ne jAlora ke zAsaka udayasiMha ko kara dene hetu bAdhya kara diyaa| bAda meM vaha avasara *. saha-AcArya, itihAsa vibhAga, jayanArAyaNa vyAsa, vizvavidyAlaya, jodhapura (rAjasthAna)

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40 pAkara svatantra ho gyaa| phira jAlora kAnhar3adeva ke rAjyakAla taka apanI svatantratA kA upabhoga karatA rhaa| 1310 I0 kAnhar3adeva kI parAjaya ke pazcAt yaha rAjya alAuddIna khilajI kI saltanata kA aMga bana gyaa| alAuddIna kI mRtyu ke uparAnta jAlora para rAjapUtoM kA punaH adhikAra ho gayA / jAlora ke eka abhilekha se jJAta hotA hai ki sultAna gayAsuddIna ne isa rAjya ko jItakara dillI saltanata meM sammilita kara liyA thA / 15 vIM zatAbdI meM mahamUda begar3A (gujarAta) ne jAlora jItakara bhujaphpharazAha dvitIya ko yahAM para apanA gavarnara niyukta kiyaa| lagabhaga 1540 I0 meM rAThor3a rAva mAladeva ne jAlora ko jIta liyaa| samrAT akabara ke samaya jAlora unake uttarI sAmrAjya kA aMga banA rhaa| auraMgajeba kI mRtyu ( 1707 I0) ke pazcAt jAlora jodhapura rAjya kA sthAyI aMga bana gayA / 3 jAlora prAcInakAla se hI sAMskRtika gatividhiyoM kA kendra thA / yahA~ para anya dharmoM kI taraha jaina dharma bhI lokapriya thA / yadyapi varddhanakAla meM aisA laga rahA thA ki bauddha dharma kI taraha yahA~ jaina dharma bhI lupta ho jaayegaa| haribhadrasUri, udyotanasUri aura siddharSi jaise AcAryoM ke sadprayAsoM se yahAM jaina dharma ko punaH jIvanadAna mila sakA / 4 jAlora vaiSNava, zaiva, zAkta aura jaina dharma kA kendra thaa| yahAM ke mandiroM ko AkrAntAoM ne lagabhaga pUrNatayA dhvasta kara diyA thA, kintu sAhityika sAkSyoM evaM abhilekhoM meM unake sambandha meM pracura sAmagrI milatI hai| 4 yahA~ para AdinAtha, mahAvIra, pArzvanAtha aura zAntinAtha ke cAra prAcIna jinAlaya the, jinakA samaya-samaya para jIrNodvAra hotA rahA aura zraddhAlu unakI vyavasthA hetu anudAna dete rahate the| ye sabhI mandira 13 vIM zatAbdI taka vidyamAna the / 6 jaina paramparA ke anusAra pratihAra zAsaka nAgabhaTTa 'prathama' jaina AcArya yakSadeva se atyanta prabhAvita thaa| usake rAjya kAla meM sampUrNa gurjara pradeza jaina mandiroM se paripUrNa ho gayA aura aneka logoM ne jaina dharma svIkAra kiyaa| 7 nAgabhaTTa dvitIya' ne bhI jAlora durga meM eka jaina mandira kA nirmANa karAyA / ' pratihAra samrAT nAgabhaTTa, jaina AcArya paTTi ke prati zraddhAvAn the / 9 pUrva madhyakAla meM jAlora jaina dharma kA pramukha kendra bana gayA / yahA~ ke cAhamAna zAsaka samarasiMha aura udayasiMha ne jaina dharma ke utthAna meM vizeSa sahayoga diyA / pariNAmasvarUpa unake zAsanakAla meM yahA~ kaI jaina mandira nirmita hue aura prAcIna jinAlayoM kA jIrNoddhAra huaa| isa kArya meM janasAmAnya, jainAcAryoM aura mantrI yazovIra kA pUrNa sahayoga milaa| caulukya nareza kumArapAla jaina dharma ke prati pUrNarUpeNa samarpita thaa| usane apane rAjya meM 21 zAstrAgAra sthApita kiye| merutuMga ke anusAra kumArapAla ne 1440 mandiroM

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41 kA nirmANa karavAyA thaa| 1134 I0 ke eka abhilekha se saMketita hotA hai ki kumArapAla ne jAlora meM pArzvanAtha mandira banavAyA thaa| 10 nAgarSi dvArA racita jAloranagarapaJcajinAlayacaityaparipATI se jJAta hotA hai ki 16 vIM zatAbdI taka yahAM para kaI jaina mandira the| 11 jinaprabhasUri ne vividhatIrthakalpa meM mahAvIra mandira ke caudahavIM zatAbdI taka vidyamAna hone kI sUcanA dI hai| 12 jAlora jaina dharmAvalambiyoM hetu AkarSaNa kA kendra thA, jisakA ullekha siddhasena sUri ne bhI kiyA haiN| jaina AcArya yahAM yAtrA para Ate rahate the| isaliye jAlora meM sudhAravAdI vidhi caitya Andolana atyanta lokapriya huaa|13 1168 I0 meM jinezvara sari ne jAlora nagara kI yAtrA kI aura zrAvakoM ko vidhi mArga se avagata krvaayaa| unake nidhana ke pazcAt jinapatisUri ne apane guru kI smRti meM kaI utsava Ayojita kiye, jisameM Asa-pAsa ke kSetroM ke loga bhI sammilita hue|14 __jAlora meM kharataragaccha lokapriya thA, kintu yahA~ para anya gacchoM ke AcArya bhI Ate rahate the| hameM jAlora meM nANakagaccha15 aura candragaccha16 kI upasthiti ke bhI pramANa milate haiN| yahA~ para AcArya udyotanasUri, jinezvarasUri, buddhisAgarasUri, asiga, jinabhadrasUri, dharmasamudra gaNi, samayasundara, karmacandra aura tilakacandra Adi ne uccakoTi ke sAhitya kA sRjana kiyaa| yazovIra yahAM kA prasiddha vidvAn thaa| jinakuzalasUri kI prasiddhi sunakara unheM pATana nagara meM Amantrita kiyA gyaa| taba ve nAgaura se phalodI, bhInamAla hote hue jAlora Aye aura kucha dina pravAsa ke pazcAt mer3atA hote hue pATana nagara phuNce|17 pATana meM ve vRtotsava meM sammilita hue| isa avasara para unhoMne vahA~ se tIrthaGkaroM kI kaI pratimAe~ jAlora bhejii| isI prakAra kharataragaccha ke AcArya jinacandrasari ko auraMgajeba ne mantraNA heta Amantrita kiyA thaa| unhoMne apanA cAturmAsa jAlora meM kiyA thA18 rAThaur3oM ke zAsana ke daurAna maMNota naiNasI ke pitA jayamalla ne mahArAja gajasiMha (prathama) ke samaya jAlora ke AdinAtha mandira meM mahAvIra tathA pArzvanAtha kI pratimAeM sthApita krvaayiiN| unake prayAsoM se kaI prAcIna mandiroM kI marammata kI gaI, jisakI sUcanA abhilekhoM se milatI hai| 19 jAlora maNDala meM Ahora tathA sAMcora bhI jaina dharma ke pramukha kendra rahe haiN| Ahora meM sAta jinAlayoM kA nirmANa haa|20 isI prakAra sAMcora (satyapura) bhI jaina tIrtha ke rUpa meM vikhyAta rhaa| yahA~ para kaI khyAti prApta AcArya pravAsa kara cuke haiM, jinameM se hIrAnandasUri, jinabhadrasUri aura samayasundara jI ke nAma ullekhanIya haiN| 21 jAlora maNDala kA anya sAMskRtika kendra bhInamAla nagara (zrImAla) rhaa| 22 16vIM zatAbdI meM padmanAbha ne ise cauhAnoM kI brahmapurI kahakara pukArA thaa|23 sambhavata: yahA~ navIM zatAbdI meM varmalATa kA zAsana thaa|24 yaha bhI spaSTa hai ki jaba brahmagupta

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42 ne brahmasphoTasiddhAnta nAmaka grantha kI racanA kI taba yahAM para vyAghramukha kA zAsana thA / | 25 cInI yAtrI yuvAnacvAMga ne 641 I. meM pI-lo-mo-lo kI yAtrA kI taba bhInamAla gurjara rAjya kI rAjadhAnI thI / 26 yadyapi kucha vidvAnoM ne bhInamAla ko pI-lo-mo-lo se abhinna mAnane meM prati zaMkA prakaTa kI hai| yahA~ ke varmalATa tathA vyAghramukha avazya hI cApa vaMzIya zAsaka rahe hoNge| bhInamAla ko araboM se bhI saMgharSa karanA par3A thaa| 10vIM zatAbdI meM paramAra muJja dvArA cAhamAnoM (nADola) ko parAjita karane ke bAda bhInamAla paramAra rAjya kA aMga bana gyaa| 27 bAda meM ise paramAra dUsala ko pradAna kara diyA gyaa| bhInamAla para cauhAnoM aura caulukyoM kA bhI zAsana rahA / sundhA abhilekha se jJAta hotA hai ki 13 vIM zatAbdI meM jAlora - bhInamAla kSetra para cAhamAna udayasiMha kA adhikAra thA / | 28 alAuddIna khilajI ne apane jAlora abhiyAna ke daurAna bhInamAla ko bhI naSTaprAya kara diyA / 29 bAda meM yahAM para paThAnoM kA adhikAra ho gayA / 18 vIM zatAbdI meM yahAM rAThaur3oM ne apanA adhikAra sthApita kara liyA / 3 O jaina dharma ke kendra ke rUpa meM bhInamAla, samrAT harSa ke samaya taka adhika lokapriya na thaa| cInI yAtrI yuvAna cvAMga ne jaba yahAM kI yAtrA kI taba yahA~ eka bauddha maThasarvAstivAdiyoM kA thA, jisameM 100 bauddha bhikSu rahate the| cInI yAtrI ne svIkAra kiyA hai ki yahAM para brAhmaNa dharma kA prabhAva adhika rahA / 31 brAhmaNa dharma kA prabhAva kSetra hone para bhI jaina dharma ke prasAra hetu bhInamAla urvarA bhU-bhAga thA kyoMki bauddhadharma ke pracAra ne yahAM kA vAtAvaraNa zramaNa paramparA se AcchAdita kara diyA thaa| isa prakAra sAtavIM zatAbdI meM jaina dharma ke pracAra hetu maJca pUrva meM hI nirmita ho cukA thaa| jaina AcAryoM ke prabhAva meM Akara loga jaina dharma kI dIkSA lene lge| jaina samAja kI zrImAla evaM poravAla zAkhA kA udaya bhInamAla meM hI huA thA / jaina paramparA ke anusAra vikrama saMvat kI prathama zatAbdI meM vajrasvAmI ne isa nagara meM vihAra kiyA thA / | 32 AcArya siddhasenasUri ne sakalatIrthastotra meM bhInamAla ko jaina dharma bhUmi kaha kara pukArA hai / 33 uttarakAlIna paramparAnusAra svayaM mahAvIra svAmI bhI bhInamAla Aye the| zramaNa mahAvIra brAhmaNavAr3a, sirohI se AbU hote hue bhInamAla Aye aura vahAM se gujarAta hetu prasthAna kiyA / 34 upakezagaccha kI uttarakAlIna mAnyatAnusAra vi0saM0 795 meM bhInamAla ke 24 brAhmaNoM ne AcArya udayabhadra sUri se pratibodha prApta kara jainadharma apanA liyaa| ye brAhmaNa hI Age calakara seThiyA kahalAye / | 35 inhoMne bhInamala meM kaI jinAlaya banavAye / kuvalayamAlA kI prazasti ke anusAra sAtavIM zatAbdI meM zivacandragaNi jina vandana karane hetu svayaM bhInamAla Aye the| unake ziSya yakSamahattara ne yahA~ para jaina mandira banavAyA thA / AThavIM zatAbdI meM bhInamAla ke rAjA bhANa kA ullekha milatA hai|

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43 bhInamAla meM kaI mandira haiM jinameM pArzvanAtha kA mandira bar3A camatkArika hai| tIrthamAlA (puNyakalaza) aura tIrthamAlA stavana (zIla vijaya) ke anusAra * gajanIkhAM isa mandira kI pratimA ko tor3anA cAhatA thA parantu vaha Azcaryajanaka rUpa se bImAra ho gyaa| isaliye usane apanA vicAra tyAga kara yaha pratimA vIracanda mUthA ko sauMpa dI, jisane pArzvanAtha mandira kA punaH jIrNoddhAra krvaayaa| 37 1605 I0 meM puNya kamala ne pArzvanAthastavana racakara jaina tIrthaGkara ke prati zraddhAsumana arpita kiye| 38 jAlora maNDala meM jaina dharma ke adhyayana strota 1. sAhityika srota (1) paTTAvaliyA~ - jAlora kSetra meM jinadattasUri ke prayAsoM ke kAraNa kharataragaccha lokapriya thaa| ata: jainadharma ke adhyayana kI dRSTi se kharataragacchapaTTAvalI, kharataragaccha bRhadgurvAvalI (jinapAla) kA adhyayana vizeSa upayogI hai| jaina dharma ke AcAryoM ke jIvana ke pramukha ghaTanAoM kI jAnakArI paTTAvaliyoM se prApta hotI hai| vibhinna gacchoM kI paTTAvaliyAM bhI isa dRSTi se upayogI haiN| (2) vaMzAvaliyA~- jaina samAja ke vibhinna gotroM kI vaMzAvaliyA~ jaina dharma kA adhyayana karane meM sahAyaka ho sakatI haiN| vizeSa rUpa se jAlora maNDala kI jAtiyoM kI vaMzAvaliyAM isa sambandha meM upayogI haiN| bhInamAla meM zrImAla aura poravAla Adi jAtiyoM kA janma huaa| isaliye vaizya varga kI jAtiyoM kI vaMzAvaliyoM kA adhyayana bhI ati Avazyaka hai| - (3) vijJaptipatra - vijJaptipatra madhyakAla meM jaina saMghoM dvArA pratiSThita AcAryoM ko apane gAMva yA nagara meM cAturmAsa karane ke nimantraNa ke sandarbha meM likhe jAte the| vijJapti patra do prakAra ke hote the, citrita aura acatrita / acitrita vijJapti patra meM nimantraNapatra ke alAvA AcArya vandanA likhI jAtI thI / citrita vijJaptipatra kAgaja para jo lagabhaga 1.50 Der3ha phuTa caur3A aura 20-25 phITa lambA hotA thA, likhe jAte the| isa kAgaja ke pIche kapar3A lagA hotA thA / lekhana ke pazcAt vijJaptipatra kalaiNDara kI taraha sameTa diyA jAtA thA / isa vijJaptipatroM para kaI raMgoM meM citra bane hue hote the jisameM AcArya jahA~ se prasthAna kareMge vahAM se lekara mArga meM par3ane vAle mukhya sthAnoM ke citra, cAturmAsa sthala kA citra, vahAM ke mArga, mandira aura vyavasAya Adi se sambandhita citra hote the / nimantrita AcArya ko jo sandeza bhejA jAtA thA usameM gadya-padya, chanda meM guru-vandanA aura preSaka kA nAma hotA thA / isa prakAra ye vijJaptipatra rAjasthAna meM jaina dharma, citrakalA, veza-bhUSA aura sAhityika vikAsa ke adhyayana ke sambandha meM atyanta upayogI haiN| rAjasthAna prAcya vidyA pratiSThAna, jodhapura meM vibhinna vijJaptipatra saMgrahIta haiN| eka vijJaptipatra, jo pATaNa se jodhapura bhejA gayA thA, usase donoM nagaroM

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44 ke madhya jAlora ke jaina dharma kA prasiddha kendra hone kI jAnakArI milatI hai| sambhava hai DhUDhane para prAcIna grantha bhaNDAroM meM jAlora maNDala ke bhI vijJaptipatra mila jaaeN| (4) tIrthamAlA- jainoM dvArA prAcInakAla meM tIrtha yAtrAeM Ayojita kI jAtI thiiN| kaI jaina AcArya vyaktigata tIrtha yAtrA bhI kiyA karate the| ina tIrthayAtrAoM kA vivaraNa vibhinna tIrthamAlAoM meM milatA hai| 14 vIM zatAbdI meM jinaprabhasUri ne vividha tIrthakalpa tathA saubhAgyavijaya jI ne tIrthamAlA kI racanA kii| ina se mandiroM ke nirmANa aura unameM pratimA sthApita kiye jAne ke sambandha meM prAmANika sAkSya milate haiN| siddhasenasUri ne sakalatIrthastotra meM jAlora kA jaina tIrtha ke rUpa meM vandana kiyA hai| (5) citrita pANDulipiyA~- jAlora meM aneka jaina AcAryoM ne cAturmAsa kiyaa| apane pravAsa ke samaya unhoMne vibhinna granthoM kI racanA kii| jAlora maNDala se hameM kucha aise hastalikhita grantha mile haiM jo sacitra haiN| jAlora se kalpasUtraTIkA nAmaka grantha milA hai jo saMvat 1563 meM taiyAra huaa| isameM jo citra diye hue haiM, unake nirmANa meM svarNa kA prayoga haA hai| vibhinna raMgoM se citrita ina citroM se jaina citrakalA zailI, usa kAla kI pozAka, dhArmika jIvana aura jaina AcAryoM ke citramaya darzana hote haiN| aneka citrita pANDulipiyA~ vibhinna jaina grantha bhaNDAroM meM upalabdha haiN|39 (6) videzI yAtriyoM kA vRttAnta- jaina dharma ke vikAsa kI prakriyA kA adhyayana karane hetu cInI yAtrI hvenasAMga kA yAtrA vivaraNa atyanta upayogI grantha hai| hvenasAMga ne sAtavIM zatAbdI meM bhInamAla kI yAtrA kI thii| (7) prazastiyA~- prazastiyoM kA mahattva abhilekhoM ke samAna hI hai| unakA lekhana 8-9 vIM zatAbdI IsvI meM prArambha huaa| inase hameM unake lekhana ke samaya vidyamAna AcArya, saMgha, gaNa aura gacchoM kI jAnakArI milatI hai| inameM dAnadAtA kA nAma aura gotra bhI diyA jAtA thaa| jAlora maNDala meM prazastiyoM jaise zilAlekha bhI milate haiN| prazastiyAM jaina sAhitya evaM itihAsa kI kar3iyAM jor3ane kA atyanta upayogI sAdhana haiN|40 (8) patra evaM patrAvaliyAM--prAcIna hastalikhita patra evaM patrAvaliyAM jaina dharma ke itihAsa ko jAnane kA prAmANika srota haiN| jaina AcArya apane ziSyoM, mitroM aura zAsakoM se patra vyavahAra karate rahate the| ina patroM ke saMkalana jaina zAstra bhaNDAroM meM DhUMDhe jA sakate haiN| ina patrAvaliyoM meM zAsakoM dvArA AcAryoM ko samarpita bhUbhAga ke vivaraNa milate haiN| madhyakAla meM zAsakoM tathA adhikAriyoM se patra vyavahAra karanA jaina AcAryoM kI sAmAnya dinacaryA kA aMga thaa| jAlora kSetra kI aisI patrAvaliyoM ko DhUMDhanA abhI zodha kA viSaya hai|41

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(9) jAtiyoM kA itihAsa- jaina AcAryoM ke upadezoM se prabhAvita hokara samaya-samaya para kaI jAtiyoM ne jaina dharma ko apanA liyaa| ina jAtiyoM kA itihAsa jAnanA jarUrI hai, jinase vibhinna jAtiyoM ke prasiddha jaina zrAvakoM kI jAnakArI upalabdha ho skegii| jaise zrImAla yA poravAla jAti kA janma zrImAla meM huaa| isa jAti kA jainIkaraNa kaise huA aura isameM kauna-kauna se pramukha vyaktitva hue, unake sambandha meM jAnakArI jAtiyoM ke itihAsa ke adhyayana se milatI hai| jayamalla ke sambandha meM muMNota jAti ke itihAsa kA adhyayana karane se aura yazovIra ke bAre meM zrI zrImAla jAti ke itihAsa kA avalokana karane para upayogI jAnakArI mila sakatI hai| (10) purANa grantha- zrImAlapurANa saMskRta kA eka prasiddha grantha hai jo skandapurANa ke brahma vibhAga kA hI aMga hai| isameM zrImAla nagara ke tIrthoM, bhaugolika sthiti aura vahAM nivAsa karane vAlI jAtiyoM kA ullekha milatA hai| isa grantha kI eka prati prAcya vidyA pratiSThAna, jodhapura meM saMrakSita hai| isakA racanAkAra kauna thA, yaha jJAta nahIM hai| yaha grantha lagabhaga 15-16vIM zatAbdI IsvI kA hai| isameM ghaTanAoM kA vivaraNa 12 vIM zatAbdI se milatA hai| isa grantha meM lakSmI kahatI haiM ki jaina dharmAvalambI zrImAla mAhAtmya kA virodha na kreN| zrImAlapurANa meM gautama gaNadhara dvArA jaina dharma apanAne ke pazcAt jina granthoM kI racanA kI, unakA vivaraNa milatA hai| yaha grantha tapAgaccha sahita 84 gacchoM kA ullekha karatA hai| yaha purANa osavAloM kI utpatti aura zrImAla gotra para bhI prakAza DAlatA hai|42 (11) grantha bhaNDAra- jAlora maNDala meM kaI grantha bhaNDAra haiM jinameM bar3I saMkhyA meM jaina grantha surakSita haiN| isameM Ahora kA rAjendrasUri zAstrabhaNDAra prasiddha hai| jAlora meM muni kalyANavijaya zAstrasaMgraha aura muni kesaravijaya pustakAlaya meM hajAroM jaina dharma sambandhI grantha saMgRhIta haiN| inameM se kaI zAstra bhaNDAra aba banda par3e haiN| kaI grantha bhaNDAroM kA pustaka saMgraha gujarAta-ahamadAbAda meM sthAnAntarita kara diyA gayA hai| ina jaina granthoM meM aneka hastalikhita grantha, bhojapatroM evaM tAr3apatroM para bhI likhe hue the|43 rAjasthAna prAcya vidyA pratiSThAna, jodhapura meM jAlora, bhInamAla, sAMcora, takhatagar3ha meM race gaye granthoM kI mUlapratiyAM saMrakSita haiN| sAhityika grantha 11vIM zatAbdI meM mahAkavi dhanapAla ne kAdambarI ke samakakSa tilakamaJjarI (saMskRta) tathA apabhraMza meM satyapurIyamahAvIrautsAha kI racanA kii| isameM kavi ne sAMcora kA apabhraMza meM saccapurI aura saMskRta meM satyapura nAma diyA hai| isa grantha meM sAMcora ke mahAvIra mandira kI pratimA ke camatkAroM kA varNana hai| isameM mahamUda gajanavI dvArA jo jaina tIrtha naSTa kiye gaye the, unakA ullekha milatA hai|44 isase jJAta hotA

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46 hai ki turkoM ne bhInamAla tathA gujarAta meM aNahilavAr3a ko bhagna kara DAlA parantu ve sAMcora ke vIra prabhu kI pratimA ko nahIM tor3a paaye|45 kharataragaccha kI pippalaka zAkhA ke jinazivacandrasUri dvArA racita aitihAsikarAsa ko agaracanda nAhaTA ne aitihAsikajainakAvyasaMgraha meM prakAzita kiyA hai|46 unakA sambandha bhInamAla, udayapura tathA AbU se rhaa|| prAcInagurjarakAvyasaMgraha meM kavi Asigaracita jIvadayArAsa aura candanabAlArAsa bhI prakAzita haiN| jIvadayArAsa sahajigapura pArzvanAtha mandira meM saMvat 1257 meM racA gayA thaa| isase jJAta hotA hai ki kumArapAla ne hemacandrasUri se prabhAvita hokara kumAravihAra nAmaka jaina mandira banavAyA thaa|49 kavi ne jaina tIrthoM meM zatruJjaya, AbU, sAMcora, moDherA, phalavaddhi-pArzvanAtha aura jAlora ke kumAravihAra kA ullekha kiyA hai| kavi Asiga ne bAlA mantrI tathA apane mosAla kI bhI carcA kI hai| usane candabAlArAsa jAlora meM hI racA thaa|48 kharataragacchIya jinezvarasUri ne bhImapallI meM mahAvIra mandira kI pratiSThA saM0 1317 meM kI thii| unake sambandha meM kavi somamUrtigaNi ne 'jinezvarasUrisaMyamazrIvivAhavarNanarAsa' nAmaka grantha 33 padyoM meM racA thA49 jisase jJAta hotA hai ki jinezvarasUri kA janma saMvat 1245 meM (mAroTha) huaa| zrI jinapatisUri ke upadezoM se prabhAvita hokara unheM vairAgya ho gyaa| unakI dIkSA kher3a meM huI thii| AcArya pada prApta hone para ve jinezvarasUri ke nAma se prasiddha hue| isake pazcAt ve dharma pracAra karate hue jAlora phuNce| vahA~ para unhoMne apanA anta samaya nikaTa jAnakara vAcanArya prabodhamUrti ko AcArya pada para AsIna kara unakA nAma jinaprabodhasUri rkhaa| saMvat 1331 meM unakA nidhana huaa| taba kavi somamUrti ne jinaprabodhasUribolikA nAmaka 12 padyoM kI racanA kii| unhoMne jinaprabodhasUricaccarI nAmaka 19 padyoM kI dUsarI racanA kii| isake alAvA gurvAvalireluA zIrSaka grantha meM kharataragaccha kI AcArya paramparA para prakAza DAlA hai| jinacandrasUri ke sambandha meM lakhamasI ne jinacandrasUrivarNanarAsa kI racanA kii| isameM jinaprabodhasUri dvArA khaMbhukumAra nAmaka mantrI putra ko saMvat 1341 meM jAlora meM dIkSA dene kA vivaraNa hai, unhoMne jinacandrasUri ke rUpa meM AcArya pada prApta kiyaa| jAlora meM unake hI hAthoM ajitanAtha jinAlaya kI pratiSThA huii| apabhraMza ke granthoM meM vijayadevasari kA zIlarAsa (jAlora) aura samayasandarajI ke sItArAmacaupAI ullekhanIya grantha haiN| rAjasthAnI evaM apabhraMza ke grantha gadya aura padya donoM meM haiN| inameM mandiroM meM sampanna utsavoM ke alAvA AcAryoM kI mahimA pradarzita kI gaI hai| ye grantha itihAsa, bhUgola, tIrtha, AcAryoM, zrAvakoM ityAdi ke sambandha meM

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47 mahattvapUrNa jAnakArI pradAna karate haiN| bhInamAla ke eka anya vidvAn dhAhila ye kA bhI ullekha milatA hai jinhoMne paumasirIcariu nAmaka grantha racA hai| ye 10vIM zatAbdI meM hue the|5deg hindI rAjasthAnI ke anya grantha- jAlora maNDala meM kucha grantha hindI mizrita rAjasthAnI meM bhI race gaye haiM jinakA saMkSipta vivaraNa isa prakAra hai prasiddha vidvAn samayasundara jI ke grantha vrataratnAkaravRti, campaka zreSThIcaupAI, sAMcoramaNDalavIrastavana aura kSullakakumArarAsa; lakSmItilaka upAdhyAya kA zAntinAthadevarAsa, dharmasamudragaNi kA sumitrakumArarAsa (1510 I0) bhojaprabandha (1594 I.) Adi grantha jAlora kI dena haiN| kavi dAmI bhI prasiddha vidvAn hue haiN| unhoMne madanazataka (1669 I.) madananariMdacaupAI Adi prasiddha granthoM kI racanA jAlora meM hI kI thii| saMskRta prAkRta grantha51- jAlora kSetra meM jaina AcAryoM ne saMskRta-prAkRta ke saikar3oM granthoM kI racanA kii| rAjasthAna prAcya vidyA pratiSThAna, jodhapura meM aise aneka grantha saMkalita haiM jo saMskRta evaM prAkRta bhASA meM haiM aura jinakI racanA jAlora maNDala meM huii| ye sabhI grantha abhI taka aprakAzita haiN| inameM se kucha granthoM kI pratilipi jAlora meM kI gaI thii| purAtAttvika srota (1) zilAlekha- jAlora maNDala meM jainadharma sambandhI zilAlekha bahutAyata se milate haiM, jinheM devadatta rAmakRSNa bhaNDArakara, pUraNacanda nAhara, jaiksana, muMzI devI prasAda aura rAmavallabha somAnI ne prakAzita kiyA hai| ye sabhI zilAlekha prAyaH devanAgarI lipi evaM saMskRta bhASA meM haiN| unameM kaI bAra sthAnIya zabdoM evaM vikrama saMvat kI tithiyoM kA prayoga huA hai| jAlora kSetra ke zilAlekhoM ko moTe rUpa meM cAra zreNiyoM52 meM bAMTA jA sakatA hai, jo isa prakAra hai1. pratimA sthApanA, mandira nirmANa, jIrNodvAra sambandhI lekh| 2. mandira kI vyavasthA hetu anudAna sambandhI shilaalekh| inameM mandiroM kI pratidina pUjA aura utsava nimitta vyavasthA kA ullekha milatA hai| 3. aitihAsika zilAlekha- inameM itihAsa sambandhI tathya milate haiN| 4. dharma saMgha ke yAtrA sambandhI zilAlekha-jAlora kSetra meM prathama tIna zreNiyoM ke zilAlekha adhika milate haiN| jAlora jilA se prApta jaina zilAlekhoM kA vivaraNa isa prakAra hai

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48 (a) jAlora 1. jAlora kA zilAlekha 53 vi0 saM0 1975yaha zilAlekha jAbAlipurIya caitya ko anudAna dene aura nirmANa kArya se sambandhita hai / 2. jAlora kA zilAlekha 54 vi0 saM0 1221, 1256, 1268caulukya mahArAjAdhirAja kumArapAla ne pArzvanAtha mandira kA yahA~ nirmANa karavAyA thaa| isa jinAlaya kA nAma kumAra (kuMvara) vihAra thaa| abhilekha meM kahA gayA hai ki kumArapAla ne jAlora ke kAMcanagiri para hemasUri ke upadeza se prabhAvita hokara zrI devAcArya se sad vidhipUrvaka bimba sahita caitya bnvaayaa| isa jinAlaya kA samarasiMha ne jIrNoddhAra krvaayaa| rAmacandrAcArya ne saM0 1268 meM isake dhvaja evaM svarNakalaza kI sthApanA kI vyavasthA kI / goSThikoM sahita zrI zrImAla vaMza ke yazodava evaM usake parivAra ke logoM ne isa kArya meM sahAyatA kii| - 3. jAlora kA zilAlekha 55 saMvat 1239 - pratihAra nAgabhaTTa ne yakSavasati nAmaka eka jaina mandira banavAyA thA / vatsarAja ke samaya durga meM RSabhadeva kA mandira vidyamAna thA / zreSThI yazovIra ne usameM maNDapa bnvaayaa| isa zilAlekha meM candragaccha kA bhI ullekha hai / - 4. jAlora kA zilAlekha 56 saMvat 1294 - mahAvIra caitya ko anudAna dene sambandhI vivaraNa | 5. jAlora kA zilAlekha 57 saMvat 1320 nANakIya gaccha se smbndhit| isameM mahAvIra svAmI ke mandira ke pujArI bhaTTAraka rAva lakSmIdhara dvArA 100 dramma kA anudAna dene kA ullekha hai| isa abhilekha meM goSThika zabda AyA hai| 6. jAlora kA zilAlekha58 saMvat 1323 - isa zilAlekha meM kahA gayA hai ki mahArAjA cAcigadeva (cAhamAna) ke rAjyakAla meM nANakIya gaccha ke candana vihAra ke mahAvIra mandira kI mAsika pUjA kI vyavasthA hetu anudAna pradAna kiyA gayA, tAki usake byAja se yaha dhArmika kArya ho ske| isa avasara para goSThika bhI upasthita the| 7. jAlora kA zilAlekha 59 saMvat 1353. pArzvanAtha mandira hetu narapati ne mahArAjA sAmantasiMha ke rAjyakAla meM anudAna diyA / 8. jAlora kA mahAvIra mandira zilAlekha 60 saMvat 1681. isa lekha meM mahArAja gajasiMha ke zAsanakAla meM muMNota naiNasI ke pitA jayamalla dvArA eka jina pratimA sthApita kiye jAne kA ullekha milatA hai|

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49 9. jAlora kA zilAlekha 61 saMvat 1680- mahArAjA gajasiMha ke rAjyakAla meM jAlora nagara ke svarNagiri durga meM muMNota gotra ke jayamalla ne dharmanAtha kI pratimA sthApita kii| 10. jAlora kA zilAlekha 62 saMvat 1683 - isameM sUtradhAra uddhAraka tatputra toDara aura tapAgacchIya bhaTTAraka AcArya zrI vijayadevasUri kA ullekha hai| 11. jAlora kA zilAlekha 63 saMvat 1683 - isa lekha meM muMNota gotra jayamalla kI bhAryA sarUpade dvArA pArzvanAtha bimba samarpita karane kA ullekha milatA hai| jAlora kA zilAlekha64 saMvat 1683 12. 13. jAlora kA zilAlekha 65 saMvat 1684 - isa abhilekha se jJAta hotA hai ki kuMthunAtha kI pratimA kI sthApanA tapAgaccha ke bhaTTAraka AcArya vijayadevasUri ne kii| 14. jAlora kA zilAlekha 66 (caumukha jI kA mandira) saMvat 1681- isa zilAlekha meM muMNota sohAga devI dvArA AdinAtha kI pratimA sthApita karane kA varNana hai| 15. jAlora kA zilAlekha67 saMvat 1686 - saMskRta kA yaha lekha kisI mandira se sambandhita hai| (ba) ratnapura, harajI evaM sAMcaura ke zilAlekha jAlora ke pAsa eka gAMva hai harajI, vahA~ se 6 zilAlekha mile haiM jo jainadharma se sambandhita haiN| jinapara saMvat 1231, 1545 tathA 1547 utkIrNa haiM / 68 (1) sAMcora kA zilAlekha saMvat 1225 - isa abhilekha se jJAta hotA hai ki bhImadeva ke rAjyakAla meM mahAvIra jinAlaya kI catuSkikA kI marammata karavAyI gaI / 69 isakI saMvat 1322 meM puna: marammata kI gaI / vi0 saM0 1336 ke anya zilAlekha se jJAta hotA hai ki ukta mahAvIra mandira muslima AkramaNa se naSTa ho gyaa|' (2) ratnapura ke zilAlekha - jasavantapurA kSetra meM sthita ratnapura kA pArzvanAtha mandira atyanta prasiddha hai| yahAM se kaI zilAlekha mile haiN| saMvat 1209 ke zilAlekha meM pazu hiMsA para roka lagAne kA vivaraNa hai / vi0 saM0 1238 meM pArzvanAtha mandira jIrNoddhAra kA aura vi0 saM0 1338 ke lekha meM zreSThI DUMgarasiMha dvArA pratimA sthApanA kA vivaraNa milatA hai / 71 vi0saM0 1223 ke zilAlekha meM yAtrA hetu do dukAnoM kA anudAna dene, vi0saM0 1348 ke lekha meM zreSTha maNDalika madana dvArA puSpAhAra hetu do dukAneM dAna meM dene, vi0saM0 1343 ke lekha meM AdinAtha devakula hetu puSpahAra 061

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50 kI vyavasthA ke liye anudAna dene aura vi0 saM0 1346 ke zilAlekha meM mandira ke kalyANaka utsava ke liye 30 dramma dene kA vivaraNa milatA hai / 72 (sa) bhInamAla ke zilAlekha (1) bhInamAla jAlora maNDala meM jaina dharma kA mukhya kendra thA / saMvat 1333 eka abhilekha se bhagavAn mahAvIra ke bhInamAla Ane kI sUcanA milatI hai / 73 vaise bhInamAla meM jaina dharma navIM zatAbdI ke bAda adhika lokapriya huA / vi0 saM0 1873 ke abhilekha se vahA~ mahAvIra kI pratimA ko punaH sthApita karane kA ullekha milatA hai / ' 74 isa pratimA kI sthApanA vijayajinendrasUri ne kI / vi0 saM0 2018 meM isa mandira para zikhara sthApita kiyA gyaa| |75 pArzvanAtha ke ghummaTa yukta mandira meM bhI vi0saM0 1683 kA lekha utkIrNa hai jisase jJAta hotA hai ki isa mandira kI pratiSThA vijayadevasUri ne kii| 76 zAntinAtha mandira ke vi0saM0 1212 ke lekha se jJAta hotA hai ki pUrva yaha mandira AdinAtha kA thA, bAda meM isameM zAntinAtha kI pratimA sthApita kI gii| 77 pArzvanAtha mandira ke praveza dvAra (seThoM kA bAsa- hAthiyoM kI pola ) para vi0saM0 1671 zilAlekha se mandira ke jIrNoddhAra karAye jAne kI jAnakArI milatI hai| abhilekha meM vi0 saM0 1671 meM isI mandira meM candraprabha svAmI kI pratimA sthApita karavAne kA ullekha hai|78 (2) mandira evaM pratimA lekha- jAlora kSetra meM jaina dharma ke utthAna para vicAra karane hetu usa bhU-bhAga meM sthita prAcIna evaM arvAcIna mandiroM kA adhyayana karanA Avazyaka hai| mandiroM ke zilAlekhoM meM gRha, vihAra caitya, bhavana, devakula, tIrtha, vasati Adi zabda milate haiN| prArambha meM mandira sAdhAraNa sthApatya ke hote the| bAda meM zvetAmbara jaina mandira alaGkaraNa pUrNa banane lge| kaI mandiroM meM to bAda meM unake sAtha maNDapa banavAkara unheM sundara banAne kA prayAsa kiyA gyaa| jaina mandiroM meM samaya - samaya para jo kalApUrNa stambha bane unapara tathA maNDapoM para unake nirmAtA kA nAma utkIrNa milatA hai / prAcIna mandiroM ke nirmANa sambandhI zilAlekhoM kI jAlora kSetra meM kamI nahIM hai| jAlora 'durga meM pratihAra samrAT nAgabhaTTa prathama ke samaya yakSa vasati nAmaka jaina mandira banA thA / kuvalayamAlA ke anusAra vatsarAja ke samaya bhI RSabhadeva kA vizAla mandira thA / zreSThI yazovIra ne isameM maNDapa kA nirmANa krvaayaa| jAlora meM tIsarA mandira mahAvIra kA thaa| jise kaI anudAna prApta hue the| jAlora kA anya prasiddha mandira kumAra vihAra thA, jise vi0saM0 1221 meM kumArapAla ne banavAyA thaa| mohammada gorI ke AkramaNa se isa mandira ko bhArI kSati pahuMcI thii| isaliye 21 varSa bAda isakA punaH nirmANa huA / cAhamAna zAsaka samarasiMha ne isa kArya meM ruci pradarzita kii| bAda meM isa mandira para svarNakalaza aura dhvaja kI sthApanA kI gii| vi0saM0 1296 ke

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51 AbU abhilekha se jJAta hotA hai ki pArzvanAtha mandira meM AdinAtha pratimA sthApita kI gyii| nANA se prApta abhilekha se vi0 saM0 1274 meM jAlora meM dhanadeva tathA usake parivAra ke logoM dvArA pArzvanAtha kI pratimA sthApita kI jAne kI jAnakArI milatI hai| 79 uparyukta sabhI mandira alAuddIna khilajI ke jAlora AkramaNa ke samaya naSTa ho gaye the| una mandiroM kI kucha sAmagrI aura abhilekha Aja bhI topakhAnA kI imArata meM surakSita haiN| zeSa bace hue mandiroM kI marammata svAmIdAsa tathA jayamalla muMNota ne karavAyI thI / 'jAlora caitya paripATI' meM vahA~ bace hue 5 mandiroM kA vivaraNa milatA hai / jAlora ke patana ke bAda vahAM para kaI mandira naye sire se bane haiN| Ajakala vahAM mahAvIra svAmI kA mandira gaganacumbI mandiroM meM se eka hai| gaur3I pArzvanAtha jinAlaya to vi0 saM0 1863 meM veda mUthA lakSmIcanda ne bnvaayaa| isakI pratiSThA kharataragaccha AcArya jinaharSasUra ne kii| saMvat 1933 meM isa mandira kA jIrNoddhAra kiyA gyaa| yaha kArya vijaya rAjendrasUri ke nirdeza para sampanna huaa| isameM RSabhanAtha kI pratimA bhI sthApita kI gaI / 8deg jAlora ke jaina smArakoM meM vahA~ kI dAdAvAr3I, bhANDavAjI, durga meM sthita 3 jaina mandira vizeSa rUpa se ullekhanIya haiN| jaina mandiroM meM pArzvanAtha mandira tathA caumukhA mandira bhI darzanIya haiN| ' 81 sambhavataH jAlora meM prAcIna jaina mandira mAru - gurjara zailI ke the| zeSa bace hue mandira nAgara zailI ke hI haiN| inameM alaGkAritA, sahajatA, lAlitya spaSTatayA dRSTigocara hotI hai| jAlora kSetra meM sthita satyapura (sAMcora) bhI jaina dharma kA prasiddha kendra rahA hai| 1310 I0 meM alAuddIna khilajI ne sivAnA evaM jAlora abhiyAna ke daurAna yahAM para sthita mahAvIra mandira ko naSTa kara diyaa| isase pUrva yahAM mahamUda gajanavI tathA gulAmavaMzIya zAsakoM ke AkramaNa ho cuke the| dhanapAla ne yahAM kI mahAvIra pratimA kI chavi nihArate hue apabhraMza bhASA meM satyapuramahAvIrautsAha nAmaka kRti kI racanA kI thii| mizra dhAtu se nirmita yahAM kI mahAvIra pratimA atyanta sundara thI / 82 aba yaha mandira vidyamAna nahIM hai, kintu isase sambandhita kaI zilAlekha prApta hue haiN| gurjara rAjya ke mantrI alhar3a ne to isa mandira meM pArzvanAtha pratimA sthApita kI thii| bAda meM pradyumna sUri ke nirdezana para isa mandira kI marammata kI gii| Ajakala isa mandira kI pratimAe~ acalagar3ha meM surakSita haiM / 83 jAlora se 19 kilomITara kI dUrI para sthita Ahora meM sAta jaina mandira haiM, jinameM se gurujI kA mandira adhika prasiddha hai / 84 jAlora kA sAMskRtika par3osI nagara bhInamAla hai / 85 yahAM para sthita budhAvAsa kA mahAvIra mandira yatheSTa prAcIna hai| dhanapAla ne isakA ullekha kiyA hai / caciga deva

