Sramana 2005 01

Author(s): Shreeprakash Pandey
Publisher: Parshvanath Vidhyashram Varanasi
Catalog link: https://jainqq.org/explore/525055/1

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SRAMANA A Quarterly Research Journal of Parshwanath Vidyapeeth Vol. XXXXXVI No. I-VI January-June 2005 1 Pars wanatha Vidyapitha, Varanasi pA zranA fa LZ, ale Jai Education International

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zramaNa SRAMANA A Quarterly Research Journal of Parshwanath Vidyapeeth Vol. XXXXXVI No. I-VI January-June 2005 Editor-in-Chief Prof. Sagarmal Jain Editor Dr. Shriprakash Pandey Publisher uni pArzvanAtha vidyApITha, vArANasI Parshwanath Vidyapeeth

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STITUT: pArzvanAtha vidyApITha kI traimAsika zodha-patrikA Sramana: A Quarterly Research Journal of Parshwanath Vidyapeeth January-June 2005 Vol. XXXXXVI Membership fee can be sent in the form of cheque or draft only in the name of Parshwanath Vidyapeeth Published by No. I-VI Cover Page : Venerable Nuns of Jaina Shvetambara Sect, the torch-bearers of Jaina Religion Email ISSN-0972-1002 Subscription Annual membership For Institutions: Rs. 250.00 For Individuals: Rs. 200.00 Per Issue Price: Rs. 25.00 With Curtsy: From the book 'The Essays in Jain Philosophy and Religion', MLBD, 2003. Life Membership For Institutions: Rs. 1500.00 For Individuals: Rs. 500.00 Printed at : Parshwanath Vidyapeeth I. T. I. Road, Karaundi, Varanasi-221005 Ph. 911-0542-255521, 2575890 : parshwanathvidyapeeth@rediffmail.com Type Setting at: Add Vision pvri@sify.com Karaundi, Varanasi-221005 : Vardhaman Mudranalaya Bhelupur, Varanasi-221010 Note: The Editor may not be agreed with the views or the facts stated in this Journal by the respected authors.

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sampAdakIya viSayasUcI hindI khaNDa 1. jIvadayA : dhArmika evaM vaijJAnika AyAma -DaoN0 kAkatakara vAsudeva rAva - DaoN0 harizaMkara pANDeya - DaoN0 alpanA jaina zramaNa janavarI- jUna 2005 saMyuktAMka 2. rUpastha evaM rUpAtIta dhyAna 3. karma - siddhAnta evaM vastusvAtantrya 4. bhAratIya dArzanika sandarbha meM jaina acetana dravya 5. prAkRta bhASA aura rAjazekharakRta karpUramaJjarI meM dezI zabda 6. AcArya nemicandrasUri kRttarayaNacUDarAyacariyaM meM varNita avAntara kathAe~ evaM unakA mUlyAMkana 7. muhammada tugalaka aura jaina dharma 8. rAjapUta kAla meM jaina dharma 9. jaunapura kI bar3I masjida kyA jaina mandira hai? 10. AnandajI kalyANajI peDhI ke saMsthApaka yugapuruSa zrImad devacandra jI mahArAja 11. THE JAINA MANUSCRIPT AND MINIATURE TRADITION 22. vidyApITha ke prAMgaNa meM 23. jaina jagat 24. sAhitya satkAra 25. surasudarIcariaM -DaoN0 vinoda kumAra tivArI - DaoN0 kamaleza kumAra jaina 12. MATHEMATICAL FORMULARY OF JINISTIC PRECEPTS 13. SCIENTIFIC THOUGHT EVIDENT IN THE LABDHISARA - DaoN0 hukamacaMda jaina DaoN0 nirmalA guptA - DaoN0 maheza pratApa siMha - agaracaMda nAhaTA muni pIyUSa sAgara ENGLISH SECTION - - Lalit Kumar - N.L. Jain - L.C. Jain 1-17 18 - 24 25-39 40-44 45-56 57-74 75-80 81-85 86-88 89-93 95-125 126-133 134-150 151-155. 156-175 176-184 56 - 140

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sampAdakIya zramaNa janavarI-jUna 2005 saMyuktAMka sammAnanIya pAThakoM ke samakSa naye kalevara meM prastuta hai| pUrva kI bhAMti isa aMka meM bhI jaina darzana, sAhitya, AcAra, itihAsa evaM kalA se sambaddha AlekhoM ko sthAna diyA gayA hai| prastuta aMka ke hindI khaNDa meM jaina darzana, jaina sAhitya, jaina AcAra evaM jaina itihAsa pakSa se Alekha prakAzita kiye gaye haiN| aMgrejI khaNDa meM jaina vijJAna, gaNita evaM kalA-itihAsa se sambaddha Alekha prastuta haiN| hamArA prayAsa yahI rahatA hai ki zramaNa kA pratyeka aMka pichale aMkoM kI tulanA meM hara dRSTi se behatara ho aura usameM prakAzita ho rahe sabhI Alekha zuddha rUpa meM mudrita hoN| isa aMka ke sAtha hama apane sammAnanIya pAThakoM ke liye jaina kathA sAhitya meM viziSTa sthAna rakhane vAlI prAkRta bhASA meM nibaddha zrImad dhanezvaramuni viracita surasuMdarIcariaM kA tRtIya pariccheda bhI prakAzita kara rahe haiM jo gaNivarya zrI vizrutayazavijayajI ma0 sA0 dvArA kI gayI saMskRta chAyA, gujarAtI artha aura hindI anuvAda se yukta hai| yaha mahattvapUrNa grantha hameM pUjya AcArya vijaya rAjayazasUrIzvara jI ma0 sA0 ke saujanya se prApta huA hai jisake liya hama unake AbhArI haiN| surasuMdarIcariaM ke Age ke paricchedoM kI saMskRta chAyA, gujarAtI artha aura hindI anuvAda bhI hameM jaise-jaise pUjya vizrutayaza vijaya jI ma0 sA0 se prApta hote jAyeMge, usI krama se hama dhArAvAhika rUpa meM zramaNa meM prakAzita karate rheNge| sudhI pAThakoM se nivedana hai ki ve apane amUlya vicAroM/ AlocanAoM se hameM avagata karAne kI kRpA kareM tAki isa aMka kI truTiyoM ko AgAmI aMka meM sudhArA jA ske| - - - - sampAdaka - -

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hindI khaNDa jIvadayA : dhArmika evaM vaijJAnika AyAma rUpastha evaM rUpAtIta dhyAna * karma-siddhAnta evaM vastusvAtantrya bhAratIya dArzanika sandarbha meM jaina acetana dravya prAkRta bhASA aura rAjazekharakRta karpUramaJjarI meM dezI zabda AcArya nemicandrasUri kRta-rayaNacUDarAyacariyaM meM varNita avAntara kathAe~ evaM unakA mUlyAMkana muhammada tugalaka aura jaina dharma rAjapUta kAla meM jaina dharma jaunapura kI bar3I masjida kyA jaina mandira hai? AnandajI kalyANajI peDhI ke saMsthApaka yugapuruSa zrImad devacandra jI mahArAja

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zramaNa, varSa 56, aMka 1-6 janavarI-jUna 2005 jIvadayAH dhArmika evaM vaijJAnika AyAma DaoN0 kAkatakara vAsudeva rAva* jIva pAlatU jAnavaroM ke maulika adhikAra tathA vanya jIvoM kA saMrakSaNa aba vyApaka evaM gambhIra carcA ke viSaya haiN| nijI sadAcAra niyamoM se inakA sambandha prAcIna kAla se vidyamAna hai| hAla meM ye viSaya kAnUna kI paridhi meM bhI A gaye haiN| ata: hara nAgarika ke jIvana se inakA sIdhA sambandha ho gayA hai| videzoM meM niyamoM ke DhAMce para jaldabAjI meM banAne gaye kAnUna ke kAraNa logoM ke sAmane kaI samasyAeM paidA huI haiN| vanya jIvoM ke adhikAroM kA samarthana karane vAle saMgaThanoM ke atyutsAha ke kAraNa kAnUnI prAvadhAna meM vaicArika visaMgatiyAM utpanna huI haiN| vibhinna dharmoM ke ciMtaka vijJAna se vimukha hokara apanI purAnI mAnyatAoM kA hI samarthana kara rahe haiN| phalasvarUpa unake vicAroM kI upekSA hotI hai| bhArata meM jIvadayA ko dhArmika vicAra hI samajhA jAtA thaa| aba vijJAna evaM taMtrajJAna kI pragati ke kAraNa nayI samasyAeM sAmane A rahI haiM jinakA samAdhAna prAcIna grathoM meM nahIM mila sktaa| kula milAkara pUrI vaicArika dizAhInatA najara A rahI hai| ata: ina viSayoM para AmUlAgra punarvicAra karane kI AvazkatA hai| isa carcA se dhArmika bhAvanAoM tathA vaijJAnika tathyoM se susaMgata sadAcAra niyama banAnA AsAna hogaa| sabhI sadAcAra niyama kisI na kisI dArzanika siddhAnta para AdhArita hote haiN| bhAratIya saMskRti kI do pramukha paramparAoM- vaidika paramparA aura zramaNa paramparA meM se jaina-bauddha paramparAeM isI deza meM vikasita haIM jaba ki vaidika paramparA kA Agamana Arya logoM ke sAtha huA, aisA mAnA jAtA hai| ina donoM paramparAoM meM mAnA gayA hai ki pratyeka prANi tathA vanaspati kI alaga alaga AtmAeM haiM jo jar3a zarIra se bhinna haiN| mRtyu ke pazcAt AtmA dUsarA zarIra dhAraNa karatI hai| jainamata ke anusAra kisI jIva kA vadha karanA pApa hai| zuddha zAkAhAra hI isa paramparA meM grAhya mAnA gayA hai| yadyapi prAcIna kAla meM vaidika Arya logoM meM mAMsAhAra kA pracalana thA tathA yajJa meM pazu bali prathA thI tathApi kAlakrameNa zAkAhAra hI zreSTha mAnA gayA / Ajakala vaidika dharmAnusaraNa karanevAle ucca varNa ke loga zAkAhArI haiN| paramparA tathA bhaugolika paristhiti ke kAraNa kucha logoM meM mAMsAhAra kA pracalana jarUra hai; phira bhI vrata upavAsa * riTAyarDa prophesara, jantuvijJAna, dillI vizvavidyAlaya, dillI

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2 : zramaNa, varSa 56, aMka 1-6/janavarI-jUna 2005 ke dinoM meM mAMsAhAra niSiddha hai| spaSTa hai ki hindU sadAcAra niyamoM meM mAMsAhAra tattvataH niSiddha hai kyoMki jIva dayA hI dharma kA AdhAra hai, aisI mAnyatA svIkRta hai| bhArata meM kucha anya dharma bhI haiM jinakA AdhAra hindU dArzanika siddhAntoM se bhinna hai| grIka ciMtaka erisTATala ke vicAroM ko prAcIna yUropa evaM pazcima eziyA meM bar3I mAnyatA prApta thii| usake anusAra caitanya (jIva tattva) ke tIna prakAra haiM- saMvardhI caitanya, saMvedI caitanya tathA vivekI caitanyA saMvardhI caitanya jo poSaNa, vRddhi tathA prajanana kA niyAmaka hai, sabhI jIvoM meM vidyamAna hai| saMvedI caitanya calana kriyA kA niyamana karatA hai tathA sabhI prANiyoM evaM manuSyoM meM pAyA jAtA hai| vivekI caitanya kevala manuSyoM meM pAyA jAtA hai arthAt buddhipUrvaka kriyA karane kI kSamatA kevala manuSyoM meM hotI hai| yaha vicAradhArA IsAI darzana meM grAhya mAnI gyii| IsAiyoM ke pramANa graMtha bAibala ke anusAra paramezvara ne mAnava jAti ke bhogopabhoga ke lie hI sabhI jIva-jantuoM kI sRSTi kii| kevala manuSyoM meM vivekI caitanya arthAt AtmA amara hai jo paramezvara kA hI aMza hai, isa siddhAnta ke eka upasiddhAnta ke anusAra anya jIvoM meM AtmA nahIM hai| ata: unheM sukha-duHkha kA anubhava nahIM hotA isa tarka ke anusAra mAMsAhAra meM koI doSa nahIM hai| islAma meM bhI yahI vicAradhArA mAnya ho gyii| yUropa meM jJAna ke navodaya ke sAtha sabhI dArzanika viSayoM para naye sire se vicAra karane kI pravRtti paidA huii| dhIre-dhIre dhArmika grathoM ke viruddha mata bhI prastuta kiye jAne lge| jAnavaroM ko darda kA anubhava hotA hai yaha pramANita karane ke lie kisI pramANagraMtha ke AdhAra kI yA kisI jaTila vaijJAnika prayoga kI AvazyatA nahIM hai| kevala nirIkSaNa se hI spaSTa ho jAtA hai| pazcima dezoM meM bhI gAya ke sAmane usake bachar3e kI hatyA karanA niSiddha mAnA jAtA hai| kaI sAmiSAhArI apane sAmane bher3a-bakarI kA galA kATanA dekha nahIM skte| isa prakAra janamAnasa meM jIvadayA kI ora jhukAva honA svAbhAvika hai| jIvadayA hI mAnava kA naisargika gaNa hai| yUropIya dezoM meM bhI isa gaNa kI abhivyakti hone lgii| iTalI ke roma nagara meM 19vIM sadI meM jAnavaroM para honevAlI hiMsA kA virodha karanevAloM kA eka svayaMsevI saMgaThana bnaa| yadyapi kaitholika sampradAya ke jagadguru popa ne isa para Apatti jatAyI tathApi isa taraha kI saMsthAoM kI saMkhyA bar3hatI gyii| dhIre-dhIre jIvadayA ko unnata saMskRti kA lakSaNa mAnanA samAja meM svIkRti ho gyaa| isa parivartana meM aMgreja sabase purogAmI the| sana 1822 meM pAlatU gAya tathA ghor3oM para honevAlI hiMsA para pratibandha lagAne vAlA kAnUna briTiza saMsada meM pArita huaa| kucha samaya ke bAda sana 1824 meM sabhI pAlatU jAnavaroM para honevAlI hiMsA ko rokane ke lie eka nijI saMsthA sthApita kI gayI jise san 1840 meM zAsana kI mAnyatA milii| isa Adarza kA anusaraNa mAnate hae anya yUropIya dezoM meM bhI svayaMsevI saMsthAeM sthApita kI gayI tathA kAnUna pArita kiye gye|

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jIvadayA : dhArmika evaM vaijJAnika AyAma : m 1. jIvadayA kI saiddhAntika buniyAda Adhunika vijJAna evaM taMtrajJAna kI pragati ke sAtha-sAtha hiMsA kA pramANa bhI bar3ha rahA hai| pAlatU jAnavaroM ke bar3e phArma tathA vaijJAnika anusaMdhAna kI bar3I prayogazAlAoM meM jAnavaroM kI hiMsA satat hotI hai| dhanI nagaravAsiyoM ke zauka ke lie bane prANisaMgrahAlayoM (cir3iyAgharoM) meM bhI kaI prakAra kI hiMsA hotI hai| isameM mAnava kA svArtha nihita hone ke kAraNa isa prakAra kI hiMsA ko pUrI taraha rokanA bhI sambhava nahIM hai| ataH pazcimI dezoM meM aba jIvadayA ke viSaya meM naye sire se carcA prArambha ho gayI hai| isa sandarbha meM tIna pramukha vicAradhArAeM haiM jinakA saMkSipta varNana nIce diyA gayA hai| 1. sarvajIvasamAnatAvAda isa vicAradhArA ke anusAra sabhI jIvoM para samAna rUpa se dayA kA bhAva rakhanA caahiye| sabhI jIvoM kA eka pramukha lakSaNa haijijIviSA / mRtyu kA Dara sabako samAna rUpa se satAtA hai| ataH kisI jIva ko kisI prakAra kI pIr3A denA anucita hai| kisI AcAra niyama kA aucitya parakhane kA eka AsAna tarIkA hai| isa vidhi ke anusAra hameM yaha socanA cAhiye ki yadi hameM koI pIr3A de to hamArI pratikriyA kyA hotI ? spaSTa hai ki sabhI jIva samAna rUpa se dayA ke adhikArI haiN| vastuta: yaha vicAra prAcInakAla se hI calA A rahA hai| jaina muni (zramaNa ) isI AcAra niyama kA yathA sambhava pAlana karate haiN| yadyapi eka Adarza sadAcAra niyama ke rUpa meM yaha vivAdAtIta hai tathApi vyavahAryatA kI dRSTi se yaha sadoSa hai kyoMki sabhI logoM ke lie isakA AcaraNa sambhava nahIM / saMsAra ke sabhI baMdhana tor3akara koI mumukSu dRr3ha nirdhAraNa ke sAtha isake pAlana kA prayatna kara sakatA hai phira bhI calane-baiThane meM, yahAM taka ki zvAMsa lene meM bhI hiMsA hotI hai| duSTa hetu se rahita hokara isa kaThina vrata kA pAlana karane se vratI ko aparAdha bhAvanA nahIM aatii| phira bhI yadRcchayA hone vAlI hiMsA hotI hI hai / " 7 2. anubaddhatAvAda - isa vAda ke anusAra hameM jIvoM para dayA karanI cAhiye kyoMki hama unase phAyadA lete haiN| isa prakAra jIvoM ke sAtha hamArA eka alikhita anubandha hai| isa vAda kI paridhi meM sabhI pAlatU jAnavara Ate haiN| anya jIvoM ke viSaya meM hamArA aisA koI dAyitva nahIM hai| gAya, bhaiMsa, ghor3A, kuttA Adi jAnavara pUrNa rUpa se hamAre adhIna haiN| isalie unakA bharaNa-poSaNa, rakSA, bImAra hone para auSadhopacAra Adi hamArI hI jimmedArI hai| jaMgalI jAnavAroM tathA machalI, jhIMgA Adi jalacaroM ko AhAra ke lie mAranA isa vAda ke anusAra pApa nahIM hai| hameM kaSTa pahuMcAne vAle jantu jaise- macchara, viSaile sAMpa Adi mAranA bhI isa vAda ke anusAra pApa nahIM hai|

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4 : zramaNa, varSa 56, aMka 1-6/janavarI-jUna 2005 anubaddhatAvAda meM eka tArkika doSa hai jo itanA gaMbhIra hai ki vaha isa vAda kI pracchanna anaitikatA ko darzAtA hai| pratyeka anubandha meM do pakSa hote haiM jo apanI apanI lAgata/lAbha anupAta (cost/benefit ratio) nirdhArita karate haiN| donoM pakSa svecchA se anubandha ke lie rAjI hote haiN| paristhiti ke anusAra majabUrI se thor3I sI hAni yA asuvidhA ko svIkAranA par3atA hai| phira bhI yadi eka pakSa ko pUrA lAbha ora dUsare pakSa ko pUrI lAgata (arthAta hAni) ho to svecchA se koI anubandha nahIM ho sktaa| pAlatU jAnavaroM kA mAnava ke sAtha svecchA se kiyA gayA koI anubandha nahIM hai| gAya-bhaiMsa pAlanevAlA apane lAbha kA bar3I sUkSmatA se nirdhAraNa karatA hai| jAnavaroM ko milanevAlA surakSita Azraya, dAnA-pAnI Adi unakA lAbha batAyA jAtA hai| vAstava meM yaha bhI mAnava ke lie lAgata ke rUpa meM nirdhArita kiyA jAtA hai| ataH yaha ikataraphA anubandha hai tathA isameM naitika mUlya dikhAnA tarkasaMgata nahIM hai| yaha saca hai ki pAlatU jAnavara aba phira se jaMgala meM nahIM raha skte| isa lie yadi unake hita kA udAratA se evaM pUrI sahAnubhUti ke sAtha dhyAna rakhA jAe to mAnava ko aparAdha bhAvanA kA anubhava karane kI AvazyakatA nahIM hai| kyA tote ko piMjare meM manoraMjana ke lie rakhanA bhI anubaddhatA ke anusAra samarthanIya hai? kyA sarkasa meM bAgha, siMha, bhAlU Adi jAnavaroM ke khela se manabahalAva karanA nyAyocita hai? jaMgaloM meM rahanevAle jAnavara svataMtratA ko sarvatopari mAnate haiN| piMjarA kholate hI aise jAnavara bhAga jAte haiN| isake viparIta gAya, bhaisa Adi zAma Dhalate hI svecchA se ghara lauTa Ate haiN| ata: jaMgalI jAnavaroM ko baMdhana meM rakhanA anubaddhatAvAda ke anusAra bhI samarthanIya nahIM hai| vaijJAnika anusaMdhAna meM kharagoza, cUhe Adi jAnavaroM kI hiMsA anivArya hai| parantu anubaddhatAvAda ke anusAra isakA samarthana nahIM ho sktaa| 3.mAnavazreThatAvAda-samagra mAnava jAti kA hita sarvatopari hai kyoMki hama ... saba eka hI sRSTikartA kI santAna haiM, aisI udAtta bhAvanA sabhI sabhyatAoM meM gRhIta hai| mAnavazreSThatAvAda isI bhAvanA para AdhArita hai| mAnavahita ke lie kI gayI jIvahiMsA isa vAda ke anusAra pApa nahIM hai| tathApi jIvoM ko anAvazyaka pIr3A pahuMcAnA ThIka nahIM hai| mAMsa ke lie ho yA vaijJAnika anusaMdhAna ke lie ho kama se kama pIr3A pahuMcAkara jAnavaroM kA prayoga sarvathA ucita hai| yadi koI jIva gaMbhIra rUpa se kSatigrasta ho yA azamanIya vyAdhi se pIr3ita ho to use kama se kama darda pahuMcAte hue 'chuTakArA' dilAnA isa vAda ke anusAra yathAyogya hai| pazcimI dezoM meM isa vAda ko sarvAdhika mAnyatA prApta hai kyoMki vaha unakI paramparAgata saMskRti tathA dhArmika bhAvanAoM se visaMgata nahIM hai| phira bhI isakA naitika dRSTi se samarthana karanA kaThina hai| vividha

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jIvadayA: dhArmika evaM vaijJAnika AyAma : 5 prANiyoM ke hita se bar3hakara mAnava ke hita ko sarvopari mAnane kA AdhAra kyA hai? kyA anya prANiyoM ko darda kA anubhava mAnava kI apekSA kama hotA hai? gaMbhIra rUpa se ghAyala yA asAdhya roga se pIr3ita mAnava ko bhI kama se kama darda pahuMcAte hue 'chuTakArA dilAnA samarthanIya kyoM nahIM? ina praznoM kA samAdhAnakAraka uttara nahIM hai| vAstava meM pazcimI sabhyatA meM jo kucha calA A rahA hai usI ko naitikatA kA rUpa denA hI mAnavazreSThatAvAda kA uddezya hai| ____ apanI saMskRti tathA dhArmika paramparA se visaMgata hone ke kAraNa mAnavazreSThatAvAda bhArata meM grAhya nahIM ho sktaa| anubaddhatAvAda kI truTiyoM kI ora izArA kiyA jA cukA hai| sarvajIvasamatAvAda vyavahAra meM asambhava hone ke kAraNa vaha bhI apanAne yogya nahIM hai| isakA akSaraza: pAlana karane se pUrI mAnava jAti lupta hogii| ata: vividha jIvoM ke sAtha mAnava kA sambandha nirdhArita karate hue sadAcAra niyamoM kA DhAMcA taiyAra karanA hogaa| isameM apanI dArzanika paramparA kA dhyAna avazya rakhanA hogA aura sAtha hI sAtha yaha bhI dhyAna rakhanA hogA ki adyatana vaijJAnika tathyoM kI upekSA bhI na ho| bhArata meM kaI dharmoM ko mAnanevAle loga rahate haiN| sabako grAhya sadAcAra niyamoM meM kinhIM mUlabhUta dhArmika zraddhAoM se TakarAva bhI TAlanA hogaa| yahAM eka aisI acArasaMhitA prastuta kI gayI hai jo ina saba nikaSoM para kharI utara sakatI hai| 2. vaijJAnika vyavahAravAda yadi koI sadAcAra niyama AcaraNa meM na ho yA nisarga ke niyamoM ke viparIta ho to vaha kabhI Tika nahI sktaa| jIvoM ke sAtha mAnava ke vyavahAra ke niyama nirUpita karane meM nimnalikhita tIna tathyoM kA vicAra Avazyaka hai| 1.sabhI jIva pratyakSa yA apratyakSa rUpa se anya jIvoM para nirbhara rahate haiN| 2.anya jIvoM ke prati dayAbhAva mAnava kI naisirgika pravRtti hai| 3. jijJAsApUrti evaM jJAna kA saMgopana mAnava kI vizeSatA hai aura usakA pratirodha karanA mAnava ke lie hAnikAraka hai| jaba taka pRthvI para jIva hai taba taka pahale tathya ko nakArA nahIM jA sktaa| dUsare tathya ke pratikUla AcaraNa se satat mAnasika glAni hotI rhegii| tIsare tathya ke pratikUla AcaraNa asambhava hai kyoMki jijJAsA mAnava kA nisargadatta guNa hai| jo sadAcAra niyama ina tathyoM ko nakAratA hai vaha pUrNatayA avyavahArya hai| ina tathyoM kA samanvaya karanA hI vaijJAnika vyavahAravAda kA dhyeya hai| sabhI vanaspati tathA prANI usa prakRti ke aMga haiM jisakA aMga mAnava bhI hai| ina sabake paraspara sambandha eka jaTila vyavasthA se baMdhe hue haiN| jaba isa

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zramaNa, varSa 56, aMka 1-6 / janavarI- jUna 2005 vyavasthA meM koI bAdhA AtI hai taba use pUrvasthita meM lAne kI kSamatA bhI nisarga meM vidyamAna hai kyoMki vaha bhI isa naisargika niyama kA eka aMga hai| sabhI prANi jAtiyoM kA anna prakRti niyama se sunizcita hai| kucha prANI zAkAhArI haiM aura anya kucha maaNsaahaarii| gAya, bhaiMsa, kharagoza Adi jIva ghAsa yA anya prakAra ke paudhe khAte haiM taba unake mana meM dveSa kI bhAvanA nahIM hotii| isI prakAra jaba bAgha, hiraNa ko mAratA hai taba usake mana meM dveSa kI bhAvanA nahIM hotI / vaha to apane udarabharaNa ke lie apanA nisarga niyamita anna letA hai, jaise gAya ghAsa khAtI hai / nisarga ke niyama se sunizcita AhAra Avazyaka mAtrA meM lenA hI sahI AcaraNa hai| 6 : mAnava jAti ke vikAsa meM do pramukha badalAva Aye haiN| pahalA badalAva thA catuSpAda avasthA se dvipAda avasthA kA udaya jisameM vaha kaI prakAra ke aujAra banA skaa| guhAvAsa chor3akara grAmavAsa aura krameNa nagaravAsa apanAyA gyaa| dUsare badalAva ke phalasvarUpa mastiSka meM vicAra karane kI kSamatA A gayI / zikSA dvArA jJAna nirantara bar3hane lgaa| manuSya yuktiyukta vicAra kara sakatA hai / nisarga niyama samajhate hue unakA pAlana karanA hI mAnava ke lie hitakAraka hai| isI jJAna se anya jIvoM para dayA kI bhAvanA utpanna hotI hai| jaba khetI karane kI kSamatA vikasita huI taba mAnava mAMsAhAra se mukta hokara zAkAhArI bnaa| godhana bar3hAne se kaI poSaka evaM upayogI padArtha milane lge| pAlatU jAnavaroM se lAbha pAne ke lie unakA pAlana-poSaNa sahI DhaMga se karanA anivArya thaa| isase pazuoM ke bAre meM prema evaM kRtajJatA ke bhAva paidA hue| nisarga meM sabhI jIva-jAtiyoM kA apanA sthAna tathA aucitya hai| koI jIva nisarga kI vyavasthA meM anAvazyaka nahIM hai| jIva - vikAsa meM jaba kisI paudhe yA jAnavara kI sArthakatA samApta hotI hai arthAt nisarga kI vyavasthA meM vaha visaMgata hotA hai taba vaha vilupta hotA hai| yaha bhI naisargika vyavasthA hai| DAyanosora jaise bhImakAya jAnavara isI prakriyA meM lupta ho gye| isa taraha nisarga meM koI 'anAvazyaka' yA phAlatU jIva nahIM hai| jAnavaroM para ImAnadAra, mUrkha, sundara, badasUrata, catura, rAjatulya Adi guNoM kA Aropa avaijJAnika hai| hamArI sImita (kabhI-kabhI sadoSa ) dRSTi se aise guNoM kA Aropa hotA hai jaba ki vastuniSTha dRSTi se yaha galata hai| prakRti kA eka aMga hone ke nAte prAkRtika sampadA meM mAnava kA bhI eka nyAyocita hissA hai| isase adhika lenA hI nisarga niyama kA ullaMghana hai arthAt pApa hai| vaijJAnika vyavahAravAda meM mAnava meM mAnava kI kisI anya jIvoM se zreSThatA nahIM mAnI jaatii| vijJAna kI dRSTi se mAnavazreSThatAvAda tattvataH asaMgata hai| vikasita taMtrajJAna ke vivekazUnya prayoga se mAnava ko hI hAni pahuMcatI hai| vijJAna ke nAma para prANiyoM para kaisI ghora hiMsA kI jAtI hai usakA vivecana nIce diyA jaaegaa|

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jIvadayA : dhArmika evaM vaijJAnika AyAma pazcima dezoM meM samarthita tathA svIkRta mAnavazreSThatAvAda ke anusAra aisI hiMsA meM koI Apattijanaka bAta nahIM hai kyoMki pratyakSa yA apratyakSa rUpa se isameM mAnava kA hita hai| bhAratIya janamAnasa ise sammati nahIM de sakatA kyoMki yahAM kI sAMskRtika vicAradhArA ahiMsA tattva para AdhArita hai| phira jijJAsApUrti tathA AyurvijJAna kI pragati ke lie jAnavaroM para prayoga karanA Avazyaka hai| aise prayoga jinameM hiMsA anivArya hai, kyA unapara pratibandha laganA cAhiye ? jaivataMtrajJAna se vikasita vidhi dvArA samAna AnuvaMzika guNoM ke kaI jIvoM kA ('klona' kA) nirmANa sambhava hai| kyA isa para kAnUnI pratibandha laganA cAhiye ? dhArmika paMthoM ke AcArya isa bAre meM mArgadarzana karane meM asamartha haiM kyoMki adhikAMza dhArmika cintaka Adhunika vijJAna se aparicita haiM tathA Adhunika taMtrajJAna aura usake andhAdhundha prayoga ko samajha nahIM paate| 3. samagratA se jIvadayA para vicAra jaina zrAvakAcAra meM jIvadayA para jo bala diyA gayA hai vahI vAstava meM vaijJAnika vyavahAravAda ko nirUpita karatA hai / nisarga kI dena meM apanA nyAyocita aMza lete hue anya jIvoM para dayAbhAva rakhanA hI vaijJAnika vyavahAravAda kA pramukha tattva hai| ataH yaha vAda anya jIva-jantuoM ke hita se visaMgata nahIM hai| isa saMdarbha meM mAnava ke nyAyocita aMza kA nirdhAraNa hI sabase jaTila samasyA hai| svArthaparavazatA ke kAraNa mAnava apanI jarUrateM bar3hA-car3hAkara nirUpita karate hue anya jIvoM ke haka para atikramaNa kara rahA hai| Adhunika vijJAna evaM taMtrajJAna kI kSamatAoM ke pariprekSya meM pramAda hone kA bhaya nirantara bar3ha rahA hai| aba taka nisarga ko apane anukUla DhAlanA tathA mAnava samAja ke lie bhautika sukha-suvidhAeM juTAnA hI taMtrajJAna kA ekamAtra lakSya samajhA jAtA thaa| parantu aba aisI dhAraNA galata sAbita huI hai| mAnava nisarga kA hI eka aMga hai| ataH nisarga ko hAni pahuMcAkara sukha pAnA sambhava nahIM hai| nisarga ko vaza meM lAnA jaisI udghaTatA svaghAtaka hai| anya jIvoM ke hita kI rakSA meM hI mAnava kA sukha samAviSTa hai| isa vAstavikatA ko dhyAna meM rakhate hue aba prabuddha evaM susaMskRta mAnava apane hisse kI sahI maryAdAeM svayaM nirdhArita kara sakatA hai| isa saMdarbha meM vyaktigata AcAra niyamoM ke sAtha-sAtha apanI sAmAjika evaM Arthika nItiyoM para bhI punarvicAra karanA hogaa| aba taka Arthika vikAsa ke nAma para kiye gaye audyogIkaraNa ke kaI duSpariNAma sAmane Aye haiM jinake kAraNa na kevala vartamAna samAja apitu bhAvI pIr3hiyAM bhI prabhAvita hoMgI / 10 : 7 hiMsA ke kaI prakAra haiM jinakA vaijJAnika vyavahAravAda ke anusAra vivecana saMkSepa meM dene kA yahAM prayAsa kiyA gayA hai| isake parizIlana se yaha spaSTa hogA ki vaijJAnika vyavahAravAda evaM zrAvakAcAra meM koI bar3A antara nahIM hai|

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8 : zramaNa, varSa 56, aMka 1-6/janavarI-jUna 2005 (ka) anivArya tathA nivArya hiMsA sabhI jIva anya jIvoM para nirbhara rahate haiN| nisarga kI vyavasthA aisI hI hai| nisarga ke niyamoM ko sakSmatA se samajhakara unake anusAra kiyA gayA vaiyaktika tathA sAmAjika AcAra hI sadAcAra hai| vAcaka umAsvAmI ne hiMsA kI jo paribhASA dI hai usI para sadAcAra niyama AdhArita kiye jA sakate haiN| pramAdavaza tathA rAga-dveSa Adi kaSAyoM se prerita hokara kisI jIva ko pIr3A denA hI hiMsA hai| isameM manovRtti kA bar3A mahattva hai| khetI, gRha-nirmANa Adi kAmoM meM anivArya rUpa se hiMsA hotI hai| yathAsambhava anAvazyaka hiMsA ko TAlane para aise jIvanAvazyaka kAmoM meM kI gayI hiMsA se mAnasika kSobha nahIM hotaa| Avazyaka mAtrA meM apanI rakSA ke lie hone vAlI hiMsA bhI pApakarma nahIM hai| yadyapi yaha niyama sthUla rUpa se sabako grAhya hai tathApi Adhunika taMtrajJAna kI nirantara bar3hatI kSamatA ko dekhate hue isa para bhI punarvicAra karanA hogaa| malerayA, DeMgU Adi bhayAnaka bImAriyAM phailAnevAle maccharoM se bacane ke lie kucha aise kITanAzaka banAye gaye haiM jinake prayoga se hAnikAraka kIr3oM ke sAtha anya jIva bhI marate haiN| isa prakAra vividha vanaspatiyoM kA parAgasiMcanaM karanevAle kaI prakAra ke kITa naSTa hokara prAkRtika santulana meM bAdhA pahuMcAte haiN| phala-sabjiyoM kI rakSA ke lie prayukta kITanAzaka nisarga meM vidyamAna AhAra zrRMkhalA ke jariye hamAre AhAra meM bhI Ate haiM aura kaI prakAra kI bImAriyoM ke kAraNa banate haiN| aMtatogatvA isase mAnava ko hI hAni pahuMcatI hai| yadyapi khetI, gRha-nirmANa tathA rogoM se apanI rakSA karanA pApakarma hai tathApi inameM hone vAlI hiMsA AvazyakatAnusAra nyUnatama pramANa meM rakhanA hI hitakAraka hai| isase mAnasika glAni na hone ke sAtha-sAtha prAkRtika saMtulana bhI yathAvat rahatA hai| nisarga niyama ke anusAra mAnava kA AhAra vanaspatijanya hai| yadyapi AdimAnava ke AhAra meM machalI, mAMsa Adi kA samAveza thA tathApi sabhyatA ke vikAsa meM usakA pramANa kama huA hai| Adhunika vijJAna bhI zAkAhAra ko hI zreSTha mAnatA hai| parantu aba bhI kucha pradeza meM paramparA se sAmiSa AhAra nirdoSa mAnA jAtA hai| taMtrajJAna kI pragati ke sAtha aba bar3I mAtrA meM machalI pakar3ane aura murgI Adi pAlane ke takanIka vikasita huI hai| khAsa nasla kI kukkuTa jAti AnuvaMzika abhiyAMtrikI (genetic engineering) dvArA paidA kI gayI hai jisase mAMsa kA pramANa adhika tathA asthiyoM kA pramANa kama hotA hai| 11 bajAra meM isakI kImata sAmAnya nasla kI apekSA adhika hai| sAmAnya loga, isa taraha ke murgI pAlane meM kitanI barbara hiMsA hotI hai, yaha nahIM jaante| Adhunika polTrI phArmoM meM murge-murgiyoM ko dina ke 22 ghaMTe rozanI meM rakhanA

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jIvadayA: dhArmika evaM vaijJAnika AyAma : 9 par3atA hai tAki ve adhika dAnA khAkara jaldI bddh'e| inakI haDDiyAM kamajora hone ke kAraNa asthibhaMga (future) hote haiM jinakA koI ilAja nahIM kiyA jaataa| isa prakAra inheM AmaraNa vedanAmaya jIvana bitAnA par3atA hai| kukkuTa jAti kI ausata Ayu dasa sAla ke lagabhaga hai parantu polTrI phArma ke kukkuTa 6-7 mahIne kI avasthA meM hI mAre jAte haiN| machalI pakar3ane ke yaMtracAlita bar3e-bar3e jAloM me kaI prakAra ke samudrI jIva phaMsate haiM jo khAye nahIM jaate| unhe pheMka diyA jAtA hai yA kamposTa jaise khAda ke lie prayoga meM lAyA jAtA hai| isa prakAra Adhunika murgI pAlana, macchImArI Adi udyogoM meM bar3I mAtrA meM hiMsA hotI hai| aisI sthiti ko dekhate hue pazcimI dezoM meM bhI, jahAM mAMsAhAra rUr3hisammata mAnA gayA hai, aba zAkAhAra kA samarthana karane vAloM kI saMkhyA bar3ha rahI hai| (kha) vaijJAnika dRSTikoNa mAnava vikAsa ke daurAna usakI jarUratoM meM bahuta badalAva AyA hai| pAlatU jAnavaroM se hameM kaI upayogI utpAda milate haiM jo Aja ke sandarbha meM anivArya bana gaye haiN| khetI, mAla DhulAI Adi meM hama jAnavaroM para nirbhara haiN| kyA dUdha, Una jaise prANijanya utpAda pApakarma haiM? yadi vaijJAnika dRSTi se dekhA jAe to yaha spaSTa hogA ki sabhI jAnavaroM ke prati hamArI naitika bAdhyatA eka jaisI nahIM hai| isa sandarbha meM jAnavaroM kA yaha vargIkaraNa prasaMgocita lagatA hai-1.Azrita, 2.damayita, 3.svtntr| 1. Azrita prANI pUrNatayA mAnava para nirbhara haiN| yadyapi mUlata: ye jAnavara jaMgalI avasthA meM hI vikasita hue the, tathApi mAnava ne apane lie inakA damana kiyA aura antata: ve mAnava ke Azrita bana gye| aba aise jAnavara svataMtra rUpa se vanya avasthA meM jIvita nahIM raha skte| gAya, bhaiMsa, kutte, UMTa, ghor3e, bher3a Adi kaI prANI isa varga meM Ate haiN|12 aba inake hita kI rakSA mAnava kI jimmedArI hai| inake bAre meM aMzata: anubaddhatAvAda nyAyocita lagatA hai| dUdha, Una jaise utpAda lenA tathA badale meM unake anna, Azraya evaM jarUrata para pazuvaidyakIya cikitsA kA dAyitva mAnava para hai| kuttoM tathA ghor3oM kI vaphAdArI ke kaI hRdayaMgama kisse prasiddha haiN| isameM koI saMdeha nahIM ki aise jAnavara apane mAlika ke prati kRtajJa haiM, ataH hama samajha sakate haiM ki unheM mAnava ke sAtha anubandha maMjUra hai| yadi hama govaMza ke pUrNa yogakSema kA uttaradAyitva leM to dUdha jaise utpAda lene meM koI mAnasika glAni nahIM ho sktii| choTe paimAne para rakhe gaye DerI phArma meM anubaddhatAvAda kA anusaraNa ho sakatA hai| kisAna apanI gAya bhaiMsa Adi Azrita jAnavaroM ko nAma se pahacAnate haiM tathA parivAra ke sadasyoM kI taraha unakA paripAlana karate haiN| bar3e DerI phArmoM meM jAnavaroM ke nAma nahIM hote| unheM ginAne ke lie lohe kI garama salAI se naMbara dAge jAte haiN| yaha ghora

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10 : zramaNa, varSa 56, aMka 1-6/janavarI-jUna 2005 krUratA hai aura isakA kisI nIti-niyama se samarthana nahIM ho sktaa| aura bhI prakAra ke hiMsA kArya apanAye jAte haiM jinakA vibhatsa varNana yahAM karanA ucita nahIM hogaa| bhAkar3I gAya tathA kamajora bUr3he bailoM ko kasAIkhAne meM bhejA jAtA hai|13 yaha sArA barbaratApUrNa vyavahAra DerI ke 'arthavijJAna' meM kSamya mAnA jAtA hai| spaSTa hai ki Azrita jAnavaroM ke prati dayAbhAva tathA yogakSema kA dAyitva apanAnA sadAcAra hai| isake viparIta Azrita jAnavaroM ke hita kA dhyAna na rakhate hue svArtha ke lie unheM yAtanA pahuMcAnA galata hai| 2. 'damayita' zabda kA artha hai damana ke dvArA adhIna kiyA huA jIva / hAthI isa varga kA sabase acchA udAharaNa hai| hAthI svataMtra jaMgalI jAnavara hai| hAthI kI nasla ke saMgopana kI bAdhyatA mAnava kI nahI haiN| vanya avasthA meM ve apanI rakSA, bharaNapoSaNa karane meM samartha haiN| mAnava ne unheM pakar3akara unase kAma kI kalA hastagata kI hai| unake saMdamana meM kaI prakAra ke hiMsaka tarIke apanAye jAte haiM jo vaijJAnika vyAvahArikatAvAda ke anusAra samarthanIya nahIM haiN| apane manoraMjana ke lie siMha, bAgha, bhAlU, bandara Adi jAnavara bandhana meM rakhe jAte haiN| sarkasa Adi kheloM se vikRta mAnasikatA kA Ananda lenA anaitika hai| anya jIvoM ko pIr3A dete hue manabahalAva karane kI tAmasI pravRtti se ubhara kara dUsare ahiMsaka manoraMjana ke sAdhana apanAnA hI naitikatA hai| cir3iyAgharoM meM bhI kaI svataMtra varga ke jAnavara baMdhana meM rakhe jAte haiN| cir3iyAgharoM ke bAre meM hameM zikSA milatI hai, aisI dalIla dI jAtI hai| vAstava meM aise jAnavaroM se milane vAlI zikSA na ke barAbara hai| jAnavaroM kA damana karane meM mAnava kA 'parAkrama' dikhAnA hI cir3iyAgharoM kA mUla uddezya thaa|14 Adhunika vijJAna kI zikSA ke lie tathA vaijJAnika anusaMdhAna ke lie cUhe, kharagoza, bandara Adi jAnavaroM kA prayoga kiyA jAtA hai|15 isa para roka lagAne se vijJAna kI pragati ruka sakatI hai| vartamAna paristhiti meM isa prakAra kI hiMsA kramaza: kama karate hue anusaMdhAna ke paryAyI tarIke vikasita karanA hI ucita hai| kaI vaijJAnika prayogoM ke lie aba ahiMsAtmaka paryAya upalabdha haiN| isI dizA meM prayAsa jArI rakhate hue anta meM jJAna prApti ke lie jIva-hiMsArahita tarIke vikasita karane kA Adarza apanAnA caahie| jIvavijJAna meM anusaMdhAna ke phalasvarUpa Aye dina nayI upalabdhiyAM hAsila ho rahI haiN| vaijJAnika mAnate haiM ki jijJAsApUrti tathA AyurvijJAna kI pragati ke lie jAnavaroM para prayoga karanA Avazyaka hai| aise prayogoM meM hiMsA anivArya hai| jIvadayA kA samarthana karanevAle kaI nijI saMgaThana isakA virodha kara rahe haiN| kabhI-kabhI ve virodha pradarzita karane ke lie prayogazAlAoM meM ghusakara tor3a-phor3a jaisI hiMsA bhI

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jIvadayA: dhArmika evaM vaijJAnika AyAma : 11 karate haiN|16 kyA hiMsAtmaka anusaMdhAna para pratibandha laganA cAhiye? jaiva taMtravAda se vikasita vidhi dvArA manuSyoM ke 'klona' kA nirmANa sambhava hai| aise prayogoM ke dUragAmI pariNAma kyA hoMge? kyA yaha dharmasammata hogA? kyA isapara kAnUnI pratibandha samarthanIya hai? aise kaI jvalaMta prazna haiM jinake sabhI AyAma parakhakara kucha sunizcita nIti nirdhAraNa karanA anivArya bana gayA hai| isameM vaijJAnika, vidhivettA tathA dhArmika cintaka hI nahIM, sAmAnya nAgarika kA bhI sammilita honA Avazyaka hai| 3. svatantra jIva ve haiM jo nisarga meM apanA bharaNa-poSaNa karate hue prajanana dvArA apanI saMkhyA anya jIvoM kI saMkhyA ke yogya anupAta meM rakha sakate haiN| jIvavikAsa krama meM mAnava ke udaya se bhI pahale lAkhoM varSa se svatantra prANI isa prakAra nisarga kI vyavasthA meM nirantara vidyamAna haiN| isa vyavasthA ko sthira rakhane meM mAnava ke hastakSepa kI jarUrata nahIM hai| jabataka mAnava hastakSepa nahIM karatA tabataka ina jIvoM ko yA mAnava ko koI bAdhA nahIM pahuMca sktii| jaba mAnava nisarga kI vyavasthA meM badalAva karane lagatA hai taba ina jIvoM kA jInA kaThina banatA hai tathA anta meM mAnava jAti para hI isake duSpariNAma dikhAI dete haiN| ataH ina jIvoM ke viSaya meM udAsInatA bhAva rakhatA hI mAnava ke lie hitakAraka hai| (ga) sarvathA tyAjya hiMsA kaI dhArmika anuSThAnoM meM pazubali dene kI prAcIna prathA aba susaMskRta evaM prabuddha samAja meM samApta ho cukI hai| phira bhI ajJAnavaza tathA rUr3hi ke khilApha jAne kI himmata na hone ke kAraNa kucha pradezoM meM pazubali kI prathA jArI hai| ise kAnUna dvArA rokanA dharmanirapekSa lokatAMtrika vyavasthA meM sambhava nahIM hai| yadi dhArmika netA apane-apane samAja meM isake bAre meM upadeza dekara ahiMsA kA saMdeza phailAyeM to yaha kuprathA samApta ho sakatI hai| sahI DhaMga se vaijJAnika kAraNa dete hue pracAra karane para isa kArya meM sabhI logoM kA sahakArya mila sakatA hai| san 1999 meM zrI mahAvIra jayantI tathA bakrIda eka hI dina aayii| jaina samudAya kI bhAvanAoM kI kadra karate hue maisUra (karnATaka) ke musalamAnoM ne usa dina kurbAnI na dene kA nizcaya kiyaa| isa se spaSTa hotA hai ki ahiMsA tattva ke prati sabako Adara hai| AdimAnava ke lie mRgayA (zikAra) jIvanAvazyaka kAma thaa| tIra yA dhAradAra hathiyAra se jAnavara mAre jAte the| yaha eka sAhasapUrNa kAma thaa| kabhI-kabhI ugra jAnavara jakhmI hokara zikArI ko bhI mAra detA thaa| kramazaH teja rozanI ke sarcalAITa tathA baMdUka jaise hathiyAra vikasita kiai gye| isase mAnava kA varcasva bddh'aa| phalasvarUpa ni:sahAya jIva mAnava kA sAmanA karane meM asamartha ho gye| yadyapi samaya ke sAtha khetI

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12 zramaNa, varSa 56, aMka 1-6 / janavarI - jUna 2005 ke taMtra vikasita kiye gaye aura AhAra ke lie jaMgalI jAnavara mArane kI jarUrata nahIM rahI phira bhI zauka ke rUpa meM mRgayA karanevAloM ne apanI bahAdurI pradarzita karane ke lie yaha hiMsA jArI rkhii| vAstava meM baMdUka se kisI asahAya jaMgalI jAnavara mArane meM koI parAkrama nahIM hai| phira bhI yaha zauka samApta nahIM huaa| hiMsaka jAnavaroM ko mArakara hiraNa, nIlagAya jaise pazuoM kI rakSA kI jA sakatI hai, aisI dalIla denevAle loga haiN| vaijJAnika vyavahAravAda ke anusAra yaha galata hai| 17 4. samasyA kA samAdhAna jIvoM ko prati anukampA hI prAcIna nItiniyamoM kI buniyAda thii| aba isa viSaya ko vyaktivAda sadAcAra kI sImA se bAhara eka bahuta vistRta pariprekSya meM dekhanA hogaa| jIvoM ke maulika adhikAra nisarga meM mAnava jAti kA sthAna tathA usakI sImAeM Adi kaI bAtoM para vaijJAnika tarIke se ciMtana karane kI AvazkatA hai| yadyapi isa viSaya meM logoM kI jAgarukatA spaSTa dikhAI detI hai tathApi sahI dizA meM prayatnoM kA abhAva hai| (ka) nisargasaMgopana ke kAryakrama jaMgala kATakara kRSi kSetra kA vistAra, rAsAyanika urvaraka aura kITanAzaka, jalasiMcana kA vistAra Adi harita krAMti ke kAraNa bane / pazupAlana ke naye tarIke apanAne se dUdha vipula mAtrA meM milane lgaa| Adhunika AyurvijJAna kI pragati ke kAraNa logoM kI ausata Ayu bddh'ii| bAlamRtyu dara meM bhI kamI aayii| phalasvarUpa pichale kucha varSoM meM drutagati se AbAdI bddh'ii| sAtha hI sAtha nayI jIvanazailI apanAne ke kAraNa mAnava kI jarUrateM bhI bddh'iiN| pahale ise vijJAna-taMtrajJAna kI yazasvitA ke rUpa meM dekhA gyaa| parantu dhIre-dhIre isake AnuvAMzika duSpariNAma bhI dikhAI dene lge| AbAdI ke sama anupAta meM naisargika sampadA nahIM bddh'ii| aniyamita varSA, mRttikA aparadana, siMcAI tathA gharelU upayoga ke lie paryApta pAnI kA abhAva, vana-sampadA tathA prANi-sampadA meM avakSaya Adi jaTila samasyAeM prakaTa huiiN| ina samasyAoM ke mUla kAraNa kI anadekhI karate hue kucha logoM ne bAgha jaise vanya pazuoM kI rakSA kA bIr3A utthaayaa| prasAra mAdhyamoM meM unhIM ke vicAra prasArita kiye gye| jAnakAra vaijJAnika sAmAnya logoM ko sahI dizA dikhAne meM asamartha rahe kyoMki unakI jaTila nirUpaNa zailI samajhanA kaThina hai| dhArmika netA vaijJAnika ciMtana se vimukha hokara logoM kA mArgadarzana karane meM viphala rhe| vanya jIvoM ke 'adhikAroM' ke samarthakoM kA atyutsAha dekhakara tarkahIna kAnUna banAye gye| aisI sthiti meM sAmAnya nAgarika digbhramita ho baiThe haiM | prasAra mAdhyamoM meM kevala bAghoM kI saMkhyA bar3hAne kI hI bAta

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jIvadayA : dhArmika evaM vaijJAnika AyAma kI jAtI hai| sarakArI yojanAeM bhI bAghoM kI rakSA ke lie calAyI jAtI haiN| ataH sAmAnya loga yahI samajhane lage haiM ki kisI taraha bAghoM ko bacAne se paryAvaraNa kA saMtulana rakhA jA sakatA hai / yadyapi yaha vicAradhArA sarAsara galata hai, tathApi sahI jAnakArI ke abhAva meM yahI 'vaijJAnika satya' mAnA jAtA hai| : 13 yaha saca hai ki bAgha jaise jaMgalI pazuoM kI saMkhyA bahuta kama ho gayI hai| inakI rakSA bahuta jarUrI hai kyoMki nisarga meM ina jAnavaroM ke lupta hone kA Dara hai| inake mUla kAraNoM kI anadekhI karate hue vanya pazu- sampadA bar3hAnA asambhava hai| bAgha, teMdue jaise jAnavara aba bhI unakI khAla ke lie mAre jAte haiN| unakI rakSA ke lie jagaha-jagaha abhayAraNya banAye gaye haiM jahAM aise jAnavaroM kA surakSita rakhane kA prabandha zAsana dvArA kiyA gayA hai| vanoM kA kSetraphala kama hone ke kAraNa hiraNa, nIlagAya jaise jAnavaroM kI saMkhyA bhI bahuta kama ho gayI hai / phalasvarUpa bAghoM ko paryApta mAtrA meM khAnA nahIM miltaa| ataH unheM sUara, gAya jaise pAlatU jAnavaroM kA gozta diyA jAtA hai| isake lie sarakArI anudAna hai parantu vaha bhI aparyApta hai| isa kAraNa abhayAraNya ke bAgha, teMdue tathA anya mAMsAhArI pazu AsapAsa ke gAMvoM meM Akara kisAnoM ke pAlatU jAnavara mArakara khA jAte haiN| kabhI-kabhI bAgha tathA teMdue narabhakSI banakara AtaMka macAte haiN| jIvadayA kA samarthana karanevAlI kaI rASTrIya tathA aMtarrASTrIya nijI saMsthAeM haiN| unake kAryakramoM se unakI aprAmANikatA dikhAI detI hai| unakI dRSTi meM siMha, bAgha, teMdue, magaramaccha, kucha cuniMdA kisma ke kachue Adi jIva hI dayA - pAtra haiN| anya jIvoM kI hatyA karake unake viziSTa premapAtra jAnavaroM ko kisI taraha jIvita rakhane meM koI tArkika saMgati dikhAI nahIM detii| ve apane kAryakramoM ko nisargasaMgopana kI saMjJA dete haiM / vAstava meM unake kArya kA uddezya prasiddhi pAnA hai| unake vicAroM kA khaMDana karane vAle na hone ke kAraNa ve kAmayAba bhI ho rahe haiN| (kha) jIvoM ke mUlabhUta adhikAra jAnavaroM ke prati mAnava kA vyavahAra adhikAdhika barbara hotA jA rahA hai, aisI dhAraNA aba pazcimI dezoM meM prabala ho gayI hai| ataH prANihiMsA para roka lagAne ke lie kaI kAnUna banAye gaye haiN| bhArata meM bhI briTiza zAsana kAla meM kucha kAnUna jArI kiye gaye the| svataMtratA ke bAda ye kAnUna pariSkRta kiye gaye / purAne kAnUna ko badalakara 1960 meM eka nayA kAnUna banAyA gayA jo tatpazcAt samaya para saMzodhita bhI kiyA gyaa|19 Azrita tathA damayita jAnavara isa kAnUna kI paridhi meM Ate haiN| isa kAnUna meM jhIMge, khekar3e Adi jIva prANivarga meM nahIM gine jaate| yaha kAnUna kI

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14 : zramaNa, varSa 56, aMka 1-6/janavarI-jUna 2005 nyUnatA hai| ise saMzodhana dvArA dUra karanA hogaa| svatantra (vanya) prANiyoM ke saMrakSaNa hetu san 1972 meM eka kAnUna banAyA gayA jo san 1993 taka cAra bAra saMzodhita kiyA gayA hai|20 pracalita kAnUnoM meM kaI nyUnatAeM haiM jinheM do vargoM meM rakhA jA sakatA hai- vyAvahArika kaThinAiyAM tathA saiddhAMtika visNgtiyaaN| 1.vyAvahArika kaThinAiyAM- kyoMki pIr3ita pakSa mUka prANI haiM ata: unakI zikAyata pUrI taraha se sunI nahIM jA sktii| kAnUna kI zabdAvalI jaTila tathA aspaSTa hotI hai| jagaha-jagaha para 'yathAsambhava', 'sakAraNa hiMsA' Adi prAvadhAna hote haiN| pIr3aka yA usakA vakIla vAkcAturya se isakA phAyadA uThA sakatA hai kyoMki pIr3ita pakSa usakA pratyuttara dene meM asamartha hotA hai| yadi aparAdha siddha ho jAtA hai tabhI daMDa ke rUpa meM kevala choTI-sI rakama denI par3atI hai| kAnUna ke sahI kAryAnvayana meM isa prakAra kI kaI kaThinAiyAM haiN| 2.saiddhAntika visaMgatiyoM ke kAraNa kAnUna kI gauravamaya pratimA hI naSTa ho jAtI hai| yadi koI kisI jIva ko itanI pIr3A de ki use aba pazuvaidyakIya sahAyatA dvArA bacAnA sambhava na ho to gunAha sAbita hone para pIr3A denevAle ko daMDita kiyA jAtA hai| sAtha hI sAtha kAnUnI prAvadhAna ke anusAra pIr3ita jIva ko 'vedanArahita tarIke se' turanta 'chuTakArA dilAnA cAhie, arthAt use mAra denA caahie| isa prakAra jAnavara ko dubArA yAtanA milatI hai- pahale use pIr3A pahuMcatI hai jo anyAya mAnA jAtA hai aura dUsarI bAra usakA prANaharaNa kiyA jAtA hai jo nyAyasammata hai! jIvadayA hetu bane kAnUna meM isa krUra viDambanA kI anadekhI kI gayI hai| (ga) Adarza kI ora vAstava meM kAnUnI prAvadhAnoM dvArA jIva-hiMsA ko pUrI taraha nahIM rokA jA sktaa| isameM saba logoM ke sakriya sahayoga kI AvazyakatA hai| vanakSetra kA vistAra ghaTane tathA varSA kI aniyamitatA ke kAraNa vanya pazuoM ke sAmane nayI kaThinAiyAM AyI haiN| pazusaMvardhana ke naye takanIka apanAne ke kAraNa Azrita jAnavaroM kI kaThinAiyAM bhI bar3hI haiN| mAnava ke adhIna pUrNatayA Azrita hone ke kAraNa unheM asahya jIvana marane taka (arthAt mAre jAne taka) bitAnA par3atA hai| mUka pazuoM kI ina saba kaThinAiyoM ko prayatnapUrvaka samajha lenA, vidhi dvArA Azrita jAnavaroM ke svAsthya kI jAMca karAnA tathA yathAyogya upacAra karanA bhI mAnava kA hI dAyitva hai kyoMki yAtanAeM sahana karate hue bhI mUka jIva zikAyata nahIM kara skte| damayita jAnavaroM kI samasyA kA samAdhAna sarala hai- jaMgalI jAnavaroM kA damana banda karane se koI samasyA sAmane nahIM aatii| maujUda damayita jAnavaroM kA Azrita jAnavaroM kI taraha saMgopana karane kI jimmedArI nibhAnA hamArA naitika dAyitva hai|

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jIvadayA : dhArmika evaM vaijJAnika AyAma : 15 mAnava ke sAmane sabase jaTila samasyA hai - nisarga kI dena meM apane nyAyocita aMza kA nirdhAraNa | kyoMki mAnava anya jIvoM ke maulika adhikAroM kA atikramaNa kara cukA hai; aba pIche haTane ke alAvA koI upAya nahIM hai / nisarga sampadA sImita hai| ataH usI sImA meM apanI jarUrateM samAye rakhanI caahie| prAcIna kAla meM dArzanikoM ne jo naitika AcAra nirdhArita kiyA thA vaha tattvataH sahI hone ke bAvajUda aba badalI huI paristhitiyoM meM kAlabAhya ho gayA hai| jIva vijJAna, paryAvaraNa vijJAna Adi jJAna - zAkhAoM meM pariNata logoM ke sAtha yadi dArzanika samAlocana kareM to isa dizA meM bar3hanA sambhava hogaa| saba loga eka hI gati se Adarza kI ora nahIM bar3ha skte| isI ko dekhate hue jaina dArzanikoM ne do prakAra ke AcAra nirUpita kiye thesaMsAra ke sabhI baMdhana tor3akara mokSa ko ekamAtra sAdhya mAnanevAle mumukSu logoM ke lie ( zramaNoM ke lie) zramaNAcAra tathA gRhasthAzramI logoM ke lie zrAvakAcAra / aba badalI huI sAmAjika paristhiti meM kaI prakAra ke peze aura udyoga vikasita hue haiN| vidhi dvArA nirdiSTa niyama sabake lie samAna haiM tathA pUrI niSThA se unakA pAlana karanA hogA / nyUnAdhika pramANa meM sabhI zrAvakoM ke nitya - naimittika kAmoM meM kisI na kisI prakAra kI hiMsA hotI hai / use nyUnatama mAtrA meM rakhate hue kaI prakAra ke vyaktigata AcAra niyama nirdhArita karane hoNge| isa prakAra nyUnatama sAmAnya AcAra se bhI adhika kaThora ahiMsA ke niyama apanA kara jIvana kI sArthakatA bar3hAne kI guMjAiza hai| sandarbha : 1. 3. bhagavadgItA meM Atmatattva ko acchedya (jo kATA nahIM jA sakatA), adAhya (jise jalAyA nahIM jA sakatA), akledya (jise bhigoyA nahIM jA sakatA), azoSya (jise sukhAyA nahIM jA sakatA), tathA nitya kahA gayA hai| jaise jIrNa kapar3e chor3akara manuSya dvArA naye kapar3e dhAraNa kiye jAte haiM usI prakAra punarjanmacakra meM deha badalate haiM; dehI avikriya hai| zrImadbhagavadgItA, adhyAya 2, zloka, 18- 28. niHsandeha yaha parivartana jaina-bauddha dharmiyoM ke prabhAva ke kAraNa huaa| pazubali car3hAne vAlA yAjaka agale janmoM meM kisa prakAra apane karmoM kA phala bhogatA hai| isakA rocaka evaM bodhaprada varNana jaina purANoM milatA hai| pazupratIka ke rUpa meM ATe kA pazu banAkara usakI bali car3hAnA bhI pApa mAnA gayA hai kyoMki yajJa karanevAlA mana meM pazu ko hI mAratA hai| isa prakAra kI hiMsA ko jaina darzana meM saMkalpI hiMsA kahate haiN| jaina darzana meM prastuta jIvoM ke vargIkaraNa ke sAtha isakI tulanA karanA udbodhaka hogaa| saMvedI caitanya trasa jIvoM kA lakSaNa hai| isI prakAra vivekI caitanya saMjJI jIvoM kA lakSaNa hai| phira bhI saMvardhI, saMvedI tathA vivekI caitanya ko jIvadravya se bhinna svatantra tattva mAnanA yuktisaMgata nahIM lagatA kyoMki ye lakSaNa deha ke haiM, dehI ke nhiiN|

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16 4. 5. 6. 8. zramaNa, varSa 56, aMka 1-6 / janavarI - jUna 2005 Robert Garner (ed), Animal Rights: The Changing Debate, Macmillion 1996, Hampshire, U.K. briTiza saMsada dvArA san 1822 meM pArita kAnUna ricarDa mArTina ne prastuta kiyA thA / isa lie yaha kAnUna mArTina aikTa nAma se prasiddha hai| : 7. (i) "pramattayogAt prANavyaparopaNaM hiMsA" / umAsvAmI racita tattvArtha sUtra, adhyAya 7, sUtra 13 | AcArya pUjyapAdaviracita sarvArthasiddhi, TIkA sahita (11vAM saMskaraNa san 2002) / sampAdana - anuvAda siddhAntAcArya paM0 phUlacandra zAstrI, bhAratIya jJAnapITha, nayI dillii| 10. Society for Prevention of Cruelty to Animals (SPCA) nAma kI san 1824 meM sthApita saMsthA zAsakIya mAnyatA milane ke bAda san 1840 meM Royal Society for Prevetntion of Cruelty to Animals bnii| bhArata meM bhI isa saMsthA kI zAkhAeM sthApita kI gayIM, yadyapi svataMtratA ke bAda usake nAma se Royal zabda haTAyA gyaa| yaha saMsthA Aja bhI bhArata meM sakriya hai| isa saMsthA dvArA calAye gaye pazucikitsAlaya kaI zaharoM meM haiN| (ii) zvAsa lene meM bhI kucha sUkSma jantu marate hoNge| phira bhI sUkSma jantu mArane hetu koI zvAsa nahIM letaa| isa prakAra dveSabhAva rahita yadRcchayA hone vAlI hiMsA pApakRtya nahIM hai| sadayaprANavimocana (azamanIya tathA asahanIya vedanA se chuTakArA dilAne ke lie prANa vimocana ) eka jvalanta samasyA hai| isa viSaya meM vipula mAtrA meM sAhitya upalabdha hai| phira bhI yaha saba IsAiyoM kI vicAradhArA para AdhArita hai| bhArata meM isa para jo carcA ho rahI hai vaha bhI pazcimI vicAroM kI pratidhvani hai| apane dhArmika tathA sadAcAraniyamoM se susaMgata vicAradhArA janamAnasa meM vikasita karane ke lie svatantra vicAra kI AvazyakatA hai| jAnavaroM ke 'klona' (sarvasama lakSaNoM ke do yA adhika jIva) banAne kI vidhi briTena meM vikasita kI gayI hai| mAnava klona kA nirmANa bhI isI vidhi dvArA sAdhya hai; phira bhI IsAiyoM ke virodha ke kAraNa aisA prayatna aba taka nahIM huaa| isa vidhi dvArA kaI rogoM ke ilAja ke lie Utaka banAye jA sakate haiN| ataH kaI vaijJAnika isa taraha ke prayogoM kA samarthana karate haiN| yadyapi yaha gambhIra carcA kA viSaya hai parantu bhArata meM isapara vastuniSThatA se vicAra nahIM ho rahA hai| isake sAmAjika, naitika tathA dhArmika pahaluoM para vicAra honA Avazyaka hai| hama apane pUrvajoM ke prati dhanyavAda pradarzita karate haiM kyoMki unakI mehanata kA phala hameM aba mila rahA hai| unakI dUradarzitA ke kAraNa hI hama sukhI haiN| hamAre pUrvaja to aba nahIM haiM phira unake upakAra kA RNa kaise lauTAeM? isakA nItisammata tarIkA eka hI hai - AgAmI pIr3hiyoM ke kalyANa kA khyAla rakhanA / dharatI para jIvana kI niraMtaratA banAye rakhane kA yaha ekamAtra tarIkA hai| isa sArvatrika evaM sArvakAlika

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jIvadayA: dhArmika evaM vaijJAnika AyAma : 17 niyama kA anusaraNa hI sadAcAra hai| yadi hama nisarga kI dena meM apane nyAyocita aMza se adhika leM to vaha durAcAra hogaa| isa niyama ke anusAra havA meM tathA jalasrotoM meM pradUSaNa phailAnA bhI pApa hai| 11. Eric S. Grase, Biotechnology Unizipped (Asian edition), University Press (India) Ltd. 1977, Hyderabad. 12. UMTa, ghor3e Adi Azrita jAnavara mAnava ke binA jI nahIM skte| ata: jaMgala avasthA meM aise svatantra jAnavara nahIM haiN| 13. isase ghora kRtaghnatA kyA ho sakatI hai? 14. bhArata meM sarvocca nyAyAlaya kI anumati ke binA naye cir3iyAgharoM kI sthApanA aparAdha hai| 15. auSadhiyoM ke tathA krIma, zaiMpU Adi ke utpAdana meM hara baica kI surakSitatA jAnavaroM para prayoga se parakhI jAtI hai| yaha kAnUna ke anusAra anivArya hai| 16. Animal Liberation Front (ALF), People for Ethical Treatment __ of Animals (PETA) Adi saMsthAeM prasiddha haiN| kabhI-kabhI jAnavaroM ke hita ke lie saMgharSa karane vAle kaise vivekazUnya banate haiM isakA eka udAharaNa prastuta hai| san 1990 meM TenessI vizvavidyAlaya meM sevArata DaoN0 hairama kicana nAma ke pazuvaidya kI golI mArakara hatyA kI gyii| unapara 'Aropa' thA ki ve jAnavaroM para vaijJAnika prayoga karate the| yadyapi Thosa sabUta ke abhAva ke kAraNa kisI ko doSI nahIM pAyA gayA tathApi yaha spaSTa thA ki enimala libarezana phraMTa se jur3e logoM ne yaha hatyA kI thI kyoMki usa saMsthA se mRtaka tathA unake vizvavidyAlayoM ke adhikAriyoM ko dhamakI bhare patra Ate the| rakSA bhavati bahUnAmekasyaivAsya jiivhrnnen| iti matvA kartavyaM na hiMsanaM hiMsrasattvAnAm / / 83 / / zrImadamRtacandrasUriviracita: puruSArthasiddhyupAyaH, mUla saMskRta (kannaDa lipi meM) tathA kanaDa bhAvArtha, le. etUru zAMtirAjazAstrI, paM. e. zAMtirAjazAstrI TrasTa, 1997, beNglor| 18. Maneka Gandhi, O. Husain, & R. Panjwani, Animal Laws of India, Universal Law Publishing Co. 1996, Delhi. 19. adhika jAnakArI ke lie bhArata kA rAjapatra (Gazette of India) di. 13-3 1959 tathA 17-2-1960 20. The Wild Life (Protection) Act 1972 (with amendments upto 1995), Universal Law Publishing Co. 1998, Delhi. 17.

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rUpastha evaM rUpAtIta dhyAna prathamAvasthA meM sAdhaka kisI Alambana kA AdhAra grahaNa kara dhyAna-sAdhanA meM pravRtta hotA hai| Alambana ke AdhAra para kiye gaye dhyAna ko sAlambana dhyAna kahA gayA hai| AcAryoM ne dhyeya kI apekSA se dhyAna ke cAra prakAra kiye haiM- piNDastha, padastha, rUpastha aura rUpAtIta' / piNDa arthAt zarIra sahita AtmA kA dhyAna karanA piNDastha dhyAna kahalAtA hai| padastha dhyAna kA artha hai - padoM yA akSaroM para dhyAna kendrita karanA arthAt pavitra padoM kA Alambana lekara jo cintana kiyA jAtA hai vaha padastha dhyAna hai| prastuta lekha meM hama rUpastha evaM rUpAtIta dhyAna kA varNana kreNge| 1. rUpastha dhyAna prabhu kA, arhat jinendra deva kA, samavasaraNa meM vidyamAna bhagavAn tIrthaMkara kA dhyAna rUpastha dhyAna kahalAtA hai / bhaktAmara stotra kA adhovinyasta zloka jisameM bhagavAn ke ramaNIya rUpa kA varNana hai, usakA dhyAna rUpastha dhyAna kahA jAegA - siMhAsane maNimayUkha zikhA vicitre vibhrAjate tava vapuH kanakAvadAtam bimbaM viyad visadaMzulatA vitAnaM tuMgodayAdri zirasIva sahasrarazmeH / / 2 arthAt maNi kiraNoM kI zikhAoM ke vicitra siMhAsana para tumhArA kaMcana ke tulya zarIra aise zobhita ho rahA hai, mAno U~ce udayAcala ke zikhara para AkAza meM camakatI huI kiraNa - latAoM vAlA sUrya bimba / zramaNa, varSa 56, aMka 1-6 janavarI- jUna 2005 - isa AkRti kA dhyAna rUpastha dhyAna hai| AcAryoM ne isakI aneka paribhASAe~ dI haiM - DaoN0 harizaMkara pANDeya * 1. jaba samavasaraNa meM sthita arihanta bhagavAna kA dhyAna kiyA jAtA hai taba use rUpastha dhyAna kahate haiM / 3 * adhyakSa evaM upAcArya vizvavidyAlaya, vArANasI 2. ananyazaraNa hokara parameSThI kA cintana rUpastha dhyAna hai | 4 3 . rUpastha sarvacidrUpam' arthAt sarvacidrUpa kA dhyAna rUpastha dhyAna kahalAtA hai| 4. cintana jinarUpasya rUpasthaM dhyeyamucyate / arthAt jinarUpa kA cintavana karanA rUpastha dhyAna kahalAtA hai, arthAt jina rUpa kA cintana rUpastha dhyAna kA dhyeya hai| prAkRta evaM jainAgama vibhAga, sampUrNAnanda saMskRta -

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rUpastha evaM rUpAtIta dhyAna : 19 5. ghaNaghAikammamahaNo aisayavara pADiherasaMjutto jhAeha dhavalavaNNo arahaMto smvsrnnttho|| arthAt ghAtiyA karmoM se rahita, atizaya aura pratihAryoM se yukta samavasaraNa meM sthita dhavalavarNa vAle arihanta kA dhyAna rUpastha dhyAna hai| 6. saMsthAnAvalambi rUpastham arthAt jisameM AkRti (saMsthAna) kA avalambana liyA jAtA hai, vaha rUpastha dhyAna hai| tAtparya hai ki samavasaraNa meM sthita tIrthaMkara, arihanta kI AkRti kA ekAgra mana se cintana karanA rUpastha dhyAna kahalAtA hai| rUpastha dhyAna ke bheda kArtikeyAnuprekSA ke TIkAkAra zubhacandra ne eka prAkRta gAthA ke dvArA rUpastha dhyAna ke do bhedoM kA nirdeza kiyA hai rUvaM jhANaM duvihaM sagayaM taha paragayaM ca jaM bhnniyN| arthAt rUpastha dhyAna do prakAra kA hotA hai- svagata aura prgt| AtmA kA dhyAna karanA svagata rUpastha dhyAna hai aura arhanta kA dhyAna karanA paragata rUpastha dhyAna hai| rUpastha dhyAna kA dhyeya - arhanta pada kI mahimA se yukta, samasta atizayoM se pUrNa, divya lakSaNoM se zobhita, ananta mahimA ke AdhAra, saMyoga kevalI paramezvara, saptadhAtuoM se rahita, mokSa rUpI lakSmI ke kaTAkSa ke lakSya, saba prANiyoM ke hita, zIlarUpI parvata ke zikhara aura deva, indra, candra, sUrya Adi kI sabhA ke madhya meM sthita svayaMbhU arihanta rUpastha dhyAna ke dhyeya haiM arthAt ve hI cintya haiN| ghAtiyA karmoM se rahita dhavala varNa arihanta hI cintya haiN| dravyasaMgrahakAra ne likhA hai__NaTThacadughaikammo daMsaNasuhaNANa viiriymio| suhadehattho appA suddho ariho viciNtijjo|10 arthAt cAra ghAtiyA karmoM ko naSTa karane vAlA ananta darzana, sukha, jJAna aura vIrya kA dhAraka, uttama deha meM virAjamAna aura zuddha jo AtmA hai, vaha arihanta hai, usakA dhyAna karanA cAhie arthAt dhyeya ke lie nimnalikhita kA honA Avazyaka hai| 1. cAraghAtiyA karmoM kA vinAzaka - rUpastha dhyAna kA dhyeya vahI ho sakatA hai, jisane apane cAroM ghAtiyA karmoM kA vinAza kara diyA hai| nizcaya ratnatraya svarUpa zuddhopayoga dhyAna ke dvArA ghAtiyA karmoM meM pradhAna mohanIya ke vinAza ke uparAnta jJAnAvaraNa, darzanAvaraNa aura antarAya nAmadhArI karmoM ko eka hI samaya meM jisane vinaSTa kara diyA hai, vaha dhyeya hai|

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20 : zramaNa, varSa 56, aMka 1-6/janavarI-jUna 2005 2. ananta catuSTaya sampanna - dhAtiyA karmoM ke vinAza se utpanna ananta jJAna, ananta darzana, ananta sukha aura anantavIrya rUpa ananta catuSTaya ke dhAraka bhagavAna jinendra dhyeya haiN| 3. suhadehattho- nizcayanaya se zarIra rahita hai to bhI vyavahAranaya kI apekSA se sAta dhAtuoM se rahita hajAroM sUryoM ke samAna dedIpyamAna parama audArika zarIra arthAt zubhadeha ko dhAraNa karatA hai, vaha arhat dhyeya hai| 4. suddho- kSudhA, tRSA, bhaya, deza, rAga, moha, cintA, jarA, roga, maraNa, sveda, kheda, mada, rati, vismaya, janma, nidrA aura viSAda Adi aThAraha doSoM se jo rahita hai, vaha zuddha hai, vaisI zuddha AtmA dhyeya hai| ___5. ariho - sampUrNa karmoM se rahita jo pUjya hai, vahI dhyeya hai| mahApurANa aura jJAnArNava meM bhI dhyeya kA vivaraNa milatA hai| mahApuraNa (21.120-130) ke anusAra jo ghAtiyA karmoM ko naSTa kara snAtaka avasthA ko prApta hue haiM, tejomaya audArika zarIra ko dhAraNa kie hue haiM, vaise arhat, siddha, jJAnI, sarvajJa dhyAna karane yogya haiN| jo arhat, siddha, vizvadarzI, vizvajJa, ananta catuSTaya kA dhAraka, samavasaraNa meM virAjamAna tathA ATha prAtihAryoM se yukta haiM, ve dhyeya haiN| sukhamaya, nirbhaya, nispRha, nirbAdha, nirAkula, nirapekSa, nIroga, nitya, karma rahita, nava kevalalabdhi yukta parameSThI, parama jyoti, akSara svarUpa arhat bhagavAna dhyeya haiN| jJAnArNavakAra ne likhA hai - zuddha dhyAna vizIrNakarmakavaco devazca muktervrH| sarvajJaH sakalaH zivaH sa bhagavAn siddhaH paro nissklH| 11 arthAt zuddhadhyAna se karmarUpI AvaraNa ko vinaSTa karane vAle, sarvajJa, samasta kalyANa ke pUraka arhat bhagavAna dhyeya haiN| rUpastha dhyAna kA phala - arhat ke guNoM meM pratiSThA hI rUpastha dhyAna kA phala hotA hai| siddha, sarvajJa arhat kA cintana karate-karate sAdhaka tatsvarUpa ho jAtA hai| jJAnArNava meM ullikhita hai - yamArAdhyazivaM prAptA yogino janma nispRhaaH| yaM smarantyanizaM bhavyAH shivshriisNgmotsukH|| tadAlambya paraM jyotistad gunngraamrnyjitH| avikSiptamanAyogI ttsvruupmupaashnute|| .. arthAt jina sarvajJa deva kA ArAdhana karake saMsAra se nispRha munigaNa mokSa ko prApta hue haiM tathA mokSa lakSmI ke saMgama meM utsuka bhavyajIva jisakA nirantara dhyAna

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rUpastha evaM rUpAtIta dhyAna 1: 21 karate haiN| yogI usa sarvajJa deva parama jyoti ko Alambana karake guNa grAmoM meM raMjAyamAna hotA huA mana meM vikSepa rahita hokara, usI svarUpa ko prApta hotA hai| isa prakAra sAlambana dhyAna kA tRtIya bheda rUpastha dhyAna arhat cintana viSayaka hai tathA tatsvarUpa kI upalabdhi usakA lakSya hai| sAdhaka arhat kA dhyAna karate-karate arhat svarUpa ko upalabdha kara letA hai, mukti zrI ko varaNa letA hai| 2. rUpAtIta dhyAna 1. svarUpa - jisa dhyAna kA Alambana rUpa, varNAdi se rahita ho usako rUpAtIta dhyAna kahate haiN| rUpa + atIta = rUpAtIta arthAt rUpa se rahita, mUrtimAn padArtha se rahita, pudgala padArtha se rahita / tAtparyata: amUrta AtmA kA, cidAnanda svarUpa AtmA kA dhyAna rUpAtIta dhyAna kahalAtA hai| isakI aneka paribhASAe~ milatI haiM - 1.1 vasudevanandizrAvakAcAra meM rUpAtIta dhyAna kA svarUpa nirdiSTa haivaNNarasagaMdha phAsehiM vajjio NANadaMsaNarUvo / jaM jhAijjai evaM taM jhANaM rUvariyaM tti / / 12 arthAt varNa, rasa, gandha aura sparza se rahita kevala jJAna darzana svarUpa zuddha AtmA kA dhyAna kiyA jAtA hai vaha rUpAtIta dhyAna hai / 1.2 dravyasaMgrahakAra ne rUpAtIta dhyAna ko 'parama dhyAna' kahA hai jisameM apanI AtmA dvArA apanI hI AtmA meM ramaNa karane kI bAta kahI gayI hai mA ciTThaha mA jaMpaha mA cintaha kiM vi jeNa hoi thiro / appA appammi rao iNameva paraM have jjhANaM / / 13 arthAt he jJAnIjano! tuma kucha bhI ceSTA mata karo ( kAya kA vyApAra mata karo ) kucha bhI mata bolo aura kucha bhI mata vicAro jisase ki AtmA meM sthira ho jAo, kyoMki AtmA meM AtmA kI tallInatA hI paramadhyAna hai| isa gAthA meM rUpAtIta dhyAna ke sAdhanoM kA bhI nirdeza kiyA gayA hai| 1. 3 jJAnArNava meM nirdiSTa hai - cidAnandamayaM zuddhamamUrtta paramAkSaram / smaredyatrAtmanAtmAnaM tadrUpAtItamiSyate / / sarvAvayavasampUrNa sarvalakSaNa lakSitam / vizuddhAdarzasaMkrAntaM pratibimbasamaprabham / / 14 arthAt jisa dhyAna meM cidAnanda svarUpa, zuddha, amUrta, ajanmA evaM paramAkSara svarUpa AtmA kA smaraNa, cintavana kiyA jAtA hai vaha rUpAtIta dhyAna kahalAtA hai|

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22 : zramaNa, varSa 56, aMka 1-6 / janavarI - jUna 2005 samasta avayavoM se paripUrNa aura samasta lakSaNoM se lakSita nirmala darpaNa meM par3e hue pratibimba ke samAna prabhAva vAle paramAtmA kA cintavana rUpAtIta dhyAna hai| 1.4 rUpAtIta yA rUparahita dhyAna kA lakSaNa yogazAstra meM isa prakAra milatA hai 1 amUrttasya cidAnandarUpasya paramAtmanaH / niraMjanasya siddhasya dhyAnaM syAd rUpavarjitam / / 15 arthAt amUrta- varNa, gandha sparzAdi se rahita, kevalajJAna darzana cAritrAdi guNoM se vibhUSita, nirAkAra, cidAnanda svarUpa niraMjana siddha kA dhyAna rUpAtIta dhyAna kahalAtA hai| . 1.5 gaNAdhipati zrI tulasI ne 'manonuzAsanam' meM rUpAtIta dhyAna ko pAribhASita kiyA hai - sarvamalApagatajyotirmayAtmAlambi rUpAtItam / 16 arthAt sarvamalAtIta jyotirmaya AtmA ke amUrta svarUpa kA Alambana lene ko rUpAtIta dhyAna kahA jAtA hai| 2. rUpAtIta dhyAna sAlambana athavA nirAlambana dhyAna sAlambana dhyAna hai yA nirAlambana isa viSaya meM matabhinnatA hai| sAlambana mAnane vAle AcAryoM kA abhimata hai ki rUpAtIta dhyAna meM arUpI zuddha nijAtmA kA Alambana liyA jAtA hai isalie ise sAlambana dhyAna kahate haiM / arUpI AtmA kA indriya sAkSAtkAra nahIM ho pAtA hai| zabdika jJAna ke dvArA usake svarUpa ko nizcita kara usa para mana ko ekAgra kiyA jAtA hai| rUpAtIta dhyAna zAbdika bhAvanA ke mAdhyama se hotA hai| isameM Atma viSayaka vicAra kA cintana rahatA hai| nirAlambana dhyAna pUrNatayA vicAra - zUnyatA kI sthiti hai| sAlambana dhyAna ke mAdhyama se dIrghakAla taka abhyAsa karate-karate sAdhaka vicAra - zUnyatA kI sthiti meM calA jAtA hai / w - rUpAtAta kucha sAdhaka5- vidvAnoM kA vicAra hai ki rUpAtIta dhyAna nirAlamba dhyAna ke antargata AtA hai, kyoMki isameM na to kisI prakAra kA mantra japa hotA hai Ara na hI kisI cIja kA Alambana / rUpAtIta dhyAna kA Alambana amUrta AtmA kA cidAnanda svarUpa hotA hai, isakA sAdhaka AtmA ke jJAna, darzana, cAritra, sukha Adi guNoM meM apane citta ko sthira kara letA hai / piNDastha, padastha aura rUpastha ye tInoM dhyAna sAlambana dhyAna ke antargata Ate haiM, kyoMki ina dhyAnoM meM AtmA se bhinna vastuoM, yathA- mantra, jApa Adi kA Alambana liyA jAtA hai| -

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rUpastha evaM rUpAtIta dhyAna : 23 rUpAtIta meM bAhya mantrAdi kA Alambana nahIM liyA jAtA hai isalie ise nirAlambana tathA isameM AtmA kA AdhAra liyA jAtA hai, isalie sAlambana dhyAna kahane meM koI vipratipatti nahIM hai / 3. rUpAtIta dhyAna kI prakriyA rUpastha dhyAna meM sthira citta tathA kSINa vibhrama vAlA dhyAnI amUrta, ajanmA aura indriyoM se agocara paramAtmA ke dhyAna kA Arambha karatA hai| yahI rUpAtIta dhyAna hotA hai| isa dhyAna meM dhyAnI pahale apane guNoM kA vicAra kara siddhoM ke guNoM kA vicAra karatA hai / tadanantara apanI AtmA, dUsarI AtmAeM tathA muktAtmAoM ke bIca meM guNakRta bheda ko dUra karatA hai| isake pazcAt paramAtmA ke svabhAva ke sAtha eka rUpa se bhAvita apanI AtmA ko paramAtmA ke guNoM se pUrNa karake paramAtmA meM milA detA hai| jo dhyAnI pramANa aura nayoM ke dvArA apane Atmatattva ko jAnatA hai, vaha yogI binA kisI sandeha ke paramAtmatattva ko jAnatA hai| AkAza ke AkAra kintu paugalika AkAra se rahita, pUrNa, zAnta, apane svarUpa se kabhI cyuta na hone vAlA, apane ghanIbhUta pradezoM se sthira, lokAya bhAga meM virAjamAna, kalyANarUpa, rogarahita aura puruSAkAra hokara bhI amUrta evaM siddha parameSThI kA cintana kreN| samasta avayavoM se pUrNa samasta lakSaNoM se lakSita tathA nirmala darpaNa meM par3ate hue pratibimba ke samAna prabhAva vAle paramAtmA kA cintana kreN| isa prakAra nirantara abhyAsa vAlA dRr3hamati sAdhaka svapnAdi meM bhI usI paramAtmA ko pratyakSa karatA hai| jaba abhyAsa se paramAtmA kA pratyakSa hone lage to isa prakAra cintana kareMvaha paramAtmA maiM hI hU~, maiM hI sarvajJa hU~, siddha hU~, sAdhya hU~ aura saMsAra se rahita hU~ / aisA cintana karane se dhyAtA aura dhyAna ke bheda se rahita cinmAtra sphurAyamAna hotA hai| usa samaya dhyAnI muni pRthakapane ko dUra karake paramAtmA ke aise aikya ko prApta hotA hai, jisase ki use bheda kA bhAna nahIM rahatA hai| isa prakAra kA cintana usake mana meM A jAtA hai - niSkala - paramAtmAhaM lokAlokAvabhAsakaH / vizvavyApI svabhAvastho vikAraparivarjitaH / / " 17 arthAt maiM loka aura aloka ko jAnane vAlA, dekhane vAlA, vizvavyApI, svabhAva meM sthira aura vikAroM se rahita paramAtmA huuN| 4. upalabdhi - rUpAtIta dhyAna kA prArambha paramAtmA ke cintana se hotA hai / rUpastha kI avasthA meM dhyAtA - dhyeya kA bheda banA rahatA hai lekina rUpAtIta dhyAna ke sadhate hI sAre vikalpa samApta ho jAte haiM aura niraJjanatva kI prApti ho jAtI hai / Aptavacana pramANa hai -

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24 : zramaNa, varSa 56, aMka 1-6/janavarI-jUna 2005 m Na ya ciMtai dehatthaM dehaM ca Na ciMtae kiM pi| Na sagayaparagayarUvaM taM gayarUvaM nniraalNbN|| jattha Na jhANaM jheyaM jhAyAro Neya ciMtaNaM kiM pi| Na ya dhAraNAviyappo taM jhANaM suTu bhnnijj||18 arthAt jisameM na sAdhaka zarIrastha AtmA kA vicAra kare na zarIra kA vicAra kare aura na svagata yA paragata rUpa kA vicAra kare use rUpAtIta dhyAna kahate haiN| jisameM dhyAna, dhyAtA, dhyeya Adi kA kucha bhI vikalpa nahIM rahatA, vahI dhyAna zreSTha hai| tAtparya hai ki rUpAtIta dhyAna meM sAdhaka paramAtmA rUpa meM sthiti prApta kara letA hai| sabhI vikalpoM se uparata hokara niraJjanatva ko prApta kara letA hai| sandarbha : 1. * yogazAstra, 7/8, yogasAra 98, jJAnArNava 34/1. 2. bhaktAmara stotra 29. vasudevanandizrAvakAcAra 472-75. 4. jJAnArNava 39.14. dravyasaMgraha, gAthA 48 para saMskRta ttiikaa| kArtikeyAnuprekSA TIkA, pRSTha 377. tatraiva TIkA, pRSTha 377. manonuzAsanam 4.33. kArtikeyAnuprakSA TIkA, pRSTha 377. 10. dravyasaMgraha, gAthA saMkhyA 50. 11. jJAnArNava 31.17. 12. vasudevanandizrAvakAcAra 476. 13. dravyasaMgraha, gAthA-56. 14. jJAnArNava 40.16-17 15. yogazAstra 10.1 manonuzAsana 4.25 17. kArtikeyAnuprekSA TIkA, pRSTha 378. 18. tatraiva, pRSTha 378-79 3 5 16.

