Sramana 2006 04

Author(s): Shreeprakash Pandey
Publisher: Parshvanath Vidhyashram Varanasi
Catalog link: https://jainqq.org/explore/525058/1

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SHOT SRAMANA A Quarterly Research Journal of Parshwanath Vidyapeeth April-June 2006 Vol. LVII No. 2 1 Parswanatha Vidyapitha, Varanasi pArzvanAtha vidyApITha, vArANasI

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zramaNa SRAMANA A Quarterly Research Journal of Parshwanath Vidyapeeth * Vol. LVII No. II April - June 2006 Editor-in-Chief Prof. Sagarmal Jain Editor Dr. Shriprakash Pandey Publisher ANA Parshwanath Vidyapeeth, Varanasi Recognized by Banaras Hindu University as an external Research Centre

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STAUT: pArzvanAtha vidyApITha kI traimAsika zodha-patrikA Sramana: A Quarterly Research Journal of Parshwanath Vidyapeeth Vol. LVII April-June 2006 Email No. II ISSN-0972-1002 Membership fee can be sent in the form of cheque or draft only in the name of Parshwanath Vidyapeeth Printed at Subscription Annual membership For Institutions: Rs. 250.00 For Individuals: Rs. 200.00 Per Issue Price: Rs. 25.00 Published by : Parshwanath Vidyapeeth Life Membership For Institutions: Rs. 1500.00 For Individuals: Rs. 500.00 pvri@sify.com Type Setting by: Vimal Chandra Mishra Rathyatra, Varanasi-221005 I. T. I. Road, Karaundi, Varanasi-221005 Ph. 911-0542-2575521, 2575890 : parshwanathvidyapeeth@rediffmail.com : 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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zramaNa apraila-jUna 2006 sampAdakIya viSayasUcI hindI khaNDa 1. zvetAmbara Agama aura digambaratva -jasTisa ema0 ela0 jaina 2. prAcIna bhArata meM Arthika vicAra: jaina AgamoM ke pariprekSya meM -ku0 raMjanA zrIvAstava 3. jaina darzana ke pariprekSya meM sAMkhya kA vikAsavAda -DaoN0 satyadeva mizra 4. bauddha bhikSu saMgha kA vikAsa aura niyama -DaoN0 kamaleza dUbe 5. vaidika aura zramaNa paramparA meM ahiMsA -DaoN0 rItA agravAla -DaoN0 anItA agravAla 6. bhArata kI ahiMsaka saMskRti -DaoN0 lalitA zuklA 1-14 15-19 20-26 27-34 35-45 46-51 ENGLISH SECTION Hea 7. . The Role of Ahimsa in Health Care Ethics -Prof. Cromwell Crawford 53-70 8. Medical Ethics in Ancient India - Swami Brhmeshanand 71-82 9. The Jaina Concept of Ahimsa and the Modern World - Prof. V. V. Menon 83-89 10. Political Aspect of Non-violence -Dr. B. N. Sinha 90-115. 11.jaina jagat 116-125 12.sAhitya satkAra 126-131 13.surasundarIcariaM -zrImaddhanezvara sUri 135-218

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. - sampAdakIya zramaNa apraila-jUna 2006 kA aMka sammAnanIya pAThakoM ke samakSa prastuta hai| zramaNa ke pUrva aMka (janavarI-mArca 2006) kI taraha prastuta aMka ke hindI khaNDa meM jaina sAhitya, darzana, AcAra, itihAsa evaM saMskRti para AdhArita katipaya mahattvapUrNa Alekha prakAzita kiye gaye haiN| aMgrejI khaNDa meM jaina ahiMsA para katipaya AlekhoM kA samAveza kiyA gayA hai jinameM vizeSatayA meDikala ethiksa meM ahiMsApAlana kitanA sambhava hai, isako rekhAMkita karanevAle tIna mahattvapUrNa AlekhoM evaM rAjanIti ke kSetra meM ahiMsA kI prAsaMgikatA kA vizleSaNa karane vAle eka Alekha ko sthAna diyA gayA hai| sabhI Alekha viSayavastu, prastuti evaM bhASA kI dRSTi se atyanta mahattvapUrNa haiN| hamArA prayAsa yahI rahatA hai ki zramaNa kA pratyeka aMka pichale aMkoM kI tulanA meM hara dRSTi se behatara ho aura usameM prakAzita 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 zrImaddhanezvara sUri viracita surasuMdarIcariaM kA caturtha pariccheda jisakA saMskRta cchAyA ke sAtha gujarAtI evaM hindI anuvAda labdhisUrIzvara gurukRpA-pAtra AcArya rAjayazasUrIzvarajI mahArAja ke yogya ziSya gaNivarya vizrutayaza vijayajI ne kiyA hai, ko pAThakoM ke samakSa prastuta kara rahe haiN| AzA hai pAThaka isa advitIya kathArasa meM nimajjana kara skeNge| sudhI pAThakoM se nivedana hai ki ApakI AlocanAyeM hI hameM pUrNatA pradAna karatI haiN| etadartha Apa apane amUlya vicAroM/AlocanAoM se hameM vaMcita na kareM, unase hameM sadA avagata karAte raheM tAki AgAmI aMkoM meM hama apanI kamiyAM sudhAra skeN| - sampAdaka - -

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'zramaNa' pAThakoM kI naz2ara meM 'zramaNa' kI zodhapradhAna traimAsikoM meM uccastarIyatA nirvivAda sampAdaka jI, ApakI sArasvata sAdhanA kA AkSarika svarUpa traimAsika 'zramaNa' kA janavarI-mArca, 2006 kA aMka prApta kara dhanyatA kA bodha huaa| tapodIpta mahanIyA sAdhvIzrI ke pAvana citra se aMkita isa aMka kA mukhapRSTha kevala vareNya hI nahIM, kalAvareNya bhI hai| isa aMka meM saMkalita sahaja vaiduSya- vimaNDita zodhagarbha AlekhoM se jahA~ AlekhakoM kI prajJApraur3hitA saMketita hotI hai, vahIM zramaNa-sAhitya ke zodha ko starIyatA bhI prApta huI hai| kahanA na hogA ki 'zramaNa' kI zodha pradhAna traimAsikoM meM uccastarIyatA nirvivAda hai| yaha zodha- traimAsikoM meM prathama sthAnIya hai| isa aMka meM sammilita katipaya Alekha nissandeha pahalI bAra 'zramaNa' pAThakoM kI vaicAriNI ko unmeSita karane vAle haiM, jaise 'dharmacakra pravartana-sUtra : mAnavIya duHkha-vimukti kA nidAna-patra' (pro. a~gane lAla); 'mahAvIra kAlIna mata-matAntara : punarnirIkSaNa' (DaoN. vibhA upAdhyAya); 'jainadharma meM jIvana mUlyoM kI prAsaMgikatA' (dulIcanda jaina); vaidika RSiyoM kA jaina paramparA meM AtmasAtIkaraNa' (AtmasAtIkaraNa apANinIya prayoga hai| pANinIya prayoga hai- 'AtmasAtkaraNa'); 'dayA - mRtyu' evaM 'saMthArA - prathA' kA vaijJAnika AdhAra (DaoN. rAmakumAra gupta ); 'jaina zramaNa- saMgha meM vidhizAstra kA vikAsa (DaoN. zAradA siMha) aadi| nizcaya hI, Apake sampAdakatva meM 'zramaNa' kA zodha-stara pUrvApekSA adhika zlAghanIya aura vyApaka huA hai| sAtha hI, mudraNa kI zuddhatA aura kalAvareNyatA meM kevala AzaMsinIya hI nahIM, prazaMsanIya parivRddhi bhI huI hai| bhUyazaH sAdhuvAda-sahita - zrIraMjanasUrideva, paTanA ahiMsA kI AsthA samAdaraNIya sampAdaka jI, 'zramaNa' janavarI-mArca 2006 ke mukhapRSTha para citrita sAdhvIzrI ke citra ko dekhA to socane lagA, kahIM yaha bhakti sAhitya kI kaviyitrI mIrA kA vairAgya svarUpa to nahIM hai| vastutaH jaina sAdhvI kA citrita vairAgya svarUpa itanA mohaka hai ki bhakti-rAga kI rasadhAra meM mana nimagna ho jAtA hai| aMka ke mukhapRSTha ke sAtha isa bhavya citra kA saMyojana sampAdaka ke sampAdanakuzalatA ke sAtha-sAtha usakI kalA saMvedanA ko bhI bakhUbI ukeratA hai| vaise to 'zramaNa' ke isa aMka ke sabhI Alekha gaveSANAtmaka aura abhinava UrjA pradAna karanevAle haiM kintu zrI dulIcandajI jaina kA "jaina dharma ke jIvana mUlyoM kI prAsaMgikatA " para prakAzita lekha jIvana-mUlya sambandhI eka sampUrNa aura savistara dastAveja hai| yaha pUrNataH saca hai ki ahiMsA kI AsthA aura anekAnta kI udAra vaicArikatA yadi jIvana meM samAhita ho jAya to sampUrNa mAnavIya mUlya svataH vikasita ho jaayeNge| Aja kA pariveza itanA dUSita ho gayA hai ki jIvana mUlya jarjarita ho gaye haiN| rAjanItika mUlya dizAhIna aura sAMskRtika mUlya apasaMskRti kI rAha pakaDa cuke haiN| ina sabako sameTa kara calane vAlI zikSA jo svayaM eka mUlya hai saMkramita hotI jA rahI hai| ise aba bhagavAna mahAvIra dvArA upadezita ahiMsA kI AsthA hI bacA sakatI hai| AzA hai 'zramaNa' apane AlekhoM ke mAdhyama se isa dizA meM apanA mahattvapUrNa sahakAra pradAna karatA rhegaa| DA0 DI0 ena0 prasAda, senTara phAra aplAiDa gAndhiyana thATa, vArANasI

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ARO ni hindI khaNDa * zvetAmbara Agama aura digambaratva * prAcIna bhArata meM Arthika vicAraH jaina AgamoM ke pariprekSya meM * jaina darzana ke pariprekSya meM sAMkhya kA vikAsavAda / * bauddha bhikSu saMgha kA vikAsa aura niyama * vaidika aura zramaNa paramparA meM ahiMsA : * bhArata kI ahiMsaka saMskRti / MARA Motion

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zramaNa, varSa 57, aMka 2 apraila-jUna 2006 zvetAmbara Agama aura digambaratva jasTisa ema0 ela0 jaina kucha varSoM pahale vizva prasiddha zvetAmbara tIrtha rAjasthAna meM AbU aura gujarAta meM zajaya (pAlItAnA) ke darzana karane kA pAvana avasara milaa| vahAM pAyA ki donoM tIrthasthaloM para eka-eka digambara mandira bhI haiN| hAM, AbU ke devasthAna kA digambara mandira choTA hai parantu pAlItAnA kA digambara devAlaya kAphI bar3A hai| nizcaya hI yaha zvetAmbara paramparA kI sahiSNutA kA paricAyaka to hai hI kintu isakA Agama sammata kAraNa bhI honA cAhie ; ho na ho zvetAmbara paramparA meM bhI aise loga the jo digambara paramparA ko bhI apanA hI mAnate the, aisA vicAra bhI paidA huaa| zvetAmbara muni jinavijaya jI ne batAyA thA ki mathurA ke kaMkAlI TIle meM jo prAcIna pratimAeM milI haiM ve nagna haiM aura una para jo lekha aMkita haiM ve zvetAmbara graMtha kalpasUtra meM dI gaI sthavirAvalI ke anusAra haiN| kucha vidvAnoM kI khoja yaha hai ki prArambha meM to tIrthaMkara mUrtiyAM sarvatra digambara hI hotI thIM kintu jaba bhedabhAva ugra hone lagA to eka varga ne nagna mUrtiyoM ke pAdamUla para vastra kA cihna banAnA prArambha kara giranAra parvata para apanI alaga paramparA kI nIMva ddaalii|2 giranAra meM DAlI gaI yaha paramparA Age bar3hI aura aisA lagatA hai ki vaiSNava bhaktidhArA ke prabhAva se mUrtiyoM ko vastrAlaMkAroM se vibhUSita kiyA jAne lgaa| donoM hI paramparAoM ke anusAra bhUSaNa maNDita svarUpa sampUrNa saMnyAsa ke pUrva tIrthaMkaroM ke yuvarAja pada yA samrATa pada kI zobhA ko darzita karatA hai| lekina jo vicAra bheda kI darAra par3I usane sImA chor3a dI aura eka dUsare ke bAre meM vicitra-vicitra kahAniyAM gar3hakara paraspara nirAdara aura upekSA ne ghara kara liyA aura Agama kA bhI apanI-apanI paramparA ke anusAra vargIkaraNa kara liyaa| aisA kyoM huA yaha jAnane ke lie mujhe zvetAmbara mukhya Agama sUtroM ke adhyayana kI preraNA huii| mAgadhI prAkRta bhASA kA jJAna na hone ke kAraNa kaThinAI AI ___ * 215, mandAkinI enkleva, alakanaMdA, naI dillI-110019

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2 : zramaNa, varSa 57, aMka 2 / apraila-jUna 2006 kintu phira bhI idhara-udhara dekhA to yaha lagA ki zvetAmbara Agama to digambaratva ko mAnya karate haiM tathA zvetAmbara paramparA meM vizAla jaina sAhitya vidyamAna hai aura hara digambara vidvAna ko inakA gahana adhyayana karanA caahiye| yaha sambhava hai ki hama unakI kucha bAtoM se kataI sahamata na hoM, kaI bAteM aba samayAnukUla bhI nahIM rahIM parantu isa adhyayana se jaina dharma kI paramparA ke vikAsa ke itihAsa kA paricaya avazya hI milatA hai| jahAM taka nyAya, syAdvAda, AtmA, karma Adi siddhAntoM kA savAla hai vahAM taka donoM hI paramparAoM ke graMthoM meM pUrNa samAnatA hai aura zAsrakAroM meM Apasa meM khUba AdAna-pradAna huA hai| kyA hI acchA ho yaha silasilA Age bar3he jisase rUr3hivAdI dIvAreM girAI jA sakeM aura jaina samAja kI saccI paramparA vikasita ho| to Aie, isa dRSTi se zvetAmbara mukhya AgamoM kA kucha siMhAvalokana kreN| (1) bhagavatIsUtra meM eka prasaMga hai - 'sthavira aura Arya kAlAsavesiya putta angaar'| isameM likhA hai teNaM kAleNaM, teNaM samaeNaM pAsavaccijje kAlAsavesiyaputte NAmaM aNagAre jeNeva therA bhagavaMto teNeva uvAgacchati......tae NaM se kAlAsavesiyaputte aNagAre bahUNi vAsANi sAmaNNa pariyAgaM pAuNai, pAuNittA jassaTThAe kIrai nagnabhAve muMDabhAve, aNhANayaM, adaMtavaNayaM, acchattayaM, aNovAhaNayaM, bhUmisejjA, phalasejjA, kaTThasejjA, kesaloo, baMbhaceravAso, paragharappaveso, laddhAvaladdhI, uccAvayA, gAmakaMTagA, bAvIsaM parisahovasaggA ahiyAsijjaMti, taM aThaM ArAhei, ArAhettA, caramehiM ussAsa-nIsAsehi siddhe, buddhe, mukke, parinivvuDe, svvdukhpphiinne| usa samaya pArzvanAtha ke anuyAyI kAlAsyaveSika putra nAma kA anagAra sthaviroM ke pAsa aayaa| (unake dvArA sAmAyika, AtmA, vyutsarga, krodha, mAna, mAyA, lobha para carcA karane ke pazcAt pArzvanAtha ke cAturyAma dharma se mahAvIra ke paMcamahAvratika sapratikramaNa dharma ko prApta karake vihAra karane lagA)...... bahuta varSoM taka zrAmaNya paryAya kI pAlanA karatA huA kAlAsyaveSika putra nagnabhAva, muMDabhAva, asnAna, adantadhAvana, achatra, bhUmi zayyA, phalaka zayyA, kASTha zayyA, kezaloMca, brahmacaryavAsa, paragRhapraveza, labdhyApalabdhi, indriyoM ke lie kaNTaka ke samAna 22 parISahoM ko sahane lagA aura carama ucchvAsa niHzvAsa

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zvetAmbara Agama aura digambaratva : 3 kI ArAdhanA karake siddha, buddha, mukta, parinivRtta, sarvaduHkhahIna ho gyaa| isa varNana se yaha jAhira hotA hai ki usa samaya jaina sAdhu saMgha do daloM meM vibhAjita the| eka the pArzvanAtha ke anuyAyI "pArzvapatya" jo sAmAyika nahIM karate the aura AtmA ko hI sAmAyika mAnate the tathA pratikramaNa bhI nahIM karate the aura brahmacarya nAmaka alaga se mahAvrata nahIM mAnate the| dUsare the mahAvIra ke anuyAyI bahuzruta "sthavira" jo sAmAyika pratikamaNa niyamapUrvaka karate the aura brahmacarya ko alaga se mahAvrata mAnate the| jaba kAlasyaveSika putra se sthaviroM kA vArtAlApa aura vicAroM kA AdAna-pradAna huA to vaha bhI mahAvIra kA anuyAyI hokara nagna vicaraNa karane lgaa| isakA yaha artha spaSTa hai ki mahAvIra ke sthavira ziSya digambara hI hote the aura nagnatA kI zreSThatA hI isa kathAnaka se darzita isI kI puSTi kAtyAyana sagotra skaMdaka parivrAjaka ke prasaMga se hotI hai| jisane zramaNa mahAvIra ke pAsa jAkara unake vacanoM se prabhAvita hokara apane tridaNDa aura kuNDikA kA hI nahIM kintu ekAnta meM jAkara apane geruA vastroM ko bhI chor3a diyaa| usake pazcAt zveta vastra dhAraNa karane kA koI saMketa nahIM hai| (2) AcArAMga sUtra meM sAdhuoM ke vastroM ke viSaya meM carcA isa prakAra hai je bhikkhU tihiM vatthehiM parivusite pAyacautthehiM tassaNaM No evaM bhavati cautthaM vatthaM jaaissaami| se ahesaNijjAI vatthAI jAejjA, ahApariggahiyAI vatthAI dhArejjA No dhoejjA, No raejjA, No dhoyarattAI vatthAiM dhArejjA, apaliuMcamANe gAmaMtaresu, omcelie| eyaM khu vatthadhArissa sAmaggiyaM / 1 / ahapuNa evaM jANejjA uvatikkaMte khalu hemaMte gimhe paDivanne ahAparijunnAiM, vatthAiM pariTThavejjA, aduvA saMtaruttare, aduvA omacele, aduvA egasADe aduvA acele, lAghaviyaM aagmmaanne| tave se abhisamannAgae bhvti| jameyaM bhagavayA paveditaM tameva abhisameccA savvato savvattAe samattameva samabhijANiyA / 2 / jassaNaM bhikkhassa evaM bhavati-puTTho khalu ahamaMsi, nAlamahamaMsi sIyaphAsaM ahiyAsittae se vasumaM savva samaNNAgaya pannANeNaM appANeNaM kei akaraNAe AuThe tavassiNo ha taM seyaM jamege vihamAdie, tatthAvi tassa kAla pariyAe, sevi tattha viaMtikArae iccetaM vimohAyataNaM hiyaM, suhaM, khamaM, NisseyasaM, ANugAmiyaM tti bemi|| aayaaro-18|4|43-61|| je bhikkhU dohiM vatthehiM parivusite pAya taiehiM tassa NaM No evaM bhavati

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4 : zramaNa, varSa 57, aMka 2 / apraila-jUna 2006 taiyaM vattha jaaissaami| se ahesaNijjAiM vatthAI jAejjA, ahApariggahiyAI vatthAI dhaarejjaa| No dhoejjA, No raejjA, No dhoyarattAI vatthAI dhaarejjaa| apaliuMcamANe gaamNtresu| omcelie| evaM khu tassa bhikkhussa saamggiyN| ahapuNa evaM jANejjA uvAikkaMte khalu hemaMte gimhe paDivanne ahA parijunnAiM vatthAiM pariTThavejjA, aduvA saMtaruttare aduvA omacelae, aduvA egasADe, aduvA acele, lAghaviyaM AgamamANe tave se abhisammaNAgae bhvti| jameyaM bhagavatA paveditaM tameva abhisameccA savvato savvattAe masatta-meva samabhijANiyA (aayaaro1|8|4|62-74) je bhikkhU egeNa vatyeNa parivusite pAyaviieNa, tassa No evaM bhavai viiyaM vatthaM jAissAmi se ahesaNijjaM vatthaM jAejjA, ahApariggahiyaM vatthaM dhArejjA, No dhoejjA... gimhe paDivanne ahAparijuNNaM vatthaM pariTThavejjA, aduvA acele, egasADe aduvA acele lAghaviyaM AgamamANe, ...jAva sammattameva samabhijANiyA, jassa NaM, bhikkhussa evaM bhavai ego ahamaMsi, na me atthi koi, na yAhamavi kassa, evaM se egAgiNameva appANaM samabhijANijjA, lAghaviyaM AgamamANe tave se abhisamannAgae bhavai jameyaM bhagavayA paveiyaM tameva abhisameccA savvao savvattAe samattameva samabhijANiyA (aayaaro-1|8|4|85-96) isake anusAra jisa sAdhu ko eka pAtra aura tIna vasra rakhanA ho unako aisA vicAra na ho ki mujhe cauthA vastra caahie| yadi tIna vasra pUre na hoM to nirdoSa vastra kI yAcanA jahAM mile vahAM krnaa| jaise nirdoSa vasra mile vaise hI pahinanA parantu usa vasra ko dhonA nahIM, raMganA nahIM, dhoe hue, raMge hue vastra ko dhAraNa karanA nahIM, grAmAnugrAma vicarate-vicarate vasra ko chipAnA nahIM-yaha vasradhArI muni kA AcAra hai| __ jaba aise sAdhu kA vicAra ho ki sarda Rtu bIta gaI hai aura grISma Rtu A gaI hai avathA kSetra svabhAva se uSNakAla meM bhI sardI kA AnA sambhava ho to tInoM rakhe yA tIna meM se eka chor3e do rakhe, yA do chor3a eka rakhe yA bilkula na rkhe| aisA karane se nirmamatva dharma kI prApti hotI hai, isase lAghavapana AtA hai, isako bhI bhagavAna ne tapa kahA hai| vasra rakhane aura vasra na rakhane meM samabhAva rakhanA / jisa sAdhu ko aisA vicAra ho ki mujhako zIta Adi parISaha A par3e haiM inako maiM sahana karane meM asamartha hUM taba usa sthAna para sAdhu ko vehAnasAdika maraNa karanA ucita hai vahA~ hI usakI kAla paryAya hai (jaise bhakta parijJAdika kAla

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zvetAmbara Agama aura digambaratva : 5 paryAya vAlA maraNa hitakartA hai vaise hI yaha vehAnasAdika maraNa hitakartA hai | ) isa taraha maraNa karane vAlA mukti ko jAtA hai| isa taraha yaha vehAnasAdi, maraNa moha rahita puruSoM kA kRtya hai, hitakartA hai, sukha kartA hai, yogya hai, karmakSaya karane vAlA hai aura usakA phala bhI bhavAntara meM sAtha rahatA hai, aisA maiM kahatA huuN| || kisI sAdhu ko eka pAtra aura do vastra rakhane kA niyama ho to usako aisA vicAra nahIM honA cAhie ki maiM tIsare vastra kI yAcanA kruuN| yadi itane vastra nahIM hoM to jaisA mile vaisA zuddha nirdoSa vastra mAMga kara dhAraNa karanAyahI sAdhu kA AcAra hai| jaba sAdhu ko aisA lage ki zItakAla vyatIta huA hai grISma Rtu A gaI hai isalie mere pAsa ke do vastroM meM se kharAba vastra DAla dU~, aura acchA vastra rakhUM yA lambe ko kama karane yA eka hI vastra rakhUM yA vastra rahita rahUM to aisA karane meM lAghava dharma hotA hai| ise tapa kahA gayA hai isalie jaisA bhagavAna ne kahA hai vaisA jAnakara vastra rahitapane meM aura vastra sahitapane meM samabhAva rkhnaa| jisa sAdhu ko eka pAtra ke sAtha eka hI vastra rakhane kI pratijJA ho unako aisI cintA nahIM honI cAhie ki dUsarA vastra rkhuuN| yadi vastra na ho to zuddha vastra kI yAcanA kare, jaisA mile vaisA pahine / uSNa Rtu Ane para yA to eka vastra yukta rahe yA vastra rahita rahe tathA vicAra kare ki maiM akelA hUM, merA koI nahIM hai, aisI ekatva bhAvanA bhAtA huA apane sadRza sabako jAne usase lAghava dharma kI prApti hotI hai aura isI se tapa hotA hai| isalie jaisA bhagavAna ne kahA vaisA hI jAnakara samabhAva rkhnaa| (3) AyAro (AcArAMga ) sUtra meM likhA hai - ahege dhamma mAdAya AyANappabhiI supaNihie care, apalIyamANa daDhe / savvaM gehiM pariNNAya, esa paNae mahAmunI / aiacca savvato saMgaM "Na mahaM atthitti iti egohamaMsi" jamA thavira aNagAre savvao muMDe rIyaMte je acele parivusie saMcikkhati omoyariyAe / se akuTThe va hae va lUsie vA / paliyaM pagaMthe aduvA pgNthe| atahiM sadda phAsehiM iti saMkhAe / egatare aNNayare abhiNNAya titikkhamANe parivvae je ya hirI, je ya ahirImaNA / ceccA savvaM visottiyaM phAse- phAse samiyadaMsaNe / ta bhogiNA vRttA je logaMsi aNAgamaNadhammiNo ANAe mAmagaM dhammaM /

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6 : zramaNa, varSa 57, aMka 2 / apraila-jUna 2006 esa uttara vAde, iha mANavANaM viyaahite| ettho-varae taM jhosmaanne| AyANijjaM pariNNAya, pariyAeNa vigiNci| ihamegesiM egacariyA hoti| tatthiyarAiyarehiM kulehiM suddhe saNAe svvesnnaae| se mehAvI privve| sunbhiM aduvA dubbhiM aduvA tattha bheravA pANapANe kilesNti| te phAse puTTho dhIro ahiyaasejjaasi| uvagaraNapariccAyadhuta, padaM eyaM khu muNI AyANaM sayA suakkhAyadhamme vidhUtakappe nnijjhosittaa| je acele parivusie, tassa NaM bhikkhussa No evaM bhavai-parijuNNe me vatthe vatthaM jAissAmi, suttaM jAissAmi, sUiM jAissAmi, saMdhissAmi sovIssAmi, ukkA sissAmi, vokkasissAmi parihissAmi, paaunnissaami| aduvA tatthaparakkamaMtaM bhujjo acelaM taNaphAsA phusaMti, sIya-phAsA phusaMti, teuphAsA phusaMti, daMsamasagaphAsA phusNti| egayare aNNayare virUvarUve phAse ahiyAseti acele| ... lAghavaM aagmmaanne| tave se abhisAmaNNAgae bhvti| jaheyaM bhagavatA paveditaM tameva abhisameccA savvato savvattAe samattameva smbhijaanniyaa| jo sAdhu dharma ko jAnatA hai usa para AcaraNa karatA hai aura bAhya AcaraNa kI bhI rakSA karatA hai, sAMsArikatA se dUra dRr3ha rahatA hai, sAre lobha AkAMkSAoM ko jAnakara chor3atA hai, vaha mahAmuni ho jAtA hai| vaha sAre baMdhana tor3a detA hai, socatA hai ki kucha bhI merA nahIM hai- kevala eka maiM hUM isa prakAra virata ho jAtA hai, anagAra hokara muMDita hokara vihAra karatA hai, acela sAdhu vrata karatA huA deha se saMgharSa karatA hai| use loga gAlI deMge, prahAra kareMge aura asatya doSAropaNa kareMge- ina sabako pUrva janma kA phala samajha kara sukha duHkha meM samabhAva rakha kara zAMti se vicaraNa karatA hai, sAMsArikatA ko chor3akara saba kucha sahana karatA huA samyak darzana ko bAra-bAra dhAraNa karatA hai| he mAnavo !vahI nagna hai jo sAMsArikatA se nivRtta hokara mere dvArA darzita dharma ko dhAraNa karate haiM, yaha uccatama dharma mAnavoM ke lie vihita kiyA gayA hai| isa bAta se harSita hokara karmoM kA nAza karate hue dhUtavAdI muni karmoM kA kSaya karane hetu ekala vihArI pratimAM aMgIkAra karatA hai| isalie vahI muni hai| buddhimAna logoM ko zramaNa kA jIvana bitAnA cAhie, zuddha bhikSA grahaNa karanA cAhie, sabhI prakAra ke parivAroM se AhAra cAhe sugaMdhita ho yA durgNdhvaalaa| duSTa prANI dUsare prANiyoM ko duHkha pahu~cAte haiM yadi yaha saba Apake sAtha ho to merA

Page #14
zvetAmbara Agama aura digambaratva : 7 Adeza hai ki use sahana kro| aisA muni jo acela hai, dharma ko jAnatA hai, AcaraNa aura saMyama se rahatA hai usako aisA vicAra nahIM hotA ki mere vasra parijIrNa haiM, nae ke lie yAcanA karU~gA, Dore ke lie yAcanA karUMgA, suI ke lie yAcanA karUMgA, unako sI lUMgA, unako sudhAra lUMgA, pahana lUMgA yA or3ha luuNgaa| isa prakAra kA acelaka jo tapa meM parAkrama dikhAtA hai use aksara ghAsa cubhegI, zIta-uSNa, daMza-mazaka parezAna kareMge, vaha apanI icchAoM va karmoM kA damana karatA hai, vahI tapa karane ke yogya hai- aisA bhagavAna ne kahA hai yaha samajhakara samyaktva ko dhAraNa karatA hai| je acele parivusite, tassa NaM bhikkhussa No evaM bhavai-cAemi ahaM taNa phAsaM ahiyAsittae, sIyaphAsaM ahiyAsittae, teuphAsaM ahiyAsittae, daMsamasagaphAsaM ahiyAsittae, egatare aNNatare varUvarUve phAse ahiyAsittae, haripaDicchAdaNaM cahaM No saMcAemi, ahiyA-sittae, evaM kathati se kaDi vaMdhaNaM dhaaritte| aduvA tatthaparakkamaMtaM bhujjo acelaM taNaphAsA phusaMti, sIya phAsA phusaMti, teuphAsA phusaMti, daMsamasagaphAsA phusaMti, egayare aNNayare virUvarUve phAse ahiyAseti acele| lAghaviyaM aagmmaanne| tave se abhisamannAgae bhavati jameyaM bhagavatA- paveditaM tameva abhisameccA savvato savvattAe samattameva smbhijaanniyaa| jo bhikSu acela rahatA hai use nahIM socanA cAhie ki maiM tRNa, sardI, garmI, daMzamazaka yA anyatara vividha prakAra ke parISaha sahana kara sakatA hUM kintu maiM guptAMgoM ke AvaraNa ko nahIM chor3a sakatA, yadi aisA ho to vaha kaTibaMdhana dhAraNa kara sakatA hai| yadi acela bhikSu apane caritra meM dRr3ha rahatA hai aura tRNa, zIta, uSNa, daMzamazaka yA anya vividha prakAra ke parISahoM ko sahana karatA hai to vaha lAghavatA ko prApta karatA hai| isako bhI bhagavAna ne tapa kahA hai aura sarvadA sarvakAla samabhAva rkhe| ise jinakalpI sAdhuoM kA AcaraNa batAyA gyaa| itanA spaSTa ullekha hote hue bhI 'acela' zabda kA artha alpa vastra kiyA gyaa| aba taka ke parizIlana se jAhira hai ki zvetAmbara AgamoM meM vasrarahita sAdhu ke astitva va

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8 : zramaNa, varSa 57, aMka 2 / apraila-jUna 2006 samAdara kA varNana hI nahIM hai unake AcaraNa ke niyama bhI batAe gae haiN| (4) uttarAdhyayana sUtra meM bhikSu ke lie likhA hai ki egayAcelae hoi, sacele yAvi egayA / eyaM dhammahiyaM naccA nANI No paridevae / / arthAt kabhI acelaka hone para tathA kabhI sacela hone para donoM hI avasthAeM dharma hita ke lie haiM, aisA jAnakara jJAnI kheda na kre| acelagassa lUhassa saMjayassa tavassiNo / taNesu sayamANassa hujjA gAyavigrahaNA / / Ayavassa nivAeNaM, atulA havai veyaNA / eyaM NaccA na sevaMti, taMtujaM taNatajjiyA / / jaba acelaka saMyamI tapasvI rukSa tRNa zayyA para sotA hai to usake gAtra ko virAdhanA (kSati) hogI tathA Atapa hone para atula vedanA hogI, isa prakAra tRNakadarthita hone para bhI bhikSu tantuja (vasrAdi) ko dhAraNa nahIM kregaa| uttarAdhyayana sUtra ke hI 23veM adhyayana meM kezI gautama kA parisaMvAda vistAra se likhA hai jo isa prakAra hai kezI pArzvanAtha ke zAsana ke ziSya the aura gautama mahAvIra ke ziSya the| donoM kA eka samaya zrAvastI nagarI meM apane-apane ziSya samudAya ke sAtha nivAsa haA-donoM hI acitta ghAsa kI zaiyyA para, kezI tinduka nAmaka udyAna meM tathA gautama koSTaka nAmaka udyAna meM Thahare the- eka dina bhikSA ke nimitta unake ziSya nikale aura AmanA-sAmanA haA to eka hI dhyeya hone tathA eka hI dharma ke upAsaka hone para bhI eka dUsare ke veza tathA sAdhu kriyAoM meM antara dikhAI dene se eka dUsare ke prati saMdeha utpanna huA acelago ya jo dhammo, jo imo sNtruttro| egakajjapavannANaM, visese kiM nu kAraNaM / / (acelakazca yo dharmoM, yo sAMtarANi eka kArya prapannau vizeSa kiM nu kAraNaM) yaha bAta jaba zramaNa gautama taka pahuMcI to ve svayaM kezI muni ke udyAna meM ge| kezI muni ne pUchA

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zvetAmbara Agama aura digambaratva : 9 ega kajjapavaNNANaM, visese kiM nu kAraNaM / dhamme duvihe mehAvi kahaM vippaccao na te! / / 28 / / acelao a jo dhammo jo iyo saMtaruttaro / desio vaddhamANeNa, pAseNa ya mahAmuNI / / 29 / / egakajjapavaNNANaM, visese kiM nu kaarnnN| liMge duvihe mehAvI! kahaM vipaccao na te? / / 30 / / he medhAvI, eka kArya prapanna hote hue bhI dharmAcaraNa do prakAra kA tathA liMga bhI do prakAra kA acelaka va sAMtarottara aisA kyoM? kyA isa viSaya meM Apako zaMkA nahIM hotI? gautama kA uttara thA ki he mahAmuni! samaya kA vijJAna pUrvaka sUkSma nirIkSaNa kara tathA sAdhuoM ke mAnasa ko dekhakara isa prakAra bhinna-bhinna dharma sAdhana rakhane kA vidhAna kiyA gayA hai, jaina sAdhuoM kI pahacAna ke lie ye niyama banAe gae haiM, anyathA mokSa ke sAdhana to jJAna, darzana, cAritra haiN| isa saMvAda se yaha spaSTa hai ki gautama svAmI acelaka nagna the aura kezI muni sacela,Age calakara isa viSaya para yoM vRtti kI gaI ki sAmAnya rIti se naJ samAsa kA artha nakAravAcI arthAt acelaka kA artha vastrarahita-avasra aisA kiyA jA sakatA hai| kintu mahAvIra ne vastra kI apekSA vastrajanya mUrchA ko dUra karane para vizeSa jora diyA isalie naJ samAsa ke chaha arthoM meM se ISat (alpa) yaha artha hI ucita hai, parantu yadi aisA hotA to kezI muni koI saMzaya na krte| isake ilAvA acelaka kA artha ISat cela mAna liyA jAe to phira ahiMsA mahAvrata kA artha alpa hiMsA, asatyatyAga mahAvrata kA artha alpa satya aura asteya kA artha alpa steya karanA pdd'egaa| yadi alpa vastra aura adhika vastra kI hI samasyA hotI to kezI muni vasroM kI saMkhyA ke bAre meM hI prazna karate, isa kaThinAI ko pahacAnakara nemicandrAcArya ne yaha TIkA kI ki acelaka dharma varddhamAna svAmI ne calAyA thA, kAraNa yaha ki pArzvanAtha ne to vastra pahanane kI anujJA dI thI kintu isakA artha raMgIna vasra kA niSedha na hone ke kAraNa bhikSuoM ne raMgIna vastra pahananA prArambha kara diyaa| yaha dekhakara mahAvIra bhagavAna ne vastra kA hI niSedha kara diyaa| isa saMvAda aura TIkA ke adhyayana se yaha pariNAma nikalatA hai ki

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10 : zramaNa, varSa 57, aMka 2 / apraila-jUna 2006 digambaratva saMpUrNa jaina zAsana kA eka viziSTa aMga rahA hai kintu vasradhArI zramaNoM ne apanA pakSa sabala karane ke lie acelaka zabda kA artha hI alpavasra kara ddaalaa| jAna par3atA hai yahIM se zvetAmbara paramparA meM digambaratva ke virodha kI nIMva DAla dI gii| (5) ThANaM meM ullekha isa prakAra hai - se jahANAmae ajjo| mae samaNANaM NiggaMthANaM NaggabhAve muNDabhAve aNhANae adaMtavaNae, acchatae, aNuvAhaNae bhUmisejjA phalagasejjA kaTThasejjA kesaloe vaMbharavAse paraghara pavese laddhA valaddha vittIo pnnnnttaao| yaha nagna nigraMthoM ke AcAra kA spaSTa hI ullekha hai| __(6) kalpasUtra meM bhagavAna mahAvIra kI dIkSA kA varNana karate hue batAyA hai ki uvAgacchittA asogavarapAyavassa ahe sIyaM ThAvei, ahe sIyaM ThAvittA sIyAo paccoruhai, sIyAo paccoruhittA sayameva AbharaNa-mallAlaMkAraM omayati, omaittA sayameva paMcamuTThiyaM loyaM karei, karittA chaTheNaM bhatteNa apANaeNaM hatthuttarAhiM nakkhatteNaM jogamuvA-gaeNaM egaM devadUsamAdAya ege abIe muDe bhavittA agArAo aNagAriyaM pvvie| samaNe bhagavaM mahAvIre saMvaMccharaM sAhiyaM mAsaM cIvaradhArI hotthA teNa paraM acelae paannipddigghie| jJAtR khaNDavana pahuMca kara azoka vRkSa ke nIce zivikA rakhI gaI, zivikA rakhe jAne para bhagavAna zivikA se utare, zivikA se utara kara svayaM AbharaNa, mAlA, alaMkAra utAre tathA unake utArane ke bAda svayaM paMcamuSTi keza locana kiyA aura pAnI rahita chaTThabhakta arthAt do upavAsa kie| hastottarA nakSatra kA yoga Ane para eka devadUSya ko lekara ekAkI ho muMDita hokara, gRha tyAga kara anagAratva ko svIkAra kiyaa| zramaNa bhagavAna mahAvIra teraha mahIne taka cIvaradhArI rahe usake bAda acelaka tathA karapAtrI ho ge| isa para vinayagaNi kI TIkA kA sAra isa prakAra hai ki jaba bhagavAna ne devoM dvArA lAI gaI zivikA se jJAtR khaNDavana udyAna meM azoka vRkSa ke nIce utarakara svayameva AbharaNa mAlyAlaMkAra utAra die aura paMcamuSTi keza locana

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zvetAmbara Agama aura digambaratva : 11 kiyA tatpazcAd iMdra ne unake vAma skaMdha para eka devadUSya rakhA jise lekara agAra se anagAra ho gae, sAmAyika meM baiThe aura unheM caturtha jJAna ho gayAkucha samaya pazcAt kollAka sanniveza meM bahula brAhmaNa gRha meM yaha kahakara ki mere dvArA sapAtra dharma prajJApanIya hai, gRhastha ke pAtra meM prathama pAraNA kiyA taba paMca divya prAdurbhUta hue (1) celokSepa, (2) gaMdhodakavRSTi, 93) dundubhinAda, (4) ahodAnaM ahodAnaM aisI udghoSaNA aura (5) vsudhaaraavRsstti| tadanaMtara asthika grAma meM pAMca abhigraha dhAraNa kie- (1) nAprItimadgRhevAsaH, (2) stheyaM pratimayA sadA, (3) na gehivinaya: kAryaH, (4) maunaM, (5) pANau ca bhojanam / vArSika dAnAvasara para koI daridra paradeza gayA huA thA, lekina durbhAgya se kucha bhI kamA kara nahIM lA sakA to usakI bhAryA ne use jhir3akA, are abhAgya zekhara! jaba vardhamAna megha kI taraha svarNa barasA rahe the taba tU videza calA gayA aura phira nirdhana hI samAgata huaa| dUra haTa, muMha na dikhA, aba bhI tU jaMgama kalpataru se bhIkha mAMga, vahI terA dAridra haregA-isa prakAra patnI ke aise vAkyoM se prerita hokara vaha bhagavAna ke pAsa pahuMcA aura prArthanA kI prabhu Apa jagadupakArI ne vizva bhara kA dAridrya nirmUla kara diyA kintu durbhAgya se usa samaya maiM yahA~ nahIM thA, bhramaNa karate hue bhI mujhe kucha milA nahIM, niSpuNya, nirAzraya, nirdhana maiM, Apa jagadvAMchita dAyaka kI zaraNa meM AyA huuN| vizva dAridrya ko harane vAle Apake lie merI daridratA kitanI sI hai| isa prakAra yAcanA karane vAle vipra ke prati karuNAparaNa bhagavAn ne AdhA karake devadUSya de diyaa| vipra use le gayA aura dazAMcala ke lie tantavAya ko dikhAyA aura sArA vyatikara sunAyA to vaha bolA, he brAhmaNa, tU unhIM prabhu ke pIche jA ve nirmama karuNAmbodhi dvitIya ardha bhAga ko bhI de deMge taba maiM donoM Adhe-Adhe Tukar3oM ko jor3a duuNgaa| isa prakAra akSata hone para isa kA mUlya eka lAkha dInAra ho jaaegaa| taba hama usa rakama ko AdhA-2 bAMTa leMge aura hama donoM kA dAridrya dUra ho jaaegaa| taba vaha punaH prabhu ke pArzva meM AyA kintu lajjA ke kAraNa kucha kahane meM asamartha sAla bhara taka unake pIche-pIche ghUmatA rhaa| 13 mahIne ke bAda ghUmate hue bhagavAn jaba dakSiNa vAcAlapura ke pAsa suvarNavAlukA nadI taTa para Ae to kaMTakoM se ulajhakara AdhA devadUSya bhI gira gyaa| taba pitA ke mitra usa brAhmaNa ne use uThA liyA aura cala diyaa| ata: bhagavAna ne savastra dharma prarUpaNa ke lie mAsAdhika eka varSa taka vastra ko svIkAra kiyA, sapAtra dharma kI sthApanA ke lie prathama pAraNA meM pAtra kA upayoga kiyA, usake bAda jIvana bhara acelaka pANi pAtra rhe|

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12 : zramaNa, varSa 57, aMka 2 / apraila-jUna 2006 kalpasUtra ke naveM kSaNa meM jinakalpI va sthavira kalpI donoM sAdhuoM ke . .. cAritra ke niyama die haiN| kalpasUtra kI vinayavijaya gaNi dvArA kRta subodhikA vRtti kA prArambha karate hue likhA gayA hai ki kalpa kA artha sAdhuoM kA AcAra hai| usake dasa bheda haiM- (1) Acelakku, (2) ddesia, (3) sijjAyara, (4) rAyapiMDa, (5) kiikamo, (6) vaya, (7) jiTTha, (8) paDikkamaNe, (9) mAsaM, (10) pjjaasvnnkppe| inameM se acelaka kI vyAkhyA karate hue likhA hai ki 'na vidyate celaM yasya sa acelakastasya bhAvaM AcelakyaM vigatavasratvaM ityarthaH tacca tIrthezvarAnAzritya prathamAMtime jinayoH zakropanIta devadUSyApagarma sarvadA acelakatvaM anyeSAM tu sarvadA sacelakatvaM / kintu isI graMtha kalpasUtra kI kiraNAvalI TIkA meM yaha likhA hai ki 24tIrthaMkaroM ke zakropanIta devadUSya ke apagama para acelakatva ho jAtA hai| vijayagaNi ne isako samajhAte hue likhA ki ajitanAtha se lekara 22 tIrthaMkaroM ke sAdhu samAja "bahumUlya vividha varNa vasra paribhogAnujJA .. sadbhAvena sacelakatvaM meva keSAMcicca zvetamAno peta vastra dhAritvena acelakatvaM api iti aniyata: teSAM ayaM kalpaH zrI RSabhavIra tIrtha yatInAM ca sarveNAM api zvetamAno peta jIrNa prAyavasra dhAritvena acelktvN|" vasra paribhoga hone para acelaka kaise hogA? isa zaMkA kA nirAkaraNa yoM kara diyA ki jIrNaprAya tuccha vasra ke hone para bhI 'avastratvaM' aisA jagat prasiddha hai| jaise laMgoTI lagAkara nadI pAra karane para bhI kahate haiM ki nagna hokara nadI pAra kI tathA darjI yA dhobI se vasra jaldI lene ke lie kahate haiM ki bhAI, jaldI do hama to naMge ho rahe haiM- usI prakAra sAdhuoM ke vasra hote hue bhI acelakatva jAnanA caahie| uparokta avataraNoM se spaSTa hai ki zvetAmbara paramparA ke anusAra bhI bhagavAna mahAvIra usa samaya digambara the jaba unheM kevala jJAna huA aura mukti prApta kii| inhIM ko dhyAna meM rakhakara paM0 sukhalAla jI saMghavI ne10 likhA ki bhagavAn mahAvIra ne apane zAsana meM donoM daloM kA sthAna nizcita kiyA jo bilkula nagnajIvI va utkaTa vihArI the aura jo bilakula nagna nahIM the, aisA madhyamamArga thaa| una donoM daloM ke AcAroM ke viSaya meM matabheda rhaa| vicAra karane se jAna par3atA hai ki jisa prakAra zvetAmbara paramparA meM tIna

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zvetAmbara Agama aura digambaratva : 13 vastra, do vastra, eka vastra aura avastra kI maryAdAeM rakhI gaI haiM, ThIka vahI maryAdAeM digambara paramparA meM kSullaka, ailaka, digambara muni ke rUpa meM prasthApita kI gaI haiN| Age calakara yaha bheda yoM bar3hA ki zvetAmbara paramparA savastra mukti mAnatI hai jabaki digambara paramparA digambara hone ke binA mukti kI kalpanA bhI nahIM krtii| isakA kAraNa zAyada srI mukti kI saMbhAvanA para TikA hai| donoM hI paramparAeM strI ke lie AvaraNa Avazyaka mAnatI haiN| ata: digambaratva para pUrNa bala dene vAlI paramparA ne nArI mukti kA hI niSedha kara diyA jabaki zvetAmbara paramparA ne sAvaraNa srI mukti svIkAra kara lI to phira sAvaraNa puruSa kI mukti bhI svIkAra karanI pdd'ii| jAna par3atA hai nArI mukti ko lekara hI donoM paramparAeM eka dUsare se bahuta dUra calatI giiN| vastuta: jaba se bhAratIya saMskRti AtmonmukhI yA kahie paramAtmonmukhI huI taba se hI zramaNa usakI AdhyAtmikatA ke pratIka bana ge| mahAvIra aura baddha ke jamAne meM aura usase pahale bhI digambaratva zrAmaNya kA pratIka bana cukA thaa| kaI zramaNa nagna vihAra karate the| makkhali gozAla naMgA rahatA thaa| pUrNakassapa ne bhI vastra dhAraNa karanA isalie svIkAra nahIM kiyA ki digambara rahane se hI merI pratiSThA rhegii|11 prasenajita ke koSAdhyakSa mRgAMka ke putra pUrNa varddhana kI srI vizAkhA ne kahA thA ki bhagavan ! barasAta ke dinoM meM vasrahIna bhikSuoM ko bar3A kaSTa hotA hai isalie maiM cAhatI hUM ki saMgha ko vastra dAna kruuN|12 yoM dekhA jAe to hara dharma meM yaha zramaNa paramparA aMzAdhika rUpa meM pAI jAtI hai aura bhArata kI zramaNa paramparA meM navInatA nahIM hai, vizeSatA avazya hai; yaha vizeSatA hai tyAga kI aura yahI vizeSatA jaina dharma meM aura bhI viziSTa ho gaI hai; jaba zramaNa gRhatyAga karake anagAra ho jAtA hai to phira usa avasthA ko avazya pahuMcegA jaba vastra usakI siddhi meM bAdhaka lagane lgegaa| yahI kAraNa hai ki jaina dharma ke zvetAmbara Agama bhI digambaratva kI vizeSatA ko anadekhA nahIM kara sake aura use kalpa kA sarva prathama rUpa mAnakara usake bAre meM likhaa| isa lekha ke mAdhyama se zvetAmbara samAja ke usa varga ko protsAhita karanA hai jo digambaratva ke prati Adara bhAva tathA samabhAva rakhane ke apane Agama Adeza ko pUrNa sammAna dekara usakA pAlana kreN|

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14 : zramaNa, varSa 57, aMka 2 / apraila-jUna 2006 sandarbha 1. jaina hitaiSI bhAga 13, aMka 6, pR0 292 / 2. dharmasAgara upAdhyAya, pravacana priikssaa| premI nAthUrAma, jaina sAhitya aura itihAsa pR0 241 / 3. bhagavatI sUtra, sudharmA svAmI praNIta abhayadeva sUri viracita vivaraNa sahita, jinAgama prakAzaka sabhA, mumbaI vi0 saM0 1854 zataka 1, uddezaka 9, pR0 206-209 tathA 296-300 / 4. uparokta zataka 2, uddezaka 1, sUtra 18, pR0 238 / 5. (a) sudharmA svAmI 'AcArAMga' prathama zrutaskaMdha 'vimokSa' nAmaka aSTama adhyayana uddeza 4, 5, 6 / (b) aMga suttANi, jaina vizva bhAratI, lADanUM (rAjasthAna) vi0 saM0 2031, AyAro, aSTama adhyayana uddeza 4, 5, 6, 7 pR0 62-65 / Sacred Books of the East-Vol. 22 Jain Sutras Pt. motIlAla banArasIdAsa dillI,1964 uparokta AyAro chaThA adhyayana uddeza 2-3, pR0 50-52 / AcArAMga prathama zrutaskaMdha bhadrabAhu svAmI kRta niyukti zrI zIlAMkAcArya kRta vRttiyukta, siddhacakra sAhitya pracAraka samiti, jainAnanda pustakAlaya, sUrata, san 1935 pAnA naM0 219-221 / uttarAdhyayana sUtra nemicandrAcArya viracita sukhabodhavRtti bAlApura (valAda) ahamadAbAda san 1937 dvitIya adhyayana sUtra 13, 34, 35. Sacred Books of the EastVol. 23 Jain Sutras pt. II, Motilal Banarasidas, 11 (7) va pRSTha 13 (17) 8. aMgasuttANi, jaina vizvabhAratI, lADanUM bhAga 1, navama ThANa, pR0 891 // (a) kalpasUtra, vinayavijaya gaNi viracita subodhikAvRtti, jaina AtmAnaMda jainasabhA,bhAvanagara, 1915, SaSTha kSaNa, sUtra 118, pR0157| (b) kalpasUtra, prAkRta bhAratI, jayapura, sUtra 114-115 / (C) Sacred Books of the East- Jaina Sutras Pt. I, Motilal Banarasidas,Delhi 1964, Kalpa Sutra DP. saMghavI sukhalAla, tattvArthasUtra, bhArata jaina mahAmaNDala, vardhA paricaya pR0 22-23 / 11. bhadanta bodhAnanda mahAsthavira-bhagavAna gautama buddha, pra0 buddha vihAra, lkhnuu| 12. DA0 ramezacandra jaina, bauddha sAhitya meM nigaNThoM kA ullekha, mahAvIra smArikA, rAjasthAna jaina sabhA, jayapura 1992 pR. 3, 9 va 11 / 10.