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52 sonagarA ke mantrI ne isa mandira hetu 13 dramma 7 viMzopaka kA anudAna diyA thA / vi0 saM0 1873 meM jaina saMgha ne isakI marammata karavAkara mUlanAyaka mahAvIra svAmI kI pratimA kA tapAgaccha ke AcArya vijayajinendrasUri se abhiSeka krvaayaa| bAda meM isa mandira ko zikhara yukta banavAyA gyaa| taba vi0saM0 2018 meM AcArya vijayayatIndrasUri ke ziSya AcArya vidyAcandrasUri ne mandira kI puna: pratiSThA kii| isI prakAra dvitIya mandira gaNeza cauka meM zAntinAtha kA hai / vi0saM0 1212 meM isa mandira ke bhaNDAra hetu 100 svarNa mudrAoM kA anudAna pradAna kiyA gayA, tAki unake byAja se ratha yAtrA (utsava) sampanna ho sake / tRtIya mandira bhI zAntinAtha kA hai jo gAMdhI cauka meM sthita hai| yaha mandira akabara ke samaya banavAyA gyaa| vi0saM0 1683 meM zreSThI khemA ne isameM pArzvanAtha kI pratimA sthApita kii| usakA abhiSeka tapAgacchIya AcArya vijayadevasUri ne kiyaa| caturtha mandira pArzvanAtha kA hai jo apane camatkAroM ke liye prasiddha hai| zIlavijaya ke tIrthamAlAstavana meM kahA gayA hai ki isa mandira ko gajanI khAM tor3anA cAhatA thA kintu use atyanta kaSTa uThAnA pdd'aa| taba usane yahAM kI pratimA vIracanda mUthA ko saupa dii| unhoMne isa mandira kA vi0 saM0 1671 meM jIrNoddhAra krvaayaa| bhInamAla nagara kI pazcimI dizA meM gaur3I pArzvanAtha kA mandira bhI darzanIya hai| yahAM ke adhikAMza mandiroM kA nirmANa seThiyoM ne karavAyA hai| pArzvanAtha mandira unhIM kI dena hai| AdinAtha mandira seTha jIvaNa jI evaM nandakaraNa jI ne krvaayaa| isI prakAra dhanajI ne pArzvanAtha, jagannAtha jI ne neminAtha, varddhamAna jI ne AdinAtha tathA avicalajI ne neminAtha ke jinAlaya banavAye haiM / 86 bhInamAla nagara se 40 milomITara dUra mANDolI meM bhI prasiddha jaina mandira hai, jo guru zikhara kahalAtA hai| yahAM AcArya zAntisUri kA zveta saMgamaramara dvArA nirmita pratimA mAno sAkSAt guruvara ko sAmane baiThAkara banavAI gayI hai / 87 isake alAvA bhInamAla meM jagavallabha pArzvanAtha mandira aura dAdAvAr3I bhI prasiddha sAdhanA sthala haiM / 48 jAlora jilA ke muNDavA gAMva meM mahAvIra svAmI kA mandira hai / prApta vivaraNa anusAra vi0saM0 813 meM vIra prabhu kI mUrti kI pratiSThA vaisAlA gAMva meM huii| bAda meM usI pratimA ko vi0 saM0 1233 mANDava (muNDavA) gAMva meM sthApita kiyA gyaa| " 9 jaina dharma ke utthAna ke vibhinna caraNoM kA adhyayana karane hetu mUrtilekhoM kA bhI vizeSa mahattva hai| inase pratimA ke sthApaka kA nAma, sthApanA varSa aura tIrthaGkara kI pahicAna ke sambandha meM jAnakArI milatI hai| jAlora durga ke caumukhA mandira sthApita pratimAeM lekhayukta haiN| eka pratimA para vi0saM0 1683, pazcimI dvAra para kunthunAtha

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53 kI mUrti para vi0saM0 1684 aura dUsare jaina mandira kI tIna mUrtiyoM para vi0saM0 1681, vi0saM0 1683 (dharmanAtha) aura eka anya pratimA para vi0saM01683 kA lekha utkIrNa hai| isI prakAra bhInamAla meM kaI pratimAoM para utkIrNa varSa kA adhyayana AsAnI se kiyA jA sakatA haiN| uparyukta vivaraNa ke AdhAra para kahA jA sakatA hai ki sampUrNa jAlora maNDala eka aitihAsika aura sAMskRtika bhU-khaNDa hai| yahA~ para jaina dharma kA prArambha yatheSTha prAcIna kAla se hI ho cukA thaa| paravartI kAla meM hue jaina AcAryoM ne apanI dhArmika paramparA ko jArI rkhaa| vizeSa rUpa se pratihAra kAla meM jAlora kSetra meM jaina dharma kA tejI se utthAna huaa| bAda meM paramAroM, caulukyoM aura cAhamAnoM kA bhI jina-dharma ko saMrakSaNa milatA rhaa| madhyakAla meM muslima zAsana ke samaya jaina dharma ke prasAra kI gati kucha manda ho gaI kintu mugalakAla samApta hone aura rAThaur3oM ke sattA hastagata karane para usakI lokapriyatA meM atyadhika vRddhi ho gii| phalasvarUpa sAMcora, takhatagar3ha, muNDavA, ratnapura, bhInamAla aura jAlora jaina dharma ke tIrthasthala bana gye| yahAM para vibhinna jaina AcAryoM ne cAturmAsa kiyA aura vibhinna granthoM kI racanA kii| unake upadezoM ke phalasvarUpa kaI kalAtmaka mandiroM kA nirmANa huA aura unameM tIrthaGkaroM kI pratimAe~ sthApita kI giiN| jAlora. maNDala meM jaina dharma kI pragati kA lekhA-jokhA karane hetu paTTAvaliyoM, vijJaptipatroM, vaMzAvaliyoM anya sAhityika sAkSyoM, abhilekhoM aura mandira sthApatya kA adhyayana atyanta upAdeya hai| sandarbha grantha : kailAzacandra jaina, enzyeNTa siTIja eNDa TAunsa oNva rAjasthAna, pR0 185. 2. gaurIzaMkara hIrAcanda ojhA, jodhapura rAjya kA itihAsa, khaNDa 1, pR0 54. 3. jaina, pUrvokta, pR0 185-187; ke0ke0, sahagala, gajeTiyara, jAlora. 4. dazaratha zarmA, rAjasthAna zrU da ejez2a, khaNDa 1, pR0 416-417. 5. jaina, pUrvokta, pR0 187. 6. progresa riporTa, Ayolojikala sarve oNva iNDiyA, vesTarna sarkila 1908-1909, pR0 55. 7. zarmA, pUrvokta, pR0 420. 8. kailAzacandra jaina, jainijma ina rAjasthAna, pR0 22, mohanalAla gupta, jAlora kA rAjanItika evaM sAMskRtika itihAsa, pR0 96; rAmavallabha somAnI, jaina inskripzansa oNpha rAjasthAna, pR0 110-112, rAghavendra siMha, 'jAlora

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durga', sujasa, varSa 7, aMka 3,pR0 35. 9. zarmA, pUrvokta, pR0 420. 10. progresa riporTa Ayolojikala sarve oNva iNDiyA vesTarna sarkila, 1908-1909, pR0 55. 11. jainasatyaprakAza, dIpotsavAGka, kailAzacandra jaina, dvArA enzyeNTa siTIja eNDa TAunsa oNva rAjasthAna, pR0 190 para uddhRta. 12. jainasatyaprakAza, varSa 17, pR0 15. 13. kailAzacandra jaina, pUrvokta, pR0 190. 14. muni jinavijaya, kharataragacchabRhadagurvAvalI, pR0 50-151, ke0ke0 sahagala, gajeTiyara jAlora, pR0 339; jaina, jainijma ina rAjasthAna, pR0 204. 15. jainatIrthasarvasaMgraha, pR0 187. 16. kailAzacandra jaina, jainijma ina rAjasthAna, pR0 60. 17. jaina, vahI, pR0 208. 18. vahI, pR0 211. 19. vahI, pR0 218; rAmavallabha somAnI , mAravAr3a ke abhilekha, pR0 63; 94-96. 20-21. sahagala, pUrvokta, pR0 343. 22-25. kailAzacandra jaina, enzyeNTa siTIja eNDa TAunsa oNva rAjasthAna, pR0 155-156. 26. vahI, pR0 157. 27. vahI, pR0 158. 28. ipigrAphiyA iMDikA, jilda 9, pR0 73. 29-30.jaina, pUrvokta, pR0 159. 31. yuvAna cyAMga Trevelsa, pUrvokta, pR0 249. 32. bhInamAla darzana, pR0 21. 33. sI0DI0 dalAla, saMpA0- e DiskRpTiva kaiTalaoNga oNpha mainyayuskRpTsa ina jaina bhaNDArsa aiTa pATana, gAyakavAr3a oriyaNTala sirIja, kramAMka 76, bar3audA 1937 I0, pR0 156.

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34. pro0ri0 A0 sa0i0, vesTarna sarkila, 1908, pR0 39. 35. seThiyA, pUrvo, pR0 30-31. 36. jarnala oNpha bihAra-or3isA risarca sosAyaTI, mArca 1923, pR0 28. 37-38. jaina, pUrvokta, pR0 162. 39. guptA, pUrvokta, pR0 204. 40-41. adhyayana srota saMkhyA 1-7 ke sambandha meM vistRta vivaraNa hetu dRSTavya, kailAzacandra jaina, jainijma ina rAjasthAna, pR0 1-7. 55 42. bhabhUtamala ena0 paramAra, kalcarala eNDa kriTikala sTaDI oNpha zrImAla purANa, pR0 115-116. 43. nAhaTA, bhAnAvata aura kAsalIvAla; (sampA0 ), rAjasthAna kA jaina sAhitya, pR0 75; guptA, pUrvokta, pR0 204. 44. nArAyaNasiMha bhATI (saM0) paramparA, bhAga 48, pR0 13 (vizeSAMka - agaracanda nAhaTA, rAjasthAnI jaina sAhitya meM aitihAsika sAmagrI ) / 45. premasumana jaina, 'apabhraMza sAhitya', jinavANI, varSa 32, aMka 3-4, pR0 229-231. 46. bhATI, pUrvokta, pR0 63. 47-48. vahI, pR0 20. 49. vahI, pR0 23-24. 50. premasumana jaina, pUrvokta, pR0 200. 51. saMskRta prAkRta kaiTalaoNga (rA0prA0vi0pra0, jodhapura ) - saM0 2a, 3, 4, 10 aura 16 dRSTavya hai| 52. rAmavallabha somAnI, jaina insakRpsansa oNpha rAjasthAna, pR0 3. 53. vahI, pR0 57. 54. pUranacanda nAhara, jainalekhasaMgraha, bhAga 1, pR0 239. 55. nAhara, pUrvokta, pR0 238-239. 56. somAnI, pUrvokta, pR0 59. 57-58. nAhara, pUrvokta, pR0 240, mAravAr3a ke abhilekha, pR0 53. 59. somAnI, jaina insakRpsansa oNpha rAjasthAna, pR0 61; kailAzacandra jaina, jainijma ina rAjasthAna, pR0 23, nAhara, pUrvokta, pR0 240-241.

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60. nAhara, pUrvo., pR0 241. 61-65. vahI, pR0 242. 66-67. vahI, pR0 243. 68. vahI, pR0 243-244. 69-70. nAhara, pUrvokta, pR0 248, somAnI, jaina insikRpsansa, pR0 112-113. 71. vahI, pR0 114. 72. vahI, pR0 114-115, nAhara, pUrvokta, pR0 248-249. 73. progresa riporTa oNva Ayolojikala sarve oNva iNDiyA, vesTarna sarkila, 1907, pR0 35; kailAzacandra jaina, jainijma ina rAjasthAna, pR0 8 para uddhRta. 74-78. bhInamAla darzana, pR0 52-56. 79. rAmavallabha somAnI, jaina insakRpzansa....., pR0 112-113; ke0ke0 sahagala, gajeTiyara jAlora, pR0 338-339. 80. somAnI, pUrvokta, pR0 112-113. 81. mohanalAla gupta, pUrvokta, pR0 233. 82. kailAzacandra jaina, enzyeNTa siTIja...., pR0 201. 83. sahagala, pUrvokta, pR0 338, somAnI, pUrvokta, pR0 113. 84. sahagala, vahI, pR0 333. 85. somAnI, jaina insakRpzansa oNpha....., pR0 113-114. 86. seThiyA, pUrvokta, pR0 33-35. 87. sailAniyoM kA AkarSaNa sthala-jAlora (jilA jana samparka kAryAlaya dvArA prakAzita pustikA). 88. seThiyA, pUrvokta, pR0 60. 89. mANaka, rAjasthAnI mAsika, akTUbara 1982, pR0 13.

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ekaNa TAyamala mana mamatA kA aham UmaravaNa maga BEERASHTRACH APANCERTERPUREEZARSANSareer sAdar3Amaka prAtamAlakhalamaDAllAkhata dERO kA ? mA prajAmaNaERE RanaHRISHULASARARASTRU S HY. SOMATRADAMuran REAL LOVE? - ema kAya ? RTE ARTHAPA zivaprasAda rAjasthAna prAnta ke jodhapura maMDala ke antargata sthita sAdar3I nAmaka sthAna para cintAmaNi pArzvanAtha kA eka mahimna jinAlaya hai| isameM pratiSThApita vibhinna jinapratimAoM meM pArzvanAtha kI dhAtu kI eka paJcatIrthI pratimA para vi0saM0 1501 kA eka lekha utkIrNa hai| isa lekha meM pratimApratiSThApaka muni ke rUpa meM munitilakasUri kA nAma milatA hai sAtha hI unake pUrvavartI tIna munijanoM- munitilakasUri ke guru jayANaMdasUri, jayANaMdasUri ke guru vIracandrasUri aura vIracandrasUri ke guru hematilakasari kA nAma milatA hai| pratimAlekhoM meM sAmAnya rUpa se pratimApratiSThApaka muni tathA kabhI-kabhI unake guru kA bhI nAma mila jAtA hai, kintu isa lekha meM pratimApratiSThApaka muni ke tIna pIr3hiyoM kA nAma milatA hai jo apane Apa meM atyanta mahattvapUrNa hai| munitilakasUri kisa gaccha ke the? isa bAre meM ukta abhilekha se koI jAnakArI nahIM milatI, ata: isake liye anyatra prayAsa karanA hogaa| mahAvIra jinAlaya, varamANa se prApta vi0saM0 1446 ke eka stambhalekha meM brAhmaNagacchIya munijanoM kI eka choTI sI gurvAvalI dI gayI hai, jo isa prakAra hai madanaprabhasUri bhadrezvarasUri vijayasenasUri ratnAkarasUri hematilakasUri brAhmaNagacchIya vibhinna abhilekhIya sAkSyoM meM ukta sabhI munijanoM kA pratimA-pratiSThApaka ke rUpa meM nAma mila jAtA hai| maDAra sthita eka jinAlaya se prApta *. pravaktA. pArzvanAtha vidyApITha, vArANasI.

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vi0saM0 1327 ke eka pratimAlekha meM madanaprabhasUri kA;3 munisuvrata jinAlaya, mAtara se prApta vi0saM0 1370 ke eka pratimAlekha meM madanaprabhasUri ke ziSya bhadrezvarasUri kA; vi0saM0 1375 aura 1380 ke eka-eka jinapratimAoM para bhadrezvarasUri ke ziSya vijayasenasUri kA,5 vi0saM0 1410 se 1429 taka kI 5 pratimAoM para vijayasenasUri ke ziSya ratnAkarasUri kA nAma milatA hai| isI prakAra 1432 se 1454 taka pratiSThApita 7 jinapratimAoM evaM vi0saM0 1446 ke eka stambhalekha para ratnAkarasUri ke paTTadhara hematilakasUri kA aura vi0saM0 1446 se 1471 taka kI 9 jinapratimAoM para hematilakasUri ke paTTadhara udayANaMdasUri kA nAma milatA hai| ise tAlikA ke rUpa meM nimna prakAra se spaSTa kiyA jA sakatA hai madanaprabhasUri (vi0saM0 1327) 1 pratimAlekha bhadrezvarasUri (vi0saM0 1370) 1 pratimAlekha vijayasenasUri (vi0saM0 1375-1380) 2 pratimAlekha ratnAkarasUri (vi0saM0 1410-1429) 5 pratimAlekha hematilakasUri (vi0saM0 1432-1454) 7 pratimAlekha evaM 1 stambhalekha udayANaMdasUri (vi0saM0 1446-1471) 9 pratimAlekha cUMki sAdar3I se prApta pratimAlekha ke AdhAra para manitilakasari kA samaya vi0saM0 1501 sunizcita hai aura sAmAnya rUpa se eka AcArya kA nAyakattva kAla 20 varSa mAnA jAye to ukta lekha meM ullikhita hematilakasUri kA samaya vi0 saM0 1440 ke Asa-pAsa ThaharatA hai hematilakasUri (vi0saM0 1440) vIracandrasUri (vi0saM0 1460) jayANaMdasUri (vi0saM0 1480) munitilakasUri (vi0saM0 1501 meM pArzvanAtha kI paMcatIrthI pratimA ke pratiSThApaka) jaisA ki Upara hama dekha cuke haiM brahmANagacchIya ratnAkarasUri ke paTTadhara hematilakasUri (1432-1454) kA bhI ThIka yahI samaya hai| isa prakAra samasAmayikatA aura nAmasAmya ke AdhAra para vi0saM0 1446 ke varamANa stambhalekha meM ullikhita brahmANagacchIya hematilakasari ko vi0saM0 1501 ke sAdar3I ke lekha meM ullikhita munitilakasUri kI cauthI pIr3hI ke pUrvaja hematilakasUri se abhinna mAnA jA sakatA hai| cUMki isa kAla meM kinhI anya gacchoM meM bhI isa nAma ke (hematilakasUri) koI AcArya nahIM hue haiM, isase bhI ukta anumAna kI puSTi hotI hai| isa prakAra sAdar3I

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pratimAlekha ke AdhAra para brahmANagaccha ke 3 uttaravartI AcAryoM ke nAma jJAta ho jAte haiM aura varamANa stambha lekha tathA ukta pratimA lekha ke AdhAra para isa gaccha ke munijanoM kI eka saMyukta tAlikA nirmita hotI hai, vaha isa prakAra hai madanaprabhasUri (vi0saM0 1327) bhadrezvarasUri (vi0saM0 1370) vijayasenasUri (vi0saM0 1375-1380) 'ratnAkarasUri (vi0saM0 1410-1429) hematilakasUri (vi0 saM0 1432-1454) udayANaMdasUri vIracandrasUri (vi0saM0 1446-1471) pratimAlekha jayANaMdasUri munitilaMkasUri (vi0saM0 1501) (sAdaDI sthita cintAmaNi pArzvanAtha jinAlaya meM pratimA pratiSThApaka) sandarbha : 1. 1. saMvat 1501 varSe zrIpArzvanAtha: (pratimA) sthApita: 2. ne (?) ne (na) DUlAI prAsA (da)++na parina++zrAvake 3. dde zrI hematilaka suuritH| tat paTTe zrI vIracandra sU (ri)++ dema ta. 4. (zrI) jayANaMda sUri pratiSThita gacchanAyaka 5. (zrI) munitilaka sUri zrA0... cintAmaNi pArzvanAtha jinAlaya, sAdar3I meM pratiSThApita pArzvanAtha kI dhAtu kI paJcatIrthI pratimA para utkIrNa lekha zrI aravinda kumAra siMha, 'cintAmaNi pArzvanAtha mandira kA tIna jaina pratimA lekha' Aspect of Jainology, Vol. 3, Ed. M.A. Dhaky and S.M. Jain, Varanasi, 1991 A.D., pp. 172-173.

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saMvat 1446 varSe vaizAkha vadi 11 budhe brahmANagacchIya bhaTTAraka zrImadanaprabhUsari paTTe zrIvijayasenasUri paTTe zrIratnAkarasUripaTTe zrI hematilakasUribhiH pUrvaM guru zreyArthaM raMgamaMDapa: kaaraapitH|| muni jayantavijaya, sampA0- arbudAcalapradakSiNAjainalekhasandoha, lekhAMka 68. buddhisAgarasUri, sampA0- jainadhAtupratimAlekhasaMgraha, bhAga 2, lekhAMka 512. nAhara, pUrvokta, bhAga 2, lekhAMka 1434. evaM buddhisAgarasUri, pUrvokta, bhAga 1, lekhAMka 335. zivaprasAda, 'brahmANagaccha kA itihAsa', zramaNa, varSa 48, aMka 7-9. brahmANagacchIya munijanoM dvArA pratiSThApita jina pratimAoM kI tAlikA, lekhAMka 82, 84, 85, 88 evaM 90. 7. vahI, lekhAMka 93, 95, 97, 98, 99, 103, 107 evaM 108. 8. vahI, lekhAMka 105, 110-114, 116 aura 119.

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rANAzramamaramANa sAmagaThabakamayA zramaNa-kaNa-zravaNazmana mAnyatayA wunomim a noran .momtasara TAIMELoan prAtyAnamAlakakAla mazrakaraNa prajAsaNa agamakAmayaNapraNa mAramaNa-mara-kama-kamazravAzramaNa-armkaNabhamapramaNa mAmapuran omemaiDOm zramaNamaNaramaNa ISRUARRERatobhAilAmakAyAAlanamazramaNamaNa zramamA zramamanamapramaNamamamekarmaNazramaNa zramaNa pramaNa rASTrotthAna meM prAgaitihAsika kAlIna jaina DaoN0 (zrImatI) puSpalatA jaina mahilAe~ sRSTikAla se hI mUka sevikAe~ rahI haiN| unhoMne prArambha se hI sAmAjika asmitA ko sudhArane aura AtmotthAna ko jAgRta karane meM apanI sArI zakti lagAyI hai, isalie pratyakSa-apratyakSa rUpa se rASTra ko Age bar3hAne meM unake yogadAna kI upekSA nahIM kI jA sktii| abhI taka unakA vikAsonmukha mUlyAGkana nahIM huA hai| sAhitya isa viSaya meM prAya: mauna rahA hai aura unhoMne svayaM kalama pakar3I nahIM hai isalie yaha mUlyAGkana utanA sazakta nahIM ho sakatA; yaha tathya bhI hamArI dRSTi meM hai| __ jaina darzana vastu-svAtantrya kA jayanAda karatA rahA hai aura mahilA aura puruSa ke bIca samAnatA ko sthApita karane meM agraNI bhI rahA hai, para vyAvahArika sattA meM usane mahilA varga kI durbalatA kA zaGkhanAda bhI kiyA hai| yahAM hama una prAgaitihAsika mahilAoM kA smaraNa kareMge, jo itihAsa aura purAtattva kI zuSka paridhi se bAhara rahI haiN| AgamoM aura purANoM meM unake avadAna para vizeSa kalama nahIM calAyI gayI, isalie yaha kaThinAI bhI hama sabhI ke sAmane hai| tIrthaGkara pArzvanAtha aura mahAvIra ke pUrva kA kAla hama sAdhAraNata: prAgaitihAsika mAnakara cala rahe haiN| kulakara-paramparA se RSabhadeva kA kAla aura RSabhadeva se tIrthaGkara neminAtha kA kAla sAhitya aura itihAsa kI dRSTi se andhakArAcchanna hai| isa para tarkoM kA prahAra nahIM kiyA jA sktaa| hameM jo kacha bhI purANoM meM sAmagrI milatI hai usase hI santoSa karanA par3atA hai aura yaha sAmagrI nA ke barAbara hai| ___itihAsa ke daurAna nArI ko aneka paristhitiyoM se gujaranA par3A hai| jainetara samAja kI vastusthiti se bhI vaha aprabhAvita nahIM raha skii| prArambha meM samAja mAtRsattAtmaka hone ke bAvajUda puruSa usake AsapAsa ghUmatA rahA hai aura usane use pitRsattAtmaka sthiti meM pahuMcAkara hI sAMsa lI hai| Rgveda kI apAlA, ghoSA, lopA tathA mudrA Adi nAriyoM kI RcAoM kA udghoSa hamAre sAmane hai to upaniSadkAlIna gArgI aura "maitreyI kI jJAnadhArA se bhI hama aparicita nahIM hai| uttara-vaidikakAla meM nArI kA sAmAjika mahattva * adhyakSa, hindI vibhAga, esa0epha0esa0 kAleja, nAgapura. -

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62 aura sammAna aura bhI bar3hatA dikhAyI detA hai / brahmavAdinI kahakara usake avadAna kA smaraNa bhI kiyA jAtA hai para karmakANDa kI jaTilatA ne usakI svatantratA para jabardasta AghAta kiyA aura badalate hue sAmAjika pariveza meM usa para dhArmika pratibandha lagA diye gye| nArI kI zArIrika aura bhAvanAtmaka durbalatA ne ina pratibandhoM ke sAmane use jhukane ke liye vivaza bhI kiyaa| surakSA aura pavitratA kI dRSTi se yaha Avazyaka bhI thaa| chuTapuTa uddharaNoM ko chor3akara sAdhAraNa taura para hama nArI ko eka prazna cihna ke ghere meM khar3I hI pAte haiM jahAM vaha puruSa ke pIche hAtha bAMdhakara calatI rahI hai| dravyastrI aura bhAvastrI kI paribhASAoM meM ghUmate hue veda, nAmakarma, mohanIyakarma Adi kI avadhAraNA dekara nArI kI zArIrika aura mAnasika sthiti kA citraNa bhI kiyA gayA hai aura 'upalaagnivat', mokSapatha kI argalA, daridratA kA ghaTa, viSadhara sarpa kI bhAMti kupita hone vAlI, kRSNa sarpa kI taraha avizvasanIya, mAyAvI, capalA, niSkaruNA, kulakSaNA, badhyA Adi jaise saikar3oM apamAnajanaka zabdoM kA prayoga bhI usake lie kiyA gayA hai / phira bhI vaha sahiSNu banI rahI hai| apanI durbalatA ko dUsare ke zira mar3anA sazakta pakSa kI mAnasikatA hotI hI hai| isalie AcAryoM ke ina sambodhanoM ko burA na mAnakara unakI pRSThabhUmi meM chipI bhAvAtmaka zakti kI ora hI hameM vizeSa dhyAna denA hogA / cAturyAma se paJcayAma kA daura hamAre jaina itihAsa aura paramparAgata darzana meM draSTavya hI hai| rASTrotthAna meM zikSA aura adhyAtma eka sazakta sAdhana ke rUpa svIkAre gaye haiN| prAgaitihAsika kAla se hI mahilAyeM ina donoM kSetroM meM kabhI pIche nahIM rahIM / yadyapi unheM dRSTivAda, mahAparijJA, aruNopapAta Adi ke adhyayana se vaJcita kiyA gayA para gaNinI, pravartinI, gaNAvacchedinI Adi pada dekara unheM sammAnita bhI kiyA gyaa| yadyapi yaha bhI sahI hai ki nArI ko AcArya nahIM hone diyA gayA, use upadeza dene kA adhikAra nahIM milA aura sadya: dIkSita sAdhu ko bhI varSoM se dIkSita sAdhvI ke liye vandanIya mAnA gayA, phira bhI usane apanI asmitA banAye rkhii| apanI niSThA, karttavyazIlatA aura AdhyAtmika sAdhanA ke bala para nArI ne svayaM kA to utthAna kiyA hI, sAtha hI parivAra, samAja aura rASTra ke vikAsa meM bhI bharapUra yogadAna diyaa| prAgaitihAsikakAlIna mahilAoM kI jAnakArI ke liye hamAre samakSa Agamika vyAkhyA sAhitya tathA paurANika sAhitya ke atirikta aura koI sAdhana nahIM hai| paurANika itihAsa meM tRtIya kAla ke palya kA AThavAM bhAga kitanA mahattvapUrNa rahA hogA jaba AkAza meM sUrya-candramA kA darzana huA hogaa| pratizruta Adi caudaha kulakaroM kI utpatti tathA antima kulakara nAbhirAja ke samaya kalpavRkSoM ke abhAva ho jAne se utpanna AjIvikA kI vibhISikA kI bhI hama kalpanA kara sakate haiN| upalabdha sAdhanoM kA upayoga kara navIna daNDa- vyavasthA, sAmAjika-vyavasthA tathA pArivArika - vyavasthA banAne kA

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63 uttaradAyitva tIrthaGkara RSabhadeva tathA unake putra cakravartI bharata ne bakhUbI nibhAyA isalie unheM bhI kulakara jaisA sammAna dekara hamane apanI kRtajJatA vyakta kI / prAgaitihAsika mahilAoM kA itihAsa tIrthaGkara RSabhadeva ke itihAsa se jur3A huA hai jisakA varNana jinasena ne apane AdipurANa meM kiyA hai| prAcInatama mahilA ke nAma kI khoja kI jAye to hamArA dhyAna sarvaprathama atibala vidyAdhara kI patnI manoharA rAjJI para Tika jAtA hai jisake viSaya meM kahA gayA hai ki vaha kAmadeva kA vijayI bANa jaisI sundara, pati ke liye hAsyarUpI puSpa se zobhAyamAna latA ke samAna priya tathA jinavANI ke samAna hita cAhane vAlI aura yaza ko bar3hAne vAlI thI (4.130 - 1) / manoharA kI ye cAroM vizeSatAyeM nArI ke lie dharohara rahI haiN| usake jIvana kA bhavya prAsAda inhIM cAroM stambhoM para khar3A hai| manoharA ke krama meM vajrabAhu kI rAnI vasundharA, vajradanta kI rAnI lakSmIvatI aura usakI putrI zrImatI kA nAma bhI ullekhanIya hai / vajrabAhu ke dvArA apane putra lalitAMgadeva ke jIvarUpa meM Aye vajrasaMgha ke liye zrImatI kI yAcanA karanA nArI ke prati sammAna pradarzita karanA hI samajhA jA sakatA hai| damadhara nAmaka munirAja se vajrasaMgha aura zrImatI ke bhavAntaroM kA varNana, mativara, Ananda, dhanamitra aura akampana tathA zArdUla, nakula, vAnara aura sUkara ke bhavAntaroM kA sAtha-sAtha calanA, tathA AThaveM bhava meM vajrasaMgha kA tIrthaGkara honA aura zrImatI kA dAnatIrtha ke pravartaka ke rUpa meM zreyAMsa rAjA ke nAma se janma grahaNa karanA bhI nArI kI asmitA kA hI sUcaka hai| bhavAntaroM ke varNana ke prasaMga meM jinasena ne sUryaprabhadeva ke gaganagAmI vimAna ko dekhakara jAtismaraNa Adi kA varNana kiyA hai| isI varNana paramparA meM unhoMne zrIdhara, vajranAbhi aura ahamindra kI paryAyoM meM bhramaNa karatA huA vajrasaMgha kA jIva antima kulakara nAbhirAja aura unakI patnI marudevI ke putra ke rUpa meM janmeM RSabhadeva kA varNana kiyA hai / zrImatI kA jIva bhI strI paryAya chedakara kezava Adi ke rUpa meM Age bar3hatA huA zreyAMsa rAjA bnaa| idhara RSabhadeva kI patnI ke rUpa meM kaccha aura mahAkaccha kI bahaneM yazasvatI aura sunandA paridRzya meM AyIM / yazasvatI se bharata, vRSabhadeva Adi putra aura brAhmI nAma kI putrI huI tathA sunandA se putra bAhubalI tathA putrI sundarI kA janma huaa| jaina mahilAoM kI kahAnI brAhmI aura sundarI se hI prArambha hotI hai| nIlAMjanA apsarA kA nRtya bhagavAn RSabhadeva ke vairAgya kA kAraNa banA yaha bhI eka mahilA ke liye gaurava kA hI viSaya kahA jaayegaa| yahAM yaha ullekhanIya hai ki bhAgavata (5.4.8; 557) meM sunandA ke sthAna para jayantI kA nAma AtA hai / jinasena ne brAhmI ko dIpti ke samAna aura sundarI ko cAMdanI ke samAna batAyA (6.70) aura yaha kahA ki vidyAvatI strI bhI sarvazreSTha pada ko prApta karatI hai- nArI

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64 ca tavatI dhatte strI-saSTeranimaM padam (6.98) / tadanusAra unhoMne brAhmI ko siddhamAtRkA tathA sundarI ko gaNitazAstra kI zikSA dI (105-8) / kalpasUtra (TIkAsUtra 211 pa. 441) ke anusAra brAhmI ne 64 kalAyeM tathA 18 prakAra kI lipiyoM kA jJAna prApta kiyaa| anta meM donoM ne jinadIkSA grahaNa kii| __ Azcarya kI bAta hai ki jinasena ne ina donoM mahilAoM ke atirikta anya kisI mahilA kA vizeSa ullekha nahIM kiyaa| guNasena ne akampana kI suputrI sulocanA ke viSaya meM avazya likhA hai ki jaba usake pati cakravatI jayakumAra hAthI sahita gaMgA meM DUbane lage taba sulocanA ne paJca namaskAra mantra kI ArAdhanA se isa upasarga ko dUra kiyA (45.142-7) / isake Age tIrthaGkaroM kI mAtAoM kA hI ullekha mAtra prAya: milatA hai jo isa prakAra hai- dvitIya tIrthaGkara ajitanAtha kI mAtA vijayasenA yA (48.21-24) yA vijayAdevI (samavAyAMga, 157), sagara cakravartI kI rAjJI jayasenA (48.58-9), tIrthaGkara sambhavanAtha kI mAtA suSeNA (49.14-16) yA senA (triSaSTizalAkA0, 2.665-673), abhinandananAtha kI mAtA siddhArtha (55.16-18; sama0 157), sumatinAtha kI mAtA maMgalA jo satya tathA nyAyocita nirNaya dene meM pravINa thIM, padmaprabha kI mAtA susImA, supArzvanAtha kI mAtA pRthvI, candraprabha kI mAtA lakSmaNA, candraprabha yA suvidhinAtha kI mAtA rAmAdevI, zItalanAtha kI mAtA nandA, zreyAMsanAtha kI mAtA viSNudevI, vAsupUjya kI mAtA jayAdevI, vimalanAtha kI mAtA zyAmA, anantanAtha kI mAtA suyazA, dharmanAtha kI mAtA suvratA, zAntinAtha kI mAtA acirA, kuMthunAtha kI mAtA zrIdevI, aranAtha kI mAtA mahAdevI, mallinAtha kI mAtA prabhAvatI, munisuvrata kI mAtA padmAvatI, naminAtha kI mAtA vaprA devI aura neminAtha kI mAtA shivaadevii| inake viSaya meM uttarapurANa aura triSaSTizalAkApuruSacarita draSTavya haiN| inameM bhI ina mahilAoM ke carita ko ubhArA nahIM gayA, mAtra nAmollekha-sA hokara raha gayA hai| yahAM hama tIrthaGkaroM kI mAtAoM ke atirikta kucha viziSTa mahilAoM ke viSaya meM yathAsambhava jAnakArI prastuta kara rahe haiN| yahAM yaha ullekhanIya hai ki digambara-paramparA se bhinna zvetAmbara-paramparAnusAra unnIsaveM tIrthakakara mallinAtha mahilA thiiN| chadmapUrvaka tapasyA karane ke kAraNa unheM strIveda kA baMdha huaa| usakI buddhimattA, sundaratA, yogyatA aura nItiparAyaNatA anupama thii| yahA~ bhI AcAryoM ko mahilA ke svabhAva ko chadma dikhAne meM saMkoca nahIM huaa| eka ora malli ko mahilA batAkara usake prati sammAna vyakta kiyA to dUsarI ora use pravaJcaka kahakara apamAnita bhI kiyaa| __ ahiMsA aura karuNA kI pratimUrti tIrthaGkara ariSTanemi kI hone vAlI patnI rAjula yA rAjImatI kA ullekha bhI aparihArya hai jisane vivAha nizcita hone ke sAtha hI apane

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pati ke rUpa meM unheM svIkAra kara liyA aura neminAtha dvArA pravrajyA lene ke bAvajUda anyatra sambandha karane ke liye taiyAra nahIM huii| apane devara rathanemi ko prabodhita bhI kiyA aura svayaM saMyama ke mArga para cala pdd'ii| dhyAnastha rathanemi ne ekAkI guphA meM gIle vastroM ko sukhAne ke liye nagna huI rAjAmatI ko dekhakara kAmecchA pUrti karane kI prArthanA kI to puna: usane use AtmakalyANa kI ora modd'aa| ise hama mahilA kI cAritrika. dRr3hatA aura AdhyAtmikatA kA pratIka kaha sakate haiN| rAjImatI kI isa ghaTanA para jainAcAryoM ne zatAdhika racanAe~ likhI haiN| isI taraha kRSNa vAsudeva kI mAtA devakI kA nAma bhI ullekhanIya hai| devaka rAjA kI putrI tathA kaMsa kI bahina kA vivAha saurIpura ke rAjA vasudeva se huA thaa| "bahina devakI ke putroM dvArA merI mRtyu hogI" isa bhaviSyavANI ke kAraNa kaMsa ne usake sabhI putroM ko mAra DAlane kI yojanA bnaayii| hariNaigameSI deva ne apanI devamAyA se devakI ke cha: putra sulasA gAthApati ke yahAM tathA sulasA ke cha: mRta putra devakI ke yahAM ajJAta rUpa se pahuMcA diye| una cha: putroM ko vasudeva ne prasava ke turanta bAda kaMsa ko sauMpa diyA aura kaMsa ne unheM mRta samajhakara pheMka diyaa| saMyoga se ariSTanemi ke saMgha meM ye chahoM putra kAlAntara meM muni bana gaye jinheM dekhakara devakI ke stanoM se dUdha jharane lgaa| sthiti kA patA calate hI vaha saMsAra kA cintana karane lagI aura harSita ho gyii| isase mahilA kI mAtRtva zakti aura nizchala vAtsalya saMketita ho rahA hai| sAtavIM bAra devakI ke garbha dhAraNa hone para use gajasukumAla nAmaka putra huA jo isI nAma se jaina-paramparA meM eka tapasvI muni ke rUpa meM prasiddha hue haiN| isa sandarbha meM jaina aura vaidika-paramparA meM antara hai| vaidika-paramparA meM sabhI putroM ko kaMsa mAra DAlatA hai, para jaina-paramparA ke anusAra devakI ATha alaukika santAnoM kI mAtA thii| draupadI mahAbhArata kathA kI pramukha mahilA pAtra hai| jaina-paramparA ke anusAra dharmaruci muni ko kar3avI tumbI kA AhAra dene ke phalasvarUpa vaha vyAdhiyoM se grasta hokara marI aura sukumAlikA ke rUpa meM janma lekara sAgaradatta sArthavAha ke sAtha vivAhita huii| usake zarIra meM vidyuta hone ke kAraNa kisI ke bhI sAtha vivAha nahIM huaa| sAdhvI hone ke bAda udyAna meM devadattA gaNikA ko pAMca puruSoM ke sAtha sAMsArika bhoga bhogate hue dekhakara usane bhI dRr3ha nidAna kiyA ki vaha bhI agale janma meM aisA hI bhoga kre| isI |ndaan ke phalasvarUpa draupadI ke rUpa meM janma lekara usake pAMca pati hue| nArada ke ruSTa hone para use padmanAbha kI kaida meM rahanA par3A, phira bhI vaha patha vicalita nahIM jaina-paramparA meM draupadI kathAnaka para paccIsoM grantha race gaye haiN| yahAM vAsudeva ko

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66 bhAvI tIrthaGkara 'amamasvAmI' ke rUpa meM prastuta kiyA gayA hai| vaidika paramparA se bhinna draupadI kA kathAnaka jaina - paramparA meM prasiddha huA hai / vAsudeva ke rUpa meM kRSNa draupadI ko mukta karAne dhAtakIkhaNDa ke amarakaMkA jAne kA vRttAnta jaina- paramparA meM pAMcavAM Azcarya mAnA jAtA hai| jaina paramparA meM draupadI kathAnaka meM kucha aura vizeSatAyeM hai jaise draupadI ke pUrvabhava kI kathA, janma-prayojana, janma, janmabhUmi, mAtA, pAMcoM patiyoM kI prApti, nidAna kA pratiphala, svayaMvara zarta, svayaMvara ke prasaMga meM vidyAdhara- gandharva kA vRttAnta, svayaM maNDapa meM pANDavoM kA Agamana, kuntI ke svayaMvara sthala para upasthiti, draupadI kI pUrvabhava kathA batAne vAle pAtroM meM antara, pANigrahaNa saMskAra kA svarUpa, pati - sAnnidhya kA niyama, hastinApura tyAga, kaurava-pANDava yuddha, vanavAsa ke pazcAt rAjyaprApti, mahAbhArata ke pramukha pAtroM dvArA jinadIkSA grahaNa karanA tathA mahAprasthAna meM bhI paryApta antara dRSTigata hotA hai| isI ke sAtha nAgazrI sukumAlikA sahita aneka pUrvabhava, vidyAdhara dvArA gANDIva pradAna, vanavAsa ke sthAna para pANDavoM kA dvArakAgamana, draupadI haraNa, kRSNa dvArA jarAsandha vadha, draupadI dvArA jinadIkSA grahaNa Adi bhI vizeSatAe~ aura haiN| draupadI kI utpatti bhI yahAM yajJavedI se nahIM mAnI gayI hai / paJcapatitva ko pUrvabhavakRta pApa kA pariNAma batAkara jainadharma ne use tArkika banA diyaa| mahAbhArata yuddha vastuta: jaina paramparA meM jarAsandha - kRSNa yuddha hai, kaurava pANDava to unake sahAyaka haiN| draupadI ke samAna sItA bhI eka uccatama Adarza kI pratIka mahilA hai| vanavAsa kAla meM rAma-lakSmaNa kA ativIrya se yuddha hotA hai / draupadI kI salAha para yaha yuddha eka dilacaspa mor3a letA hai| sItA ko jina mandira meM AryikAoM ke sAtha chor3akara rAma-lakSmaNa manohara nartakI kA rUpa dhAraNa kara atikIra kI rAjyasabhA meM jAte haiM aura nRtyarasa meM DUba jAne para use bandI banA lete haiN| lakSmaNa ne jaba usakA vadha karane lagatA hai to sItA use ahiMsA kA pATha detI hai / isI kathAnaka meM zambUka kA vadha rAma se nahIM, lakSmaNa se hotA hai| rAvaNa yaha sunakara rAma-lakSmaNa se yuddha karane AtA hai aura sItA ke saundarya ko dekhakara usakA haraNa kara letA hai| yahAM anta meM sItA jinadIkSA le letI hai| mandodarI rAvaNa kI paTarAnI thii| vaha bar3I vyavahAra kuzala thii| rAvaNa ko kharadUSaNa badha se usI ne rokaa| yaha eka mahilA kI dUradarzitA thI / dazaratha kI patnI kaikeyI ratha saMjAlana kalA meM nipuNa thii| usane yuddha ke samaya vizeSa cAturya se rAjA dazaratha ke ratha kI bAgaDora sambhAle thI jisake kAraNa use varadAna milaa| jaina- paramparAnusAra rAjA dazaratha se 'vara' mAMgakara unheM pratijJA ke bandhana se mukta karane, bharata ko asamaya saMsAra tyAgane se rokane tathA rAma ko vana jAne para kaI anArya rAjAoM ko jItakara cAroM ora zAnti sthApita karane kA zreya kaikeyI ko hI hai|

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67 - aMjanA kI gaurava gAthA bhI jaina- paramparA meM bahuta prasiddha hai| pitA mahendra ne usakA sambandha pavanaMjaya ke sAtha taya kara diyaa| pavanaMjaya aMjanA ke saundarya se AkarSita hokara vivAha ke pUrva hI apane mitra prahasita ko lekara aMjanA ke mahala pahuMca gyaa| yahA~ use galataphahamI ho gayI ki aMjanA kisI aura para mohita hai| phalataH pavanaMjaya ne vivAha hone para usakA tiraskAra kiyaa| yuddha yAtrA ke daurAna cakave cakavI ke viraha ko dekhakara use aMjanA kI yAda AyI aura rAjaprAsAda pahuMcakara usake sAtha sahavAsa kiyA tathA nAmAMkita mudrikA dii| garbhavatI ho jAne para aMjanA ko aneka vipattiyA~ uThAnI par3I, jo usake azubha karmoM kA phala thaa| garbhakAla pUrNa hone para aMjanA ne eka tejasvI putra ko janma diyA jisakA nAma hanumAna rakhA gyaa| kisI taraha pavanaMjaya kI bheMTa aMjanA aura hanumAna se ho skii| isI prakAra damayantI, mayaNA sundarI, madanasenA, tilakasundarI, madanarekhA, guNasundarI Adi aneka mahilAe~ huI haiM jinhoMne jainadharma kI patAkA apane vizuddha caritra aura vyavahAra se phaharAI hai| prAgaitihAsika ina mahilAoM ke jIvana vRttAnta kA adhyayana karane para yaha tathya bar3A spaSTa ho jAtA hai ki ye mahilAe~ AdhyAtmika kSetra meM adhika racI- pacI thiiN| sabhI tIrthaGkaroM ke tIrtha meM sAdhuoM kI saMkhyA kI apekSA sAdhviyoM kI saMkhyA kA adhika honA bhI isa sthiti kA dyotaka hai ki prAcInakAla meM bhI mahilAe~ adhyAtma kSetra meM adhika bar3hI car3hI thiiN| Aja bhI vahI sthiti hama pAte haiN| isI ke sAtha hI ve nItinipuNa aura vyavahArakuzala thIM, karuNA aura vAtsalya kI mUrti thI / AtmajAgaraNa, sAmAjika vikAsa aura rASTra ke utthAna meM unhoMne apanA satat yogadAna diyA hai| yaha hamAre mahilA varga kA gaurava kA viSaya hai ki use isa prakAra kI caritraniSTha mahilAoM kA Adarza thAtI ke rUpa meM prApta huA hai| aba yaha hamArA kartavya hai ki hama use pUrI taraha sahejeM aura samAja tathA rASTra ke vikAsa meM apanA mahattvapUrNa yogadAna deN|

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TO ra avasthA ha akSara rasazAstra ke vikAsa meM jainAcAryo kA yogadAna aJju zrIvAstava, DaoN0 candrabhUSaNa jhA* * Ayurveda zabda Ayu aura veda ina do zabdoM se milakara banA hai| yajJa puruSa se prakaTa hone vAle caturvedoM se Ayurveda pA~cavA~ upaveda bnaa| Ayurveda cAroM vedoM kA upaveda hai, aisA maharSi kAzyapa kA mata hai| Ayurveda ke ATha aMgoM meM se eka aMga rasAyana hai| rasAyana kA hI vikAsa rasazAstra ke rUpa meM huaa| isake vikAsa kA prArambhika kAla 8vIM - 9vIM zatI mAnA jAtA hai| 1.6 vIM zatAbdI meM yaha pUrNa vikasita avasthA meM thA / rasazAstra yA rasavidyA ke AcAryoM ko sAmAnyataH zaiva yA zaiva sampradAya ke anuyAyI ke rUpa meM jAnA jAtA hai| adhikAMza rasagranthoM meM jo maMgalAcaraNa milatA hai usameM ziva aura pArvatI ko hI namaskAra kie jAne kA ullekha hai| rasazAstra ke vikAsa meM vibhinna dharmoM aura sampradAyoM jaise- jaina, bauddha, zaiva aura nAtha sampradAyoM kA amUlya yogadAna rahA hai / evamevAyamRgveda yajurveda sAmavedAtharvavaidamya: paJcamoM bhavatyAyurvedaH / / (kAzyapasaMhitA, vimAna sthAna - 1 ) 1 jaina Agama sAhitya meM cikitsA vijJAna ko 'prANAvAya' kahate haiN| ahiMsAvAdI jaina AcAryoM ne apane dhArmika siddhAntoM ke AdhAra para hI zalya cikitsA kA niSedha kiyA aura unhoMne rasayogoM (pArada se nirmita dhAtuyukta va bhasmoM) aura siddhayogoM kA bAhulyena upayoga karanA prArambha kiyA / 2 ataH rasauSadhi rasazAstra meM vibhinna jaina AcAryoM kA yogadAna avismaraNIya hai| Aja aneka jaina AcAryoM dvArA praNIta unake bahumUlya grantha anupalabdha haiN| yaha hamArA durbhAgya hai| vartamAna kAla meM jaina prANAvAya paramparA kA eka mAtra grantha ugrAdityAcAryakRta kalyANakAraka prApta hotA hai| jaina prANAvAya ke aneka durlabha grantha pANDulipi ke rUpa meM rAjasthAna, gujarAta, mahArASTra, karnATaka Adi * ** zodhachAtrA (pI-ec0DI0 skAlara), cikitsA vijJAna saMsthAna, banArasa hindU yUnivarsiTI, vArANasI. rIDara, rasazAstra vibhAga, cikitsA vijJAna saMsthAna, banArasa hindU yUnivarsiTI, vArANasI.