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zramaNa, varSa 56, aMka 1-6 janavarI-jUna 2005 karma-siddhAnta evaM vastusvAtantrya DaoN0 alpanA jaina* 1. prastAvanA karma-siddhAnta darzanazAstra kA pradhAna va mahattvapUrNa viSaya hai| bhAratIya darzana kI pramukha avadhAraNAoM meM karma kI avadhAraNA viziSTa sthAna rakhatI hai| prAyaH sabhI dArzanika sampradAya (cArvAka ko chor3akara) isa avadhAraNA meM vizvAsa karate haiN| karmasiddhAnta kI mAnyatA hai ki mAnava jaisA karma sampAdita karatA hai, usI ke anurUpa phala prApta karatA hai| kahA bhI gayA hai 'avazyameva hi bhoktavyaM kRtaM karma shubhaashubhm|' vastutaH karma-siddhAnta kAraNatA kA siddhAnta hai jo naitika jagat meM vyApta vyavasthA kI vyAkhyA karatA hai| jisa prakAra bhautika jagata meM vyApta vyavasthA kI vyAkhyA sArvabhauma kAraNatA ke siddhAnta ke AdhAra para kI jAtI hai usI prakAra naitika jagat meM vyApta vyavasthA kI vyAkhyA karma-siddhAnta ke AdhAra para kI jA sakatI hai| karma-siddhAnta kA ullekha sabhI darzanoM meM milatA hai parantu jitanA sUkSma va vistRta vivecana jainadarzana meM prApta hotA hai va anyatra kahIM prApta nahIM hotaa| isakA kAraNa yaha hai ki anya darzanoM meM jahAM karma-siddhAnta kA ullekha prAsaMgika rUpa se karate hue tAttvika vivecanA para adhika bala diyA gayA hai, vahIM jainadarzana meM tAttvika va kArmika dhArAyeM samAna rUpa se sAtha-sAtha calatI rahI haiN| kArmika dhArA ke antargata karmavAda para jainadarzana meM gaharAI se vicAra kiyA gayA hai| 2. karma kA svarUpa 'karma' zabda ke aneka artha haiM, yathA- karmakAraka, kriyA tathA jIva ke sAtha baMdhane vAle vizeSa jAti ke pudgala skaMdhA* yahA~ para 'karma' zabda kA artha jIva ke sAtha baMdhane vAle vizeSa jAti ke pudgala skaMdha se hai| 'karma' zabda kA aisA nirUpaNa mAtra jainadarzana meM hI milatA hai| jIva mana, vacana, kAya ke yoga dvArA jo kriyAyeM karatA hai, unase prabhAvita hokara eka vizeSa jAti ke sUkSma pudgala skaMdha jIva ke sAtha baMdha jAte haiN| baMdha ko prApta ye paudgalika skaMdha hI karma saMjJA ko prApta karate haiN| karmagrantha meM kahA gayA hai- "vibhinna hetuoM se, jIva karmayogya pudgaladravya ko AtmapradezoM se bA~dha letA hai| Atma-sambaddha pudgala dravya ko hI karma kahate haiN|''3 * Q-A/195, apara simalU, khairI, jilA - bambA (hi0pra0)

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zramaNa, varSa 56, aMka 1- 6 / janavarI - jUna 2005 3. jainetara darzanoM meM mAnya karmasiddhAnta kI saMkSipta vivecanA jaina darzana se itara anya bhAratIya darzanoM meM bhI karma siddhAnta kA vivecana milatA hai| nyAya-vaizeSika karma ko 'adRSTa', mImAMsaka 'apUrva', vedAnta avidyA athavA mAyA Adi vibhinna saMjJAoM se abhihita karate haiN| nyAya-vaizeSika va vedAnta karma karane meM kartA kI svataMtratA to svIkAra karate haiM kintu karma - phala prApti meM Izvara' kI anivAryatA ko bhI svIkRta karate haiN| isake viparIta mImAMsaka va sAMkhya karma va karmaphala kI prApti meM kisI bAhya sattA kI anivAryatA ko asvIkRta karate haiN| ve karma meM kartA kI pUrNa svataMtratA ko sahamati pradAna karate haiN| cU~ki bauddhadarzana meM koI bhI IzvarIya sattA svIkArya nahIM hai ataH jIva karma kA svataMtra kartA va bhoktA hai| 26 : 4. jaina darzana praNIta karma siddhAnta kI viziSTatA jainadarzana meM karma ke bheda - prabhedoM ke sUkSma vivecana ke sAtha hI karma ke dravyAtmaka va bhAvAtmaka donoM pakSoM kA ullekha milatA hai| paugalika sambandha, dravyAtmaka pakSa kA poSaka hai aura jIva bhAvAtmaka pakSa kA poSaka hai| AptaparIkSA meM isa sandarbha meM kahA gayA hai- "jIva ke jo dravyakarma haiM ve paugalika haiM aura unake aneka bheda haiM tathA jo bhAvakarma haiM ve AtmA ke caitanya pariNAmAtmaka haiM, ve AtmA se kathaMcit rUpa se svavedya pratIta hote haiM / " isa vidhi se dravya tathA bhAvarUpa karma kA pratipAdana anya darzanoM meM nahIM kiyA gayA hai| sAMkhyadarzana karma ke mAtra dravyAtmaka pakSa ko svIkAra karatA hai, kyoMki vaha puruSa ko kUTastha mAnatA hai va karma ko prakRti kA vikAra mAnatA hai / acetana prakRti svayaM hI karmabandhana meM ba~dhatI hai aura svayaM hI karmabandhana se mukta ho jAtI hai|" dUsarI ora bauddha darzana karma ke kevala bhAvAtmaka pakSa ko svIkAra karatA hai, usakA mAnanA hai ki karma kA sambandha kevala cetanA se hai| bauddha karma ko sUkSma pugaloM ke rUpa meM svIkAra nahIM krte|' buddha ne kahA hai ki "cetanA hI karma hai, aisA maiM kahatA hU~ / " yahA~ cetanA ko karma Arambha kI dRSTi se kahA gayA hai, kyoMki sabhI karmoM kA prArambha cetanA se hI hotA hai| 17 jaina darzana ne karma ko sAMkhya va bauddhoM kI taraha jar3a, pudgala va cetanAtmaka nahIM mAnA hai, balki jIva va pudgagala ke saMyoga kA pariNAma kahA hai| jainadarzana ke anusAra anAdikAla se jIva karmoM se baMdhA huA hai yaha karmabaddha jIva hI bhAvakarma se nitya dravyakarma kA saMcaya karatA rahatA hai| rAgadveSa rUpa Abhyantara pariNAma bhAvakarma haiM aura usake dvArA jo sUkSma pugaloM kA AkarSaNa hotA hai vahI jIva ke sAtha baMdhakara dravya karma kI saMjJA ko prApta hotA hai| isa prakAra karma vAstava meM AtmA va pudgala ke madhya kA sambandha hai jo sAMsArika avasthA ke anta taka banA rahatA hai | "

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karma-siddhAnta evaM vastusvAtantrya : 27 5. jainadarzana praNIta vastuvyavasthA evaM vastusvAtantrya jaina evaM jainetara darzanoM meM mAnya karma-siddhAnta ke sAmAnya svarUpa se avagata hone ke pazcAt sarvaprathama jainadarzana praNIta vastuvyavasthA para dRSTipAta karanA Avazyaka hai tabhI isa tathya kA pragaTIkaraNa sambhava hogA ki jainadarzana meM mAnya vastuvyavasthA kI kyA viziSTatA hai jo jIva kI karmasambaddhatA kI avasthA meM bhI svatantratA kA pratipAdana karatI hai| 5.(1) vastu kA sat svarUpa jaina darzana meM vastu ko 'satrUpa' mAnA gayA hai| "jo sattA rakhatA hai athavA jo sat hai vahI vastu hai|"9 vastu, sattA, dravya, tattva, padArtha, artha, dharma sabhI eka hI artha ke vAcaka haiN|10 sat astitva kA sUcaka hai| sattAsahita vastu ko hI jAnA sakatA hai, usapara vicAra kiyA jA sakatA hai| jaba taka vastuoM ke sat astitva ko svIkAra na kara liyA jAye taba taka unake sambandha meM vicAra hI sambhava nahIM hai, kyoMki asatrUpa vastu to AkAzakusuma, baMdhyAputra va zazazRMgavat asambhava hai| isIlie AcArya umAsvAmI ne tattvArthasUtra meM 'satdravyalakSaNam' kahate hue dravya ko paribhASita kiyA hai aura vaha sattAvAna vastu aneka guNadharmoM va vizeSatAoM se paripUrNa hai, isakA pratipAdana paMcAdhyAyIkAra ne nimna zloka meM kiyA hai|11 tattvaM sallAkSaNikaM sanmAnaM vA yataH svataH siddham / tasmAdanAdinidhanaM svasahAyaM nirvikalpaM c|| tattva sat lakSaNavAlA hai yA sanmAtra hI tattva hai aura jisa kAraNa se vaha svata: siddha hai, isIlie vaha vinAzarahita anAdi hai, anidhana hai, svasahAya hai aura nirvikalpa arthAt akhaNDa hai| ukta zloka meM saMkSepa meM vastu ke svabhAva kA sampUrNatA se digdarzana karAyA gayA hai| vastu ko svataH siddha na mAnA jAye to vizva meM vastuoM kI koI maryAdA nahIM raha jaayegii| ananta dravya utpanna hote cale jaayeNge| anAdi-nidhana svabhAva kI svIkRti ke abhAva meM vastu ko parata: siddha mAnanA hogaa| pratyeka padArtha para ke sahayoga se utpanna hogA jisase anavasthA nAmaka doSa utpanna hogaa| vastu svasahAya na mAnane para sat kA nAza mAnanA hogA, kyoMki vastu kI svataMtra sthiti, TikAva va pariNamana ke abhAva meM samasta dravya paraspara eka-dUsare ke kAryoM meM hastakSepa karane lageMge jisase kisI bhI vastu kA mUla svarUpa na Thahara skegaa| nirvikalpa svabhAva kI svIkRti ke abhAva meM vastu ko yutsiddha svIkAra karanA hogaa|

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28 zramaNa, varSa 56, aMka 1 - 6 / janavarI - jUna 2005 5. (2) vastu kA pariNAmI nitya svarUpa sattAvAna vastu ke svarUpa se avagata hone ke pazcAt yaha prazna utpanna hotA hai ki vastu kaisI hai? kyA vaha sarvathA kUTastha va nitya hai yA phira sarvathA parivartanazIla va anitya hai ? jainadarzana vastu ke anekAnta svarUpa arthAt ananta dharmAtmaka svarUpa kA pratipAdaka hone se vastu ko na to sarvathA athavA nitya mAnatA hai aura na sarvathA parivartanazIla athavA anitya mAnatA hai| vaha vastu ko 'bhaguMtpAdadhuvattA' va utpAdavyayadhrauvyayuktaMsat 12 rUpa meM pratipAdita karatA hai| pratyeka vastu apane dhruva rUpa astitva ko kAyama rakhate hue pUrva avasthA kA vyaya va navIna avasthA kA utpAda karatI huI anAdi - ananta taka apane astitva ko kAyama rakhatI hai, jaise- miTTI apane piNDa rUpa paryAya kA vyaya karatI huI, ghaTa rUpa navIna paryAya kA utpAda karatI huI, ghaTa va piNDa donoM avasthAoM meM miTTI rUpa dhruva astitva se tAdAtmya rakhatI huI apane trilakSaNAtmaka astitva ko sUcita karatI hai| isa sandarbha meM kArtikeyAnuprekSA kA kathana draSTavya hai- " pariNAma se rahita nitya dravya na to kabhI naSTa ho sakatA hai aura na kabhI utpanna ho sakatA hai, aisI avasthA meM vaha kArya kaise kara sakatA hai ? kSaNa-kSaNa meM anya hone vAlA vinazvara tattva anvayI dravya ke binA kucha bhI kArya nahIM kara sakatA / " 23 dUsare zabdoM meM- "sarvathA nitya va sarvathA kSaNika vastu meM arthakriyA sambhava nahIM hai aura arthakriyA ke abhAva meM vastu kI sattA hI sambhava nahIM hai / " 24 yahA~ yaha zaMkA honA svAbhAvika hai ki dravya eka samaya meM utpAda-vyaya-: - dhrauvya tInoM lakSaNoM se yukta kaise ho sakatA hai ? isakA samAdhAna yaha hai ki avasthA bheda se tInoM dharma mAne gaye haiN| jisa samaya dravya kI pUrva avasthA nAza ko prApta hotI hai usI samaya usakI nayI avasthA utpanna hotI hai phira bhI usakA traikAlika anvaya banA rahatA hai / " vaha isa prakAra ki jisa samaya aMkura kI utpatti hotI hai usI samaya bIja kA nAza hotA hai aura donoM meM vRkSatva pAye jAne ke kAraNa vRkSatva kA bhI vahI kAla hai / 96 ukta vivecana se spaSTa hai ki pratyeka vastu trilakSaNAtmaka astitva se yukta hai| jagat meM nitya-anitya, eka-aneka ityAdi aneka dharmayukta vastuyeM hI kAryazIla dikhAI detI haiM jaise- svarNa kuNDala, kalaza, kaMgana, aMgUThI ityAdi aneka rUpoM meM dikhAI detA hai| yadi svarNa eka rUpa tathA anitya rUpa hI ho to usase kuNDalAdi kArya nahIM bana skte| ataH vastu svabhAva se hI anekAnta svarUpa hai|

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karma-siddhAnta evaM vastusvAtantrya : 29 vastu ke trilakSaNAtmaka svabhAva ke spaSTIkaraNa ke pazcAta yaha prazna utpanna hotA hai ki vastu svayaM meM kaisI hai? AcArya kundakunda tathA AcArya umAsvAmI ne ise kramaza: 'guNapajjAsayaM' va 'guNaparyAyavad dravyam' ke rUpa meM vyAkhyAyita kiyA hai17 jisameM guNa aura paryAyeM rahatI haiM vaha vastu hai|18 dravya kA utpAda-vyaya svabhAva paryAya meM samAhita ho jAtA hai aura dhrauvya svabhAva kA nitya vidyamAna guNoM meM samAveza ho jAtA hai| isa prakAra dravya ina tInoM lakSaNoM se yukta hai- sat, utpAda-vyaya-dhrauvyAtmaka aura gunnpryaayaatmk| ye tInoM lakSaNa paraspara avinAbhAvI haiM jahA~ eka ho vahA~ zeSa do niyama se hote hI haiN| AcArya kundakunda va mAilladhavala ne dravya ko isI rUpa meM paribhASita kiyA hai- "jo sat lakSaNavAlA hai jo utpAda-vyaya saMyukta hai athavA jo guNa-paryAyoM kA Azraya hai vaha dravya hai|''19 5.(3) dravya-guNa-paryAyAtmaka vastu kA svarUpa jaina darzana loka meM chaha dravyoM kI sattA ko svIkAra karatA hai jo jAti kI apekSA se chaha va saMkhyA kI apekSA ananta haiM arthAt SadravyoM kA samudAya hI loka hai| 'loka' zabda kA vyutpattisiddha artha bhI yahI hai- "yathA lokayante yasmin SadravyANi iti lok|" ye chaha dravya haiM- 20 jIva, pudgala, dharma, adharma, AkAza va kaal| (ka) dravya aura usameM antarnihita sAmAnya-vizeSa guNa dravya ke sAmAnya svarUpa kA hama pUrva meM ullekha kara cuke haiM yahA~ dravyoM kA svarUpa aura unameM antarnihita vizeSa va sAmAnya guNoM ko ullikhita kiyA jA rahA hai (1) jIvadravya- jisameM jJAna darzana rUpa zakti ho vaha jIva dravya hai| jJAna, darzana, cetanA, vIrya, cAritra Adi jIva ke vizeSa guNa haiN|21 (2) pudgaladravya- jisameM sparza, rasa, gaMdha, varNa Adi guNa pAye jAte haiM, vaha pudgala dravya hai| sparza, rasa, gaMdha, varNa va mUrtatva pudgala dravya ke vizeSa guNa haiN|22 (3) dharmadravya- jo svayaM gamana karate hue jIva va pudgaloM ke gamana meM sAdhAraNa nimitta ho, vaha dharma dravya hai, jaise- machalI ke gamana meM paanii| gati hetutva dharma dravya kA vizeSa guNa hai|23 (4) adharmadravya- jo svayaM gatipUrvaka sthiti rUpa meM pariNamita hote hue jIva va pudgaloM ko Thaharane meM sAdhAraNa nimitta ho, jaise- pathika ke Thaharane meM vRkSa kI chaayaa| sthitihetutva adharma dravya kA vizeSa lakSaNa hai|24

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30 : zramaNa, varSa 56, aMka 1-6 / janavarI- u - jUna 2005 (5) AkAzadravya - jo jIvAdika dravyoM ko rahane ke lie avakAza detA hai, vaha dravya hai| avagAhana hetutva AkAza dravya kA vizeSa guNa hai / 25 (6) kAladravya- apanI-apanI avasthA rUpa se svayaM pariNamate hue jIvAdika dravyoM ke pariNamana meM jo nimitta ho, vaha kAla dravya hai, jaise- kumhAra ke ghUmane meM lohe kI kIlI / vartanA hetutva kAladravya kA vizeSa guNa hai | 26 cAka ko sAmAnya guNa- sAmAnya guNa vaha haiM jo sabhI dravyoM meM vizeSatA rahita vartana karate haiM / 27 pramukha guNa nimnAMkita haiM- 28 (1) astitva guNa - jisa zakti ke kAraNa dravya kA kabhI nAza nahIM hotA hai aura dravya kisI se utpanna nahIM hotA hai, usa zakti ko astitva guNa kahate haiN| (2) vastutva guNa- jisa zakti ke kAraNa dravya meM artha - kriyAkAritva hotA hai arthAt apanI-apanI prayojanabhUta kriyA hotI hai usa zakti ko vastutva guNa kahate haiN| (3) dravyatva guNa - jisa zakti ke kAraNa dravya kI avasthAoM meM nirantara parivartana hotA rahatA hai, use dravyatva guNa kahate haiN| (4) prameyatva guNa - jisa zakti ke kAraNa dravya kisI na kisI jJAna kA viSaya ho use prameyatva guNa kahate haiM / (5) pradezatva guNa - jisa zakti ke kAraNa dravya kA koI na koI AkAra avazya hotA hai usa zakti ko pradezatva guNa kahate haiN| (6) agurulaghutva guNa - jisa zakti ke kAraNa dravya meM dravyapanA kAyama rahatA hai arthAt (1) eka dravya dUsare dravya rUpa nahIM hotA hai / (2) eka guNa dUsare guNa rUpa nahIM hotA hai aura (3) dravya meM rahane vAle anantaguNa bikharakara alagaalaga nahIM ho jAte haiM, usa zakti ko agurulaghutva guNa kahate haiN| (kha) paryAya kA svarUpa guNoM ke pariNamana ko paryAya kahA jAtA hai| AlApa - paddhati meM isakA vyutpattilabhya artha batalAte hue kahA gayA hai - "jo svabhAva - - vibhAva rUpa se gamana karatI hai arthAt pariNamana karatI hai, vaha paryAya hai|' / 29 pariNamana guNoM kI avasthA hai arthAt guNoM kI pratisamaya hone vAlI avasthA kA nAma paryAya hai / 30 uparokta sampUrNa vivecana se yaha bAta spaSTataH parilakSita hotI hai ki pratyeka vastu apane svabhAva se paripUrNa hai| vastu kA sat astitva, usake guNa- paryAyoM kA

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karma - siddhAnta evaM vastusvAtantrya utpAda-vyaya rUpa pariNamana, usameM antarnihita sAmAnya va vizeSa guNoM kI sattA usake pUrNa, svasahAya svatantra va nirapekSa svabhAva kI udghoSaka hai| (ga) dravya - guNa va paryAya kI svatantratA jaina darzana vastu kI svatantratA kA jo pratipAdana karatA hai vaha usakI advitIya viziSTatA kA dyotaka hai| vaha dravya, usake sahabhAvI guNoM va usakI pratisamaya pariNamita ho rahI kramavartI paryAyoM kI svatantra sattA kA nirUpaNa kara vastu svAdhIna, svasahAya, svasaMcAlita vyavasthA kI udghoSaNA karatA hai jahA~ sarvazaktimAna parama sattA kA hastakSepa to dUra kI bAta, do dravyoM meM bhI paraspara karttavya kI asvIkAryatA hai / (i) dravya kI svatantratA AcArya kundakunda ne 'paMcAstikAya' meM dravyoM kI svatantratA kA sundara citraNa kiyA hai- "chahoM dravya eka-dUsare meM praveza karate haiM, eka dUsare ko avakAza dete haiM, paraspara kSIranIravat mila jAte haiM tathApi apane svabhAva ko nahIM chodd'te| 131 31 jaina darzana kI yaha vicitra va alaukika prarUpaNA hai ki AkAza ke eka pradeza meM AkAza sahita chahoM dravyoM kI sattA eka sAtha hote hue bhI sabhI dravyoM kA svatantra astitva hai aura unakA pariNamana bhI pUrNataH svatantra hai| (ii) guNoM kI svatantratA dravya ke sahabhU, ananya va usake pradezoM va avasthAoM meM vyApta ananta guNoM kI sattA pUrNataH svatantra hai| ve eka-dUsare ke kAryoM meM hastakSepa nahIM karate haiN| jaisejJAnaguNa kA kArya jAnanA hai, cetanAguNa kA kArya cetanapanA hai kintu jJAnaguNa cetanAguNa kA kArya nahIM karatA hai, vaise hI cetanAguNa bhI jJAnaguNa kA kArya nahIM karatA / kahA bhI gayA hai- "jIva meM jo darzana nAma kA eka guNa hai vaha na jJAnaguNa hai, na sukha hai, na cAritra athavA na koI anya guNa hI ho sakatA hai| kintu vaha darzanaguNa hI hai / " koI bhI guNa kisI bhI guNa kA antarbhAvI nahIM hai, AdhAra nahIM hai, Adheya nahIM hai, kAraNa aura kArya bhI nahIM hai, kintu apanI-apanI zakti ko dhAraNa karane kI apekSA sabhI guNa apane-apane svarUpa meM sthita haiN| isalie yadyapi ve nAnArUpa va aneka haiM tathApi nizcayapUrvaka ve saba guNa paraspara meM eka hI sat ke sAtha anvaya rUpa meM rahate haiM / 32

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32 : zramaNa, varSa 56, aMka 1-6/janavarI-jUna 2005 (iii) paryAya kI svatantratA Upara hamane dravya ke sahabhU, ananya va abhinna pratyeka guNa kA astitva va kArya bhinna-bhinna va svatantra hai, yaha batalAyA hai| isase pragaTa hotA hai ki pratyeka guNa kI paryAyeM bhI svatantra haiM, kyoMki guNoM ke kArya athavA pariNamana kA nAma hI to paryAya hai| ananta guNoM kI ananta paryAyeM apanA svatantra astitva rakhatI haiM yahA~ taka ki eka kSaNa pUrva utpanna paryAya bhI dUsare kSaNa utpanna hone vAlI paryAyoM kI kartA nahIM hai| yahI vastu kI svatantra sAmarthya hai| isa sandarbha meM yaha kathana avalokanIya hai"jaise svata: siddha hai vaise hI svata: pariNamanazIla bhI hai| guNa nitya haiM to bhI ve nizcaya karake svabhAva se hI pratisamaya pariNamana karate rahate haiN|''33 niSkarSa - uparokta vivecana se yaha spaSTata: pratIta hotA hai ki jainadarzana dravya aura usameM antarnihita gaNoM evaM usakI nirantara utpanna ho rahI paryAyoM kI svatantratA kA gaharAI va sUkSmatA se digdarzana karAtA hai| dravya-guNa-paryAyAtmaka vastu meM ekatva hone para bhI unameM se pratyeka kA astitva va pariNamana pUrNata: svasahAya va nirapekSa hai, yaha pratipAdita kara jainadarzana vastu kI pUrNatA va svatantra sAmarthya kA advitIya nirUpaNa karatA hai| jainadarzana kA yaha viziSTa va alaukika pratipAdya hI vastusvAtaMtrya hai| 6. jIva va pudgala karmoM kI svatantra pariNamanazIlatA jaina darzana kA pratipAdya hai ki saMsAra avasthA meM jIva jJAnAvaraNAdi aSTakarmoM se sambaddha hai, ba~dhA hai aura karmajanya nAnA paristhitiyoM kA upabhoga karatA hai| yahA~ para mana meM yaha prazna utpanna hotA hai ki jIva pudgala karmoM se Abaddha hone para svatantra kaise hai athavA kyA yaha karmabaMdhanoM se jakar3A hone para bhI svatantra raha sakatA hai? sAmAnyata: karmoM kI udayarUpa avasthA meM pratyeka prANI yaha anubhUti karatA hai ki vaha karmoM ke kAraNa vibhinna prakAra kI zArIrika, mAnasika va bhautika paristhitiyoM - se paratantra hai| karma usako jo paristhitiyA~ utpanna karatA hai, vaha usakA upabhoga karane ke lie vivaza hai aura karmoM kA nAza hone para hI vaha svatantra va svAdhIna ho sakatA hai| yadyapi yaha akSaraza: satya hai ki mAnava karmajanya paristhitiyoM se parAdhIna hai, kintu vaha karma kI dRSTi se kevala bAhya rUpa se hI paratantra hai| svabhAva se vaha karmodayajanya avasthA bhI svatantra rUpa se pariNamana karatI hai| yahA~ para svatantra pariNamana kA arthapratyeka dravya kI pariNamanarUpa svAbhAvika svatantratA se hai| jaise- jIva karmabandha ke saMyoga rUpa avasthA meM bhI apanA jJAna-darzana rUpa kArya hI karatA hai vaha apane jJAnadarzana rUpa kArya ko chor3akara pudgala dravya ke sparza-rasa-gandha-varNa rUpa kArya ko nahIM karatA hai, vaise hI pudgala dravya bhI hai|

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karma - siddhAnta evaM vastusvAtantrya : 33 samayasAra gAthA - 185 kI AtmakhyAti - TIkA isI mantavya kA pragaTIkaraNa hai - " jaise pracaNDa agni dvArA tapta hotA huA svarNa svarNatva ko nahIM chor3atA usI prakAra karmodaya ke dvArA ghirA huA hone para bhI (vighna kiyA jAye to bhI) jJAna jJAnatva ko nahIM chor3atA, kyoMki hajAroM kAraNoM ke ekatrita hone para bhI svabhAva ko chor3anA azakya hai|''34 samayasAra kalaza - 213 bhI uparyukta mantavya ko saralatA se spaSTa karatA hai - "vastu kA svabhAva hI aisA hai ki eka vastu anya vastu ko nahIM badala sktii| yadi aisA na ho to vastu kA vastutva hI na rhe| isa prakAra vastu anya ko pariNamita nahIM karA sakatI vahA~ eka vastu ne anya kA kyA kiyA ? kucha nahIM / cetana vastu ke sAtha pudgala eka kSetrAvagAha rUpa se raha rahe haiM tathApi ve cetana ko jar3a banAkara apane rUpa pariNamita nahIM karA sake, taba phira pudgala ne cetana kA kyA kiyA ? kucha bhI nahIM / 1135 samayasAra kA kartA-karma adhikAra isa viSavastu ko vistAra, gahanatA va sUkSmatA se pratipAdita karatA hai| 7. jIva va pudgala karmoM meM mAtra nimita- naimittika sambandha evaM karma se jIva kI svataMtratA uparokta vivaraNa se yaha bAta sadyaH spaSTa ho jAtI hai ki pratyeka dravya apane pariNamana kA kartA arthAt AtmA apane pariNamana kA kartA hai aura usase bhinna karmarUpI pudgala apane pariNamana kA kartA hai| yahA~ zaMkA uThanA svAbhAvika hai ki pudgala karmoM kA kartA kauna hai jisakA saMsArAvasthA meM jIva ke sAtha eka kSetrAvagAha sambandha hai tathA jisake kAraNa vaha saMsAra meM paribhramaNa karatA hai ? jaina darzana jIva va jar3akarmoM meM arthAt do dravyoM meM kartA-karma sambandha kA pUrNata: niSedha karatA hai aura mAtra nimitta - naimittika sambandha ko svIkAra karatA hai| isa sambandha meM AcArya kundakunda va unake TIkAkAra AcArya amRtacaMdra va AcArya jayasena ke nimnAMkita kathana kramaza: dhyAtavya haiM - " jIva ke pariNAmoM kA nimitta pAkara pudgala (kArmaNa vargaNAyeM) karma rUpa pariNamita hote haiM tathA jIva bhI pudgala ke nimitta se pariNamana karatA hai / yadyapi jIvakarma ke guNoM ko nahIM karatA aura karma jIva ke guNoM ko nahIM karatA, parantu paraspara nimitta se donoM ke pariNAma hote haiN| isa kAraNa AtmA apane bhAvoM kA kartA hai, parantu paugalika karmoM ke dvArA kiye gaye samasta bhAvoM kA kartA nahIM hai| " 136

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34 : zramaNa, varSa 56, aMka 1-6/janavarI-jUna 2005 __"jIva aura pudgala meM paraspara vyApya-vyApaka bhAva kA abhAva hone se jIva ko pudgala pariNAmoM ke sAtha aura pudgala karma ko jIva pariNAmoM ke sAtha kartA-karmapane kI asiddhi hone se, mAtra nimitta-naimittaka bhAva kA niSedha na hone se, paraspara nimitta mAtra se hI donoM ke pariNAma hote haiN|'' 37 "jaise kumhAra ke pariNAmoM ke nimitta se miTTI ghar3e ke rUpa meM pariNamita hotI hai, usI prakAra jIva sambandhI mithyAtva va rAgAdipariNAmoM kA nimitta pAkara kArmaNavargaNArUpa pudgaladravya karma rUpa meM pariNamita hotA hai| jaise- ghaTa kA nimitta pAkara kumhAra 'maiM ghar3e ko banAtA hU~'- isa prakAra bhAva rUpa pariNamana karatA hai, usI prakAra udaya meM Aye hue dravya karmoM kA nimitta pAkara jIva nirvikAra ciccatmakAra pariNati ko prApta nahIM hotA huA mithyAtva aura rAgAdi vibhAva rUpa pariNamana karatA hai| yadyapi paraspara nimitta se ina donoM kA pariNamana hotA hai tathApi nizcaya se jIva varNAdi pudgala karma ke guNoM ko nahIM karatA aura karma bhI ananta jJAnAdi jIva ke guNoM ko nahIM krtaa| yadyapi upAdAna rUpa se ve donoM eka-dUsare ke guNoM ko nahIM karate, tathApi kumhAra va ghar3e kI bhAMti paraspara nimitta se unake pariNAma hote haiN|'38 AcArya kundakunda va unake TIkAkAroM ne jIva ke bhAvoM va pudgala ke pariNAmoM meM mAtra nimitta-naimittika sambandha kI udghoSaNA kara tathA kartA-karma sambandha kA niSedha kara pudgala karmoM ke kartRtva se jIva ko mukta kara pUrNa svatantratA kA rasAsvAdana karAyA hai| ___AcArya kundakunda ne pudgalakarmoM ke kartRtva kI mAnyatA ko aura adhika vizleSita karate hue kahA hai ki "AtmA aneka prakAra ke pudgala karmoM kA kartA va bhoktA hai, aisA kahanA ajJAniyoM kA anAdikAla se prasiddha (rUr3ha) vyavahAra hai|''39 jisa prakAra kumhAra ko ghar3e kA kartA va bhoktA kahanA vAstavikatA na hokara anAdi kA rUr3ha vyavahAra hai, usI prakAra AtmA ko pudgala karma kA kartA va bhoktA kahanA bhI anAdi saMsAra kA prasiddha vyavahAra hai| lekina vyavahAranaya ke isa mantavya meM dUSaNa hai| kAraNa ki- "yadi AtmA pudgala karma ko kare aura usI ko bhoge to vaha AtmA apanI va pudgalakarma kI do kriyAoM se abhinna Thahare'' tathA jo AtmA ko (apanI va pudgalakarma kI) do kriyAoM kA kartA mAnate haiM ve dvikriyAvAdI mithyAdRSTi haiN| yogasAra va paMcAdhyAyI meM bhI yahI mantavya vyakta kiyA gayA hai- "yadi karma ko cetana aura cetana ko karma kA kartA mAnA jAye to donoM eka dUsare ke upAdAna bana jAne ke kAraNa kauna cetana aura kauna acetana hai, yaha bAta siddha hI na ho skegii|''41

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karma - siddhAnta evaM vastusvAtantrya karma kA isa prakAra AtmA vAstava meM pudgala karma kA akartA hai| use pudgala kartA kahanA upacAra mAtra se hai, jaise- "yoddhAoM ke dvArA yuddha kiye jAne para 'rAjA yuddha kiyA' aisA kahA jAtA hai, vaha upacAra kathana hai, vaise hI jIva ne karma kiyeaisA upacAra se hI kahA jAtA hai / " ne 142 FO 35 yahA~ para hamane AtmA, pudgala karmoM kA akartA kaise hai ? isa prazna kA tarkapurassara samAdhAna, AcAryoM ke mantavyoM ko uddhRta karate hue diyA hai| AcAryoM ne jo kAraNa diye haiM usakA sAra nimnAMkita hai (1) jIva va pudgala karmoM meM paraspara nimitta - naimittika sambandha hai, kartA-karma sambandha nahIM hai| kyoMki jIva va karma paraspara eka-dUsare ke guNoM ke kartA nahIM hote / (2) jIva va pudgala karma do bhinna dravya hone se unameM vyApya vyApaka bhAva kA abhAva hone se kartA-karma sambandha nahIM hotA / (3) yadi jIva ko pudgalakarma kA kartA mAnA jAye to dvikriyAvAditA kA prasaMga upasthita hogA tathA do dravyoM kI bhinnatA sambhava na ho skegii| (4) jIva ko pudgala karmoM kA kartA kahanA mAtra upacAra kathana hai- ataH siddha . huA ki apane se bhinna jIva jar3arUpa paugalika karma kA kartA nahIM hai vaha kevala apane pariNAma kA hI kartA hai| niSkarSa uparokta sampUrNa vivecana se yaha bAta bhalIbhA~ti spaSTa ho jAtI hai ki jainadarzana parakartRtva kI mAnyatA kA jar3amUla se niSedhakara vastu kI svatantratA ko sampUrNatA se pratipAdita karatA hai| jainadarzana sarvaprathama parama sattA Izvara ke jagat-kartA kI avadhAraNA ko asvIkRta karate hue kahatA hai ki vidhi, sraSTA, vidhAtA, daiva, purAkRta karma aura Izvara ye saba karmarUpI Izvara ke paryAyavAcaka zabda haiM 43 arthAt inake sivAya anya koI loka ko banAne vAlA nahIM hai| jaina darzana IzvarIya dAsatA se jagat ko mukta kara 'eka dravya-dUsare kA kArya karatA hai' isa prakAra kartRtva kI mithyA buddhi kA bhI parihAra karate hue, eka hI dravya meM kartA-karma sambandha kI sthiti ko svIkAra karatA hai aura jIva apane bhinna paradravyoM ghaTa, paTa, ratha, zarIrAdi, dravyakarmoM kA kartA mAtra upacAra se hai, vAstava meM nahIM, isa mantavya ko batalAkara svakartRtva kI avadhAraNA kA pratipAdana karatA hai| jaina darzana dArzanika jagat meM apanI svatantra vastu - vyavasthA yA vizvavyavasthA ke pratipAdana meM advitIya vaiziSTya sthApita karatA hai| eka ora jahA~ vaha -

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36 : zramaNa, varSa 56, aMka 1-6/janavarI-jUna 2005 vizva-vyavasthA kI sattA kA niSedha kara IzvarIya Adhipatya se mukta kara karma ko hI vidhAtA mAnatA hai, vahIM dUsarI ora vastu kI paranirapekSa svatantratA kI udghoSaNA kara karma ke dAsatva se bhI jIva kI sattA ko unmukta karatA hai| sandarbha: 1. jainendrasiddhAnta koza, kSu. jinendra varNI, bhAga- 2, pR. 25,naI dillI; 1997. karmakAraka jagat prasiddha hai| vyAkaraNa zAstra meM karmakAraka ko karma kahA jAtA hai jise kartA apanI kriyA ke dvArA prApta karanA cAhatA hai| 'ghaTaM karoti' meM karmakAraka 'karma' zabda kA artha hai| kuzala-akuzala karma meM puNya-pApa kA artha nihita hai| utkSepaNa, avakSepaNa Adi karma kA kriyA artha vivakSita hai| vAstava meM 'karma' kA zabda maulika , artha kriyA hI hai| kintu tIsare prakAra kA karma aprasiddha hai| kevala jaina siddhAnta hI usakA vizeSa nirUpaNa karatA hai| . 2. karmagrahaNa yogyA: pudgalA: sUkSmA: na sthUlA: sarvArthasiddhi, pUjyapAda, pR. 402, naI dillI; 1955 kIraI jIeNa heUhiM jeNaM tu bhaNNAe kmm| karmagrantha, devendrasUri, bhAga-1, gAthA 1, AgarA: 1939 dravyakarmANi jIvasya pudglaatmaanynekdhaa| bhAvakarmANi caitanyavivartAtmani bhAnti nuH| krodhAdIni svavedyAni kthNcidbhedtH| AptaparIkSA, vidyAnanda, zloka 113-114, sarasAvA; vi. sa. 2006. sAMkhyakArikA, IzvarakRSNa, kArikA 62, dillI; 1979 6. Buddhists do not regard the Karma as Subtle Matter. Encyclopedia of Religion and Ethics, Vol.- VIII, P. 472. aMguttaranikAya, sAbhAra- bauddhadarzana va anya bhAratIyadarzana, pR. 463 8. Studies in Jaina Philosophy, Nathmal Tatia, p. 228, PVRI, Banaras; 1951. 9. paMcAstikAya, kundakunda, gAthA9, bambaI, vi. sa. 1972. 10. paMcAdhyAyI (pUrvArddha), gAthA 143, kAraMjA; 1932. 11. vahI, gAthA 8.

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12. 17. jayapura, 1996. 13. (i) kArtikeyAnuprekSA, A. kArtikeya, gAthA 227 228, jayapura, 1996. (ii) svayaMbhUstotra, A. samantabhadra, zloka 24, sarasAvA; 1951. 18. 14. (i) nyAyakumudacandra, A. prabhAcaMdra, bhAga 1, pR. 372-374 va 379, baMbaI; prakA. varSa (tina) (ii) nyAyakumudacandra parizIlana, udayacanda, pR. 210 214, mujaphpharanagara, 2001. 15. sarvArthasiddhi, A. pUjyapAda, adhyAya 5, sUtra 30, naI dillI; 1998. 16. paMcAdhyAyI (pUrvArddha) gAthA 139. (i) paMcAstikAya, gAthA 10, (ii) tattvArthasUtra, adhyAya 5, sUtra 38. syAdvAdamaJjarI, 23. 19. 20. 21. 22. 23. (i) paMcAstikAya, gAthA - 10 (ii) tattvArthasUtra, A. umAsvAmI, adhyAya 4, sUtra 30, 24. karma - siddhAnta evaM vastusvAtantrya (i) dravyasvabhAva prakAzaka nayacakra, gAthA 39. (ii) paMcAstikAya, gAthA 10. (i) gommaTasAra ( jIvakANDa): A. nemicaMdra siddhAntacakravartI bhAga - 2, gAthA 561 kI saMskRta TIkA, pR0 810, naI dillI; 1997. (ii) dravyasvabhAva prakAzaka nayacakra, gAthA 35. : 37 (i) sarvArthasiddhi, adhyAya 1, sUtra 4 kI TIkA. (ii) AlApapaddhati, A. devasena, saMpA. va anu. siddhAntAcArya paMDita kailAzacaMda zAstrI, pR0 210, naI dillI; 1971. (i) dravyasaMgraha, gAthA 17. (ii) paMcAstikAya, gAthA 85 (i) laghujainasiddhAnta-praveza- ratnamAlA, prazna 40, pR0 10, bulandazahara / (ii) AlApaddhati, pR0 210. (i) dravyasaMgraha, gAthA 18. (ii) sarvArthasiddhi, adhyAya 5, sUtra 17 kI TIkA. (iii) AlApapaddhati, pR. 210.

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38 : zramaNa, varSa 56, aMka 1-6/janavarI-jUna 2005 25. (i) paMcAstikAya, gAthA 90-91. (ii) AlApapaddhati, pR. 210. 26. (i) laghujainasiddhAnta-praveza-ratnamAlA, prazna 71, pR. 14. (ii) AlApapaddhati, pR. 210. 27. adhyAtmakamalamArtaNDa, pR. 217. . dvArA- jainendrasiddhAnta koza, kSu.jinendravarNI, bhAga- 2, pR. 240, naI dillI; 1997. . 28. dravyasvabhAvaprakAzaka nayacakra, gAthA 12. 29. AlApapaddhati, pR. 220. 30. (6) paMcAdhyAyI (pUrvArddha) gAthA 117. (ii) tattvArthasUtra, adhyAya 5, sUtra 42. 31. (i) paMcAstikAya, gAthA 7. (ii) samayasAra, gAthA 103. 32. (i) paMcAdhyAyI (pUrvArddha) gAthA 51-52. (ii) vahI ( uttarArddha) gAthA 1012-1013. 33. paMcAdhyAyI (pUrvArddha) gAthA 89 va 117. 34. samayasAra (AtmakhyAti TIkA): A. amRtacandra, jayapura; 1983. 35. samayasAra kalaza, A. amRtacandra, iMdaura; 1994 nimitta-naimittaka sambandha- jaba upAdAna svayaM kArya rUpa pariNamita na ho, parantu kArya kI utpatti meM anukUla hone para jisa para kAraNapane kA Aropa AtA hai use nimitta kAraNa kahA jAtA hai| jaba upAdAna svayaM kArya rUpa pariNamita hotA hai taba bhAva yA abhAva rUpa kisa ucita nimittakAraNa kA usake sAtha sambandha hai, usakA jJAna karAne ke lie usa kArya ko naimittika kahA jAtA hai| jaise - miTTI se ghaTa nirmANa meM kumbhakAra nimittakAraNa hai aura ghaTa rUpa kArya naimittika hai| nimitta-naimittika sambandha meM bhI nimitta-naimittika rUpa kArya kA kartA nahIM hotA, kyoMki vyApya-vyApaka bhAva ke binA kartA-karma sambandha ghaTita nahIM hotaa| 36. samayasAra, gAthA 81-81-82. 37. vyApya-vyApaka sambandha: jo vastu kArya rUpa pariNamita hotI hai vaha vyApaka hai, upAdAna hai tathA jo kArya hotA hai vaha vyApya hai, upAdeya hai| jaisa- miTTI kI

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karma-siddhAnta evaM vastusvAtantrya : 39 kalazarUpa paryAya vyApya hai tathA usa paryAya meM miTTI vyApaka hai kumhAra nhiiN| ata: kalaza karma tathA miTTI usakI kartA hai, kumhAra usakA kartA nahIM hai kyoMki miTTI kI sarva avasthAoM meM svayaM miTTI vyApta hotI hai| 37. (i) samayasAra, gAthA 80-81-82- kI AtmakhyAti ttiikaa| (ii) paMcAdhyAyI (pUrvArddha) zloka - 575-576 samayasAra (tAtparyavRtti TIkA) : A0 jayasena, gAthA 80-81 kI TIkA, solApura; 2000. 39. samayasAra, gAthA 88. 40. vahI, gAthA 85-86. 41. (i) yogasAra : A. amitagati, adhikAra, 2, gAthA 30, vArANasI; vI0ni0saM0 - 2495. (ii) paMcAdhyAyI (pUrvArddha) zloka 574. 42. samayasAra, gAthA 105-108. 43. padmapurANa : raviSeNa, sarga 4, zloka 37.

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zramaNa, varSa 56, aMka 1.6 janavarI-jUna 2005 bhAratIya dArzanika sandarbha meM jaina acetana dravya DaoN. vinoda kumAra tivArI* jaina paramparAoM me saMsAra kI samasta vastuoM ko do bhAgoM meM vibhAjita kiyA gayA hai - jIva tathA ajIva athavA cetana aura acetn| acetana dravyoM meM pudagala ke alAvA deza aura kAla ko bhI zAmila kiyA gayA hai|' ajIvoM meM bhI jo zarIra dhAraNa karate haiM unheM astikAya tathA jo zarIra dhAraNa nahIM karate unheM anastikAya ajIva kahA jAtA hai| ajIva dravyoM kA vibhAjana pAMca samUhoM meM kiyA jAtA hai- dharma, adharma, AkAza, pudgala aura kaal| inameM se antima ko chor3a zeSa ko astikAya kahA gayA hai kyoM ki ve sthAna gherate haiM, para kAla meM cUMki eka hI pradeza hai, ata: vaha astikAya nahIM hai| anya dravyoM se alaga pudgala meM rasa, rUpa, gaMdha aura sparza jaise lakSaNa pAye jAte haiN|3 dharma, adharma aura AkAza eka hai, para pudgala aura jIva aneka haiN| dharma, adharma kriyA rahita hai, jabaki zeSa do meM kriyA hai| kAla meM kriyA nahIM hai aura isa kAraNa yaha eka sthAna se dUsare sthAna para nahIM jA sktaa| dharma, adharma, AkAza aura jIva meM aneka pradeza hote haiM, para aNu meM pradeza hotA hI nahIM, ata: ise anAdi yA amadhya bhI kahA gayA hai| ye dravya jIva, dharma, kAla evaM pudgala vyApta AkAza meM svacchanda rUpa se vicaraNa karate haiN| sAdhAraNata: zAbdika rUpa se dharma aura adharma kA artha puNya aura pApa se liyA jAtA hai, para jaina zabdAvalI meM dharmAstikAya aura adharmAstikAya kA vizeSa arthoM meM prayoga kiyA gayA hai| dharmAstikAya ajIva tattva kA vaha bheda hai, jo svayaM kriyArahita hai aura dUsare meM kriyA utpanna nahIM krtaa| para isake bAvajUda vaha kriyAzIla jIvoM aura pudgaloM ko unakI kriyA meM sahAyatA avazya pradAna karatA hai| isakA yaha artha kadApi nahIM ki jIva aura pudgala kI apanI koI gati nahIM hai, balki yaha to eka mAdhyama hai jisake dvArA gati paidA hotI hai| jisa prakAra vizva kI pratyeka vastu meM pariNamana karane kI zakti hai, lekina phira bhI kAla dravya usameM sahAyaka hotA hai jisakI sahAyatA ke binA koI vastu pariNamana nahIM kara sakatI, usI prakAra dharmAstikAya ke binA kisI meM gati nahIM ho sktii| eka udAharaNa ise samajhane ke paryApta hogaa| jaise eka machalI pAnI meM tairatI hai / yahAM machalI ke liye pAnI kA rahanA nitAnta Avazyaka hai kyoMki * rIDara va adhyakSa, itihAsa vibhAga, yU0Ara0 kAleja, rosar3A, (samastIpura) bihAra

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bhAratIya dArzanika sandarbha meM jaina acetana dravya 44 41 binA pAnI ke vaha taira hI nahIM sktii| ThIka isI taraha dharma kriyAzIla jIva aura pudgaloM ko unakI kriyA meM eka sahAyaka ke rUpa meM kArya karatA hai| na to dharma svayaM hI kriyAzIla hai aura na hI yaha kisI meM kriyA utpanna karanA hai, lekina yaha usakI kriyA meM eka Avazyaka AdhAra ke rUpa meM kArya karatA hai / acetana tattva lokAkAza meM vyApaka rUpa se rahatA hai para yaha rasa, rUpa, gaMdha, zabda aura sparza se vihIna hai / " yaha pariNAmI hokara bhI nitya hai kyoMki utpAda aura vyaya hone ke bAda bhI isakA svarUpa kAyama rahatA hai / yaha gati aura pariNAma kA kAraNa hai| jIva aura pudgala ko sthira rakhane meM adharmAstikAya tattva sahAyaka hai|' isakI tulanA usa bar3e per3a se kI jA sakatI hai, jisakI chAyA meM thake yAtrI ko ArAma milatA hai|" yaha amUrta, nitya aura lokAkAza meM vyApta hai| dharma aura adharma donoM jahAM eka sAtha lokAkAza ke pratyeka pradeza meM rahateM haiM, vahIM donoM nitya, nirAkAra aura gatihIna haiN| yadi Adhunika vijJAna se dharma aura adharma kI tulanA kI jAe, to ise 'Ithara' tattva aura AkarSaNa siddhAnta ke sadRza mAnA jA sakatA hai| jisa prakAra Ithara ko amUrtika, vyApaka aura niSkriya mAnA gayA hai, usI prakAra jainiyoM ne dharma dravya ko bhI svIkAra kiyA hai| isI prakAra adharma dravya ko AiMsTIna siddhAnta ke anurUpa mAnA gayA hai, jise sahAyaka kAraNa ke rUpa meM svIkAra kiyA gayA hai, mUla kartA ke rUpa meM nhiiN| 1 1 jIva, dharma, adharma, kAla evaM pudgala ko apanI-apanI sthitiyoM ke lie jisa tattva meM sthAna kI prApti ho jAtI hai, use jaina sAhitya meM AkAzAstikAya tattva kahA gayA hai| 12 usakA jJAna mAtra anubhava se hI prApta ho sakatA hai, kyoMki yaha adRzya hai| astikAya dravyoM kA vistAra binA AkAza ke ho hI nahIM sktaa| 13 AkAza ke do bheda batAye jAte haiM- lokAkAza aura alokaakaash| prathama AkAza kA hI pratirUpa hai, para alokAkAza meM gati kA honA sambhava nahIM hai| 14 lokAkAza meM asaMkhya aura alokAkAza meM ananta pradeza haiM / jahA~ prathama meM jIva, pudgala, dharma aura adharma kA nivAsa hotA hai, vahIM alokAkAza vizva ke pradeza se bAhara hai| jaina vicAraka lokAkAza ko sAnta mAnate haiM aura usake Age ananta AkAza mAnate haiM, para AiMsTIna ne samasta loka ko sAnta mAnA hai aura ve usase Age kucha nahIM mAnate / 15 'pudgala' ko jaina darzana ke antargata jar3a padArtha yA vastu ke nAma se jAnA jAtA hai| isakI paribhASA dete hue aisA vicAra vyakta kiyA gayA hai ki 'jisa bhautika dravya kA saMyojana aura vibhAjana ho sake, vahI pudgala dravya hai|' isI kAraNa pudgala ko aisA dravya mAnA gayA hai, jise jor3akara hama bahuta bar3A banA sakate haiM aura use choTechoTe Tukar3oM meM bhI bAMTa sakate haiN| yaha sImita aura mUrta rUpa hai aura isameM ATha prakAra

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42 : zramaNa, varSa 56, aMka 1-6/janavarI-jUna 2005 ke sparza, pAMca prakAra ke rasa, do prakAra ke gaMdha aura pAMca prakAra ke rUpa pAye jAte haiN|16 isake rUpa meM jIva kI pratyeka kriyA abhivyakta hotI hai| ise yUM bhI samajhA jA sakatA hai ki isake aNuoM se anubhava kI sArI vastueM banI haiM, jisameM prANiyoM ke zarIra, jJAnendriyAM aura mAnasa bhI zAmila haiN| aisA vizvAsa kiyA jAtA hai ki jIvoM kA nivAsa sabhI aNuoM ke andara hotA hai aura isa prakAra sampUrNa jagat vastuta: jIvoM se yukta hai| ye karma ke rUpa meM bhI hote haiM aura inhIM karma pudgaloM ke samparka se jIva 'baddha' hotA hai| pudgala ke 'sarala' yA 'ANavika' aura 'skandha' yA 'yaugika' do rUpa hote haiN| vastu ke vibhAjana kI prakriyA meM eka aisA bhI daura AtA hai, jahAM vastu kA aura vibhAjana sambhava nahIM hotA aura isI aMza ko 'aNu' kahA jAtA hai|17 aneka paramANuoM ke saMgama se jo dravya taiyAra hotA hai, use skandha yA saMghAta kahate haiN| saba pratyakSa yogya vastueM skaMdha yA yaugika haiN|18 aNu yA paramANu kI prApti skandhoM ke vibhAjana ke phalasvarUpa hI hotI hai| yadyapi paramANu nitya haiM tathApi skandhoM ke TUTane se unakI utpatti hotI hai| do aNuoM ke mela se dvipradeza aura dvipradeza tathA eka aNu ko milAkara tripradeza banatA hai aura isI prakAra bar3e evaM sUkSma ananta pradezI skandha taiyAra hote haiN| Adhunika vijJAna meM jisa aNu yA aiTama kA varNana kiyA gayA hai, ve jaina zAstroM meM varNita aNu kI taraha nahIM haiN| jahAM Adhunika vaijJAnika 'aNu' kA vibhAjana ho sakatA hai, vahIM jaina darzana kA aNu to mUla kaNa hai, jisakA apanA svayaM kA astitva hai aura usameM kisI mizraNa kA prazna hI nahIM hotA jise vibhAjita kiyA jA ske| zabda, bandha, sUkSmatA, sthUla, saMsthAna, AkAra, aMdhakAra, chAyA, prakAza, aura Atapa ye sabhI pudgala ke pariNAma haiN|19 jahAM dUsare darzana meM zabda ko AkAza kA guNa mAnA gayA hai, vahIM jaina vidvAnoM ne ise alaga maulika guNa ke rUpa meM svIkAra na karate hue zabda ko skandha yA Agantuka guNa batalAyA hai|2deg isake pramANa meM yaha kahA jAtA hai ki yadi zabda AkAza kA guNa hotA to ise mUrtika karNendriya ke dvArA grahaNa nahIM kiyA jA sakatA thA, kyoMki amUrtika AkAza kA guNa - bhI amUrtika hI hotA hai aura mUrtika ko mUrtika indriya nahIM jAna sktii| vastu mAtra ke parivartana meM sahAyatA pradAna karane kA kArya kAla dravya kA hotA hai| jaina dArzanika umAsvAti ne dravyoM kI vartanA, pariNAma kriyA, navInatva yA prAcInatva 'kAla' ke kAraNa hI sambhava mAnA hai|21 dravyoM ke pariNAma aura kriyAzIlatA kI vyAkhyA kAla ke dvArA hI hotI hai| kAla ko eka aisA dravya mAnA gayA hai, jise na to hama dekha sakate haiM, na usakI AvAja suna sakate haiM, na usakA sparza kara sakate haiM aura na usakI gaMdha hI prApta kara sakate haiN| isIliye kAla ke astitva kA anubhava pratyakSa ke dvArA sambhava hI nahIM hai| isaka lie anumAna kA hI sahArA lenA par3atA

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bhAratIya dArzanika sandarbha meM jaina acetana dravya : 43 hai| vastuoM kI avasthA meM jo parivartana hotA hai, usakI vyAkhyA ke lie kAla ko mAnanA par3atA hai| yaha nitya hai, ata: pudgala sadaiva gatizIla rahatA hai| vyAvahArika dRSTikoNa se kAla ko 'samaya' ke rUpa meM jAnA jAtA hai, jisakA vibhAjana Adhunika kAla meM ghaNTA, minaTa aura sekeNDa ke rUpa meM kiyA gayA hai| samaya nizcaya kAla kA eka rUpa hai, para jIva aura pudgala kI gati ke dvArA abhivyakta hone ke kAraNa 'pariNAma bhava' kahalAtA hai| samaya asthAyI hai, ata: ise 'kAla aNa' bhI kahA jAtA hai| cUMki kAla aNu mAtra pradeza ko spaSTa karatA hai, ata: isake kAya nahIM hote| kAla aNu paraspara nahIM milate, yadyapi ye samasta lokAkAza meM bhare rahate haiN| nizcaya kAla nitya hai aura dravyoM ke pariNAma meM sahAyaka hotA hai| inhIM gaNoM ke kAraNa jaina vidvAnoM ne kAla ko do vargoM meM bAMTA hai- pAramArthika yA nizcaya kAla tathA vyAvahArika kaal| jahA~ prathama nitya aura nirAkAra hai, vahIM vyAvahArika kAla sAMsArika hai jisakA prArambha evaM anta hotA hai|22 guNaratna ke AdhAra para kucha vidvAnoM ne kAla ko svataMtra dravya na mAnakara dUsare dravyoM kA hI eka paryAya mAnA hai| akhaNDa dravya hone ke kAraNa yaha astikAya nahIM hai, balki yaha avayavoM ke binA hI samasta vizva meM vyApta rahatA hai|23 uparokta sabhI dravya acetana yA ajIva haiM, ata: ve sukha-dukha kI bhAvanA se pare haiN| pudgala ke alAvA dUsare sabhI astikAya dravya asImita AkAra vAle haiM, jabaki pudgala meM zurU se hI rasa, rUpa, gaMdha tathA sparza kA astitva hotA hai| dUsare darzana meM vyavahAra kAla ko hI kAla dravya mAna liyA gayA hai, jabaki jainiyoM ne kAla dravya aNurUpa vastu ko svIkAra kiyA hai| yaha kAladravya bhI AkAza kI taraha hI amUrtika hai, antara itanA hai ki AkAza akhaNDa hai jabaki kAladravya aneka haiN|24 isa prakAra tulanAtmaka dRSTikoNa se ajIva tattva ko jaina darzana meM eka viziSTa sthAna diyA gayA hai aura isakI upayogitA isake vaijJAnika tathyoM ke kAraNa adhika parilakSita hotI hai| sandarbha : 1. AuTa lAinsa Apha iMDiyana philaoNsaphI, ema0 hiriyannA, pR0 158 AkAza kA vaha bhAga, jisameM eka paramANu raha ske| tattvArthasUtra, 5,1-4 bhAratIya darzana, umeza mizra, pR0 111 dravyasaMgraha, nemicandra, 17 6. tattvArthasUtra, 3, 5, 6, 7 evaM 13 7. paMcAstikAya, 85

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44 : zramaNa, varSa 56, aMka 1-6/janavarI-jUna 2005 8. niyamasAra, 30 jaina philAsaphI, mohanalAla mehatA, pR0 73 10. paMcAstikAya, 86 11. kAsmolaoNjI olDa eNDa nyU, ghAsIrAma jaina, pR0 44 12. paMcAstikAya, 90 13. vardhamAna purANa, XVI, 31 14. dravyasaMgraha, 19 15. kAsmolaoNjI olDa eNDa nyU, ghAsIrAma jaina, pR0 58 16. tattvArthAdhigamasUtra, 523 17.. paMcAstikAya, 77 18. sarvadarzanasaMgraha, pR0 16 . 19. dravyasaMgraha, 16 20. vahI, 71 21. tattvArthasUtra, 5.22 22. dravyasaMgraha, 21 23. sarvadarzanasaMgraha, 35-36 24. sarvArthasiddhi, pR0 191

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prAkRta bhASA aura rAjazekharakRta karpUramaJjarI meM dezI zabda zramaNa, varSa 56, aMka 1-6 janavarI- jUna 2005 DaoN0 kamaleza kumAra jaina* NAsiya- dosa- samUhaM, bhAsiaNegaMtavAya - laliatthaM / pAsia loAloaM, vaMdAmi jiNaM mahAvIraM // vizva kA mAnava samudAya AdikAla se hI apane bhAvoM kI abhivyakti ke liye dhvani kA prayoga karatA A rahA hai| bAda meM yaha dhvani bolI kahalAne lagI aura kAlAntara meM sabhya samAja ke dvArA sAhitya saMracanA ke krama meM bhASA ke rUpa meM samAdRta huii| zraddhA para AdhArita dhArmika siddhAntoM ko kucha samaya ke liye gauNa kara diyA jAye aura suprasiddha pAzcAtya vidvAna DArvina ke isa siddhAnta ko svIkAra kara liyA jAye ki - 'mAnava samudAya kA vikAsa bandara se huA hai' athavA 'manuSya ke pUrvaja bandara the' to vastusthiti aisI hI pratIta hotI hai| mAnava mAtra dvArA AdikAla se bolI jAnI vAlI vividha bhAratIya bhASAoM ke vikAsa-krama meM saMskRta ko kendra - bindu mAnakara yadi prAkRta- bhASAoM ke vikAsa para vicAra kiyA jAye to prAkRta bhASAoM ke zabda- samUha ke tIna rUpa spaSTa dikhalAI dete. - tatsama zabda, tadbhava zabda aura dezya athavA dezI zabda | tatsama zabda ve haiM jinakI saMracanA saMskRta zabdoM ke samAna hotI hai, yathAsaMsAradAvAnaladAhanIraM athavA tuNDaM, kaNThaM, nIraM, tIraM aadi| ina zabdoM meM kisI bhI prakAra kA dhvani-vikAra nahIM hotA hai, apitu saMskRta aura prAkRta- ina donoM bhASAoM meM sadRza prayoga hote haiN| tadbhava zabda ve haiM jinakI vyutpatti saMskRta bhASA ko AdhAra banAkara kI gayI haiN| yathA sirisiddharAa saccaM sAhasarasika ti kittaNaM tujjha / kahamaNNahA maNaM maha paDatamaaNatthamakkamasi / / * rIDara evaM adhyakSa, jaina-bauddha darzana vibhAga, saMskRtavidyA dharmavijJAna saGkAya, * hi0 vi0vi0, vArANasI kA

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46 : zramaNa, varSa 56, aMka 1-6/janavarI-jUna 2005 (zrI siddharAja! saccaM sAhasarasika! iti kIrtanaM tvN| kathamanyathA manaH mama ptntmdnaastrmaakraamsi||) - vAgbhaTAlaMkAra, siMhadevagaNi TIkA, 2/2 yahA~ isa gAthA meM saMskRta-dhvaniyoM kA hI prAkRtIkaraNa kiyA gayA hai| arthAt saMskRta zabda-rUpoM ko varNAgama, varNavikAra, varNalopa aura varNaparivartana Adi ke mAdhyama se gaMdalA/vikRta karake zabda-rUpoM ko prastuta kiyA gayA hai| dharma kA dhamma, cakra kA cakka, karma kA kamma, pazcAt kA pacchA, tasmAt kA tamhA Arya kA ajja yA Ariya Adi bhI tadbhava zabda rUpa hI haiN| dezya yA dezI zabda ve haiM, jinameM saMskRta bhASAgata prakRti-pratyaya Adi kI jora-jabaradastI athavA khIMcAtAnI Adi nahIM calatI hai| unameM rUr3himAtra kAraNa hotI hai, yathA- kaMdoTTha, chailla, galibailla aadi| ye zabda tatsama athavA tadbhava zabdoM kI bhA~ti na to chAndas bhASA kI taraha kisI pUrvavartI bolI athavA bhASA se saMgRhIta haiM aura na hI inakI vyutpatti saMskRta ko AdhAra banAkara kI jA sakatI hai| aise zabda lokabhASA meM na kevala prayukta hote haiM, apitu bolacAla kI bhASA ko AbhUSaNa kI taraha suzobhita bhI karate haiN| dezI zabda saMskRta kI kisI dhAtu yA pratyaya se athavA varNalopa, varNAgama yA varNa parivartana se siddha nahIM haiN| udAharaNa ke liye zarIra ke liye bodi, nissAra ke liye poccaDa, cUhA ke liye U~dara, miTTI ke Dhele ke liye Dagalaga, lar3akA ke liye choyara, kapar3A ke liye potta, kar3achI ke liye kaDucchikA, khir3akI ke liye khaDakkikA, chalanI ke liye cAliNi, khaTamala ke liye DhiMkaNa, dAr3I ke liye dADhiyA, baila ke liye bailla, bApa ke liye bappa, beTI ke liye beTTiyA, cAvala ke ATA ke liye roTTa, barAmadA ke liye baraMDaga Adi dezI zabdoM kA ullekha kiyA jA sakatA hai| (prAkRta sAhitya kA itihAsa pRSTha 10-11) AcArya hemacandra ne apane dezInAmamAlA nAmaka grantha meM kula 783 gAthAoM ke mAdhyama se 3978 zabdoM kA saMgraha kiyA hai, jinameM tatsama 100, tadbhava 1850, jinakI khIMca-tAnakara vyutpatti kI jAye aise saMzayamUlaka 528 aura avyutpAdita prAkRta arthAt dezI zabda 1500 haiN| tAtparya yaha ki AcArya hemacandra ne vizuddha 1500 aise dezI zabdoM kA saMkalana kiyA hai, jinakI koI bhI vyutpatti saMskRta ko AdhAra banAkara nahIM kI jA sakatI hai| yahI dezI zabda prAkRta bhASA kI jAna haiM aura jo apane prAkRta isa nAma ko sArthaka karate haiN| ye dezI zabda sIdhe-sIdhe prAcInakAla se adyAvadhi jana sAmAnya kI bhASA prAkRta bhASA se saMgRhIta haiM aura ina para saMskRta vaiyAkaraNoM kA kisI bhI prakAra kA koI jora-julma nahIM cala skaa|

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prAkRta bhASA aura rAjazekharakRta karpUramaJjarI meM dezI zabda : 47 hA~! itanA avazya hai ki prAkRta bhASA kA vyAkaraNa ke mAdhyama se niyamana karane vAle saMskRtajJa prAkRta vaiyAkaraNoM ne ina zabdoM kI siddhi Adeza mAnakara kI hai| isa samasyA ke samAdhAna ke liye inake pAsa Adeza mAnakara prAkRta-zabda rUpa-siddha karane ke atirikta koI anya yukti thI bhI nhiiN| ___ vastuta: prAkRta bhASA ke zabda bhaNDAra meM jina tIna prakAroM kA prArambha meM ullekha kiyA gayA hai, ve prAkRta bhASA meM tristarIya prAkRtoM ke pratinidhi haiN| bhASA vaijJAnikoM ke anusAra chAndas bhASA aura prathama starIya prAkRta bhASA meM kucha zabda samAna rUpa se pAye jAte haiN| jisase yaha bAta ekadama spaSTa hai ki chAndas bhASA aura prathama starIya prAkRta bhASA kA srota ina donoM se pUrvavartI koI anya hI janabolI hai, jisase donoM bhASAoM meM samAna rUpa se zabda saMgRhIta hue haiN| DaoN0 ricarDa pizala ne aise aneka zabdoM kA ullekha kiyA hai| (prAkRta bhASAoM kA vyAkaraNa, pairA 6, pRSTha 8-9) dvitIya starIya prAkRta bhASA ke zabda tadbhava-zabdasamUha ke antargata svIkRta haiN| kyoMki ina zabdoM kA adhikAMza prayoga saMskRta nATakoM meM huA hai| saMskRta nATaka vastutaH saMskRtajJoM dvArA saMskRta bhASA meM nibaddha nATaka haiM aura unake lekhaka vizuddha rUpa se saMskRta ke prati gaharI niSThA rakhane vAle haiN| ve saMskRta ko zreSTha kiMvA AbhijAtya varga vizeSa kI bhASA evaM prAkRta bhASA ko nimna varga kI bhASA kahakara saMskRta kI tulanA meM prAkRta ko hIna dRSTi se dekhate haiN| kintu unakI majabUrI yaha . hai ki saMskRta nATakoM kA yaha niyama hai ki usake strIpAtra evaM nimnavarga ke puruSapAtra bhI prAkRtabhASA meM hI boleNge| ata: saMskRta nATakoM ke lekhana ke samaya strIpAtroM evaM nimna puruSapAtroM ke saMvAda bhI pahale saMskRta meM soce gaye, tadanu una pAtroM ke saMvAdoM kI saMskRta bhASA ko gaMdalA karake/vikRta karake unakA prAkRta rUpa taiyAra kiyA gyaa| isaliye isa dvitIya starIya prAkRta kA jo svarUpa banA vaha tadrava arthAt saMskRta se udbhabhUta huA aura ye zabda saMskRta se prAkRta meM kaise parivartita ho gaye, ise prAkRta vyAkaraNa ke mAdhyama se batalAyA gayA hai| yahA~ yaha jJAtavya hai ki lakSya granthoM ke AdhAra para hI lakSaNa-granthoM kI racanA hotI hai, ata: bhaviSya meM jo vidvAn saMskRta nATakoM kI racanA kareM, ve apane strIpAtroM evaM nimna puruSapAtroM ke mukha se bole jAne vAle prAkRta bhASAgata saMvAdoM ko taiyAra karane ke liye isI paddhati ko apnaayeN| _AcArya hemacandra Adi saMskRtajJa vaiyAkaraNoM ne 'prAkRta' zabda kI vyutpatti karate huye jo yaha likhA hai ki- prakRti: saMskRtaM, tatra bhavaM tata AgataM vA prAkRtam (hemacandra kRta prAkRta-vyAkaraNa), prakRti: saMskRtaM tatra bhavaM prAkRtamucyate (prAkRtasarvasva kAra), prakRti: saMskRtaM tatra bhavatvAt prAkRtaM smRtam (prAkRta-candrikAkAra), prakRte:

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48 : zramaNa, varSa 56, aMka 1-6 / janavarI - jUna 2005 saMskRtAyAstu vikRtiH prAkRtI matA (SaD bhASA - candrikAkAra), prAkRtasya tu sarvameva saMskRtaM yoni (prAkRta- saMjIvanIkAra) aura prakRteH saMskRtAdAgataM prakRtam (vAgbhaTAlaGkAra- TIkAkAra) Adi- ye sabhI kathana saMskRta ko gaMdalA / vikRta karake banI prAkRta ko hI abhivyakta karate haiN| uparyukta sabhI saMskRtajJa prAkRta- vaiyAkaraNoM ne sarvasammati se prakRti kA artha saMskRta kiyA hai, jo sarvathA anucita hai| kyoMki upalabdha saMskRta kozoM meM mujhe 'prakRti' zabda kA artha saMskRta dekhane ko nahIM milA hai| vAstavikatA yaha hai ki janabolI prAkRta meM pracalita zabdoM ko vyavasthita / saMskArita karake jo bhASA taiyAra huI vaha saMskRta kahalAI / apane isa kathana kI puSTi ke liye maiM apanI ora se kucha na kahate huye kevala mahAkavi rUdraTakRta kAvyAlaGkAra ke eka padya kI zvetAmbara jaina vidvAn namisAdhukRta TIkA (vi0 saM0 1925) ko uddhRta karanA caahuuNgaa| ve likhate haiM ki - praakRteti| sakalajagajjantUnAM vyAkaraNAdibhiranAdita-saMskAraH sahajo vacanavyApAraH prakRtiH / tatra bhavaM saiva vA prAkRtam / ... prAk parva kRtaM prAkRtaM bAlamahilAdisubodhaM sakalabhASAnibandhanabhUtaM vacanamucyate / meghanirmuktajalamivaikasvarUpaM tadeva ca dezavizeSAt saMskAra karaNAcca samAsAdita vizeSaM satsaMskRtAdyuttaravibhedAnApnoti / ataeva zAstrakRtA prAkRtamAdau nirdiSTaM tadanu saMskRtAdIni / pANinyAdivyAkaraNoditazabdalakSaNena saMskaraNAt saMskRtamucyate / - kAvyAlaMkAra, rUdraTa 2/2, pRSTa 13 arthAt saMsAra ke samasta prANiyoM kA vyAkaraNAdi saMskAra se rahita sahaja vacana-vyAkaraNa prakRti hai aura usase hone vAlI athavA vahI prAkRta hai| 'prAkRta' zabda do padoM se banA hai- prAk + kRta / jisakA artha hai- pahale kiyA gyaa| bAlakoM aura mahilAoM ke liye yaha sahaja hai tathA samasta bhASAoM kA mUla (kAraNabhUta) hai| yaha prAkRta meghanirmita jala kI bhAMti pahale eka rUpa hai, puna: vahI prAkRta deza athavA kSetra vizeSa aura saMskAra vizeSa ke kAraNa bheda ko prApta karatI huI saMskRta Adi uttara bhedoM ko prApta hotI hai / isIliye zAstrakAra rUdraTa ne pahale prAkRta kA nirdeza kiyA hai aura tatpazcAt saMskRta Adi kA / pANinI Adi vyAkaraNoM ke niyamAnusAra saMskAra kiye jAne ke kAraNa vahI prAkRta saMskRta kahalAtI hai| tRtIya starIya bhASA vaha hai jo prAdezika bhASAoM se gRhIta zabdoM se niSpanna hai| ye zabda vyAkaraNa se aniSpanna haiM aura vastutaH aise dezI zabda jinakA sIdhA sambandha vibhinna prAdezika bhASAoM se jur3A huA ho, ve hI prAkRta bhASA ke jIvanAdhAyaka tattva haiN|

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prAkRta bhASA aura rAjazekharakRta karpUramaJjarI meM dezI zabda : 49 mahAkavi rAjazekhara ne apanI karpUramaJjarI meM aise dezI zabdoM kA vipula mAtrA meM prayoga kara prAkRta bhASA ko usa ucca zikhara para pratiSThita kiyA hai, jisakI vaha adhikAriNI hai aura bhaviSya meM rhegii| mahAkavi rAjazekhara yadyapi eka bahuzruta aura pratiSThita saMskRtajJa the, kintu jamIna se jur3e hone ke kAraNa ve jana-jana ke hRdaya samrATa bhI the| ata: unhoMne usI janabhASA meM karpUramaJjarI kI racanA karake ubhayabhASA cakravartI jaise garimAmaya pada ko svayaM prApta kara liyaa| karpUramaJjarI eka saTTaka hai| yaha prAkRta bhASA meM likhita nATya kAvya hai| isakI racanA meM mahAkavi rAjazekhara ne pUrvokta tristarIya prAkRta kA prayoga kiyA hai| isa tristarIya prAkRta ke antargata unhoMne dezI zabdoM kA aneka sthaloM para pracura mAtrA meM prayoga karake eka aisI mandAkinI pravAhita kI hai, jo jana sAmAnya ko Anandita karane meM samyaktayA samartha hai| karpUramaJjarI meM samAgata katipaya dezI zabdoM kI chaTA yahA~ draSTavya hai - chaillappiyA : mahAkavi rAjazekhara ne karpUramaJjarI ke 'bhadaM bhodu ...' Adi maGgalAcaraNa meM 'chaillappiyA' zabda kA prayoga kiyA hai, jisakI saMskRtacchAyA vidvAnoM ne 'vidagdhapriya' kI hai| 'chailla' zabda saMskRta vyAkaraNa se niSpanna nahIM hotA hai, ata: yaha zabda vizuddha rUpa se dezI zabda hai| Aja bhI kisI catura vyakti ke sandarbha meM chailla ke vikasita rUpa chailA zabda kA prayoga kiyA jAtA hai| 1/1, 1/5 . saMghADI: yaha zabda yugala ke artha meM prayukta dezI zabda hai| isakA artha samAgama bhI hotA hai| karpUramaJjarI ke prArambha meM sUtradhAra kahatA hai ki ziva aura pArvatI kA samAgama Apa logoM ko sukha pradAna kre| 1/3 halabolo : yaha zabda dezI hai aura kolAhala ke artha meM prayukta hotA hai| zora-zarAbA hone para bundelakhaNDI bhASA meM kahA jAtA hai ki - hallA ho rahA hai| kisI kArya kA virodha karane ke liye logoM dvArA samUha banAkara Aja bhI hallA bolA jAtA hai| rAjazekhara ne karpUramaJjarI meM nAndIpATha ke anantara vAdyoM kI saphAI ke krama meM hone vAle zoragula ke liye halabolo zabda kA prayoga kiyA hai| 1/4

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50 : zramaNa, varSa 56, aMka 1-6/janavarI-jUna 2005 prAta:kAla prazaMsAtmaka vAkyoM ko jora se bolane vAle caraNoM ke liye suprasiddha kavayitrI zrImatI subhadrAkumArI cauhAna ne apanI eka racanA meM halabolo zabda kA prayoga kiyA hai| bundele halaboloM ke mukha hamane sunI kahAnI thii| khUba lar3I mardAnI vaha to jhA~sI vAlI rAnI thii|| pADIsiddhIe~ : yaha dezI zabda pratispardhA ke artha meM prayukta hotA hai| yaha tRtIyA eka vacana kA rUpa hai aura isakI saMskRtacchAyA pratispardhayA kI gaI hai| karpUramaJjarI meM mahAkavi rAjazekhara kI prazaMsA karate huye unheM candramA kA pratispardhI kahA hai| yaha dezI zabda karpUramaJjarI meM anya aneka sthaloM para bhI prayukta huA hai| 1/9, 1/19, 2/10 * DhillAarA : yaha dezI zabda zithila Adara athavA zithila ruci ke artha meM prayukta hai| vidvAnoM ne isakI saMskRtacchAyA zithilAdarA: kI hai| vastuta: Dhilla kA artha DhIlA yA kamajora hai| saMskRta zabda zithila aura dezI zabda Dhilla meM zabda-saMracanA kI dRSTi se koI sAmya nahIM hai| karpUramaJjarI meM rAjA candrapAla zizira Rtu ke bIta jAne para basanta Rtu ke Agamana kI sUcanA detA huA kahatA hai ki vasantAgama ke kAraNa yuvatiyA~ zRGgAra ke prati zithila ho gaIM haiM arthAt zRGgAra karane meM yuvatiyA~ DhilAI kara rahI haiN| 1/12 chollaMti, challaMti : yaha dezI zabda vikasita hone yA camakane ke artha meM prayukta huA hai| vidvAnoM ne isakI saMskRtacchAyA sphuranti kI hai| karpUramaJjarI meM devI vibhramalekhA rAjA ko badhAI detI huI kahatI hai ki zIta Rtu ke bIta jAne ke kAraNa dA~ta rUpI ratna camakane lage haiN| 1/14 bhasalaM : yaha dezI zabda bhramara/bhauMrA ke artha meM prayukta huA hai| karpUramaJjarI meM dvitIya vaitAlika TesU ke puSpa para baiThe bhramara ko lakSya karake kaha rahA hai ki kAle adhobhAga vAlA TesU puSpa aisA pratIta ho rahA hai jaise donoM ora arthAt donoM dizAoM se bhramara usakA pAna kara rahA ho| 12/15 kaGkolI : yaha dezI zabda azokavRkSa ke artha meM prayukta hai / kahIM-kahIM kaGkolI kA artha kAlI mirca ke vRkSa ke liye bhI prayukta huA hai / karpUramaJjarI meM devI

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prAkRta bhASA aura rAjazekharakRta karpUramaJjarI meM dezI zabda : 51 vibhramalekhA malayAnila bahane kI sUcanA dete hue kahatI hai ki- malayAnila ke bahane se kaGkolI kA vRkSa samUha hila rahA hai / 1/16 nippaTa : yaha dezI zabda atyadhika ke artha meM prayukta huA hai / jo vyakti atyadhika aziSTa hotA hai use bundelakhaNDI bhASA meM nipaTa gaMvAra kahate haiM / karpUramaJjarI meM nippaTa zabda kA prayoga malayAnila bahane ke prasaMga meM kiyA gayA hai| devI vibhramalekhA kahatI hai ki yaha malayAnila pAna kI latAoM ko adhika nacAnevAlI hai / 1/16 paraputtaviTTAliNi : deza vizeSa meM bolI jAne vAlI yaha eka prakAra kI gAlI hai, jo vyabhicAriNI strI ke artha meM prayukta hotI hai / isakA sIdhA artha hai- dUsare ke putroM ko vigADane vaalii| gAlI ke artha meM bigaDAla zabda kA prayoga janabhASA meM vizeSakara bundelakhaNDI bhASA meM Aja bhI hotA hai / karpUramaJjarI meM vidUSaka krodha pUrvaka ceTI ko 'paraputtaviTTAliNi' aisA sambodhana detA hai / 1/17 TeNTAkarAle : yaha dezI zabda gAlI ke artha meM prayukta huA hai / TeNTA kA artha hai-dyUtasthAna aura karAla kA artha hai vikasita karanA / karpUramaJjarI meM vidUSaka ceTI ko sambodhita karate hue TeNTAkarAle zabda kA prayoga karatA hai| yahAM TeNTAkarAle kA zabda artha hai- juA khilAnIvAlI / 1/17, 1/19 TherAe : yaha dezI zabda TeDhI AMkha vAlI strI ke liye prayukta hai / karpUramaJjarI meM isakA prayoga vicakSaNA dvArA vidUSaka ke kAvya kI upamA ke liye kiyA gayA hai| vicakSaNA vidUSaka se kahanA cAhatI hai ki tumhArI kavitA tirachI AMkhavAlI strI ke samAna hai arthAt duSTa hai / 1/19 sADoliyA : yaha dezI zabda sADI ke artha meM prayukta hai| vicakSaNA hAsa-parihAsa ke krama meM vidUSaka se kahatI hai ki-tahiM gaccha jahiM me mAdAe paDhama sADoliyA gadA-arthAt tuma vahAM jAo, jahAM merI mAtA kI pahalI sADI gayI hai / 1/19 sohaMjaNo: yaha dezI zabda sahajana arthAt munagA ke liye prayukta huA hai / karpUramaJjarI meM vidUSaka vicakSaNA ke liye kahatA hai ki- tA maha mahabaMbhamaNassa bhaNideNa taM

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52 : zramaNa, varSa 56, aMka 1- 6 / janavarI - jUna 2005 tumaM laha jaM phagugNasamaye sohaMjaNo jaNAdo lahedi - arthAt tumheM mujha mahAbrAhmaNa ke vacana se vaha prApta ho, jo phAlguna mAsa meM sahajana ko logoM se prApta hotA hai| vastutaH phAlguna mAsa meM loga sahajana vRkSa kI DAloM ko tor3a DAlate haiM |1/19 galibaillo : yaha dezI zabda garayAra baila ke liye prayukta huA hai| karpUramaJjarI meM vidUSaka kahatA hai ki- tA yaha mahabaMbhaNassa bhaNideNa taM tumaM laha jaM pAmarAhiMto galibaillo lahedi / arthAt mujha brAhmaNa ke vacana se tumheM vaha prApta ho, jo pAmaroM dvArA garayAra baila ko prApta hotA hai| vastutaH garayAra baila kI piTAI hotI hai athavA usakI nAka cheda dI jAtI hai| 1/19 ghallissaM : yaha dezI zabda pheMkane ke artha meM prayukta huA hai| bundelakhaNDI bhASA meM kahate haiM ki abhI eka thapAr3A ghlegaa| karpUramaJjarI meM vicakSaNA vidUSaka ko lakSya karake kahatI hai ki - uttarAsAThA purassara Nakkhatta - NAmadheaM aMgajualaM uppADia ghalissaM / arthAt uttarASADha ke pazcAt AnevAle nakSatra (zravaNa) ke nAma para jo donoM aGga arthAt kAna haiM unheM ukhAr3a phekUMgI / TapparakaNNA : yaha dezI zabda sUpa ke samAna bar3e kAnavAlI ke artha meM prayukta hai | bundelakhaNDI bhASA meM bhI TaparA zabda kA prayoga bar3e ke artha meM hotA hai - jaise TaparA jaise kAna / karpUramaJjarI meM vidUSaka kapiMjala vicakSaNA se nArAja hokara calA jAtA hai aura nepathya se kahatA hai ki esA vA duTThadAsI lambakuccaM paDisIsaaM dei maha ThANe kIradu / arthAt isI duSTa dAsI ko lambI DAr3I, kanaTopa aura mukhauTe se sajAkara mere sthAna para rakha leN| 1/19 kaDillaM : yaha dezI zabda kaTivastra ke liye prayukta hai| vidvAnoM ne kaDillaM kI saMskRtacchAyA kaTivastram kI hai| karpUramaJjarI meM bhairavAnanda ke dvArA prastuta sadya: snAtA nAyikA ko dekhakara rAjA candrapAla ne nAyikA ke varNana prasaGga meM 'kaDilla' zabda kA prayoga kiyA hai / 1/26 caMgassa : yaha dezI zabda sundara ke artha meM prayakta huA hai| vidvAnoM ne isakI saMskRtacchAyA sundarasya kI hai| bundelakhaNDI bhASA meM bhI caMga zabda kA prayoga svastha / sundara ke artha meM hotA hai / karpUramaJjarI meM rAjA candrapAla nAyikA kI prazaMsA karate huye kahatA hai ki- NisaggacaMgassa Na mANusassa sohA samummIladi bhUSaNehiM / arthAt

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prAkRta bhASA aura rAjazekharakRta karpUramaJjarI meM dezI zabda : 53 svAbhAvika rUpa se sundara manuSya kI zobhA bhUSaNoM se nahIM hotI hai| Age bhI 'aMgaM caMgaM...' prAkRta gAthA meM isakA prayoga huA hai| 1/30, 1/32 sihiNa: yaha dezI zabda stana ke artha meM prayukta huA hai| vidvAnoM ne sihiNa kI saMskRtacchAyA stana kI hai| karpUramaJjarI meM rAjA candrapAla nAyikA ke saundarya ko rekhAGkita karate huye kahatA hai ki- tahA sihiNatuMgimA jaha Niei NAhi Na hu| arthAt stanoM kI U~cAI itanI hai ki vaha apanI nAbhi nahIM dekha sakatI / 1/33 bollammi : yaha dezI zabda vArtAlApa ke artha meM prayukta huA hai| vidvAnoM ne isakI saMskRtacchAyA vacane kI hai| bundelakhaNDI bhASA meM nAyikA kA varNana karate huye rAjA candrapAla sollAsa kahatA hai ki- bollammi vtttti| arthAt bAtacIta meM vaha banI rahatI hai| 2/4 taraTTI: yaha dezI zabda pragalbhA ke artha meM prayukta huA hai| vidvAnoM ne taraTTI kI saMskRtacchAyA pragalbhA kI hai| karpUramaJjarI meM rAjA candrapAla ne ise taruNI nAyikA ke vizeSaNa ke rUpa meM prayukta kiyA hai|2/4 bhakkarakAlo : yaha dezI zabda parihAsa kAla ke liye prayukta huA hai| vidvAnoM ne isakI saMskRtacchAyA barkarakAla kI hai| karpUramaJjarI meM vicakSaNA vidUSaka se kahatI hai kiaNNo bakkarakAlo, aNNe kjjviaarkaalo| arthAt parihAsa kAla anya hai aura kArya-vicAra kA samaya anya hotA hai|1/6 NahallabahiNiAe : yahA~ 'mahalla' zabda dezI hai aura yaha bar3e ke artha meM prayukta huA hai| karpUramaJjarI meM yaha vicakSaNA ke dvArA bar3I bahina ke artha meM prayukta huA hai| 2/9 TikkidA : yaha dezI zabda tilaka lagAne ke artha meM prayukta huA hai| vidvAnoM ne isakI saMskRtacchAyA TIkitA kI hai| bundelakhaNDI bhASA meM TIkA lagAnA vipula mAtrA meM pracalita hai| karpUramaJjarI meM nAyikA ko sajAne ke bAda vicakSaNA kahatI hai ki- deva! maMDidA TikkidA bhUsitA tosidA c| arthAt he svAmina! maiMne nAyikA ko sajAyA, tilaka lagAyA, AbhUSaNa pahanAyA tathA santuSTa kiyaa| 2/11

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54 : zramaNa, varSa 56, aMka 1-6/janavarI-jUna 2005 kaMcImaraThTho : yaha dezI zabda karadhanI ke artha yeM prayukta hai| vidvAnoM ne isakI saMskRtacchAyA kAcyADambaro kI hai| karparamaJjarI meM vidUSaka yaha batalA rahA hai ki kaisI yuvatI ke zarIra para kauna sA AbhUSaNa acchA lagatA hai| usI krama meM vaha kahatA hai kicakkAAre ramaNaphalae ko vi kNciimrttttho| arthAt golAkAra jaghana pradeza/ nitamba sthala para anirvacanIya zobhA vAlI karadhanI acchI lagatI hai| 2/23 yahA~ maiMne rAjazekharakRta karpUramaJjarI se lagabhaga do darjana se adhika dezI zabdoM kA cayanakara una para saMkSipta prakAza DAlane kA prayAsa kiyA hai| vaise karpUramaJjarI meM aura bhI anya aneka dezI zabdoM kA prayoga huA hai, jinakI sAriNI isa prakAra hai| dezI zabda saskRtacchAyA karpUramaJjarI | dezInAmamAlA kA sandarbha artha vaktA olaggaviA dAsI banakara vicakSaNA 2/28 pRSTha 149 bolei ativAhayati bitAtI hai vicakSaNA 2/29 pRSTha 149 2/33 pRSTha 150 pabbhArapIDi prAgbhAra . 6/6 atyanta bhAra se pIr3ita pIDitam vidUSaka vidUSaka vidUSaka hakkArai Ahvayati bulAtA hai 2/33 pRSTha 150 pukkArai cakkalaM vartulam golAkAra vidUSaka 3/20 2/34 pRSTha 150 hiMdolaNa hindolana hiMDolA vidUSaka 8/76 2/34 pRSTha 150 hakkAriUNa AkArya bulAkara vidUSaka 2/36 pRSTha 150 bhasalakulANaM bhramarakulAnAm bhramarasamUhoM kA rAjA 6/101 2/44 pRSTha 153 kaMdoTeNa indIvareNa nIlakamala se rAjA 2/9 3/3 pRSTha 155

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prAkRta bhASA aura rAjazekharakRta karpUramaJjarI meM dezI zabda : 55 dezI zabda saskRtacchAyA | artha vaktA karpUramaJjarI | dezInAmamAlA kA sandarbha kA sandarbha Thakkuro rAjA rAjA vidUSaka 3/7 pRSTha 157 ekkekkaassa | ekaikasya paraspara rAjA 1/145 3/10 pRSTha 157 NiaMsaNa nivasana vastra rAjA 3/15 pRSTha 158 sihiNehiM stanaiH stanoM se rAjA 8/31 3/16 pRSTha 158 richolI racanA vidUSaka 7/7 3/20 pRSTha 159 thakkaMtu tiSThantu vidUSaka 3/20 pRSTha 159 khiDikkiA khiDikkikA khir3akI vidUSaka 3/20 7/71 pRSTha 159 maraTTho garvaH abhimAna kuriGgakA 6/20 3/20 pRSTha 160 vizAla 7/29 rAjA 8/31 vavRttaNaM vRddhatvam | rAjA 4/2 pRSTha 162 sihiNaparisare - stanaparisare stanoM ke Upara pRSTha 163 karpUramaJjarI meM uparyukta dezI zabdoM ke atirikta aura bhI aneka dezI zabdoM kA prayoga huA hai, jinakI zodha-khoja vidvAnoM dvArA apekSita hai| maiMne to yahA~ kucha dezI zabdoM kA mAtra digdarzana karAne kA laghu prayAsa kiyA hai| mere isa lekhana se janabolI prAkRta ke yathArtha svarUpa para prakAza par3egA aura saMskRta bhASA kI sahodarA ke rUpa meM ise pratiSThA prApta hogI, aisA merA vizvAsa hai| sandarbha: 1. ena inTroDakzana TU karpUramaJjarI, Ara0pI0 poddAra, prakA0 - risarca insTITyUTa Apha prAkRta, jainolaoNjI eNDa ahiMsA, vaizAlI (bihAra),san 1974 (mUla pATha pRSTha 35se 167)

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56 : zramaNa, varSa 56, aMka 1-6/janavarI-jUna 2005 2. karpUramaJjarI, sampAdana evaM hindI anuvAda- DaoN0 jayakumAra jaina, prakA0 - jJAna prakAzana, subhASa bAjAra, meraTha-250002. prAkRta sAhitya kA itihAsa, lekhaka- DaoN0 jagadIzacandra jaina, prakA0-caukhambA vidyAbhavana, vArANasI, dvitIya saMskaraNa, san 1985. prAkRta bhASAoM kA vyAkaraNa, risarDa pizala, anuvAdaka- DaoN0 hemacandra jozI, prakA0 - bihAra rASTrabhASA pariSad, paTanA-3. vAgbhaTAlaGkAra (siMhadevagaNikRta saMskRta TIkA sahita), hindI TIkAkAra- DaoN0 satyavrata siMha, prakA0 - caukhambA vidyA bhavana, cauka vArANasI-1, san 1957 kAvyAlaGkAra (rUdraTa), zrI namisAdhukRta saMskRta TIkA sahita, prakA0- motIlAla banArasIdAsa, baMgaloroDa, javAharanagara, dillI-7, saMskaraNa 1983. bhAratIya saMskRti ke vikAsa meM jaina vAGmaya kA avadAna, prathama khaNDa, lekhakasva0 DaoN0 nemicandra zAstrI, prakA0- akhila bhAratavarSIya digambara jaina vidvat pariSad, kaTarA bAjAra, sAgara (ma0pra0),prathama saMskaraNa, mArca 1982. pAia-sadda-mahaNNavo, sva0 paM0 haragovinda dAsa trikamacaMda seTha, sampA0- DaoN0 vAsudeva zaraNa agravAla, prakA0 - prAkRta TeksTa sosAiTI, vArANasI, dvitIya saMskaraNa, san 1963. 1. dezInAmamAlA (hemacandra), sampAdaka- ricarDa pizala, pI0 vhI. rAmAnujasvAmI, prinsipala- mahArAjA saMskRta kAleja, vijayanagaram, dvitIya saMskaraNa, san 1938. 10. dezInAmamAlA kA bhASAvaijJAnika adhyayana, lekhaka- DaoN0 zivamUrti zarmA, prakA0 devanAgara prakAzana, caur3A rAstA, jayapura, saMskaraNa 1980.