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zramaNa, varSa 57, aMka 2 apraila-jUna 2006 prAcIna bhArata meM Arthika vicAra : jaina AgamoM ke pariprekSya meM ku. raMjanA zrIvAstava pratyeka kArya jisase dhana-sampatti arjita hotI hai, utpAdaka kahA jAtA hai| bhautika padArtha to prakRti pradatta hI hote haiM, manuSya to eka paramANu bhI utpanna nahIM kara sktaa| kevala vaha apane vicAroM se unakA rUpa athavA parimANa badala detA hai, jisase una padArthoM kA mUlya bar3ha jAtA hai| udAharaNArtha, 'lohe' athavA 'koyale' ko manuSya utpanna nahIM karatA, lekina zaharoM meM pahu~ca jAne para unake mUlya meM vRddhi ho jAtI hai| ata: vicAra aura padArtha kA anyonyAzrita honA aparihArya hai anyathA donoM kA pRthak astitva 'palAza-puSpa' (sugandharahita) ko abhivyakta karatA hai| ataeva prAcIna, bhArata apane Arthika vicAroM ko 'samyak mUrtatA' pradAna kara 'sone kI cir3iyA' ke rUpa meM lokavizruta huaa| aura 'ati sarvatra varjayet' ko AtmasAta kA zramaNa paramparA ke jaina tIrthaMkara mahAvIra ne 'aparigraha'2 siddhAnta ke dvArA nUtana arthazAstra kI saMkalpanA ko vyavahAra meM apanAne kI preraNA zramaNa upAsakoM ko dekara naitika evaM AdhyAtmika mUlyoM se yukta eka naye samAja kI nIMva rkhii| - prAcIna bhArata ke Arthika vicAra 'puruSArtha' ke jIvana-darzana' ke mAdhyama se pratipAdita hue haiM; jisameM 'artha' bhI eka pradhAna tattva nirUpita hai| varNa aura Azrama ke antargata rahakara vyakti puruSArtha ke dvArA dainandina jIvana kI AvazyakatAoM kI pUrti to karatA hI thA, sAtha hI sAtha vaha bhautika evaM AdhyAtmika utkarSa bhI prApta karatA thaa| isIlie manISiyoM ne puruSArtha ke antargata 'artha' kI niyojanA kii| mahAbhArata ke udyogaparva meM 'artha' ko 'trivarga' ke pradhAna AdhAra-tattva ke rUpa meM svIkAra kiyA gayA hai| kauTilya aura vRhaspati jaise prAcIna zAstrakAroM ne bhI artha ko saMsAra kA mUla batalAyA hai| zukrAcArya ke anusAra arthArjana 'arthazAstra' se saMyukta thaa| nAmaliMgAnuzAsana meM varNita hai ki * zodhachAtrA TI.DI.pI.jI.kAleja, arthazAstra-vibhAga, jaunpur|

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16 : zramaNa, varSa 57, aMka 2 / apraila-jUna 2006 arthArjana ke antargata dravyavitta, svApateyam, hiraNyam ityAdi ko gRhIta kiyA gayA hai| jJAtavya hai ki prAcIna granthakAra artha yA dhana ke arjana se sambandhita viSaya ke lie 'vArtA' zabda kA prayoga karate the| kauTilya ne vArtA kI mahattA svIkAra karate hue likhA hai ki kRSi, pazupAlana aura vANijya vArtA ke viSaya the| aura vArtA ke sAdhana se rAjA apane kozAgAra aura senA ko balazAlI karake zatru ko apane adhIna kara letA thaa| mahAbhArata meM varNita hai ki vArtA se saMsAra kA poSaNa hotA thA, isalie vaha loka kA mUla thaa| smRtikAra manu aura koSakAra amarasiMha ne vArtA ko 'jIvikA' kA paryAyavAcI batalAyA hai| vastutaH zabda 'vRtti' se vyutpanna hai, jo vyavasAya aura usake nimitta kiye jAne kArya se sambaddha hai| jo vyakti, samAja, rASTra ke vikAsa meM mahattvapUrNa sAdhana thA aura jo 'rASTrIya arthavyavasthA' kA paricAyaka thaa| sAtha hI jisakA prayoga prAcIna bhArata meM 'vitta evaM rAjasva' ke lie hotA thaa| dhyAtavya hai ki prAcIna granthakAroM ne Aja kI bhA~ti svatantra viSaya ke rUpa meM arthazAstra kA nirUpaNa nahIM kiyA thaa| apitu unake lie arthazAstra Adhunika viSayoM kI bhA~ti eka sAmAjika vijJAna thA, jisakA sambandha dainika jIvana ke samasta kAryakalApoM aura usake ucita prazAsana se thaa| jisakA bodha kauTilya ke arthazAstra ke anuzIlana se ho jAtA hai| jisameM artha-sambandhI vicAroM ke sAtha-sAtha mAnava-jIvana sambandhI pratyeka pakSa ke lie gaMbhIra vicAra upalabdha haiN| tadvat caturthaveda, una para AdhArita upaniSadeM, mukhya smRti-grantha, mahAkAvya rAmAyaNa va mahAbhArata, zukranIti ityAdi prAcIna granthoM meM saMdarbha viSayoM ke sAthasAtha Arthika vicAra para bhI gaMbhIra va mahattvapUrNa dizA-nirdeza yatra-tatra prApta hote haiN| isakA kAraNa yaha hai ki prAcIna kAla meM 'artha' kabhI sAdhya nahIM rahA, apitu sadaiva eka sAdhana ke rUpa meM nirUpita kiyA gyaa| jisakA mUla maMtra thA"zatahasta: samAhara, sahasra hasta: vikIrNa' arthAt saikar3oM hAthoM se ekatra karo aura sahasra hAthoM se bAMTa do| yaha tyAgamayI vicAradhArA vedoM va upaniSadoM se lekara saMtoM kI vANI tathA gA~dhI jI taka bArambAra dRSTigocara hotI hai| udAharaNArtha, IzAvAsyopaniSad kA lokavizruta anAsaktiparaka maMtra prAcIna bhArata ke Arthika vicAroM kA yathArtha pratipAdana karatA hai| jisameM RSi ne sampatti ke vaiyaktika svAmitva kA nirasana kara IzvarIya sampadA arthAt sAmUhika sampadA kA vicAra pratipAdita kiyA hai| kintu yaha tyAga yA anAsakti vRtti dayA yA kRpA kI dyotaka nahIM hai, apitu sAmAjika dAyitva ke bodha kI paricAyaka hai|

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prAcIna bhArata meM Arthika vicAra : jaina AgamoM ke pariprekSya meM : 17 jJAtavya hai ki samaya-samaya para manuSya ke Arthika prayojana usakI AvazyakatAoM ke anurUpa ghaTate-bar3hate aura kabhI-kabhI parivartita bhI hote rahe haiM, kintu Arthika jIvana kA mUla AdhAra kRSi aura vyApAra-tadvat rahA hai, usameM koI antara nahIM AyA hai| Aja bhI vaizvika samAja inhIM do AdhAroM para TikA hai| prAcIna granthoM se jJAta hotA hai ki usa yuga meM kRSi kA vyavasAya hI pramukha udyoga mAnA jAtA thaa| utpAdana meM 1/6 bhAga prajA dvArA rAjA ko diyA jAtA thA aura yahI rAjA kI Aya kA mukhya srota thaa| rAjA ko hI kRSi kA saMrakSaka mAnA jAtA thaa| kRSi ke atirikta vyApAra bhI atyadhika pragatizIla evaM samRddha thA, jisameM, bAhya evaM Antarika donoM vyApAra sammilita the| uparyukta vivecana se jJAta hotA hai ki prAcIna bhArata meM Arthika vicAroM kA nirUpaNa dharma, nIti, darzana, kAnUna rAjanIti ityAdi viSayoM se sambandhita granthoM ke antargata hI kiyA jAtA thaa| jisameM 'varga-saMgharSa' ko janma dene vAlI bAtoM kA samAveza nahIM hai| isakA kAraNa hai ki prAcIna granthakAroM ne kalyANakArI rAjya sambandhI 'Arthika vicAradhArA' para vizeSa bala diyA thaa| jaisA ki kauTilya ke ciMtana se udghATita hotA hai ki rAjA ko prajA ke lie niSkAma bhAva se kArya karanA cAhie, rAjA sabhI kA saMrakSaka hai| pratyeka vyakti ko putra ke samAna samajhanA caahie| samAja meM zoSaNa karane vAle vyakti ko kaThora daNDa diyA jAnA caahie| sAtha hI Arthika asamAnatA ko dUra karane ke lie satat mahattvapUrNa prayAsa karanA caahie| ataH prAcIna Arthika vicAra dainika jIvana kI samasyAoM ke samAdhAna ke sAtha hI naitika evaM AdhyAtmika mAnyatAoM kI pUrti bhI karate the jisase bhArata 'sone kI cir3iyA' ke rUpa meM lokavizruta huaa| prAcIna bhArata kI Arthika samRddhi hI vedetara zramaNa paramparA ke jaina sampradAya ko pratipAdita karane kA vAstavika AdhAra bnii| jisane tapa, tyAga, saMyama ityAdi AdhyAtmika jIvana-mUlyoM para AdhArita prANI parivAra samAja rASTra ke vikAsa aura samvarddhana hetu nUtana arthazAstra kI saMkalpanA ko zramaNopAsakoM ko apanAne para bala diyaa| jaina paurANika paramparA ke anusAra Adi tIrthaMkara RSabhadeva ne 'svazrama' se samucita utpAdana karane kI preraNA dekara apane putra bharata cakravartI ke lie artha-sambandhI vicAroM kA pratipAdana kiyA thaa| kintu jaba saMcaya adhika hone lagA, to aMtima tIrthaMkara mahAvIra ne 'aparigraha' ke siddhAnta dvArA sampanna varga ko apanI atirikta sampatti ko loka-kalyANa ke lie visarjita karane kI preraNA dekara 'samavitaraNa' ke siddhAnta kA zrIgaNeza kiyaa|"

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18 : zramaNa, varSa 57, aMka 2 / apraila-jUna 2006 vastuta: prAcIna bhAratIya granthoM kI bhA~ti jaina AgamoM meM bhI svatantra viSaya ke rUpa meM arthazAstra nirUpita nahIM miltaa| prAyaH granthakAra dhArmika aura zramaNaAcAra sambandhI viSayoM kA vizleSaNa karate hue prasaMgavazAt katipaya Arthika vicAroM kA bhI ullekha kara dete haiN| jaina Agama-sAhitya IsA pUrva tIsarI zatAbdI se IsA kI pA~cavIM zatAbdI taka svarUpa letA rahA hai| ___jaina grantha nizIthacUrNi meM dhanopArjana kI prakriyA ko 'uTuppatti' arthAt arthaprApti kahA gayA hai| praznavyAkaraNa aura vRhatkalpabhASya meM nirUpita hai ki AjIvikA arjana ke lie gRhastha 'atthasattha' kA adhyayana karate the| kauTilya ke arthazAstra ke samAna dazavaikAlika cUrNi meM bhI arthopArjana ke vividha prakAroM (vArtA-kRSi, pazupAlana, vANijya) kA ullekha milatA hai| somadevasUri ne batalAyA hai ki artha se saba prayojana siddha hote haiN| prAcIna paramparA ke samAna jaina Agama bhI batalAte haiM ki pRthvI kA svAmI rAjA thaa| rAjya meM rAjakIya sampadA ke atirikta vaiyaktikaH sampadA bhI hotI thii| upAsakadazAMga ke anusAra Ananda gAthApati 500 hala kA svAmI thaa| AcArAMga se jJAta hotA hai ki 'cArAgAha' para sAmUhika svAmitva thaa| isase spaSTa hai ki bhUmi para rAjya, vyakti aura sAmUhika tInoM hI taraha kA svAmitva pracalita thaa| jaina Agama dazavaikAlika meM varNita hai ki sampatti ke arjana, upabhoga, saMrakSaNa hetu zramaNa upAsaka svatantra the| somadevasUri ke anusAra hiMsA aura zoSaNa rahita 'svazrama' para AdhArita kRSi, pazupAlana, vANijya (kuTIra aura laghu udyoga) ke atirikta cakravartI rAjAoM dvArA apanI sukha-suvidhA hetu navanidhiyoM ko lagAne kA bhI varNana milatA hai| DaoN. nemicandra jaina ne ina nidhiyoM kI tulanA Adhunika udyogazAlAoM se kI hai| jaina grantha vRhatkalpabhASya meM varNita hai ki 'uttarApatha' aura 'dakSiNApatha' ke vyApArI paraspara vastuoM kA AdAna-pradAna karate the| 'jJAtAdharmakathAMga' ke anusAra bhArata videzoM meM vastuoM kA niryAta karatA thaa| uparyukta vivecana se jJAta hotA hai ki jaina AgamoM kI racanA kAla meM udyoga-dhandhe vikasita the| kRSi aura udyoga meM apekSita samanvaya vidyamAna thaa| vRhatkalpabhASya ke anusAra rAjya bhUmi kI upaja kA 1/6 se 1/10 aMza bhAga ke rUpa meM grahaNa karatA thaa| vastutaH jaina granthoM ke anuzIlana se jJAta hotA hai ki AgamoM kI racanAkAla ke samaya Arthika svatantratA thii| zramaNopAsaka vyApArI nyAya aura nItipUrvaka yatheccha dhana arjita kara sakatA thA tathA rAjya kI ora se koI pratibandha nahIM thaa| lekina aMtima tIrthaMkara mahAvIra ke anasAra

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prAcIna bhArata meM Arthika vicAra : jaina AgamoM ke pariprekSya meM : 19 adhika dhana saMcaya asamAnatA utpanna karatA hai; kyoMki eka kA saMcaya dUsare kA abhAva bana jAtA hai| ata: unhoMne 'aparigrahI' samAja kI nIMva ddaalii| jisase sampatroM ke 'aparigraha' aura dAna kI bhAvanA se nirdhanoM kI AvazyakatAoM kI bhI parti hotI thI aura samAja meM Arthika samAnatA ke Adarza kI sthApanA hotI thii| niSkarSata: prAcIna bhArata ke Arthika vicAra ke jaina AgamoM ke saMdarbha meM vivecana se jJAta hotA hai ki prAcIna granthakAroM ke Arthika Adarza- zatahastaH samAhara, sahasrahasta: vikIrNaH' evaM 'IzAvAsyamidaM sarvam' kevala saiddhAntika rUpa meM abhivyakta hote the, aura vyakti samAja tathA rASTra meM pUrNa Arthika samAnatA kA abhAva prApta thaa| jabaki jaina AgamoM ke racanAkAla ke samaya zramaNa upAsaka 'asteya' aura 'aparigraha' (Arthika sama-vitaraNa) ke nUtana arthazAstra kI saMkalpanA ko vyavahAra meM apanAkara varga-saMgharSa-mukta eka Adarza samAja kI nIMva rakhe jo vyakti, samAja, rASTra ke vikAsa aura samvardhana kA AdhAra bnaa| vinobA bhAve ne 'bhUdAna Andolana' ke mAdhyama se sImita hI sahI, parantu sampadA ke viSaya meM yaha pramANita kara diyA ki jainoM kA 'aparigraha' (Arthika sama-vitaraNa) siddhAnta vyAvahArika jIvana mUlyoM kA dyotaka hai jisako AtmasAta karane kI vaizvika duniyA~ ko Aja mahatI AvazyakatA hai| saMdarbha 1. jaina, jagadIzacandra, jaina Agama sAhitya meM bhAratIya samAja, Arthika-sthiti, pR. 119 / 2. prAcIna jaina sAhitya meM Arthika jIvana, DaoN. kamala jaina, prakAzakIya, pR. 3 / 3. mizra, jayazaMkara, prAcIna bhArata kA sAmAjika itihAsa, pR. 484-85, prakAzana bihAra hindI grantha akAdamI, 1974 / IzAvAsyopaniSad, 1 / 5. sinhA evaM siMghaI, Arthika vicAroM kA itihAsa, pR. 206; prakAzaka- mayUra pepara baiMksa, terahavA~ saMskaraNa : 2001 / 6. paMta va seTha, Arthika vicAroM kA itihAsa, pR. 433-34, prakAzaka, lakSmI nArAyaNa agravAla, prathama sNskrnn-1982| 7. 'asaMvibhAgI Nahu tasya mokkho'- dazavaikAlika 9/23 / 8. jaina, nemicandra, tIrthaMkara mahAvIra aura unakI AcArya paramparA, pR. 52 / 9. yojanA, apraila 01, 2001 meM prakAzita jI. ela. puNatAmbekara kA lekha- ahiMsA aura ke arthazAstra kI prtisstthaa|

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zramaNa, varSa 57, aMka 2 ___ apraila-jUna 2006 jaina darzana ke pariprekSya meM sAMkhya kA vikAsavAda DaoN0 satyadeva mizra sAMkhya darzana kA vikAsavAda sRSTi ke udbhava aura vikAsa kA siddhAnta hai| sAMkhya ke vikAsavAda kI pRSThabhUmi meM isakA satkAryavAda kA siddhAnta nihita hai, jisake anusAra kArya utpatti ke pUrva apane upAdAna kAraNar meM avyakta rUpa meM vidyamAna rahatA hai| sRSTi kA upAdAna kAraNa prakRti hai| sAMkhya ke anusAra yaha sRSTi-rUpa kArya jagat bhAvAtmaka tathA sadrapa hai, ata: isakA mUla upAdAna kAraNa bhI bhAvarUpa tathA sadrUpa hI honA caahie| satkAryavAda ke anusAra abhAva se bhAva evaM bhAva se abhAva ke pariNAma kI kalpanA nahIM kI jA sktii| isalie jagadrUpa bhAva kArya kA kAraNa bhAvAtmaka prakRti hI hai| prakRti se hone vAlI pariNAma-rUpa yaha sRSTi tuccha yA mithyA nahIM, apitu satya tathA vAstavika hai| prakRti kA yaha sRSTi-pravAha nirantara gatizIla nadI ke sadRza hai aura anAdi kAla se calA A rahA hai tathA ananta kAla taka calatA rhegaa| satkAryavAda sAMkhya darzana kA kendrIya siddhAnta hai aura isI ke AdhAra para vaha apane mahattvapUrNa siddhAnta prakRtipariNAmavAda kI sthApanA karatA hai| sAMkhya ke anusAra sampUrNa sRSTi utpatti ke pUrva prakRti ke andara avyakta rUpa meM vidyamAna rahatI hai| sRSTi koI navIna utpatti nahIM hai tathA pralaya sRSTi kA vinAza nahIM hai| prakRti meM jo avyakta hai usI kA vyakta honA sRSTi hai| isI prakAra pralaya sAMsArika padArthoM kA tirohita honA hai arthAt sarga kArya-samUha kA AvirbhAva aura pralaya usakA tirobhAva mAtra hai| sRSTi prakRti kA vikAra yA pariNAma hai| sAMkhya darzana kA yaha siddhAnta prakRtipariNAmavAda kahalAtA hai| sattva, rajas aura tamas tInoM guNoM kI sAmyAvasthA ko prakRti kahA gayA hai|3 guNoM kI sAmyAvasthA meM sattva sattva meM rajas rajas meM, aura tamas tamas meM khiMcakara avasthita ho jAte haiN| sAMkhya darzana ke anusAra prakRti nirantara pariNamanazIla hai, usameM rajoguNa ke rUpa meM __* jenarala phelo, bhAratIya dArzanika anusaMdhAna pariSad, darzana evaM dharma vibhAga, kAzI hindU vizvavidyAlaya, vArANasI-221005

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jaina darzana ke pariprekSya meM sAMkhya kA vikAsavAda : 21 kriyAzIlatA sadaiva vidyamAna rahatI hai; kyoMki yadi prakRti kI gati eka bAra bhI avaruddha ho jAya to usakA punaH prArambha honA sambhava nahIM hai| prakRti meM do prakAra kA pariNAma hotA hai- sarUpa pariNAma evaM virUpa prinnaam| pralayakAla meM prakRti ke tInoM gaNa svayaM meM parivartita hote rahate haiM, ise sarUpa pariNAma kahate haiN| virUpa pariNAma kA prArambha guNoM kI sAmyAvasthA bhaMga hone para hotA hai, jisase udvikAsa janma pAtA hai| phalata: prakRti se mahat, mahat se ahaGkAra, ahaGkAra se mana, paJcajJAnendriyA~, paJcakarmendriyA~ aura paJcatanmAtra tathA paJcatanmAtrAoM se paJcamahAbhUta kI utpatti hotI hai| prakRti se prathamata: mahat yA buddhi tattva kI abhivyakti hotI hai| vizva sRSTi meM mahattvapUrNa bhUmikA hone ke kAraNa tathA dharma, jJAna, vairAgya, aizvarya Adi utkRSTa guNoM kA adhiSThAna hone ke kAraNa ise mahat kahA jAtA hai| mahat kA kArya adhyavasAya yA nizcaya karanA hai, jo buddhi kA lakSaNa hai, isI kAraNa isa tattva kA dUsarA nAma buddhi hai| mahat tattva meM yadyapi tInoM guNa vidyamAna rahate haiM, kintu sattva guNa kI adhikatA ke kAraNa ise sattva pradhAna kahate haiN| dharma, jJAna, vairAgya aura aizvarya-ye cAra buddhi ke sAttvika rUpa haiM; adharma, ajJAna, avairAgya evaM anaizvarya- ye cAra buddhi ke tAmas rUpa haiN| mahattattva se ahaGkAra kI utpatti hotI hai jo prakRti kA dUsarA vikAra hai| ahaGkAra ke sAttvika, rAjas evaM tAmas trividha bheda haiN| sAttvika ahaGkAra se ekAdaza indriyoM (mana, paJcajJAnendriya evaM paJcakarmendriya) kI utpatti hotI hai| tAmas ahaGkAra se paJcatanmAtrAoM kI utpatti hotI hai| rAjas ahaGkAra se kisI vastu kI utpatti nahIM hotI, yaha sAttvika tathA tAmas ahaGkAroM ko zakti pradAna karatA hai| zabda, sparza, rUpa, rasa, gaMdha ke bheda se ye tanmAtra pA~ca prakAra ke hote haiN| ina paJcatanmAtrAoM se paJcamahAbhUta kI utpatti hotI hai| pRthvI, jala, teja, vAyu aura AkAza ye paJcamahAbhUta haiN| gandha, rasa rUpa, sparza aura zabda ye, ina paJcamahAbhUtoM ke viziSTa guNa haiM, ina guNoM kI bhI utpatti paJcatanmAtrAoM se hI hotI hai| zAnta, ghora evaM mUr3ha dharmoM se yukta hone ke kAraNa ye paJcamahAbhUta kahalAte haiN|6 buddhi, ahaGkAra, mana, paJcajJAnendriyA~ aura paJcakarmendriyA~ ina teraha tattvoM ko sAMkhya darzana meM trayodazakaraNa kahA gayA hai| jinameM buddhi, ahaGkAra evaM mana, antaHkaraNa tathA paJcajJAnendriyA~ aura paJcakarmendriyA~ dasa bAhyakaraNa nAma se jAne jAte haiN| bAhyakaraNa kisI gRha ke dvAra sadRza haiM jinake mAdhyama se bAhya viSayoM kI sUcanA anta:karaNa meM pahu~catI hai aura anta:karaNa gRha ke samAna haiM jinameM sabhI sUcanAe~ Akara ekatra hotI

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22 : zramaNa, varSa 57, aMka 2 / apraila-jUna 2006 haiN| isa prakAra jJAna prApti meM ina teraha tattvoM kA sahayoga hotA hai, isalie inheM 'karaNa' arthAt "sAdhana' kahA gayA hai| sAMkhya darzana meM sAmAnyata: trayodaza karaNoM aura paJcatanmAtrAoM ina aThAraha tattvoM ke samUha ko sUkSma zarIra kahA gayA hai| sRSTi ke Arambha meM prakRti dvArA pratyeka puruSa ke lie eka vizeSa prakAra kA AvaraNa taiyAra hotA hai, jise sUkSma zarIra athavA liGga kahate haiN| sUkSma zarIra ke bhogasampAdanArtha sthUla zarIra kI racanA hotI hai| sthUla zarIra kA nirmANa sthUla bhUta tattvoM se hotA hai| isa prakAra sAMkhya darzana meM prakRti se mahAbhUtoM kI utpatti taka sRSTi ke do rUpa dikhAyI dete haiM- pratyaya sarga yA buddhi sarga aura tanmAtra sarga yA bhautika srg| pratyaya sarga meM buddhi, ahaGkAra aura ekAdaza indriyoM kA AvirbhAva hotA hai| bhautika sarga meM paJcatanmAtrAoM aura paJcamahAbhUtoM kA vikAsa sammilita hai| sarvaprathama pratyaya sarga kI sRSTi hotI hai, tatpazcAt bhautika sarga kI utpatti hotI hai| buddhi sarga ke viparyaya, azakti, tuSTi aura siddhi- ye cAra bheda haiN| jinameM viparyaya ke avidyA, asmitA, rAga, dveSa tathA abhiniveza pA~ca prakAra haiN| azaktiyA~ aTThAisa prakAra kI haiM, jisake antargata gyAraha indriya vadha tathA satraha buddhi vadha sammilita haiN| prakRti, upAdAna, kAla, bhAgya pAra, supAra, pArApAra, anuttamAmbha evaM uttamAmbha ye nau tuSTiyA~ haiM tathA Uha, zabda, adhyayana, trividha duHkha vinAza, suhRtprApti evaM dAna bheda se ATha prakAra kI siddhiyA~ hotI haiN| bhautika sarga ke antargata sAMkhya ne ATha prakAra kI devasRSTi, pA~ca prakAra kI tiryak sRSTi evaM eka prakAra kI mAnaSI sRSTi ko sammilita kara, use caudaha prakAra kA batAyA hai| isa prakAra sAMkhya darzana meM vizva-vyAkhyA kI vistRta vivecanA kI gayI hai| sAMkhya kA sRSTi-krama sUkSma se sthUla kI ora mAnA gayA hai| sarvaprathama buddhi kI utpatti hotI hai, jo sabase sUkSma hai aura anta meM paJcamahAbhUtoM kA vikAsa hotA hai, jo isa krama se sabase sthUla haiN| isa prakAra sAMkhya darzana meM paccIsa tattvoM kI gaNanA kI gayI hai| isameM prakRti aura usake teIsa vikAroM tathA puruSa kA samAveza hai| ye paccIsa tattva hI sAMkhya-zAsra ke mukhya pratipAdya viSaya haiM, jinakA vibhAjana trividha rUpoM meM kiyA jAtA hai- vyakta, avyakta tathA jny| mahat tattva se lekara paJcamahAbhUta paryanta sabhI 'vyakta' haiN| 'avyakta' ko mUla prakRti yA pradhAna kahate haiN| 'jJa' cetana hai, ise hI puruSa kahate haiN| isameM mUla prakRti kevala kAraNa hai, kArya nhiiN| mahat ahaGkAra aura paJcatanmAtrAe~, ye sAta tattva kAraNa kArya donoM haiN| manasa,

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jaina darzana ke pariprekSya meM sAMkhya kA vikAsavAda : 23 paJcajJAnendriyA~, paJcakarmendriyA~ aura paJcatanmAtrAe~, ye solaha tattva kevala kArya haiN| puruSa kAryakAraNabhAva se pare hai| vaha na kAraNa hai aura na kaary|9 puruSa prakRti se sarvathA viparIta aura svataMtra hai tathA isa sRSTi vyApAra se alipta hai| vastutaH sAMkhya darzana dvaitavAdI hai| jisake anusAra prakRti aura puruSa do hI mUla tattva haiN| jo anAdi, nitya, zAzvata tathA vibhu haiN| ye donoM tattva pralayAvasthA meM bhI vidyamAna rahate haiN| inameM prakRti acetana tathA puruSa cetana hai| puruSa ke saMyoga se hI pariNAminI prakRti se samasta sRSTi (vyakta) kA AvirbhAva hotA hai aura ye sarga evaM pralaya cakravat calate rahate haiN| sAMkhya ke isa prayojanAtmaka vikAsavAda kA uddezya hai- puruSa ko bhoga tathA kaivalya pradAna krnaa| prakRti-puruSa ke bhedarUpa jJAna ke abhAva meM avidyA yA ajJAna ke kAraNa puruSa nAnA prakAra kI yoniyoM ko dhAraNa karake aneka prakAra ke lokoM meM zubhAzubha karmoM ko karatA huA evaM tadanusAra phaloM kA upabhoga karatA huA saMsaraNa karatA rahatA hai| prakRti-puruSa ke bheda arthAt sattvapuruSAnyatAkhyAti kA grahaNa hone se puruSa ko mokSa kI prApti hotI hai aura isa prakAra vikAsa kA prayojana pUrNa hotA hai| Aiye dekheM sAMkhya ke isa vikAsavAda para jaina darzana kI kyA pratikriyA hai| sAMkhya ke vikAsavAdI dRSTikoNa ko doSapUrNa batAte hue jaina dArzanika sAMkhya mata kA khaNDana karate haiN| usa para AkSepa uThAte hue ve kahate haiM ki sAMkhyoM kA cetanazakti ko jJAna, se zUnya mAnanA paraspara viruddha hai|11 yadi cetanazakti 'sva' aura 'para' kA jJAva karAne meM asamartha hai, to use cetana zakti nahIM kahA jA sakatA tathA amUrta cetanazakti kA buddhi meM pratibimba nahIM par3a sakatA, kyoMki mUrta padArtha kA hI pratibimba par3atA hai| cetanazakti ko pariNamanazIla aura kartA mAne binA cetanazakti kA buddhi meM parivartana honA bhI sambhava nahIM hai| pUrva rUpa ke tyAga aura uttara rUpa ke grahaNa kiye binA puruSa sukha-duHkha kA bhoktA nahIM kahalA sktaa| isa pUrvAkAra ke tyAga aura uttarAkAra kA grahaNa mAnane se puruSa ko niSkriya nahIM kaha skte| isase sakriyatva kI siddhi hotI hai| tathA sAMkhyoM kA yaha kahanA ki pratisaMkramazUnya puruSa meM honevAlA pratisaMkrama (pratibimbita honA) aupacArika hI hai, ucita aura mAnya nahIM ho sakatA; kyoMki tattvoM kA nirNaya karane meM upacAra anupayogI hotA hai| aisI avasthA meM, arthAt pariNAmI padArtha kA pratisaMkrama aupacArika hone se pratyeka AtmA meM pAyA jAne vAlA sukha-duHkha kA anubhava nirAdhAra honA cAhie, kyoMki

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24 : zramaNa, varSa 57, aMka 2 / apraila-jUna 2006 vAstava meM sukha-duHkha kA AtmA ke sAtha sambandha nahIM hai| yadi kahA jAya ki sukha-duHkha kA jJAna buddhijanya hai to yaha bhI ThIka nahIM kyoMki sAMkhyamata meM buddhi jar3a mAnI gayI hai| sukha, duHkha Adi kA anubhava karane vAlI hone para buddhi ko jar3a mAnanA bhI viruddha hai|92 kyoMki yadi buddhi ko jar3a mAnA jAya to buddhi se jJeya padArthoM kA jJAna nahIM ho sakatA aura yaha kahanA ki buddhi acetana hokara bhI cetanazakti ke sambandha se cetanAyukta jaisI pratibhAsita hotI hai, ayuktiyukta hai| caitanyayukta puruSa Adi ke darpaNa meM pratibimbita hone se darpaNa kI caitanyasvarUpa se pariNati nahIM hotI / cetanA aura acetanA kA svabhAva aparivartanIya hai, usameM kisI ke dvArA bhI parivartana nahIM ho sktaa| tathA ' acetana buddhi cetanA sahita jaisI pratibhAsita hotI hai,' yahA~ 'iva' (jaisI) ' zabda se acetana buddhi meM cetanA kA Aropa kiyA gayA hai / parantu Aropa se arthakriyA kI siddhi nahIM hotI, jaise yadi kisI bAlaka kA atyanta krodhI svabhAva dekhakara usakA agni nAma rakha diyA jAya, parantu vaha agni kI jalAne, pakAne Adi kriyAoM ko nahIM kara sktaa| isI prakAra viSayoM kA jJeya padArthoM kA jJAna cetanAzakti se hI ho sakatA hai, acetana buddhi meM cetanA kA Aropa karane para bhI buddhi se padArthoM kA jJAna sambhava nhiiN| isalie jo buddhi ke dharma Adi ATha guNa batAye gaye haiM, ve bhI kevala vacanamAtra haiM, kyoMki dharma Adi AtmA ke hI guNa ho sakate haiM, acetana buddhi ke nhiiN| isIlie ahaGkAra ko bhI buddhijanya nahIM mAnanA cAhie, kyoMki ahaGkAra abhimAna rUpa hai, isalie vaha AtmA se hI utpanna hotA hai, acetana buddhi se utpanna nahIM ho sakatA hai| 13 AkAza Adi kA zabda Adi pA~ca tanmAtrAoM se utpanna honA anubhava ke sarvathA viruddha hai| 14 prAyaH sabhI dArzanikoM ne AkAza ko nitya svIkAra kiyA hai; nitya ekAntavAda (satkAryavAda) ko mAnakara bhI kevala sAMkhya ke anuyAyI hI usakI zabda tanmAtrA se utpatti mAnakara asaMgata pralApa karate haiN| tathA, jo pariNAmI (upAdAna) vastu ke pariNAma meM kAraNa hai, vaha apane kArya kA guNa nahIM ho sakatA, isalie " zabda ko AkAza kA guNa mAnanA" bhI kathana mAtra hai| isI prakAra taba vAk Adi indriyA~ nahIM kahI jA sakatIM 5, kyoMki dUsaroM kA pratipAdana karanA, kisI vastu ko grahaNa karanA, vihAra karanA, mala tyAga karanA Adi, vAk, pANi, pAda, pAyu Adi karmendriyoM se hone vAle kArya zarIra, ke anya avayavoM se bhI kiye jA sakate haiM; jaise- uMgaliyoM dvArA bhI dUsaroM ko pratipAdita kiyA jA sakatA hai| ataeva vAk Adi zarIra ke avayava haiM,

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jaina darzana ke pariprekSya meM sAMkhya kA vikAsavAda : 25 inheM indriyA~ nahIM kaha skte| yadi itara avayavoM dvArA na kiye jAne vAle kAryoM ke kartRtva kA abhAva hone para bhI vAk Adi ko indriya mAnA jAya, to indriyoM kI gyAraha saMkhyA hI nahIM bana sakatI, kyoMki zarIra ke anya aMga-upAMgoM ke bhI indriyatva kA prasaMga upasthita ho jAtA hai| isake atirikta sAMkhya dArzanikoM kI yaha mAnyatA ki aneka puruSoM ke Azraya se rahane vAlI prakRti ke hI saMsAra, bandha, aura mokSa hote haiM, puruSa ke nahIM; sarvathA anucita hai|16 kyoMki sAMkhyavAdiyoM ke mata meM yadi anAdi bhava-paramparA se baddha puruSa ke viveka ko na samajhane vAle apRthagbhAva ko bandha nahIM kahate, to phira sAMkhya mata meM bandha kA kyA lakSaNa hai? yadi yaha kahA jAya ki utpanna hone vAle sabhI padArthoM kA kAraNa prakRti hai to sAMkhyavAdiyoM ne nAmAntara se karma ko hI svIkAra kiyA hai; kyoMki karma kA yaha svarUpa hai aura vaha acetana hai| ataeva bandha puruSa ke hI mAnanA cAhie, prakRti ke nhiiN| jaina darzana ke anusAra sAMkhya sammata prAkRtika, vaikArika aura dAkSiNa tInoM prakAra kA bandha mithyAdarzana, avirati, pramAda, kaSAya aura yoga meM garbhita ho jAtA hai, ataeva use pRthak svIkAra karanA ThIka nhiiN| ataeva jIva ke bandha siddha hone para, jIva ke hI saMsAra kI bhI siddhi hotI hai tathA, jo baMdhatA hai, vaha kabhI mukta bhI hotA hai, ataeva bandha aura mokSa kA eka hI adhikaraNa hone se puruSa ke hI mokSa kI siddhi hotI hai| isalie 'puruSa kA na 'bandha' hotA hai, na 'mokSa' yaha kahanA ayuktiyukta hai| isake atirikta sAMkhyoM kA yaha kahanA ki jisa samaya prakRti aura puruSa meM vivekakhyAti utpanna hotI hai, prakRti pravRtti se mu~ha mor3a letI hai, usa samaya puruSa apane svarUpa meM avasthita ho jAtA hai, ise hI mokSa kahate haiM yaha bhI ucita nahIM hai, kyoMki prakRti kA svabhAva pravRtti karanA hI hai, ataeva vaha prakRti pravRtti se udAsIna nahIM ho sktii| jainadarzana kA AkSepa hai ki sAMkhya kI prakRti acetana hai, ataeva vaha vicArapUrvaka pravRtti nahIM kara sakatI tathA jisa prakAra viSaya kA eka bAra upabhoga karane para bhI phira se usI viSaya ke lie prakRti kI pravRtti hotI hai (kyoMki prakRti pravRttazIla hai), vaise hI vivekakhyAti hone para bhI phira se puruSa meM prakRti kI pravRtti honI cAhie, kyoMki prakRti kA svabhAva pravRtti karane kA hai| isa sandarbha meM unakA naTI kA dRSTAMta ulaTA sAMkhya ke siddhAnta kA ghAtaka hai| kyoMki darzakoM ko eka bAra nRtya dikhAkara cale jAne para bhI acchA nRtya hone se darzakoM ke Agraha se nartakI phira se apanA nAca dikhAne lagatI hai, vaise, hI puruSa ko apanA

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26 : zramaNa, varSa 57, aMka 2 / apraila-jUna 2006 svarUpa dikhAkara prakRti ke nivRtta ho jAne para bhI prakRti ko phira se pravRtti karanA caahie| ataeva sampUrNa karmoM kA kSaya hone para puruSa ko hI mokSa hotA hai, yaha mAnanA caahie| isa prakAra sAMkhya ke aneka doSoM ko ujAgrita karate hue jaina dArzanika sAMkhya-vikAsavAda ko asiddha batAte haiN| sandarbha 1. nAsato vidyate bhAvo nAbhAvo vidyate stH| ubhayorapi dRsstto'ntstvnyostttvdrshibhiH|| gItA, 2/16. 2. sAMkhyapravacanabhASya, 2/6. 3. sattvarajastamasAM sAmyAvasthA prkRtiH| sAMkhyasUtra, 1/61. - 4. sAMkhyakArikA, 23; tarkarahasyadIpikA, 12.. 5. sAMkhyakArikA, 24-25. 6. sAMkhyakArikA, 38. 7. sAMkhyakArikA, 32-33. 8. sAMkhyakArikA, 46. mUlaprakRtiravikRtirmahadAdyAH prakRtivikRtayaH spt| __ SoDazakastu vikAro na prakRtirna vikRti: purussH|| sAMkhyakArikA, 3. 10. cidarthazUnyA ca jaDA ca buddhiH shbdaaditnmaatrjmmbraadi| na bandhamokSau puruSasya ceti kiyajjaDairna grathitaM virodhi|| anyayogavyavacchedadvAtrizikAstavanaTIkA, zloka 15, 11. "cicchaktizca viSayaparicchedazUnyA ceti parasparaviruddhaM vcH|" syAdvAdamaJjarI, pRSTha 98. 12. "jar3A ca buddhiH ityapi viruddhm|" syAvAdamajarI, pRSThI 98. 13. "ataeva cAhaMkAro'pi na buddhijanyo yujyate, tasyAbhimAnAtmakatvenAtma dhrmsyaacetnaadutpaadaayogaat|" syAdvAdamaJjarI, pRSTha 99. "ambarAdInAM ca zabdAditanmAtrajatvaM pratItiparAhatatvenaiva vihitottrm'| syAdvAdamaJjarI, pRSTha 99. 15. "vAgAdInAM cendriyatvameva na yujyte|" syAdvAdamaJjarI, pRSTha 99. 16. "yaccoktaM 'nAnAzrayAyAH prakRtereva bandhamokSau saMsArazca na puruSasya' iti| tdpysaarm|" syAdvAdamaJjarI, pRSTha 99. 17. "nartakIdRSTAntastu svessttaavighaatkaarii|" syAdvAdamaJjarI, pRSTha 100.