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69 sthAnoM ke vibhinna granthAgAroM meM saMrakSita haiN| inakA sampAdana, prakAzana evaM adhyayana atyanta Avazyaka hai| prastuta nibandha ke mAdhyama se maiMne jainAcAryoM kA rasazAstra ke vikAsa meM kie gae yogadAnoM ko kramabaddha rUpa meM aitihAsika granthoM ke adhyayana ke AdhAra para prastuta karane kA prayAsa kiyA hai| vibhinna jaina AcArya evaM unakA yogadAna 1. pAdaliptasUri (prathama-dvitIya zatI)- vizeSAvazyakabhASya aura nizIthacUrNI meM inakA ullekha milane se inakA kAla prathama-dvitIya zatI jJAta hotA hai| inakA jIvanavRtta prabhAvakacaritra, prabanyakoSa aura prabandhacitAmaNi meM vistAra se milatA hai| taraMgavatI, jyotiSakAraNDaka prakIrNaka, nirvANakalikA aura praznaprakAza pAdalipta ke grantha haiN| padAliptasUri siddhavidyA aura rasAyana karma meM nipuNa the| AcArya pAdaliptasUri ne gAhAjualeNa se zurU hone vAle vIrathama(?) kI racanA kI hai aura usameM suvarNa siddhi tathA vyomasiddhi (AkAza gAminIvidyA) kA vivaraNa gupta rIti se diyA hai| yaha stava prakAzita hai| prasiddha rasAyanajJa nAgArjuna inake ziSya the| pAdalipta kI sevA karake inhoMne siddha vidyA aura rasAyana meM nipuNatA prApta kI thii| ve pAdalipta ke samAna pAdalepa dvArA AkAza vicaraNa karate. the|3 2. nAgArjuna, jaina siddha nAgArjuna, (dUsarI evaM tIsarI zatI)- prasiddha bauddha dArzanika nAgArjuna (prathama zatI I0) evaM siddha nAgArjuna (sAtavIM zatI ke atirikta jaina paramparA meM bhI nAgArjuna hue haiN| jaina paramparA meM jisa nAgArjuna kA varNana prApta hotA hai vaha pAdalipta sUri ke ziSya the| inhoMne tantra-mantra aura rasavidyA meM siddhiyA~ prApta kI thiiN| inake jIvanavRta para ina jaina granthoM meM vivaraNa prApta hotA hai-prabhAvaka caritra, vividhatIrthakalpa, prabandhakoSa, prabandhacintAmaNi, purAtanaprabandhasaMgraha aura piNDazaddhi kI ttiikaaeN| ina granthoM ke vivaraNa se jJAta hotA hai ki nAgArjuna 'saurASTra' prApta ke antargata DhaMkagiri ke nivAsI aura pAdalipta ke ziSya the| parantu alabirUnI (11 vIM zatI) ne apane bhArata varNana meM nAgArjuna ke sambandha meM likhA hai- rasavidyA ke nAgArjuna nAmaka prasiddha AcArya hue jo saurASTra meM somanAtha ke nikaTa daihaka meM rahate the| jaina nAgArjuna dvArA praNIta rasazAstra ke tIna grantha milate haiM- yogaralamAlA, lauhazAkha aura naagaarjuniiklp| 3. samantabhadra- digambara paramparA meM AcArya samantabhadra kA nAma smaraNIya hai| inakA kAla 4 thI se 5 vIM zatI samajhA jAtA hai| jinastutizataka ke eka padya se jJAta hotA hai ki inakA mUla nAma zAnti varmA thaa| samantabhadra vaidyaka aura rasavidyA meM nipuNa the|

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samantabhadrakRta siddhAntarasAyanakalpa- ugrAdityAcArya ne kalyANakAraka kI racanA samantabhadra dvArA racita aSTAGgayukta grantha (sambhavata: aSTAGgasaMgraha) ke AdhAra para kI thI, jaisA ki unake nimna kathana se spaSTa hai| aSTAMgamadhyakhilana samantabhadraiH proktaM rasavistAravaco vibhvairvishessaat| saMkSapato nigaditaM tadihAtmazaktyA klyaannkaarkmshesspdaarthyuktm|| kalyANakAraka, 2/86. AcArya samantabhadra ne 'siddharasAyanakalpa' nAmaka 18,000 zlokayukta grantha kI racanA kI thii| durbhAgyavaza Aja yaha grantha anupalabdha hai| kahIM-kahIM isake kucha zloka milate haiN| isameM jaina pAribhASika zabdoM ke prayoga aura saMketa ke bhI upayoga kie gae haiN| jaise- 'ratnatrayauSadha' kahane se jaina siddhAntAnusAra samyakdarzana, jJAna aura cAritra ina tInoM ratnoM kA grahaNa hotA hai| dUsare artha meM pArada, gandhaka aura pASANa ye tInoM padArtha lie jAte haiN| inase nirmita rasAyana vAta, pitta, kapha ina tridoSoM ko naSTa karatA hai| auSadhi nirmANa meM dravyoM ke pramANoM ko tIrthaGkaroM kI saMkhyA aura cihnoM ke dvArA sUcita kiyA gayA hai| jaise- rasasindUra nirmANa meM pArada, gandhaka kA pramANa 'sUtaM kesarI gaMdhakaM mRganavA-sAradUma' kahA gayA hai| yahA~ kezarI mahAvIra kA cihna hai aura mahAvIra 24 veM tIrthaGkara haiM, ata: pArad kI mAtrA 24 bhAga lenI caahie| mRga 16 veM tIrthaGkara kA cihna hone se gaMdhaka kI mAtrA 16 bhAga lenI caahie| puSpAyurveda bhI samantabhadra kI kRti hai| unhoMne isameM aThAraha hajAra jAti ke kusuma (parAga rahita) puSpoM se hI rasAyanauSadhiyoM ke prayogoM ko likhA hai| isa grantha meM (IsvI san tIsarI zatI) kI karNATaka kI lipi upalabdha hotI hai| abhI taka puSpAyurveda kI racanA jainAcAryoM ke atirikta aura kisI ne nahIM kiyA hai|4 4. AcArya pUjyapAda- pUjyapAda kA kAla vikramI chaThI zatAbdI kA prArambha pramANita hotA hai| vyAkaraNa, vaidyaka, yogazAstra, rasazAstra aura darzana ke kSetra meM inakA atyanta mahattvapUrNa yogadAna hai| inhoMne gaganagAminI vidyA meM kauzala prApta kiyA thaa| yaha pArada ke vibhitra prayogoM ke jJAtA the| bauddha dArzanika nAgArjuna se bhitra eka anya nAgArjuna bhI the, jo pUjyapAda ke bhAnje the| inako pUjyapAda ne apanI vaidyaka vidyA sikhAI thii| vikrama kI pandrahavIM zatAbdI ke vidvAn kavi maMgarAja ne kanar3a bhASA meM khagendramaNi darpaNa nAma kA eka cikitsA grantha racA hai aura usameM unhoMne pUjyapAda ke vaidyaka grantha kA bhI AdhAra rUpa meM ullekha kiyA hai| aneka rasayoga unake nAma se prApta hote haiN| basavarAjIyama, yogaratnAkara, rasaprakAzasudhAkara, kalyANakAraka Adi granthoM meM unakA ullekha prApta hotA hai| AcArya pUjyapAda ne kalyANakAraka nAmaka vaidyaka grantha kA nirmANa kiyA thaa|

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isa tathya kI puSTi karnATaka (kanar3a) bhASA evaM saMskRti ke manISI vidvAn jagaddala somanAtha ne bhI kI hai| unhoMne pUjyapAda dvArA racita kalyANakAraka grantha kA kanar3a bhASA meM bhASAnuvAda kara use kanar3a lipi meM lipyantarita kiyA thaa| 12 vIM zatAbdI ke uttarArddha meM racita grantha vasavarAjIyam meM pUjyapAdakRta pUjyapAdIya grantha kA ullekha hai| isa grantha meM pUjyapAdAcArya dvArA nirmita aneka rasakalpoM kA ullekha nimna prakAra se hai, jaisesarvajvarAdihara guTikA (pRSTha 29) zophamudgara rasa (pRSTha 85) jvaragajAGkuza (pRSTha 30) gaMdhakarasAyanam (pRSTha 110) caNDabhAnarasa (pRSTha 30) rasendra guTikA (pRSTha 145) kAlAgnirudrarasa (pRSTha 33) nAgendra guTikA (pRSTha 163) trinetrarasa (pRSTha 34, 143) mRtasaMjIvanI guTikA (pRSTha 197) lokanAtharasa (pRSTha 78) zailendrarasa (pRSTha 213) vyAdhiharaNarasa (pRSTha 232) garuDAMjanam (pRSTha 266) pAradAdi guTikA (pRSTha 291) sthaulyAntakarasa (pRSTha 274) zimogA jilAntargata hummaca kSetra meM kramAMka 46 ke zilAlekha meM pUjyapAda kA AyurvedAcArya ke rUpa meM ullekha hai| uparokta udAharaNoM se spaSTa hotA hai ki AcArya pUjyapAda kA rasauSadhi meM yogadAna bahumUlya rahA hogaa| yogaratnAkara meM mRta saMjIvanIvaTI ke nirmANa ke prasaMga meM AcArya pUjyapAda kA ullekha AviSkAraka ke rUpa meM prApta hotA hai| jaisemUrchA- pramogarogaMca vAnti pittaM ca naashyet| mRta-saMjIvanI nAmnA puujypaadairuudiiritaa|| (yogaratnAkara 25/3) - isI prakAra candanAdicUrNa ke sandarbha meM bhI AcArya pUjyapAda kA nAma AtA hai| kAmalAMzca pramehAzca pittajvaravinAzanam candanAdyamidaM cUrNa pUjyapAden bhaassitm|| (yogaratnAkara 25/1) 5. kalyANakAraka aura usake kartA uprAdityAcArya- digambara jainAcAryoM dvArA racita Ayurveda yA prANAvAya ke upalabdha granthoM meM ugrAdityAcArya kA kalyANakAraka nAmaka grantha sabase prAcIna, mukhya aura mahattvapUrNa hai| IsvI san kI AThavIM zatAbdI meM pracalita cikitsA prayogoM aura rasauSadhiyoM se bhinna aura sarvathA navIna prayoga hameM isa grantha meM dekhane ko milatA hai| grantha meM prApta prazasti evaM anya uddharaNoM

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se jJAta hotA hai ki zrInandiziSya ugrAdityAcArya ne prAcIna trikaliMga (vartamAna meM telaMgAnA) dezAntargata veMgI rAjya (godAvarI jile meM veDa veMgI nagara rAjadhAnI thI) meM sthita "rAmagiri" meM pUrvI cAlukya rAjA viSNuvardhana 'caturtha' (764-799) ke zAsanakAla meM kalyANakAraka grantha kI racanA kii| ye AdipurANa racayitA jinasena (783 I0) ke ziSya the| sambhavata: gaNitajJa mahAvIrAcArya (850 I0), dhavalAkara, vIrasenAcArya (815 I0) aura zAkaTAyana inake samakAlIna the| kalyANakAraka sakhArAma nemacandra granthamAlA, zolApura se 1940 I0 meM prakAzita huA hai| isa grantha meM 25 pariccheda aura 2 pariziSTAdhyAya haiN| isameM rasAyanika mahatva kI bAteM haiN| kalyANakAraka meM rasaviSayaka eka svatantra adhyAya caturviMza pariccheda "rasAyana vidhyadhikAra" nAma diyA gayA hai| isameM rasa-pArada ke upayoga kA varNana kiyA gayA hai| isa grantha kI tIna vizeSatAe~ haiN| (1) isameM kevala aise auSadhiyoM kA varNana hai jo vanaspati yA khanija jagat yA usake saMsAdhana se prApta ho sakatA hai| (2) isa grantha ke antima hitAhitAdhyAya meM jaina mata ke anusAra madya, mAMsa aura madhu kA upayoga anucita batAyA gayA hai| (3) isakA Ayurvedika vivaraNa bhI jainetara granthoM se bhinna hai| yadyapi yaha tridoSoM para AdhArita hai|6 yaha akelA grantha ugrAdityAcArya ko amaratva pradAna karatA hai| 6. guNAkara (vi0 saM0 1296/I0sa0 1239)- ye zvetAmbara muni the| ye gujarAta vizeSataH saurASTra prAnta ke nivAsI the| inhoMne nAgArjunakRta AzcaryayogamAlA para gujarAtI bhASA meM amRtaratnAvalI nAmaka TIkA racI thI jisakI hastaprati bhaNDArakara risarca insTITyUTa, pUnA meM saMrakSita hai| 7. zrI anantadevasUrikRta rasacintAmaNi (14 vIM-15 vIM zatI)- yaha grantha saMvat 1967 meM zrI veMkaTezvara presa, bambaI dvArA prakAzita huA thaa| yaha lagabhaga 900 zlokoM meM hai| ToDarAnanda ke Ayurveda sAMkhya meM ise uddhRta kiyA gayA hai| isakI do hastalikhita pratiyA~ bhaNDArakara oriyaNTala risarca insTITyUTa, pUnA meM saMrakSita haiN| 8. mANikyacandra (14-15 vIM zatI)- inake dvArA racita rasAvatAra nAmaka rasa sambandhI grantha milatA hai| isakI hastalikhita prati yAdava jI trikramajI AcArya ke pAsa thii| bhaNDAkara oriyanTala risarca insTITyUTa, pUnA meM bhI yaha grantha saMgrahIta hai| 9. merutuMga- inhoMne kaMkAlayogI dvArA racita rasAdhyAya para vi0saM0 1443 meM TIkA kI racanA kii|

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73 10. harSakIrtisUri (vi0 saM0 1657 I0) kRta yogacintAmaNi- isa mahattvapUrNa cikitsA yoga grantha ke racayitA bhiSagvara jainAcArya zrI harSakIrtisUri haiN| yaha tapAgaccha kI nAgapurIya (nAgaurI) zAkhA ke AcArya 'candrakIrtisUri' ke ziSya the| hastalikhita pratiyoM meM isake yogacintAmaNi ke atirikta vaidyakasArasaMgraha, vaidyakasAroddhAra nAma bhI milate haiN| kucha hastalikhita pratiyoM meM tInoM nAma eka sAtha bhI milate haiN| "nAgapurIyatapogaNarAja 'zrI harSakIrti saMkalite' 'vaidyaka sAroddhAre' tRtIyo guttikaadhikaarH|| iti zrI nAgapurIya tapAgacchIya 'zrI harSakIrtisUri saMkalite yogacintAmaNo vaidyakasArasaMgrahe' guTikAdhikAraH tRtiiyH"||3|| (rA.prA.vi.pra., udayapura, granthAMka 1465, tRtIya adhikAra ke anta kI pusspikaa)| ___ isa grantha meM prAcIna pUrva pracalita siddha auSadhayogoM kA hI saMgraha kiyA gayA hai| isa grantha meM kalpanAoM ke nAma para sAta adhyAya haiM yathA- pAka, cUrNa, guTI, kvAtha, ghRta, taila aura mishr| yogacintAmaNi para telugu bhASA meM bhI TIkA upalabdha hai| 11. samarathakRta rasamaJjarI- samaratha dvArA racita grantha rasamaJjarI kI eka prati zrI amaracanda nAhaTA ke nijI saMgraha meM bhI hai| isa grantha kA racanAkAla vi0saM0 1767 hai| yaha rasavidyA sambandhI grantha hai| isakA prakAzana vekaTezvara presa, bambaI se vi0saM0 1978 meM huA thaa| 12. somaprabhAcAryakRta rasaprayoga- rasaprayoga nAma ke grantha kA ullekha zrI ambAlAla zAha ne "jaina sAhitya kA bRhad itihAsa" bhAga 5 meM kiyA hai| jinaralakoza meM bhI yaha grantha ullikhita hai|6 tAlikA dvArA jaina AcArya, unake kAla evaM racanAoM kA digdarzana kra.saM. jaina AcArya kAla racanAe~ 1. pAdaliptasUri prathama-dvitIya zatI taraMgavatI, jyotiSakaraNDaka prakIrNaka, nirvANakalikA, prshnprkaash| 2. nAgArjuna dUsarI evaM tIsarI zatI yogaratnamAlA, nAgArjunIkalpa, lauhazAstra, 4thI se 5vIM zatI aSTAMgasaMgraha, puSpAyurveda, siddhaantrsaaynklp| samantabhadra

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74 4. pUjyapAda 6ThIM zatI pUjyapAdIyakalyANakAraka, vaidyAmRta zAlAkyatantra, madanakAmaratnam, ralAkaro ssdhyoggrnth,smaadhishtk| 5.. ugrAdityAcArya 8vIM zatI kalyANakAraka guNAkara vi0saM01239 I0 amRtaratnAvalI zrI anantadevasUri 14-15 vIM zatI rasacintAmaNi 8. mANikyacandra 14-15 vIM zatI rasAvatAra 9. meruttuMga vi0saM0 1443/ rasAdhyAyaTIkA I0sa0 1389 10. harSakIrtisUri vi0saM0 1657 * yogacintAmaNi 11. samaratha vi0saM0 1764 rasamaJjarI 12. somaprabhAcArya rasaprayoga uparokta adhyayana ke AdhAra para niSkarSa ke rUpa meM hama kaha sakate haiM ki rasazAstra ke vikAsa meM jainAcAryoM ne bhI apanA bahumUlya yogadAna diyaa| sandarbha : 1. tejasiMha gaur3a, jaina Ayurveda sAhitya kI paramparA, pR0 1. 2. DaoN0 rAjendra prakAza bhaTanAgara, jaina Ayurveda kA itihAsa, pR0 22. 3. vahI, pR0 72-73. 4. vahI, pR0 40-41. 5. DaoN0 nandalAla jaina, 'ugrAdityAcArya kA rasAyana ke kSetra meM yogadAna', pR0 189; jaina sAhitya ke AyAma, bhAga 3, paM0 dalasukhabhAI mAlavaNiyA abhinandana grantha, vArANasI 1991 I0, pRSTha 184-93. 6. jinaralakoza, pR0 329.

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momsun darAurmerol RPUBSul bhaMvaralAla nAhaTA jinavANI dravyAnuyoga Adi cAra bhAgoM meM vibhakta hai, jisameM janasAdhAraNa ke lie upadezAdi dvArA bodhadAyaka kathAnuyoga kA adhikArika pracAra huaa| hRdaya sparzI udAharaNoM dvArA zrotA ke hRdaya meM turanta asara hotA hai aura janatA sadAcaraNa evaM dharmadhyAna kI ora vizeSa pravRtta ho jAtI hai| yahI kAraNa hai ki jaina vidvAnoM ne hajAroM-hajAra kathAoM kA saMkalana kiyA hai jinake anta meM AtmA ke sukha aura kalyANa ke lie paramopayogI tattva batalAyA gayA hai| pratidina ke vyAkhyAna meM kaThina tattvajJAna kA vitaraNa karane vAle gurujana bhAvanAdhikAra meM prAya: kathA sAhitya ke Azraya dvArA janatA ko AkRSTa karate haiN| saMskRta, prAkRta, apabhraMza aura maru-gurjarI hindI dezya bhASA meM guphiMta pracura sAhitya kI upalabdhi isakA prabala pramANa hai| __aMcala gaccha ke vidvAn sAhityakAra mahAkavi zrI jayazekhara sUri ne saM0 1462 meM dhammilakumAracaritra kI 3503 zlokoM meM racanA kI hai| sAdhvI zrI puNyodayAzrI jI kI ziSyA sAdhvIzrI mokSaguNA zrI jI mahArAja ne mahAkavi jayazekhara sUri ke sAhitya para zodha hetu viSaya cunA aura bambaI vizvavidyAlaya ke gujarAtI vibhAgAdhyakSa pro0 ramaNalAla cImanalAla zAha ke kuzala mArgadarzana meM mahAnibandha likhakara prastuta kiyaa| isa grantha ko do bhAgoM meM Arya jaya kalyANa kendra, bambaI ne prakAzita kiyA hai, jisake prathama bhAga meM dhammilakumAracaritra kA sAra saMkSepa prakAzita hai| dhammilakumAracaritra kI kathA paramparA ati prAcIna hai| prAkRta bhASA meM dharmadAsagaNi ne vasadevahiNDI meM dhammilahiNDI savistAra vikrama kI sAtavIM zatAbdI meM racI hai| saM0 1591 meM somavimalasUri ne madhyakAlIna gujarAtI meM dhammilarAsa kI racanA kii| saM0 1715 meM kavi jJAnasAgara ne eka hajAra se adhika gAthAoM meM tathA saM0 1896 meM kavi vIravijaya ne 3600 kar3I parimita dhammilakumArarAsa racA hai| jayazekharasUri ne, jo saMskRta racanA kI hai, usakA mUla zrota avazya hI ati prAcIna hai aura vaha 2500 varSa prAcIna sambhavita hai| kavi vIravijaya ne isakA sambandha bhagavAn mahAvIra ke upadezoM se jor3A hai| prAkRta racanAoM ke bAda aura jayazekharasUri ke bIca etadviSayaka racanAe~ avazya huI hoMgI para ve upalabdha nahIM haiN| yaha kathA dhammila kumAra *. 4, jagamohana mallika lena, kalakattA 700007. .

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76 ke cha: mAsa paryanta Ayambila kI ugra tapazcaryA se prabhAvAnvita hai| isa kathA meM aneka avAntara kathAe~ haiM jo paravartI loka-kathAe~ sambhAvita haiN| utsarga-apavAda aura AsInirAsI bhAva kA praNayana Adi sambhavata: caityavAsa kI vicAradhArAoM se prabhAvita ho| jayazekharasUrijI ne apanI pratibhA se kAvya meM yAprasaMga anekaza: upamAe~ aura udAharaNa yukta upadezAdi guMphita zloka diye haiN| sAdhvI jI ne apane mahAprabandha meM artha sahita ve saba uddhRta kiye haiN| isa caritra mahAkAvya kI avAntara kathAoM meM kucha to ullekha mAtra kiyA gayA hai| jaise dharmadatta-surUpA kathA 2 gopAla kavi kathA 3 somila dvija kathA 4 ziva vipra kathA, 5 vijayapAla nRpa kathA, 6. guNavarmA kathA, 7 agaDadatta muni kathA, 8. dhanazrI kathA, 9. zIlavatI kathA, 10. vasudatta kathA, 11. aridamana kathA meM prasaMgopAta ullekha hai para inameM 1. guNavarmA kathA (zloka) 1063 se 1613), 2. dhanazrI kathA (zloka 2161 se 2316), 3. zIlavatI kathA (zloka 2492 se 2805) evaM vasudatta kathA kA zloka 2880 se 3036 taka kA pAdaTippaNI meM ullekha hai| - isa dhammilakumAracaritra kI kathAvastu meM kathA-pAtroM Adi kI 34 taka kI sUcI vistRta hai| yahA~ pU. sAdhvIzrI mokSaguNAzrI jI ke mahAkavi jayazekharasUri, prathama bhAga ke chaThe prakaraNa se dhammilacaritra sAbhAra prakAzita kiyA jA rahA hai| bharatakSetra ke madhyabhAga meM samRddhazAlI kuzAgrapura nagara thaa| isa nagara ke mandira rAjamahala se bhI sundara Adarzamaya the| prajA dharmiSTa thii| rAjA jitazatru prajA kA nyAyapUrvaka pAlana karane vAlA niSkalaMka zAsaka thaa| prajAvatsala narezvara kI paTarAnI dhAriNI zIla guNa sampanna aura atyanta sundarI thii| rAjakumAra amitradamana rUpavAn aura guNavAn to thA para mandabuddhi hone ke kAraNa rAjA se bhI adhika cintA prajA ko thii| prajA apane bhAvI zAsaka ke lie apane iSTadeva se prArthanArata rahatI thI ki rAjakumAra kI buddhimandatA dUra hokara vilakSaNatA prApta ho| isI kuzAgra nagara meM dhanakubera seTha samudradatta nivAsa karatA thA jisakI ati priya patnI subhadrA eka Adarza nArIratna thI jisase zrI lakSmI devI ne bhI apanI caJcalatA tyAga kara seTha kI havelI meM hI cira nivAsa kara liyA thaa| ekadA saubhAgyavatI subhadrA ne zveta hAthI para baiThe hue indra ko svapna meM dekhaa| indra ne madhuravANI se use kahA subhadrA! tumheM alpa samaya meM zrI aura sumatiyukta putraratna kI prApti hogii| yaha amRta vANI sunate hI vaha pati ke pAsa gayI aura svapna kA vRttAnta kahate hue phala sambandhI pRcchA kii| seTha ne kahA apane kula ke AbhUSaNasvarUpa putra kI tumheM prApti hogii| subhadrA ne garbha dhAraNa kiyA aura samayapUrNa hone para sUrya ke samAna tejasvI putra utpanna huA, sabhI loga Anandita hue|

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bAlaka kI nAbhinAla chedakara use gAr3ane ke lie gaDDA khodA gayA to usameM dhana kA bhaNDAra prakaTa huaa| apAra harSapUrvaka seTha ne kholakara dekhA to usameM eka maNi kI bhI prApti huI jisake lie paracI meM likhA huA thA ki isa maNi spRSTa pAnI ko pIne vAlA pazu kI bhA~ti jar3abuddhi manuSya bhI vidyA prApta kara paNDitoM se bhI pUjanIya bana jAtA hai| seTha ne prApta sAre dhana ko putra janmotsava meM vyaya kara diyaa| seTha samudradatta ko dhana bhaNDAra aura maNi kI prApti se indra ke vacanoM kI dRr3ha pratIti huI aura putra kA nAma surendradatta rkhaa| pA~ca dhAyoM dvArA dhUmadhAma se pAlana-poSaNa hote dvitIyA ke candra kI bhA~ti bar3A hone lgaa| kalA ke sAgara vizvabhUti AcArya ke pAsa use vidyAbhyAsa karane bhejA gyaa| maNi pavitrita jalapAna ke prabhAva se vaha tIkSNabuddhi jJAnI hokara zAstra samudra se pAraMgata ho gyaa| amitradamana rAjakumAra bhI surendradatta ke sAtha par3hatA thaa| usI nagara meM guNavAn seTha sAgara nivAsa karate the, jinakI strI kA nAma satyabhAmA thaa| unakI putrI subhadrA bhI rAjakumAra aura zreSThiputra surendradatta ke sAtha hI par3hatI thii| jisa prakAra tIvragati vAle ke sAtha calane vAlA manuSya pIche raha jAtA hai usI prakAra rAjakumAra par3hAI meM pIche raha gyaa| isI prakAra anya vidyArthI bhI par3hate the| eka dina AcArya vizvabhUti ne vidyArthiyoM kI parIkSArtha kahA- buddhimAna vidyArthiyoM! jo rAjA ko donoM pairoM se lAta mAre use kyA daNDa mile? vidyArthiyoM ne kahA mRtyudaNDa diyA jAnA cAhie athavA usake paira kATe jaaeN| yaha sunakara surendradatta ne kahA jo rAjA ko paira se mAratA hai vaha AdaraNIya hai! isa uttara ke Azaya se anabhijJa sabhI vidyArthI kolAhala karane lge| surendradatta ne kahA rAjA jaba apane bAlaka ko khole meM yA goda meM khelAtA hai aura vaha lAta mAre to rAjA ke prANapriya putra ko kauna mAra sakatA hai? vaha to Adara hI paavegaa| __surendradatta kA buddhi kauzalya dekhakara adhyApaka apane zrama ko saphala mAnane lgaa| sabhI vidyArthiyoM kA mastaka nIcA ho gyaa| surendradatta guru kA bahumAna karatA thA, ata: gurujI ne usake bhAvI kalyANa hetu iSTadeva kI pUjA karane kA vicAra kiyaa| unhoMne ziSyoM ko AjJA dI ki buddhizAliyoM! tuma loga pUjA hetu svarNAbha kamala kI mAlA laao| anya ziSya uttama puSpa lAe jinase paNDita jI pUjA karane lge| mandabuddhi rAjakumAra ghara se sunaharI kAntivAlI padmamAlA nAmaka dAsI ko le aayaa| pUjana ke samaya amaGgalakArI dAsI kA Agamana dekhakara socA, maiMne surendradatta ke kalyANa hetu pUjana kA Ayojana kiyA kintu yaha jar3abuddhi dAsI ko le AyA jisase lagatA hai ki vaha pahale kubera jaisA dhanavAn hokara nIca strI ke saMga se ApadAgrasta hogaa| phira se paNDita ne snAna kiyaa| vidyArthiyoM tathA subhadrA se vizeSa hAsyapAtra huA

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rAjakumAra lajjAvaza ekadama kumhalA gayA aura vicArane lagA maiMne aisA kyA pApa karma kiyA thA jisase maiM ajJAnI huaa| he bhAgya! mere hRdaya ke do Tukar3e kara do jisase mUrkhatA kA kAMTA sUkha jAya! he sarasvatI mAtA! maiMne brahmahatyA, bAlahatyA athavA nIca kI saMgata bhI kI nahIM, phira tuma mere se dUra kyoM rahatI ho? isa prakAra rAjakumAra ko cintAmagna dekhakara surendradatta ne kRpApUrvaka kahA- mitra! kheda mata karo, aba tumhAre pazcAtApa se sarasvatI tumhAre pAsa AnA cAhatI haiN| jJAnavaraNIya karma kA bhI tumhAre AtmanindA se kSaya ho rahA hai| usane maNi ko prakSAlita kara rAjakumAra ko pilAyA jisase usakA hRdaya punarjanma kI bhA~ti parivartita ho gayA aura usameM viveka pUrvaka buddhi prAdurbhUta ho gii| rAjakumAra ne surendradatta kA upakAra mAnA aura AliMganapUrvaka mana meM vicAra kiyA, maiM rAjA hoU~gA, taba ise nagara seTha kA pada duuNgaa| donoM sAtha-sAtha abhyAsa karate jisase unakI mitratA dRr3ha ho gii| adhyayana pUrNa hone para saba apane-apane ghara gye| subhadrA bhI par3hAI pUrva kara yuvAvasthA ko prApta huii| . sAgara seTha subhadrA ko vayaska huI dekhakara vara ke lie cintA karane lgaa| subhadrA ne kahA pitA jI Apa cintA kyoM karate haiM, maiM svayaM samaya Ane para yogya vara zodha duuNgii| eka bAra vasanta Rtu meM sabhI nAgarika upavana meM gye| surendradatta bhI mitroM ke sAtha krIr3A karane bagIce meM gyaa| sAgara seTha kI putrI subhadrA bhI sakhiyoM ke sAtha gaI huI thii| sakhiyoM ne kahA subhadrA! tumane pitA ko vivAha ke lie asvIkRti kyoM dI? usane kahA-yogyAyogya kA vicAra kara hI nirNaya luuNgii| jo mere cAra praznoM kA santoSajanaka uttara degA usI se vivAha kruuNgii| ata: sukRtasyAtra kiM sAraM, kiM sAraM nara janmanaH / vidyAyA zApi kiM sAraM, kiM sAraM zarmaNA punH|| (isa jagat meM puNya kA sAra kyA hai? manuSya janma kA sAra kyA hai? vidyA kA sAra kyA hai? aura sukha kA sAra kyA hai?) sabhadrA aura sakhiyoM kI isa carcA ko vRkSa kI oTa meM ghUmate hae khar3e surendradatta ne suna liyaa| usane turanta cAroM praznoM ke uttarasvarUpa nimna zloka likhakara subhadrA kI jAte samaya najara par3a jAya, aise vRkSa para TAMga diyaa| subhadrA ne jAte hue usa patra ko dekhakara par3hA, usake praznoM ke uttara surendradatta ne isa prakAra likhA thaa| sukRtasya kRpA sAraM, satkarma nara janmanaH vidyA vAstattvadhIH sAraM saMtoSa zarmaNA punaH

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79 (puNya kA sAra dayA hai, manuSya janma kA sAra satkArya hai, vidyA kA sAra tattva buddhi hai tathA sukha kA sAra santoSa hai|) / isa prakAra apane patroM kA samAdhAna pAkara dhyAnapUrvaka dekhane para subhadrA ne sahapAThI surendradatta ke akSaroM ko pahacAna liyA, phira socane lagI vaha guNa kA nidhAna aura saundarya meM kAmadeva sadRza hai, mujhe pasanda karegA ki nahIM? kyoM maiM parIkSA karake vara pasanda kara nirNaya karanA cAhatI thI, vaha bhI vaise hI parIkSApUrNaka nirNaya karanA cAhatA ho? __maiM to manda buddhi hU~, unake praznoM kA uttara maiM kaise de pAU~gI? viyoga dagdha ho vaha nagara meM Ate hI jina mandira meM gaI aura bhaktipUrvaka gad-gad hokara prArthanA kii| usane vicAra kiyA adhiSThAtA deva kRpA kareM tAki maiM svAmI ke praznoM kA santoSajanaka uttara de skuuN| vaha vahA~ se ghara calI gii| sakhiyoM dvArA pitA sAgaradatta ne subhadrA kA surendradatta ke sAtha vivAha kA saMkalpa jJAta kara seTha samudradatta se khlaayaa| sAgaradatta ne svIkAra kiyA, kintu surendradatta ne kahA- Apa dharmadatta (1) kA dRSTAnta suniye, buddhimAn vyakti parIkSA kiye binA kanyA svIkAra nahIM krte| usane cAra prazna nimna zloka meM likhakara die tAki kanyA kI parIkSA ho jAya, maiM uttara dene vAlI ko hI svIkAra kruuNgaa| nizcala: snehalaH ko'tra kaH prakAzo nirantaraH ko vA sarvottamo lAbhaH, kiM ca rUpa bhavisvasaM (nizcala snehI kauna? nirantara prakAza kauna sA? sarvottama lAbha kyA? avinazvara rUpa kauna sA hai? ye zloka sAgara seTha ko bheje ge| subhadrA ne adhiSTAyaka devoM kI sAnidhyatA se turanta praznoM ke uttarasvarUpa zloka likha diyA nizcala snehalo dharmaH citprakAzo nirantaraH vidyA sarvottamo lAbhaH zIlaM rUpa bhavisvasaH (nizcala sneha vAlA dharma hai, nirantara prakAza vAlA jJAna hai, vidyA sabase uttama lAbha aura zIla avinazvara rUpa hai|) subhadrA se lekara pitA ne vaha zloka surendradatta ko bheja diyA, use praznoM kA samAdhAna pAkara santoSa ho gyaa| uttama muhUrta meM unakA paraspara vivAha sambandha ho gyaa| donoM pati-patnI sama svabhAvI hone se sukhapUrvaka kAla nirgamana karane lge| subhadrA ne nitya jina darzana karane kA niyama liyA huA thA, vaha bhI sukha meM itanI bhUla gaI ki ghara rakhI huI jina pratimA ko vandana karanA bhI use bhI vismRta ho gyaa|

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aba surendradatta ke gRha bhAra vahana karane meM samartha ho jAne se use saba kucha sauMpa kara seTha samadradatta ne mokSa lakSmI, prAptyartha guru mahArAja ke pAsa bhAgavatI dIkSA lekara tapazcaraNa karate hue samAdhipUrvaka svarga prApta kiyaa| __ idhara amitradamana rAjakumAra ne bhI indra kI bhA~ti parAkramI hokara pitAzrI kI mRtyu ke bAda rAjya bhAra saMbhAlA aura apane mitra surendradatta ko nagara seTha kA pada diyaa| subhadrA dvArA dharma kArya vismRta ho jAne se adhiSThAtA devoM ne use zikSA dene ke lie usakI garbhotpatti roka dii| __eka dina subhadrA A~gana meM baiThI thI to usane galI sApha karane vAlI strI jisake tIna-cAra bAlaka the, jinheM dekhakara apane bandhyatva para cintita hokara svayaM ko nirbhAgI anubhava karane lgii| vicAroM meM apanI hInatA kI bhAvadhArA se mukha mlAna dekhakara usakI udAsInatA kA kAraNa jJAta kara surendradatta ne jJAnI vaidyoM se auSadha, tantra-mantrAdi sAre upAya kie| itane hI meM yugandhara nAmaka jJAnI munirAja pdhaare| unheM vandana kara dharmopadeza zravaNa kara janatA ke cale jAne para surendradatta ne apanI priyA ke sAtha rathArUr3ha jAkara vandana kiyA aura apanI samasyA khii| munirAja ne Arambha-samArambha, sAvadha vyApAra kI bAta meM dilacaspI na lekara dharma-dhyAna, jinapUjA, dAna-zIla sambandhI upadeza diyaa| subhadrA ko apane jinadarzana va dharmakRtyoM kA niyama bhaMga kara avajJA kI huI yAda Ane para use hI baMdhyatva kA kAraNa samajha kara guruvandana kara sIdhI mandira gaI aura pUjA pATha kara adhiSThAtA devoM se kSamA yAcanA kii| surendradatta bhI dharmarAdhanA meM lIna ho gyaa| aura ar3hAI mahotsava Adi karane lgaa| adhiSThAtA bhI inheM dharmadhyAna meM saMlagna dekha prasanna ho ge| subhadrA ne garbhadhAraNa kiyA, yathAsamaya putra janma hone para utsava kara usakA sArthaka nAma "dhammila'' rkhaa| dhammila kumAra pA~ca dhAyoM se pAlA jAkara kalAcArya ke pAsa alpa samaya meM sarvakalAoM meM niSNAta ho gyaa| guru bhagavantoM ke pAsa dharmazAstra kA bhI paryApta abhyAsa kara sUkSma vicAroM meM pravINa ho gyaa| surendradatta usake vivAha ke yogya hone se vicAra karane lgaa| pitA ko yogya kanyA kI zodha meM dekhakara dhammila ne gopAlakavi (2) kA dRSTAnta dekara vivAha karane kI anicchA btlaaii| pitA ke Agraha se usI nagara ke dAnavIra seTha dhanavasu kI patnI dhanadattA kI putrI yazomatI ke sAtha vivAha sampanna huaa| vaha viSaya sukha ko viSa sadRza mAnane lgaa| use virakta jJAta kara yazomatI ne apanI mAtA ke samakSa upekSita hone kI bAta kii| mAtA ne use Asvasta kara subhadrA seThANI se putrI kA duHkha khaa| subhadrA ne apanI pati ko upAlambha dete hue taruNa dhammila ke bAlaka kI bhA~ti vidyAdhyayana meM saMlagnatA aura gRhastha sambandhI AcAra-vicAra vimukhatA dUra karane ke lie prerita kiyaa| surendradatta

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81 ne kahA-kumArga meM par3a jAne se lar3akA hAtha se nikala jAyegA, kintu subhadrA ke Agraha se usane vyabhicArI puruSoM ko bulAkara kahA ki maiM tumheM dhana detA rahU~gA, tuma mere putra ko kAmaceSTA meM Asakta evaM pravINa bnaao| isa prakAra kusaMga ke prabhAva se dhammila bhI durAcaraNa karane lagA kyoMki U~cA car3hanA kaThina hai, kintu nIce giranA sahaja hai| jisa prakAra mahala banAnA zramasAdhya hai kintu use girAne meM koI kaThinAI nhiiN| usI nagara meM vasantatilakA vezyA rahatI thI jisake rAjasabhA meM Ayojita nRtya meM maNDalI ke sAtha dhammila bhI gayA aura usake prati AkaSTa ho usane usake ghara jAkara prathama milana meM hI vahIM sthAyI nivAsa banA liyaa| mitroM ne subhadrA seThANI se bAta kara use santuSTa kara diyaa| seTha isakA duSpariNAma samajhate the para duSTa mitroM ko dhana dekara ravAnA kara diyaa| vezyA ko mu~ha mA~gA dhana milane lgaa| usane dhammila ko snAna, bhojana Adi bhakti se itanA prasana kara diyA ki vaha rAta-dina vahIM par3A rahane lagA aura mAtA-pitA, bandhu-bAndhava sabako bhulA diyaa| isa prakAra lambA samaya bIta jAne para subhadrA ne surendradatta ko kahA ki AdamI bhejakara dhammila ko bulAo? anyathA usakA mukha dekhe binA mere prANa nikala jaaeNge| seTha ne naukaroM bhejA aura ghara Ane ke lie Agraha kiyaa| usane kahA, maiM vahA~ nahIM A sakatA yahA~ baiThe hI mAtA-pitA ko namaskAra karatA huuN| naukaroM ke nirAza lauTane para subhadrA rone lgii| surendradatta ne kahA jo manuSya dIrgha dRSTi se soce binA kAma karate haiM unheM somila brAhmaNa (3) kI bhA~ti pazcAtApa hI karanA par3atA hai| "Apa kamAyA kAmaNa kenai dIjai doSa" aba to dharmadhyAna kA Azraya lo jisase bhaviSya sudhare, subhadrA ne kahA priyatama ApakA kahanA satya hai kintu bhAgya hI manuSya ko mUrkha banA detA hai| isake liye ziva brAhmaNa (4) kA dRSTAnta vicAraNIya hai| karma kI viparItatA se manuSya kI buddhi bigar3a jAtI hai| dampati paraspara duHkha ke dina kathopakathana se nirgamana karane lge| unake netra A~suoM se bhIge rhte| dhammila-dhammila karate unake prANa nikala ge| sAsa-sasura ke maraNoparAnta anya pArivArika jana bhI cale gae to yazomatI apane gRhaguphA meM siMhanI kI bhA~ti akelI rahane lgii| mAta-pitArUpI sUryAsta ho jAne se rasa lolupa bhramara jaise kamalinI ko nahIM chor3atA, usI prakAra dhammila ne vasantatilakA ko nahIM chodd'aa| usake bAraha varSa vezyA gRha meM bIta ge| dhIre-dhIre sArA dhana samApta ho gyaa| jaba akkA ne dhana lene ke lie dAsI ko bhejA to usane yazomatI ke pAsa jAkara kahA dhammila ne dhana maMgAyA hai| pati ke nAma se harSita hokara yazomatI ne apane bace-khuce AbhUSaNa de diye| pati-viyoga meM vaha AbhUSaNoM kA kyA krtii| dAsI ne jaba akkA ko AbhUSaNa die to usane yazomatI jaisI satI strI kI