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zramaNa, varSa 56, aMka 1.6 janavarI-jUna 2005 AcArya nemicandrasUri kRta rayaNacUDarAyacariyaM meM varNita avAntara kathAe~ evaM unakA mUlyAMkana DaoN0 hakamacaMda jaina* AcArya nemicandra sUri apara nAma devendra gaNi candrakula ke bRhadgacchIya udyotanasUri ke praziSya evaM AmradevasUri ke ziSya the| ye gujarAta ke rAjA karNa ke samakAlIna hone ke kAraNa 11vIM zatAbdI ke uttarArddha evaM 12vIM zatAbdI ke pUrvArddha ke mAne jAte haiN| inhoMne apane granthoM kI racanA prAkRta bhASA meM kI hai| ye racanAe~ gadyapadya evaM campU zailI meM hai| racanAeM - (1) mahAvIra cariyaM (2) uttarAdhyayana vRtti (uttarAdhyayana kI sukhabodhA TIkA) (3) AkhyAnaka maNikoza (4) Atmabodha kulaka evaM (5) rayaNacUDarAyacariyaM ApakI pramukha racanAyeM haiN| ye racanAeM aNahillapATapura meM zrI karNa rAjA ke rAjya meM do haTThI (zreSThI) ke dvArA vi0saM0 1141 meM racI giiN| rayaNacUDarAyacariyaM bhASA evaM grantha ke Antarika adhyayana se jJAta hotA hai ki kavi kI tRtIya kRti campU zailI meM racita hai| yaha eka dharmakathA hai jisameM dAna, zIla, tapa evaM bhAvanA sambandhI avAntara kathAoM ke sahAre mUla kathA Age bar3hatI hai| kathA-vastu - yaha kathA chaH khaNDoM meM vibhAjita hai - ___ . (1) ratnacUDa kA pUrva bhava - gautama svAmI rAjA zreNika ko dharma pratipAdana ke rUpa meM ratnacUDa kI kathA sunAte haiN| kaMcanapura nagara meM bakula mAlI thaa| jinendra pUjA ke kAraNa vaha mRtyu ko prApta kara rAjA kamalasena evaM rAnI ratnamAlA ke putra rUpa meM utpanna huA kyoMki rAnI ne garbha ke samaya ratna ke Dhele ke darzana kiye isalie rayaNacUDa nAma rakhA gyaa| (2) ratnacUDa kA janma aura tilaka sundarI se vivAha - eka bAra ratnacUDa ko hAthI apaharaNa kara letA hai| rAjA-rAnI bahuta vilApa karate haiN| suragurU nAmaka naimittika dvArA kumAra ko vApasa Ane kI bAta kahakara rAjA-rAnI Azvasta hote * saha AMcArya evaM pUrva vibhAgAdhyakSa, jaina vidyA evaM prAkRta vibhAga, udayapura

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58 : zramaNa, varSa 56, aMka 1-6/janavarI-jUna 2005 haiN| udhara hAthI kumAra ko eka tAlAba meM girA detA hai| vahA~ eka tapasvI ke darzana hote haiN| tapasvI apane Azrama meM le jAtA hai| ratnacUDa aura tilaka sundarI kA vivAha sampanna hotA hai| (3) anya rAjakumAriyoM se vivAha evaM rAjya prApti - tilaka sundarI ko madanakezarI vidyAdhara apaharaNa kara letA hai| rayaNacUDa sundarI ko khojatA huA nirjana riSTapura nagara pahuMcatA hai| jahA~ vAnarI ke rUpa meM surAnanda milatI hai| rayaNacUDa vidyA dvArA usakA uddhAra kara vivAha kara letA hai| bAda meM sUryaprabha muni dvArA muni ke pUrva janma kI kathA sunatA hai jisameM samasyA pUrti dvArA rAjahaMsI se vivAha karatA hai| isa prakAra tilakasuMdarI, surAnandA, rAjazrI, padmazrI evaM rAjahaMsI se vivAha kara letA hai| pAMcoM patniyoM ke sukha ko bhogatA huA saparivAra tIrtha yAtrA karane kI socatA hai| - (4) saparivAra tIrthayAtrA aura dharmopadeza - ratnacUDa pAMcoM patniyoM evaM mAtA-pitA ke sAtha meru parvata para jinendra ke darzana karane gyaa| vahAM suraprabha muni ke - dharmopadeza sunaa| unhoMne dAna ke dRSTAnta ke rUpa meM rAjazrI kA pUrvabhava, zIla ke dRSTAnta meM padmazrI kA pUrvabhava, tapa dharma ke dRSTAnta meM rAjahaMsI kA pUrvabhava, bhAvanA dharma ke dRSTAnta meM surAnandA ke pUrvabhava kI kathA sunaayii| anta meM ratnacUDa aura tilakasundarI kA pUrvabhava bhI sunaayaa| sabhI logoM kI dharma meM dRr3ha AsthA ho gii| (5) duzceSTA ke pariNAma-kathana ke rUpa meM amaradatta aura mitrAnaMda kI kathA - suraprabha muni se tilakasuMdarI ne ratnacUDa ke viyoga kA kAraNa pUchA taba muni ne kahA pUrvajanma meM tilaka sundarI ne krIr3A karate hue kabUtara ko yaha kahakara ur3A diyA ki vaha kabhI na mile| aisI duzceSTA ke kAraNa viyoga huaa| aisI hI eka kathA amaradatta aura mitrAnaMda kI sunAtA hai| ratnacUDa Adi sabhI zrAvaka dIkSA svIkAra karate haiN| (6) ratnacUDa dvArA dhArmika anuSThAna evaM kramazaH mokSa prApti - ratnacUDa .. ne dhArmika jIvana jIte hue aneka dhArmika anuSThAna kiye| mandiroM kA nirmANa krvaayaa| pUjA, dAna Adi kArya kiye aura kevala jJAna prApta kiyaa| prAcIna sAhitya meM kisI bhI kathA-nAyaka kI mUla kathA ke sAtha anya avAntara-kathAeM prastuta karane kI eka lambI paramparA hai| mUla kathA ke sAtha avAntarakathAoM ko dene ke pIche granthakAra kA yaha Azaya rahatA hai ki pAThaka mUla kathA ke anta ko dhIre-dhIre pahuMce tathA avAntara-kathAoM ke mAdhyama se usakA manoraMjana hotA cle| carita-granthoM meM avAntara-kathAeM carita-nAyaka ke vibhinna guNoM ko vikasita karane meM sahAyaka hotI haiN| avAntara-kathAoM se mUla kathA ke prati pAThaka kA kutUhala

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rayaNacUDarAyacariyaM meM varNita avAntara kathAe~ evaM unakA mUlyAMkana : 59 anta taka banA rahatA hai| ina kathAoM ke mAdhyama se granthakAra ko apanI kAvya-pratibhA tathA sAMskRtika jJAna-vijJAna ko prastuta karane kA avasara mila jAtA hai| vastuta: granthakAra ne samakAlIna athavA prAcIna jina mahattvapUrNa granthoM ke adhyayana se vibhinna kathAoM ko jAnA samajhA hai tathA loka-paramparA se jo kathAeM usake mAnasa meM ubharI haiM una kathAoM ko vaha apane grantha kI mUla kathA ke sAtha kisI na kisI prakAra saMjone kA prayatna karatA hai| yaha lekhaka kI kuzalatA aura pAMDitya para nirbhara karatA hai ki usane kisa prakAra mUla kathA aura avAntara-kathAoM ko saMjoyA hai| prAcIna sAhitya kI isI paramparA ke anusAra AcArya nemicandrasUri ne bhI rayaNacUDa meM kaI avAntarakathAeM prastuta kI haiM jinakA saMkSepa sAra yahAM prastuta hai - (ka) avAntara-kathAeM 1.kSemaMkara sonI- vijayakher3A nAmaka nagara meM kSemaMkara aura sonI dhanAvaha nAmaka seTha - ye do mitra rahate the| dhanAvaha kI atyanta lAvaNyavatI suravaMkarA nAma kI patnI thii| vaha AbhUSaNa banavAne ke lie kSemaMkara sonI ke pAsa AtI thii| isa mela milApa se dono meM prema ho gyaa| kSemaMkara sonI suravaMkarA ko bhagA kara sahakAra nAmaka sanniveza ko calA gayA aura vahAM apanI jIvikA calAne lgaa| eka bAra coroM ke dvArA usakA dhana curA liyA gayA taba usane suravaMkarA se AbhUSaNa maaNgaa| aMdhakAra meM AbhUSaNa nikAlatI huI suravaMkarA ko sAMpa ne Dasa liyaa| bahuta ilAja karAne para bhI vaha mRtyu ko prApta ho gyii| kSemaMkara usake viyoga meM, gale meM phaMdA lagAkara jaMgala meM marane lgaa| tabhI somabhUti nAmaka tApasa kulapati ne use chur3AyA aura use tApasa dIkSA dii| tapasvI kSemaMkara ne vidyAdhara se tilaka-sudanarI ko chur3AyA aura usakI rakSA karate hue use ratnacUDa ko arpita kiyA tathA anta meM mRtyu ko prApta kara vaha kSemakara tApasa jvalanaprabha deva hue| 2. ullU ke rUpa meM pavanagati - ratnacUDa aura tilaka sundarI jaba kulapati ke Azrama meM so rahe the taba eka ullU ne Akara tilaka-sundarI ko DarAyA aura ratnacUDa ko yuddha karane ke lie llkaaraa| ratnacUDa ke dvArA pakar3e jAne para aura usako goda meM lene meM para vaha ullU eka vidyAdhara kumAra ho gyaa| taba usane kathA kumAra ko sunaayii| jayarakSa rAjA kI dhAya mAtA vegavatI kA putra, mai pavanagati huuN| rAjA ke dvArA padmazrI ke vara ko khojane ke lie maiM nikalA huuN| jaba maiM eka vaTa-vRkSa ke Upara se jA rahA thA tabhI vahAM para sthita surateja nAmaka rAjarSi ne merI dhRSTatA ke kAraNa mujhe ullU banA diyaa| tabhI se maiM Apake Agamana kI pratIkSA meM thaa| Apake sparza se hI

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60 : zramaNa, varSa 56, aMka 1-6/janavarI-jUna 2005 merA ullU rUpa dUra ho sakatA thA isalie maine tilaka-sundarI ko DarA kara Apako yuddha ke lie lalakArA thaa| ApakI kRpA kA maiM AbhArI hUM ki Apane mujhe merA asalI svarUpa pradAna kiyA hai| yaha pavanagati vidyAdhara ratnacUDa ko padmazrI rAjakumArI ke sAtha vivAha karane ke lie vaitADhya parvata kI ora le jAtA hai| 3. dhUmaketu-yakSa - ratnacUDa kumAra jaba riSTapura meM pahuMca kara usa nirjana nagara ko dekhatA hai to use vahAM vAnarI ke rUpa meM surAnandA rAjakumArI milatI hai| ratnacUDa jaba vahAM para leTA huA thA tabhI usane nagara ko jalatA huA dekhaa| tabhI vahAM upadrava karatA haA eka rAkSasa pragaTa haa| usane kamAra ko bahuta ddraayaa| taba ratnacaDa ne usake vakSa-sthala para caraNaprahAra kiyaa| ratnacUDa ke pUchane para apane paricaya meM usane kahA ki maiM dhUmaketu yakSa hUM aura maiMne pUrvajanma ke kAraNa isa nagara ko ujAr3A hai| ratnacUDa ke Agraha karane para usa dhUmaketu yakSa ne apanA pUrva-janma sunaayaa| 4. nirdhana somaprabha brAhmaNa - vardhamAna nAmaka nagara meM dhanezvara zreSThI putra aura somaprabha nAma kA eka brAhmaNa rahatA thaa| dono kramaza: kAmarati aura kAmapatAkA nAmaka vezyAoM meM anurakta the| kAmadeva kI hindolA krIr3A ke samaya nAgarika-janoM se dhana ke kAraNa apamAnita hokara somaprabha brAhmaNa dhana prApti ke lie nikala pdd'aa| pahale usane bilva-vRkSa kI jaTAoM ke jJAna ke AdhAra para dhana kA ghar3A prApta kiyaa| kintu aTavI meM coroM ne usako lUTa liyA tathA eka andhe kueM meM pheMka diyaa| eka sArthavAha ke dvArA use nikAlA gyaa| taba eka hemakUTa nAmaka dhAtuvAdI kI sahAyatA se somaprabha brAhmaNa ne kucha sonA prApta kiyaa| kintu usake so jAne para hemakUTa dhAtuvAdI usa sone ko haraNa kara le gyaa| taba eka yogezvara nAmaka saMnyAsI kI sahAyatA se somaprabha ne maMtra jApa ke dvArA dhana prApta karane kA prayatna kiyaa| kintu maMtra-jApa ke dvArA vaha chalA gyaa|| dUsare dina somaprabha ne lohanaMdI nAmaka saMnyAsI ko apanI nirdhanatA kI vyathA khii| vaha saMnyAsI somaprabha ko svarNa banAne ke lie rasa lene hetu eka kueM ke pAsa le gayA aura tumbI ke sAtha somaprabha ko rassI ke sahAre usa kueM meM utAra diyaa| rasa lekara jaba somaprabha bAhara AyA to donoM ne milakara usa rasa se svarNa bnaayaa| kintu usa lohanaMdI saMnyAsI ke dvArA use kapaTa se nagara bheja diyA gayA aura vaha svarNa tathA rasa lekara bhAga gyaa| taba nirAza hokara somaprabha svarNa-bhUmi ko gayA aura vahAM usane svarNa kI ITeM prApta kii| kintu rAste meM jahAja bhagna ho jAne ke kAraNa vaha dhana bhI usake hAtha se nikala gyaa| samudra meM bahatA huA vaha somaprabha kisI prakAra

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rayaNacUDarAyacariyaM meM varNita avAntara kathAe~ evaM unakA mUlyAMkana eka dhIvara ke dvArA bacAyA gyaa| taba somaprabha ne socA ki dhana anartha kI jar3a hai| bahuta puruSArtha karane para bhI vaha binA deva kI sahAyatA se prApta nahIM ho sktaa| aisA socakara somaprabha cAmuNDA devI ke mandira meM jAkara so gayA / : 61 5. surakhaMDa - cora aura somaprabha - jaba somaprabha brAhmaNa cAmuNDA devI ke mandira meM so rahA thA tabhI rAjA ke sainikoM se pIchA kiyA jAtA huA surakhaMDa nAmaka cora usa mandira meM praviSTa huA / usane corI kA mAla somaprabha ke sira ke nIce rakha diyaa| prAta:kAla rakSakoM ke dvArA somaprabha ko cora ke rUpa meM pakar3a liyA gayA aura sura rAjA ke samakSa upasthita kiyA gyaa| suraketu rAjA ne niraparAdhI somaprabha ke bedha kA Adeza de diyaa| somaprabha ko jaba zUlI para car3hAyA jA rahA thA taba vidyAdharoM ne vahAM Akara usako chur3A liyaa| usakI dazA para karuNA karate hue vidyAdharoM ne somaprabha ko paMca namaskAra maMtra kA jApa karane ko khaa| usa maMtra ke prabhAva se vaha somaprabha nAmaka brAhmaNa mRtyu ke bAda dhUmaketu nAma kA yakSa huaa| eka bAra jaba vaha riSTapura nagara se nikalA to usane suraketu rAjA ko dekhakara pUrvajanma ke vaira ke kAraNa use samudra meM pheMka diyA aura sAre nagara ko nirjana banA diyA tathA suranandA rAjakumArI ko vAnarI rUpa pradAna kara vaha dhUmaketu-yakSa usakI rakSA karatA huA vahIM rahane lgaa| 6. kezava zrAvaka kI kathA zreNika rAjA ke dvArA somaprabha brAhmaNa ke duHkhoM kA kAraNa pUchane para gautama svAmI ne somaprabha ke pUrva janma ke prasaMga meM mandira ke dravya ko har3apane vAle kezava zrAvaka kI kathA isa prakAra kahI - kSemaMkara nagarI meM kezava nAmaka eka zrAvaka rahatA thaa| vaha nagara meM sthita devamandira ke dravya kI sAra saMbhAla karatA thaa| eka bAra akAla par3a jAne para usane mandira ke dravya se pAMca hajAra rupaye vyApAra ke liye curA liye| vyApAra meM lAbha kamAkara usane mUla dhana to mandira ke bhaMDAra meM jamA karA diyA kintu usakA lAbhAMza lobha ke kAraNa svayaM rakha liyaa| taba mandira ke dravya kA svayaM upayoga karane se azubha karmoM ke udaya se, vaha kezava zrAvaka mahAdaridra ho gyaa| aura bhayaMkara roga se pIr3ita hokara mRtyu ko prApta ho gyaa| azubha karma ke udaya se vaha kramazaH kuttA, mRga, sarpa, mahAmaccha Adi ke rUpa meM janma letA rahA aura duHkha pAtA rahA / tiryaJca yoni ke bAda vaha ambazrI vyApArI ke yahAM putrI ke rUpa meM utpanna huaa| usakA nAma dhanavatI rakhA gayA / yauvana prApta hone para dhanavatI kA vivAha puNDarigiNI purI ke nivAsI vezramaNa vaNika putra se kiyA gyaa| dhanavatI ke pUrvajanma ke azubha karmoM ke kAraNa vezramaNa ko vyApAra meM ghATA hone lagA tathA usake mitra aura bAMdhava loga bhI use chor3ane lge| yaha dekhakara vezramaNa ne dhanavatI ko pIhara meM chor3a diyaa|

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62 : zramaNa, varSa 56, aMka 1-6 / janavarI - jUna 2005 pIhara meM bhI dhanavatI dhana naSTa karane vAlI ho gayI / baMdhuoM ke dvArA use tyAga diyA gyaa| sabhI logoM ke dvArA use anAdara milane para usane socA aho! yaha saba pApoM kI pariNati hai| isa Atma-AlocanA ke pariNAma se marakara vaha somaprabha brAhmaNa ke rUpa meM utpanna huii| 7. zUrateja aura zUradharma kI kathA - kaMcanapura nagara meM kanaka kuNDala rAjA kI kanakasundarI aura matisundarI nAma kI do patniyAM thiiN| kanakasundarI ke putra kA nAma zUrateja tathA matisundarI ke putra kA nAma zUradharma thaa| kucha samaya ke bAda kanakasundarI kI mRtyu ho gyii| eka bAra rAjA ne prasanna hokara matisundarI ko vara pradAna kiyaa| samaya Ane para matisundarI ne rAjA se vara ke rUpa meM apane putra ko rAjya denA mAMga liyaa| zUradharma ke yuvarAja banane para zUrateja duHkhI hokara dezAntara ko calA gyaa| vaha vizvapura nagara ko phuNcaa| vahAM para usane zmazAna ko le jAte hue eka bandI puruSa ko dekhA vaha kisI kA karjadAra thaa| zUrateja ne apane gale kI ratnAvalI dekara usa bandI ko phAMsI ke phaMde se chur3A liyA aura vaha nagara kI tarapha calA gyaa| isI bIca meM vikramabAhu rAjA kI putrI priyaMgumaJjarI ke pIche eka pAgala hAthI daur3a pdd'aa| usa duSTa hAthI se rAjakanyA ko bacAne ke lie saba loga daudd'e| tabhI zUrateja ne parAkrama se usa hAthI ko vaza meM kara liyA aura priyaMgumaJjarI ko bacA liyaa| vikramabAhu rAjA ne isa bAta ko sunakara prasanna hokara priyaMgumaJjarI kA vivAha zUrateja se kara diyA aura use apane rAjya kA yuvarAja banA diyaa| rAjA kI dIkSA ke bAda zUrateja vahAM kA mahArAjA bana gyaa| eka dina zUrateja ne apane apamAna kA smaraNa kara apane sautele bhAI zUradharma ke rAjya para car3hAI kara dI aura yuddha meM use parAjita kara tathA dhArmika anuSThAnoM ko sampanna karA kara zUrateja muni bana gyaa| 8. candrAnana rAjakumAra aura zivakeMtu purohita - kuNDala nagara meM candrazekhara rAjA kA candrAnana aura ziva purohita kA zivaketu nAmaka putra thaa| candrAnana aura zivaketu donoM mitra the jo svabhAva se jaina dharma ke virodhI the| eka bAra jaba zAntinAtha bhagavAna kA abhiSeka mahotsava manAyA jA rahA thA taba una donoM rAjakumAroM dveSa ke kAraNa usa mahotsava ko banda karA diyaa| isase vahA~ para sthita zrAvakazrAvikAe~ bahuta duHkhI ho gaye / unake Agraha para vahA~ para sthita pravacanAnaMdIsUri ke dvArA una donoM kumAroM ko staMbhita kara diyA gyaa| isa khabara ko suna kara una kumAroM ke pitA muni ke pAsa Aye aura unhoMne prArthanA kI "ki he mahArAja! inako isa bAra chor3a deM Age se ye aisA dharma virodhI kAma nahIM kreNge| taba muni ne una kumAroM ko vrata grahaNa karA kara mukta kara diyaa|

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rayaNacUDarAyacariyaM meM varNita avAntara kathAe~ evaM unakA mUlyAMkana : 63 una donoM kumAroM meM se candrAnana ne to vrata kA acchI taraha pAlana kiyA kintu zivaketu ne vrata pAlana kI tarapha dhyAna nahIM diyaa| samaya pUrNa hone para mRtyu ke bAda ve donoM kumAra saudharmakalpa nAmaka vimAna meM sUryakAMta aura candrakAMta nAmaka deva hue| sImaMdhara svAmI ke upadeza se candrakAMta ne zAntinAtha kA maMdira banavAyA aura sUryakAMta ko pratibodhita karane ke lie Agraha kiyaa| vahA~ se cyuta hokara candrakAMta malayapura nagara meM mRgAMka rAjA kA putra sUraprabha huaa| eka bAra usane svapna meM kisI muni ko apane sAmane baiThA huA dekhA jo use dharma kA upadeza de rahA thaa| isI prakAra eka bAra sUraprabha ne svapna meM naraka ke bhayaMkara du:khoM ko dekhaa| svapna meM dekhe gaye ina viSayoM ke sambandha meM sUraprabha socane lagA yaha satya hai yA asty| usakI isa jijJAsA ke samAdhAna ke lie eka muni ne (jo ki pUrva janma meM sUraprabha kA mitra thA) sUraprabha ko kaI dRSTAnta sunaaye| 9. garu-ziSya kI kathA - kisI gA~va meM bahata kamaroM se yukta eka maTha thaa| usameM eka ziSya ke sAtha eka mahanta rahatA thaa| eka bAra usa mahanta ne svapna meM kisI kamare ko laDDuoM se bharA dekhaa| jAgane para yaha bAta usane ziSya ko khii| ziSya ne svapna ke laDDuoM ke AdhAra para sAre gA~va ko bhojana karane ke lie maTha meM bulA liyaa| kintu mahanta yaha bhUla gayA ki kauna sA kamarA laDDuoM se bharA thaa| ata: use svapna meM phira se dekhane ke lie mahanta so gyaa| jaba yaha bAta gA~va vAloM ko patA calI to ve saba guru-ziSya kI mUrkhatA para bahuta haMse kyoMki svapna meM dekhI gaI vastu satya nahIM hotii| 10. satya-pratijJa rAjA puruSottama - padmAvatI nagarI meM dAnI, sAhasI aura satyapratijJa puruSottama rAjA thaa| eka bAra usane kisI kApAlika ko usakI mantra sAdhanA meM sahAyatA karane kA vacana de diyaa| samaya Ane para vaha puruSottama rAjA, rAtri meM usa kApAlika ke pAsa zmazAna phuNcaa| kApAlika ne use pIpala ke vRkSa para laTake hue eka zava ko lAne ke lie khaa| rAjA jaba zava lA rahA thA taba usake rAjya kI adhiSThita devI ne use sAvadhAna kiyA ki vaha duSTa kApAlika hai| tumheM dhokhe se mArakara vaha tumhAre rakta se svarNa banAnA cAhatA hai ata: tuma yahA~ se lauTa jaao| devI ke dvArA aisA kahane para bhI satya-pratijJa hone ke kAraNa puruSottama rAjA kApAlika ke pAsa gayA aura mantra ko hI naSTa kara diyaa| rAjA usa siddha mantra se svarNa banAkara apane mahala lauTa aayaa| 11. puruSottama rAjA aura kamalazrI kI kathA - puruSottama rAjA eka bAra rAtri meM svapna meM kisI advitIya sauMdarya yukta rAjakumArI ko dekhatA hai aura

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64 : zramaNa, varSa 56, aMka 1-6/janavarI-jUna 2005 prAta:kAla uThane para usakI prApti kI cintA meM magna ho jAtA hai| rAjA kA mitra sumati maMtrI svapna meM dekhI gaI nagarI kA nirmANa karavAtA hai| usameM atithizAlA khulavAtA hai atithiyoM se nagarI kI vAstavikatA kA jJAna karAtA hai| usameM patA calatA hai ki priyaMkarA nagarI meM satyasAra rAjA hai| usakI putrI kamalazrI ke sauMdarya ko puruSottama rAjA ne svapna meM dekhA thaa| rAjA aura maMtrI kI yojanA ke anusAra puruSottama rAjA veza parivartana kara priyaMkarA nagarI ko gyaa| vahA~ usane do tapasviyoM kI sahAyatA se strI rUpa meM kamalazrI rAjakumArI se mitratA kii| kamalazrI puruSadveSiNI thii| kintu puruSottama rAjA ke dvArA citrapaTa darzana se vaha puruSottama rAjA ko prema karane vAlI ho gyii| puruSottama rAjA kamalazrI ko padmAvatI nagarI le AyA aura use saba vRttAnta kahakara usase vivAha kara liyaa| ata: kucha svapna puruSArtha ke dvArA satya bhI sAbita hote haiN| 12. rAjA zrIvijaya aura nemittika kI kathA - podanapura meM rAjA zrIvijaya rAja kiyA karatA thaa| eka bAra usane apane sAle amitateja ko eka naimittika dvArA kI gayI bhaviSya vANI kA vRtAnta isa prakAra sunAyA - eka bAra maiM apane rAja-darabAra meM baiThA huA thaa| tabhI vahAM eka naimittika AyA usane bhaviSyavANI kI ki Aja se sAtaveM dina podanapura ke rAjA ke Upara bijalI giregI aura mujha naimittika ke sira para sone kI vRSTi hogii| naimittika ke isa kathana ke parIkSaNa ke lie mere maMtrI ne vezramaNa yakSa kI pratimA ko ATha dina ke lie rAjya para abhisikta kara diyaa| sAtaveM dina bijalI ne gira kara usa yakSa pratimA ko naSTa kara diyaa| rAjA ke baca jAne se naimittika ko svarNa dAna kiyA gyaa| . 13. mAyAvI mRga aura sutArA - eka bAra zrIvijaya rAjA apanI rAnI sutArA ke sAtha udyAna meM gyaa| vahAM para azanighoSa vidyAdhara ke dvArA vaitAlinI vidyA se eka sone kA mRga rAjA-rAnI ke sAmane bhejA gyaa| sutArA ne usa mRga ko lAne ke lie zrIvijaya ko prerita kiyaa| jaba zrIvijaya usa mRga ke pIche daur3A tabhI azanighoSa ne usakA apaharaNa kara liyaa| sutArA kA rUpa dhAraNa kara vaitAlinI vidyA ne bhI rAjA ko vyAmohita karane kA prayatna kiyA kintu do vidyAdharoM kI sahAyatA se rAjA ko bacA liyA gayA aura azanighoSa vidyAdhara ke pAsa se sutArA ko bhI prApta kara liyA gyaa| 14. dAsI-putra kapila aura satyabhAmA - magadha janapada ke acala grAma meM dharaNIjaTha nAmaka brAhmaNa rahatA thaa| usakI kapilA dAsI kA putra kapila thaa| kapila ne suna-suna kara vedoM ko sIkha liyaa| eka bAra vaha ratnapura nagara ko gyaa| vahA~ para

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rayaNacUDarAyacariyaM meM varNita avAntara kathAe~ evaM unakA mUlyAMkana vaha apane ko dharaNIjaTha brAhmaNa kA putra kahakara eka adhyApaka ke pAsa vidyA sIkhane lgaa| usa upAdhyAya ne kapila ko apanI putrI satyabhAmA pradAna kara dii| kintu eka bAra satyabhAmA ne kapila kI vAstavikatA ko pahacAna liyA ki vaha dAsI kA putra hai| vaha kapila se apanA piNDa chur3Ane kA prayatna karane lgii| kintu kapila ne use nahIM chodd'aa| mRtyu ke bAda vaha satyabhAmA sutArA banI tathA vaha kapila azanighoSa vidyAdhara ke rUpa meM utpanna huaa| isalie pUrva-janma kI Asakti ke kAraNa azanighoSa ne sutArA kA apaharaNa kiyaa| : 65 15. vajrAyudha ke dhairya kI parIkSA - ratnasaMcaya nagarI meM kSemaMkara rAjA aura ratnamAlA rAnI ke yahAM vajrAyudha nAmaka putra utpanna huaa| yuvA avasthA meM vajrAyudya dharma meM dRr3ha vizvAsa rakhane vAlA huaa| usake dhairya kI prazaMsA devatAoM meM bhI hone lgii| taba eka deva ne kabUtara aura bAja kA rUpa dhAraNa kara vajrAyudha ke dhairya kI parIkSA lii| vajrAyudha ne apane zarIra kA mAMsa kATakara aura prANoM kI Ahuti dekara bhI bAja se kabUtara ko bacAne kA prayatna kiyaa| isase vaha deva prasanna huA aura anta meM vajrAyudha kI prazaMsA kara vApasa calA gyaa| isI vajrAyudha kA jIva Age calakara zAntinAtha jina ke rUpa meM utpanna huaa| 16. IzvarI seThAnI kI kathA - malayapura nagara meM dhanapAla seTha rahatA thaa| usake IzvarI nAma kI patnI thii| vaha IzvarI kar3avA bolane vAlI aura dAna na karane vAlI kaMjUsa thii| usake ghara jo bhI dhArmika vyakti bhikSA ke lie Ate unako dutakAra kara bhagA detI thI aura unheM apazabda kahatI thii| isa prakAra se dhArmika janoM kI nindA karane se vaha IzvarI janma se bhayaMkara roga se pIr3ita hokara Arta dhyAna pUrvaka mRtyu ko prApta huii| usake bAda vaha roga vAlI kutiyA, siyAlI Adi huii| usake bAda kaMgusAla gAMva meM vaha eka daridra baniye ke yahAM nAgazrI nAmaka putrI huii| usakA vivAha atyanta kurUpa-dugaTThe nAma ke vaNika putra se huaa| kintu durbhAginI hone ke kAraNa dugaTTha ne bhI use chor3a diyaa| taba vaha dUsaroM ke yahAM gharelU kAma karane lgii| eka bAra kisI zrAvaka ke ghara meM usane dharma kA mahattva sunA aura dAna kI mahimA ko jaanaa| taba se vaha apane ko prApta bhojana meM se kucha na kucha dAna karane lgii| eka bAra usane eka sAdhu ko AhAra dAna diyaa| usa dAna ke phalasvarUpa vaha agale janma meM rAjazrI ke rUpa meM rayaNacUDa kI patnI huii| 3 17. manoramA zIlavatI kI kathA surezela nAmaka nagara meM kulavardhana nAma kA seTha thaa| usakI atyanta sundara manoramA nAma kI patnI thii| eka bAra vaha kulavardhana manoramA ko sAtha lekara vyApAra ke lie kaTAha dvIpa gyaa| vahAM para kAmAMkura nAmaka mahanta ne eka dina kulavardhana ko jue meM harA kara chala se manoramA

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66 : zramaNa, varSa 56, aMka 1-6/janavarI-jUna 2005 kA apaharaNa kara liyaa| manoramA ko usane bahata pralobhana die ki vaha use svIkAra kara le kintu manoramA apane zIla para dRr3ha rahI taba krodhita hokara kAmAMkura mahanta ne manoramA ko kAmApAla rAjA ko sauMpa diyaa| manoramA ne kAmApAla rAjA ke premaanurodha ko bhI ThukarA diyA aura use zIla kI mahimA smjhaayii| anta meM mRtyu ko prApta hokara vaha ratnacUDa kI patnI padmazrI huii| 18. vikramasena rAjA aura madanasundarI - manoramA ne kAmApAla rAjA ko zIla para dRr3ha rahane vAlI madanasundarI kI kathA sunaaii| ujjainI nagarI meM vikramasena rAjA thaa| usane kabhI nagara-seTha kI patnI madanasundarI ko dekhA tathA dAsI ke dvArA apanA prastAva usake pAsa bhejaa| madanasundarI ne rAjA ko samajhAne ke lie apane mahala meM bhojana ke lie nimaMtrita kiyaa| jaba rAjA bhojana karane ke lie AyA taba madanasundarI ne usake Age rezamI vastroM se DhakI huI kaI thAliyAM rakha dI aura unameM se bhojana parosakara rAjA ko diyA kintu sabhI thAliyoM meM eka hI pakavAna thaa| taba rAjA ne pUchA eka hI pakavAna kI itanI thAliyoM kI kyA AvazyakatA thii| madanasundarI ne kahA jaise eka hI bhojana alaga-alaga thAliyoM meM hone se AkarSaNa utpanna karatA hai usI prakAra yuvatiyoM ke zarIra meM bhI eka hI taraha kA mAMsa, majjA, haDDI Adi apavitra padArtha hai| sabhI striyoM kA zarIra eka sA hai isalie he rAjana! Apa apane ranivAsa meM hI santuSTa rheN| 19. zaMkha rAjA aura viSNuzrI kI kathA - zaMkhapura nagara meM zaMkha rAjA rahatA thaa| usane viSNudatta sArthavAha kI patnI viSNuzrI para Asakta hokara use apane anta:pura meM praveza karA liyaa| eka bAra viSNuzrI zUla kI vedanA se mRtyu ko prApta huii| rAjA usake atyanta moha ke kAraNa usake zava ko jalAne nahIM de rahA thaa| maMtriyoM ke dvArA kisI prakAra samajhA kara vaha zava zmazAna le jAyA gyaa| rAjA ne usake viyoga meM bhojana tyAga diyaa| taba maMtrI Adi rAjA ko zmazAna le gye| vahAM usane viSNuzrI ke sar3e hue aura kIr3e par3e zarIra ko dekhaa| taba rAjA kA usake zarIra se moha samApta huaa| 20. nAgazrI aura devazrI kI kathA - vaNasAla nagara meM bandhudharma seTha rahatA thaa| usakI nAgazrI nAma kI patnI thI kintu bahuta samaya taka use putra na hone ke kAraNa usa bandhudharma ne devazrI nAmaka kanyA se dUsarA vivAha kara liyaa| vaha devazrI apane guNoM se apane pati ko bahuta priya ho gyii| pahalI patnI nAgazrI ko sauta kA sammAna sahana nahIM huaa| usane kisI maMtra-taMtra vAle tApasI se eka yoga lekara devazrI ko pAnI ke sAtha pilA diyaa| usake prabhAva se bandhudharma ne devazrI ko prema karanA chor3a

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rayaNacUDarAyacariyaM meM varNita avAntara kathAe~ evaM unakA mUlyAMkana : 67 diyaa| taba bhI devazrI pati ke prati anukUla vyavahAra karatI rhii| acAnaka hI nAgazrI dAha jvara kI vedanA se mRtyu ko prApta huii| isI bIca eka muni ke dvArA baMdhudharma ko nAgazrI kI duzceSTA kA patA claa| taba vaha puna: devazrI ko cAhane lagA aura una donoM ne zrAvaka dharma svIkAra kara liyaa| 21. durgalA cANDAlinI kI kathA - vaha nAgazrI mRtyu ke bAda kutte, siyAla Adi tiryaJco ke janma meM duHkhoM ko bhogatI huI durgalA nAma kI cANDAla putrI huii| vahA~ bhI vaha bAndhavoM evaM mAtA-pitA ke laei aniSTa thii| durbhAginI hone ke kAraNa .. usakA vivAha nahIM huaa| mAtA-pitA ne bhI use tyAga diyaa| vaha cANDAla putroM ko apanI ora AkarSita karane kA prayatna karatI kintu use koI nahIM cAhatA thaa| eka bAra vaha bagIce meM gayI huI thI vahAM para kucha cANDAla putroM ne usake vivAha kA lAlaca dekara usakA apamAna kiyA aura use kurUpa banA kara chor3a diyaa| isa apamAna se du:khI hokara durgalA phAMsI lagAkara mRtyu ko prApta huii| 22. devamati vaNika putrI kI kathA - vaha dargalA agale janma meM harSapara nagara ke zrIbaMdhu zreSThI ke yahAM devamati nAma kI putrI hii| kintu pUrva janma ke karmoM ke phala se usakA vivAha kahIM nahIM ho paayaa| taba vaha saubhAgya ko prApta karane ke lie vibhinna prakAra ke mithyAtva vAle upAya karane lgii| phira bhI use ucita vara prApta nahIM huaa| taba usake mAtA-pitA ne duHkhI hokara use eka kurUpa bhikhArI ko vyAha diyaa| kintu jaise hI usane prathama milana meM devamati kA AliMgana kiyA to vaha kaNDoM kI agni kI taraha uSNa tathA ikSulatA kI taraha rUkhe sparza vAlI pratIta huii| isase ghabarAkara vaha bhikhArI use rAta meM hI chor3akara bhAga gyaa| taba devamati ne vicAra kiyA ki saba duSkRta karmoM kA phala hai| anta meM usane eka sAdhvI ke upadeza se saubhAgya kalpavRkSa tapa kI sAdhanA kii| usake pariNAma svarUpa vaha dUsare janma meM ratnacUDa kI patnI rAjahaMsI huii| 23. daridra candralekhA vRddhA kI kathA - riSTapura nagara meM candralekhA nAma kI eka daridra vRddhA thI usane pUrva janma meM apanI bhaujAI ke laDDuoM kI corI kI thI isalie use daridratA prApta huii| eka bAra usane zmazAna bhUmi para zUlI para car3hAye jA rahe somaprabha bhaTTa ko usake mAMgane para pAnI pilA diyaa| rAjA ne isa aparAdha se usa candralekhA vRddhA ko nagara se nikAla diyaa| taba vaha vRddhA socane lagI kI yaha saba pUrva janmoM ke duSkRta karmoM kA phala hai ki isa janma meM niraparAdhI hone para bhI aparAdha kI sajA milatI hai| ata: hamezA acche kArya hI karane cAhie isa prakAra se bhAvanA karatI haI usa candralekhA ko eka sAMpa ne Dasa liyaa| zubha bhAvanA se yukta hone ke kAraNa vaha candralekhA agale janma meM ratnacUDa kI patnI surAnandA huii|

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68 : zramaNa, varSa 56, aMka 1- 6 / janavarI - jUna 2005 24. amaradatta aura mitrAnaMda kI kathA suratilaka nAmaka nagara meM makaradhvaja nAmaka rAjA rahatA thaa| usakI madanasenA nAmaka kI rAnI thii| rAjA ne eka bAra apanA sapheda bAla dekhakara vairAgya ko prApta hokara tApasa dIkSA le lii| usake sAtha madanasenA bhI jaMgala meM calI gyii| rAnI pahale se hI garbhavatI thii| ata: tApasa vana meM eka putra ko janma diyaa| kintu mahAjvara se pIr3ita hokara vaha mRtyu ko prApta huii| taba vahAM para ujjainI ke Aye hue devAnaMda seTha kI patnI devazrI ko madanasenA kA vaha putra sauMpa diyaa| ujjainI lauTa kara usa seTha ne usa putra kA nAma amaradatta rkhaa| vahAM para sArthavAha vezramaNa kA putra mitrAnanda amaradatta kA bAla sakhA ho gayA / - eka bAra ve donoM bagIce meM geMda khela rahe the tabhI unakI geMda vahAM para vRkSa kI zAkhA se laTake hue eka murde ke mukha meM calI gaI / mitrAnanda ise dekhakara haMsa diyaa| taba usa murde ne mitrAnanda ko zrApa diyA ki thor3e hI samaya meM tuma bhI merI isa avasthA ko prApta hoge| isase mitrAnanda udAsa ho gayA / amaradatta ke bahuta pUchane para hI mitrAnanda ne apanA duHkha usase kahA / taba amaradatta ne use samajhAyA kI deva - vyantaroM kA kathana puruSArtha ke dvArA viparIta bhI kiyA jA sakatA hai| isake lie usane mitrAnanda ko eka kathA sunaaii| 25. naimittika aura mantrI putra kI kathA jitazatru rAjA kI sabhA meM eka naimittika ne Akara kahA ki jJAnagarbha mantrI ke ghara meM usake putra ke dvArA hI Apatti AyegI / mantrI ne naimittika ko apanI ora milAkara bhojana aura pAnI ke sAtha apane putra ko eka peTI meM banda kara diyA aura usameM tAlA lagavAkara use rAjA ke bhaMDAra meM rakhavA diyaa| terahaveM dina antaHpura meM zora macA ki mantrI ke putra ne rAjakumArI ke veNI ko kATa diyA hai| yaha sunakara krodhita rAjA ne mantrI ko sakuTumba naSTa kara dene kA Adeza de diyaa| taba mantrI ne bhaNDAra se usa peTI ko nikalavA kara dekhA to use usakA putra eka hAtha meM churI aura dUsare hAtha meM kaTI huI veNI lie huye niklaa| isase jJAta huA ki naimittika ke kathana ko viparIta karane ke lie mantrI ne yaha upAya socA thaa| rAjA isase saMtuSTa ho gayA / - 26. sAlabhaMjikA rUpa rAjakumArI ratnamaMjarI kI kathA mitrAnanda ke zrApa ko badalane ke lie amaradatta aura mitrA mitrAnanda donoM dezAntara ko cala diye| ve kramazaH pATalI putra phuNce| ve vahAM para eka deva mandira ke darzana karane ke lie gye| jisameM kalAtmaka putaliyAM banI huI thiiN| unameM se eka manohara sAlabhaMjikA ke sauMdarya ko dekhakara amaradatta usa para Asakta ho gyaa| bahuta samajhAne para bhI jaba usakA moha kama nahIM huA to mitrAnanda amaradatta ko usa maMdira ke nirmAtA nidhisAra ke saMrakSaNa meM chor3akara eka mAha ke bhItara sAlabhaMjikA kI asaliyata kA patA lagAne

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rayaNacUDarAyacariyaM meM varNita avAntara kathAe~ evaM unakA mUlyAMkana : 69 ke liye cala diyaa| pahale mitrAnanda usake zilpakAra sUryadeva ke pAsa sopAraka gayA! usase jJAta huA kI ujjainI kI rAjakumArI ke sauMdarya ko dekhakaravaha sAlabhaMjikA banAyI gayI hai| taba ratnamaMjarI se milane ke lie mitrAnanda ujjainI phuNcaa| mitrAnanda ne ujjainI meM rAtri ke samaya dhana kamAne ke lie sAhasapUrvaka eka mRtaka kI sAdhanA kii| usake lie use pAMca sau Take prApta hue| prAta:kAla usa dhana se mitrAnanda Avazyaka vastra Adi kharIda kara nagara kI pradhAna gaNikA basantasenA ke ghara gyaa| apane saMyama aura dhairya se basantasenA ko prabhAvita kara usakI mAtA ko dUtI ke rUpa meM mitrAnanda ne rAjakumArI ke pAsa bhejA ki tumhArA premI pATalIputra kA rAjakumAra amaradatta tumase milanA cAhatA hai| ___ ratnamaJjarI ne jijJAsA ke kAraNa mitrAnanda ko milane ke lie citrazAlA meM bulA liyaa| mitrAnanda ne apane kauzala ke dvArA ratnamaJjarI ko eka rAkSasI ke upadrava meM phaMsA diyaa| usa nindA se bacane ke lie ratnamaJjarI mitrAnanda ke sAtha pATalIputra calane ko taiyAra ho gyii| taba rAjA ko prabhAvita kara mitrAnanda ratnamaJjarI ko pATalIputra le aayaa| ratnamaJjarI ke A jAne se amaradatta aura ratnamaJjarI kA vivAha ho gayA tathA amaradatta vahAM kA mahArAjA bhI bana gyaa| mitrAnanda ne usa murde ke zrApa se bacane ke lie dezAntara kA bahuta bhramaNa kiyA kintu anta meM saMyogavaza vaha zrApa satya huaa| 27. kSetrapAla ahIra, satyazrI aura caMDasena kI kathA - amaradatta aura ratnamaJjarI kI Asakti ke sambandha meM unake pUrva janma kI kathA eka muni ne kahI - kSetrapAla nAmaka eka ahIra thaa| usake satyazrI nAma kI patnI thI tathA caMDasena nAma kA usakA mitra thaa| eka bAra bagIce meM ghUmate hue eka sAdhu se kSetrapAla ahIra ne zrAvaka vratoM ke pAlana kA niyama liyaa| unakI pAlanA phala se vaha amaradatta ke rUpa meM utpanna haA tathA satyazrI ratnamaJjarI haI aura caMDasena mitrAnanda haa| kSetrapAla ahIra ne eka bAra apane naukara ko kahA thA ki tuma apane AdamiyoM se mata milo| isalie dUsare amaradatta ke janma meM use baMdhu janoM kA viyoga prApta huaa| satyazrI ne apanI naukarAnI ko bhojana karate samaya rAkSasI kahA thA isalie ratnamaJjarI ke janma meM use rAkSasI kI nindA prApta huI aura caMDasena ne kisI bhikSuka ke vastroM ko lekara unheM per3a para laTakA diyA thA aisA karane se use mitrAnanda ke janma meM vRkSa se ulTA laTakane kA phala prApta huaa| . 28. yazomati vaNika putrI kI kathA - eka muni ke pAsa somavasu nAma kA vaNika putra AyA aura usane nivedana kiyA ki usakI yazomati nAma kI putrI

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70 : zramaNa, varSa 56, aMka 1-6/janavarI-jUna 2005 yauvana avasthA meM hI atyanta asvastha ho gayI hai| aneka auSadhi aura upAya kiye jAne para bhI vaha svastha nahIM huii| isakA kyA kAraNa hai? taba muni ne kahA ki tumhArI yaha putrI pUrva janma meM bhUtamAla nagara meM kurumati nAma kI vaNika patnI thii| eka dina billI ke dUdha pI jAne para usane apanI bahU ko DAkinI jaise durvacana kahe the| usake pariNAma svarUpa vaha agale janma meM kSudra caMDAlinI huI vahAM vaha sira kI pIr3A se du:khI rhii| kintu mRtyu ke samaya meM usane vairAgya ko prApta kara sAdhvI rUpa dhAraNa kiyA thaa| usake pariNAma svarUpa vaha tumhArI putrI huI hai| durvacana bolane ke kAraNa vaha asvastha hai use joginI lagI huI hai| taba muni ke dvArA maMtrita pAnI pIne se usakA roga ThIka huaa| (kha) mUlyAMkana - A0 nemicandra ne rayaNacUDarAyacariyaM meM ratnacUDa aura tilakasundarI ke mukhya kathA ke sAtha-sAtha uparyukta jo 28 avAntara kathAeM dI. haiM unakA grantha kI kathA vastu ke vistAra meM mahattvapUrNa yogadAna hai| ye avAntara kathAeM do dRSTi se mahattvapUrNa haiN| eka to ina kathAoM se grantha ke nAyaka ke carita ko vikasita karane kA avasara granthakAra ko milA hai| ratnacUDa ke carita ko udAratA, sAhasa, vIratA evaM dharma ke prati AsthA Adi aneka guNoM ko ina avAntara kathAoM ke mAdhyama se ujAgara kiyA gayA hai| ina kathAoM kA dUsarA mahattva yaha hai ki granthakAra ne isake dvArA pramukha kathA ke pAtroM ke janma-janmAntara spaSTa karane kA prayatna kiyA hai| granthakAra yaha batAnA cAhatA hai ki kisI bhI vyakti ko duHkha athavA sukha eka hI janma ke karmoM ke kAraNa nahIM apitu usake pUrvajanmoM meM upArjita karmoM ke kAraNa prApta hotA hai| ye kathAeM isa dRSTi se bhI mahattvapUrNa haiM ki grantha kI mUla viSaya vastu se haTakara bhI kaI bAtoM kI zikSA ina avAntara kathAoM se milatI hai| kSemaMkara sonI kI kathA se jJAta hotA hai ki antaraMga vyaktiyoM se prema ho jAnA svAbhAvika hai kintu mitra kI patnI ko bhagAkara le jAne para kSaNika sukha hI ho sakatA hai| antataH du:khI honA par3atA hai| ullU rUpa pavanagati kI kathA se jJAta hotA hai ki RSi akAraNa bhI zrApa de dete haiN| kintu yaha kathA ratnacUDa ke sAhasa ko prakaTa karane kI lie sambhavata: granthakAra dvArA prastuta kI gaI hai| ratnacUDa ullU ko parAjita kara use zrApa se mukta karatA hai| zrApa se mukta karanA carita nAyaka ke guNoM meM vRddhi karatA hai| dhUmaketu yakSa kI kathA amAnavIya zaktiyoM ko prakaTa karane kI kathA hai| isa kathA meM rAkSasa kA upadrava aura nagara kA ujar3anA ye donoM pramukha kathAnaka rUr3hiyAM prApta hotI haiN| isa kathA ke dvArA granthakAra ne tIna kArya kiye haiN| niraparAdha ko sajA dene kA phala kevala rAjA ko nahIM apitu sAre nagara ko bhoganA par3atA hai| dhUmaketu rAkSasa

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rayaNacUDarAyacariyaM meM varNita avAntara kathAe~ evaM unakA mUlyAMkana : 71 ke upadrava se yaha spaSTa hai| dUsarI bAta yaha kI yakSa, rAkSasa Adi amAnavIya zaktiyAM mAnava ke lie sahAyaka hotI haiN| dhUmaketu ne rAjakumArI surAnaMdA kI rakSA kI aura ratnacUDa ke kahane para nagara ko puna: basA diyaa| tIsarI bAta isa kathA se yaha phalita hotI hai ki ratnacUDa ko suranaMdA rAjakumArI kI prApti ho jAtI hai| somabhadra brAhmaNa kI kathA mukhyarUpa se dhanopArjana karane kI kathA hai| prAkRta sAhitya meM dhanopArjana sambandhI kaI kathAeM prApta hotI haiN| samAja ke apamAna se pIr3ita hokara dhana kamAne ke lie nikalanA yaha eka prAcIna rUr3hi hai| isa kathA meM vezyA se apamAnita hokara dhana kamAne ke lie somaprabha brAhmaNa nikalatA hai| isI taraha vasudevahinDI meM vasantalatikA gaNikA kI mAM se apamAnita hokara cArudatta dhana kamAne ke liye nikalatA hai| isI grantha meM do iSTa patroM kI kathA bhI isI viSaya se sambandhita hai| kuvalayamAlA meM sAgaradatta bhI samAja se apamAnita hokara dhana kamAne ke lie nikala par3atA hai| ratnacUDa kI isa avAntara kathA meM dhana kamAne ke lie jina sAdhanoM ko batAyA gayA hai ve prAcIna sAhitya meM bahuta pracalita the| surakhaMDa cora kathA se do bAteM jJAta hotI haiM ki usa samaya ke rAjakIya rakSaka kitanI asAvadhAnI rakhate the ki asalI cora ke sthAna para niraparAdhI ko pakar3a le jAte the| dUsarI bAta yaha ki somaprabha brAhmaNa kA bhAgya usa samaya ThIka nahIM thaa| isalie vaha niraparAdhI hone para bhI pakar3A gyaa| asalI cora ke badale meM kisI dUsare ko pakar3ane kI kathAeM prAkRta sAhitya meM milatI haiN|6 kezava zrAvaka kI kathA devadravya bhakSaNa karane ke duSpariNAma ko batAne vAlI hai| granthakAra ne isa kathA ko somaprabha brAhmaNa kI nirdhanatA ko vyakta karane ke lie kahA hai| yaha somaprabha brAhmaNa hI pUrva janma meM kezava zrAvaka thaa| zUrateja aura zUradharma kI kathA sautele bhAiyoM ke dveSa ko vyakta karatI hai| isa prakAra kI kaI kathAeM prApta hotI haiN| granthakAra ne isa kathA ke nAyaka zUrateja ke guNoM ko prakaTa karane ke lie vistAra diyA hai| nAyaka kI udAratA prakaTa karane ke lie usake dvArA eka karjadAra bandI puruSa ko apanI ratnAvalI dekara chur3avAyA gayA hai| ratnAvalI dekara karja se mukta hone kI ghaTanA mRcchakaTika meM bhI prApta hotI hai| isI kathA meM nAyaka zUrateja pAgala hAthI ko vaza meM karake rAjakumArI piyaMgumaMjarI ke rUpa meM puraskAra ko prApta karatA hai| hAthI ko vaza meM karane kI kathAnaka rUr3hi kaI kathAoM meM prApta hotI hai| prAkRta kathAoM meM aghaTTha kumAra kI kathA tathA kuvalayacaMdra kI kathA. meM yahI vivaraNa prApta hotA hai| candrAnana aura zivaketu kI kathA meM A.nemicandrasUri dhArmika kAryoM meM vighna DAlane vAle vyaktiyoM ko milane vAle duSpariNAmoM se paricita karAnA cAhate haiN| isa kathA

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72 : zramaNa, varSa 56, aMka 1-6/janavarI-jUna 2005 ke mAdhyama se granthakAra ne jinendra ke abhiSeka mahotsava aura bhaktajanoM dvArA kI gaI prArthanAoM kA vistAra se varNana kiyA hai| unhoMne eka bAta aura spaSTa kI hai ki prArambha meM maMdira meM vighna upasthita karane vAle pAtroM ne agale janma meM zAntinAtha kA maMdira banavAyA thaa| apane mitroM ko pratibodhita karane kA prasaMga isa kathA meM AyA hai jo ki kuvalayamAlA ke pramukha pAtroM ke pratibodhana kI ghaTanA se milatA julatA hai| guru ziSya kI kathA yadyapi svapna kI asatyatA ko siddha karane ke lie kahI gayI hai kintu yaha kathA mUl kI kathAoM kI koTi meM AtI hai| aisI kaI kathAeM prAcIna sAhitya meM upalabdha haiN| kathAsaritsAgara meM naravAhanadatta kA manovinoda karane ke lie usakA mantrI gomukha use aneka moM kI kathAeM sanAtA hai| jisa prakAra rayaNacUDa kI isa kathA meM mUrkha ziSya ne guru ko saMkaTa meM phaMsA diyA usI taraha mUrkha ziSyoM kI anya kaI kathAeM bhI milatI haiN|20 / satyapratijJa rAjA puruSottama kI kathA se do bAteM jJAta hotI haiM ki rAjA kApAlikoM kI maMtra sAdhanA meM sahAyaka hote the aura prANoM kA saMkaTa Ane para bhI apanI pratijJA kA pAlana karate the| isa prakAra kI kaI kathAeM bhAratIya sAhitya meM upalabdha haiN| copannamahApuriSa-cariyaM meM rAjA gaNadharma bhI isa prakAra eka kApAlika kI maMtra sAdhanA meM sahAyaka hotA hai|11 puruSottama rAjA aura kamalazrI kI kathA meM A. nemicandrasUri ne eka loka kathA ko prastuta kiyA hai / rAjA svapna meM eka apUrva sundarI ko dekhatA hai jisake paricaya ke sambandha meM use kucha patA nahIM hai / phira bhI prayatna pUrvaka vaha usakI prApti karatA hai| "svapna meM bhAvI priyA kA darzana'' isa viSaya se sambandhita kaI kathAeM prApta hotI haiN| pRthvIrAjarAso meM pRthvIrAja kA haMsAvatI aura saMyogitA se vivAha unheM svapna meM dekhane ke bAda hI hotA hai|92 isa kathA ke prasaMga meM puruSottama rAjA kamalazrI ko prApta karane meM tApasiyoM kA sahayoga letA hai| tApasiyoM se prema vyavahAra meM sahayoga lene sambandhI kaI kathAeM prAkRta sAhitya meM upalabdha haiN|13 isa kathA meM puruSa dveSinI kanyA, citrapaTTa darzana, auSadhi ke rUpa parivartana Adi aneka aise tattva haiM jo kaI kathAoM meM prApta hote haiN| zrIvijaya aura naimittika kI kathA bhaviSya vANI ke prati AsthA aura usase utpanna saMkaTa se rAjA kI surakSA ko prakaTa karane vAlI hai| mAyAvI mRga aura satArA kI kathA rAmAyaNa ke prasaMga kI yAda dilAtI hai| isameM vaitAlinI vidyA ke dvArA rAjA ko vyAmohita kara usakI patnI ko haraNa karane kI ghaTanA hai| isa prakAra kI vidyAoM ke dvArA strI ke apaharaNa karane kI kaI kathAeM upalabdha haiN|14 kapila aura satyabhAmA kI kathA bemela vivAha ko prakaTa karatI hai| brAhmaNa-kanyA aura dAsI-putra kA vivAha samAja meM mAnya nahIM thaa| isa kathA se Asakti dRr3hatA bhI prakaTa hotI hai|

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rayaNacUDarAyacariyaM meM varNita avAntara kathAe~ evaM unakA mUlyAMkana vajrAyudya kI kathA usake dhairya se sambandhita hai| bAja aura kabUtara kI kathA ati prasiddha hai| yaha kathA mahAbhArata meM AyI hai / 15 bauddha jAtakoM meM bhI yaha kathA milatI hai|16 prAkRta kathAoM meM yahI kathA vasudevahiNDI meM milatI hai| " kathAsaritsAgara meM bhI isa kathA ko saMkalita kiyA gayA hai| 18 17 : 73 Izvara seThAnI kI kathA kaTu vacana aura dAna na dene ke bhayaMkara pariNAmoM ko vyakta karane vAlI hai| isa kathA se jJAta hotA hai ki dhArmikajanoM ko dAna na dene se, aura unakI nindA karane se kaI janmoM meM daridratA kA duHkha bhogAnA par3atA hai / anta meM, thor3A sA bhI dAna dene se usakA phala milatA hai, isakI ora saMketa kiyA gayA hai| AhAradAna ke phala ko vyakta karane vAlI kaI kathAeM jaina sAhitya meM upalabdha haiN| manoramA, vikramasena aura madanasundarI tathA zaMkharAjA aura viSNuzrI kI ye tInoM kathAeM zIlavatI nArI ke dvArA apane zIla ke upAya pUrvaka rakSA karane ko prakaTa karatI haiN| ina kathAoM meM granthakAra ne nArI ke bAharI saundarya se Asakta vyakti ko vibhanna thAliyoM meM eka hI bhojana ke udAharaNa dvArA pratibodhita karane kI bAta kahI hai| NAyAdhammakahA meM rAjakumArI eka sone kI pratimA meM bhojana kI durgandha ke dvArA apane rUpa para Asakta rAjakumAroM ko pratibodhita karatI hai| 19 rayaNacUDa meM zaMkharAjA atyanta moha ke kAraNa apanI patnI ke zava ko jalAne nahIM detA hai| Asakti kI yaha parAkASThA anya granthoM meM bhI milatI hai| nAgazrI aura devazrI kI kathA sautiyA DAha se sambandhita hai| sautiyA DAha kI kaI kathAeM sAhitya meM upalabdha haiM / 21 durgalA cANDAlinI aura devamati vaNika putrI kI kathA saubhAgya se rahita striyoM kI kathA hai| candralekhA vRddhA kI kathA corI karane se daridratA kI prApti ke phala ko batAne vAlI hai| amaradatta aura mitrAnanda se sambandhita kathAeM loka kathAoM kA pratinidhitva karatI haiN| inameM yazomati vaNika putrI kI kathA durvacana kahane se roga yukta hone ke phala ko prakaTa karatI hai| durvacana athavA nindA ke pariNAma vAlI kaI kathAeM prApta hotI haiM / unameM sugandhadazamI kathA pramukha hai / 22 isa prakAra rayaNacUDarAyacariyaM kI avAntara kathAeM eka dRSTi se svataMtra bhI haiM kyoMki ve alaga-alaga phaloM ko vyakta karatI haiN| dUsarI dRSTi se ve sabhI kathAeM eka dUsare se jur3I huI bhI haiM kyoMki granthakAra ne ina kathAoM ke mAdhyama se mUla kathA pramukha pAtroM ke janma-janmAntaroM ko spaSTa kiyA hai| ye avAntara kathAeM kautUhala banAye rakhane meM jitanI sahAyaka haiM utanI hI bhAratIya kathA - sAhitya kA pratinidhitva karane meM bhI sahAyaka haiN| ina kathAoM ke adhyayana se AcArya nemicandrasUri ke sazakta kathAkAra kA vyaktitva spaSTa rUpa se ubharatA hai|

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74 : zramaNa, varSa 56, aMka 1-6/janavarI-jUna 2005 sandarbha : 1. tulanA kareM, kathAsaritsAgara, 2, 4, 90-6. 2. vasudevahiNDI, pR0 116-17. kuvalayamAlA, pR0 103-6. kuvalayamAlAkahA kA sAMskRtika adhyayana, DaoN0 prema sumana jaina, pR0 179-185. jaina Agama sAhitya meM bhAratIya samAja, DaoN0 jagadIza candra jaina, pR0 81. uttarAdhyayana TIkA (zAntisUri) -4, pR0 95. kuvalayamAlAkahA kA sAMskRtika adhyayana, DaoN0 prema sumana jaina, pR0 26. 8. . uttarAdhyayana-vRtti (sukhabodhA) meM pratibuddha jIvoM kI kthaa| 9. kathAsaritsAgara dazamalambaka, SaSTha trNg| 10. vinoda kathA saMgraha (malladhArIrAjazekharasUri) kathA naM0 26. 11. caupannamahApuruSa- cariyaM (zIlaMkAcArya) municaMda kathAnaka prastAvanA pR0 4. 12. pRthvIrAjarAso kI kathAnaka rUr3hiyAM, pR0 132. / 13. jaina Agama sAhitya meM bhAratIya samAja, DaoN0 jagadIza candra jaina, pR0 283. 14. uttarAdhyayanaTIkA-18, pR0 242,247 aadi| 15. mahAbhArata (zAntiparva), 247-49. 16. zivijAtakA 17. vasudevahiNDI, pR0 337. | 18. kathAsaritsAgara, 1, 7, 88-107. ___NAyAdhammakahA, mlliadhyyn| kuvalayamAlAkahA, sundarI kI kathA, pR0 225 tathA paumacariyaM sandhi 27-28. AvazyakacUrNi, pR0 230, vipAkasUtra- 9, pR0 51-52, utarAdhyayanaTIkA 9, pR0 141 aadi| 22. sugandhadazamI-kathA, hIrAlAla jaina, bhuumikaa| 21.

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zramaNa, varSa 56, aMka 1-6 janavarI-jUna 2005 muhammada tugalaka aura jaina dharma __DaoN. nirmalA guptA muhammada tugalaka kA itihAsa vividhatAoM se bharA hai| jahA~ vaha vidvAna,nyAyI, saccaritra, satyAnveSI aura jijJAsu hai, vahIM vaha islAma dharma ke prati AsthAvAna hai tathA anya dharmAvalambiyoM ke prati udAra aura sahiSNu hai| jainiyoM aura jaina- AcAryoM ke sAtha usake pragAr3ha sambandha na kevala rocaka haiM varan apavAda svarUpa bhI haiN| muhammada tugalaka kA jaina-dharma ke sAtha sambandha madhyakAlIna bhAratIya itihAsa kA gauravapUrNa adhyAya hai| yadyapi phArasI itihAsakAroM ne kahIM bhI spaSTa rUpa se ina ghaTanAoM kA ullekha nahIM kiyA hai| ibnabatUtA aura isAmI sultAna muhammada tugalaka ke bAre meM likhate haiM ki vaha rAta-rAta bhara yogiyoM se milatA aura unase vAda-vivAda karatA thaa| muslima-AkramaNa ke daurAna jaina-devAlaya bhI dharAzAyI hue| prasiddha 'kuvvatulaislAma' masjida ke nirmANa meM 27 hindU aura jaina mandiroM ke avazeSa prayoga meM lAye gaye the| samakAlIna itihAsakAroM ne kahIM bhI jainiyoM ko jaina kaha kara sambodhita nahIM kiyA hai| sultAnoM ke dvArA rAjAjJA jArI kara jainiyoM ko aura unake dharmasthaloM ko surakSita karane kA prayAsa bhI kiyA hai| ve ucca prazAsakIya padoM para bhI niyukta the| samara zAha aura gujarAta ke mantrI vastupAla kA ullekha isa sandarbha meM kiyA jA sakatA hai| pherU nAmaka jaina na kevala prasiddha vyApArI thA varan alAuddIna khalajI ke samaya vaha TakasAla kA uccAdhikArI bhI thaa| mubAraka-khalajI ke bAre meM yaha kahA jAtA hai ki jaina AcArya jinacandra sUri ke sAtha usake acche sambandha the, aura 1318 I.ke lagabhaga jaina AcArya aura sultAna ke bIca bheMTa hone kI sambhAvanA pragaTa kI jAtI hai| isI prakAra sultAna gayAsuddIna tugalaka ne siMha nAmaka vyakti ko TakasAla kA kAryabhAra diyA thaa| ... sultAna muhammada tugalaka ke rAjyArohaNa se dillI saltanata ke itihAsa meM sahiSNutA kA kAla Arambha hotA hai| aneka jainiyoM ke nAma upalabdha haiM, jinameM rAjazekhara, bhIma, maMtrI, manaka, mahendra sUri, bhaTTAraka siMhakIrti, somaprabha sUri, somatilaka sUri aura jinaprabha sUri ne apanI vidvatA ke bala para sultAna se acche sambandha banAye aura sultAna kI kRpA prApta kii| samara zAha nAmaka jaina se sultAna * rIDara, itihAsa vibhAga, mahilA mahAvidyAlaya, kAzI hindU vizvavidyAlaya

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76 : zramaNa, varSa 56, aMka 1-6/janavarI-jUna 2005 muhammada tugalaka bahuta prabhAvita thaa| sultAna use apanA bhAI mAnatA thaa| muhammada tugalaka ne use telaMgAnA kA gavarnara banAyA thaa| yahA~ usane aneka mandiroM kA nirmANa kiyaa|9 guNacandra nAmaka vyakti bhI sultAna kA kRpA-pAtra thaa| sultAna ne use upahAra meM svarNa diyA thaa|10 muhammada tugalaka para sarvAdhika prabhAva jinaprabha sUri kA thaa| jinavijaya ke anusAra AcArya jinaprabha sUri prathama vyakti haiM, jinhoMne dillI darabAra meM jaina-dharma kA pracAra kiyaa| prAkRta aura saMskRta ke granthoM meM ina ghaTanAoM kA ullekha milatA hai| ina sambandhoM ke kAraNa jaina-dharma kA prabhAva bar3hA, aura vaha turka-AkramaNa tathA saltanata ke anya dhArmika virodhoM se surakSita ho gyaa| jinaprabha sUri ke likhita grantha 'vividha tIrthakalpa' meM varNita hai ki vikrama saMvat 1385 pauSa kI eka zAma ko AcArya sultAna muhammada se milane rAjamahala meM gye| ardharAtri taka sultAna aura AcArya vAda-vivAda karate rhe| AcArya ne bAkI rAta bhI mahala meM bitA dii| prAta:kAla sultAna ne unheM vizAla saMkhyA meM pazu, dhana, vastra Adi upahAra meM diye, kintu AcArya ne bar3I namratA ke sAtha ise lenA asvIkAra kara diyA aura sultAna se jaina-tIrthoM kI surakSA ke lie zAhI-pharamAna maaNgaa| sultAna ne AcArya ke isa mA~ga ko svIkAra kara liyaa| isa vivAda kI samApti para hAthiyoM para zAhI julUsa niklaa| eka hAthI para jinaprabha sUri tathA dUsare para jonadeva AcArya baiThe / nRtya-saMgIta aura darabArI amIroM se ghirA yaha julUsa pauSadhazAlA taka phuNcaa| yahA~ AcArya ne jaina rIti ke anusAra kucha dhArmika saMskAra kiye|12 aisA anumAna hai ki sultAna ne eka anya pharamAna dekara bhikSuoM ko rahane ke lie upa-vasati nirmANa karane kI AjJA pradAna kii|13 Age varNita hai ki 1385 saMvat meM hI viyAvaMza ke eka vyakti (sambhavata: yaha vyakti zikadAra thA) ne asInagara (sambhavata: asIragar3ha) para AkramaNa kara aneka jaina bhikSuoM ko kaida kiyaa| pArzvanAtha kI mUrti tor3a DAlI aura mahAvIra jI kI mUrti dillI le aayaa| yaha mUrti tugalakAbAda ke khaz2Ane meM rakha dI gayI, jahA~ vaha pandraha mAha taka par3I rhii|4 isa mUrti ko prApta karane ke liye jainiyoM ne kucha prayAsa kiyaa| isI sandarbha meM jaina-AcArya jinaprabha sUri kA sultAna ke sAtha bheMTa karane kA ullekha milatA hai| varSARtu meM AcArya sultAna se milane gye| varSA ke kAraNa AcArya ke pairoM meM kIcar3a laga gayA thaa| sultAna ne apane hAthoM se unake pAvoM se kIcar3a sApha kiyaa| aise anurAga bhare udAharaNa saltanata meM apavAda haiN| yaha bhI kahA jAtA hai ki AcArya ne sultAna ke lie kucha rahasyavAdI padoM aura vijaya-mantroM kA gAna kiyA thaa| sultAna

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muhammada tugalaka aura jaina dharma : 77 ko prasanna kara AcArya ne upayukta avasara dekhakara ukta mahAvIra kI mUrti kI mA~ga kii| sultAna ne saharSa unakI isa maoNga ko svIkAra kara liyaa|15 AcArya ke sAtha sultAna ke aise hI aneka bheMToM kA ullekha milatA hai| AcArya mahArASTra bhI gye| sultAna ne bhavya upahAra dekara AcArya ko vidA kiyA aura dakSiNa meM unake rahane kI suvidhAjanaka vyavasthA kii| yaha kahA jAtA hai ki ve sultAna ke sAtha paiThana gaye aura unhoMne jaina tIrthaMkara muni suvrata kI pratimA kA avalokana kiyaa|16 AcArya ke nirdezana meM hI sultAna ne pAlitAnA, zatrujaya aura g2iranAra ke mandiroM aura mUrtiyoM kA darzana kiyaa| zatrujaya mandira meM to eka jaina saMgha ke netA kI bhAMti sultAna ne dhArmika saMskAra bhI kiye|17 sultAna aura jaina AcArya ke bheMTa hone ke anya dRSTAnta bhI prApta haiN| eka bAra jaba sultAna apanI mA~ ke svAgatArtha gayA haA thA, to usane jaina AcArya se mulAkAta kii| jaina AcArya ko 'abhinavasarAya meM ThaharAyA gayA,jo bAda meM 'bhaTTAraya zarata' khlaayaa| yahA~ taka ki jaba sultAna apane pUrvI ilAkoM kI vijaya ke lie gayA huA thA, taba bhI jaina AcArya usake sAtha the| kintu bAda meM, zivira kA jIvana AcArya ke lie kaSTakara samajha kara sultAna ne unake vApasa lauTane kI vyavasthA kii|18 kanyAnya mahAvIra kalpapariSad se vidita hotA hai ki AcArya ne sultAna se aneka pharamAna prApta kara jaina tIrthasthAnoM, yathA pethADa, sarAja, acalA Adi caityoM kI surakSA kA AzvAsana prApta kiyaa|19 'kharataragaccha paTTAvalI' se patA calatA hai ki rAghava cetana nAmaka anya vidvAna muhammada tugalaka ke darabAra meM sammAnita thaa| parantu duSTa-prakRti kA hone ke kAraNa AcArya se usakI nahIM paTatI thii| darabAra se rAghava cetana ko haTA kara AcArya jinaprabha sUri kA sammAnita honA, isa kAla kI eka mahattvapUrNa ghaTanA hai|20 jaina paramparAoM se bhI isakI puSTi hotI hai| jaina zrotoM se yaha vidita hotA hai ki, khorAsAna se Aye eka kalandara aura jaina-AcArya ke bIca tAntrika zakti kI hor3a lagI thii|21 yaha ghaTanAe~ spaSTa karatI haiM ki na kevala AcArya, varan anya dharmAvalambiyoM se bhI muhammada tugalaka kA darabAra suzobhita thaa| jinaprabha sUri ke anya ziSya mahendra sUri kA bhI vaha atyadhika sammAna karatA thaa| sultAna ne inheM aneka upahAra dekara 'mahAtmA' zabda se sambodhita kiyaa|22 sultAna muhammada tugalaka ke samaya siMhakRti nAmaka kavi kA ullekha milatA hai| padmAvatI vastrI abhilekha se vidita hotA hai ki 1326-1327 I0 meM sultAna ne bauddha-dharmAnuyAyiyoM ko parAsta karane ke lie inheM dakSiNa se bulavAyA thaa|22 jinaprabha sUri ke alAvA anya

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78 : zramaNa, varSa 56, aMka 1-6/janavarI-jUna 2005 prasiddha jaina AcArya jinadeva kA bhI ullekha milatA hai, jinhoMne apanI yogyatA se darabAra meM UMcA pada prApta kiyA thaa|24 unakI yogyatA se prabhAvita hokara unheM eka sarAya dAna meM diyA gayA, jo ki bAda meM 'surabhANasarAya' kahI jAne lgii| sultAna ne inheM zAhI pharamAna dekara puna: jaina caityoM kI surakSA kA AzvAsana diyaa|25 sAdAdI meM prApta abhilekha se vidita hotA hai ki sultAna muhammada tugalaka ne eka jaina sAdhu ko rAjasthAna aura kucha anya sthAnoM meM tIrthayAtrA karane ke lie eka pharamAna diyA thaa|26 bhAvanagara abhilekha meM sultAna muhammada kI prazaMsA karate hue, use jaina samudAya ke prati aneka udAra kArya karane tathA saMkaTa-kAla meM dAnaghara nirmANa karAne kA zreya diyA gayA hai| isI abhilekha meM sultAna dvArA guNarAja nAmaka vyakti ko zAhI pharamAna dene kA vivaraNa milatA hai|27 __ . yaha kahanA kaThina hai ki kisa prakAra sultAna jaina-saMgha kI ora AkarSita huaa| sambhavataH jinaprabha sUri ke vyaktitva se prabhAvita hokara, usane jaina dharma aura jaina samudAya ko pUrNa surakSA pradAna kii| yaha nirvivAda satya hai ki sultAna muhammada tugalaka saMskRta, prAkRta bhASAoM ko acchI taraha jAnatA thA evaM jJAnI AcArya bhI phArasI bhASA samajhate the, tabhI to zAhI darabAra meM donoM ke bIca dhArmika vAda-vivAda ho sakatA thaa| muhammada tugalaka ko dhArmika zAstrArtha meM ruci thii| isI ruci ke kAraNa vaha aneka vidvAnoM ko zAhI prazraya detA rahA hogaa| isase saMskRta aura prAkRta bhASA ke vikAsa meM sahAyatA milI hogii| jainiyoM ke prati apanAI gayI udAra aura sahiSNutA kI yaha nIti madhyakAlIna bhArata ke itihAsa meM eka anUThI ghaTanA hai, jisapara avizvAsa nahIM kiyA jA sktaa| jaina AcArya aura sultAna ke sambandha, zAhI julUsoM ke bhavyatA ke sAtha nikalane meM amIroM kA hissA lenA, mandiroM kA nirmANa, jaina-tIrthoM kI surakSA ke lie pharamAnoM aura.AzvAsanoM kA milanA, isa bAta kA pratIka hai ki muhammada tugalaka na kevala udAra, vidvAna, dharmasahiSNu-zAsaka thA, apitu vaha pUrNata: dharma-nirapekSa zAsana kI sthApanA karanA cAhatA thA, jahA~ yogyatA aura samAnatA ko mahattva mila ske| samakAlIna muslima-samAja tathA rUr3hivAdI ulemA varga ne usake ina kAryoM ko dharmavirodhI samajhA aura sambhavata: isI kAraNa ve usake virodhI ho gaye hoNge| sultAna ke udAratA kI parAkASThA to taba dikhalAI par3atI hai jaba vaha zatrujaya, pAlitAnA Adi meM mandiroM meM mUrtipUjA ke vidhi-vidhAna ko sampanna kara rahA thaa| sAtha hI yaha bhI Azcaryajanaka lagatA hai ki jainiyoM ke itane nikaTa hone para bhI sultAna kI nIti para ahiMsA kA koI prabhAva nahIM pdd'aa| yaha bhI spaSTa nahIM hai ki jainiyoM ko jajiyA yA tIrtha-yAtrA-kara denA par3atA thaa| cInI samrATa se z2az2iyA kI mA~ga karanA, isa bAta

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muhammada tugalaka aura jaina dharma : 79 kA pramANa hai ki jainiyoM ke prati asIma sahiSNutA dikhAkara bhI sultAna ne avazya hI unase z2az2iyA liyA hogA, kyoMki vaha islAma dharma ke siddhAnta kA kaTTara pakSapAtI thaa| muhammada tugalaka kI mRtyu ke bAda jaina sambandhoM ke isa gauravapUrNa adhyAya kI samApti ho gii| sandarbha : 1. rahalA II, ibnabatUtA, (anu0 AgA meMhadI husaina), bar3audA, 1953, pR0 164. phutUhasa salAtIna, isAmI, sampAdana-ema0 uSA, madrAsa, 1948, pR0 515. 3. ArkiyAlAjI eNDa mAnumenTala rimensa oNpha dehalI, kAra sTephena, ilAhAbAda, 1967, pR0 41, 42, 45, pAd TippaNI - 1. 4. liTrerI sarkala Apha mahAmAtya vastupAla eNDa iTsa kanTrIbyUzana TU saMskRta liTrecara, bhAratIya vidyAbhavana, jaina siMghI sirIja, naM0 33, pR0 31, prabandhacintAmaNi, merutuMga, anu0 TAvanI, kalakattA, 1901, pR0 164-165. jainijma ina gujarAta, sI0bI0 seTha, 1953, pR 179, pI0 ela0 guptA, iNDiyana kvAyansa (thIsisa), pR0 118. kutubadIna suratAna rAu rajiusamaNohaka jagi pacaDaU jinacandra sUri surahi siMha saheru (zrI nijakuzalaya sUri paTTAbhiSeka rAsa) DhillIpure dAna guzau vadInya zrI gayAsa sAhi kSitipAla mAnya: sahi bhiddoDa bhUda bhUvi TaMkazAlI gAgoya panti marla zIla zAlI (jarnala Apha madhya pradeza pariSad, ji0 4, pR0 87) prosIDiMgsa Apha iNDiyana hisTrI kAMgresa, 1941, pR0 301-302. tugalaka DAyanesTI, AgA meMhadI husaina, kalakattA, 1965, pR0 315-317. pro0 i0hi0kAM0, 1941, pR0 301-302. 11. vahI, 1941, pR0 296-297. 12. vahI, 1941, pR0 296-299. 13. tera paMcA siyaI posa sadi ATamisaNihi vAro/meTiU asapate mahamadoM suguriDholiya nayare zrI mukhi salahirU pAtasAhi vividha vari susi sohiiN| deI pharamAratu anu kAravaInavavasati rAya sujaartu| (uddhR pro0 i0hi0 kAM0 1941, pR0 296) 14. vividha tIrthakalpa, jinaprabha sUri, zAntiniketana, 1934, pR0 45-46.