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zramaNa, varSa 57, aMka 2 apraila-jUna 2006 | bauddha bhikSu saMgha kA vikAsa aura niyama DA0 kamaleza dUbeM mahAtmA buddha kA janma gaNatantrAtmaka zAsana praNAlI ke rAja parivAra meM huA thaa| isI gaNataMtrAtmaka AdhAra para unhoMne apane bhikSu saMgaThana kA nAma "saMgha" rakhA thaa| vAstava meM unakA bauddha saMgha eka dhArmika gaNataMtra thaa| tathAgata ne sarvaprathama vArANasI meM RSipattana mRgadAva meM dharma kA upadeza diyA jise 'dhammacakkapavattana sutta' kahate haiN| vinayapiTaka ke mahAvagga se jJAta hotA hai ki sAranAtha meM tathAgata kI dharmadezanA suna kara sabase pahale kauDinya nAma ke paMcavargIya bhikSu ne vimala 'dharmacakSu' prApta kara unake nikaTa pravrajyA lii| isake anantara vapra (bappa), bhadrika (bhaddIya), mahAnAma aura azvajita nAma ke anya paMcavargIya bhikSuoM ne bhI dharmacakSu aura pravrajyA kA lAbha liyA tathA isa prakAra Arya bhikSu saMgha kI sthApanA huii| vArANasI ke zreSThiputra yaza aura usake mitra vimala subAha, pUrNajita aura gavAmyAta tathA anya pacAsa mitroM ke pravrajyA grahaNa karane para saMgha meM sATha bhikSu ho gye| inako bhagavAna buddha ne nAnA dizAoM meM jAkara pravajyA aura upasampadA dene kI anumati pradAna kii| vArANasI se gayA jAte hue tathAgata ne tIsa bhadravargIya mitroM ko zAsana meM pratiSThita kiyA aura 1000 jaTiloM ko saMgha meM AkRSTa kiyaa| rAjagRha meM magadharAja bimbisAra ne unakI zaraNa lI aura veNuvana udyAna bhikSu saMgha ko diyaa| rAjagRha meM hI saMjayaparivrAjaka ke 150 ziSyoM ne saMgha meM praveza kiyA aura isa prakAra spaSTa hotA hai ki saMgha kI bahuta zIghra hI vRddhi huI aura pracAra huaa| ina pramANoM se koI saMzaya nahIM rahatA ki buddha ke samaya ke bahuta pUrva bahasaMkhyaka saMnyAsI kisI prakAra ke saMgaThana ke antargata milakara eka sAtha rahA karate the| unakA saMgaThana nizcita niyamoM aura upaniyamoM dvArA prerita thaa| kisI bhI prakAra ke vargabheda athavA jAtibheda ke binA bauddha saMgha kI * pravaktA, prAcIna itihAsa, agrasena kanyA svAyattazAsI pI.jI. kAleja, vaaraannsii|

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28 : zramaNa, varSa 57, aMka 2 / apraila-jUna 2006 sadasyatA sabake liye khulI huyI thii| samAja ke nimnatama varga ko bhI isake sadasya hone kA adhikAra thaa| tathAgata kA dvAra sabake liye sarvadA khulA thaa| zAstA ke zAsana aura aura saMgha meM koI bhedabhAva na thaa| bhagavAna ne kahA haibhikSuoM! jaise svaccha, madhura, zItala, jalavAlI, ramaNIya ghAToM vAlI puSkariNI pUraba dizA se dhUpa meM tape tathA tRSita manuSya kI pipAsA ko dUra karatI hai, tApa ko dUra karatI hai, vaise hI pazcima dizA uttara tathA dakSiNa dizA meM tape tathA tRSita manuSya kI pipAsA ko zAnta karatI hai, tApa ko dUra karatI hai| usI prakAra kSatriya kula kA, brAhmaNa kula kA, vaizya kula kA vyakti samAna rUpa se pravrajita hotA hai, zAnti prApta karatA hai| saMgha pUrNata: AdhyAtmika saMsthA thii| kintu isa sAmAnya siddhAnta ke kucha apavAda the tathA nimnalikhita vargoM ke vyakti saMgha kI sadasyatA se vaMcita the| 1. kuSTha, gaNTha, sUkhA kor3ha (kilAsa), zoSa (kSaya), tathA amasmAra (mirgI) . ina pAMca rogoM se grasta - (mahAvagga 1, 31) / 2. rAjakIya sevA meM niyukta (vahI 1, 40) / . 3. udghoSita cora (vahI 1, 43) / 4. kazAghAta athavA cinha ke aMkana dvArA daNDita (mahAvagga 1, 44, 45) / 5. RNI (vahI 1, 46) / 6. dAsa (vahI, 1, 47) / 7. pandraha varSa se kama Ayu kA baalk| 8. vikRta zarIra vAlA (mahAvagga 1, 17) / uparinirdiSTa zreNiyoM meM se kisI ke antargata na Ane vAlA vyakti pravrajyA aura upasampadA nAmaka dIkSAoM dvArA bauddha saMgha meM dIkSita kiyA jA sakatA thaa| dIkSita hone ke lie icchuka vyakti buddha ke pAsa jAtA aura ve use kahate "Ao bhikkhu, dhamma acchI taraha vyAkhyAta hai, duHkhoM ke pUrNa anta ke liye brahmacarya kA AcaraNa kro"5| apane pahale ziSyoM ko bhagavAn buddha ne svayaM hI pravrajyA dI thii| parantu bAda meM bhikSuoM kI saMkhyA bar3hane lgii| ata: saMgha kI bhI vRddhi hone lgii| tathAgata ne kucha cune huye bhikSuoM ko pravrajyA tathA upasampadA dene kI anumati dI, jo vyakti dIkSA prApta karanA cAhatA, usako keza aura dAr3hI muMr3avA kara kASAya vastra pahana kara, uttarAsaMga eka kandhe meM kara, baiThakara hAtha jor3a kara tIna bAra yaha kahanA par3atA thA- "buddha zaraNaM gacchAmi, dhammaM zaraNaM gacchAmi, saMghaM zaraNaM gcchaami|6

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bauddha bhikSu saMgha kA vikAsa aura niyama : 29 * pandraha varSa se kama ke vyakti ko pravrajyA nahIM dI jA sakatI thii| zuddhodana zAkya ke anurodha se tathAgata ne yaha bhI svIkAra kiyA ki mAtA-pitA kI anumati ke binA putra ko pravrajyA na dI jaaye| jo pahale kisI bauddhetara parivrAjaka gaNa ke anugata the unake liye Avazyaka thA ki ve saMgha meM praveza ke anantara cAra mahIne taka 'parivAsa' (probezana) vyatIta kreN| isa samaya meM unake AcaraNa ko parakhA jAtA thaa| saMgha ke niyama saMgha ke sabhI niyamoM kA saMkalana vinayapiTaka meM hai| ina sabhI niyamoM kA mahattva zIla, samAdhi aura prajJA ke liye hai| prastuta vinaya ke anusAra pravrajyA prApta karane para bhikSu 'zrAmaNera' kahA jAtA thaa| use eka upAdhyAya aura eka AcArya cunakara inake 'nizraya' meM rahanA par3atA thaa| zrAmaNera ke liye upAdhyAya kI vividha sevA vihita thii| vastuta: inakA sambandha bahuta kucha vaidika paramparA meM guru aura ziSya ke jaise thaa| AcArya aura upAdhyAya ke kartavyoM meM bheda karanA kaThina hai| kadAcit AcArya upAdhyAya kI anupasthiti meM usakA sthAna grahaNa karatA thaa|" kama se kama bIsa varSoM kI avasthA hone para aura ucita yogyatA prApta karane para zrAmaNera upasampadA kA adhikArI hotA thaa| zikSApada zrAmaNera ke liye dasa zikSApada the| ye zikSApada hI zrAmaNera ke liye AcAra mArga the| kra0saM0] zikSA niSedha 1. ahiMsA 2. | acaurya | corI indriya nigraha aindriya nigraha amRSA vacana mRSA vacana madya tyAga madya grahaNa madhyAhna ke bAda bhojana niSedha / madhyAhna ke bAda bhojana nRtya, vAdya Adi kA tyAga nRtya, vAdya grahaNa gandha, mAlya, vilepana niSedha gandha, mAlya, vilepana U~cI aura bahumUlya zayyA tyAga | U~cI aura bahumUlya zayyA / 10. | svarNa, rajata Adi agrahaNa svarNa, rajata grahaNa hiMsA

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30 : zramaNa, varSa 57, aMka 2 / apraila-jUna 2006 ina dasa zikSApadoM se zrAmaNeroM kA zIla paribhASita hotA hai| . cAra nizraya vinaya meM cAra nizrayoM kA vivaraNa isa prakAra milatA hai- (1) bhikSA meM milA haA bhojya padArtha (2) par3e cithar3oM kA banAyA haA cIvara (3) vRkSa ke nIce nivAsa (4) gomUtra se nirmita auSadhi kA sevn| ina cAra niyamoM ke sAtha cAra atireka lAbha bhI batAye gaye haiN| prathama nizraya ke sAtha atireka lAbha rUpa meM saMghabhoja nimantraNa kA bhoja anumata thaa| dUsare niyama kA atireka kambala, kArpAsa, kauzeya, kSauma, sana Adi vasroM ko dhAraNa karanA thaa| vRkSa-mUla ghAra ke atirikta vihAra, prAsAda, harma, gahA Adi meM vAsa hai| auSadha meM atireka lAbha ke rUpa meM ghI, makkhana, tela, madhu aura khAMDa kA prayoga bhI kiyA jA sakatA thaa| uposatha kisI nizcita tithi tathA samaya para ekatra hokara dharmopadeza karanA tathA sunanA hI uposatha kahalAtA hai| bhikSu saMgha ke liye yaha Avazyaka thA ki sabhI bhikSu caturdazI, pUrNamAsI yA pakSa kI aSTamI ke dina eka sthAna para ekatra hoM tathA dharma aura vinaya kA pATha kreN| isa prakAra bhikSu uposatha ke dina ekatra hokara tathAgata ke dvArA uddISTa prAtimokSa kA pATha karate the tathA jisa bhikSu ko Apatti athavA vyatikrama hotA hai use yathAdharma anuzAsita karate the| isa prakAra dharma ke dvArA saMgha kA saMcAlana hotA thaa| vaidika dharma meM bhI darza aura pUrNamAsa kI pAkSika iSTiyoM kA bahuta mahattva thaa| inake liye yajJa ke pUrva yajamAna ko dIkSita hokara upavAsa Adi vizeSa niyamoM se rahanA par3atA thA aura isa vrata kAla ko upavasatha kahA jAtA thaa|10 uposatha ke avasara para tathAgata kI pramukha zikSAyeM saMkSepa meM duharAI jAtIM aura yahI dharmopadeza kA rUpa thaa| isa avasara para bhikSu ke liye Avazyaka thA ki vaha parizuddha zIla ho| jinake zIla meM koI kamI hotI thI unheM uposatha meM sammilita honA niSiddha thaa| aparAdhI bhikSuoM para bhI isI dina vicAra hotA thaa| samagra saMgha kI upasthiti meM aparAdhoM kI sUcI par3hI jAtI thI tathA dharma vinaya ke niyamoM kI avahelanA karane vAle bhikSuoM ko daNDita kiyA jAtA thaa|11 prAtimokSa bhikSuoM ke ekatrita ho jAne para eka vidvAna samartha bhikSu sabhA kI

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bauddha bhikSu saMgha kA vikAsa aura niyama : 31 aupacArika AjJA se prAtimokSa12 kA pATha karatA thaa|13 pATha karane vAle bhikSu ko aneka granthoM meM saMghapitA, saMghasthavira, saMgha pariNAyaka kahA gayA hai| prArambha meM bauddha bhikSuoM ke liye zIla pA~ca yA dasa prakAra ke mAne gaye the| Age calakara prAtimokSa sUtroM meM inakA vistAra kiyA gyaa| prAtimokSa sUtra bhikSuoM kI parizuddhi ke liye race gye| isIliye zIla nirvAha meM kamI hone para bhikSuoM kI parizuddhi Avazyaka thii| uposatha ke sAtha prAtimokSa kA bhI vidhAna hai| prAtimokSa ke ATha vibhAga haiM1 pArAjika 2 saMghAvazeSa 3 aniyata 4 naisargika pAtayantika 5 pAtayantika 6 pratidezanIya 7 zaikSa 8 adhikaraNa zamatha prAtimokSa kA prArambha nidAna se hotA hai jisameM uposatha ke liye ekatra bhikSuoM ko sUcita kiyA jAtA hai ki jisa bhikSu se koI doSa huA ho vaha / use prakaTa kre| prAtimokSa ke prathama pArAjika kANDa meM aise cAra pAtakoM kA ullekha hai jo bhikSu ko saMgha meM rahane ke ayogya banA dete haiM- brahmacarya, corI, manuSyavadha evaM alaukika zakti kA jhUThA daavaa| saMghAvezaSa kANDa meM aise teraha aparAdha parigaNita haiM jinake liye aparAdhI ko kucha samaya ke liye parivAsa athavA pRthakkaraNa kA daNDa diyA jAtA hai| kisI srI ke sAtha ekAnta meM baiThanA jahA~ anucita saMsarga athavA sambhASaNa sambhava hai, aura usa bAta kA kisI zraddhAlu upAsikA kA Alocya viSaya bananA, ye aniyata dharmoM meM saMgrahIta haiN| naisargika pAtayantika ke antargata tIsa doSoM kI carcA kI gayI hai|14 ___ pAtayantika athavA prAyazcittika dharmoM kI gaNanA meM sampradAya bheda upalabdha hotA hai| pAli prAtimokSa meM 92 dharmoM kA vivaraNa prApta hotA hai| jhUTha bolanA, cir3hAnA, cugalI, strI ke sAtha leTanA, camatkAra kI bAteM karanA, vRkSa kATanA, nindA karanA aadi| pratidezanIya dharma cAra haiM, inake karane para bhikSu ko dUsare bhikSuoM ke sAmane apanA aparAdha svIkAra karanA hotA hai evaM bhaviSya meM vaisA na karane kA vacana denA hotA hai| ajJAtika bhikSuNI ke hAtha khAdya grahaNa karanA, bhikSu bhojana ke samaya kisI bhikSuNI ko parosane meM sahAyatA karanA, nirdhana aura zraddhAlu upAsakoM

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32 : zramaNa, varSa 57, aMka 2 / apraila-jUna 2006 ke ghara bhikSA grahaNa karanA, apratisaMvidita bhojana ko pahale grahaNa karanA, yahI pratidezanIya dharma hai| 'zaikSa ziSTa' vyavahAra ke niyamoM kA saMgraha hai, jinheM bhikSuoM ko sIkhanA cAhiye tathA adhikaraNa-zamatha meM saMgha ke jhagar3e miTAne ke tarIkoM ko batAyA gayA hai| bhikSuNiyA~ bhikSu saMghoM kI bhA~ti bhikSuNI saMghoM kI bhI sthApanA kI gayI thii| saMgha meM triyoM kA praveza buddha ko abhISTa na thaa| mahAprajApati gautamI ne saMgha meM praveza kI anumati mAMgI thI, parantu mahAtmA buddha ne ise svIkAra nahIM kiyaa| bAda meM Ananda ne anumati ke liye bhagavAna buddha se prArthanA kI, anumati prApta huI aura striyA~ bhI bhikSuNI banakara saMgha meM jAne lagI - gautamI, utpala varNA, zrRMgAla mAtA, khemA, paTAcArA Adi aneka striyoM ko saMgha meM liyA gyaa| tathAgata ne anurodha svIkAra kiyA parantu isake sAtha ATha zarte bhI lagA dI151. bhikSuNiyA~ zramaNoM kA Adara kreNgii| 2. a-bhikSu kula meM bhikSuNiyoM kA varSAvAsa nahIM hogaa| 3. pratyeka pakhavAre bhikSuNiyA~ bhikSu saMgha meM uposatha prApta kreNgii| 4. varSAvAsa ke bAda bhikSuNiyA~ donoM saMghoM meM pravAraNA kreNgii| 5. bhikSuNiyA~ donoM saMghoM meM pakSamAnatA kreNgii| 6. do varSa 6 mAha meM donoM saMghoM se upasampadA kI prArthanA karanI hogii| 7. bhikSuNI ko Akroza paribhASaNa nahIM karanA hogaa| 8. bhikSuNiyoM ke liye bhikSuoM ko kucha kahane kA mArga niruddha hai| bhikSuNiyoM ke liye prajJapta chaha zikSApadoM kA nirdeza hai jo unake liye varjita the- hiMsA, corI, brahmacaryahInatA, mRSAvAda, madyapAna aura vikAla bhojn| isake atikti bhI bhikSuNiyoM ke liye aneka niyama nirdiSTa the| varSAvAsa nadiyoM kI bAr3ha aura barasAta meM yAtAyAta atyanta kaThina thaa| aisI sthiti meM tathAgata ne apane anuyAyiyoM ke liye varSAvAsa kA vidhAna kiyaa| ASAr3hI

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bauddha bhikSu saMgha kA vikAsa aura niyama : 33 pUrNimA athavA zrAmaNI pUrNimA ke dUsare dina se tIna mahIne taka unake liye yAtrA kA niSedha thA aura unheM eka AvAsa meM rahanA par3atA thaa| varSAvAsa ke anta meM saMgha ko sammilita hokara apane aparAdha kI AdezanA karanA Avazyaka thaa| isako 'pravAraNA' kahA jAtA hai| yaha eka prakAra se vArSika parizuddhi hai| varSAnta meM hI upAsakoM dvArA bhikSu saMgha ko diye gaye vasroM se cIvara nirmANa kara bhikSuoM ko bA~Te jAte the| isa prakAra ke cIvara ko 'kaThina' kahA jAtA hai| isake atirikta vinaya meM anuzAsana ke liye aneka viziSTa karmoM kA vidhAna pAyA jAtA hai| yadi koI bhikSu kalahapriya yA vivAdazIla ho athavA gRhasthoM se adhika samparka meM Aye to usake tarjanIya karma vihita haiN| yadi koI bhikSu zIla ke viSaya meM udAsIna ho athavA buddha dharma evaM saMgha kI nindA karatA ho to vaha bhI tarjanIya karma se daNDanIya hai| sampatti sabhI bhikSu aparigraha kA vrata liye hote the ataeva bhikSA se prApta sAmagrI para saMgha kA mukhya adhikAra thA, kintu isa adhikAra kA aniyaMtrita prayoga nahIM kiyA jAtA thaa| bhikSu ke marane para usakI sampatti kA saMgha hI vitaraNa karatA thaa| anna Adi dainika AvazyakatAoM kI pUrti ke liye saMgha meM vizeSa bhikSuoM ko adhikArI niyukta kiyA jAtA thaa| isa prakAra saMgha ne bauddha dharma ke vikAsa meM atyadhika sahayoga pradAna kiyA jisase bauddha dharma kA pracAra-prasAra sudUra dezoM meM sambhava huaa| saMgha kI saMgaThana zakti va niyamoM kA hI prabhAva thA ki bauddha dharma meM nAgArjuna, aruNa, vasubandhu, Aryadeva, azvaghoSa jaise dhurandhara vidvAna evaM dIpaMkara, bodhidharma, zrI pravRtti dharma pracAraka utpanna huye, jinhoMne buddha kI vicAradhArA evaM unake dharma ko amaratva pradAna karane meM koI kasara na chodd'ii| sandarbha 1. govinda candra pANDe, bauddha dharma ke vikAsa kA itihAsa, pRsstth-133| 2. rameza candra majUmadAra, prAcIna bhArata meM saMghaTita jIvana, pRsstth-274| 3. cula assapura sutta, majjhima nikAya, 1/4/10 / 4. una logoM para ina niyamoM kA koI prabhAva nahIM par3A jo pahale bauddha dharma meM dIkSita ho cuke the|

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34 : zramaNa, varSa 57, aMka 2 / apraila-jUna 2006 5. vinayapiTaka, mahAvagga, pRSTha- 16 / 6. vahI, pRSTha- 124 / 7. sukumAradatta, arlI buddhisTa monezijma, ji0-1, pRSTha- 284 / 8. mahAvagga, 1, 77 / 9. govinda candra pANDe, bauddha dharma ke vikAsa kA itihAsa, pRSTha- 144 / 10. zatapatha brAhmaNa (acyuta granthamAlA), ji0-1, pRSTha- 1 / 11. bI0 ena0 siMha, bauddha dharma evaM darzana, pRSTha- 153 / 12. prAtimokkha (vividha aparAdhoM aura unake samucita daNDoM kI vargIkRta sUcI) kA pATha vistAra se kiyA jAtA thaa| 13. mahAvagga, 2, 3, 3, / 14. govindra candra pANDe, bauddha dharma kA vikAsa, pRSTha- 148 / 15. jaya zaMkara mizra, prAcIna bhArata kA sAmAjika itihAsa, pRSTha- 848 / * janamAnasa ke motI svAti nakSatra thaa| vArida jala - bindu tejI se calA A rahA thaa| vRkSa kI harita navala koMpala ne rokara pUchA- "priya ! kidhara cale ?" "bhadre ! jalanidhi para sUrya kI kopadRSTi huI hai, vaha use sukhAe DAla rahA hai| jalanidhi kI sahAyatA karane jA rahA huuN| " " chor3o bhI vyartha kI cintaa| khuda ko miTAkara bhI koI kisI kI sahAyatA karatA hai? cAra dina kI jiMdagI hai, kara lo Ananda bhog| kahA~ milegI komala zayyA !" jala-1 - bindu ne eka na sunii| tejI se lur3haka par3A sAgara kI ora / nIce taira rahI thI siip| usane jala - bindu ko A~cala meM sameTa liyA, vaha jala-bindu na rahakara ho gayA " motI" / sAgara kI laharoM se eka dhImI-sI dhvani nikalI- "nija astitva kI cintA chor3akara samAja ke kalyANa ke lie jo agrasara hote haiM, ve bana jAte haiM janamAnasa ke motI / "

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zramaNa, varSa 57, aMka 2| apraila-jUna 2006 vaidika evaM zramaNa paramparA meM ahiMsA DaoN. rItA agravAla DaoN. anItA agravAla ahiMsA sabhI dharmoM kI, vizeSata: bhAratIya dharmoM kI prANa hai| yaha pratyeka dharma kI AcAra-saMhitA meM kahIM na kahIM anusyUta hai| pArivArika, sAmAjika, dhArmika, rAjanaitika va Arthika sabhI samasyAoM kA samAdhAna hai ahiNsaa| naitikatA ho yA AdhyAtmikatA-donoM ko anuprANita rakhane vAlI ahiMsA hI hai| nirmala cetanA se anuzAsita, vidhAyaka aura vyavahArya jIvana vidhAna hai- ahiNsaa| vaha mAnava samAja kI sabase bar3I AdhyAtmika pUMjI hai| vaha eka Antarika divya prakAza hai, mAnavatA kI eka sahaja-svAbhAvika zAzvata jyoti hai| vaha mAnava kA avinAzI avikArI svabhAva hai| vaha sahRdayatA kA asIma vistAra hai| prakAza kI andhakAra para, prema kI ghRNA para, tathA acchAI kI burAI para vijaya kA . sarvocca udghoSa hai- ahiNsaa| mAnava-mAtra ko hI nahIM, apitu prANImAtra ko paraspara saha-astitva, sneha-sauhArda, sahabhAgitA va sadbhAvanA ke sUtra se jor3ane vAlI vaizvika sAmAjikatA kA hI dUsarA nAma hai- ahiNsaa| ahiMsA vaha zakti hai jo vizva ke samagra caitanya ko eka dharAtala para lA khar3I karatI hai| ahiMsA ke sivA aura koI AdhAra nahIM, jo khaNDa-khaNDa hotI huI mAnava jAti ko ekarUpatA de sake yA use vizvabandhutva ke sUtra meM bAMdha ske| mAnava-jAti ke prAkalpika bhedoM va viSamatAoM ke sthAna para samatA va zAnti sthApita karane kI kSamatA ahiMsA meM hI hai| ahiMsA ko jIvana ke hara eka kSetra meM vyApaka banAkara hI, rASTrIya antarrASTrIya zAnti kI pahala kI jA sakatI hai| uparyukta vaicArika pariprekSya meM, ahiMsA ko hI mAnava-dharma yA vizva-dharma ke rUpa meM pratiSThita hone kA gaurava * rIDara, zikSAzAstra vibhAga, agrasena kanyA svAyattazAsI pI.jI.kAleja, vaaraannsii| ** variSTha pravaktA, zikSAzAstra vibhAga, Arya mahilA DigrI kAleja, vaaraannsii|

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36 : zramaNa, varSa 57, aMka 2 / apraila-jUna 2006 prApta hotA hai| bhAratIya saMskRti ke uSAkAla se hI "ahiMsA' yahAM ke dharma-darzana meM pUrNatayA mukharita hotI rahI hai| "saMgacchadhvaM, saMvadadhvaM, "samAnA hRdayAni vaH, "mitrasta cakSuSA samIkSAmahe" tathA "sahRdayaM sAMmanasyam avidveSa kRNomi"ityAdi vaidika RSiyoM kI vANI meM ahiMsA kI jo saritA pravAhita huyI, usane paravartI sAMskRtika va dArzanika dharAtala kI vaicArika phasala ko anavarata rUpa se sIMca kara saMvarddhita kiyA hai| yadyapi kabhI-kabhI yajJa Adi ke sandarbha meM ahiMsA dharma kI vikRta vyAkhyA kiye jAne se ahiMsA kA svara kucha manda par3A tathApi antatogatvA ahiMsA kI hI vijaya huii| bhAratIya saMskRti ke mahAna pratinidhisAhitya purANoM va mahAbhArata meM "ahiMsA paramo dharmaH" kA ucca udghoSa mukharita huA aura yaha siddha huA ki ahiMsA kI jar3eM bhAratIya jana-mAnasa meM bahuta gaharI va sazakta haiN| yAjJavalkya smRti ke TIkAkAra vijJAnezvara ke anusAra ahiMsA Adi sAmAnya dharma kA AcaraNa cANDAla ke liye bhI Avazyaka hai| ataH sAmAnya dharma to mAnava dharma hai| mahAbhArata ke anusAra etAdvi tritayaM zreSThaM sarvabhUteSu bhArata / nirvairitA mahArAja satyamakrodha eva ca / / tAtparya yaha ki zatruvihInatA, satya aura akrodha ye tIna sarvazreSTha guNa haiN| mahAtmA manu kA kahanA hai ki ahiMsA satyamasteyaM zaucamindriyanigrahaH / etaM sAmAsikaM dharmaM caturvaye'bravInmanuH / / 10/63 tAtparya yaha hai ki ahiMsA, satya, asteya, zauca, indriya-nigraha Adi sabhI bar3oM ke dharma haiN| . sAmAnya dharma athavA sabhI logoM ke liye AcaraNIya dharma nimnalikhita haiM1. satyaM bhUtihitaM proktaM - sabhI prANiyoM ke liye hitakara satya vacana hai| 2. manaso damanaM damaH - mana ko vaza meM karanA dama hai| 3. tapa: svadharmavatitvaM - apane dharma para sthira rahanA tapa hai|

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vaidika evaM zramaNa paramparA meM ahiMsA : 37 4. zaucaM saMkaravarjanam - azuddha vastu se sambandha na rakhanA zauca hai| 5. santoSo viSayatyAgo - viSaya kA tyAga santoSa hai| 6. hrI kAryanivartanam - anucita kAryoM se nivRtti rahanA hI hI hai| 7. kSamAdvandvasahiSNutvam - kalaha hone para bhI sahanA kSamA hai| 8. ArjavaM samacitatA - sabameM samadRSTi rakhanA Arjava hai| 9. jJAnaM tattvArthasambodha: - Atmatattva kA bodha jJAna hai| 10. samacitta prazAntatA - mana kA caMcala na honA zama hai| 11. dayAbhUtahitaiSitvam - sabhI prANiyoM kA hitaiSI honA dayA hai| 12. dhyAna nirviSayaM manaH - mana kA viSayarahita bananA dhyAna hai| isa vivaraNa se spaSTa hai ki sAmAnya dharma kA tAtparya mAnava kA sarvatomukhI vikAsa hai| ina guNoM kA pAlana karane meM sabakA sabhI samaya kalyANa hogaa| zrImadbhAgavata (7/11/2/12) meM batalAyA gayA hai ki deva-RSi nArada ne yudhiSThira ko agralikhita tIsa guNoM ko sAmAnya AcAra ke antargata batalAyA hai| ___ mahAtmA manu ne dharma ke suprasiddha dasa lakSaNoM kA varNana kiyA hai- dhRti, kSamA, dama, asteya, zauca, indriya-nigraha, dhI, vidyA, satya, akrodha aura ahiMsA ye dasa lakSaNa hai| ina dasa lakSaNoM meM sAdhAraNa dharma ke prAyaH sabhI lakSaNoM kA samAveza ho jAtA hai| manu ke dasa lakSaNoM ke atirikta bhI kucha aura sAdhAraNa dharma mAne gaye haiN| mahAbhArata ko paJcam veda mAnA jAtA hai| isameM AcAra ke sabhI niyama vistAra se batalAye gaye haiN| mahAbhArata ke anusAra satya, dama, tapa, zauca, santoSa lajjA, kSamA, Arjava, jJAna, dayA aura dhyAna sAmAnya sanAtana dharma haiM tathA akrUratA, ahiMsA, apramAda, saMvibhAgitA, zrAddhakarma, atithi-satkAra, satya, akrodha, svapatnI-santoSa, zauca, sadA anasUyA, AtmajJAna aura titikSA ko sAdhAraNa dharma kahA gayA hai| isase spaSTa hotA hai ki sAmAnya, sanAtana aura sAdhAraNa dharma meM vizeSa antara nahIM hai| prAya: manu-smRti ke samAna hI yAjJavalkya smRti meM dasa yama aura dasa

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38 : zramaNa, varSa 57, aMka 2 / apraila-jUna 2006 niyama batalAye gaye haiN| dasa yama haiM- brahmacarya, dayA, kSamA, satya, ahiMsA, asteya, avalkatA, dama aura maadhury| dasa niyama haiM- snAna, mauna, upavAsa, yajJa, svAdhyAya, upastha-nigraha, guru-sevA, zauca, akrodha aura aprmaadtaa| isa prakAra sanAtana dharma yA sAdhAraNa dharma ke niyama prAya: sabhI ke samAna hI haiN| mahAtmA manu ke dasa dharma ke atirikta bhI kucha sanAtana dharma ke lakSaNa mAne gaye haiN| (yadyapi inakA sAra mahAtmA manu ke dasa lakSaNoM meM prakArAntara se A jAtA hai)| sanAtana dharma meM ahiMsA, hiMsA kA niSedha hai| kisI bhI prakAra se hiMsA mAnya nhiiN| sabhI prANI jIvana kA saMrakSaNa cAhate haiN| ataH kisI ke bhI jIvana kA vinAza anucita hai| isa ahiMsA ko zAstroM meM "parama dharma" (ahiMsA paramo dharma:) kahA gayA hai| veda kI vANI hai- kisI bhI prANI kI hiMsA na kareM (na hiMsyAt srvbhuutaani)| jisa prakAra hamArA jIvana hameM priya hai, usI prakAra dUsaroM ko bhI apanA jIvana priya hai| kisI kA vadha karanA pApa hai| yaha AcAra kA sanAtana niyama hai| isa AcAra ko mAnane vAlA kisI kI hiMsA nahIM karatA athavA dUsaroM ke dvArA kI gayI hiMsA kA samarthana nahIM krtaa| ahiMsA zAzvata dharma mAnate hue mahAtmA manu ne ATha prakAra kI hiMsA kA varNana kiyA hai1. anumantA - jisakI anumati ke binA vadha nahIM ho sakatA 2. vizasitA - vadha kiye hue prANiyoM ke aMga ko kATanA 3. nihantA - vadha karane vAlA 4. vikretA - mAMsa becane vAlA 5. kretA - mAMsa kharIdane vAlA 6. saMskartA - mAMsa ko pakAne vAlA 7. apahartA - upahAra ke rUpa meM mAMsa ko dene vAlA evaM 8. khAdaka - mAMsa khAne vaalaa| manusmRti meM 'mAMsa' zabda kA nirvacana bar3A sundara hai| "mAm " zabda kA artha "mujhako" hai aura saH" kA artha "vaha" hai| ata: 'mAMsa' zabda kA artha hai ki isa loka meM jisakA mAMsa khAtA hU~ vaha paraloka meM mujhako khaayegaa| isase spaSTa hai ki ahiMsA dharma hai| ahiMsA ko dharma mAnane ke liye dayA kI AvazyakatA hai| isIliye dayA ko bhI dharma mAnA gayA hai| jisake hRdaya meM dayA

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vaidika evaM zramaNa paramparA meM ahiMsA : 39 hai, vaha kisI kI hiMsA nahIM kara sakatA / ahiMsA kI yaha pratiSThita sthiti Adhunika yuga taka vidyamAna hai, yaha tathya hindI sAhitya ke mUrdhanyasaMta kavi tulasIdAsa jI dvArA rAmacaritamAnasa (uttarakANDa) meM kahe gaye vacana "parama dharma zruti - vidita ahiMsA" se rekhAMkita hotA hai| bhAratIya zramaNa saMskRti (bauddha aura jaina saMskRti) donoM ne hI jAtivAda evaM karmakANDa ko mahattva na dekara Antarika vizuddhi aura sadAcAra para bala diyaa| usake vicAroM ne bhAratIya vaidika saMskRti ko atyadhika prabhAvita kiyA hai| bhagavAna mahAvIra ke pAvana - pravacana gaNipiTaka (jaina - Agama) ke rUpa meM vizruta haiM, to buddha ke pravacanoM kA saMkalana tripiTaka (bauddhAgama) ke rUpa meM prasiddha hai| bauddha tathA jaina donoM dharma sAMsArika jIvana meM duHkha kI sarvavyApakatA svIkAra karate haiM aura duHkha - vimukti kA Adarza rakhate haiN| jaina Agama uttarAdhyayana meM avinazvara sukha kI prApti ke liye cetana aura acetana ke saMyoga aura viyoga kI AdhyAtmika prakriyA kA samyak jJAna Avazyaka batAyA gayA hai| isa prakriyA ko jIva, ajIva, Asrava, bandha, saMvara, nirjarA, mokSa, puNya tathA pApa ke dvArA vyakta kiyA gayA hai| hiMsAdi azubha kAryoM se ajIva se jIva kA bandha hotA hai aura ahiMsAdi zubha kAryoM se jIva mukta hotA hai| kucha isI prakAra ke satya kA sAkSAtkAra bhagavAna buddha ne bhI kiyaa| yadyapi ve cetana-acetana dravyoM kI nitya sattA meM vizvAsa nahIM karate the aura anityatA, anAtmatA tathA duHkha ko sAMsArika jIvana ke pradhAna lakSaNa mAnate the| unhoMne apane svAnubhUta jJAna ko caturArya satyoM ke rUpa meM vyakta kiyA- duHkha, duHkhasamudaya, duHkhanirodha tathA duHkhanirodha-mArga / duHkhanirodha ke liye jina upAyoM ko dhammapada meM batalAyA gayA hai ve hI prAyaH uttarAdhyayana meM bhI haiM / antara itanA hI hai ki jahAM bauddha darzana nairAtmya para jora detA hai vahAM uttarAdhyayana upaniSadoM kI taraha AtmA ke sadbhAva pr| uparyukta cAra bauddha satyoM kI tulanA uttarAdhyayanasUtra ke jaina tattva - yojanA se nimna rUpa se kI jA sakatI hai| dhammapada kA duHkha-tattva uttarAdhyayana ke bandhana - tattva se, duHkha hetu Asrava se, du:kha nirodha mokSa se, aura duHkhanirodhamArga (aSTAMgikamArga) saMvara aura nirjarA se tulanIya ho sakate haiM / 4 Age calakara isameM zaraNa gamana, arhattattva, karma evaM nirvANa kA vivecana hai / buddha, dharma aura saMgha kI zaraNa ko 'trizaraNa' kahate haiN| bauddha dharma meM inako 'triratna' mAnA gayA hai aura pratyeka bauddha ke liye inakI anusmRti Avazyaka kahI gayI hai / buddha kI anusmRti kA artha hai, unake arhatva Adi guNoM kA

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40 : zramaNa, varSa 57, aMka 2 / apraila-jUna 2006 punaH - punaH smaraNa / dhammapada meM buddha aura unakI smRti ke Upara eka varga hI hai| dhamma kI anusmRti ko buddha kI smRti se bhI mahattvapUrNa kahA gayA hai, kyoMki dharma ke sAkSAtkAra se hI buddha, 'buddha' bane the| dhammapada meM dhamma para bhI eka alaga se varga hai| dharma ke pracAra evaM AdhyAtmika sAdhanA ke abhyAsa ke liye bauddha anuyAyiyoM kA saMgaThana hI saMgha thaa| ve buddha ko dharma dvArA saMcAlita aura apane se bhI bar3A mAnate the| saMgha ke guNoM kA bAra-bAra smaraNasaMghAnusmRti hai aura dhammapada meM bhI ise utanA hI Avazyaka mAnA gayA hai| trizaraNa kI bAta uttarAdhyayana meM to nahIM hai, kintu caturvidha zaraNa kA ullekha Avazyaka sUtra meM hai| saMgha ke mahattva kA ullekha nandIsUtra meM hai| bauddha aura jaina donoM meM AdhyAtmika pragati ke vibhinna staroM kI kalpanA hai| sAmAnyatayA bauddha dharma meM inako kramazaH srotApanna, sakRdAgAmI, anAgamI evaM arhat kahA jAtA thaa| dhammapada meM inakA kramabaddha ullekha to nahIM hai, kintu arhat-tattva kA varNana hai / isa grantha ke sAtaveM vagga kA nAma " arahantavagga" hai aura isakI pratyeka gAthA meM arhatoM kA varNana hai / arhatva kA tAtparya sAdhaka kI usa avasthA se hai jisameM tRSNA, rAga-dveSa kI vRttiyoM kA kSaya ho cukA ho aura vaha sabhI sAMsArika moha tathA bandhanoM se Upara ho / uttarAdhyayana meM bhI vItarAga evaM arihanta jIvana kA prAyaH isI rUpa meM varNana hai aura use naitika jIvana kA parama sAdhya mAnA gayA hai| jaina aura bauddha donoM dharmoM ko karma- siddhAnta samAna rUpa se svIkArya hai / jagat ke sraSTA aura niyAmaka kisI Izvara kI kalpanA asvIkAra kara donoM dharma jIva kI gati karma ke hI adhIna mAnate haiN| parantu donoM meM kucha maulika antara bhI the| bauddha karma ko kisI nitya, zAzvatakartA kA vyApAra nahIM mAnate the| isI prakAra jahAM bauddha karma ko mUlataH mAnasika saMskAra ke rUpa meM grahaNa karate the, vahAM jaina use paudgalika mAnate the / dhammapada aura uttarAdhyayanasUtra' ke adhyayana se bhI ina tathyoM kI puSTi hotI hai| dhammapada meM yaha ukti prApta hotI hai ki mArgoM meM aSTAMgika mArga sarvazreSTha hai, parantu sampUrNa grantha ke anuzIlana se yaha spaSTa hotA hai ki zIla, samAdhi aura prajJA ye tIna hI duHkha - vimukti ke mUla sAdhana haiM tathA aSTAMgika mArga isI sAdhana-traya kA pallavita rUpa hai| uttarAdhyayanasUtra meM mokSa ke cAra sAdhana kahe gaye haiM: darzana, jJAna, cAritra aura tp| jaina AcAryoM ne samyak cAritra meM hI tapa kA antarbhAva kara paravartI sAhitya meM trividha sAdhanA - mArgoM kA vidhAna kiyaa| jaina-darzana meM yaha "ratnatraya" nAma se prasiddha huaa| tulanAtmaka adhyayana se yaha

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vaidika evaM zramaNa paramparA meM ahiMsA : 41 bhI spaSTa hotA hai ki uttarAdhyayana ke samyak darzana aura samyak jJAna dhammapada ke samAdhi aura prajJA skandha ke samakakSa haiN| dhammapada kA zIla skandha uttarAdhyayana ke samyak cAritra meM saralatA se antarbhUta ho jAtA hai| vastutaH bauddha aura jainadharma ke AcAra meM maulika samAnatAyeM haiN| bauddhoM ke zIla jainavratoM se sahaja hI tulanIya haiN| ahiMsA ke sambandha meM donoM meM kiMcit dRSTibheda avazya thA aura tattvamImAMsA ke maulika antara ke kAraNa donoM kI dhyAna paddhatiyoM meM bhI asamAnatAyeM thIM, parantu donoM meM sabase mahattvapUrNa bheda yaha thA ki jahAM jaina dharma kAya - kleza aura kaThora tapa para bala detA thA, bauddhadharma ativarjanA aura madhyama mArga ke pakSa meM thaa| dhammapada aura uttarAdhyayana se ina tathyoM kI bhI puSTi hotI hai| dhammapada aura uttarAdhyayana donoM meM puNya-pApa kI avadhAraNAyeM prAya: samAna haiN| donoM meM yAjJikI hiMsA tathA varNa-bheda kI AlocanA hai| donoM sadAcaraNa ko hI jIvana meM uccatAnIcatA kA pratimAna mAnate haiM aura brAhmaNa kI janmAnusArI nahIM apitu karmAnusArI paribhASA prastuta karate haiN| jaina aura bauddha darzana sRSTivAda ko nahI mAnate haiN| bauddhadarzana parivartanavAdI hai| usameM parivartana kI prastuta prakriyA " pratItya samutpAdavAda" ke nAma se kahI gayI hai| yaha ahetukavAda hai| isameM kAraNa se kArya paidA nahIM hotA parantu santatipravAha meM padArtha utpanna hotA hai| jainadarzana ke anusAra vizva meM jo kucha bhI parivartana dikhalAyI de rahA hai, vaha jIva aura pudgala ke saMyoga se hotA hai| vaha parivartana do prakAra kA hai (1) svAbhAvika / (2) prAyogika / svAbhAvika parivartana sUkSma hone se carmacakSuoM se dikhAyI nahIM detA, kintu prAyogika parivartana sthUla hone se dikhalAyI detA hai| jIvana aura pudgala ke sAMyogika avasthA se hI yaha dRzya jagat pravahamAna hai| vaidika RSi vizva ke sambandha meM saMdigdha rahe haiN| unakA abhimata hai ki pralaya dazA meM asat bhI nahIM thA, sat bhI nahIM thA, pRthvI bhI nahIM thI, AkAza bhI nahIM thaa| AkAza meM vidyamAna sAtoM bhuvana bhI nahIM the| prakRti tattva ko kauna jAnatA hai ? kauna usakA varNana karatA hai? yaha sRSTi kisa upAdAna kAraNa se huI ? kisa nimitta kAraNa se ye vividha sRSTiyAM huI

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42 : zramaNa, varSa 57, aMka 2 / apraila-jUna 2006 haiM? devatA loga ina sRSTiyoM ke anantara utpanna hue haiN| kahAM se sRSTi huI yaha .. kauna jAnatA hai? ye vividha sRSTiyAM kahAM se huIM, kisane sRSTiyA~ kI, aura kisane nahIM kI- ye sabhI bAteM ve hI jAneM jo inake svAmI paramadhAma meM rahate haiN| sambhava hai ve bhI saba kucha na jAnate hoN| jainadarzana vizva ke sambandha meM kiJcat mAtra bhI saMdigdha nahIM hai| usakA spaSTa abhimata hai ki cetana se acetana utpanna nahIM hotA aura acetana se cetana kI sRSTi nahIM hotii| kintu cetana aura acetana ye donoM anAdi haiN| jainadarzana meM tattva kI vyavasthA do prakAra se kI gayI hai- Sadravya rUpa meM tathA sapta-tattva yA nava padArtha ke rUpa meN| (dravya, tattva aura padArtha ina tInoM kA eka hI artha hai) jainadarzana meM vibhinna sthaloM para aura vibhinna prasaMgoM para sat, satva, tattvArtha, artha, padArtha aura dravya-ina zabdoM kA prayoga eka hI artha meM kiyA ... gayA hai| ata: ye zabda eka dUsare ke payAryavAcI rahe haiN| AcArya umAsvAti ne apane tattvArtha-sUtra meM tattvArtha, sat aura dravya zabda kA prayoga tattva artha meM kiyA hai| ata: jainadarzana meM jo tattva hai vaha sat hai aura jo sat hai vaha dravya hai| kevala zabdoM meM antara hai, bhAvoM meM koI antara nahIM hai| AcArya nemicandra ne kahA hai- dravya ke do bheda haiM- jIvana dravya aura ajIvana drvy| zeSa sampUrNa saMsAra ina donoM kA hI prapaMca hai, vistAra hai| sat kyA hai? isa prazna kA uttara bauddhadarzana isa prakAra detA hai- yatkSaNikaM tat sat", isa vizva meM jo kucha hai vaha saba kSaNika hai| bauddha dRSTi se jo kSaNika hai vahI sat hai, vahI satya hai| isake viparIta vedAntadarzana kA abhimata hai ki jo apracyuta, anutpanna, evaM ekarUpa hai vahI sat hai, zeSa sabhI kucha mithyA hai| bauddhadarzana isa prakAra ekAnta kSaNikavAdI hai aura vedAntadarzana ekAnta nityatAvAdI hai| donoM do kinAroM para khar3e hai| jainadarzana ina donoM ekAntavAdoM ko asvIkAra karatA hai| vaha pariNAmInityavAda ko mAnatA hai| sat kyA hai? isa prazna ke uttara meM jainadarzana kA yaha spaSTa abhimata hai ki jo utpAda-vyaya aura dhrauvya-yukta hai vahI sat hai, tattva hai aura dravya hai| utpAda aura vyaya ke abhAva meM dhrauvya kadApi nahIM raha sakatA aura dhrauvya ke abhAva meM utpAda aura vyaya nahIM rhte| eka vastu meM eka samaya meM utpAda bhI ho rahA hai, vyaya bhI ho rahA hai, aura dhruvatva bhI rahatA hai| vizva

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vaidika evaM zramaNa paramparA meM ahiMsA : 43 kI pratyeka vastu dravyadRSTi se nitya hai, paryAyadRSTi se anitya hai, isaliye tattva rUpa se pariNAmInitya hai kintu vaha ekAnta nitya aura anitya nahIM hai / AcAra ke sandarbha meM bauddhoM ke paMcazIla jainadharma ke paMcamahAvrata ke samakakSa haiN| vAstava meM paMcamahAvrata sampUrNa zramaNAcAra kI AdhArazilA hai| paMcamahAvrata hI zramaNa-AcAra kA vaha kendra - bindu hai, jahAM se aneka trijyAyeM vibhinna niyamoMupaniyamoM ke rUpa meM prasArita hotI haiM athavA saMghaTita hokara kendrarUpI paMcamahAvrata kI surakSA aura vikAsa ke vistRta AyAma prastuta karatI haiN| paMcamahAvratoM ko zramaNa jIvanabhara ke liye mana, vacana, kAya se dhAraNa karatA hai aura inakI sarvAMzataH surakSA karatA huA nirvANa kI bhUmikA taka pahu~cane meM sakSama hotA hai| bhagavAna mahAvIra ne apane dharma kA mUlAdhAra ahiMsA mAnA hai aura ahiMsA ke hI vistAra meM unhoMne paMcamahAvratoM ko sthApita kiyA / ahiMsA ko jaina dharma meM parama dharma mAnA gayA hai| ahiMsA ko dharma mAnane vAle to sabhI bhAratIya dArzanika haiM parantu ahiMsA ko hI parama dharma, mAnava kA saccA dharma, mAnava kA saccA kArya mAnane vAle kevala jaina loga hai| tAtparya yaha hai ki- kisI bhI prakAra kI hiMsA ko jainadharma meM pApa mAnA gayA hai| hiMsA na karanA tathA sabhI jIvoM para dayA rakhanA ityAdi ahiMsA kA artha to sarvatra samAna hai| parantu sarvatobhAvena ahiMsA vrata kA pAlana karanA to jaina dharma kI hI dena hai| yaha kahanA atizyokti nahIM hogI ki vaidika saMskRti kI apekSA zramaNa saMskRti meM ahiMsA kA adhika mahattva hai| vaidika saMskRti meM jIvoM kI hiMsA na karanA tathA jIvoM ke prati dayA kA bhAva rakhanA Adi upadezoM ko bAra-bAra duharAyA gayA hai parantu sAtha hI sAtha yajJa meM diye gaye nirIha pazu kI bali ko hiMsA nahIM mAnA jAtA (vaidikI hiMsA hiMsA na bhavati ) / mahAkaruNA ke avatAra bhagavAna buddha, ne ahiMsA (sabhI jIvoM ke prati dayA aura samAnatA) kA pATha par3hAyA parantu bauddha bhikSuoM ko azruta, adRSTa tathA agocara mAMsa bhakSaNa kI anumati de dii| jaina dharma meM kisI ko mAranA to dUra rahA choTe se choTe jIva ko kaSTa pahuMcAnA bhI hiMsA hai| ahiMsA kA jitanA sUkSma vizleSaNa jaina dharma meM kiyA gayA hai, utanA - vizva ke kisI bhI dharma meM nahIM hai| pRthvI, pAnI, agni, vAyu, vanaspati, dvIndriya, caturendriya aura paMcendriya prabhUti kisI bhI prANi kI mana, vacana aura kArya meM hiMsA na karanA, karavAnA aura na anumodana karanA jaina dharma kI apanI anupama vizeSatA hai| ahiMsA kA mUlAdhAra AtmasAmya hai| vizva kI jitanI bhI AtmAeM haiM unameM tAttvika dRSTi se koI antara nahIM hai| ve sabhI samAna haiN| pratyeka prANI

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44 : zramaNa, varSa 57, aMka 2 / apraila-jUna 2006 ko sukha-duHkha kA anubhava hotA hai| jIvana-maraNa kI pratIti hotI hai| sabhI jIvana jInA cAhate haiM, koI bhI jIvana marane kI icchA nahIM krtaa| ataH hamArA parama kartavya hai ki mana, vacana, aura kAya se hama kisI ko bhI kaSTa na deN| mana, vacana aura kAya se kisI prANI ko kaSTa na denA pUrNa ahiMsA hai| AcAra kA yaha mahattvapUrNa vikAsa jainadharma kI apanI amUlya dena hai| ahiMsA ko kendra mAnakara, satya, asteya, brahmacarya ora aparigraha kA vikAsa huA hai| isakA yahI tAtparya hai ki sabhI vratoM kA mUla AdhAra ahiMsA hI hai| ahiMsaka vyakti asatya bhASaNa nahIM kara sktaa| ahiMsaka vyakti corI nahIM kara sakatA, abrahmacarya kA sevana nahIM kara sakatA aura parigraha bhI nahIM kara sktaa| parigraha Atma-vikAsa kA bAdhaka tattva hai| jahAM para parigraha hai, vahAM para Atma-patana hai| parigraha kI abhivRddhi se jana-jIvana meM viSamatA utpanna hotI hai| isaliye ahiMsaka vyakti aparigrahI hotA hai| ahiMsA kisI bhautika tattva kA nAma nahIM hai, vaha mAnava mana kI eka vRtti hai, bhAvanA hai, vicAra hai| bhAvanA-mana kI krUravRtti hiMsA hai aura komalavRtti ahiMsA hai| ahiMsA mAnava-mana kA amRta hai aura hiMsA viSa hai| ahiMsA jIvana hai to hiMsA maraNa hai| ahiMsA syAga hai to hiMsA bhoga hai, ahiMsA jagamagAtA prakAza hai to hiMsA ghora andherA hai| __ jaina saMskRti kI cintana dhArA ke anusAra, dharma ke mahAmaMdira meM praviSTa hone ke liye sarvaprathama ahiMsA ke mukhya dvAra ko sparza karanA anivArya hai| dayA, anukampA, sevA-bhAva, maitrIbhAva Adi sabhI sadbhAvoM meM "ahiMsA' kA hI pratibimba jhalakatA hai| bhAratIya zramaNa saMskRti, vizeSakara jaina saMskRti to ahiMsA kI prabala pakSadhara rahI hai| usake vicAroM ne bhAratIya vaidika saMskRti ko atyadhika prabhAvita kiyA / donoM saMskRtiyoM ke saMgama ne "ahiMsA' ko eka vyApaka va sarvamAnya AyAma diyA jise bhAratIya vAD.maya meM spaSTa dekhA jA sakatA hai| jaina darzana ne "anekAntavAda' ko upasthApita kara vaicArika dharAtala para ahiMsA ko naye rUpa meM pratiSThApita kiyA aura vaicArika sahiSNutA, AgrahahInatA ko ahiMsaka dRSTi se jodd'aa| jaina saMskRti ne ahiMsA ke sUkSma se sUkSma pakSoM para prakAza DAlate hue samatA, saMyama va Atmopamya dRSTi se jor3a kara ahiMsA ko vyAkhyAyita kiyaa| saMkSepa meM hama kaha sakate haiM ki vaidika saMskRti evaM zramaNa saMskRti (bauddha

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vaidika evaM zramaNa paramparA meM ahiMsA : 45 "saMskRti aura jaina) kA mUlAdhAra ahiMsA mAnA gayA hai| pratyeka prANI ke liye sukha evaM zAnti abhilaSita hai| vaiyaktika sukha zAnti hI nahIM, vizva zAnti kI prakriyA meM bhI ahiMsA ko vyAvahArika jIvana meM pratiSThApita karane kI AvazyakatA nirvivAda hai| Adhunika yuga kA AtaMkavAda hiMsaka vAtAvaraNa kI upaja hai, jisane vizva ke pratyeka deza ko ahiMsA kA mahattva samajhane liye vAdhya kiyA hai| bhAratavarSa kI saMskRti kA "utsa" ahiMsA hai| bhAratavarSa ahiMsA kA sandeza samasta vizva ko detA A rahA hai jisakA pratiphala yaha hai ki vizva ke prAya: sabhI dharmoM meM ahiMsA ko upAdeya mAnA gayA hai| Adhunika yuga meM, dharma, darzana ke kSetra meM, khaNDana-maNDana ke svara ke sthAna para samanvayAtmaka dRSTikoNa aura sahiSNutA ko apanAne ko pramukhatA dI jA rahI hai| vidvAnoM kA yaha sarvatra prayAsa cala rahA hai ki sabhI dharmoM, darzanoM meM vyApta samAnatA ko adhikAdhika rekhAMkita kiyA jAya tAki ve ekatA ke sUtra meM baMdhakara, sAmUhika rUpa se samasta mAnavatA ke liye sukhazanti kA mArga prazasta kara skeN| sandarbha 1. siMha, bI0ena ; 'dharma darzana; sTUDeNTsa phreMDsa eNDa kampanI, vArANasI, (pathama saMskaraNa), 1989, pRSTha saMkhyA 210. 2. dhRtiH kSamA damosteyaM shaucmindriynigrhH| dhIvidyA styamakrodho dazakaM dhrmkssnnm|| manusmRti 6/92 3. mAM sa bhakSayitA'mutra yasya maaNsmihaadmyhm| etanmAMsasyasasya mAMsatvaM pravadanti mniissinnH|| manusmRti 5/55 (siMha bI0ena, dharmadarzana, pRSTha saMkhyA 219) 4. siMha, mahendra nAtha; bauddha tathA jaina dharma; vArANasI : vizvavidyAlaya prakAzana, (prathama saMskaraNa), 1990, pRSTha saMkhyA-15. bauddha tathA jaina dharma-darzana, brAhmaNa cintana (vedakAlIna veda paramparA ke darzana) tathA vaidika dharma samAnAntara dharma vyavasthAyeM haiM aura inakA vikAsa brAhmaNa dharma ke virodha meM 'pAlizAstra' dhammapada aura 'prAkRtazAstra' 'uttarAdhyayanasUtra' kA saMkalana aura prasAraNa vikasita huaa| tInoM kI apanI eka jAtIya saMskRti hai| vahI, pRSTha saMkhyA 7-9. (prAkkathana ke antargata) 7. devendramuni; 'jaina darzana-eka vizleSaNa', nayI dillI : yUnivarsiTI pablikezana, 1997. 8. zrIkAnta pANDeya; 'bhAratIya darzana', meraTha, sAhitya bhaMDAra, 1986.