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82 mahAnatA aura vipannatA anubhava kara AbhUSaNoM ko eka hajAra ATha svarNa mudrAoM ke sAtha dAsI ke hAtha yazomatI ko vApasa bheja diyaa| yazomati nirAdhAra akelI kahA~ taka ghara meM rahatI, usane ghara becakara pitRgRha meM jAkara Azraya liyaa| aba zreSThIputra dhammila ko nirdhana jJAta kara akkA ne usakA tyAga kara dene ke lie vasantatilakA se kahA / vaha use saccI prIti ke kAraNa chor3ane ko taiyAra nahIM huii| eka dina akkA ne maukA pAkara dhammila ko evaM sabako khUba madyapAna karA ke dAsiyoM dvArA use sandhyA samaya nagara ke bAhara pheMkavA diyaa| prAtaHkAla apane ko dhUla loTate hue pAka jAgRta dazA meM vipanna hone para vezyA saMga ko sarvadA ke lie tyAgane meM akkA ko apanA guru mAnatA huA apane ghara gyaa| mAtA-pitA kI mRtyu, havelI kA bikrI ho jAnA va yazomatI ke pIhara cale jAnA sunakara khedapUrvaka nagara ke bAhara jAkara AtmaghAta karane ke lie eka vana meM calA gyaa| vana devatA ne khaGgadhAra ko kelapatra sadRza komala kara dii| jaba vaha jIvana se taMga Akara agni praveza karane lagA to use bhI devatA ne zItala kara diyaa| maraNopAya vyartha hone se digmUr3ha dhammila ne AkAzavANI sunI "jIvannaro bhadrANi pazyati" aura vaha vana se lauTa aayaa| idhara vasantatilakA bhI dhummila ko na dekhakara duHkhI hone lgii| usane niyama le liyA ki jaba taka dhammila ko nahIM dekhU~gI. tAmbUla bhakSaNa, AbhUSaNa dhAraNa aura zRGgAra nahIM kruuNgii| isa prakAra viyoginI apane duHkha ke dina bitAne lgii| dhammilakumAra vana se nikala kara drAkSA maNDapa vAle bagIce meM gyaa| vahA~ guNa samUha ke rohaNAcala sadRza tejasvI muni mahArAja ko dekhaa| unake darzanoM se usakI parAbhava vyathA zAnta ho gii| munizrI ne dharmaratna kA puSTakArI upadeza dete hue guNavarmA (5) kA dRSTAnta sunAyA / dhammilakumAra ne kahA ki bhagavan maine bhI viSayecchA ke kAraNa bahuta duHkha pAyA hai| munizrI ke pUchane para usane kahA- jisane duHkha nahIM dekhA vaha parAye duHkha se kaise duHkhI hogA aura kaise duHkha haraNa karegA? ataH kahane se kyA lAbha? munizrI ne kahA -- maiMne duHkha bhogA hai aura duHkha haraNa karane meM samartha bhI hU~, ataH apanA duHkha prakaTa karo! dhammila ne vezyA se parAbhava prApta apanA jIvanavRtta sunaayaa| munirAja ne bhI apane jIvana meM prApta kaSToM kA vRtAnta kahate hue batalAyA ki isa agar3adatta ko mujhe hI samajhanA / sukha kI AzA se striyoM ko svIkAra karanA bhrAnti, moha, mUrkhatA aura kadAgraharUpa hai / maiMne isa prakAra ke aneka kaSTa sahe ataH tuma bhI striyoM ke parAbhava se prApta kaSToM se bacane ke lie dhairyavAn bananA / munirAja se striyoM ke doSa sunakara bhI duHkhI dhammila bhogecchA kSINa na hone se kahane lagA ki sabhI striyA~ kyA eka sI hI hotI haiN| munirAja ne kahA- striyA~ ratnoM kI khAna bhI haiM jinakI kokha se tIrthaGkara, cakravartI Adi utpanna hote haiM ve nindApAtra ya

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83 nahIM ho sktiiN| usane satI dhanazrI (6) kI kathA kaha kara nivedana kiyA mujhe bhogecchA samApta na hone se saMsAra ke sukha phira se mile, aisA upAya btlaaveN| munizrI agar3adatta ne cha: mahInoM taka AyaMbila tapa pUrvaka dharmArAdhanA karane kA upadeza diyA jisase manovAMchita lakSmI kI prApti ho| dhammila dravya muniveSa dhAraNa kara bhramaNa karatA huA kisI aparicita nagara meM gayA aura eka mandira meM rhaa| vaha AyaMbila tapa karatA aura jala ke sAtha muTThI bhara anna se apanA gujArA karate hue parISaha sahana karatA huA prAya: maunapUrvaka apanA AcAra-vicAra pAlana karane lgaa| isa prakAra cha: mAsa pUrNa kie| eka dina divya vANI sunI, "dhammila: tuma manuSya bhava meM bhI devoM jaisA sukha bhoga karoge aura tumheM vidyAdharAdi kI 32 striyA~ prApta hogii|" isa prakAra divya vANI sunakara citta mandira meM baiThe hue rAtri ke andhakAra meM use kisI tApasI ne dvAra ke pAsa Akara pukArA, "yahA~ dhammilakumAra hai?" usane sAzcarya uttara diyA hA~, hai, usa strI ne kahA-Ao! isa ratha meM baiTho, hameM campApurI jAnA hai| vaha kSaNabhara vicAra kara muniveza tyAgakara rathArUr3ha ho gyaa| vahA~ pahale se eka rAjakanyA baiThI thI, tApasI bhI baiTha gii| andhakAra to thA hI eka dUsare ko na dekha ske| prabhAta hote hI nadI kinAre ratha ThaharA, dhammila ghor3oM ko pAnI pilAne le gyaa| rAjakanyA ne use dekhate hI vismita hokara socA yaha durbala aura daridra zyAmavarNa vAlA puruSa lagatA hai! usake duHkhita udgAra sunakara bhI dhammila ne ghor3oM ko pAnI pilA kara ratha ko jodd'aa| rAjakanyA ke tiraskAra karane para bhI dhAyamAtA ne use zAnta kiyaa| Age calate bhojana kA samaya hone para dhammila ne ratha ko rokakara kahA- Apa loga ThahareM, maiM gA~va meM jAkara bhojana sAmagrI le AtA huuN| gA~va meM jAkara dhammila ne dekhA, gA~va ke adhipati ThAkura kA ghor3A vedanAgrasta ho duHkha pA rahA hai, usane upacAra karake use svastha kara diyaa| ThAkura sAhaba ne prasanna hokara dhammila ko utarane ke lie apanA makAna de diyaa| dhammila donoM striyoM ko bulA lAyA aura tInoM bhojana kara vizrAma karane lge| rAjakanyA ke nidrAdhIna hone para dhammila ne ekAnta meM tApasI se rAjakanyA kA vRtAnta puuchaa| usane kahA yaha kamalA nAmaka rAjakanyA mAgadhapura ke rAjA aridamana kI putrI hai, maiM isakI dhAyamAtA huuN| yaha kamalAkumArI puruSadveSiNI hai, phira bhI eka dina kisI puruSa para yaha Asakta ho gaI, usakA nAma dhammila thaa| usake sAtha rAtri meM bhUtaghara (maTha) meM Ane kA saMketa kiyA thA, vaha nahIM AyA, tuma A ge| kamalA tumhAre se bilakula prema nahIM apitu dveSa karatI hai| dhAya mAtA ke paricaya pUchane para usane kahA, "maiM kuzAgrapura ke seTha surendradatta

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84 kA putra dhammila huuN| tuma kamalA ko mere prati rAgavatI banAne kI kRpA karo !" dhAyamAtA ne anukUlatA ke prayatna karane kI svIkRti dI / dUsare dina prAtaH kAla ThAkura se AjJA prApta kara inhoMne campAnagarI ko prayANa kiyaa| mArga meM dhammila ne hAthI, cora Adi ko parAjita kara apanA parAkrama batalAyA / dhAyamAtA ne kamalA se kahA, "ye parAkrama se mahAn kulavAna mAlUma detA hai ata: tuma isa dhammila ko hI svIkAra kro| striyoM ko avivAhita nahIM rahanA cAhiye ! " kamalA ne kahA, "satI strI yadi apariNIta ho to bhI use koI bhaya nahIM rhtaa| akelI mahAsatI zIlavatI ne rAjA, mantrI Adi ko harA diyA thaa|" phira usane zIlavatI kI kathA kahI / campApurI ke nikaTa pahu~cane para sAmane Ate bahuta se manuSyoM ko dekhakara dhammila socane lagA- ye loga kauna hoMge? itane meM hI eka vyakti ne Akara kahA- Apake dvArA mArA gayA cora arjuna hamAre pallIpati ajitasena kA zatru thA / isalie hamAre svAmI Apa para prasanna ho kara Apase milanA cAhate haiM / dhammila pallIpati se milA, usane pallI meM le jAkara usakA bar3A satkAra kiyaa| kucha dina rahakara ye loga campApurI kI ora cle| campApurI ke bAhara ratha ko rakhakara rahane ke lie sthAna dekhane dhammila zahara kI ora claa| mArga meM candrA nadI meM snAna karane ke lie praviSTa huA aura kamala patroM para apane nakha dvArA kalApUrNa AkRti banAkara nahAte hue nadI meM bahAne lgaa| Age vAle ghATa para campAnareza kapila kA rAjakumAra mitra parivAra sahita nahA rahA thaa| usane kamala patroM para bahakara AI kalAkRtiyA~ dekhakara socA avazya hI yahA~ koI mahAn kalAkAra vyakti honA cAhiye / usane kalA se mugdha hokara kalAkAra (dhammila) ko bulAne ke lie apane anucaroM ko bhejaa| jaba dhammala Akara rAjakumAra se milA to unameM paraspara mitratA sthApita ho gii| phira rAjakumAra sundara hAthI para baiTha kara dhammila ke sAtha kamalA kumArI ke ratha ke pAsa AyA aura unakA dhUmadhAma se nagara praveza karA ke eka sundara vizAla mahala meM unheM utaaraa| vahA~ khAna-pAna kI paryApta sAmagrI bhejakara nivAsa kI sundara vyavasthA kara dii| rAjakumAra pratidina dhammila ke sAtha ghUmane jAtA aura usake kalA-kauzala va caturAI se vaha santuSTa ho gayA / eka dina kisI mitra ne rAjakumAra se kahA- tumhAre mitra dhammila ke sAtha rahane vAlI kamalAkumArI usakI patnI to nahIM lgtii| kyoMki unakA vyavahAra pArthakya pratibhAsita hotA hai / ataH rAjakumAra ne isa bAta kI pratIti karane ke lie dUsare dina prAtaH kAla saba mitroM ko bagIce meM Ayojita goTha meM sapatnIka Ane kA Adeza diyaa| dhammala ne dhAyamAtA se sArI bAta batalAkara cintAtura ho kahIM cale jAne kA kahA kyoMki kamalA mujhase dveSa rakhatI hai aura sAtha na calane se mujhe mitroM meM hAsyAspada bananA hogaa|

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dhAyamAtA ne rAjakumArI ko bahuta samajhA kara kahA ki tuma dhammila kumAra ke sAtha bagIce meM avazya jaao| udAharaNa ke taura para usane svacchandatA se duHkhI hone vAlI vasudatta kI vArtA khii| phira rAjA loga bhI hita vacana na mAnane se aridamana rAjA kI bhA~ti kaSTa pAte haiN| rAjakumArI kamalA ne dhAyamAtA ne vacana svIkAra kiyA to usI rAtri meM kamalA kA dhammila ke sAtha gAMdharva vidhi se pANigrahaNa ho gyaa| use lekara, prAta:kAla udyAna meM jAne se rAjakumAra ko pratIti ho gaI ki kamalA dhammila kI patnI hai| sandhyA samaya vividha krIr3Ae~ kara ve udyAna se vApasa ghara A gaye aura dhammila-kamalA kA vaivAhika jIvana sukhapUrvaka vyatIta hone lgaa| eka dina kamalA ke sAtha prema kalaha meM dhammila ke mu~ha se nikala gayA kivasantatilakA tuma ati kopAyamAna na bno| kamalA ne yaha sunate hI kruddha hokara dhammila para pAda prahAra kiyaa| usane use manAne kI bahuta ceSTA kI Akhira kamalA ke zAnta na hone se vaha ghara se bAhara nikala pdd'aa| usane rAjamArga para calate-calate kisI nAga devatA kA mandira dekhaa| vahA~ nagara ke samRddhizAlI sArthavAha kI taruNa putrI nAgadattA nAgadeva kI pUjA karane AyI huI thii| usane pUjanoparAnta prArthanA kI ki mujhe apane yogya vara samprApta ho| mUrti ke pIche chipakara dhammila ne kahA "tumhArI icchA Aja hI pUrNa hogI" yaha sunakara prasatratApUrvaka nAgadattA bAhara nikalI, dhammila use dRSTigocara huaa| paraspara vArtAlApa hote prItidRr3ha ho gaI kyoMki nAgadeva ke varadAna se vizvastamana thI naagdttaa| vaha use rukane ko kahakara ghara AI aura mAtA-pitA ko nAgadevatA ke varadAna se avagata kraayaa| ve yogya vara prApti se prasanna hue aura dhUmadhAma se nAgadattA kA dhammila ke sAtha pANigrahaNa karavA diyaa| ___campApurI ke rAjA kapila kI putrI kapilA bhI nAgadattA kI priya sakhI thii| ve donoM eka pati se vivAhita hone ko saMkalpita thiiN| kapilA ne pitA ko avagata kraayaa| rAjA ne isake lie svayaMvara maNDapa kI racanA karAI, dhammila bhI Amantrita kiyA gayA thaa| kapilA ne use varamAlA phnaaii| donoM kA mahotsavapUrvaka vivAha huaa| rAjA ke die hue mahala meM dhammila kapilA aura nAgadattA ke sAtha sukhapUrvaka rahane lgaa| idhara dhammila ko tiraskata karane ke pazcAta rAjakamArI kamalA apane mana meM apAra kheda khitra hokara pazcAtApa karane lgii| kavi ke varNanAnusAra usake ye udgAra haiM "are! maiMne apane pati kA apamAna karake amRta kumbha ko phor3a diyA, kalpavRkSa ko jalA diyA, cintAmaNi ratna ko cUra-cUra kara diyaa|" dhammila bhI use smaraNa kiyA karatA thaa| eka dina vaha gajArur3ha hokara nagara meM ghUmane nikalA aura kamalA ke gRhadvAra para Akara hAthI ko khar3A kiyaa| kamalA ne nIce

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86 Akara pati ko badhAyA / dhammila ne use kSamA karake hAthI para baiThAkara rAjA se prApta mahala meM le aayaa| isa prakAra dhammila apanI tIna striyoM ke sAtha AnandapUrvaka rahane lgaa| eka dina rAjA ko kisI ne vakragati vAlA azva bheMTa kiyaa| rAjA kI AjJA dhammala usa azva para ArUr3ha hokara ghUmane niklaa| usane nagara ke bAhara jAkara use rokane ke lie lagAma khiiNcaa| kintu vaha pavana vega se daur3atA huA nirjana jaMgala meM le AyA aura thakakara nadI taTa para ruka kara khar3A ho gayA / dhammila ghor3e se utarakara sundara bhUmi para ghUmane lgaa| usane eka vRkSa para laTakatI huI hIroM se jar3I huI mUThavAlI sundara talavAra dekhii| usane sAzcarya socA yahA~ talavAra kahA~ se aaii| use hAtha meM lekara dhAra kI parIkSA hetu vaMzajAla para calAI / usa jhAr3I meM sthita vidyA sAdhaka kA mastaka dhar3a se alaga hokara jA giraa| yaha jJAtakara dhammila ko apAra pazcAtApa huA / dhammila usake kisI sambandhI kI khoja meM idhara-udhara dekhane lagA to eka apsarA kI bhA~ti kamalamukhI citrasenA nAmaka vidyAdharI ko dekhA, dhammila ne usake pAsa jAkara prema pUrvaka pUchA- he devI! Apa kauna ho aura yahA~ kahA~ se AyI ho ? usane kahA vaitADhya parvata para zaGkhapura ke rAjA puruSAnanda ke vidyunmatI aura vidyutalatA nAmaka do putriyA~ aura kAmonmatta nAmaka eka putra hai / eka dina jJAnI bhagavaMta zaMkhapura nagara meM pdhaare| dharmadezanA zravaNAnaMtara rAnI ne pUchA ki prabho ! merI donoM putriyoM kA svAmI kauna hogA, to dharmaghoSa nAmaka jJAnI bhagavaMta ne kahA jisake hAtha se tumhArA putra mArA jAegA vahI putriyoM kA svAmI hogaa| vaha kAmonmata rAjakumAra solaha vidyAdhara putriyoM kA haraNa karake lAyA hai aura usane apanI donoM bahinoM ke sAtha una solaha kanyAoM ko eka manohara mahala meM rakhA hai| vaha rAjakumAra vidyA sAdhanArtha isa jaMgala meM AyA hai, aba thor3I dera meM use candrahAsa nAmaka khaGga siddha hone vAlA hai| yaha sunakara dhammilakumAra ne batalAyA ki vaha kAmonmatta kumAra apanI hI talavAra dvArA mArA gayA hai| usa vidyAdharI ne kahA- Apa yahIM khar3e raheM, maiM apane sthAna meM jAkara usakI bahanoM Adi sabhI se bAta karatI hU~ / yadi saba rAjI huIM to maiM Apako Ane ke lie lAla raMga kI dhvajA U~cI kara saMketa karU~gI aura nArAja huIM to zveta dhvajA batAU~gI to Apa cale jaanaa| dhammila vahA~ khar3A rahA, kintu thor3I dera bAda zveta dhvajA dekhakara vahA~ se cala niklaa| dhammala vahA~ se calatA huA karabaTa nAmaka gA~va meM aayaa| usa gA~va meM campAnagara ke rAjA kapiladeva kA laghubhrAtA vasudatta rAjya karatA thaa| usakA apane bhAI ke sAtha saMgharSa huA thaa| usakI taruNa putrI padmAvatI kuSTaroga se pIr3ita thI, aneka upacAra karane para bhI roga na miTatA thaa|

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dhammila ne upacAra karake padmAvatI kA kuSTa roga miTA diyA jisase vasudatta rAjA ne prasanna hokara dhammila ke sAtha padmAvatI kA pANigrahaNa karA diyaa| aba campApati ke sAtha sulaha karAne ke lie dhammila campAnagara gyaa| kahate haiM ki prIti bhaMga karAne vAle to bahuta hote hai para bhagna prIti ko jor3ane vAle jagat meM virale hI hote haiN| 87 dhammila campAnagara AyA, usa samaya darabAra kA hAthI chUTa jAne se logoM meM kolAhala macA huA thA / zreSThI putra sAgaradatta ATha kanyAoM ke sAtha vivAha karane jA rahA thA, kintu unmatta hue hAthI ko dekhakara kanyAoM ko chor3akara vaha palAyana kara gyaa| nirAdhAra vihvala kanyAe~ vahIM khar3I thIM / dhammila kumAra ne apanI kalA kauzalya se madonmatta hAthI ko vazavartI kara kanyAoM ko bacA liyaa| usane hAthI mahAvata ko sauMpA aura svayaM rAjasabhA meM aayaa| rAjA ne apane jamAtA dvArA hAthI vaza meM kiyA jJAtakara prasannatApUrvaka usakA satkAra kiyA / dhammila apanI tInoM striyoM se milA aura azvaharaNa ke bAda kA sArA vRttAnta btlaayaa| una AThoM kanyAoM ne sAgaradatta se vivAha karanA asvIkAra kara apanI rakSA karane vAle dhammila kumAra ke sAtha vivAha kiyaa| dhammila ne campApati aura usake bhAI vasudatta rAjA ke sAtha sulaha karA dii| vasudatta padmAvatI ko dhammala ke pAsa campApurI bheja diyaa| eka dina dhammilakumAra apane mahala meM hiNDolA khATa para baiThA ArAma kara rahA thaa| usa samaya akasmAta AkAza se eka vidyAdharI vidyullatA utara kara aayii| usane apanA paricaya dekara kahA-- khaGga sAdhaka ko mAra kara Apa bhAga kyoM Aye ? dhammila ne kahA- zveta dhvaja kA saMketa jo milaa| usane kahA oha ! saMketa dene meM bhUla ho gaI thii| phira dhammila kI AjJA se aThAraha vidyAdhAriyA~ apane mAtA-pitA ke sAtha vahA~ AIM aura dhammila ke sAtha unakA pANigrahaNa huA / isaprakAra kula tIsoM striyoM ke sAtha dhammila campAnagara meM AnandapUrvaka rahane lagA / eka dina pArasparika vArtA prasaMga meM vidyunmatI ne kamalA se pUchA bahina ! apane pati ko lAta mArane kA kyA prayojana thA ? usane kahA yadi isa paira se pati ko lAta na mAratI to tuma saba aise patideva ko kahA~ se prApta krtii| merA paira tuma 'sabake lie upakArI hai ataH isakI pUjA kro| ina zabdoM dvArA sabako vinoda vArtA se Anandita kara diyaa| vidyuntI ne dhammila se kahA nAtha! apana mAtra zarIra se jude haiM kintu hRdaya se eka haiN| ApakI jihvA para hamezA kisakA nAma rahatA hai vaha vasantatilakA kauna hai / dhammila ne vasantatilakA kA vRtAnta khaa| yaha sunakara vidyunmatI ne kahA, deva Apa kRpayA mujhe AjJA deM, maiM AkAza mArga se jAkara usakI khoja khabara le AU~ / anumati pAkara vaha zIghra jAkara usake samAcAra le AI aura dhammila se kahA

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"svAmI! maiM puruSa rUpa meM vasantatilakA ke ghara gaI, vaha maile-kucaile vastroM meM dayanIya hAlata meM eka kone meM par3I thI usake mukha se kevala 'dhammila dhammila' nAma hI uccarita hotA sunAI detA thaa| maiMne usake pAsa jAkara kuzala samAcAra pUche to vaha mujhe puruSa veza meM dekhakara mauna rhii| jaba maine strI rUpa dhAraNa kiyA aura usake pAsa jAkara kahA mujhe dhammila ne yahA~ bhejA hai| yaha sunate hI vasantatilakA ne atyanta harSita hokara bAra-bAra Apake samAcAra puuche| maiM usakI duHkhadAyI avasthA jJAta kara AI huuN| dhammila ne tatkAla kuzAgrapura jAne kI taiyArI kii| vaha saparivAra apane nagara kI ora ravAnA ho gyaa| dhammila kramaza: kuzAgrapura pahu~cA aura vasantatilakA ke yahA~ anabhra vRSTi kI bhA~ti jAkara milaa| rAjA amitradamana ne usakA khUba satkAra kiyA aura dhammila ko samRddhipUrNa AvAsa samarpita kiyaa| logoM meM sarvatra dhammila kI prazaMsA huI aura sabhI AtmIya jana milane ke lie Ae jinheM dhammila ne dAna-mAna se santuSTa kiyaa| dhammila ke zvasura ne yazomatI ko lAkara samarpita kiyaa| apane pitA kI kumlAI kIrtivallI ko dAna rUpI jala vRSTi dvArA phira se dhammila ne navapallavita kara dii| sAMsArika sukha bhogatA huA dhammila AnandapUrvaka rahatA thaa| eka dina vasantatilakA ne usake nikaTa baiThakara pachA svAmina! kala Apa mere pAsa veza badalakara kaise Aye? dhammila yaha sunate hI cauMkA aura kisI rahasya kI bAta ke gupta udghATana hetu usane kahA---- tumhAre mana ko Anandita karane ke lie aisA kiyA gayA thaa| usane socA avazya hI koI vyakti adRzya vidyA se yahA~ AyA hai, jise pakar3anA caahiye| dhammila ne mahala kI paridhi meM sindUra bichA diyA aura svayaM chipakara khar3A rhaa| usane sindUra para kisI vidyAdhara ke padacihna dekhe aura khaGga prahAra dvArA use mArakara jamIna meM gAr3a diyaa| eka dina dhammila apane udyAna meM azoka vRkSa ke nIce baiThA thA to usake pAsa meghamAlA nAmaka vidyAdharI AkAzamArga se Akara utrii| usane kahA-merA meghajaya nAmaka bhrAtA tIna dina pUrva nikalA thA usake na lauTane para khoja meM nikalI aura Apake dvArA mArA gayA jJAta kara kruddha hokara yahA~ AI, kintu Apako dekhakara merA krodha zAnta ho gayA kyoMki mujhe prajJapti vidyA ne kahA thA tumhAre bhAI ko mArane vAlA hI tumhArA pati hogaa| ata: aba Apa kRpA kara mujhe svIkAra kreN| dhammila ne usakI prArthanA svIkAra kara turanta usake sAtha gAMdharva vivAha kara liyaa| aba usake battIsa patniyA~ ho giiN| kavi kahate haiM jisa prakAra battIsa dA~toM se mukha, battIsa akSaroM se anuSTupa chanda aura battIsa lakSaNoM se puruSa suzobhita hotA hai usI prakAra dhammila suzobhita huaa| dhammila kI strI rAjakumArI kamalA ke padmanAbha nAmaka putraratna utpanna huaa| vaha kramaza: lAlana-pAlana hotA bar3A hone lgaa| kitane hI arase bAda cAra jJAnadhArI dharmaruci aNagAra ke padhArane para dhammilakumAra unheM vandanArtha gyaa| dharmadezanA zravaNAnantara usane

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89 nivedana kiyA prabho! merI sampatti kA kSaya aura vRddhi kA kyA kAraNa hai? munirAja ne isa prakAra dhammila kA pUrvabhava vRttAnta kahA isI bharata kSetra meM bhRgukaccha nAmaka nagara hai| vahA~ mahAdhana nAma kA eka kauTumbika rahatA thaa| marudeza meM durlabha haMsinI kI bhA~ti usake kAnoM meM kabhI dayAmaya jinavANI kA praveza hI nahIM huA thA ata: vaha hiMsA-ahiMsA ke marma se ajJAnI thA, usakI strI bhI pApoM meM malina thii| kintu usakA putra sunanda janma se hI uttama svabhAva va caritravAlA thaa| eka dina mahAdhana ke yahA~ usake kaI mitra Aye jinake liye sammAnapUrvaka bhojana kA Ayojana kiyA gyaa| usane eka atithi ke sAtha sunanda ko mAMsa lAne ke lie bAjAra meM bhejaa| mAMsa zeSa ho jAne se macchI bAjAra meM gaye vahA~ bhI mRtaka matsya na mile| sananda ke inakAra karane para bhI mehamAna ne jIvita matsya kharIde aura ghara Ate tAlAba ke nikaTa mehamAna ke deha cintA ke lie jAte matsya bhAra sunanda ko sauNpaa| sunanda ne pAnI ke binA tar3aphatI machaliyoM ko dayAbhAva se jalAzaya meM DAla diyA aura dayA dharma kA vicAra karane lgaa| mehamAna ne jaba sunanda se pUchA machaliyA~ saba kahA~ haiM? usane kahA maiMne to jalAzaya meM DAla dii| mehamAna kruddha huA aura ghara Akara pitA se khaa| nirdayI pitA ne sunanda ko lAThI se khUba pITakara ghara se nikAla diyaa| sunanda ne apane hRdaya se dayA ko na chor3akara jaise-taise AjIvikA calAI aura manuSya gati kA AyuSya baMdhakara mraa| kisI pArvatya guphAoM vAlI eka pallI meM nirdaya-niSThura svabhAva vAlA maMdara nAmaka pApI rAjA thA jisakI patnI banamAlA bhI tadanurUpa thii| sunanda kA jIva usakI kokha meM utpanna huaa| usakA nAma sarabha rakhA gyaa| vaha apane kulayogya zikSA pAkara taruNa huA to usakA pitA maraNAMta vyAdhigrasta hokara durgati meM gyaa| sarabha usakA uttarAdhikArI banA aura sabakA priya huaa| eka dina vaha sazastra apane parivAra ke sAtha kisI nikaTavartI parvata para gyaa| usane dekhA kitane hI durbala deha vAle ni:zastra puruSa pRthvI para dRSTi rakhakara cale A rahe the| usane socA, ye loga hamArI pallI se bhinna hI prakAra ke haiN| unake nikaTa jAne para "dharmalAbha' AzIrvAda pAkara sarabha ne pUchA, Apa kauna haiM? unhoMne muMhapattI ke upayogapUrvaka madhura vacanoM se kahA- mahAnubhAva! hama dharmajJa dharmopadeza dene vAle zramaNa haiN| dhIme-dhIme calate hue hama sAthI se bichur3a gaye aura mArga se anabhijJa hone se pahAr3a para A gye| unakI madhura vANI se AkRSTa sarabha ne sAnanda pUchA, Apa kyA aura kauna sA dharmapAlana karate haiM? muniyoM ne use sarala svabhAvI AtmA jJAta kara dharma kA marma samajhA kara puNya mArga para cddh'aayaa| sarabha ne unheM sAtha jAkara mArga batalAkara apanA kartavya nibhaayaa|

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eka dina vaha apane sazastra sAthiyoM ke sAtha dhAr3a pAra kara lUTa-pATa karane nikalA. yahI usakI AjIvikA thii| sUryAsta taka sabhI bhIla loga chipe rhe| sarabha ko puNyodaya se muniyoM ke vacana smaraNa hue aura kumArga car3he citta para muni vacanoM ne aMkuza kA kAma kiyaa| vaha apane parapIr3aka kAryoM ko dhikkArate hue zastroM kA tyAga kara akelA cala niklaa| vaha pApabhIru nirAbhimAnI hokara sadAcArI jIvana vyatIta karane lgaa| anta meM samAdhipUrvaka marakara kuzAgrapura ke seTha surendradatta ke kula meM dhammila ke rUpa meM utpanna haa| pUrvabhAva ke dayA pariNAmoM se tumhArA kSINa vaibhava bhI puna: pRSTa huaa| guru mahArAja ke vacanoM se use pUrvabhava kA smaraNa ho aayaa| vairAgyapUrNa hRdaya se usane apane putra padmanAbha ko gRhabhAra saupakara dIkSA le lI aura gyAraha aMgoM kA abhyAsa kara apramatta niraticAra saMyama ArAdhanA kara anta meM tIsa dina anazana sallekhanA pUrvaka dhammila muni ne acyuta devaloka meM bAIsa sAgaropama kI AyuvAlA devatva prApta kiyA aura vahA~ se mahAvideha meM janma lekara saMyama ArAdhanA kara mokSa prApta kreNge|

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dIghanikAya meM vyakta sAmAjika pariveza DaoN0 dInAnAtha zarmA bhAratIya itihAsa meM mahAtmA buddha aise vicAraka the, jinake udaya se bhArata kA nizcayAtmaka itihAsa jAnA jA sakatA hai| unase hI samasta saMsAra ne sarvaprathama manuSyatA siikhii| unakI buddhatva prApti se lekara unake parinirvANa taka unhoMne jo kucha aura jahA~ kahIM bhI kahA usI kA saMkalana pAli tripiTakoM meM kiyA gayA hai| jaisA ki sarvavidita hai pAli bhASA tatkAlIna janasAdhAraNa kI bhASA thI jo magadha pradeza meM bolI jAtI thii| isI bhASA ke mAdhyama se mahAtmA buddha apane upadeza ko jana-jana taka pahu~cAte the| buddha vacana ko tIna bhAgoM meM vibhakta kiyA gayA hai jo viSaya aura zailI ke kAraNa eka dUsare se bhinna haiN| bhikSu saMgha ke nirmANa tathA anuzAsana sambandhI niyama vinayapiTaka meM saMgRhIta haiN| buddha dvArA bhinna-bhinna stara ke logoM ko diye gaye upadezoM kA saMkalana sattapiTaka meM hai aura pAribhASika zabdoM meM upadiSTa gambhIra dharmadarzana kA vivecana abhidhammapiTaka meM hai| buddha upadeza vAstava meM sattapiTaka meM saMgrahIta haiN| sUttapiTaka pA~ca nikAyoM meM vibhakta hai- dIghanikAya, majjhimanikAya, saMyuktanikAya, aMguttaranikAya aura khuddknikaay| buddha ke samakAlIna zramaNoM, brAhmaNoM aura parivrAjakoM ke jIvana aura siddhAntoM ke vivaraNa, gautama buddha ke viSaya meM unake mata aura donoM ke pArasparika sambandha, sAdhAraNa janatA meM pracalita udyoga aura vyavasAya, manoraJjana ke sAdhana, kalA aura vijJAna, tatkAlIna rAjanaitika paristhiti aura rAjanyagaNa, brAhmaNoM ke dhArmika siddhAnta, jAtivAda, varNavAda, yajJavAda, bhaugolika paristhitiyAM jaise-gA~va, nigama, nagara, janapadAdi ke vivaraNa aura unake nivAsiyoM ke jIvana kI sAdhAraNa avasthA, nadI-parvata Adi ke vivaraNa, sAhitya aura jJAna kI avasthA, kRSi aura vANijya, sAmAjika rItiyAM, jIvana kA naitika stara; striyoM, dAsa-dAsiyoM aura bhRtyoM kI avasthA Adi ke vivaraNa suttapiTaka meM bhare par3e haiM, jo buddha aura unake ziSyoM ke jIvana aura upadezoM ke sAtha-sAtha tatkAlIna bhAratIya sAmAjika aura rAjanaitika paristhiti Adi kA acchA digdarzana karAte haiN| 1 prastuta Alekha meM dIghanikAya meM vyakta sAmAjika pariveza kI carcA kI gayI hai| *. vyAkhyAtA, prAkRta vibhAga, bhASAsAhitya bhavana, gujarAta yunivarsiTI, ahamadAbAda, 380009.

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sAmAjika vidhAna pitRparamparAgata varSoM para AdhArita thaa| ambaTThasutta se jJAta hotA hai ki brahmA ke vibhinna aMgoM se cAra varNoM kI utpatti kI prAcIna paurANika kalpanA ke AdhAra para brAhmaNa apane ko kSatriyoM aura zramaNoM se zreSTha samajhate the--- cattAroM meM bho gotama, vaNNA- khattiyA, brAhmaNA vessA suddaa| imesaM hi bho gotama catunaM vaNNAnaM tayo vaNNA-khattiyA ca vessA ca suddA ca aJadatthu brAhmaNasseva paricArikA smpjjnti|2 brAhmaNoM aura kSatriyoM ke bIca hone vAle antarjAtIya vivAhoM kI sthiti kucha isa prakAra hai- kSatriya puruSa aura brAhmaNa strI athavA brAhmaNa puruSa aura kSatriya strI se utpanna putra brAhmaNoM se jala aura Asana-bhojana tathA yajJa ke avasara para nimantraNa, vedoM kI zikSA tathA vivAha kI suvidhA pAtA thA, lekina kSatriya use rAjA nahIM banAte the| brAhmaNoM dvArA jAti bahiSkRta vyakti brAhmaNa ghara meM uparyukta suvidhAeM nahIM pAtA thA, lekina kSatriyoM dvArA jAtibahiSkRta vyakti sArI suvidhAeM pAtA thaa| brAhmaNa apane sAmAjika sammAna kI rakSA kara lete the yahA~ taka ki ekabAra buddha kI mahattA se pUrNata: santuSTa soNadaNDa ne janatA ke bIca unakA abhivAdana Adi karane meM saMkoca kiyA thaa| buddha svayaM samAja meM jAtibheda ko mahattva nahIM dete the phira bhI sAmAnya logoM kI mAnyatA kA Adara karate the| yahI kAraNa hai ki solaha pariSkAroM aura trividha sampadAvAlI yajJavidhi kA kUTadanta ko upadeza dete hue cakravartI rAjA tathA purohita ke Avazyaka guNoM meM mAtR evaM pitR pakSa se uccakulIna hone ke guNa ko sammilita kiyA hai-- rAjA mahAvijito aTThahaGgehi smtraagto| ubhato sujAto mAtito ca pitito c|3 zUdroM ko samAja meM nimnatara samajhA jAtA thA, lekina isake kucha apavAda bhI haiN| rAjA IkSvAku ke dAsIputra 'kaNha' jaise kucha vyaktiyoM kA ullekha milatA hai, jinhoMne apanI zikSA aura AdhyAtmika upalabdhiyoM ke AdhAra para samAja meM RSipada prApta kiyA thaa| sambhava hai usa samaya zikSA dene aura pAtroM ko ucita sthAna dene meM kisI prakAra kA bhedabhAva nahIM rakhA jAtA thaa| isIlie vezyAputra 'jIvaka' vaidyaka kI zreSTha zikSA prApta karane aura ajAtazatru kA rAjavaidya niyukta hone meM saphala huaa| janatA ke manoraJjana ke sAdhana nimnavat the- nRtya, gIta, saMgIta, nATakalIlA, gAgara bajAnA, lohe kI golI kA khela, bA~sa kA khela, hastiyuddha, azvayuddha, mahiSa yuddha, vRSabhayuddha, bakaroM kA yuddha, bheDoM kA yuddha, murgA lar3AnA, lAThI kA khela, muSTiyuddha tathA yuddha pradarzana- (yathA vA paneke bhonto samaNabrAhmaNA saddhAdeyyAni bhojanAni bhuJjitvA te evarUpaM visUkadassanaM anuyuttA viharanti seyyathidaM-naccaM gItaM vAditaM pekkhaM avakhAnaM pANissaraM vetAkaM, kumbhathUNaM, sobhanakaM caNDAlaM vaMsaM dhovanaM hatthiyuddha,

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assayuddhaM mahisayuddhaM, usabhayuddhaM ajayuddhaM, meNDayuddhaM kukkuTayuddhaM vttttkyuddhN......ityaadi)|5 usa samaya khele jAne vAle jue nimnavat the- aTTapada (zataraMja), dasapada, AkAsa, parihAra patha, saMtikaravalikA ghaTikA salAkahattha, akkha paGgacIra, baGkaka, mokkhacika, ciGgalika, patAkhaka, rathaka akkharikA manesika- (evarUpaM jUtappamAdaTThAnAnuyogaM anuyuttA viharanti seyyathidaM aTThapadaM dasapadaM AkAsaM parihArapathaM santikaM khalikaM ghaTikaM salAkahatthaM akkhaM paGgacIraM vaGkakaM mokkhacikaM ityaadi)|6 ___'sAmaJaphalasutta' meM jina vyavasAyoM kA ullekha huA hai, ve haiM- hasti ArohaNa, azvArohaNa, rathika dhanuhi kalpaka sainika adhikArI, ALArika, celaka, zUra, nAI, mAlI, rajaka pesakAra, nalakAra kumbhakAra, gaNaka ityAdi (yathA nu kho imAni bhante puthusippAyatanAni seyyathidaM hatthArohA assArohA rathikA dhanuggahA celakA calakA piNDadAyakA uggA rAjaputtA pavikhandino ityaadi)| dIghanikAya meM tatkAlIna dArzanika siddhAntoM aura matoM kA ullekha prApta hotA hai| pUraNa kassapa, makkhaligosAla, ajita kesakambala, pakudhakaccAyana aura nigaNTha nAtaputta jaise AcAryoM ke vicAroM meM bhautikavAda, nAstikatA, jar3avAda Adi ke bIja vidyamAna the| inake atirikta anya vicArakoM ke ullekha brahmajAlasutta meM hue haiM jinheM kisI sampradAya vizeSa se jor3A nahIM gayA hai, yathA AtmA aura loka donoM nitya haiM (sassato attA ca loko ca vajho kUTaTTho esiktttthaayitttthito)|' AtmA aura loka aMzata: nitya aura aMzata: anitya haiM- (santi bhikkhave eke samaNabrAhmaNA ekacca sassatikA ekacca sassatikA ekaccaM sassataM ekaccaM asassataM antAnaM ca lokaM ca paJapenti catuhi vatthUhi) - loka sAnta hai yA ananta(santi bhikkhave eke samaNA brAhmaNA antAnantikA antAnantaM lokassa pajJApenti catUhi vtthuuhi)|10 isake atirikta aneka dArzanika praznoM kI sUcI upalabdha hotI hai jinase patA calatA hai ki usa samaya aise praznoM para vicAra karane vAle upalabdha the, jaise-tevijjasatta meM brahmaloka prApti kA prazna uThAyA gayA hai, buddha ne apane upadeza meM batalAyA ki paraloka meM jIva kI utpatti mettA, karuNA, muditA tathA upekkhA- ina cAra brahmavihAroM kA abhyAsa karane se hotI hai| dIghanikAya meM vividha dhArmika sampradAyoM kA bhI ullekha milatA hai jo aneka vratoM aura kriyAoM kA anuSThAna kiyA karate the| ve apane pAramArthika lAbha se bhinna laukika yaza aura bhautika lAbha ke lie prayatnazIla the| aise ullekha brahmajAlasutta meM milate haiN| kuhakA, lapakA, nemittikA, nippesikA lAbhena lAbhaM nijigiMsitAro aadi| inameM jAdU-TonA karane vAle the jo apane vividha vidyAoM se logoM ko Thagate the|11

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'sAmaJjaphalasutta' meM ullikhita cha: tIrthakoM ke matoM ke apane-apane saMgaThana avazya rahe hoNge| udAharaNArtha nigaNThanAtaputta (mahAvIra svAmI) kA saMgaThana to jJAta hI hai jo nigrantha dharma ke nAma se khyAta thA aura svayaM nigaNTha nAtaputta usake caubIsaveM aura antima tIrthaGkara the| pUraNakassapa aura ajitakesakambala prasiddha nAstika aura bhautikavAdI dArzanika cArvAka ke anuyAyI pratIta hote haiN| acelakassapa nAmaka nagnaparivrAjaka, jo mahAsIhanAdasutta meM varNita hai,sambhavata: eka jaina muni hai| isa prakAra dIghanikAya meM vyakta sAmAjika pariveza jisameM samAja, dharma darzana sammilita hai, kA avalokana kiyA gyaa| jaisA ki Upara kahA gayA hai ki mahAtmA buddha aura unakI vANI, jo pAli sAhitya meM nihita hai, se hI bhArata ke nizcayAtmaka itihAsa para prakAza par3atA hai| dIghanikAya ke atirikta suttapiTaka ke anya nikAyoM meM bhI isI prakAra ke tathya sAmane A sakate haiN| jarUrata unake sUkSmAvalokana kI hai| 1. pAli sAhitya kA itihAsa, pR0 140-41. 2. dIghanikAya, pR0 80. vahI, pR0 117. 4. vahI, pR0 41. vahI, pR0 8. vahI, pR0 8. 7. vahI, pR0 44. 8. vahI, pR0 13. 9. vahI, pR0 17. 10. vahI, pR0 21. 11. vahI, pR0 10-12. sandarbha : 1. bharatasiMha upAdhyAya, pAli sAhitya kA itihAsa, hindI sAhitya sammelana, prayAga, dvitIya saMskaraNa, prayAga 1963. dIghanikAya, bhikkhu jagadIsakassapa, bihAra rAjakIya pAliprakAzana maNDala, paTanA 1958.