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80 15. vahI, pR0 32. 16. tugalaka DAyanesTI, pR0 319-320. 17. vahI, pR0 321. 18. vividha tIrthakalpa, pR0 95-96. 19. 20. 2.1. 22. 23. 24. 25. 26. : zramaNa, varSa 56, aMka 1-6 / janavarI - jUna 2005 27. pro0 i0 hi0 kAM0, 1941, pR0 300-301. mahArANA kumbhA, rAma vallabha somAnI, jodhapura, 1967, pR0 21. vahI, pR0 21 22. prosIDiMgsa Apha da seventha orienTala kAMphrensa, bar3audA, 1935, pR0 630. vizAlakIrti izrI nemicandra siMha guNa dUva vAmAlya vapate hi netata naye bagAMlaya dezAvRta zrImada Dhilli pureDa mahammuda suraMtrANa syamArA kattai nirjatyAzu saMbhAvanA jina guru vvau dvApI vAdi, brajama jaina zilAlekha saMgraha, ji0 3, 1957, pR0 514-526. baMda bhAvaka hI sugusa jiNadeva sUrIM Dhilliya bara prakaTidesarAU jehiM kannANa maMDaNU sAmiU~ pora jiNu mahamada rAI sama chiu thapiu subhalaganI subhadivasi / zrI jiNadeva sUriMgItama / rahalA (anu0 husaina) pariziSTa je, pR0 267. lisTa oNpha iMskRpzaMsa Apha nArdarna iNDiyA, DI0 Ara0 bhaMDArakara, naM0 631, 633. vijayabhAna rAjye tasya prAsAda pAtreNa vinaya viveka dhairyadAna zubha kArya nirmala zIlA, vyadbhutaguNa maNi bhayAbharaNaM Asura gAtreNa zrI mahammadaM suratrANaM datta pharamANa sAdhu zrI guNa rAjya saMghapati sAhacarya tIrtha yAtreNa / bhAvanagara abhilekha, ji0 1, pR0 20-21. ********

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zramaNa, varSa 56, aMka 1-6 janavarI- jUna 2005 rAjapUta kAla meM jaina dharma kisI bhI pracalita siddhAnta meM jaba nyUnatA ke cihna najara Ane lagate haiM, taba unhIM tattvoM meM se hI pratikriyA svarUpa kucha navIna siddhAntoM ke bIja aMkurita hokara dhIre-dhIre eka navIna dhArA ke rUpa meM pallavita evaM vikasita hone lagate haiN| isa pratikriyA meM pratizodha kI bhAvanA kI apekSA sudhAravAdI dRSTikoNa kI bhAvanA kA vikAsa adhika hotA hai| kisI mUla siddhAnta kI truTiyoM ko sudhAra kara jina vicAroM ke dvArA use nayA mor3a diyA jAtA hai, vahI nayA siddhAnta kahalAtA hai| ThIka isI pratikriyA svarUpa bhArata meM anya dharmoM jaise 'jaina dharma' evaM 'bauddha dharma' kA prAdurbhAva huaa| DaoN0 maheza pratApa siMha * O 1 jaina matAnuyAyiyoM ke anusAra jainadharma prAgaitihAsika yuga meM bhI vidyamAna thA / unakA tarka hai ki mohanajodar3o kI khudAI meM jo yogI kI pratimA prApta huI hai, vaha unake prathama tIrthaMkara RSabhadeva kI hai| itanA hI nahIM balki vedoM meM Aye 'Arya' zabdoM ko bhI tIrthaMkaroM se jor3A jAtA hai| Rgveda meM ullikhita " RSabha " " zabda aura atharvaveda evaM gopathabrAhmaNa meM Aye "svayaMbhU kAzyapa 2 zabdoM ko RSabhadeva se samIkRta kiyA jAtA hai / jisa para anusaMdhAna kI AvazyakatA hai| vastutaH mahAvIra ke samaya isa dharma kA vikAsa huaa| mahAvIra svAmI ne apane krAntidarzI vicAroM se ise nayI dizA pradAna kiyaa| jaina dharma meM tIrthaMkaroM kA astitva Izvara ke samAna mAnA jAtA hai, yadyapi isa dharma meM Izvara ke lie sthAna nahIM hai, jinheM sAdhanA ke bAda jJAna prApta huA unheM 'tIrthaMkara' kahA gyaa| jaina dharmAnuyAyiyoM ke anusAra unameM caubIsa tIrthaMkara hue the jinhoMne kAlakramAnusAra jainadharma kA pracAra aura prasAra kiyaa| isa dharma ke antargata do pramukha zAkhAyeM digambara tathA zvetAmbara thIM, inake siddhAntoM meM atyadhika antara nahIM thA / digambara sampradAya ke loga avazya hI mokSa meM atyadhika vizvAsa karate the, lekina striyoM ke sambandha meM nhiiN| ye loga jaina tIrthaMkaroM kI mUrtiyoM kI pUjA, puSpa, dhUpa, vastra ke sAtha nahIM karate the, jaisA ki zvetAmbara sampradAya ke loga karate the / uttara prAcIna kAla meM bauddha dharma kI apekSA jaina dharma vizeSa unnata avasthA meM thaa| isa samaya isakA pramukha kendra rAjapUtAnA aura gujarAta thaa| dakSiNa meM jainoM ko prAdhyApaka, itihAsa saMskRti evaM purAtattva vibhAga, DaoN0rA0ma0lo0 avadha vizvavidyAlaya, phaijAbAda

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82 : zramaNa, varSa 56, aMka 1-6/janavarI-jUna 2005 zaivoM kI kar3I pratidvaMdvitA kA sAmanA karanA par3A thaa| sambhavataH isalie utpIr3ana se trasta hokara kucha jaina gujarAta tathA rAjasthAna meM A gaye the| isa yuga ke jainadharma ke pramukha AcArya haribhadrasUri (700-770) the, jinhoMne jaina dharma ko anya dharmoM kI apekSA atyadhika mAnavIya samajhakara apanAyA tathA isake vikAsArtha yathAsambhava prayatna kiyaa| jisa samaya isa vidvAna brAhmaNa ne jaina dharma ko aMgIkAra kiyA usa samaya isakI sthiti dayanIya thI, tathA isa dharma meM bhI vaha sabhI kriyA-kalApa hotA thA, jo jaina dharma ke antargata varjita thaa| haribhadrasUri ne isa pAkhaNDa ke viruddha AvAja uThAI aura jainadharma para 1400 pustakeM likhiiN| sambhavataH yaha atizayokti ho, phira bhI itanA to mAnanA hI par3egA ki jainadharma ke pracAra hetu jo kucha unhoMne kiyA vaha kisI bhI jainadharma pracAraka se kama nahIM thaa| haribhadrasUri ne jisa kArya kA zubhArambha kiyA, usako unake ziSya udyotana aura sidvarSi sUri ne Age bddh'aayaa| isa yuga meM gujarAta aura vizeSarUpa se vallabhI zvetAmbara jainiyoM kA kendra thaa| gujarAta ke cAlukya vaMzI pUrI taraha se jaina dharma ke prati udAra the / aisA kahA jAtA hai ki isa vaMza ke saMsthApaka mUlarAja ne anhilavADa pATana meM mUlapaSThikA nAmaka jaina mandira kA nirmANa karAyA thaa| haribhadra ne AThavIM zatAbdI meM jainadharma ke pracAra ke liye gujarAta meM vizeSa prayatna kiye| hastikuNDI vaMzI rASTrakUTa nareza vidagdharAja ne rAjasthAna aura gujarAta meM kaI jaina mandiroM kA nirmANa karAyA / mUlarAja ke uttarAdhikArI cAmuNDarAja ne bhI "jinabimba" aura "jinapUjA' hetu dAna diyA thaa3| dularbharAja ke darabAra meM 1024 I0 meM jinezvara aura caityavAsiyoM meM zAstrArtha huA thaa| jisameM jinezvara ne caityavAsiyoM ko hraayaa| dalarbharAja ne jainadharma ke prati zraddhAvanata ho jinezvara ko kharatara (tIvra buddhi) kI upAdhi se vibhUSita kiyaa| anhilavADa ke prasidva vyApArI ne RSabhadeva ke mandira kA nirmANa karAyA thaa| pratihAra zAsaka vatsarAja ne kannauja tathA gvAliyara meM mahAvIra svAmI kI bhavya mUrtiyoM kI sthApanA kI thii| eka jaina grantha meM unheM ammA nAma se sambodhita kiyA gayA thaa| giranAra zvetAmbara jainoM kA mukhya tIrtha thaa| sapAdalakSa, tribhuvanagirI, arbudAcala Adi meM jaina acchI saMkhyA meM rahate the| bhIma prathama ke zAsanakAla meM unake daNDanAyaka vimala ne varddhamAna sUri kI preraNA se AbU meM san 1031 I0 meM AdinAtha kA prasidva jainamandira bnvaayaa| vimala ko apane zAsanakAla kA udAra saMrakSaNa aura svIkRti nizcaya hI prApta huI hogii| jayasiMha siddharAja aura usake uttarAdhikArI kumArapAla cAlukyoM ke kAla meM jaina dharma gujarAta meM aura adhika prabhAvazAlI ho gyaa| siddharAja ne somanAtha se lauTate samaya neminAtha mandira ke darzana kiye18 tathA zatrujaya tIrtha ko Arthika sahAyatA dii19| usane siddhapura meM mahAvIra caitya

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rAjapUta kAla meM jaina dharma : 83 bhI bnvaayaa| isa prakAra hama dekhate haiM ki pUrvamadhyayuga meM (cAlukya) gujarAta meM jainadharma kI vizeSa unnati huii| mAlavA bhI uttara prAcIna kAla meM jaina dharma kA kendra bana gayA thaa| mAlavA niyADa ke dhAra, mAMDava, nAlandA, ujjaina, Una Adi meM kaI jaina parivAra base hue the| dasavIM sadI meM dhAra, ujjaina, Una tathA mAlavA ke kaI jainoM ne RSabhadeva kI pUjA hetu zatruMjaya tIrtha kI yAtrA kI thI 21 / paramAra nareza naravarmanadeva (1133 I0 ) ke kAla meM jaina dharma mAlavA meM vizeSa pragatizIla thaa| naravarmanadeva AcArya vallabhasUri kA bar3A Adara karate the 22 / mAlavA ke jaina tIrthaMkaroM ke nAma para utsavoM aura parvoM kA Ayojana bhI karate the / tIrthaMkara neminAtha ke nAma para san 1934 I0 meM eka utsava kA bhI Ayojana kiyA gayA thaa| isa prakAra mAlavA jaina dharma ke eka kendra ke rUpa meM jJAta hai| rAjasthAna meM jainoM kA acchA prabhAva thaa| AbU aura kumbhAriyA ke jaina mandira isake sAkSI haiN| kaI jaina rAjasthAna ke rAjavaMzoM kI sevA meM the| ujjaina ke jainAcArya mAdhavacandra dvitIya ne barana ( koTA rAjasthAna) ko apanA kendra bnaayaa| kucha jainAcArya cittaur3a bhI jA base the| inakI eka zAkhA bagherA meM bhI rahane lagI 24 / haribhadra aura unake samarthakoM ne kaI pIr3hiyoM taka rAjasthAna ko apanA kArya kSetra banAye rkhaa| pUrva madhyayugIna jaina AcAryoM meM gujarAta ke prasiddha AcArya hemacandra kI bar3I gaharI chApa thii| isa AcArya ne rAjasthAna ke dhArmika rAjanItika tathA sAMskRtika itihAsa ko prabhAvita kiyaa| anekoM cAhamAna zAsakoM tathA maMtriyoM ne jainadharma ke pracArArtha sahayoga pradAna kiyaa| cauhAna nareza pRthvIrAja prathama ne raNathambhaura ke jaina mandiroM para svarNakalaza car3hAyA thA 25 | pRthvIrAja prathama ke putra ajayarAja ne bhI ajamera meM jainiyoM ko naye mandira banAne kI anumati pradAna kI tathA zvetAmbara guru dharmaghoSa sUri aura digambara guru guNacandra ke madhya vAda-vivAda pratiyogitA meM nyAyAdhIza kA kArya kiyaa| arNorAja yadyapi zaiva matAvalambI thA, phira bhI anya dharmoM ke prati dayAlu thA, usane puSkara meM eka vArAha mandira banAvAyA 27 tathA kharataragaccha anuyAyiyoM ko ajamera meM jaina mandira banAne hetu bhUmi pradAna kiyA / usane zvetAmbara jaina vidvAna dharmaghoSasUri ko Azrama pradAna kiyA / vigraharAja caturtha ne apanI rAjadhAnI ajamera meM na kevala eka jaina vihAra kA nirmANa karavAyA thA, apitu apane dharmaguru dharmaghoSa sUri ke AdezAnusAra ekAdazI ke dina pazuvadha niSedha kI AjJA bhI prasArita kiyA 29 / rAjapUta kAla meM dhArmika sahiSNutA kA bhI pramANa milatA hai| cAhamAna vaMza ke adhikAMza zAsaka zaiva dharma ke anuyAyI the, lekina phira bhI unhoMne ziva aura

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84 : zramaNa, varSa 56, aMka 1-6/janavarI-jUna 2005 viSNu mandiroM ke pAsa jainanAtha aura pArzvanAtha ke mandira banAne kI anumati pradAna karake apanI dhArmika udAratA evaM sahiSNutA kA paricaya diyaa| ajamera aura naDula ke cAhamAna zAsakoM ne jaina dharma ko kAphI saMrakSaNa pradAna kiyaa| sI0vI0 vaidya ke anusAra gyArahavIM-bArahavIM zatAbdI meM rAjasthAna, gujarAta, mAlavA, kaccha, kAThiyAvADa meM jainadharma kA kAphI pracAra huA30 jo vibhinna AcAryoM evaM hemacandra dvArA kiye gaye sadkAryoM kA phala thaa| sandarbha : 1. Rgveda, 1.89.6. 2. atharvaveda, 11.5.24-26, gopatha brAhamaNa, 2.8. 3. , prA0 bhA0 sA0 iti0, jayazaMkara mizra, pra0saM0, pR0 666. Ana yuvAnacvAMga Trevelsa ina iMDiyA, TAmasa vATarsa, ji0 1, pR0 25. bhAratIya saMskRti kA vikAsa, mathurAlAla zarmA, pR0 264. lokatattvanirNaya, zloka 32-33, dekhiye, zarmA, a0 cau0DA0, pR0 249. sambodha-prakAraNa, haribhadrasUri, zloka 27, 34, 46, 49, 61, 63, 68 ityaadi| haribhadrasUri kI pramukha pustakoM ke nAma isa prakAra haiM - samarAiccakahA, dhUrtAkhyAna, dvijavanacepaTA svopajJa vRtti sahitA, anekAntajayapatAkA, anekAntavAda-praveza, AvazyakasUtravRhadvRtti, dazaivakAlikasUtravRtti, nandIsUtravRtti, anuyogadvArasUtravRtti, aSTakaprakaraNa, upadezaprakaraNa, paMcAzakaprakaraNa, lokatattvanirNaya, zAstravArtAsamuccaya, sambodhaprakaraNa, yogabindu, yogadRSTisamuccaya, SaDdarzanasamuccaya, nyAya-pravezasUtravRtti, dharmabindu, dhrmsNgrhnnii| upamitibhavaprapaMcakathA tathA kuvalayamAlakahA kA lekhaka thaa| 10. bhArata aura muslima AkramaNa, kalpanAtha zAstrI, pR0 121, vaidya, sI0vI0, hi0 me0hi0 i0, ji0 3 pR0 411. 11. da sTragala phAra empAyara, majUmadAra, pR0 426. 12. ArkiyolAjI oNpha gujarAta, pR0 235. 13. bhAratIya vidyA, 1.73, hindii| 14. kharataragaccha paTTAvalI, iNDiyana hisTorikla kvArTI, dazaratha zarmA, bhAga 11, pR0 248.

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rAjapUta kAla meM jaina dharma : 85 15. da eja oNpha impIriyala kanauja, pR0 289-90. 16. prabhAvakacaritra, sindhI jaina sirIja, pR0 85. 17. epigrAphikA iNDikA, bhAga 9, pR0 149. 18. dvayAzraya mahAkAvya, 15, 69-75. 19. rAjarSi kumArapAla, muni jinavijaya, pR0 6. 20. dvayAzraya mahAkAvya, 16.115-18. 21. da eja oNpha impIriyala kanauja, pR0 295. 22. yugayugIna dhAra, vI0ena0 lUniyA, pR0 24-25. 23. epigrAphikA iNDikA, bhAga 2, pR0 80. 24. mAlavA zrU da ejeja, ke0sI0 jaina, pR0 400. 25. jinapAla kRta kharataragaccha paTTAvalI, pR0 16. 26. vahI, pR0 16. 27. thrI lekcararsa oNna ajamera eNDa vana oNna puSkara, ojhA, pR0 136. 28. apabhraMza kAvyatrayI, gajadhara sArthasataka vRhadavRtti 'bhUmikA', pR0 46. 29. a0 cau0 DA0, dazaratha zarmA, pR0 64-65. 30. hi0 mi0 hindU iNDiyA, sI0vI0 vaidya, ji0 3, pR0 411.

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- zramaNa, varSa 56, aMka 1-6 janavarI-jUna 2005 jaunapura kI bar3I masjida kyA jaina mandira hai? __ agaracaMda nAhaTA* kAla kI bar3I vicitratA hai| jahA~ kisI samaya bar3e-bar3e nagara the, vahA~ Aja sunasAna jaMgala haiN| jahA~ jaMgala thA, vahA~ bar3e-bar3e nagara basa gaye haiN| jahA~ hajAroM samRddhizAlI jaina parivAra rahate the, vahA~ Aja eka bhI jaina nahIM hai| jahA~ vizAla aura kalApUrNa jaina mandira evaM saikar3oM mUrtiyA~ thIM, vahA~ Aja jaina mandiroM aura mUrtiyoM kA nAmoM nizAna taka nahIM rhaa| jaina graMthoM meM aneka aise tIrthoM, mandiroM evaM mUrtiyoM kA ullekha prApta hotA hai| vahAM ke jainiyoM ke viziSTa kArya-kalApoM kA bhI vivaraNa milatA hai para Aja vaha kevala itihAsa kA viSaya bana gayA hai| vahAM kI sArI sthiti badala gayI hai, ata: una aitihAsika ullekhoM para vizvAsa karanA bhI kaThina hotA jA rahA hai| uttara pradeza ke jaunapura kA kisI samaya bahuta mahattva thaa| vahA~ kA itihAsa bahuta hI ujjvala rahA hai| hindI meM jaunapura sambandhI eka bar3A graMtha' bhI prakAzita ho cukA hai parantu usameM musalamAnakAlIna zAsakoM kA hI vivaraNa adhika diyA hai, hindU va jainoM ke itihAsa kI upekSA kI gaI hai| jaunapura sambandhI jaina vivaraNa kAphI prApta hotA hai| jainatIrthamAlA meM ullekha hai ki vahA~ 18vIM zatAbdI meM bhI do jaina maMdira the jinameM 107 jaina pratimAe~ thiiN| anukrame jauNapurI AviyA, jina pUjA bhAvanA bhAvIya, doI-dehare pratimA vikhyAta, paju bhAvai akso-saat| (prAcIna jaina tIrthamAlA saMgraha, pR0 31) jaunapura kAzI se 35 mIla dUra hai| para jainoM kA aba vahA~ eka bhI ghara nahIM hai aura na koI maMdira-mUrtiyA~ hI haiN| isalie jaina sAdhu-sAdhvI evaM zrAvakoM kA vahA~ prAya: jAnA nahIM hotaa| ataeva vahA~ ke prAcIna jaina avazeSoM ke sambandha meM isa samaya hameM koI jAnakArI nahIM hai| para aba se 30 varSa pahale ahamadAbAda se prakAzita munizrI nyAyavijaya jI (tripuTI) ke jaina tIrthono itihAsa nAmaka graMtha ke anta meM "vicchI tIrtho' ke antargata jaunapura kA kucha vivaraNa prakAzita huA hai| usameM * nAhaTA kI gavAr3a, bIkAnera

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jaunapura kI bar3I masjida kyA jaina mandira hai ? : 87 munizrI ne likhA hai ki "yahA~ kabhI jainadharma kA sAmrAjya rahA hai| isakA purAnA nAma 'jainapurI' thaa| gomatI nadI ke kinAre jaina mandira the / yahA~ khudAI karate samaya aneka jaina mUrtiyA~ nikalI haiM, unameM se bahuta-sI jaina mUrtiyA~ kAzI ke jaina maMdira meM haiN| " yahA~ eka vizAla masjida hai jo kabhI 108 kulikAoM vAlA jaina maMdira thaa| usa gaganacumbI bhavya jaina maMdira ko hI masjida rUpa meM parivartita kiyA gayA hai| bAharI bhAga meM to kaI jagaha zuddhi - vRddhi kiyA gayA hai parantu Antarika bhAga se jaina maMdira kA ghATa sApha-sApha dikhAI detA hai| isa masjida meM eka bar3A bhaMvarA hai, jisameM aneka khaNDita - akhaNDita jaina mUrtiyA~ haiN| maMdira kA sthApatya aura zilpa Azcaryacakita kara dene vAlA hai / vahA~ ke eka-do musalamAnoM se pUchane para jJAta huA ki yahA~ pahale jainiyoM kA eka bar3A mandira thA, jise bAdazAha ne tur3avAkara masjida banavA dii| eka-do brAhmaNa paMDitoM se pUchane para mAlUma huA ki isa zahara kA nAma pahale 'jainapurI' thA, usI zabda se jainAbAda, jaunAbAda aura anta meM jaunapura prasiddha huA / isa prAnta meM aisA vizAla jaina mandira eka hI thaa| AgarA se lekara kalakattA taka ke mArga meM aisA vizAla maMdira hamAre dekhane meM nahIM aayaa| yahA~ kabhI hajAroM jaina bastiyA~ thIM, para Aja eka bhI ghara jainoM kA nahIM hai| 15vIM se 17vIM zatAbdI taka ke jaunapura sambandhI aneka jaina ullekha hamArI jAnakArI meM haiM aura unameM se kucha to prakAzita bhI ho cuke haiN| una sabakA saMgraha karake yahA~ ke jaina itihAsa para eka bar3A nibandha likhA jAnA Avazyaka hai| yahA~ ke jainoM kA kalA ke kSetra meM bhI ullekhanIya yogadAna rahA hai / udayapura vizvavidyAlaya ke prophesara paramAnanda goyala kA eka lekha vizvavidyAlaya meM Ayojita saMgoSThI meM par3hA gayA thaa| vaha lekha jaina vidyA kA sAMskRtika avadAna nAmaka grantha ke pRSTha 150 meM prakAzita huA hai| 'jaina kalA kA yogadAna' nAmaka isa nibandha meM likhA hai ki jaunapura meM veNIdAsa gaur3a nAmaka citrakAra ne kalpasUtra ke citra banAye the| jaunapura ke aura bhI 3 kalpasUtra prApta hue haiM, jinameM se eka to svarNAkSaroM meM likhA huA hai| usakI prati isa samaya bar3audA ke jaina jJAnamaMdira meM hai| zrI sArAbhAI navAba ke jaina citra kalpadruma meM yahA~ ke eka sacitra kalpasUtra ke citra chape haiM aura usa prati kA vivaraNa bhI isa grantha meM diyA gayA hai| pAThakoM kI jAnakArI ke lie maiM yahA~ eka nayI sUcanA bhI denA Avazyaka samajhatA hU~ ki jaunapura ke dhanika zrAvakoM ke lie likhI huI kalpasUtra kI guTakAkAra bar3I prati hamAre saMgraha meM seTha zaMkaradAna nAhaTA kalAbhavana meM hai, jo lekhanakalA kI

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88 : zramaNa, varSa 56, aMka 1-6/janavarI-jUna 2005 dRSTi se anupama hai| usameM kaI patra svarNAkSarI haiM aura sAtha hI isameM kaI citra bhI haiN| isase 19vIM zatAbdI meM apabhraMza citrazailI ke bAda jo jaina citrakalA-zailI kA vikAsa huA, usakI jAnakArI prApta hotI hai| prastuta lekha meM to kevala jaunapura ke jaina mandira evaM mUrtiyoM ke sambandha meM hI prakAza DAlanA abhISTa hai| vahA~ kI usa bar3I masjida kA jaina dRSTi se adhyayana honA cAhiye aura usake bhaMvare meM jo bhI jaina mUrtiyA~ hoM, unheM purAtattva vibhAga ke sahayoga se bAhara nikalavAkara unake citra va pratimAlekha zIghra hI prakAzita kiye jAne caahiye| kAzI ke bhI jaina mandiroM meM yahA~ kI jo jaina mUrtiyA~ gaI hoM, unake bhI lekha prakAzita kiye jaayeN| yaha sthAna kharataragaccha aura zrImAla jAti se vizeSa rUpa se sambandhita rahA hai| sandarbha: zarkI rAjya kA itihAsa : lekhaka - saiyyada ekabAla ahamada jaunapurI, prakAzaka - zIrAja hinda prakAzana bhavana, 115, rijavI khA~, jaunpur| jaunapura itihAsa ke pRSTha 503 meM har3ayAna mandiraM ke pariccheda meM likhA hai ki isa mandira ke pazcima-dakSiNa tathA zivajI ke mandira ke dakSiNa gomatI nadI ke taTa para Alokezvara jI kI mUrti pRthvI ke nIce se pragaTa prApta huI hai jo jainiyoM ke devatA kahe jAte haiN| isa sthAna para yadi khudAI kI jAya to jainiyoM ke mandira tathA mUrtiyA~ mila sakatI haiN|

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zramaNa, varSa 56, aMka 1-6 janavarI- jUna 2005 AnandajI kalyANajI peDhI ke saMsthApaka yugapuruSa zrImad devacandra jI mahArAja muni pIyUSa sAgara * Arya saMskRti meM AdhyAtmika jAgaraNa aura sAmAjika krAnti ke itihAsa meM zramaNa paramparA kA avismaNIya yogadAna rahA hai / isI vasuMdharA para samaya-samaya para tIrthaMkara, kevalI, gaNadhara, yugapradhAna AcArya, upAdhyAya jaise anekAneka jyotirdhara mUrdhanya dArzanika saMta manISiyoM kA avataraNa hotA rahA hai| RSi-muniyoM saMta mahAtmAoM ke kAraNa Arya saMskRti ko jJAna kA divya prakAza aura akhaMDa nijAnanda dharma kA amara saMdeza milatA rahA, isI kAraNa se Arya deza kevala kRSi pradhAna hI nahIM balki RSi pradhAna bhI rahA hai| rAjasthAna kI vIra prasavA bhUmi meM samaya-samaya para nara ratnoM kA janma hotA rahA hai| isI svarNima zRMkhalA meM 18vIM zatAbdI ke antargata syAdvAda zailI ke dvArA janamAnasa ke antarmana meM abhinava cetanA kA saMcaraNa karane vAle ekAvatArI devacandra jI kA janma vi0saM0 1746 meM bIkAnera (rAja0) janapada ke zobhAsara gAMva meM zraddhAvAna zrAvaka tulasI dAsa jI ke ghara AMgana meM suzrAvikA dhana devI kI kukSi se huaa| mAtA ke garbha meM cyavana hone ke pazcAt eka dina aruNodaya ke samaya meM sagarbhA mAtA ne paramAtmA ke janmAbhiSeka mahotsava kA paridRzya svapna rUpa meM dekhA / saubhAgya sUcaka svapna kA phala jAnane ke lie zrI jinaratna sUri ke paTTadhara AcArya jinacandra sUri ke samakSa svapna kA varNana kiyaa| pU0 AcArya pravara ne dhanabAI se kahA ki tumane brahmamuhUrta meM jo svapna dekhA tadnusAra tumhArA bhAvI putra chatrapati (rAjA) yA dharmapati banegA / garbhakAla paripakva hone para bAlaka kA janma huaa| janma se pUrva svapna meM devadarzana hone ke kAraNa bAlaka kA nAma devacandra rkhaa| jinazAsana ke prati pUrNa samarpita mAtA-pitA ne putra janma ke pUrva hI vAcaka rAjasAgara jI ma0 ke samakSa pratijJA kI thI ki yadi unake ghara meM bAlaka kA janma huA to use jinazAsana ke saMvardhana evaM svapara Atma-kalyANa hetu samarpita kreNge| mAtA-pitA ne bAlaka devacandra meM dhArmika saMskAroM kA bIjAropaNa zaizavakAla se hI karanA zurU kara diyaa| pUrva puNya bala se dhArmika saMskAra * zrI RSabhadeva jaina zvetAmbara mandira, navApArA, rAjima, rAyapura, chattIsagar3ha

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90 : zramaNa, varSa 56, aMka 1-6/janavarI-jUna 2005 ati alpa samaya meM vaTa vRkSa kA rUpa lene lge| mAtA-pitA apane pUrva saMkalpAnusAra apane 8 varSa ke bAlaka ko upA0 rAjasAgara jI ko samarpita kara diyA 10 varSa kI Ayu meM vi0 saM01756 meM upA0 rAjasAgara jI ne bAlaka devacandra ko zramaNa dIkSA dekara rAjavimala nAma pradAna kiyaa| zIghra hI gacchanAyaka AcArya jinacandra sUri ne rAjavimala ko bar3I dIkSA pradAna kii| vizeSa - (devacandra jI ke jIvana se sambandhita prApta sAhityoM se jJAta hotA hai ki devacandra jI kI choTI dIkSA upA0 rAjasAgara jI ke kara-kamaloM se saMpanna huI, bar3I dIkSA gaccha nAyaka jinacandra sUri jI ke dvArA pradAna kI gii| para guru ke rUpa meM kahIM-kahIM para pAThaka dIpacandra jI kA va kahIM-kahIM para upA0 rAjasAgara jI kA ullekha milatA hai| ata: dvAdazAMgI kA tRtIya aMga-sthAnAMgasUtra ke caturtha sthAnatRtIya uddeza sUtra naM 424 evaM devacandra jI dvArA svIkRta kie gurutva ko dUradarzitA, niSpakSatA se parizIlana karane para jJAta hotA hai ki sAdhaka, AtmotkarSa kI dRSTi se kisI bhI sAdhaka AtmA ko guru ke rUpa meM svIkAra karane hetu svataMtra hai|) zramaNa banane ke pazcAt muni rAjavimala ma0 ne saMyama jIvana ke tIna pramukha lakSya banAe - 1. utkRSTa saMyama sAdhanA, 2. AtmajJAnArAdhAnA, 3. samarpaNa bhAva se guru-sevaa| sabhI dharma darzanoM meM yaha mAnA hai ki guru ke binA jJAna asambhava hai, isalie kahA gayA hai ki "ajJAna timirAndhAnAM jJAnAJjanazalAkayA netramunvIlitaM yena, tasmai zrI gurave nmH| titthayarA samo sUrI" ata: bAlyAvasthA meM smaraNa zakti vizeSa teja hotI hai| tIkSNa buddhi, vidyA-adhyayana ke prati agAdha prema dekhakara dIkSAdAtA rAjasAgara jI ma0 ne apane svayaM ke dvArA pUrva siddha zAradA maMtra muni rAjavimala jI ma0 ko pradAna kiyaa| gurugama se prApta maMtra kI sAdhanA benAtaTa (bilAr3A-rAja) grAma meM ekAnta bhUmi meM siddha kiyaa| mAM bhagavatI ne apanI ananta asIma kRpA kA sAgara ur3ela kara prajJA-pratimA ko pUrNa praur3ha va nirmala banA diyaa| usI kAraNa se jisa viSaya kA adhyayana kiyA usameM unakI pAraMgatatA apratima siddha huii| triveNI guru (vAcaka rAjasAgara jI, pAThaka jJAna dharma evaM dIpacaMda jI ma0) ke jJAna gaMgA meM svayaM ko nimajjita kiyaa| alaukika jJAna razmiyoM se mAtra unnIsa varSa kI kizorAvasthA meM dhyAna jaise AdhyAtmika, kAvyAtmaka evaM vaiduSyapUrNa grantha kI anupama racanA kara ddaalii| agAdha aparimita jJAna gAmbhIrya se pravAhita hokara dharma saMgha ne namaskAra mahAmaMtra ke caturtha pada (upAdhyAya) se ApakA bahumAna kiyaa| ApazrI ke jIvana meM sabase bar3A sadguNa vidyAdAna thA usameM gaccha/paMtha/ saMpradAya kI saMkucitatA, saMkIrNatA kA abhAva thaa| sAmpradAyika audArya evaM

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AnandajI kalyANajI peDhI ke saMsthApaka yugapuruSa zrImad devacandra jI... : 91 anAgrahazIlatA Apake prANoM ke AdhAra the| prApta kRtiyoM se jJAta hotA hai ki ApazrI ke pAsa vidyAdhyayana hetu zramaNa paramparA ke sabhI AmnAyoM ke munijana AyA karate the| tapAgaccha meM dIkSita prasiddha sAhityakAra paM0 muni jinavijaya, muni uttamavijaya, muni vivekavijaya jI ne apanI racanAoM meM devacandra jI dvArA pradatta vidyAdAna ke prati zraddhA pUrvaka AbhAra jJApana kiyA hai| (jina vijaya jI dvArA kRtajJatA jJAta karane vAlA pada mahAbhASya amRta lahyo devacandra gaNi pAsa) ___ApazrI parama zAstrajJa hone ke sAtha-sAtha Adarza tarkavAdI the| Apa saMskRta, prAkRta, apabhraMza, gujarAtI, rAjasthAnI, siMdhI Adi anekAneka bhASAoM ke AyAmoM se sampRkta the| prasiddha pAzcAtya vicAraka bekana ne likhA hai ki -"rIDiMga meksa e phula maina, spIkiMga e paraphaikTa maina, rAiTiMga aina egjekTa maina" arthAt - adhyayana manuSya ko pUrNa banAtA hai, bhASaNa use paripUrNatA detA hai aura lekhana use pramANika banAtA hai| ataH ApazrI bhI vidvarya vyAkhyAtA, lekhaka, pravaktA, dArzanika tattva-ciMtaka, mahimAmaMDita zIrSa puruSa the| zabda zailI kI uccatA aura vizleSaNa kI talasparzatA unake jJAna, vyaktitva kI apratima vizeSatA rahI hai| aMtaraMga kUpa se prasphuTita, AdhyAtmika rasa se AplAvita unake madhura gIta samagra adhyAtma jagat meM ujjvala motiyoM kI taraha vikIrNa haiN| vi0saM0 1777 meM pATaNa meM zAhIpola ke caumukhavAr3I pArzvanAtha jinAlaya meM sattarabhedI pUjA ke antargata zrImAla jJAtIya nagaraseTha tejasI DosI ne AcArya jJAnavimala sUri se sahastrakUTa ke hajAra nAma pUche - AcArya zrI ne kahA - sahastrakUTa ke jina nAma lupta ho ge| AcArya zrI ke samIpa AsIna upAdhyAya devacandra jI ne tatkSaNa kahA ki -sUri pada meM rahate hue satya mahAvrata kA khaNDana na kreN| devacandra jI ke mukhAgra se va abhimAna ko cunautI dene vAle saMvAda ko sunakara AcArya jJAnavimala sUri bole- "tuma marusthalIya loga zAstrIya rahasyoM ko kyA jAno?" tumane mere kathana ko mRSA bhASaNa kahA - yadi tumheM sahastrakUTa ke nAma mAlUma hoM to btaao| devacandra jI ne apane ziSya ko Adeza dete hue kahA ki jJAna bhaMDAra meM se sahastrakUTa jina nAma graMtha kI pANDulipi le aao| guru AjJA zirodhArya kara ziSya pANDulipi lekara aayaa| devacandra jI ne jaba nAmAvali par3hakara sunAI taba jJAnavimala sUri va tattvajJa tejasI DosI vismita hue aura bahuta prabhAvita hue| vizruta vidvatA ke kAraNa saMgha evaM gurujanoM ne antas urmiyoM se gaNi, upAdhyAya, vidyA-vizArada, jainasiddhAnta-ziromaNi, gItArtha, vAcaka, vidyA dAnezvara Adi garimAmaya saMbodhana se jJAna razmiyoM va pada kI mahimA kA sammAna kiyA phira bhI Apa zrI pada-pratiSThA, yazakIrti, mAna-sammAna ke viSa se aprabhAvita rhe|

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92 : zramaNa, varSa 56, aMka 1-6 / janavarI - jUna 2005 Agama AcAra-saMhitA ke anurUpa grAmAnugrAma vicaraNa kara jIvana nirmANa va AtmotkarSa hetu naitika AcAra-vicAra yukta AdhyAtmika gaMgA-yamunA jana mAnasa ke antara meM bahAI / "savi jIva karUM zAsana rasi aisI bhAva dayA mana ullasI" ke bhAvoM se dharma-dhvajA phaharAte hue uttarottara nija caritra kI nirmalatA hetu jina tIrthoM kI yAtrA kara bhava yAtrA kA pariccheda kiyaa| jina pratimA va atizaya maMDita tIrthoM ke prati agAdha zraddhA kA vega sadaiva umar3atA rahatA thaa| bhArata ke vividha aMcaloM ko padkamaloM se pavitra karate hue mUrti pUjA virodhiyoM kI gatividhiyoM kA unmUlana kara "jina pratimA jina sArakhI" kA abhiyAna bulaMda kiyaa| Apane zAzvata tIrthAdhirAja zatruMjaya kI anekoM bAra yAtrA kara Abhyantara zatru ko parAsta karane kA Atma sambala prApta kiyaa| aneka bAra cha:, ri pAlita saMgha nikalavAe | mUrti virodha ke nimitta se khaNDahara bana rahe aneka jina mandiroM kA jirNoddhAra aura navInIkaraNa kraayaa| nayanAbhirAma saikar3oM jina pratimAoM kI aMjanazalAkA va prANa pratiSThA karavAI / je jina biMba svarUpa na jANe, te kahiye kima jAge / bhUlA teha ajJAne bhariyA, nahIM tihAM tattva pichANe re / / ina bhAvoM se ahamadAbAda meM jodhapura ke zrI ratanasiMha bhaMDArI sUbedAra jI ko va ahamadAbAda ke tattvajJa seTha zAha AnaMdarAma jI ko jina pratimA kA mAhAtmya jJAta karAkara apUrva zAsana prabhAvanA krvaaii| eka dina jina mandira meM upA0 sAdhu kIrti dvArA sattara bhedI pUjA cala rahI thI, terahavIM aSTa maMgala pUjA ke anta meM bhAva-vibhora hRdaya se "ANaMda kalyANa sukha rasa meM" jaise zabda bhaMgiyA meM bhaktoM ko AnaMda ke mahAsAgara meM tallIna kara diyaa| devacandra jI ne zatruMjaya tIrtha ke samucita prabandha hetu suvyavasthita samRddhazAlI saMsthA ke nirmANa hetu parama guru bhakta ratana siMha jI bhaMDArI ko kahA paramAtma bhakti ke rasa se grasita mana ne usI kSaNa guru vacanoM ko tahatti kiyA - saMsthA kA nAmakaraNa "Ananda jI kalyANa jI kArakhAnA" rakhA gayA / ojasvI mahApuruSa ke dvArA sthApita per3hI ke vaTa vRkSa kI jar3eM Aja itanI gaharI ho gaIM haiM ki vaha deza kI sarvAdhika dhanADhya, kAryadakSa netRtva saMpanna samiti ke rUpa meM jaina saMskRti - saMskAroM kI Ana-bAna-zAna meM cAra cAMda lagAe hue hai| - bahuAyAmI, bahumukhI pratibhA sampanna sAhitya sraSTA ne jinavANI ke gUr3ha rahasyoM ko anekAntavAda zailI dvArA sahaja sarala subodha bhASA meM gadya-padya kA rUpa dekara janabhogya bnaayaa| jina caubIsI, va viharamAna jinavIsI, anekAneka sajjhAyoM ko AtmaniSThA evaM tattvamImAMsA se anuguMjita kiyA aura marmasparzI racanAoM ko itanA

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AnandajI kalyANajI peDhI ke saMsthApaka yugapuruSa zrImad devacandra jI... : 93 geyAtmaka banAyA ki mokSAbhilASI AtmasAkSAtkAra kara apanA mArga prazasta kara sakatA hai| pramANa- naya, syAdvAda, nikSepa tripadI ke Alambana se dArzanika bhAvoM ko tarka aura Agama sammata maulika tathA manovaijJAnika DhaMga se navIna graMthoM ke prastutIkaraNa se Upara car3hate hue sAdhaka anta meM aisI Atma- anubhUti karatA hai ki mAno vaha kisI zaraNaprada tApa - niyantraka prAMjala sarvasauvidhya sampanna kakSa meM pahuMca gayA ho| Apane mAtAzrI dhanadevI ke svapna darzana ko bhAvoM dvArA mUrtarUpa pradAna karane evaM jina zraddhAluoM ke citta- vizuddhi hetu snAtrapUjA kI sarvotkRSTa racanA kI / bhakti kA yathArtha artha vyakta karate hue Apane kahA ki apane ArAdhya ke batAe mArga kA anukaraNa karanA hI vAstavika Adarzamaya bhakti hai| vi0saM0 1812 bhAdrapada amAvasyA ko ahamadAbAda meM 99 varSa kI Ayu meM ApakA devalokagamana huaa| ahamadAbAda sthita haripurA upAzraya meM Apake caraNa cinha pratiSThApita haiM / gatavarSa 2003 meM mujhe bhI usake darzana kA saubhAgya milaa| AkRti ko kAgaja meM utArane meM jitanI kaThinAIyAM hotI haiM, unase kahIM adhika virATa vyaktitva ko kAgaja para lekhanI dvArA sameTane meM hotI hai| kyoMki AkRti sAkAra hotI hai aura vyaktitva anAkAra / yahAM jo kucha bhI likhA gayA hai vaha bhAvukatA ke pravAha meM nahIM likhA gayA apitu ApazrI ke jIvana darzana se sandarbhita kRtiyoM kA avalokana kara Apake pravartamAna 250vIM puNya tithi para apane bhAvasumanoM ko arpaNa karane kA laghu prayAsa hai| zubham bhavatu....!!

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English Section The Jaina Manuscript and Miniature Tradition Mathematical Formulary of Jinistic Precepts Scientific Thought Evident in the Labdhisara VA EE

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Sramana, Vol. 56, No. 1-6 January-June 2005 THE JAINA MANUSCRIPT AND MINIATURE TRADITION Lalit Kumar* This article was originally published in "Steps to Liberation- 2500 years of Jain Art and Religion" by Jan Van Alphen (ed.), Antwerpen, 2000. As it is an important source material on the subject it is reproduced here for the benefit of the Indian students of Art, history and manuscriptology. -Editor Austerity and non-possession were among the most important features of the Jaina religion. But there was an important shift of emphasis during the first centuries. Among the changes was the worship of images, as evidenced from the sculptural remains of the Kusana period (c. first to third century) recovered from Mathura. The Paumacariya of Vimalasuri (c. fifth century) extolled the merits of building Jaina temples and making images. The Avasyaka Niryukti in the early sixth century also provides evidence for the worship of Jina images. Gradually a body of literature developed, which provided norms of ethical behaviour for the laity, called Sravakacara. It ordained that the gifting of temples, images and books are the three great acts of donation (dana). Consequently, a large number of Jaina temples were built, images of stone and bronze made, and manuscripts commissioned. Most of these were coinmissioned for the benefit (sreyortham) of the donor and his deceased relatives. A statement to this effect was frequently added at the end of a manuscript or to an image to explain the purpose of such commissions. In this way the Jaina community could help to preserve the holy books in their original form. They are the objects of veneration. The art of book illustration brought * Former Curator, Lalbhai Dalpatbhai Museum, Ahmedabad

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96 : Sramana, Vol 56, No. 1-6/January-June 2005 about changes in the production of manuscripts. For example, to accrue greater spiritual benefits manuscripts written in gold ink were prepared. Jainism is the only religion in India, which systematically patronized the writing of manuscripts. This has been particularly the case in the Svetambara community. The manuscript folios and other objects in this exhibition of Jaina art and culture should be viewed in this larger context. They are not only products of the religio-aesthetic sensibility of the religion. Furthermore, to understand a living religion like Jainism can we afford to ignore the material evidences in favour of the text?' This essay discusses various aspects of the manuscript and its structure, especially writing and paintings. The oral and writing traditions The tradition of writing in India begins in the Harappan Civilisation (c. 2500-1500 BCE). Alas, the script remains undeciphered, so far. No remains have survived to indicate the existence of manuscripts prior to the practice of the oral tradition (sruta parampara) by which knowledge was transferred from preceptor to disciple; it was memorised by recitation following the mnemonic system, as is evident from the Vedic literature. The oral tradition, adopted by both Jains and Buddhists, continued for so long because it could preserve the sanctity of the sacred word from misinterpretation. But it is said that Jains did not commit their teachings to writing for the simple reason of the vow of nonpossession (aparigraha; one of the five great vows taken by monks). This is also attested by Jaina literature, which denounces monks who read or possessed books. 2 But the inherent drawback of the oral tradition was very soon realised when the knowledge suffered during the twelve-year famine in Bihar in the fourth century BCE. A large number of Jaina monks migrated to Karnataka in South India. Those who remained in the North began to systematise the teachings of Mahavira. After the famine those who had migrated to the south returned. They did not accept the compilation as authentic. According

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The Jain Manuscript and Miniature Tradition : 97 to them, most of the original teachings were lost during the adverse conditions in which monks, due to malnutrition, had suffered from memory lapses. This difference and some other factors created a schism in the Jaina monastic establishment and finally the community was divided into two sects - Digambara ("sky clad" or naked) and Svetambara ("white clad" that is to say, dressed in white). Both sects have differing and contradictory accounts of this period. The redaction of the scriptures The process of the systematic compilation and redaction of the Jaina scriptures (agama) offers tacit evidence of the beginning of manuscript writing. The crystallization and organization of the Jaina canonical literature was achieved in three different councils. The first of these was held in Mathura (near Delhi) under the leadership of Skandilacarya. Concurrent with it was the second council at Valabhi (in the Saurashtra region of Gujarat) under the direction of Nagarjuna. Both took place in the fourth century. The two leaders did not meet and, therefore, had different versions of the canon. Finally, in the following century at Valabhi, reconciliation between the two versions was brought about under the guidance of Devarddhi Gani Ksamasramana. The existing Svetambara canonical literature is attributed to his efforts. On the other hand, the Digambaras inherited a different canon, compiled by Dharasena.? The writing media The history of manuscript writing in India is revealed in the history of the various materials used to write on. Palm-leaf, birchbark, cloth, and paper were the favourite writing media in ancient India. Copper and gold leaves were also, though rarely, used for writing. Palm-leaf The leaves of both talipot (Corypha umbraculifera) and palmyra (Borassus flabellifer) were used as writing surfaces. Talipot grew in

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: Sramana, Vol 56, No. 1-6/January-June 2005 the wet climate of Ceylon and the Malabar Coast, whereas palmyra grew in the dry environment of North India. Palmyra also came from East Africa. The talipot leaf is thin and more flexible than palmyra, which is also coarser and has a narrower blade; hence they are called sritala and kharatala respectively. At one time talipot was in vogue throughout the country, which is why a majority of the early manuscripts were written on this leaf. From the sixteenth century onwards, however, manuscripts were mostly written on palmyra. 98 In its natural state the talipot leaf is arranged in a fan-like shape. The blades were cut from the ribs (the latter are used in making brooms) and processed in different ways. This involved the indirect slow heating of palm leaves in a kiln or fire, causing the leaf to exude oil-like substances, which were wiped off with cloth. Turmeric water was also used on the blades to make them suitable for writing. After processing the leaves were sandwiched in a wooden template to cut and shape them to equal size. Usually, the full length of the leaf was used for writing the scriptures. The length of such leaves can be seen in some preaching scenes depicted in palm-leaf manuscripts. 4 Although the Jaina sculpture of Sarasvati, dated 231 (?) from Mathura, shows the use of palm-leaf in manuscript writing, the oldest extant example of a palm-leaf manuscript cannot be dated earlier than the eleventh century in North India. Birch-bark The birch tree (Betula utilis) grows in the Himalayas at a height of 4,000 m. Its bark grows in thin layers, with a brownish inner side and a whitish outer side. It is a delicate yet fine medium for writing. Both Rajasekhara (10th century) and Alberuni (a 12th century Arab traveller) have referred to the use of birch-bark in ancient India. The oldest extant examples of birch-bark manuscript folios have been recovered from a stupa in Gilgit. They are written in a script of Indian origin dating from the fourth to eighth centuries. Some folios are narrow, others are broad in shape, but all follow the pothi (books

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The Jain Manuscript and Miniature Tradition : 99 in an oblong format) style. The bark of the aloe tree (sanci, Aquilaria agallocha) was also used in the Assam region but no remains have survived which predate the eighteenth century. Cloth Cotton and silk were also used for writing manuscripts. A folio of a pothi written on silk said to be of Indian origin is the only example recovered, from Sinkiang in North-west China. Palaeographically it has been dated to around the eighth century. A complete manuscript of the Dharmavidhi-prakarana, a Jaina text dated 1361, is another extant example written on cotton in the Hemacandracarya Jnana Bhandara, Patan (Gujarat). Paper Paper was invented in China in 105 CE. It must have travelled via the silk route to Iran and should have been known in India. The above-mentioned Gilgit treasure has revealed the existence of paper manuscripts, which were produced in Kashmir in the sixth century. Paper was also produced in Nepal, as is evident from two manuscripts of 1105 and 1185 in the Ashutosh Museum, Kolkutta (Calcutta). The Jaisalmer bhandara also has a paper manuscript dated 1189. Muni Punyavijaya reported a Kalpasutra manuscript dated 1360 in the Ujjamphoi Collection, Ahmedabad, which was copied from a manuscript dated 870, according to the colophon. In earlier times, paper was imported from Persia. From the sixteenth century Daulatabad, Ahmedabad, Kashmir and Karachi became the major production centres for paper. After its introduction in India paper continued to be used in the narrow pothi format of the palm-leaf. It was only from the fifteenth century that manuscripts became broader. Gold Leaves of gold were also used for writing. But this was not common, for gold has always been a precious metal. An inscribed gold leaf that was found in a Buddhist casket is written in Kharosthi, a script used in Gandhara in the Northwest (modern Afghanistan)

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100: Sramana, Vol 56, No. 1-6/January-June 2005 and ascribed to the mid-first century. ' It also follows the pothi format; the antiquity of the manuscript tradition can therefore be pushed back to the first century. The writing implements The Rajaprasniyasutra (late 3rd century), a Jaina canonical text written in Prakrit, refers to the various items needed for writing. They are leaf (patta; most probably the word refers to palm-leaf), a pair of book covers or wooden strips (kambika), a cord (dore; to string the folios), a pair of buttons (ganthi; to hold the end of the cord from slipping through the string-holes), a writing board (lippasana; on which the folio was placed for writing), net (chandana; hanging ink-pot rest), noose (sankala; for the safe carrying of the ink in the ink-pot), inkpot (masi), and pen (lahani). Additional implements were used by the scribes. Among these were a sort of forked pen made of iron (yujavala or jujavala) to draw thick lines on the margin, a pair of compasses with a forked pen for drawing circles, a burnishing stone of agate to make the surface of the paper smooth and non-absorbent, a ruling plate for drawing lines (phantiyun or oliyun), and an ivory ruler (kambika). Ink-pots made, of brass were animal-shaped or plain; figures of gods were sometimes depicted on the latter. Some ink-pots were provided with barrels for storing pens. Ink-pots made of shell were used mostly for keeping red ink. It was cut into the middle and the open mouth of the shell was removed. It was then embedded in a papier-mache mould, which was usually heart-shaped. Beautifully painted pen boxes with compartments were made of wood or papier-mache. An iron stylus (loha lekhini) was used to incise writing on palm-leaf in ancient India. To make the writing visible on the surface a muslin pouch filled with lamblack was rubbed over the incised characters. In North India writing was done with a reed pen and ink. In order to maintain a straight line an ingenious method for ruling on paper was invented, also in the North, India. This was done with the help of a ruling plate (phantiyun or rekhapatti), which was prepared

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The Jain Manuscript and Miniature Tradition : 101 by stretching equidistant parallel rows of thin string through series of holes made at each side of a wooden plate or paperboard. The strings were pasted on the board with lac or gum. To create rulings a sheet of paper was placed on the ruling plate and rubbed with the fingertips to produce impressions of the thread on the paper. The same process was repeated on the reverse back matching the lines. The embossed rulings later disappeared under pressure once the manuscript was wrapped. Before writing a manuscript a suitable ruling plate was prepared, sometimes with a blank space created in the middle to accommodate roundels or other decorations. The scribes and the art of calligraphy In Western India the scribes are called lehiyas. The yatis, class of lay monks, were also professional scribes. 'Fine writing (sulekha) was practised but it was not a well-developed art like Islamic calligraphy. The syllabary plate (kakkaki pati) was used to practise writing and to standardise the script. This left very little scope for calligraphic artistry. . However, the calligraphy of the early Devanagari script of the eleventh to fourteenth centuries, for instance, differs from that of the later centuries, for the script was still developing. By the sixteenth century it had become standardised. The specific way of adding diphthongal signs (matras) continued. These were put before the letter in the case of e and o) or both before and above (ai and au) because there was insufficient space between the lines. However, the scribes took full liberty in drawing fanciful matras on the first line of every folio as they had ample space above it in the top margin. This was a distinct characteristic of Jaina Devanagari. But from the seventeenth century the modern practice of putting the matras above the letter joining line (sirsa rekha) began. Though yatis, and certain groups of scribes belonging to particular ascetic lineage (gacchas), were able to leave their individual mark in their writing, nevertheless, they followed the standard calligraphy of the Devanagari script.

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102: Sramana, Vol 56, No. 1-6/January-June 2005 Creating forms of the swastika, thunderbolt (vajra), canopy (chatra), or diamond by leaving blank spaces in the writing was part of the Jaina calligraphy. The manuscripts were decorated with border ornamentation, including cartouches or scrolls. During the paper period two types of calligraphic writing emerged. Bold or large letters (sthula aksara) were used for holy books, and smaller letters (suksma aksara) for non-canonical and other texts. The holy look of the Kalpasutra-Kalakacaryakatha was always written in bold letters, perhaps for convenience of recitation during the Paryusana festival. These two styles seem to have begun with the introduction of commentary into the main text of the manuscript. In earlier times the commentary was written separately. Thus, when the text includes the commentary the main text was always written in bold letters and the commentary in smaller letters. Indian writing had also been characterised by scriptura continua (without word separation). Lack of space is believed to be a main reason for this. It also seems to have been done deliberately, in conformity with the ancient oral tradition in which knowledge was always transferred from teacher to disciple, thus preserving the sanctity of the scripture from misinterpretation: this is still practised in some religious institutions. The manuscript tradition in India, as elsewhere, started primarily to preserve the knowledge. Only experts in the subject used manuscripts for reading or reference and for imparting knowledge. In ancient times teachers used to recite the text then give explanation to the students. Sanskrit, the mother of all the Indian languages, must have also contributed to the use of scriptura continua as word coalescence is a feature of this language. The practice of word separation began only in the writing of the twentieth century. (In Western writing, in the first and second centuries. word separation began with a dot. In the following centuries this was abandoned and the script became continuous. However, word separation became a normal feature of Western writing from the twelfth century). 10

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The Jain Manuscript and Miniature Tradition : 103 The numbering of the folios Each folio of the manuscript was numbered on the reverse. In early manuscripts (prior to the fourteenth century) foliation was done in both letter symbols and numbers, but from the fifteenth century numbering appeared only in numerals. The numbering of folios in letter symbols followed a fascinating system. With the exception of the numbers from one to nine there were letter symbols for the tens and hundreds. Double-digit numbers were written in vertical order, thus the top letter symbol stands for the highest denomination. It is difficult to trace the origin of this system of numbering, but the Jains had evolved letter symbols up to ten thousand. " This practice of foliation in letter symbol and numerals brought into being two extra roundels in the margins on the verso, which were used for this purpose. The practice of three roundels continued even after this system of foliation was abandoned in favour of numbers, which were now written on the right side of the margin underneath the roundel. Sometimes ornamentation was added around the number. While reading a manuscript the folios are turned upwards (unlike the codex style in which the pages of a book are turned over sideways). This also explains why the foliation in a manuscript appears on the reverse side. How the authors used to work An author would either write himself or dictate his new work to his disciple or a scribe. Dictation was taken on a stone slate or traditional wooden writing board. The first editing of the work was done at this stage. When it had taken final shape the verse was written on palm-leaf or paper. However, even the so-called final copy would have several corrections and alterations. From this the final or fair copy of the original work was prepared. This was called the model copy (adarsa prata; the manuscripts are also referred to as prati, derived from the Sanskrit pratikrti, meaning 'copy', which is shortened to prata). From this model copy more copies of the manuscripts were made and distributed for dissemination.

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Sramana, Vol 56, No. 1-6/January-June 2005 Jaina teachers (acaryas) preferred to reside in monk's dwellings (posadhasalas, upasrayas or caitya mandiras) situated in the neighbourhood of the wealthy laity. They preferred such places fortwo reasons: firstly, they were well taken care of, along with their disciples and scribes, and secondly, such places were always well equipped with good libraries, which they needed for their reference work. The classification of manuscripts The Nisithacurni (c. 6th century), a Jaina work, gives an ancient classification of manuscripts in five categories, 2 based mostly on their shapes and sizes. A squarish manuscript was called gandi. The kacchapi was turtle shaped." (There is an eighteenth century palmleaf manuscript in the shape of a turtle in the British Library, London.) The musti were small manuscripts or scrolls, which could be accommodated in the fist. The samputa phalaka were perhaps books written on wooden panels. This might also have included manuscripts written in the form of copperplate grants or charters, sometimes fastened with a metal ring. The Vasudevahindi refers to thin folios of copper manuscript, which were stored in a copper box. No example of this has survived. The chedapati were the regular manuscripts with string-holes. Palm-leaf and paper manuscripts belong to this category. The size of the work 104 : The size of a work was never measured in terms of the number of folios but by the number of the verses contained in it. The learned monks counted the verses: thirty-two characters usually formed one verse. The total number of verses (sarvagranthagraor granthagra) was always indicated at the end of the text. But sometimes the numbers of verses are seen written at the end of every 100, 500 or 1000 verses. Binding A manuscript was never bound like an Islamic or European codex. In palm-leaf manuscripts the folios were strung, using one or two string-holes depending on the size of the folio. The same cord was also used to secure them in their wooden covers. A similar

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The Jain Manuscript and Miniature Tradition 40 105 practice is found in the Gilgit birch-bark manuscripts. When paper came into vogue it was not only cut in the same narrow format but also provided with roundels where the string-holes would be. Curiously enough, some paper manuscripts of the early fifteenth century have a small redundant hole, a vestige of the palm-leaf tradition, in the centre of the roundels. Paper manuscripts are always found in the form of loose leaves. From the sixteenth century some of the books of compilations have been bound in volumes. In these, the paper was always folded in the middle and then stitched. Such bound volumes are called handbooks (gutakas). Black inks Ink was most often prepared by making a suspension of fine particles of soot or lampblack in gum arabic, which was first dissolved. Most of the known recipes for the preparation of inks come from nineteenth century loose and stray folios. In all these recipes the preparation of ink looks very complicated in comparison to older practices. It was found that the early inks do not dissolve in water, unlike the inks used on the later manuscripts. The later recipes contain some deleterious ingredients like die maroon dye, alta, made from the gum of the pipal tree (Ficus religiosa), iron shavings, and herbs like kalabhangra (Eclipta erecta). The ink was made in copper vessels. Consequently most of the manuscripts from the eighteenth and nineteenth centuries are in a poor state of preservation. In a majority of these manuscripts the black ink has charred the paper, which crumbles at the slightest touch, leaving behind perforations in place of the writing. This kind of damage, owing to poor quality ink, is never seen in older manuscripts. It is not known why the recipes for making ink changed with time. Alas, the later ink makers could not have suspected that their experimenting would destroy the text written with their products. Red Ink Red ink was prepared from a mineral rock called hingado, a mercuric compound. It was used in drawing the lines on the margin and sometimes for writing commentary, colophon, and verse number.

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106 : Sramana, Vol 56, No. 1-6/January-June 2005 Gold and silver ink The manuscripts written in gold and silver ink are called suvarnaksari or raupyaksari respectively. These two inks were mainly used for writing the Kalpasutra and Kalakacaryakatha. To make the ink, gold and silver foils were used. The foil was ground on a special flat agate mortar, in honey or thick sugar syrup. The latter was preferred by the Jains. These mediums were used for two reasons. Firstly, they held the precious metal foil to the mortar because they remained wet for a long time. Secondly, they were viscous and thus helped in the proper grinding of the metal foil. A well-pulverised mixture of metal in honey or sugar solution was finally washed in water. The fine powder of gold was allowed to settle in the water, and was then separated by decantation and mixed with gum arabic to prepare the ink. These inks were used against a deep red, indigo blue or black background on paper. After writing the letters were burnished with agate to bring up the metallic lustre. The preservation of manuscripts Manuscripts were protected against dust, light, humidity and insects. An extra leaf, beautifully decorated with designs and patterns, was provided to protect both the first and the last folio of the manuscript against friction from the book-covers. The book cover in turn, protected the manuscripts from creasing and other damage. The covers were made either of wood or paperboard. Most of the wooden book-covers were plain but some of the early ones carried beautiful paintings on them. The wooden book covers of palm-leaf manuscripts were tied with string. First, the string was wound several times around the middle. Then it was taken diagonally across to one end, where it was wound in a similar way. After that it was brought back to the centre, then taken over to the opposite side. Finally the end was fastened with a loop. In this way equal pressure was distributed over the entire surface of the manuscript. These palm-leaf manuscripts were tightly tied. The paper manuscripts, on the other hand, were never strung or tied. A great deal of attention was given to the paperboard covers.

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The Jain Manuscript and Miniature Tradition : 107 They were usually covered with a variety of fabrics, including printed cotton or brocaded silk etc. Very often they were embalmed with embroidered textiles. Some book covers carried good examples of paper cutting on their interior side. These manuscripts were wrapped; in a square piece of red cloth tied with a braid, sometimes with verses or the name of the owner woven into it. To protect the manuscript from direct contact with hands (sweat and dirt), manuscript folders (puthun) were used. They have one broad and one narrow side. Such folders were made of sandalwood, wood covered with richly ornamented sheet silver, or paperboard covered with velvet or brocaded silk. Certain aromatic herbs were used as insect repellent, such as neema leaves (Azadirachta indica), tobacco leaves (Nicotiana tabacum), and ghodavaj (Acarus calamus). The warpped manuscripts were stored in tightly closing wooden boxes painted with lacquer and having beautiful floral designs. These wooden boxes were larger than those made of papier-mache or leather. The papier-mache boxes, which are known from the early seventeenth century, were also illuminated with miniatures. The so-called leather boxes are actually made of paperboard but covered with hide. Other manuscript boxes were made of plain or carved sandalwood or copper. The latter is referred to in the Vasudevahindi (c. sixth century). Such metal boxes can still be seen in some manuscript libraries, or bhandaras. The scribes also cared for the manuscripts by writing oftrepeated verses at the end of a work to remind the reader to protect it, since it had been written with great toil. One such verse reads, "Protect (me) from oil, protect (me) from water, protect (me) from loose binding; and never let a fool (careless person) handle (me), so says the manuscript. "In another variant of the same verse the manuscript calls for protection against fire and rodents. Some verses have used similes to demand their care. One such verse says. "Bedeck (the manuscript) like your own beloved child; guard (it) from others' hands like your own virtuous wife; treat (it) like a wounded limb of

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Sramana, Vol 56, No. 1-6/January-June 2005 your own body; look up (at it) every day like a dear friend; tie (it) up like a prisoner with strong string, and always think (of it) like the name of god; if one follows this the book will never come to grief." 108 : The numbering of manuscript boxes in libraries (bhandaras) The manuscript boxes were either numbered in a serial order or given the name of one of the twenty-four Tirthankaras. If there were more than twenty-four, the following boxes were also named after twenty Viharamana Tirthankaras (those dwelling in the Mahavideha region as defined in Jaina cosmology). These boxes were traditionally kept in wooden cupboards. Nowadays these have been replaced with steel cupboards. The formatting of manuscripts The traditional method of formatting a manuscript was to divide the folio into two or three columns with vertical lines. The space between the columns was reserved for the string-holes. The large surface of the paper made it possible to incorporate commentaries with the main text in the manuscripts. There were two main ways of doing this. Either the main text was written in the middle of the folio and the commentary in the upper and lower margins - this was called tripatha, or 'three texts formatting'. Or the main text was surrounded by the commentary on all four sides, which was referred to as pancapatha, or 'five texts formatting'. Sometimes the text and commentary were written on alternate lines. The text and the commentary were always accommodated around the roundels. In the case of an illustrated manuscript, blank spaces were left for the painting. Scribal notes or legends in the margin indicated the subject of the illustration, or sometimes a small quick sketch was drawn in the margin to indicate the theme of the painting for the artist. Such quick but fine sketches can be seen only in manuscripts of the fourteenth and early fifteenth centuries. The artists always used the full height of the folio for the painting. Sometimes the name of the text is also mentioned on the top corner of the left hand margin.

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The Jain Manuscript and Miniature Tradition : 109 Begins with 'bhale' and ends with 'cha' A manuscript always begins with the comma-like, or Devanagari number-like symbols which resemble 60, 70, or 90. This is an auspicious symbol, which was called siddham in the North, but in Western India the Jains called it bhale. 14 It has several forms and shapes. It symbolizes the beginning of a text and is generally followed by an obeisance to a god or Tirthankara. Because of the great demand for manuscripts some scribes used to keep ready-written stocks on hand in which the beginning of the manuscript was left blank, to be filled in with the name of the deity or Tirthankara to whom the patron wished to pay obeisance. A manuscript ends with the Devanagari letter cha, which symbolizes the end. Some other symbols were also used to indicate the end of the text. Very often the scribes preferred to complete a line with a repetition of such symbols rather than leave a blank space. Another scribal idiosyncrasy is found in the illustrated manuscripts of the Sangrahanisutras of the sixteenth to seventeenth centuries. Whenever the scribes were short of text they filled the line with the name of the place in which the manuscript was copied - matar grama madhye, for instance, [completed] in the village of Matar. 15 The colophon and disclaimer A manuscript usually ends with a colophon. Occasionally a eulogy is also included at the end. The colophon contains much valuable information, for instance, the name of the manuscript, the names of the author and scribe with their lineage, the date of the work, the date it was copied and where, the size of the work and the name of the patron. The date was usually written in numerals but at other times in the form of a chronogram, which represented the date in words. In the latter style the symbols of the date are always read in reverse order to determine the year. Very often a scribe ended a manuscript with a disclaimer that he was not to be blamed for making errors. A typical disclaimer reads, "He has copied the manuscript as he saw, he should not be blamed for any act of omission or commission".

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110: Sramana, Vol 56, No. 1-6/January-June 2005 Jaina libraries (bharlaras) The establishment of Jaina manuscript libraries (sastra bhandaras) and the religious merit which was gained by gifts of manuscripts (sastradana) were the two major factors in the development of both Digambara and Svetambara manuscript production in Western India. These libraries have not only helped in preserving Jaina literature but Indian literature as a whole. A vast body of ancient Indian Sanskrit literature has been preserved in the Jaina bhandaras. Thanks to the diverse interests of the Jaina monks and their tremendous quest for knowledge. This work started sometime in the eighth century when, due to generous patronage and endowments the originally itinerant Jaina monks found themselves the owners of properties and temples. The management of these religious establishments was entrusted to a senior monk, who came to be called the bhattaraka, "one of whose main responsibilities was the establishing of temple libraries. First the Digambaras then, in the late eighth century, the Svetambaras established libraries. Tradition has it that Kumarapala (1143-1172), the Calukya ruler of Gujarat, was responsible for the establishment of no less than twenty-one libraries in his capital. Annhilapataka (modern Patan). Vastupala, the Prime Minister and co-builder of the Dilvara Jaina temples at Mount Abu in Rajasthan, is said to have established libraries at Patan, Khambhat (Cambay) and Broach. A rare palm-leaf manuscript of the Dharmabhyudaya, also known as Sarighapaticaritra or Sanghadipaticaritra, copied by Vastupala himself in 1233, has survived in the Santinatha Bhandara, Khambhat. It shows the minister's love not only for writing but also for the sastradana. The bhandaras in the desert town of Jaisalmer are the most celebrated, for many precious manuscripts from Gujarat were taken there to save them from the Muslim onslaught. A majority of the palm-leaf manuscripts in the Jaisalmer bhandaras once belonged to the Patan libraries. Interestingly, the Jaina libraries have also maintained a sort of catalogue (called tipas) of their holdings, mostly prepared by the

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The Jain Manuscript and Miniature Tradition : 111 monks. One of the oldest checklists is dated 1383.16 These lists documented information such as the box number, manuscript number, title, and total number of folios. Sometimes they also included the name of the authors. The worship of scriptures on Jnana Pancami: Jnana Pancami, or "Knowledge Fifth", is a Svetambara Jaina festival closely associated with the promotion, propagation and preservation of manuscripts and the tradition of writing. It is a unique festival celebrated on the fifth day of the bright half of the month of Kartika (October-November). It is said to have been started by Devardhi Gani Ksamasramana, who was responsible for the final redaction of the Svetambara Jaina canon at Valabhi. This date is well-chosen, coming after the rainy season when the climate is relatively dry and suitable for taking the manuscripts out for inspection. On this day pious Jains spruce up the bhandara and the manuscript collection. The manuscripts are spread in the sunshine to dry out, dusted down and folios, which have stuck together, are carefully separated. A fresh supply of the insect repelling herb ghodavaja is also put in the boxes or cupboards. New cloth-wraps, book covers, or anything else, which needs replacement, is usually attended to on this day. The worship of the books (Jnana-puja) is also performed on this day." A similar festival, Sruta Pancami, or "Scripture Fifth" is observed by the Digambaras in the month of May. II Jaina Miniatures of the Western Indian Style: The art of painting was very much in vogue in ancient India, as literary and archaeological evidence shows. The earliest indirect reference to painting lies in the tradition of the professional storytellers (mamkhas) who used to narrate their tales with the help of a picture board. They were popular in Eastern India in the sixth century BCE, the period of Mahavira and Buddha. Mankhali Gosalaka, an adversary of Mahavira, was the son of such a mamkha. 18 A more tangible

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112 : Sramana, Vol 56, No. 1-6/January-June 2005 reference to the art of painting is seen in the gateways (torana) of the Sanchi stupa (Madhya Pradesh, second century BCE 50 CE) where the architrave, with its voluted ends, is carved like a painted scroll upon which the story unfolds. Literature abounds with references to the tradition of painting in ancient India but nowhere is the art of manuscript illustration mentioned. Most references are to the mural tradition, of which the frescoes of Ajanta, Ellora (Maharashtra) and Sittanavasal (near Tanjavur in Tamilnadu) are prominent examples. They are dated up to the ninth century and represent a pan-Indian style. The Ajanta murals are remarkable for the depiction of nature and human figures in architectural and landscape compositions. The use of devices such as foreshortening, perspective, and modelling have given them a plastic, naturalistic quality. Later, the Ajantasque style gave way to linear conventions; forms were created with controlled lines infilled with flat patches of colour and with no attempt towards modelling. The beginning of the Western Indian style of painting can, in fact, be seen in the engraved drawings on the copper plate grants dating back to the mid-tenth century, but no manuscript from this period survives. The earliest illustrated manuscripts also suggest a late beginning of the art of book illustration in India. The Ogha Niryukti, on the rules of conduct for Jaina monks, dated 1060 is the earliest manuscript on palm-leaf to carry beautiful drawings of an auspicious vase (kalasa), of Laksmi, the goddess of riches, and Kamadeva, the god of love. Similarly, other early books containing illustrations representing gods and goddesses, though they have no relation to the text, also suggest the modest beginnings of the art of book illustration in India. For instance, the Digambara Satkhandagama ("Scripture of Six Works") of 1112 is the earliest illustrated manuscript to show a preaching scene a Jina, the goddess Cakresvari and some decorative motifs. Hagiographical works like the Mahavira Carita dated 1185, and the tenth canto of Hemacandracarya's Trisastisalakapurusa dated -

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The Jain Manuscript and Miniature Tradition : 113 1237, also depict the figure of a Jina, monks and lay people. The Neminatha Carita of 1-42 depicts the Jina Neminatha, the goddess Ambika and laywomen. The earliest extant example of an illustrated Kalpasutra-Kalakacaryakatha, the most revered Svetambara text, is dated 1278. Yet another is dated 1279, also bearing paintings of iconic interest only. Most of these illustrations are not related to the text but seem to have an auspicious, decorative or magical purpose, as was also the case with Buddhist manuscripts from Eastern India, which predate the Jaina by half a century. The narrative scenes illustrated on the wooden book covers of palm-leaf manuscripts do not indicate the beginning of a new painting era. They mostly commemorate specific events of great historical importance for the community and the patrons - the book cover depicting the debate between Kumudacandra, a Digambara monk and the Svetambara monk Vadideva, which took place at Patan in the time of Jayasimha Siddharaja (1094-1144) of Gujarat is such an example. Similar book covers represent Jinadatta Suri (active 112254). The ancient Indian narrative tradition is used in these paintings, a tradition seen even in the earliest manuscript illustrations. The earliest manuscript to establish a relationship between illustration and text is the Subahukatha and seven other stories (dated 1288). It has 23 miniature paintings. These miniatures are not iconic in their composition: for the first time the locales in which the scenes take place are indicated in the paintings, either by pavilions or landscape compositions. These compositions became more complex in the later miniatures. Interestingly, they follow the ancient tradition of narrative art, in which locale is suggested but time is eliminated, a tradition the painters must have known about from early cloth paintings and temple relief sculptures, and which is also used on the wooden book covers mentioned above. The introduction of narrative painting in Indian manuscripts was probably inspired by Persian examples, for as we have seen, there was no early tradition of manuscript illustration in India. But the

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114 : Sramana, Vol 56, No. 1-6/January-June 2005 technique and style of the narrative composition continued to be wholly Indian. The palm-leaf Kalpasutra painted in 1370 with only six miniatures is the earliest extant example ofthe first illustrated version of the holy book. All the folios are now in the Sarabhai Foundation, Ahmedabad. They depict a Jina, a preaching scene, the birth of a Jina, a Perfected being (siddha) and the symbol of omniscience. The Kalpasutra-Kalakacaryakatha now in the Palitana collection, painted in 1382 with its fifty-six miniatures, roughly completes the compositions of the narratives. There is an early attempt to divide the scenes into registers to accommodate more than one episode in a single painting. Such attempts had occasionally been made in the previous century, butby the fourteenth centuryithad become imperative for the artists in order to keep the illustrations as close to the text as possible. These manuscript paintings represent the finest expression of the style. The Kalpasutra of Idar, in which the use of gold is seen in the miniature for the first time, dates from approximately the same period. These paintings show the complete crystallisation of the Gujarati Jaina painting style in the fourteenth century. The Kalpasutra describes the lives of the four most important Tirthankaras, Ksabhadeva, Neminatha, Parsvanatha and Mahavira. It also contains rules for the monastic establishment. The Kalakacaryakatha tells the story of Kalaka, the great Jaina teacher, who sought the help of the Sahis who ruled across Sind (in the NorthWest frontier) to punish the wicked ruler of Ujjain. The story is not related to the Kalpasutra, but it was appended to the text for the simple reason that Kalaka was responsible for the moving of the date of the Paryusana festival, when the Kalpasutra is ritually read. The Kalakacaryakatha painted at Yoginipur (Delhi) in 1366 is the earliest illustrated version of this text. Unlike the painting style used on book covers, where a slight attempt was made towards modelling, the manuscript painting style remained strictly two-dimensional. Its hallmark - the beginnings of which can be foundin Ellora painting-is the face shown in three-quarter profile with the characteristic protruding eye. This new style can already

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The Jain Manuscript and Miniature Tradition : 115 be seen in the figural engraving on the copper plate grants dating from the mid-tenth century. The Vidyadevibook cover(ca. twelfth century) of the Lalbhai Dalpatbhai Institute of Indology, Ahmedabad, shows this feature in the figures of the donors painted on it. Several attempts have been made to explain the protruding eye, which is such a notable characteristic of the Western Indian painting style. It has been suggested that it was due to the artist's inability to draw the face in the desired profile. However, this characteristic feature can also be perceived in contemporary stone sculptures, whose slightly bulging eyes appear to protrude when viewed in three-quarter profile20 and which can be well compared with the early paintings where the farther eye is seen, complete with eyelashes, protruding into space. It had nothing to do with the Svetambara tradition in which extra eyes were added to the Jina images, as has also been suggested, but was, in fact, a faithful rendering of the sculpted face in three-quarter profile by the early painters. But the protruding eye suffered a different fate at the hand of those later artists who lacked this understanding of its origin. It began to protrude from threequarter profile until all organic relationship was lost. Very soon it. had become a cliche. We also find distortions of the body in Gujarati Jaina paintings. The limbs look thin and tubular and the chest abnormally swollen. Again, this feature is encountered in contemporary sculptures, in which the torso is carved in analogy with the cow's face (gomukha), following the outline of the bovine head. When viewed in threequarter profile the bulging chest and narrow waist are evident. The Gujarati painters seem to have based the painted figures on the sculptural models. In ancient India, the painting tradition paved the way for sculptors but in the medieval period this was apparently reversed. A square face, sharply pointed nose, protruding farther eye, thin lips, and double chin are some of the facial features common to both art forms. Workmanship, however, differed according to the artist's skill.

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116 : sramana, Vol 56, No. 1-6/January-June 2005 The fourteenth century also saw the use of rich colours like ultramarine, crimson, gold and silver, and the artist's rediscovery of the ancient technique of representing water by the basket-weave pattern. This technique was created in the fifth century by the Gupta sculptors 2' but had been lost for centuries, only to reappear in the fourteenth century Jaina miniatures. The appearance of Sahi figures of Mongol origin in the Kalakacaryakatha is directly inspired by Persian art. Other extraneous influences can be seen in the KalpasutraKalakacaryakathain the Devasana-pada Bhandara, Ahmedabad. It is written in rich gold ink and has lavish border decoration, which puts this manuscript in the 'opulent' category. The paintings follow the hieratic style except for the border decoration. The borders are sumptuously embellished with geometrical and floral designs, which are mostly drawn from contemporary fabrics and carpets. Other scenes include people bathing in a pool, dancing girls, a ship in high seas, and Raga-Raginis (the musical modes) represented by female figures; foreign soldiers, animal trainers and episodes from Persian epics are also portrayed. All the foreigners look like the Mongol Sahi figures; the trees have been drawn directly from Persian paintings. Such border decorations can also be seen in yet another opulent Kalpasutra manuscript painted at Patan in 1501 and now in the Jamnagar collection. The border decoration shows the beginning of a new trendthe composite figure,22 a favourite theme of the later schools of Rajasthani painting. The fifteenth century Jaina miniatures exhibit an exceedingly lavish use of gold pigment. This was perhaps due to the belief that manuscripts written and painted in gold ink would earn greater religious merit for their patrons. Unfortunately, the aesthetic beauty of the paintings was a major victim of this new trend. The miniatures lost the richness of their colours, the textile designs and the fine lines. Nevertheless, Jaina painting had a ritual role to play. Jaina miniatures were mass-produced or commissioned in order to gain

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The Jain Manuscript and Miniature Tradition : 117 religious merit and therefore aesthetic considerations were subordinate to their religious function. Outside the geographical boundaries of Gujarat Jaina painting remained as vibrant and alive as it had been in the previous century. It was neither repetitive nor full of clichs, as seen in Gujarat in the fifteenth century: The paintings of the Mandu region (Central India) represent the development of a new awareness. The Kalpasutra painted in Mandu in 1439 marks a new beginning, in which the painter rediscovered the lost tradition of the typical Indian eye. Large and vacuous, it covers almost the entire width of the face in profile. This was a stylistic turning point. The face is now seen not in threequarter, but in true profile with the protruding eye floating in space, completely unattached to the face. Costumes, textile patterns and architectural details are also rendered in a different way. This new style of the Mandu Kalpasutra was not a sudden development however. The Kalakacaryakatha of the Lalbhai Dalpatbhai Institute of Indology Museum in Ahmedabad dated ca. 1430 shows an intermediary stage of development. One can also perceive the beginning of this style in the Coomaraswamy Kalpasutra in the Boston Museum23 and the Kalpasutra painted in 1465 at Jaunpur (Uttar Pradesh). Some scholars argue that this change in style was due to the impact of an indigenous non-hieratic painting style, 24 which is sometimes referred to as the Caurapancasika style. But such an early existence of this style in the Mandu region is not proven. The Mahapurana dating from the last quarter of the fifteenth century in the Digambara Naya Mandir, Delhi, is a well-known Digambara manuscript which represents the popularity of this same style in Delhi. The illustrations have been ambitiously executed though the lines are weak. The figures are not confined to small panels but spread over a larger area, sometimes covering the entire folio. Regional elements can be seen in the costumes and other decorative details. In the Gwalior region (Madhya Pradesh) a large number of Digambara manuscripts, such as the Yasodharacariu, Jasaharacariu and

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118 4. Sramana, Vol 56, No. 1-6/January-June 2005 Pasanahacariu were painted in the same style. 25 They are not very impressive for their lines are weak the palette limited and the miniatures are smaller. The figures have unusually large heads and some of them also show the large eye seen in the Mandu idiom. The Jaina painting style is described as 'Western Indian' or 'Gujarati' for lack of a better general term. 26 It was, however, a style prevalent over a large area and served not only the Jains but other religions too. The Hindu Balagopalastuti (in praise of the youthful Krsna), for instance, was a popular manuscript illustrated in the Western Indian style. Nor was the style restricted to religious subjects; it served secular themes as well, as can be seen in the Vasanta Vilasa ('Celebration of the Spring'), painted at Ahmedabad in 1451. These miniatures painted on cloth contain a vivid depiction of nature. The artist was far removed from the restraints of hieratic injunctions and could enjoy the freedom to express himself to a much greater degree, given the theme of his work. The paintings illuminate the mood and joie de vivre of nature in a way rarely seen before. Very sirailar in spirit is the Jayatra Yantra also painted in Ahmedabad in 1455. Outside Gujarat, too, some remarkable illustrated manuscripts were produced; the Sahanama, the Persian Book of Kings, was painted by an indigenous artist working in the Jaina painting style.27 In the fifteenth century the style became somewhat repetitive and devoid of energy. Lines became weak and composition degenerated. But from the sixteenth century the Jaina painting style began to undergo certain changes. The turning of the face in strict profile without the protruding eye, seen for the first time in the Sangrahanisutra painted by Govinda in 1583 at Matar, near Ahmedabad, is the most important departure from the old style. This change has been attributed to the influence of Mughal paintings. 28 These miniatures show a special sartorial type, the four pointed jama, which was introduced by the Mughal emperor Akbar.29 But apart from this there is hardly any other feature to show the Mughal influence on the style. Moreover, the fourpointed jamacan also be seen in the Caurapancasikastyle, 30 an equally possible source of influence.