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zramaNa, varSa 57, aMka apraila-jUna 2006 // bhagavAna mahavIra kI dena bhArata kI ahiMsaka saMskRti DA0 lalitA zuklA saMskRti kA artha hai - ve vicAra, AcAra aura vizvAsa jinase mAnava kA saMskAra kiyA jAtA hai; use unnata aura samAja racanA ke yogya banAyA jAtA hai| saMskRti ko paribhASita karate hue kahA gayA hai ki - " kasyApi dezasya samAjasya vA vibhinnajIvanavyApAreSu sAmAjikasambandheSu vA mAnavIyatvadRSTyA preraNApradAnAM tattadAdarzAnAM samaSTireva saMskRti:1" arthAt kisI deza yA samAja ke vibhinna jIvanavyApAroM meM yA sAmAjika sambandhoM meM mAnavatA kI dRSTi se preraNA' pradAna karane vAle una-una AdarzoM kI samaSTi ko hI saMskRti samajhanA caahiye| saMskRti kI AtmA AcAra, vicAra aura vizvAsa kI tripuTI tathA rahana-sahana, khAna-pAna sambandhI vividhatAyeM saMskRti ke vividha zarIra haiN| dharma aura saMskRti kA aTUTa sambandha hai| kisI bhI dharma kI apanI pRthaka saMskRti kA itanA hI artha hai ki usake apane vizvAsa, vicAra aura AcAra kI dhArA judI hai| jo paramparAgata apane dharma aura sampradAya ko hI bhAratIya saMskRti samajha baiThate haiM ve saMkIrNa dRSTivAle haiN| vyApaka rUpa se bhAratIya saMskRti deza ke paraspara virodhI tattvoM ko milAne vAlI, gaMgA kI satat agragAminI tathA vibhinna dhArAoM ko AtmasAta karane vAlI hai| bhAratIya saMskRti vizva kI prAcInatama saMskRti hai| vaidika evaM zramaNa do dhArAoM meM pravahamAna isa bhAratIya saMskRti ne apane vikAsa patha meM aneka virodhoM kA sAmanA kiyaa| kabhI videzI AkrAmakoM ne, kabhI tatkAlIna vizeSa paristhitiyoM ne, to kabhI andarUnI alagAvavAdI tAkatoM ne bhAratIya saMskRti kI phijAM ko tAra-tAra karanA cAhA kintu cUMki sahiSNutA aura udAratA bhAratIya saMskRti kI ghuTTI meM rahI hai isaliye sabhI prakAra ke virodha kA zamana aura samanvaya / karatI huI bhArata kI gaMgA-yamunI saMskRti navInatara vistAra aura pravAha ke sAtha * rIDara, zikSAzAstra vibhAga, harizcandra pI.jI. kAleja, vaaraannsii|

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bhArata kI ahiMsaka saMskRti : 47 Age baDhatI rahI hai| ikabAla ne ThIka hI kahA hai sadiyoM se rahA hai duzmana daure jahAM hamArA kucha bAta hai ki hastI miTatI nahIM hmaarii|| vastuta isa saMskRti ko akSuNNa rakhane meM bhAratIya manISiyoM, vIra puruSoM evaM mahAna AtmAoM kA avismaraNIya yogadAna rahA hai| unhIM mahAna AtmAoM meM chaThI zatAbdI IsApUrva meM vizvajanIna mAnava saMskRti ke mahAna preraka, bAhya evaM Abhyantara bAdhAoM se pIDita mAnava samAja ko svAvalambana ke utkaTa patha ko, aura anta;karaNa dvArA cAritrya zuddhi, indriya vijaya, satya tathA ahiMsA ke samAzraya se usakI unnati ke sambhAvita Izvara pada ko, apane pUrNata: Adarza jIvana ke udAharaNa se darzAne vAle bhagavAna mahAvIra kA prAdurbhAva huA jinhoMne na kevala 23 pUrva tIrthaMkaroM kI paramparA vAle jaina dharma-darzana ko eka nayA rUpa diyA balki usake unnayana evaM vikAsa ke bhI purodhA bne| bhagavAna mahAvIra kA prAdurbhAva usa samaya huA jaba hiMsA aura adhinAyakavAda kA jabardasta bolabAlA thaa| brAhmaNa varga jo dharma aura naitikatA kA pratinidhitva karatA thA, apane dAyitva ko lagabhaga bhUla cukA thaa| yajJoM meM hone vAlI hisA dharma ke sarvocca siMhAsana para pratiSThita thii| zUdra aura strI samAja ko zAstroM ke adhyayana kI roka thii| jAtyabhimAna carama sImA para thaa| aise samaya meM bhagavAna mahAvIra ne patanonmukha bhAratIya saMskRti ko eka cira satya pradAna kara use UrdhvagAmI hone ko prerita kiyaa| tatkAlIna dharmadhvajiyoM, sAmAjika bhrAnta rUDhiyoM, andhavizvAsoM tathA hiMsAvRtti ke sudRDha durga Dhaha-Dhaha kara girane lge| bhagavAna mahAvIra ne jina siddhAntoM ko, vicAroM ko duniyAM ke sAmane rakhA, ve koI naye nahIM the| satya, ahiMsA, asteya, aparigraha Adi siddhAnta kisI na kisI rUpa meM bhAratIya vAGmaya meM pahale se anuprANita rahe haiN| svayaM jaina dharma ke teIsaveM tIrthaMkara bhagavAna pArzvanAtha kA cAturyAma dharma bhagavAna mahAvIra ke pahale pratiSThita thaa| kintu mahAvIra ne na kevala usameM brahmacarya vrata ko joDakara paMcayAma kA upadeza diyA apitu ahiMsA jisakA ekAMgI vikAsa hI tabataka ho pAyA thA, meM satya, asteya, brahmacarya aura aparigraha Adi guNoM kA vidhAna kiyaa| unhoMne ahiMsaka jaina saMskRti meM anekAnta, syAdvAda prabhRti katipaya siddhAntoM kA samAveza kara jaina dharma ko usakI uMcAiyoM para pratiSThita kiyA jisakA mUla AdhAra ahiMsA hai / prArambha se jaina dharma kA ahiMsA para vizeSa bala rahA hai| ahiMsA vaha vizeSa svarNima dhAgA hai jo 3000 varSoM se bhI adhika samaya se bhAratIya dharma evaM

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48 : zramaNa, varSa 57, aMka 2 / apraila-jUna 2006 saMskRtirUpI paTa meM bunA huA hai jisake dhAge tyAga kI katalI para kAte gayo hai| tyAga kA abhyAsa Antarika rUpa se mana ko zAnti pradAna karatA hai to bAhya rUpa se samucita vyvhaar| IzAvAsyopaniSadra kA RSi "tyena tyaktena bhuJjIthA mA gRdhaH kasya sviddhanam" mantra meM isI tyAga kI bAta karatA hai| ahiMsA siddhAnta jaina dharma darzana kI AdhArabhitti hai, usakA prANa hai| isa siddhAnta kA eka kramika vikAsa huA hai| vedoM, upaniSadoM se hote hue mahAbhAratakAla meM ahiMsA kA adhika vikAsa huaa| zAntiparva meM kahA gayA hai ki jisa sthAna para vedAdhyayana, yajJa, tapa, satya, indriya-saMyama evaM ahiMsA vratoM kA pAlana ho, vahI sthAna vareNya hotA hai| bhagavadgItA jo mahAbhArata kA hI eka aMza hai, aura jo sabhI AdhyAtmika siddhAntoM kA samanvaya karatI hai, ahiMsA ko pramukhatayA pratipAdita karatI hai| mImAMsaka 'vaidikI hiMsA hiMsA na bhavati" kahakara hiMsA ke doSa se bhale hI pallA jhADa lete hoM lekina uttara mImAMsA meM unhIM yAjJikoM ke eka varga ne hiMsA ko hiMsA mAnA aura usakA niSedha kiyaa| hiMsA hai kyA? apane mana, vANI aura zarIra ke dvArA pramAdavaza kisI bhI prANI ke prANoM kA viccheda kara DAlanA3 athavA pratyakSa va parokSa rUpa se kisI bhI prakAra kA kaSTa pahuMcAnA hiMsA hai| isake viparIta mana, vANI aura zarIra ke dvArA sAvadhAnI se kisI bhI prANI ko pratyakSa va parokSa rUpa se kisI bhI prakAra kA kaSTa na pahuMcAnA ahiMsA hai| ahiMsA, hiMsA kA mAtra abhAva nahIM apitu vaha jIvana jIne kI kalA hai, jIvana-sadvyavahAra hai| hiMsA kA kAraNa hai -krodha, mAna, mAyA evaM lobha jise jaina dharma kI zabdAvalI meM kaSAya kahA gayA hai| saMsAra paribhramaNa ke kaSAya hI kAraNa haiN| ina para yadi vijaya prApta kara lI jAya to kucha bhI avijita nahIM rahatA hai| bhagavAna buddha ne jisa zIla kI dezanA apane ziSyoM ko dI usake tIna prakAroM- Arambhika, madhyama evaM mahAzIla meM ahiMsA ko pramukhatA dI gayI hai| ahiMsA para hI jaina dharma ke sabhI siddhAnta AdhArita haiN| cAhe vaha satya, asteya, brahmacarya aura aparigraha kA siddhAnta ho yA anekAntavAda yA syAdvAda kA siddhAnta ho, ina sabake mUla meM ahiMsA hai| ahiMsA apane svarUpa meM eka niSedhAtmaka guNa hai, isameM sandeha nhiiN| yathArthataH pAMco hI vrata ahiMsA, acaurya, amaithuna aura aparigraha ke nAma aura svarUpa se yahI siddha hotA hai ki hiMsAdi nahIM karanA caahiye| pAtaJjala yogazAstra meM isake niSedhAtmaka svarUpa ko aura bhI spaSTatA se prakaTa kiyA gayA hai| aSTAMgayoga ke yama aura niyama isI ko dhotita karate haiN| kyA nahIM karanA cAhiye yaha yama yoga kA viSaya hai jabaki kyA karanA cAhiye yaha niyama kA viSaya hai| kintu

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bhArata kI ahiMsaka saMskRti : 49 ahiMsA kA niSedhAtmaka ke sAtha usakA vidheyAtmaka pakSa bhI hai| ataH donoM pakSoM kA samanvita rUpa ahiMsA jaina AcAramImAMsA kI rIDha hai| jaina dharma kA ahiMsA para jora usake tattva ciMtana kA hI pariNAma hai| ahiMsA kA AdhAra kyA hai ? ahiMsA isa cintana para AdhArita hai ki saMsAra meM ananta prakAra ke prANI haiN| aura unameM pratyeka meM samAna jIvAtmAyeM haiM tathA sabhI meM jJAnAtmaka vikAsa ke dvArA paramAtma pada prApta karane kI apUrva kSamatA hai| jaba zaktirUpa se sabhI jIvAtmAeM samAna haiM to unameM paraspara sadbhAva, sammAna aura sahayoga sarvathA vAMchita hai, na ki vaimanasya, vaira evaM asahayoga / sabako apanI AtmA priya hai, sabako duHkha pratikUla evaM sukha anukUla hai4, to phira eka dUsare kI hiMsA kaisI ? mana, vacana evaM kAyA se kisI bhI prANI ko duHkha na pahuMcAnA, na pahuMcavAnA aura na pahuMcAne vAle kA anumodana karanA ahiMsA hai| yahI jaina dharma kI janatantrAtmaka yA prANitantrAtmaka vyavasthA hai| janatantrAtmakatA manuSya- samAja taka hI sImita hai| jaina dharma use adhika vyApaka aura vistRta banAkara samasta prANimAtra ko usakI sadasyatA kA pAtra svIkAra karatA hai| niHsandeha ahiMsA uccatama naitika Adeza hai kintu usakI maryAdAyeM kaThora haiN| jIvana kI jitanI viSama paristhitiyAM haiM, prANiyoM meM jitanI virodhAtmaka vRttiyAM haiM, unase ahiMsA siddhAnta ke pUrNa rUpa se pAlana kiye jAne meM baDI kaThinAiyAM haiN| jaina dharma ko ina kaThinAiyoM kA bodha thA aura isI liye usane ahiMsA siddhAnta meM taratama praNAlI ko sthApita kiyaa| gRhastha yA zrAvaka eka sImA taka hI ahiMsA kA pAlana kara sakatA hai kyoMki usake dainika kriyA kalApoM meM kucha na kucha hiMsA ho jAnA to avazyambhAvI hai| ataH unake liye saMkalpI, virodhI, ArambhI evaM udyogI hiMsA ke prakAroM meM virodhI, ArambhI evaM udyogI hiMsA meM chUTa dI gayI yA unheM utanI kar3AI se pAlana karane ko nahIM kahA gayA / zrAvakoM ke liye jaina dharma ne aNuvrata kI vyavasthA kI tathA jo lagabhaga pUrNatayA ahiMsA siddhAnta kA pAlana kara sakate hoM unake liye mahAvrata kA vidhAna kiyaa| isa prakAra donoM apane-apane adhikAra kSetra meM ahiMsA siddhAnta kA pAlana karate haiN| jaina sAdhuoM se pUrNa ahiMsA kI apekSA kI jAtI hai kintu jabataka unakA jIvana hai, jIvana nirvAha hetu AhAra, gamanAgamana, zayana Adi meM hiMsA kI sambhAvanAoM se bacA nahIM jA sktaa| parantu dhyeya vahI hai ki alpatama hiMsA ho / hiMsA evaM ahiMsA kA hamAre hRdaya kI bhAvanAoM se gaharA sambandha hai | bahuta se kArya ese hote haiM jinako dekhane se lagatA hai ki yaha hiMsA kA kArya hai kintu vahAM hiMsA nahIM hotI yA hotI bhI hai to alpa, jaise zalya cikitsaka

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50 : zramaNa, varSa 57, aMka 2 / apraila-jUna 2006 dvArA zalyakriyA ke daurAna hone vAlI mRtyu| kyoMki cikitsaka kA uddezya rogI ko kisI bhI prakAra kA kaSTa pahuMcAnA nahIM thA isa liye use pApakarma kA bandha nahIM hotaa| kahane kA tAtparya yaha hai ki jaina dharma ahiMsA kI jitanI sUkSma vyAkhyA karatA hai utanI koI bhI dharma nahIM krtaa|. "ekahi sAdhe saba sadhai'' yadi eka mAtra ahiMsA ko hI apane jIvana kA mUlamantra mAna liyA jAya evaM tadanusAra vyavahAra kiyA jAya to cahuMora bhAIcAre, maitrI, bAndhutva evaM sahayoga kA sAmrAjya hogaa| vaira, zatrutA, asayoga kA kahIM nAmo nizAM nahIM hogaa| mahAtmA gAMdhI yadi apane jIvana meM kisI se sarvAdhika prabhAvita the to ve the -jaina santa evaM sAdhanA ke paryAya zrImad raamcndr| unakI sAdhanA apratima thii| mahAtmA gAMdhI kA ahiMsA siddhAnta unhIM se anuprANita thA jisa para calakara unhoMne deza ko aMgrejoM kI dAsatA se mukti dilaaii| unakA asahayoga Andolana prakArAntara se ahiMsA siddhAnta hI thaa| gAMdhIvAda ko hama bhagavAna mahAvIra kA AdhyAtmika sAmyavAda kaha sakate haiN| "jIo aura jIne do" kI ahiMsA pUrNa vRtti dvArA vargahIna samAja kI racanA hI gAMdhIjI kA jIvana-uddezya thaa| gAMdhIvAda saiddhAntika dRSTikoNa se satya aura ahiMsA kI hI AdhArazilA para khar3A hai jisake prema, tyAga, aparigraha aura santoSa mukhya aMga haiN| Aja gAMdhI aura mahAvIra nahIM haiM kintu Aja bhI hamArA deza vaiyaktika vyavahAra meM hI nahIM apitu rASTrIya evaM antarrASTrIya nIti nirdhAraNa meM bhI ahiMsA tattva ko maulika rUpa se svIkAra karatA hai| jaina ahiMsA bhArata kI hI nahIM apitu vizva kI mahAna saMskRti kA pramukha ghaTaka hone kI kSamatA rakhatI hai| kyoMki isakA saMdeza kisI vyakti, samAja yA rASTra ke liye na hokara duniyAM kI samasta mAnava jAti ke liye hai| ahiMsA kI prakRti prAkRtika hai| satya aura ahiMsA jaise virATa siddhAntoM ke pIche jAtapAta, UMca-nIca ke bandhanoM ko joDanA manuSya kI bhArI bhUla rahI hai| Aga yA zUlI jaisI kasauTI para khaDI hokara bhI ahiMsA siddhAnta ne apane virodhiyoM para, apane aparAdhiyoM para jisa taraha se karuNA ke AMsU barasAye, jaina saMskRti bar3e vizvAsa ke sAtha una AMsuoM kI arcanA meM zraddhA kA upahAra caDhAtI hai| yahI kAraNa hai ki ahiMsA se lekara aparigrahavAda jaise dhArmika siddhAntoM ko tIrthaMkaroM ne kisI dharmagrantha se nahIM apitu jIvana ke anubhavoM se duniyAM ko diyaa| Aja jo vargavAda, samudAyavAda, dharma ke tathAkathita ThIkedAra kadAgrahoM ke

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bhArata kI ahiMsaka saMskRti : 51 nAma para ahiMsA kA virodha karate haiM ve bhArata ko dubArA hajAroM varSa pIche usa yuga kI tarapha lauTAnA cAhate haiM jo mUka prANiyoM ke rakta se raMjita thA, aura jisake liye jaina saMskRti ko bhArI vidroha karanA pdd'aa| hAlAMki maiM vyaktigata rUpa se isa bAta se sahamata nahIM hUM ki jaina dharma yA bauddha dharma kA AvirbhAva vaidikoM kI hiMsaka saMskRti ke virodha meM huaa| kyoMki vaidika saMskRti ko kathamapi hiMsaka saMskRti nahIM kahA jA sktaa| hAM yaha avazya thA ki usa samaya yajJa yAgAdi meM hiMsA kA bolabAlA thA jisameM eka vizeSa varga yA eka vizeSa paristhiti ko hI hiMsA kA jimmedAra ThaharAyA jA sakatA hai na ki samasta vaidika saMskRti ko| vedoM meM hameM aneka mantra aise milate haiM jinameM hiMsA ko mahApApa evaM ghora narka kA kAraNa kahA gayA hai| Rgveda kA RSi kahatA hai- he mitra ! jo pazu kA mAMsa khAtA hai unake sira phoDa ddaalo|" he agni! mAMsa khAne vAloM ko apane muMha meM rakha6 aadi| ata: jaina dharma kI utpatti vaidika karmakANDa yA vaidika hiMsA ke virodha meM huI, aisA kahanA tathA vedoM ko hiMsA kA samarthaka kahanA vedoM kI prakRti ke sAtha anyAya hogaa|| jaina saMskRti kA udbhava usa samaya kI mAMga thI, kisI ke virodha kI upaja nahIM thii| isa prakAra hama dekhate haiM ki jaina saMskRti jo vizvajanIna aura sArvabhaumika hai, daivavAda, bhAgyavAda evaM IzvaravAda kI gulAmI se manuSya ko muktakara usakA manuSyatva ke sarvocca siMhAsana para abhiSeka karatI hai| anyAnya dharmoM meM jahAM Izvara karmaphala pradAtA thA vahAM jaina dharma ne vaha adhikAra Izvara se chInakara use manuSya ke hAtha meM de diyaa| jaina saMskRti kA Izvara vaha manuSya hai jo manuSya kA Adarza hai| jaba taka manuSya kA apanA anubhava mithyAvAda yA kaSAyoM ke andhakAra ke nIce dabA rahegA, tabataka use kisI bhI tarapha moDA jA sakatA hai, usakI manovRttiyoM ko dUSita kiyA jA sakatA hai, kintu eka bAra ahiMsA kI jyoti mana meM jalI, kaSAyoM kA zamana huA phira samyaktva kA Aloka paramapada kA darzana karA detA hai| isI mahAna upakAra ko lakSya meM rakhate hue jaina saMskRti ne ahiMsaka saMskRti kA praNayana kiyA jo mahAvIra kI vizvamAnavatA ko viziSTa dena hai| sandarbhaH 1. prabandha-prakAza, bhAga-2 pR. 3 2. IzAvAsyopaniSad 1-1 3. tattvArtha sUtra-7/13 4. AcArAMga- 1/2/3/63 (jaina vizvabhAratI se prakAzita) 5. Rgveda 1--87-16 6. Rgveda 10-87-2

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English Section The Role of Ahimsa in Health Care - Ethics Medical Ethics in Ancient India The Jaina Concept of Ahimsa and th Modern World Political Aspect of Non-violence

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sramana, Vol. 57, No.2 April-June 2006 THE ROLE OF AHINSA IN HEALTHCARE ETHICS Professor Cromwell Crawford * 1. Historical Overview "Hissam ma kuru" - do no injury. This is the moral mandate of Hindu medical ethics. The Sanskrit term (a 'not', and himsa, 'harmful or injurious') means "not injure or harm'. The Hindu maxim is older than its counterpart found in the Hippocratic Oath: "primum non nocere" - first do no harm, and is also more ethically nuanced. Most Hindu cults consider ahinsa a cardinal virtue and the essence of religion, as expressed in the famous phrase, "ahimsa paramo dharmah. " It affirms reverence for life and the avoidance of injury. Premonitions of ahimsa can be detected in early Vedic times, some 1500 to 1000 B.C.E., though admittedly the dominant values of the Aryan settlers were shaped by their need for territorial conquest and the struggle for power. Three formative principles provide the soil for later seed to be sown : Rta (Eternal Order), Satya (Truth), and Tapas (Spiritual Fire)} In its cosmic aspect, sta signifies the Law of Nature which imposes order on chaos and creates aesthetic form; and in its social aspect it stands for Moral Law which produces goodness.? As part of Rta, Satya means integrity, and as ultimate Reality (Sat), it is spiritually realized. Tapas supplies the internal combustion to lift humans from the state of nature to the divine state by arousing the * Department of Religion, University of Hawaii (USA)

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54 : Sramana, Vol 57, No. 2/April-June 2006 higher intellect (dhi). The person so aroused becomes twice-born (dvija), and is endowed with the qualities of fire (tejas), luster (varcas), and soul-fore(ojas). Rta and Satya function as the goals of Vedic religion and culture, and Tapas as the means. Together they represent the core values around which individuals must live their lives. In his graduating address the teacher summarizes all that is worth remembering: satyam vada, dharmam cara (speak the truth, follow dharma (Rta). In terms of beneficence and maleficence, clear divisions are made with emphasis on the values of truth, justice, goodheartedness, friendship, and the notion of svasti (su+asti) or good existence, which combines physical, mental and emotional values. On the other hand, there is a severe side to Vedic ethics which fights for the preservation of life against those who would do harm. Precursors of ahimsa are found not only in the spiritual and moral values of the Veda, but also in its material and physical values. The womb is conceived as a metaphor of creation and is viewed mystically as the place where the Supreme Being takes birth. Given the sacredness of the womb, abortion is dubbed a heinous crime, and charms are used to prevent miscarriage. Aryans sought to avoid premature death and celebrated life in its many facets. Longevity is prized: For a hundred autumns, may we see, For a hundred autumns may we live, For a hundred autumns may we know, For a hundred autumns may we rise, For a hundred autumns may we be, For a hundred autumns may we become, Aye, and even more than a hundred autumns. Prayers are offered for health of body and spirit: May there be voice in my mouth, breath in my nostrils, Sight in my eyes, hearing in my ears;

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The Role of Ahimsa in Healthcare Ethics : 55 May my hair not turn grey or my teeth turn purple; May I have much strength in my arms. May I have power in my thighs, swiftness in my legs, Steadfastness in my feet. May all my limbs be uninjured and my soul remain unconquered. In similar chorus, Agni is invoked for health and intellectual vigour: "Thou, Agni, art the Protector of the body, protect my body.... Thou Agni, art Bestower of intellectual brilliance, bestow on me intellectual brilliance...." Food is lauded: "I glorify Food that upholds great strength.8 Waters are praised: "Gracious be divine waters for our protection, be they for our drink, and stream on us bliss and happiness." Energy is elevated: "Thou art energy, give me energy; thou art manliness, give me manliness; thou art strength; give me strength; thou art vigour, give me vigour; thou art wrath, give me wrath; thou art conquering power, give me conquering power."?!0 And finally, the gods are supplicated: May we, Devas! Hear with our ears what is good, And, holy Ones! See with our eyes what is good, And praising you with steady limbs and body Enjoy the divinely bestowed term of life.'' These passages illustrate that while it is true that "the need of the Aryan settlers for more territory and the subsequent ambitions of rulers precluded the general acceptance of the practice of ahimsa,"'2 it would be misleading to suggest that the Vedic mantras are "only formulae for rituals." Bose is correct that "the people not only performed rituals with the mantras but also lived according to them"; and in those values we see the lineaments of ahirnsa." In time the optimistic spirit of Vedic religion aimed at living long happy, healthy lives, did indeed succumb to sacrificial ritualism. This trend was reversed with the composition of the Upanisads, beginning around 700 B.C.E. In the Upanisads the

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56 : Sramana, Vol 57, No. 2/April-June 2006 ethical ideal is self-knowledge. The motivation behind this introspective search is the fundamental idea running through the early Upanisads that underlying the external world of change and decay there is an unchangeable reality which is identical with that which underlies the essence of a person.'14 The Chandogya Upanisad spiritualizes the notion of sacrifice and images life as a Soma festival in which gifts presented to the priests are in the form of "austerity, almsgiving, uprightness... truthfulness" and non-violence.Incidentally, this is the sole reference to ahimsa in the Upanisads. It underscores the fact that while the notion of non-violence was probably conceived in the Upanisads, credit for its popularization must go to the Jains and the Buddhists, and the reforms of Emperor Asoka. Mahavira of Jainism (died about 468 B.C.E) and Gautama the Buddha (died about 483 B.C.E.) are two of the world's greatest spiritual teachers. They lived close to each other in north-eastern India during the reign of Bimbisara (5 B.C.E.). It is all the more surprising that these foremost champions of ahimsa were in fact members of the warrior class. The message of Mahavira that had a profound and pervasive impact on the religion and culture of India was that all matter possessed living souls, and that therefore killing and violence were evil. Thus, equality provided the rationale for non-violence. P.S. Jaini confirms: "ahimsa rests upon the knowledge that all beings, even the most insignificant ones, possess an immortal soul, capable of attaining perfection. This seed of perfection, called samyaktva, is the single most sacred thing for the Jains. Upon this foundation he has built a very elaborate network of holy practices for the realization of his true nature."?!6 From the second Tirthankara Ajitanatha, to the twenty-third Tirthankara Parsvanatha, the Jaina tradition taught four vows, the first of which was non-violence. The other three vows are extensions of ahimsa, and together they form a code of conduct that is

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The Role of Ahimsa in Healthcare Ethics : 57 directed toward equanimity and the Three Jewels (ratna-traya) of Right Faith, Right Knowledge, and Right Conduct. Ancient Jaina texts explain that violence (himsa) is the intention to harm, and that the absence of compassion makes actions violent. Mahavira said: "You are that which you intend to hit, injure, insult, torment, persecute, torture, enslave or kill." The supremacy of human life does not reduce non-violence to social considerations. According to the Acaranga Sutra: "A wise man...should know and consider the happiness of all things. For nothing is inaccessible to death, and all beings are fond of themselves. they shun destruction and cling to live...to all things life is dear.''17 Biologist H.J. Campbell thinks this accords with modern Scientific views inasmuch as all animals are pleasure seekers.18 One distinctive practice of Jains is vegetarianism, based on compassion for (Jivadaya). Their diet is limited to the use of onesensed life in the form of vegetables. It is an interesting coincidence that the Pythagorean circles in which the Hippocratic Oath "do no harm" originated (6th. century B.C.E), were also forbade the killing of animals. Moreover, in common with the Indians, the Ionian philosophers believed in the immortality and transmigration of the soul. Ahimsa is also the first principle of Buddhism. The Buddha opposed Brahmanical sacrificial rituals on the two-fold grounds of cruelity to animals and also because of their inability to secure the objects of their intent. He taught that all beings undergo rebirths and experience suffering. Hence the admonition of the Dhammapada: "All men tremble at punishment, all men fear death. Likening others to oneself one should neither slay nor cause to slay."'19 Asoka (c. 269-232 B C.E.) was the grandson of Candrapupta (c. 322-298 B.C.E.) who had expanded the Mauryan empire over North India to Afghanistan. Asoka went further. He extended the

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58 : sramana, Vol 57, No. 2/April-June 2006 empire so vastly that it was only Aurangzeb in the 19th century who controlled as much of the land. All of this portended well for Buddhism when Asoka became the first king to patronize the movement. He left records of how he applied Buddhist values to affairs of state. In his thirteenth Rock Edict (c.255 B.C.E.) he records how his reign began with a war in which many people were wounded, deported or killed. Expressing his deep remorse, he says that never again will he wage aggressive war, though he does reserve the right to defend himself if attacked. The majority of Indians did not embrace Buddhism, but neither was conversion necessary because Buddhist values were Hinduised and even when the ruler was forgotten, his ideology ruled. Hinduism of the later times emerged from the Brahmanical religion of the Vedic age during the political turmoil that lasted from 150 B.C.E. to 200 AD. The Vedas remained as the living scripture for most people, but with pressure from the heterodox movements of Jainism and Buddhism, tradition was redefined and reformulated in a new genre of literature known as the Dharmasastras. The Manusmrti (3rd c. B.C.E.) is best-known among these texts. It includes ahimsa as one of the five great principles to be followed by all persons. Subsequently, theistic movements grew out of the Hindu tradition. Krsna, identified as an incarnation of god Visnu, began to dominate the religious scene, as told in the Bhagavadgita. In its chapter on true austerity (XV 11) it divides the cardinal virtues into categories of austerities of body, speech, and mind. Constituting the austerity of the body ahimsa is given prominence. By the end of the fourth century A.D., six systems of philosophy arose, partly as apologetics against heterodox assaults upon the dogmatic foundations of traditional Hinduism. In place of the experiential approaches of the Upanisads and Epics, a path of rigorous philosophizing was followed. All systems based on reason were recognized as darsanas or "points of view" (drs = "to

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The Role of Ahimsa in Healthcare Ethics : 59 see"). Hence, the six classic systems are regarded as six points of view from which the single orthodox tradition may be considered. Common ethical concepts are enunciated which provide a basis for their orthodox character avidya, karman, dharma, samsara, jivanamukti. A knowledge of these key concepts quickly reveals that, individually and collectively, they supply the underpinnings of ahimsa. We take a single example from the Yoga System of Patanjali. It emphasizes yogic training for saving knowledge in terms of the Eightfold means (astanga) of Yoga.20 Among these eight accessories, two stand out for their ethical import -yama (restraint) and niyama (observance). The first ingredient of yama is ahimsa, which then provides the ethical framework for all other virtues. Ahimsa is more than on-violence, it is non-hatred (vairatyaga). Its scope is universal. It is "not limited by life-state, space, time and circumstance." Just as ahimsa is normative for goodness, it is also normative for evil.21 "Sins are the causing of injury to others and all the rest." Moral ramifications of evil deeds are analysed in respect to agent, cause, scope, and consequence. Medical implications of this analysis can be far-reaching: [Sins] are done, caused to be done, and permitted to be done; they are preceded by desire, anger, and ignorance; they are slight, middling, and intense; their result is an infinity of pain and unwisdom."22 This brief excursus into the origin and development of ahimsa highlights the fact that non-violence is like a golden thread that runs through the entire fabric of Indian religion and culture, woven over some 3000 years of history. The texture of this thread is spun in the spirit of renunciation, which is the most characteristic path for attaining moksa. The progressive practice of renunciation internally produces peace of mind and externally transforms behaviour. This gradually produces empathy for all life, timelessly captured in the maxim: himsam ma kuru (do no harm). The Indian maxim

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60 Sramana, Vol 57, No. 2/April-June 2006 not only predates its Western counterpart, primum non-nocere, but is embedded in philosophies that are richly nuanced, giving it the degree of flexibility demanded by diverse clinical situations. E. W. Hopkins sums up the sentiments of historians of comparative cultures: There is in India a doctrine called non-injury, which in some regards transcends any ethical teaching to be found in Christianity as known in America. It is the gentle doctrine of harmlessness, which more than covers the precept of the catechism to "hurt nobody by word nor deed," for it means that it is a sin and a sin worse than lying, or stealing, needlessly to maimk or kill any living creature. This is not a teaching of Christianity, though it has been engrafted upon it and finds expression in a small degree in the Society for the Prevention of Cruelty to Animals, the very existence of this society being, however, an indictment of ordinary practice. This ancient rule of Hindu ethics embodies towards all animal life a sympathetic attitude which repels the robust West and is excluded from its "manly virtues." To kill for sport is a commendable amusement practiced by clergy and laity alike; to be a Christian gentleman one does not have to be gentle." 9923 This characterization of ahimsa as a gentle virtue which, in historic terms, developed as a repulsion against bloody sacrifices, is well made. It refutes the theory put forth by Norman Brown and others, that the idea of ahimsa would not have existed "but for the belief in the doctrine of rebirth," and that it is "at bottom a magicritualistic tabu on taking life."24 Today ahimsa is a word found in the Oxford dictionary, chiefly due to the well-known role it played in the politics of Mohandas Karamchand Gandhi. Traditional Hinduism had iden

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The Role of Ahimsa in Healthcare Ethics : 61 tified reality with Truth (satya), which prompted Gandhi to expand ahimsa in such a novel way that it served not only the cause of morality but also of politics. By this strategy he was able to forge a unity of politics and religion. What Gandhi did for politics this essay attempts to do for medicine, namely, to demonstrate how the moral principle of ahimsa can also serve as a medical principle. 2. Ahimsa in Healthcare Ethics 1. The first use of the maxim, "Do no harm," is to establish the healing arts as a moral undertaking. In the myth of the origin of Ayurveda, it is stated that when there was an outbreak of disease, sages "out of sympathy for creatures" convened a meeting on one of the "auspicious sides of the Himalayas." All agreed that health was "the best source of virtue, wealth, gratification, and emancipation," and that "diseases are destroyers" of these means of welfare, and of life itself.25 Brahma himself bequeathed the secret of longevity which was passed on to humans. The moral of the myth is that gods are models of the type of empathy humans should have for one another; that health and happiness are part of the natural order; that the quest for health is a moral obligation; that the Veda of Ayus, which is the conjunction of body, sense organs, mind and self," is "the most virtuous" because it attends to human needs for both here and the hereafter. Further, medicine is moral because it focuses on the patient as a person. In Western circles, this point is best articulated by Paul Ramsey. He states: The problem of medical ethics that are especially urgent in the present day...are by no means technical problem on which only the expert...can have an opinion. They are rather the problems of human beings in situations in which medical care is needed. Birth and death, illness and injury are not simply events the doctor attends. They are moments in every human life. The doctor makes decisions as an expert but also as a man among men; and his patient is a human being coming to his birth or to his death, or being rescued from illness or injury in between. Therefore, the doctor

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62 : Sramana, Vol 57, No. 2/April-June 2006 who attends the case has reason to be attentive to the patient as person.26 Ramsey could be taking a page out of the Hindu medical manuals. The physician's Oath reads: "You shall assist Brahmins, venerable persons, poor people, women, widows and orphans and anyone you meet on your rounds, as if they were your relatives."27 Again, when the Vaidya enters a patient's home he is instructed : "you should not engage your speech, mind and sense organs anywhere except the patient, his well-being and other entities of the patient's body, respectively."28 The obligation to treat the patient with respect and to meet his needs follows from a philosophic understanding of the person. The individual is "an epitome of the macrocosm." Both the microcosm and macrocosm are manifestations of Brahman. Spirit and matter are not dichotomized, but belong to "one integral whole." They share a common constitution of six elements. The last element represents the spirit or self in the individual and it is equal to Brahman in the universe 29" Similar to the office of the creator in the universe is the might of the individual soul in man. He also creates life by the act of impregnation.3" Like the diverse things present in the universe, the different entities comprising the human being are too numerous to count. There is in man as much diversity as in the world' outside.31 The moral dimension of medicine is also embodied in its aims. The goal of medicine is to build a sound mind in a sound body. This provides the necessary condition for attaining a knowledge of Brahman that leads to spiritual freedom. It is this spiritual emancipation that provides medicine with its ultimate raison d'etre. Doctors are especially obligated to see to it that the moribund patient is as pain free as possible and is left with a measure of spiritual clarity. Finally, the moral dimension of medicine is present in the symbiosis between medicine and morals, arising out of common

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The Role of Ahimsa in Healthcare Ethics : 63 philosophical assumptions. Ayurveda is a rational therapy which employs principles that are logical and scientific. Among these assumptions we highlight the following for their moral content : * Man and nature are integrated as microcosm and macrocosm. * The person is an integrated whole; not the aggregation of so many organs. Health is a positive state; not the absence of disease. * Health is multi-dimensional: physical, mental, social and spiritual. * Health and healing are acts of nature; hence the natural is the good. Medicine is essentially preventive and promotive, giving priority to caring above curing. * A good life is measured by the quality of time; not the number of days. * Death is natural; the opposite of birth, not of life. * Health and disease, happiness and suffering, life and death are the consequences of an individual's karma, hence the emphasis on human responsibility. Thus, in its primary usage the Hindu maxim obliges medical practitioners to view their calling as a moral enterprise, and is a warning against medical abuse in terms of personal profit and private aggrandizement. It states that the physician is not at liberty to use his or her skills and knowledge as they see fit, but must use them for the benefit of patients. Private interests are not denied, but these must be subordinated to human needs. Because medicine impacts every area of life like no other, professional obligations must supercede professional rights. (2) A second use of ahimsa as a principle of medical ethics is in terms of risk-benefit ratio. It requires that the physician gathers the best information available on the basis of which to make an intelligent assessment of risks and benefits. It also requires that the

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64 : Sramana, Vol 57, No. 2/April-June 2006 patient be given full information about the pros and cons of the procedure, so that the final decision reflects the patient's felt needs. Harms and benefit must be realistically evaluated on all relevant levels, without allowing monetary considerations to become the dominant factor. As an example : there is the question whether a baby should be conceived to save the life of another child in the family. The principle of ahimsa examines the case with reference to harm and benefit to all concerned. First, an individual should be brought into the world and cherished for its own sake and for no other motive. Second, the above principle is not amended but added to when the baby that has been conceived can also serve a heroic purpose without harm to itself. In this case, the blessing of life is doubled. Third, it follows that the only legitimate purpose for amniocentesis during pregnancy should be to ascertain if the fetal tissues matched, so that the doctor could, on positive finding, save the baby's umbilical cord blood to give along with its marrow when the transplant is administered. In the event that the prenatal diagnosis yielded negative results, a decision to terminate the pregnancy would be deemed inhumane. That would clearly demonstrate that the baby had been conceived as a means to an end. There is no dilemma here; it is premeditated murder. On the other hand, even if it were found that the fetus did not have genetically compatible tissues necessary to serve as a donor, the ahimsa principle insists that the child must still be loved and cherished for its own sake. (3) A third use of ahimsa as a moral principle is with reference to problems in which the benefit goes to one person and the harm to another. There are four such current problems, for healthcare ethics : "allocation of scarce biomedical resources, non-therapeutic experimentation on subjects incapable of consent, sterilization of carriers of deleterious genes" and abortion.32 We select the problem of abortion. On one side there is the pro-life group which stands for the

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The Role of Ahimsa in Healthcare Ethics : 65 inviolable right to life of the fetus as a full human person, and is therefore antiabortion. On the other side there is the pro-choice group that stands for the woman's right to control her own body and its reproductive processes, and therefore opts for abortion-onrequest. The reasoning of the principle of ahimsa steers a course somewhere in the middle. Along with the pro-life people, Hindus believe in the spiritual creation of nascent life, which invests it with inviolable dignity and sanctity. The embryo or fetus is more than tissue in the mother", it has a separate, individual life of its own. Just as there is no such thing as being a little pregnant," gestation- from the first mitosis of the fertilized ovum-cell to birth - is one continuous process. To say that termination of the process is morally permissible at one stage but not at another is to truncate the untruncatable. Termination at an early stage may be safer, but it is no less the termination a person-in-being. The anguish of a pregnant woman may be real, but it is seldom commensurable with the fetus's life that is being taken. At the same time Hinduism breaks rank with the pro-life group on the grounds that the right to life of the fetus ought not to be absolutized. In place of absolute rights, Hinduism advocates addressing competing rights and values. Ethical dilemmas arise in cases of rape and incest and when the mother runs the risk of grave injury or death. Hinduism is sensitive to the uniqueness of each situation, with its own moral tragedy. The best we can do in such situations is evil, but then it boils down to a question of degree. In a pregnancy where the mother's life is in a balance, the principle of ahimsa places greater weight on maternal rights than on fetal rights. The adult human being, having arrived at a karmic stage in which there is much more at stake for her spiritual destiny, and in which there are existing obligations to be performed for family and society, is in a position to be favoured over an equal human being whose evolution in this life is by comparison

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66 : Sramana, Vol 57, No. 2/April-June 2006 rudimentary, and who has not yet established a social network of relationships and responsibilities. (4) Fourth, ahimsa functions as a humane alternative to current medical treatment of incurably ill persons. Traditional medical care gives priority to treating disease and the prolongation of life. When there is an increase of pain it is stoically accepted as the inevitable outcome of treatment that is aimed primarily at extending life. By contrast, the principles, values and techniques of ahimsa prescribe an alternative approach that aims at the patient's quality of life, existential meaning, and relief of suffering. Because the Hindu approach is personcentred, it does not elevate its comfort-oriented strategy above that of aggressive medical treatment, but leaves the decision to the patient. It is this concentration of the doctor on the patient as a person, and not on the patient's underlying pathology, that truly distinguishes the Indian approach from that of traditional treatment. As Timothy E. Quill explains : In the intensive-care unit, which represents the extreme of traditional western medical care, invasive, often painful measures are used to monitor and treat a patient's underlying disease. although every attempt is usually made to treat the person respectfully, the disease is the primary focus; not the patient. 33 However, one side effect of the comfort-oriented strategy of ahimsa is that pain reduction is often accompanied by life reduction. In that case, how can this be called strategy of ahimsa when the outcome is himsa? Proponents of ahimsa distinguish between effects that are directly intended and only permitted. They insist that the end of the direct intention must be good in itself. Such an act that is intrinsically good could bring about an anticipated, but unintended evilresult, and yet not compromise its non-violent status. Roman Catholic theologians face a similar quandary and justify their position through the argument of double-effect. In both

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The Role of Ahimsa in Healthcare Ethics : 67 traditions, violence is seen as the unavoidable by product of a good the physician is obliged to perform. Because his primary intention is solely to alleviate the patient's symptoms, he is absolved from responsibility for indirectly contributing to the patient's death. (5) A fifth use of ahimsa as a moral principle is in the context of active voluntary euthanasia. The position of the American Medical Association on this issue is clear : mercy killing is "contrary to that for which the medical profession stands."? 34 An opposite position is taken by the movement for physician-assisted suicide for patients with terminal illness. The first group invokes the sanctity of life; the second, the quality of life. The unitive philosophy behind the principle of ahimsa invests it with a primafacie bias on the side of sancitity; at the same time Hindu ethics displays a certain tolerance and flexibility in the face of individual situations, intentions, and motivations Hindu tradition gives philosophic support for the right to suicide in terms of the principles of autonomy and rational choice, but this is only a religious option, permitted in the pursuit of higher goals. A spiritually enlightened sould often starved himself to death, but often he resorted to other forms of suicide, such as immolation, which required the assistance of other persons. The case for physician-assisted suicide may be argued on the tradition's acceptance of assisted suicide on religious grounds. In principle the two practices are the same. The only difference between assisted suicide and active voluntary euthanasia is that in the case of the later the decisive deed is performed by another. On the level of intention, attitude, and outcome, both forms of participation are virtually the same. In a modern setting there appears to be no real difference between someone putting a lethal pill in the mouth of a quadriplegic wishing to die, and that individual performing that final physical act himself, had he the capacity to match his wish. In principle, assisted suicide as practiced by the ancient Indian sages and active voluntary

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68 : sramana, Vol 57, No. 2/April-June 2006 euthanasis are only instrumentally different, but are one in terms of ends and consequences. When Gandhi was criticized for promoting the eradication of pests, for killing a rabid dog instead of allowing it a slow demise, and for killing a sick calf, he responded by distinguishing between ahimsa and non-killing. He says : Ahimsa does not simply mean non-killing. Himsa means causing pain to or killing any life out of anger, or from a selfish purpose, or with the intention of injuring it. Refraining from so doing is ahimsa.S Gandhi taught that all violence is sinful, but violence that is inevitable may not be regarded as a sin. The sin in himsa lies not in merely taking life, but in doing so in the interests of one's perishable body. "But the destruction of bodies of tortured creatures being for their own peace cannot be regarded as himsa, or the unavoidable destruction caused for the purpose of protecting one's wards cannot be regarded as himsa."'36 Gandhi held that "taking life may be a duty."'37 We destroy plant life to sustain our bodies; in the interests of health we kill mosquitoes; and for the benefit of the species we destroy carnivorous beasts, and even perform manslaughter, yet we do not think we are being irreligious. The next quotation centrally addresses our subject : I see that there is an instinctive horror of killing living beings under any circumstances whatever. For instance, an alternative has been suggested in the shape of confining even rabid dogs in a certain place and allowing them to die a slow death. Now my idea of compassion makes this thing impossible for me. I cannot for a moment bear to see a dog, or for that matter any other living being, helplessly suffering the torture of a slow death. I do not kill a human being

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The Role of Ahimsa in Healthcare Ethics : 69 thus circumstanced, because I have more hopeful remedies. I should kill a dog similarly situated, because in its case I am without a remedy. Should my child be attacked with rabies and there was no helpful remedy to relieve his agony, I should consider it my duty to take his life. Fatalism has its limits. We leave things to Fate after exhausting all remedies. One of the remedies and the final one to relieve the agony of a tortured child is to take his life.38 Thus, by Gandhi's analysis, we do not violate the principle of ahimsa in the context of the benevolent though tragic taking of life when the well-being of the patient is our sole motivating force. In a modern setting this would only be undertaken in compliance with full ethical, medical and legal safeguards. Hence, the meassage of ahimsa for practitioners of a heroic style of medicine that cannot technologically detach itself from the delusions of immortality, and doctors who cannot distinguish between the prolongation of living and the prolongation of dying - that message is as relevant today as in the time of Mahavira and the Buddha : Himsam ma kuru (do no harm). References: 1. Rgveda, X. 190, I in Abinash C. Bose. Hymns from the Vedas (Bombay Asia Publishing House. 1965), p. 15. 2. Rgveda V, V66.2 3. Taittiriya Aranyaka VII. II.R. Upanisad 1.II. 4. Rgveda V.66.2 5. Atharvaveda XIX.67. 6. Atharvaveda XIX.60. 7. Yajurveda 3.17. 8. Rgveda I.187.1 9. Rgveda X.9.4. 10. Yajurveda 19.9. 11. Yajurveda 25.20 12. Margaret and James Stutley, Harper's Dictionary of Hinduism (New York; Harper and Row Publishers. 1977) p. 7

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70 : Sramana, Vol 57, No. 2/April-June 2006 13. Bose op. cit. p. 9. 14. Bshdaranyaka Upanisad 2.5.114-15. 15. Chandogya Upanisad 3.17.4. 16. P.S., Jaini, "Jaina Concept of the Sacred," in Perspectives in Jaina Culture and Philosophy, ed. S.K. Jain (New Delhi : Ahimsa Interna tional. 1985), p. 105. 17. Acaranga-Sutra 1.2.3.1-4. 18. H.J. Campbell. The Pleasure Seekers, Prelude II. in Stutley, opp. cit. p. 8. 19. X.129. 20. The Yoga Sutras of Patanjali in Sacred Books of the East. B.D. Basu ed. (Allahabad : Panini Office. 1924), p. 29 ff. 21. Ibid... 11.31. 22. Ibid... 11.34. 23. E.W. Hopkins. Ethics of India (New Haven; Yale University Press. 1924), p. 227. 24. Norman Brown, Man in the Universe... p.p. 65-66. 25. Caraka-Samhita, Priyavrat Sharma. ed. (Varanasi : Chaukhamba Orientalia. 1981). Vol. I., Su. I. 3-17.. Paul Ramsey, The Patient as person (New Haven : Yale University Press. 1984). Preface. 27. Etziony. M.B., The physician's Creed (Springfield, II.I : Charles C. Thomas Publishers, 1973). p. 15. 28. Sharma, Op. cit. Vimanasthanam. VIII. 13. 29. Ibid., Sarirasthanam V. 5. 30. Ibid, 5.2 31. Ibid. 32. Albert Jonsen, "Do No Harm,'' in Cross Cultural perspectives in Medical Ethics. R. Veatch, ed. (Boston : Jones and Bartlett Publish ers. 1989). p.-206 33. Timothy E. Quill. Death and Dignity (New York: W.W. Norton and Company. 1994). p. 79. 34. "The Physician and the Dying Patient." The American Medical Association, issued December 1973. 35. Young India, April 11.1926 op,. 385 36. Ibid. 37. Ibid. 38. Young India. No. 18.1926. p. 385.