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gujarAtanI keTalIka prAcIna jinamUrtio lekhaka sArAbhAI maNilAla navAba bhAratIya vidyAbhavana aMdherInA "bhAratIya vivA" nAmanA vaimAsika mukhapatranA varSa 1 nA aMka 2 mAM pR. 178 thI 194 mAM "gujarAtanI prAcInatama jinamartio" nAmano eka sacitra lekha lakhela prasiddha thaI gaelo che. A lekha prasiddha thayA pachI tAjetaramAM ja amadAvAda zaheramAM mAMDavInI paLamAM, nAgajIbhUdaranI pALanA jaina derAsaramAM mArA jevAmAM AvelI vikramanA bAramA saikAnI ane kalikAlasarvajJa hemacaMdra sUrinI vivamAnatAnA samayanI tathA teozrInI vilamAnatAnA samaya pahelAMnI dhAtunI traNa pratimAonI janamartividhAnazAstranA abhyAsamAM rasa lenAra vidvAnone tathA jaina baMdhuone oLakhANa karavAnuM A TuMka lekhamAM meM yogya dhAryuM che. samayanA abhAve A aMkanI sAthe A traNa mationA citro ApI zakAyA nathI. - mULa gabhArAmAM mULanAyaka zrIsaMbhavanAthajInI jamaNI bAjue ArasanI eTalI upara A saMvata 1102 nI jinarta AvelI che? mUrti 1 -A jinamatinA parikarane dhaNokharo bhAga (uparane be bhAga tathA DAbI bAjunA cAmara dharanAranI AkhI AkRti) nAza pAmela che. A jinamUrtinI nIce koI paNa jAtanuM laMchana nahi hovAthI covIza tIrthakaro paikInA kayA tIrthakaranI A mUrti che te zodhI kADhavuM azakaya che. A jinamUrtinA kapALamAM A jAtanuM (hAlamAM vaiSaNava saMpradAyanA anuyAyIoe svIkAreluM) tilaka raspaSTa dekhAya che. madhyamAM padmAsananI beThake beThelI A jinamUrtinI mukhAkRti bahu ja suMdara che. mULa matinI jamaNI bAjue eka cAmara dharanAra 5ricArakanI UbhI suMdara AkRti che, paricArakanA pabA hAthamAM cAmara pakaDele che ane tene jamaNe hAtha paga upara Tekavelo che. - padmAsananI nIcenA bhAgamAM jamaNuM bAjue be hAthavALA yakSarAjanI suMdara mUrti che, aMbikA yulinInA jamaNA hAthamAM AMbAnI leba spaSTa dekhAya che, tathA DAbA hAthathI pakaDeluM bALaka kheALA upara besADe che, bALakanA zarIrane uparane aDadho bhAga khaMDita thaelo che. padAsananI nIcenA bhAgamAM navagrahonI nAnI nAnI nava AkRtio kotarelI che. ekaMdare A suMdara zilpa jainAzrita zilpakalAnA khUTatA aMkevAo meLavavA mATe vadhAre mahatvanuM che. A mUrtinA pAchaLanA bhAgamAM traNa lITIne lekha kotarelA che, je A pramANe che - (1) gAna () che.......... (2) viSNu aAyAnA caDhI (3) jirNa vi . saMvata 112 uparokta traNa lITInA lekha parathI A pratimA bahANugachIya koI jaina gRhasthe mokSa meLavavAnI abhilASAthI saMvata 1102 mAM banAvarAvI. mULa gabhArAmAM DAbI bAjunI ArasanI eTalI upara A saMvata 112 nI chIpArzvanAthanI marti AvelI che. * A gaNe mUrtinA piro mATe ane satya prANa" mAsiAnA utsava mAM prasiddha che. "o kalAnI prAcIna dhAtumatimAo" nAmanA mArA lekhanI sAthenAM pAelA citro . zrImahAvIra jaina vidyAlaya rajata mahotsava smAraka grantha se sAbhAra

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gujarAtanI keTalIka prAcIna jinamatio 90 mUrti 2 -A jinamatinA mukhAraviMdane bhAga tathA parikaranI badhI AkRtio dhaNI dhasAI gaelI che. mULa mUrtinA mastakanA upara bhAgamAM sAta phagAo dekhAI Ave che, ane tethI A mUrti zrI pArzvanAthajInI che ema sAbita thAya che. zrI pArzvanAthajInI baMne bAju eka cAmara dharanAra paricArakanI AkRti che, tathA padAsananI nIcenA bhAgamAM jamaNI bAjue be hAthavALA yakSarAjanI tathA DAbI bAjue be hAthavALI aMbikA yakSiNInI AkRti zipIe rajU karelI che. A baMne AkRtio paNa dhasAI gaelI che. A mUrtinI pAchaLanA bhAgamAM parikara para pharate katarelo lekha che, jene paNa khare bhAga vAMcI zakAya che. je A pramANe che: 3. 112......... parAkASTha kalaMdaramA......mAyA toLyA hatA uparokta lekha parathI A pratimA kAzadagacchanA zrAvaka zrIsiMhalanI strI nA putra.. nI]strI sehaNie karAvelI che, ema sAbita thAya che. nAgajIbhUdaranI paLanA ja derAsaranA meDA uparanA gabhArAmAM mULanAyaka zrIdharmanAthajInI jamaNI bAjunI ArasanI eTalI para agiyAramA saikAnI zrI RSabhadeva bhagavAnanI mUrti AvelI che. mUrti 3:-zISabhadeva. A mUrtinuM zilpa paNa suMdara che. madhyamAM jinamUrtinA mastaka para gInI mAphaka vALanA cha guMcaLAM zilpI e suMdara rIte kotarelAM che. jenA vIza tIrthako paikInA prathama tIrthakara zrI RSabhadeva bhagavAnanI prAcIna mUrtio paikInI ghaNI kharI mUrtionA baMne khabhA para vALanI lo kotarelI maLI Ave che (juo bhAratIya vivA varSa 1, aMka 2nA pR4 185nI sAmenAM citra naMbara 6 ane 7 tathA te ja aMkane pRi 180nI sAmenuM citra naMbara 2 ane pRi 191nI sAmenuM citra naMbara 8) vaLI kaIka dAkhalAmAM pratimAnA maratakanI pAchaLanA bhAgamAM paNa vALa katarelA maLI Ave che (juo have pachI prasiddha thanAra "bhAratanAM jaina tIrtho ane temanuM zilpa sthApatya" nAmanA graMthamAM citra naMbara 41) paraMtu mArA AsadhInAM nirIkSaNa daramyAna mastaka para vALanI laTonA guMcaLAvALI zrI aSabhadeva prabhanI pratimA jovAmAM AvI nathI, teTalI A pratimAnI khAsa viziSTatA che. zrI RSabhadeva prabhunI mUrtiomAM vALanI laTa maLI Ave che, tenAM kAraNo huM mArA "bhAratIya vivA"nA uparokta lekhamAM darzAvI gaele chuM, tethI tenA ullekha ahIyAM pharI ApavA yogya lAgatA nathI. A mUrtinA parikaranA pAchaLanA bhAgamAM keTalAka akSaro kotarelA che, jemane meTA bhAga kATathI dabAelo hovAthI spaSTa vAMcI zakAyuM nathI, paraMtu tenI lipi lakhavAnI rItathI abhyAsIone jaNAI Ave tema che ke A mUrti agiyAramAM saikA pachInI te nathI ja. A viSayamAM vadhAre jANavAnI icchAvALA jijJAsuone tAjetaramAM prasiddha thaela jaina satyaprakAza mAsikanA dIpotsavI aMkamAne "bAramA saikA pahelAMnI prAcIna dhAtu pratimAo" nAmane mAre sacitra lekha tathA TuMka vakhatamAM mArA taraphathI prasiddha thanAra "bhAratanAM jaina tIrtho ane temanuM zilpasthApatya" bhAga 1 lo joI javA mArI bhalAmaNa che. mArA A TuMkA lekhathI jainamUrtividhAnazAstranA abhyAsIone tathA jena zilpakaLAmAM rasa lenAra rasane ane mArA jena baMdhuone pitAnA pUrvajoe saMdharela mUrtividhAnanA abhyAsa tathA tene saMrakSaNa tarapha thoDI paNa daravaNuM maLaze to mAre A lekha lakhavAno prayAsa huM saphaLa mAnIza.

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siddhasArasvatAcArya amaracaMdra sUri (eka svAdhyAya) lekhakaH kanaiyAlAla bhAIzaMkara dave upakrama saMskRta prAkRta sAhityanA vikAsamAM, bhAratIya anya prAMtinA mukAbale, gujarAte paNa suMdara phALo noMdhAvyo che. teTaluM ja nahI paNa bIjA prAMtimAM nahIM racAyelA, evA abhinava graMtha gujarAte bhAratamAtAnA caraNe sAdara karyA che. mAlanuM zizupAlavadha, ane bhaThThInuM bhadIkAvya, haribhadrasUrinI samarAdityakathA ane siharSinuM upamitibhavaprapaMcakathAnaka, ane tevA bIjA aneka graMthe gujarAta sAdhela kRSTa hirA vikAsane paricaya karAve che. paNa A badhA karatAM gujarAtane vadhu pratiSThA ane gaurava apAvanAra gujarAtanI asmitAmAM vadhAre karanArA, AcArya hemacaMdra racela vyAkaraNa, keza, chaMda, alaMkAra, yogazAstra ane kathAsAhityanA apUrva prathe che. jenI kIrti ane suvAsa gujarAtamAM ja nahIM paNa samasta bhAratamAM phelAI che. A sivAya paNa bIjA aneka graMthe, brAhmaNa ane jaina vidvAnoe racyA che, jenI noMdha mAtra letAM keTalAMye pAnAM bharI zakAya tema che. | gujarAtanI sAhityika amitA phelAvavAmAM aneka vidvAne ane kavione hAtha hatA. temAM jaina sAhityasvAmIone nAnosUne kALa nathI. brAhmaNa vidvAnanI mAphaka jaina paDito paNa aneka thaI gayA che, jemaNe saMskRta, prAkRtanA bhavya prathA lakhI, gujarAtanI ja nahIM paNa samarata bhAratavarSanI apUrva sevA bajAvI che. tevA paMDitapravara sarvazreSTha sAhityakAromAMthI, eka mahAna vidvAna kavivaryane paricaya, ApanI samakSa rajU karavAne ahIM prayatna che. gujarAtanI sAhityapriyatA kavi bINe gujarAtane bhale asaMskRta mAnyuM, paNa solaMkIyuganI ItihAsagAthAo vicAratAM, dasamA saikAthI caudamA saikAnA aMta sudhI zrInI sAthe sarasvatIne sumeLa gujarAtabharamAM prasaryo hovAnuM mAlama paDe che. bhImanI vidvatasabhA boja jevA sarasvatIputrane paNa AkarSatI, karNa ane siddharAjanI vidvatvasabhAnI khyAti sAMbhaLI deza videzathI paMDite pATaNamAM AvatA. rAjakArya uparAMta rAjasabhAmAM sAhityavineda, ane vAdacarcAo cAlatI. avaMtinA sAhitya bhaMDArathI,gurjarezvara siddharAjane paNa pitAnA AMgaNe strotasvinI sarasvatInI sAthe, vAvAdinI zAradAne mUrtimaMta karavAnI preraNA thaI. hemacaMdra jevA dhIra, gaMbhIra, ane sarvazAstranA pAraMgata vikAne te svapna siddha karI batAvatAM, gujarAtane pitAnuM svataMtra vyAkaraNa, kAza, alaMkAra, chaMdazAstra vagerenA graMtha bheTa dharyA. siddharAjanI vidvatasabhAmAM vidvAna paMDita besatA, jayAM sAmAnya paMDitane praveza paNa durlabha hatA. kumArapALano rAjyakALa paNa sAhitya daSTie Utarate na hato. tyAra pachInA samayamAM selaMkIonI vIrakI osaratAM, ajayapALa ane bhImadevanA zAsanakALamAM, sAhi. tyano pravAha saheja meLo lAge che. paNa vastupALanI vidvattA, tenuM Azrita kavi maMDaLa, ane visaladevanI rAjasabhAnAM etihAsika varNane vicAratAM, siddharAjane kumArapALanI mAphaka viradhavaLa ane vIsavadevanA kALamAM, sarasvatIne pravAha akhalita vaheto hato ema jaNAya che. vIsaLadevanI rAjasabhA, eTale samartha vidvAnonI vidvatsabhA. yAmArdhamAM maMcasarjana kare tevI adabhuta zakti dharAvanAra saMmezvara jevA kavio temAM virAjatA hatA. A sivAya harihara, nAnaka, arisiha ane zrI mahAvIra jaina vidyAlaya rajata mahotsava smAraka grantha se sAbhAra

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siddhasArasvatAcArya amaracaMdra sUri 98 amaracaMdra sUri jevA prakAMDa paMDitane vastupAla ane vIsaLadeve bahumAnapura sara AmaMcyA hatA. A badhA vidhAne e vidvattApracura graMtha lakhI gujarAtane apratIma gaurava bakSya che. tevA samartha vidvAna paikI, kavirAja amaracaMdra sUrine sAmAnya paricaya ApanI samakSa raju karavAne ahIM vicAra che. jIvanacaryA A mahApuruSanI jIvanakathA vyavasthita rIte, temanA janmakALathI kAladharma karI gayA tyAM sudhInI, sIlasIlAbaMdha koI graMthamAMthI maLatI nathI. paraMtu keTalAka prabaMdhAtmaka pra, ane Itara pustakomAMthI temanA jIvana mATe thoDI ghaNI vigato prApta thAya che. AvA prathAmAM prabaMdhakoza, prabaMdhaciMtAmaNi vivekavilAsa, upadeza taraMgiNI va mukhya che. A sivAya raMbhAmaMjarInATikA, hammIramahAkAvya ane temanA racelA prathAnI prazastiomAMthI paNa keTalIka vigata maLe che. aNahIlapura pATaNathI uttare, ATha gAu dUra vAyaDa nAmaka (gAma) mahAsthAna AveluM che. A gAma madhyakALamAM moTuM zahera hatuM. tyAM brAhmaNa ane jainonI sArI evI vastI hatI, ema pAnaMdaprazastimAM karela varNana uparathI jaNAya che. Aje to te eka nAnuM, ThAkaraDAonI mukhya vastIvALuM gAmaDuM che. pUrvakALamAM te meTuM zahera haze, ema tenI paristhiti uparathI dekhAya che. tyAM jainamaMdira hatAM, ane jenonI vastI prAcInakALamAM khUba hatI. A mahAsthAnamAM chavadeva sUri nAmaka AcArya hatA, jeo parakAyA praveza jevI yaugika vivAnA pAraMgata hatA. arthAta yogamArgamAM teo pravRtta hatA. temanA ziSya jinadatta sUri thayA, jeo vidvAna hatA, teTaluM ja nahIM paNa dharmazAstranA sArA vicAraka hatA. temaNe aneka graMtho lakhyA che. A ja maharSi ApaNA caritranAyaka amaracaMdra sUrinA guru hatA. amaracaMdranA pUrvAzramanI hakIkata haju sudhI maLI nathI, tema ja temaNe keTalI umare dIkSA dhAraNa karI te paNa jANavAmAM AvyuM nathI. phakta eTaluM ja mAlama paDe che ke, jinadatta sUri temanA guru hatA, eTale temane jinadatta sUri pAsethI dIkSAgrahaNa karI haze ema samajAya che. paNa jIvanane uccamArge laI javAnA prayatnomAM, temane kavivara arisiMhanI sArI evI madada haze ema lAge che. sArasvata maMtra amaracaMdra arisiha pAsethI lIdhe hatA, ane kepTAgArika paddha maMtronA vizALa mahAlayamAM, ekavIsa divasa sudhI temane te maMtranuM purazcaraNa karI maMtrane siddha karyo hato. caturvizati prabaMdhamAM te mATe jaNAvyuM che ke, purazcaraNagahomakAryanA aMte bhagavatI sarasvatIe pratyakSa thaI vara Apyo ke "haM sivirma" tyArathI amaracaMdranA hRdayamAM abhuta zaktino saMcAra , ane dhIme dhIme temaNe vidvAnane paNa mugdha banAve tevA, kAvya, chaMda, alaMkAra ane kathAsAhityanA abhinava graMtha lakhI, potAnI vidattAne janasamAjanA upayoga mATe vahetI karI. temaNe potAnI vidattAne eka ja saMpradAya puratI anAmata nahIM rAkhatAM, sarva kaIne upayukta thAya tevA vividha viSayonA gahana prathA lakhI, potAnA jJAnane lAbha dareka mATe khullo rAkhyo hato. 1mImadvAyaranAmni sArasaktIcAmni puNye mahA sthAne mAnini dAnamAnasarasAH zrI bAbarIyA vIjAH / / somastomasamutyadhUmanivahemAlinya mAlavayA mAsuryA vaNijo jinaarcnynopdpdhuumotkraiH||1|| phyAnaMdamahAkAvya, sarga 19. 2 vilivirasignala: rAH | hatamohatamokAri kariva raverjagat // 37 // jAnaMdamAthAtha, sarNa 1,

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kanaiyAlAla bhAIzaMkara dave [ma. je. vidyAlaya veNIpaLomaH AvI prasiddha ukti temanA mATe vidvAna kavivarAe vAraMvAra vAparI che. temane veNukRpANanuM biruda ApavAmAM AvyuM hatuM. jemAM dIpikA kAlidAsa, ane dhaMTA mAdhanAM birada, kAlidAsa ane mAdha mATe hatAM, tema amaracaMdra mATe uparokta birada vaparAtuM. bAlabhAratanA AdiparvamAM, prabhAta varNananI aMdara temaNe "veNu-aMboDo, kRpANa, tasvAra"= aMbeDArUpI taravAravALo kAmadeva sAthe, rU5yukta alaMkArika rIte sarakhAmaNI karatAM, vidvAnoe temane A birada ApyuM hatuM. hammIramahAkAvyamAM paNa temanA mATe A bIrada vaparAyuM che.? rAjasanmAnita kavi amaracaMdra sUri temanI suMdara lelAtmaka kAvyacAturI, ane agAdha vidvattAthI AkarSAI rAjA vIsaladeve pitAnA pradhAna vaIlane mokalI, temane AmaMcyA hatA. rAjasabhAmAM padhAratAM ja rAjAe sAmA jaI temanuM suMdara svAgata karyuM, ane sanmAnapurasara Asana upara besAryA. kavirAja amaracaMdra kharie paNa tenA svAgatane yogya javAba vALatAM, vIsaladeva nRpendra, ane tenI vivAvilAsI bhAvanAnuM adabhuta varNana karatAM, rAjA ane rAjasabhAne khUba AnaMda thaye. vIsalapane vidvAnone vAgvilAsa khUba priya hato. tethI tenI sUcanA thatAM nAnAka paMDita "jIte na jayatita yuvatiniMrApu" A caraNathI samasyA pUravAnuM AhavAna karyuM. AthI turataja te mATenI samasyApUrti karatAM amara kahyuM ke zrutvA dhvanermadhuratA sahasAvatINa bhUmau mRge vigatalAchana eva candaH mAgAn madIyavadanasya tulAmatIva gItaM na gAyatitarAM yuvatirnizAsu // 1 // bhAvArtha. "hu gAIza te A caMdramAno mRga te sAMbhaLavA nIce UtarI Avaze ane Ama mRgalAMchanathI mukta thaIne candra mArA mukhanI barobarI karI zakaze tethI e strI rAtre gAtI nathI." AvI 108 samasyAo sAmezvarAdi kavio taraphathI pUchavAmAM AvatAM temaNe tenI cama-kArika rIte pUrtio karI ApI hatI. AthI prasanna thaI vIsaladeve temane kavi sArvabhauma tarIke jAhera karyA hatA. arisiMhane vIsaladevanI rAjasabhAmAM praveza, amaracaMdra sUrine ja AbhArI che. prabaMdhakAra arisiha amaracaMdra sUrinA kalAguru hevAnuM nedhe che, paNa te vAtamAM vadhu vizvAsa mUkavA jeTaluM vajana nathI. kAraNa te koIpaNa ullekha temaNe graMthaprazastiomAM, ke pitAnA graMthanuM varNana karatAM svagukha nirdezamAM, temanuM nAma noMdhyuM nathI. kadAca banne vacce sAro prema haze, banne eka bIjAne paraspara madada karatA haze. temaNe ja arisiMhane paricaya visaladevane karAvyo hato, jethI te vivAvilAsI nRpatie temane zAsana 1dadhimathanavilomaloladragveNidambhA dayamadayamanako vizvavikajetA / / bhaeparimAkopatyakanANaH kRpaann:-| mamamiva divasAdI vyakazaktiyanati // 6 // bAlabhArata mAdIparva, sarga 11 2 vANInAmadhidevatA svayamasaukhyAtA kumArI ttH| prAyo prAvatAM smaranti sarasA yAcA dilAsAdbhavam / / kukokaH sukRtijitendriyacayo harSaH sa vaatsyaayno| ma pravaro mhaatprovenniikpaanno'mr||31||

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rajatasmAraka] siddhasArasvatAcArya amaracaMdra sUri 100 bAMdhI ApyuM hatuM. AthI samajAya che ke, kavivara amaracaMdra sUrinuM, vIsaladeva pAse vajanadAra vyakti-va gaNatuM temAM zaka nathI. samayAnukULa zabdaprayethI, sAmAM manuSyanuM manaraMjana karavAnI ajaba kaLA, A mahApuruSe sAya karI hatI. ratnamaMdira gaNI upadezataraMgiNImAM tevo eka prasaMga TAMkatAM kahe che ke, eka vakhata amaracaMdra sUri sabhAsamakSa vyAkhyAna ApatA hatA, tyAre temaNe prasaMgopAta mahimAre sAra sAdowojanA e lokArdha sabhAsamakSa ucAyoM. tyAgI sAdhunA mukhamAMthI AvuM zRMgArika vAkya nIkaLatAM, tyAM vaMdana mATe Avela vastupAla mahAmAtyane paNa Azcarya sAthe kheda thaze. paraMtu sAmA manuSyanA bhAva uparathI tenuM hadaya vAMcI lenAra A mahAnubhAve tene uttarArdha belatAM kahyuM ke ja mavA re ! mavAdarA AvA adbhuta ane pitAne lAgu paDatA uttarArdhathI, vastupAlanI zaMkA dUra thaI teTaluM ja nahIM paNa je pUrvArdhathI teNe sAdhupuruSamAM zRMgArika bhAvanA kalpI hatI, tene nAza thayo. jIvanakALa amaracaMdra mATe koIpaNa graMthamAMthI temanA janma samayanI nUdha maLatI nathI. tethI temanA jIvanakALa mATe amuka varSone gALe kalpavAmAM Avyo che. temanA jIvananI bIjI nAnI nAnI vigatane choDI daie te paNa, te mahArAjA vIsaladevanA prItipAtra kavivara hatA, te vastune vicAratAM amaracaMdra visaladevanA samakAlIna hovAnuM nizcita thAya che. vIsaladevane rAyakAla loba che. tenI zarUAtanI kArakirdImAM pATaNane maMDalezvara hatA. lagabhaga saMvata 1294 thI saM. 1302 sudhI te maMDalezvara ja hatuM, paNa tribhuvanapAlanA maraNa pachI gujarAtanI gAdI khAlI paDatAM, visaladeva gurjara mahArAjyane mahArAjAdhirAja banya hatuM. teNe saM. 1318 sudhI rAjya karyuM hovAnuM aitihAsika rIte mAnavAmAM Ave che. kAraNa saM. 1317nA tenA maMDalezvara sAmaMtasiMhe Apela dAna-patrathI, tenuM astitva te kALa sudhI hevAnuM jAhera thAya che. tyAra pachInA verAvaLanA saM. 1320 nA harasiddhamAtAnA maMdiravALA lekhamAM, arjunadevanuM nAma che. eTale saM. 1317 pachI, ane saM 1320 pahelAM arjunadeva gAdIe Avyo hato, arthAt te gALAmAM vIsaladeva divaMgata thaye hatA, athavA te tripurAMtaka prazasti pramANe ajunadevane rAyArUTa banAvI, nivRtta thayA hatA temAM zaka nahIM. amaracaMdra vastupAla mATe kaMI svataMtra graMtha lakhyo nathI, paNa arisiMhanA sukRtasakIrtanamAM dareka saganA prAMtabhAge pAMca pAMca leke tenA banAvelA mukyA che. AthI vastupAlanA samayamAM A mahAkavi pratiSThita vidhAna manAtA hatA ema mAlama paDe che. temaNe padma maMtrInI prArthanAthI, padmAnaMda mahAkAvya racyuM hatuM, jenI prAcInamata saM. 1277 mAM lakhAyelI. khaMbhAtanA bhaMDAramAM vidyamAna che.* A kAvyanA lekhana samaye, kavivaranI uMmara vIsa varSanI mAnIe te, temano janmakALa saM. 1250-55 mAM Ave che. A sa. 1250 thI, saM. 1318 sudhI eTale A zake 60-65 varSa sudhI temane jIvanakAla nizcita thAya che. zrI. hIrAlAla ra. kApaDIAe padyAnaMda mahAkAvyanI saMskRta prastAvanAmAM, saM. 135 no sAraMgadevanA rAjayakALamAM lakhayela, Abu uparanI vimaLavisatInA zilAlekha rajU karyo che. A lekhane lakhA 1 gujatana madhyakAlIna rAjapUta itihAsa, pA. 403 2 iMDiyana era karI 11, 5. 21. 3 prAcIna lekhamALA lekhAMka 47, ile. 9. 4 pITarsanane rIparTa, pA. 58.

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101 kanaiyAlAla bhAIzaMkara dave [ ma.je. vidyAlaya vanAra visaladeva nAmaka koI maMDalezvara che. paraMtu A vIla, vAghelA vIsalathI anya heya tema lAge che. kAraNa vIsaladeva svayaM gujarAtano mahArAjA hatA, jayAre A lekhamAMnA ulekha pramANe sAraMgadevanA rAjayakALamAM, kaI maMDalezvara vIsaladeve A dAnapatra ApeluM che. jethI amaracaMdrane jIvanakALa nizcita karavAmAM, A lekhathI kAMI prakAza paDato nathI. temanuM mRtyu kayAre thayuM, tenI paNa cokkasa nodha kaI graMthamAM levAI nathI. pATaNamAM aSTApadajInA jinAlayamAM, A mahApuruSanI pratimA mUkelI che, je 5. mahendranA ziSya madana, saM 1348 mAM karAvI ema tenI nIcenA pratimAlekhathI jJAta thAya che. A vakhate teo hayAta nahIM hoya, evuM anumAna agya to nahI ja gaNAya. ane te pramANe tenI be cAra varSa agAu temanuM mRtyu thayAnuM ka9pIe to temanuM avasAna kALa saM 1345-47 sudhImAM Ave che. paNa AgaLanI kalpanA pramANe temanuM jIvana 60-65 varSanuM nahIM paNa lagabhaga 80-85 varSa sudhInuM lAMbu haze evuM anumAna thAya che. A badhA anumAne sAcA purAvAonA abhAve kapavAM paDyAM che. koI vidvAna te mATe sAcA purAvAo zodhI kADhaze te, temanA jIvanakALa upara meTo prakAza paDaze. temanA graMtha kavi amacaMdra sUrinA jhAMkhA gherA paricayamAM, temanI sAhityasamIkSAne rathAna ApavAmAM na Ave, te teTalA pUratuM te apUrNa lekhAya tethI temaNe sarjelA vividha graMthanI TUMka samIkSA atre rajU karavAmAM AvI che. kavivara amaracaMdranI mahattA, temanI agAdha vidvattA ane guDha gAMbhIrya dharAvatA advitIya graMthane AbhArI che. temanA graMthanuM UMDuM avagAhana karI saMpUrNa paricaya ApavA mATe te, eka svataMtra nibaMdhanI AvazyakatA che. eTale ahIM te te graMthonI rUparekhA darzAvavAne sAmAnya prayatana che. AcArya hemacaMdranI mAphaka temaNe paNa vividha viSaya upara kalama calAvI che. 1. caturvizatijinendracaritra-grevIsa tIrthaMkaranAM caritrane A graMthamAM saMkSepa karI samAvyAM che, chatAM caritranI koI paNa hakIkatane tyAga karI temAM kSati AvavA dIdhI nathI. 2 padyAnaMda mahAkAvya-padyamaMtrInI prArthanAthI A dharmagraMthanI racanA temaNe karI hatI. temAM jinendronAM caritro sumadhura ane alaMkArika bhASAmAM, mahAkAvyanI paddhatie prathita karyA che. A graMthanA prazasti sargamAM, vAyaTIyaga7 ane padyamaMtrInI hakIkata ApelI che. 3. kAvyakalpalatA-A alaMkAra ane kAvya zAstrano graMtha che, temAM cAra pratAne ane 21 tabakke che. mammaTano kAvya prakAza, rAjazekharanI kAvya mimAMsA nI mAphaka ApaNuM kAvyazAstrane eka apUrva graMtha che. 4. bAlabhArata-rAjazekhare jema bAla rAmAyaNa lakhyuM, tema A kavivare mahAbhArata uparathI bAlabhAratanI racanA karI che. brAhmaNe pitAnA dharmasAhitya upara tevA pratha lakhe, e to svAbhAvika che. paNa eka jaina kavi brAhmaNonA dharmagraMtha upara kalama calAve te gauravanI vAta che, teTaluM ja nahIM paNa parasparanA dharma pratye kevo suMdara Adara sevatA hatA. tene sAro purAvo rajU kare che. temAM ekaMdara 19 parva ane badhA maLI 43 sage che. 5. svAdizabdasamuccaya-A vyAkaraNa graMtha cAra ullAsamAM vahecAyele I temAM badhA maLI 54 ple che. sada 1549 ra padi zanI mI bAyaTIyaga maujinadattasariziSya paNDita bhAradamatiH pa. mahendraziSa adbhavAni jA bila amaracaMTanI mAhaii nI lekha,

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rajata-rapAraka] siddhasArasvatAcArya amaracaMdra sUri 10 2 6. chaMdaratnAvalI-A grantha chaMdazAstra upara racAyo che, jemAM chaMdaracanA ane tenA prakAre udAharaNa sahIta noMpyA che. tene badhA maLI nava adhyAyo che, jemAM chellA be prAkRtane anulakSI lakhAyA che. 7. parimala-potAnA sarjelA kAvyakapalatA nAmaka kAvyazAstra upara A nAmanI vRtti che. tenA vibhAgone prasara nAma ApavAmAM AvyuM hoI tevA prasarAnI ekaMdara saMkhyA 17 nI che. 8. alaMkAra prabodha-alaMkAra zAstrane A suMdara prakhya heI, temAM alaMkAre ane tenA udAharaNo, pitAnA tathA anya vidvAnenA pratyemAMthI rajU karavAmAM AvyAM che. A sivAya paNa temanA aneka bIjA aprakaTa macaeN haze, je haju sudhI bahAra AvyA nathI. A badhA granthA uparathI kavinI advitIya vidattA, ane agAdha jJAnane paricaya thAya che. teTaluM ja nahIM paNa gujarAtane sAhitya saMskRtimAM ucasthAna apAvanAra, A mahApuru pratye ananya Adara prakaTe che. upasaMhAra A samagra nibaMdha uparathI, A mahAkavi ane vidvAna pue saMskRta sAhityamAM suMdara lAge Apyo hato, ema cekasa jaNAya che. gujarAte zrInI sAthe sarasvatInI paNa bhaktipurAsara upAsanA karI hatI, ema AvA vidvAnonA prakhya uparathI siddha thAya che. A svAdhyAya taiyAra karavAmAM nIcenA grAnI madada levAmAM AvI hoI tenA vidvAna lekhakene AbhAra mAnavAnuM bhUlI zakatA nathI.' 1 pAnaMda mahAma saMta karatAvanA. mI. hIrAlAla 2 kapaDI - inAma prastAvanA prazati sarma 13 4 prabaMdhaciMtAmaNi 5 capati prabaMdha, 1 ne sAhityane saMkSipta itihAsa. pI. mehanalAla ha. desAI - gujarAtanA mahAna sapUta kalAsa khera, A darada thAtI. 8 uparazatana.

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na Srama Sona Sranana Sramana Sarga ramana Sranana Sana Sranana ramana Srana The of Svayambhudeva's Samana Samana Stamaa Sramana Samana Santana Sramana Sumana Stamana Sramana Samana Sramana Sramana Samana Sramana Sramana Srangina Spainaa Sanga Sramana Sram Sranan Sranyina Sramana Sramana Sramana on Sramana Samana Sramana Samana Sramana Sranana Sramana Samana Sramana Samana Sramana Samana Santana Sramana Samana Sramana Sranana Sramana Sranana Samana Sramana Stanana Sranana Samana Srananta Sram Spain Rama story in the Mahapurana Sraniana Sramana Sramana Sramana Smana Sramana Samana Sranana Sramana amana Sraman Sramania Introduction The Jain Rama-kathas are usually divided into two distinct and independent traditions1: (i) the tradition started by Vimalasuri in his Paumacariyam2 (ca. fifth century) and (ii) the tradition started by Gunabhadra in his Uttarapurana3 (ca. ninth century).4 The second tradition is considered to follow an older version of the Rama-story, showing some similarities to the Dasaratha Jataka and the Rama-story in Sanghadasa's Vasudevahindi. The first tradition is closest to Valmiki's Ramayana. However, comparison between two poems representing these two traditions shows that the line between them is not as clean-cut as is usually supposed. I will try to show that the Rama-stories in Svayambhudeva's Paumacariu5 (ca. ninth century) and Puspadanta's Mahapurana (ca. tenth century) are interrelated, although they are considered to belong to different traditions.7 * Miss. Eva De Clercq* Svayambhudeva's Paumacariu is an Apabhramsa version of the Jain Rama-story in the tradition of Vimalasuri. The Apabhramsa Rama-story in Puspadanta's Mahapurana is written according to Gunabhadra's narrative. After scrutinising the relationship between these two poems, I think it is necessary to point out that Svayambhudeva's Paumacariu also had some influence on Puspadanta's Rama-story, concerning its form, style, wording, as well as- albeit to a lesser extent- the contents of the Rama-story. Dept. of Languages and Cultures of South and East Asia, Universiteit Gent, Blandijnberg 2, B-9000 Ghent, Belgium.

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104 The Apabhramsa epic The first obvious similarity between the Mahapurana on the one hand and the Paumacariu and the Rithanemicariu,8 Svayambhudeva's Harivamsa Purana, on the other hand is the resemblance in style and form. Both Svayambhudeva and Puspadanta divide their works into sandhi's which are subdivided into smaller kadavaka's and use a great variety of standardised meters. H.C. Bhayani' already suggested that the similarity of form and style is due to the fact that this steady form of literature, which he calls the Apabhramsa epic, was already stereotyped by Puspadanta's time. Therefore it cannot be stated that Puspadanta "borrowed" this style from Svayambhudeva or any of his predecessors. Since I am here only concerned with the influence of Svayambhudeva's Paumacariu on Puspadanta's Rama-story in the Mahapurana, I will not go into the similarities regarding the general style and form of their poems. Evidence from the introductory Kalavaka of Puspadanta's Rama-story An undeniable indication that the Rama-stories of both poets are interrelated in one way or another, can be deduced from a statement in the introductory kalavaka of Puspadanta's Rama-story 10 : samaggi na ekka vi atthi mahu kairau sayambhu mahayariu caumuhahu cayari muhaim jahim mahu ekku tam pi muhum khamdiyaum ... kira kavana liha cirakaihim sahum. so sayanasahasahin pariyariu. sukaittanu sisau kaim tahim. Yet, I possess not one utensil. Indeed which scripture (can be compared) to (those of) the poets of old? The great acarya, kaviraja Svayambhudeva, he (was) surrounded by thousands of loved ones. Because Caturmukha possessed four faces (mouths), good

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105 poetry (was) told in that way. I only have one face (mouth), which is also broken... (Mahapurana 69.1.6-9a) It is common practice in this form of literature that the poet humbles himself before commencing his actual story. Puspadanta states that his work will never be comparable to that of the poets of old. He names Svayambhudeva and Caturmukha as great poets, which is a clear indication that he was familiar with their work. However, since his own Rama-story is modelled on Gunabhadra's version, it seems strange that Puspadanta does not mention his predecessor. The reason why he only mentions the works of Svayambhudeva and Caturmukha as exemplary poems of a Rama-story and not the prosaic version in Gunabhadra's Uttarapurana or indeed any other version, may have different explanations: (i) Maybe he only mentioned Svayambhudeva and Caturmukha, because they used the same language, style and form as Puspadanta himself did and neglected to mention Gunabhadra, because his style is completely different but not necessarily inferior. (ii) Maybe Puspadanta was well-acquainted with the Rama-stories both of Svayambhudeva and Caturmukha, and of Gunabhadra, but considered Svayambhudeva's and Caturmukha's accounts as literary superior and therefore excluded Gunabhadra's name. (iii) Maybe he was not acquainted with Gunabhadra's work, whereby he could have heard this particular version of the Rama-story from his teachers. I believe that if Puspadanta considered only the style of Svayambhudeva and Caturmukha to be superior, he would not have repeated their names at the beginning of his Rama-story, after already mentioning them once at the beginning of his Mahapurana.11 Yet, because he mentions them for a second time at the beginning of his Rama-story, one can safely assume that he considered their Ramastory itself to be especially superior. However, Puspadanta does not mention these poets again at the outset of his Harivamsa-story, although both Caturmukha and Svayambhudeva composed a poem

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106 containing this subject-matter. This suggests that Puspadanta was impressed with the general style of Caturmukha and Svayambhudeva, but particularly with their Rama-stories. Given the presence of Svayambhudeva's and Caturmukha's name and the absence of the names of any other poets including Gunabhadra, the question rises why Puspadanta's Rama-story was not modelled on the stories of Caturmukha or Svayambhudeva. This was probably due to ideological reasons. Adopting the narrative of Caturmukha would never have been acceptable since this poet was probably a Brahmin. 12 Svayambhudeva on the other hand belonged to the Yapaniya-sect, a sect viewed by the Digambaras as heretics. 13 Nevertheless, Puspadanta probably felt obliged to stick to the narrative of the school of Gunabhadra because it has an explicit orthodox Digambara background. '4 If this is the fact, then one may assume that the purpose of the first poems in the school of Vimalasuri was different from that of the poems in Gunabhadra's school: Gunabhadra's and Puspadanta's shorter versions of the Rama-story emphasise religious aspects and contains extended philosophical treatises on yajna, niti, etc., whereas the oldest carita's in Vimalasuri's tradition are to be considered rather as literary works against a more general Jain background, in which the ideology and philosophy is subordinate to the exemplary Rama-theme.15 Similarities in Wording in Passages containing the Same Subject-matter. Puspadanta's Rama-story bears some resemblance in wording to Svayambhudeva's Paumacariu. Bhayani 16 already analysed some similarities between the first sandhi's of the Mahapurana and the Paumacariu, containing the biography of Rsabha. Contrary to this episode the two poems follow different narratives concerning their Rama-story. About 75% of Puspadanta's account of the biography of the eighth Baladeva concerns the actual Rama-story. The remaining portions consist of philosophical and ideological treatises often illustrated with stories of legendary kings. However, only about 20% of Puspadanta's actual Rama-story resembles Svayambhudeva's Ramastory contextually. Therefore the similarities in wording between both

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107 the Rama-stories are fewer and often more isolated that those in the sandhi's analysed by Bhayani. Many of the apparent verbal agreements between the two Ramastories, especially those concerning words which are found very frequently throughout both poems and which are part of the basic vocabulary, are not to be considered as evidence of borrowing from the part of Puspadanta. As Bhayani17 already pointed out, these similarities are rather due to a certain degree of standardisation in the vocabulary and stylistics in the Apabhramsa epic than to instances of borrowing. Nevertheless, some other similarities in wording concern words which are not frequently used throughout the poems and are not part of the basic vocabulary. There are also instances of similarities which occur in many subsequent verses. They may be all ascribed to willing or unwilling borrowings from the part of Puspadanta. I have put together a selection of contextually similar verses containing these verbal agreements which indicate borrowing. Paumacariu 1. After the birth of Dasaratha's sons: 21.5.1b-218 nai maha-samudda mahi-bhayaho. nai danta givvana-gaindaho nai manoraha sajjana-vindaho. 3. Mahapurana 69.13.1b-319 nam tuhinagirimdamjanasihari. nam gamgajaunajalapavaha nam lacchihi kilaramanavaha. nam punna manoraha sajjanaham nam vammaviyarana dujjanaham. 2. Description of Rama before Sita is given to him in marriage: 21.12.7-820 70.12.1321 miliya narahiva je jage janiya dhanukodicadaviyaghanagunahu sayala vi dhanu-payava-avamaniya. darisiyavairiviramahu. ko vi nahi jo tai cadavai jakkha-sahasahu muhu darisavai. Hanumat visits Sita in order to persuade her to come back with him to the mainland. This passage in the Mahapurana contains many echoes, although spread over three kadavaka's, from the corresponding passage in the Paumacariu:

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108 49.18.2222 73.26.8a29 hau so rama-dua sampaiu suni ramaduu haum kaha na homi 50.2.1623 73.25.230 niya janaai vi eva na anusarai dhukkai kaivarimdu tahi niyadai Somitti jema pai sambharai. kaiguna anusarastao. 50.2.9a24 73.25.10631 tiha pai sumarai devi janaddanu paim sumarai anudinu ramasami 50.4.2225 73.26.3a32 paccariu niya-mane cintantie ta siyai cimtiu niyamanena 50.5.6a26 73.26.8633 nammaya vinjhu tavi ahinanas gulhaim ahinanavayaim demi 50.5.10627 73.26.934 Kai na pai anhuhuas ekkahim dini paim kiu panayakou avaloyani-sihanaya-phalai. chimkiu rahavu anuhuttabhou. 50.6.4628 73.25.7635 parihiu angutthalau turantie sahum amgutthaliyai ghittu lehu 4. In the Paumacariu and in the Mahapurana respectively Angada and Hanumat are sent to Ravana as messengers to plead a peaceful solution: 58.1.9236 74.4.1637 tam nisunevi ramem; jottiu duyabhari punu so iji dhavalu niggaya-namem; nihayavai. angau jottiu dua-bhare. Although the narrative concerning the battle of Lanka differs in both poems, the Mahapurana does show some similarities, especially concerning the structure, in some kadavakas with the corresponding episode in the Paumacariu: 63.12.2-838 78.2.3-1240 ko vi mahavalu para-valu nindai' ka vi bhanai ettadaum kareijasu ko vi bhanai mahu kallae indai. pau pacchamuhum paha ma deijasu. ko vi bhanai mahu toyadavahanu' gayapadiyagayapayaparitha vanem ko vi bhanai' so-suu mahu saranu'. sahai kaimdu pa bhadu bhayagamanem. ko vi bhanai' pau pai jayakarami ka vi bhanai jam maim thanamamdium Jama na kumbhayannu rane marami'. tam gayadamtaham sam,uhum uddium.

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109 ko vi bhanai' hau maya-mariccahu bhidami rahu jiha candaiccahu'. ko vi bhanai' mahu marai mahoaru chuhami kayanta-vayane vajjoaru'. ko vi bhanei karami tau pesanu pesami jamvumali jama-sasanu'. ko vi bhanai'haya-gaya-raha-vahanu mahu avaggau ravana-sahanu'. 75.11.2-839 ramanena visajjiu kulisa-dandu sa vi ramem kiu saya-khanda-khandu. ramanena samahau payavena so vi bhaggu mahatthem vayavena. ramanena visajjiu giri vicittu so vi ramem vali jiha disahi ghittu. aggeu mukku dasa-kandharena ulhaviu so vi varuna-sarena. ramanena visajjiu pannayatthu so vi garuda-vanehi kiu niratthu. ramanena gayanana-sara vimukka taha mi vala-vana-mainda dhukka. ramanena visajjjiu sayaratthu tam mandara-ghaem niu niratthu. 74.13.10a44 Soniya-jala-paharanaggirehi vasuhantarala-bahayala-gachi. 74.14.745 kim vacchayalu naha namdesai punu alimganasuhum mahu desai. ka vi bhanai rani ma kari niyattanu suyarijjai pahubhuminiyattanu. kim punu mahimamdalu vitthinnaum icchiyacayabhoyasampannaum. dejjasu patthivacimtanivaraum khaggasalilu vairihim tisagaraum ka vi bhanai piyayama peyalai vasatuppem riusisakavalai. haum divau bohesami jaiyahum ovaium mahu purai taiyahum. ka vi bhanai padiena vi pimdem mahivi pisallau masahum khamdem. 6. Description of how the dust raises during the fight: 74.1242 Hari-khurahau rau samucchaliu 78.15.4-1341 ramanena mukku nau lakkhanena pakkhirau. ravanena amdhayaru lakkhanena mukku suru. ravanena meru camdu lakkhanena vajjadamdu. ravanena asu asu lakkhanena serihisu. ravanena varivahu lakkhanena gamdhavahu. ravanena ciccijala lakkhanena mehamala. ravanena damti dihu lakkhanena mukka sihu. ravaneba rakkhasimdu lakkhanena kheuvimdu. ravanena rattinahu lakkhanena mukka rahu. ravanena mukku rukkhu lakkhanena dunnirikkhu. jalu piyai va gaya-maya-dahe athahe nhai va soniya-vahini-pavahe 77.9.543 harikhurakhanittakhau nam maramtu; utthiu dhulirau paya dharamtu. 77.9.17646 soniyagalavahiniyahi linau.