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The Jain Manuscript and Miniature Tradition : 119 Be that as it may, the first attempt towards a development in the Gujarati style was made long before the establishment of the Mughal style, as can be seen in the Uttaradhyayana-sutra (an early Jaina canonical text containing advice and admonitions to the monastic community) painted at Singanapur, a suburb of Surat, in 1537-38." The two introductory paintings show the faces in true profile without the protruding eye. It is not easy, given the present state of knowledge on the subject, to determine the source of such a change. But it is difficult to believe that the Gujarati painters were unaware of the stylistic developments taking place in the North. The Pascakhyana("Five Stories") now in the Maharaja Sayajirao University, Baroda, and dated to ca. 1570-75 is the next manuscript in which the new progressive style was introduced. The miniatures contain several features - the inclusion of the kulahadara, or turban, in the figures' costumes, for instance - which were not seen before in Gujarat, 52 although they are commonly seen in the Caurapancasika painting style. Some of these miniatures also carry over the old convention of the protruding eye to the new facial type. Thus, they belong to a transitional phase. The Sangrahanisutra in the Sidhu Collection in New York belongs to this period. 33 A large almond shaped eye, a hallmark of the Caurapancasika style, is also a conspicuous feature of this new idiom of the Gujarati Jaina painting style. The most likely route by which these influences reached Gujarat would seem to be Malwa, a region where the important Adhaidvipa pata (a Jaina cosmological diagram depicting the 'two and a half continents) of the Khajanchi collection was painted in ca. 1570.34 The style does not differ much from its parent Gujarati Jaina painting style, but for the impact of the Caurapancasika style which is apparent. ** Some fabulous aquatic creatures were also introduced here for the first time. The Abhidhanacintamani Namamala, a lexicon by Hemacandracarya painted in 1573 at Nulahi Nagar in Malwa, also shows the development, which was taking place in the Malwa region,36 as does the Dhananjaya Namamala, another lexicon, in the collection of the Lalbhai Dalpatbhai Institute. It was executed in 1575, most

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120 : sramana, Vol 56, No. 1-6/January-June 2005 probably in the same region, and contains some sketches, in one of which a royal figure is wearing a turban with a tall kulaha (a conical projection) on top. For convenience this new style can be referred to as the Neo-Gujarati Jaina painting style; to distinguish it from the old style. The Uttaradhyayana-sutra painted in 1590, and several other manuscripts, also follow this new style, including the famous Gita Govinda (by the twelfth century poet Jayadeva) of the City Palace Museum, Jaipur, and the one in the N.C. Mehta Collection, Ahmedabad, and the Bhagavata Dasam Skandha(the tenth canto of the Brahmanical scripture extolling Visnu as the Supreme Lord of the universe) which was painted by Govinda, the son of Narad, in 1610. The Mughal style had in fact only begun to exert its influences on the Gujarati painting style from the beginning of the seventeenth century. It can be attributed to painters discharged from the royal atelier who had begun to work for a lesser clientele. One of the royal painters whose works have survived was Ustad Salivahan. He worked for the Jaina community in Agra and from his hand came the famous letter of invitation (Vijnaptipatra), which was sent, from Agra in 1610, to Vijayasensuri, who was then resident in Patan. The style of this painting and others by such royal painters working for the rich is known as the popular Mughal style. Somewhat simple in execution in comparison to the Mughal style, these paintings were done in less expensive pastel colours. The Sangrahanisutra painted in Agra in 1613, (now in Bharat Kala Bhavan in Varanasi), is another document in this style. The Jaisalmer Ragamala of 1604, and undated sets of the Nala Damayanti Rasa in the Prince of Wales Museum, Mumbai (Bombay) and the Lalbhai Dalpatbhai Institute of Indology, Ahmedabad, are well known illustrated manuscripts of this style and were largely responsible for the spreading of the Mughal style to other regions, including Gujarat.3* These influences blended with local traditions and gave birth to new styles. The Mughal style was also absorbed by the Neo-Gujarati painting style. There are several Sangrahanisutras painted in the Neo-Gujarati style where the Mughal

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The Jain Manuscript and Miniature Tradition : 121 costumes are easily discernible, such as the Sangrahanisutras painted in 1630 in Wadhavan. The Mughal influence also brought about the significant change of the vacuous eye into a vivacious eye in the true profile. The Adhaidvipa painted at Kheralu in North Gujarat in 1630 is an example of this hybridisation of the Neo-Gujarati and the Mughal painting styles. The cosmological diagram follows the same scheme as seen in the Adhaidvipa of the Khajanchi collection. There are two such cosmological diagrams in the collection of Lalbhai Dalpatbhai Institute, Ahmedabad. The Popular Mughal style had also influenced the older Gujarati Jaina painting style at the beginning of the seventeenth century. The Uttaradhyayana-sutra dated c. 1600-1610 in the Lalbhai Dalpatbhai Institute of Indology, Ahmedabad and similar ones in other collections show it direct influence especially in the costumes worn by the figures in the paintings. Some of these miniatures show the eyes in more than three quarter profile but the nose and lips in strict profile. From the first quarter of the seventeenth century however, the Gujarati Jaina painting style gradually began to lose its moorings, first under the impact of the Caurapancasika style, followed by the Popular Mughal style, and then by the styles emerging from Rajasthan, especially the so called Sirohi style, which completely usurped it. The Sirohi style developed in the second' quarter of the seventeenth century and shows influences from the Mewar and Marwar schools of Rajasthani painting. The Jaina manuscript tradition preserved a vast body of Indian literature and gave new life to the waning tradition of Indian painting. It brought into being the Gujarati painting style, which had the longest survival span in the history of Indian miniatures, retained its strengths and character while absorbing outside influences and in its turn, played akey role in the development of other miniature painting styles, opening new possibilities for the growth after schools of painting.

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122 : sramana, Vol 56, No. 1-6/January-June 2005 References: 1. For a further discussion of this question and related issues, see John E. Cort, 'Art, Religion, And Material Culture: Some Reflections On Method,' Journal of the American Academy of Religion, LXIVI/3, pp. 613-632. 2. Kapadia, Hirala Rasikdas, A History of the Canonical Literature of the Jains, Surat, 1941, p. 60. Dundas, Paul, The Jains, London & New York, 1992, p. 69. Muni, Punyavijaya (ed.), Pavitra Kalpasura (text with Gujarati Trans.), Ahmedabad, 1952, fig. 25. 5. * Losty, Jeremiah P., The Art of the Book in India, The British Library, 1982, p. 9. Ibid., p. 15 7. Czuma, Stanislaw J., Kushana Sculpture: Images From Early India, Cleveland Museum of Art, 1985, p. 168, fig. Jaina Citrakalpadruma, in Gujarati, Sarabhai Nawab, Ahmedabad, 1936, p. 18. For a detailed account about Yatis see Cort, John E., 'The Shvetambara Murtipujak Jain Mendicant,' Man, Vol. 26, Number 4, December 1991, pp. 657-661. 10. My thanks are due to my friend Mr. Alfred M. Jacobsen for gathering this information from Prof. J. P. Gumbert, Leiden, Netherlands. 11. Jaina Citrakalpadruma, pp. 61-65. Ibid., pp. 22-24. 13. Losty, Jeremiah P., The Art of the Book in India, figure on p. 8. 14. Gouriswar, Bhattacharya, 'The bhale symbol of the Jains,' Berliner Indologische Studien, (BIS) 8.1995, pp. 201-228. 15. Kumar, Lalit, 'Gujarat; Painting of 16th-17th Century - A Reappraisal,' Nirgrantha, Vol. I, Ahmedabad, 1995, endnote 33. 16. Dundas, Paul, The Jains, p. 72. 12.

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The Jain Manuscript and Miniature Tradition : 123 17. 18. 19. 0 21. 22. 23. On the performance of Jnana Pancami, see John E. Cort, 'Liberation and Wellbeing,' A Study of the Svetambar Murtipujak Jains of North Gujarat: Ph.D. Dissertation Harvard Univ., 1989, pp. 198-203. Kumar, Lalit, 'Citra-Kala in Jain Canonical Literature in K. R. Chandra (ed.), Jaina Agama Sahitya Proceedings of a Seminar on Jaina Agama, Ahmedabad, 1992, pp. 283-284. Shah, U. P., More Documents of Jain Paintings and Gujarati Paintings of the Sixteenth and Later Centuries, Ahmedabad, 1976, fig. 1-3. Cf. Brown, Norman, The Story of Kalaka, Washington, 1933, p. 16. Kumar, Lalit, 'The Water Imagery In Indian Art, Kala (Journal of the Indian History Congress), Vol. 4, 1997-98, pp. 89-92. Jaina Citrakalpadruma, fig. 143-147. Kumar, Lalit, 'Gleaning of the Mandu Idiom: the Coommaraswamy Kalpasutra and Kalakacaryakatha in Boston Museum: in the Vijaya Shankara Srivastava and M.L. Gupta (ed.), Rupankana: Recent Studies in Indian Pictorial Heritage (Padmasri Vijayavargiya Felicitation Volume), Jaipur, 1995, pp. 53-56. Doshi, Saryu, Masterpieces of Jain painting, Marg Publication, 1985, pp. 58 & 63. Ibid" p. 57. The nomenclature of the style has been discussed at length in the past. The current name of the style is used only for the sake of convenience. Nevertheless, the name of the style as Apabhraiia suggested by Rai Krishna Das is the most appropriate one. It truly characterizes the style because similar development had also been seen in the contemporary literature and referred to by the same name. Goswami, B. N., The Jainesque Sultanate Shah Nama and the Context of Pre-Mughal Painting in India, Zurich, 1988. 24. 26. 27.

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124 : Sramana, Vol 56, No. 1-6/January-June 2005 28. 29. 30. 31. 32. 33. 34. Khandalavala, Karl, 'Leaves From Rajasthan,' Marga, Vol. IV; No. 3, Bombay, 1950, pp. 16-17. For the foreign origin of the costume see Lalit Kumar, 'A Dance Scene From the Devagarh Temple, Lalit Kala, No. 28, pp.49-50. For a detailed discussion on this style see Lalit Kumar, 'The Caurapancashika Style: the Origin, Provenance, and Chronology of Documents,' Kala (Journal of the Indian History Congress), Vol. VIII, New Delhi 2003, pp. 99-114 Losty, Jeremiah P., 'Some Illustrated Jain Manuscripts, 'The British Library Journal, 1/2, London, 1975, pp. 55-56, figs. 19-20. Shah, U. P., More Documents, fig. 56-57. For illustration see Pratapaditya Pal, The Peaceful Liberators: Jain Art of India, Thames and Hudson: Los Angeles County Museum, 1994, fig. Cat. 90 A, 90 B, and also see 91. Khandalavala, K., Chandra, M. and Chandra, P., Miniature Painting From the Sri Moti Chandra Khajanchi Collection, New Delhi, 2960, pp. 23-24. Ibid., fig. 14-17. Majmudar, M. R., "Two Manuscripts Illustrated in the Western Indian Style During Hiravijaya Suri's Time - Abhidhana "Namamala and Uttaradhyayana Sutra,' Bulletin of Baroda Museum and Picture Gallery, Vol. XV; Baroda, 1952, p.16. Kumar, Lalit, 'Gujarati Paintings of the 16th-17th Century,' p. 94. Ibid., pp. 98-99. Ibid., p. 99; also see Kumar, Lalit, 'On the Style of Adhaidvipa Cloth painting of the Sixteenth and Seventeenth Century,' in Pravin Parikh et al (ed.) Prof. H. G. Shastri Felicitation Volume, Ahmedabad 1994, pp. 142-145, fig. 1-5. The author is grateful to his friends Dr. John E. Cort (USA) and Mr. Alfred Jacobsen (Amsterdam) for their suggestions incorporated in this article. 35. 36. 37. 38. 39.

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The Jain Manuscript and Miniature Tradition : 125 Bibliography Brown, Norman, The Story of Kalaka, Washington, 1933. Brown, Norman, A Descriptive and Illustrated Catalogue of Miniature Paintings of the Jain Kalpasutra, Washington, 1934. Punyavijayaji; Muni, Bharatiya Jaina Sramana Sanskrti Aura Lekhana Kala, in Sarabhai Nawab (Ed.) the Jain Citrakalpadruma, Ahmedabad, 1936. Khandalavala, K. and Chandra, M., New Documents of Indian Painting - A reappraisal, Bombay, 1969 Losty, Jeremiah P., The Art of the Book in India, British Library, 1982 Doshi, Saryu, Masterpieces of Jain Painting, Marg Publication, Bombay, 1985. Pal, Pratapaditya, The Peaceful Liberators: Jain Art of India, Thames and Hudson: Los Angeles County Museum of Art, 1994. Guy, John, Early Jain Painting: Sources and continuities, Oriental Art, Winter 1995/96, Vol. XLI, No.4, pp. 30-41

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Sramana, Vol. 56, No. 1-6 January-June 2005 MATHEMATICAL FORMULARY OF JINISTIC PRECEPTS The coming century will be the century of science and technology. Only those systems will survive there, which have high scientificity involving intellectual and experimental verifications. The faith may be a secondary factor for attractions. The Jaina religion passes this test. It postulates realistic thoughts and rational behaviour. Its early texts encourage examination of religious concepts through intelligence. It encourages self-effort to make one's own destiny. It has an ideal of welfare of the self and of all the living beings. It defines religion both ways subjectively and objectively. It is that way of life, which leads to ultimate and spiritual happiness. It improves the individual, and betters the society. It has certain basic precepts on pluralistic realism, which could be expressed through easy mathematical formulae to make them scientifically verifiable. N.L. Jain* It is seen that simple physical laws are applicable to complex biological systems, which have made us learn about many complex phenomena of the life and the living. Why, similarly, the laws of abstract sciences like economics and psychology could not be applied to the spiritual systems? Yes, this could be done. A Jinistic formulary and graphery has been given here for understanding and, therefore, promoting the religious principles and practices of scientific basis. Precepts: The Physical World and Spiritual World The basic Jaina tenets regarding the cosmos are given below: 1. The Cosmos in General The cosmos is real and eternal. It consists of conglomeration of all that exists. It functions on natural laws without any external agency. It is a non-theo-centric system. Jaina Kendra, Rewa (M.P.) - 486 001

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" Mathematical Formulary of Jinistic Precepts : 127 2. The Physical World Physically, it consists of six realities under two heads - (i) the living and (ii) non-living coexisting in (iii) space (iv-v) moving and stopping through the inert mediums of motion and rest with respect to (vi) time. It, thus, postulates a 4d existence. 3. The Spiritual World Spiritually, the path of happiness, H, is led through the accurate knowledge of seven reals. (i-ii) The living and the non-living combine together to lead to (iii-iv) the worldly existence through the influx and bonding of karmic aggregates with the living through its physical and psychological activities. However, the pure living has a longing for karmic decontaminations. Thus, we have: Worldly Living Pure living being (Soul) + Karma (Body etc.) = Or, Worldly living - Karmas Pure living or liberated soul. The aim of human life is to attain or create the state of (vii) ultimate happiness or liberation by zeroing the sufferings of the birth cycles or increasing the content of happiness. = 4. Formulary of Precepts: (a) Happiness and Religiosity This happiness, E, results in proportion to (v) loosening and stopping and (vi) shredding of karmic bondage through physical or psychical processes of abstention and austerities. The (vii) ultimate happiness is the last stage of human exaltation, which could also be designated as Religiosity, R. It is said that happiness, H is directly proportional to Religiosity, R, or Ha R The happiness is acquired by following the rationalistically coordinated path of gem-trio of right faith, knowledge and conduct in comparison to 1 or 2- way path. (b) Passions / Desires and Happiness The human world abounds in physical or psychological desires, D, ambitions, attachments, aversions, attainments etc. all forms of

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128 : Sramana, Vol 56, No. 1-6/January-June 2005 delusion collectively called passions, P. These may be good or bad, limited and unlimited in numbers. The bad and, therefore, undesirable passions lead to sufferings. In fact, the world is a playground of passions resulting in a mixture of pleasures and pains. The religious path leads to minimising pains/passions to zero and maximising the pleasures (happiness) to infinity. Mathematically, one could say that passions, P or desires D are directly proportional to pains, W and inversely proportional to happiness, H. On one could, thus, express: Worldly Existence, D a P a W Or, Ha Ra I/P a l/w (c) World as a Cyclic Whirlpool The world is assumed to be a cyclic whirlpool. The centrifugal forces of passions and possessions are working upon it for strengthening the rebirth-cycles. In contrast, observance of vows and austerities are working against it to counteract the above process. It is clear that until the centrifugal forces have exceeded the quantum of centripetal forces, no ultimate happiness or salvation will crystallize. Hence, for happiness; Centrifugal forces of non-attachments >> centripetal forces of passions (d) Volitional Purity, Destinities and Karmic Density: There are four destinities, Dy-infernal, sub-human, human and celestial-for the living beings in order of decreasing karmic density, Dk and increasing volitional purity of the living beings is inversely proportional to karmic density, Dk and destinity. The Jaina system encourages, the living beings to mutate their quality of purity to higher and higher levels through the process of reducing karmic density. Thus, combining the earlier formulae, we have, Volitional purity, VP a I/Dk Or, Higher destinity, Dy a I/Dk Or, Inner Purity a 1/Dy a 1/Dk a H Thus, the inner purity is directly proportional to happiness.

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Mathematical Formulary of Jinistic Precepts : 129 (e) Happiness and Karmic Density Inorder to attain the highest state of happiness, one must have Dk tending to zero, so that H becomes infinity. Thus, if H is defined as H = No. of desires fulfilled, D/Total no. of desires, Di, then H=D/Di = 1/Dk where D is desires or passions; Di is the total number of desires which is normally infinite; Dk is karmic density. The religion has an objective to have H= infinity. The common man can only imagine the realisability of such a condition. Hence, he feels his mission of worldly life is to try to attain such a condition. This is easily surmisable that it is easier to reduce the number of desires to the minimum or zero to attain H=infinity, as the fulfillment of desires is virtually limited and constant. This is what the Jaina! religion postulates - limitation of desires results in happiness. The reduction in desires / passions could be effected by many voluntary controls and cultivation of good number of virtues checking the karmic influx and reducing Dk. Similarly, lower the karmic density, higher will be the H. As passions, P are proportional to D,P can be substituted. for D in the above equation. (f) Satisfaction / Contentment and Happiness or Karmic Density Like happiness, contentment, C is also a desirable quality in worldly life. Both of these qualities are directly related with each other. The economists define C as below: C = Acquirement of desired objects, S/Total number of desired objects, Si =S / Si Ca Ha Ra 1/Dk and, where S and Si represent the acquired number of objects and total number of desired objects. This formula is similar to earlier

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130 : sramana, Vol 56, No. 1-6/January-June 2005 formula for happiness. Thus, if we reduce the number of desired objects, Si, we would be more content and happy. (g) Spiritual Mathematics In order to effect better H or C, the Jaina saints have advised to follow many primary and secondary vows. During practicing these vows, the aspirant learns about the specific spiritual mathematics where the sum of qualities results in the multiple of the qualities in effect in individual, social and spiritual levels. This could be expressed in three formulae as below: (i) Non-violence, N1 + Non-absolutism, N2 + Nonpossessions, N3 = N).N2.N3. (ii) Sweating, S1 + Self-sufficiency, S2 + Sameness, S3 = S1.S2.S3 (iii)Right (Knowledge, K + Faith, F + Conduct, C) = Right (K. F. C). (h) The Theory of Karma Karmavada is the important theory of Jainism. It is one of the most scientific, philosophical and psychological theory which is capable 01: (i) giving strength to bear the worldly strains (ii) reducing the number and intensity of pains and (iii) encouraging to work towards better future. It is an old form of the law of cause and effect which has been verified by the psychologists in terms of relationship, between stimulants, S and effects, R in medium ranges through a formula: S = K in R which indicates that specific stimulants (physical, vocal or psychical emotions etc. or karmas) of internal or external nature have specific effects. Normally, karmas are said to be a form of fine but strong force, whose bonding effects our actions and normal life. Of course, this is not a complete formula as there are many other factors affecting the results. However, research could be undertaken to improve and verify this formula on karma theory at least on the physical and chemical effects caused by different passions.

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Mathematical Formulary of Jinistic Precepts : 131 (i) The Theory of Anekanta and Nayas (Aspects) The theory of manifold predications (Anekanta) is also a very important contribution of the Jainas. It was developed on philosophical basis, but it could now be verified scientifically applying it to many physical phenomena. It states that an entity is multi-aspectal and a common man can study it only relatively with respect to some aspects, P. The absolute truth, T is, in fact, indescribable (because of language limitations and other factors). If the overall nature of an entity is A, the number of aspects is P, we have: A = SP T As P is infinite, we can integrate it to find the value of T as below: P dp = T = 0 This theory has a septadic form of expression. On this basis, an alternative expression could also be written: P dp = T = 24 where the parameters 0 or 24 are virtually insoluble leading to T as indescribable. However, statistically, it could be shown that the septadic nature of describing an entity could be obtained in the form of the following equations: 3C1 + 3C2 + 3C3 = (3 + 3 + 1) = 7 This principle has a very large number of beneficial applications in our life. We need not go into details. The important point is that it has acquired scientificity and verifiability. 5. Graphical Representation of Some Precepts (a) Linear Path of Higher States of Human Beings The Jainas have two-fold religion - one for the householders and the other for the ascetics a continued higher stage of the householders. Both the classes of followers have to observe certain

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132 : Sramana, Vol 56, No. 1-6/January-June 2005 practices and develop the corresponding attributes. There are two kinds' of householders (1) inclined (Naisthikas) and (2) pledged (Paksika) who have to follow eight basic restraints (Mulagunas) and eleven kinds of mental resolves (Pratimas). The ascetics have five varieties called paragons (Paramesthis) named as Arhats (Enlightened venerable-46), Siddhas (Salvated-8), Acaryas (Order-Leaders-36), Upadhyayas (Preceptors-25) and Sadhus (Saints-36) whose attributes are shown against them. Thus, if one plots the number of attributes against the different states of the living beings, one gets a straight line showing that the path of spiritual or inner progress is linear and not zigzag. The linear path is simplest one and refutes the charge of harsh path by the West. Saluated Enlightened Minister Preoeptor Saint Peadged Groge 20 40 60 80 100 120 QUALITIES, NUMBER 140 160 180 Fig. 1 : Attributes and different states of human beings. (b) The Theory of Spiritual Stages (Gunasthanas) The Jainas have developed the psychological theory of 14 spiritual stages (from wrong faith to static omniscient stage) depending on the gradually growing nature of volitional inner purity due to observance of vows and austerities. This purity may also be - called as stages of spiritual, progress for the uplevelling the society and the individual himself. It moves oneself away from one's own home and moves one towards a universal home.

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Mathematical Formulary of Jinistic Precepts : 133 (11) (10) (5) Humans Lower life Higher lite 2 Fig. 2 : Serpant Ladder of Spiritual Stages. This purity depends inversely on karmic density. Thus, the spiritual stages reduce the karmic density gradually leading to better and better happiness. These stages represent the fluctuations and improvements of mental yolitions of the living beings. It is observed that they form a ladder from which a person may fall or move upwards based on the nature of his volitions. A ladder, therefore, could be framed to understand this theory. There are many such ladders out of which one a serpent-ladder is shown in Fig. 2 as per Mardia. It indicates a person may fall from stage 7 to 2 and 11 to 5 and may move upward from stage 5 to 8, 10 to 12 and 1 to 3. The elaboration of this theory needs another article. One can, thus, see that many basic Jaina postulates can be mathematically and graphically expressed. This approach may lead to better understanding the religion in comparison to expressing them in traditional way. It is hoped that many such formulae can be developed for many other tenets of Jaina religion.

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Sramana, Vol. 56, No..1-6 January-June 2005 SCIENTIFIC THOUGHT EVIDENT IN THE LABDHISARA L.C. Jain* The Labdhisara is a celebrated text in the metaphysicoontological literature of the Digambara Jaina School. For about a thousand years, this text alongwith its companion texts, the Gommatasara Jivakanda and the Gommatasara karmakanda, as well as the Ksapanasara, succeeded in holding the field of study of functional theory (karma-theory). These texts were regarded as the most popular and handy work for memorizing the intricate and deep theory through Prakrit verses, which contained mathematicophilosophical material.' It appears that the study of these, meant for the laymen, had in a way eclipsed the study of their source material, Sarkhandagama and its Dhavala commentary, the Mahabandha or the Mahadhavala, and the Kasayapahuda and its Jayadhavala commentary in Prakrit language, conventionally meant for voluminous study by the ascetics. The voluminous source material of the summary texts has been translated into Hindi during the last fifty years, and this has paved the way for study of mathematical and scientific contents and material embedded in these volumes. The foundational mathematical material is found in the Tiloyapannatti of Yativrsabhacarya. This is elaborated in the Dhavala. The Labdhisara, including the Ksapanasara, as already seen, is to be studied after a thorough knowledge of the Trilokasara and the Gommatasara, the former being a text of the Karananuyoga group and the latter being the text of the Drvyanuyoga group; all these texts having been written by the same author, Nemicandra Siddhanta Cakravarti (later half of the 10th and first half of the 11th century, *554, Sarafa, Jabalpur - 482002

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Scientific Thought Evident in the Labdhisara : 135 A.D.). Hence it is desirable to introduce the author and his earlier texts for an easy access to the description of the Labdhisara and its mathematical contents. There is a political history in the background of the writing of texts, specifically the Gommatasara, for Camundaraya, his devotee, also known as Gommataraya, who was the prime minister and commander in chief of king Rayamalla of the Ganga dynasty. The Gangas of the west were among the ancient royal dynasties of India. They were devoted followers of Jainism. The first king of the Ganga dynasty was Sivamara who was helped by a Jaina preceptor, Simhanandi, who belonged to Nandigana. The Repertoire d'epigraphic Jaina" (A.A. Guerinot), inscriptions nos. 213, 214 mention that Sivamara Kongunivara was the disciple of Simhanandi. The inscription' in Parsvanatha Basti on Candragiri Hill, Shravana Belgola, Mysore, no. 54, also confirms this. From the Manual of the Salem district, it is found that the race of the Gangas prosperred through the sage Simhanandi. Of this dynasty, we know about King Marasimha II who won over the Ceras, the Colas, the Pandyas and the Pallawas of the Nolambadi country. He defeated the invincible Vajjala-deva and through his fierce battles of Gonura and Uchchangi, he became noted all over. After the glorious reign, he abdicated his throne and is said to have given up his life by a three day's fast according to doctrines of Jainism (sallekhana), at the feet of his preceptor, the great Ajitasena, at Bankapur, in district Dharwar. Camundaraya'' was the reputed minister of this great king, and the credit of being victorious in the terrible battles goes to the heroic loyalty of Camundaraya. According to his composition, the Camundaraya Purana, there is an opening colophon with an autobiographical note, mentioning that his lord was the Ganga-kulacudamani Jagadekavira Nolambakulantaka-deva, and that he was born in the Brahma-Ksatravamsa. There is a colophon at the concluding chapter in which he is noted as disciple of Ajitsena bearing several

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136 : Sramana, Vol 56, No. 1-6/January-June 2005 titles for the victory in pitched wars as well as battles." After the death of Marasimha II of the Ganga dynasty, Pancala-deva ascended the throne, succeeded by King Racamalla or Rajamalla II, and Camundaraya still continued to be minister. 12 The historic place Shravana Belagola (white-lake, in Kannada) is a village in the Channarayapatna taluq of the Hassan district of Mysore. It is surrounded by the Candragiri hill in the north and Vindhyagiri hill in the south, having several temples, images and inscriptions of the Digambara Jaina School. According to Mrs. Sinclair Stevenson, in her work, The Heart of Jainism'3 as well as Epigraphia Carnatika, vol. II, 14 the following tradition has been high lighted: According to the tradition, Candragiri derives its name from the emperor Candragupta who is said to have followed his spiritual teacher, Bhadrabahu, when the latter moved towards the south with his twelve thousand disciples owing to approach of a terrible famine in the northern India, leaving Patliputra. Bhadrabahu is said to have left his mortal body on the Candragiri in the presence of the emperor Candragupta who has been none else than the celebrated Maurya emperor of the same name according to Digambara Jaina tradition. This fact of political history has been till now a controversial one. On this historically important Candragiri hill, Camundaraya erected a grand and magnificent temple containing the image of the twenty-second Jaina Tirtharkara [fordfounder), Neminatha (contemporary of Lord Krsna), the upper storey being installed in with the image of twenty-third Tirthankara, Parsvanatha (about 250 years before Tirthankara Vardhamana Mahavira), by his son. Further, on Vindhyagiri, Camundaraya erected a world famous colossal image of Bahubali, known as Gommatesvara, standing 56 1/2 feet high with a width of 13 feet across the hips, and cut out of a solid block of gneiss, apparently wrought in aitu, facing the north, the feet stand being carved to represent an open lotus.is

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Scientific Thought Evident in the Labdhisara : 137 The mathematical contents of the Labdhisara bear testimony to evolution of a scientific spirit from the period of the source material (c. 1st century A.D.) and even from still remoter period, in India, specifically in the Jaina School of Mathematics, where the Karma theory became predominant, flourishing in various schools of thought. The Digambara Jaina School took the lead in its mathematical exposition, not only through semantics but also through symbolism. According to Russell, "Most sciences, at their inception, have been connected with some form of false belief, which gave them a fictitious value. Astronomy was connected with astrology, chemistry with alchemy. Mathematics was associated with a more refined type of error. Mathematical knowledge appeared to be certain, exact, and applicable to the real world: moreover it was obtained by mere thinking without the need of observation .......... This form of philosophy begins with Pythagoras."'16 At this threshold, we pause to give a thought to the evolution of the theory of Karma as naive scientific thought in India with Vardhamana Mahavira. We wish to go through, in brief, the underlying concepts, methods and procedures in the vast literature available specifically with the Digambara Jaina School. No doubt, these might have been intermingled with astrology, alchemy, metaphysics, and so on, through various passages, yet the precision in the Digambara Jaina School draws special attention owing to the following descriptions which may be compared with their analogous set up in modern science. [Vide Volodarski, A.I., 1968, 1971, 1975, 1983, 1985 BR, and other papers in BR in "Exact Sciences in the Karma Antiquity" for a brief survey). A. Sets (Rasis) In the Labdhisara the terms numerate (samkhyeya), innumerable (asamkhyeya) and infinite (ananta) appear as numbermeasure (samkhya-pramana). These are minimal (jaghanya), intermediate (madhyama) and maximal (utkrsta). Terms like pit (palya) and sea (sagara) are sets of instants and universe (loka) is a

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138 : sramana, Vol 56, No. 1-6/January-June 2005 set of points (pradesas), which are classified under the simile measure (upama pramana)." Instant (samaya) is indivisible and so also point (pradesa), which are the fundamental principle-theoretic units. Then indivisiblecorresponding section (avibhagi praticcheda) form the fundamental unit for objects like knowledge (jnana), operators like volition (yoga), and so on. Other sets of instants are the trail (avali) and inter muhuta (antarmuhurta). Set of ultimate-particles, bound at an instant is instant-effective-bond (samaya-prabaddha). Then set of souls (jivas), and so on, also has been applied. - We have seen in the source material and the GJK, GKK and various commentaries, how these sets have been handled in order that paradoxes or antinomies may not arise. Their topologies have been considered through comparability as well as divergent sequences as detailed by Jain, 18 for their analytical methods as well as history. The role of sets has its own story. 19 B. Structure (Yantra) The trend of presentation of the Karma theory from simple to complex form may be assessed in studies from GJK to GKK and then LDS and KNS. The structure of the Karma theory appears as a totality, with laws of its own. This structure contains a system of operations (karanas) whose combinations transform one object or element into another. It has also self-regulator property. These three are the characteristic properties of a structure. [Vide papers by Gershenowitz., H. (1983, BR, in the "Exact Sciences in the Karma Antiquity") for comparison). In the Labdhisara, the dynamical theory of karma appears as mathematical structures through numerical, algebraic and geometric figure. The structures are thus represented through various types of matrices, for example the state matrix is a triangular matrix (trikona yantra), which is ultimately to be reduced to a null matrix of karmabound matter-particles through various passages of transformations.20

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Scientific Thought Evident in the Labdhisara : 139 It may also be noted that the organism structure has been shown to consist of several substructures, which comprise of the cosmological structure, linguistic structure, psychological structure and various others, ultimately having a constructive role to develop an organism in its capacity of the knowledge-set. Actually, the aim is to attain ultimately the supreme existential setof indivisibilble-correspondingsections of omniscience (kevala jnana), which is the supreme construction set in the divergent sequences of various types ofexistential and constructive sets passing in the description of various station (sthanas) all relevant to the development of an organismic knowledge. 21 C. Systems Concepts The technological method of information processing and decision-making has made it possible to deal with various types of systems, their behaviour, transformations, controls, etc. Similarly, in the GJK, GKK and LDS, KNS, the karma system theory has been dealt with types of way-ward-stations (margana-sthanas) and controlstations (guna-sthanas).22 As we have already seen that cause-effect relations have been maintained through asrava, samvara, nirjara, which form inputs and out puts of the karma system. A stage reaches in the bios or organism, when it becomes a goal-seeking system, or a control system when it plays the role of decision making for attaining more and more of knowledge through various controls, as the above two types of stations: The above theory of karma system was thus applied by the Jaina school to their own situations where scientific and management achievement were concerned. D. Symmetry Concepts In the theory of elementary particles, symmetry concepts have played a fundamental role, through group theory, Yang and Wigner spelt out that group theory lies in the basic postulate of quantum theory that the quantum states of a physical system form a linear manifold. 23 We have seen in the Digambara Jaina School, how various

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140: Sramana, Vol 56, No. 1-6/January-June 2005 types of sets have been formed as quantum states, through indivisible corresponding sections, instants (samayas) and points (pradesas) and the quanta of Yoga and Kasaya operators. The four characteristic properties of bonding, state, rise, etc., as we have seen, lie in the four types of structures: configurations (prakstis), particle numbers (pradesa-rasis), energy (anubhaga), and life-time (sthiti). Charges appear as unctuousness (snigdhatva) and anti-unctuousness (ruksatva), measured in quantum levels of integers, odd and even, from zero to infinity.24 Now one has to concentrate on the operations in the Karmatheory, under which the above intrinsic properties change into one another of one types - class or remain invariant. The Digambara Jaina School had a very deep study of this type of symmetryoperations, and dealt with various types of creation and annihilation of matter in bond associated with the above intrinsic and other properties, and knew well as to when they remained invariant or otherwise. At present it cannot be said, how far they were acquainted with the group-properties of such operators and transformations but they knew as when, and what remained invariant or changed under what operations in the time series of instants.25 Thie problem of invention of Brahmi and the Kharosthi alphabets and numerals has also not been solved. Although late, some of the ancient artha samdrstis, may give a connecting link about the source. [Vide Das gupta, c.c., 1950 BR, in the "Exact Sciences in the Karma Antiquity'). Thus a study into the semantics of the samdestis is essential from various aspects, from the language used in the commentaries of GJK, LDS and KNS, and through appearance of various signs and symbols in most of the sentences, for various operations to be performed alongwith mutual relations and their sequence. 26 Signs for the constellations (naksatras) also appear in the TPT, in words, along the Zodiac. 27 Place value system has not only been used in writing big numbers, but also in methodical process of subtraction and addition of terms into certain factors of an expression.28

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Scientific Thought Evident in the Labdhisara : 141 E. Sign and Symbol (Samdrsti) In considering cognitive processes and communication processes, which are linked reciprocal and interlocked, as well as semiotics, the role of signs has been given importance. In the Digambara Jaina School, symbolism is seen developed as numerical (anka), algebrical (artha) and geometrical (akara).29 Abbreviations have also been used. These are classified under samdrsti or sahanani. Altough these appear in their full from, developed in the period after 15th century A.D., traces of their existence appear in earlier works. It is a problem of history of science to see as to when these were developed, because the earlier source material is so deep and complex in its Dhavala and Jayadhavala commentaries that it does not appear possible that their teaching in the centuries after Vardhamana Mahavira could have been without use of signs. The problem regarding earlier script, prior to them also remains to be solved for its invention. F. Cybernetic Contents Norbert Wiener30 appears to have started a unique study of control and communication in the animal and machine, published in the name of 'Cybernetics' (1948). The names of his predecessors, A.M. Ampere, Pascal, Leibnitz, Gauss, Faraday, Darwin, may be associated with the concept. Mathematical apparatus is associated with names of Cantor, Russell, Whilehead, Hilbert and Weyl. Then Shannon, Turing, Pitts, Rashevsky, Rosen blueth, Bush, Von Neumann, Goldstine, Mc Culloch, Lorentz, Weaver and so on, along with Wiener may also be associated with the endeavour.31 31 Cybernetics has turned to the study of self-regulating systems and to self-organizing systems for its insights. We wish to see how far the Karma theory contains these insights. 1. Algorithm The Labdhisara gives the solution to the problem of rising above the first-control-station (gunasthana) for bios. The mathematical apparatus useful in this adventure is given in the following form:

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142: sramana, Vol 56, No. 1-6/January-June 2005 (a) Time series as lapsing of indivisible instants from ab-aeterno to ad-infinitum, with which events (paryayas) of various fluents (dravyas) correspond, for each of their controls (gunas). (b) Triangular matrix with columns of arithmetico-geometric sequences of number of bound ultimate-particles and levels of their energy, respectively, denote the state (sattva) in the time-dependent picture as functional-life-time-structure (karma-sthiti-racana). (c) Column-matrix or a multiple there of, as instant-effectivebond, or its multiple in the similar arithmetico-geometric sequences, denote the input (asrva) of karma-bound ultimate-particles. , (d) Similarly, the row matrix or a multiple there of, as instanteffective-bond or its multiple, denote the rise and disintegration (udaya and nirjara). (e) The above along with time lag (abadha) data, are described in 8 primary or 148 secondary types of functionals (karmas), according to rule. (f) The elements of the matrices are nisusus (nisekas) associated with configuration (prakrtis), number of matter-particles (pradesa), energy (anubhaga) and life-time (sthiti). There are various types of creation and annihilation of these nisusus (nisekas) owing to various operations according to a set of rules. 2. Operations and Feedback For attaining 13 control stations (gunasthanas), first of all the volition (yoga) and affection (kasaya) operators associated with their mathematical representations are required to be regulated for effecting the state (sattva) matrix, of a bios.33 It may be noted that configurations (praksti) and mass-number (pradesa) bonding for an instant depend on volition (yoga) and the energy (anubhaga); and life-time (sthiti) bonding depend upon affection (kasaya). The cycle of bonding, ever, has been going on through the first control alone, along the wheel of births and rebirths. In suitable circumstances, described in the text, rise above first control, to attain the fourth

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Scientific Thought Evident in the Labdhisara control, for the first time, three operations, in mathematical representation of sequences of transforms (parinamas), elevated through the efforts of the bios itself, creates a self-regulating process, for the acquirement target. Note that these three types of operations are to be given feedback again according to the information gained from the out-put. These are - a) the low tended operation (adhahpravrtta-karana) b) the unprecedented operation (apurva-karana) c) the invariant operation (anivrtti-karana) : The mathematical effects in the state matrix (sattva-yantra) owing to the last two above causal operations are shown mathematically through the following in full details: a) geometric-series (gunasreni) b) geometric-transition (gunasankramana) c) life-time split-destruction (sthiti-kandaka-ghata) d) energy-cutting (anubhaga-khandana) In the above arithmetical and geometrical sequences, down traction (apakarsana) and injection (niksepana) of ultimate-particles, as well as their minimal and maximal over-installation (atisthapana), and other processes happen to be in the state-matrix (sattva-yantra). These are all timed and well-defined through comparability (alpabahutva). vrddhi) 143 To name other operation etc. they are: a) interval opertion (antara-karana) b) life time bond and energy bond termination or regression (sthiti-bandha, anubhaga bandha-apasarana) c) configuration-bond termination (prakrti-apasarana) d) six-stationed-cascade regression or increase (sat sthana patita

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144 : sramana, Vol 56, No. 1-6/January-June 2005 e) order operation (krama-karana) f) partial - destruction - operation (desa-ghati-karana) g) subsidence-operation (upasama-karana) The KNS describes some more operations, as tract-operation (krsti-karana), etc. The feedback operations are described as mentioned earlier. 3. Self-Regulation and Self-Reproduction Both of the functions depend upon the eight-fold-way of the functionals (karmas), represented mathematically as shown earlier. Phases (Bhavas) of five types, of the bios have the fundamental role to play in this connection, which are either dependent upon or independent of the functionals (karmas). Communication of information for adoption of controls corresponding to various situations of bond, rise, termination of karma configurations (prakstis), at various way-ward (margana) stations (sthanas) has already been detailed earlier. 4. Linguistics Exposition of the theory of functionals (karmas) in the Digambara Jaina School has been through three types of symbolism: numerical, algebraic and geometric froms. Place-value notation has been used for writing of numbers, subtraction and additions of quantities corresponding to factors. All these have formed fundamental TM tools expressions, which are mathematical. The details of language and its function are contained in the theory of knowledge, where scriptural knowledge is concerned. This is also expressed through mathematical expressions.34 5. Calculation Mathematics The mathematical contents of the Labdhisara have been detailed earlier, versewise. There are several methods and procedures adopted by the Digambara Jaina School to handle them. A.N. Singhs as well

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Scientific Thought Evident in the Labdhisara : 145 as B. B. Datta 36 has given them in details. Some methods given in the GJK and GKK have not been exposed so far. Similarly, details have been given in the LDS and KNS regarding manipulation of the various types of Karma data in form of matrices. 37 All these deserve place in the history of science. Concluding Remarks It is now evident that the Digambara Jaina School paid special. attention to the study of the Karma theory and developed it through mathematical manoeuvre in their own way. This tradition in writing seems to have started some where in the first century A.D., ranging up to the eighteenth century A.D. Most of the fundamental work appears to have been done in the South India, where Mahaviracarya compiled his Ganita-sara-samgraha, and perhaps most of the methods and procedures based on the mathematical contents of the Agama might have given him an urge for the compilation. Through the present project, the whole material relevant to that of the Labdhisara, and that of the Labdhisara itself has been systematically compiled, for an easy access and survey of this unified work of about eighteen hundred years of a continuous tradition of the Digambara Jaina School, which had been all along distinguishing, isolated and unexposed for several years after the publication of the Gamita-sara-samgraha: The project may bring to the notice of scholars, not only the mathematical contents of the Labdhisara and of its relevant texts, but also the way in which it was applied to the theory of karma. It is upto the scholars to see what methods and procedures adopted in these texts and their commentaries, interlinked together, might have been originated or developed in this school, pursuing the same model of Karma theory all along. The author should apologize for any short coming in this project accomplishment owing to his pursuit of this eighteen hundred years of traditional learning in order to give a unified survey of it, along

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Sramana, Vol 56, No. 1-6/January-June 2005 with details of the Labdhisara, its mathematics as well as other scientific contents. 146 : In the above description various aspects have been touched as contents of the LDS: symbols, place-value notation for addition and subtraction, algebraic symbols, geometric symbols, combinations, theory of measure, eight basic operations, logarithm, counting-rod, rule of three sets, fractions, positive and negative numbers, geometrical methods, matrices, series and sequences, algorithmic verses, maxims, set concepts, logical decisions, structure concept, systems concepts and cybernetics, symbolic method, symmetry concepts and operational procedures.38 However, there have remained other aspects of study into the impact on the socio economic, socio logical, managerial as well as ecological life on the Indian nation and country, of the deep rooted karma systems eleborated in various philosophic schools of India, and perhaps abroad, in various maxims of the Bible as well as the Quran and other holy texts, whenever merits and demerits of bios got through a scientific trend of introspection. It is strange, to find that in such a remote past, the Karma theory in the Digambara Jaina School of thought could be pursued through mathematical as well as symbolic manoeuver, with an unbroken tradition of about eighteen hundred years. It also remains to be find whether in the karma systems, the dialectical materialism was present to play its decisive role. References: * 1. The Digambara Jaina School needed mathematical manoeuvre for the deep and extensive philosophy of its functional-theory (karma theory) which was a set up comparable with the modern system theory. The dialectic method of the Syat-vada system of predication in this school is comparable with that of Hegel who claims that the substance of all previous philosophies is contained, preserved, and observed, in his own system. (Vide Stace, W.T., (1955, BB), pp. 3, 92, 95 and so on. The proper infinities applied in the theory of karma needed a mathematical logic for avoiding paradoxes and antinomies. Cf. Jain, L.C. (may 1977, BR).

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2. 3. 4. 5. 6. 7. 8. 9. 10. 11. Scientific Thought Evident in the Labdhisara : 147 Cf. DVL, vol. 1 (1973), editorial, p.1. Cf. DVL, vol. 2 (1976), Introduction, pp. 1-4 For a preliminary description of the mathematical contents, etc., of the Satkhandagama and the Kasayapahudda, as well as their commentaries, vide The Tao of Jaina Sciences, Delhi, 1992. Cf. DVL, vol. 3 (1941) and vol. 4 (1942), in particular. Note: ajja jjasenagunaganasamuha sandham ajiyasenaguru/ bhuvanaguru so rao gommato jayadul/GKK, v. 735// gommatasuttallihana gommatarayena jakayadesi/sorao cirakalamabamena ya viramaratandil/GKK, v. 972// Abhaya Saiddhanti, in the colophon of his Mandaprabodhini commentary, confirms the same as above, vide p. 3. Publications de l'E' cole Fracaise d'Extre'me Orient, vol. X, Paris, 1908. This was compiled by Lewis Rice, p. 52, Mysore and Coorg Inscriptions at Shravana Belogola, Bangalore, 1989. Manual of Salem district, by Rev. T. Foulkes, II, 369. From fourth to twelfth century A.D., there have been found in Epigraphia Carnatika, various inscriptions which testify to the building of Jaina temples, consecration of Jaina images of worship, hollowing out caves for the Jaina asceties and grant to the Jaina preceptors by the Ganga dynasty rulers. Cf. Epigraphia Carnatika, inscription no. 38, compiled by Lewis Rice, containing the epitaph of this King, According to Epigraphica Indica. vol. V inscription no. 18, the king died in 975 A.D. Cf. also Jaina Silalekha Samgraha, Bombay, 1928, I, no. 38/59. According to the Inscriptions at Shravan Belagola, by Lewis Rice, (op. cit), p. 2, Camundaraya composed a work called Camundaraya Purana, which contains an epitome of the history of 24 Tirthankaras, ending with the date Saka 900, or 978 A.D. The titles are, "Samara dhurandhara, Viramartanda, Ranaranga, sima, Vairikulakaladanda, Bhiya vikrama, Chaldenka Ganga, Samara-Parsurama, Pratipaksa-raksasa, Bhata-mari, Gunavan kavi, Samyaktva-ratnakara, Saucabharana, Satya-yudhisthara,

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148 12. 13. 14. 15. 16. : Sramana, Vol 56, No. 1-6/January-June 2005 17. Cf. Introduction, pp. 1-14, Bangalore, 1889. Cf. also Jain, H.L., (1928, BB), pp. 54-70 (Shravanabelagola ke Smaraka), in support of the statement. Vide also Desai P.B., (1957, BB), pp. 201-202. Cf. Vincent Smith, A History of Fine Arts in India and Ceylon, p. 288. Cf. also Epigraphia Carnatika, vol. II, intr -p. 29. Cf. also Homage to Shravana Belagola. ed. Saryu Doshi, Marg., Bombay 1981. For details of various measurements of structures, Cf. "Sravana Belagola" by S. Settar, Ruvari. Dharwad, as well as his thesis Sravana Belgola Monumets (1967) from Karnatak University, and second thesis, Stoyasala Monuments (1970), Cambridge University. Cf. also Jaina Art and Architecture, vol. II, New Delhi, 1975, Cf. also Desai, P.B., (1957, BB), p. 103. Russell, B., History of Western Philosophy (1957, BB), p. 53, Cf. also Berka, K (1977, BR) Cf. Rucker (1982-86), chapters 1 and 2 on infinity" and on "all the numbers". 18. Cf. Jain, L.C., (1973, 1976, 1977, BR). 19. The abstract set theory was developed in the nineteenth and twentieth centuries by Bolzano (1781-1848), Cantor (1845-1918), Frege (1848-1925). Antimonies were published by Russell and Burali Forti, Heijencort and Richard. Various foundations were laid by Zermelo-Fraenkel, Von-Neumann-Bernays-Godel, Russell, Whitehead, Morse-Kelley and Quine, and so on (cf. Mouton, 1972, pp. 1-34. The Digambara Jaina School applied the set theory to their karma theory, through various foundational Subhata-cudamani, Kavijana-sekhara, Mahamatya and Asahayaparakrama". Cf. inscription at Bhandari Basti, Lewis Rice, op.cit., p. 103, and cf. also inscription to the left of Dvarapala ka gateway, Lews Rice, ibid., p. 67. Cf. also Vahubali-Caritra, and commentary of the Gommatasara by Abhayacandra Traividya Cakravarti. Cf. Heart of Jainism, Oxford, 1915. Cf. also Jain, H.L., (1928, BB), pp. I et seq. (Candragiri Parvata ke Silalekha). means.

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Scientific Thought Evident in the Labdhisara : 149 20. 21. 24. 25. Cf. ASL, The karma structures have a great period of stability, as also of very low periods of life-time. These could be compared with modern set of atomic structure and molecular structure. Structuralism, does not necessarily rule out, any considerations of history, genesis, functioning, and a subject activities. "Any structure is always located at the intersection of a multiplicity of disparate disciplines, so that no general theory of structures can possibly escape the requirement that it be not simply multi-disciplinary but authenticity into disciplinary. "Cf. Mouton (972, BB), p. 54, as observed by Jean Piaget. Cf. Kedrov, B.M. and Volodarsky, A.S.(1971, BR), Cf. also System Research Yearbooks (Moscow), 1971, 1976-78, 981, 1985 and various other papers mentioned in the BR. Cf. Salam, (Mouton, 1972 BB), p. 71. Cf. ASG, relevant topic. This may well be seen in their topic on various types of transitions (sankramanas), and operations (karmas). Cf. LDS, vv. 49, et seq., and vv 68, et seq. Cf. GJK, GKK, LDS, KNS and their commentaries, Cf. also ASG and ASL, Cf. also Channabasappa, M.N. (1984, BR). Cf. TPT, vol.2 ch. 7, vv. 465-467, p. 737 (1951). Cf. ASG, and ASL. Cf. ASG and ASL: Cf. also Dantzig, T. (1954, BB), chapter 5, on "symbols", for development of algebra in three stages : the rhetorical, the syncopated and the symbolic. Cf. Bhandarkar, A.S. (1954 BR Das S.R.) (1927, BR), Datta, B.B (1936, 1929, 1931, BR), Heel, J.F. (1911 BR), Ganguly, S.K. (1932 BR), and so on in the BR Wienar, N., (1948 or 1957 end. BB). Cf. ibid, Introduction, p.p. 7-39. Now cybernetics implies application of information theory to comparison of mechanical or electrical controls with biological equivalents. The logical decisions may also be noted: (i) The maxim of the lion's, vide LDS, v. 101; (ii) The maxim to denote the part as the whole (eka desa viksta mananyavod-bhavatiti nyaya), vide ibid, 26. 27. 28. 29. 30. 31. 32.

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150 : Sramana, Vol 56, No. 1-6/January-June 2005 262; (iii) The maxim of the last lamp (anta dipaka nyaya), cf, ibid, v. 379. All these appear to have mathematical implication. 33. In Piaget's terms mental operation is an internatizer action, which is reversible: inversion and reciprocity. The Jaina term is karana, which is far wider in application, even beyond mind and each type of operator is defined through mathematics, involving time factor also. 34. For details of a little portion of the Jnana-pravada, cf. KSP, vol. 1, (1974), pp. 11-138. Cf. also GJK, vol. 2, (1979), pp. 505-680, Vide also Sikdar, J.C., (July, 1972 BR). 35. Vide the remark of Mahaviracarya in GSS (p. 70), "Thus the terminology is stated briefly by the great sages. What still remains to be said should be learnt in detail from the Agama." 36. Singh, A.N. (1942, BB, 1949, BR, 1950, BR), Datta, B.B., (1929, BR, 1935, BR), cf. also Datta, B.B. and Singh, A.N., 1962, BB), Vide also Shukla, K.S., (1979, BR), Cf. Jain, L.C., (1958, BB, 1967, BR, 1976, BR, 1977, BR, 1981, BR, 1979 BR). 37. Singh, A.N. (1942, BB, 1949, BR, 1950, BR), Datta, B.B. (1929, BR, 1935, BR), cf. also Datta, B.B. and Singh, A.N., 1962, BB), Vide also Shukla, K.S., (1979, BR), Cf. Jain, L.C., (1958, BB, 1967, BR, 1976, BR, 1977, BR, 1981, BR, 1979 BR). 38. Vide Report on the research project on "The Labdhisara of Nemicandra Siddhanta Cakravarti" (1984-1987), submitted at the Indian National Science Academy, New Delhi. Abbreviations ASG Artha Sandrsti of the Gommatasara ASL Artha Samdrsti of the Labdhisara DVL The Dhavala GJK The Gommatasara Jiva Kanda GKK The Gommatasara Karma Kanda KNS The Ksapanasara LDS The Labdhisara 8. BB and BR Bibliography of Books and Research Papers, INSA project (1984-1987), New Delhi. inimowiono

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zramaNa, varSa 56, aMka 1-6 janavarI - jUna 2005 vidyApITha ke prAMgaNa meM granthoM kA rakha-rakhAva va prArambhika upacAra para kAryazAlA 19-21 pharavarI 2005 pArzvanAtha vidyApITha, vArANasI, rASTrIya pANDulipi mizana, naI dillI evaM inTaika, bhAratIya saMrakSaNa saMsthAna, lakhanaU dvArA saMyukta rUpa se pArzvanAtha vidyApITha ke prAMgaNa meM 19 - 21 pharavarI 2005 taka granthoM ke rakha-rakhAva va prArambhika upacAra viSayaka tIna divasIya kAryazAlA kA Ayojana kiyA gyaa| kAryazAlA ke udghATana satra meM mukhya atithi pada se bolate hue vizvavidyAlaya anudAna Ayoga ke saMyukta saciva zrI ema0 ke0 jaina ne kahA ki prAcIna kAla meM zruta ko lipikaraNa ke dvArA hI surakSita rakhA jAtA thaa| Aja vaijJAnika zodhoM ke calate yaha sarala ho gayA hai| iNTaika isa dizA meM ullekhanIya kArya kara rahA hai| isa avasara para zrI jaina ne saMsthAna dvArA prakAzita evaM DA0 ke0 vI0 maraDiyA (yU0 ke 0 ) dvArA likhita pustaka 'jaina dharma kI vaijJAnika AdhArazilA' kA vimocana kiyA tathA saMsthAna ke prakAzanoM kI guNavattA kI bhUri-bhUri prazaMsA kii| isa kAryazAlA ke samApana ke avasara para mukhya atithi ke rUpa meM bolate hue pro0 siddhanAtha upAdhyAya, nidezaka, praudyogika saMsthAna (AI0 AI0TI0) kA0 hi0vi0vi0 ne kahA ki isa kAryazAlA ke mAdhyama se purAvazeSoM evaM pANDulipiyoM ke saMrakSaNa ke sambandha meM jAnakArI dI gayI, jo atyanta upayogI hai| Aja kI paristhiti meM purAvazeSoM tathA hastalikhita granthoM ko surakSita rakhane kI mahatI AvazyakatA hai| rASTrIya pANDulipi mizana, naI dillI tathA inTaika, bhAratIya saMrakSaNa saMsthAna, lakhanaU isa dizA meM sarAhanIya kArya kara rahe haiN| yaha kAryazAlA usI mahattvapUrNa kArya kI eka kar3I hai| unhoMne pratibhAgiyoM kA AhvAna kiyA ki ve isa mahattvapUrNa kArya ko Age bddh'aayeN| isa kAryazAlA meM guvAhATI, gvAliyara, sAgara, phaijAbAda evaM jaunapura sahita vArANasI ke vibhinna zikSaNa saMsthAoM ke lagabhaga 60 pratibhAgiyoM ne bhAga liyaa| tIna dina calI isa kAryazAlA meM vibhinna satroM ke antargata pANDulipiyoM ke kSaraNa ke kAraNa evaM pahacAna, kAgaja evaM tAr3apatra banAne kI vidhi, saMrakSaNa kA mahattva evaM punaruddhAra, phaMphUMdI aura kIr3oM kI rokathAma, prakAza, namIM aura tApamAna ko mApane kI vidhi, saMrakSaNa ke kSetra meM abhilekhIkaraNa kA mahattva, saMkaTakAlIna ApadAoM-yathA Aga evaM pAnI para niyaMtraNa, bhaNDAraNa kA mahattva evaM pANDulipi rakhane kI vidhi Adi viSayoM para inTaika, bhAratIya saMrakSaNa

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152 : zramaNa, varSa 56, aMka 1-6/janavarI-jUna 2005 saMsthAna lakhanaU kI nidezaka zrImatI mamatA mizrA tathA variSTha purAvazeSa saMrakSaka zrI azoka kumAra upAdhyAya ne prazikSArthiyoM ko prazikSaNa diyaa| viziSTa atithi ke rUpa meM padhArI mahArAjakumArI kRSNapriyA ne sahabhAgiyoM kI bar3I saMkhyA ko dekhate hue kahA ki saMrakSaNa ke kArya kI mahattA ko samajhate hue logoM ne isameM bhAga liyA, jo sarAhanIya hai| isa avasara para DaoN0 omaprakAza siMha, DaoN0 vivekAnanda jaina, DaoN0 zivaprasAda Adi prazikSArthiyoM ne kAryazAlA ke apane anubhavoM ko btlaayaa| pArzvanAtha vidyApITha ke nidezaka pro0 mahezvarI prasAda ne zIghra hI isI prakAra kI eka aura kAryazAlA ke Ayojana kI sUcanA dii| isa avasara para sabhI 58 sahabhAgiyoM ko mukhya atithi dvArA pramANa patra pradAna kiyA gyaa| kAryakrama kA saMcAlana DaoN0 zrIprakAza pANDeya ne kiyA aura inTaika, bhAratIya saMrakSaNa saMsthAna, lakhanaU kI ora se variSTha purAvazeSa saMrakSaka zrI azoka upAdhyAya ne dhanyavAda jJApana kiyaa| pArzvanAtha vidyApITha meM mAnava milana ke preraka pa0pU0 maNibhadra munijI 'sarala' kA janmotsava harSollAsa ke sAtha sampanna ___ bhISma pitAmaha muni zrI sumatiprakAza jI ma0 sA0, yuvAcArya zrI vizAlamuni jI ma0sA0 va zrI AzISa muni jI ke ziSya muni zrI maNibhadra jI ma.sA. ThANA 3 ke sAtha pUjya zrI acala muni jI ma.sA. ke sAnidhya meM pArzvanAtha vidyApITha meM virAja rahe haiN| pUjanIya sabhI santoM kA 2005 kA varSAvAsa zrI banArasa sthAnakavAsI jaina saMgha, bulAnAlA, vArANasI meM hai| pArzvanAtha vidyApITha pravAsa ke daurAna Aja dinAMka 8-4-2005 ko pArzvanAtha vidyApITha meM akhila bhAratIya mAnava milana ke preraka muni zrI maNibhadra jI 'sarala' kI 39vIM janma jayantI bar3e hI dhUma-dhAma evaM harSollAsa ke sAtha manAyI gyii| samAroha kI adhyakSatA kAnapura ke bhAjapA vidhAyaka zrI salila viznoI ne kI tathA mukhya atithi the zrI lAlajI rAya, nagara Ayukta, vaaraannsii| kAryakrama kA prArambha pa0pU0 zrI acala muni jI ke maMgalAcaraNa se huaa| kAryakrama ke prArambha meM pArzvanAtha vidyApITha ke sahAyaka nidezaka DaoN0 zrIprakAza pANDeya ne pUjya muni zrI kA jIvana paricaya dete hue muni zrI ke dIrghAyu hone kI kAmanA kii| DaoN. vijaya kumAra ne jIvana darzana ke vibhinna pakSoM para prakAza DAlate hue muni zrI ke janma dina ke avasara para mahApuruSoM ke AdarzoM ko apane jIvana meM utArane para bala diyaa| uttara pradeza terApaMtha jaina saMgha ke adhyakSa zrI mANakacanda bhaMsAlI ne kahA ki santoM kA jIvana hameM adhyAtma kI ora agrasara hone kI preraNA detA hai| muni zrI maNibhadra jI 'sarala' kA

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vidyApITha ke prAMgaNa meM : 153 jIvana bhI hameM kucha isI prakAra kI preraNA detA hai| hindI vibhAga, kAzI hindU vizvavidyAlaya ke pro0 rAjamaNi zarmA jI ne zramaNa jIvana ke kaThina mArga ko vizleSita karate hue sAdhu-santoM kI jIvanacaryA para prakAza DAlA aura munizrI ke saralamanA svabhAva tathA unake vyaktitva kI sarAhanA kii| mAnava milana kI vArANasImugalasarAya zAkhA ke mahAmaMtrI zrI kirITa kumAra zAha ne muni zrI ke jIvana kI maMgalakAmanA karate hue vArANasI-mugalasarAya zAkhA dvArA vigata varSoM meM kie gae kAryoM kA vivaraNa prastuta kiyaa| isa avasara para prasiddha saMgItakAra pArzvagAyaka zrI ravIndra jaina kI ziSyA suzrI stuti atula jaina ne apane sundara bhajanoM dvArA sabhI ko mantramugdha kara diyaa| pa0 pU0 zrI punIta munijI ne apane svaracita kavitA ke mAdhyama se munizrI kA svAgata kiyA evaM unake dIrghajIvana kI kAmanA kii| pU0 gurudeva ke janmotsava samAroha meM dillI, kAnapura, jhArakhaNDa Adi sudUravartI sthAnoM se bhI aneka zraddhAlu padhAre the| pa0pU0 maNibhadra munijI ne apane AzIrvacana meM kahA ki Aja manuSya kI pahalI AvazyakatA hai ki vaha eka acchA mAnava bane tabhI vaha devatva ko prApta ho sakatA hai| pa0pU0 zrI acala muni ne kahA ki kisI ke janmadina aura mRtyu dina kA koI mahattva nahIM hai, mahattva hai to usake jIvana meM usake dvArA kiye sadkarmoM kaa| . isa avasara para zrI lAlajI rAya ke sAnnidhya meM mAnava milana kI vArANasImugalasarAya zAkhA dvArA eka lAvArisa zava vAhana (TrAisAyakila) mokSa kAzI nAmaka saMsthA ko bheMTa kiyA gyaa| kAryakrama kA saMcAlana evaM dhanyavAda jJApana saMsthA ke sahAyaka nidezaka evaM samAroha ke saMyojaka DA0 zrIprakAza pANDeya ne kiyaa| " bAlAcArya pa0pU0 yogendra sAgara jI ma0 pArzvanAtha vidyApITha meM 14 jUna, 2005 ko zramaNaratna, vyAkhyAnavAcaspati, khaNDavidyA dhurandhara zrI 108 pa0 pU0 bAlAcArya yogendrasAgara jI ma0 pArzvanAtha vidyApITha meM pdhaare| ApazrI apanI sammeda zikhara jI kI yAtrA ke daurAna pArzvaprabhu kI janmabhUmi, bhelUpara, vArANasI meM sasaMgha do dina pUrva hI padhAre the| ApazrI kI preraNA se dinAMka 12-13 jUna, 2005 ko "jaina zAsana meM yantra-mantra-tantra, jyotiSa evaM sAdhuoM kI bhUmikA" viSaya para National Non-violence Unity Trust Foundation, Ujjain ke tattvAvadhAna meM eka rASTrIya saMgoSThI kA Ayojana kiyA gayA thaa| saMgoSThI ke dUsare dina vidyApITha ke sahAyaka nidezaka DaoN0 zrIprakAza pANDeya ke nivedana para padhAre AcArya zrI saMsthAna ke samRddha pustakAlaya, saMgrahAlaya, pAMDulipi-saMgraha evaM saMsthA

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154 : zramaNa, varSa 56, aMka 1-6 / janavarI - jUna 2005 dvArA kiye gaye prakAzanoM kA avalokana kiyA tathA anya sambaddha gatividhiyoM kI jAnakArI prApta kii| AcArya zrI ne saMsthA dvArA kiye jA rahe kAryoM kI muktakaMNTha se sarAhanA kii| saMsthAna meM AcArya zrI kA svAgata DaoN0 zrIprakAza pANDeya, DaoN0 vijaya * kumAra, DaoN0 sudhA jaina, DaoN0 saMjIva sarrApha evaM zrI oma prakAza siMha ne kiyA / DaoN0 pANDeya ne AcAryazrI ko vidyApITha ke kucha navIna prakAzana bheMTa kiyaa| 1, 2. 3. 4. 5. 6. 7. 8. 9. The important Visitors who visited the Vidyapeeth during last tow years On 2nd August 2002 Prof. Chiris Philpot from U.K. Visited the Vidyapeeth regarding his research work. On 22nd November 2002 Digambara Arya Ganini Mata Gyanmatiji visited the Vidyapeeth and stayed here for two days. On 19th December 2002 Barbina Bomhaff from Hamburg, Germany visited the Vidyapeeth regarding her research work. On 3rd January 2003 Shri D. R. Mehta, Formgr President SEBI visited the Vidyapeeth and had a fruitful discussions with the staff of the Vidyapeeth. On 4th January 2003 Prof. P. Ramchandra Rao, Vice Chancellor, BHU visited the Institute and gave a talk on 'Science Technology and Society'. On January 24, 2003 Mrs. Malti Shah and Mr. Manju Gala from TX. USA visited the Vidyapeeth. On January 24th, 2003 Mrs. Nirmal R. Shroff and Mrs. Anjana Vipin Dalal from USA visited the Vidyapeeth. On 2nd April, 2003, Miss Alie Sneder, Mr. U. Frolurda Snerder, Hege Marleussen and Mr. Jeanette Ohissat from Lund University visited the Vidyapeeth regarding their research work. On 24th January, 03 Mr. Kavora, Kinos Park, NY USA visited the Institute regarding some books.

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vidyApITha ke prAMgaNa meM : 155 15. 10. On 15 March 03 Prof. Benjamin Fleming from Canada visited the Vidyapeeth regarding his research work. 11. On 30 April, 03 John Guy Laplente from USA visited the Vidyapeeth regarding his Study on Jainism. 12. On 24" March 04, Acharya Vijay Muktiprabha Suri visited the Vidyapeeth with his follower monks and appreciated the efforts made by Vidyapeeth towards the cause of Jainism. 13. On 6th August 2004, Shri Mohan Chand Dhadha, Shri Lalit Chand Nahta, Shri Vimal Chand Surana visited Vidyapeeth regarding a meeting of Kharatara Gachcha Sangha Officials called by Pujya Piyush Sagraji MS. 14. On 24th October Dr. Petre Flugel from SOAS, UK visited the Vidyapeeth regarding his research work. On 18 January, 05 Miss. Kyung-Seo research scholar working under of Prof. P. S. Jaini from California, visited the Vidyapeeth regarding her research work. 16. Prof. Cromwell Crawford, Chairman, School of Asian Studies, University of Hawaii, Honolulu (USA) visited the Vidyapeeth and presented a paper on 'Jaina Ahimsa and Modern Development in Science and Technology'in a symposium held by Parshwanath Vidyapeeth on 29th January, 2005. 17. On 9th Feb. 05 Prof. S. R. Vyas, Member Secretary, Indian Council of Philosophical Research, New Delhi visited the Vidyapeeth and discussed about some projects with the students and Staff members of Parshwanath Vidyapeeth. 18. On 16th March, 05 Miss. Yutaka Ishi and Mr. Kazuyoshi Hotta from Tokio Japan visited the Institute regarding their study on Jainism. 19. On 23 June, 05 Prof. B. Ram, Deputy Director, ICHR, New Delhi visited the Institute with his family members.

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jaina-jagat vaizAlI meM mahAvIra jayantI para vidvadgoSThI sampanna vaizAlI, 22 apraila, 2005, sva0 jagadIzacandra mAthura smRti vyAkhyAnamAlA ke krama meM prAkRta jainazAstra aura ahiMsA zodha saMsthAna, bAsokuNDa, vaizAlI meM dinAMka 22 apraila, 2005 ko "ahiMsA, zAnti aura jainazAstra' viSayaka eka vidvadgoSThI kA Ayojana kiyA gyaa| jisakA zubhArambha DaoN0 maMjubAlA evaM zrI rAmakailAza bhakta ke prAkRta aura hindI bhASA ke sasvara maMgalAcaraNa se huaa| tatpazcAt pro0 vijaya kumAra ThAkara, pratikulapati, bI0bI0e0 bihAra vizvavidyAlaya, mujaphpharapura tathA anya vidvAnoM ne dIpa prajjvalita kara goSThI kA udaghATana kiyaa| saMsthAna ke nidezaka DaoN. RSabhacandra jaina evaM sahayogI vidvAnoM ne Agata atithiyoM kA puSpamAlA evaM sAhitya bheMTa kara sammAna kiyaa| nidezaka ne Agata vidvAnoM kA paricaya karAte hue goSThI ke viSaya kA pratipAdana kiyaa| goSThI ke pramukha vaktAoM meM DA0 Ara0ke0 siMha, darzana vibhAga, laMgaTa siMha kAleja, mujaphpharapara, DaoN0 citaraMjana prasAda sinhA, pUrva nidezaka, ke0pI0 jAyasavAla zodha saMsthAna, paTanA, DaoN0devanArAyaNa zarmA, pUrva nidezaka, prAkRta zodha saMsthAna, vaizAlI, pro0 satIza candra jhA, adhyakSa, mAnavikI saMkAya, bI0bI0e0 bihAra vizvavidyAlaya, mujaphpharapura, pro0 sI0pI0ena0 sinhA, pUrva adhyakSa, itihAsa vibhAga, tilakA mA~jhI bhAgalapura vizvavidyAlaya, bhAgalapura Adi vidvAnoM ne goSThI ko sambodhita karate hue ahiMsA ke mahattva ko rekhAMkita kiyaa| ___bhAratavarSIya digambara jaina mahAsabhA ke rASTrIya adhyakSa dAnavIra evaM saMskRti premI zrI nirmala kumAra seThI ne mukhya atithi ke rUpa meM sambodhita karate hue kahA ki hama saMsthAna ke vikAsa ke lie cintita haiM, isake lie unhoMne hara sambhava sahayoga dene kA AzvAsana diyaa| goSThI ke adhyakSa pro0 vijaya kumAra ThAkura ne kahA ki vaizvika paridRzya meM ahiMsA ke vyAvahArika pakSa para dhyAna denA sabake lie Avazyaka hai, isI se sampUrNa mAnava samAja ko sahI dizA prApta ho sakatI hai| sabhA kA saMcAlana tathA dhanyavAda jJApana nidezaka DA0 jaina ne kiyaa| isa avasara para DaoN0 RSabhacandra jaina ne prathama jilA starIya "mahAvIra evaM mahAtmA" avArDa 2005 kI ghoSaNA kii| TAimsa phAuNDezana, bhAratIya jaina saMgaThana

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jaina-jagat : 157 evaM pheDarezana oNpha ejukezanala insTIcyUTa dvArA prArambha kiyA gayA isa varSa kA avArDa zrI rAmacandra siMha, pUrva zikSaka, cakaramadAsa, vaizAlI ko diyA gyaa| zrI siMha vigata 50 varSoM se vaizAlI mahotsava se jur3e hue haiN| goSThI ke adhyakSa pro0 vijaya kumAra ThAkura ne yaha avArDa zrI siMha ko bheMTa kara sammAnita kiyaa| upasthita sabhI zrotAoM evaM vidvAnoM ne isa protsAhanapUrNa viziSTa kArya kI muktakaMTha se prazaMsA kii| jaina bhAgavatI dIkSA bar3A pATha kA Ayojana dinAMka 1 maI 2005 ko pharIdAbAda ke jaina sthAnaka meM jaina bhAgavatI dIkSA kA bar3A pATha ghora tapasvI paMDita ratna upapravartaka zrI nareza muni jI ma0 sA0 ke sAnidhya meM navadIkSita jAlandhara nivAsI navIna kumAra suputra zrI kizana lAla ko par3hAyA gyaa| ApakI choTI dIkSA 24 apraila 2005 ko ahiMsA vihAra dillI meM eka sAde samAroha meM huI thii| saMyama uparAnta ApakA nAma muni yazobhadra rakhA gyaa| muni yazobhadra kI bar3I dIkSA pATha kI anumodanA hetu dillI, hariyANA, (u0pra0), 'paMjAba evaM rAjasthAna ke lagabhaga 400 zraddhAlu upasthita the| sabhA ke saciva zrI ajita paTavA ne sampUrNa kAryakrama kA kuzala saMcAlana kiyA tathA zrI suzIla jaina ne AgantukoM evaM gurujI kA dhanyavAda jJApana kiyaa| isa mAMgalika avasara para zrI rozanalAla jaina, upAdhyakSa, hariyANA, esa0esa0 jaina sabhA dvArA navakAra maMtra ke citra dvArA sabhI viziSTa AgantukoM kA svAgata kiyA gyaa| svAmI vAtsalya kI sundara vyavasthA zrI pavana vijaya lakSmI jaina (AgaravA vAle) pharIdAbAda dvArA kI gyii| The First International Summer School for Jaina Studies Successfully Completed With great efforts of Dr. Sulekh Jain, Chairman ASJNA, Texas (USA) and Prof. Cromwell Crawford, Chairman, Department of Religion, University of Hawaii (USA) an International Summer School for Jaina a Studies was organized in India from June 1s to July 31st,2005. The purpose of this school is to boost the study of Jainism across the boundaries of India. The Teachings of Lord Mahavira due to its philosophy of non-violence and non-absolutism is now

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158 : zramaNa, varSa 56, aMka 1-6 / janavarI - jUna 2005 spreading very fast in the world. Indian studies have now become part and parcel of South Asian Studies, which is making rapid advances in the universities all over the globe. In American universities because of the new pluralistic outlook, an increasing number of faculty of Indian origin and the felt need of think globally, the study of Indian religions has emerged as a great discipline. Though Jainism is the oldest of Indian traditions and presents a rich field of scholarship, it has comparatively miniscule status in academia in North America. This made anxious to Prof. Cromwell Crawford and he decided to work for the promotion of Jainism. With the help of Dr. Sulekh Jain who is known as a pioneer of Jaina Studies in western countries, Dr. Crawford worked out a programe of reciprocal collaboration and exchange of students and faculty members between Indian Jaina Institutions and Hawaii University, Honolulu, USA. With a view to shape his dreams of promotion of Jaina Studies in abroad, Prof. Crawford arrived India on 21st December, 2004. He was given warm welcome by Shri Indrabhooti Barar Joint Secretary, and Shri B. N. Jain, Former Secretary to Parshwanath Vidyapeeth, along with their family members. During his stay of total thirteen days in India, he visited all the prominent Jaina Institutions of India to explore the possibilities of infrastructurs needed for the course. He, along with Dr. Shripraksh Pandey, Asst. Director at Parshwanath Vidyapeeth, visited Jaina Vishva Bharati, Ladnun; Kundakund Jnanapeeth, Inodore; Vidyasagra Institute of Management, Bhopal; BLII, Delhi; Ahimsa Foundation, Delhi and Parshwanath Vidyapeeth, Varanasi. At Parshwanath Vidyapeeth, he addressed a symposium organized on "Jaina Ahimsa and Development in Medicine, Science & Technology' and delivered a talk on "The Role of Ahimsa in Health Care Ethics". After, due discussions with many of the scholars of Banaras Hindu University, philanthropists, business men and heads of the Jaina Institutions, he decided to send a group of the seven American scholars including faculty members to India for Jaina studies for at least eight weeks.

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347-GHTCI : 848 PERS 2 Prof. Cromwell with Dr. Sulekh Jain, Shri Indrabhooti Barar and Mrs. Pinki Barar at the Parswanath Vidyapeeth campus As a result the first annual International Summer School for Jain Studies took place this summer in several cities of India, including Delhi, Jaipur, Ladnun, and Indore. Eight scholars including Prof. James L. Fredericks, Robin Brinkmann, Sarah Hadmack, Christopher Handy, Tim Helton, Laura Newberry and Mercel Parent arrived at New Delhi on Junc 19.2 005 from the United States and Canada to join the enriching program on Jaina studies to be organised from June 1'!.10 July 31", 2005. The group was given hearty welcome by Shri Shugan Chand Jain, India Director, International Summer School for Jaina Studies along withotherlocal Jaina Scholars as well as individuals. Inaugural function of the school was organized at India International Centre on June 2nd, 2005. Due to being pre-occupied Prof. Crawford could not come to India. In his absence his following message was read at the function: Dear Members of the Class of 2005 of the International Summer School for Jain Studies Welcome to India! We congratulate you as the vanguard of other scholars who will follow in your steps in years to come, and we honor your love of learning.

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880: Hut, qof 4EUR, 310 8-E/F-23-poou In India the search for knowledge is incumbent upon every human being. The most important knowledge is spiritual wisdom, which both enlightens the intellect while it elevates the spirit and fosters good will. In the words of the Dhammapada, "A disciple in training will investigate the well-thought path of virtue, even as an expert garland-maker picks flowers." And for a Jaina seeker after knowledge, there are three things that occasion sorrow: If there be any subject of which he or she has not heard, and cannot get to hear of it; if he or she hears of it, and cannot get to learn it; if he or she has learned it, and cannot get to carry it out in practice. All religions distinguish between intellectual study and the apprehension of spiritual knowledge. As an academic programe, our only endeavor here is intellectual study; but this is not to doubt or deny the apprehension of spiritual knowledge. In Jainism, sensory and rational knowledge are indeed valid forms of knowledge, though they are considered indirect. The Tattvartha-sutra 1.19-29 states: Knowledge is of five kinds, namely: sensory knowledge, scriptural knowledge, clairvoyance, telepathy, and omniscience. These five kinds of knowledge are of two types: the first two kinds are indirect knowledge and the remaining three constitute direct knowledge. In sensory knowledge there is only the apprehension of indistinct things. But clairvoyance, telepathy, and omniscience is direct knowledge; it is perceived by the soul in a vivid manner without the intermediary of the senses or the scriptures. So far your encounter with Jainism has been through books, libraries, and classrooms. Now that has changed. You are in the land of Mahavira, and you can see Jainism, you can hear Jainism, you can touch it, taste it, smell it in gardens and groves, in art and architecture, in song and dance, and among people and places. Most importantly - YOU WILL FIND JAINISM IN YOURSELF! Jainism is not alien to life, and all there is to life is in Jainism. If this project be likened to constructing a building, we the organizers have simply assembled a clumsy heap of bricks and mortar;

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-UTC : 888 it is for you young scholars to take the material and give it shape, so that in 8 weeks it begins to looks life a temple of learning. One thing about Indian temples - they are never finished, so you have unwittingly made this summer programe into a life-long project! Let me tell you a secret about India, and I speak as one whose British family came to these shores in 1761: you may leave India, but India will never leave you. For better or for worse, you are stuck! You will return home, taking India to Montreal, to Vermont, to California, and to Hawaii. What will be the consequences? For one thing: Jainism is an ancient religion, yet it is a religion struggling to be born - born among new people and places, propitious to its myriad potentialities. Who knows - the next Mahavira may be sitting in this' class! To members of the Jain community assembled here you who are proud possessors of one of the most ancient traditions known to humankind: your sacred duty now is to hand over the riches of your tradition. What is tradition? According to G. K. Chesterton, it is giving votes to our ancestors. "It is the democracy of the dead." That is true for many religious people. They cling to tradition as something, which has been perfected in the past and must never suffer change. Tradition then becomes a form of salvation by ossification. Their tradition is a clock, which tells what time it, was. The correct meaning of the word tradition is fascinating. It comes from the Latin word tradere, "to hand over. "On the one hand it evokes rich images of personal, institutional, and social achievements of the past; on the other it points to new development and continuity in the future. In this sense tradition is a living social process, constantly changing, constantly in need of criticism, but constant also as the continuing value system of a society. Sisters and brothers, at this Inauguration, by lighting the flame of knowledge by which the history, philosophy and culture of Jainism will be studied, you are taking the tradition of learning handed over

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162 : zramaNa, varSa 56, aMka 1-6/janavarI-jUna 2005 by your fathers and mothers, and by infusing it with the substance and energy of your own time and place, you are handing it over to future generations through the enlightened minds of these young people who will be the future educators of hundreds of students in America and Canada. This is a wondrous event, as Jains hand over their tradition to non-Jains; but this is possible because Jainism prizes high scholarship above narrow sectarianism. Even more: Anekantavada teaches, not beauty alone, but wisdom also is in the eye of the beholder; it is therefore possible that when Jainism is viewed through the eyes of Westerners, they will find something new which will continue the tradition in many creative forms, appropriate for the modern world. If India is poised to undergo a renaissance upon the world stage, then a renaissance of Jainism cannot be too far behinds. Finally, my sincere thanks to Dr. Sulekh Jain who brought me into this programe and has caused me endless dukkha; but seeing you in this assembly has turned dukkha to sukha. Thanks also to all donors without whose generous gifts none of this would be possible, and to all volunteers for serving with tana, mana, and dhana Dhanyavada and Aloha. Cromwell Crawford Honolulu, Hawaii Study Programme As per schedule the course was organized first at Delhi. There they were delivered lectures on different aspects of Jainism by different scholars. The prominent scholars who engaged the classes at Delhi were Prof. P. N. Somani, Jaipur. Prof. V. P. Jain, BLII, Prof, Maheshwari Prasad, Parshwanath Vidyapeeth, Varanasi and Dr. N. L. Jain, Rewa. From Delhi the group went to Jaina Vishwa Bharati, Ladnun (Rajasthan) where the summer school was organized from June 30 to July 08, 2005. At Vishwa Bharati they were delivered lectures by Prof. Hampa Nagrajaiya, Prof. M. R. Gelra, Dr. Samani

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jaina-jagat : 163 Chaitanya Prajya, Samani Shashi Pragya, Prof. Arun Mukerjee, Prof. S. R. Benerjee, Prof. D. N. Bhargava and Dr. J. R. Bhattacharya. From Vishwa Bharati they went to Indore. There, they visited Kundakund Jnanapeeth and other Jaina Institutions and some of the important Jaina Temples and sights. The prominent Jaina scholars who taught Jainism to the group at Indore were Prof. Sagarmal Jain, Prof. S. R. Bhatta, Dr. Anupam Jain, Shri M. P. Jain, Colnl. D. S. Baya and Shri Manmath Patani. From Indore, they returned to Delhi. During their visits to the different places they also visited the houses of Jaina hosts and as a family they studied thoroughly the way of living, food habits, religious performances, rituals and worship, marriages and other cultural activities. With the valedictory function held at Delhi the programe was ended. It was really a very fruitful programe. All the students were fully satisfied with the study they did and experience they gathered during eight weeks. Here are some observations made by the scholars of the University of Hawaii: "The curriculum from the International Summer School for Jaina Studies was vast and covered a lot of material. We were able to study with some of the most prominent and well known scholars in Jainism, who taught us Jaina philosophy, ontology, epistemology, science, mathematics, art and sculpture, karma theory, ascetic life, and others to name a few. We also had the honour of spending hours with some of the most auspicious and beloved Jain Acharyas, Gurus, monks (Munis), and nuns (Sadhvis) from each sect. Beyond the curriculum, the scholars engaged, interacted, and learned from the Jaina perspective. We were living the Jaina lifestyle! The scholars, though many of them already are, became full Jaina vegetarians and adopted the custom of not eating after sunset.''

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164 : zramaNa, varSa 56, aMka 1-6/janavarI-jUna 2005 "Jainism is more than a religion it is a way of living, in which we honour and value lite, perspective, honesty, and purity. Jainism is part of each idea, action, task, and interaction". Jim Fredericks "'India is, the cradle of the human race, the birthplace of human speech, the mother of history, the grandmother of legend, and the great grand mother of tradition. Our most valuable and most instructive materials in the history of man are treasured up in India only." - Mark Twain Faulty Members and Students from Hawaii University who participated in the first ISSJS 1. Prof. James L. Fredericks, Ph.D. Los Angles, California Prof. Fredricks holds doctorate in theology from the University of Chicago and has been a member of the Department of Theological Studies at Loyola Marymount University for 14 years. He is a specialist in inter-religious dialogue. Jim is also Roman Catholic priest of the Archdiocese at San Francisco. Jim's interest in Jain studies comes through his work on Buddhist Christian Dialogue. 2. Robin Brinkmann, Claremont, California She is a Ph.D. student at the Claremont Graduate University in California in the department of the Philosophy of Religion and Theology, conducting research that will lead to greater communication between Christianity and South Asian religious systems. She has been a teacher of Bhagavad Gita, Bhagavat Purana, and Caitanya Caritamsta for the past 30 years as

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sta-MICI : 884 affiliates of the International Society for Krishna Consciousness. She is interested in studying Jainism, as she would eventually like to do an in-depth comparative study of Jainism and Vaisnavism as a possible dissertation topic. 3. Sarah Hadmack, Manoa, Hawaii She is a second year Graduate Student in Religious Studies at the University of Hawaii at Manoa, Hawaii, USA. Her special focus is in Jainism: asceticism, diasporic communities, temple worship, relationship to ecology, lay communities, promotion of education of Jainism in America, especially in college of religious studies and comparative religion departments. 4. Christopher Handy, Honolulu, Hawaii He is currently working towards an M.A. degree in Religion at the University of Hawaii Honolulu, Hawaii, USA. His focus is on religious practices in India; ascetic practices and mysticism. His career goal is to teach Jainism among world religions at the University level. 5. Tim Helton, Claremont, California He is doing Master of Arts in Theological Studies with emphasis on Philosophy of Religion from University of Claremont School of Theology. He has interest in Jainism. He is of opinion that ahimsa at the core of Jainism carries with it a radical respect for the autonomy of others. Jainism is relatively unfamiliar to those in the West; it could also be for many, an object of study But focusing on Jainism as another religion" with non-violence as its centre, an instructor might lead students to consider a non-absolutist approach and to practice that approach on another religions.