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Sramana, Vol. 57, No.2 April-June 2006 MEDICAL ETHICS IN ANCIENT INDIA Swami Brahmeshananda* A prerequisite for healthy human society is the ethical and virtuous life of its people. Degenerating of moral and ethical life in any field of human activity spells disaster for the future of that society. The medical profession in ancient India was inspired by high and noble ideals. The author, who is a monk of the Ramakrishna. Order, Varanasi, cites many ancient Indian medical treatises to show how sacred was the work of the medical community. Since time immemorial, in India the rules and regulations for different social groups and the code of conduct for people belonging to various professions were framed in such a way as to lead them to the highest spiritual culmination of their life. It is in accordance with the teaching of the Bhagavadgita (18.45) that each individual can attain a high state of perfection by rightly following his duty or Svadharma. The medical profession was no exception in this respect. Although its immediate aim was- the alleviation of physical and mental suffering, its ultimate aim was to help the patient, nurse and the physician to attain everlasting happiness and bliss." It is very likely that Ayurveda, the ancient Indian medical science, evolved out of religion. Historians are of the view that in remote past the only therapy available for ailments was spiritual so called Daiva vyapasraya cikitsa,' comprising procedures and acts such as reciting incantations, chanting of hymns, keeping talismans, wearying gems, observance of vows and making atonements, offering gifts and donations, propitiating deities by offer * Former Physician, Ramkrishna Mission Hospital, Varanasi.

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72 : Sramana, Vol 57, No. 2/April-June 2006 ings, going on pilgrimages, etc. Such acts are in vogue even today since psychic disorders are often seen to improve by them, and the persons performing them gain in physical and mental health. It is, therefore, natural that many of the religious values and moral codes would form part and parcel of the medical ethics in ancient times as well. In Ayurvedic texts one finds wholesome and ample instructions for a healthy and pious mode of life. Definition of Ethics Ethics is the science of moral values. Medical ethics consists of the moral principles which should guide members of the medical profession in their dealings with each other, with their patients and with society and the state. In ancient Indian literature the word used for ethics was Sadvitta, which etymologically means, the right physical, mental, and vocal conduct expected of the pious'. Caraka, the father of Indian medicine, advises everyone desiring peace and happiness to observe the rules of right conduct diligently. He who follows the ethical code, gains mastery over the senses and obtains a healthy body. He authoritatively advocates ethics as a part of personal hygiene. Vagbhatta too, claims that man can attain long and healthy life, wealth and fame, in this existence, and glory and higheres after death, by following the ethical code.* The ancient sages framed the rules of ethics and built up early Indian society in such a way that the character could be moulded from the very childhood and the individual could grow into a useful citizen. The ethical training began at home with the parents, was extended to the schools through the teachers, and continued in professional life later with the help of the wise and leaders of society. The Aim of Indian Medicine Although as a profession the medical practice provides a livelihood for the physician, the wise have condemned its being for that purpose only. Those who would sell their skills to make

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Medical Ethics in Ancient India : 73 a business out of the practice of medicine are like persons who would pursue a heap of dust, as it were, letting go a mass of gold. (Caraka, 1.59) Medicine must be practised, neither for wealth nor for fulfilment of worldly desires, but only out of compassion for creatures (1.58). There is no austerity higher than treating the sick. It leads to destruction of sins, accumulation of yirtue, and benefits both here and hereafter." The physician must not undertake treatment of a patient motivated by his own love, lust or greed. Nor even friendship, enmity or affection for a kinsman should be a reason for giving his treatment. The expectation of earning a reward, or the acquisition of fame too, should not tempt the physician. Only one urge and aim that is, kindness and mercy, should prompt the physician to practise the art of healing. (Kalyana Karaka, 7:33-34). The practice of medicine is never fruitless. Sometimes a physician may earn money. Sometimes he may get what he desires. Occasionally he may win fame or friendship. But even if he does not obtain any of these, there is bound to come to him, at least, the benefit of practical experience. As long as the earth is inhabited by human beings who cannot remain completely free from illness and disease, the physician need never worry about unemployment or starvation. (Kalyana Karaka, 7:37). The gifts of life and health are the highest among duties. Those benefited by such gifts may, out of gratitude, either praise the physician or pay him with due remuneration. In this way his needs of dharma (duty), artha (money), and kama (desire) are fulfilled.? An individual can be happy or unhappy personally and harmful or helpful to society. The ancient Seers not only set the above mentioned high aims and ideals before the individual, but framed the ethical code in such a way that the physician could both derive the maximum benefit from the pursuit of his profession and prove helpful, not harmful, to society. Thus the final aim of the ethical code was the attainment of harmony and equilibrium at all

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74 : Sramana, Vol 57, No. 2/April-June 2006 the three levels, physical, mental and social. (Caraka, (1: 41). Qualities of a Good Physician According to Susruta, the great ancient Indian surgeon, a medical graduate must meet the following standards for starting his practice. He must have learnt and mastered both the theory and practice of the art of healing, and must have obtained permission from the governing authority. He must wear clean white dress, which should not be ostentatious. He must remain clean shaven and tie his hair in a knot. He must be cheerful, noble, large hearted, well behaved, polite and friendly towards all creatures. While walking along the road he should proceed forward looking ahead, far and wide. On meeting others he must accost them first. He must always speak clearly without ambiguity and doubts, sweetly and ingenuously in a simple and ethical tone, avoiding controversies, and in accordance with the law of dharma. Kalyana Karaka lays down further qualifications of a physician. He must be a speaker of truth, a man of courage endowed with patience, blessed with a lucky hand that has achieved many cures, one who has witnessed and practised notable methods of treatment, and be one who does not get upset under any adverse circumstances. (7: 38). Caraka advises the physician to carefully assess his ability to treat a particular case before taking it up. (Caraka, 8: 86). This precaution is important, specially in the beginning of the career of the fresh graduate, not only for the patient, but also for the reputation of the physician. According to Caraka, vast knowledge of medicine, extensive practical experience, dexterity, and purity are the four qualifications of a physician. (9:6). A reputation as unfailing in prescribing appropriate medicines is another qualification. One who possesses the fourfold knowledge regarding cause, diagnosis, cure and prevention of diseases is fit to be appointed a royal physician, (9 :19). The effectiveness of medical knowledge (like any instrument or weapon) to a large extent depends upon the person who handles

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Medical Ethics in Ancient India: 75 it. Hence the physician must always continue to sharpen his intellect and increase his proficiency. (9: 20). Elsewhere Caraka enumerates six qualities of a successful physician as follows: Having knowledge, critical approach, insight into allied sciences, sharp memory, promptness and perseverance. To these he adds sharp intellect, practical experience, continued practice, success in treatment, and being in consultation with an experienced teacher. (9:21-22). Since there is no limit to knowledge, Caraka advises the physician to try to learn every moment. According to Susruta, study, discussion, perusal of foreign literature and devoted service to the masters of particular techniques are essential for gaining wider knowledge and improving skills. One cannot come to the right conclusion by studying just one aspect of a subject. Hence the physician must learn other viewpoints also to become proficient. 10 Code of Conduct while Treating the Sick A physician must not visit a patient at his residence uninvited and without prior intimation. On being invited he must go to the house of the patient and observe the portents and signs. He must not look at anyone other than the patient, and all his senses must be alert and concentrated on him. Every action of the physician should be precise and deliberate. (Kasyapa Samhita, 1.8). The physician must not converse or make fun with the ladies of the patient's household, nor should he refer to their names disrespectfully. He should not sit with them in private, nor show excessive regard towards them." A physician' must not reveal the secrets of the household or the patient, nor spread broadcast the demerits of the family. (5.8). A patient may not have faith in his father, mother, friend or children but may open his heart to the physician. He must therefore, never expose the patient and must honour the confidence the patient has in him.12

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76 : Sramana, Vol 57, No. 2/April-June 2006 A definite order must be followed while treating patient. First, the physician must examine the patient thoroughly before arriving at a diagnosis. Next he must decide the treatment and lay down the course of management. (Caraka, 20: 20). Vagbhatta warns the physician against starting treatment without complete knowledge of a case, which could be responsible for the loss of art, fame, reputation or whatever other benefit the patient and physician may have derived." After initiating his treatment, the physician should observe the progress of the disease and the condition of the patient at frequent intervals, and should modify his treatment accordingly. (Cara.ka, 8:3J). The rules and the order of prescribing medicines as laid down in the scriptures must be followed. Medicines of one's own invention must not be prescribed. (Kasyapa Samhita, 1: 8). If the condition of the patient deteriorates or serious compli-, cations arise he must not be told directly. Nor should the relatives of the patient be told directly about the impending death, which may badly shock them. Instead, the physician may indirectly hint at the prognosis thus: "None is immortal in this transitory world, nor can one escape death. However, disease can be cured and suffering can be alleviated'' 14 Or, "The physician is not the master of life. He is the knower of diseases and the reliever of suffering.' During emergencies, every available means must be employed, with minimum loss of time. If the life of the patient is threatened the physician must inform the relatives and friends of the patient and start his treatment after obtaining their consent.6 General Rules of Social Conduct With a view that a physician should be an ideal citizen, numerous rules of conduct have been laid down for him in the ancient literature. The physician should never harbour ill will towards fellow physicians or get into confrontations with them.. If need be, he may

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Medical Ethics in Ancient India : 77 join them in treating a case and should not hesitate to consult them in deciding the diagnosis and treatment of a case. He must pardon the unethical conduct of his colleague, or politely try to set him right. But if the envious opponent continues to criticize his procedure, he must defeat him by his knowledge and experience. Even while defending himself the physician must avoid harsh words and use ethical language. He must always be suggestive and never direct. (Kasyapa Samhita, 1.9). Advertisement or self-aggrandizement by a physician was poorly esteemed in ancient India. Self praise is not only unpleasant to others, it is disagreeable also to a really deserving but dignified physician. (Caraka, 8 13). With a view to decrying such boastful physicians, Caraka gives a picturesque, description of how such egoistic fellows engage in broadcasting their own virtues and abusing others. (29.9). A physician is entitled to due remuneration for his services, and it is enjoined that none should go to at physician emptyhanded"?. According to Caraka, anyone who does not repay the help obtained from a physician remains under an eternal debt. (1.55). On his part, the physician must treat Brahmins, preceptors, the poor, friends, wandering monks, orphans, and other such people in need, gratuitously.is The physician must not attempt treatment of a patient whose death is certain or who has an incurable disease, or if he has not the necessary facilities for treatment." Often in ancient India, charitable physicians supplied medicines, to poor patients who could not afford them. Although it appears inhumane to deny help to anyone seeking it, there were certain restrictions on physicians in ancient society. Caraka, for example, advises physicians not to treat enemies of the state or the ruler. The list, of persons debarred includes the mentally abnormal, the wicked, people of blemished character and conduct, those who had not vindicated their honour, and those who had no guardians, especially women. (8: 13).

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78 Sramana, Vol 57, No. 2/April-June 2006 Apart from voluntary gifts from patients, physicians were paid by the state according to their merit and efficiency. They were liable to punishment if they committed mistakes or indulged in unethical practices, the severity of the punishment varying with the seriousness of the offence.20 Caraka also describes the malpractices of quacks and decries them in uncompromising terms. He considers them murderers in the guise of physicians, who introduce and spread diseases rather than curing them. They flourished because the government failed to curb them. (291:8). Summary It will be noticed that the above rules of moral conduct culled from various sources, aimed at making a physician not only a perfect physician but a perfect human being. Vagbhatta has briefly summarized the qualities of an ideal physician as follows: A physician must be steadfast, dignified, patient, truthful, good looking, well-read, master of his subject, and a knower of the effect of time. He should honour the teachers and treat the orphans and the sick as his children. He must visit the patient only when invited and with pure intentions. In the patient's house, he must pay attention only to the patient and to nothing else. He must thoroughly examine the patient, arrive at a diagnosis and plan the line of treatment. He must not disclose the secrets of the patient, must not waste time during emergency and must be capable of handling serious and urgent cases." 21 A physician has to be friendly to all, compassionate towards the suffering, pleased with tbe healthy, and indifferent towards the wicked.2 22 Qualities of the Nurses and Attendants According to ancient Indian medicine, the patient, physicians medicine and nurse are the four limbs of medical treatment. (Caraka a, 9: 23). The ideal conditions for each of these four limbs to contribute the maximum are described in the ancient medical literature. We have already seen the qualities of a physician;

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Medical Ethics in Ancient India : 79 According to Caraka, purity, efficiency, having the knowledge of the art of nursing, and devotion to the physician, are the four cardinal qualities of a good nurse. (9:8). According to another text the nurse and attendant of the patient must be strong, forebearing and forgiving, desirous of doing good to others, efficient, polite, and well-behaved. (Kalyana Karaka, 7:41). He or she must be of clean habits, good-natured, kind-hearted, and proficient in other kinds of work like cooking, sponging and bathing the patient, preparing and administering medicines, ambulating patients and carrying goods from one place to another. Attendants and nurses must not be grumblers, and must be willing to do all kinds of work. (15: 7). Caraka is of the opinion that women nurses, especially those who are mothers of many children, are best suited to become nurses because of their constant, kind, and gentle manner. They have better; understanding of patients are hardworking, patient, forebearing and able to stand excessive strain. Their common sense and presence of mind specially qualifies them for nursing difficult patients. (8:34). Characteristics of an Ideal Patient The third limb of medical treatment is the patient himself. It is needless to say that the treatment of a cooperative, intelligent patient is much easier, and considerably helps to improve the prognosis. According to Caraka, a good memory, willingness to follow the instructions of the physician, fearlessness, and not hiding any relevant information about his symptoms and disease, are the four qualities of a good patient. (9:7). He further states that one who takes a wholesome diet, who possesses healthy physical habits, who acts after giving thought and consideration, who is unattached to objects of sense enjoyment, who is charitable, truthful, same-sighted, forgiving, and who serves the learned, seldom falls ill. (2:46). Disease rarely strikes a person who leads an austere life, has a habit of meditation, and who engages himself in higher intellectual pursuits. (2 :47).

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80 : Sramana, Vol 57, No. 2/April-June 2006 Caraka gives a long list of virtues which must be cultivated if one wishes to remain free from psychosomatic disorders. One must perform religious duties, be friendly towards all, pacify the angry, reassure the frightened, and be compassionate towards the poor and miserable. One must be able to make compromises and be forbearing of unpleasant words of others. One must have a peaceful disposition and root out hatred and attachment from oneself. (2;:473. One must not be driven helplessly by a restlessmind, nor become a slave to inordinate appetites of the senses. One must never act in a fit of anger or become over-elated or submerged in grief. One should neither become conceited in success nor be depressed in failure (8: 27). The Samhita is replete with such instructions meant to foster the cultivation of charity, chastity,friendship, compassion, detachment and peace. (Caraka, 8 : 29) Apart from the general ethical admonitions, Caraka gives detailed instructions about food, clothing, exercise, sleep, sex, relationship with women, and the like, which need not be elaborated here. Suffice to state in ancient India, physical and mental health were never considered separate from sane living. (8:17-28). Conclusion Each country has its own code of ethics. In India, where there are several systems of medicine practised, there are various ethical codes governing the members who practise under these different systems. Nevertheless, there are many principles common to them in the ancient medical ethics, as there are among the various codes of modern medical ethics. There are some important differences too. The four cardinal aims set before the modern doctor are: the preservation of life, curing of illness and lessening of suffering, prevention of diseases, and the advancement of knowledge. As has been elaborated, the aims set before the physicians in ancient India, while including the above four aims, were far wider, loftier and nobler. They were no less than the spiritual emancipation and

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Medical Ethics in Ancient India : 81 eternal happiness of the patient, the nurse and the doctor, and the building up of a sane society. It must be noted that the ethical principles and moral admonitions are incorporated into, and form part and parcel of, the body of such authoritative ancient medical texts as the Caraka Samhita, the Susruta Samhita and others. In contrast, most of the texts of modern medicine are totally devoid of ethical instruction. Nor does Ethics form a part of the curriculum in modern medical education. The ancient system of incorporating ethics into medical education is worthy of adoption in modern times. This suggestion becomes all the more relevant in view of the fact that now a days there is seen a sharp decline in professional ethical behaviour. Let the modern medical men be reminded that "no greater opportunity, responsibility or obligation can fall to the lot of a human being than to become a physician. In the care of the suffering, he needs technical skill, scientific knowledge and human understanding. He who uses these with courage, with humility, and with wisdom, will provide a unique service for his fellow men and will build an enduring edifice of character within himself. The physician should ask for his destiny no more than this, he should be content with no less.":23 References 1. Jyotir Mitra, "Religion and Medicine". Lecture delivered at the 17th Biennial function of 'Ayurveda; Vijayavada, Andhra Pradesh. 2. Commentary of Chakrapani on Caraka-Samhita Sutra, 8 : 17 Chaukhambha Sanskrit Sansthan, Varanasi 1984. 3. Caraka Samhita, Sutra 8.: 17-18 4. Vagbhatta, Astanga HIdaya, Sutra 2: 48. New Delhi: Motilal Banarasidass 1990) 5. Kalyana Karaka, 7: 32; Sakharam Nemchand Granthamala, Solapur, 1940. 6. Ibid. 7: 36 www.jain

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82 : Sramana, Vol 57, No. 2/April-June 2006 7. Kasyap a, quoted by Sharma Gaur, Pt. Damodar, in Medical Ethics in Ayurveda, Sacitra Ayurveda, June. 1962, p. 1032. 8. Susruta Samhita Sutrasthana, 10:3. Choukhamba Orientalia, Varanasi, 1980. 9. Subba Reddi, D.V. "Medical Ethics in Ancient India"; J. Indian Medical Association. Vol. 37, No. 6; 1961, p. 287. 10. Susruta Samhita, 4:7. 11. Kasyapa Samhita. Vimanasthana, 1 8. 12. Susruta Samhita, Sutrasthana, 25: 43-44. 13. Vagbhatta, Astanga Sangraha, - Sutrasthana, 2 : 3114. Kasyapa Samhita, 1:8. 15. Bhaishajya Ratnavali, 3: 15; Chaukhamba Sanskrit Sansthana, 1986. 6. (a) Vagbhatta, Sutrasthana 23. (b) Caraka Samhita - }-3:176. 17. Bhava Prakasa, 5: 52. 18. Susruta Samhita, 2:8. 19. Subba Reddy, p. 187. 20. Kautilya, Arthasastram, 4:1, 56-57. 21. Vagbhatta, Sutrasthana, 2. 22. Ibid., Uttarasthana. 50. 23. (a) Caraka Samhita, Sutrasthana, 9:3. (b) Kalyana K+arka, 1:28.

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Sramana, Vol. 57, No.2 April-June 2006 THE JAINA CONCEPT OF 'AHINSA' AND THE MODERN WORLD V.V. Menon* It is universally acknowledged that, of all major religions, only Jaina religion has gone farthest in the direction of nonviolence. One of the constraints on any religion is that it has to preserve the 'original' teachings of the 'founders' (who might have been divinely inspired) and interpret/re-interpret these teachings as new problems/issues/dilemmas crop up. A major challenge to all religions has been posed by the 'explosion' of scientific knowledge during the past four hundred years. 'Science' recognizes no authority and is changing continuously in the light of any new evidence, and therefore is "objective" in a certain sense. Scientific knowledge, by its nature, is not perfect at any time but is always more reliable than before. For instance, the concept of 'life', or a 'living being', has properly crystallized only about 50 years ago. The field of study of Science is "observable natural phenomena" (i.e., those which can be observed by any rational human being) and therefore, ghosts, 'soul', 'god' (or 'God') heaven, hell, etc. are not in the purview of Science; in this sense, Science is 'agnostic' rather than 'atheistic'. Science is the driver of modern Engineering and Technology, whose artefacts are ubiquitous in modern life. Moreover, the modern legal system is affected in part by these advances. Modern medicine is continually faced with new ethical/moral dilemmas due to advances in Science/Engineering Technology. * Retd. Professor of Applied Mathematics, Institute of Technology, Banaras Hindu University, Varanasi-221 005

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84 Sramana, Vol 57, No. 2/April-June 2006 I shall look at a few of the above issues, concentrating first on the concept of 'life', with a few examples (to serve as 'pointers') in the social, legal and medical fields. The issues are: "Should the traditional religions be aware of relevant advances in Scientific knowledge?" and "Whether new knowledge requires any rethinking/re-interpretation of old doctrines ?" Jaina religion defines 'Ahimsa' through the words 'Jiva' (a) and 'Prana'; (T) for example, "pramattayogAt prANavyaparopaNaM hiMsA" (tattvArthasUtra- 7 /13) The words are necessarily vague because of the enormous variety of 'living beings' and of the mental states of these living beings. [That is why any 'sutra' (H) require explanations/interpretations (/)] I shall stick to the fundamentals and ignore whatever is available elsewhere in the religious tradition. (The first two issues impinge on traditional cosmogony/cosmology.) What is the universe (or the world) made of? In ancient times it was imagined that everything was constituted by four or five 'elements': Earth, Water, Air, Fire (Greek, Arab, Christian traditions) Earth, Water, Air, Fire, 'Sky' (Hindu traditions) During the last two centuries, Science has discovered (and 'proved' in a certain sense) that there are nearly 102 'elements', out of which nearly 90 are 'stable'. These 'elements' are constructed out of "Proton, Neutron, Electron" which in turn are 'constructed' out of a few 'quarks' (which come in several 'flavours'); these discoveries are, respectively, nearly 100 and 30 years old. The most abundant element in the universe is hydrogen. All 'life' on the earth is 'carbon-based', and the other heavier elements (such as iron which is an essential part of human blood) are formed in 'large stars' which are recycled when these stars 'die'. [Thus, we are all made of star-dust.] Notice that all these 'discoveries' are based on purely mathematical theories; in fact, mathematics is the back-bone of

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The Jaina Concept of 'Ahimsa' and the Modern World : 85 Physics. You could say that God (or Nature) is a mathematician.] Theory of Evolution The evidence for 'evolution' is overwhelming, though there are still several grey areas ('missing link', exact times of origin or 'bifurcation' of several species, etc). Starting with 'single-called' organisms, invertebrates, vertebrates, etc., human beings evolved from 'lower forms'. In the beginning, earth's atmosphere did not have sufficient oxygen to support vertebrates. Several species (such as dinosaurs) disappeared, and many have also come into existence. [Evolution implies that the progression of living beings has been from 'lower' to 'higher' life-forms. Most of the major religions postulate just the opposite, e.g., that 'man' has been 'regressing' from a 'higher' plane to a 'lower' plane.] Living being (jIva) Since ancient times, attempts have been made to define 'life' through the 'obvious' properties. For example, the following properties have been used for severai centuries: "A living being is one which (a) has a finite life (i.e., is 'born' and 'dies') (b) 'eats' (needs 'food') (c) 'grows' in the presence of food and 'dies' in the absence of food (d) 'breathes' ('transpires', (zvAsa, ucchvAsa, niHzvAsa) (e) 'reproduces' (creates another 'smaller' entity like itself) (f) 'moves' (is capable of movement by itself) However, this was not satisfactory: a perennial exception was 'fire'. Item (f) was removed by those civilizations which regarded plants/trees as 'living beings'. Is it necessary that sense organs (f) exist in 'living beings'? Jaina religion regards plants etc. as 'living beings' and forbids 'violence' against them. How then will one eat? This is managed

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86 : Sramana, Vol 57, No. 2/April-June 2006 by having a hierarchy of 'living beings' according to their 'sense organs'; in other words, plants being low in this hierarchy, it is 'less violent' to eat them (in order to survive?) than to eat animals. Modern Science has arrived at a better definition nearly fifty years ago "Life (on earth) is DNA-based", which achieved a great unification, consistent with the theory of evolution (and proving, inter alia, that all life-forms are fundamentally similar and related). It is difficult to classify a virus as a living thing because it can only 'reproduce itself (by capturing the chemical factory inside a living cell), is RNA-based, and can survive indefinitely. However, plants and animals etc. are all 'living beings'. Moreover, all "life processes' involve conversion of energy, whose end-product (heat) can be observed. Prana (HUT) (Consciousness?, Soul ?, Sentience ?) By any yardstick (scientific or otherwise) this is the most difficult concept to define. It seeks to capture in one word too many diverse attributes such as: * consciousness (the sense of "I") * capacity for thought (not driven solely by instinct) capacity for rational thought making judgments sense of future (and therefore of past) sensations and feelings (existence of sense organs) sense of self-preservation altruism social intercourse (community feeling, etc.) During the past two hundred years, great advances have been made by Science in understanding these attributes. It has become possible since about 1990 to study ("image") the living brain in action. But the brain is quite unlike the other organs; each of its activities are distributed over several regions. Thus, 'consciousness'

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The Jaina Concept of 'Ahimsa' and the Modern World : 87 is still elusive. Where does it reside in the brain ? When does a foetus acquire it ? (This is the basic ethical problem with abortion at a late stage, or, with stem-cell research.) Humanity has understood from ancient times that actions arise in thought and are expressed in words and deeds; therefore, the trinity of words : mana vAk kAya (HAFT, DIET, 094011 Thought Words Deed of which thought is "invisible" to others and can only be guessed by others. However, modern psychology during the last hundred years has discovered that thought is a complex process and it may also arise in the "unconscious"/"subconscious" part of the mind (i.e., the person may not even be aware of the actual cause/source of his/her thought). The words MAIG 2014 ("negative feelings" ?) may need further explication, in view of modern psychology and modern psychiatry. Modern legal systems attempt to 'capture' (in reasonably precise terms) those 'bad actions' (including violence) which can be "objectively" measured or established "beyond a reasonable doubt". In other words, it is accepted that one can never be 100% certain of one's judgment because the available evidence is always incomplete and uncertain. But codification ensures some transparency and objectivity. [However, a major portion of 'ethics' will remain purely subjective, left to the individual's 'conscience'.) "Sexual harassment" is an example of a modern moral dilemma related to non-violence; the concept of "a person being treated as an object" is a thoroughly modern concept. [Real "equality" of mankind is a by-product of Renaissance + Modern humanism, when slavery was recognized as a "sin" against human

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88 Sramana, Vol 57, No. 2/April-June 2006 ity. All the ancient civilizations had no problems with the 'second-class status' of slaves or enemies or women.] Let me turn to a class of issues for which the only way out of moral dilemmas (related to non-violence) seems to be the principle of "for the greater good of mankind." The classic situations (related to medical science) are as follows. During war, or major accidents, the number of doctors/ surgeons is too small to treat all the victims/patients (with serious injuries) in a reasonable time. The doctor has to make quick judgments to select those to be treated (i.e., those who have a fair chance of being saved by quick emergency procedures), and therefore condemning to death the others (who are too far gone, or whose surgical procedures may take a long time.) A similar situation arises in case of life-support equipment (which are always in short supply compared to the number of needy patients.) A recent case is more interesting. A young (25-year old) promising chess player of Andhra Pradesh (Venkatesh) was suffering from an incurable disease spreading through his body. The prognosis was: "certain death within a few months". He wanted to donate all his organs to those who may need them. The doctor rightly refused (doctors are bound by the Hippocratic oath.) He went to Court, but there is (as yet) no law for such requests; as per existing law, it would be abetting suicide or committing murder of Venkatesh. He died in December 2004 (after a wait of two months to hear from the Court) and only his eyes could be 'harvested' for transplant. [This issue does not fall under the category of 'mercy killing' or Euthanasia or 'voluntary suicide."] " There are frequent cases of a husband or a wife "walking out", i.e., abandoning the family (which includes children.) It is now known that young children or infants in a single-parent family grow

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The Jaina Concept of 'Ahimsa' and the Modern World : 89 up with some psychological impairment. The question is whether the person who "walked out" has committed violence (FET) on the child/children. What happens to your judgment if you are told that the person went away in search of 'moksa'? Or, that the person went away to serve mankind ? Modern technology has introduced new terminology like "preventive maintenance", "adequate precautions" and "due diligence"; if these concepts were not there, many of the "accidents" would be interpreted as "Acts of God" and no one could be held responsible or accountable. These do not fall under the usual definition of 'violence' (EHT). Think of the Bhopal Gas tragedy; was it 'violence' (feHT)? What would be your opinion if you are told that the factory dealt with a dangerous chemical (methyl isocyanate), that it was permitted to be located in a region with high population density, that it stored much more of the chemical than was stored in its 'sister factory' in USA, that the accident was on large-scale and occurred without warning, and that it manufactured an extremely useful product. If the Bhopal gas tragedy was 'violence' (F= FT) according to the religious definition, who committed it and what was the 'YA' ? in it. One final example in the 'long-term' and 'long-distance' problems of modern life. Suppose a Selection Committee appoints a teacher or an officer (e.g., a General Manager) or a clerk; call him Mr. X. You are told that the Selection Committee had functioned under 'extra considerations' (a "Source", say, or pressure from other quarters). Now, Mr. X during his service period of nearly 30 years, turns out to be incompetent and spoils the 'careers' of (i.e., gives long-term 'pain' to) a whole generation. It seems to be clear that Mr. X commits 'violence' (TEST), but it is difficult to find the 'HTC' in this case (in fact, he does not know what he is doing). A further question is: "Has the Selection Committee committed 'violence' (FOH) ? These are the certain points which need serious discussion.

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Sramana, Vol. 57, No.2 April-June 2006 POLITICAL ASPECT OF NON-VIOLENCE Dr. B.N. Sinha* Political Science deals with state and its different functions and relations. Garies has defined political science, as "Political Science considers the state, as an institution of power, in the totality of its relations, its origin, its setting (land and people), its object, its ethical significance, its economic problems, its life conditions, its financial side, its end etc. In short Gamer has told - Political Science begins and ends with the State" A state consists of the following essential elements - i) Population ii) Territory iii) Government iv) Sovereignty i) Population - No State can be imagined without population. It is population which establishes the state but members of few families are not sufficient to organize a state. It requires a large number of people. Plato, a great Greek philosopher has asserted that an ideal state should have five thousand and forty men, for its establishment. According to Aristotle the population of a state should neither be too large nor too small, so that it may be controlled efficiently. Rousseau, a modern social philosopher who has supported the direct democracy has assigned that an ideal state consists of ten thousand persons living in it.' ii) Territory - A particular territory is also needed by a state * Former Reader, Deptt. of Philosophy, M.G. Kashi Vidyapith, Varanasi Senior Fellow, I.C.P.R., New Delhi.

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Political Aspect of Non-Violence : 91 for its populations to stay. There are different communities of human beings but they are not treated as state because they have no separate and definite area without a particular territory which is very closely related to its government. The suitability of the government of a state depends on the area of its territory. The democratic government is suitable for the state having territory of small area. The government of Guild-Socialism suits to the state of middle area. The imperialism is suitable to the state of large territory. The territory is seen safe when it is not divided into different parts and is also surrounded by national things like mountains or seas. ii) Government - The government is that part of a state by which it attains its aims for which it is organised. The government is a sort of means through and by which common desires of the people living in the state are satisfied. It tries to maintain that favourable situations in which physical, mental, intellectual and spiritual demands of society are fulfilled.? iv) Sovereignty - The sovereignty is the most important element of a state. A community may have other three elements as population, land and government but it cannot be named as state, without sovereignty. The sovereignty means power to role over the nation. It is of two kinds - the internal sovereignty and external sovereignty. There can be no two sovereignty in a single state. All internal activities of a state are governed by the same sovereignty otherwise there will be a clash. Externally also a state possesses only one sovereignty through which it makes different relations with other states. In the absence of own sovereignty a state becomes slave and unworthy to be called a state. Government The government controls all activities of a state. But there are different theories on which the formation of government is based. According to the theories of the government formation the govern

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92 : Sramana, Vol 57, No. 2/April-June 2006 1 ment has four kinds : Monarchy ii) Dictatorship iii) Aristocracy iv) Democracy i) Monarchy - In monarchy the king or queen is treated as the head of state. The king or queen plays the main role in state. Either king or queen possesses all powers utilized in the state. Bryce has defined monarchy in the following words. "By monarchy, I understand thing, not the name i.e. not any state the head of which is called king or emperor but one in which the personal will of the monarch is constantly effective and in the last rescort predominant factor in government"3 ii) Dictatorship - The dictatorship has been originated from the word 'Dictator'. The dictator means that one who dictates or order i.e. the head of the state. In the government under dictatorship following characteristics are found. a) Ruling is possessed by a particular person or group of persons b) No place for opposition c). Strict centralization d) No freedom of press e) Strict rule based on fear and pressure iii) Aristocracy - In the Aristocracy the power lies in the hands of a particular class which is treated as the super class of society. The aristocrats are considered superior to other persons by birth, intellect, property, religion and military power. So Mill has declared : "The government which have been remarkable in history for sustained mental ability and vigor in the conduct of affairs have

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Political Aspect of Non-Violence : 93 generally been aristocracy". iv) Democracy - The democracy means power of people. Therefore, Abraham Lincon has defined it as. "Democracy is a government of the people, for the people and by the people". All things of the state are in the possession of the people. Attacking and capturing are very common features of nations. These are considered as the parts of political life of a state. These tendencies in political life have been coming from ancient time. The strong nation tries to capture the weak nation and to extend its own territory. Often a nation tries, do disturb the peaceful atmosphere of its neighbour. Moreovers, after going through the formation of different governments and their characteristics the positions of violence and non-violence may be observed easily. The Negative form of Political Non-violence To know the negative form of political non-violence it is necessary to know the violence happening in the ruling periods of different government. Monarchy The monarchy may be classified as (i) Crude Monarchy and Mild Monarchy. The Crude Monarchy is a cruel monarchy while mild monarchy is a kind monarchy. The crude monarchy may be placed in the class of violence while the mild monarchy may be put in the class of non-violence. The kind monarchy presents the positive form of political non-violence so it will be discussed further. The Crude Monarchy In the Tretayuga of the Vedic tradition crude monarchy was established by Ravana who used to take blood as tax from deities. The social and ethical rules were violated by him when he had

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94 Sramana, Vol 57, No. 2/April-June 2006 stolen Sita. He also used to provoke his relatives, subordinates, and servants to disturb saints and seers doing penance. In the Dvaparayuga, Kansa was a monarch who with a view to save his own life ordered his military to kill all children of his country, who are born on the birthday of the Krsna. They killed six issues of his sister Devaki who with her husband Vasudeva was kept in jail. He also tortured his father by keeping him in jail who tried to prevent his criminal activities. Duryodhana of the same period, a great villain of the Mahabharata was a crude monarch who with the help of his fraudulent maternal uncle (Sakuni Mama) tried his cousins to disown from their property. He also tried to kill them by putting them in the building made of wax (Laksagrha). Asoka, though not unsocial and unethical like other ancient cruel monarchs, massacred thousand of people for the victory of Kalinga. In the Mughal period Aurangzeb was well known for his criminal activities. He confined his father Shahajahan in order to disown him from throne. He became king by force not by tradition, According to the traditional rule a prince becomes the king after the death of his father or the former king. Aurangajeba also killed numberless Hindus with a view to extend and strengthen Islam. He destroyed so many Hindu temples and erected mosques on their ruins. He killed even his brothers due to the motive of capturing the throne. At the time of Muhammad Shah Jaffar, the last king of Mughal empire English-people came to India and captured India by killing several Hindus and Muslims. They ruled over India upto 14 August, 1947 by torturing Indian people very badly. Since 15 August, 1947, India is a independent country. No doubt, India has obtained its freedom due to the Gandhian policy of non-violence, but it cannot be forgotten that thousand of people have sacrificed

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Political Aspect of Non-Violence : 95 their lives for this valuable achievement. Kshatrapati Shivaji, Maharana Pratapa, Laksmi Bie, Sardar Bhagat Singh, Chandra Sekhara Azada, Vismil, Khudhi Rama Bose, Subhasa Chandra Bose and so many other freedom fighters have sacrificed themselves. So it may be remarked that the history of Indian freedom begins with violence and ends with non-violence. Dictatorship The characteristics of dictatorship as discussed on the last page show that it is based fully on violence. In the dictatorship all powers are confined to a political person or a group of persons. So all decisions concerning nation are done by the dictator of nation or the head of nation. He orders whatever right or wrong he likes. The natives of nation cannot oppose the order of the dictator if there is anything against their social or political life, because they have no power to speak against dictator. Everything of the nation is found centralized because nothing can be done without dictator's sweet will. Normally, newspaper enjoy freedom to comment upon the activities happening in the nation. The comment may be for or against the person or rule concerned. But in the government of dictatorship the dictator does not want to be criticized. Therefore, he does not permit newspapers to write anything freely. The people living under rule of dictatorship are badly oppressed by dictator who simply care for his own order, not for the pleasure of public. Though there have been many dictators in the world - history. Mussolini and Hitler are well known for their Fascism and Nazism respectively. Fascism After first world war (1914-1919), Fascism was established by Mussolini in the Milan city of Italy, in 1919, against Marxiansocialism. The characteristics of fascism have been classified as (i) Positive and (ii) Negative. The positive characteristics mean the ideas which have been accepted by Fascism and the negative characteristics mean the ideas which have been negated by it. (i) The Positive characteristics of Fascism The following ideas or theories have been accepted by Fascism.

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96 : Sramana, Vol 57, No. 2/April-June 2006 (a) Respect for state - Fascism respects the dignity of state. According to Fascism, individual does not matter in the state. Everything in the state is for state. The state is not for the individual but the individual is for the state. The state is the end while the individual is means to it. Individual is not free, in the state. If he is free, he is free only to that extent to which he has been allowed by the state. Simply necessary freedom is provided to individual otherwise all extra freedoms are abolished. (b) Faith in Monarchism, Violence and Power - It is the right of state that it may extend its territory according to its needs. It may attack on other nations for its own benefit. It does not believe in showing any problem through peaceful process. It likes war. So Mussolini has said. "Fascism is from war and in war it must find its outlet". (iii) Corporativism - In its beginning Fascism was in favour of syndicalism but after 1926 it came to believe in corporativism. It declared the necessity of the corporations represented by both labour orginsation and the organisation of factory owners in all branches of the production. Though the corporations used to manage the total productions of the country, they were under the control of state. (iv) Organic Theory - According to Fascism the system of state is an organic. As the body of a person has different organs like hand, legs, eyes, nose, etc. in the same way state is an organized form of different individuals living in it. But it has its own importance. As, for the safety of body its diseased and wounded part is removed, individual may be neglected for the betterment of state. An individual does not have his own separate existence as a part of the state. The Negative Characteristics of Fascism - There are five negative characteristics of Fascism. i) Negation of Democracy - According to Fascism, in the government of democracy some middle class literate persons are

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Political Aspect of Non-Violence : 97 : benefited while ordinary people are neglected. The leaders always think of their own betterment, they never care for the ordinary persons. So the poor people become poorer than before. ii) Opposition of Individualism - In the fascism individuals have no importance. Everything is under state and nothing lies outside of it. So nobody can revolt against state. All social, political, ethical and legal issues of individuals are conducted by the state. One can develop his status by accepting the desire of state as his own desire. iii) Refutation of the theory of Non-violence - The Fascism negate the theory of World Peace. According to Mussolini, the persons who talk of world peace are cowards. The world peace is totally ungenitive and unpractical. The enemy can be defeated by power not by peace. The Fascism compares peace with tank in which water becomes impure, without any movement. The improvement of a person depends on the disimprovement of others. Neither some society nor some state can develop in the absence of war. A man becomes coward when he thinks and talks about peace and compromise again and again. iv) Opposition of Intellectualism - Fascism believes in feelings and not in intellect. In human life feeling is much more important than reasoning. One can achieve pleasure in his life due to his feeling not the intellect. Moreover it is not necessary that all decision may be accorded with reasons. v) Negation of Internationalism - The notion of enhancement is the most valuable thing for the state and a state should do all things right or wrong for its own betterment. It should never think about the gain and loss of other countries. So in Fascism only nationalism matters not internationalism. In this way Fascism has supported indolence openly. Nazism Germany was defeated in the first world war, in 1918 and was demoralized by friend nations which compelled it to give some

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98 : Sramana, Vol 57, No. 2/April-June 2006 portion of its land to France, in Versailles conference. At that time it was under democratic government, which caused dissatisfaction and discouragement in the common people. But they were in favour of achieving the honour of their nation again. Hitler marked the situation and he organized National-socialism. He was fully supported by the German people and was declared as the reformer of Germany. Hitler established German Government under the ideology which was named as Nazism. Characteristics of Nazism Followings are the characteristics of Nazism : i) Importance of Power - According to Nazism the main feature of state is power not justice. It believes in 'Might is Right" ii) Importance of War - Hitler is also in favour of war. As he has asserted, it is necessary to participate in war, because no body can keep himself alive without war. So the right of living in this world may be achieved by participating in war. The person who does not fight has no right to live in this world. iii) Negation of Democracy - The theory of democracy has been refuted by Nazism. According to Hitler democracy is like a rotten and filthy dead body. The democratic government is the government of fools, corrupts and slow movers. iv) Only one Party - According to Nazism there should be only one party in the whole Nation. The person trying to organise any party other than the National Socialist German Worker's party may be punished for three years jail. v) Military Rule - Nazism has favoured Military Rule, because it has already supported importance of power and war. These all characteristics of Nazism have strengthened violence. Aristocracy The aristocratic government is not too injurious like the governments of crude monarchy and dictatorship but in it all people

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Political Aspect of Non-Violence : 99 of the state never treated equally. All powers of the state are reserved by a class of letral and wealthy person. The common people do not have any chance to participate in the ruling activities of nation. The ordinary persons simply follow the orders of autoerotic officers. Therefore, the mental development of common people is stagnated and they do not have any national feeling. Misuse of Democracy The democracy is the positive form of the political nonviolence. But when it is misused it comes down in the category of political violence, which may be known in the following way. Election In democracy majority occupies an important place, which is known by election. M.L.A., M.P., Prime Minister, Vice-President, President etc. are elected who form the government of state. The election plays its role in some village committee as well as in parliaments but the election has it's meaning when it is performed through proper process. Ordinarily, election is managed in proper process, so that majority may be achieved. The dishonesty runs in this function in different ways such as - a) Caste and Creed - In true sense, the merits and demerits of the person to be elected should considered as the basis of election. But generally people do not care for the merits and demerit of the candidate standing for a certain post. They count his caste and creed. On the basis of caste and creed undeserving candidate is elected and deserving candidate is neglected. The voters vote in the favour of that candidate who is of their own castes and creed. This castism is undoubtedly a form of social and political crimes. b) Area (Ksetravada) - The feeling of area is also one of the wrong elements of election. Sometimes area plays its role in election. If the candidate belongs neither to the voter's caste nor creed, his area is considered for his ability to be elected. He is supported if he belongs to the area to which the voters belong.

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100 : Sramana, Vol 57, No. 2/April-June 2006 c) Vote-purchasing - Votes or voters are also purchased. The poor and illiterate people do not know the value of their votes. They sell their votes for satisfying their needs. The rich persons give them some money, blankets, cloths, bottles of wine and make them ready to vote in their favour. Even the M.L.A. and M.P. sell themselves for certain amount of money or some posts while the government is formed. The different parties desirous to form the government purchase them in order to prove their majority d) Bungling by Election Officers - Some times election officers are also influenced by caste and creed. They favour the candidate of their own caste and creed. They are even bribed by the candidate and they allow him to do whatever right or wrong he wants to do in his own favour. In this way undeserving candidate collect more votes than the deserving candidate and is declared victorious. e) Booth Capturing - This is the most harmful and humiliating way of election. The booth-capturing is done by using guns and pistols. The rich candidates take help from criminals by paying them a lot of money. The criminals capture all plain votes and put them in their boxes. This wrong way of getting votes not only damage the present election system but also establishes the foundation of futurecrimes of different types. Because the candidates elected by the help of criminal persons also help criminals to be free from the punishment declared for their criminal activities. In this way leaders of nation who are expected to prevent the crimes happening in the society, support the criminals and crimes. f) Only-Right - The democracy stands strongly on its two legs Right and Duty. It runs properly when its two legs-Right and Duty are treated equally by the public of democratic nation. Right and Duty are interdependent. They are supplementaries of each other. It has been also asserted that the right originates from Duty. So where there is no duty, there is no Right.