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110 7. Especially striking is the close resemblance between the episodes in both poems following Ravana's death. In a sequence of three kalavaka's in the Paumacariu describing Ravana's mourning loved-ones, more than half of the verses contain one or more verbal similarities to the corresponding passages in the Mahapurana. This episode in the Paumacariu is usually47 regarded as one of Svayambhudeva's poetically most appreciated passages. That may be an indication that Puspadanta also was so deeply impressed with this episode that he was either unwillinglyunable to shake of Svayambhudeva's influence concerning this passage, or willingly modelled his passage on Svayambhudeva's episode. 76.2.2-348 78.23.1-249 tahi avasare mani-gana- appau rayanakiranavipphuriyai vipphuriyahe uppare karu karevi niya-churiyahe churiyai hanai javahim. appau hanai vihisanu javehijiviu viddavamtu kayasamtihim mucchae nas nivariu tavehi. mamtihim dhariu tavahim. 76.3.2b-850 78.24.3b-852 tuhu na muo 'si musi vandiya-janu. siya na hitta hitta pariyasadihi. tuhu padio'si na padiu purandaru ramu na kuddhu kuddhu jagabhakkhau maudu na bhaggu bhaggu giri-mandaru. lakkhanu pa bhidiu bhidiu kulakkhau. ditthi na pattha nattha lankiuri cakku na mukku mukku jamasasanu vaya na nattha patha mandoyari. tam nau laggau laggu hyyasanu. haru na tuttu tuttu tarayanu vacchu na bhinnu bhinnu dharaniyalu hiyau na bhinnu bhinnu gayananganu. ruhiru pa galiu galiu saijanabalu. cakku na dhukku dhukku ekkantaru tuhum nau padiu padiu kaminiganu au na khuttu khuttu rayanayaru. tuhum na muo si muu vibaliyajanu. jiu pa gau gau asa-pottalu cettha na bhagga bhagga Jamkauri tuhu na suttu suttau mahi-mandalu. ditthi na sunna sunna mamdoyari. siya na aniya aniya jamauri hari-vala kuddha na kuddha kesari. 76.4.1-851 78.23.4-1253 sayala-surasura-dinna-pasamsaho aiju sarasai satthu na suyarai alju amangalu rakkhasa-vamsaho. aiju kitti dasadisahim pa viyarai. khala-khuddaho pisunahu diviyaddhahu jayasiri patta aiju vihavattanu ailu manoraha suravara-sandhahu gayau aiju pahu sattipavattanu. dumduhi vaijau galau sayaru alju imdu bhayavasahu ma gacchau aiju taval sacchandu divayaru. aiju camdu sabum kamtii acchau.

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1. 2. 111 3. Borrowings concerning subject-matter In some points Puspadanta deviates from the version of Gunabhadra, bringing new elements into the story or borrowing elements from the tradition of Vimalasuri. In his critical study of Vimalasuri's Paumacariyam, Chandra56 already briefly pointed out some deviations from Gunabhadra in Puspadanta's Rama-story which indicate borrowing from Vimalasuri's tradition: 6. ajju miyanku hou pahavantau vau vau jage ajju saittau. ajju dhanau dhana-riddhi niyacchau ajju jalantu jalanu jage acchau. ajju jamaho nivvahau jamattanu ajju kareu indu indattanu. ajju ghanai purantu manoraha ajju niraggala hontu mahagaha. ajju paphullau phalau vanasai ajju gau mokkalau sarasai. 7. 76.2.6a54 ha ha bhayara na kiu nivariu ajju tivvu nahi tavau dinesaru ajju suyau niccimtu phanisaru. ajju jalanu jalau vittharau vaivasu ajju saicchai marau. neriu ajju rimchu avahau dikkariulu ma kasu vi bihau. ajju varunu appanu pasamsau ajju vau uvavanaim vihamsau. ajju kuberu kosu ma dhovau ajju kamu appanaum jovau. bhayara paim gai narayathanahu ajju nayari namdau isanahu. 78.24.9a55 ha bhayara kim na kiu nivariu He is also referred to as Ramachanda (e.g. Mahapurana, 78.26.2)59 4. Laksmana is named after his qualities (Mahapurana, 69.12.12)60 5. Rama strings his bow to terrify the enemies, while protecting Janaka's sacrifice (Mahapurana, 70.12.12-13)61 Dasaratha has four queens, who each bear one son (Mahapurana 69.12.8-13 & 69.14.10)57 Rama is sometimes called Pauma or Poma (e.g. Mahapurana, 78.29.3)58 Surpanakha is called Candanahi (e.g. Mahapurana 71.11.7 & 71.18.2)62 Hanumat tells Sita about her lovers-tiff with Rama (Mahapurana 73.26.9-27.3)63

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8. 10. Additionally I have found a few more deviations which appear to be instances of borrowing from the tradition of Vimalsuri: 9. 11. 1. 2. 3. Vibhisana fails to kill himself with a dagger. (Mahapurana, 78.23.1-2)64 4. 112 12. The Mahapurana contains an extensive passage on the mourning of Ravana's loved ones (Mahapurana 78.21-29)68 and the description of the war and its preparations are more extended than the ones in the Uttarapurana (Mahapurana 75.78.19). Analysis of the similarities between the traditions 71 According to Vimalasuri, 69 Ravisena70 and Svayambhudeva,7 Dasaratha has four queens. Gunabhadra only refers to three queens. However, according to Vimalasuri the four sons were born out of three queens. The reference in the Mahapurana to four queens, who all bear a son, is either borrowed from Ravisena or from Svayambhudeva. Puspadanta explicitly refutes the Rama-stories of Valmiki and Vyasa (Mahapurana 69.3.11)65 The story of Rama is at one time referred to as Pomacaritta (Mahapurana, 69.3.12)66 Puspadanta explicitely refers to Bahurupini (e.g. Mahapurana, 70.4.8 & 78.16.2)67 In the Uttarapurana Rama is nowhere referred to as "Lotus", Padma (due to his pale hue and the shape of his eyes) whereas in the works of Vimalasuri's tradition this is very common. This indicates that the few references to Padma in the Mahapurana are a borrowing from either Vimalsuri, Ravisena or Svayambhudeva. Svayambhudeva is the first poet in his tradition to refer to Rama as "Moon", Ramacandra.72 Since Gunabhadra does not use this name, we may state that Puspadanta has borrowed it directly from Svayambhudeva. :73 Vimalsuri and Ravisena' 74 state that Laksmana's name was derived from the fact that he possessed good qualities. Neither

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113 Gunabhadra nor Svayambhudeva directly refer to this. However, the word laksmana itself means "endowed with auspicious signs or qualities". The fact that the Dasaratha's second son possessed good qualities is implied in the name "Laksmana" itself. Therefore any further explanation of why he was named "Laksmana" is not necessary to understand that he possessed good qualities. One cannot say for certain that the direct reference in Puspadanta's Mahapurana as to why Laksmana was named "Laksmana" should be considered as a borrowing from either Vimalasuri or Ravisena, since Puspadanta could have come to this statement by himself. Neither Gunabhadra nor Puspadanta refer to Rama's and Sita's engagement, the episode of the bow or the svayamvara. According to them, Janaka promises Rama his daughter's hand in marriage if he can protect his sacrifice. Puspadanta also mentions that Rama strings his bow to warn off the enermies. Whether this reference to a bow in the episode preceding the wedding of Rama and Sita should be considered as evidence of the influence of Vimalsuri's tradition is rather doubtfull, since Rama is constantly depicted as an excellent archer. Puspadanta may again have come to this statement by himself. Puspadanta and Vimalsuri, Ravisena and Svayambhudeva all refer to Surpanakha as Candranakha. Both Puspadanta and Svayambhudeva use the for, Candanahi in their Apabhramsa poems, instead of Candanaha or Candanaha. Whether this is evidence of direct borrowing from the part of Puspadanta is uncertain, since the original Sanskrit feminine endings in-a are in some cases substituted by-i in Apabhramba.75 The use of this name in Puspadanta's poem may therefore be ascribed to a borrowing from either of the three poets. Puspadanta's, Vimalsuri's 76 and Ravisena's 77 versions all share a reference to an anecdote of Rama's and Sita's lovers-tiff. However, the position of this reference in Vimalsuri's and Ravisena's Rama-story differs from the one in the Mahapurana. In the Paumacariyam and the Padmapurana Sita narrates Hanumat

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114 some personal stories, one of which concerns the lovers-tiff, which he is instructed to tell Rama at his return to the mainland. In Puspadanta's account on Hanumats arrival, Sita doubts whether he is a genuine envoy of Rama. In order to convince her, Hanumat tells her the story of the lovers-tiff. In Svayambhudeva's account there is no reference to this anecdote. He does however describe how Sita doubts whether Hanumat is genuinely sent by Rama,78 a reference absent from Vimalasuri's and Ravisena's accounts. Hanumat tells her some stories about Rama's life in exile in order to convince her. The reference to the lovers-tiff itself is probably borrowed either from Vimalasuri or Ravisena, while the reference to Sita's doubt in the Mahapurana is borrowed from the Paumacariu. Vimalasuri,79 Ravisena, 80 Svayambhudeva81 and Puspadanta all share an episode in which Vibhisana attempts to kill himself with a dagger. According to Vimalasuri and Ravisena, he is saved by Rama's intervention. In Svayambhudeva's account of this episode. Vibhisena's suicide-attempt fails because he faints at the point were he tries to stab himself. According to Puspadanta he is saved by his ministers. Together with all of the poets in the school of Vimalsuri, Puspadanta refutes the traditional Hindu Rama-stories in his introductory verses. None of the poets, except for Puspadanta, explicitly mention Valmiki and Vyasa as the poets who wrote these "false" Rama-stories. They all state why these Hindu versions should be refuted. These statements are quite similar in all the works. It is therefore uncertain which of the three authors was Puspadanta's source for this reference in the Mahapurana. In the Mahapurana, the poet refers to the story of Rama as Padmacaritra. 82 Since references to Rama as "Padma" are already quite few in Puspadanta's Rama-story, the mentioning of the Rama-story as Padmacaritra can be considered as a very clear reference to the Rama-stories of Vimalasuri's school.

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115 11. 12. Vimalasuri,83 Ravisena84 and Svayambhudeva85 all refer to Ravana's acquisition of the Bahurupini Vidya. Neither Gunabhadra nor Puspadanta refer to this episode. Nevertheless Puspadanta uses the word "bahuruvini" on numerous occasions in connection with Ravana's ability to change his appearance. This is probably a borrowing from any of the three poets in Vimalasuri's tradition. In Gunabhadra's version of the Rama-story, the mourning of Ravana's loved ones is referred to in only one verse. 86 Puspadanta on the other hand describes Ravana's wailing loved ones in about nine kadavaka's. Both Vimalasuri's 87 and Ravisena's88 account of this episode is quite extensive. Nevertheless, given the similarities in wording concerning this episode, one can safely assume that Svayambhudeva's Paumacariu89 was Puspadanta's source for these passages. The passages surrounding the war in Lanka take up fifty-five kadavaka's in the Mahapurana, making it proportionally almost twice as long as the corresponding passages in the Uttarapurana.90 Since these episodes also contain a large number of verbal agreements, especially concerning the structures of the individual kadavaka's, to the Paumacariu, these extents are probably due to influence from Svayambhudeva. Two of the apparent similarities indicated by Chandra, are not indubitably due to a borrowing (no. 4 & 5). The majority of the other similarities can be assigned to borrowings from either of the oldest poems in the tradition of Vimalasuri (no. 2, 6, 8, 9, 10 & 11). One of the similarities is either borrowed from Vimalasuri or Ravisena (no. 7) and another one either from Ravisena or Svayambhudeva (no. 1). Only three similarities are definitely due to direct borrowing from Svayambhudeva's Paumacariu (no. 3, 7 & 12). However, considering Puspadanta's statement in his introductory kadavaka to the Rama-story and given the fact that there are some striking similarities in wording between the Mahapurana and the Paumacariu, it is probable that most of the similarities which could be due to borrowing from any of the three poets, were in fact borrowed from Svayambhudeva himself.

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116 Conclusion There is no doubt that the Rama-story in Puspadanta's Mahapurana is modelled on the story in Gunabhadra's Uttarapurana, whether he knew it directly or learned it through some other unknown source. Nevertheless, as the analysis of the similarities in subject-matter suggests, Puspadanta's Rama-account also contains strong evidence that he was well-acquainted with the narrative of Vimalasuri's tradition. Although both poets follow a different narrative, the Ramaaccount in the Mahapurana contains some striking similarities in wording to parallel passages in Svayambhudeva's Paumacariu. Added to this, Puspadanta gives two references to Svayambhudeva, the first at the beginning of the Mahapurana and the second in the introductory kalavaka to his Rama-story. This evidence suggests that many of the deviations in subject-matter from Gunabhadra's story-line in the Mahapurana are probably rather due to direct borrowing from the Paumacariu than from any of the other poems in Vimalasuri's tradition. It is therefore clear that Puspadanta was influenced also by Svayambhudeva, not just concerning form and style, but also concerning wording and subject-matter. For more information on the Jain Rama-kathas in general; cf. Narasimhachar, D.L. 1939. 'The Jaina Ramayanas', The Indian Historical Quarterly Vol. XV, No. 4:575-594; Kulkarni, V.M. 1959. 'The Origin and Development of the Rama-story in Jaina literature', Journal of the Oriental Institute Vol. IX, No. 2: 189-204; Kulkarni, V.M. 1960. "The Origin and Development of the Rama-story in Jaina literature', Journal of the Oriental Institute Vol. IX, No. 3: 284-304; Chandra, K.R. 1970. A Critical Study of Paumacariyam. Muzaffarpur: Research Institute of Prakrit, Jainology and Ahimsa, Vaishali. 2. Edited by H. Jacobi: Jacobi, H. (ed.) & Punyavijayaji, M.S. 1962. Acarya Vimalasuri's Paumacariyam with Hindi translation- part I (Prakrit Text Society Series No. 6). Varanasi: Prakrit Text Society; Jacobi, H. (ed.) & Punyavijayaji, M.S. 1968. Acarya Vimalasuri's Paumacariyam with Hindi translation - part II (Prakrit Text Society Series No. 12). Ahmedabad: Prakrit Text Society.

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117 3. Edited 4. Edited by P. Jain: Jain, P. (ed.). 1954. Mahapurana (Vol. II); Uttar Purana of Acarya Gunbhadra -with Hindi translation (Jnanapitha Murtidevi Jain Granthainala - Sanskrita Granth No. 14). Kashi: Bharatiya Jnanapitha. Since the majority of the authors of Rama-stories in Vimalasuri's tradition belonged to the Svetambara-sect and in Gunabhadra's tradition to the Digambara-sect, one might consider the first tradition to be Svetambara and the second Digambara. However, it is not clear to which sect Vimalasuri himself belonged. Ravisena, whose Padinapurana is considered to be little more than an extended translation of the Paumacariyam into Sanskrit, was a Digambara. (The Padmapurana was edited by Jain: Jain, P. (ed.). 1958-1959. Padamapurana of Ravisenacarya -With Hindi translation, 3 Vols., Jnanapitha Murtidevi Jain Granthamala - Samskrit Grantha No. 20, 24 en 26. Kashi: Bharatiya Jnanapitha). Svayambhudeva belonged to the Yapaniya-sect, a sect situated between the Svetambaras and the Digambaras. This indicates that the Svetambara-label, which one tends to ascribe to Vimalasuri's trandtion, only applies to the later Rama-stories in this tradition. Critically edited by Bhayani: Bhayani, H.C. (ed.). 1953a. Paumacariu of Kaviraja Svayambhudeva (A Pre-tenth Century Puranic Epic in Apabhramsa) Critically edited for the first time with an elaborate Introduction, Index Verborum and Appendices - Part First (Vidyadhara Kanda) (Singhi Jain Series Vol. 34). Bombay: Singhi Jain Shastra Shikshapith - Bharatiya Vidya Bhavan; Bhayani, H.C. (ed.). 1953b. Paumacariu of Kaviraja Svayambhudeva (A Pre-tenth Century Jainistic Rama-epic in Apabhramsa) Critically edited for the first time with an elaborate Introduction, Index Verborum and Appendices - Part Second (Ayodhya Kanda and Sundara Kanda) (Singhi Jain Series Vol. 35). Bombay: Singhi Jain Shastra Shikshapith - Bharatiya Vidya Bhavan; Bhayani, H.C. (ed.). 1960. Paumacariu of Kaviraja Svayambhudeva (A Pre-tenth Century Jainistic Rama epic in Apabhramsa) Critically edited for the first time with an elaborate Introduction, Index Verborum and Appendices - Third Part(Yuddha Kanda and Uttara KandaXSinghi Jain Series Vol. No. 36). Bombay: Adhisthata, Singhi Jain Sastra Siksapitha - Bharatiya Vidya Bhavan. Critically edited by Vaidya: Vaidya, P.L.(ed.). 1940. The Mahapurana or Tisatthimahapurisagunalamkara (a Jain Epic in Apabhramsa of 6.

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7. cf. Narasimhachar, D.L. 1939: 575-594; Kulkarni, V.M. 1959: 189204; Kulkarni, V.M. 1960: 284-304; Chandra, K.R. 1970: 265-272. Critically edited by Tomar: Tomar, R.S. (ed.). 1993-1997. Svayambhudeva's Ritthanemicariya (Harivamsapurana) (4 Vols.) (Prakrit Text Series No. 25, 27, 30 & 31). Ahmedabad: Prakrit Text Society. 9. Bhayani, H.C. (ed.). 1953a: 31 (introduction). 10. Cf. Vaidya, P.L. (ed.). 1940: 368. 11. He first refers to Svayambhudeva and Caturmukha in 1.9.5a: caumuhu sayambhu siriharisu donu ... Cf. Vaidya, P.L. (ed.). 1937. The Mahapurana or Tisatthimahapurisagunalamkara (a Jain Epic in Apabhramsa of the 10th Century) of Puspadanta (Vol. I) (Manikchand Digambara Jaina Granthamala No. 42). Bombay: Manikchand Digambara Jaina Granthamala: 9. Note that this passage does not contain any reference to Gunabhadra either. 8. 12. 13. 14. the 10th Century) of Puspadanta (Vol. II) (Manikchand Digambara Jaina Granthamala No. 41). Bombay: Manikchand Digambara Jaina Granthamala: 368-525. 118 Cf. Bhayani, H.C. 1933. 'The Apabhramsa Poet Caturmukha', pp. 195-208 in Bhayani, H.C. Indological Studies: Collection of Research Papers on Indological Subjects. Ahmedabad: Parshva Prakashan: 195. Since none of the works of Caturmukha have been discovered up to this day, I cannot say for certain whether or not he has had any influence on Puspadanta's Rama-story. However, since he probably was a Brahmin, it is unlikely that his influence on the Mahapurana concerns more than mere details. Cf. Dundas, P. 1992. The Jains. London: Routledge: 43. Gunabhadra and his gurus implicitly refute the Rama-story of Ravisena who also belonged to the Digambara-sect. This is probably due to the fact that Ravisena's Padmapurana, modelled on Vimalasuri's Paumacariyam, contained some inconsistencies regarding sectarian doctrine, as Chandra (Chandra, K.R. 1970: 280-283) already pointed out, and that it had the story of Rama, and not the biographies of all the sixty-three great men, as its central theme. Gunabhadra and his gurus may subsequently have considered it to be too unorthodox..

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119 15. The fact that the central theme of the oldest works in the school of Vimalasuri, viz. the Paumacariyam, the Padmapurana and the Paumacariu, is the story of Rama or Padma alone, while Gunabhadra and Pusspadanta integrated this story into the biographies of the sixty-three great men, supports this theory. Ravisena is perhaps an exception in the school of Vimalsuri (cf. supra). 16. Bhayani, H.C. (ed.). 1953a: 31-36 (introduction). 17. Id.: 31. 18. Cf. Bhayani, H.C. (ed.). 1953b: 3. 19. Cf. Vaidya, P.L. (ed.). 1940: 375. 20. Cf. Bhayani, H.C. (ed.). 1953b: 7. 21. Cf. Vaidya, P.L. (ed.). 1949: 397. 22. Cf. Bhayani, H.C. (ed.). 1953b: 232. 23. Id. 24. Id.: 233. 25. Id.: 234. 26. Id. 27. Id. 28. Id.: 235. 29. Cf. Vaidya, P.L. (ed.). 1940: 442. 30. Id. 31. Id. 32. Id. 33. Id. 34. Id.: 443. 35. Id.: 442. 36. Cf. Bhayani, H.C. (ed.). 1960: 7. 37. Cf. Vaidya, P.L. (ed.), 1940: 448. 38. Cf. Bhayani, H.C. (ed.). 1960: 47. 39. Id.: 151. 40. Cf. Vaidya, P.L. (ed.). 1940: 484. 41. Id.: 493

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42. Cf. Bhayani, H.C. (ed.). 1960: 140. 43. Cf. Vaidya, P.L. (ed.). 1940: 478. 44. Cf. Bhayani, H.C. (ed.). 1960: 141. Id. 45. 46. Cf. Vaidya, P.L. (ed.). 1940: 479. 47. Tomar, R.S. (ed.). 1993: 9. 48. Cf. Bhayani, H.C. (ed.). 1960: 158. 49. Cf. Vaidya, P.L. (ed.). 1940: 499. 50. Cf. Bhayani, H.C. (ed.). 1960: 158. 51. Id.: 159. 52. 53. 54. 55. 56. Cf. Vaidya, P.L. (ed.). 1940: 500. Id.,: 499. 67. Cf. Bhayani, H.C. (ed.). 1960: 158. Cf. Vaidya, P.L. (ed.). 1940: 500. Chandra, K.R. 1970: 294-295; Chandra also refers to a passage in Puspadanta's story where a tilaka is applied to Sita's forehead, which he believes to be a borrowing from Valmiki's Ramayana. However, given the fact that Puspadanta also names Caturmukha as a great poet and since Caturmukha is considered to be a Brahmin (Cf. Bhayani, H.C. 1993: 195), it is possible that this passage was borrowed from Caturmukha instead of Valmiki. However, one can't be certain about this, until a manuscript of Caturmukha's Ramayana is discovered. Cf. Vaidya, P.L. (ed.). 1940: 374-375. 57. 58. Id.: 503. 59. Id.: 501. 60. Id.: 375. 61. Id.: 397. 62. Id.: 409 & 414. 63. Id.: 442-443. 64. Id.: 499. 65. Id.: 369. 66. Id.: 369. Id.: 393 & 494. 120

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121 68. Id.: 498-503. 69. Paumacariyam 22.100-108 (cf. Jacobi, H. (ed.) & Punyavijayaji, M.S. 1962: 210). 70. Padmapurana 22.170-176 (cf. Jain, P. (ed.). 1958: 470-471) 71. Paumacariu 21.4.9 (cf. Bhayani, H.C. (ed.). 1953b: 3). 72. The name "Rama-moon" may be considered as somewhat odd, since according to tradition Rama belonged to the Solar race, not to the Lunar race. Probably this is not a reference to the Lunar race, but simply to the pale colour and the purity of the moon. 73. Paumacariyam 25.11 (cf. Jacobi, H. (ed.) & Punyavijayaji, M.S. 1962: 216) 74. Padmapurana 25.26 (cf. Jain, P. (ed.). 1958: 491) 75. Cf. Singh. R. 1980. Syntax of Apabhramsa. Calcutta: Simant Publications India: 5. 76. Paumacariyam 53.66-68 (cf. Jacobi, H. (ed.) & Punyavijayaji, M.S. 1962: 352) 77. Padmapurana 53.156-157 (cf. Jain, P. (ed.). 1958: 334. 78. Paumacariu 50.4.2-10 (cf. Bhayani, H.C. (ed.). 1953b: 234) 79. Paumacariyam 74.1-2 (cf. Jacobi, H. (ed.) & Punyavijayaji, M.S. 1968: 423) 80. Padmapurana 77.1-2 (cf. Jain, P. (ed.). 1958: 71) 81. Paumacariu 76.2.2-3 (cf. Bhayani, H.C. (ed.). 1960: 158) 82. In literary terminology caritra is a variant for carita. 83. Paumacariyam 67.46 (cf. Jacobi, H. (ed.) & Punyavijayaji, M.S. 1968: 401) 84. Padmapurana 67.6 (cf. Jain, P. (ed.). 1978:9) 85. Paumacariu 72.12.4 (cf. Bhayani, H.C. (ed.). 1960: 122) 86. Uttarapurana 68.633 (cf. Jain, P. (ed.). 1954: 322) 87. Paumacariyam 74 (cf. Jacobi, H. (ed.) & Punyavijayaji, M.S. 1968: 423-426) 88. Padinapurana 77 (cf. Jain, P. (ed.). 1978: 71-76) 89. Paumacariu 76 (cf. Bhayani, H.C. (ed.). 1960: 157-164) 90. Uttarapurana 68.515-632 (cf. Jain, P. (ed.). 1954: 314-322)

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Sanita Banana 51:272.02. Sri Variana Sam Sm? Sanana Sun . SANAWIN Soma Samana Sama Toan Snyrti YI0.19 atau auras SC . Srama 7. S a n. Sinan: S a Sauna Sram SONOS S121.. Sama Sam Sramona SARAN Duli Chand Jain* Introduction We are living in a scientifically and technically advanced world divided into "Developed", "developing" and the "Under-developed" regions. A keen competition is going on everywhere. Only a few are thriving and prospering whilst a majority of people lead a life of scarcity, want and improverishment. There is tension, worry and unhappiness in the life of every one. Mr. F.L. Lucas, an English Critic said, "Many a times, after pondering, I am amazed that some day the human civilisation would come to an end, not by an atom bomb, or famines or any such means, but it would come to an end by man's own intellect and deterioration of self-control in the midst of the tension of the highly artificial civilisation." Role of religion Under these circumstances we have to examine, how Jain religion can play a positive role in mitigating the sufferings of the common people. Jainism is one of the oldest religious traditions of the world. A long generation of Tirthankaras, Acaryas, saints and scholars belonged to this tradition. Lord Mahavira was the twentyfourth Tirthankara of the present era. Mahavira, born with no supernatural powers, rose by the dint of his determination, selfdiscipline, compassion, forbearance and other qualities of heart to the highest position among men and acquired the status of a Tirthankara or omniscient. Mahavira and his Teachings Lord Mahavira observed rigorous austerities spread over for * Jain Industrial Corporation, 70, Sembudoss Street, Chennai-600001. w

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123 twelve and a half years till he achieved Kevala-Jnana (omniscience) which was his aim behind initiation in the ascetic order. He faced many adversities and calamities brought upon by natural and supernatural forces during this period. In the thirteenth year of his ascetic order, he attained infinite knowledge, infinite intuition and infinite bliss. Only after obtaining omniscience, he began to preach and give discourses. He stressed the importance of right faith, right knowledge and right conduct. He stated that a man can rise high only by humility, noble conduct and discipline. He established Caturvidha Sangha (the four-fold congregation) of monks, nuns, laymen and laywomen so as to provide proper guidance to the monks and nuns and to inspire and stimulate the laymen and laywomen in their religious practices. In the Sangha established by Lord Mahavira there was no difference between men and women. Both were regarded as equal. The women were also initiated as nuns, which was a great revolutionary step at that time. Now we have to examine how the teachings of Lord Mahavira can improve the life of ordinary people and bring peace and prosperity to them. Some critics say that the principles of Jainism are so difficult that they cannot be practised by ordinary people. This is a fallacy. Teachings of Lord Mahavira are grouped into two parts, 1. Teachings, to Sramanas (mendicants) and teachings to householders (Sravakas). Sramanas have no doubt to follow very rigorous and extensive restraints because they proceed on the path of "Sarva-virati" or total renunciation. Once they take "pravrajya" (renunciation), they have to observe the Panch Mahavratas or the five great vows of total abstinence from violence, untruth, stealing, sexual indulgence and possessions. They proceed on the path of liberation which is the state of infinite counciousness, absolute freedom and eternal bliss. They devote their whole life to scriptural study, service to the Guru and dedicate themselves to preaching. But so far as the householders are concerned, the teachings of Lord Mahavira are much simpler. Thirty five Rules of Conduct Jain Acaryas have described the duties and responsibilities of the laity elaborately. These are called 35 virtues of a Marganusars (one

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124 who follows the path shown by Jinas). These rules prevent a laity deviating from the spiritual path and prompt him to rise higher. It is the means by which he gets the right attitude of living. Due to these virtues he begins to stop the Karmic influx. From the sincere practice of these rules, his soul gets purified. Acarya Sri Bhuvanbhanusoorishwarji has nicely classified these rules into following four groups in his book "A Handbook of Jainology" : Eleven Obligatory Duties II. Eight derogations that ought to be discarded III. Eight virtues to be cultivated and IV. Eight endeavours to be carried out with diligence. I. The Eleven Duties A householder devotee should follow some kind of business, trade or profession, which is not of an ignoble or degrading nature. He should do so in a just and honest way and in proportion to his capital, or in case of employment under other people, in proportion to his strength. The business should not harm any men, animals, fish, birds or insects. Therefore the business must not be that of a butcher, brewer, wine merchant, gun-maker or anything which involves destruction of life. When money is earned honestly the mind remains peaceful and the wealth is enjoyed without any disturbance. The layman should not marry a person from the same lineage. He should marry a person of different Gotra but with similar character, taste, culture and language etc. This will result in harmonious relationship thereby rendering discord and misunderstanding less likely. He should respect parents and elders. He should serve the ascetics who come to him for Bhiksa (food) as well as guests with due respect. He should also help the needy and destitutes and satisfy their needs. He should maintain his dependents and make them work for the well being of the family. He should live in a house which is not accessible to thieves and rogues and cannot be entered by undesirable people. He should dress according to his means but the dress should be decent and not gaudy. His expences should be in proportion to his income.

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125 He should eat and drink at the proper time in conformity with his constitution. Excessive eating shouldbe avoided. Food should be taken only at home. He should fast when he is suffering from indigestion. II. Discarding eight Derogations. These include giving up (i) calumny, (ii) betraying the trust, deceiving and cheating, (iii) gambling, (iv) the six internal foes viz. anger, pride, deceit, greed, attachment and aversion, (v) places of danger like battle field, places having apedemic or famine etc. (vi) meat eating, intoxicants and (vii) crimes which might lead to imprisonment. He should properly perform his household duties but should not be careless in his religious duties. III. The eight virtues to be cultivated A layman should acquire the habit of discretion between right and wrong acts and should keep away from ignoble sinful acts. He should be a far-sighted person and plan properly for the future needs of his family. In undertaking any responsibility, he should always consider his strength and weaknesses. He should always keep his temperament, voice and appearance gentle and serene. IV. The eight endeavours He should always keep the company of noble people and admire their virtues. He should have compassionate attitude towards all and help everyone without selfishness. He should express gratitude to all who help him with humility. A layman should have Svadhyaya of holy texts everyday and he should listen the discourses of monks and nuns. He should try to understand Tattvas and meaning of Dharam Sastras to know the path of right faith, right knowledge and right conduct. These virtues are prescribed so that a laity gains material prosperity and also spiritual advancement in his life. Thus we find that Jaina Acaryas have given very deep thought to practical day to day life of the laities. All these qualities will make a laity spiritually

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126 concious and make his life peaceful and harmonious. Practice for higher advancement Those who want to rise higher in spiritual life, must follow five Anuvratas (primary vows) prescribed for a householder which consists of partial observance of non-violence, truthfulness, non-stealing, chastity (to refrain from all illicit sexual relationships) and nonpossession. A householder should devote part of his time in Dana (charity), Seela (virtuous life), Tapas (austerity) and Bhavana (purification of thoughts). Non violence Non-violence is the sense of equality of all living creatures. If you feel that every soul is independent and autonomous, you will never trample on its right to live. This leads you to compassion and kindness towards all living beings and results in harmony and peace in the world. The principle of non-violence in Jainism embraces not only human beings but also animals, birds, plants, vegetables and creatures of earth, air and water. It is the holy law of compassion extended to body, mind and speech of a living being. Lord Mahavira says, "All living beings desire to live. They detest sorrow and death and desire a long and happy life. Hence one should not inflict pain on any creature, nor have any feeling of antipathy or enmity. One should be friendly towards all creatures." (Acaranga Sutra, 1.2.3.4) The other vows All the other vows peached in Jainism are only an extension of the vow of non-violence. Truthfulness is essential to keep order and harmony in society. There are moments in life when one has to take hardships to keep up one's convictions. In business and in our dayto-day dealings our truthfulness is put to test. We have to practice it constantly to maintain our integrity. While observing the vow of nonstealing, one is required to earn his livelihood by honest means. We violate the vow of Aprigraha by accepting and holding what is not needed by us. What we possess in surplus has to go to those who need it badly. The principle of continence is significant in maintaining the morals in society.

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127 Thus we see that these principles, preached by Lord Mahavira, are universal in character and are applicable to every individual in any society. These simple rules can be practised without the least philosophical speculation, even by ordinary people. Integral View of Life Jainism takes an integral view of life. Eighter faith or only knowledge by itself cannot take us to the path of salvation. We should have a combination of right faith, right knowledge and right conduct to tread the path of salvation. These constitute the three jewels of Jainism. Without right faith, there is no right knowledge and without right knowledge there is no virtuous conduct. Lord Mahavira says, "By knowledge one understands the nature of substances; by faith on believes in them; by conduct one puts an end to the flow of karmas and by austerity one attains purity." (Uttaradhyayana Sutra, 28.35) Concept of Karma The significant achievement of Tirthankara Mahavira's revolution in spiritual field was the upholding of the concept of Karma in place of God, the creator. He said that man is the architect of his own destiny and he can rise only by his own efforts and not by the grace of any external agency. God is devoid of attachment, hence there is no need for him to create this universe, which is beginingless and endless. Every inexplicable event in the life of an individual occurs due to the karmas accumulated in his previous birth. Karma is conceived as something essentially material which get interlinked with soul which is concious. As particles of dust get attached to the body smeared with oil, so does karma with the soul. Lord Mahavira says, "Attachment and aversion are the root causes of karma and karma originates from infatuation. Karma is the root cause of birth and death and these (birth and death) are said to be the source of misery." (Utta.Su 32.7). He further adds, "None can escape the effect of their own past karmas. (Utt.Su. 4.3). Religion in Day to Day Activities A householder should lead his life in Such a way that he

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128 continues religious practices faithfully everyday. There are six essentials which a Sravaka (householder) is expected to practise everyday in his life. These are enumerated below: 1. Samayika : It is defined as follows : "Samayika is to be devoid of attachment and aversion and to be indifferent to life and death, gain and loss, fortune and misfortune, friend and foe, joy and sorrow" (Mulacara 23). A householder should do at least one Samayika a day for 48 minutes. In this period, he should remain aloof from his domistic and business activities. He should devote his time in self-contemplation, meditation and scriptural study. Caturvinshati stava : Worship of twenty four Tirthankaras by reciting their Stotras and Bhajans. Tirthankaras are deities free from attachment and aversion and by their worship we try to adhere to atleast some of their virtues in our life. Vandana : A Sravaka should go everyday to the Sadhus (mendicants) and Sadhvis (nuns) and offer his reverential salutation. Association with such holy people results in development of virtues in life. Pratikramana : In this, self-contemplation and introspection should be done in the morning and in the evening. He should check up whether he is developing good qualities. If he has committed any mistake he should repent for the same so that such mistakes do not recur. Kayotsarga : This literary means abandonment of body. It is done in a standing or sitting posture of meditation. This helps in keeping the mind under control. It is said, "Just as fire fanned by powerful winds destroys heaps of firewood in no time, so also the fire of meditation destroys heaps of Karmas in no time." (Dhyana - Satak 101). Pratyakhyana : A Sravaka should take some vows everyday to purify his life. The aim of life is to realise the distinction between body and soul. The soul is everlasting but the body is perishable. Through Pratyakhyana we develop qualities of self

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129 and abondon the negative traits which hamper our spiritual progress. Jain Art of Living Jainism is a living religion. There are numerous monks and nuns and nearly ten million laities continuing the tradition, following virtually the same path prescribed by Jinas. Though the path of monks and nuns is very difficult, the path prescribed for the householders is much simpler. Here the stress is laid on simplicity and nobility. They should lead a life full of virtues and should keep away from the six vices.. This has resulted in harmony and peace in individual and family life. Due to this, even in the modern age Jaina laity practises complete vegetarianism and do not take any intoxicants. They are also socially councious and run a large number of Charitable Institutions for the cause of education, medical benefits and for service to the downtrodden.

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Sramana Samana Srbina Sr.mans Sawi Srna Samana Samaria Samuna Sauna Samana Samaria Saimana Sramana Samana Samana Samana Santana Srainata Sarana Sama Samana Samara Stathana STAR B2W Lupa ST.Scudowa an UTONU Sramana Samana Samana Samana Sauti Sarana Samana Santana Sernana Sranana Sranambia Starmena Saunana Samana Samana Samana Samana Santana Samana Sramana Samana Samana Sraunara Sranana Kireet Joshi* The ancient Indian tradition looked upon the Veda as a book of knowledge, and it has since been revered as the origin and standard of all that can be held as authoritative and true in the Brahmanas and the Upanishads, in Tantras and Puranas, in the tradition of great philosophical schools and in the teachings of famous saints and sages. The composers of the great mass of Vedic inspired poetry were given the name Kavi, which had the sense of a seer of truth, the Veda itself describes them as "kavayah satya shrutah", seers who are hearers of the truth and the Veda itself was called, Sruti, a word which came to mean "revealed Scripture". It is true that the ritualistic commentators, Yajnikas, tried to explain everything in the Veda as Karmakanda as distinguished from Upanishads, which came to be identified as Jnanakanda, but both Upanishads and the Gita look on the Veda as a "Book of Knowledge". The seers of the Upanishads frequently appealed to the authority of the Veda for the truths themselves announced and these two (Vedas and Upanishads) afterwards came to be regarded as Sruti. All the orthodox systems of Indian philosophy accept Sruti as a supreme authority for spiritual knowledge. According to the current interpretations, however, the hymns of the Veda are nothing more than the naive superstitious fantasies of materialistic barbarians concerned only with the most elementary moral notions or religious aspirations, although it is admitted that there are occasional passages of profound wisdom. These interpretations look upon the Upanishads as a true foundation or starting-point of the later religions and philosophies. And they point out that the Vedas were a revolt of philosophical and * President, Dharam Hinduja International Centre of Vedic Research, C-141, Preet Vihar, Delhi-110092.

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131 speculative mind against the ritualistic materialism of the Vedas. This is not the occasion to discuss these current interpretations, but it may be urged that if these interpretations were correct, we would be obliged to believe that the profound and ultimate thoughts, systems of subtle and elaborate psychology that we find, in the substance of the Upanishad took birth out of a previous void, a position that can be accepted only by denying the sound principle of the progress of the human mind according to which knowledge is built by a slow growth from knowledge to knowledge or by renewal and enlargement of previous knowledge or by working on all imperfect clues leading new discoveries. It would, therefore, seem logical to accept the ancient Indian tradition that the Upanishads are truly Vedanta, both as an end of the Veda and as the pinnacle of the knowledge contained in the Veda. We may also urge that in ancient Europe, too, the schools of intellectual philosophies were preceded by the secret doctrines of the mystics. It can easily be admitted that the Orphic and Eleusinian mysteries prepared the rich soil of mentality out of which sprang Pythagoras and Plato. Could we not suppose similar starting- point for the later march of thought in India? Indeed, the forms and symbols of thought, which we find in the Upanishads, and much of the substance of the Brahmanas can be traced to period of the Vedic Samhitas in India in which thought took the form or veil of secret teachings such as those of the Greek mysteries. It may be seem that the secret spiritual and psychological teaching was expressed in the Veda in a figurative and symbolic language, and the Rishis of the Veda expressed their knowledge, in secret words, ninya vachamsi, that conveyed their meanings to the initiated or awakened in knowledge. There are two great works of Sri Aurobindo, "The Secret of the Veda" and "Hymns to the Mystic Fire", which showed convincingly the secret import of Vedic terms, the sense of Vedic symbols and the psychological functions of the Gods that were looked upon as various aspects or names of the One and Supreme Reality. In the light of these great works, it is easier now to elucidate effectively the Vedic system of knowledge and the parts

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of the Upanishads that remain yet unintelligible or ill-understood as well as much of the origin of the Puranas. It is also easier to explain and justify rationally the whole ancient tradition of India and to affirm that the Vedanta, Puranas, Tantra, the philosophical schools and. the great Indian religions do go back in their source to the Vedic origins, and we can now confidently claim that the so-called incoherencies of the Vedic texts exists in appearance only because the real thread of the sense is to be found in an inner meaning, and that the hymns appear in the light of the real thread as organic wholes and expressions, which are just and precise. 132 The contents of the Vedas may rightly be seen, not as speculations of intellectual thought, but as discoveries made by certain faculties, the operations of which can, it is claimed, perceive truths and realities directly, intimately and by identity. There are explicit references in the Veda to these faculties, which are given symbolic names, the meanings of which are no more difficult to determine. If we study the hymns addressed to Bharati or Mahati, to Ila, Saraswati, Sarma and Daksha, we can see1, that Bharati or Mahati is the faculty that. perceives luminous vastness, that Ila is the faculty of revelation, Saraswati is the faculty of inspiration, Sarmii is the faculty of intuition and Daksha is faculty of discrimination. They are, we might say, to use the expression of the Upanishads, the inner faculties that are the source of our outer faculties, the inner eye of the outer eye, the inner ear of the outer ear, chakshushah chakshuh, shrotrasya shrotram, manso manah, vacho vacham, pranasya pranah. And if we study the Vedic texts more closely, we shall find in them the secrets of the processes of the Vedic Yoga by means of which these faculties can be brought out of their latency, cultivated and perfected. And if we inquire as to what were the contents of the knowledge gained through the exercise of these faculties, we shall discern in the texts of the Veda, not indeed a systematic body of philosophy, but which can still be described as a doctrine of the mystics, a doctrine, the terms of which are complete, the structure of which is supple, and the thought of which is practical and experimental, vibrating with sure experience. 1. Vide in particular, Rigveda 1.13.19, 10.110, 1.8.8, 5.4.4, 1.3, 5.45, 1.104.5, 3.31.6, 4.16.8, 1.72, 1.62.