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166 : zramaNa, varSa 56, aMka 1-6/janavarI-jUna 2005 6. Laura Newberry, Claremont, California She is currently working on her Ph.D. at Claremont Graduate University in the Women's Studies in Religion program at Claramount, California, USA. She holds a B.A., in Classical Studies and Spanish form the College of Wooster in Ohio. Her current research interests are primarily focused within the realm of South Asian Religions particularly Hindu Goddesses and Jainism. She has done extensive research on Homeric expressions of time, women roles in Spanish and Classical contexts, and pilgrimages of Jainism. She is particularly drawn to Jainism forits commitment to non-violence (ahimsa) and its devotion to the value of all living things. 7. Mercel Parent, Montreal, Canada He is presently in the Ph.D. program at Concordia University in Montreal, Canada. He is an expert in Buddhist and Jaina Studies, Indian Philosophy and 20h century French and German philosophy. His interest in Jainism is due to both its place and influential discipline in the South Asian context and also due to its long history of anti-foundationalism and perspectivalism. His own project is to examine these themes in their historical context, but also their applicability in a global setting where he feels Jaina thought needs more of voice. 'jaina zAsana meM yantra-mantra-tantra, jyotiSa evaM sAdhuoM kI bhUmikA' viSayaka rASTrIya saMgoSThI sampanna 7 vArANasI, 12-13 jUna, 2005 / pa0pU0 zramaNaratna, vyAkhyAnavAcaspati, khaNDavidyA dhurandhara zrI 108 bAlAcArya yogendrasAgara jI ma0 kI preraNA se pArzvaprabhu kI janmabhUmi, bhelUpara, vArANasI meM dinAMka 12 13 jUna, 2005 ko "jaina zAsana meM yantra-mantra-tantra, jyotiSa evaM sAdhuoM kI bhUmikA' viSaya para National Non-violence Unity Trust Foundation, Ujjain ke tattvAvadhAna meM eka rASTrIya saMgoSThI kA Ayojana

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jaina-jagat : 167 kiyA gyaa| AcArya yogendra sAgara jI ne kahA ki tapasvI bane binA yazasvI bananA sambhava nahIM hai / zraddhA jaba gaharAtI hai to vaha samarpaNa bana jAtI hai / Apane jaina AgamoM meM yantra-mantra-tantra aura jyotiSa ke udAharaNoM kA ullekha karate hue kahA ki jaina sAdhuoM dvArA inakA upayoga karane meM kahIM kucha bhI galata nahIM hai bazarte inakA upayoga AjIvikA ke liye na kara satya ko udghATita karane evaM mAnava-kalyANArtha kiyA jaay| dhyAtavya hai ki AcAryazrI ne isa vidyA se aneka asAdhya rogoM kA upacAra kara aneka logoM ko svAsthya lAbha karAyA hai| anekoM AdivAsiyoM ko zAkAhAra kI jIvanazailI apanAne kI preraNA dI hai| saMgoSThI kA viSaya pravartana karate hue zrI satyendra mohana jaina ne jvAlAmAlinIkalpa, sarasvatIkalpa, nAgakumAra kAvya Adi jaina granthoM kA ullekha karate hue spaSTa kiyA ki yantra-mantra-tantra evaM jyotiSa kA upayoga jinadharma kI prabhAvanA evaM mAnava kalyANArtha kiyA jAnA cAhiye / saMgoSThI ke mukhya atithi DA0 vizvanAtha pANDeya, janasamparka adhikArI, kA0 hi0 vi0 vi0 ne jaina dharma ke katipaya siddhAntoM kI mahattA ko rekhAMkita karate hue ahiMsA ko jIvana meM utArane tathA zAkAhAra jIvana-zailI ko apanAne kI bAta para jora diyaa| saMgoSThI kI nidezaka evaM National Non-violence Unity Trust Foundation, Ujjain kI adhyakSA DA0 savitA jaina ne OMkAradhvani tathA OM zabda kI upayogitA evaM navakAra mantra kI prAcInatA tathA mahattva para prakAza ddaalaa| saMgoSThI ke saMyojaka DA. saMjIva sarrApha ne viziSTa atithigaNa- pro0 sudarzana lAla jaina, DA0 kamaleza jaina, DA0 zrIprakAza pANDeya, DA0 mukularAja mehatA ke sAtha-sAtha bAhara se padhAre vidvAnoM kA mAlyArpaNa kara svAgata kiyaa| isa saMgoSThI meM jina vidvAnoM ne apane zodha-patroM kA vAcana kiyA unameM mukhya haiM- DA0 abhaya prakAza jaina (gvAliyara), paM0 vIrendra zAstrI (AgarA), paM0 vimalamaprakAza zAstrI (sAgavADA) , DA0 sudarzanalAla jaina, DA0 kamaleza jaina, vinaya bhUSaNa jaina (vArANasI), DA0 mukeza jaina (jabalapura), DA0 rItA pANDeya (jabalapura) evaM DA0 kRSNA jaina (gvaaliyr)| vArANasI digambara jainasaMgha ke adhyakSa-zrI RSabhadAsa jaina, zrI candrabhAna jaina (upAdhyakSa), zrI pradIpa jaina (mahAmantrI) evaM zrI vinoda jaina (mantrI) ne saMgoSThI ko sampanna karAne meM apanA pUrNa sahayoga diyaa| saMgoSThI kA kuzala saMcAlana DA0 saMjIva sarrApha evaM zrI vivekAnanda jaina ne kiyA jinake sadprayAsoM ke binA saMgoSThI kA Ayojana sambhava nahIM thaa| nauMvA mahAvIra puraskAra vitaraNa samAroha sampanna bhagavAna mahAvIra phAuNDezana ke saujanya se 14 pharavarI 2005 ko nauMvA mahAvIra puraskAra vitaraNa samAroha cennaI ke kalaivAnara AraMgama meM Ayojita kiyA gyaa| samAroha ke mukhya atithi tamilanADu ke rAjyapAla zrI surajIta siMha baranAlA

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168 : zramaNa, varSa 56, aMka 1-6/janavarI-jUna 2005 . the| rAjyapAla ne yaha puraskAra zrI siddharAja DhaDDA, jayapura ko ahiMsA evaM zAkAhAra ke kSetra meM kI gaI utkRSTa sevAoM ke lie pradAna kiyaa| isI prakAra uttarAkhaNDa sevA nidhi paryAvaraNa zikSaNa saMsthAna, alamor3A (uttarAMcala) ko zikSA evaM cikitsA ke kSetra meM kI gaI utkRSTa sevAoM ke lie, svAmI vivekAnanda yUtha mUvamenTa, maisUra ko sAmAjika evaM sAmudAyika kSetra meM kI gaI utkRSTa sevAoM ke lie yaha puraskAra pradAna kiyA gyaa| tInoM puraskAroM meM pratyeka ko pA~ca lAkha rupaye, prazasti patra evaM smRti cihna pradAna kiye gye| phAuNDezana ke prabandhakIya pranyAsI ena0 sugAlacanda jaina ne AgantukoM kA svAgata kiyaa| pro0 loDhA ne jodhapura vizvavidyAlaya ko svarNapadaka hetu eka lAkha kI rAzi pradAna kI zrI jaina ratna hitaiSI zrAvaka saMgha, kolakAtA ke adhyakSa, vizruta sAhityakAra, kolakAtA vizvavidyAlaya ke hindI-vibhAga ke pUrva adhyakSa evaM jodhapura vizvavidyAlaya ke pUrva kulapati prophesara kalyANamala loDhA ne jayanArAyaNa vyAsa vizvavidyAlaya meM 16 mArca 2005 ko Ayojita eka samAroha meM vizvavidyAlaya kI kulapati zrImatI nasIma bhATiyA ko apane pitA zrI candanamala loDhA kI smRti meM svarNapadaka prArambha karane hetu eka lAkha rupaye kA DrAphTa pradAna kiyaa| isa rAzi ke byAja se kalA saMkAya kI snAtakottara kakSAoM meM sarvocca aMka prApta karane vAle vidyArthI ko 'candanamala loDhA smRti padaka' vizvavidyAlaya dvArA pradAna kiyA jaaegaa| puraskAra sUcanA bhagavAna mahAvIra phAuNDezana ne 'zAkAhAra' viSaya kI sarvottama pustaka para 51000/- rupae ke do puraskAra hindI evaM aMgrajI bhASAoM meM dene kA nirNaya liyA hai| niyamAvalI :- 1. yaha puraskAra prakAzita athavA aprakAzita pustaka para pradAna kiyA jAyegA kintu 10 varSa pUrva (arthAt 31.12.1994 se pUrva) prakAzita pustaka para nahIM diyA jaayegaa| 2. pustaka 'zAkAhAra' viSaya para honI caahie| anya viSaya kI pustaka puraskRta nahIM kI jaayegii| 3. pustaka meM 'zAkAhAra' viSaya para vaijJAnika tathyAtmaka jAnakArI ho tathA Adhunika yuga meM 'zAkAhAra' kI mahattA kA pratipAdana ho| 4. pustaka kI bhASA sahaja, sarala evaM zailI sabodhagamya ho tAki sAmAnya vyakti bhI usakA Azaya bhalIbhAMti samajha ske| 5. pustaka ke viSaya ko adhika sugama banAne ke lie citra evaM rekhAcitra diye jA sakate haiN| 6. pustaka kA zIrSaka atyanta AkarSaka ho| 7. pustaka kI pRSTha saMkhyA 100 se 150 taka ho| 8. pustaka lekhaka kI maulika kRti ho| lekhaka pustaka ke sAtha apanA pramANa-patra deM ki yaha

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jaina-jagat : 169 unakI maulika kRti hai| 9. pustaka para lekhaka kA sarvAdhikAra hogaa| 10. pustaka kA cayana phAuNDezana dvArA sthApita eka samiti dvArA kiyA jaayegaa| puraskAra hetu pustaka kI guNavattA ke bAre meM cayana samiti kA nirNaya aMtima hogA tathA lekhaka ko bhI mAnya hogaa| 11. lekhaka apanI prakAzita athavA aprakAzita pustaka kI 4 pratiyA~ phAuNDezana ko dinAMka 30-09-2005 taka preSita kreN| phAuNDezana 31-12-2005 taka puraskAra vijetAoM ke nAma ghoSita kregii| 12. puraskAra tathA kisI bhI vivAda ke bAre meM nyAyAlaya kA kSetra cenaI hI hogaa| dulIcanda jaina, 11, ponnappA lena, tripalIkena, cenaI- 600005 DA0 nandalAla jainaH cIna meM Ayojita bAisavIM antarrASTrIya vijJAna-itihAsa kAMgresa meM jaina darzana evaM vijJAna ke bahuzruta vidvAna DA0 nandalAla jaina ne bIjiMga (cIna) meM sampanna bAisavIM antarrASTrIya vijJAna-itihAsa kAMgresa ke adhivezana meM 'mAnava evaM prakRti khaNDa' kI adhyakSatA kI / isa khaNDa meM pAMca dezoM ke sAta vaijJAnikoM ne apane zodha-patra prastuta kiye / DA0 jaina ne 'jaina vidyAoM meM vanaspati vijJAna' viSaya para apanA zodha-patra prastuta kiyaa| isa kAMgresa meM 69 dezoM ke kula 1100 vidvAnoM ne bhAga liyA / ullekhanIya hai ki inameM DA0 jaina ekamAtra jaina the / vidyApITha parivAra se abhinna rUpa se juDe DA0 jaina ko isa sammAna ke liye bahuta-bahuta bdhaaii| mahAvIra puraskAra varSa 2005 evaM bra0 pUraNacanda riddhilatA luhAr3iyA puraskAra 2005 prabandhakAriNI kameTI, digambara jaina atizaya kSetra zrI mahAvIrajI dvArA saMcAlita jainavidyA saMsthAna, zrI mahAvIrajI ke varSa-2005 ke mahAvIra puraskAra ke lie jainadharma, darzana, itihAsa, sAhitya, saMskRti Adi se sambandhita kisI bhI viSaya kI pustaka/zodha-prabandha kI cAra pratiyA~ dinAMka 30sitambara 2005 taka Amantrita haiN| isa puraskAra meM prathama sthAna prApta kRti ko 21001/- evaM prazasti patra pradAna kiyA jAyegA tathA dvitIya sthAna prApta kRti ko bra0 pUraNacanda riddhilatA luhAr3iyA sAhitya puraskAra 5001/- evaM prazasti patra pradAna kiyA jaayegaa| 31 disambara 2001 ke pazcAt prakAzita pustaka hI isameM sammilita kI jA sakatI haiN| yaha sUcita karate hue harSa ho rahA hai ki varSa 2004 kA mahAvIra puraskAra pro0 lakSmIcanda jaina ko unakI kRti Exact Sciences in the Karma Antiquity tathA bra0 pUraNacanda riddhilatA luhAr3iyA sAhitya puraskAra DaoN0(zrImatI) munnI jaina

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170 : zramaNa, varSa 56, aMka 1-6/janavarI-jUna 2005 vArANasI ko unakI kRti hindI gadya ke vikAsa meM jaina manISI paM0 sadAsukhadAsa kA yogadAna para dinAMka 25 apraila 2005 ko zrI mahAvIrajI meM mahAvIra jayantI ke vArSika mele ke avasara para pradAna kiyA gyaa| ullekhanIya hai ki DA0 (zrImatI) munnI puSpA jaina kRta ukta pustaka pArzvanAtha vidyApITha, vArANasI se prakAzita hai| niyamAvalI tathA Avedana-patra kA prArUpa prApta karane ke lie saMsthAna kAryAlaya, digambara jaina nasiyA~ bhaTTArakajI, savAI rAmasiMha roDa, jayapura-4 se patra vyavahAra kreN| svayaMbhU puraskAra - 2005 .. digambara jaina atizaya kSetra zrI mahAvIrajI dvArA saMcAlita apabhraMza sAhitya akAdamI, jayapura ke varSa-2005 ke svayaMbhU puraskAra ke lie apabhraMza se sambandhita viSaya para hindI athavA aMgrejI meM racita racanAoM kI cAra pratiyA~ 30 sitambara, 2005 taka Amantrita haiN| isa puraskAra meM 21001/- evaM prazasti-patra pradAna kiyA jaayegaa| 31 disambara, 2001 se pUrva prakAzita tathA pahale se puraskRta kRtiyA~ sammilita nahIM kI jaayeNgii| niyamAvalI tathA Avedana patra kA prArUpa prApta karane ke lie akAdamI kAryAlaya, digambara jaina nasiyA~ bhaTTArakajI, savAI rAmasiMha roDa, jayapura-4 se patra vyavahAra kreN| saMskRta, prAkRta ke vidvAna paMDitoM kI AvazyakatA jinazAsana ke pracAra-prasAra evaM samyagjJAna darzana cAritra meM rata sAdhu-sAdhviyoM ke zikSaNa-prazikSaNa evaM Agama zodhana hetu saMskRta, prAkRta evaM jaina darzana ke suyogya paMDitoM kI AvazyakatA hai| jo bhI vidvatjana sevA ke punIta kArya meM sevA denA cAhate haiM ve kRpayA apanI yogyatA ke sAtha samparka kreN| sAkSAtkAra ke lie AvedanakartA ko Ane jAne kA dvitIya zreNI kA mArgavyaya diyA jaayegaa| cayana hone para ucita mAnadeya diyA jaayegaa| samparka kareM - ShriSohanlalji Sipani No. 831, 13th Main Road, 3rd Block Koramangala, Bangalore - 560 034 Phone:080-25537878,9880004449,9845007878

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jaina-jagat : 171 zoka-saMdeza parama dharmaniSTha suzrAvaka zrI tolArAma jI jaina ko vinamra bhAvAJjali zrI AtmAnanda jaina sabhA - pharIdAbAda kI kAryakAriNI va zrI mahAvIra svAmI jaina zvetAmbara mandira TrasTa - pharIdAbAda ke variSTha sadasya parama zraddheya va parama dharmaniSTha suzrAvaka zrI tolArAma jI jaina, jo prAya: zrI TI0Ara0 jaina ke nAma se prasiddha the, kA mAtra 72 varSa kI AyuSya meM alpakAlIna rugNAvasthA ke uparAnta maMgalavAra, dinAMka 17 maI 2005 ko ardharAtri lagabhaga 0.30 baje Akasmika hRdayagati ruka jAne se dehAvasAna ho gyaa| ApakA janma uttara pradeza ke hApur3a nagara ke labdhapratiSThita zrI motIlAla kanhaiyAlAla jI jaina burar3a parivAra ke ananya dhArmika evaM saMskAra-sampanna suzrAvaka lAlA kanhaiyAlAla jI kI atyanta dharmaparAyaNa ardhAMginI suzrAvikA zrI monA devI jI kI pAvana kukSi se dinAMka 1 maI 1933 ke dina huaa| bAlyAvasthA se hI Apa atyanta kuzAgra buddhi ke vidyArthI the tathA yuvAvasthA meM pahuMcane taka Apane arthazAstra va aMgrejI meM snAtakottara kI zikSA grahaNa kara lii| zikSA-dIkSA ke uparAnta Apa bhArata sarakAra ke videza maMtrAlaya meM arthazAstrI ke rUpa meM kAryarata rahe tathA isI avadhi meM rAjasthAna ke jhuMjhanU nagara ke paramadharmaniSTha suzrAvaka dampatti zrI motIlAla-mainAdevI jI kI saMskAra sampanna suputrI vimalA jI se ApakA 1 pharavarI 1959 ke dina pANigrahaNa huaa| san 1961 meM videza maMtrAlaya chor3akara Apa hariyANA ke agraNI va zrI Atmavallabha samudAya ke atyanta gauravazAlI zikSaNa-saMsthAna esa0e0 jaina kAleja, ambAlA (zrI AtmAnanda jaina mahAvidyAlaya) meM arthazAstra ke prAdhyApaka ke rUpa meM niyukta hue jahA~ san 1980 meM Apa kAleja ke prAdhAnAcArya (priMsipala) ke rUpa meM padonata hue| san 1990 meM kAleja se svaicchika sevA nivRtti lekara Apa apane pArivArika pustaka prakAzana ke vyavasAya meM sammalita ho gye| pharIdAbAda Agamana ke uparAnta zrI AtmAnanda jaina sabhA evaM zrI mahAvIrasvAmI jaina zvetAmbara mandira TrasTa, pharIdAbAda ke Apa saMsthApaka sadasya the tathA lagabhaga eka dazaka taka Apa sabhA ke variSTha upAdhyakSa va tadoparAnta kAryakAriNI ke variSTha sadasya ke rUpa meM suzobhita rhe| isI prakAra mandira TrasTa ke gaThana ke samaya se hI Apa isake nyAsI rahe va sadaiva zrI jinamandira nirmANa meM viziSTa sahayoga pradAna karate rhe| vAstava meM pharIdAbAda ke jina mandira meM cAroM dAdA gurudevoM kI caraNapAdukAeM sthApita karavAne kA zreya mAnanIya zrI TI0Ara0 jaina kI dAdA gurudevoM ke prati

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172 : zramaNa, varSa 56, aMka 1-6/janavarI-jUna 2005 asIma zraddhA ko jAtA hai| samAjasevI saMsthA mahAvIra iNTaranezanala ke Apa AjIvana sadasya va phailo membara the| Apa pArzvanAtha vidyApITha se varSoM se jur3e rahe / vidyApITha kI prabandha-samiti ke sammAnita sadasya ke rUpa meM ApakI sevAyeM hamArI dharohara haiM / vidyApITha ke samasta kriyAkalApoM meM ApakI sakriya sahabhAgitA rahatI thii| Apa lagabhaga tIna bAra saMsthAna padhAra cuke the / vidyApITha meM cala rahI kaI pariyojanAoM hetu Apane anudAna ekatra karavAne meM hamArI prabandha-samiti kI vizeSa sahAyatA kI thI / Aja unake Akasmika nidhana se sampUrNa vidyApITha parivAra zokAkula aura stabdha hai| vidyApITha ke hama sabhI sadasyagaNa nirveda, santoSa bhAva se, divaMgata puNyAtmA ke zrIcaraNoM meM apanI zraddhAMjali arpita karate hae zoka saMtapta parivAra ke prati hArdika saMvedanA prakaTa karate haiM tathA Apake parivArajanoM ko yaha viyoga sahane kI kSamatA pradAna karane hetu vIra prabhu se maMgala kAmanA karate haiN| // OM zAntiH zAntiH zAntiH / / pramukha samAja sevI dharmaniSTha zrI sItaladAsajI rAkyAna kA duHkhada svargavAsa dillI ke pramukha samAja sevI, saMta sevI, mAnavatA premI, sAutha eksaTeMzana sthita choTI dAdAbAr3I ke pUrNa vikAsa ke prati samarpita evaM aneka saMsthAoM se gaharAI se jur3e hue dharmaniSTha zrI sItaladAsajI rAkyAna kA 27 jUna 2005 ko dillI meM Akasmika duHkhata nidhana ho gyaa| zrI sItaladAsajI rAkyAna kA janma 21-12-1914 ko jayapura meM huA thaa| unake pAMca putra evaM tIna putriyAM haiM jo Aja apane pitA evaM parivAra kI paramparA ke anusAra vyavasAya se lekara samAja taka eka Adarza sthApita kiye hue haiN| ve dAdAvAr3I meM darzana-pUjA kiye bagaira anna-jala grahaNa nahIM karate the| dAdAvAr3I ke jIrNoddhAra se Apane apane ko jor3a liyA thaa| dillI ke bAhara se Ane vAle vizeSakara cikitsA ke lie Ane vAle logoM ke liye Apane dAdAvAr3I meM 46 kamaroM kA sarva savidhAyukta yAtrI nivAsa evaM bhojazAlA kA nirmANa karavAyA evaM eka dharmArtha cikitsAlaya kI vyavasthA krvaayii| jisase pUre deza bhara meM dillI choTI dAdAbAr3I kA nAma rozana huaa| aise karmaTha samAja sevI, saralamanA zrI sItaladAsajI rAkyAna sAhaba ke nidhana ko samAja kI apUraNIya kSati mAnate hue hama apanI vinamra zraddhAMjali arpita karate haiN|

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jaina-jagat : 173 pArzvanAtha vidyApITha nibandha pratiyogitA - 2004-05 uddezyaH navayuvakoM ke bauddhika vikAsa evaM jaina dharma darzana ke prati unakI jAgarukatA ko banAye rakhane ke lie prativarSa eka nibandha pratiyogitA ke Ayojana kA pArzvanAtha vidyApITha kA saMkalpa hai / jaina samAja lambe samaya se yaha anubhava kara rahA hai ki logoM ko jaina dharma darzana evaM saMskRti kI yathArtha jAnakArI honI cAhiye, kyoMki jaina darzana meM vizva darzana banane kI kSamatA hai / isa uddezya ko dRSTigata rakhate hue pArzvanAtha vidyApITha eka nibandha pratiyogitA kA Ayojana kara rahA hai, jisase ki logoM meM paThana -pAThana evaM zodha ke prati ruci paidA ho sAtha hI vicAroM kA AdAnapradAna ho ske| san 2000, 2001 meM vidyApITha ne kramaza: 'jaina dharma aura paryAvaraNa' tathA 'bIsavIM sadI meM jaina dharma kI prAsaMgikatA' ina do viSayoM para nibandhapratiyogitA kA Ayojana kiyA thA / vijetA pratibhAgiyoM ko puraskAra pradAna karane ke atirikta cayanita nibandhoM ko hamArI zodha-patrikA 'zramaNa' meM prakAzita bhI kiyA gayA thaa| isI kar3I meM satra 2004-2005 meM punaH eka nibandha-pratiyogitA kA Ayojana kiyA jA rahA hai| viSaya : "vijJAna ke kSetra meM ahiMsA kI prAsaMgikatA" 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 evaM usakI sahayogI saMsthAoM ke karmacAriyoM evaM unake nikaTa sambandhiyoM ke liye yaha pratiyogitA pratibandhita hai / nibandha ke sAtha pratibhAgI kI pAsaporTa sAija phoTo, pUre pate sahita apanI zaikSika yogyatA kA vivaraNa evaM hAI skUla sarTiphikeTa kI phoTo prati (xerox copy) bhejanA anivArya hai| Ayuvarga ke AdhAra para nibandha ke lie nirdhArita pRSTha saMkhyAH 1. 18 varSa taka- Dabala spesa meM phulaskepa sAija meM TaMkita (typed) pUre cAra pRsstth| 2. 18 varSa ke Upara-Dabala spesa meM phulaskepa sAija meM TaMkita (typed) pUre ATha pRsstth|

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174 : zramaNa, varSa 56, aMka 1-6 / janavarI- jUna 2005 puraskAraH nirNAyaka maNDala dvArA cayanita pratiyogI ko nimnAnusAra puraskAra deya hogA 18 varSa taka ke pratiyogI ke liye: prathama puraskAra dvitIya puraskAra tRtIya puraskAra 18 varSa ke Upara ke pratiyogI ke liye: * prathama puraskAra - 2500ru. dvitIya puraskAra - 1500ru. tRtIya puraskAra -1000ru. pratiyogitA kI bhASA - nibandha hindI yA a~grejI donoM bhASAoM meM ho sakate haiM / cayana kI prakriyA ke nirdhArita mAnadaNDaH - 2500ru. - 1500ru. -1000ru. nibandha kI guNavattA, vicAra sampreSaNa kI spaSTatA evaM viSaya kA samyak prastutIkaraNa | nibandha meM apane kathana kA sapramANa prastutIkaraNa evaM Avazyaka sthaloM para mUla granthoM se sandarbha | bhASA kA stara: mUlyAMkanaH pratiyogiyoM se prApta nibandhoM kA mUlyAMkana jaina vidyA ke tIna labdhapratiSTha vidvAnoM dvArA kiyA jAyegA / nibandhoM ke mUlyAMkana ke liye parIkSaka samiti meM sahayoga karane vAlI saMsthA kA bhI pratinidhitva rahegA / cayana prakriyAH samasta nibandhoM kI phoTo kaoNpI banAyI jAyeMgI tathA pratiyogiyoM ke umravarga ke AdhAra para unheM eka viziSTa koDa naM0 diyA jAyegA / nibandhoM kI phoTo pratiyA~ (binA lekhaka ke nAma ke) jinameM koDa naM0 aMkita hogA, pratyeka nirNAyaka ko bhejI jaayeNgii| nirNAyakoM dvArA aMkita nibandha prApta hone para unameM kramazaH 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 2005 ke aMka meM prakAzita kiyA jaayegaa|

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jaina-jagat : 175 * vijetA pratiyogI ko pArzvanAtha vidyApITha, vArANasI meM eka sAde samAroha ke antargata sammAnita kiyA jaayegaa| antima tithiH isa nibandha pratiyogitA ke liye Alekha 30akTUbara 2005 taka bheje jA sakate haiN| nibandha bhejane kA patA : saMyojaka, nibandha pratiyogitA - 2004 pArzvanAtha vidyApITha, AI0 TI0 AI0 roDa, karauMdI, vArANasI-221005 (u.pra.), dUrabhASaH 0542-2575521,2575890 noTaH jina pratibhAgiyoM ne isake pahale ke vijJApana ke anusAra apanA nibandha bheja diyA hai, unheM punaH nibandha bhejane kI AvazyakatA nahIM hai / yaha vijJApana dubArA hameM isa liye karanA par3a rahA hai kyoMki grupa "e" meM mAtra do nibandha hI A pAye the / una sabhI pratibhAgiyoM se hama kSamA prArthI haiM jinake nibandha hameM prApta ho cuke haiM kintu pariNAma abhI taka nahIM nikala pAyA hai / parahita pravRtti sabase bar3I yogyatA eka bar3e bauddha saMghArAma ke lie kulapati kI niyukti kI jAnI thii| upayukta vidyA aura vivekavAna AcArya ko chA~Tane kA UhApoha cala rahA thaa| tIna satpAtra sAmane the| unameM se kise pramukhatA dI jAe, yaha prazna vicAraNIya thaa| cunAva kA kAma mahAprajJa maudagalyAyana ko sauMpA gyaa| tInoM ko pravAsa para jAne kA nirdeza huaa| kucha dUra para usa mArga meM kA~Te bichA die gae the| saMdhyA hone taka tInoM usa kSetra meM phuNce| kA~Te dekhakara ruke| kyA kiyA jAe? isa prazna ke samAdhAna meM eka ne rAstA badala liyaa| dUsare ne chalA~ga lagAkara pAra paaii| tIsarA rukakara baiTha gayA aura kA~Te buhArakara rAstA sApha karane lagA, tAki pIche Ane vAloM ke lie vaha mArga niSkaMTaka rahe; bhale hI apane ko dera lge| parIkSaka maudagalyAyana samIpa kI jhAr3I meM chipe baiThe the| unhoMne tInoM ke kRtya dekhe aura parIkSAphala ghoSita kara diyaa| tIsare kI, dUsaroM ke lie rAstA sApha karane kI vidyA sArthaka mAnI gaI aura adhiSThAtA kI jimmedArI usI ke kaMdhe para gii|

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zramaNa, varSa 56, aka 1-6 janavarI-jUna 2005 sAhitya satkAra 1. vikrama caritra (pUrvArddha), sampA0 zrI prazAntaratna vijaya jI ma0 sA0 prakA0 zrI saudharma saMdeza prakAzana TrasTa, navasArI, AkAra- DimAI, pRSTha-203/ prastuta pustaka mahArAjA vikramAditya ke jIvana para AdhArita hai| prastuta pustaka meM kula 32 prakaraNa haiM jisameM vikramAditya jo rAjA gandharva sena ke putra the, ke jIvana meM ghaTita ghaTanAoM kA bar3e hI rocaka DhaMga se varNana kiyA gayA hai| avantI rAjya ke paricaya ke sAtha-sAtha anya rAjAoM ke sambandha meM varNana bar3A hI surucipUrNa DhaMga se huA hai| isa aitihAsika pustaka meM ghaTanAoM ko kathA ke mAdhyama se prastuta kara rocaka banAyA gayA hai| pAThaka ise par3ha kara sahaja hI lAbhAnvita hoNge| unakA aitihAsika jJAna to bar3hegA hI sAtha-hI-sAtha dhArmika jJAna meM bhI vRddhi hogii| AzA hai pAThaka isa choTI sI pustaka ko avazya pddh'eNge| - jyotimA (zodha chAtrA) 2.vikrama caritra (uttarArddha), sampA0 zrI prazAntaratna vijaya jI ma0sA0, prakA0 zrI saudharma saMdeza prakAzana TrasTa, navasArI, AkAra- DimAI, pRSTha-217/ prastuta pustaka uparyukta pustaka kA dvitIya bhAga hai| isameM taiMtIsaveM prakaraNa se chiyAsaThaveM prakaraNa taka mahArAjA vikramAditya ke jIvana-caritra kA varNana hai| isameM sarga 8 se sarga 12 taka kula taiMtIsa prakaraNoM meM vikramAditya ke jIvana meM ghaTita ghaTanAoM ko sameTane kA prayAsa kiyA gayA hai| tIrtha mahimA aura zakarAja caritra, kaumudI mahotsava meM rAjA kA gamana, zrIdatta kevalI kA pUrva-caritra, gAMgali RSi kA rAjasabhA meM Agamana, zrIdatta kevalI dvArA sUra ke pUrva janma kA kathana Adi kathAnakoM kA ucita dRSTAMta dvArA rocaka varNana huA hai| AzA hai pAThakagaNa isa pustaka ko par3hakara lAbhAnvita hoNge| ___ - jyotimA (zodha-chAtrA) 3. bIsavIM zatAbdI kI jaina vibhUtiyA~, lekhaka- zrI mAMgIlAla bhUtor3iyA, prakA0 prAkRta bhAratI akAdamI, 13 e0, mena mAlavIya nagara, jayapura evaM priyadarzI prakAzana 7, olDa posTa oNphisa sTrITa, kolakAtA, AkAra-DimAI, pRSTha- 439, mUlya- 500/

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sAhitya satkAra : 177 pustaka bIsavIM zatAbdI kI jaina vibhUtiyA~, lekhaka kI eka anupama kRti hai| prastuta pustaka meM bIsavIM zatAbdI ke jaina vicArakoM ko eka sUtra meM sameTane kA prayAsa kiyA gayA hai| pustaka tIna khaNDoM meM vibhAjita hai jisake prathama khaNDa meM jaina AcArya, mahAtmA, muni, sAdhvIgaNa Adi ke bAre meM vistAra se varNana hai| pustaka ke dvitIya khaNDa meM jaina nyAyavida, vaijJAnika, paNDita, lekhaka, rAjanetA, kalAkAra, prazAsaka Adi ke bAre meM varNana kiyA gayA hai| tRtIya khaNDa meM jaina udyogapati, zreSThi evaM dharma prabhAvaka vyaktiyoM ke bAre meM savistAra vivecanA hai| anta meM pariziSTa ke antargata grantha ke parama saMrakSaka, saMrakSaka, saMyojaka, saha-saMyojaka vyaktiyoM ke bAre meM batAyA gayA hai| isa pustaka kI mahattA isI se siddha ho jAtI hai ki lekhaka ne parama gA~dhIvAdI, mahAtmA bhagavAnadIna evaM kathit vivAdAspada AcArya rajanIza ko bhI jaina nAyakoM meM zAmila kara sAhasa kA paricaya diyA hai| yU~ to jainoM meM vidvAnoM kI koI kamI nahIM hai phira bhI lekhaka ne isa choTe se grantha meM pramukha vyaktiyoM ko sameTene kA saphala prayAsa kiyA hai| AzA hai, vaise sadhI pAThaka jo jaina dharma meM ruci rakhate haiM, isa pustaka ko par3hakara avazya lAbhAvinta hoMge evaM deza ke vikAsa meM jaina dharmAvalambiyoM ke yogadAna se paricita hoNge| - jyotimA (zodha chAtrA) 4. jIvana darpaNa (mahApuruSoM kI vANI), saMkalana- kevalacanda jaina, prakA0 zA0 lAlacanda, madanarAja eNDa kaM0, 7/28 e0 pI0lena, cikapeTa, baiMgalora53, AkAra- DimAI, pRSTha- 292, mUlya- 50/ zrI kevalacanda jaina dvArA saMkalita jIvana darpaNa (mahApuruSoM kI vANI) gadya evaM padya kA anUThA saMgraha hai| hamArA jIvana tabhI sArthaka hai jaba hama jIvana kA uddezya evaM lakSya nirdhArita kara apane ko usa ora agrasara rkheN| isa jIvana darpaNa pustaka meM lekhaka ne jIvana jagat ke kaTu satya ko sarala bhASA meM samajhAne kA sArthaka prayAsa kiyA hai| kahate haiM darpaNa kabhI jhUTha nahIM bolatA hai| isa darpaNa rUpI pustaka meM bhI saccAI ko sAmane lAne kA prayAsa lekhaka ne kiyA hai| sabhI kahAniyAM zikSAprada haiM jo kisI eka sampradAya vizeSa kA pratinidhitva na karate hue sabake lie upayogI haiN| dRSTAntoM ke ucita samanvaya se kahAniyA~ atyanta hI rocaka bana par3I haiN| AzA hai sabhI pAThaka ise eka bAra avazya par3heMge aura apane jIvana ko sArthaka bnaaeNge| __- jyotimA (zodha chAtrA) 5. mahAprabhA smRti-grantha (sikhA gaI... dikhA gaI...) lekhikA- sampAdikAsAdhvI DaoN0 priyadarzanAzrI evaM sAdhvI DaoN0 sudarzanAzrI, prApti sthAna- zrI rAjendra sUri jaina kIrti-mandira tIrtha TrasTa, bharatapura evaM zrI rAjadhana jayanta sena arAdhanA bhavana,

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178 : zramaNa, varSa 56, aMka 1-6 / janavarI - jUna 2005 po0 madanagar3ha, jilA - ajamera (rAjasthAna) AkAra - Dabala DimAI, pRSTha- 472, mUlya- paThana-paThAna zrI mahAprabhAzrI jI ma0sA0 una mahAn vibhUtiyoM meM se eka thIM jinakA vyaktitva evaM kRtitva sahaja hI apanI ora AkarSita kara letA hai| ma0sA0 ke vyaktitva evaM kRtitva se sambandhita jyoti svarUpa yaha smRti grantha kula pA~ca khaNDoM meM vibhAjita hai| prathama khaNDa 'zraddhArcanA' ke nAma se hai| isa khaNDa meM zraddhAluoM dvArA pUjyAzrI jI ma0sA0 ke prati bhAvabhInI zraddhAMjaliyA~ dI gaI haiM jo gadya evaM padya donoM meM haiN| dvitIya khaNDa kA zIrSaka abhinandanIya vyaktitva hai| isa khaNDa meM ma0sA0 ke vyaktitva kI AbhA ko prakaTa karane vAle preraka prasaMga uddhRta haiN| tRtIya khaNDa kA zIrSaka'vyaktitva ke pratibimba haiM evaM caturtha khaNDa kA zIrSaka vijJatA' hai| caturtha khaNDa ke antargata ma0sA0 ke saMyamI jIvana caritra, unake dhArmika kriyA-kalApoM aura svAdhyAya se sambandhita viSayoM kA varNana hai| paMcama khaNDa kA zIrSaka 'vividhA' hai| isameM pauravAla jAti kI utpati, zrI mohanakher3A tIrtha kA saMkSipta itihAsa, pUjyAzrI ko samarpita abhinandana-patra evaM cAturmAsoM kI sUcI Adi dI gaI hai| isa prakAra prastuta smRti grantha ma0sA0 ke jIvana darzana para kendrita hai| ma0sA0 ke bAre meM sampUrNa jAnakArI ke lie yaha smRti grantha upayogI hai| jyotimA (zodha - chAtrA ) 6. AtmAnusandhAna, pravaktA - zrI maNibhadra muni 'sarala', prakA0 komala prakAzana, C/o vinoda zarmA, premanagara dillI - 8, AkAra - DimAI, pRSTha- 200, mUlya- 60/ 'AtmAnusandhAna' muni zrI maNibhadra jI ma0sA0 ke pravacanoM kA saMkalana hai| dhanabAda meM cAturmAsa ke samaya yuvAsanta muni maNibhadra jI dvArA samaya-samaya para die gae pravacana isa pustaka me saMkalita haiN| yU~ to yaha pustaka dekhane meM choTI pratIta hotI hai parantu isakA eka-eka kathAnaka apane Apa meM vyApaka rUpa sameTe hue hai| vastutaH yaha gAgara meM sAgara hai| prAyaH pravacana dArzanika evaM kaThina zabdoM se yukta hote haiM jise Amajana ke lie AtmasAta karanA durUha hotA hai / munizrI ne jIvana ke satya ko ina pravacanoM ke mAdhyama se dikhAne kA prayAsa kiyA hai| pravacana atyanta hI sarala bhASA meM hai| bhASA zailI viziSTa hai jisameM varNanAtmaka, vizleSaNAtmaka tathA saMvAda zailI kA prabhAvI DhaMga se prayoga huA hai| pravacanoM ke preraNAdAyI prasaMga, unakA sarala evaM subodha bhASA meM vizleSaNa hameM jIvana-darzana kI maulikatA kA darzana karAtA hai| guru ke AtmajJAna kI lau jaba hRdaya ko sparza karatI hai tabhI cetanA jAgRta hotI hai|

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sAhitya satkAra : 179 muni zrImaNibhadra jI ke pravacana logoM ko sahaja hI prabhAvita kareMge aura sudhIjana ise AtmasAta kara lAbhAnvita hoNge| - jyotimA (zodha chAtrA) 7. jaina karma siddhAnta aura manovijJAna, lekhaka - DaoN0 ratnalAla jaina, prakAzaka- bo0 jaina pablizarsa prA0 li0, 1921 / 10 cUnAmaNDI, pahAr3agaMja naI dillI, punarmudraNa- 2004, pRSTha- 282, mUlya- 225/ bhAratIya darzana jIvana kA darzana hai| jIvana kI vyAkhyA karanA eka jaTila kArya hai| karmavAda isI vyAkhyA kA eka sarvAdhika sazakta mAdhyama hai| prastuta pustaka lekhaka ke zodha-prabandha para AdhArita hai| isameM jaina karma - siddhAnta evaM manovijJAna para sUkSmatA prakAza DAlA gayA hai| prastuta pustaka ATha adhyAyoM meM vibhAjita hai / prathama adhyAya meM bhAratIya darzana meM karma siddhAnta para prakAza DAlA gayA hai| isameM vaidika, bauddha tathA jaina darzanoM meM vivecita karma siddhAnta kI vivecanA kI gaI hai| dvitIya adhyAya meM jaina karma siddhAnta kI vizeSatAoM kA savistAra varNana hai| jIva aura pudgala, karma vargaNA, karma ke bheda evaM unake AdhAra kI vivecanA kI gaI hai| tRtIya adhyAya meM karma-baMdha ke kAraNoM kA varNana hai| isameM Asrava, prakRti, sthiti, anubhAga, pradeza, pApa-puNya Adi para savistAra prakAza DAlA gayA hai| caturtha adhyAya meM karma kI avasthAoM kA varNana hai| paMcama adhyAya meM jJAnamImAMsA para Adhunika manovijJAna ke pariprekSya meM prakAza DAlA gayA hai| isameM jJAna kI mahimA, pratyakSa - parokSa jJAna, smRti, jAti smRti jJAna evaM jaina darzana meM svapna vijJAna nAmaka zIrSaka vivecita haiN| SaSTha adhyAya meM Adhunika manovijJAna ke pariprekSya meM bhAva jagat kA varNana hai| saptama adhyAya meM zarIra - saMracanA ko Adhunika zarIra vijJAna ke pariprekSya meM vyAkhyAyita kiyA gayA hai| aSTama adhyAya meM Apa svayaM apane bhAgya - karma - rekhA ko badala sakate haiM, zIrSaka ke antargata lekhaka ne apanA sabala vicAra prastuta kiyA hai| anta meM upasaMhAra evaM grantha sUcI hai| isaprakAra yaha pustaka sudhI pAThakoM, jaina dharma darzana ke premiyoM evaM zodha chAtroM ke lie paThanIya evaM saMgrahaNIya hai| - DaoN0 rAghavendra pANDeya - - , 8. sirikummAputtacariaM anu0 DaoN0 jinendra jaina, prakA0 jaina adhyayana evaM siddhAnta zodha saMsthAna, zrIpisanahArI mar3hiyA, jabalapura, ma0pra0, saMskaraNa prathama 2004, AkAra- DimAI, pRSTha- 88, mUlya- 100/ sAhitya ko samAja kA darpaNa kahA jAtA hai / kavi ke antarmana se prasphuTita vicAroM kI zrRMkhalA ko jaba eka sUtra meM piroyA jAtA hai to kavitA kA janma hotA hai / anantahaMsa kRta sirikummAputtacariaM prAkRta sAhitya kA eka mahattvapUrNa grantha

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180 : zramaNa, varSa 56, aMka 1-6/janavarI-jUna 2005 hai| isameM kula 199 zloka haiN| yaha eka dhArmika kathA kAvya hai| isakI pramukha vizeSatA hai- srltaa| sAmAnya pAThaka sahajatA se isave. kathya ko AtmasAta kara sakate haiN| prastuta pustaka meM prastAvanA ke antargata isa kRti kA kartA, samaya aura sthAna, pustaka kA sArAMza, mUlAdhAra, prAkRta kathA-sAhitya kI saMkSipta paramparA, dharmakathA, bhASA Adi para prakAza DAlA gayA hai| pariziSTa ke antargata gAthAnukramaNikA, grantha meM uddhata pAtroM se sambaddha kathAe~, atirikta gAthAe~ evaM jIva dvArA kSaya kI jAne vAlI prakRtiyoM kI vivecanA kI gaI hai| AzA hai sAhitya premI pAThaka eka bAra ise avazya pddh'eNge| - DaoN0 rAghavendra pANDeya 9. kyA vidyuta (ilekTrIsiTI) sacitta teukAya hai? 3. lekhaka: pro0 muni mahendra kumAra, prakA0 jaina vizvabhAratI, lADanUM, rAjasthAna, prathama saMskaraNa- mArca 2004, AkAra DimAI, pRSTha- 298, mUlya- 80/ pro0 muni mahendra kumAra racita yaha pustaka apane Apa meM eka anUThI racanA hai| prAcIna samaya se hI jaina paramparA meM agni ko sajIva padArtha mAnA gayA hai jisakA prayoga sAdhu-sAdhvI ke lie varjita hai| aba prazna uThatA hai ki kyA vidyuta bhI sajIva hai? jaina AgamoM meM to agni kI vistRta carcA hai aura use sajIva mAnakara sAdhusAdhvI ke lie prayoga varjita kiyA gayA hai| parantu ilekTrIsiTI to Adhunika vijJAna kI upaja hai| prazna uThatA hai ki ise sajIva mAnA jAya yA nirjIva? prastuta pustaka meM vidvAna lekhaka ne isI viSaya para vicAra kiyA hai| pustaka ke viSaya ke pratipAdana ko do bhAgoM meM vibhAjita kiyA gayA hai| prathama bhAga meM jaina darzana, Agama evaM anya sAhitya tathA vijJAna meM ilekTrIsiTI, lAITiMga tathA agni isa viSaya kA saiddhAntika vivecana hai| isake antargata jaina darzana meM padgala, jIva aura pudgala kA sambandha, vijJAna meM pudgala, manuSya zarIra meM ilekTrika urjA, vijJAna kI dRSTi meM vidyuta, agni kA svarUpa, AkAzIya vidyuta, ilekTrIsiTI aura agni, balba nirmANa kI prakriyA, aura TyUbalAITa kI prakriyA kA vistAra se varNana hai| dvitIya bhAga meM praznottara ke mAdhyama se jijJAsAoM kA vaijJAnika tarIke se samAdhAna hai| pariziSTa-1 meM sajIva-nirjIva mImAMsA ko prastuta kiyA gayA hai| pariziSTa-2 meM eTaoNmika Tebala, evaM pariziSTa-3 meM saMdarbha grantha-sUcI hai| niSkarSata: kahA jA sakatA hai ki pro0 munizrI mahendra kumAra likhita yaha pustaka rocaka evaM aneka praznoM kA vistRta samAdhAna karane vAlI hai| dharma-darzana evaM vijJAna meM ruci rakhane vAle sudhI pAThakoM ke lie yaha pustaka avazya hI paThanIya hai| - DaoN.rAghavendra pANDeya

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sAhitya satkAra : 181 Jaina Darsana (with special reference to Three Jewels of Jainism), Author: Sadhvi Subhasha, Publisher: Bharatiya Vidya Prakashan, Delhi, Varanasi, 2004. pp. xxxviii + 270, Price Rs. 500.00, The book entitled 'Jaina Darsana', authored by Sadhvi Subhasha is a first book published under the Maha Sadhvi Kusum Jain Series. There are number of books written having base the Gem-trio by many of the authors but this scholarly work of Sadhviji has myriad characteristics in order to be an excellent work on the very topic, published so for. The book begins with the humble submission and dedication to the teacher of the author. It has been classified in six chapters. The first chapter accounts the very enquiry in the subject named as 'Bharatiya Darsana Men Inana Darsana Tatha Ratnatraya' In this chapter, the author, after giving a general account of the place of Jainism in Indian Philosophy, has discussed very methodically the concept of Ratna-traya---Right Perception, Right Knowledge and Right Conduct, which constitute the path of liberation, in particular context of six systems of Indian Philosophy. In the second chapter of 'Jaina Darsana Men Samyag-darsana,' she has elaborately discussed the definition, importance, ability, origin and the obstacles coming in the way of Right Perception along with its kinds, qualities, transgressions and types of Right perception. The third chapter deals with the Right-knowledge. In this chapter, along with the definition and etymological meanings of the word 'Knowledge' and 'Right Knowledge', the author has discussed in detail the five types of knowledge, concept of Standpoints, validity of knowledge and Positings along with its divisions and subdivisions. The forth chapter deals with Right Conduct with special reference to Jaina lay followers in which the author, after defining Right Conduct, has minutely discussed the kinds of Right Conduct, the conduct of Monks and Lay followers along with Minor-vows of violence, truth, non-stealing, non-chastity, non-possession and their

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182 : zramaNa, varSa 56, aMka 1-6/janavarI-jUna 2005 transgressions. She has also discussed the Qualifying vows, Educative vows, Twelve Reflections, Six Essentials prescribed for the Lay followers, Ten Commandments and Sarlekhana. In the fifth chapter of Samyag-caritra', she has discussed in detail the Right-conduct with special reference to Jaina Monks in which she has very profoundly defined the word 'Sramana'the Monk, their code of conduct, types of Monks, Acaryas, Upadhyayas, and their obligatory qualities. In the same chapter all the essentials of a monk like--five great vows, five restricted vows, three restraints, ten equanimous conduct, twelve types of austerities, ten types of atonements, seven reverences, selfless-services to be rendered to the senior monks, study, teaching and questioning, reflections, righteous tale, two wholesome meditation-religious meditation and pure mediation along with their kinds and fifty-two restricted-conducts are widely discussed. In the sixth chapter 'Conclusion' the author has made an enquiry of getting emancipation in view of Practical and Transcendental standpoints and finally she concludes that both the standpoints are nothing but the different sides of the same coin, hence lead to the emancipation, the final goal. The gem-trio has been considered a subject of much importance in the Jaina Philosophy, as it leads to the emancipation. This concept has been very intensely discussed by all the Jaina philosophers. Here, the author's approach is to make the mass acquainted with the so important subject. Her style and way of presentation shows that she has a profound knowledge of the subject as well as Jainism as a whole. It does not give reader any strain in order to grasp the concept. It is because she is very clear in her concept as well as approach. The scholarly 'Introduction' by Pujya Manohar Muni adds value to the book. - Dr. S.P. Pandey

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sAhitya satkAra : 183 sAbhAra prApti 1. zrI triSaSTizalAkA puruSacarita mahAkAvyamaH, sampA0 pU0 zrI vijayayogatilaka sUri, prakAzaka, saMyama-suvAsa, C/o seTha jamanAlAla jIvatalAla, jUnAgaMja bAjAra, bhAbhara ji0 banAsakAMThA-385320 (guja0) prathama AvRtti: 500 prati, vi0 saM0 2059. 2. saMskRta sAhitya no itihAsaH bhAga-1, 2, 3, sampA0 A0 zrI vijaya municandra sUrIzvara jI ma0sA0, prakAzaka- A0 zrI OM kArasUri jJAna mandira, sUrata, 2004, mUlya (25043) 750 ru0 maatr| 3. siddhAnta lakSaNaH bhAga-1, 2, paM0 candrazekharavijaya jI (candrazekharI TIkA evaM gujarAtI vivecana sahita, prathama saMskaraNa- 2004, mUlya- 75 ru0, prakAzaka - kamala prakAzana TrasTa, rilIpha roDa, ahmdaabaad| 4. Jaina Kashthapat Chitra by Vasudeo Smart, Edited by Jagdeep Smart, First Edition 2002, Price Rs. 1000/-, Publisher - Acharya Shree Omkarsuri Aradhana Bhavan, Surat. 5. mahotsava kariye mAnava janma no: lekhikA- sAdhvI jitapUrNA, prathama AvRtti, disambara 2004, mUlya 50 ru0, prakAzaka- zrI vardhamAna sthAnakavAsI jaina zrAvaka saMgha, ahmdaabaad| 6. muktino mAraga mITho: lekhaka, pU0 AcAryadeva, zrImad vijaya pUrNacandra sUrIzvara jI ma0, prathama AvRtti 2004, mUlya 40 ru0, prakAzaka- paMcaprasthAna puNya smRti prakAzana, gopIpurA, suurt| 7. kAvyAnuzAsanam: saMzodhana- paMDita zivadatta zarmA, kAzInAtha zarmA evaM vAsudeva zarmA, navIna saMskaraNa, vi0saM0 2058, mUlya 80.00 ru0, prakAzakapravacana prakAzana, puunaa| 8. suvidhi darzana: bhAI zrI zazibhAI, vItarAga sat sAhitya prasAraka TrasTa, bhAvanagara, prathama saMskaraNa, navambara, 2004, mUlya 40 ru0| 9. amara upAdhyAya jI, pU0A0 deva vijayapUrNacandra sUrIzvara jI ma0 prakAzaka- paMca prasthAna puNya smRti prakAzana, prathama AvRtti saMvat 2061, mUlya 40 ru0|| 10. pravacana binduH pravacanakAra munizrI hitaratna vijaya jI, prathama AvRttivi0saM0 2059, mUlya 60 ru0, prakAzaka- zrI kArelI bAga, zvetA0 mUrti pU0 jaina saMgha, bdd'odraa|

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184 : zramaNa, varSa 56, aMka 1-6/janavarI-jUna 2005 11. jinarAja guMjanaH pa0 pU0 AcAryadeva rAjayaza sUrIzvara jI, pR0saM0 254, prathama AvRtti, 2004, mUlya- jinabhakti, prakAzaka- zrIlabdhi vikrama sUrIzvara saMskRti kendra, zAMtinagara sosAyaTI, ahmdaabaad-13| 12. pUchyU tame pIrasyu ameH(gujarAtI) pa0pU0 AcAryadeva rAjayaza sUrIzvara jI, pR0 saM0 60, prathama AvRtti, 2004, mUlya-10 rupaye, prakAzaka- zrIlabdhi vikrama sUrIzvara saMskRti kendra, zAMtinagara sosAyaTI, ahmdaabaad-13| 13. pUchA jisane pAyA usaneH pa0 pU0 AcAryadeva rAjayaza sUrIzvara jI, pR0saM0 64, prathama AvRtti, 2004, prakAzaka-jainaM jayati zAsanam cerITebala TrasTa ,itavArI naagpur| 14. parva pardUSaNa AvyA reH (gujarAtI), labdhi dIkSA zAtAbdI grantha sirIja 15, sampA0 pa0 pU0 AcAryadeva rAjayaza sUrIzvara jI, pR0 saM0 31, prathama AvRtti, 2004, prakAzaka- zrIlabdhi vikrama sUrIzvara saMskRti kendra, zAMtinagara sosAyaTI, ahamadAbAda-13 / 15. labdhi be pratikramaNa sUtraH (gujarAtI), labdhi dIkSA zAtAbdI grantha sirIja 11, zubhAzISadAtA pa0 pU0 AcAryadeva rAjayaza sUrIzvara jI, pR0 saM0 92, prathama AvRtti, 2004, prakAzaka- zrIlabdhi vikrama sUrIzvara saMskRti kendra, zAMtinagara sosAyaTI, ahmdaabaad-13| __ 16. Know to Enlighten: by Acharya Shri Rajyash Surishwarji, Labdhi Diksha Shatabdi Series No. 27, pp. - 28, First Edition: 2004, Price Rest. Rest. 7.25, Publisher: Shri Rajendrabhai Dalal, Secundrabad, Dineshbhai S. Shah,Coimbatore. ____17. The Spiritual Guide: by Acharya Shri Vikram Surishwariji and Acharya Shri Rajyash Surishwarji, Labdhi Diksha Shatabdi Series No.29, pp. 79, First Edition: 2004, Price Rs. 7.25, Publisher: Shri Rajendrabhai Dalal, Secundrabad, Dineshbhai S. Shah,Coimbatore. - isake atirikta pa0 pU0 AcAryazrI rAjayaza sUrIzvara jI ma.sA0 dvArA racita kucha aura choTI sAija kI pAkeTa buksa jo vibhinna viSayoM para likhI gayI haiM, prApta huI haiM, unake hama atyanta AbhArI haiN| pustakeM isa prakAra hai- An Outline of Jainism, Labdhi Biography, jAduI upacAra, aticAra, rAjabhakti guMjana, labdhi stavana sajjhAya saMgraha,cintanadhArA, svAtijala, maNatA raho bhaNatA raho, pUchatA raho pAmatA raho, jApa japatA raho pApa khapatA raho, namatA raho gamatA raho, sadA haMsatA raho, gurukRpA, kSamA saMdeza, zUnya raho pUrNa bano aadi|

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zrImaddhanezvarasUriviracitaM surasuMdarIcariaM (tRtIya pariccheda) gaNivarya vizutayazAvijayakRta saMskRta chAyA, gujarAtI aura hindI anuvAda sahita __parAmarzadAtrI pa0pU0 sAdhvIvaryA ratnacUlAjI ma sAo pArzvanAtha vidyApITha, vArANasI 2005

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Surasundarichariam: an Introduction Jaina narrative litterateur is enormously rich. Particularly the narrative literature of Shvetambaras is a veritable storehouse of folktales, fairy-tales, beast-fables, parables, illustrative examples, apologues, allegories, legends, novels, funny stories and anecdotes. Apart from a large number of tales and parables and legends found in the Jaina canons itself, the Jaina writers have created new stories and legends of their own also. The versatile Jaina monk authors were very practical minded. They exploited the Indian people's inborn love for stories for the propagation of their Dharma. Surasundarichariam (last quarter of the 17h century AD) is a voluminous romantic epic composed in Prakrit by Shrimad Dhaneshwarsuri. Richer in contents it is an important work of Jaina narrative literature. It is considered under ornate poems, one of the ten divisions of Jaina narrative literature. The whole subject matter of Surasundarichariam is divided into sixteen chapters (parichchedas). Each chapter contains a story interwoven with some another stories which keep retained the interest of the readers. The most authentic translation of the book in Gujarati and Hindi alongwith Sanskrit chhaya by Ganivarya Param Pujya Shri Vishrutyash Vijayji Maharaj, and ideal desciple of Param Pujya Acharya Shri Rajyash Surishwarji Maharaj has added value to the book. We are very greatful to Acharyashri for entrusting this work to us for publication. Sraman is presenting this beautiful story for its readers in parts. We have already published Chapter First and Second of Surasundarichariam in our successive to issues. Here follows the Third Chapter. - The Editor Brief accounts of last two chapters At the very outset of the story of the first chapter, the author after paying obeisance to Tirthankara Rishabhadeva, Mahavira, Panch-paramesthin and his revered teacher, narrates the description of the Universe, Jambudvipa, Bharat Kshetra and Kuru. Kuru is the

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country where the businessmen come from all over the world, as it was an ideal place for business free from taxation having good gentry of people. (gatha 1-47) Hastinapur was the capital city of Kuru. There lived a King Amaraketu who was very kind to his public. Once, when he was sitting in assembly, Chitrasena of Kushagrapur who was a famous painter, asked King for granting permission to show him the best of his paintings. He showed the King painting of a beautiful nymph. Looking the picture the King was stunned by the beauty ofthe nymph and got fainted. The people sitting in assembly thought that the painter has played any foultrick causing pain to the King and became very angry with the Chitrasena. They wanted to punish the Chitrasena. Then Chitrasena was told to give his identity.(48-105). He accepted that he has been sent by the King Dhanavahan and queen Vasantasena of Kushagrapur. The King has got one son named Naravahan. When Dhanavahan realized the futility of the world full of sorrow and sufferings, he quit the thrown and got initiated as a monk in Jaina order. The new King Naravahan had a Jaina friend Shridatta and her sister Kamalavati had friendship with Shrikanata. Once sitting in his assembly, King Naravahan invited the suggestions of their courtiers with regard to search of an appropriate bridegroom for his sister Kamalavati. In the meanwhile, a prophet Sumati came and told to the King that the man who will become fainted after seeing the painting of Kamalavati will be the right bridegroom for her 106-145). The King Naravahan entrusted the job of sketching the picture of Kamalavati to Chitrasena. After the sketch was completed, he was ordered to go throughout the state and show the picture to every king for the said purpose. Sir, that is why I came to you and you got fainted after seeing the picture, said Chitrasena. The King then praised the painter and told that Kamalavati must be much beautiful than her painting. After the King Amaraketu agreed to marry Kamalavati, the Chitrasena went to Naravahan (146-165). Getting this auspicious news the Naravahan became very glad and sent Kamalavati Hastinapur to marry Amarketu. The Kamalavati finally got married with Amaraketu. (147-172).

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Here the author narrates one other story of Dhanadharam of Hastinapur who was a businessman with a religious binding particularly with Jaina religion. He had an equally pious wife Manorama. They had got a son named Dhanadeva. When the Dhanadeva become young he perceived a sad old man sitting near a pond. Dhanadeva asked the old man as to why he was so sad. The old man narrated his story that in a dreadful cave named Singh of a Palli, there lived a Pallipati, the owner of the Palli with her wife Lakshmi and son Jaysena. I, Deva Sharma used to take care of Jayasena. Once, while I was out with Jaysena, saw two ascetics. The ascetics gave me betel to eat. After eating the betel, I became enchanted. Being unaware of anything around me I just started to follow the ascetics. I heard those ascetics talking of Jaysena's sacrifice in order to get super natural power (Yakshini). When the ascetics were sleeping I ran away with Jayasena and saved him. But very soon we were traced by those ascetics, Seven days have been elapsed without taking food and water. I request you to kindly save us. On request of Deva Sharma, Dhanadeva went to that banyan tree where the Jayasena was sitting with the one of the ascetics. Dhanadeva got Jaysena freed in lieu of one lac gold coin. Jayasena reached to his father safely. After that incident Dhanadeva became famous as a big donor. Dhanadeva, after taking permission of his father and mother moved to other country for business purposes. In the way he had to fight with The Bhillas who after defeating Dhanadeva presented him to Pallipati. When Deva Sharma recognized Dhanadeva he admonished to Pallipati that he is the person who saved your son from wicked ascetics. The Pallipati repents on his act and begs pardon. He invites Dhanadeva to his Palli as a guest. Dhanadeva gets warm hospitality at Palli. There he asks to Pallipati as to why he lives there? The Pallipati replies. There was a city Siddharthapur in the Anga country. There lived a King Sugreeva with his queen Kamala Devi I, Supratishtha, the son of King Sugreeva, being served by five foster-mothers, become five years old. Once, when the king was engaged describing the rainy season with the queen, Vasudatta informs him that a messenger from Shri Kirtivarma has come from (iii)

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Champapuri. The King called messenger and went to the court. Then a maidservant informed him that the queen has got burnt by lightening. The queen died of lightening. The king became very sad. I was sent to the teacher (upadhyaya) for study. After some time, there came a messenger from Kirtidharma, the King of Champapuri. The daughter of Kirtidharma, Kanakavati was very beautiful. Kirtidharma married her daughter to King Sugreeva. It was the second marriage of Sugreeva. Kanakavati gave birth to a son named Surabha. She wanted to give the royal throne to her own son. She wanted that the elder son Supratishtha should be ignored. She advised the King to sentence Supratishtha to prison. When I was told about the plot of my step-mother by my maidservant Subhagika, I develop hatred to my father as he had lost his discretion. I felt better to quit the state. I did so and now I am here in Palli. Then Dhandeva got permission from Supratishtha to go with his convoy. Dhanadeva was presented a handsome amount of fabulous jewels at the time of farewell. Dhanadeva asked Supratishtha about the source of so precious jewels. Then Supratishtha told that once in the morning when he was on hunting in the forest he heard cry of a women. I went in the same direction and surprised to see that near a tree an old man was crying surrounded by so many poisonous snakes. When I went closer to the man he suggested me to get out a jewel from his waist, which could disperse the poison of the snakes. He told me to get the jewel wetted by water and throw the water on his body. After throwing the water all the snakes got disappeared. Then he asked me that who am I? Where from I have come? What is my name and so on so forth? (172-250). Here the Second Chapter ends. The third chapter of Surasundarichariam contains the following story: After introducing him with that old man Dhanadeva asked that old man to tell some thing about himself. He took a long breath and said that in this world a man with attachment, aversion and lacking foresightedness has sure to suffer. It is only due to the past karmas, which results in pain and pleasure. Talking about himself he said In this Bharata Kshetra, dividing it in two parts from east to west there (iv)

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is Vaitadhya mountain. In southern part of Vaitadhya there is a city named Ratnasanchaya. There lived a King Pavanagati and queen Bakulamati with so many Vidyadharas. I, Chitravega was born as a son in that family. (1-25). After few years, I was sent to my teacher for study with a view to have mastery over all the branches of learnings. I was also imparted a special Akashgamini Vidya by my father, which he had received by tradition. With the passage of time, I became young. Once, I went to a garden with my friends where I saw a queue of aircrafts flying in sky. On a question who are they, I was told by my friend Bandhudatta that heavenly gods are going to pray Jineshwara God at Siddhayatana on Vaitadhya. (26-35). Curiously I also expressed my desire to go there and observe the worshiping of gods. In the meanwhile, Bala, the son of my foster mother (dhayamata) also confirmed that really they are Vidyadharas of Ratnasanchaya. I flew with my father in the sky in order to reach Siddhakuta. I enjoyed the way people were worshiping god by singing and dancing. There, I met my maternal uncles'son Bhanuvega and went to Kunjaravarta city where he used to live. There during night I had an unanticipated dream in which I lost a garland and by my friends help I got it back. In the morning I told about the dream to Bhanuvega but he was not able to profess the result of the dream. (36-103). Sitting in an oriel window studded with jewels, I saw welldressed people going somewhere. Then I asked Bhanuvega regarding those people going and he replied that they are going to Makaranda Udyana for worshiping Kamadeva (Cupid--the God of love) on the eve of Madana Trayodashi. As suggested by Bhanuvega we also went there. Suddenly, I saw a young and charming lady decorated with so many ornaments. Seeing the lady I was slightly confused whether she is a daughter of serpent god or the dryad has come here. (104-129). Bhanuvega told that she is Kanakamala, the only daughter of Amitagati and Chitramala. named. I was very much attracted to the lady. Every one went back to his home but I was not feeling well. (y)

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Bhanuvega was laughing on me as he came to know the actual matter. (130-156). In the meanwhile, our maidservant Chutalata informed us that Somalata, the foster mother of Kanakamala is waiting for you at the door. She came and clarified the whole matter that Kanakamala was also feeling not well after seeing the Chitravega. She is remembering the same scene again and again which she enjoyed. Her face is looking like eclipsed moon. She is likely to be fainted. So we are now in great trouble and it is utmost importance to console her at any cost (156-193). After her death everything would be futile. Then I asked who is Kanakamala and why is she in trouble. Better you ask to Bhanuvega because I am a guest in this city. Then Somalata told me that you are the reason behind the pathetic condition of Kanakamala. You are behaving as if it is not known to you. Then I asked Somalata what should I do? She replied that you can send a letter or your photograph to console her. Then I wrote a letter to Chutalata saying that a black bee is always fond of lotus putting aside all other flowers. Then I handed over the letter to Somalata putting beetle (tambula) in between other letters and both went to Kanakamala. (193-207). They found Kanakamala unconscious. Friends of Kanakamala told her that a messenger has come from Citravega. By hearing this, she became conscious. Kanakamala asked Cutalata regarding the letter and showed her curiosity to meet me. Then she again became unconscious. I was suggested to meet her in the garden in morning otherwise she would die. Then I realized that I have fallen in love with Kanakamala. I wanted to meet and marry her. But I was not sure as to when my dreams would be fulfilled. Then Cutalata told me, do not worry. You can meet her in the morning. Anyhow, I passed that long night and the sun rose in the east. Oh! Supratistha I was very happy that today I would meet my darling (207-250). Here the third chapter ends. (vi)

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zrImaddhanezvaramunIzvaraviracitaM surasuMdarIcarIaM taio pariccheo Apatti pRcchA gAhA : aha sovi mae puTTho keNa tumaM erisAe dhArAe / khitto si AvayAe keNa va kajjeNa bhadda ! muhA ? / / 1 / / saMskRta chAyA : atha so'pi mayA pRSTaH kena tvaM IdRzyAM dhArAyAm / kSipto'si Apadi kena vA kAryeNa bhadra ! mudhA? ||1|| gujarAtI artha :- have te paNa mArA var3e pUchAyo - he bhadra ! tuM konA bar3e AvAprakAranI pRthvI para kyA kAraNa var3e ApattimAM pheMkAyelo che / hindI anuvAda :- aba vaha bhI mere se pUchA gayA - he bhadra ! tUM aisI bhUmi para kisake dvArA tathA kisa kAraNa se Apatti meM pheMkA gayA hai ? gAhA : evaM ca pucchio so sadukkhamaidIharaM ca nIsasiuM / cittabhaMtara-guru-dukkha-sUyagaM mottuM aMsu-jalaM / / 2 / / chAyA : evaM ca pRSTaH saH svadukkhamatidIrgha ca niHzvasya / cittAbhyaMtara-guru-dukkha-sUcakaM muktvA azru-jalam ||2|| artha :- A pramANe pUchAyelA teNe atidIrgha niHsAso mUkIne, cittanI aMdara rahelA moTA duHkhanA sUcaka azru jalane mUkine potAnA duHkhane - hindI anuvAda :- isa taraha pUchA gayA huA usane atidIrgha ni:zvAsa chor3akara, citta ke aMdara rahe hue bar3e du:kha ke sUcaka azrujala ko chor3akara, acchI taraha se - gAhA : aha so bhaNai subhaNio saMsAre rAga-mohiya-maNANaM / sulahAo AvayAo jIvANa adIha-daMsINaM / / 3 / / yugmam chAyA: atha so bhaNati subhaNitaH saMsAre rAga-mohita-manasAm | salabdhA Apado jIvAnA-madIrghadarzinAm ||3|| 56

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artha :- sArI rIte kahevAyelo te kahe che| "rAgadhI mohita manavALA, adIrghadarzi jIvone A saMsAra mAM Apattio sulabha ja che|" yugmam hindI anuvAda :- apane duHkha ko kahatA hai, "rAga se mohita manavAle adIrghadarzI jIvoM ko isa saMsAra meM ApattiyA~ sulabha hI haiN| gAhA : saMsAra sAgarammI paribbhamaMtANa bhadda ! jIvANaM / na hu cojjamAvayAhiM anijaMtiya- karaNa vaggANaM / / 4 / / chAyA : saMsAra sAgare paribhramantAnAM bhadra ! jIvAnAma | na khalu codyamApadbhiH aniyaMtritakaraNavargANAm ||4|| artha :- aniyantrita indriya nA samUhavALA, saMsAra sAgaramA bhamatA jIvone he bhadra ! Apattio var3e zuM pUchavuM ? hindI anuvAda :he bhadra ! aniyantrita indriyoMvAle saMsAra sAgara meM bhaTakate jIvoM ke lie ApattioM kA pUchanA hI kyA ? gAhA : puvva-kaya- kamma- dosA dukkhaM savvaMpi jAyai jiyANa / avarAhesu guNesu ya nimittamettaM paro hoi / / 5 / / chAyA : pUrvakRta karmadoSAt duHkhaM sarvamapi jAyate jIvAnAm / aparAdheSu guNesu ca nimittamAtraM paro bhavati ||5|| artha :- pUrve karelA karmanA doSathI badhA jIvone duHkha nI prApti thAya che| aparAdhamA ane guNomAM bIjA nimittamAtra che / hindI anuvAda :- pUrvakRta karma ke doSoM se hI sabhI jIvoM ko duHkha kA anubhava hotA hai, aparAdhoM meM aura guNoM meM dUsare to nimitta mAtra hI haiN| gAhA : paramatthao na keNai suhaM va dukkhaM va kIrai narassa / puvva- kayameva kammaM suha- duha-jaNaNammi tallicchaM / / 6 / / chAyA : paramArthataH na kenA'pi sukhaM vA duHkhaM vA kriyate narasya / pUrvakRtameva karma sukha-duHkha-janane tatparam / / 6 / / artha :- paramArthaM thI manuSyanA sukha-duHkha koInA var3e paNa karAtA nathI / paNa pUrve karelA ja karma sukha-duHkha utpanna karavAmAM samartha che / 57

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hindI anuvAda :- paramArtha se auroM dvArA manuSya ko sukha-du:kha nahIM diyA jAtA kintu pUrvakRta karma se hI sukha-dukha prApta hote haiN| gAhA : tatto ya mae bhaNiyaM evaM eyaMti natthi saMdeho / tahavi hu visesa-kAraNa-viyANaNe amha icchatti / / 7 / / chAyA: tatazca mayA bhaNitaM evameveti nAsti sandehaH | tathA'pi khalu vizeSa-kAraNa-vijJAne mama iccheti / / 7 / / artha :- tyArapachI mArAvar3e kahevAyu A pramANe ja che emAM koI sandeha nthii| to paNa nizce vizeSa kAraNa jANavAmAMTe mArI icchA ch| hindI anuvAda :- tatpazcAt mere dvArA kahA gayA - "aisA hI hai isameM kucha sandeha nahIM hai, phira bhI vizeSa kAraNa jAnane kI merI jijJAsA hai|" gAhA :- Apatti kAraNa kathana aha bhaNai bho suMdara ! jai evaM suTu tumha nibbaMdho / tA ega-maNo houM sAhijjaMtaM nisAmehi / / 8 / / chAyA: atha bhaNati bho sundara ! yadi evaM suSTha tava nirbandhaH / tata ekamano bhUtvA kathyamAnaM nizAmya / / 8 / / artha :- have te kahe che--he suMdara ! jo A pramANe tamAro sAro evo Agraha che to ekAgra mana thaI ne kahetA evA mane saaNbhl|| hindI anuvAda :- ata: vaha kahatA hai - "yadi ApakA aisA hI Agraha hai to Apa ekAgra-mana se sunie, maiM kahatA huuN| gAhA :- vaitADhya parvata, varNana atthetha bharaha-khette vikkhAo kheyarAvalI-gammo / tuMgovva ruppa-puMjo dasa-disi-pasaraMta-kaMtillo / / 9 / / jhara-jhara-jharaMta-nijjhara- huMkAra-ravehiM bahiriya diyaMto / mayaraMda-pANa-laMpaDa-ali-valaya-virAyamANa-vaNo / / 10 / / vahamANa-vAhiNINaM disi-disi suvvaMta-khalaharA-saddo / ThANe ThANe vijjAharoru-pura-paMti-sohillo / / 11 / / vijjA-pasAhaNujjaya-vijjAhara-saMniruddha-egaMto / vara-siddhAyayaNehiM parimaMDiya-cUliyA-siharo / / 12 / / 58

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siddhAyayaNa-pariTThiya-jiNa-biMbaccaNa-nimittamitIhiM / viviha-vibuhAvalIhiM virAyamANaMbarA-5' bhogo / / 13 / / kayalIhara-TThiehiM paimajjhaNhaM vaNe vaNe bahuso / kaMtA-biijja-vijjAharehiM kijjaMta-saMgIo // 14 / / aimahura bhAraIe ThANe ThANammi cAraNa-muNIhiM / pAraddha-desaNehiM paDibohijjaMta-jaMtu-gaNo / / 15 / / puvvAvara-sAgara-pAvieNa hoUNa majjha-desammi / pisuNeNava jeNa kao dubbhAvo bharaha-vAsassa / / 16 / / suvisAla-dakkhiNuttara-vibhatta-seDhI-dugeNa sohillo / Asiya-savviDDIo veyaDDho nAma selotti / / 17 / / chAyA : asti atra bharatajhetre vikhyAtaH khecarAvalIgamyaH | tuGga iva rUpya-puMjaH daza-dizi-prazaranta-kAMtimAn / / 9 / / jhara-jhara-jharaMta-nirjhara-huMkAra-ravaiH badhirata diggaMtam / makaraMda-pAna-laMpaTa-ali-valaya-virAjamAna-vanam ||10 / / vahamAna-vAhinInAM dizi-dizi zrUyamANa-khalakhala zabdaH / sthAne sthAne vidyAdhara-uru-pura-paMktiH zobhAvAn / / 11 / / vidyA-prasAdhanodyata-vidyAdhara-sanniruddha-ekAMtaH varasiddhAyatanaiH parimaNDita-cUlikA-zikharaH / / 12 / / siddhAyatana-pratiSThito jina-bimbArcana-nimittamAtraiH / vividha-vibudhavalibhi virAjamAnAmbarAbhogaH ||13|| kadalIgRhasthitaiH pratimadhyAhaM vane vane bahuzaH / kAMtA-dvitIya-vidyAdharaiH kriyamANa-saGgItaH / / 14 / / atimadhura-bhAratyA sthAne-sthAne cAraNamunibhiH / prArabdha-dezanAbhiH pratibudhyamAna-jantugaNa ||15|| pUrvApara-sAgara prApitena bhUtvA madhyadeze / pizuneneva yena kRto dvirbhAvo bharata-varSasya / / 16 / / suvizAla-dakSiNottara-vibhakta-zreNi-dvikena zobhamAnaH | Azrita-sarvardhika-vaitADhya nAma zaila iti / / 17 / / navabhiH kulakam artha :- A bharatakSetramA khecaronI zreNImA manohara, daze dizAmA phelAtI kAntivALo, u~cA rUpyanA samUhavALo, jhara jhara jharatA jharaNAnA huMkAra vALA avAjo var3e baherI thayelI dizAvALo, puSpanA rasane pIvAmA-laMpaTa 59

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bhamarAnA samUhathI zobhatA vanavALo, vahetI nadIonAM pANIne avAja daze dizAmAM saMbhaLAtA khalakhala zabdavALo, sthAne sthAne vidyAdharonI vizAla nagaranI paMktinI zobhAvALo, vidyAne sAdhavAmAM udyata evA vidyAdho var3e rokAyela ekAMta sthaLavALo, zreSThasiddhAyatanothI zobhatAcUlikAnA zikharavALo, siddhAyatana para pratiSThita jina-bimbonI pUjAne nimitta vividhaprakAranA devonI zreNIo var3e zobhatA gagananA vistAravALo, keLagharamA rahelA vidyAdhaTo var3e dareka vanamA ghaNIvAra pratimadhyAhna patnInI sAdhe karatA saGgItavALo, sthAne-sthAne cAraNamunio var3e atimadhura vANI var3e prAraMbha karalI dezanA var3e bodha-pamADAtA prANIonA samUhavALo, pUrvathI pazcima sAgarane prApta thavA var3e jANe cAr3I khAto hoya tema sAgaranA madhyadeza thI thaIne bharatavarSanA be vibhAga karato, suvizAla dakSiNa ane uttara thI vibhAjita pAmela be zreNi var3e zobhato, Azrita sarvaRddhivALo vaitADhya nAmano parvata che| hindI anuvAda : - isa bharatakSetra meM khecaroM kI zreNI meM manohara, dazo dizAoM meM vistRta kAntivAlA, ucca rUpya ke samUhavAlA, jhara-jhara bahate hue jharanoM kI AvAja se bAdhita banI haI dizAvAlA, puSparasa kA pAna karane meM laMpaTa bhramaroM se suzobhita vanavAlA, bahatI nadiyoM ke pAnI kI AvAja dazoM dizAoM meM vyApta, sthAna-sthAna para vidyAdharoM kI vizAla nagarapaMkti se suzobhita, vidyA ko siddha karane ke lie sadA udyamavanta vidyAdharoM dvArA avaruddha ekAMta sthAnavAlA, zreSTha siddhAyatanoM se sundara cUlikA ke zikharavAlA, siddhAyatana para pratiSThita jina-vimboM ke pajAnimitta vividhaprakAra ke devoM kI zreNioM se manohara gagana vistAravAlA, kadalIgRha meM vidyAdharoM dvArA prati vana meM prati madhyAhna, bahutabAra patnI ke sAtha krIr3A karate hue, pratisthAna para cAraNamuni dvArA atimadhura vANI se dezanA dvArA prANioM ko bodhibIja kI prApti karAnevAlA, pUrva se pazcima taka vyApta sAgara ke madhyadeza se hokara bharatavarSa kA do vibhAga karatA huA suvizAla dakSiNa aura uttara se vibhAjita do zreNi yukta sundara, sarvaRddhi samRddhi se yukta vaitADhya nAma kA parvata hai| gAhA :- ratnasaMcayanagara tatthathi dakkhiNAe seDhIe khayara-loya-paDipunnaM / bhamira-khayaraMgaNA-gaNa-neura-jhaMkAra- rava-muhalaM / / 18 / / uttuMga-magara-toraNa-asamANa-duvAra-desa-sohehiM / niccaM virAyamANaM vijjAhara-bhavaNa-vaMdehiM / / 19 / / sayala-tai-lokka-lacchI-niya-nilayaM rayaNasaMcayaM nAma / nagaraM nayara-guNaDDhaM pamudiya-nara-nAri-saMghAyaM / / 20 / / 60 nal

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chAyA : tatrA'sti dakSiNAyAM zreNyAM khecara-loka-pratipUrNam / bhramita khecarAGganA-gaNa-nUpura-jhaMkAra-rava mukharam / / 18 / / uttuMga-makara-toraNa-asamAna dvAra-deza-zobhAbhiH | nityaM virAjamAnaM vidyAdhara-bhavana-vRndaiH / / 19 / / sakala-triloka-lakSmI-nija-nilayaM ratnasaMcayaM nAma / nagaraM nagaraguNADhyaM pramudita-nara-nAri-saMghAtam / / 20 / / artha :- tyAM te parvatanI dakSiNa zreNimA vidyAdharo thI paripUrNa, bhamavAnA svabhAvavALI vidyAdharonI strIonAM samudAyanAM nUpuranA jhaMkAranA avAja thI mukharita banela, UMcA makarAkAra toraNothI apUrva dvAra dezanI zobhAvAlA vidyAdharonA bhavanonA samUha var3e hamezA zobhatu, nagaranA guNothI yukta, pramudita nara-nArinA samUhavALu saMpUrNa traNe lokanI lakSmInA potAnA ghara samAna ratnasaMcaya nAmanuM nagara ch| hindI anuvAda :- vahA~ parvata kI dakSiNa zreNi meM vidyAdharoM se paripUrNa, ghUmane ke svabhAvavAlI vidyAdhara striyoM ke pAyala kI AvAja se mukharita, U~ce makarAkara toraNoM se sundara, vidyAdharoM ke bhavanoM meM se manohara, nagara guNoM se yukta, Anandita nara-nAri ke samUhavAlA, tInoM loka kI lakSmI ke gRha-tulya ratnasaMcaya nAma kA nagara hai| gAhA : tammi ya purammi bahuviha-vijjAhara-saya-sahassa-saMkinne / parivasai guNa-nihANo, pavaNagaI nAma vr-khyro||21|| chAyA : tasmiMzca pure bahuvidha-vidyAdhara-zata-sahasra-saMkirNaH / __ parivasati guNa nidhAnaH pavanagati nAmA vara-khecaraH ||21|| artha :- te nagaramA ghaNA-prakAranA lAkhoM vidyAdharothIyukta guNanidhAna pavanagati nAmano zreSTha vidyAdhara rahe che| hindI anuvAda :- usa nagara meM aneka prakAra ke lAkhoM vidyAdharoM se yukta guNanidhAna pavanagati nAma kA zreSTha vidyAdhara rahatA hai| gAhA : vinnANa-viNaya-juttA paiNo accaMta-vacchala-sahAvA / niya-parimala-jiya-baulA, baulavaI nAma se bhajjA / / 22 / / chAyA : vijJAna-vinaya, yuktA patyuH atyaMta-vatsala-svabhAvA / nija-parimala-jita-bakulA bakulavatI nAma tasya bhAryA ||22|| 61

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artha :- vijJAna ane vinayathI yukta atyaMta vAtsalyasvabhAvavAlI potAnA parimalathI jitI che bakulapuSponI suvAsane tevI bakulamatI nAmanI tene patnI che| hindI anuvAda :- vijJAna aura vinaya se yukta atyaMtavAtsalyamayI, apanI parimala se bakula-puSpoM kI suvAsa ko parAjita karanevAlI bakulamatI nAma kI patnI hai| gAhA :- bakulamatI ne putrotpatti tIe saha visaya-sokkhaM aNuhavamANassa tassa kAleNa / ahamegaeva putto uppanno kaya-maNANaMdo / / 23 / / chAyA: tasyAH saha viSaya-saukhya-manubhavamAnasya tasya kAlena / ahameka eva putra utpannaH kRta-manAnaMdaH / / 23 / / artha :- teNInI sAthe viSaya-sukhano anubhava karatAM yogya samaye manane AnaMda-ApanAro huM putra rUpe utpanna thyo| hindI anuvAda :- bakulamatI ke sAtha viSaya-sukha kA anubhava karate, yogya samaya para mana ko prasanna karane vAlA maiM putra rUpa meM utpanna huaa| gAhA : jamma-diNe cciya pura-nara-citta-camukkAra-kArayaM majjha / vaddhAvaNayaM piuNA kArAviyamasama-hariseNaM / / 24 / / chAyA : janma-dine eva pura-nara-citta camatkAra-kArakaM mama | vayinakaM pitrA kArApitamasama-harSeNa / / 24 / / artha :- mArA janma divase ja atyaMta harSa yukta pitA var3e nagaranA lokonA cittane camatkAra karanArI vadhAmaNI kraaii| hindI anuvAda :- mere janma dina para hI atyaMta harSAnvita pitA dvArA nagara-logoM ke citta ko Azcarya cakita karanevAlI mere janma kI badhAI karAyI gyii| gAhA :- nAmakaraNavidhi kamaso ya bArasahi volINe majjha jaNaNi-jaNaehiM / guru-tuTThIe paiTThiyamahihANaM cittavegotti / / 25 / / chAyA: kramazazca dvAdazAhi vyatite mama janani janakAbhyAm / guru-tuSTayA pratiSThitamabhidhAnaM citravega iti / / 25|| 62

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artha :- kramathI bAra divasa pUrNa thaye mAtA-pitA var3e moTA mahotsava pUrvaka mArU nAma "citravega" e pramANe sthApita kraayu| hindI anuvAda :- bAraha dina vyatIta hone para mAtA-pitA dvArA bar3e ThATha se merA nAma "citravega' rakhA gayA / gAhA :- pAThazAlA gamana volINaMsu ya kaivaya-varisesu ahaM mahaMta-buddhissa / ajjhAvayassa suha-tihi-rikkhammi samappio piuNA / / 26 / / chAyA : vyatiteSu ca katipaya varSeSu ahaM mahat-buddhaye / adhyApakAya zubha-tithi-nakSatre samarpitaH pitrA ||26|| artha : keTalAka varSoM vyatIta dhaye zubha tithi nakSatramA atyaMta buddhimAna adhyApakane mAtA-pitA var3e huM samarpita kraayo| hindI anuvAda :- kitane hI varSa vyatIta hone para zubha tithi aura nakSatra meM mujhe par3hAne ke lie atyaMta buddhizAlI adhyApaka ko mAtA pitA ne mujhe samarpita kiyaa|| gAhA :- sakala vidyA pAraMgata - tatto akAla-hINaM tahaviha-ajjhAvaya-ppabhAveNa / niya-mai sAmatyeNa ya gahiyAo kalAo sayalAo / / 27 / / chAyA: tataH akAla-hInaM tathAvidha-adhyApaka-prabhAvena | nija mati sAmarthyena ca grahitAH kalAH sakalAH / / 27 / / artha :- tyAra pachI te kALamAM prApta samasta vidyAo tevA prakAranA adhyApakanA prabhAvathI ane mArI buddhinA sAmarthyathI (sakala vidyAoM) meM grahaNa kii| hindI anuvAda : - adhyApaka ke prabhAva se aura apanI buddhi sAmarthya se maine vidyamAna samasta vidyAeM grahaNa kara lii| gAhA :- pitA var3e vidyA pradAna niya-kula-kamAgayAo piuNA vijjAo majjha dinaao| nahagAmiNi-pamuhAo jahavihiNA sAhiyavvAo / / 28 / / chAyA: nija-kula kramAgatAH pitrA vidyAH mahyaM dattAH / nabhagAmini-pramukhA yathAvidhinA sAdhayitavyAH / / 28 / / 63