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Political Aspect of Non-Violence : 101 Our India is a great democratic country in the world, and fifty nine years have been passed of its independence but still it is a poor developing country. Its almost all problems of the past are going on in their old ways. It is because, we Indians always claim for our different rights, we never care for our duties. Everyday we strike against our government for various privileges but not a single day we talk of our duties. We never strike against government that such and such are our duties and we should not be debarred of doing our duties sincerely. Indian democracy is standing on its only one leg. So Indian democracy is too weak democracy. Though it is a semicontinent, it cannot stand with a small nation like Japan equally. Increasing number of Ministers In the democracy government is formed by the political party which proves its majority in the parliament. Some time non of the political parties participating in parliament finds itself capable for proving its majority. In this situation the biggest party form the government. All parties co-operating in the formation of government claim parties ministership according to the numbers of the members of party they have. As a result public the biggest parties among them is compelled to increase the number of minister so that all co-operating parties be pleased. The unnecessary increasing number of ministers becomes curse for the economy of state. All ministers enjoy luxurious life on the cost of money and other natives of the country suffer badly from different economic problems. It is also a type of violence that India is passing through. Absence of National Feeling The national feeling in the natives of a nation makes it strong. It encourages them to sacrifice themselves for the allround development of the nation. They face boldly different problems prevailing in the country. But the absence of national feeling damage, the whole nation, in different ways. In the absence of

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102 Sramana, Vol 57, No. 2/April-June 2006 national feeling, importance of individual interest matters much more than the common interest. The individuals always try for their personal development they do not care for national interest. They never hesitate to damage the national property in order to have their small achievements. In the absence of national feeling the nation and the national betterment have no meaning, no importance. So the state whether it is under government of monarchy or dictatorship or democracy becomes the place of various types of violence when it suffers from the absence of nationality. The above discussed injurious activities in the political affairs must be removed by reformation or prohibition so that people may enjoy a happy life full of non-violence and peace. The Positive form of Political Non-violence Mild Monarchy (Rama Rajya) The mild monarchy like Rama Rajya may be known as the positive form of political non-violence. Though Rama Rajya comes formally in the category of monarchy government, informally to great extent, it is better than democracy etc. This is why Mahatma Gandhi has always preferred Rama Rajya than other governments. Rama, as Maryada Purusottama, has sacrificed all privileges and pleasures of his life for the sake of people living in his kingdom. To know the importance of Rama Rajya some of its ideals may be discussed here. - Detachment to throne It is very common in the monarchy government that successors quarrel among themselves for capturing the throne. Sometimes they even kill their predecessors. In the democracy also leaders, by hook or crook, by right means or wrong try to occupy the chair. But just opposite to it detachment to throne is seen in the Rama Rajya. Dasaratha, the old king of Ayodhya proposes to declare his eldest son Rama as his successor and Kekayi, the step

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Political Aspect of Non-Violence : 103 mother of Rama opposes it because she is desirous to see her own son Bharata on the throne. This causes conflict between Dasaratha and Kekayi. But as soon as Rama knows the cause of conflict between his parent he very pleasantly becomes ready to leave not only the successorship of throne but also to live in the forest for 14 years to satisfy the demands of his step mother.. More than that when Bharata comes to know the situation, he also expresses his unwillingness to be on the throne. He runs after Rama who is marching towards forest, for bringing him back to Ayodhya with a view to get him enthroned. They meet too much affectionately and lovingly. But Rama marches forward on his way after paying solace to Bharata who comes back to Ayodhya and waits for 14 yrs, to see his elder brother Rama on the throne. Social Equality Some example of social equality are found in the Rama Rajya. Rama while going to forest embraces a boat man (Kevata), though he himself is a prince of Ayodhya. He goes to Sabari's hut who is a lady of lower caste (Bhilani). She offers him plums tasted by her own self and Rama relishes that very pleasantly. He also pays respects to Vibhisana, the younger brother of his enemy Ravana. He helps Sugriva who is being tortured by his elder brother Bali. He gives importance to the words of all people living in his Kingdom. He sends Sita, the queen of Ayodhya to Valamiki Asrama, after her being blamed by a simple washerman. Removal of disturbances on the Religious Path According to Vedic or Hindu social organisation, it is the duty of a king or a Ksatriya to provide protection to those persons who lead social and religious life. So Rama kills many giants and demons who disturb saints in practising penances and performing religious functions. Though he kills them, his aim is to establish the

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104 : Sramana, Vol 57, No. 2/April-June 2006 religious atmosphere in the common life of his state, not to kill them only. War not for War sake Rama tries again and again to convince Ravana for the mistake he has done by kidnapping Sita to Lanka and return her back without any hesitation. It is the demand of social religious and ethical rules. But Ravana refuses his advice. At last Rama is compelled by the situation to fight against him. Ravana is killed with his several family members and Rama captures Lanka. But he gifts Lanka to Vibhisana by enthroning him. He never thinks to include Lanka in his own territory. Because his aim is to get his wife back not to defeat Ravana and to rule over Lanka. Democracy Democracy is one of the positive forms of political nonviolence. The thinkers of political science have defined it in their own different ways. According to Bryce : "Democracy is a form of government in which the ruling power of state is invested not in a particular class or classes, but in the members of the community as a whole.S Seely has defined democracy in very short as democracy is a government in which everyone has a share" But the definition of democracy given by Abrahm Lincon is quite famous - . "Democracy is a government of the people, for the people and by the people." These definitions very clearly emphasis on equality and the importance of people. According to Abraham Lincon, in the democracy, there is nothing except people. It is the form of government in which non-violence plays an important role. The

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democracy in itself is a form of political non-violence. Democratic Ideals Political Aspect of Non-Violence: 105 There are three democratic ideals - Liberty Equality Fraternity i) ii) iii) These are interlinked and interdependent. There can be no liberty without equality and fraternity, no equality without liberty and fraternity and no fraternity without liberty and equality. i) Liberty - An ideal society or state need full liberty. The full liberty means freedom of all. A full liberty or ideal liberty means that which does not disturb other's liberty. The man who wants liberty for is own sake, should never create hurdle on the path of other's liberty. The person who interlopes in other's affairs cannot claim for his own liberty. The liberty of a person is in the protection of other's liberty. Kant and Spencer have the same opinion. The liberty does not mean absence of control and lawlessness. But it lies in the self-control. The person who is self-controlled can enjoy his liberty in true sense. Liberty consists of self-control and tolerance. Only this type of liberty is needed by democratic government. In the democratic life all people care for the happiness of one another. Otherwise democracy may fail. The liberty means pleasures and property of all person living in the territory of a state. ii) Equality There can be no liberty without equality. In the absence of equality there will be difference between rich and poos educated and uneducated, developed and undeveloped, controlled and uncontrolled etc. which will damage the liberty of society and also affect the national freedom. So without equality liberty cannot be claimed. The equality means removal of all special rights provided on the basis of birth, property, caste, religion and colour.

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106 : Sramana, Vol 57, No. 2/April-June 2006 It also means to provide chances of development to all. The equality may be classified in the following way - 1) Equality of Possession 2) Equality of Law 3) Fraternal equality 1) Equality of Possession - Democracy is in faovour of providing equal possession to all. But it does not mean that all persons have equal rights on all things. The equality of possession depends on the necessity and abilities of that persons living in the society. A man has right to have all things necessary in his life. His necessary demands should not be neglected. It is the duty of a society or government to provide a man all necessary things of his life, according to his ability. 2) Equality of Law - The legal equality is needed in a proper social organisation. In the equal situation all persons should be either awarded or punished equally. The favour done in any way disturb the democratic pattern of the state. So equality must maintained in all legal affairs. 3) Fraternal Equality - In theism it has been propounded that all person have been created by God and are also the parts of God. According to atheism all beings have physical body and conscious souls. So construction of all persons are alike, and causes the fraternal equality which strengthens the idea of fraternity in society. 4) Fraternity - The fraternity is the base of all equality found in the society. There can be neither liberty nor equality without fraternity. According to Aristotle equality lies in the every idea of friendship or fraternity. In this way liberty, equality and fraternity on which

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Political Aspect of Non-Violence : 107 democracy is based presents it in the positive form of non-violence. Gandhian Political Thought Non-violence is one of the philosophical back grounds of Gandhism. The Gandhian political thought is also based on nonviolence. Ghandhiji has asserted his ambition to establish the noneinjurious states in the world, particularly in India. But he has not presented any form of the government based on non-violence. As he has stated - "I have not shown knowingly - what will be the form of the government based on non-violence. The people themselves will know, when it will be formed, and it will be different from other governments. The Gandhian political thought consists of the following factors 1) Philosophical Anarchism 2) Stateless Democracy 3) Decentralization 4) Village Republic Philosophical Anarchism No concept of state has been accepted by Gandhiji because, in his opinion, state is the symbol of violence. In his words - "The right of state depends on violence and where there is violence there is exploitation. Even in the democratic state it happens so. The state represents violence in the organised form and group. A man is with soul but a state is an instrument without soul. It can never be separated from violence from which it has been originated. In a state an ethical performance is also impossible. A A state always orders and its orders are followed by it's subjects. The activity done willingly comes in the limit of ethical code. In the

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108 : Sramana, Vol 57, No. 2/April-June 2006 state a man works like an instruments which is handled by some operator. He is not free to do anything according to his own choice. So in a state nothing ethical can be done by him. 1deg In a state neither non-violence nor morality may be maintained, Therefore, a state is of no use. Stateless Democracy Gandhiji wants to see all individuals free from the clutch of state, because state creates obstructions in the individual freedom. So he has said - "I doubt the enhancement of the power of state; outwardly it seems that the improving power of state removes exploitation of public in the state but inwordly it destroys the personality of a man, which is the main source of his all developments."!1 Though the stateless democracy is an ideal thing, it is very - difficult rather impossible to establish. In the practical life there are several problems which cannot be solved without state. The destroying element of the society can be removed by state only. Yet state cannot be treated as an end., it is simply the means to remove hurdles of different spheres of life. 12 Decentralisation According to Gandhiji non-violence and decentralization can go together. There can be no government based on non-violence without decetralisation. The centralisation is established forcibly and makes the policy narrow. The individualism is developed by centralisation, because common desire is neglected in it. It damages the equality of society. The non injurious government depends on equality. Even in the democratic government centralisation plays damaging role. Therefore, centralisation is against Gandhism. Gandhiji has refused the theory of centralisation in both economic and political fields. As he has assigned national power whether it is

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Political Aspect of Non-Violence : 109 conomic or political should be distributed equally. Village Republic The freedom should begin on the lower stage. So every village will be a republic. It will have full power. Every village will be self dependent. It will fulfil its all demands. It will manage for its all necessities so that it may be capable to protect itself from the whole world. In the village republic there will be no room for machine which centralises the power in hands of few people, by taking the working powers of labours in itself. The machine will be permissible as far as it will be helpful to everybody,13 Gandhiji has described the village republic in the following way. "The ideal of my village freedom is this that every village will be a republic. To produce corn for food and cotton for cloth will be the first duty of a village. There will be grass fields for animals and playgrounds for men. If there will be extra land, other beneficial except alcoholic things like tobacco, hemp plants, will be produced in that. The village will have its own drama hall, public hall, school and ponds for pure water. The Basic education will be compulsory up to the higher classes. So far as it will be possible, every work will be done on the basis of co-operation. The village society will practise the method of non-violence and non co-operation in stead of punishment. The village defence will be managed through villagers. The village will be ruled by a committee (Pancayata) of five members (Panca). The Panca will be elected every year on his prescribed qualification by all males and females of the village. The Panchayata will be the managing committee, executive committee and judiciary of the village. If my dream turns into reality the seven lac villages of India will have their strong democracy.14 Candhian Method Gandhiji has introduced his own method to apply in different

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110 : sramana, Vol 57, No. 2/April-June 2006 fields of human life, which totally supports the theory of nonviolence. The analysis of end and means and satyagraha are the main parts of his method, they supplement each other. End and Means Often people lay stress on end. The common people follow the theory - 'The end justifies the means.' Even western socialism has accepted this theory. But Gandhiji has opposed this idea vehemently. According to his ideology the means justifies the end. The means and end cannot be separated. The end is the developed form of means. He has said. "The means may be likened to a seed, the end to a tree; and there is just the same unavoidable connection between the means and the end as there is between seed and the tree."15 If the means are pure and proper the end will be naturally ide same. Satyagraha The Hindi word Satyagrha means "Effort for Truth". It is also named as Passive Resistance, Non Co-operation, Civil Disobedience. As Gandhiji has analyised it "Satyagraha is to bear pain lovingly after being based on the truth". 16 In practice Satyagraha may be seen in the following forms. Non Co-operation - In the view of Gandhiji a man is tortured when he co-operates with the fellow troubling him. So he should not co-operate with him, if he wants to be saved from torture. The non co-operation may be performed as strike, social boycott, picketing etc. Civil Disobedience - The civil disobedience is the expression of opposition in the form of non-violence or non-military. It is the last form of non co-operation and also too affective and fearful. Civil disobedience should be based on some right theory. It should

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Political Aspect of Non-Violence: 111 be performed with respect and restrain. It should never be accompanied with hate and enemity. Hijarat The Hijarat means to swift from the permanent residential place to some where else. It is for those people who are troubled badly by others and who have neither the power of nonviolence nor the capability to fight violently to them." Though Hijarat have been introduced by Mahatma Gandhi in the modern age, it is an old theory practised by Krsna in the Dvapara Age, who left Mathura and came to Dvaraka for the peaceful life of his family and relatives. Hunger Strike The Hunger-strike has been named as Agnivana, by Gandhiji. It is for the development of the moral mental standard of the public. It should be used for the self-purification. It may be against injustice. It may be practised by those who have piritual power. The hunger strike needs spiritual power, sanctity self-restrain, benevolence and strong determination. 18 It should be utilized when all other means for removing demerits fail. " Strike - According to Gandiji the strike does not mean to damage factory and to fight against capitalist. The industry needs both capital and labour. So there should be co-operation between capitalist and labours, The labours should treat the factory as their own property. So they should strike against injustice, exploitation and selfishness of the factory owner. They should never make up their minds to destroy the factory. They should get themselves, trained in handicraft so that at the time of strike their necessities may be fulfilled through it. Indian Socialism India is a land of benevolence and kindness. Indian saints and seers like Lord Mahavira, Lord Buddha and Mahatma Gandhi have taught the world non-violence, compassion and universal love. So Indian theory whether it is social or economic or political runs

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112 : Sramana, Vol 57, No. 2/April-June 2006 around non-violence. If it is different from non-violence, its Indianship may be doubted. Indian socialism also is based on nonviolence. Karl Marx is known as the founder of socialism but he has given importance to the end. The means has been neglected by him. His socialism depends on the class struggle between capitalists and labours. Karls Max has declared that in the struggle capitalist will be defected and the governing power will be achieved by labours. The labours will not care for their ruin. If the capitalists will not handover there power to the labours, they will take it forcibly and injuriously. In this way a day will come when the state will loose its existence because actually state is useless. It has been established for their own pleasures and prosperity. But in India, the injurious form of this western socialism has been changed in non-injurious form by Acharya Narendra Dev, the father of Indian Socialism. In India, there is democratic socialism which, according Acharya Narendra dev, has faith in the ethical development coming from the ancient time, and ultimately comes to the social morality. It solves the problems of interconflicts found in the ethical ideology, protects the ethical theories of humanity and traditional ideas which do not have any opposition against socialism.'' The social morality is the real human morality. The social morality consists of literacy, equality and universal welfare.20 The democratic socialism wants classless society. The socialistic society never permits heavy taxation and money making for any service to society.21 Acharya Narendra Dev has propounded that socialism is not only economic but a cultural revolution also. The unity between labour and capitalist is the original theory of social culture. It assesses human labour as the constructive power of human personality.22 Dr. Ram Manohar Lohia, an eminent supporter of socialism has emphasized on the removal of the seven types of disparities

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Political Aspect of Non-Violence : 113 found in the society. i) Disparity between nan and woman. In India women are exploited by men. They depend on men both economically and socially. This is not proper on their parts, because they are friends of men not servants. So they should be treated equally. ii) Disparity between rich and poor - One should not be so rich that others will become poor. There must be a proper balance of property distribution. A person should have as much land as it may be cultivated by him without any servant, so that economic difference prevailing in the society may be removed. iii) Disparity based on caste - Indian society is divided into different classes on the basis of castism. So Lohia is found worried for the social torture and national harm caused by the caste system. He always tries to remove it. iv) Disparity between White and Black - In the western countries there is disparity between White and Black. The black people are always misbehaved by the white persons. The blacks are backward while whites are forward. So blacks are neglected by whites. But Lohia is into favour of equality between blacks and whites. v) Disparity between the countries ruled and ruler countries - This unequality is just like the equality of the Black people and the White people. Except Japan, all countries of white people are rich while all nation of the black people are poor. The white countries are exploiting the black countries through the multi-national companies. According to Lohia rich countries should help the poor countries by allowing the poor people to settle in the rich countries. vi) Disparity in Arm-hoarding - The western countries are producing different destructive weapons in the name of saving the peace of their nations and the world also, while the eastern

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114 : Sramana, Vol 57, No. 2/April-June 2006 developing countries are trying to solve the problems of food, cloths and other necessary things. The developed nations of world are running in the competition of arms production. The arms production has become the symbol of status. A nation is treated as much powerful and prestigious as much it produces damaging arms. The developed nations are producing and selling arms in the world market and the developing nations are purchasing arms for their protection from neighbour countries. The developing countries are expending the percentage of their income for arms and weapons much more than other necessities. So the developed countries are becoming rich day by day while developing countries are becoming poor in the competition of arms hoarding. Dr. Lohia refuses the idea of this competition in the favoure of the establishment of a peaceful social life. vii) Disparity between Individual and Society or Group State or Government - The western democracy depends on the individual freedom. But in the individual freedom a wealthy person exploits the poor fellows and the individual freedom becomes useless for the society. The importance has been being given to the group. It means production artd distribution should be controlled by the group. But in the management by group, production and distribution are being captured by the managers and the group management fails. The difference between individual and society remains as it is. Acharya Narendra Dev asserts that there should be a harmony between individual and society. Dr. Lohia and Jaiprakash Narayan have given importance to Satyagraha. They are of opinion that individual has right to express his opposition against the state if it neglects his freedom. Therefore, according to socialists individual is known physically and in the absence of individual freedom the liberty of a group or government has no meaning.23 Jaiprakash Narayan wants to establish compromise between both material life and spiritual life. There should be a harmony For

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Political Aspect of Non-Violence : 115 between village and city. He says that in a country there should be individual industries, social industries and government industries. The corporation system of industry management should be enhanced. On the whole, he wants a society free from violence and full of peace. In the society no body should be in trouble for his necessities.24 Thus it may be remarked that the political thinking based on non-violence may provide peace and prosperity to a nation. Reference : 1. Samaja Darsana Ki Bhumika, Dr. J.P. Srivastava, p. 133. 2. Ibid. p. 136. 3. Lord Bryce : Modern Democracy, Vol. II, p. 535. 4. Mill : Representative Governments, p. 45. 5. Lord Bryce, Modern Democracy, Vol. I, p. 20. 6. Seely - Introduction to Political Science, p. 324. 7. Abraham Lincon 8. Harijan, 11, February, 1939. 9. Modern Review, October, 1943, an interview of Gandhiji with A.K. Bose. 10. Ethical Religion, p. 40. 11. Samaja Darsana Ki Bhumika p. 378. 12. Young India, 2 July, 1931. 13. Harijan, 28-July, 1946. 14. Samaja Darsana Ki Bhumika, p. 380. 15. Hinda Svaraja, p. 60. 16. Unesco Seminar, p. 382. 17. Harijan, 3 February, 1940. 18. Press Advertisement, 21 September, 1932, Harijan 3 Oct. 1940. 19. Acharya Narendra Dev - Yuga aura Vicara, Ed. Jagdish Chandra Diksita, p. 212. 20. Ibid, p. 215. 21. Ibid, p. 219. 22. Ibid, p. 223. 23. Samajavada, Yugeshwar, p. 141. 24. Ibid, 142.

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zramaNa, varSa 57, aMka 2 apraila-jUna 2006 jaina jagat puraskAra aura sammAna mahAvIra puraskAra varSa 2006 evaM brahma pUraNacanda riddhilatA luhADiyA puraskAra 2006 prabandhakAriNI kameTI, digambara jaina atizaya kSetra zrImahAvIrajI dvArA saMcAlita jainavidyA saMsthAna, zrI mahAvIrajI ke varSa-- 2006 ke mahAvIra puraskAra ke lie jainadharma, darzana, itihAsa, sAhitya, saMskRti Adi se sambandhita kisI bhI viSaya kI pustaka/zodha-prabandha kI cAra pratiyA~ dinAMka 30 sitambara 2006 taka Amantrita haiN| isa puraskAra meM prathama sthAna prApta kRti ko 21001/- evaM prazasti-patra pradAna kiyA jAyegA tathA dvitIya sthAna prApta kRti ko brahma pUraNacandra ridvilatA luhAr3iyA sAhitya puraskAra 5001/- evaM prazasti-patra pradAna kiyA jaayegaa| 31 disambara 2002 ke pazcAt prakAzita pustakeM hI isameM sammilita kI jA sakatI haiN| ___varSa 2005 kA mahAvIra puraskAra DaoN. zrImatI jyoti jaina evaM zrI kapUracanda jI jaina, khatolI ko unakI 'kRti svataMtratA saMgrAma maiM jaina' para dinAMka 14 apraila 2006 ko zrI mahAvIrajI meM mahAvIra jayantI ke vArSika mele ke avasara para pradAna kiyA gyaa| 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| --DaoN. kamalacanda sogAnI, sNyojk| svayaMbhU puraskAra-2006 digambara jaina atizaya kSetra zrImahAvIrajI dvArA saMcalita apabhraMza sAhitya akAdamI, jayapura ke varSa-2006 ke svayaMbhU puraskAra ke lie apabhraMza se sambandhita viSaya para hindI athavA aMgrejI meM racita racanAoM kI cAra pratiyA~ 30 sitambara, 2006 taka Amantrita haiN| isa puraskAra meM 21001/- evaM prazasti-patra pradAna kiyA jaayegaa| 31 disambara, 2002 se pUrva prakAzita tathA pahale se puraskRta kRtiyA~ sammilita nahIM kI jaayeNgii|

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jaina jagat : 117 niyamAvalI tathA Avedana patra kA prArUpa prApta karane ke lie akAdamI kAryAlaya, digambara jaina nasiyA~ bhaTTArakajI, savAI rAmasiMha roDa, se patra vyavahAra kreN| DaoN. kamalacanda sogAnI, saMyojaka jayapura- 4 prAkRta jainazAstra aura ahiMsA zodha saMsthAna vaizAlI meM jagadIzacandra mAthura smRti vyAkhyAnamAlA - 2006 sampanna mahAvIra jayantI evaM vaizAlI mahotsava ke avasara para saMsthAna sabhAgAra meM 11 apraila, 2006 I. dina maMgalavAra ko 11.30 baje pUrvAhna "ahiMsA : siddhAMta aura vyavahAra" viSayaka vidvadgoSThI Ayojita kI gayI, jisakA udghATana zrI cuAuGo lalasotA, Ayukta, tirahuta pramaNDala, mujaphpharapura-sahaadhyakSa, kAryakAriNI evaM prakAzana samiti, prAkRta jainazAstra aura ahiMsA zodha saMsthAna, vaizAlI ne kiyA tathA adhyakSatA, prasiddha itihAsavid pro. (DaoN.) vijaya kumAra ThAkura, pratikulapati, bI. Ara. e. bihAra vizvavidyAlaya ne kiyaa| isameM sAhityavAcaspati DaoN. zrIraMjana sUrideva, pUrva upanidezaka, bihAra rASTrabhASA pariSad, paTanA, pro. sI. pI. sinhA, pUrva nidezaka, ke. pI. jAyasavAla zodha saMsthAna, paTanA, pro. DI. ena. zarmA evaM anya aneka gaNamAnya AcAryoM ke mahattvapUrNa vyAkhyAna sampanna hue| bI. ela. insTITyUTa kI mAsika adhyayana saMgoSThI meM 'jaina evaM anya bhAratIya darzanoM meM anekAnta' viSaya para zodhapatra bhAratIya saMskRti para zodha evaM adhyayana hetu samarpita bhogIlAla laheracanda bhAratIya saMskRti saMsthAna, dillI ke mAsika adhyayana saMgoSThI kI dasavIM kar3I meM 8 apraila, 2006 ko Ayojita saMgoSThI meM bI. ela. AI. AI., dillI ke koSAdhyakSa, zrI devena yazavaMta ne "jaina evaM anya bhAratIya darzanoM meM anekAnta" viSaya para apanA zodha-patra prastuta kiyaa| vartamAna pariprekSya meM anekAnta kI AvazyakatA evaM mahattA para vidvAna vaktA ne samIkSAtmaka sAkSya prastuta kiye| isa avasara para vizeSa rUpa se upasthita zramaNa saMghIya jaina sAdhvI zrI zreSThAzrIjI ma.sA., candanAzrIjI ma.sA. evaM karNikAzrIjI ma.sA. ne zodha viSaya kI sarAhanA karate hue samAja va dharma ke prati AkRSTa hone ke lie logoM ko protsAhita kiyaa| upasthita vidvAnoM ne 'jaina evaM anya bhAratIya darzanoM meM anekAnta' viSaya para zodhapUrNa lekha kI sarAhanA karate hue isa bAta para bala diyA ki aise prayAsoM

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118 : zramaNa, varSa 57, aMka 2 / apraila-jUna 2006 se jaina dharma evaM jaina darzana ke Upara zodha karane vAle vidvAnoM ko vizeSa lAbha hogaa| kAryakrama kA samanvaya saMsthAna ke saMyukta evaM kAryakArI nidezaka DaoN. bAlAjI gaNorakara ne kiyaa| saMgoSThI kA zubhArambha saMsthAna ke DA. mohana pANDeya ke namokAra maMtra tathA paurANika maMgalAcaraNa se huaa| saMgoSThI meM vallabha smAraka ke mahAmaMtrI, udyogapati evaM samAjasevI zrI rAjakumAra jaina tathA DaoN. azoka kumAra siMha ityAdi variSTha gaNamAnya vidvAna upasthita the| AcAryazrI vidyAnanda jI kI 82vI janma-jayantI naI dillI, 22 apraila 2006 / siddhAntacakravartI paramapUjya AcArya zrI vidyAnanda jI munirAja ke 82veM janmadivasa para jaina sabhA yUsupha sarAya, grInapArka ne 'jaina garlsa skUla' grInapArka eksaTeMzana meM eka vizAla dharmasabhA kA Ayojana kiyaa| isa avasara para AcAryazrI ne apane guruoM cAritra cakravartI paramapUjya AcArya zrI zAntisAgara jI munirAja evaM paramapUjya AcArya zrI dezabhUSaNa jI munirAja ko namana karate hue kahA ki- dharma kabhI tor3anA nahIM sikhAtA isalie kisI ko bhI mata ThukarAo, sabako gale lagAo, dharma sikhaao| samAroha meM akhila bhAratavarSIya digambara tIrthakSetra kameTI ke adhyakSa zrI nareza kumAra seThI evaM mahAsabhAdhyakSa nirmala kumAra seThI ko 'bhagavAna bAhubalI mahAmastakAbhiSeka mahotsava' meM unake atulanIya yogadAna ke lie sammAnita kiyA gyaa| unako apane AzIrvacana meM AcArya zrI ne kahA ki- jo 'jIo aura jIne do' kI bAta kahatA hai, vaha anekAntavAda kA jJAtA hai aura jo 'maro aura marane do' kI bAta kare vaha AtaMkavAda kA poSaka hai| ahiMsA hI sarvazreSTha jIvana paddhati hai| AcAryazrI ne sabake maMgalamaya jIvana kI kAmanA kii| kolhApura ke bhaTTAraka lakSmIsenajI ne kahA ki- AcAryazrI jJAnapapiAsu haiN| mUDabidrI ke bhaTTAraka cArukIrtijI, sAdhanA kendra ke dharmAnanda jI, grInapArka samAja, naI dillI ke adhyakSa munIzvara prasAda jaina, zolApura kI viduSI DaoN. mayUra zAha Adi ne bhI vinayAMjali arpita kii| maMgalAcaraNa DaoN. vIra sAgara jaina evaM maMca saMcAlana zrI satIza jaina (AkAzavANI) ne kiyaa|

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jaina jagat : 119 kundakunda bhAratI meM zrutapaMcamI : prAkRta bhASA divasa samAroha sampanna siddhAntacakravartI paramapUjya AcAryazrI vidyAnanda jI munirAja ke pAvana sAnnidhya meM kundakunda bhAratI meM zrutapaMcamI : prAkRtabhASA divasa samAroha AdhyAtmikatA ke pavitra vAtAvaraNa meM sampanna huaa| isa avasara para siddhAntacakravartI paramapUjya AcAryazrI vidyAnanda jI munirAja ne kahA ki- aba se lagabhaga 2200 varSa pUrva sarvaprathama dharasenAcArya ke ziSyoM-puSpadanta evaM bhUtabali ne SaTkhaMDAgama Adi zAstroM ko lipibaddha kiyA thaa| tabhI se yaha parva zAstroM kI rakSA, jJAna kI upAsanA ke rUpa meM manAyA jAtA hai| isa parva para sArasvata ArAdhanA karane se cakravartI kI vibhUti taka prApta ho jAtI hai| samayasAra meM likhA hai ki uttama sukha ke lie yadi prema karanA hai to dhyAna se prema karo, saMtuSTa honA hai to jJAna se aura tRpta honA hai to dhyAna se tRpta ho| jJAna hI saba kucha hai| samAroha ke mukhya vaktA mahAmahopAdhyAya DaoN. dAmodara zAstrI ne kahA kisaMskRti hI rASTra kI asalI sampatti hai aura saMskRti AdhyAtmika jJAna para nirbhara hotI hai| jinavANI ko gaMgA ke samAna pavitra mAnA gayA hai| svAdhyAya hI sabase bar3A tapa hai| samAroha ke adhyakSa pro. vAcaspati upAdhyAya ne kahA ki- mAnava ko dAnava nahIM, balki deva banane kA prayAsa karanA caahie| samAroha ke pramukha atithi pro.(DaoN.) rAjArAma jaina ne kahA ki- zrutapaMcamI sArasvata pAvana parva hai| samAroha meM kundakunda bhAratI saMsthAna kI traimAsika zodha patrikA 'prAkRtavidyA' ke 'AcArya dezabhUSaNa jI munirAja janma zatAbdI vizeSAMka' kA lokArpaNa kiyA gyaa| insTITayUTa Apha jainAlAjI, laMdana dvArA taiyAra evaM briTiza lAibrerI dvArA prakAzita kaiTalAga Apha mainuskripTa sahita tIna graMthoM kA pradhAnamaMtrI zrI manamohana siMha dvArA lokArpaNa 27 maI, 2006 naI dillI, vijJAna bhavana meM deza-videza ke gaNamAnya mahAnubhAvoM, jaina vidvAnoM, rAjapuruSoM, sAhityakAroM evaM kavi, lekhakoM kI upasthiti meM briTiza lAyabrerI meM saMgrahIta jaina hastapratoM ke tIna graMthoM kA vimocana karate hue pradhAnamaMtrI zrI manamohana siMha ne kahA ki bhArata jJAna samRddhi kA bhaMDAra

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120 : zramaNa, varSa 57, aMka 2 / apraila-jUna 2006 hai | vipula prAcIna hastaprateM vaMzAnugata saMgrahIta haiN| yaha jJAnavRddhi ke bhaMDAra ko bar3hAne meM sakSama haiN| ye hamAre deza kI gaurava gAthA haiN| Aja aise hI tIna graMthoM kA vimocana karate hue mujhe harSa evaM gaurava kA anubhava ho rahA hai / kendrIya pravAsa evaM sAMskRtika maMtrI suzrI aMbikA sonI ne kahA ki san 1976 meM rAjasthAna ke saradArazahara kI yAtrA ke bAda merA jaina dharma ke prati sadbhAva Aja taka jyoM kA tyoM cala rahA hai| Aja AdaraNIya pradhAnamaMtrI zrI manamohana siMha jI ke hAthoM tIna hastapratoM ke keTalAga ke vimocana hone se mujhe atyanta AnaMda kI anubhUti ho rahI hai| insTiTyUTa oNpha jainaoNlojI ko isa bhagIratha kArya ke lie khUba - khUba badhAI / briTiza lAyabrerI meM saMgrahIta jaina hastapratoM ke saMzodhana kArya meM saMlagna DaoN. nalinI balabIra ne ina hastapratoM meM samAhita vyAkaraNa, zabdazAstra, nItizAstra, gaNitazAstra, khagolazAstra evaM jyotiSazAstra kI bAta ujAgara kI / Apane vizva vikhyAta DaoN. caMdrabhAla tripAThI kA saMsmaraNa karate hue zrI kanubhAI tathA kalpanAbahana zeTha ke vizeSa zahayoga kI bhUri-bhUri prazaMsA kii| bhArata aura briTena ke saMyukta sahayoga ke bAda aba oNksaphorDa yunivarsiTI, vikToriyA ainDa AlbarTa myUjiyama ityAdi aneka saMsthAoM meM vidyamAna jaina hastapratoM ke bhAvI saMzodhana ke kAryoM kA bhI Apane ullekha kiyaa| bhArata sthita briTiza hAI kamiznara sara mAikala Arthara ne donoM dezoM ke isa saMyukta prayAsa ko khUba sraahaa| sAtha hI bhaviSya meM isa prakAra ke aneka kArya hone tathA ApasI sambandha aura majabUta hone kI AzA jtaaii| isa bhavya kAryakrama ke prArambha meM insTITyUTa oNpha jainolojI ke adhyakSa zrI ratibhAI caMdarayA ne apane svAgata bhASaNa meM isa bhagIratha kArya kA zreya zrI nemubhAI caMdarayA evaM DaoN. kumArapAla desAI ko diyaa| kAryakrama kA saMcAlana zrImatI manadIpa zarmA kara rahI thiiN| AbhAra vidhi zrI harSadabhAI saMgharAjakA ne kii| isa avasara para jo mahattvapUrNa vyakti upasthita rahe unameM zrI ela. ema. siMghavI, zrI dIpacaMda gArDI, sAMsada zrI puSpa jaina, abhiSeka manu siMghavI, yU.ena.o. ke pUrva rAjadUta zrI ena. pI. jaina, zrI nalina koThArI, amerikA kI 'jainA' saMsthA ke pramukha zrI kirITa daphtarI, upapramukha zrI dilIpa zAha, nyUyArka ke zrI rajanIbhAI zAha, dubaI ke zrI nitIza dozI, zrI saMvega lAlabhAI, zrI bAhubalI zAha, nirmama zAha, bipina dozI ke nAma vizeSa ullekhanIya haiN| isa samAroha meM pArzvanAtha vidyApITha kI prabandha samiti ke saMyuktamaMtrI zrI indrabhUti barar3a evaM sahanidezaka DaoN. zrIprakAza pANDeya vizeSa rUpa se

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upasthita rhe| DaoN. zrImatI kRSNA jaina ko vizvavidyAlaya anudAna Ayoga dvArA zodha pariyojanA svIkRta jaina jagat : 121 DaoN. zrImatI kRSNA jaina, prAdhyApaka saMskRta, mahArAnI lakSmIbAI zAsakIya utkRSTa mahAvidyAlaya, gvAliyara ko vizvavidyAlaya anudAna Ayoga bhopAla dvArA " jaina darzana meM sRSTi kI avadhAraNA evaM usakI vaijJAnikatA" viSaya para laghu zodha pariyojanA svIkRta kI gaI hai| jisameM 55 hajAra kI rAzi zodha kArya hetu svIkRta kI gaI hai| DaoN. jaina ko yaha dvitIya pariyojanA svIkRta kI gaI hai| isake pUrva bhI Ayoga dvArA svIkRta "vAstuzAstra kI Adhunika saMdarbha meM prasaMgikatA evaM mahattva para" Apa zodha kArya sampanna kara cukI haiN| saMskRta vibhAga ke do-do projekTa prApta karane vAlI Apa prathama mahilA viduSI haiN| isa upalabdhi para saMskRta jagat ke manISI vidvAn evaM jaina samAja ke gaNamAnya vyaktiyoM, zodhArthiyoM dvArA Apako badhAiyA~ dI gaI haiN| pArzvanAtha vidyApITha kI DaoN. jaina ko badhAI / The 18th All India Summer School on Prakrit Language, Literature & Manuscriptology successfully completed at BLII Valedictory Function of 18th Three Week All India Summer School on Prakrit Language, Literature & Manuscriptology was held at Bhogilal Leherchand Institute of Indology, Delhi, on 11th June 2006. There were about 49 students for the primary as well as advance courses from the Universities and Institutions all over India. The eminent scholars of India gave a very condensed and extensive course to them on Prakrit Language, literature and Manuscriptology. Prof. Vachaspati Upadhyaya, V.C. of Lal Bahadur Shastri Rashtriya Sanskrit Vidyapeeth was the chief Guest and Shri Champak Chatterji, Secretary, Ministry of HRD, New Delhi and Prof. Alexander Von Rospatt of University of Callifornia were the Guests of Honour. After formal beginning of the function with

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122 : zramaNa, varSa 57, aMka 2 / apraila-jUna 2006 invocation, the Vice-chairman of BLII, Shri N.P. Jain introduced and welcomed the distinguished guests while Shri Raj Kumar Jain; Secretary General of Vijay Vallabh Samarak, gave introduction about the activities of the Smarak. The Officiating Director of BLII, Dr. Balaji Ganorkar spoke about the Institute, Summer School, and the future plans. He made formal declaration of the formation of Alumni Association of the students of Prakrit Summer School, so that they can meet at least once a year and discuss on following matters : Reading of Prakrit MSS, Editing of the Prakrit Texts, Critical Study of the Prakrit Texts, Scholarships/ Financial assistance may be provided to needy scholars, Interactions among people related with studies of Prakrit and allied topics viz. Faculties, Researchers in Prakirt and various organizations and agencies. Dr. Balaji also intimated about the holding of International Seminar on 'Yogic Traditions of India with special reference to Jainism' on 7th to gth December this year at India International Centre, New Delhi to be organized by BLII. Prof. S.R. Banerjee, the Convenor of the Summer School presented a vivid account of the course, its importance and standard before the audience and expressed happiness for his association with the Summer School and the BLII for the past 18 years. In this programme, prizes were given to the students who stood first, second and third in the examination by the Chief Guest as well as the Guests of Honour. The First Prize of Rs. 2100/- to each student in Advance and Elementary courses in Prakrit Language & Literature were sponsored by Jaswanta Dharmarth Trust and the Second and Third Prizes of Rs. 1100/- and Rs. 500/ - respectively were sponsored by Enkay Charitable Foundation. Three prizes of Rs. 2100/-, 1100/- and 500/- were also awarded by BLII in Manuscriptology Course. Lastly, Prof. Vachaspati Upadhyaya gave the Valedictory address in which he spoke about the Samyak-jnana, Darsana Caritra and accordingly Samanjasya, Samata, Sila, Vittis etc. and connected them with each other. He requested the students not to

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jaina jagat : 123 e neglect the Prakrit language and pursue their career in this field. Finally, on behalf of Lal Bahadur Rashtriya Sanskrit Vidyapeeth he gave an offer to BLII to join hands for signing an MOU for conducting advance courses for the study of Prakrit language & literature in Delhi. zoka-samAcAra DaoN. dharmacanda jaina ko mAtRzoka alIgar3ha (ToMka)- dRr3hadharmiSThA suzrAvikA evaM DaoN. dharmacanda jaina (esosieTa prophesara, saMskRta vibhAga, jayanArAyaNa vyAsa vizvavidyAlaya, jodhapura kI matAzrI zrImatI kapUrIdevI jI, dharmapatnI svAdhyAyI suzrAvaka sva. zrI sobhAgamala jI jaina kA 72 varSa kI Ayu meM 26 apraila 2006 ko prAtaH saurasI evaM prakAzana ke pratyAkhyAna meM sahaja samAdhi meM Akasmika svargagamana ho gyaa| niyamita rUpa se sAmAyika sAdhanA karane vAlI suzrAvikA ke bacapana se rAtribhojana kA tyAga thaa| Apa kacce pAnI ke tyAga evaM lIlotI kI maryAdA ke niyama kA lagabhaga 20 varSoM se pAlana kara rahI thiiN| pratyeka zrAvaNa evaM bhAdrapada meM ekAntara upavAsa karatI thIM tathA naudivasIya tapasyA karane para bhI pratidina 13 dravyoM se adhika kA sevana nahIM karatI thii| tapa-tyAga evaM vrata niyamoM ke sAtha satiyoM ke cAturmAsa meM rAtri-saMvara sthAnaka meM hI karatI thiiN| saralatA, sahiSNutA, santa-satI-sevA evaM atithi sevA kI ve Adarza mUrti thiiN| apane pIche Apa 'jinavANI' ke sampAdaka DaoN. dharmacanda jaina evaM unake bhrAtA zrI RSabhajI, zrI TIkama jI evaM zrI vinoda jI jaina kA bharA purA parivAra chor3akara gaI haiN| pArzvanAtha vidyApITha parivAra nirveda, santoSabhAva se divaMgata puNyAtmA ke zrI caraNoM meM apanI zraddhAJjajali arpita karate hue DaoN. jaina ke zoka-santapta parivAra se prati hArdika saMvedanA prakaTa karatA hai| pArzvanAtha vidyApITha ke pustakAlayAdhyakSa zrI omaprakAza siMha ko mAtRzoka 8 jUna, vaaraannsii| pArzvanAtha vidyApITha sthita zatAvadhAnI ratnacanda pustakAlaya ke pustakAlayAdhyakSa zrI omaprakAza siMha kI mAtAzrI zrImatI lIlAvatI devI kA eka saMkSipta bImArI ke bAda nidhana ho gyaa| zrImatI lIlAvatI

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124 : zramaNa, varSa 57, aMka 2 / apraila-jUna 2006 devI eka dharmaparAyaNa, atyanta sarala svabhAvI evaM madhurabhASiNI mahilA thiiN| duHkhI .. vyaktiyoM kI sevA evaM parakalyANa ko Apa pUrNatayA samarpita thiiN| Apa apane pIche apane cAra suputroM, do beTiyoM kA bharApurA parivAra chor3a gayI haiN| zrImatI lIlAvatI devI ke nidhana kA samAcAra milate hI vidyApITha parivAra zoka saMtapta ho gyaa| sabane zrI jinendradeva se zrI omaprakAza siMha evaM unake parivAra ko isa duHkha ko sahana karane evaM mRtAtmA ko zAnti pradAna karane hetu prArthanA kii| 'bhAratIya itihAsa, saMskRti, kalA evaM purAtattva ke mUrdhanya vidvAna pro. rameza candra zarmA nahIM rahe' (29 julAI 1936 - 28 maI 2006) vArANasI, 28 maI, 2006 ko bhAratIya itihAsa, saMskRti evaM kalA ke labdhapratiSTha vidvAna pro. ramezacandra zarmA kA hRdaya gati ruka jAne se asAmayika nidhana ho gyaa| pro. rameza candra zarmA, jJAna-pravAha-sAMskRtika adhyayana evaM zodha kendra, vArANasI meM mAnada nidezaka evaM AcArya tathA nyAsa evaM zAsIpariSad ke sadasya the| ApakI zikSA vArANasI, kalakattA va perisa meM huI thii| jJAna-pravAha meM Ane se pUrva Apa kAzI hindU vizvavidyAlaya sthita bhArata kalA bhavana ke nidezaka tathA bhAratIya kalA evaM saMgrahAlaya zAstra ke prophesara pada para kAryarata the| pro. zarmA kaI samitiyoM evaM vizvavidyAlayoM meM vibhinna padoM para AsIna rhe| Apa rASTrIya saMgrahAlaya, naI dillI ke mahAnidezaka tathA usase sambaddha vizvavidyAlaya ke kulapati the| bhAratIya saMgrahAlaya, kolakAtA; rAjya saMgrahAlaya, lakhanaU; u.pra. rAjya purAtattva saMgaThana; evaM mathurA saMgrahAlaya ke nidezaka pada ko bhI Apane vibhUSita kiyaa| isake sAtha hI Apa bhAratIya saMgrahAlaya pariSada, vRndAvana zodha-saMsthAna, pAMcAla zodha-saMsthAna tathA vrajakalA kendra ke bhI adhyakSa rhe| pro. zarmA eziyATika sosAyaTI, kolakAtA ke prazAsaka; kalyANI vizvavidyAlaya meM rAjyapAla ke pratinidhi; vizvavidyAlaya anudAna Ayoga ke zravyadRzya kalA saMkAyoM ke samAyojaka; ke. ke. viralA phAunDezana ke sadasya; eziyATika sosAyaTI kI mUlyAMkana samiti ke adhyakSa; tathA indirA gAMdhI rASTrIya

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jaina jagat : 125 kalA kendra, vArANasI zAkhA ke mAnada samanvayaka; amerikana insTIcyUTa Apha inDiyana sTaDIja kI parAmarzadAtrI samiti ke sadasya tathA rASTrIya saMgrahAlaya saMsthAna ke prabandha pariSad se bhI sadasya ke rUpa meM jur3e rhe| pro. zarmA ne bhAratIya kalA se sambandhita aneka pustakeM likhI haiM, jinameM 'buddhisTa ArTa- mathurA skUla' Akara grantha ke rUpa meM mAnya hai| unhoMne lakhanaU, kolakAtA va vArANasI meM zodha-patrikAoM kA sampAdana kiyA evaM sau se adhika zodha-nibandha likhe jo deza videza kI pratiSThita patrikAoM meM prakAzita haiN| sattara se adhika pI.eca-DI. va DI. liTa. upAdhiyoM tathA zodha-prabandhoM kA mUlyAMkana bhI Apane kiyaa| deza-videza ke aneka vizvavidyAlayoM aura vibhinna saMsthAnoM meM pro. zarmA pratiSThita smAraka vyAkhyAnoM ke lie smaraNa kiye jAte haiN| pro. zarmA vibhinna ziSTa maNDaloM ke sadasya, pradarzanI Ayukta tathA vyAkhyAtA ke rUpa meM phrAMsa, iMgalaiMDa, jarmanI, sviTjaralaiMDa, hAlaiMDa, veljiyama, polaiMDa, cilI, soviyata saMgha (rUsa), amerikA, kanADA, jApAna, siMgApura, thAIlaiMDa, baMgalAdeza, TarkI Adi dezoM kI yAtrAe~ bhI kii| pro. zarmA ne mathurA, lakhanaU, kolakAtA, dillI va vArANasI ke saMgrahAlayoM meM aneka vIthikAe~ tathA jJAna-pravAha meM saMgrahAlaya va jemsa priMsepa vithikA sthApita kI evaM pratiSThA paraka smRti vyAkhyAna mAlAe~ Arambha kii| Apa vizvavidyAlayoM tathA loka sevA Ayoga kI uccastarIya cayana samitiyoM, tathA takanIkI, zaikSika yA prazAsanika ikAiyoM ke adhyakSa, sadasya tathA vizeSajJa bhI rhe| . pro. zarmA saMskRta tathA prAcIna lipiyoM ke vizeSajJa the| Apane isa dizA meM aneka ziviroM kA Ayojana kiyA tathA prAcIna brAhmI evaM kharoSThI lipiyoM ko punarujjIvita kiyaa| pro. zarmA ko e.vI. AI. golDa rikArDa, amerikA ne viziSTa upalabdhiyoM ke lie 1997 evaM 2005 meM maiMna Apha di Iyara ghoSita kiyA thaa| __ Apa pArzvanAtha vidyApITha se abhinna rUpa se jur3e the| vidyApITha ko unakA satat mArgadarzana milatA rahatA thaa| pArzvanAtha vidyApITha kI prabandha- samiti ke mAnad saciva pro. sAgaramala jaina ne pro. zarmA ke nidhana ko apanI vyaktigata evaM apUraNIya kSati btaayaa| Apake nidhana se pUrA vidyApITha parivAra zoka saMtapta ho gyaa| eka sAde zoka sabhA meM vidyApITha ke sTApha ne pro. zarmA ko zraddhAMjali arpita kii|

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sAhitya satkAra pustaka samIkSA 1. AcAra dinakara prathama khaNDa, jaina gRhastha kI SoDaza saMskAra vidhi, lekhaka- AcArya dharmamAna sUri, anuvAdaka - sAdhvI mokSaratnA zrIjI, sampAdaka - pra0 sAgaramala jaina, prakAzaka - prAcya vidyApITha, dupAr3A, roDa, zAjApura (ma.pra.) pR. 136, prathama saMskaraNa sitambara - 2005, mUlya 40 rupaye, sAija DimAI / AcArya vardhamAna sUri kRta prastuta grantha saMskRta aura prAkRta bhASA meM racita hai / yadyapi apane mUla bhASA meM yaha grantha pahale bhI prakAzita huA thA kintu bhASA kI kliSTatA ke kAraNa pAThaka varga meM utanA lokapriya nahIM ho pAyA jitanA apekSita thaa| zramaNa, varSa 57, aMka 2 apraila-jUna 2006 yadyapi abhI taka anekoM grantha gRhastha caryA para prakAzita ho cuke haiM kintu una granthoM meM jaina gRhastha AcAra ke sAmAnyataH pracalita vidhi-vidhAnoM yathA pauSadha, pratikramaNa, upadhAna, sAmAyika kA hI vivecana mukhya rahA hai aura gRhasthoM ke anya saMskAra prAyaH gauDa haiN| jahA~ taka jaina AgamoM kA prazna hai usameM gRhastha ke SoDaza saMskAroM kI samucita vyAkhyA kA abhAva hI dRSTigata hotA hai aura jahAM kahIM kinhIM saMskAroM kA varNana prApta bhI hotA hai, vahA~ saMskAroM kA mAtra nAmollekha hI hai / aisA nahIM hai ki zrAvakoM ke saMskAra sambandhI granthoM kI racanA huI hI nahIM / Agamika kAla ke pazcAt isa prakAra ke grantha nirmita hone lage the kintu unameM bhI SoDaza saMskAroM kA koI ullekha hameM nahIM milatA hai varan una saMskAroM ke vidhi-vidhAna kA mAtra saMsUcanAtmaka nirdeza hI milatA hai jo yaha siddha karatA hai ki jaina paramparA meM bhI saMskAra sambandhI kucha vidhAna avazya kiye jAte the| zvetAmbara paramparA meM AcArya haribhadra ke aSTaprakaraNa, paMcAzaka prakaraNa, paMcavastu Adi granthoM meM bhI kucha vidhi-vidhAnoM kA ullekha kiyA gayA hai kintu eka to vaha atyanta saMkSipta haiM dUsare unameM muni jIvana ke hI AcAra sambandhI kucha saMskAroM kA varNana kiyA gayA hai| gRhastha ke SoDaza saMskAroM kA suvyavasthita