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133 This doctrine is related to the mystery of the Ultimate Reality, the secret of the manifestation of the universe, the complexity of the relationship between the transcendental,universal and the individual, the individual in the bondage of the triple cord of the body, life and the mind, and the individual in the process of expansion and universalisation by the aid of cosmic powers, gods and goddesses against the obstructing forces of ignorance, Vritra, Dasyus, Panis, etc., and the individual liberating itself from a hundred iron walls like an upsoaring Swan or the Falcon and wresting from the jealous guardians of felicity the wine of the Soma, the drink of which bestows the realisation. of immortality and summits of perfection. It is in the Vedas that we find the original synthesis of which the synthesis of the Upanishads and of the Bhagavadgita are later developments and which is once again present in a significant way in the synthesis of the Tantras and which is also the acknowledged part of the latest integral philosophy and Yoga of Sri Aurobindo. It is in the Vedas that we find the secret clues to the difficult and subtle concepts of Brahman, Atman, Purusha, Ishwara, of Maya, Prakriti, Shakti, of Akshara and Kshara Purusha, of Apara and Para Prakriti, of Purushottama, Aditi, and Jiva, of the timeless eternal and of timeeternity, of Adhidaiva, Adhibhuta, Adhyatma and Adhiyajna, of Swabhava and Dharma and Swadharma and of a number of other concepts, which we find in the various systems of Indian philosophy. It is in the Veda that we find the source of orientation of Indian philosophy towards liberation, moksha, and its ceaseless striving to develop scientific processes of Yoga by which one can attain to Brahmisthiti., Nirvana, Kaivalya, Salokya Mukti, Sayujyamukti, Sadharmyamukti, and various other perfections of the lower and the higher instruments through which the soul in bondage strives to attain and soul in liberation manifests the highest divine Beatitude. The Veda may rightly be considered to be a vast and complex product of the Age of Intuition; it is a record of intuitive experiences of the loftiest order. The peculiar system of images through which these experiences were expressed, can be considered to be the beginning of symbolic or figurative imagery, which reappears constantly in the later Indian writings, in the figures of the Tantra and the Purana,

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134 in the figures of Vaishanava poets, and they are to be found also in a certain way even in the modern poetry of Rabindranath Tagore. The Veda helps us to understand the original shaping not only of the master ideas that govern the mind of India, but all its characteristic types of spiritual experience, its turn of imagination, its creative temperament and the kind of psychic forms in which we persistently interpret self and things and life and the universe. There are three characteristics of the Vedic hymns: firstly, there is among them a constant sense of the infinite, of the cosmic; secondly, there is a tendency to see and render spiritual experience in a great richness of images taken from the inner psychic plane or in physical planes transmuted by the stress of a psychic significance and impression and line and idea colour; its third tendency is to image the terrestrial life often magnified, as in the Mahabharata and Ramayana, or else subtlised in the transparencies of a larger atmosphere. As a result, when we study the Veda, we find that the spiritual, the infinite, is near and real and the gods are real and the world beyond not so much beyond as immanent in our own existence. Upanishads come much later than the Vedas, since they were preceded by Brahmanas and Aranyakas that intervened after the purity of the Vedic knowledge began to be forgotten or lost considerably. It appears that, but for the search of the Upanishads, the ancient truths of the Veda and the flowering of the intuitive faculties would have been followed by the pragmatic and theoretical intellectuality in such a way that the development of the Indian philosophy would have taken a turn quite different from what it actually took, and it could have been divorced gradually, as it happened in the West, from the earlier mystic and spiritual tradition. The way in which the Upanishads took birth and developed in India does not seem to have any parallel in the history of any country in the world, and the significance of the Upanishads, can, therefore, be perceived as a unique feature of the resurgence in the ancient cycle of the age of intuition. We have to note that the Rishis of the Upanishads were, like the Vedic Rishis, seers of the truth and they cannot be described merely as philosophical thinkers, although the truth they perceived by

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135 intuitive faculties was clothed by lesser imagery and instead with a strong body of intuitive idea and disclosing image. The language of the Upanishads has a special quality of ideal transparency through which we are enabled to look into the illimitable; we feel concretely how those Rishis fathomed things in the light of self-existence and saw them with the eye of the infinite; the words of the Upanishads remained always alive and inmortal and of inexhaustible significance. The Upanishads can easily be perceived as books of knowledge, but knowledge in the profounder Indian sense of the word ynana. This,knowledge is not a mere thinking and considering by the intelligence, the pursuit and grasping of a mental form of truth for the intellectual mind but a seeing of it with the soul and a total living in it with the power of the inner being, a spiritual seizing by a kind of identification with the object of knowledge. Sri Aurobindo points out that it is by an error that scholars sometimes speak of great debates or discussions in the Upanishads. As he explains, "Wherever there is the appearance of a controversy, it is not by discussion, by dialectics or the use of the logical reasoning that it proceeds, but by a comparison of intuitions and experiences in which the less luminous gives place to the more luminous, the narrower, faultier or less essential to more comprehensive, more perfect, more essential. The question asked by one thinker of another is "What dost thou know?" not "What dost thou think?" nor "To what conclusion has thy reasoning arrived?" Nowhere in the Upanishads do we find any trace of logical reasoning urged in support of the truths of Vedanta. Intuition, the sages seem to have held, must be corrected by a more perfect intuition; logical reasoning cannot be its judge."? The Upanishads are rightly regarded as the supreme work of the Indian mind; they are epic hymns of self-knowledge, world- knowledge and God-knowledge, and they have seized the message of the Intuition and formulated it in three declarations, which have profoundly influenced the subsequent developments of knowledge and thought, "I am lie," "Thou art That, 0 Shevatketu." "All this is the Brahman; this Self is the Brahaman." 2. Sri Aurobindo: The Life Divine, Centenary, Edition, Vol. 1 8, p.69.

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In due course, however, the age of the intuitive knowledge represented by the Upanishads gave place to the age of rational knowledge. The inspired Scripture made room for metaphysical philosophy, even as afterwards metaphysical philosophy gave place to experimental science. The Vedantic psychology itself had recognised the role of Reason and determined its place as something intermediate between the physical senses and supra-rational Intuition. This psychology did not condemn Reason but recognised only its limitations. The development of the Reason by a process of continuous questioning, pari prashnena.was emphasised, but it also laid down the processes of Yogic methods by which intellect could be brought to a state of concentration on the real or supreme object of knowledge, so that, in a state of complete impartiality and absence of any subjective interference, the object of knowledge can be directly perceived, sakshatkara. The Kathopanishad gives us in the following verses the interrelationship between senses, mind, intellect and the real Self, the great Object of knowledge: "Now he that is without knowledge, with his mind ever unapplied, his senses are to him as wild horses and will not obey their driver of the chariot. 136 "But he that has knowledge with his mind ever applied, his senses are to him as noble steeds and they obey the driver. "Yea, he that is without knowledge and is unmindful and is ever unclean, reaches not that goal, but wanders in the cycle of phenomena.... "That man who uses the mind for reins and the knowledge for the driver, reaches the end of his road, the highest seat of Vishnu. "Than the senses the objects of sense are higher: and higher than the objects of sense is the Mind: and higher than the Mind is the faculty of knowledge: and than' that the Great-Self is higher. "And higher than the Great-Self is the Unmanifest and higher than the Unmanifested is the Purusha: than the Purusha there is none higher: He is the culmination, He is the highest goal of the journey."3 3. Kathopanishad, First Cycle, Third Chapter, 5,6,7,9,10,11.

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137 This scheme of Vedantic knowledge has been basically accepted not only by the orthodox Indian philosophies but also by other systems of philosophy with some modifications except, of course, the materialistic philosophy of Charvaka. It may be said that Indian philosophers recognised in the Shruti, the earlier results of intuitions, an authority superior to Reason. Those who did not recognise the Shruti, however, still refer to the intuitive or spiritual experience to be higher than Reason and as the goal to be attained for purposes of liberation, mukti, kaivalya, nirvana. But these philosophers, at the same time, started from Reason and tested the results it gave them, holding only those conclusions to be followed, which were supported by the supreme authority of Shruti or direct spiritual experience. If we study closely the development of Indian philosophy, we shall find that intellectual speculations tended at first to keep near at the centre to the highest and profoundest experience and proceeded with the united consent of the two great authorities, Reason and Intuition. But in the later developments of Indian philosophy, the natural trend of Reason to assert its own supremacy triumphed in effect over the theory of its subordination. This can be seen clearly if we examine the history of the rise of conflict among schools, each of which founded itself in theory on the Veda or on spiritual experience and used its texts or its formulations as weapons against others. Thus unity of the first intuitive knowledge was broken and ingenuity of the logicians was always able to discover devices, methods of interpretations, standards of varying value by which inconvenient texts of the Scripture or formulations of spiritual experiences could be practically annulled and an entire freedom acquired for their metaphysical speculations. The Age of Reason in India, which succeeded the early age of Intuition, reached climactic peaks, and the movement of the Indian mind during this age is represented by two simultaneous developments: on one side, there was strenuous philosophical thinking, which got crystallised into the great philosophical systems; and on the other side, there was an equally insistent endeavour to formulate in a clear body and with strict cogency an ethical, social and political ideal and practice of a consistent and organised system of individual and

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communal life, which resulted in authoritative social treatises or shastras. 138 But after centuries of what may be called the strong early manhood of the people and its culture, there came about a long and opulent maturity and, as its sequence, an equally opulent and richly coloured decline. The Veda continued throughout this long period as a major influence and its offshoots developed like a huge banyan tree. A stage was reached when the grand basic principles and lines of Indian religions, philosophies, and social and political institutions had already been found and built; but there was still ample room for creation and discovery, and there were powerful developments of science, art and literature. We also find great development of the hedonistic and sensuous sides of experience in a pre-eminent manner. We notice that a tendency that had begun in earlier times and created. Buddhism, Jainism and great schools of philosophy reached its greatest time of elaborate and careful reasoning, minute criticism and analysis and forceful logical construction and systematisation in the abundant philosophical writings of the period between the 6th and 13th centuries marked specially by the works of the great Vedantic philosophers, Shankara, Ramanuja and Madhwa. Thereafter, too, the intellectual rigour did not cease but survived its greatest days and continued even up to the 18th and 19th centuries. For we find, even in these later periods, emergence of great creative thinking and often new subtle philosophical ideas in the midst of incessant stream of commentary and criticism on established lines. As a result, there was a tremendous diffusion of the philosophical intelligence with the consequence that even an average Indian, once awakened, responds with. a surprising quickness to the most subtle and profound ideas. But there was no doubt a gradual decline and even a great eclipse, although something of spiritual light continued to burn and the lamp of the Veda and the Upanishads never got extinguished. Nevertheless, there came about increasing ignorance, superstition and obscurity. It is, however, remarkable that at the moment when the Indian intellectual light seemed to have drawn to a close, it began to revive at the first chance and there has begun again another cycle.

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139 This new cycle commenced with the emergence of Brahmo Samaj, Arya Samaj, and the movement associated with the great names of Shri Ramakrishna and Swami Vivekananda, as also a strong neo-Vaishnavic tendency. Brahmo Samaj combined the Vedantic inspiration and a strong dose of religious rationalism and intellectualism. The three stages of its growth corresponded with the philosophies, respectively, of Jnanayoga, Bhaktiyoga and Karmayoga. Arya Samaj founded itself on a fresh interpretation of the truth of the Veda and an attempt to apply old Vedic principles of life to modern conditions. Shri Ramakrishna and Swami Vivekananda have provided a very wide synthesis of past religious motives and spiritual experiences with a pronounced return to Vedanta. The neo-Vaishnavism has clearly declared the Veda and Upanishads, Bhagavadgita as its sources. As we entered into the 20th century, Indian philosophy reached surprisingly its peak achievements in Sri Aurobindo. Sri Aurobindo provided not only a new synthesis of the Vedic synthesis, Upanishadic synthesis, synthesis of the Bhagavadgita and of Tantra, but also a new discovery and a new philosophy and Yoga of the integral aim of life, The philosophy of "The Life Divine" is a most comprehensive system, which has come to be acknowledged as the greatest synthesis of the East and the West. In the academic circles of Indian philosophers, we find a serious understanding of the long history of various schools of Indian philosophy and also a comparative study in the light of strenuous study of the Western thought. Some of the best philosophers of India have attained high competence and even mastery over Western thought, and a few of them are being included among the front-rank philosophers of the world. In all these, currents of, philosophical thought, the Upanishads have played a major role, and it is becoming clearer that even the Veda needs to be revisited so as to derive from it fresh springs of re-invigorating waters. Sri Aurobindo's great contribution in bringing to light a new interpretation of the Veda that establishes the Veda as a book of knowledge has brought back the primacy of the Veda, and considering that his major philosophical work "The Life Divine" contains a re

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140 statement of the Vedic knowledge in terms accessible to modern thought is a remarkable testimony of the perennial significance of the Veda in Indian philosophy. Thus the re-envergence of the Veda in our own times connects the past to the present, but does not imprison us to the past; on the contrary, the new spiritual experience and philosophical thought are also evident, and as we look forward to new developments in Indian philosophy, we are bound to hear again the prayer of the Veda welcoming new knowledge: yugeyuge vidathyaM gaNadbhayo'gne rayi yazasaM dhehi nvysiim|4 O Fire, found for those who from age to age speak the word that is new, the word that is a discovery of knowledge, their glorious treasure. 4. Rigveda, VI. S. 5.

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Saxman Sam Sma Semana Sromuna Sram Srung Sranang Semain Spania Saunara Sraman: baina Dutakavya sraman Semana Samana Samana Samana Sramung Dr. Ashok Kumar Singh* Dutakavya or Sandesakavya is a popular genre of lyric poetry. Messenger poems, as they may be called, occupy an important position in Sanskrit literature. Dutakavyas are very significant on account of their high poetic conception and abundance of exquisite fine poetry. Mostly, these depict the pathetic state of the pangs of separation suffered by lovers. The topographical information furnished by them ads importance to them. Depicting inanimate but moving jects or irrational creatures as carrying a message constitutes the distinct feature of Dutakavyas in general. Meghaduta of Kalidasa is its first representative in literary form. But it is not definite to which work or works; Kalidasa was accountable for this peculiar and at the same time poetic conception. However, rather identical concepts are traceable in works positively dated prior to Kalidasa. Rgveda (10.108) refers to Sarama, a dog, sent as a messenger to the Panis. The two great epics Ramayana and Mahabharata represent irrational beasts as performing the duties of messengers. The former mentions the sending of message by Rama to Sita through Hanumana while the latter that by Yudhisthira to Kauravas through Krsna and by Nala to Damayanti through the swan. The idea of Rama's message is considered as the source of inspiration for Kalidasa. Besides, the scholars opined that even outside India prior to Kalidasa era, there were works closely similar to the form and ideas of the Dutakavyas. The Kamavilapajataka describes the sending of a crow as messenger by a man in danger to his wife. The Chinese man of letter, Hsu Kan (196-221 AD) who translated the Prajna mulasastratuka of Nagarjuna, refers to the request by a lady to carry a message to her lord. Probably, these works influenced the Great poet i.e. Kalidasa. May be the idea * Senior Lecturer, Parshwanatha Vidyapeetha, Varanasi.

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142 of the poem was first suggested to Kalidasa by the Yamakakavya of Ghatakarpara, one of the nine gems of the court of Vikramaditya. The rhetoricians left it undefined, Dandi (Kavyadarsa) enumerated Sanghata among the divisions of poetry. His commentators elucidated this variety Sanghata and cited Meghaduta as its example. Meghaduta employs a single theine and a single metre Mandakranta. Paramesvara, a commentator of Meghaduta, clearly states that the poet composed this work belonging to Sanghata category. The history of the development of Dutakavya literature in Sanskrit in Jaina tradition begins with that of the imitations of the Meghadita. Parsvabhyudaya of Jinasena l(8th cent. AD), incorporating the whole of the verses of the former by way of Samasyapurti. The advent of Parsvabhyudaya marks the most significant development in the history of the Dutakavya literature as it introduces the sentiment of tranquility in this genre, earlier dominated by that of erotic. Jaina tradition paved the way for several poet-philosophers to utilise their Duta works in furnishing religious and philosophical doctrines as in Siladutam. A number of Jaina poets composed messenger poems in form of Vijnaptipatras- serving the purpose of letters- required to send to their religious preceptors living far away, with a view to acquaint them with the works they were doing for the furtherance of the Jaina Faith e.g. Cetoduta, Induduta etc. This new element occurred in the Dutakavya is, at the same time, a testimony to the immense hold that this genre had on the people. The philosopher and the leaders of the religious sects hit upon the noble idea of reaching the masses through their works in this form. The Jaina Acaryas may be credited to have for the first time utilised this genre for the publication of religio- philosophical tenets. Generally, the subject matter of the most of these Dutakavyas is more or less mythological in character. The heroes and the heroines, depicted herein, are persons of mythological fame e.g. Neminatha, Parsvanatha and Sthulabhadra. It is interesting to note that barring in the Vijnaptipatras type Dutakavyas, non- mythological (historical or imaginary) heroes or heroines are absent. Generally. it comprises a message sent by a separated lover to his beloved, living far away.

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143 Sometimes, it may also be the lady, sending message to her lover. The separation is caused due to a number of reasons like the effect of a curse, a journey for pilgrimage, by divine forces and so on. A chosen messanger is entrusted to convey the message, after reaching through a particular route, suggested by the sender. In most cases the sentiment will be love in separation. Some subsequent poets, especially Jaina Acaryas used this style of composition for ethical and philosophical teachings also. They also adapted this lyrical subdivision to express their dedication and devotion towards their Gurus. In course of time, poets employed all kinds of messengers as the go between. The messengers include cloud, wind, moon, bee or parrot. Further, a host of other messengers too, were entrusted with the task of carrying the message. Most of later Dutakavyas, employ birds as messengers, probably adhering to line with the swan's employment as a messenger in Nala-Damayanti story, occurring in Mahabharata. For style, diction or delineation of sentiments, these works owe much to that of the Meghaduta, but for the use of birds as a messenger, these owe probably to a much older source. Each poet tried to employ a different bird to serve as a messenger. This greater variety of messengers had added charm to the poetry. Had poets as messengers used the same birds, the Dutakavyas would have been a mass full of dull and insipid poetry. This phenomenon provided an opportunity to the poets to employ their skill, too. Those Dutakavyas treating abstract conceptions like morality, as a messenger are by the poets, whose minds are highly obsessed with philosophical conceptions. Generally, the philosophical conceptions are too obvious and abstract for a common man, often beyond his reach. But for the thinkers and preachers aiming to preach their religion to a common man, it becomes imperative to put them in a form, acceptable to them. The poets intend to inculcate the highest truths of their religion through the medium of their literature. Most of these Dutakavya treating abstract conceptions as messengers are composed by the Jainas. Their apparent aim in choosing the abstract conceptions as messengers is to propagate the principles of Jainism. It is attribute to the ingenuity of the poets that they chose the medium of Dutakavyas, which since ages has caught the fancy of the people of the country. Jaina Acaryas held that just

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144 as the people could sing the verses of Meghaduta they could also sing the verses of Cetoduta or Siladuta, too and consciously or unconsciously imbibe the principles and doctrines enunciated therein. Probably, these works were composed for the adherents of Jainism to acquaint them more fully with its principles and the doctrines in a language they could very well understand. The messengers applied in Dutakavyas may be classifaied in : (i) natural phenomenon- Megha (cloud), Pavana (wind), Candra (moon). (ii) natural objects- Padma (lotus), Padapa (tree), Patra (leaf), Tulasi (a particular plant), (iii) material objects- Mudgara, (iv) human beings, (v) abstract conceptions- Manasa (mind), (vi) Birds- Hansa (swan), Kokila (cuckoo), Cakrawaka (anas casarca), Bhramara (bee), Mayura (peacock) and misc. There is a definite in the standard of the message poem and those emulating Kalidasa observed it. Kavikulacudamani is ranked superior to all other poets of ancient India. The other Dutakavyas modelled after him naturally suffered, by way of comparison. Though some of these might have been ranked as specimens of good poetry e.g. Nemidutam of Vikrama. Again, the decline in the general standards of literary activity in all branches of learning is also a reason. Kalidasa's age is regarded as Golden Age in Indian History. Original literary activity in post Kalidasa era almost came to a stop and there were very few writers left whose contribution led to the enrichment of literature and philosophy. These facts though unfortunate in the extreme are, nevertheless, true. Also the unusual influence exercised by the Meghaduta of Kalidasa on the minds of the later poets, killed their initiative and smothered their originality. The Meghaduta, becoming a model in style and content for them, the little room was left for originality and innovations. In absence of these, it is very difficult to create a literature of permanent value and of abiding interest. Further upheaval in the political climate of the country, due to arrival of Mohammedans, also caused Sanskrit to suffer a definite setback in India. Mohammedans were not only opposed to Sanskrit but were also positively hostile to it. They carried fire and sword wherever they went, harassed people and burnt libraries. With a few

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145 noble exceptions they destroyed temples, harassed people and burnt libraries. In such an atmosphere when there were frequent out bursts of killing and incendiary, it was impossible for literature to flourish. Serious literary activity may only continue in placid atmosphere. In a chancy atmosphere when there is no body to recognise or patronise talent, only mediocrities hold the scene. Another reason for the decay in the Dutakavya literature in Sanskrit is the rise of the Apabhramsa and modern dialects. Though it ought not to be misunderstood that no Dutakavya was composed after a particular time, it only meant that as the regional languages gradually supplanted Sanskrit; works began to be composed in those languages. Dutakavyas in Sanskrit, are composed even now but they are few and far between. Thus, the general tendency in an unoriginal epoch to produce imitations or counterfeits is responsible for more than a scores of Dutakavyas by Jaina poets alone. These, mostly, were deriving their impetus, if not inspiration from famous Meghaduta. Invariably, all the available Jaina Dutakavyas are written in Sanskrit. A brief survey of the Jaina Dutakavyas is as follows: Parsvabhyudaya (c. AD 783) by Digambara Jinasena I, the famous author of Harivansapurana, into 4 cantos, containing 364 verses in Sanskrit is the earliest among the Dutakavyas, imitating the Meghaduta of Kalidasa. Nemiduta (c. AD 13th 14th) by Vikrama, son of Asanga of Khambata (Gujrat) comes next containing 126 verses, it depicts the Neminatha and Rajimati episode. On the same theme of Neminatha and Rajimati was composed Jainameghaduta by Merutunga, (13461414 A.D.) in 196 verses in 4 cantos in Sanskrit, in the form of the padapurti of Meghaduta. Next Dutakavya was Siladutam (1427 AD) in 131 verses in Padapurti form of the Meghaduta by Caritrasundaragani, pupil of Ratnasinghsuri of Brhattpagaccha. It depicts the story of Sthulabhadra and Kosa. During 17th century Pavanaduta (c 17 cent. AD) by Bhattaraka Vadicandra, pupil of Prabhacandra, pupil of Jnanabhusana of Mulasangha, containing 101 verses in Mandakranta metre, Candraduta (1624 AD) by Vimalakirti, pupil of Sadhusundara, pupil of Sadhukirti Pathak, in 169 verses, and Meghaduta in the form of Samasyapurti of Meghaduta Eighteenth Century witnessed the emergence of two Dutakavyas i.e., Samasyalekha (1673 AD) by

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146 Upadhyaya Meghavijaya, pupil of Krpavijaya of the Tapagaccha in 131 Sanskrit verses, were composed Cetoduta (18th cent. A.D.) by an anonymous in 129 Mandakranta metre, in the form of the Padapurti of Meghaduta and Induduta by Vinayavijayagani, pupil of Vijayaprabhasuri in 131 Mandakranta verses in the form of Vijnaptipatra. Mayuradutam (1936 AD) by Dhurandharavijaya in 180 verses in Sikharini metre on the line of Induduta was composed in the 19th century. Besides, Candraduta by Vijayaprabha and Manoduta by anonymous, in 23 Sanskrit verses in Malini metres and Hansapadarkadutam, are these Dutakavyas: Vacanadutam by Pt. Mulacanda Sastri, divided into two parts, depicting the story of 22nd Tirthankara Neminatha and Rajimati and Candraduta by Jambukavi (10th cent. AD). The credit of giving details of the divisions as well as applying the divisions to the poem at hand goes to Dharmagupta, the commentator on Sukasandesa. Again, Sukasandesa-vyakrti, a commentary by anonymous authorship, enumerates the 12 divisions in conformity with Dharmagupta. Thus, a message poem may be arranged in the above division as follows-- Adivakyam-- forming the introductory statement of the poet, setting out the scope of the theme, Dutayojanamchoosing a messenger and entrusting him with the task, Vrajyanga desana-- description of the route to be followed, Prapyadesavarmanam-- depiction of the destination, Mandirabhijnapanam-- the description of distinguishing features of the house to which the messenger is to proceed, Priyasannivesavimarsanam-- to describe the heroine, so that she could be identified, Anyarupatapatti sambhavana-- the hero points out the possibility of some change in the physical appearance of the heronie due to the pangs of love. The messenger has to bear this in mind in identifying the lady, Awasthavikalpanam-- the hero supposes the lady to be in different moods depending upon the time in which the messenger reaches her side. Owing to the pangs of love she may be emaciated doing odd things etc. Vacanarambhah-- depiction of the preparation of conveying the message. The introductory statements regarding the identity of the messenger etc. Sandesavacanam-- conveys the actual words of message. Abhijnadanam or the episode of identification. As a part of the message, the hero narrates something

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147 that assures the heroine that the message is from her lover. Prameyaparinisthapanai-- proper conclusion of the treaties by ending the theme on a happy note is the usual practice of the poet. Meghaduta has inspired many authors to compose Dutakavyas, but one thing is clear that later Dutakavyas have pretty little original to offer to the reader. The form and content in later Dutakavyas in more cases than one is borrowed from the Meghaduta of Kalidasa. Six or seven of them are written on the popular style of Samasyapurti where generally one line from the Meghaduta is conjoined with three lines of poet's own creation. The description, in brief, of the works of Jaina Dutakavyas are as follows: Parsvabhyudaya (c. AD 783) by Jinasena, the famous Digambara author of Harivansapurana, is divided into 4 cantos, containing 364 verses in Sanskrit. The first and second cantos contain 118 verses each while 3rd and 4th have 57 and 71 verses, respectively. It is composed in Mandakranta barring the last 6 verses- 5 in Malini and the concluding one in the Vasantatilaka-- of the 4th canto. The poem imitates Meghaduta in all respects with the difference that at places the dull and the drab description impeded the flow of the work. It gives the elaborate description of the Upasargas caused to Parsva in meditation by a demi-god. This demi-god was in his previous birth the soul of Kamatha, the younger brother of Marubhuti, the soul of the Parsva in his earlier existence. Kamatha also called Katha Tapasa, reborn as Samvara or Sambara according to Digambara tradition and Meghamali in Svetambara tradition, tried hard to shake Parsva from his trance. For seven days he poured heavy rains, made terrifying sounds and hurled rocks at him. To frighten Parsva he conjured up lions, scorpions, terrifis Vetalagni and ghouls who spit fires from their mouths. But the great sage, unaffected by this harassment, remained steadfast in his meditation. Dharana, the Indra of Nagakumara, remembering the good turn done by Parsva in his previous birth, came to his rescue. Standing behind him the Nagendra held a canopy of his seven hoods over the Jina's heads in order to protect the lord from rains, bombardment of rocks, etc. His villainy going fruitless, the lord of the demons relented and bowing down before the lord, seeking as

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148 he did the Jina's forgiveness, returned with remorse to his celestial abode. It is said that the tapasa had so much flooded the area that the water level rose up to the tip of the nose of Parsva and that Dharanendra, wrapping his coils all around the body of Parsva and holding the hoods as a canopy over the sage' head, had lifted up the body of Parsva above water. At this Kamatha feels penitent and asks forgiveness for all his misdeeds. The gods shower flowers from the heaven and dundubhis are sounded. The gods came from the heaven to Parsvanatha. The order ascetics also came to him. With this the story comes to an end. The work has commentary (tika) by Panditacarya and tika by Carukirti. Pub. Text ed. with English trans. K.B. Pathak, Poona, 1894 (2nd ed. 1916). // Text with comm. Yogiraja Panditacarya, Nirnaya Sagara Press, Bombay, 1909 // Hindi trans. Bharatvarshiya Digambar Jaina Parisad, Thesis Parsvabhyudaya Mahakavya Ka Sariksatmaka Adhyayana by Mrs. Kancana Singh, Supervisor Prof. Sagarmal Jain & Dr. R.P. Dwivedi, B.H.U., Varanasi, 1997 (Unpub.)// Mns. Arrah I. P. 20. Text. CMG 13.63, PI p. 23, Mysore II, p. 132, Rice. P. 224. Comm. Laksmanasena, P. 8. Rice 302. Comm. Subodhika by Amoghavarsa. Triv. Cur. VII.183. Comm. by Carukirtipanditacaryasvami. Sravanabelagola 117. Nemiduta by Vikrama, the son of Asanga of Khambata (Gujrat), Rsabhadasa, a celebrated poet of Gujrat was his brother. Containing 126 verses, it is written as Samasyapurti of Meghaduta, containing the fourth foot of the each of its stanzas. It depicts the story of Neminatha, the 22nd Tirthankara and Rajimati. In fact, it is not named after the messenger, as is the case with Dutakavyas in general. It is named after the addressee of the message. Heroine and not the hero, in contrary also to the Meghaduta herein, sends the message. The poem begins with the message without mentioning the route. The first canto contains a description of Neminatha's pleasures and activities in his boyhood. The 2nd canto depicts the spring season and the pleasures of hero in that pleasant season. The 3rd canto describes the preparation of marriage of the hero. The last canto relates the grave and sad state of Rajimati, the bridegroom of the hero, who sends her

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149 message to him asking him to abandon the idea of becoming a recluse. The poem aims at placing before the readers the virtues of the Jaina religion. Pub. Text with Marathi translation, Bombay 1892 // Text in Kavyamala Series No. II. Bombay 1948 AD, Vol. 2. pp. 85-104 // Text with Hindi trans. by Dhirendra Misra, Parsvanatha Vidyapitha (S. No. 68) Varanasi 1994, p. 46, 139. Mns. BORI 1353 of 188487, 715 of 1886-92. Peterson IV. p. 27 (No. 715). --Commentary by Gunavijayagani, BORI 1353 of 1884-87. - by Jhamajana, son of Samgana, Jhalarpatan, p. 23. - by Merutnga of Ancalagaccha. Jainameghaduta, by Merutunga (1346-1414 AD), containing 196 Sanskrit verses in Mandakranta in 4 cantos: 50, 49, 55 and 42 respectively, it gives the description of famous episode of the 22nd Tirthankara Neminatha and Rajimati. In this poem, Rajimati sends a message to Neminatha through Megha (cloud) at mount Raivataka (Girnara) where the latter is practising austerities, detached from the world. Ultimately, she also renounces the world and adapts nunhood. Puh. Text with Tika by Silaratna, Jaina Atmananda Sabha S.No. 76, Bhavnagar 1924.// Text with Sanskrit Comm. & Hindi trans. In: Jaina Meghadutam byDr. Ravishankara Misra, Parsvanatha Vidyapitha (S.No. 51) Varanasi 1981, p. 61, 125.11 Mns. Bhand. VI. No. 1396, Chani No. 453, Petrson III. A.P. 248. Tika by Silaratna, pupil of Jayakirtisuri of the Ancalagaccha in 1434. Manikyasuri helped the author. Hamsa No. 625, Pet. III. A. P. 249. Tika composed in 1489 by Mahimetugani, pupil of Jayakirtisuri, BK. No. 1342. Tippana Papr. 21 (11) Siladutam, (AD 1430) by Caritrasundaragani, pupil of Ratnasinghsuri of Brhattpagaccha. Written in Samasyaparti form, it is interwoven with the last line of the first 125 verses of the Meghaduta. Prince Sthulabhadra was enjoying his days in the pleasant company of his beloved Kosa. Grief -stricken at the sudden demise of his father, he becomes detached with sensuous pleasures and

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150 abruptly brushes aside all the worldly attachments. He considers all the wealth, relation's etc. as futile objects and observes celibacy. As a recluse, he sojourns with a saint, Bhadrabahu, his Guru. Kosa, his devoted consort, in utter despair requests him to remain with her. She tries to lure him by narrating the charms and the pleasures of life. She suggests him to stay in his own capital, with a very nice pleasure hill and a temple built by his predecessors with great labour and carry on with his worship there. But by dint of his forceful arguments and his noble character Sthulabhadra at last moulds Kosa to accept the path of Emancipation. Ultimately, she also renounces the world. siladutam is not a Dutakavya, proper, though it bears a name similar to that. The utilisation of the foot of the Meghaduta probably led to its being called Dutakavya. It lacks the messenger, who is sent by one person to another. Pub. Text, Yasovijaya Jaina Granthamala, S. No. 18, Varanasi 1909 // Text with Hindi trans, and introduction by Sadhvi Pramoda Kumari & Pt. Visvanatha Pathak, Parsvanatha Vidyapitha (S. No. 69) Varanasi 1993, p. 42.// Siladutas: Eka Samalocanatmaka Adhyayana (Ph.D. Thesis) by Ravindra Kumar (P.V. Varanasi) 1995./ / Mns. Buhler II, No. 316, Pra No. 834. Pavanaduta by Bhattaraka Vadicandra (c 17 cent. AD), pupil of Prabhacandra, pupil of Jnanabhusana Mulasangha, contains 101 verses in Mandakranta metre. It differs from usual style of Dutakavyas, as it lacks the depiction of the route. On the abduction of his queen Tara by another king Khecara or Khagapati, King Vijaya of Ujjayini, bursts into tear and requests the pavana (wind) to convey his message to her. Thereafter he tells the wind the charms of travels although the names of the place enroute are not described. The messenger has to pass through the woods, the mountains, the rivers etc. The wind is requested not to put off the lamps at that moment when the Khecaras are busy in their sexual merry making, for they would like to see the naked bodies of their consorts. The lover is busy in brooding over the departure till at last the wind reaches the beloved who is busy in meditation of Jina. After reaching the abductor, the wind suggested him that the consequences of abducting another's wife are not well. The mother of the abducting king intervenes just when he is trying to make preparations for combat, and at her instance the abducted Tara

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151 is handed over to the wind who brings her back to the lover. Vadicandra composed a number of texts viz. Parsvapurana, Jnanasuryodayanataka, Pavanaduta, Sripala-akhyana (Gujarati - Hindi Yasodharacaritra, Sulocanacaritra, Holikacaritra and Ambika katha. Pub. Text with Hindi commentary by Udailal In Indian Antiquary p. 19// Text with Hindi trans. In: Kavyamala Gucchaka 13, pp. 9-24. 1903.// Hindi Jaina Sahitya, S.No. 3 Prasaraka Karyalaya, Bombay 1914, pp. 9// Candraduta (1625 AD) by Vimalakirti, pupil of Vimalatilaka of Kharataragaccha, is composed in 141 verses. It is in the form of Samasyapurti of Meghaduta of Kalidasa, imitating the fourth line of the each verse of the work. The poet also included independent verses. The poet has conveyed his prayer to Nabheya Jina of Satrunjaya etc. Jaina pilgrimages through Candra (moon). The poet has not mentioned the place where from he is sending his message Pub. Text Jinadattasuri Jnanabhandara. Candraduta by Jambukavi or Jambunagakavi (10th cent. AD) is composed in 23 Sanskrit verses in Malini metres. Though small in size, it can be placed among some of the masterpieces of the Dutakavya literature. The central theme of the poem is conventional one. A lady separated from her lover requests the moon to go to her lover and inform him of her pangs of separation. The messenger is requested to inform the hero that her beloved is dying by inches. The moon is deeply moved by her piteous condition and bewilderment. After reaching to the lover, she relates the sad plight of the lady to him. Being charmed by the melodious voice of the moon, the lover at once returns back to her and the couple enjoys a happy reunion. The poem is really a nice piece where the messenger not only conveys the message but also brings about the desired result. Pub. ed. by J.B. Chaudhary In: Dutakavyasangraha 3, Mns. Baroda No. 2788; Bk. No. 1767, BORI 176 of a 1882-3 Hamsa no. 9. Peterson III. A. P. 292. Comm. Avacuri, BK No. 1767; Hamsa no. 9. Commentary by Santisuri Jesalmer p. 43. By Vinayaprabha. BORI 354 of 1884-87, BORID. XIX. II. 203. *

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152 Meghadutasamasyalekha (1673 AD) by Upadhyaya Meghavijaya, pupil of Kepavijaya of the Tapagaccha, is in 131 Sanskrit verses. In this poem, the author, grief-stricken due to the long separation of his guru Vijayaprabhasuri, sends his message through the Megha (cloud). Megha carries the message from Aurangabad to Devapattana as well as brings the reply. Except the last verse in Anustubhamere, all the verses are in Mandakranta. It imitates the fourth pada of Meghaduta. It eulogises the Lord santinatha in the beginning, then describes the city of Aurangabad, Devagiri, holyplace Elora, Surat, Bhrgupur, Harigrhapur and Siddhacala and Devapattana. It depicts the virtues of his preceptor in the concluding verses. It is one of the best Dutakavyas, in all respects, viz., subject, language and style. Pub. Text, Jaina Atmananda Sabha, Bhavanagar 1913 AD. Cetodutar (18th cent. AD) by an anonymous in 129 Mandakranta metres, depicts the Kipa (mercy) of the Guru as fiance. The author sends his message through his citta (mind). It comprises the fourth foot of the every verse of the Meghaduta. This lyric, speaks highly of the fame, austerity and virtues of the guru. Pub. Text, Jaina Atmananda Sabha, S. No. 25, Bhavanagar 1924 AD. Indudutam by Vinayavijayagani, is in 131 Mandakranta verses in the usual pattern of the Dutakavyas. The author is staying at Jodhpur in Caturmasa (Rainy season). He sends his Vijayaprabhasuri ksamapana message (begging forgiveness) to his guru Vinayavijayagani, staying at Surat. He wishes to convey his preceptor the report of his religious and spiritual activities. He chooses the rising moon to convey his message. He praises the high family of the moon, her pre degree, showing her relation with goddess Laksmi and other gods. The poet relates the route from Jodhpur to Surat and also describes the Jaina temples and holy places enroute. The message in the form of a request to his guru to remain kind and considerate to wards him so that he may continue to follow the path of liberation. Induduta is a nice little poem and makes a delightful reading. The flight of imagination displayed by the poet is commendable. The predominant note in it is that of tranquillity and not of pathos, the common feature of the Dutakavyas. Pub. Text Kavyamala series, Bombay, Vol. 14, pp. 40-60.

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153 Mayuraditam (1936 AD) by Dhurandharavijaya in 180 verses, in Sikharini metre. It depicts the sending of the message of obeisance and forgiveness by Vijayamstasuri, staying at Kapadavanja (Gujarat) for Caturmasa, to his guru Vijayasenasuri, residing at Jamnagara. The messenger, here is Mayura (peacock). It also describes the geographical places and those of pilgrimages enroute from Kapadavanja to Jamnagar. Vacanadutam by Pt. Mulacanda Sastri, divided into two parts, depicts the story of 22nd Tirthankara Neminatha and Rajimati. The first part contains the appeal of the Rajimati and in the second the sorrow of Rajimati is expressed through his companions. Upub. Hansapadankadutar, an eminent Jaina scholar Late Agaracanda Nahta referred to this work. But nothing is known about this work. Bibliography : Kapadia, H.R. Jaina Sanskrit Sahityano Itihasa, Vol. 2, Part 1, Mukti- Kamala- Jaina Mohana- Mala No. 64, Baroda 1968.// Dr. Chaudhary, Gulabchand, Jaina Sahitya Ka BIhada Itihasa Vol. 6, Parshwanath Vidyapeeth, S.No. Varanasi, 2nd Ed. 1966./ Misra, Dr. Ravishankara, Jaina Meghadutar by Parsvanatha Vidyapitha (S.No. 51), Varanasi, 1981, p. 61, 125.//

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vidyApITha ke prAMgaNa meM parisara meM navanirmANa kArya pUrNatA kI ora yaha atyanta prasannatA kA viSaya hai ki pUjya AcArya zrI rAjayazasUrIzvara jI ma0 sA0 ke zubhAzIrvAda aura preraNA se pArzvanAtha vidyApITha parisara meM prArambha hue donoM bhavanoM kA nirmANa kArya lagabhaga pUrNa ho cukA hai| 900 varga phuTa meM nirmita upA0 yazovijaya smRti mandira kA AkAra pirAmiDa jaisA hai| isameM upAdhyAya jI kI yazogAthAoM kA rekhAMkana kiyA jAyegA aura isI meM dhyAna aura yoga kA prazikSaNa bhI diyA jaayegaa| pUjya rAjayazasUrIzvara vidyA bhavana meM 8 kamaroM kA nirmANa kArya pUrNa ho cukA hai| ina sabhI kA upayoga zodha-chAtroM aura atithiyoM ke AvAsa ke liye ho skegaa| isake nirmANa se vidyApITha meM chAtrAvAsa kI kamI kAphI hada taka dUra ho gayI hai| aba yahAM videzI chAtra bhI saralatA se Thahara sakate haiN| bhojanazAlA prArambha ho jAne se bAhara se Akara yahA~ adhyayana karane vAle zodha-chAtroM aura vidvAnoM ko bhI isakA lAbha milane lagA hai| ukta sabhI nirmANakArya saMsthAna ke nidezaka pro0 bhAgacandra jaina ke athaka prayatnoM se pUrNa huaa| iNDiyana isTiTyUTa oNpha eDavAnsaDa sTaDI, rASTrapati nivAsa, zimalA dvArA pArzvanAtha vidyApITha ko mAnyatA vidyApITha ke liye yaha atyanta gaurava kA viSaya hai ki pro0 bhAgacandra jaina 'bhAskara' ke prayatnoM se kendrIya sarakAra dvArA sthApita saMsthA 'iNDiyana isTiTyUTa oNpha eDavAnsaDa sTaDI, zimalA ne pArzvanAtha vidyApITha ko jaina zaikSaNika kAryoM ke liye sahayogI saMsthA ke rUpa meM mAnyatA pradAna kI hai| isake antargata donoM hI saMsthAoM ke paraspara sahayoga se saMgoSThiyAM, kAryazAlAyeM, vyAkhyAna, prakAzana evaM zodha yojanAyeM Adi jaisI zaikSaNika gatividhiyA~ kI jA skegii| isase saMsthAna ke Upara Arthika bojha kama ho jAyegA aura use mAtra Atithya kI vyavasthA karanI hogI, yahA~ yaha ullekhanIya hai ki ukta saMsthAna ne bauddha saMskRti se sambaddha zaikSaNika kAryoM ke liye tibbatana risarca isTiTyUTa, sAranAtha evaM vaidika saMskRti se sambaddha zodhakAryoM ke liye vizvabhAratI, zAnti niketana ko sahayogI saMsthA ke rUpa meM mAnyatA pradAna kI hai| isa sambaddhatA se pArzvanAtha vidyApITha kI zodha pravRttiyoM meM aura gati A jaayegii| isI ke antargata Agama tathA anya jaina sAhitya ke sampAdana, anuvAda evaM prakAzana meM bhI sahayoga ho skegaa|

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155 vIra bahAdura siMha pUrvAJcala vizvavidyAlaya se sambaddhatA kA prayAsa pArzvanAtha vidyApITha abhI taka zodhakAryoM ke liye kAzI hindU vizvavidyAlaya, vArANasI se sambaddha hai, sAtha hI vIra bahAdura siMha pUrvAJcala vizvavidyAlaya, jaunapura se bhI sambaddhatA prApta karane hetu prayAsa kiyA gayA aura yaha sUcita karate hue harSa ho rahA hai ki isa sandarbha meM lagabhaga sArI aupacArikatAyeM pUrNa ho cukI haiN| AzA hai aba hameM atizIghra sambaddhatA prApta ho jaayegii| mAnyatA prApta hone se deza ke kisI bhI bhAga meM rahane vAlA chAtra yahA~ se zodhakArya kara skegaa| isase zodha chAtroM kI saMkhyA bar3hegI aura zodhakArya meM paryApta gati sambhava ho skegii| pravAsI jaina tIrtha yAtriyoM kA vidyApITha meM Agamana 21 janavarI ko amerikA ke pravAsI jaina tIrthayAtriyoM kA eka bar3A samUha zrI dilIpa zAha ke netRtva meM vArANasI phuNcaa| isa saMgha meM 128 yAtrI the| ina sabhI ke mana meM pArzvanAtha vidyApITha ko bhI dekhane kI utkaTa abhilASA thii| 22 janavarI ko dina meM 11 baje ukta sabhI tIrthayAtrI saMsthAna meM padhAre jahAM nidezaka pro0 bhAgacandra jaina, vidyApITha ke variSTha pravaktA DaoN0 azokakumAra siMha, prazAsanika adhikArI DaoN0 zrIprakAza pANDeya, pravaktAdvaya DaoN. vijayakumAra jaina evaM DaoN0 sudhA jaina, pArzvanAtha janmabhUmi jIrNoddhAra TrasTa, vArANasI ke adhyakSa kuMvara vijayAnanda siMha Adi ne unakA bhavya svAgata kiyaa| isa avasara para vidyApITha ke prakAzanoM kI eka pradarzanI bhI lagAyI gyii| tIrthayAtriyoM ko saMsthAna parisara meM bhramaNa karAyA gayA aura unheM yahAM kI zaikSaNika gatividhiyoM se paricita karAyA gyaa| suprasiddha vidvAn pro0 ramaNalAla cI0 zAha aura unakI dharmapatnI zrImatI tArA Ara0 zAha bhI ukta saMgha ke sAtha Aye the| tIrthayAtriyoM ne yahAM kI gatividhiyoM ko dekhakara hArdika prasannatA vyakta kI aura usI samaya 10 hajAra DAlara anudAna dene kA vacana diyaa| isa avasara para pratyeka tIrthayAtriyoM ko saMsthAna kI ora se smRticihna tathA smArikA bheMTa meM dI gyii| saMsthAna ke prakAzanoM ko dekhakara sabhI ne prasanatA vyakta kI aura kAphI mAtrA meM use kraya bhI kiyaa| ina sabhI ne 50 hajAra rupaye turanta ekatra kara saMsthAna ko bheMTa meM diyA aura yaha AzvAsana diyA ki isa nimitta saMsthAna kA koI bhI vyakti yadi amerikA jAye to use bharapUra vittIya sahAyatA dI jaayegii| saMgha kA hara vyakti yaha anubhava kara rahA thA ki aba saMsthAna meM unheM aura unakI santati ko adhyayana kI suvidhAyeM behatara rUpa meM prApta ho skegii|