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artha :- amArA kula kramathI AvelI AkAzagAminI vagere sAdhavA yogya vidyAo vidhipUrvaka pitAe mane aapii| hindI anuvAda :- hamAre kula krama se AI huI AkAzagAminI Adi vidyAeM siddha karane ke lie pitA ne mujhe vidhi sahita dii| gAhA :- yauvanArambha daMsiya-mayaNa-viyAraM mahilA-jaNa-hiyaya-mohaNamudAraM / aha kamaso saMpatto, ahayaM nava-jovvaNAraMbhaM / / 29 / / chAyA : darzita-madana-vikAraM mahilA-jana-hRdaya-mohanamudAram / atha kramazaH samprAptaH ahakaM nava-yauvanArambham / / 29 / / artha :- strI samudAyanA hRdayane mATe AkarSaNarUpa ane kAmadevanA vikArane batAvanAra huM kramathI navA yauvanArambhane paamyo| hindI anuvAda :- strI samudAya ke hRdaya ke liye AkarSaka aura kAmadeva tulya nUtana yauvanArambha maiMne paayaa| gAhA :- udyAna prati gamana annammi diNammi ahaM smaann-jovvnn-vyNs-priyrio| patto aNeya-taru-saMDa-maMDiyaM mahaNarujjANaM / / 30 / / chAyA: anyasmin dine ahaM smaan-yauvn-vysy-privRtH| prApto'neka-taru-khaMDa-maNDitaM manoharodyAnam / / 30 / / artha :- koI eka divasa huM sarakhe sarakhA mitronI sAthe parivarelo aneka vRkSa khaMDothI zobhatA manohara udyAnamAM pNhocyo| hindI anuvAda :- kabhI eka dina samAna vayaska mitroM se parivRta, aneka vRkSa khaMDoM se maNDita udyAna meM maiM jA pNhucaa| gAhA :- udyAnamAM krIDA tathA devo ne jovuH pAraddha-viviha-kIlA ciTThAmo jA khaNaMtaraM tattha / tAva ya gayaNe diTThA divva-vimANANa riMcholI / / 39 / / pasaraMta-pavara- rayaNoru-ditti-vicchuriya-naha-yalA'' bhoyA / uttaradisA payaTTA sura-suMdarI geya-sohillA / / 32 / / chAyA: prArabdha-vividha-krIDAHtiSThAmaH yAvat kSaNAMtaraM tatra / tAvacca gagane dRSTA divya-vimAnAnAM paGkitaH / / 39 / / 64

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prasarat-pravara-ratnoru-dipti-vicchurita nabha-talA''bhogA / uttara dizA-pravRttAH sura-sundari geya-zobhitA / / 32 / / artha :- tyAM prArambha karelI vividha krIDA karato jeTalIvAramA vyAM rahayA teTalI-vAramA gaganamA divya vimAnonI paMktine joii| hindI anuvAda :- vahA~ vividha krIDAoM meM masta maiMne kucha hI kSaNoM meM gagana meM divya vimAnoM kI paMkti dekhii| vistRta zreSTha ratnoM ke teja se dedIpyamAna AkAza kI uttaradizA ko surasundariyA~ apane gItoM se suzobhita kara rahI thiiN| gAhA : taM daTTa mae bhaNiyaM kattha imo haMdi ! deva-saMdoho / calio calaMta-kuMDala-muttAhala-dhavala-gaMDa- yalo? / / 33 / / chAyA : taM dRSTvA mayA bhaNitaM kutra ayaM haMdi ! dev-sNdohH| calitaH calat-kuNDala-muktAphala-dhavala gaMDa-talaH ?|| artha :- phelAyelA zreSTha vizALa ratnonA tejathI vyApta AkAzanI uttaradizAne surasundarIo gItothI zobhAvatI htii| te joIne meM kahayu jhUlatAkuMDalavALo motIothI sapheda mastakavALo zu devatAI samUha kyA cAlI rahayo che ? (evu lAgatu hatu !) hindI anuvAda :- yaha dekhakara mujhe lagA kI sapheda motImaya laTakate kuMDalavAlA kyA yaha devatAoM kA samUha cala rahA hai? gAhA :- siddhAyatanamA deva vagerenu Agamana Isi hasiUNa bhaNiyaM majjha vayaMseNa baMdhudatteNa / supasiddhameva evaM veyaDDha- nage vasaMtANaM / / 34 / / chAyA: Isat hasitvA bhaNitaM mahyaM vayasyena baMdhudattena / suprasiddhameva etat vaitADhya-nage vasaMtAnAm ||34|| artha :- thoDu hasine mArA mitra baMdhudatte kahyu-vaitADhya-parvatamA rahetA suprasiddha evA..... hindI anuvAda :- thor3A ha~sakara mere mitra baMdhudatta ne mujhase kahA - yaha atyaMta prasiddha hI hai - vaitADhya parvata para siddhAyatanoM meM rahate jinezvaroM ko - gAhA : jiNavaMdaNatthametthaM siddhAyayaNesu ei sura-nivaho / niccapi vayaMsa ! ao pasiddha-vatthummi kA pucchA? / / 35 / / 65

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chAyA: jina-vandanArthaM atra siddhAyatanesu eti sura-nivahaH / nityamapi vayasya! ataH prasiddha-vastuni kA pRcchA? ||35|| artha :- jinezvarojA vandana mATe ahiM siddhAyatanamAM devo no samUha hamesA Ave che tethI he mitra ! prasiddha-vastumAM zuM pUchavAnuM ? hindI anuvAda :- vaMdana ke lie yaha deva-samUha nitya jAtA hai| ata: he mitr| isa prasiddha vastu meM pUchane jaisA kyA hai ? gAhA : tatto ya mae bhaNiyaM evaM eyaMti kiMtu nisunnesu| mahayA vicchaDDaNaM na eti, nicca surA ettha / / 36 / / chAyA: tatazca mayA bhaNitaM evamevamiti kintu nizRNuhi / mahatA vicchana na AyAnti nityaM surAH atra ||36|| artha :- vyAra pachI me kahayu tamArI bAta barAbara che paraMtu sAMbhaLo, ATalA moTA parivAra sAthe devo hamesA AvatA nthii| hindI anuvAda :- tumhArI bAta saca hai, kintu jarA suno? itane bar3e parivAra se AvRta devagaNa pratidina yahA~ nahIM Ate haiN| gAhA : ajja puNo savimANA, savviDDIe mahaMta-hariseNaM / dIsaMti jaM vayaMtA teNa mae pucchiyaM mitra ! / / 37 / / chAyA : adya punaH savimAnAH sarvarddhayA mahad-harSeNa / dRzyante yat vrajantaH tena mayA pRSTaM mitram! / / 37 / / artha :- vaLI Aje vimAna sahita sarvaRddhiyukta ane atyaMta harSayukta devo jatA dekhAya che tethI he mitra meM tameM pUchayu / hindI anuvAda :- puna: Aja vimAna sahita, sarvaRddhiyukta aura harSAnvita deva jAte hue dikhAI dete haiM, isaliye he mitra ! maiMne tujhe puuchaa| gAhA : aha bhaNai baMdhudatto khaNaMtaraM ciMtiUNa svitkkN| huM nAyaM pAraddhA siddhAyayaNesu jattAo / / 38 / / chAyA: atha bhaNati baMdhudattaH kSaNAMtaraM cintayitvA savitarkam | hA ! jJAtaM prArabdhAH siddhAyataneSu yAtrAH / / 38 / / 66

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artha :- have zAMtipUrvaka vicArIne eka kSaNa pachI baMdhudatta kahe che hA ! have me jANyu ke siddhAyatanamA yAtrAo zarU thaI cha / hindI anuvAda :- aba eka kSaNa socakara baMdhudatta ne kahA hA~ aba mujhe mAlUma huA kI siddhAyatana meM yAtrAeM prArambha huI haiN| gAhA :- vasanta Rtunu varNana pasaraMta-surahi-malayAniluddharo jeNa vaTTai vsNto| kisalaiya-sayala-taru-vara-virAyamANoru-vaNa-niyaro / / 39 / / chAyA : prasarat-surabhi-malayAniluddharo yena vartate vsntH| kisalayati sakala-taruvara-virAjamAnoru-vana-nikaraH / / 39|| artha :- phelAtI sugaMdhayukta malayaparvatanA pavanathI vasantaRtu zobhe che ane samasta zreSThavRkSothI zobhatu vizAla vana samUha kisalayanu AcaraNa kare che| hindI anuvAda :- phailatI sugaMdhayukta malayaparvata ke pavana se vasanta Rtu sundara lagatI hai aura sampUrNa zreSThavRkSoM se zobhAyamAna vizAla vanasamUha kisalaya kA AcaraNa kara rahA hai| gAhA :- aviy| vAyaMta-malaya-mAruya-calaMta-pattala-visAla-sAhAhiM / naccaMtiva taruNo pahariseNa mahu-mAsa-AgamaNe / / 4 / / chAyA :- api ca vAta-malaya-mAruta-calat-patrala-vizAla-zAkhAbhiH / nRtyaMtIva taravaH praharSeNa-madhumAsAgamane ||40 / / artha :- ane vaLI vAI rahelA malayanA pavanathI cAlatA yuvAno (vRkSo) madhumAsanA AgamanamA khuza thayA hoya tema jANe nRtya karatA ja hoya ? hindI anuvAda :- tathA bahate hue malaya pavana se jhUlate vRkSa madhumAsa ke Agamana se jaise khuza ho gae hoM vaise nRtya karane lage haiN| gAhA : kusumA'' moyA''yaDDiya-ali-ula-jhaMkAra-gahira-saddeNa / gAyaMtiva taru-niyarA / vasanta-mAsAgame tuTThA / / 41 / / chAyA: kusumA''modA''kRSTa-ali-kula-jhaMkAra-gaMbhIra-zabdena / gAyantIva taru-nikarA vasanta-mAsAgame tuSTAH / / 4 / / 67

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artha :- phUlonI sugaMdhathI AkarSita bhamarAnA samudAyanA jhaMkAranA gaMbhIra zabdo-var3e vRkSono samudAya vasanta-mAsanA AgamanathI jANe saMtuSTa thayo na hoya tema gAto hto| hindI anuvAda : - puSpa kI sugaMdha se AkarSita bhauroM ke samUha ke guMjArava se yukta basaMta mAsa ke Agamana se vRkSa samudAya saMtuSTa hokara gA rahe haiN| gAhA : mayaraMda-piMjarAo vistttt-sugNdh-kusum-vynnaao| vaNa-rAIo hasaMtiva-vasaMta-mAsAgamaM da8 / / 42 / / chAyA : makaraMda-pijarAt-visRtasugandhakusumavadanAt / vanarAjyo hasantya iva, vasaMta-mAsAgamaM dRSTvA / / 42 / / artha :- makaraMdathI pILA banela vikasita-sugandhavALA kusuma rUpI mukhathI vasaMta-mAsanA Agamane joI ne jANe vanarAji hasatI na hoya tema lAge ch| hindI anuvAda :- makaraMda se pIle varNavAlI, vikasita aura sugandhita kusuma parAga se yukta basaMta mAsa ke Agamana ko dekha kara vanarAjI ha~satI hai, aisA lagatA hai| gAhA : daguNava taru-niyaraM mahu-samae bahala-pattala-cchAyaM / avamANio palAso kasiNa-muho jhatti saMjAo / / 43 / / chAyA: dRSTvA iva taru-nikaraM madhu-samaye bahala-patrala-chAyAm / apamAnitaH palAsaH kRSNamukhaH jhaTiti snyjaatH||43|| artha :- vasanta RtumAM ghaNA pAMdaLAvALA chAyAyukta vRkSanA samUhane joine jANe apamAnita thayo hoya tema palAsa jaldI thI kRSNamukhavALo thyo| hindI anuvAda : - vasanta Rtu meM chAyAyukta bahuta pattoM vAle vRkSa samUha ko dekhakara apane ko apamAnita samajhakara zIghra hI palAsa kRSNamukha ho gyaa| gAhA : acchau tA phala-kAle phullima-samaevi kAlimA vynne| iya kaliuMba palAso catto pattehiM kiviNovva / / 44 / / chAyA : AstAM tasmAt phala-kAle phullatA samaye'pi kAlimA vadane / iti kalayitvA iva palAsaH tyaktaH patraiH kRpaNeva ||44|| 68

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artha :- kharekhara Azcarya che ke phala AvavAnA vakhate phUla hAjara hote chate paNa tenA kRSNa-mukhane jANIne kRpaNanI jema pAMdar3Ao var3e palAsa tyAga karAya che / hindI anuvAda :- nizcaya hI Azcaryajanaka hai ki phala Ane ke samaya puSpa hone para bhI palAsa ko kRSNavarNavAlA dekhakara parNoM dvArA tyAga kara diyA jAtA hai| gAhA : daTTaNa vaNa-samiddhiM palAsa-viDavehiM mauliyaM vayaNaM / annevi hu appattA para-riddhiM neva visahati / / 45 / / chAyA: dRSTvA vana-samRddhiM palAsa-viTapaiH mukulitaM vadanam / anye'pi khala aprAptAH pararddhi naiva visahaMte / / 45|| artha :- vana-samRddhine joIne palAsanA vRkSonu mukha karamAi gayu / kharekhara je ayogya che teo bIjAnI Rddhine sahana kI sakatA nthii| hindI anuvAda :- vana-samRddhi ko dekhakara palAsa vRkSa mlAna bana jAtA hai, nizcita hI jo ayogya hai vaha dUsaroM kI Rddhi ko nahIM saha sakatA hai| gAhA :- aviy| pAviya-vasaMta-mAso vaNammi nisses-piiy-lohiyo| piya-virahiya-pahiyANaM bhaya-jaNao kiMsuya-pisAo / / 46 / / chAyA :- apicaH / prApta-vasaMtamAsaH vane niHzeSa-pIta-lohitaH / priya-virahita-pathikAnAM bhaya-janakaH kiMzuka-pizAcaH / / 46 / / artha :- ane vaLI vanamAM-Rtu Ave chate jeNe badhu lohI pIdhu che evo kesuDo rUpI pizAca priyathI virahita musApharo ne bhaya utpanna karato hto|| hindI anuvAda :- aura puna: vasaMta-Rtu Ane para jisane pUrNa raktapAna kiyA hai, aisA kiMzuka rUpI pizAca priya se virahita musAphiroM ko bhaya utpanna karatA hai| gAhA :- annaM ca paMcasara-loddhaeNaM mahu-mAsa-biijjaeNa daya-rahiyaM / hammaMtIo gADhaM dadNava pahiya-mahilAo / / 47 / / chAyA :- anyacca paJcazara lubdhakena madhu-mAsa dvitIyena dayA-rahitam / hanyamAnA gADhaM dRSTveva pathika-mahilAH ||47 / / 69

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artha :- pAMca bANavALA (kAmadeva) zikArI var3e vasaMta Rtu sahita nirdaya rIne atyaMta haNAtI musApharonI strIo ne joine . hindI anuvAda :kAmadeva rUpa zikArI aura nirdayI vasaMta Rtu dvArA musAphiroM kI patniyoM kI atyaMta tAr3anA dekhakara - gAhA : hasiyaMva majja - saMThiya- kalayaMThi- kaeNa kUiyapayaDiya - maMjari - guru- daMta-paMtiyaM chAyA : hasitaM iva madhya-saMsthita-kalakaNThi kRtena kUjita - ravena / prakaTita-maJjari -guru5- daMta paMktikaM cUta - viTapaiH / / 48 / / artha :- madhyamAM raheli koyalapakSI dvArA karAyelA paMcama svara vaDe AMbAnA vRkSo dvArA pragaTa karAyelI maJjario dvArA dAMtanI paMktivar3e jANe haMsatI hoya tema lAge che / hindI anuvAda :bIca meM rahI koyala pakSI ke paMcama svara meM kUka se AmravRkSa para pragaTita maJjariyA~ apane bar3e-bar3e dAMtoM kI paMkti se haMsane lgiiN| gAhA : daTThUNa pahiya-nivahaM nihayaM mahu-mAsa- loddhaya- nareNa / oNaya-muhIo kusumaMsuehiM royaMtiva layAo / / 49 / / gAhA : I cUya - viDavehiM / / 48 / / chAyA : dRSTvA pathika- nivahaM nihataM madhu-mAsa-lubdhaka-nareNa / avanata mukhAH kusumAMzubhiH rudaMtIva latAH / / 49 / / artha :vasaMta mAsa rUpI zikArI manuSya var3e musApharonA samUhane haNAyelA joIne latAo, puSparUpI AMsuo bahAvatI avanatamukhavALI thai raDatI hoya tema lAge che ! hindI anuvAda :- vasanta- mAsa rUpI zikArI manuSya dvArA ghAyala hue musAphiroM ko dekhakara latAe~ puSparUpa azru ko bahAtI huI, avanatamukhavAlI ho giiN| - raveNa chAyA : maha - pahiyANa jalaMtiva ThANe ThANe mahaMta cIyAo / ghaNa- kiMsuya- cchaleNaM ali-rava- misimisiya saddAo / / 50 / / - mahat-pathikAnAM jvalaMtIva sthAne sthAne mahat-citAH / ghana kiMsuka-chalena, ali-rava-mizramizrita 70 zabdAH ||50||

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artha :- lAla kesuDAnAM bahAnA var3e ane bhamarAonA avAjanA mizraNathI mizrita zabdo var3e sthAne sthAne bharelA musApharonI moTI citAo saLagI rahI hoya tema lAge che / hindI anuvAda :- raktavarNI kiMzuka aura bhramara kI AvAja se mizrita zabda se aisA lagatA hai jaise sthAna-sthAna para musAphiroM kI vizAlakAya citA jala rahI ho / gAhA : nijjhara - taDesu taruNo pavaNa- pahallaMta - jala- nibuDDehiM / deMtiva jalaMjaliM jattha pahiyANaM / / 51 / / sAhA - karehiM chAyA : nirjhara-taTeSu taravaH pavana- ghUrNana - jala- nimagnaiH / zAkhA - karaiH daMdAtIva jalAJjaliM yatra pathikAnAm ||51|| artha :- jyAM jharaNAonAM kinArApara pavanathI AMdolita pANimAM magna vRkSo jANe potAnI zAkhA rUpI hAtha var3e pasAra thaI rahelA musApharo ne jalAJjali ApatA hoya tema lAge che / hindI anuvAda :- jahA~ jharanoM ke taTa para pavana se Andolita jala meM magana vRkSagaNa mAno apane zAkhA rUpI hAthoM dvArA pathikoM ko jalAJjali de rahe hoN| kiMca | gAhA : ghaNa- kiMsuya- nava- raMgaya- virAiyA baddha- pavara- mayaNa- halA / sohaI vasaMta- lacchI nava- vahuvva / / 52 / / pADala - kusumA kiJca chAyA : ghana kiMzuka - nava-raMga-virAjitA baddha-pravara-madana-halA / pATala - kusumAni zobhaMte, vasaMta lakSmI nava vadhUriva / / 52 / / artha :- vaLI atyaMta saghana kesuDAonA navA raMgathI zobhatA ane baMdhAyelA zreSTha madananA phUlavALA gulAbanA phUlothI nava vadhUnI jema vasaMta-lakSmI zobhA pAme che / hindI anuvAda : punaH atyaMta saghana kiMzukagaNa ke nUtana varNa se suzobhita aura gumphita zreSTha madana yukta puSpavAle gulAba ke phUla se nava vadhU kI taraha vasanta - lakSmI zobhita ho rahI hai| annaM ca buha - sahiovi hu sUro kavvAsatto vasaMta- mAhapyA / uvabhuMjiUNa mINaM saMpai mesassa ukkotti / / 53 / / gAhA : 71

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chAyA :- anyacca budha-sahito'pi khalu sUraH kAvyAsakto vasaMta-mahAtmyAt / upabhujya mInaM saMprati meSasyotsukaH iti / / 53 / / artha :- ane vaLI budha grahathI sahita evo paNa sUrya zukranI sAthe rahIne mIna rAzimAM jaIne pachI meSa rAzi mA jAye che tema kAvyAsakta mANasa game tevo paMDita ke zUravIra hoya utsuka bane che, A basaMtanu mAhAtmya cha / hindI anuvAda :- aura puna: jaise budha graha se yukta sUrya bhI zukra ke sAtha meM rahakara mIna rAzi meM jAkara meSa rAzi meM jAtA hai usI taraha kAvyAsakta manuSya bhI cAhe kitanA bhI paMDita ho yA zUravIra ho phira bhI vaha prathama mIna ko khAkara hI meSa ko khAne ko utsuka hotA hai, yaha vasanta kA mAhAtmya hai| gAhA: tA erise vasaMte disi-disi-psrNt-prhuyaa-sdde| * vitthariya-caccarI-kha-muhariya-ujjANa- bhUbhAge / / 54 / / chAyA : tasmAt idRzyAM vasaMte dizi-dizi prasarana-parabhRtA-zabde / vistarita carcarikha-mukharita-udyAna-bhU-bhAge / / 54 / / artha :- tethI AvA prakAranA vasaMtamAM daze dizA mAM phelAtA koyalanA zabdo vistAra pAme chate carcarI nAmanA gItanA prakAra nA avAja thI bagIcAnI bhUmi mukharita thayo / chate hindI anuvAda :- ata: aise madhumAsa meM dazoM dizAoM meM guJjita koyala ke zabda vistArita hone para bhI carcarI nAmaka gIta kI AvAja se udyAna bhUmi mukharita ho gayI haigAhA : vilasaMti kAmuya-jaNA aMdolijjati truunn-juviio| vittharai paDahaya-ravo piyaMti vara-vAruNiM taruNA / / 55 / / chAyA: vilasanti kAmuka-janA andolyante taruNa-yuvatayaH / vistarati paTahaka-rava pivanti vara-vAruNiM taruNAH / / 5 / / artha :- kAmIloko vilAsa karatA hatA, yuvAna yuvatIo hiMcakA khAtI hatI, nagArAone avAja phelAI rahayo hato, ane yuvAno uttama prakArano dArU pI rahayA hatAM / yugmam 72

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hindI anuvAda :- kAmIloga vilAsa karate the, yuvA aura yuvatiyAM jhUle meM jhUlatI thIM, vAMjitra kI dhvani phaila rahI thI aura yuvA zreSTha dArU pAna kara rahe the| gAhA : sAhINa-piyayamANaM taruNINaM vallahammi mahu-mAse / dhamma-parAyaNa loeNa, ettha kIraMti jattAo / / 56 / / chAyA: svAdhIna-priyatamAnAM taruNInAM vallabhe madhu-mAse / dharma-parAyaNa lokena atra kriyante yAtrAH ||56|| artha :- priya evI vasaMta Rtu Ave chate jene potAno priya svAdhIna che evI taruNIo ane dharma-parAyaNa lokavar3e ahIM yAtrA karAya che / / hindI anuvAda : - priya madhumAsa Ane para apanA priya jinake svAdhIna hai aisI yuvatiyoM aura dharmaparAyaNa logoM dvArA yahA~ kI yAtrA kI jAtI hai| gAhA : jiNa-biMbANaM bhattIe teNa ee samAgayA devaa| savvAyareNa veyala-siddhakUDesu jattatthaM / / 57 / / chAyA : jina-bimbAnAM bhaktyA tena ete samAgatAH devaaH| sarvAdareNa vaitADhya-siddhakUTeSu yAtrArtham / / 57 / / artha :- tethI prabhu-pratimAonI bhakti thI sarvaAdaravar3e vaitADhyanA siddhakUTomAM yAtrA mATe A devo AvelA che / hindI anuvAda :- ata: prabhu-pratimA kI bhakti evaM sAdarapUrvaka vaitADhya ke siddhakUToM meM yAtrA ke lie ye devagaNa yahAM Aye haiN| siddhakUTa tarapha javAnI vicAraNA gAhA : tatto ya mae bhaNiyaM jai evaM to vayaMsa ! amhevi / gaMtUNa siddhakUDe sAsaya-savvannu-paDimAo / / 58 / / bhattIe paNamiUNaM karemu niya-mANusattaNaM shlN| pecchAmo jiNa-jattaM suya-khayarohaNa kijjaMtaM / / 59 / / chAyA : tatazca mayA bhaNitaM yadi evaM tato vayasya! AvAmapi / gatvA siddha-kUTe zAzvata-sarvajJa-pratimAH / / 58 / / 73

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bhaktyA praNamya kurmaH nija-mAnuSyatvam saphalam / pazyAvaH jina-yAtrA zruta-khecaraughena kriyamANaM ||59 / / artha :- tethI meM kachu - he mitra ! ema ja hoya to ApaNe paNa siddha kUTomAM jaine zAzvata prabhu pratimAAne bhaktipUrvaka namaskAra karIne ApaNA manuSyatvane saphala karIe, ane vidyAdharo var3e karAtI sAMbhaLelI jinabhaktine pratyakSathI dRSTi dvArA joie / hindI anuvAda :ataH maine kahA - he mitra ! yadi aisA hI ho to hama saba bhI siddhakUTa meM jAkara zAzvata prabhu - pratimAoM ko namaskAra karake apane manuSyatva ko saphala banAeM aura vidyAdharoM dvArA kI jA rahI jinabhakti jisake viSaya meM suna rakhA thA, ko pratyakSa dekheM | dhAtrI putra balanuM Avavu aha savvehivi bhaNiyaM evaM houtti suDDu te bhaNiyaM / etthaMtarammi patto maha dhAi-suo balo nAma / / 60 / / gAhA : chAyA : atha sarvairapi bhaNitaM evaM bhavatu iti suSThu tvayA bhaNitam / atrAntare prApto mama dhAtrI - suto balo nAma / / 60 / / artha :- tyAra bAda sarvavar3e paNa kahevAyu A pramANe thAva, tArA var3e sArU kahevAyu e pramANe eTalIvAra mAM mArI dhAva - mAtAno putra bala ahIM AvI paMhocyo / hindI anuvAda :- bAda meM sabhI logoM ne kahA ki aisA hI ho, tUne acchA kahA itane meM hI merI dhAya mAtA kA putra bala bhI vahA~ A gyaa| gAhA : Agamma teNa bhaNiyaM piuNA te cittavega ! saMlattaM / eso hu rayaNa-saMcaya - vatthavvo sayala- khayara - jaNo / / 61 / / chAyA : Agamya tena bhaNitaM pitrA tava citravega ! saMlaptam / eSaH khalu ratna- saMcaya vAstavyaH sakala- khecara- janaH / / 61 // artha :- AvIne tenA var3e kahevAyu- "he citravega ! pitAjIe tane kahyu che| nizce A badhA vidyAdharo ratna-saMcaya nagarImA rahenArA che|" hindI anuvAda :- Akara usane kahA :- "he citravega ! pitAjI ne tujhe kahA hai - ki nizcita hI ye sabhI vidyAdhara loga ratna - saMcaya nagarI ke vAsI haiN| 74

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gAhA :- jina yAtrA mATe prayANa nhAo vilitta-deho suha-nevattho mahA-vibhUIe / calio jiNa-jattAe Asanne siddhakUDammi / / 62 / / chAyA : snAto vilipta-dehaH zuddha nepathyo mhaa-vibhuutyaa| calito jina-yAtrAyAM Asanne siddha-kUTe / / 62 / / artha :- snAna karelo, vilepana karelA dehavALo, zuddha AbharaNane dhAraNa karelo mahA ADaMbara pUrvaka pAse rahelA siddhakUTa para jinayAtrA mATe vidyAdharagaNa caalyo| hindI anuvAda :- snAna aura vilepana kara zuddha AbharaNa ko dhAraNa karake bar3e ADaMbara se vidyAdharagaNoM ne pAsa meM rahe siddhakUTa para jinayAtrA ke lie prayANa kiyaa| gAhA : teNa samaM amhevi hu caliyA tA sigyameva Agaccha / kaya-NhANAi-vihANA jeNa samaM ceva gacchAmo / / 63 / / chAyA : tena saha vayamapi khalu calitAstasmAt zIghramevAgaccha / kRta-snAnAdi-vidhAna yena samaM caiva gacchAvaH / / 63 / / artha :- tenI sAthe ame paNa nizcejaie chIe / tethI vidhipUrvaka karelA snAnAdivALA tame jaldI Avo jethI ApaNe sAtheja jaie / hindI anuvAda :- unake sAtha meM hama bhI nizcita hI caleM ata: vidhipUrvaka snAnAdi karma karake tuma zIghra hI Ao jisase hama sAtha meM hI jA skeN| gAhA : tavvayaNaM soUNaM niya-gehe Agamo piu-samIve / tevi ya majjha vayaMsA niya-niya gehesu saMpattA / / 64 / / chAyA: tad vacanaM zrutvA nija-gRhe AgataH pitR-samIpe / te'pi ca mama vayasyA nija-nija gRheSu samprAptAH ||64|| artha :- tenA vacana sAMbhaLIne pitAnI pAse potAnA ghare Avyo, ane te mArA mitro paNa pota-potAnA ghare paMhocyA / hindI anuvAda :- usakA vacana sunakara maiM pitAjI ke pAsa apane ghara AyA, aura mere ve sabhI mitra bhI apane-apane ghara gae / 75

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gAhA : kaya-vhANAi-vihANo saha piuNA tAhe pavaNagaiNA haM / takkAluciyaM savvaM gahiUNaM dhUva-puphphAiM / / 65 / / nAgara-jaNeNa sahio uppaio khagga-sAmalaM gayaNaM / / gacchaMteNa kameNaM diTuM bhavaNa jiNiMdassa / / 66 / / chAyA: kRta-snAnAdi-vidhAnaH saha pitrA tadA pavanagatinA ahm| tatkAlocitaM sarvaM gRhItvA dhUpa-puSpANi / / 65|| nAgara-janena sahita utpatitaH khaDga-zyAmalaM gaganam / gacchatA krameNa dRSTaM bhavanaM jinendrasya / / 66 / / artha :- karelA snAnAdi vALo huM vyAre 'pavanagati' pitAnI sAdhe te kAlane ucita dhUpa-puSpAdi baghuja grahaNa karIne.. nagara-janonI sAthe talavAra jevA zyAma gaganamAM uDayA ane krama var3e jatA jinezvara paramAtmAnA bhavano me joyA / / hindI anuvAda :- snAnAdi karma karake maiM "pavanagati' pitAjI ke sAtha tatkAlocita dhUpa-puSpAdi pUjA sAmagrI ko sAtha lekara nagarajanoM ke sAtha khaDga jaise zyAma gagana meM ur3ane lagA aura jAte samaya krama se jinezvara-paramAtmA ke bhavanoM ko dekhA / gAhA : vAyaMta-mauya-mAruya-maMdaMdolaMta-dhaya- vaDaggehiM / sannaMva karemANaM AgamaNatthaM jaNohassa / / 67 / / chAyA: calat-mRduka-mAruta-mandaM dolaaymaan-dhvj-pttaapraiH| saMjJAmiva kurvan AgamanArtham janaughasya / / 67 / / artha :- vAtA komala-pavanathI manda-manda pharapharatI dhvAjAo lokonA samUhane AvavA mATe jANe saMjJAna karatI hoya tevI lAge che / vaLI / hindI anuvAda : - manda-manda vAyu se dhIre-dhIre se jhUlatI dhvajAe~ mAnoM logoM ke samUha ke Ane kA saMjJAna kara rahI hoN| gAhA: duMduhi-mauMda-maddala-tilimA-pamuheNa tUra-saddeNa / hakkAreMtaMva jaNaM jattA-samae jiNiMdassa / / 68 / / chAyA : duNdubhi-mukuNd-mrdl-tilimaa-prmukhen-tuury-shbden| AkAryantamiva janaM yAtrA- samaye jinendrasya / / 68 / / 76

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artha :- duMdubhi-mukuMda-mRdaMga-tilimA Adi vAMjiyonA zabdavar3e jinezvaranI yAtrA nA samaye lokone bolAvatI hoya tema lAge che / hindI anuvAda dundubhi-mukuMda-mRdaMga-tilimA Adi vAdyayaMtroM kI dhvani se aisA lagatA thA, jaise jinezvara bhagavaMta kI yAtrA kA samaya ho gayA ho ! gAhA : jinAlayanI zobhA kaya- ulloyaM tato kameNa pattA disi disi naccaMta - accharA - niyaraM / mahara - geya-jhuNIe AnaMdiya- bhaviya- saMdohaM / / 69 / / nANAviha-vatthehiM maNoharAyAraM / vicchittIe viraiya- ghaNa- - phullaharaM pavara- paDi - maMDaveNaM laMbiya - nimmala - vara hAra - ocUlaM / / 70 / / - vicitta - laMbaMta-tAriyAinnaM / ucchAiya- aMgaNA bhoyaM / / 71 / / maMDiya- caukkiyA-desaM / nIsala- taDDi- caMdAyaehiM phullamaya-pavara- - toraNa- sohiya- majjhaM jiNiMda-gihaM / / 72 / / chAyA : / / 69 / / tataH krameNa prAptA dizi dizi nRtyan- apsarA-nikaram / manohara - geya-dhvanyA - Anandita bhavika - sandohama kRtollocam manoharAkAram | lambita-nirmala- -varahArAvacUlaH 1170|| nAnAvidha vastraiH vicchityA viracita- ghana-puSpagRham vicitra-lambayan tArakAkIrNam / pravara-paTa- - maNDapenAuvacchAditAGgaNa''bhogam nistalaM - tata - candrAtapaiH maNDita - cutuSkikA - dezam / puSpamaya-pravara- toraNa- zobhita - madhyaM jinendra-gRham / / 72 / / artha :- vyAra pachI krama pUrvaka ame paMhocyA, jyAM daze - dizAmAM nRtya karatI apsarAo no samUha manohara gIta dhvani thI bhavya jIvonAM samUhane Ananda Apato hato, vividha prakAranA vastro var3e manohara caMdaravo racAyelo hato / suMgadhita puSpagRhanI racanAvALo, vicitra rIte laTakatAM tArAothI vyApta zreSTha kapar3AnA maNDapa var3e AMgaNAno vistAra suzobhita thayo hato / nirmala jamInanA taLIyAvALo, caMdaravAvar3e zobhato cokano vibhAga jeno che, tevu tathA puSpavALA zreSTha toraNothI zobhita madhya bhAga vALu jina maMdira haMtu / / / 71 / / 77

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hindI anuvAda :- tatpazcAt krama se hama vahA~ pahuMce jahA~ dazoM dizAoM meM nRtya karatI apsarAgaNa manohara gIta saMgIta se bhavyAtmAoM ko Ananda pradAna karatI thiiN| vividha prakAra ke vastroM se banA sundara candaravA vahA~ thaa| sugandhita puSpagRha kI racanAvAlA, vicitra prakAra se laTakate hue tArAoM se vyApta, zreSTha kapar3e ke maNDapa se AMgana kA vistAra sundara laga rahA thaa| nirmala jamIna ke pharza vAlA evaM candramA ke kiraNoM se manohara cauka kA vibhAgayukta puSpamaya zreSTha toraNoM se zobhita sundara madhyabhAgavAlA jinamandira thaa| gAhA : tassa ya duvAra-dese nimmala-jala- pUriyAe-vAvIe / kAUNa pAya-soyaM niyaya-vayaMsehiM pariyario / / 73 / / jinn-bhvnn-duvaar-tttthiy-ucclliy-phullmaaliyohss| puphphAiM geNhaMto aMto vihiNA paviTTho haM / / 74 / / chAyA: tasya ca dvAra-deze nirmala-jala-pUritAyAM vApyAm / kRtvA pAda-zaucam nijaka-vayasyaiH parikalitaH / / 73|| jina-bhavana-dvAra-sthita uccalita-puSpamAlikA-oghasya / puSpANi gRhNanto'ntaH vidhinA praviSTo'ham / / 74 / / artha :- te jinamaMdiranA dvAranA vibhAgamAM nirmaLa pANIthI bharelI vAvaDIomAM potAnA mitronI sAthe pagadhoIne jinabhavananA dvAranI pAse rahela puSpa vecanAranI pAsethI puSpane grahaNa karato evo hu~ vidhipUrvaka jinamaMdiramA prveshyo| hindI anuvAda :- usa jina mandira ke dvAra ke vibhAga meM nirmala pAnI se bharI vApikA meM apane mitra ke sAtha pAda zauca karake jinabhavana ke dvAra ke pAsa puSpa-vikretA se puSpa kharIdakara maiM vidhipUrvaka jinamaMdira meM gyaa| gAhA : pUiya jiNiMda-biMbe kAuM cIi-vaMdaNaM jahA-vihiNA / vAhiM nIhario haM uvaviTTho khayara- majjhammi / / 75 / / chAyA : pUjita jinendra-bimbAni kRtvA caityavandanaM yathA-vidhinA / bahiH nisRto'ha-mupaviSTaH khecara-madhye / / 75 / / artha :- jinezvara bhagavaMtonI pUjA karyA bAda yathAvidhi caityavaMdana karIne bahAra nikaLelo hu vidyAdharonI madhyamAM beTho / 78

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hindI anuvAda :- jinezvara bhagavantoM kI pUjA ke pazcAt vidhivata caityavaMdana karake bAhara nikala kara maiM vidyAdharoM ke bIca jA baitthaa| gAhA : vatte jiNa-majjaNae io tao tattha saMcaraMto haM / avaroppara-daMsiya-kougehiM sahio vayaMsehiM / / 76 / / chAyA : varte jina-majjane itastatastatra saMcaranaham / aparApara-darzita-kautukaiH sahito vayasyaiH / / 76|| artha :- tyAM jina-maMdiramAM Ama tema pharato huM jAta-jAtanA kautukone mitronI sAthe joto hto| hindI anuvAda :- vahA~ jinamandira meM idhara-udhara ghUmatA huA maiM apane mitroM ke sAtha vividha prakAra ke kautuka dekhatA thaa| gAhA : katthai vilAsiNi-jaNaM pecchaMto naccamANayaM vivihaM / katthai kavi-vara-nivahaM jiNa-cariyaM ahiNavemANaM / / 77 / / chAyA : kvacit vilAsini-janaM pazyan nRtyamAnakaM vividham / kvacit kavi-vara-nivahaM jina-caritaM abhinayan / / 77 / / artha :- kyAMka vividha rIte nRtyakaratA vilAsIjanane joto, kyAMka bAMdAonA samudAyane to kyAMka jinezvara bhagavaMtonA caritrane joto| hindI anuvAda :- kahIM para nAcate hue vilAsI jana ko dekhatA to kahIM vAnaragaNa ko dekhatA thA aura kahIM para jinezvaroM ke caritra dRSTipatha meM Ate the| gAhA : vINA-rava-saMvaliyaM katthavi gIya-jjhuNiM nisaameNto| viraiya-vivihAyAraM katthavi ya baliM paloeMto / / 78 / / chAyA : vINA-rava-saMvalitaM kutrA'pi gIta-dhvaniM nizAmyan / viracita-vividhAcAraM kutrA'pi ca baliM pralokayan / / 78 / / artha :- kyAMka vINAnA avAjathI yuktagItanA dhvani ne sAMbhaLato kyAMka racelA vividha prakAranA AcArane ane bali ne joto ... hindI anuvAda :- kahIM vINA kI AvAja se yukta gItadhvani sunatA thA to kahIM para aneka prakAra ke AcAra aura bali ko dekhatA thaa| 79

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gAhA : katthai taruNa-narehiM dijjaMtaM rAsayaM sunnemaanno| sura-suMdarIhiM katthai gijaMtaM dhavala saMghAyaM / / 79 / / chAyA : / kvacita taruNa-naraiH dIyamAnaM rAsakaM zruNvAnaH | sura-sundarIbhiH kvacit gIyamAnaM dhavala saMghAtam / / 79 / / artha :- to kyAMka yuvAna-manuSyovar3e apAtA rAsaDAne sAMbhaLato kyAMka sura-sundarIovar3e gavAtA dhavala maMgala gItone saaNbhlto| hindI anuvAda :- kahIM yuvAoM ke garabe sunatA thA to kahIM sura-sundariyoM ke dhavala maMgala gIta sunatA thaa| gAhA :- siddhAyatanamA mAtula putra citraveganuM milana-AlApa-saMlApa evaM ca jAva koUhaleNa avarAvaresu ThANesu / hiMDAmi tattha bhavaNe lIlAe samaM vayaMsehiM / / 8 / / tAva maha mAula-suo saharisamAgamma sAiyaM dAuM / vajjarai bhANuvego pabhUya-kAlAo diTTho si / / 81 / / chAyA : evaM ca yAvat kautUhalena aparAparesu sthAnesu / bhramAmi tatra bhavane lilayA samaM vayasyaiH / / 80 / / tAvat mama mAtula-sutaH saharSamAgamya svAdimaM datvA / kathayati bhAnuvega ! prabhUta-kAlAt dRSTo'si / / 81 / / artha :- A pramANe jyAMsudhI judA sthAnomAM kutUhala vaLe pharato hato teTalIvAramA tyAM bhavanamAM mitronI sAthe krIDAo karato mArA mAmAnA chokaro Avyo ane mukhavAsa ApIne kahe che he bhAnuvega ! ghaNA samayathI tuM jovAyo che| hindI anuvAda : - isa prakAra jaba taka alaga-alaga sthAnoM meM kutUhala dekhate hue ghUma rahA thA taba taka mere mAmA kA lar3akA vahAM AyA aura mukhavAsa arpita karake bolA- "he bhAnavega! bahuta samaya ke bAda tU dikhAI diyA hai| gAhA : kusalaM ca pavaNagaiNo piu- bhagiNIe ya baulavaiyAe? / tatto ya mae bhaNiyaM kusalaM savvesi, annaM ca / / 8 / / chAyA: kuzalaM ca pavanagateH pitR-bhaginyAzca bakulavatyAH ? | tatazca mayA bhaNitaM kuzalaM sarveSAmanyacca / / 2 / / 80

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artha :- tArA pitA pavanagati kuzala che ne ? ane bakulavatI phaIvA paNa kuzala chene ? tyAra pachI mArA var3e kahevAyu badhA ja kuzala che| hindI anuvAda :- Apake pitA pavanagati aura bakulavatI buA kuzala pUrvaka haiM na?" phira maiMne kahA - "hA~ sabhI kuzala pUrvaka haiN| gAhA : ettheva AgayAiM imAI ciTThati bhadda! jiNa- bhavaNe / ammA-piUNa mUlaM samAyao teNa sahio haM / / 83 / / chAyA : atraivAgatAni imAni tiSThanti bhadra ! jina bhavane / mAtR-pitroH mUlaM samAgato tena sahito'ham / / 83 / / artha :- ahIM ja A loko AvelA che ane bhadra ! jina-bhavanamAM beThA che / huM mAtA - pitAnI sAthe ahIM Avelo dhuM pachI tenI sAthe huM mAtA-pitA pAse gayo / hindI anuvAda :yahI~ para ve loga Ae hue haiM aura he bhadra ! jinabhavana meM virAjita haiN| maiM mAtA-pitA ke sAtha hI yahA~ para AyA huuN| bAda meM unake sAtha maiM mAtA-pitA ke pAsa gayA / gAhA : sAyaramavagUDho so tehiM pauttiM ca pucchio bhaNai / kusalaM maha jaNagANaM nAgamaNaM kAraNAvekkhaM / / 84 / / chAyA : sAdaramavagUDhaH saH taiH pravRttiM ca pRSTo bhaNati / kuzalaM mama janakAnAM nAgamanaM kAraNApekSam ||84|| artha : AdarapUrvaka teonI pravRtti viSe pUchAyelo te kahe che| mArA pitA koI kAraNavaza thI AvyA nathI paNa teo paNa kuzala che|" hindI anuvAda :- AdarapUrvaka unakA kuzala pUchane para unhoMne kahA - " mere pitA katipaya kAraNoM se yahA~ nahIM Ae haiM kintu ve bhI kuzala pUrvaka haiN| " gAhA : aha so mae bhaNio vittappAyA imA hu jiNa - jattA / saMpai puNa amhANaM Agacchasu pAhuNa tAva / / 85 // chAyA : atha so mayA prabhaNita vRttaprAyA hamA khalu jina yAtrA / samprati punaH asmAkaM AgatAH prAghUrNakAH tAvat / / 85 / / 81

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artha :- tyArapachI te mArA var3e khvaayo| "have A jina-yAtrA to pUrI thavA AvI ch| AthI have tuM "amArI sAthe cAla" tuM amAro mahemAna ch| hindI anuvAda :- phira usane mujhe kahA ki "aba yaha jina-yAtrA pUrNa hotI hai| ata: philahAla tU mere sAtha cala, tU hamArA atithi hai| gAhA : to bhaNai bhANuvego evaM eyaMti kiMtu nisuNesu / maha cittabhANu-piuNA lahumAgacchejja iti bhaNiyaM / / 86 / / chAyA : tato bhaNati bhAnuvegaH evaM evamiti kintu nizruNuhi / mAM citrabhAnu pitrA zIghramAgaccha iti bhaNitam / / 86 / / artha :- tyAre bhAnuvega kahe che "tamArI A pramANenI bAta barAbara che paraMtu sAMbhalo ! mArA pitA citrabhAnue kahayu che ke tuM jaldI aavje|| hindI anuvAda :- taba bhAnuvega ne kahA "tumhArI bAta ThIka hai kintu suno ! mere pitAjI citrabhAnu ne mujhase kahA hai ki tU jaldI A jaanaa| gAhA : tA cittavega ! saMpai taM ciya nagarammi ehi mhtnne| ukkaMThio pagAmaM jaM acchai tumha maaulo||87|| chAyA : tasmAt citravega ! samprati tvameva nagare Agaccha madIye / utkaMThitaH prakAmaM yat Asyate tava mAtulakaH / / 87 / / artha :- tethI he citravega ! hamaNA to tuM ja mArA nagaramA Ava kema ke tArA mAmA atyaMta utkaMThita ch| hindI anuvAda :- ata: he citravega! philahAla tU hI mere gA~va meM A, kyoM ki tere mAmA bhI bahuta utkaMThita haiM / gAhA : evaM ca teNa bhaNoi ammA-pIIhiM anbhnnunnaao| bhAu-sameo patto nagaramahaM kuMjarAvattaM / / 88 / / chAyA :- citravega nuM mAtulabhAI sAthe Agamana evaM ca tena bhaNito'mbA-pitRbhyAM abhynujnyaatH| bhrAtR-sametaH prApto nagaramahaM kuJjarAvartam / / 88|| artha :- ane A pramANe tenA var3e kahevAyelo huM mAtA-pitAnI anujJA vdd'e| bhAInI sAthe kuMjarAvarta nAmanA nagaramAM gyo| 82

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hindI anuvAda :- isa prakAra unake kahane para maiM mAtA-pitA kI AjJA se bhAI ke sAtha kuJjarAvarta nagara meM gyaa| gAhA: tahiyaM ca cittabhANU maM daTuM sukha harisio bhnni| suMdaramAyariyaM te jamAgao amha pAhuNao / / 89 / / chAyA : tadA ca citrabhAnU mAM dRSTvA suSThu harSito bhnnti| suMdaramAcaritaM te yadAgataH asmAMka prAghUrNakaH / / 89|| artha :- vyAre mane joIne citrabhAnu khUbaja harSita thayo ane kahayuM ke tame amArA mahemAna rUpe AvyA te sAru kryu| hindI anuvAda : - usa samaya mujhe dekhakara citrabhAnu bahuta harSita hue aura acchI taraha merA Adara-satkAra karake kahA - Aja Apa hamAre mehamAna rUpa meM yahAM Aye, yaha bahuta acchA kiyaa| gAhA : niyaya-piuttiM savvaM kahiuM ky-bhoynnaai-vaavaaro| pattAe rayaNIe pAsutto pavara-sayaNIe / / 90 / / chAyA : nijaka-pravRttiM sarvaM kathayitvA kRt-bhojnaadi-vyaapaarH| prAptAyAM rajanyAM prasuptaH pravara-zayane / / 10 / / artha :- potAnA badhI pravRttine sArI rIte kahIne karelA bhejanAdinA vyAparavALo rAtrI prApta thaye chate zreSTha zayanamAM huM sUI gayo! . hindI anuvAda :- apanI sabhI pravRtti batAkara bhojanAdi kriyA ke pazcAt rAtri hone para zreSTha zayyA meM maiM so gyaa| gAhA : tattha ya pabhAya-samae lavamANe taMbacUla-niuraMbe / diTTho adiTTha-puvvo eso sumiNo mae tiyaa||91|| chAyA :- vicitra svapna darzana tatra ca prabhAta - samaye lapamAne tAmracUDa-nikurambe / dRSTo'dRSTa-pUrva eSaH svapno 'mayA tadA / / 91 / / artha :- ane tyAM prabhAta samaye kukaDAnA samudAyano avAja Avato hato tyAre pUrvamA kyAre ya nahIM joyenu svapna tyAre mArA var3e jovaayu| 83

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hindI anuvAda :- aura vahA~ prabhAta samaya meM jaba murge kI bAMga sunAI de rahI thI, tabhI pahale kabhI na dekhA huA eka vicitra svapna maiMne dekhaa| gAhA : kila dhavala-phulla-mAla maNoharaM daTTa taggahaTTAe / calio haM na ya sakkemi geNhiuM taM jayA khvi||12|| keNavi mitteNa tao samappiA AyareNa me ghiyaa| olaMvissaM galae kila niyae tAva sA jhatti / / 93 / / paDiyA maha hatthAo katthavi ya gayatti neva jANAmi / tAhe mahaMta-dukkhaM tasvirahe majjha saMjAyaM / / 94 / / chAyA : kila dhavala-puSpamAlAM manoharaM dRSTvA tadgrahaNArtham / calito'haM na ca zaknomi gRhItuma taM yadA kathamapi / / 92|| kenA'pi mitreNa tataH samarpitA AdareNa mayA gRhItA / avalaMbiSye grIvAyAM kila nijake tAvat sA jhaTiti / / 93 / / patitA mama hastAta kutrA'pi ca gatA iti naiva jAnAmi | tadA mahad-duHkhaM tadvirahe mahyaM sajAtam / / 94 / / artha :- sapheda manohara puSpanI mAlA joIne tene levA mATe huM cAlyo paNa koI paNa rIte te mALA meLatI zakyo nhiiN| paNa mArA mitra var3e atyanta Adara pUrvaka apAyelI te mALA meM grahaNa kI ane huM jaldI thI te mALAne mArA kaMThamA dhAraNa karavA gayo / teTalIvAramA mArA hAthamAM thI paDelI te mALA kyAM gaI te huM jANato nathI tethI tenA virahamAM mane atyaMta duHkha thayu ch| hindI anuvAda :- zveta suMdara puSpa kI mAlA ko dekhakara maiM use grahaNa karane gayA kintu kisI bhI hAlata meM maiM usa mAlA prApta nahIM kara sakA, kintu mere mitra dvArA atyanta Adara pUrvaka arpita kI huI mAlA ko maiMne grahaNa kara lI, aura jaldI se usa mAlA ko kaNTha meM dhAraNa karane gayA / utane hI kSaNoM meM mere hAtha se vaha mAlA guma ho gaI / isaliye usake guma ho jAne se mujhe bahuta du:kha hai| gAhA : sukkAvi mae esA puNovi abhilANa-kusumiyA vihiyA / iya bhaNiUNaM keNavi kaMThe viNivesiyA majjha / / 95 / / chAyA : zuSkA'pi mayA eSA punarapi amlAna-kusumitA vihitA / iti bhaNitvA kenA'pi kaNThe vinivezitA mama ||95 / / ___84

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artha :- sukAyelI te mALA mArA var3e pharI jarAya karamAyA vagaranI sugaMdhita karAyelI che ema kahine koInA paNa var3e mArA kaNThamAM te mALA aaropaaii| hindI anuvAda :- sUkhI huI vaha mAlA sundara sugandhita karake kisI ne mere kaNTha meM pahanA diyaa| gAhA :- svapna phala vicAraNA tAva paDu-paDaha-jhallari-kAhala-bhaMbhA-mauMda-saddAlaM / souM tUrassa ravaM jhatti paNaTThA mahaM niddA / / 96 / / chAyA: tAvat paTu-paTaha-jhallari-kAhala bhambhA mukunda zabdAluH / zrutvA tUryasya ravaM jhaTiti praNaSTA mama nidrA ||96 / / artha :- teTalIvAramA sArI rote paTaha, jalara, kAhala, bhambhA, mukunda Adi zabda thI vyApta vAMjinanA avAjane sAMbhaLIne jaldIthI mArI nidrA uDI gii| hindI anuvAda :- usI kSaNa meM paTaha,jalara, kAhala, bhambhA, mukunda Adi zabdoM se yukta vAjiMtra kI avAja ko sunakara merI nIMda ur3a gayI / gAhA : to harisa-visAyaDhe daTuM sumiNaM viciMtiyaM hiyae / kiM nAma majjha sUyai adiTTha-puvvaM imaM sumiNaM ? / / 97 / / chAyA: tataH harSa-viSAdADhyaM dRSTvA svapnaM vicintitaM hRdaye / kim nAma mama sUcayati adRSTa-pUrvam idam svapnam ?||97 / / artha :- tethI harSa ane viSAdayukta svapna joIne meM hRdayamAM vicAryu "Avu svapna meM pahelA kyAreya joyu nathI to A mane zuM sUcave che ?" hindI anuvAda :- ata: harSa aura viSAdayukta svapna dekhakara maiM mana meM socane lagA ki "aisA svapna maiMne pahale kabhI nahIM dekhA to yaha svapna mujhe kyA sUcita karatA hai?" gAhA : kA haMdi ! imA mAlA vijjA vA saMpayA va maha hojjaa| dinnA keNavi naTTA puNaravi laddhA na yANAmi / / 98 / / chAyA : kA hataH ! imA mAlA vidyA vA sampadA iva mama bhaviSyati / dattA kenA'pi naSTA punarapi labdhA na jAnAmi / / 98 / / 85

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artha :- athavA to zu? A mAlA, vidyA athavA sampattinI jema mane maLaze? apAyelI koInA bar3e nAza thaze ? ke vaLI paNa maLaze te hu jANato nathI! hindI anuvAda :- athavA to kyA yaha mAlA, vidyA athavA sampatti kI taraha mujhe prApta hogI? yA milI huI kisI ke dvArA nAza hogI? yA puna: prApta hogI maiM nahIM jaantaa| gAhA : evaM ANacchiyattho suviNa-sarUvassa uTThio ahayaM / kAuM pabhAya-kiccaM aha sahio bhANuvegeNa / / 99 / / ArUDho pAsAe uvarima-bhUmIe citt-saalaae| maNi- rayaNa koTTimammI uvaviTTho mattavAraNae / / 10 / / chAyA : evaM AnizcitArthaH svapna-svarUpasya utthito'hakam / kRtvA prabhAta-kRtyaM atha kathito bhAnuvegena / / 99 / / ArUDhaH prAsAde uparima-bhUmau citra-zAlAyAm / maNi-ratna kuTTime upaviSTo mattavAraNe / / 100 / / artha :- A pramANe svapnanA svarUpano nizcaya karavA mATe hu~ uThyo / prAtaH kRtya karyA pachI bhAnuvegavar3e kahevAyalo mahelanI uparanI bhUminI citra-zAlAmA ArUr3ha thayo ane tyAM maNi-ratnonI jaDelA jharUkhAmAM bettho| hindI anuvAda :- isa taraha svapna ke svarUpa ko nizcita karane ke lie maiM jagA aura prAtaH kRtya karake bhAnuvega ke kahane se maiM bhavana ke Upara sthita citrazAlA ke kakSa meM ArUr3ha huA aura vahA~ maNi-ratnoM se jar3ita jharokhe meM baiTha gyaa| gAhA : aha taM pabhAya-dilR siTuM suviNaM tu bhANuvegassa / nicchaiuM no sakkai sovi hu suviNassa sabbhAvaM / / 101 / / chAyA : atha taM prabhAta-diSTaM ziSTaM svapnaM tu bhAnuvegam / / nizcetuM na zaknoti so'pi svapnasya sadbhAvam / / 101 / / artha :- tyArabAda prabhAte joyelA svapno nizcaya karavA mATe bhAnuvegane me kahayuM paNa te paNa svapnanA sadbhAvano nizcaya karavA samartha na thayo! hindI anuvAda :- tatpazcAt subaha dekhe hue svapna ke phala ko jAnane ke lie maiMne bhAnuvega ko kahA kintu vaha bhI svapna ke phala kA nizcaya karane meM asamartha rhe| 86

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gAhA : / / 102 / / ciMtittA suviNa - phalaM vigappa- saMkappa- khitta niya-cittA / jA ciTThAmo amhe khaNaMtaraM tattha ThANammi tAva ya vara-nevattho mahamgha- AbharaNa- bhUsiya- sarIro savvovi nayara - loo gaMtu katthavi payaTTotti / / 103 / / chAyA : ciMtayitvA svapna phalaM vikalpa-saMkalpa - kSipta- nija-cittau / yAvattiSThAvaH AvAm kSaNAntaraM tatra sthAne ||102 / / ||103 / / tAvacca vara- nepathyo mahArghyAbharaNabhUSita-zarIraH / sarvo'pi nagara- ra-loko gaMtuM kutrA'pi pravRttaH iti artha :- svapnanA phalane vicArIne vikalpa ane saMkalpathI vikSipta cittavALA ame jyAMsudhI rahyA neTalIvAramAM eka kSaNa pachI tyAM sthAnamAM zreSTha vastro kimatI - AbharaNathI zobhatA zarIravALA sarve paNa nagara loko kyAMya paNa javA mATe pravRta thayA / hindI anuvAda :- svapna ke phala ko socakara vikalpa aura saMkalpa se vikSipta cittavAlA maiM baiThA thA, itane meM dekhA ki zreSTha vastra aura kImatI AbharaNa se alaMkRta dehavAle sabhI nagaravAsI kahIM jAne ke lie pravRtta the| gAhA : taM daTThe mae bhaNiyaM sabAla - vuDDo imo jaNo kattha / kaya - uvasoho vaccai sAhasu bho bhANuvegamha ? / / 104 / / chAyA : taM dRSTavA mayA bhaNitaM sa bAla-vRddho ayaM janaH kutra / kRtopabhiH vrajati kathaya bho bhAnuvega ! asmAn ? / / 104 / / artha :- te joIne mArA var3e pUchAyu ? " AbAla-vRddhe karelI vibhUSAvALo A loka kyAM jAya che ? he bhAnuvega ! te amane kahe / hindI anuvAda :- yaha dekhakara maiMne pUchA? " alaMkRta dehavAle bAlaka - vRddha sabhI loga kahA~ jA rahe haiM ? he bhAnuvega ! tU mujhe batA / " gAhA : bhaNiyaM ca teNa nisuNasu ajjaM jaM mayaNa- terasI bhadda ! | teNa jattAe mayaNassa / / 105 / / vaccai pamoyA / kusumasara- jattaM / / 106 / / mayaraMdujjANa-Thiyassa eso nara-nAri- gaNo pUyatthaM tassa amhevi hu gacchAmo pecchAmo 87

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chAyA : bhaNitaM ca tena nizAmaya! adya yat madana trayodazI bhadra! | makarandudyAna sthitasya eSo naranArigaNaH tena yAtrayA madanasya || 105 / / pUjArthaM tasya vrajati pramodA / AvAM gacchAvaH prekSyAvaH kusumazara - yAtrAm / / 106 / / artha :- vyAre bhAnuvega var3e kahevAyu he bhadra ! tuM sAMbhaLa Aje madana-terasa che tethI makaraMda udyAnamA rahelI madananI yAtrA mATe teo jaI rahayA che| A strI-puruSano samudAya AnaMdapUrvaka madananI pUjA mATe jAya che| ane ApaNe paNa tyAM jaie ane kAmadevanI yAtrAne joie| hindI anuvAda taba bhAnuvega ne kahA - "he bhadra! tU suna! Aja madana- trayodazI hai, ataH makaranda udyAna meM virAjita madana kI yAtrA ke lie ye sabhI jA rahe haiN| yaha harSa yukta strI-puruSa kA samudAya madana kI pUjA ke lie jA rahA hai| calo hama bhI usa kAmadeva kI yAtrA ko dekheNge|" ; gAhA :- madanodyAna tarapha prayANa tatto ya mae bhaNiyaM evaM houtti dovi kaya- siMgArA payao pattA ya kameNa chAyA : tatazca mayA bhaNitaM evaM bhavatu iti dvau api saMcalitau / kRta - zrRMgArau prayataH prAptau ca krameNa udyAnam ||107 / / artha :- ane tyArabAda mArA var3e kahevAyu "ema thAva" ane ame banne paNa karelA zRGgAravALA prayatna pUrvaka cAlatA krama var3e tyAM udyAnamA pahoMccA / hindI anuvAda :- isa taraha mere dvArA kahA gayA "aisA hI ho" aura hama donoM alaMkRta dehavAle prayatna pUrvaka calate hue udyAna meM jA phuNce| gAhA :- madana udyAna nuM varNana saMcaliyA / ujjANaM / / 107 / / kIlaMta - kAmiNI- yaNa-raNaMta- neura- raveNa taru-niyaro | mayaNa-mahUsava- tuTTho gAyai iva caccariM jattha / / 108 / / chAyA : krIDayan - kAminI - jana raNat nUpura-raveNa-taru-nikaraH / madana- -mahotsava-tuSTaH gAyatIva caccarIM yatra / / 108 / artha :- krIDA karatI strIonA jhaMkAra karatA nUpuranA avAja var3e ane madana mahotsavathI saMtuSTa thayelA vRkSo jANe suMdara gIta gAya rahayA hoya tevuM lAge che / 88

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hindI anuvAda :- krIr3Arata striyoM ke nUpura kI avAja se aura madana mahotsava se saMtuSTa hue vRkSa bhI suMdara gIta gAne lage hoM, aisA laga rahA hai| gAhA : malayAnila-hallAviya- sAhAhiM vighummamANayA dhnniyN| koila-kaya-kala-kolAhalehiM aphuDakkharAlAvA / / 109 / / AyaMbira-nava-kisilaya-AyaMba-muhA mahIruhA jattha / AsAiya-mahu-mAsA mattA iva saccavijjati / / 110 / / chAyA : malayAnila-cAlita-zAkhAbhiH vidhUrNayamAnakAH gADham / kokila-kRta-kala-kolAhalaiH aspssttaakssraalaapaaH||109|| AtAmrA nava-kisalayA-tAmramukhA mahIruhAH yatra / Asvadita-madhumAso mattA iva satyApayati / / 110 / / artha :- malaya parvatanA pavana thI DolatI zAkhAo var3e atyaMta ghUNatAM hoya tema koyalanA karAyelA manohara kolAhala var3e avyakta dhImAM saMvAdathI 'yukta tathA ? lAlAza paDatI navI kuMpaLonA lAla mukhavALA vRkSoe AsvAda ko che madhumAsa (vasaMtaRtu) no ane tethI ja matta thayA hoya tevA lAge che ! / hindI anuvAda :- malaya parvata ke pavana se hilatI zAkhAoM dvArA nRtya karate koyala ke manohara AvAja se yukta, tathA raktavarNI nUtana kisalaya se lAlamukhavAle vRkSa madhumAsa kA AsvAda karane ke kAraNa madonmatta ho gaye hoM, aisA lagatA hai / gAhA : suvisaTTa-kusuma-sohaMta-maMjarI-puMja-raiya-seharayA / johAreMtiva pavaNoNayAhiM sAhAhiM paura-jaNaM / / 111 / / chAyA : suvikasita-kusuma zobhAyamAna-maJjarI-puja-racita zekharatA / / praNamaMtIva pavanAvanatAbhiH zAkhAbhiH paura-janam ||111 / / artha :- suMdara vikasita puSpothI zobhatI majIonA pujathI racita zikhAo var3e ane pavanathI namelI zAkhAo jANe nagara jano no satkAra karatI hoya tema lAge che! hindI anuvAda :- sundara vikasita puSpoM ke manohara maJjarI ke puJja se racita aura pavana se jhukI zAkhAeM nagara janoM kA jaise svAgata karatI hoM, aisA laga rahA hai| 89

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gAhA : tammi yA pavarujjANe ghaNa-taru-vara-maMDie suramaNIe / daMsaNamettuppAiya-mayaNe mayaraMda-nAmammi / / 112 / / nANA-nevattheNaM nAyara-loeNa parigayA jAva / pavisAmo tA diTuM dUrAo mayaNa-deva-haraM / / 113 / / chAyA: tasmiMzca pravarodyAne ghanataruvaramaNDite suramaNike / darzanamAtrotpAdita-madane makaraMda-nAmni / / 112 / / nAnA naipatthyena nAgara-lokena parigatA yAvat / pravisAmaH tAvad dRSTaM dUrAd madana-deva-gRham / / 113 / / artha :- saghana vRkSothI atyaMta zobhatA, ramaNIya, ane jovamAtrathI kAmane utpanna karanAra, vividha prakAranA nepathyane dhAraNa karelA nagara-lokathI parivarelA te zreSTha makaraMda nAmanA udyAnamA jyAM sudhI ame pravezyA tyAM sudhImAM dUrathI madana devanuM maMdira jovaayu| hindI anuvAda :- saghana vRkSoM se atyaMta sundara, ramaNIya aura dRSTipAta se hI kAma ko uttejita karanevAle, vividha prakAra ke vastra ko dhAraNa kie nagaravAsiyoM se parivRta usa zreSTha makaraMda udyAna ke dvAra ke nikaTa Ate hI dUra se hI madanadeva kA maMdira dekhaa| gAhA : rai-jutta-mayaNa-pUyaNa-nimittamitteNa pur-loenn| paDipunnaM suvilAsaM uttuMgaM tuMga-pAgAraM / / 114 / / chAyA : rati-yukta-madana-pUjana-nimittamAtreNa paurloken| pratipUrNaM suvilAsa-muttuGga-tuGga-prAkAram / / 114 / / artha :- ratithI yukta madana-pUjananAM nimite nagaraloko var3e bharAyelu te udyAna vilAsa nA atyaMta U~cA killA jevu lAgatu htu| hindI anuvAda :- rati se yukta madana-pUjA ke lie Ae nagaravAsiyoM se bharA vaha udyAna vilAsa kA ucca kilA lagatA thaa| gAhA :- aviya / 'uddAma- vajjata-accaMta-vara-maddalaM mtt-vr-kaaminnii-sNgh-ky-guNdlN|' caccarI-saha-akkhitta-kAmuya-jaNaM paDahiyA-sadda-naccaMta-bahu-vAmaNaM // 115 / / 1. guMdalaM = de0 khuzI kI AvAja 90

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apica uddAma vAdyamAnAtyaMta- vara-mardalaM chAyA : carcarI - zabdAkSipta-kAmuka - janaM paTahikA-zabda-nRtyat - bahu- vAmanam / / 115 / / artha :vaLI paNa jozI vAgI rahelA atyaMta zreSTha mRdaMgo vALu madonamatta zreSTha strIonA samudAyathI karAyelA che| AnaMdanI dhvanI vALu carcarInA zabdothI kheMcAIne AvelA kAmI lokonA samudAya vALu ane nagArAnA zabdonI sAthe nAcI rahelA ghaNA vAmana vALu udyAna che / hindI anuvAda :- atijoza se bajate zreSTha mRdaMga se yukta, madanamatta strI samUha dvArA pragaTa kI huI Ananda kI dhvanivAlA, carcarI ke zabda se AkRSTa kAmukalokavAlA aura nagAr3oM ke zabda se nRtya karate aneka vAmanavAlA udyAna thaa| gAhA : piyayamAsaMtta - nara - ruddha- kayalI - haraM chAyA : matta-varara- kAminI - saMgha - kRta - guMdala saviDa- vesA - jaNAraddha - jala- kIDayaM priyatamAsakta-nara- ruddha-kadalIgRhaM gAhA : doliyA - rUDha-pura- bAliyA - suMdaraM 1 saviTa-vezyAjanArabddha-jala-krIDakaM 2. uppIlayaM - salila - saMpAya- kaya- kaddamuppIlakama' / / 116 / / salila saMpAta - - kRta-kardamuppIlakam / / 116 / / artha :- priyatamAmAM Asakta manuSyoM dvArA avarodha karAyelu, kadalIgRhavALu, hiMcakA Upara caDhelI nagaranI bAlikAothI suMdara, lajjA utpanna karanAra vezyA janathI prAraMbha karAyelI jala-krIDA vALA lIlA sahita kAdava thI kharaDAyelA zarIravALA loko hatA! hindI anuvAda :priyatamA meM Asakta manuSyoM dvArA avaruddha kadalIgRha vAlA, jhUlane para ArUr3ha huI nagarabAlikAoM se sundara, lajjA utpanna karane vAlI vezyAjana se Arambha kI huI jala-krIr3A thI, tathA miTTI ke lepa se lipA huA udyAna thA / dolArUDha pura- bAlikA sundaram I 1 taM majjhe pavisittA daTThUNa raIe saMjuyaM mayaNaM / niggaMtUNaM doNNivi uvaviTThA vAra- veIe / / 117 / / de0 0 samUha 91

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chAyA : tanmadhye pravizya draSTuM ratyA saMyuktaM madanam / nirgatyA dvAvapi upaviSTau dvAra vedikAyAm ||117|| artha :teonI madhyamAM praveza karIne rati sAdhe madanane jor3ane ame banne tyAMthI nikalI ne dvAranI vedikA Upara beThA / unake bIca meM jAkara rati ke sAtha madana ko dekhakara hama donoM hindI anuvAda :vahA~ se nikalakara dvAra kI vedikA para jA baitthe| gAhA :- madana udyAnamAM navayuvatinuM darzana nANAviha - kIlAhiM kIlaMtaM pura- jaNaM puloeMto / jAva khaNaMtaramegaM kumara ! ahaM tattha acchAmi / / 118 / / tAvasannamma dume aMdoliMtI sahINa majjha gayA / .. diTThA auvva- rUvA juvaI nava jovvaNAraMbhA / / 119 / pINunnaya- ghaNa- sihiNucchalaMta hArAvalIe kaya sohA / uttatta- kaNaya- vannA maNi- kuMDala - maMDiya- kavolA / / 120 / / amayamaiyavva vihiNA vihiyA kaya- loya- loyaNANaMdA / daMsaNametteNaM ciya palhAyaMtI jaNa maNAI / / 121 / / chAyA : nAnAvidha krIDAbhiH krIDat pura-janaM pazyan / yAvat kSaNAntara-mekaM kumAra ! ahaM tatra Ase ||118 | | tAvadAsane drume AndolayantI sakhInAM madhya-gatA | dRSTA apUrva-rUpA yuvati nava-yauvanAraMbhA / / 119 / / pInonnata- ghana- stanocchalan hArAvalyA kRta- zobhA / uttapta-kanaka- - varNA maNi - -kuNDala- maMDita kapolA / / 120 / / amRtamayaiva vidhinA vihitA kRta loka locanAndA | darzanamAtreNaiva prahlAdayaMti jana - manAMsi || 121 / / artha :- vividha prakAranI krIDA karatAM nagara-janane joto jeTalIvAramAM hu tyAM beTho ne pachI tarata tyAM najIkanA vRkSa para hiMcakAkhAtI sakhIonI madhyamAM rahelI apUrva rUpavALI navayauvananA AraMbhavALI eka yuvatine meM joii| bharAvadAra uMcA saghana stana upara uchalatA hAranI zreNI var3e karAyelI zobhAvALI tapelA sonAjevA varNavALI, maNinA kuMDalothI zobhatA gaLAvaLI, brahmA var3e jANe amRtamaya bAnAvI hoya tevI lAgatI hatI, lokonA 92

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nayanane Ananda ApanArI ane darzanamAtrathI ja lokonA manane AnaMda ApatI htii| hindI anuvAda :- aneka prakAra kI krIr3A meM masta nagarajanoM ko dekhate hue jyoMhI maiM baiThA, usI samaya nikaTa ke vRkSa para jhUlA jhUlatI sakhioM ke bIca meM apUrva rUpavAlI navayauvanA ko maiMne dekhaa| vaha navayauvanA ati unnata stana para laTakate hAra kI zreNI se suzobhita, svarNa jaise varNavAlI, maNi kuMDaloM se manohara kaNThavAlI, brahmA dvArA amRtamaya banAyI huI logoM ke nayanoM ko Ananda denevAlI, aura darzanamAtra se logoM ke dila ko bahalAne vAlI thii| gAhA : taM daGga ciMtiyaM me kA esA haMdi ! maNahara-sarUvA / kiM nAga-kannagesA avainnA ahava vaNa-lacchI ? / / 122 / / chAyA : tAM dRSTvA ciMtitaM mayA kA eSA hanta ! mnhr-svruupaa| kiM nAgakanyakaiSA avatIrNA athavA vana-lakSmI ? ||122|| artha :- teNIne joIne meM vicAryu are ! A manohara-rUpavALI koNa che ? zuM A nAgakanyA avatArI che ke vanalakSmI avatarelI che? hindI anuvAda :- usa yuvatI ko dekhakara maiMne socA, "are! manohara rUpadhArI yaha yuvatI kauna hai? yaha nAgakanyA hai yA vanalakSmI yahAM avatarita huI hai? gAhA : kiMvA sura-logAo pabbhaTThA tiyasa-suMdarI esA / kiMvA mayaNa-viuttA hojja raI gahiya-dehatti ? / / 123 / / chAyA : kiM vA sura-lokAt prabhraSTA tridaza-suMdarI essaa| kiM vA madana-viyuktA bhavet rati grahita-deha iti / / artha :- athavA deva-lokathI bhraSTathayelI zuM A tridazasuMdarI che ? athavA zuM A madanathI viyukta zarIradhAriNI ratI che? hindI anuvAda :- athavA to kyA yaha devaloka se bhraSTa huI tridaza suMdarI hai? athavA yaha madana se viyukta zarIradhArI rati hai? gAhA : evaM vigappamANo aNamisa-nayaNehiM taM puloeMto / tIevi puloio haM sasiNiddha-avaMga-diTThIe / / 124 / / 93

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chAyA : evaM vikalpamAna animeSa - nayanAbhyAM tAM pazyan / tayA'pi pralokito'haM sasnigdhApAMga- dRSTayA / / 124 / / artha :- e pramANe vikalpa karato animeSa nayanavar3e teNIne jono hato telIvAramAM teNIvar3e snehabhinI ticrcchA dRSTivar3e huM paNa jovAyo / hindI anuvAda :- isa prakAra vikalpa karatA huA animeSa nayanoM se use dekha rahA thA, itanI hI dera meM yuvatI ne bhI mujhe snehila tirachI dRSTi se dekhA / gAhA : puTTho ya bhANuvego kA esA kassa vAvi mahilatti ? | IsIsi vihasiUNaM aha bhaNiyaM chAyA : mahileti ? | pRSTazca bhAnuvegaH kA eSA kasya vA api ISadISat vihasya atha bhaNitaM bhAnuvegena || 125 | | artha :- ane meM bhAnuvegane pUchyu A koNa che ? athavA zuM koInI paNa strI che? A pramANe pUchavAthI kAMika smita karIne bhAnuvege kahayu ! hindI anuvAda :- maiMne bhAnuvega se pUchA - "yaha kauna hai ? kyA yaha kisI kI patnI hai ? isa prakAra pUchane para kucha muskurAkara bhAnuvega ne kahA / gAhA : eIe saMkahAe na hu kajjaM kiMci uTTimo tAva | esA hu vaMka- vaMkaM joyai tuha saMmuhaM jeNa / / 126 / / chAyA : asyAH saMkathAyAH na hi kAryaM kiJcitutiSThAmaH tAvat / eSA hi vakra-vakraM pazyati tava sammukhaM yena || 126 / / artha :- A kanyAnI kathAmAM koI ja phAyado nthii| have ApaNe aMhIthI uThie kema ke A kanyA tirachI najare tArI sAme joyA kare che| bhANuvegeNaM / / 125 / / hindI anuvAda :- "isa kanyA kI kahAnI kahane se koI phAyadA nahIM hai| aba hama yahA~ se uTheMge kyoM ki yaha kanyA kaTAkSa se tujhe dekhatI rahatI hai / gAhA : aMgesu nivaDamANA diTThI evaMvihANa mahilANa / dehaM kuNai asatthaM avassa hiyayaM avaharejjA / / 127 / / chAyA : aGgeSu nipatamAnA dRSTiH evaM vidhAnAM mahilAnAm / dehaM karoti asvasthaM avazyaM hRdaya-mapaharet / / 127 / / 94

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artha :- AvAprakAranI strIonI dRSTi ApaNA aMga upara par3atI deha ne asvastha kare che ane avazya hRdaya paNa hare che|| hindI anuvAda :- aisI striyoM kI dRSTi apane aMga para gira jAya to deha asvastha ho jAtI hai aura hRdaya bhI hara liyA jAtA hai| gAhA : tatto ya mae bhaNiyaM parihAsa-paro si amhe emeva / pucchAmo kougeNaM taM puNa annaM viappesi / / 128 / / chAyA : tatazca mayA bhaNitaM parihAsa-paro'si AvAM evameva / pRcchAmi kautukena tatpunaranyaM vikalpase / / 128 / / artha :- vyArapachI mArAvaDe kahevAyu - "zuM ameja parihAsa pAtra banyA ? ame to kautukavar3e pUchayu ane tame to bIjA ja vikalpo ko cho" ? hindI anuvAda :- tatpazcAt maiMne kahA - "are! maiM bhI kyA upahAsapAtra banA?'' maiMne tujhe kautuka se pUchA? aura tU to aura hI vikalpa karane lgaa| gAhA :- navayuvati paricaya to bhaNai bhANuvego imammi nayarammi atthi pydd-jso| khayaro amiyagaI tassa bhAriyA cittamAlatti / / 129 / / chAyA : tatazca bhaNati bhAnuvegaH etasminnagare asti prktt-yshH| khecaro'mitagatiH tasya bhAryA citramAleti / / 129 / / artha :- tyArapachI bhAnuvega kahe che - A nagaramAM prakaTayazavALo amitagati nAmano khecara che ane tenI patnI "citramAlA" (e pramANe) che ! hindI anuvAda :- puna: bhAnuvega kahatA hai - isa nagara meM prakhyAtayazasvI amitagati nAma kA khecara hai aura unakI patnI "citramAlA" hai| gAhA : esA egA dhUyA tANaM jAyA aNovama-guNavA / nAmeNa kaNagamAlA vinnANa-samanniyA kannA / / 130 / / chAyA : eSA ekA duhitA tayoH jaataa'nupm-gunnaatthyaa| nAmnA kanakamAlA vijJAna-samanvitA kanyA / / 130 / / artha :- te bonI A eka putrI anupama guNathI yukta jJAna-vijJAnathI samanvita nAmavar3e "kanakamAlA" che! 95

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hindI anuvAda : - una donoM kI yaha ikalautI putrI anupama guNayukta, jJAna-vijJAna se samanvita "kanakamAlA' nAma vAlI hai| gAhA : tato ya mae bhaNiyaM kA esA mayaNa-pUyaNaM kuNai ? / esAvi kA sahIe purao vattaM kahemANI ? / / 131 / / chAyA : tatazca mayA bhaNitaM kA eSA madana-pUjanaM karoti ? | eSA'pi kA sakhyAH purato vArtA kathamAnA ? ||131 / / artha :- tyAra pachI me kahayu A madananI pUjA koNa kare che ? athavA sakhIonI AgaLa vArtA karatI A koNa che? hindI anuvAda : - puna: maiMne pUchA - ye madana kI pUjA kauna kara rahA hai? athavA sakhioM ke sAtha unake Age bAteM karatI yaha kauna hai? gAhA : ko va imo avalaMbai galae vesAe taruNao puriso ? / emAi mae puTTho hasiUNa tao imaM bhaNai / / 132 / / chAyA : ko vA'ya-mavalambate grIvayA dveSana taruNaH puruSaH ?| evamAdi mayA pRSTaH hasitvA tata imaM bhaNati / / 132|| artha :- athavA kayo taruNa puruSa teNIne gale avalambIne rahayo che? ityAdi mArAvar3e pUchAyelo bhAnuvega haMsIne A pramANe kahe che! hindI anuvAda :- athavA kauna taruNa puruSa inake kaNTha se lagA hai? ityAdi mere dvArA pUchA gayA bhAnuvega haMsakara isa prakAra kahatA hai| gAhA : evaMviha-pucchAhiM kIsa tumaM suyaNu ! maM payAresi ? / ko junna- majjari kaMjieNa paviyAriuM tarai ? / / 133 / / chAyA : evaMvidha pRcchAbhiH kasyAstvaM sutano ! mAM pratArayasi ? | kaH jIrNa-mArjArI kAMjikaM pravitArayituMvA narati / / 1133 / / artha :- he sutanu ! ApramANe pUchavAvar3e zu tu mane DagavA mAMge che ? zu dharaDI bilADIne ThagIne koNa kAMjI pIvaDAvavAmATe samartha bane? hindI anuvAda :- he sutanu! isa prakAra pUchakara kyA tUM mujhe anajAna banAnA cAhatA hai? kyA vRddha billI ko Thaga kara koI kAMjI pIne meM samartha bana sakatA hai? 96

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gAhA : na hu suyaNu ! paDhama-puccha erisa-pucchAhiM chAiuM trsi| kiDaehiM payatteNavi chAijjai kaha Nu paccUso ? / / 134 / / chAyA: nakhalu sutanu! prathama-pRcchA idRza-pRcchAbhiHchAdayituMtarasi | kaTaiH prayatnenA'pi chAdyate kathaM nu pratyUSaH ? ||134 / / artha :- he sutanu ! AvAprakAranA prazno var3e tuM prathama pUchAyelu DhAMkavAmATe samartha nahIM bane ! game teTalA prayatnovar3e paNa zuM caTAI dvArA sUrya DhAMkI zakAya? hindI anuvAda :- he sutanu! isa prakAra ke praznoM se tUM saccAI mujhase chupA nahIM sakegA, kitane bhI prayatna karo kyA kabhI caTAI se sUrya DhakA jA sakatA hai? gAhA : evaM ca teNa bhaNio lajjAe ahomuho Thio ahayaM / taM dadru bhANuvego Thio alakkhovva hoUNaM / / 135 / / chAyA : evaM ca tena bhaNitaH lajjayA adhomukhaH sthito'hakam / taM dRSTvA bhAnuvegaH sthito alakSyeva bhUtvA / / 135 / / artha :- A pramANe bhAnuvegavar3e kahevAyelo lajjAthI adhomukha huM rhyo| A joIne bhAnuvega paNa vilakhoM jevoM thaI gayo / hindI anuvAda :- isa prakAra bhAnuvega se kahA gayA maiM lajjA se adhomukha ho gayA yaha dekha kara bhAnuvega bhI alakSya jaisA ho gyaa| gAhA : lajjAe tassamae vAlijjatIvi annaohuttaM / maDDAe tahavi nivaDai maha diTThI tIe muha-kamale / 136 / / chAyA : lajjAyA tatsamaye vAryamANA'pi anyato bhuktN| balAtkAreNa tathA'pi nipatati mama dRSTistasyA mukh-kmle||136|| artha :- te samaye zaramathI dRSTine aTakAvavA chatAM paNa bIje nahi jatA balAtkAra var3e paNa mArI dRSTi teNInA mukha kamala para jatI hutI / hindI anuvAda : - usa samaya lajjA se dRSTi ko rokane para bhI bArabAra dRSTi aura kahIM na jAkara usa kamalamukhI kanakamAlA kI ora hI calI jAtI thii| 97

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gAhA :- kanakamAlA citraveganI premasabharatA aNurAya-taMti baddhA diTThI jaNa-sakulevi maggammi / sariUNa saNiya-saNiyaM jattha piyaM tattha alliyi||137|| chAyA : anurAga - tanti-baddhA dRSTirjana-saMkule'pi mArge / satvA zanaiH zanaiH yatra priyaM tatrA''liyate / / 137 / / artha :- anurAganA tAMtaNAthI baMdhAyela dRSTi lokothI bharacaka mArgamA paNa sarakIne dhIme-dhIme jyAM priya che tyAM ja coTI jAya che ! hindI anuvAda :- anurAga ke taMtuoM se baddha dRSTi logoM ke bhIr3avAle mArga meM bhI khisaka kara dhIre se jA~ priya hai, vahIM calI jAtI thii| gAhA : sahi-jaNa-pacchannehiM puNo puNo tarala diTThi-pAehiM / bhaddavaya- meha-vijjUe vilasiyaM tIe vijiyaMti / / 138 / / chAyA : sakhi-jana-pracchannaiH punaH punaH tarala-dRSTi paataiH| bhAdrapada-megha-vidyUte vilasitaM tayA vijayaMtI / / 138 / / artha :- sakhijana paNa bAraMbAra chupIrIte capala dRSTipAtavar3e viMjatI bhAdaravAnA meghanI vijaLInI jema teNInuM vilasita jotI hotI ! hindI anuvAda :- sakhiyAM bhI bArambAra chupakara capala dRSTi dvArA bhAdra mAsa ke megha ke bijalI kI taraha unakA vilAsa dekhatI thiiN| gAhA : to tIe tarala-pamhala-diTThI-bANehiM jajjare hiyae / majjha paviTThA paMcavi kusuma-sarA mynn-pvimukkaa||139|| chAyA : tatastayA tarala-pakSmala-dRSTi-bANaiH jarjare hRdye| mama praviSTA paJcApi kusuma-zara-madana-pravimuktAH ||139 / / artha :- tyArapachI teNInA capaLa pApaNovALI dRSTinA bANovar3e hRdaya jarjarIta thaye chate paNa madanathI mukAyelA pAMce paNa bANo mArA hRdayamA prveshyaa| hindI anuvAda :- usake bAda unakI caMcala palakoM vAle nainoM ke bANa dvArA hRdaya jarjarita hone para madana ke dvArA chor3e gae pAMcoM bANa mere hRdaya meM ghusa gye| gAhA :- kanakamAlAnu gRhagamana etthaMtarammi tIe sahi-nivaho niya-gihesu sNclio| sAvi hu bAlA caliyA puNo puNo maM puloeMtI / / 140 / / 98

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chAyA: atrAntare tasyAH sakhi-nivahaH nija-gRheSu sNclitH| sA'pi khalu bAlA calitA punaH punaH mAM pshyntii||140|| artha :- eTalIvAramA teNIno sakhi-samUha pota-potAnA ghare gyo| ane te bAlA paNa bArambAra mane jotI caalii| hindI anuvAda :- tabhI unakA sakhI-samUha apane-apane ghara calA gayA aura kanakamAlA bhI bArabAra mujhe dekhatI huI calI gii| gAhA : valiya-ggIvaM tIe sasiNiddha-avaMga-diTThi-doreNa / AyaDDiya pacchannaM maha hiyayaM jhatti avahariyaM / / 141 / / chAyA : valita-grIvaM tayA sasnigdha apAMGga-dRSTi-dvAreNa / AkRSTya pracchannaM mama hRdayaM jhaTiti apahRtam / / 141 / / artha :- vaLolI DokavALI teNIe snehapUrvaka dRSTinA aMtabhAga var3e khecAyelu mArU hRdaya jaldI thI corI lIdhu ! hindI anuvAda :- kaMTha ko ghumAkara snehila dRSTi kI aMtima citavana dvArA AkRSTa merA dila zIghra hI curA liyA gyaa| gAhA : nAuM vaharijjataM maha hiyayaM tIe paya-vilaggAiM / kUyaMti neurAI puNo kuDhiya-purisovva / / 142 / / chAyA : / jJAtvAapahiyamANaM mama hRdayaM tasyAH pada-vilagnAni / kUjanti nUpurANi punaH punaH kuDhita-puruSeva / / 142 / / artha :- mArU hRdaya apaharaNa karAtu jANIne teNInA page lAgelA ane nUpuro bAraMbAra mUrkhapuruSanI jema avAja karatA htaa| hindI anuvAda :- mere dila kA apaharaNa hotA jAnakara unake pairoM meM rahe nUpura bArabAra mUrkha puruSa kI taraha avAja karane lge| gAhA : mayaNattA sA jaMtI aNamisa-nayaNehiM pulaiyA tAva / jAvujjANa-tarUhiM aMtariyA ditttthi-mggaao||143|| 3. kuDhiya = de0 mUrkha 99