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sAhitya satkAra : 127 varNana vahA~ bhI nahIM milatA hai| isI prakAra paM0 AzAdhara ke granthoM meM bhI kucha vidhi-vidhAnoM kI carcA kI gayI hai parantu SoDaza saMskAroM kA vahA~ bhI abhAva hai / isa dRSTi se prastuta grantha AcAra dinakara garbha dhAraNa se lekara antya saMskAroM kA arthAt janma grahaNa karane se lekara antyeSTi taka ke sabhI saMskAroM ke vidhividhAnoM kI vistArapUrvaka carcA karane vAlA prathama grantha hai| prastuta grantha cAlIsa udayoM meM vibhAjita hai jise virdhamAna sUri ne tIna bhAgoM meM vibhAjita kiyA hai- prathama khaNDa meM gRhasthoM ke SoDaza saMskAroM evaM dUsare khaNDa meM muni jIvana se sambandhita SoDaza saMskAroM kA vivecana prastuta kiyA gayA hai| isa prakAra yaha grantha jaina paramparA ke zvetAmbara aura digambara donoM hI AmnAya meM SoDaza saMskAroM kA varNana karanevAlA advitIya grantha hai| vardhamAna sUri ne isa grantha meM SoDaza saMskAroM meM se brahmacarya ko chor3akara zeSa pandraha saMskAroM ko gRhasthoM ko karane kI anumati pradAna karake eka vyApaka dRSTikoNa kA paricaya dete hue tatkAlIna sAmAjika vyavasthA meM pracalita vidhividhAnoM kA vyavasthita vivecana prastuta kiyA hai| ina vizeSatAoM ke kAraNa hI yaha grantha gRhasthoM ke liye atyanta upAdeya hai| isa grantha ke hindI anuvAda kA pramukha kArya kara sAdhvI mokSa ratnA jI prazaMsanIya kArya kiyA hai| Apane pAThakoM ke jJAna bhaNDAra meM amUlya vRddhi kI hai| vidvAna lekhikA se yaha apekSA hai ki isI prakAra ve sAhitya ke prakAzana aura anuzIlana meM ruci lete hue jinazAsana ke zrutasAhitya meM abhivRddhi karatI rheNgii| graMtha kI vAhyAkRti AkarSaka va mudraNa satvara hai| DA0 zAradA siMha 2. AcAra dinakara dvitIya khaNDa, jaina muni jIvana ke vidhi vidhAna, lekhaka - vardhamAnasUri, anuvAdaka - sAdhvI mokSaratnA zrIjI, sampAdaka- pro0 sAgaramala jaina, prakAzaka- prAcya vidyApITha, dupAr3A roDa, zAjApura (ma. pra. ) prathama saMskaraNa- pharavarI 2006, pR. 193 mUlya - 50 rupaye, sAija-DimAI AcArya vardhamAna sUri kRta prastuta grantha saMskRta va prAkRta bhASA meM hai| isake hindI anuvAda kA mahattvapUrNa kArya sAdhvI mokSaratnA zrIjI ne sampanna kiyA hai| jaina paramparA meM muni jIvana se sambandhita granthoM kI eka vistRta zrRMkhalA hai jinameM vidhimArgaprapA, samAcArI, subodha- samAcArI Adi grantha haiN| inameM muni jIvana se sambandhita vidhi-vidhAnoM ke ullekha to milatA hai kintu una granthoM meM muni

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128 : zramaNa, varSa 57, aMka 2 / apraila-jUna 2006 vrata dhAraNa karane ke pUrva brahmacarya vrata-vidhi, kSullaka dIkSA-vidhi Adi ko sthAna / nahIM diyA gayA hai| ye donoM vidhiyA~ digambara paramparA meM to Aja bhI pracalita - haiM kintu zvetAmbara paramparA meM to inakA sarvathA abhAva hai| isI prakAra ke anya saMskAroM kI vidhiyoM kA vistRta va samucita varNana prastuta grantha meM kiyA gayA hai jo sthirakalpI va jinakalpI- donoM hI prakAra ke muniyoM meM pracalita hai| isa dRSTi se vardhamAna sUri kRta 'AcAra dinakara' meM kSullaka dIkSA-vidhi aura jinakalpI dIkSA-vidhi ina donoM kA eka sAtha ullekha karanA grantha kI adviyatA kA sUcaka hai| sAtha hI yaha bhI siddha karatA hai ki sUri jI apane isa grantha ko kevala zvetAmbara yA digambara sampradAyoM taka hI sImita nahIM rakhanA cAhate the apitu use samasta jaina paramparA ke liye vidhi-vidhAna sambandhita eka sampUrNa grantha banAnA cAhate the| unakA yaha grantha gRhasthoM aura muniyoM donoM ke liye Avazyaka rUpa se anukaraNIya hai| grantha kI dUsarI vizeSatA hai ki isameM yogodvahana, vAcanAgrahaNa, vAcanAnujJA, ina tInoM vidhiyoM kA alaga-alaga varNana kiyA gayA hai| ina vidhiyoM meM kAlagrahaNa (svAdhyAya hetu samaya kA nirdhAraNa) tathA saMghaTTA (kina vastuoM kA sparza karanA hai kisakA nahIM karanA hai) kA vizeSa rUpa se isameM varNana kiyA gayA hai| kyoMki inhIM niyamoM ke AdhAra para kAlAntara meM AcArya aura upAdhyAya pada pradAna kiye jAte haiN| isake atirikta isa grantha meM vardhamAna sUri ne zramaNa va zramaNI saMgha kI vizeSa carcA karate hue ina saMghoM meM kramaza: upadhyAya-AcArya tathA pravartinI-mahattarA padoM ke karttavya va padasthApana kI vidhi tathA usameM antara ko batAte hue zramaNa saMgha ke antargata hone para zramaNI saMgha kI svatantra vyavasthA ko svIkAra kiyA hai| isa grantha meM RtucaryA para bhI vizeSa prakAza DAlA gayA hai| yadyapi Rta caryA jaina muniyoM kA eka Avazyaka aura sArvabhauma vidhAna rahA hai| ina chahoM RtuoM meM se pratyeka Rtu meM dina aura rAtri meM kisa prakAra kA AcAra pAlana apekSita hai tathA kyA sAvadhAnI rakhanI cAhie, isakI bhI vistRta vyAkhyA kI gayI hai| yadyapi mRtaka ke agni saMskAra kA vidhAna hindU dharma meM to pracalita hai kintu jaina muniyoM ke sandarbha meM isa prakAra ke vidhAna kA ullekha granthoM meM nahIM milatA hai| kintu sUri jI ne unhIM prAcIna granthoM kA ullekha karate hue muni ke mRtaka deha kA agni saMskAra kyoM aura kaise kiyA jAnA cAhie, isapara bhI prakAza DAlA hai| grantha kI ina sabhI vizeSatAoM ko dhyAna meM rakhate hue kahA jA sakatA

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sAhitya satkAra : 129 hai ki muni jIvana se sambandhita pratyeka vidhi-vidhAnoM kI vistRta aura vyApaka vyAkhyA grantha ko mahattvapUrNa hI siddha nahIM karatA apita isa prakAra ke sabhI granthoM meM apanA varcasva sthApita karatA hai| muni jIvana se sambandhita vidhi para to aba taka anekoM grantha likhe gaye haiM kintu SoDaza saMskAroM kA varNana alaga-alaga granthoM meM yadA-kadA hI milate haiN| saMskAroM para itanA vyApaka aura prAmANika grantha isase pahale mujhe dekhane ko nahIM milaa| ni:saMdeha sAdhvI jI ne isa grantha kA anuvAda kara atyanta sarAhanIya kArya kiyA hai aura 'AcAra dinakara' kA hindI anuvAda kara tathA usapara zodha-grantha likhakara pAThakoM ko AtmavikAsa kA mArga dikhAyA hai| sAtha hI pracalita vidhividhAnoM ko navIna dRSTikoNa pradAna kara usakI mUlyavattA ko bar3hAyA hai| AzA hai yaha pustaka zodhArthiyoM ke liye atyanta upAdeya siddha hogii| grantha kI vAhya sAja-sajjA AkarSaka va mudraNa truTirahita hai| DA0 zAradA siMha 3. bhaiyA bhagavatIdAsa va unakA sAhitya, lekhaka- DaoN. uSA jaina, prakAzakaakhila bhAratIya sAhitya kalA maMca, murAdAbAda (u.pra.), mUlya 250 ru. saaijddimaaii| __prastuta grantha DaoN. uSA jaina dvArA viracita hai| hindI jaina sAhitya ke itihAsa meM jaina kaviyoM kA ullekhanIya yogadAna rahA hai| kintu kaviyoM kI kRtiyAM prAyaH upekSA kI zikAra huI haiM / yahI kAraNa hai ki vizAla hindI jaina sAhitya Aja bhI upekSita paDA apane mUlyAMkana kI pratIkSA kara rahA hai| hindI jaina sAhitya para jo katipaya kRtiyAM sAmane AI haiM ve vizAla jaina sAhitya ke sAmane nagaNya haiN| jaina kaviyoM ne 12vIM -13vIM zatAbdI meM laghu kAvyoM kI racanA kI jinakA hindI sAhitya meM apanA alaga hI mahattva hai| san 1334 meM 'jiNadatta carita' ne prabandha-kAvya kI paramparA zurU kI thii| isI prakAra 'pradhumna carita' ne prAdezika bhASAoM ko samRddha banAne kA saphala prayAsa kiyaa| 16vIM zatAbdI meM bUcarAja, catarUmala, gauravadAsa, tukkurasI jaise prasiddha jaina kavi hue| isI samayeM brahmajiNadAsa hue jinhoMne 20 se adhika rAsa likhakara eka kIrtimAna sthapita kiyaa| 17vIM aura 18vIM zatAbdI jo hindI sAhitya kA svarNa yuga thA,meM bhaTTAraka ratnakIrti, kumudacandra, banArasIdAsa Adi kI kRtiyoM

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130 : zramaNa, varSa 57, aMka 2 / apraila-jUna 2006 ne hindI sAhitya ke vikAsa meM mahattvapUrNa bhUmikA nibhaaii| bhaiyA bhagavatI dAsa , 18vIM zatAbdI ke pratinidhi kavi the| kintu aise kavi kA vyaktitva aura kRtitva adhyayana ke abhAva meM zAstra bhaNDAroM meM hI simaTa kara raha gayA thaa| bhaiyA bhagavatI dAsa kI kRtiyoM kA nityaprati pATha unake zraddhAluoM dvArA kiyA jAtA thA kintu ve una racanAoM ke mahattva se aba taka aparicita the| aise mahattvapUrNa jaina hindI vidvAna kI kRtiyoM ko ujAgara karane kA prathama prayAsa DaoN. uSA jaina ne kiyA hai ve nizcaya hI badhAI kI pAtra haiN| brahmavilAsa meM bhaiyA bhagavatI dAsa kI kAvya racanAoM kA apUrva saMgraha hai| zrImatI jaina ne isa saMgraha ko hindI sAhitya meM isakA ucita sthAna dilAne kA vINA uThAyA hai| prastuta grantha meM zrImatI jaina ne brahma-vilAsa kA dArzanika avalokana karate hue aneka padyoM ko bhI apane isa graMtha meM samAveza kiyA hai jisase kavi kI sahRdayatA, kAvyAtmakatA sahaja hI prakhara hotI hai| isakI bhASA gambhIra hote hue bhI gar3ha viSayoM ko saralatA aura sahajatA se pAThaka varga ke sAmane rakhane meM sakSama hai| vidvAna lekhikA se yaha apekSA hai ki vaha apanA yaha prayAsa kucha anya bhI aise vyaktitva aura kRtitva ko ujAgara karane meM jArI rakheMgI. jo abhI taka anAma haiN| pustaka kI bAhyAkRti AkarSaka va mudraNa spaSTa hai| DA0 zAradA siMha

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zrImaddhanezvarasUriviracitaM surasuMdarIcariaM (caturtha pariccheda) pU. gaNivarya zrI vizutayazavijayajIkRta saMskRta chAyA, gujarAtI aura hindI anuvAda sahita __ parAmarzadAtrI pa0pU0 sAdhvIvaryA ratnacUlAjI ma0 sAla pArzvanAtha vidyApITha, vArANasI 2006

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Brief accounts of chapter III of Surasundaricariam After introducing Supratistha with that old man Dhanadeva asks the old man to tell some thing about himself. The old man says that he is Chitravega, born in the city of Ratnasancaya situated on Vaitadhya mountain of Bharata Ksetra where his father King Pavanagati and mother Queen Bakulamati used to live with so many Vidyadharas. Citravega says that once he went Siddhakuta with his father. There during a festival organized on the eve of Madana Trayodasi he meets a beautiful nymph Kanakmala, the only daughter of Amitagati and Chitramala. He falls in love with Kanakamala. The condition of Kanakamala is also the same. Through Somalata, the messenger of Kanakamala, Citravega gets message from Kanakamala that she wants to meet him, in the garden at early morning. Excited with the meeting, Citravega passes the difficult night anyhow in anticipation to see her beloved with a bright sunrise. Here the third chapter ends. Summary of Chapter IV In the forth Chapter Srimad Dhanesvara Suri describes further the story of Citravega and Kanakamala who have fallen in love. Citravega is informed that Kanakamala is going to be married with Nabhavahana, the son of the King Gandhavahana of Gangavarta Gandharava Nagara. He became upset that after few days Kanakamala would become queen of some one else. Chitramala, the mother of Kanakamala knew that she has fallen in love with Citravega and King Amitgati wants to marry Kanakamala with Nabhavahana. She assures Kanakamala not to worry as she will be married only to Citravaga. In the meanwhile Amitagati returns from Khecara Nagara. Citramala briefs. him about the relation of Citravega and Kanakamala. Amitgati says Chitramala that when he was in Khecara Nagara, a young man came to King Gandhavahana and informed him about arrival of his father Suravahana Muni at Citrakuta Sikhara of Vaitadhya who after leaving all worldly attachments has become omniscient. Gandhavahana accompanied by Amitagati goes to meet his father. Naravahan Muni in his sermon talks about the futility of the worldly relations and availability of human birth hardly. Gandhavahana influenced with his father decides to leave the world and to get initiated. Amitgati with a view to get any

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solution of her daughter asks Naravahana Muni as to who will be the bridegroom of my daughter Kanakamala. Naravahana Muni tells that the Cakravarti of the Vaitadhya will be the only groom for your daughter. King Gandhavahana proposes the relation of his son Nabhavahana for Kanakamala to Amitagati as he was to leave the kingship. Amitagati accepts the relation as he has no option but after return from Khecara Nagara when he was informed that his daughter has fallen in love with Citravega, he decided not to marry his daughter with Citravaga. He requests her wife to understand the situation and to convince Kanakamala to get ready to marry with Nabhavahana. On the other hand, Kanakamala knowing his father's position decides either to marry Citravega or suicide. To commit suicide she climbs on Tama tree. As soon as she tries to suicide an oracle bursts from sky that 'Do not worry, you will be married to Citravega. After an interval again an oracle is heard saying Kanakamala not to think on more options and to accept the proposal of her father. Citramala, the mother of Kanakamala informs to Amitagati that Kanakamala has accepted the proposal of getting married with Nabhavahana. Somalata who was the messenger of Citravaga and Kanakamala informs Citravega that an oracle never goes false. She goes on to describe the poor condition of Kanakamala saying that if she fails to marry with you, she will commit suicide. Chitravega says to Suppratistha that after being assured by Somalata that she will keep me informed about the every incident occurring before Kanakamala, I became relaxed. But after few days that auspicious day arrived when Nabhavahana came to Khecara Nagara to marry Kanakamala. Chitravega thinks that how then an oracle be false that she will be mine. With a sad mind he goes to garden where he had seen Kanakamala first and decides to commit suicide. He climbs on the tree and keeping rope around his neck he leaves her body loose. In the meanwhile some one comes and laid his body down on the earth without any harm. He tries to get fainted Citravega conscious. When Citravega became conscious, he saw a person whom he had never seen before and who was like a Kamadeva (Cupid - the God of love) serving him. He experiences that all his pain has disappeared and he is feeling well. Here ends the forth chapter.

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gAhA : bhAI dvArA AjJA aha bhAo bhANuvego samAgao pahasio mamaM bhaNai / cUyalayA-vayaNamaNusariuM / / 1 / / gammau ujjANammi zrImaddhanezvarasUriviracitaM surasuMdarIcariaM cauttho pariccheo saMskRta chAyA : atha bhrAtA bhAnuvegaH samAgataH praharSito mAM bhaNati / gamyatAmudyAne cUtalatA vacanamanusmRtya ||1|| gujarAtI artha:- have harSita thayelo bhAI bhAnuvega mArI pAse Avyo ane mane kahevA lAgyo ke, "cUtalatAnA vacanane yAda karIne tuM udyAnamAM jaa|" hindI anuvAda :- aba harSayukta bhAI bhAnuvega mere pAsa AyA aura mujhe kahane lagA ki, "cUtalatA ke vacana ko yAda kara ke tUM udyAna meM jA / " gAhA : harisAUriya- hiyaeNa tAhi evaMti japamANeNaM / takkAluciyaM jAva ya kAyavvaM kAumAraddhaM / / 2 / / saMskRta chAyA : harSAturita-hRdayena tadA eva miti jalpamAnena / tatkAlocitaM yAvacca kartavyaM kartumArabdham / / 2 / / gujarAtI artha :- tyAre harSathI ghelA thayela hRdaya vAlA ane "hA" e pramANe bolatA mArA vaDe te kAlane ucita je karavA yogya hatu te karavA mATe prArambha karAyo / hindI anuvAda :- taba harSayukta hRdayavAle maiMne bhI "hA~" isa prakAra kahate hue tatkAla ucita karane lAyaka kArya kA Arambha kiyaa| gAhA : vAdyanAda etthaMtarammi nisuo maMgala tUrassagahira nigghoso / puTTho ya mae bhAyA kattha imaM vajjae tUraM ? / / 3 / / 135 -

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saMskRta chAyA : atrAntare niHzruto maMgala-tUryasya gaMbhIra-nirghoSaH / pRSTazca mayA bhrAtA kutra idaM vAdyate tUryam? ||3|| gujarAtI artha :- eTalIvAramA maMgalavAjIMtrano moTo avAja meM sAMbhalyo ane meM bhAIne pUchayu ke A vAjIMtra kyAM vAge che? hindI anuvAda :- tabhI maMgala bAjIMtra kI gambhIra dhvani mujhe sunAI dI aura maine bhAI se pUchA ki "yaha bAjA kahA~ baja rahA hai|" gAhA : to bhaNai bhANuvego sammaM jANe na kAraNaM etthaM / navaraM amiyagai-gihe bhAvijjai esa tuur-rvo||4|| saMskRta chAyA : tato bhaNati bhAnuvegaH samyagjAnAmi na kAraNamatra navaraM amitagatigRhe bhAvyate eSaH tuuryrvH||4| gujarAtI artha :- tyAre bhAnuvega kahe che ke hu~ Anu kAraNa sArI sIte jANato nathI, paraMtu A vAjIMtrano AvAja amitagatinA gharamAM thato hoya ema lAge che| / hindI anuvAda :- taba bhAnuvega ne mujhe kahA ki isakA kAraNa maiM acchI taraha se nahIM jAnatA hU~ kintu amitagati rAjA ke ghara meM yaha vAdya yaMtra kI AvAja hone kI sambhAvanA hai| gAhA : aha ciMtiyaM mae kiM Asanna-piyA-samAgamassAvi / abbhahio saMtAvo phurai ya vAmaM tahA nayaNaM? / / 5 / / saMskRta chAyA : atha cintitaM mayA kimAsanapriyAsamAgamasyApi / abhyadhikaH santApaH sphurati ca vAma tathA nayanam ? ||5|| gujarAtI artha :- have mArAvar3e vicAyu ke zuM samIpa Avela priyAno samAgama paNa atyaMta santApa karanAro che? ane valI mArU vAmanetra paNa pharake che| hindI anuvAda :- aba maiM socane lagA ki pAsa AyI priyA kA samAgama bhI kyA duHkhadAyaka hai? aura merA vAmanetra bhI spandita ho rahA hai| gAhA : tA bhaviyavvaM keNavi ettha naNu kAraNeNa tAhe mae / cUyalayA vAhariyA samAgayA aha imaM bhaNiyA / / 6 / / 136

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saMskRta chAyA : tasmAd bhavitavyaM kenA'pi atra nanu kAraNena tadA mayA / cUtalatA vyAhRtA samAgatA atha idaM bhnnitaa||6|| gujarAtI artha :- te thI ahIM kharekhara koipaNa kAraNa hovU joiye! tyAre mArA bolAvavAthI AvelI cUtalatAne meM A pramANe pUchayu ke, - hindI anuvAda :- isaliye yahA~ avazya kucha bhI kAraNa honA cAhiye! taba mere bulAne se AI huI cUtalatA ko maine yaha pUchA ki - gAhA : kattha imotUra-ravo keNava kajjeNa, sammamuvalabbha / AgaMtUNaM bhadde! sigdhaM ciya kahasu amhANaM / / 7 / / saMskRta chAyA : kutrA'yaM tUryaravaH kena vA kAryeNa samyagupalabhya / Agatya he bhadre! zIghraM caiva kathayAsmAkam |7|| gujarAtI artha :- he bhadre! A vAjIMtrano avAja kyA ane kayA kArya thI thai rahayo che te tuM sArI te jANIne ahIM AvIne jaldIthI amane khe| hindI anuvAda :- he bhadre! yaha bAje kI AvAja kahA~ aura kisa hetu (kAraNa) se ho rahI hai yaha samyag rIti se jAnakara hameM jaldI btaa| gAhA : gaMtUNaM cUyalayA khaNaMtarAo samAgayA, dhaNiyaM / vicchAya-vayaNa-kamalA puTThA ya mae imaM bhaNai / / 8 / / saMskRta chAyA: gatvA cUtalatA kSaNAntarAt samAgatA, bADham / mlAna'-vadana-kamalA pRSTA ca mayA idaM bhaNati / / 811 gujarAtI artha :- jaIne kSaNavAramA pAchI AvelI, karamAyelA mukhakamalavALI ane, mArA var3e pUchAyelI cUtalatA A pramANe kahevA laagii| hindI anuvAda :- jAkara palabhara meM vApasa AyI huI, mlAnamukha kamala vAlI cUtalatA mere pUchane para isa prakAra kahane lgii| gAhA : etto viNiggayAe amiyagai-gihassa dAra-desammi / bhUri-jaNa-saMkulammI mae na laddho pavesovi / / 9 / / 1. vicchAya 137

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saMskRta chAyA : ito vinirgatayA amitagati-gRhasya dvAradeze / bhUrijana-saMkule mayA na labdhaH pravezo'pi ||9|| gujarAtI artha :- ahIMthI gayelI amitagatinA gharanA daravAjA pAse pahoMcI paNa ghaNA lokothI khIcokhIca bharela hovAthI mane praveza paNa maLayo nahIM! hindI anuvAda :- yahA~ se nIkalI huI maiM amitagati rAjA ke ghara ke dvAra para pahuMca gaI kintu logoM kI bhArI bhIr3a hone se mujhe andara praveza nahIM milaa| gAhA : vivAha mahotsava tatto ya baMdhudatto patthuya-vatthummi pucchiyA (yo?) bhaNai / varaNammi esa bhahe! mahocchavo kaNagamAlAe / / 10 / / saMskRta chAyA : tatazca baMdhudattaH prastuta-vastuni pRSTo bhnnti| varaNe eSa bhne| mahotsavaH kanakamAlAyAH / / 10 / / gujarAtI artha :- ane tethI prastuta mAholane viSe mArA vaDe pUchAyelo baMdhudatta kahevA lagyo ke "he bhadre! kanakamAlAnA lagnano mahotsava che|" hindI anuvAda :- ataH isa sandarbha meM pratihArI baMdhudatta se maiMne pUchA to usane mujhe batAyA ki, "he bhadre! kanakamAlA kI zAdI kA yaha mahotsava hai|" gAhA : siri-gaMdhavAhaNa-suo gaMgAvattammi khyr-nyrmmi| nahavAhaNotti summai tassa viinnA kaNayamAlA / / 11 / / saMskRta chAyA : zrIgandhavAhanasuto gaGgAvarte khecrngre| nabhovAhana iti zrUyate tasmai vitIrNA kanakamAlA ||11 / / gujarAtI artha : gaGgAvarta nAmanA vidyAdharanagaragAM zrIgandhavAhana no putra nabhovAhana che e pramANe saMbhaLAya che, tene A kanakamAlA apAI ch| hindI anuvAda :- gaGgagAvarta nAma ke vidyAdharanagara meM zrI gandhavAhana rAjA kA putra nabhovAhana kumAra hai, aisA sunAI detA hai, use yaha kanakamAlA arpita kI gaI hai| gAhA : evaM viyANiUNaM samAgayA ettha tumha pAsammi / kanna-kaDuyaMpi tumhaM sAhijjai maMda-bhAgAe / / 12 / / 138

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saMskRta chAyA : evaM vijJAya samAgatA atra tava pArzve / karNakaTukamapi tubhyaM kathyate mandabhAgyayA / / 12 / / gujarAtI artha :- A pramANe jANIne ahIM tArI pAse AvIne maMdabhAgyavALI ovI huM karNakaTu vAta paNa tane kahuM chu| hindI anuvAda :- isa prakAra jAnakara tumhAre pAsa AyI hU~ aura mandabhAgyA maiM karNa kaTu bAta tUjhe sunAtI huuN| gAhA : citravega nI mUrcchA tIe vayaNaM souM dhasatti guru- moggareNa pahao haM / mucchA-nimIliyaccho paDio bhUmIe gaya- * ceTTho / / 13 / / saMskRta chAyA : * tasyAH vacanaM zrutvA dhaseti gurumudgareNa prahato'ham / mUrcchA-nimIlitAkSaH patito bhUmau gataceSTaH / / 13 / / gujarAtI artha :- teNI nA vacana sAMbhaLI ne jANe moTA mudgara var3e haNAyelo hu~, mUrcchAthI mIMcAyelI A~khavALo ane gayelI ceSTAvALo "dhasa" e pramANe pRthvI para paDyo / hindI anuvAda :- usakA vacana sunakara mAno bar3e mudgara se prahArita maiM mUrcchA milita nayanavAlA nizceSTa hokara "dhasa" isa prakAra se pRthvI para gira pdd'aa| gAhA : ghaNasAra- sAra - gosIsa mIsa - salileNa tAhi saMsitto / sukumAla - tAlaviTaya- sIyala-pavaNeNa saMskRta chAyA : saMsiktaH / ghanasArasAragozIrSamizrasalilena tadA sukumAra-tAlavRntaka- 5- zItalapavanena gatamUrcchaH / / 14 / / gujarAtI artha :- te vakhate kapUra-caMdanathI mizrita pANIvar3e siJcAyelo hU~, komala paMkhAnA zItala - pavanavar3e mUrcchArahita thayo / hindI anuvAda :- usa samaya kapUra-caMdana se mizrita pAnI dvArA siJcita kie jAne para evaM komala paMkheM ke zItala pavana dvArA maiM mUrcchArahita bnaa| gAhA : gaya - muccho / / 14 / / daivane upAlaMbha pariciMtiuM payatto pecchaha duvvihiya- vilAsiyaM vihiNo / piya- saMga- maNoraha - bhaMsaNammi 139 ujjutta-cittassa / / 15 / /

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saMskRta chAyA : paricintayituM prayataH prekSadhvaM durvihita-vilasitaM vidheH / priyasaGgamanorathabhraMzane udyuktacittasya ||15|| gujarAtI artha :- hu~ vicAravA lAgyo ve priyAnA milana mATe nA mArA manorathane mAMgavAmAM tatpara manavAlA vidhAtAnI duSTa lIlAne juo!! hindI anuvAda :- mai socane lagA ki, priyA saMga ke mere manoratha ko tor3ane meM tatpara mana vAle vidhAtA kI duSTa lIlA ko dekho !! gAhA : ahavA anaha pariciMtijjai saharisa-kaMDujjaeNa hiyaeNa / pariNamai annahacciya kajjAraMbho vihi-vaseNa / / 16 / / saMskRta chAyA:- athavA anyathA paricintyate saharSa - kaNDuyamAnena hRdayena / pariNamati anyathA caiva kAryArambho vidhivazena / / 16 / / gujarAtI artha :- harSasahita utkaMThita hRdaya kaMDaka anya cintave che jyAre bhAgyayoge kAryAraMbha koi anya prakAre ja pariName ch| hindI anuvAda :- vyakti harSayukta kutUhala hRdaya se kucha anya socatA hai jabaki bhAgya-yoga se kAryArambha kucha anya hI hotA hai| gAhA : kattha imA kattha ahaM annonnaM kattha gruy-annuraago| navaraM hayAsa-vihiNA savvaM ciya annahA vihiy||17|| saMskRta chAyA : kutreyaM kutrAhaM anyonyaM kutra' gurvanurAgaH / / navaraM hatAza-vidhinA sarvamevAnyathA vihitam / / 17 / / gujarAtI artha :- A kyA? hu~ kyA~? paraspara eka bIjAno dRr3ha anurAThA kyAM? parantu haNAyelA vidhivar3e badhu ja anyathA kraayu| hindI anuvAda :- vaha kahA~? maiM kahA~? paraspara eka dUsare kA dRr3ha anurAga kahA~? parantu hatAza bhAgya ke dvArA saba kucha viparIta kiyA gayA! 1. kuto 140

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gAhA : puvvaMpi hu jai buddhI erisayA Asi tujjha re divva ! / tA kaha maha paDhamaM ciya tIe saha daMsaNaM vihiyaM ? / / 18 / / saMskRta chAyA : pUrvamapi khalu yadi buddhiH IdRzyAsIt tava re daiva ! / -- tataH kathaM mama prathamaM eva tayA saha darzanaM vihitam ? ||18|| gujarAtI artha he daiva ! pahelA paNa jo tArI buddhi nizce AvI ja hatI to tArA vaDe pahelA ja teNI nuM darzana zA mATe karavAmAM AvyuM? | hindI anuvAda he daiva ! pahale se hI terI mati nizcita aisI hI thI to pahale hI tujhane usakA darzana kyoM kiyA ? | gAhA : - kAUNa daMsaNaM garuya - rAya sahiyaM hayAsa! re! divba ! | annattha taM mayacchiM joDeMto kiM na lajjihisi ? / / 19 / / saMskRta chAyA : kRtvA darzanaM guruka-rAga-sahitaM hatAza ! re! daiva ! | anyatra tAM mRgAkSIM yojayan kiM na lajjiSyasi ? ||19|| gujarAtI artha :- he hatAza ! bhAgya ! gAr3harAga sahita teNInuM darzanaM karIne te mRgAkSIne bIje joDato tuM zuM lajjA nahiM pAmaze? | hindI anuvAda :- he bhAgyahIna ! bhAgya ! pahale gAr3ha (prabala) anurAga yukta usakA darzana karake aba vaha mRgAkSI anya ko arpita karatA huA tUM kyA lajjita nahIM hogA ? | gAhA : avi ya nayaNANa paDau vajjaM ahavA vajjassa vaDDilaM kiMpi / amuNiya-jaNevi diTThe aNubaMdhaM jANi kuvvaMti / / 20 / / api ca saMskRta chAyA : nayanAnAM patatu vajraM athavA vajrAdapi mahatkimapi / ajJAtajane'pi dRSTe'nubandhaM yAni kurvanti ||20|| gujarAtI artha :- to paNa badhI A~kho para vajra paDe athavA vajrathI paNa moTu koI zastra paDe. ke jeo (A~kho) ajJAta - janane jor3ane paNa tenA para anurAga kare che / hindI anuvAda :sarva nayanoM para vajra gire yA vajra se bhI bhArI anya koI zastra gire, jo ajJAta jana ko bhI dekhakara usapara anurAga karate haiM / 141

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gAhA :khaNa-pariciya-dullaha-loya-kAraNe kIsa hiyaya! taM mihasi? / muMcasu garuya-visAyaM vivarIo haya-vihI jeNa / / 21 / / saMskRta chAyA :kSaNaparicita-durlabhaloka-kAraNe kasmAd he hRdaya! tvaM snihyasi ? / muJca gurUka-viSAdaM viparItoH hata-vidhiryena / / 21 / / gujarAtI artha :- he hRdaya! kSaNaparicita ane durlabha darzanavAlI vastu para tuM kema sneha kare che? kAraNa ke nirlajja vidhi viparIta che te thI tuM moTA viSAda ne chor3I de|| hindI anuvAda :- he hRdaya? kSaNaparicita va durlabha darzanavAlI vastu ke Upara tUM sneha kyoM karatA hai? tUM isa bhArI viSAda ko chor3a de, kyoMki bezarama bhAgya pratikUla hai| gAhA : erisa-duvvisahevi hu saMjAe hiyayaM! garuya-dukkhammi / vajja-ghaDiyaMva manne jaM navi saya-sikkaraM jAsi / / 22 / / saMskRta chAyA : IdRzadurvisahe'pi khalu sajAte he hRdayaM! guruduHkhe / 2 vajraghaTitamiva manye yad nApi zatazarkaraM yAsi / / 22 / / gujarAtI artha :- he hRdaya! tuM vaz2a thI ghaDAyelu che ema huM mAnu chu kema ke sahana na thai zake AvA prakAra nuM moTu duHkha Ave chate paNa tArA so TukaDA nathI thtaa| hindI anuvAda :- he hRdaya! tUM vajra se ghaTita hai aisA mujhe lagatA hai, kyoMki aisA asahya duHkha Ane para bhI tUM zatakhaNDa nahIM hotaa| gAhA : emAi- bahu-vigappaM ciMtemANassa garuya-sogassa / tavviraha-dUmiya-mANasassa taiyA mahaM kumara! / / 23 / / saMskRta chAyA :___ evamAdibahuvikalpaM cintyamAnasya guruzokasya / tadviraha-dAvita'-mAnasasya tadA me he kumAra! ||23|| gujarAtI artha :- he kumAra! A pramANe ghaNA vikalpone vicArato, zokathI bhAre thayelo ane, teNInA viraha thI duHkhI manavALo tyAre hu~thayo! hindI anuvAda :- he kumAra! usa samaya bahuta sAre vikalpoM se ghirA huA, zoka se AkrAnta, aura kanakamAlA ke viraha se merA mana bahuta duHkhI bana gyaa| 11. meghase 2. pIr3ita _____142 .

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gAhA : somalatA nuM Agamana puNaravi sA somalayA samAgayA kiMci harisiyAva maNe / uvaviTThA maM saMskRta chAyA : punarapi sA somalatA samAgatA kiJcid harSiteva manasi / upaviSTA mAM dRSTvA suSThu viSAdAturaM tadA ||24|| yugmam / / gujarAtI artha tyAre pharIthI ne somalatA manamA kAMIka harSaghelI thayelI mArI pAse AvI ane tyAre mane atizaya khinna joine betthii| hindI anuvAda :- taba mAno kucha harSita manavAlI somalatA punaH mere pAsa AyI aura phira mujhe atyaMta viSAdAtura dekhakara baiThI / gAhA : daTTha suTuM visAyAuraM taiyA / / 24 / / yugmam / / - tA bhAi kIsa suMdara! suNiuM varaNaya- vattaM ? dIsasi taM dummaNovva accatthaM / tAva nisAmesu maha vayaNaM / / 25 / / saMskRta chAyA : tato bhaNati kasmAd he sundara ! dRzyase tvaM durmanA ivAtyartham / zrutvA varaNavArtAM tAvad niHzRNuta mama vacanam / / 25 / / gujarAtI artha :- tyArapachI kahe che ke he sundara ! tuM durmanaska kema dekhAya che? lagnanI vAta sAMbhaLI ne duHkhI thayo hoya to mArA vacanane sAMbhaLa / hindI anuvAda :- phira usane mujhase kahA - he sundara ! tuma kyoM durmanaska jaise lagate ho ? yadi zAdI kI bAta sunakara tumhe coTa lagI hai to aba merI bAta suno! gAhA : AzAbaMdhana bhaNiyaM ca mae ajjavi kiM AsA kAvi atthi amhANa / vajjarasi jeNa evaM somalae!, tAhi sA bhaNai / / 26 / / saMskRta chAyA : bhaNitaM ca mayA adyApi kiM AzA kApi asti asmAkam | kathayasi yena evaM he somalate! tadA sA bhaNati / / 26 / / gujarAtI artha ane meM pUchayu ke he somalate! zuM atyAre paNa amane koI AzA che, je thI tuM A pramANe kahe che? tyAre te kahe che| hindI anuvAda :- aura maine pUchA ! he somalate! abhI bhI kyA koI AzA hai ? jisa kAraNa se tUM aisA bolatI hai, taba vaha bolatI hai| 143

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gAhA: tuha virahe gaya-ceTuM daTThaNaM tAva kaNagamAlaM tu / / * cUyalayA kallammi paTTaviyA tumha pAsammi / / 27 / / saMskRta chAyA : tava virahe gataceSTAM dRSTvA tAvatkanakamAlAM tu / / cUtalatA kalye prasthApitA tava pArzve / / 27 / / gujarAtI artha :- tArA virahamAM mUrchita pAmelI kanakamAlAne joIne me gaI kAle tArI pAse cUtalatA ne mokalI htii| hindI anuvAda :- tere viraha se mUrcchita kanakamAlA ko dekhakara maiMne tere pAsa kala hI cUtalatA ko bhejA thaa| gAhA : sAvi hu sahIhiM kahavi tuha saMgama-sUyagehiM vayaNehiM / AsAsiyAvi varaI tuha saMgamapAvamANA u / / 28 / / saMskRta chAyA : sApi khalu sakhIbhiH kathamapi tava saMgama-sUcakai vacanaiH / AzvAsitApi varAkI' tava saMgamamaprApnuvatI tu||28|| gujarAtI artha :- te paNa tArA saMgamanA sUcaka vacano bolavApUrvaka sakhIo bar3e AzvAsana apAyu hovA chatA te bicArI tArA samAgamane nahIM paamtii| hindI anuvAda :- use bhI tere samAgama ke sUcaka vacana bolakara sakhioM ke dvArA AzvAsana diyA gayA phira bhI nirIhA (becArI) tumhAre samAgama ko prApta nahIM kara skiiN| gAhA : khaNamettaM mucchijjai uTThiyai puNovi muyai huMkAre / gAyai hasai ya vevai rovai ya khaNeNa uttasai / / 29 / / saMskRta chAyA :kSaNamAtraM mUrcchati uttiSThati punarapi muJcati huMkArAn / gAyati hasati ca vepate roditi ca kSaNenottrasati ||29|| gujarAtI artha :- te thI palavAramA jamUrchA pAme che vaLI ubhI thAya che ane niHzvAsa choDe che, gAya che, hase che, raDe che ane vaLI kSaNamA trAsa pAme ch| hindI anuvAda :- ata: eka kSaNa mUrcchita hotI hai, khar3I hotI hai, puna: huMkAra karatI hai, gIta gAtI hai, haMsatI hai, kAMpatI hai, rotI hai, punaH bhaya se trasta ho jAtI hai| 1. varAka bIcArI 144

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gAhA: gaha-gahiyA iva bAlA asamaMjasa-ceTThiyAi kunnmaannaa| hasiyAvi sahi-jaNeNaM navi jANai kiMci hy-hiyyaa||30|| saMskRta chAyA : grahagRhIteva bAlA asamaMjasa - ceSTitAni kriyamANA / hasitA'pi sakhIjanena nA'pi jAnAti kiJcid hatahRdayA ||30|| tisRbhiH kulkm|| gujarAtI artha :- graha thI grasta thayelI bAlikAnI jema asamaMjasa ceSTAne karatI ane sakhIjana var3e hAsya pAmatI paNa haNAyelA hRdayavAlI A koI paNa jANatI nthii| hindI anuvAda :- pAgalapana se grasita bAlikA kI taraha asamaMjasa ceSTA karatI huI evaM apanI sakhiyoM se hAsyapAtra banatI haI bhI AghAta se zUnya hRdayavAlI vaha kucha bhI nahI jaantii| gAhA : taM pekkhiUNa ya mae viciMtiyaM jAva muyai no paanne| guru-aNurAgA esA tAva uvAyaM viciNtemi||31|| . saMskRta chAyA : tAM prekSya ca mayA vicintitaM yAvad muJcati na praannaan| gurvanurAgAdeSA tAvadupAyaM vicintayAmi / / 31 / / gujarAtI artha :- tevAprakAranI teNIne joI ne me vicAryu gAr3ha anurAgathI jyAM sudhImAM A prANone na choDe tyAM sudhImA hu~ koika upAyane vicAru! hindI anuvAda :- usakI aisI hAlata dekhakara maiMne socA, ati anurAga se jaba taka kanakamAlA prANoM kA tyAga na kare taba taka maiM kucha upAya soca luuN| gAhA :- mAtA citramAlA tatto tavvuttaMto kahio gaMtUNa cittmaalaae| tajjaNaNIe u mae egaMta-gayAe savvovi / / 32 / / saMskRta chAyA : tatastavRttAntaH kathito gatvA citramAlAyai / tajjananyai tu mayA ekAntagatAyai sarvo'pi / / 32 / / gujarAtI artha :- tyArapachI me jaine te sarva paNa vRttAnta ekAntamAM rahelI teNInI mAtA citramAlAne jnnaavyo| 145 wal

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hindI anuvAda :- tatpazcAt maiMne citramAlA mAtA ke pAsa jAkara, ekAnta meM vaha sabhI vRttAnta sunaayaa| gAhA : vinAya-sarUvatthA pAse Agamma kaNagamAlAe / vajjarai cittamAlA kIsa tumaM putti! uvviggaa?||33|| saMskRta chAyA : vijJAta svarUpArthA pArzve Agatya knkmaalaayaaH| kathayati citramAlA kasmAttvaM he putri! udvignA? ||33 / / gujarAtI artha :- sAcI hakikatane jANanArI citramAlA kanakamAlA nI pAse AvIne kahe che ke, "he putri! tuM zA kAraNathI udvigna che"? / hindI anuvAda :- sahI sthiti kI jAnakAra citramAlA kanakamAlA ke pAsa Akara kahane lagI ki, "he! putrI! tUM udvigna kyoM hai''? gAhA : acchasi osanna- muhI bhaNiyAvi hu kIsa desi nAlAvaM? / / suha-sajjhaM ceva imaM mA putti! visAyamuvvahasu / / 34 / / saMskRta chAyA :Asse, avasanamukhI bhaNitApi khalu kasmAd dadAsi nAlApam / sukhasAdhyaM caivedaM mA putri! viSAda-mudvaha / / 34 / / gujarAtI artha :- khinnamukhavALI thaine beThI che ane pUchavA chatasaM paNa tuM kema kAMI bolatI nathI? he putri! A viSaya sukha-sAdhya che te thI tuM viSAdane dhAraNa na kr| hindI anuvAda :- he putrI, pUchane para bhI tuM kucha bhI pratyuttara kyoM nahIM detI hai aura khinamukhavAlI baiThI hai, magara yaha viSaya to sukhasAdhya hI hai, ata: tUM viSAda ko dhAraNa mata kr| gAhA : amhANa cittabhANU Ayatto taM ca putti kannA si / ucio ya cittavego rUveNaM kalAhiM ja tujjha / / 35 / / saMskRta chAyA : asmAkaM citrabhAnu-rAyattaH tvaM ca putri! knyaasi| ucitazca citravego rUpeNa kalAbhi-ryattava / / 35 / / 146

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gujarAtI artha :- citrabhAnu amAre AdhIna che valI he putri! tuM kanyA che tathA rupa ane kalA var3e tAre citravega ja ucita ch|| hindI anuvAda :- he putrI! citrabhAnu hamAre adhIna hai aura tUM kanyA hai tathA tujhe rUpa evaM kalA se yukta citravega hI ucita hai| gAhA : tassa ya uvariM jAo aNurAgo tujjha teNa savvaMpi / aNukUlamiNaM jAyaM mA ciMtasu annahA vacche! / / 36 / / saMskRta chAyA : tasya copari jAto'nurAgaH tava tena srvmpi| anukUlamidaM jAtaM mA cintaya anyathA he vtse!||36|| gujarAtI artha :- ane tenI upara ja tane anurAga thrayo che mATe badhu anukUla ja thayu ch| he vatse! tethI tuM anyathA kAI vIcAra na kr| hindI anuvAda :- aura usake Upara hI terA anurAga bhI hai ata: saba kucha ThIka hI huA hai isaliye he vatse! tUM anyathA kucha bhI mata soc| gAhA : kiMtu tuha putti! jaNao gaMgAvattammi khayara-nayarammi / pAsammi gaMdhavAhaNa-vijjAhara-rAiNo hu gao / / 37 / / saMskRta chAyA : kintu tava he putri! janako gaGgAvarte khecaranagare / pArzve gandhavAhanavidyAdhararAjJaH khalu gataH / / 37 / / gujarAtI artha :- parantu he putri! tArA pitA gaDAvartanAme vidyAdharanagaramAM gandhavAhana vidyAdhara rAjAnI pAse gayA ch| hindI anuvAda :- kintu he putrI! tere pitA gaGgAvarta nAmaka vidyAdharanagara meM gandhavAhana rAjA ke pAsa gaye haiN| gAhA: Agacchau soM sigdhaM kusaleNaM tAhe tujjha vIvAhaM / mahayA vicchaDDeNaM kArissai cittavegeNa / / 38 / / saMskRta chAyA : Agacchatu sa zIghraM kuzalena tadA tava vivAham / mahatA vicchana kariSyati citravegena / / 38 / / 147

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gujarAtI artha :- tene kuzalapUrvaka jaldI pAchA AvI javA do pachI te moTA mahotsava pUrvaka citravega sAthe tAro vivAha kro| hindI anuvAda :- unheM kuzalakSema zIghra hI lauTa Ane do phira ve, bar3e mahotsava ke sAtha terA vivAha citravega ke sAtha kreNge| gAhA : esovi citta-mAso vitta-ppAutti labbhihI lggN| sigghaM ciya putti! tumaM mA kAhisi kiMci uvveyN||39|| saMskRta chAyA : eSo'pi caitramAso vRtta (gata) prAya iti lapsyate lgnm| zIghrameva he patri! tvaM mA kariSyasi kiJcidudvegam ||39 / / gujarAtI artha :- Ama paNa A caitra mAsa prAyaH samApta thai gayo che| tethI lagna muhUrta paNa jaldI prApta thaze mATe he putri! tuM jarA paNa udvega karIza nhiN| hindI anuvAda :- yaha caitra mAsa bhI abhI prAyaH pUrNa ho gayA hai ata: lagnamuhUrta bhI zIghra hI prApta hogaa| isaliye he putrI! tU tanika bhI cintA nahIM kregii| gAhA : evaM niya-jaNaNIe bhaNiyA sA vigaya-viraha-saMtAvA / jAyA maNayaM satthA samuTThiyA tAhe se jnnnnii||40|| saMskRta chAyA : evaM nija-jananyA bhaNitA sA vigatavirahasaMtApA | jAtA manAka svasthA samutthitA tadA tasyA jananI / / 40 / / gujarAtI artha :- A pramANe potAnI mAtA var3e kahevAyelI te virahanA saMtApathI rahita kAMIka svastha thaI tyAre tenI mAtA ubhI thii| hindI anuvAda :- isa prakAra apanI mAtA citramAlA dvArA sAntvanA dene para vaha viraha ke saMtApa se kucha svastha huI taba unakI mAtA khar3I ho giiN| gAhA : amitagatirnu Agamana etyaMtarammi sahasA samAgao tAo khyr-nyraao| amiyagaI se jaNao kaya-viNao pariyaNeNeso / / 41 / / saMskRta chAyA : atrAntare sahasA samAgatastadA khecara nagarAt / amitagatistasyA janakaH kRtavinayaH parijanena eSaH ||41 / / 148