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156 JANMiniruddhishasuallpapesegease ghomatI rukmiNIdevI dIpacaMdagArDI prAkRta evajaina vidyA uccaadhyayana YOYOPETR TAREASI WE EXTEND WARN WELCONE TO RUN PILIGRINS FROM USA Gulumperemondar 122nt.JANUARY.2001 se: ISRAS OP .... pArzvanAtha vidyApITha meM amerikA se padhAre jaina tIrthayAtriyoM ke svAgata samAroha kA eka dRzya, nidezaka prophesara bhAgacandra jaina bhAskara' svAgata bhASaNa karate hue IITCOM ways TRENA ROHDMARA amerikA se padhAre jaina tIrthayAtriyoM kA dala saMsthAna parisara meM bhramaNa karate hue

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157 bhagavAn mahAvIra kA 2600 vAM janma kalyANaka mahotsava bhArata sarakAra ne bRhad stara para bhagavAn mahAvIra kA 2600 vAM janma kalyANaka mahotsava manAne kA mahattvapUrNa nirNaya liyA hai| yaha mahotsava 6 apraila 2001 se prArambha hokara AgAmI mahAvIra jayantI taka pUre varSa paryanta vibhinna AyojanoM ke sAtha calatA rhegaa| isI sandarbha meM kendrIya sarakAra ne prAntIya sarakAroM ko bhI sthAnIya stara para samiti gaThita karane kA nirdeza diyA hai, tadanusAra lagabhaga hara prAnta meM ye samitiyA~ gaThita ho cukI haiN| kendrIya sarakAra ke samakSa eka vistRta kAryakrama kI bhI rUparekhA prastuta kI gaI hai jisase hama sabhI bhalIbhA~ti paricita haiM / aba yaha hamArA kartavya hai ki hama ina AyojanoM ke mAdhyama se samAja aura rASTra ke liye kyA yogadAna de sakate haiM / yahA~ yaha bhI ullekhanIya hai ki vigata varSa saMyukta rASTrasaMgha ke tattvAvadhAna meM eka sammelana huA thA jisameM sampUrNa vizva se dhArmika aura sAmAjika netA sammilita hue the| isameM zrImatI indu jaina, gurudeva citrabhAnu Adi pramukha jaina hastiyA~ bhI upasthita thiiN| janma kalyANaka mahotsava ko adhikAdhika saphala banAne ke liye samAja kI ora se bhI eka kendrIya samiti gaThita kI gayI hai| jisake mahAsaciva zrI ela0ela0 AcchA haiN| kendrIya sarakAra ne isa mahotsava ko saphala banAne ke liye 100 karor3a rupaye anudAna dene kI ghoSaNA bhI kI hai| uttara pradeza sarakAra ne bhI 2600 veM janmakalyANaka mahotsava ke avasara para eka samiti gaThita kI hai jisame saMsthAna ke pUrva nidezaka pro0 sAgaramala jaina aura vartamAna nidezaka pro0 bhAgacandra jaina 'bhAskara' ko bhI sammilita kiyA gayA hai| 8 mArca ko uttara pradeza sarakAra dvArA gaThita bhagavAn mahAvIra 2600vIM janma kalyANaka mahotsava samiti kI mukhyamantrI mAnanIya zrI rAjanAtha siMha kI adhyakSatA meM lakhanaU meM eka baiThaka huI jisameM aneka mahattvapUrNa nirNaya liye gye| saMsthAna ke nidezaka pro0 bhAgacandra jaina ne saMsthAna meM saMgoSThiyA~, kAryazAlAyeM tathA vyAkhyAnamAlAyeM Ayojita karane kA prastAva isa nivedana ke sAtha rakhA ki sarakAra saMsthAna ke liye tadartha Arthika anudAna de| unhoMne jaina vidyA saMsthAna, lakhanaU ko bhI punarjIvita karane kA anurodha kiyaa| nidezaka mahodaya ne sAranAtha aura candrAvatI ke vikAsa ke lie bhI prastAva rkhaa| mAnanIya mukhyamantrI jI ne ina sabake liye Arthika anudAna dene hetu vicAra karane kA AzvAsana diyaa| anya sadasyoM ke prastAvoM para bhI kAphI vicAra huA aura mukhyamantrI jI ne mahAvIra para eka vebasAiTa taiyAra karane ke liye 10 lAkha rupaye ke anudAna kI ghoSaNA kara dii| isI ke sAtha hI pArkoM aura rAjamArgoM kA nAmakaraNa bhagavAna mahAvIra se sambaddha rakhanA tathA mahAvIra jayantI kA bar3e paimAne para Ayojana

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158 karane kA bhI vacana diyaa| ina sabhI kAryoM ke kAryAnvayana ke liye eka 5 sadasyIya samiti bhI gaThita kI gayI hai jisameM saMsthAna ke nidezaka mahodaya ko bhI sammilita kiyA gayA hai| AgAmI zaikSaNika satra kI pariyojanA pArzvanAtha vidyApITha kA AgAmI zaikSaNika satra julAI se prArambha ho rahA hai| taba taka pUrvAJcala vizvavidyAlaya, jaunapura se sambaddhatA milane kI bhI pUrI AzA hai| isa satra se hama saMsthAna meM nimnalikhita pAThyakrama prArambha karane kI yojanA banA rahe haiM1. prAkRta aura jainadharma meM traimAsika DiplomA korsa 2. yoga aura prekSAdhyAna meM traimAsika DiplomA korsa 3. prAkRta pANDulipi vijJAna kAryazAlA ___ hamAre ina zaikSaNika kAryakramoM meM jo bhI sudhI mahAnubhAva abhiruci rakhate hoM ve kRpayA saMsthAna se avilamba samparka kreN| unheM AvAsa Adi kI samucita vyavasthA dene kA pUrA prayatna kiyA jaayegaa| inake alAvA prAkRta zilAlekha, anekAntavAda, karmavAda, jaina Ayurveda Adi jaise mahattvapUrNa viSayoM para saMgoSThiyA~, vyAkhyAnamAlAyeM aura kAryazAlAyeM Ayojita karane kI bhI yojanA hai| in saMsthAna ke naye prakAzana varSa 2000 meM saMsthAna dvArA nimnalikhita grantha prakAzita kiye gaye1. aSTakaprakaraNa, anuvAdaka- DaoN0 azokakumAra siMha; sampA0 pro0 sAgaramala jaina 2. zramaNa, janavarI-jUna 2000 zramaNa, janavarI-jUna 2000 (kroDapatra) 4. zramaNa, julAI-sitambara 2000 (AcArya labdhisUri smRtiaMka) 5. zramaNa, akTUbara-disambara 2000 (pro0 sAgaramala jaina lekha vizeSAMka) 6. sAgara jaina vidyA bhAratI, bhAga-4 tapAgaccha kA itihAsa, bhAga 1, khaNDa 1, lekhaka - DaoN0 zivaprasAda nimnalikhita grantha mudrita ho rahe haiM aura atizIghra vikrayArtha upalabdha ho skegeN| 1. alaMkAradarpaNa, anu0- zrI bhaMvaralAla jI nAhaTA 2. acalagaccha kA itihAsa, lekhaka --- DaoN0 zivaprasAda 3. jainadharma meM samAdhimaraNa kI avadhAraNA, lekhaka - DaoN0 rajjanakumAra 7. tapAsa

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jaina jagat brAhmIlipi viSayaka kAryazAlA sampanna kundakunda bhAratI naI dillI meM dinAMka 8 se 14 janavarI 2001 taka brAhmIlipi viSayaka eka kAryazAlA kA Ayojana suvikhyAt lipivizeSajJa pro0 kiraNa kumAra thApaliyAla (pUrva adhyakSa, prAcIna bhAratIya itihAsa, saMskRti aura purAtattva vibhAga, lakhanaU vizvavidyAlaya) ke nirdezana meM kiyA gyaa| isa kAryazAlA meM javAharalAla neharU vizvavidyAlaya sahita dillI ke pramukha zikSA saMsthAoM ke adhyApakoM evaM zodhArthiyoM ne bhAga liyaa| kAryazAlA ke samApana ke avasara para niyamita adhyayana karane vAle sabhI praviSTujanoM ko pramANapatra bhI pradAna kiyA gyaa| / ____akhaNDa jyoti mandira meM pratiSThA- mahotsava sampanna jodhapura 29 janavarI : suprasiddha santa gaNivara zrI mahiprabha sAgara, maho0 zrI lalitaprabhasAgara evaM yuvA krAntikArI vicAraka munizrI candraprabhasAgara jI ma0 ke pAvana sAnidhya meM basantapaMcamI ke pAvana parva para 29 janavarI ko sthAnIya ajita kAlonI meM sthita zrI kezariyA kunthunAtha 28 akhaNDa jyoti mandira tIrtha meM guru mUrti evaM devapratimAoM kI pratiSThA sampanna huI jisameM bar3I saMkhyA meM logoM ne bhAga liyaa| ___ 'praNAm' kA vimocana sampanna naI dillI 21 pharavarI : zreSThivarya zrI harakhacanda jI nAhaTA kI dvitIya puNyatithi para 21 pharavarI ko sthAnIya phikkI ke sabhAgAra meM kendrIya khAna mantrI zrI sundaralAla paTavA ne eka bhavya samAroha meM zrI harakhacanda nAhaTA smRti-nyAsa kI ora ve prakAzita zrIharakhacandanAhaTAsmRtigrantha 'praNAm' kA lokArpaNa kiyaa| samAroha kI adhyakSatA kendrIya zramamantrI DaoN0 satyanArAyaNa jaTiyA ne kii| zrI harakhacanda nAhaTA smRtinyAsa kI ora se Ayojita isa bhavya samAroha meM suvikhyAt vidhivettA DaoN0 lakSmImala siMghavI, jaina samAja ke sabhI samudAyoM ke zIrSastha padAdhikArI, vibhinna rAjanetA aura bar3I saMkhyA meM sva0 zrI nAhaTA jI ke mitra va prazaMsaka upasthita rhe| kuNDalapura meM mahAmastakAbhiSeka evaM jinabimba pratiSThA samAroha sampanna kuNDalapura 28 pharavarI : AcAryaziromaNi zrI vidyAsAgara jI ma0sA0 kI preraNA se unhIM ke sAnnidhya meM kuNDalapura meM bar3e bAbA ke mahAmastakAbhiSeka, jinabimba pratiSThA

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160 mahotsava, gajaratha Adi vibhinna kAryakrama 21-27 pharavarI 2001 ke madhya sampanna hue| isa Ayojana meM bahuta bar3I saMkhyA meM zraddhAluoM ne bhAga liyaa| AyojakoM kI ora se bhArI bhIr3a juTane kI sambhAvanA ko dekhate hue 450 ekar3a bhUmi para 5 bar3e-bar3e ye gaye the jahA~ Agantuka zraddhAluoM ke bhojana-AvAsa Adi kI sundara vyavasthA kI gayI thii| adhika se adhika loga kAryakrama ko dekha sakeM, isake liye bar3I saMkhyA meM yahA~ kloja sarkiTa TelIvijana seTa bhI lagAye gaye the| isI avasara para yahA~ 22-23 pharavarI ko a0 bhA0di0 jaina vidvatpariSad ke svarNajayantI ke avasara para 20 veM sAdhAraNa sabhA kA adhivezana bhI Ayojita kiyA gyaa| nimantrita vidvAnoM ke AvAsa, bhojana evaM mArgavyaya kI vyavasthA mahotsava samiti kI ora se kI gayI thI / pArzvanAtha vidyApITha ke nidezaka pro0 bhAgacandra jaina bhI isa adhivezana meM Amantrita kiye gaye, parantu ve atyanta vyastatA ke kAraNa isameM upasthita na ho ske| zoka samAcAra zrIzaurIlAla jaina kI dharmapatnI kA nidhana pArzvanAtha vidyApITha kI prabandha samiti ke variSTha sadasya, jaina ApTikala inDasTrIja, dillI ke saMsthApaka zrI zaurAlAla jI jaina kI dharmapatnI kA dinAMka 2 mArca ko dillI sthita unake AvAsa para nidhana ho gyaa| Apa atyanta dharmaparAyaNa mahilA thiiN| Apa apane pIche bharA-pUrA parivAra chor3a gayIM haiN| pArzvanAtha vidyApITha parivAra divaMgata AtmA ko hArdika zraddhAMjali arpita karate hue zrI zaurIlAla jI jaina evaM unake parijanoM ke prati zoka kI isa ghar3I meM saMvedanA prakaTa karate hue Izvara se yaha prArthanA karatA hai ki vaha inheM isa mahAn kaSTa ko sahana karane kI zakti pradAna kare / paM0 pannAlAla jaina divaMgata jaina dharma-darzana evaM sAhitya ke vayovRddha vidvAn evaM aneka granthoM ke sampAdaka aura anuvAdaka paM0 pannAlAla jI sAhityAcArya 10 mArca ko divaMgata ho gye| unhoMne jIvana bhara sAhitya sAdhanA kii| ve varNI mahAvidyAlaya, morAjI, sAgara ke prAcArya rahe / vahA~ se sevAnivRtta hone ke pazcAt AcArya vidyAsAgara jI ke anurodha para unhoMne varNI gurukula, pisanahArI kI mar3hiyA, jabalapura ko apanI sevAyeM denA svIkAra kiyA aura apane antima samaya taka ve isa saMsthA meM kAryarata rahe / pArzvanAtha vidyApITha kI ora se paNDita jI ko hArdika zraddhAJjali /

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sAhitya satkAra jaina darzana meM zraddhA (samyagdarzana), matijJAna aura kevalajJAna kI vibhAvanAlekhaka- pro0 nagIna jI0 zAha; prakAzaka- DaoN0 jAgRti dilIpa seTha, bI-14, devadarzana phlaiTa, neharUnagara, cAra rAstA, aMbAvADI, ahamadAbAda 380015; prathama saMskaraNa 2000 I0; AkAra- DimAI; pRSTha 8+ 70; mUlya- 50/- rupaye / DaoN0 nagIna jI0 zAha jaina darzana ke sarvamAnya vidvAn haiM / prastuta laghu pustikA unake tIna vyAkhyAn samAhita haiM, jo unhoMne seTha bholAbhAI jayasiMha bhAI adhyayana saMzodhana vidyAbhavana meM 19 20 21 2000 ko diye the| prathama vyAkhyAna meM jainadarzana meM zraddhA (samyak darzana) kA vizleSaNa kiyA gayA hai| dvitIya meM matijJAna ke svarUpa ko spaSTa kiyA gayA hai aura tIsare vyAkhyAna kA viSaya kevalajJAna rahA hai / ina tInoM viSayoM para pro0 zAha ne sampUrNa bhAratIya saMskRti ke pariprekSya meM tulanAtmaka adhyayana prastuta kiyA hai aura sAtha hI usameM jainadarzana ke vaiziSTya ko abhivyakti dI hai| pustaka AkAra meM choTI avazya hai, parantu prakAra meM gambhIra hai| zodhArthiyoM ke liye yaha nizcita hI upayogI hogii| pravacanasAra kI azeSa prAkRta saMskRta zabdAnukramaNikA- saMgrAhaka aura sampAdaka - DaoN0 ke0 Ara0 candra evaM ku0 zobhanA Ara0 zAha; prakAzaka- prAkRta TeksTa sosAyaTI, ahamadAbAda 380009; prathama saMskaraNa - 2000 I0; AkAraDimAI; pRSTha 4+62; mUlya- 60 rupaye / prastuta pustikA AcArya kundakunda ke pravacanasAra kI zabdAnukramaNikA hai jise prAkRta bhASA ke vizvavizruta vidvAn DaoN0 ke0Ara0 candrA ne taiyAra kI hai| isakA mahattva isa dRSTi se hai ki ina zabdoM para bhASAvijJAna ke AdhAra para vicAra - manthana aura zaurasenI tathA ardhamAgadhI kI pUrvAparatA para cintana kiyA jA sakatA hai| pravacanasAra kI pacAsoM pANDulipiyA~ vibhinna grantha bhaNDAroM meM milatI haiM jinameM prAdezika prAkRtoM kA prabhAva honA svAbhAvika hai| isa tathya kI bhI upekSA nahIM kI jA sktii| phira bhI isa laghu pustikA kA upayoga kisI sImA taka to ho hI sakatA hai| isI prakAra kA kArya anya prAkRta granthoM kA bhI yadi ho sake to hamArA adhyayana kSetra paripakva ho sakatA hai| Sardesarasaka of Abdala Rahamana, Editor -- Prof. H.C. Bhayani, Publisher-- Prakrit text Society, Ahmedabad-380009,

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First Ed. 1999, Size - Dimy, pp. 6+116; Prise Rs. 65/-. sva0 pro0 eca0sI0 bhayANI prAkRta aura apabhraMza bhASA ke vizvavikhyAt vidvAn rahe haiN| unhoMne kavi abdularahamAnakRta sandezarAsaka kA Adhunika DhaMga se sampAdana aura TippaNiyA~ dete hue AMgla aura gurjara bhASA meM anuvAda prastuta kiyA hai| sAtha hI lagabhaga 60 pRSThoM kI bhUmikA meM sandezarAsaka kI vyAkaraNika vizeSatAoM ko spaSTa kiyA hai| yaha grantha pro0 bhayANI ke gambhIra vaiduSya kA paricAyaka hai / yaha kadAcita unakI antima kRti hai| apabhraMza bhASA ke zodhArthiyoM ko yaha kRti nizcita hI upAdeya siddha hogii| 162 riTThanemicariu (bhAga 4; uttarakaMDu) sampAdaka - pro0 rAmasiMha tomara, prakAzakaprAkRta TeksTa sosAyaTI, ahamadAbAda- 380009 prathama saMskaraNa 2000 I0; AkAra - DimAI; pRSTha 8+112; mUlya 75/- rupye| prastuta laghu pustikA apabhraMza bhASA ke prasiddha kavi svayambhUdeva ke riTThanemicariu ke 93 se 103 sandhi taka kA sampAdita bhAga hai / riThThanemicariu ke utkaNDu ke 93 se 99 taka kI sandhiyoM kI racanA svayambhU ne svayaM kI thI aura 100 se 104 taka kI unake suputra tribhuvana ne racI thii| usake bAda kI sandhiyA~ tribhuvana aura bhaTTAraka yakSakIrti dvArA racita hai / asvasthatAvaza kadAcita svayambhU apanA ukta grantha pUrNa nahIM kara pAye the / pro0 rAmasiMha tomara ne bhaTTAraka yakSakIrti dvArA racita bhAga ko chor3akara mAtra tribhuvana dvArA racita aMza ko hI apane sampAdana kA aMza banAyA hai| ina sandhiyoM ko pro0 bhayANI ne chanda aura vyAkaraNa kI dRSTi se paripUrNa kiyA hai / sandhi 104 pratilipikAra kI bhUloM se bharI rahI hai isaliye use yahA~ chor3a diyA gayA hai| uttarakaMDu kA yaha sundara sampAdana apabhraMza bhASA ke pAThakoM ke liye nizcita hI upayogI siddha hogA / India's Rebirth (A selection form Sri Aurobindo's writings, talks and speeches) Publishers-- Institute De Recherches Evolutives, Paris & Mira Aditi, Mysore; Second Edition 1997, Size-Dimay, pp. 271; Prise Rs.90/-. This book presents Sri Aurobindo's vision of India as it grecce from his retern from England in 1893. It covers the brief chronological selection from all that he said or wrote on India, her soul or her destiny. In his opinion, it will have to follow if we intend to overcome the deep-rooted obestacles standing in the way of her rebirth. At the end of the book the indices have been provided for ready references.

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163 jaina sAhityanI gajalo- sampAdaka- DaoN0 kavina zAha; prakAzaka- zrI bhadraMkarodaya zikSaNa TrasTa kI ora se DaoN0 kavina zAha, 3/1 'mANeka zA', aSTamaMgala apArTameNTa, Aisa phaikTrI ke sAmane, bIlImorA 396321; prathama saMskaraNa vi0saM0 2055; AkAra-- DimAI, pakkI bAiNDiMga, pRSTha 200; mUlya- 60/- rupye| jaina sAhitya meM gajaloM kA prArambha sthala varNana se huA hai| bar3odarA, sUrata, cittaur3a, udayapura, pAlanapura Adi nagaroM ke varNana meM jaina racanAkAroM ne vibhinna gajaloM kI racanA kI hai| inakA prArambha 18vIM zatI mAnA jAtA hai| jisa prakAra se brAhmaNIya-paramparA ke purANoM meM kAzI mahAtmya, gayA mahAtmya Adi kA varNana hai usI prakAra se 14vIM zatAbdI meM kharataragaccha kI laghu zAkhA ke AcArya jinaprabhasUri ne. vividhatIrthakalpa (mUla nAma- kalpapradIpa) kI racanA kI, jisake antargata unhoMne tIrthoM ke aitihAsika, dhArmika aura bhaugolika vivaraNoM ko saMskRta aura prAkRta bhASA meM prastuta kiyA hai| aisA anumAna kiyA jAtA hai ki ukta kRti kA prabhAva 18vIM zatI meM sthala varNana karane vAlI gajaloM para pdd'aa| 18vIM zatAbdI ke madhya kharataragacchIya kavi khetA dvArA racI gayI cittaur3a rI gaz2ala aura 19vIM zatAbdI ke uttarArdha meM kavi dIpavijaya dvArA racita vibhinna gajaloM meM ukta bAta spaSTa rUpa se dekhI jA sakatI hai| suprasiddha AcArya AtmArAmajI aparanAma vijayAnandasUri jI mahArAja ne pUjA sAhitya ke rUpa meM gajaloM kA sarvaprathama prayoga kiyaa| unhIM ke samakAlIna zrAvaka kavi manasukhalAla ne AdhyAtmika vicAradhArA ko gajaloM meM sthAna diyaa| kavi vIravijaya ne bhaktimArga meM loka pracalita stavanoM kI racanA gajaloM ke rUpa meM kii| kavi haMsavijaya ne pUjA sAhitya ko gajaloM ke rUpa meM prastuta kiyaa| unake gajaloM meM tIrthaGkaroM ke guNagAna ke sAtha-sAtha tIrthamahimA kA bhI varNana hai| AcArya vijayavallabhasUri ne vairAgya bodha vAlI gajaloM kA praNayana kiyaa| paM0 maNivijaya ne bhI upAdhyAya vIravijaya ke samAna hI stavanoM kI racanA meM gajaloM kA prayoga kiyaa| AcArya vijayalabdhisUri ne jaina sAhitya meM gajaloM ke vikAsa meM atyadhika yogadAna kiyaa| unhoMne bAraha bhAvanA, cAra bhAvanA, tattvatrayI, vyasananiSedha, upadezAtmaka vairAgyabhAva nirUpaNa aura mAnavIya guNoM ke vikAsa hetu vyavahAra jIvana-viSayaka gajaloM kI racanA kara jaina gajala sAhitya ko samRddha kiyaa| AgamaprabhAkara muni puNyavijaya dvArA racita do gajaleM ullekhanIya haiN| inameM unhoMne guru-mahimA kA varNana kiyA hai| AcArya dakSasUri dvArA racita vibhinna gajala prabhubhakti-viSayaka haiN| prastuta pustaka meM vidvAn sampAdaka ne prathama adhyAya meM gajala ke svarUpa kI vistRta carcA kI hai| dvitIya adhyAya meM jaina sAhitya meM gajaloM ke udbhava aura vikAsa kA varNana kiyA hai| tRtIya adhyAya meM 14 jaina kaviyoM kA jIvana paricaya evaM unake dvArA racita gajala diye gaye haiN| caturtha aura antima adhyAya meM prakIrNa gajaloM evaM sandarbha grantha-sUcI Adi kA vivaraNa hai| pustaka kI sAja-sajjA AkarSaka aura mudraNa truTirahita hai| aise sundara aura prAmANika grantha ke praNayana aura use alpa mUlya

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164 meM pAThakoM taka pahuMcAne ke liye DaoN0 kavina zAha tathA bhadraMkarodaya zikSaNa TrasTa badhAI ke pAtra haiN| yaha pustaka zodhArthiyoM evaM sAmAnya pAThakoM donoM ke liye samAna rUpa se upayogI evaM pratyeka pustakAlayoM ke liye saMgrahaNIya hai / kavi paM0 vIravijaya jI : eka adhyayana, lekhaka - DaoN0 kavina zAha; prakAzaka- kusuma ke 0 0 zAha, 3 / 1 aSTamaMgala apArTameNTa, Aisa phaikTrI ke sAmane, balImorA 396321; prathama saMskaraNa vi0 saM0 2055; AkAra - rAyala; pakkI bAiNDiMga; pR0 12+365; mUlya- 110/- rupaye / tapAgacchIya AcArya vijayadevasUri ke ziSya aura paTTadhara vijayasiMhasUri hue jinake ziSya satyavijayagaNi se tapAgaccha kI vijayasaMvigna zAkhA astittva meM AyI / satyavijayagaNi ke pazcAt unake paTTadhara karpUravijaya ne vijayasaMvignazAkhA kA netRttva smbhaalaa| karpUravijaya ke ziSya kSamAvijaya hue| jinastavanacauvIsI ke racanAkAra jasavijaya inhIM ke ziSya the| jasavijaya ke ziSya zubha vijaya hue| kavi paM0 vIravijaya inhIM ke ziSya the| inake dvArA racI gayI vibhinna racanAe~ upalabdha hotI haiM jinameM gauDI pArzvanAthanA DhAliyAM, surasundarIno rAsa, sthUlibhadra ziyalaveli, caumAsI deva vaMdana, cauMsaTha prakArI pUjA, paitAlisa AgamanI pUjA, navAnuMprakArI pUjA, vAravratanI pUjA, paMcakalyANakanI pUjA, zeTha motIzAnI TUMkanAM DhAliyAM, dhammilarAsa, candrazekharano rAsa Adi pramukha haiN| ukta sabhI racanAe~ vi0saM0 1853 se 1905 ke madhya racI gayI haiN| prastuta pustaka 6 adhyAyoM meM vibhakta hai| prathama adhyAya meM 12 pRSThoM meM kavi kA jIvana-paricaya, guru-paramparA, racanAoM Adi kI savistAra sUcI dI gayI hai| dvitIya adhyAya meM jaina kAvyoM ke vibhinna prakAra ke svarUpoM kA vivecana hai jisake antargata rAsa, vivAhalo, veli, dUhA, caityavandana, stuti, stavana, pUjA svarUpa, sajjhAya, hariyAlI, lAvaNI, DhAliyAM, gahuMlI aura AratI kI 80 pRSThoM meM savistAra carcA kI gayI hai| tRtIya adhyAya meM vIravijaya kI kRtiyoM kA 118 pRSThoM meM savistAra vivecana kiyA gayA hai| caturtha adhyAya meM unake prakIrNa racanAoM ko rakhA gayA hai| paJcama adhyAya meM eka kavi ke rUpa meM unakA mUlyAMkana kiyA gayA hai| chaThA adhyAya upasaMhAra svarUpa hai jisake antargata kavi kA guNAnuvAda, sahAyaka grantha-sUcI Adi prastuta hai / kisI bhI racanAkAra kI kRtiyoM kA zodhaparaka adhyayana kisa prakAra kiyA jAye isa tathya kA paricaya prastuta pustaka ke adhyayana se bhalI-bhA~ti laga sakatA hai| isa prakAra kA prAmANika adhyayana prastuta kara DaoN0 kavina zAha ne vidvat jagat ke samakSa ke Adarza prastuta kiyA hai| aise prAmANika aura tathyaparaka adhyayana prastuta karane ke liye lekhaka badhAI ke pAtra haiM / grantha kI sAja-sajjA atyanta hRdayagrAhI tathA mudraNa nirdoSa hai| aise upayogI grantha ko alpamUlya meM prastuta kara prakAzaka saMsthA ne samAja para mahAn upakAra

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kiyA hai| yaha pustaka niHsandeha pratyeka pustakAlayoM evaM gurjara sAhitya para zodhakArya karane vAle adhyetAoM ke liye anivArya rUpa se saMgrahaNIya hai| hariyANI : svarUpa ane vibhAvanA- lekhaka- DaoN0 kavina zAha; prakAzakakusuma ke0 zAha, 3/1, aSTamaMgala apArTameNTa, Aisa phaikTarI ke sAmane, bIlImorA 396321; prathama saMskaraNa I0sa0 2000; AkAra- rAyala; pakkI bAiNDiMga, pR0 286; mUlya- 100/- rupye| madhyakAlIna jaina sAhitya kAvya prakAroM kI vividhatA kI dRSTi se atyanta samRddha hai| isa samaya ke pracalita kAvya ke prakAroM meM rAsa, phAga, vivAhalo, pavADo Adi mukhya haiN| jainetara-paramparA meM hindI sAhitya ke antargata ulaTabAMsI nAma se sundaradAsa, sUradAsa, gorakhanAtha, kabIra sAhaba Adi ne eka abhinava kAvya zailI kA saphala prayoga kiyaa| jaina kaviyoM ne bhI isa zailI kA prayoga kiyA aura use 'hariyANI' nAma diyaa| aise jaina racanAkAroM meM depAla, Anandaghana jI, jasavijaya jI, vIravijaya jI, rUpavijaya jI, AcArya buddhisAgara sUri, jJAnavimala sUri, kAntivijaya jI, sughanaharSa, udayaratna, vinayasAgara, dIpavijaya, jJAnavijaya, harSavijaya, ajitasAgara sUri, sahajAnandajI Adi mukhya haiN| prastuta pustaka 5 adhyAyoM meM vibhakta hai| prathama adhyAya meM hariyANI kA svarUpa, dvitIya adhyAya meM hariyANI ke kramika vikAsa aura tRtIya adhyAya meM vibhinna jaina racanAkAroM kI vibhinna hariyANI racanAoM kA mUla aura unakA gurjarAnuvAda prastuta hai| caturtha adhyAya hariyANI; avalokana aura paJcama adhyAya upasaMhArasvarUpa hai| pustaka ke anta meM upayogI pariziSTa aura sahAyaka grantha-sUcI isakI mahattA ko aura bhI bar3hA dete haiN| grantha ke prArambha meM lekhaka dvArA dI gayI 5 pRSThoM kI prastAvanA bhI atyanta mahattvapUrNa hai| vidvAn lekhaka kI anya racanAoM ke samAna prastuta kRti kA bhI niHsandeha vidvadjagat meM apUrva svAgata hogaa| aise sundara grantha ke praNayana aura usake prakAzana ke liye lekhaka aura prakAzaka donoM hI badhAI ke pAtra haiN| kavirAja dIpavijaya, lekhaka- DaoN0 kavina zAha, prakAzaka- pUrvokta, prathama saMskaraNa vi0saM0 2054; AkAra- rAyala; pRSTha 22+410; pakkI bAiNDiMga plAsTika kavarayukta; mUlya- 90/- rupye| zrAvakakavi manasakhalAla, lekhaka- DaoN0 kavina zAha; prakAzaka- pUrvokta, prathama saMskaraNa vi0saM0 2055/I0 san 1999; pRSTha 12+154; mUlya- 50/rupye| tapAgaccha meM samaya-samaya para hue aneka prasiddha racanAkAroM meM kavirAja dIpavijaya jI kA nAma ullekhanIya hai| inakA samaya vikrama saMvat kA 19vIM zatAbdI kA uttarArddha

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sunizcita hai| inakI racanAoM kI vizeSatA yaha hai ki ve lokabhogya rahI haiM jinase unakA janamAnasa meM atyadhika pracAra-prasAra huA hai| prastuta pustaka meM suprasiddha vidvAn DaoN0 kavina zAha ne dIpavijaya jI mahArAja kI kRtiyoM kA AlocanAtmaka adhyayana prastuta kiyA hai| ThIka isI prakAra vikrama saMvat kI 21vIM zatAbdI ke uttarArddha meM hue zrAvaka kavi manasukha lAla kI kRtiyoM kA bhI unhoMne atyanta vidvattApUrNa DhaMga se AlocanAtmaka adhyayana kiyA hai| vastuta: DaoN0 zAha dvArA likhe gaye ukta grantha apane Apa meM eka Adarza prastuta karate haiN| AvazyakatA isa bAta kI hai ki jaina-paramparA meM 16-20vIM zatI ke madhya hue sabhI pramukha racanAkAroM kI kRtiyoM kA isI prakAra vizleSaNAtmaka adhyayana ho| AzA hai DaoN0 zAha ke ukta kRtiyoM se preraNA lekara bhaviSya meM anya racanAkAroM para bhI zodhakArya hogaa| Tirahita suspaSTa mudraNa DaoN0 zAha ke pustakoM kI vizeSatA hai| niHsandeha unakI anya kRtiyoM kI bhAMti ukta kRtiyoM kA vidvadjagat meM yatheSTa pracAra-prasAra hogaa| sAbhAra prApta jaina tattvanI navakAravANI- pravacanakAra- pUjya AcAryadeva zrI jagavallabhasUri jI0ma0 sA0, prakAzaka- dharmacakra prabhAvaka TrasTa, vilholI, mumbaI- AgarA roDa, nAsika (mahArASTra), AkAra-- paoNkeTa sAija, pRSTha 48; mUlya 10/- rupye| vijayI bhava- (AryikAratna vijayamati mAtAjI ke pravacanoM kA saMgraha) saMgrahaka:- zrImatI snehalatA jaina; sampAdaka- zrI mahendra kumAra jaina 'manuja'; prakAzakazrI pArzvanAtha digambara jaina pusa kAlaya evaM vAcanAlaya, bhelUpura, vArANasI; AkAraDimAI, pRSTha 10+134. AtmataraMga- racanAkAra- zrI rAjamala pavaiyA; prakAzaka- zrI kAnajI svAmI granthamAlA, 44, ibrAhimapurA, bhopAla; AkAra- DimAI; pRSTha 94; mUlya- 11/rupaye. zrI zItalanAtha paMcakalyANaka vidhAna- racanAkAra- zrI rAjamala paMvaiyA, prakAzaka- zrI bharata pavaiyA, tArAdevI pavaiyA granthamAlA, 44 ibrAhImapurA, bhopAla, AkAra-- DimAI; pRSTha 92; mUlya- 12/- rupye| karmanuM kampyUTara- lekhaka- pa0pU0 zrI candrazekharavijaya jI0ma0 sA0 ke ziSya muni meghadarzanavijaya; prakAzaka- akhila bhAratIya saMskRti rakSaka dala, candanabena kezavalAla saMskRti bhavana, gopIpurA, subhASa cauka, sUrata, prathama saMskaraNa 1999 I0; pRSTha 6+177; mUlya- 30/- rupye|

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167 sUtronA rahasyo, lekhaka- muni meghadarzana vijaya, prakAzaka-pUrvokta; prathama saMskaraNa 1999 I0; pRSTha 6+170; mUlya 30/ svarUpa aizvarya kevalajJAna anuprekSA (gujarAtI)- cintaka- zrI pannAlAla jagajIvanadAsa gAMdhI; saMkalaka- zrI sUryavadana ThAkuradAsa jhaverI; prakAzaka- padmanandI prakAzana, girIzabhAI tArAcanda mehatA 54/56, rAmabAr3I, cauthA mArga, kAlabAdevI, mumbaI- 400 002; AkAra- DimAI; pRSTha 24+268; mUlya- svAdhyAya. yazodharacaritam, lekhaka- vAdirAjasUri, sampAdaka- DaoN0 pannAlAla jaina sAhityAcArya, prakAzaka- sanmati prakAzana, narendra sadana, 4 mAlA, 36 DI, mugabhATa krAsa lena, ThAkuradvAra, mumbaI- 400 004, prApti sthAna- (1) jaina sAhitya kendra, varNI gurukUla, pisanahArI kI mar3hiyA, jabalapura (ma0pra0) (2) zrI AcArya zivasAgara digambara jaina granthamAlA, zAntivIranagara, zrI mahAvIra jI (rAjasthAna), (3) jaina gajaTa kAryAlaya, nandIzvara phlora milsa, aizabAga, lakhanaU (u0pra0); mUlya- prati 10/rupaye maatr| prastuta kRti yazodharacarita kA kathAnaka ujjainI nareza yazodhara aura inakI prANapriya sAmrAjJI amRtamatI ke jIvanavRtta para AdhArita hai, jo hamAre sAmane vividha rUpoM meM AtA hai| yazodhara apanI patnI amRtamatI ke vyavahAra se kSubdha hokara udAsIna jIvana vyatIta karatA hai aura isakA kAraNa mAtA dvArA pUche jAne para vaha duHsvapna batAtA hai| mAtA isake nivAraNArtha caNDamArI ke mandira meM bali car3hAne kI bAta karatI hai| yazodhara kA hRdaya bali kA nAma sunakara aura Ahata huA, lekina vivazatAvaza kRtrima kukkuTa kI bali kuladevI ko samarpita kara dI gyii| rAnI amRtamatI ko aisA bhAna huA ki mere gopanIyatA kA AbhAsa rAjA ko ho gayA hai isalie vaha saMnyAsa kI bAta kara rahA hai| isako chipAne ke liye vaha viSa bhoga dvArA una donoM kA prANAnta karA detI hai| kRtima kukkuTa kI bhI bali dene ke kAraNa mAtA-putra ko aneka janmoM meM pazurUpa meM bhaTakanA par3atA hai| prastuta kAvya meM hiMsA ke pariNAma para eka vizad tathya samAja ke sAmane upasthita kiyA gayA hai jisase tatkAlIna samAja meM hiMsA kI bar3hatI pravRtti ko avaruddha kiyA jA skaa| isa mahAkAvya meM kathAnaka ke mAdhyama se ghaTanA meM acAnaka parivartana hotA hai aura dharma kA anusaraNa kara ve tapayoga dvArA devayoni ko prApta karate haiN| pustaka kI sAja-sajjA AkarSaka evaM mudraNa truTirahita hai| acche kAgaja para mudrita isa grantha kA mUlya atyalpa rakhA gayA hai| yaha pustaka zodhArthiyoM evaM pustakAlayoM ke liye paThanIya evaM saMgrahaNIya hai|

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168 bhagavAn mahAvIra aura ahiMsA para antarrASTrIya saMgoSThI bhagavAn mahAvIra kI 2600 vIM jayantI ke zubha avasara para bhogIlAla laheracanda insTITyUTa oNpha iNDolaoNjI, dillI, 10-12 apraila 2001 ko iNDiyA iNTaranezanala senTara, naI dillI meM 21 zatAbdI meM bhagavAn mahAvIra aura ahiMsA isa viSaya para eka antarrASTrIya saMgoSThI kA Ayojana kara rahA hai, jisameM deza-videza ke 40 prakhyAta vidvAn bhAga le rahe haiN| saMgoSThI kA udghATana 10 apraila ko prAtaH 9.30 para hogA udghATana satra meM prakhyAta vidvAn DaoN0 lakSmImala siMghavI apanA mArga-darzaka vyAkhyAna deNge|

Page #175
uddezya nibandha pratiyogitA pArzvanAtha vidyApITha navayuvakoM ke bauddhika vikAsa evaM jaina dharma-darzana ke prati unakI jAgarUkatA ko banAye rakhane ke lie eka nibandha pratiyogitA kA Ayojana kara rahA hai| pArzvanAtha vidyApITha lambe samaya se yaha anubhava kara rahA thA ki logoM ko jaina dharma-darzana kI yathArtha jAnakArI honI cAhiye, kyoMki jaina darzana meM hI vizva darzana banane kI kSamatA hai| isa nibandha pratiyogitA kA eka uddezya yaha bhI hai ki logoM meM paThana-pAThana evaM zodha ke prati ruci paidA kI jAya, jo vicAroM ke AdAna-pradAna ke mAdhyama se hI sambhava hai| kauna pratiyogI ho sakate haiM koI bhI vyakti cAhe vaha kisI bhI dharma, jAti, sampradAya kA ho yA kisI bhI umra kA ho isa pratiyogitA meM bhAga le sakatA hai| pArzvanAtha vidyApITha ke karmacAriyoM evaM unake nikaTa sambandhiyoM ke liye yaha pratiyogitA pratibandhita hai| viSaya 'jaina dharma aura paryAvaraNa saMrakSaNa' Ayuvarga ke AdhAra para nibandha ke lie nirdhArita pRSTha saMkhyA (1) 18 varSa taka -- Dabala speza meM phulaskepa sAIja (8.5x14) meM TaMkita (Type) pUre cAra peja (2) 18 varSa ke Upara - Dabala speza meM phulaskepa sAIja (8.5x14) meM TaMkita (Type) pUre ATha peja puraskAra nirNAyaka maNDala dvArA cayanita pratiyogI ko nimnAnusAra puraskAra deya hogA18 varSa taka ke pratiyogI ke liye : prathama puraskAra 2500 ru. dvitIya puraskAra 1500 ru. tRtIya puraskAra 1000ru.

Page #176
170 18 varSa ke Upara ke pratiyogI ke liye : prathama puraskAra 2500 ru. dvitIya puraskAra 1500 ru. tRtIya puraskAra 1000 ru. pratiyogitA kI bhASA nibandha hindI yA aMgrejI donoM bhASAoM meM ho sakate haiN| cayana kI prakriyA ke nirdhArita mAnadaNDa 0 nibandha kI guNavattA, vicAra sampreSaNa kI spaSTatA evaM unakA samyak prstutiikrnn| nibandha meM apane kathana kA sapramANa prastutIkaraNa evaM Avazyaka sthaloM para mUla granthoM se sndrbh| 0 bhASA kA str| nibandha mUlyAMkana pratiyogitA meM prApta nibandhoM kA mUlyAMkana jaina dharma darzana ke tIna labdhapratiSTha vidvAnoM dvArA kiyA jaayegaa| cayana-prakriyA 0 bheje gaye nibandha pArzvanAtha vidyApITha ko 30 sitambara, 2001 taka svIkRta hoNge| samasta nibandhoM kI phoTo kaoNpI banAyI jAyegI tathA pratiyogiyoM ke umavarga ke AdhAra para unheM eka vizeSa koDa naM0 diyA jaayegaa| 0 nibandhoM kI phoTo pratiyA~ (binA lekhaka ke nAma ke) jinameM koDa naM0 aMkita hogA, pratyeka nirNAyaka ko bhejI jaayegii| nirNAyakoM dvArA aMkita nibandha prApta hone para unameM kramaza: prathama, dvitIya evaM tRtIya puraskAra ke lie cayanita pratiyogiyoM kI ghoSaNA kI jaayegii| vijetA pratiyogiyoM ke nibandhoM ko pArzvanAtha vidyApITha se prakAzita hone vAlI zodha-patrikA zramaNa ke san 2002 ke prathama aMka meM prakAzita kiyA jaayegaa| vijetA pratiyogo ko pArzvanAtha vidyApITha, vArANasI meM eka sAde samAroha ke antargata sammAnita kiyA jaayegaa| noTa : kRpayA nibandha ke sAtha apanI pAsaporTa sAija kA phoTo evam hAIskUla sarTiphikeTa kI phoTo prati (Photocopy) avazya bhejeN| nibandha ke sAtha eka sAde kAgaja para apane pUre pate sahita apanI zaikSika yogtayA kA vivaraNa bhI bhejeN|