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chAyA : madanArtA sA yAnti animeSa - nayanAbhyAM pulakitA tAvat / yAvadudyAna-tarubhi-rantaritA dRSTi - mArgAt / / 143 // artha :- madanathI pIDAti jatI animeSa - nayanovar3e ne jovAI neTalIvAramAM udyAnanA vRkSo vacce AvavAthI dRSTi-mArgathI teNI dUra thaI / hindI anuvAda :- madana se pIr3ita animeSa - nayanoM dvArA vaha dikha rahI thI tabhI udyAna ke vRkSoM ke bIca meM Ane se vaha bhI nayanoM se ojhala ho gaI / gAhA : volINa - daMsaNAe tIe maha mANasammi saMtAvo / duvvisaho saMjAo samakaM aidIha - sAsehiM / / 144 / / chAyA : vyatIta-darzanayA tasyA mama mAnase saMtApaH / duH visahaH saMjAtaH samayaM atidIrgha zvAsaiH / / 144 / / artha :- teNInA darzana nahI thatAM mArA manamAM atyaMta duHsaha saMtApa thayo ane sAthe sAthe te vakhate zvAsapaNa joza jozathI cAlavA lAgyA / aura sAtha : hindI anuvAda unakA darzana na hone se mere dila meM duHsaha saMtApa huA hI usa samaya zvAsa bhI jora-jora se calane lgii| gAhA : aha bhAi bhANuvego gacchAmo niya- gihammi amhe vi / evaMti mae bhaNie samAgayA dovi gehammi / / 145 / / chAyA : atha bhaNati bhAnuvego gacchAmaH nija gRhe AvAmapi / evamiti mayA bhaNite samAgatau dvAvapi gRhe / / 145 / artha :- have bhAnuvega kahe che "ApaNe ApaNA ghare jaie, "hA" e pramANe mArAvar3e kahevAye chate ame banne ghare gyaa| hindI anuvAda :- bhAnuvega kahatA hai "philahAla hama apane ghara cleNge| mere "hAM" kahane para hama donoM ghara cale gye| gAhA : tatto ahamArUDho uvarima- bhUmIe tattha sayaNIe / pAsutto uvaviTTho maha pAse bhANuvegovi / / 146 / / chAyA : tato'hamArUDha uparitana- bhUmau tatra zayyAyAm / prasupta upaviSTo mama pArzve bhAnuvego'pi / / 146 / / 100

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artha :- vyArapachI huM makAnanA UparanA mALAmAM mArI zayyAmAM sUi gayo / bhAnuvega paNa mArI pAse beTho hto| hindI anuvAda :- bAda meM maiM mahala ke sabase UparI maMjila para jAkara apanI zayyA para so gayA, aura bhAnuvega mere pAsa meM baiThA thaa| gAhA :- citravegano hRdaya saMtApa to bhAi bhANuvego kIsa tumaM dummaNovva muMcasi visAya- gabbhe sudIhare kIsa chAyA : tatra bhaNati bhanuvegaH kathaM tvaM durmana iva muJcasi viSAda-garbhe sudIrghAn kathaM saMjAtaH ? | niHzvAsAn ||147 / / artha tyAM bhAnuvega kahe che - "tuM durmanaska jevo kema thayo che? ane zAmATe vizAda- yukta anilAMbA nIsAsA nAMkhe che? hindI anuvAda :- taba bhAnuvega ne kahA- " tUM udAsa kyoM ho gayA hai ? kisa kAraNa setUM vizAdayukta atidIrgha ni:zvAsa chor3a rahA hai| * gAhA : saMjAo ? | nIsAse ? / / 147 / / kiM kuNasi aMga-bhaMgaM dIhaM nIsasiya mukka - huMkAro / bhaTTa - dviya- caNago viva sayaNIe kIsa taDaphaDasi ? / / 148 / / chAyA : kiM karoSi aGgabhaGga dIrghaM niHzvasya mukta - haGkAraH / bhrASTa-sthita caNakeva zayanIye kathaM taDaphaDasi ?... .? / / 148 / / ( itastato bhramati) artha :- tuM aMgane zA mATe maraDe che? dIrghaniH sAsA choDIne huMkAra kema kare che? ane zA mATe bhaTTimAM rahelA caNAnI jema zayyAmAM taraphaThiyAM mAre che? hindI anuvAda :- aMgoM ko kyoM maror3a rahe ho / ? tathA dIrgha niHzvAsa dvArA huMkAra kyoM bhara rahe ho ? aura kisa lie bhAr3a ke cane kI taraha zayyA para idhara-udhara leTa rahe ho ? gAhA : kiM kiMpi ciMtiUNaM aNimittaM ceva kIsa taM hasasi ? / niyaya - vigappa- vaseNaM kIsa puNo dummaNo hosi ? / / 149 / / chAyA : kiM kimapi cintayitu-manimittaM caiva kathaM tvaM hasasi ? | nijaka - vikalpa - vazena kathaM punaH durmanobhavati ? / / 149 / / 101

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artha :- game te vicAro karIne akAraNa ja tuM kema hase che? ane vaLI potAnA vikalpone vaza thaIne duHkhI kema thAya che ? hindI anuvAda :- kucha bhI socakara binA kisI kAraNa tUM kyoM haMsatA hai ? punaH svayaM ke vikalpoM ke vaza hokara duHkhI kyoM hotA hai ? gAhA : nANA - rasa- saMkinnaM nADaya kavvaMva ahiNavemANo / kiM ciTThasi na ya sAhasi sabbhAvaM kiMci amhANaM ? / / 150 / / chAyA : nAnA-rasa saMkIrNaM nATaka kAvyamiva abhinayan / kiM tiSThati na ca kathayasi sadbhAvaM kiMJcidasmAkam ||150 / / artha :- vividha prakAranA rasathI yukta nATaka-kAvyanI jema abhinaya karato tuM kema ubho che ? ane sAcIvAta amane kema kaheto nathI / hindI anuvAda :- vividha prakAra ke rasa se yukta nATya-kAvya kI taraha abhinaya karatA huA kyoM khar3A hai ? jo saccI bAta hai so mujhe batAde / " gAhA : evaM ca teNa bahuso pucchijjaMteNa kumara! me bhaNiyaM / jANami neva kiM puNa maha dehaM gADhamassatyaM ? / / 151 / / chAyA : * evaM ca tena bahuzaH pucchyamAnena kumAra! mayA bhaNitam / jAnAmi naiva kiM punaH mama dehaM artha :- A pramANe tenA var3e ghaNIvAra pUchAtA mArA var3e kahevAyu / he kumAra! mAru zarIra kema atyaMta asvastha che te huM kAMi ja jANato nathI! hindI anuvAda :isa prakAra unake bAra-bAra Agraha karane para maiMne kahA - he kumAra! merA zarIra ekadama asvasthya kyoM hai yaha mai svayaM bhI kucha nahIM jAnatA / gAhA : chAyA : hasiUNa teNa bhaNiyaM puvvaM ciya sAhiyaM mae tujjha / evaMviha- mahilANaM na suMdaraM gADhamasvastham / / 151 / / daMsaNaM hoi / / 152 / / hasitvA tena bhaNitaM pUrvameva kathitaM mayA tubhyam / evaMvidha- mahilAnAM na sundaraM darzanaM bhavati / / 152 / / artha :- teNe hasIne kahayu, "pahelA ja mArA var3e tane kahevAyu hatuM ke AvA prakAranI strIonA darzana nathI hotA / 102

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hindI anuvAda : - taba usane haMsakara kahA - maiMne tujhe pahale hI kahA thA - ki aisI striyoM kA darzana karanA acchA nahIM hai| gAhA : tA tIe cakkhu-dosA eso savvovi tujjha saMtAvo / dAvijjai sA hatthaM paTTIe jeNa hoi suhaM / / 153 / / chAyA : tasmAt tasyAH cakSu-doSAt eSaH sarvo'pi tava sNtaapH| (dApayati) dadAti sA hastaM pRSThe yena bhavati sukham / / 153 / / artha :- teNInA dRSTi doSathI A sarva paNa tAro saMtApa ch| have to teNI tArI pITha upara hAtha pheravaze to ja tane sukha thshe|" hindI anuvAda :- usake dRSTi doSa se hI yaha saba kaSTa tujhe ho rahe haiM, aba to vaha Akara jaba terI pITha para hAtha rakhegI tabhI tujhe khuzI hogii| gAhA : nIsasiya mae bhaNiyaM saMdeho jIviyassavi ya amhaM / taM puNa suhio bhAo ya parihAsaM kIsa no kuNasi? / / 154 / / chAyA : niHzvasya mayA bhaNitaM saMdeho jIvitasyA'pi ca mama / tvaM punaH sukhito bhrAtA yaH parihAsaM kasmAnaH krosi?|154|| artha :- tyAre meM uMDo zvAsa choDIne kahayuM have to mArU jIvanapaNa saMdehamaya che / vaLI tuM mAro sukhIbhAI thaIne parihAsa kare che? hindI anuvAda :- taba maiMne gaharA zvAsa chor3akara kahA - aba to merA jIvana bhI sandehamaya hai aura tUM merA bhAI hokara bhI parihAsa karatA hai? gAhA :__ to bhaNai bhANuvego sabbhAva-vivajjiyassa purisss| annAyammi sarUve kiM kAuM sakkimo amhe ? / / 155 / / chAyA : tato bhaNatibhAnuvegaH sadbhAva-vivarjitasya puruSasya / ajJAte svarUpe kiM kartum zaknuvaH AvAma ? ||155 / / artha :- tyArapachI bhAnuvega kahe che je puruSajI sAcIbAta ame jANIye nahi ane amane sAcI vastunuM svarUpa kahe nahI to ameM zu kI zakIe? hindI anuvAda :- punaH bhAnuvega kahatA hai - saccI bAta yA jisakA saccA svarUpa hama jAnate nahIM haiM usameM hama bhI kyA kara sakate haiM? 103

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gAhA : tAhi mae vajjariyaM sAhijjai tassa jo na yaannaai| taM puNa jANaMtovi hu aliyaM ciya pucchisi mamaMti / / 156 / / chAyA : tadA mayA kathitaM kathyate tasya yo na jAnAti / taM puno jAnanapi khalu alIkameva pRcchasi mameti / / 156 / / artha :- tyAre meM kahayu - "je jANAto nathI tene kahevAya che / tuM to jANato chatA paNa khoTu ja mane pUche ch| hindI anuvAda :- taba maiMne kahA - "jo ajJAta hai usakA svarUpa kahA jAtA hai, tUM to jAnane para bhI ulTA mujhase hI pUchatA hai| gAhA : emAi-vayaNa-vitthara-vajjaraNa-parAyaNANa amhANaM / cUya-layA giha-dAsI AgaMtuNaM imaM bhaNai / / 157 / / chAyA : evamAdi-vacana-vistara-kathyamAna parAyaNayo-rAvayoH / cUtalatA gRhadAsI Agatya imaM bhaNati ||157 / / artha :- ityAdi vacananA vistArane kahevAmAM ame banne tatpara hatA teTalIvAramA "cUtalatA" nAmanI gharanIdAsI AvIne ane kahe ch| hindI anuvAda : - ityAdi bAta-cIta karane meM hama donoM lage the, itanI dera meM "cUtalatA' gRhadAsI Akara isa prakAra kahatI hai| gAhA: acchai duvAra-dese samAgayA tumha saNa-nimittaM / somalayA nAmeNaM vara-dhAI kaNagamAlAe / / 158 / / chAyA : tiSThati dvAra-dese samAgatA tava darzana-nimittam / somalatA nAmnA vara-dhAtrI knkmaalaayaaH||158|| artha :- mukhya dvAra para ApanA darzananA nimitte AvelI kanakamAlAnI dhAvamAtA nAmavar3e "somalatA" dvAra para ubhI che| hindI anuvAda :- Apake darzana hetu kanakamAlA kI dhAyamAtA "somalatA'' Akara dvAra para khar3I hai| gAhA :- kanakamAlAnI dhAvamAtA- Agamana to bhaNai bhANuvego lahuM paveseha eva bhaNiyammi / aha sacciya somalayA samAgayA amha pAsammi / / 159 / / 104

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chAyA: tato bhaNati bhanuvego laghu pravezaya evaM bhaNite / atha sA eva somalatA samAgatA Avayo pArzve / / 159 / / artha :- pyAra pachI bhAnuvege kahayu : "teNIne jaldI aMdara mokalo" A pramANe kahevAye chate te ja somalatA AmArI pAse AvI / / hindI anuvAda :- ataH bhAnuvega ne kahA "unheM jaldI se aMdara Ane dIjie'' isa prakAra kahane para somalatA hamAre pAsa aaii| gAhA : kaya-uvayArA tAhe uvaviTThA bhaNai sAyaraM vayaNaM / egaMtaM kuNaha tao cUyalayA pesiyA tatto / / 160 / / chAyA : kRtopacArA tadopaviSTA bhaNati sAdaraM vacanam / ekAMtaM kuru tatazcUtalatA preSitA tataH / / 160 / / artha :- tyAre karelA upacAravALI, beTheLI teNIe AdapUrvaka kahayu "ekAMta kanTo" vyAre ame lokoe cUtalatAne mokalI diidhii| hindI anuvAda :- taba pAyI huI sanmAnavAlI baiThakara AdarapUrvaka usane kahA - "ekAnta karo'' taba hamane cUtalatA ko bAhara jAne ko khaa| gAhA : bhaNiyaM somalayAe saraNAgaya-vacchalA jao suyaNA / paritAyaha paritAyaha mamaM tao bhIma-vasaNAo / / 161 / / chAyA : bhaNitaM somalatayA zaraNAgata-vatsalA yataH sjjnaaH| paritrAyasva paritrAyasva mama tamsAt bhIma-vyasanAt / / 161 / / . artha :- tyAra pachI somalatAe kahayuH - "he zaraNAgatavatsala sjjno| mane te ghora-saMkaTamAthI bacAvo | mArU rakSaNa kro|" hindI anuvAda :- bAda meM somalatA ne kahA - "he zaraNAgatavatsala sajjanoM! mujhe isa mahAsaMkaTa se bacAie! merI rakSA kIjie!" gAhA : harisAUriya-hiyaeNa tAhe evaMvihaM mae bhaNiyaM / katto bhadde! vasaNaM, sA bhaNaI kusumbaannaao||162|| chAyA: harSApUrita-hRdayena tadA evaMvidhaM mayA bhaNitam / kuto bhadre! vyasanaM sA bhaNati kusumabANAt / / 162 / / 105

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artha :- vyAre harSathI bhanTelA hRdayavALA meM A pramANe kahayu : he bhadre! tamane konA thI saMkaTa che? vyAre somalatAe mane kahayu - "kusumabANathI mane bhaya ch|" hindI anuvAda :- taba harSayukta hRdayavAlA maine isa prakAra kahA - he bhadre ! Apako kisase saMkaTa hai? taba somalatA ne mujhase kahA - "kusumabANa se mujhe bhaya hai| gAhA : IsIsi vihasiUNaM vajjariyaM tAhi bhANuvegeNa / kaDakaDiya-savva-saMdhi gaya-lAyannaM tuha sarIraM / / 163 / / chAyA : ISadISat vihasya kathitaM tadA bhAnuvegena / kaDakaDita-savva-sandhiM gata-lAvaNyaM tava zarIram / / 163 / / artha :- tyAre kaMIka hasine bhAnuvege kahayu - "tArU zIra jIrNa thayelA sarva sAMdhAvALu ane lAvaNyarahita che .... hindI anuvAda :- taba thor3A haMsakara bhAnuvega kahatA hai - "ApakA zarIra to jIrNa aura lAvaNya rahita hai| gAhA : ninnaTTha-daMta-paMtiM siya-kesa-hasaMta-sIsa-sohillaM / dUra-palaMbira-vali-valaya-sahiya-sihiNehiM biibhcchN||164|| chAyA : nirnaSTa-danta-paMktiM zveta-keza-hasan-zIrSa -zobhAvAn / dUra-pralaMbita-vali-valaya-sahita-stanAbhyAM bIbhatsam / / 164 / / artha :- jenI dAMtanI paktiM paNa nAza thaI che, saphedabALanA hAsyathI mastaka zobhI-rahayu che| dUra laTakatI trivalI sahita stanAvar3e bIbhatsa tArU rUpa ch| hindI anuvAda :- jinakI dantapaMkti naSTa ho gaI hai, zvetakeza ke hAsya se mastaka zobhAyamAna hai, laTakatI huI trivalI sahita stanoM dvArA bIbhatsa terA rUpa hai| gAhA : daThUNa bhIya-bhIo dUraM dUreNa vaccai annNgo| tatto kaha tujjha bhayaM jarAe jajjariya-dehAe ? / / 165 / / chAyA : dRSTvA bhIta-bhIto dUraM dUreNa vrajati anaGgaH / tataH kathaM tava bhayaM jarayA jarjarita-dehena ? ||165 / / 4. kaDakaDita = jIrga| 106

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artha :- AvA tArA rUpane joIne bhayathI Darato anaMga dUra-sudUra bhAgI jAya che| to jarAthI jarjarita dehavALI tane bhaya kevI rIte thAya che? hindI anuvAda :- aise tere rUpa ko dekhakara bhaya se kampatA huA anaMga bhI sudUra calA jAtA hai to phira vRddhAvasthA se jarjarita dehavAlI tujhe bhaya kaise lagatA hai? gAhA : somalayAe bhaNiyaM mA maM uvahasasu suNasu vuttaMtaM / jaha kusuma-bANa-vihiyaM paraMparAe maha bhayaMti / / 166 / / chAyA : somalatayA bhaNitaM mAmupahasasva zRNu vRttAntam / yathA kusuma-bANa-vihitaM paraMparayA mama bhymiti||166|| artha :- have somalatA kahe che| tame mArAviSe haso nhi| ane mATo vRttAnta sAMbhaLo jevIrIte kusuma-bANathI viMdhAyelI paraMparAthI mane bhaya ch| hindI anuvAda :- aba somalatA kahatI haiM - Apa mere bAre meM haMso nahIM? maiM kahatI hUM so suno, kusumabANa se pIr3ita kanakamAlA (kA paramparA) se mujhe bhaya hai| gAhA : ujjANAu kIliya samAgayA niya-gihe knngmaalaa| vicchAya- vayaNa-sohA viDa-ppagahiyA sasi-kalavva / / 167 / / chAyA : udyAnAt krIDitvA samAgatA nija-gRhe knkmaalaa| vicchAda-vadana-zobhA viDappa-gRhIta zazi-kaleva / / 167 / / artha :- udyAnathI krIDA karIne kanakamAlA potAnA ghare AvI vyAre tenuM mukha rAhu thI grasita candrakalAnI jema karamAyeluM joyu| hindI anuvAda :- udyAna se krIr3A karake jaba kanakamAlA apane ghara AI taba usakA mukha rAhu se grasta candramA kI taraha murajhAyA huA thaa| gAhA : tatto ya mae puTThA kIsa tumaM putti| vimaNa-dummaNiyA? / na ya tIe kiMci siTuM sudIharaM navari nIsasihauM / / 168 / / chAyA : tatazca mayA pRSTA kasmAt tvaM putri! vimana-durmanitA ? | na ca tvayA kiJcit ziSTaM sudIrgha navari niHzvasya / / 168 / / 5. viDappa = de0 rAhu 107

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danayA / artha :- tethI meM teNIne pUchayu - "he putri! tuM zA kAraNathI vimanaska duHkhIche? tyAre teNIvar3e dIrgha niHsAsA sivAya koija pratyuttara na apaayo| hindI anuvAda :- ata: maiMne usase pUchA - "he putrI! tUM kisa lie anyamanaska aura duHkhI ho? taba usane mAtra dIrgha ni:zvAsa hI chor3A aura kucha bhI pratyuttara nahIM diyaa| gAhA : aMsu-jala-pUriyAI nayaNAI dINa-vayaNAe / - tatto ya mae puTThA tIe sahI haMsiyA nAma / / 169 / / chAyA : azru-jala pUritAni nayanAni kRtAni dIna-vadanayA / tatazca mayA pRSTAM tasyAH sakhI haMsikA nAma ||169 / / artha :- paNa azu-jala bharelA nayanovaDe dIna mukhavALI thaI, tethI ye teNInI "haMsikA" nAmanI dAsIne pUchayu! hindI anuvAda : - azru jala se bhare hue nayanoM dvArA dInavadanA putrI ko dekhakara maiMne "haMsikA' nAma kI dAsI se kAraNa pUchA ? gAhA : tIe bhaNiyaM aMbe! ujjANaM ajja pAviyA amhe / pUiya mayaNaM bAhiM nIsariyA jAva tA dihro / / 170 / / kougavakkhitta-maNo uvaviTTho bhANuvega-pAsammi / paccakkhovva aNaMgo ego taruNo mahAbhAgo / / 171 / / chAyA : tayA bhaNitaM ambe! udyAnamadya prApitA vayam / pUjayitvA madanaM bahirnisRtA yAvat tAvat dRSTaH / / 170 / / kautuka-vyakSipta-mana upaviSTo bhAnuvega-pArzve / pratyakSevanaMga ekastaruNo mahA bhAgaH ||171 / / artha :- teNIe kahayu :- he mAtA! Aje ame udyAnamAMjaI madananI pUjAkarIne jeTalIvAramA bahAra nIkaLayA teTalIvAramA bhAnuveganI pAse kautukathI kheMcAyelA mAnavALo mahAbhAgyavAn sAkSAt kAmadeva jevo eka taruNa baiTho hto| hindI anuvAda :- usane mujhase kahA - he mAtA! Aja jaba hama udyAna meM madana kI pUjA karake bahAra nikale taba bhAnuvega ke sAtha kautuka se AkRSTa cittavAlA mahAbhAgyavAn sAkSAt kAmadeva jaisA eka yuvaka vahAM baiThA thaa| 108

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gAhA : taM daThUNa esA jAyA niSphaMda-loyaNA sahasA / AsattA tavvayaNe Alekkha-gayavva niccetttthaa||172|| chAyA : taM dRSTvA eSA jAtA niSpaMda-locanA sahasA / AsaktA tad-vadane''likhya-gateva nizceSTA / / 172 / / artha :- tene joine A sahasA niSpaMda locanavALI thii| tenA mukhapara Asakta, citramA dorelAnI jema nizceSTa thaI! / hindI anuvAda :- usako dekhakara kanakamAlA sahasA niSpaMda locanavAlI ho gaI, usake mukha para Asakti citra meM citrita kisI vastu kI taraha nizceSTa ho gii| gAhA : savvaMgio imIe aNimisa-diTThIe joio sa yuvA / na ya teNa imA diTThA kougavakkhitta-citteNa / / 173 / / chAyA: sarvAGgINe'mayA animiSa-dRSTyA dRSTaH sa yuvaa| na ca tena imA dRSTA kautuka vyakSipta-cittena / / 173 / / artha :- animeSa dRSTi dvArA AnA var3e sarvAGgI te yuvA jovAyo paraMtu kautukathI kheMcAyelA cittavALA tenA var3e A na jovaaii| hindI anuvAda :- isake dvArA apalaka nayanoM se vaha yuvaka dekhA gayA kintu kautuka dekhane meM tallIna usa yuvaka ne ise (kanakamAlA kI) nahIM dekhaa| gAhA : to tassa nayaNa-goyaramapAvamANA sljj-muh-kmlaa| dohagga-dUsiyaM piva attANaM mannamANavva / / 174 / / kiM-kiMpi ciMtiUNaM bhaNai sahIo! imammi cUya-dume / kIlAmo tAva khaNaM baMdhiya aMdolayaM amhe / / 175 / / chAyA: tatastasya-nayana-gocaramaprApyamAnA sa-lajja-mukhakamalA / daurbhAgya-dUSitamivAtmAnaM manyamAneva ||174 / / kiM kimapi ciMtayitvA bhaNati sakhi! asmin cUta-drume / krIDAmaH tAvat kSaNaM badbhavA AndolakaM vayam ||175 / / artha :- tethI tenA nayananA viSayane prApta nahIM karatI lajjAyukta mukhakamalavALI potAne daurbhAgyathI dUSita jANe mAnatI hoya tema kAMDa 109

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paNa vicArIne kahayu he sakhi ! cAlo ApaNe A AmravRkSa nIce hiMcako bAMdhIne ramITa! te vakhate ja.. hindI anuvAda : - ata: usase AMkhe cAra na hone ke kAraNa lajjAyukta mukhavAlI svayaM ko durbhAgya se dUSita mAnatI huI kucha socakara kahane lagI - he skhi| calo, hama isa AmravRkSa ke nIce jhUlA bAMdhakara kheleMge, usI samaya... gAhA : evaM tAhiM bhaNie taheva saMpADiyammi esAvi / guru-saddeNa sahIo AsannAovi vaahri||176|| chAyA: evaM tAbhyAM bhaNite tathaiva saMpAtite eSA'pi / guru-zabdena sakhI rAsannatarapi vyAharati / / 176 / / artha :- tenA kahelA pramANe karAye chate ane sakhIo najIka hovA chatAM paNa moTA avAja var3e bole che| hindI anuvAda :- usakI AjJA pramANa hone para bhI, aura sakhiyoM ke pAsa hone para bhI U~cI-U~cI AvAja meM bolane lgii| gAhA : jai eso maha sadaM soUNaM saMmuhaM paloejjA / hoJjAmi tA kayatthA ii AsAe taDijjatI / / 177 / / chAyA : yadi eSo mama zabdaM zrutvA sammukhaM pralokayet / bhaviSyAmi tataH kRtArthA iti AzayA tADayanti / / 177 / / artha :- jo A mArA zabdane sAMbhaLIne kadAca mArI sAme jove to paNa huM kRtArtha thaIza e pramANe nI AzAthI pIDAti htii| hindI anuvAda :- yadi vaha mere zabda ko sunakara zAyada merI ora dekhe to bhI maiM kRtArtha ho jAUMgI, aisA socakara vaha duHkhI ho rahI thii| gAhA : taM pekkhiUNa ya mae parihAsa- vaseNa jaMpiyaM eyaM / Asannapi sahi-jaNaM uccuccaM kIsa vAharasi? / / 178 / / chAyA : taM prekSya ca mayA parihAsa-vazena jalpitaM etad / Asanamapi sakhi-jana-muccamuccaM kasmAt vyAharasi ? ||178 / / . 110

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artha :- te joIne upahAsanA vazathI meM A pramANe kahayu - ke "sakhi-jana najIka hovA chatA paNa zA mATe jora jorathI bole che ? hindI anuvAda :- yaha dekhakara upahAsa se maiMne isa prakAra kahA - ki "sakhijana pAsa hone para bhI tUM itanA jora-jora se kyoM bola rahI hai? gAhA : kougavakkhitta-maNo eso tuha dei neya paDivayaNaM / taM vayaNaM soUNaM savilakkhA kiMci saMjAyA / / 179 / / chAyA : kautuka vyakSipta-mana eSastava dadAti naiva prativacanam / tad vacanaM zrutvA sA vailakSyA kiJcit saMjAtA / / 179/ artha :- kautukathI vyakSipta manavALo A tane koI prativacana nahi Ape sakhinA te vacana sAMbhaLanI te kAMika vilakhI thii| hindI anuvAda :- kautuka se vyakSipta mana vAlA vaha tujhe kucha bhI pratyuttara nahIM degA, sakhi kA aisA vacana sunakara vaha kucha kumhalA gii| gAhA : etyaMtarammi diTTA teNa juvANeNa'NaMga-rUveNa / sajjhasa-harisehiM imA tAhi auvvaM rasaM pattA / / 180 / / chAyA: atrAntare dRSTA tena yUnA anaGga-rUpeNa / sAdhvasa-harSAbhyAM iyaM tatra'pUrvaM rasaM prAptA ||18011 artha :- eTalIvAramA anaGgarUpane dhAraNa karanAra te yuvAna var3e jovAI vyAre ANI bhaya ane harSavar3e apUrva rasane prApta kryo| hindI anuvAda :- itanI hI dera meM anaGgarUpadhArI usa yuvaka ne ise dekhA, taba iMsane bhaya aura harSa dvArA apUrva rasa kA pAna kiyaa| gAhA : teNAloiyamettA sohagga-samanniyaM ca appANaM / jIviyamavi sa-kayatthaM mannaMtA pulaiya-sarIrA / / 181 / / chAyA: tenAlokita-mAtre saubhAgya-samanvitA caatmaanm| jIvitamapi sa-kRtArthaM manyamAnA pulkit-shriiraa||181|| artha :- tenAvar3e jovA mAtrathI potAne saubhAgyavALI ane potAnA jIvitane paNa kRtArthamAnatI pulakita zarIvALI thii| 111

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hindI anuvAda :- usakI dRSTi apane Upara girate hI vaha svayaM ko saubhAgyavAna aura jIvana ko kRtArtha mAnatI huI pulakita aMgavAlI ho gayI... / gAhA : avaruMDai sahi-nivahaM uccaM saMlavai haMsai animittaM / pAyaMguhraNa mahiM vilihai kese ya sNjmi|| 182 / / chAyA: parirabhate sakhi-nivaha-muccaM saMlapati hasati animittam / pAdAGguSThena mahiM vilikhati kezAMzca saMyamati / / 182 / / artha :- tathA sakhi samudAyane bheTavA lAgI, uccasvare bolavA lAgI kAraNa-vagara ja hasavA lAgI, paganA aMgUThAvar3e pRthvI khodavA lAgI ane vALone sajAvavA laagii| hindI anuvAda :- tathA sakhi samudAya kA AliGgana karane lagI, uccasvara se bolane lagI, niSkAraNa haMsane lagI, paira ke aMgUThe se pRthvItala khodane lagI aura kezoM ko sajAne-saMvArane lgii| gAhA : emAiM saviyAraM ceTuMtA kIliUNa khaNamegaM / mayaNa-sara-vihuriyaMgI ihAgayA erisA jAyA / / 183 / / chAyA : evamAdi savikAraM ceSTayan krIDitvA kSaNamekam / madana-sara-vidhuritAGgI ihAgatA IdRzI jAtA / / 183 / / artha :- ityAdi vikArayukta ceSTAne karatI eka kSaNa krIDA karIne kAmadeva nA bANathI vidhurita avALI ahIM AvelI AvAprakAranI dhaI ch| hindI anuvAda :- vikArayukta ceSTA se krIr3A karake kAmadeva ke bANa se bedhita dehavAlI isakI yahA~ aisI avasthA huI hai| gAhA : evaM ca haMsiyAe bhaNiyammi puNo vi sA mae puTThA / ko so puriso haMsiNi!, kahiyaM savvaMpi maha tIe / / 184 / / chAyA : evaM ca haMsikAyAM bhaNite punarapi sA mayA pRSTA / kaH saH puruSo haMsini! kathitaM sarvamapi mahyatayA ||184 / / artha :- A pramANe haMsikA kahe chate phari paNa mArAvar3e te pUchAI - he hNsini| te puruSa koNa che? ane tenAvar3e mane badhu ja khevaayu| 112

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hindI anuvAda :- isa prakAra haMsikA ne pUrA svarUpa batAyA, phira bhI maine use pUchA, he "haMsinI ! vaha puruSa kauna hai ? aura usane mujhe saba kucha kaha diyaa| gAhA : sohaNa - ThANe rAgo puttIe ciMtiuM gayA pase / tI diTThA ya mae sayaNIya- gayA kaNagamAlA / / 185 / / chAyA : zobhana-sthAne rAgaH putryA cintayituM AgatA pArzve / sA dRSTA ca mayA zayanIya-gatA kanakamAlA / / 185 / / artha :- putrIvar3e rAga sArA sthAnamAM karAyo che "e pramANe vicArIne huM tenI pAse gaI" ane zayanamAM sUtelI kanakamAlA mArA var3e jovAI / hindI anuvAda :- putrI ne zreSTha sthAna meM prema kiyA hai, aisA socakara maiM unake pAsa gaI aura zayana meM soyI huI kanakamAlA ko maine dekhA / gAhA : ApaMDura- muha - kamalA sudIha - sAsehiM sosiya- sarIrA / kahakahavi hu niya-jIyaM mahayA kiccheNa dhAraMtI / / 186 / / chAyA : ApANDura-mukha kamalA sudIrgha zvAsaiH zoSita-zarIrA / kathakathamapi khalu nija-jIvaM mahatA kRccheNa dhArayaMtI / / 186 / / artha :- tyAre tenu mukha phikku paDelu hatu, atyaMta lAMbA zvAsavar3e zUkAyelAzarIvALI keme karIne moTA kaSTavar3e potAnA jIvanane dhAraNa karatI hatI! hindI anuvAda :- taba usakA mukha kumhalA gayA thA, atidIrgha zvAsa se mUrcchita dehavAlI bar3e kaSTa se apane prANa ko dhAraNa kI thI / gAhA : piya- viraha - jalaNa- jAlAvalIhiM saMtAviyAe varaIe / hAro caMdaNa- paMko mummura - sarisovva chAyA : priya - viraha - jvalana - jvAlAvalibhiH santApitAyAH varAkyAH / hArazcaMdana- paGko sadRzeva pratibhAti / / 187 / / murmura artha priyanA viraharUpI agninI jvAlAovar3e santapta thatI te bIcArI paDihAi / / 187 / / : no hAra paNa caMdananA lepanI tusanA agni jevo dekhAto hato / hindI anuvAda priya kI virahAgni kI jvAlAoM se santapta usa bicArI kA hAra bhI caMdana ke lepa Upara tusa ke agni jaisA dikhAI detA thA / : 113

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gAhA : cIyavva muNAlAI naliNi dalAiMpi aMgAra - rAsi - sarisA pasihAsai chAyA : caityeva mRNAlAni nalini-dalAnyapi jvAlA- tulyAni / aGgAra- rAzi - sadRza pratibhAsate haMsa - tulirapi / / 188 / / artha :- kamalanAla citA jevI lAgatI hatI, kamalanA patra jvAlA tulya lAgatA hatA, ane suMdara zayyA paNa aGgAra-rAzi jevI lAgatI htii| hindI anuvAda : kamalanAla citA jaisI lagatI thI, kamala ke patte jvAlA jaise lagate thI aura suMdara zayyA bhI aGgAra - rAzi jaisI lagatI thii| - gAhA : jAla - tullAI / haMsa - tUlIvi / / 188 / / puTThA na dei vayaNaM Alavai na sahi jaNaM siNirddhapi / jhANovagayA vara jogiNivva jAyA vigaya- ceTThA / / 189 / / 1 chAyA : pRSTA na dadAti vacana - mAlapati na sakhi - janaM snigdhamapi / dhyAnopagatA vara - yoginIva jAtA vigata - ceSTA / / 189|| artha :- pUchAyelI te kAMI uttara ApatI nathI, snehala sakhIjana sAthai paNa bolatI nathI paNa dhyAnamA rahelA yoginI jema mUrcchita jevI thaI gaI hatI! hindI anuvAda :- tathA pUchane para bhI kucha pratyuttara nahIM detI hai, snehAnvita sakhijana ke sAtha bhI bolatI nahIM hai kintu vaha dhyAnastha yogI kI taraha mUrcchita jaisI lagatI hai| gAhA : piya- viraha-pisAeNaM gahiyA gaya- ceyaNAvi hu sahIhiM / AsAsijjai varaI suMdara ! nAma - maMtehiM / / 190 / / tuha chAyA : priya - viraha-pizAcena grahitA gata-cetanA'pi hi sakhIbhiH / AzvAsyate varati sundara ! tava nAma - mantraiH / / 190 / / artha :- priyanA viraharUpI pizAcavar3e grasta thayelI, gayelI cetanAvALI paNa sakhIo var3e AzvAsana apAya che paNa he sundara ! teI to tArA nAma mantra sAthai ja paraNI che / hindI anuvAda :priya ke viraharUpa pizAca se grasita, nizceSTa caitanyavAlI use sakhiyoM dvArA AzvAsana diyA jAtA haiN| para he sundarI ! usane to tere nAma ke sAtha hI vivAha kiyA hai| 114

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gAhA : piya-viraha-pIDiyaM taM tuDi-gaya-niya-jIviyaM muNeUNaM / tadukkha-dukkhiyA haM samAgayA tumha pAsammi / / 191 / / chAyA : priya-viraha pIDitaM tAM truTi-gata-nija-jIvitAM jJAtvA / taduHkha-duHkhitA'haM samAgatA tava pArzve / / 191 / / artha :- priyanA virahathI pIDita potAnA prANane paNa saMkaTamAM mUkelI teNIne jANIne tenA duHkhathI duHkhI thayelI huM tArI pAse AvI chu| hindI anuvAda : - priya ke viraha se pIr3ita, khuda ke prANoM ko bhI saMkaTa meM DAlI huI use jAnakara usake duHkha se du:khI banI huI maiM tumhArI pAsa AI huuN| gAhA: evaM kusumasarAo aigaruyaM AgayaM mahaM vasaNaM / jaM tIe dukkhiyAe ahaMpi aidukkhiyA ceva / / 192 / / chAyA : evaM kusumasarAd atiguruka-mAgataM mama vyasanam / yat tayA duHkhitayA ahamapi atiduHkhitaiva / / 192 / / artha :- A pramANe kusumabANathI mane bahu moTu kaSTa Avyu che, kAraNa ke teNInA duHkhathI hu~ paNa ati duHkhI chu / hindI anuvAda :- isa prakAra kusumabANa se mujhe bar3A kaSTa huA hai kyoMki unake duHkha se maiM bhI ati du:khI huuN| gAhA : tA suyaNu! kaNagamAlA jA sA niisaas-sosiy-sriiraa| . AsAsijjau varaI jAva na sAsA samappaMti / / 193 / / chAyA : tasmAt hesutano! kanakamAlA yA sA niHzvAsa-zoSita-zarIrA | AzvAsyatAM varati yAvad na zvAsAn samApyate / / 193|| artha :- tethI he sutanu ! jyAMsudhImA te kanakamAlA niHsAsA var3e sUkAyelA dehavALI potAnA zvAsane samApta na kare tyAMsudhImAM te bIcATIne AzvAsana apAvatu joie| hindI anuvAda :- ataH he sutanu! jaba taka kanakamAlA niH zvAsoM dvArA zuSka dehavAlI apane zvAsa ko samApta na kare taba taka hameM usa becArI ko AzvAsana denA caahie| 115

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gAhA : lahu kuNasu kiMcuvAyaM jAva na nIsarai jIviyaM tIe / gaya-jIviyAe pacchA kiM kAhI lAvaya-raseNa? / / 194 / / chAyA : laghu kuruSva kiMcidupAyaM yAvana niHsarati jIvitaM tsyaaH| gatajIvitAyAH pazcAta kiM kariSyasi lAvaka-rasena ? ||194 / / artha :- tame jaldI thI kAMika upAya ko jethI teNInA prANa nikaLI na jaay| kemake jIva nIkaLI gayA pachI lAvaka rasavar3e zaMkarAze ? hindI anuvAda :- Apa zIghratA se kucha upAya kIjie, tAki usake prANa nikala na jAyeM, kyoki prANa cale jAne para lAvaka rasa kA kyA hoga? gAhA : tavvayaNaM soUNaM taiyA aha rAya- utta ! meM bhaNiya / eyaMpi na jANAmo kA esA kaNagamAlatti / / 195 / / chAyA tadvacanaM zrutvA tadA atha rAja-putra! mayA bhaNitam / etadapi na jAnImaH kA eSA kanakamAleti / / 195 / / artha :- tyAre te vacana sAMbhaLIne mArAvar3e kahevAyu, "he rAjaputra! A kanakamAlA koNa che e paNa ame jANatA nathI ! hindI anuvAda :- taba usake aise vacana sunakara maiMne kahA - he rAjaputra! vaha kanakamAlA kauna hai, yaha bhI hama nahIM jAnate / gAhA: tA pucchA bhANuvegaM patthuya-vatthummi gahiya-paramatthaM / amhe puNa pAhuNayA ayANuyA ettha vatthummi / / 196 / / chAyA : tasmAt pRccha bhAnuvegaM prastuta-vastuni gRhIta-paramArtham / AvAM punaH prAghUrNakA ajJAtau atra vastuni / / 196 / / artha :- tethI prastuta vAtamAM grahaNakarelA paramArthavALA bhAnuvegane puucho| kemake ame to ahIM mahemAna chIe ane A vastumA ajJAta chIe! hindI anuvAda :- ata: isa bAta meM grahaNa kie paramArthavAle bhAnuvega ko pUcho - kyoMki hama to yahA~ ke mehamAna haiM aura isa viSaya meM anjAna bhI / gAhA : aha bhaNai bhANuvego amhevi hu neva jANimo kiMci / to bhaNai somalayA sAsUyaM erisaM vayaNaM / / 197 / / 116

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chAyA: atha bhaNati bhAnuvego vayamapi khalu naiva jAnImaH kiJcit / tasmAt bhaNati somalatA sAsUyaM idRzaM vacanam / / 197 / / artha :- have bhAnuvega kahe che "amepaNa nizce kAMi jANatA nthii"| tethI somalatA asUyAsahita AvA vacana kahe ch| hindI anuvAda :- aba bhAnuvega kahate haiM "hama bhI isa viSaya meM kucha nahIM jAnate', isapara somalatA A~sU bahAtI huI isa prakAra bolane lgii| gAhA : hariUNa tIe hiyayaM diTThI-bANehiM pahariyaM aMge / tuDi-gaya- jIyaM kAuM taM saMpai ayANuo jaao|| 198 / / chAyA: hRtvA tasyA hRdayaM dRSTi-bANai prahatyA-GgAni / truTi-gata-jIvaM kRtvA taM samprati ajJAto jaatH||198|| artha :- dRSTirUpi bANo var3e teNInuM hRdaya corIne, aMgo para prAra karIne, prANane zaMsayamAM mUkIne have hamaNA tame ajJAta thAo cho ! hindI anuvAda : - "dRSTirUpa bANa se unakA dila curAkara, aMgoM para prahAra kara, prANa ko saMkaTa meM DAlakara aba Apa anjAna bana rahe ho? gAhA : kaMTha-gaya jIviyAsA tuha virahe marai natthi sNdeho| ayaNataM avalaMbiya taM ciTThasi niddao bhadda ! / / 199 / / chAyA : kaNTha-gata jIvitAzA tava virahe mriyate nAsti sandehaH / ajanatva-mavalambya tvaM tiSThasi nirdayo he bhadra ! / / 199 / / artha :- kaMThamA rahelA prANavALI, tArI AzAmA jIvanArI te tArA virahamAM nizce mRtyu pAmaze temAM koI saMdeha nthii| vaLI tuM pazupaNAnuM AlaMbana laIne nirdayaevo rahayo che|| hindI anuvAda :- kaNTha meM rahe hue prANavAlI, terI AzA meM jInevAlI, vaha tere viraha meM nizcita mRtyu ko prApta hogI, isameM koI saMdeha nahIM hai aura tUM pazutva kA AlaMbana lekara nirdayI bana gayA hai| gAhA :- annaM ca jo jattha jaNo nivasai rakkhai so AyareNa taM gehaM / tIe maNammi vasaMto kiM niddaya ! taM maNaM dahasi ? / / 200 / / 117

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chAyA : anyacca yo yatra jano nivasati rakSati sa AdareNa tadgRham / tasyA manasi vasan kiM nirdaya ! tvaM mano dahasi ? ||200|| artha :- ane vaLI - je manuSya jyAM rahe che te Adaravar3e te gharanuM rakSaNa kare che / vaLI he ! nirdaya ! nuM to teNInA manamAM raheto paNa tenA manane bALe che! hindI anuvAda :- jo manuSya jahA~ rahatA hai vahA~ usa ghara kI AdarapUrvaka rakSA karatA hai, aura he nirdayI ! tUM to usake mana meM rahane para bhI usake dila ko jalAtA hai| gAhA : hariUNa tIe hiyayaM saMpai corovva ninhavemANo / na hu chuTTasi suyaNu ! tumaM kiMci uvAyaM viciMtesu / / 201 / / chAyA : hRtvA tasyAH hRdayaM samprati caura iva nihuvAnaH / na khalu chUTyase he sutano ! tvaM kiMcidupAyaM vicintaya / / 201 / / artha :teNInA hRdayane harIne have hamaNA coranI jem potAne chUpAvato he sutanu ! tuM chuTI nahIM zake have kAMika upAya kara ? hindI anuvAda usakA hRdaya curAkara philahAla cora kI taraha chupatA huA he sutanu ! tUM baca nahIM sakegA / ataH aba kucha upAya kara!" : gAhA : tatto ya mae bhaNiyaM amme! taM ceva sAhasu uvAyaM / evaM cavatthiyammi jaM juttaM amha kAuM je / / 202 / / chAyA : tatazca mayA bhaNita-mambe ! tvaM caiva kathaya upAyam / evaM cAvasthite yaduktaM asmAn kartum yat || 202|| artha :- vyAra pachI meM kahayu : he mAtA ! AvA prakAranI avasthAmAM amane karavA mATe je yogya che ne upAya tuM ja batAva ! * - hindI anuvAda punaH maiMne kahA - he mAtA ! aisI avasthA meM mujhe jo upAya karanA ucita ho so Apa hI btaaiie| gAhA :- kanakamAlA AzvAsana upAya - bhaNiyaM somalayAe cittaM pattaM va paccaya- nimittaM / paTThavasu jeNa cittaM saMdhIrai sA tayaM daddhuM / / 203 / / chAyA : bhaNitaM somalatayA citraM prAptamiva pratyaya-nimittam / prasthApaya yena cittaM sandhiriti sA tarkaM dRSTvA || 203 / / 118

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artha :- tethI somalatAe kahayu - "citra ke patra vizvAsa ne mATe teNI para mokalo jethI ne joIne teNIne dhairyanI prApti thAya!" hindI anuvAda :- ata: somalatA ne kahA :-"usake vizvAsa ke lie citra yA patra bhejie jisase vaha dekhakara use dhairya prApta ho| gAhA : tatto ya mae lihiyA patte naliNIo tIe paumammi / mottUNa sesa-kusume nilIyamANo alI lihio / / 204 / / chAyA : tatazca mayA likhitA patre nalinyastasmin prlaa| muktvA zeSakusume nIliyamAno'liH likhitH||204|| artha :- tyAre mArAvar3e patramA lakhAyu "sarvaM kusumone chor3I ne bhamaro kamaLamAM lIna thAya che"| hindI anuvAda :- taba maiMne patra meM likhA "sabhI puSpoM ko chor3akara bhramara kamala meM lIna hotA hai|" gAhA : hiDhe ya tassa lihiyA esA gAhA uvvunnaya-raseNa / niya-bhAva- sUyaNa-parA pacchannatthA tayA kumr!|| 205 / / chAyA : aghazca tasya likhitA eSA gAthA udbhaTo raseNa | nija-bhAva sUcana-parA pracchannArtha tadA he kumAra! / / 205 / / artha :- vyArapachI he kumAra! potAnA bhAvane jaNAvavAmAM tatpara A gAthA tenI nIce udbhaTa-rasavar3e lkhaaii| hindI anuvAda :- he kumAra ! bAda meM usa paMkti ke nIce apane bhAva ko jJApana karane vAlI gAthA udbhaTa rasa se likhii| gAhA : taha kahavi pariThThaviyaM aliNo naliNIe parimalaM hiyae / layaNuppayaNaM jaha tassa kevalaM sesa-kusumesu / / 206 / / chAyA : tathA kathamapi paristhApitaM alayaH nalinyAH parimalaM hRdaye / layanotpatanaM yathA tasya kevalaM zeSakusumeSu / / 206 / / artha :- keme kaTIne paNa bhamarAo kamalinInA parimalane hRdayamA dhAraNa kare che paraMtu zeSakusumomAM bhamarAonoM mAtra dRSTipAta ja hoya che| 119

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hindI anuvAda :"kisI bhI rUpa se bhramara kamalinI ke parimala ko hRdaya meM dhAraNa karatA hai parantu zeSa puSpoM meM to bhramaroM kA mAtra dRSTipAta hI hotA hai / " gAhA : taM ca bahu-patta-: - majjhe kAuM to pesio cUyalayAe hatthe dovi gayA tIe chAyA : tat ca bahuprApta-madhye kRtvA tataH preSitaH satAMbUlaH / cUtalatayA haste dvau api gatA tasyAH pArzve ||207 / / artha :- tyAra pachI ghaNA patronI madhyamAM karIne tAMbUlasahita patra cUtalatAnA hAthamAM mokalyo te banne paNa tenI pAse gayA / hindI anuvAda :punaH bahuta patroM ke bIca meM tAmbUla sahita patra rakhakara cUtalatA ke hAtha meM arpita kiyA aura vaha donoM unake pAsa gyiiN| gAhA : sataMbolo / pAsammi / / 207 / / tatto khatarAo cUyalayA AgayA imaM bhaNai / etto viNiggayA haM pattA ya kameNa taggehe / / 208 / / chAyA : tataH kSaNAntarAt cUtalatA AgatA imaM bhaNati / ito vinirgatAhaM prAptA ca krameNa taggRhe || 208 || pachI thoDIvAramAM AvelI cUtalatA A pramANe kahe che, "aMhIthI artha : nIkalelI huM kramapUrvaka teNInA gharamAM paMhocI" / hindI anuvAda :- phira kucha kSaNoM ke pazcAt cUtalatA isa prakAra kahane lagI, yahIM se nikalakara maiM krama se usake ghara jA phuNcii| gAhA : mattavva mucchiyA iva giliyA iva suyaNu ! guru- pisAeNa / diTThA u kaNagamAlA visamamavatthaMtaraM pattA / / 209 // chAyA : prAptA / / 209 / / mRteva mUrcchitA iva gilitA iva he sutano ! gurU-pizAcena / dRSTA tu kanakamAlA viSama-mavasthAntaraM artha :vyAre he sutano ! koI moTA pizAcavar3e grahaNa karAyelI ane marelAnI jema mUrcchita viSama avasthAne pAmelI kanakamAlAne meM joii| hindI anuvAda :- taba he sutanu ! koI bar3e pizAca dvArA grasta aura zava jaisI mUrcchita avasthA ko pAI huI kanakamAlA ko dekhii| 120

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gAhA : tIe sahIhiM bhaNiyaM samAgayA cittavega-dUitti / aha sA tuha nAmakkhara-AyantraNa-laddha-buddhIyA / / 210 / / chAyA: tasyAH sakhIbhiH bhaNitaM samAgatA citravega-dUteti / atha sA tava nAmAkSarA''karNanaM labdha-buddhikA ||210 / / artha :- teNInI sakhIovar3e "A citraveganI dUti AvI che" e pramANe kahevAyu ke teNa tArA nAmAkSara sAMbhaLatA ja prApta caitanyavALI thaI!" hindI anuvAda :- unakI sakhioM ne isa prakAra kahA "yaha citravega kI dUti AyI hai' itanA sunate hI kanakamAlA caitanyayukta ho gii| gAhA : jhatti niviThThA tatto pAsiya maM lajjiyAva mnnyNti| tAhe samappio se taMbolo saharisaM gahio / / 211 / / chAyA: jhaTiti niviSTA tato dRSTvA mAM lajjiteva manAgiti / tadA samarpitastasyAsta tAmbUlaM saharSaM gRhItaH / / 211 / / artha :- ane jaldIthI beThI thaI ThagaI, tyArapachI mane joIne jarAka lajjA pAmI teNIne tAmbUla arpaNa karyu ane teNIe paNa saharSa grahaNa karyu! ane.. hindI anuvAda :- aura zIghratA se baiTha gii| bAda meM mujhe dekhakara vaha lajjita ho gaI taba maiMne use tAmbUla arpita kiyA aura usane bhI saharSa grahaNa kiyaa| gAhA : gahiyatthAe bhaNiyaM keNeso pesio mha taMbolo? / / me bhaNiyaM tuha suMdari! maNohareNaM piyayameNaM / / 212 / / chAyA : gRhItayA bhaNitaM kenevaH preSito mAM tAmbUlam ? | mayA bhaNitaM tava he sundari! manohareNa priyatamena ||212 / / artha :- grahaNa karelA tAmbUlavALI teNIe kahayu - "konAvar3e A tAmbUla mane mokalAyu che tyAre me kahayu - he sundari! tArA manohara priyatamavar3e mokalAyu ch| hindI anuvAda :- tAmbUla ko grahaNa karake usane kahA - kisake dvArA yaha tAmbUla bhejA gayA hai? taba maiMne kahA - he sundarI! tere sundara priyatama ne bhejA hai|" 121

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gAhA : tIe bhaNiyaM kannA ahaMti kaha majjha piyayamo bhadde !? / me bhaNiyaM naNu ho hI aha sA aphuDakkharaM bhaNai / / 213 / / chAyA : tayA bhaNitaM kanyA aha-miti kathaM mama priyatamo bhadre ?| mayA bhaNitaM nanu bhaviSyati atha sA asphuTAkSaram bhnnti||213|| artha :- te vakhate teNIe kahA, "he bhadre! huM kanyA chu mAro priyatama kevI rIte?" tyAre me kahayu "nizce thaze"| AthI te aspaSTa akSaramAM bolii| hindI anuvAda :- usa samaya usane kahA - "he bhadra ! maiM kanyA hU~ to phira kyA vaha merA priyatama banegA taba maiMne kahA - "nizcita banegA' isapara vaha kucha aspaSTa zabdoM meM bolii| gAhA :- kaha mAmi ! aunnAe ettiyamettANi majjha punnANi / jaM so bhattA hohI daMsaNamittaMpi aidulahaM / / 214 / / chAyA : kathaM mAmi! apunyAyAretAvat mAtreNa mama punyAni | yat sa bhartA bhaviSyati darzanamAtramapi atidurlabham / / 214 / / artha :- he sakhi! mArA jevI abhAgI(r) evu puNya kyAthI ? jenA darzanamAtra paNa atidurlabha che te mAro pati kevI TIte banaze ? hindI anuvAda :- he sakhi! mere jaisI abhAginI kA aisA puNya kahA~ ? jisakA darzana mAtra bhI atidurlabha hai, vaha merA pati kaise banegA ? gAhA : ettiyamettaM bhaNiuM aMsu-jalupphuNNa-loyaNA jhatti / nIsAsaM mottUNaM gaya-ceTThA sA puNo jAyA / / 215 / / chAyA: etanmAtraM bhaNitvA azrujalapUrNa-locanA jhaTiti / niHzvAsamuktvA gataceSTA sA punaH jAtA ||215 / / artha :- ATalu mAtra kahIne azrujalathI pUrNa locanavALI jaldIthI nisAso mUkIne phaTI te mUrchita thaI gayI / / hindI anuvAda :- mAtra itanA kahakara azrujana se pUrNa locanavAlI vaha zIghratA se niHzvAsa chor3akara puna: mUrchita ho gii| 6. sakhi nA AmantraNamA 122

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gAhA :- darzana mATe citravegane prArthanA tatto sahihiM bhaNiyaM sAhejjasu tassa nigghiNa-maNassa / jaha-diTuM hi sarUvaM imIe aigaruya-pemmAe / / 216 / / chAyA : tataH sakhIbhi-bhaNitaM kathaya tasya nighRNa-manasaH | yathA-dRSTaM khalu svarUpaM anayA atiguru premNA ||216 / / gAhA :- annaM ca jai kahavi tAva volai rayaNI kusaleNa tA pbhaaymmi| ujjANammi gayAe dAyavvaM daMsaNamimIe / / 217 / / chAyA :- anyacca yadi kathamapi tAvad gacchati rajanI kuzalena tataH prbhaate| udyAne gatAyai dAtavyaM darzana-masyai / / 217 / / artha :- te vakhate sakhIoe mane kahayu 'te nirdaya manavALAnuM ATalA badhA puSkala premavaDe teNI jevU svarUpa joyelu che te omane kaheje, ane vaLI koi paNa rIte rAtrI sukhapUrvaka pasAra thaI jAya to savAramA udyAnamAM teNIne darzana ApavA joie / hindI anuvAda :- usa samaya sakhI ne mujhase kahA - atiprema se isake dvArA nirdaya manavAle unakA svarUpa jaisA dekhA vaisA kaho / kisI bhI prakAra yaha rAtri sukhapUrvaka bIta jAe to prAta: kanakamAlA ko darzana dene ke lie Apa udyAna meM AnA / gAhA : tahasaNeNa jIvai na annahA esa nicchao amha / evaM bahuhA bhaNiyA samAgayA tumha pAsammi / / 218 / / chAyA : taddarzanena jIvati nyAnyathA eva nizcayo'smAkam / evaM bahudhA bhaNitA samAgatA tava pArzve / / 218|| artha :- teNI tamArA darzanavar3e jIvaze anyathA nahIM evo amATo nizcaya che| A pramANe kahevAyelI huM tamATI pAse AvI cha / hindI anuvAda :- vaha Apa ke darzana se hI jIyeMgI anyathA nahIM, aisA hamArA mAnanA hai / isa prakAra kahavAI huI maiM Apake pAsa AyI huuN| gAhA : evaM cUyalayAe bhaNiyaM soUNa tIe vuttNtN| duguNataro me jAo tavvirahe garuya-saMtAvo / / 219 / / 123

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chAyA : evaM cUtalatayA bhaNitaM zrutvA tasyA vRttAntam / dviguNataro me jAtaH tadvirahe gurU-saMtApaH / / 219 / / artha :- A pramANe cUtalatAe kahelA teNInA vRtAntane sAMbhaLIne teNInA virahamAM dyaNo saMtApa thato hato te bamaNo thaI gayo / unake viraha dvArA vRttAnta ko sunakara hindI anuvAda :- isa prakAra cUtalatA meM jo saMtApa ho rahA thA vaha dugunA ho gyaa| gAhA :- citraveganI saMtApayukta vicAraNA - jai marihI sA bAlA kahavi hu guru viraha - tAviyA haMdi ! | nimitteNaM tA majjhavi AgayaM eeNa chAyA : yadi mariSyati sA bAlA kathamapi khalu gurUviraha-tApitA hata? | etena nimittena tasmAt ma mApyAgataM maraNam ||220 / / artha :- are ! jo bhAreviraha thI pIDAtI te bAlA keme karIne paNa maraze to e nimitte mAre paNa mRtyu Avaze / hindI anuvAda :- are! atyaMta virahAgni se jalatI usa bAlA kI yadi mRtyu hogI to usI kAraNa se merI bhI mRtyu hogii| maraNaM / / 220 / / gAhA : ahavA siNeha - juttA jai sA tA kIsa majjha paDivayaNaM / navi dinnaM, tA mantre maMda- siNehA u maha uvariM / / 221 / / chAyA : athavA sneha yuktA yadi sA tataH kasmAt mahyaM prativacanam / nApi dattaM, tataH manye maMdasnehA tu mamopari / / 221 / / artha :- athavA jo te mArA apara premavALI che to zA kAraNathI teNIe mane uttara paNa na Apyo, AthI huM mAnu chaM ke te mArA para mandasnehavALI che / hindI anuvAda :- athavA yadi vaha mujhase prema karatI hai to usane kisa kAraNa se mujhe mere patra kA pratyuttara bhI nahIM diyaa| isase maiM mAnatA hU~ ki vaha mujhase kama sneha karatI hai| gAhA : jaivi hu sA ninnehA tahavi maNaM majjha tIe virahammi / jaliya - jala- samujjala- jAlAliddhaMva 124 paDihAi / / 222 / /

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chAyA : yadyapi khalu sA niHsnehA tathApi manaH mama tasyA virahe | prajvalita-jvalana-samujvala-jvAlA''zliSTaM iva prtibhaati||222|| artha :- jo ke te bAlA sAce ja mArA viSe niHsneha hoya to paNa mArU mana teNInA virahamA saLagatI AganI jvAlAonI aMdara AzilaSTa karatu hoya tema lAge che! hindI anuvAda :- yadi vaha bAlA nizcita rUpa se mujhase ni:sneha ho to bhI merA dila to usakI virahAgni kI jvAlAoM meM jalA karatA hai, aisA lagatA hai| gAhA : nayaNehiM pulaiyA sA tAI ciya dahau esa piya-viraho / hiyaeNa kimavaraddhaM jeNa tayaM niddayaM dahai ? / / 223 / / chAyA : nayanAbhyAM pulakitA sA tAni eva dahatueSaH priya-virahaH / hRdayena ki-maparAdhaM yena takaM nirdayaM dahati? / / 223 / / artha :- nayano var3e te jovAI che to mArA nayano ne jatebhale baale| paNa A to priyano viraha niraparAdhI evA hRdayane paNa nirdaya thaIne bALe ch| hindI anuvAda :- nayanoM ne use dekhA hai to mere nayanoM ko vaha bhale hI jalA le kintu yaha priyatamA to niraparAdha mere hRdaya ko bhI jalAtI hai| gAhA : anneNa kayaM anno na bhuMjae aliemerisaM vayaNaM / sA diTThA nayaNehiM jAo hiyayassa saMtAvo / / 224 / / chAyA: "anyena kRtaM anyo na bhunakti" alikamidRzaM vacanam / sA dRSTA nayanAbhyAm jAto hRdayasya saMtApaH ||224 / / artha :- "anya ghaDe karAyela anya bhogavato nathI" AvAprakAranI je lokokti che te asatya ch| kemake te bAlA nayanavar3e jovAI ane saMtApa hRdayamAM thayo! hindI anuvAda :- "dUsare dvArA kie gaye karma kA dUsarA bhoktA nahIM banatA" isa prakAra kI jo lokokti hai vaha asatya hai, kyoMki usa bAlA ko nayanoM ne dekhA aura saMtApa hRdaya ko huaa| gAhA : rovaMtu nAma taM jaNamapecchamANANi dava-nayaNANi / taM hiyaya ! kiM vimUrasi sAhINe ciMtiyavvammi? / / 225 / / 125 ational

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chAyA: rudantu nAma tam janamaprekSyamANAni dRDha nynaani| taM hRdaya ! kiM vibhajyase svAdhIne ciMtayitavye ?||225 / / artha :- he hRdaya ! jeNe lokane joyo che te nayano bhale rUdana kare ! paNa svAdhInapaNe vicAra karI zakavA chatAM tuM zA mATe vidIrNa thAya che ? hindI anuvAda :- he hRdaya! jisane loka ko dekhA hai ve nayana bhale hI royeM, kintu taM vicAra karane meM svatantra hone para bhI kyoM vidIrNa hotA hai? gAhA : nayaNehiM joiyA sA hiyaeNa kao ya gruy-pddibNdho| sarisevi hu avarAhe viraho hiyayaM daDhaM dahai / / 226 / / chAyA: nayanAbhyAm dRSTavA sA hRdayena kRtazca guruk-prtibndhH| sadRze'pi khalu aparAdhe viraho hRdayaM dRDhaM dahati / / 226 / / artha :- te bAlA nayanovar3e jovAI ane hRdayavar3e mamatva karAyu / baleno aparAdha samAna hovA chatA paNa viraha dRDharIte (atyaMta) hRdayane bALe cha / hindI anuvAda :- usa bAlA ko nayanoM ne dekhA aura hRdaya ne usase prema kiy| donoM kA aparAdha samAna hone para bhI usakA viraha hRdaya ko jalAtA hai| gAhA : etthaMtarammi sUro bhamiUNaM bhuvnn-mNddlmsesN| attha-giri-matthaya-ttho jAo addhANa-khinnovva / / 227 / / chAyA : atrAntare sUryo bhrAntvA bhuvana-maNDalamazeSam / astagiri-maskastho jAto'dhvanaH-khinneva ||227 / / artha :- eTalIvAramA sUrya samasta bhuvanamaNDalamA bhamIne mArgathI khinnathayelA nI jema astagirinAM mastaka para rhyo| hindI anuvAda : - itanI dera meM sUrya samasta bhuvanamaNDala meM ghUmakara mArga se khinna hokara astAcala parvata para A gyaa| gAhA : niTThara-karehiM bhuvaNaM imeNa saMtAviyaMti roseNa / najjaiva attha-giriNA sIsAo DhAlio sUro / / 228 / / chAyA : niSThura-karai rbhuvana-manena saMtApitamiti roSeNa / jJAyata iva asta-giriNA zIrSAt pAtitaH sUryaH ||228 / / 126

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artha :- niSThura kiraNo var3e bhuvanane saMtApa Apyo che| evA zeSathI astAcala var3e potAnA mastaka parathI sUrya ne nIce dhakelI dIdho hoya, tevu lAge che / hindI anuvAda :- aisA lagatA hai ki sUrya ne apane niSThura kiraNoM se bhuvana ko saMtApa diyA hai, isI kAraNa krodha se astAcala parvata ne apane Upara Aye hue sUrya ko nIce pheMka diyaa| gAhA : nAUNa sUra- paDaNaM aNulaggA uvari attha-selassa / roseNava ratta-muhA samAgayA jhatti aha saMjhA / / 229 / / chAyA : jJAtvA sUra-patana-manulagnA upari ast-shailsy| roSeNeva rakta-mukhA samAgatA jhaTiti atha sandhyA ||229 / / artha :- astagiri upara sUryanA patanane jANIne jANe roSathI lAla coLa moThAvALI thaI hoya tema jaldIthI sandhyA AvI - hindI anuvAda :- astAcala parvata se sUrya ke patana ko dekhakara sandhyA jaise krodha se lAla hokara zIghra A gayI / gAhA : tayaNaMtaramaMdhAriya disi-valayA navari AgayA rynnii| payaDiya-tAraya-nivahA kosiya-huMkAra bhIsaNayA / / 230 / / chAyA : tadanantara-mandhArita dizi-valayA navaryAgatA rajanI / prakaTita tAraka-nivahA kauzikahuMkAra bhIsaNatA ||230 / / artha :- tyArapachI tarata ja dizA valayone aMdhArI karatI rAtrI aavii| te rAtrImA tArAo prakAzita hatA ane ghuvaDanA avAja thI bhayaMkara lAgatI htii| hindI anuvAda :- usake bAda tatkAla hI dizA valayoM ko aMdhakAramaya banAtI huI rAtri AyI, usa rAtri meM tArAgaNa prakAzita ho rahe the aura ullU kI avAja bhayaMkara lagatI thii| gAhA : tAva ya khaNaMtarAo ninnaasiy-bhl-timir-sNghaao| mANiNi-mANummahaNo vitthario sasi-kara-nihAo / / 231 / / 127 127

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chAyA: tAvacca kSaNAntarAt nirNAsita-bahula-timira saMghAtaH | mAninI-mAnonmathanaH vistRtaH zazi-kara-samUhaH ||231 / / artha :- ane tyArapachI tarata ja ghaNA aMdhakAranA samUhane nAza karanAra mAninInA mAnane mathanAra candramA kiraNono samUha phelaayo| hindI anuvAda :- aura usake bAda turanta hI aMdhakAra ke samUha kA nAza karane vAlA tathA mAninI ke mAna kA maMthana karane vAle candramA ke kiraNoM kA samUha cAroM tarapha phaila gyaa| gAhA : mayalaMchaNa-pavaNeNaM gADhaM saMdhyukkio vioyaggI / saMtAviuM payatto maha hiyayaM tAhe saya-guNiyaM / / 232 / / chAyA : mRgalAMchana-pavanena gAThaM pradIpta viyogAgnI / saMtApayituM pravRtto mama hRdayaM tadA zata-guNitam ||232 / / artha :- candra ane pavanavar3e mAro viyogarUpI agni atyaMta pradIpta karAyo tyAre mA hRdaya so gaNo saMtApa pAmavA lAgyu ! hindI anuvAda :- candra aura pavana dvArA merI virahAgni atyaMta pradIpta huI, taba mere hRdaya meM saMtApa sau gunA bar3ha gyaa| gAhA : aha ciMtiuM payatto amayamao summaI imo cNdo| navaraM tavvirahe ajja vijju-puMjovamo jaao|| 233 / / chAyA: atha cintituM prayato'mRtamayaH zrUyate ayaM cndrH| navaraM tadvirahe adya vidyut-puMjopamo jAtaH / / 233 / / artha :- AthI huM vicAravA lAgyo ke "A candra amRtamaya che ema saMbhaLAya che parantu teNInA virahamA Aje vijaLInA puMja samAna thayo che'| hindI anuvAda :- ata: maiM socane lagA ki - "yaha candra amRtamaya hai, aisA sunAI detA hai kintu usake viraha meM Aja yaha vidyuta-puJja ke samAna lagatA hai|" gAhA : he hiyaya! kIsa ujjhasi uvvevaM kIsa kuNasi accatthaM? / dullaha-jaNammi rAgaM paDhama ciya kIsa taM kuNasi ? / / 234 / / 128

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chAyA : he hRdaya ! kasmAt dAse udvegaM kasmAt karoSi atyartham / durlabha - jane rAga prathama-meva kasmAta tvaM karoSi ? || 234 || artha :- mATe he hRdaya ! tuM zA mATe baLe che ? zA mATe atyaMta udvegane dhAraNa kare che? vaLI durlabhajanane viSe prathama thI ja tuM zA mATe rAga kare che ! hindI anuvAda :- ataH he hRdaya ! tUM kisa hetu jalatA hai ? atyanta udvega ko kyoM dhAraNa karatA hai ? athavA durlabha janoM para pahale se hI itanA prema kyoM karatA hai ? gAhA :- annaM ca jo kira karei nehaM tasseva ya hiyaya! racciraM juttaM / dUra - TThiovi jo dahai mANasaM tammi ko chAyA :- anyacca yaH kila karoti snehaM tasyaiva ca hRdaya ! raJjituM yuktam / dUraH sthito'pi yo dahati mAnasaM tasmin ko rAgaH ? || 235|| artha :- he hRdaya! jo nizce sneha kare che tenI sAtheja sneha karavA mATe yogya che| je dUra rahelo paNa manane bALe che, tene viSe rAga kema karavo ? hindI anuvAda :- he hRdaya ! jo nizcita sneha karatA hai, usake sAtha hI sneha karanA yogya hai, jo dUra rahake bhI dila ko jalAtA hai usase rAga kyA karanA ? gAhA : jo cciya vubbhai hiyaye so cciya ainiThuro dahai dehaM / kassa kahijjai vattA saraNAo bhayammi ubbhUe ? / / 236 / / chAyA : saiva hyate hRdaye saivAtiniSThuro dahati deham | kasya kathyate vArttA zaraNAd bhaye udbhUte ? ||236|| artha :- je hRdayamAM dhAraNa karAya che te ja atiniSThura dehane bAle che / "zaraNathI bhaya utpanna thaye chate konI AgaLa bAta karAya" / rAgo ? / / 235 / / hindI anuvAda :- jisako dila meM biThAte haiM vahI atiniSThura hokara deha ko jalAtA hai " zaraNadAtA se hI bhaya utpanna hone para kisake Age guhAra karanA ? gAhA : kiM manne hojja diyahaM jammI laggejja majjha hatthammi / maNa nivvavaNo tIe kamaloyara komalo hattho / / 237 / / chAyA : kiM manye bhaved divasaM yasmin laget mama haste / mano nirvApane tasyAH kamalodara-komalo hastaH / 237 / / 129

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artha :- mananA tApane dUra karanAra te kamalodarIno komala hAtha mArA hAthamAM je divase lAge tene zuM huM divasa mAnu ? hindI anuvAda :- mana ke tApa ko dUra karanevAlI usa kamalodarI kA komala hAtha mere hAtha meM jisa dina AyegA, usa dina ko maiM kaunasA dina mAnUM ? gAhA : acchau tA dUre cciya pANiggahaNAiyaM tu saha tIe / amhANa maNo-daiyaM daMsaNamavi dullahaM manne / / 238 / / chAyA : astu tAvaddUraiva pANigrahaNAdikaM tu saha ta yA / asmAkaM mano- dayitaM darzanamapi durlabhaM manye || 238|| artha :- teNInI sAthai pANigrahaNAdika to dUra ja raho paNa amArA manane priya evaM tenu darzana paNa durlabha che ! hindI anuvAda :- unake sAtha pANigrahaNAdika to dUra rahA, mere dila ko priya darzana bhI durlabha hai| gAhA : kiM majjha jIvieNaM kiM vA maha haMdi ! maNuya - jammeNa / jo viraha- dukkha - samaNaM tIe vayaNaM na pecchAmi ? / / 239 // chAyA : kiM mama jIvitena kiM vA mama hata! manuja-janmanA ! yad viraha- duHkha - zamanaM tasyA vadanaM na pazyAmi ? / / 239 / / artha :- have mAre jIvavA vaDe zuM ? athavA A manuSya janmavar3e paNa mAre zuM kAma? ke je virahanA duHkhane zAnta karanAra teNInuM mukha paNa joI zakato nathI ? hindI anuvAda :- aba mujhe jIvana se kyA ? athavA isa manuSya janma se bhI kyA kAma ? ki jo virahAgni ke duHkha ko zAnta karanevAle unakA mukha bhI nahIM dekha sktaa| gAhA : ahavA cUyalayAe bhaNieNaM bhavissaI pabhAyammi / tIe saha daMsaNayaM aNukUlo jala vihI hohI / / 240 / / chAyA : athavA cUtalatAyAH bhaNitena bhaviSyati prabhAte / tayA saha darzana - manukUlo yadi vidhi bhaviSyati / / 240 / / 130

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artha :- athavA cUtalatAnA kahevA pramANe jo bhAgya huze to prabhAtamAM neNInI sAthe darzananI anukUlatA thshe| hindI anuvAda : - athavA jaisA cUtalatA ne kahA, vaise yadi mere bhAgya hoMge to prabhAta meM unake darzana kI anukUlatA hogii| gAhA : guru-viraha-jalaNa-jAlAvalIhiM saMtAviyassa hiyyss| anno natthi uvAo piya-daMsaNa-osahaM mottuM / / 241 / / chAyA : gurU-viraha-jvalana-jvAlAvalIbhiH santApitasya hRdayasya / anyo nAstyupAyaH priyadarzanauSadhaM muktvA / / 241 / / artha :- moTA viraha rUpI AganI jvAlAonI zreNivar3e santapta hRdayane priyanA darzanarUpa auSadhane mUkIne bIjo koI upAya nathI ! hindI anuvAda :- atyaMta bar3I virahAgni kI jvAlAoM se santapta hRdaya ko priyadarzana rUpa auSadhi ke samAna dUsarI koI auSadhi nahIM hai| gAhA : emAi-vigappehiM paNaTTha-Niddassa majjha sA rayaNI / cau-jAmAvi hu taiyA jAma-sahassovamA jAyA / / 242 / / chAyA : evamAdi vikalpaiH praNaSTa-nidrasya mama sA rjnii| caturyAmA'pi khala tadA yAma-sahasropamA jAtA / / 242 / / artha :- ityAdi vikalpo var3e cAlI gayelI nidrAvALI cArapraharanI paNa te rAtrI nizce nyAre hajAro praharavALI thaI / hindI anuvAda :- ityAdi vikalpoM se gaI huI nIMdavAlI cAra prahara kI rAtri bhI hajAroM prahara ke samAna ho gii| gAhA : asarisa-dUsaha-saMtAva-tAviyaM kahavi mANasaM majjha / phuDamANaMpi na phuTTa manne tahasaNAsAe / / 243 / / chAyA : asadRza-duHsaha-saMtApa-tApitaM kathamapi mAnasaM mama / sphuTamAnamapi na sphuTaM manye tddrshnaashyaa||243|| artha :- asadRza-duHsaha saMtApathI tapta, tUTatu evaM paNa mArU mana teNInA darzananI AzAvar3e tUTatu na hatu ema huM mAnu chu / 131

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hindI anuvAda :- asadRza-du:saha saMtApa se tapta, TUTatA huA bhI merA mana usake darzana kI AzA se TUTA nahIM hai, aisA maiM mAnatA huuN| gAhA : sIyala-kara-niyareNavi saMtAvaM pheDiuM maha astto| aha lajjiuvva caMdo attha-giriM pAvio ttto|| 244 / / chAyA : zItala-kara-nikareNApi santApaM spheTayituM mamAzaktaH / atha lajjiteva candro'stagiri prAptaH tasmAt ||244 / / artha :- zItala kiraNonA samUhavar3e paNa mArA santApane dUra karavA mATe asamartha thayelo candra lajjA pAmelAnI jema astagiri para pahoMcyo / / hindI anuvAda :- zItala kiraNoM ke samUha bhI mere santApa ko dUra karane ke lie samartha nahIM haiM, saMtApa ko dUra na karane se lajjita huA candra bhI astagiri para calA gyaa| gAhA : paccUsa-gayavarummUliyAe uDDINa-sasi-vihaMgAe / rayaNi-layAe galativa kusumAiM tAraya-niheNa / / 245 / / chAyA : pratyUSa-gajavaronmUlitayA uDDIna-zarzI-vihaMgAH | rajanI-latayA galantIva kusumAni tAraka-nibhena / / 245 / / (chalena) artha :- prabhAtamAM sUryarUpI hAthI dvArA nakSatra ane candra rUpI palio uDADavAmA AvyA tyAre rAtrI rUpI latAmAthI phUlo jANe ke gaLatA na hoya tema tArAo paDI gayA ! hindI anuvAda :- subaha meM sUrya rUpI hAthI ne nakSatra aura candra rUpI pakSioM ko ur3A diyA usa samaya rAtri latA meM se phUla kI taraha tAre bikhara gye| gAhA : aha iMda-disA sahasA kesuya-suya-tuMDa-sacchahA jAyA / Asanna-sUra-maMDala-vajjaraNatthaMva loyassa / / 246 / / chAyA : atha indra-dik sahasA kiMzuka-zuka-tuMDa-sadRzA jaataa| Asanna-sUryamaNDala-vyAgaraNArtha-miva lokasya / / 246 / / artha :- have pUrva dizA kesuDA nA phUla jevI tathA popaTanA cAMca jevI ekadama ja thaI gii| te sUryamaNDala pAse che ema lokane kahetI nA hoya tevI lAgatI htii| 132

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hindI anuvAda :taba pUrva dizA kiMzuka phUla evaM tote ke coMca kI taraha raktavarNI ho gaI aura sUryamaNDala pAsa meM hI hai mAno aisA logoM se kahatI thI / gAhA : paDibohiya kamala - vaNo pasariya-khara kiraNa pUriya- diyaMto / meliya-rahaMga- juyalo tadaNaMtaramuggao sUro / / 247 / / chAyA : pratibodhita -kamala-vano prasRta kara-kiraNa- pUritadigantaH / milita- rathAGga-yugala-tadantaramudgataH sUryaH / / 247 / / artha :- kamalanA vanane jagADanAra, phelAyelA kiraNonA tejathI dizAone bharanAra, cakravAkanA yugalane melApa karAvanAra sUrya tarata ja udaya pAmyo / hindI anuvAda :- kamalavana ko jAgRta karanevAlA, vistRta kiraNoM ke teja se dizAoM ko prakAzita karanevAlA, cakravAka kA milana karAnevAlA sUryodaya turanta hI ho gyaa| gAhA : etthaMtarammi ahayaMpi samuTThiUNa bho suppaTTha ! taiyA daiyAi hohI chAyA : kiccaM pabhAyataNayaM kariuM payatto / saMdaMsaNamha vaha paTTi - maNo pagAmaM / / 248 / / atrAntare ahamapi samutthAya kRtyaM prAbhAtikaM kartuM pravRttaH / bho supratiSTha! tadA dayitAyAH bhaviSyati saddarzana - masmAkamiti prahRSTa-manaH prakAmaM / / 248 / / artha :eTalAmAM. huM paNa uThIne karavA yogya prAbhAtika kArya karavA mATe pravRtta thayo ane he supratiSTha! satdarzana amane paNa thaze AthI tyAre mArU mana paNa atyaMta khuza hatu / hindI anuvAda :itane meM maiM bhI uThakara subaha kA nityakArya sampAdita karane meM pravRtta huA aura he supratiSTha! priyA kA darzana mujhe Aja hogA, isa AzA se merA dila bhI atyanta prasanna thA / gAhA : sAhu-dhaNesara - viraiya- suboha- gAhA - samUha - rammAe / rAgagga-dosa - visahara pasamaNa jala- maMta- bhUyAe / / 249 / / 133

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chAyA: saadhu-dhneshvr-vircit-subodh-gaathaa-smuuh-rmyaa| rAgAgni-dveSa-viSadhara-prazamana-jala-maMtra-bhUtA // 249 / / artha :- sAdhu dhanezvarasUri var3e viracita sukhethI bodha ApanArI gAthAnA samUhathI ramya rAgarUpI agni ane dveSa rUpI viSadhara ne zamAvavA mATe pANI ane maMtra samAna - hindI anuvAda :- sAdhu dhanezvarasUri se viracita sukhAvabodha, gAthA ke samUha se ramya, rAga rUpI agni aura dveSa rUpI viSadhara kA zamana karane ke lie pAnI aura mantra samAnagAhA : esovi parisamappai virahe sUruggamotti supsiddho| sura-suMdari-nAmAe kahAe taio pariccheo / / 250 / / chAyA :* eSo'pi parisamApyate virahe sUryodagamariti suprsiddhH| sura-sundari-nAmnA-kathAyAH tRtIyaH paricchedaH / / 250 / / artha :- sUryano udayathayo e pramANe suprasiddha sarasundari nAmanI kathAno A tRtIya pariccheda paNa virahamAM samApta karAya che / hindI anuvAda :- sUryodaya taka suprasiddha surasundari nAma kI kathA kA yaha tRtIya pariccheda bhI viraha meM samApta hotA hai|

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saMsthAna ke vikAsa meM sahayoga kA AhvAna (Ayakara adhiniyama 80 jI0 ke antargata deya anudAna 50% kara mukta) pArzvanAtha vidyApITha pichale 68 varSoM se samagra jaina saMskRti ke pracAra-prasAra meM anavarata lagA haA hai| yaha saMsthAna kAzI hindU vizvavidyAlaya evaM DA. rAmamanohara lohiyA vizvavidyAlaya, phaijAbAda se zodha saMsthAna ke rUpa meM mAnyatA prApta hai| abhI taka lagabhaga 150 choTe-bar3e grantha saMsthAna se prakAzita ho cuke haiM aura lagabhaga 66 chAtroM ne yahAM se pI-eca.DI. kI upAdhi prApta kI hai| yahAM chAtra-chAtrAoM ke lie chAtrAvAsa evaM bAhara se padhArane vAle vidvAnoM ke lie sabhI suvidhAoM se susajjita atithigRha evaM pustakAlaya upalabdha hai| ramaNIya aura zAnta parisara jaina vidyA ke abhyAsakartAoM ke lie atyanta upayukta hai| seTha zrI harajasarAya jI dvArA saMsthApita yaha saMsthAna devaloka prApta pa.pU. zrI sohana lAla jI ma., jaina zramaNa saMgha ke vartamAna AcArya pa.pU. zrI zivamuni jI ma., pa.pU. zrI AcArya zrI rAjayaza sUrIzvara jI ma., pa.pU. zrI maNibhadra muni jI ma., pa.pU. sAdhvI maNiprabhA zrI jI ma. evaM pa.pa. pravartinI AryA OMkArazrI jI ma. Adi sAdhu bhagavantoM dvArA AzIrvAda prApta, zrI bhUpendra nAtha jaina, DaoN. sAgaramala jaina evaM zrI indrabhUti barar3a jaise karmaTha abhibhAvakoM dvArA saMrakSita tathA sarvazrI jagannAtha jaina, zrImatI sItA devI jaina, zrI amRtalAla jaina, zrI nRparAja zAdIlAla jaina, zrI dIpacanda jI gArDI, zrI nemanAtha jaina, zrI mohanalAla kharIvAla, zrI pukharAjamala luMkar3a, zrI kizora ema. vardhana, zrI zAntilAla bI. seTha, banArasI dAsa lAjavantI jaina, khAMtilAla zAha, sumatiprakAza jaina, zaurIlAla jaina, lAlA jaMgIlAla jaina, lAlA aridamana jaina, rAjakumAra jaina, aruNa kumAra jaina, jatindaranAtha jaina, tilakacanda jaina; dulIcanda jaina Adi jaise dAnavIra udyogapatiyoM dvArA poSita evaM sevita hai| saMsthAna ke bar3hate hue caraNa ko aura gatimAn banAne ke lie Apa sabhI ke Arthika sahayoga kI apekSA hai| yaha sahayoga Apa nimna rUpa meM de sakate haiM - 1. grantha prakAzana, 2. prakAzita sAhitya-kraya, 3. pustakadAna, 4. AvAsa nirmANa, 5. zodha chAtravRtti, 6. AlmArI, paMkhe Adi kA dAna, 7. saMsthAna dvArA prakAzita sAhitya-sadasya tathA zramaNa zodha patrikA ke sammAnita sadasya ke rUpa meN| vartamAna meM saMsthAna dvArA prakAzita sAhitya ke lie 11000/- rupaye AjIvana sadasyatA zulka rakhA gayA hai| isake badale hama apane saMsthAna kA

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lagabhaga 20,000/- kA prakAzita sAhitya bheMTa dete haiM tathA bhaviSya meM hAne vAle sabhI prakAzana bhI unheM pAMca varSoM taka muphta bheMTa diye jAte haiN| hama zramaNa vidyA se sambandhita uccakoTi ke sAhitya (pustaka, monogrApha Adi) kA prakAzana Apake lie karate haiN| Apake yA Apake nikaTatama vyakti kI smRti meM bhI hama grantha prakAzana karate haiN| - sudhI pAThakoM se nivedana hai ki ve zramaNa evaM pArzvanAtha vidyApITha dvArA prakAzita sAhitya ke grAhaka banakara jaina sAhitya aura saMskRti ke pracAra-prasAra meM apanA amUlya sahayoga deN| lekhakoM se nivedana hai ki ve uccastarIya jaina zodha-nibandha zramaNa meM prakAzanArtha bhejeN| lekha hindI, gujarAtI aura aMgrejI meM ho sakate haiN| nivedaka DaoN zrIprakAza pANDeya DA. sAgaramala jaina, saciva sampAdaka zrI indrabhUti barar3a, saMyukta saciva

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