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gujarAtI artha :- eTalIvAramAM vyAre sahasA khecaranagarathI teNInA pitA amitagati AvyA ane parijane temano vinaya karyo ! hindI anuvAda : tabhI acAnaka hI khecara nagara se unake pitA amitagati Aye aura parijanoM ne unakA svAgata kiyaa| gAhA : hAya-vilitto bhutto uvaviTTho uvarimAe bhUmIe / ahayaMpi cittamAlA - sahiyA tattheva saMskRta chAyA : snAta-vilipto bhukta upaviSTa uparimAyAM ahamapi citramAlA sahitA tatraiva gujarAtI artha :- karelA snAna, vilepana ane bhojanavALA teo uparanI bhUmimAM birAjamAna hatA tyAM ja huM paNa citramAlA sAthe gii| hindI anuvAda :snAna kiye hue, vilepana aura bhojanavAle amitagati rAjA UparI maMjila para jahA~ virAjita the vahA~ maiM bhI citramAlA ke sAtha gii| - saMpattA / / 42 / / gAhA : kusala - pauttiM pucchiya niya-daiyaM tAhe cittamAlAe / niya- ghUyAe pauttI savvAvi hu tassa akkhAyA / / 43 / / saMskRta chAyA : gAhA : - kuzala pravRttiM pRSTavA nijadayitaM tadA citramAlayA / nija duhituH pravRttiH sarvApi khalu tasmai AkhyAtAH / / 43 / / gujarAtI artha :- pahelA potAnA svAmIne kuzala vArtA pUchIne tyArabAda citramAlAe potAnI putrInI samasta vAta pati amitagatine khii| hindI anuvAda :- sarvaprathama, svAmI kA kuzala samAcAra pUchakara, citramAlA ne putrI kI samasta kahAnI svAmI amitagati ko batAI || bhUmyAm / samprAptA / / 42 / / Apatti AvavI taM souM amiyagaI sAma- muho takkhaNeNa saMjAo / bhAi aho! aigaruyaM samAgayaM amha vasaNaMti / / 44 / / saMskRta chAyA : tatzrutvA amitagatiH zyAmamukhastatkSaNena saJjAtaH / bhaNati aho ! atigurUkaM samAgatamasmAkaM vyasanamiti / / 44 / / 149

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gujarAtI artha :- te sAMbhaLIne te ja kSaNe amitagati mlAnamukhavALo thayo ane bolyo "are! ApaNA para bhAre duHkha AvI paDyU" hindI anuvAda : - vaha sunakara amitagati usI kSaNa mlAnamukha vAle ho gae aura kahA- 'are! apane Upara to bar3I Aphata A pdd'ii|' gAhA :- duHkha - kAraNa to bhaNai cittamAlA piyayama! kiM kAraNaM nu vasaNassa? / tatto ya amiyagaiNA vajjariyaM piyayame!, suNasu / / 45 / / saMskRta chAyA : tato bhaNati citramAlA he priyatama! kiM kAraNaM nu vyasanasya? | tatazcAmitagatinA vyAhRtaM he priyatame! zRNu / / 45|| gujarAtI artha :- te sAMbhaLIne citramAlAe kahayuM "duHkha paDavAnuM zu kAraNa? tyAre amitagatie javAba Apyo "he priyatamA! sAMbhaLa? hindI anuvAda :- vaha sunakara citramAlAne kahA - "isameM duHkha kA kyA kAraNa hai?' taba amitagati ne kahA - he priyatamA! sunie! gAhA : nara-vai-kajjeNetto gaMgAvattammi tammi nyrmmi| siri-gaMdhavAhaNassa o pAsammi gao ahaM taiyA / / 46 / / saMskRta chAyA : narapatikAryeNeto gaGgAvarte tasmin nagare / zrIgandhavAhanasya o pArzve gato'haM tdaa||46|| gujarAtI artha :- ahIMthI rAjyanA kArya mATe gaMgAvartanagaramAM zrIgandhavAhanarAjA pAse hu~ gayo hato te vakhate - hindI anuvAda :- rAjyakArya ke lie yahA~ se gaMgAvarta nagara meM gandhavAhana rAjA ke pAsa maiM gayA usI samaya - gAhA : kaya-viNao uvaviTTho atthANa-gayassa rAiNo paase| saMbhAsieNa ya tao niveiyaM rAya-kajjaM se||47|| saMskRta chAyA : kRtavinaya upaviSTorAsthAnagatasya rAjJaH paarshve| sambhASitena ca tato niveditaM rAjakAryaM tsy||47|| 150

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gujarAtI artha :- karelA vinayavALo huM sabhAmA birAjamAna rAjAnI pAse beTho ane paraspara saMbhASaNapUrvaka tyAre te gandhavAhanarAjAne rAjyaviSayaka kAryanuM me nivedana kryu| hindI anuvAda :- sabhA meM virAjita rAjA ke pAsa vinayayukta maiM baiThA, aura paraspara saMbhASaNa dvArA gandhavAhana rAjA ko rAjyaviSayaka kArya kA maine nivedana kiyaa| gAhA : etyaMtarammi suMdari! paDihAra-niveio annunaao| atthANammi paviTTho ego vijjaahr-kumaaro|| 48 / / saMskRta chAyA : atrAntare he sundari! pratihAraniveditonujJAtaH | AsthAne praviSTa eko vidyAdhara-kumAraH / / 48 / / gujarAtI artha :- eTalIvAramA he suMdari! dvArapAlavar3e rAjA nivedana karAye chate anujJA pAmela eka vidyAdhara kumAra rAjasabhAmA prveshyo|| hindI anuvAda :- he sundarI! utanI dera meM dvArapAla dvArA rAjA ko nivedana karane para anujJA prApta karake eka vidyAdhara kumAra rAjasabhA meM aayaa| gAhA : vihiya-paNAmo ranno pAraddho erisaM sa vajjariuM / vijjAharANa rAyA veyaDDe Asi jo deva! / / 49 / / saMskRta chAyA : vihitapraNAmo rAjJaH prArabdha IdRzaM sa vyAhartum / vidyAdharANAM rAjA vaitADhaye AsIda yo he deva! / / 49 / / gujarAtI artha :- rAjA ne praNAma karIne te kumAre A pramANe bolavAno prAraMbha karyo 'he deva! vaitADhyagirimAM vidyAdharonA je eka adhipati htaa| hindI anuvAda :- rAjA ko praNAma kara ke usa kumAra ne bolanA prArambha kiyA, "he deva! vaitADhyagiri para vidyAdharoM ke jo eka adhipati the - gAhA : suravAhana munIndra saMsiddha-sayala-vijjo ssuraasur-mnnuy-loy-vikkhaao| suravAhaNotti nAmaM vijjAhara cakkavaTTitti / / 50 / / saMskRta chAyA : saMsiddha-sakala-vidyaH sasurAsura-manuja-loka-vikhyAtaH / suravAhana iti nAmA vidyAdhara-cakravartIti / / 50 / / 151

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gujarAtI artha :- jeNe samasta vidyAo siddha karI che- sura-asura - ane mAnavalokamAM je prasiddha che, vidyAdharo mAM cakravartI samAna evo suravAhana nAme rAjA htaa| hindI anuvAda :- jisane samasta vidyAeM siddha kI thIM, tathA sura-asura - mAnava loka meM jo prasiddha the aura vidyAdharoM meM cakravartI samAna suravAhana rAjA the gAhA : avamANa- vajjiyaM jo vijjAhara rAya - lacchimaNuhaviuM / bikkhAya jasaM puttaM niyaya-pae ThAviUNa tumaM / / 51 / / saMskRta chAyA : apamAnavarjitaM yo vidyAdhara- rAjalakSmIM anubhUya / vikhyAtayazasaM putraM nijakapade sthApayitvA tvAm ||51 / / gujarAtI artha :- apamAnarahitapaNe vidyAdharanI rAjyalakSmIne anubhavine vikhyAta yazavALA putrarupa Apane potAnA pada upara sthApana karIne - hindI anuvAda :- apamAna rahita vidyAdhara kI rAjyalakSmI ko bhogakara vikhyAta yazavAle putra rUpa Apa ko apane sthAna para baiThAkara - gAhA : saMsAra - vAsa- bhIo nAUNa asArayaM vibhUIe / rajja - siriM avaujjhiya paDagga- laggaM jara taNaMva / / 52 / / - saMskRta chAyA : saMsAravAsabhIto jJAtvA asAratAM vibhUtyAH / rAjyazriyaM ujjhitvA paTAgralagnaM jara tRNamiva / / 52 / / gujarAtI artha :- saMsAravAsathI DarelA, vaibhavanI asAratAne jANIne, vastranA agrabhAga upara rahelA taNakhalAnI jema rAjya lakSmIno tyAga karIne - hindI anuvAda :saMsAravAsa se bhayabhIta, vaibhava kI asAratA ko jAnakara vastra ke agrabhAga ke Upara rahe tinake kI taraha rAjya lakSmI kA tyAga karake gAhA : siri-usahanAha - jiNavara- vajjariyaM savva- virai- rUvaM jo / cArittaM cittaMga - muNi- vara - samIve / / 53 / / paDivanno saMskRta chAyA : cAritraM zrIRSabhanAthajinavara vyAhRtaM sarva-viratirUpaM yaH / citrAMgada munivarasamIpe || 53|| pratipannaH - 152

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gujarAtI artha :- zrIRSabhadevaprabhue pharamAvela sarvaviratirUpa cAritradharmane zrI citrAMgada munivara samIpe sviikaaryo| hindI anuvAda :- zrI RSabhadevaprabhu se upadezita sarvaviratirUpa cAritradharma ko zrIcitrAMgada munivara ke pAsa svIkRta kiyaa| gAhA : gahaNA-5'sevaNa-rUvaM sikkhaM abbhasiya garu-samIvammi / ahiya-suo paDivajjiya egalla-vihAra-paDimaM so||54|| saMskRta chAyA : grahaNAsevanarUpAM zikSA abhyasya guru samIpe / adhItazrutaH pratipadya ekAkIvihAra-pratimAM saH / / 54|| gujarAtI artha :- ane guru bhagavaMtanI samIpe grahaNa-Asevanarupa zikSAno tathA, zAstrono abhyAsa karIne, ekalavihArI pratimAne svIkArIne - hindI anuvAda :- ve suravAhana muni guru bhagavaMta ke pAsa grahaNa - AsevanarUpa zikSA kA evaM zAstroM kA abhyAsa karake, ekalavihArI pratimA svIkAra karakegAhA : chaTTha-TThama-dasama-duvAlasAi-nANAvihe tavo-kamme / ujjutto viharaMto gAmAgara-maMDiyaM vasuhaM / / 55 / / saMskRta chAyA : SaSTha-aSTama-dazama-dvAdazAdinAnAvidhe tapaHkarmaNi / udyukto viharan grAmAkaramaNDitAM vasudhAm / / 5 / / gujarAtI artha :- chaTTha-aTThama-cAra upavAsa vigere aneka prakAranA tapa dharmamA udyukta gAma-Akara AdithI vibhUSita pRthvItala upara vihAra karatAhindI anuvAda :- chaTTha-aTThama-cAra upavAsa, pAMca upavAsa ityAdi aneka prakAra ke tapadharma meM udyukta, sarvazreSTha grAma Adi se vibhUSita pRthvItalapara viharaNa karate huegAhA : saMpatto ettheva ya veyaDDe cittkuudd-sihrmmi| tumha piyA suravAhaNa-vijjAhara-muNivaro ajja / / 56 / / saMskRta chAyA : saMprApto'traiva ca vaitADhye citrkuuttshikhre| tava pitA suravAhana-vidyAdhara-munivaro ady||16|| 153

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gujarAtI artha :- te ApanA pitA suravAhana-vidyAdhara munivara Aje ja A vaitAThayagirinA citrakUTa zikhara Upara padhAryA che| hindI anuvAda :- suravAhana vidyAdhara munivara Aja hI isa vaitADhyagiri ke citrakUTa nAmaka zikhara para padhAre haiN| gAhA : kevalajJAna nI prApti paDimA-pativannassiha sukka-jjhANeNa khviy-mohss| loyAloya-payAsaM uppannaM kevalaM tss||57|| navabhiH kulkm|| saMskRta chAyA :pratimA pratipannasya iha zukladhyAnena ksspitmohsy| lokAloka-prakAza-mutpannaM kevalaM tsy||17|| navabhiH kulkm|| gujarAtI artha :- ahIM pratimAne dhAraNakarelA, ane zukladhyAna var3e kSayakarelA mohanIyakarmavALA, loka-alokane prakAza karanAra temane kevalajJAna utpanna thayu che| hindI anuvAda :- vahIM pratimA ko dhAraNa karake, jisane zukla dhyAna se mohanIya karma kA kSaya kiyA hai aise munivara ko lokAloka prakAzaka kevalajJAna utpanna huA hai| gAhA : tatto ya tassa vayaNaM soUNaM gaMdhavAhaNo raayaa| harisa-vasa-viyasiyaccho bhaNai tayaM sAyaraM evaM / / 58 / / saMskRta chAyA :__ tatazca tasya vacanaM zrutvA gandhavAhano raajaa| harSavazavikasitAkSo bhaNati takaM sAdaraM evam / / 58 / / gujarAtI artha :- evA tenA vacana sAMbhaLIne harSayukta, vikasitanetravALA gandhavAhana rAjA Adarasahita A pragANe kahevA laagyaa| hindI anuvAda :- aise vacana sunakara harSa se vikasita netravAle gandhavAhana rAjA ne AdarapUrvaka isa prakAra khaa| gAhA : bho Agacchasu saMgaya! Asanno, ajja tAya-vattAe / sahalIkayaM mha jIyaM kevala-uppatti-ganbhAe / / 59 / / saMskRta chAyA : bho Agaccha saMgata! AsannAdya tAta-vArtayA / saphalIkRtaM mama jIvitaM kevalotpattigarbhayA / / 59 / / 154

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gujarAtI artha :- he saMgata! tuM mArI pAse Ava, Aje kevalajJAnanI utpattiyukta pitAjInA samAcAra ApavA var3e mArU jIvana saphala karyu che / hindI anuvAda he saMgata! tUM merI pAsa A, Aja kevalajJAna kI utpattisahita - pitAjI ke samAcAra se tUMne merA jIvana saphala banA diyaa| gAhA : prItidAna sa- sarIra-parihiyaM so savvaM AbharaNa- vatthamAIyaM / vilaiya tassa sarIre tatto bhaMDAriyaM bhaNai / / 60 / / saMskRta chAyA : svazarIra-parihitaM sa sarva mAbharaNa vastrAdikam / vilagayya tasya zarIre tato bhANDAgArikaM bhaNati / / 60 / / gujarAtI artha :- rAjAe potAnA zarIra upara dhAraNa karelA, sarva AbharaNa-vastrAdi te kumAranA zarIra para paherAvIne tyAra pachI bhANDAgArikane A pramANe kahyuM / hindI anuvAda :- rAjA apane zarIra para dhArita sabhI AbharaNa-vastrAdi usa kumAra ko pahanAkara bhANDArika ko isa prakAra kahatA hai| gAhA : addha-tterasa - koDI pavara- suvannassa desu eyassa / pII - dANaM tatto tahatti saMpADiyaM teNa / / 61 / / saMskRta chAyA : ardha trayodaza-koTI pravarasuvarNasya dehi etasmai / prItidAnaM tataH tatheti sampAditaM tena ||61 / / gujarAtI artha : 'sADAbAra kroDa zreSTha suvarNamudrA Ane prItidAna rUpe Apo' ane bhaNDArI var3e paNa 'tahatti' karIne te vAta svIkArAyI / hindI anuvAda :- isa saMgatakumAra ko prItidAna se sAr3he bAraha karor3a svarNamudrAeM dIjie aura bhaNDArI ne bhI 'tahatti' karake AjJA ko svIkAra lii| gAhA : munivandana mATe prayANa tayaNaMtaraM ca rAyA vijjAhara- niyara parigao calio / jaNayassa cittakUDe bhattIe vaMdaNa - nimittaM / / 62 / / vijjA - viraiya- vara vimANa- ArUDha - pariyaNANugao / suha-nevattha- virAiya- nAyara - jaNa - parigao - - 155 sahasA / / 63 / / yugmam / /

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saMskRta chAyA : tadanantaraM ca rAjA vidyaadhr-nikr-prigtshclitH| janakAya citrakUTe bhaktyA vandana-nimittam / / 62 / / vidyAviracita-varavimAnArUDha-parijanAnugataH / zubhanaipathya-virAjita-nAgarajana-parigataH sahasA / / 63|| yugmam / / gujarAtI artha :- ane tyArabAda vidyAdharanA samUhathI parivarelo parijanavar3e anusarAto, sundara vastrothI zobhato nagarajanothI parivarelo rAjA vidyAthI banAvela zreSTha vimAnamAM ArUDha thayelo sahasA citrakUTa Upara bhaktipUrvaka pitAjI muni ne vandana karavA mATe caalyo| hindI anuvAda :- usake bAda vidyAdhara ke samUha se AvRtta, parijana dvArA anusarita, sundara vastroM se suzobhita, nagarajanoM se parivRta - pitA munivara ko bhakti se vandana karane ke lie vidyA dvArA racita zreSTha vimAna meM jaldI se ArUr3ha huaa| gAhA : teNa sahio ahaMpi hu calio muNi- pAya-vaMdaNa-nimittaM / aha savve saMpattA Asanne cittakUDassa / / 64 / / saMskRta chAyA : tena sahito'hamapi khalu calito munipAdavandananimittam / atha sarve samprAptA Asanne citrakUTasya / / 64 / / gujarAtI artha :- nenI sAthe huM paNa munibhavaMtanA vandanamATe gayo, ane badhA citrakUTanI najIkamAM phoNcyaa| hindI anuvAda :- unake sAtha maiM bhI munibhagavanta ko vandana karane gayA, aura hama sabhI citrakUTa ke pAsa meM phuNce| gAhA :cauviha-deva-nikAyaM nivayaMtaM daTuM cittakUDammi / savisesa-harisiya-maNo viyasiya-muha-paMkao rAyA / / 65 / / sigyataraM gaMtUNaM bahu-jaNa-parivArio payatteNa / sura-kaya-kevali-mahimaM thuvvaMtaM divva-nArIhiM / / 66 / / dadguNa muNi-varaM taM kAUNa payAhiNaM ca tikkhutto / bahu-mANa-vasa-samuTThiya-romaMca-cayaMciya-sarIro // 67 / / bhUmi-tala-luliya- mauDaM paMcaMgaM kariya tAhe paNivAyaM / paharisa-galaMta- nayaNo aha evaM thunniumaaddhtto||68|| catasRbhiH klaapkm|| 156

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saMskRta chAyA : gatvA caturvidha- devanikAyaM nipatantaM dRSTvA citrakUTe | savizeSa- harSita-manA vikasita-mukha-paGkajo rAjA ||65 / / zIghrataraM bahujanaparivRttaH prayatnena / surakRta- - kevalI - mahimAnaM stUyamAnaM divyanArIbhiH / / 66 / / dRSTvA munivaraM taM kRtvA pradakSiNAM ca triHkRtvaH / bahumAnavaza- samutthita romAJca cayAJcita-zarIraH / / 67 / / bhUmitalalolitamukuTaM paMcAgaM kRtvA tadA praNipAtam / praharSagalannayano'tha evaM stotumArabdhaH ||68 / / catasRbhiH kalApakam gujarAtI artha :- citrakUTa upara cAre prakAranA devasamUhane AvatA joIne, savizeSa harSitamana vALo ane vikasita mukhakamalavALI ghaNA lokothI parivarelo rAjA devoTa karelA kevalInA mahimAne ane devIovar3e stuti karatA joine jaldI thI te munivarane traNa pradakSiNA karIne mahumAnapUrvaka atyaMta romAJca yukta dehavALI, bhUmitala upara sparza karelA mukuTavALopaMcAMga praNiprAta karIne khuza thayelA harSAzru sahita A pramANe stuti karavA lAgyo / hindI anuvAda :- vahA~ citrakUTa parvata ke Upara cAro prakAra ke deva - samUha ko AtaM hue va devioM dvArA stuti karAte hue aura devoM dvArA kiye hue - " kevalI kI mahimA dekhakara, bahujana se parivRta, savizeSa harSitamanavAlA evaM vikasita mukhakamalavAlA rAjA zIghra hI munivara ko tIna pradakSiNA dekara, bahumAnayukta, atiromAJcita dehavAlA - bhUmitala para sparzita mukuTa dvArA paMcAMga praNipAta karake harSAzru - sahita isa prakAra stuti karane lgaa| gAhA : saMskRta chAyA : - jaya jaya jIva- dayA- vara! vocchinna- bhava- nibaMdhaNa ! muni stuti sukka- jjhANeNa daDDha - kamma vaNa! | jAi- jarA - maraNa- dukkha - hara ! / / 69 / / jaya jaya jIva dayApara ! zukladhyAnena dagdhakarmavana! | vyucchinna- bhavanibandhana! jAti-jarA-maraNa-duHkhahara! / / 69 / / gujarAtI artha :- zukladhyAnavar3e karma ne bAlanAra, bhavanA baMdhanane chedI nAkhanAra, janma, jarA, maraNanA duHkhane haranAra he jIva dayApara ! Apa jaya pAmo jayapAmo / 157

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hindI anuvAda :- zukladhyAna se dagdha karmavanavAle, bhavabaMdhana ke nAzaka, janma, jarA, maraNa ke duHkhahAraka, he jIva dayAvara! Apa kI jaya ho, jaya ho| gAhA : uppnn-viml-kevl-uvlddh-smtth-nney-sbbhaav!| sAsaya siva-suha-sAhaNa! ptt-ahkkhaay-caaritt!||70|| saMskRta chAyA : utpanna-vimala-kevalopalabdha-samasta-jJeya-sadbhAvaH / / zAzvata-ziva-sukhasAdhana! prApta yathAkhyAta-cAritra! ||70 / / gujarAtI artha :- utpanna thayelA vizuddha kevalajJAnavar3e samasta hoya bhAvane jANanAra, zAzvata-ziva-sukhanA sAdhaka! yathAkhyAta cAritrane pAmela - hindI anuvAda :- pragaTita vizuddha kevalajJAna dvArA samasta jJeya padArthoM ko jAnanevAle! zAzvata ziva-sukha sAdhaka! yathAkhyAta cAritravAn! - gAhA : bhayavaM! aNAi-nihaNe parinbhamaMtANa bhv-smuddmmi| hai dAuM hatthAlaMbaM amha samuttAraNaM kuNasu / / 71 / / saMskRta chAyA : he bhagavan! anAdi-nidhane paribhramatAM bhava-samudre / dattvA hastAlambaM asmAkaM samuttAraNaM kuru / / 71 / / gujarAtI artha :- he bhagavan! anAdi anaMta saMsAra sAgaramAM paribhramaNa karatA amane hastAvalaMbana ApIne Apa A saMsArathI tAro! hindI anuvAda :- he bhagavan! anAdi anaMta saMsAra-sAgara meM paribhramita hamako hastAvalaMbana dekara Apa isa saMsAra se hamArA uddhAra kro| gAhA : evaM thuNiUNa muNiM munni-muh-kml-nihiy-mnn-nynno| uvaviThTho dharaNie nAsanne nAidUrammi // 72 / / saMskRta chAyA : evaM stutvA muniM muni-mukha-kamala-nihita-manonayanaH | upaviSTo dharaNyAM nAsanne nAtidUre / / 72 / / gujarAtI artha :- A pramANe muninI stuti kIne muni nA mukhakamala upara sthApana karelA mana ane nayanavALA rAjA atidUra ane najIka paNa nahI evI pRthvItala Upara betthaa| 158

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hindI anuvAda :- isa prakAra munibhagavanta kI stuti karake muni ke mukha-kamala para sthApita mana aura nayanavAlA atidUra aura atinajadIka bhI nahIM aisI bhUmi para rAjA baitthaa| gAhA : muni dezanA etthaMtarammi muNiNA parattha-saMpAyaNekka-rasieNaM / gaMbhIra- bhAraIe pAraddhA desaNA evaM / / 73 / / saMskRta chAyA : atrAntare muninA parArtha-sampAdanaikarasikena / gambhIra-bhAratyA prArabdhA dezanA evam / / 73 / / gujarAtI artha :- eTalIvAramA parArtha karavAmAM eka rasika evA munivar3e gaMbhIra vANIpUrvaka A pramANe dezanAno prAraMbha kraayo| hindI anuvAda :- utanI dera meM parArtha karane meM rasika aise muni dvArA gambhIra vANI se isa prakAra dezanA prArambha kI gii| gAhA : aidulahaM maNuyattaM asaar-sNsaar-saagr-gyaannN| kugaINa paura-bhAvA sa-kamma- vasagANa jiivaannN||74| saMskRta chAyA : atidurlabhaM manujatvaM asAra-saMsAra-sAgaragatAnAm / kugatinAM pracura-bhAvAt svakarmavazagAnAM jIvAnAm / / 74 / / gujarAtI artha :- 'he bhavyAtmAo! A asAra saMsAra sAgaramAM bhramaNa karatA, potAnA karmavaza jIvone puSkaLa kugatinA pracura bhAvonI vacce manuSyapaNu atidurlabha ch|' hindI anuvAda :- 'he bhavyAtman! isa asAra saMsAra sAgara meM bhramita, svakarmavaza, jIvoM ko kugati ke pracura bhAvoM ke bIca meM manuSyatva atidurlabha hai|' gAhA : taMpi hu jarAbhibhUyaM AvAso rog-sog-vaahiinnN| sArIra-mANasANeya-dukkha-saMpAya-kaliyaMti / / 75 / / saMskRta chAyA : tadapi khalu jarAbhi-bhUta mAvAso rogazokavyAdhInAm / zArIramAnasAneka-duHkha-saMpAtakalitamiti 1175 / / 159

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gujarAtI artha :- vaLI te manuSyapaNu jarAthI parAbhava pAmela zArIrikamAnasika aneka duHkhanA saMtApathI yukta, ane roga-zoka, vyAdhInA AvAsa tulya ch| hindI anuvAda :- puna: vaha manuSyatva jarA se abhibhUta, zArIrika-mAnasika aneka da:khoM se saMtapta aura roga, zoka, vyAdhi ke AvAsa tulya haiN| gAhA : pavaNAhaya-dhaya-vaDa-caMcalAo lacchIo tahaya mnnuyaannN| aNavaTThiyA ya nehA suhi-sayaNa-piyAi-jaNa-visayA / / 76 / / saMskRta chAyA : pavanAhata-dhvajapaTa-caJcalA lakSmIH tathA ca mnussyaannaam| anavasthitAzca snehA suhRt-svajanapriyAdi-janaviSayAH / / 76 / / gujarAtI artha :- manuSyonI lakSmI pavanathI pharakatI dhvajapatAkA samAna caJcala che ane mitro-svajano tathA pitrAdi parivAra viSayaka sneha asthira ch| hindI anuvAda :- manuSyoM kI lakSmI pavana se jhUlatI patAkA samAna caJcala hai aura 'mitra, svajana tathA pitrAdi parivAra viSayaka sneha asthira hai| gAhA : visaya-suhaMpi hu pariNAma-dAruNaM nArayAi-duha-heU / AraMbha-pariggaha-saMciyassa pAvassa prinnaamo||77|| saMskRta chAyA : viSayasukhamapi khalu pariNAmadArUNaM naarkaadi-duHkhhetuH| Arambha-parigraha-saJcitasya pApasya prinnaamH||77|| gujarAtI artha :- viSayasukha paNa nizce pariNAme bhayaMkara nArakAdi duHkhanA kAraNa rUpa che ane AraMbha-parigrahathI saJcita thayelA pApano ja pariNAma che| hindI anuvAda :- nizcaya hI viSaya sukha bhI bhayaMkara nArakAdi duHkha ke hetu haiM aura yaha AraMbha-parigraha se saJcita kie pApa kA hI phala hai| gAhA : aibhIsaNeNa baMdheNa garuya-pIDAvaho khu jIvANaM / micchA-viyappa-vasao savvaMpi hu sokkhmaabhaai||78|| 160

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saMskRta chAyA : atibhISaNena bandhena gurUpIDAvahaH khalu jIvAnAm / mithyAvikalpavazataH sarvamapi khalu saukhya-mAbhAti / / 78 / / gujarAtI artha :- atibhISaNa evA bandhana bar3e jIvo atibhAre pIDAne vahana karanArA thAya che to paNa mithyA vikalpa nA vazathI badhu sukha rUpa lAge che| hindI anuvAda :- prabalatama bandhana dvArA jIva ko bhArI pIr3A sahanI par3atI hai phira bhI mithyA vikalpavaza use sabhI meM sukha hI sukha mahasUsa hotA hai| gAhA : aNavaraya-saMpayaTTo maccU avaharai jIva-saMghAyaM / evaM ca Thie bho bho bhaddA!sammaM viciMteha / / 79 / / saMskRta chAyA : anavaratasampravRtto mRtyu-rapaharati jIvasaGaghAtam | evaM ca sthite bho! bho! bhadrA samyaga vicintayata / / 79 / / gujarAtI artha :- niraMtara pravRtta thato mRtyu rUpI subhaTa jIva samUhanuM apaharaNa kare che| A pramANe saMsAranI sthiti hote chate he! bhadda jIvo! tame sArI rIte vicAra kro| hindI anuvAda :- nirantara kArya meM pravRtta mRtyu rUpI yamarAja jIvasamUha kA apaharaNa karatA hai| isI prakAra saMsAra kI sthiti hai| ata: he bhadrajIvo! tuma samyak prakAra vicAra kro| gAhA : kevali-bhaNiyaM dhammaM mottUNaM natthi kiMci annati / saraNaM bhava-bhIyANaM bhaviyANaM bhv-nibuddddaannN||8|| saMskRta chAyA : kevalibhaNitaM dharmaM muktvA nAsti kiJcidanyaditi / zaraNaM bhavabhItAnAM bhavikAnAM bhavanimagnAnAma ||80 / / gujarAtI artha :- bhavamAM DUbelA prANIone tathA bhavathI DarelA bhavyo ne kevalI bhagavaMte kahelA dharma sivAya bIjA koInu paNa zaraNa nthii| hindI anuvAda :- saMsAra meM nimagna evaM bhava se bhayabhIta bhavyoM ko kevalI prarUpita dharma ke atirikta koI bhI zaraNa nahIM hai| 161

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gAhA : tamhA kuNaha payattaM dulahaM laddhUNa mANusaM jammaM / jiNa - iMda - bhaNiya- dhamme sAsaya-siva sokkha heummi / / 81 / / saMskRta chAyA : tasmAt kuru prayatnaM durlabhaM labdhvA mAnuSyaM - janma | jinendrabhaNita- dharme zAzvata ziva-saukhyaM hetau / / 81 / / gujarAtI artha :- tethI durlabha evA manuSyajanmane pAmIne zAzvata - zivasukhanA kAraNa samAna jinezvara bhagavaMte kahela dharmamAM prayatna karo / hindI anuvAda :- ataH durlabha manuSya janma me zAzvata - ziva-sukha ke kAraNa rUpa jinezvara bhagavaMta prarUpita dharma meM yatna kiijie| gAhA : sAvajja- kajja- vajjaNa- rUvaM parigeNhiUNa pavvajjaM / khaviUNa kamma- sattuM sAsaya- sokkhaM vayaha mokkhaM / / 82 / / saMskRta chAyA : sAvadyakArya-varjana- rUpAM parigRhya pravajyAm / kSapayitvA karmazatruM zAzvata saukhyaM vrajata mokSam / / 82 / / gujarAtI artha :- sAvadhakAryanA tyAga rUpa pravajyAne svIkArIne karmazatruno kSaya karIne zAzvata sukharupa mokSa ne pAmo / hindI anuvAda :- sAvadyakArya ke tyAga rUpa pravajyA ko svIkAra kara karmazatru kA kSaya kara ke zAzvata sukha ke dhAma tulya mokSa ko prApta kro| gAhA : iya kevaliNA bhaNie viNivesiya karayalaMjaliM sIse / vajjarai maMdhavAhaNarAyA u tahatti jaM bhaNaha ||83 / saMskRta chAyA : iti kevalinA bhaNite vinivezya kara talAJjaliM zIrSe / kathayati gandhavAhanarAjA tu tatheti yad bhaNata / / 83 / / gujarAtI artha : :- A pramANe kevalI bhagavaMte kahe chate mastaka Upara aJjali jor3Ine gandhavAhanarAjA 'he prbhu| Apa kaho cho tema ja che tema bolyA / hindI anuvAda :- isa prakAra kevalI bhagavaMta ke upadeza ko sunakara mastaka para aJjali jor3akara gandhavAhanarAjA ne isa prakAra kahA- he prabho! Apa kahate haiM vaisA hI hai| 162

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gAhA : dAuM vijjA - niyaraM rajjeNa samaM tu niyaya- puttassa / nahavAhaNassa tato karomi giha-vAsa cAyaMti / / 84 // saMskRta chAyA : dattvA vidyAnikaraM rAjyena samaM tu nijakaputrAya / nabhovAhanAya tataH karomi gRhavAsa tyAgamiti / / 84 / / gujarAtI artha :- mArA putra nabhavAhanane rAjya sahita vidhipUrvaka samasta vidyA ApIne huM gRhavAsano tyAga karIza (e pramANe kahayuM / ) hindI anuvAda :- aura apane putra nabhavAhana ko rAjya sahita vidhipUrvaka samasta vidyA dekara maiM gRhavAsa kA tyAga kruuNgaa| gAhA : rAja prazna etthaMtarammi suMdari ! patthAvaM jANiUNa pucchAe / vihiya paNAmeNa mae puTTho muNi- kevalI evaM / / 85 / / saMskRta chAyA : atrAntare he sundari ! prastAvaM jJAtvA pRcchAyAH / vihitapraNAmena mayA pRSTo muni kevalI evam / / 85 / / gujarAtI artha :- tarataja te samaye he sundari ! avasara jANIne praNAma karIne meM A pramANe kevalI bhagavaMtane pUchayu / hindI anuvAda he sundarI ! usI samaya pUchane kA avasara jAnakara praNAma karake maiMne kevalI bhagavaMta ko isa prakAra puuchaa| : gAhA : loyAloya - viloyaNa- kevala nANeNa nAya- bhAvassa / paccakkhaM hi bhayavao eyaM jamahaM tu pucchissaM / 86 / / saMskRta chAyA : lokAlokavilokana - kevalajJAnena jJAtabhAvasya / pratyakSaM khalu bhagavata etad yadahaM tu prakSyAmi / / 86 / / gujarAtI artha :- lokAlokane sAkSAt nIhALanAra evA kevalajJAnavar3e pratyakSa jANyA che samasta bhAvone jemaNe tevA Apa pUjyapAda bhagavaMtane huM A pramANe pUcheM chu| hindI anuvAda :- kevalajJAna dvArA lokAloka ko dekhane se sampUrNa padArtha ke bhAvoM ko pratyakSa se jAnanevAle bhagavaMta ! maiM Apako isa prakAra pUchatA hU~ / 163

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gAhA : ekkacciya maha dhUyA jAyA vinnANa-rUva-saMpunnA / pANANavi vallahiyA nAmeNaM kaNagamAlatti / / 87 / / saMskRta chAyA : ekaiva mama duhitA jAtA vijJAnarUpasampUrNA / prANAdapi vallabhikA nAmnA 'kanakamAlA' iti||87|| gujarAtI artha :- jJAna ane rUpanA bhaMDAra prANathI paNa adhika priya nAmavar3e "kanakamAlA" e pramANe mAre eka ja putri ch| hindI anuvAda :- vijJAna aura rUpa se sampUrNa, prANa se bhI adhika priya 'kanakamAlA' isa prakAra ke nAmavAlI mujhe ikalautI putrI hai| gAhA : dhUyAe ko bhattA hohI maNa-vallahotti eyaae| ciMtAe maha hiyayaM bhayavaM! niccaMpi akkhaliyaM / / 88 / / saMskRta chAyA :duhituH ko bhartA bhaviSyati manovallabha iti etasyAH (etyaa)| cintayA mama hRdayaM he bhagavan! nityamapi askhalitam / / 88 / / gujarAtI artha :- he bhagavan! A mArI putrino manavallabha svAmI koNa thaze e pramANenI cintAthI mArU mana hamesA Akula-vyAkula rahe che| hindI anuvAda :- he bhagavAna! yaha merI putrI kA manavallabha bharttA kauna hogA? isa prakAra kI cintA se merA mana niraMtara Akulita rahatA hai| gAhA : tA maNa-nivvui-heuM sAhijjau esa amha (va) vuttaMto / pANiggahaNaM tIe kA kira vijjAharo kAhI? / / 89 / / saMskRta chAyA : tasmAd mano-nivRtti-hetuM kathyatAM eSo asmAkaM vRttAntaH | pANigrahaNaM tasyAH kaH kila vidyAdharaH kariSyati? ||89 / / gujarAtI artha :- tethI mana nI zAMtine mATe A vRttAnta mane kaho ke teNInu pANi-grahaNa kyo vidyAdhara karaze? hindI anuvAda :- ata: mana kI ni:vRtti hetu mujhe kahie ki isakA pANigrahaNa kauna se vidyAdhara ke sAtha hogA? 164

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gAhA : evaM ca pucchieNaM kevaliNA suyaNu! erisaM bhaNiyaM / mA bhadda! kuNa visAyaM thovaM ciya ettha vatthummi / / 90 / / saMskRta chAyA : evaM ca pRSTena kevalinA he satano! IdazaM bhaNitama | mA he bhadra! kuru viSAdaM stokameva atra vastuni / / 10 / / gujarAtI artha :- A pramANe pUchAyelA kevalIvar3e A pragANe kaThevAyu 'he sutanu! he bhadra! A alpa vastune viSe tuM kheda na paam| hindI anuvAda :- isa prakAra pUchane se kevalI bhagavaMta dvArA kahA gayA, he sutanu! bhadra! isa alpa vastu ke viSaya meM tUM tanika bhI kheda na kr| gAhA : tuha dhUyAe bhattA so hohI jo imammi veyaDDe / guNa-kaliyaM pAlissai vijjAhara-cakkavaTTittaM / / 91 / / saMskRta chAyA : tava duhituH bhartA sa bhaviSyati yo'smin vaitADhaye / guNakalitaM pAlayiSyati vidyAdhara-cakravartitvam / / 11 / / gujarAtI artha :- A vaitALyamA guNasampanna, etu vidhAdhaTomAM cakravarti paNu pAmaze te tArI putrIno svAmI thshe| hindI anuvAda :- ina vaitADhya ke vidyAdharoM meM guNa sampanna aisA cakravartI pada jo prApta karegA vahI terI putrI kA svAmI hogaa| gAhA : puvva-bhava-neha-baddhA tuha dhUyA tassa paann-vllhiyaa| hohI sayalaMteura-lalAma-bhUyA mahAdevI / / 92 / / saMskRta chAyA : pUrvabhavasnehabaddhA tava duhitA tasya prANavallabhA / bhaviSyati sakalAntaHpura-lalAma-bhUtA mahAdevI / / 12 / / gujarAtI artha :- pUrvabhavanA snehathI baMdhAyelI tArI putrI tenI prANavallabhA thaze tathA sakala antaHpuramA tilaka samAna mahAdevI thshe| hindI anuvAda :- pUrvabhava ke sneha tantu se baMdhI huI terI putrI unakI prANavallabhA banegI tathA sakala anta:pura meM tilaka samAna mahAdevI hogii| 165

Page #172
gAhA : kevali-vayaNaM souM saMjAo majjha gruy-aannNdo| etyaMtarammi rAyA samuTThio vaMdiUNa muNiM / / 93 / / saMskRta chAyA : kevali-vacanaM zrutvA sajAto mama gurukAnaMdaH / atrAntare rAjA samutthito vanditvA munim / / 13 / / gujarAtI artha :- kevalinA vacana sAMbhaLIne mane bahuja AnaMda thayo aTalIbAramA rAjA munine vandana karIne ubho thyo| hindI anuvAda :- kevalI ke vacana sunakara mujhe bahuta hI AnaMda AyA, utanI dera meM muni ko vandana kara ke rAjA utthaa| gAhA : tatto rannA sahio samAgao tammi ceva nyrmmi| aha rannA haM bhaNio bahu-mANa-juyaM imaM vynnN|| 94 / / saMskRta chAyA : tato rAjJA sahitaH samAgataH tasminneva nagare / atha rAjJA ahaM bhaNito bahumAnayuktaM idaM vacanam / / 94 / / gujarAtI artha :- tyAra pachI rAjA sahita te ja nagaramAM huM Avyo ane rAjAra mane bahumAnayukta A pramANe vacano kyaa| hindI anuvAda :- ata: rAjA sahita maiM bhI vahI nagara meM AyA aura rAjA ne bahumAna yukta vANI se mujhe isa prakAra khaa| gAhA.: kanakamAlAnI mAMgaNI __ aivallahAvi dhUyA dAyavvA tAva kassai narassa / jaM esA loga-TThiI teNamhe erisaM bhnnimo||95|| saMskRta chAyA : ativallabhApi duhitA dAtavyA tAvat kasmai nraay| yadeSA lokasthitiH tena vayaM IdRzaM bhaNAmaH ||95 / / gujarAtI artha :- he amitagati! atipriyaputrI paNa koI paNa manuSyane ApavAnI hoya ch| kAraNa ke AvI lokarithati che tethI huM A pramANe kahuM chu| hindI anuvAda :- atipriyaputrI bhI kisI bhI manuSya ko denI hI hai kyoM ki aisI loka kI rIti hai ata: maiM isa prakAra kahatA huuN| 166

Page #173
gAhA : nahavAhaNassa dijjau sA kajjA jeNa vitta vIvAhaM / niyaya- pae ThaviUNaM sevAmo tAya-paya- -juyalaM / / 96 / / saMskRta chAyA : nabhovAhanAya dIyatAM sA kanyA yena vRttavivAham | nijakapade sthApayitvA sevAmahe tAtapadayugalam / / 96 / / gujarAtI artha :- ApanI te putrI mArA putra nabhovAhana ne Apo jethI vivAhakarIne mArA sthAne tene sthApine huM pitAnA caraNakamalanI sevA karUM hindI anuvAda :- ApakI putrI mere putra nabhovAhana ko dIjie jisase usakA vivAha karake, apane sthAna para sthApita karake pitAjI ke caraNakamala kI maiM sevA kruuN| gAhA : - tatto maevi bhaNiyaM etthatthe natthi kiMci vattavvaM / dhUyA kittiyamettaM pANAvi hu tumha AyattA / / 97 / / saMskRta chAyA : tato mayApi bhaNitaM atrArthe nAsti kiJcid vaktavyam / duhitA kiyanmAtraM prANA-api khalu tavAyattAH ||97 / / gujarAtI artha :- tyAra pachI meM kahayuM - "A saMbaMdhI Apane koI kahevAnuM nA hoya putrI to zuM ? mArA prANa paNa Apane AdhIna che / hindI anuvAda :- aisA sunakara maiMne kahA - isa viSaya meM Apako kucha kahane kI AvazyakatA nahIM hai, putrI to kyA ? mere prANa bhI Apake adhIna haiN| gAhA : sacciya dhUyA dhannA suhA jA hoi deva - pAyANaM / kevala girAvi saccA jaM kijjai erise vihie / / 98 / / saMskRta chAyA : saiva duhitA dhanyA snuSA yA bhavati devapAdAnAm / kevala giro'piM satyA yatkriyate IdRze vidhau ||18|| gujarAtI artha :- te putrI ne paNa dhanya che ke je ApanI putravadhU thaze, A pramANe karAye chate kevalI bhagavaMtanI vANI paNa satya thaze / hindI anuvAda :vaha merI putrI kanakamAlA bhI dhanya hai jo ApakI putravadhU hogI aura isa prakAra kevalI bhagavanta kI vANI bhI satya hogii| 167

Page #174
gAhA: tumha suyaM mottUNaM veyaDa-girimmi hojja ko anno / vijjANa cakkavaTTI jassa piyA hojja maha dhUyA? / / 99 / / saMskRta chAyA : tava sutaM muktvA vaitADhya girau bhavetkonyaH / vidyAnAM cakravartI yasya priyA bhaved mama duhitA? ||99 / / gujarAtI artha :- A vaitADhya parvata upara tArA putrane choDIne bIjo koNa vidyAdharono cakravartI hoya jenI priyA mArI putrI hoya? hindI anuvAda : - isa vaitADhya parvata para Apake putra nabhovAhana ke atirikta dUsarA kauna vidyAdharoM kA cakravartI ho sakatA hai jisakI priyA merI putrI ho? gAhA : lagna nirUpaNa evaM ca mae bhaNie viyasiya-vayaNeNa rAiNANatto / somajaso joisio vivAha-laggaM nirUvesu / / 10 / / saMskRta chAyA : evaM ca mayi bhaNite vikasita-vadanena rAjJA aajnyptH| somayazo jyotiSko vivAhalagnaM nirUpaya / / 100 / / gujarAtI artha :- A pramANe mArA var3e kahevAye chate praphullita vadanavAlA rAjAvar3e somayaza jyotISi AjJA karAyo ke vivAha- muhUrta batAvo! hindI anuvAda :- isa prakAra mere kahane se vikasita mukhavAle rAjA dvArA somayaza jyotISi AjJA pAyA ki vivAha kA muhUrta batAo! gAhA : tatto joisieNaM sammaM AlociUNa Ai8 / vaisAha-suddha-paMcami- rattIe sohaNaM laggaM / / 101 / / saMskRta chAyA : tato jyotiSkena samyagAlocya AdiSTam / vaizAkha-sudi-paJcamI-rAtryAM zobhanaM lagnam / / 101 / / gujarAtI artha :- tyAra pachI sArI rIte joIne vaizAkha suda pAMcamanI rAtrImAM lagnanu zubha muhUrta Ave che ema jyotISie kho| hindI anuvAda :- taba acchI taraha se dekhakara vaizAkha sudI paMcamI kI rAtri meM lagna kA zubha muhUrta AtA hai, aisA jyotiSI ne khaa| 168

Page #175
gAhA : tatto ya mae bhaNiyaM AesaM deha jeNa gaMtUNa / niya-nayare saMjuttiM vivAha-kajjassa kAremi / / 102 / / saMskRta chAyA : tatazca mayA bhaNitaM AdezaM dadasva yena gatvA / nijanagare saMyuktiM vivAhakAryasya kArayAmi / / 102 / / gujarAtI artha :- tyAra pachI meM kahyu - 'mane Adeza Apo jethI potAnA nagaramAM jaIne vivAha nI sAmagrI taiyAra kraavuu|| hindI anuvAda :- ataH maine kahA, "mujhe AjJA dIjie, jisase apane nagara meM jAkara maiM vivAha kI sAmagrI taiyAra kraauu| gAhA : teNANunnAo haM sigdhaM ciya Agao ihaM suynnu| rAyAmaccehi samaM caMdajasA-5'icca-nAmehiM / / 103 / / saMskRta chAyA : tena anujJAto'haM zIghramevAgata iha sutano | rAja-amAtyaiH samaM candrayaza-Aditya-nAmabhiH / / 103 / / gujarAtI artha :- "he sutanu! AjhA pAmelo hu~ gandhavAhana rAjAnA candrayaza, Aditya Adi mantrI sAthe turata ahIM aavyo| hindI anuvAda :- he sutanu! AjJA pAkara gandhavAhana rAjA ke candrayaza, Aditya Adi mantriyoM ke sAtha maiM zIghra hI yahA~ AyA huuN| gAhA : eevi kaNagamAlA-varaNatthaM AgayA mae smyN| kalle pabhAya-samae kila hoi varaNayaM tIe / / 104 / / saMskRta chAyA : ete'pi kanakamAlAvaraNArtha-mAgatA mayA samakam / kalye prabhAtasamaye kila bhavati varaNaM tasyAH / / 104 / / gujarAtI artha :- A badhA paNa kanakamAlAnA vivAha mATe mATI sAthe AvyA che AvatIkAle savAre teNIno lagna mahotsava ch| hindI anuvAda :- yaha sabhI bhI kanakamAlA ke vivAha ke lie mere sAtha Ae haiN| kala prAta: samaya unake lagna kA mahotsava hai| 169

Page #176
gAhA : evaM ca Thie esA ekkA ghUyA suTThu piyA tAva kaNagamAlamha / eIe aNurAo saMjAo cittavegammi / / 105 / / saMskRta chAyA :- evaM ca sthite eSA ekA duhitA suSThu priyA tAvat kanakamAlA aavyoH| etasyA anurAgaH sajAtaH citravege ||105 / / gujarAtI artha :- A pramANe sthiti thaye zuM karavu ? ApaNI A eka ja kanakamAlA atyaMta priya putrI che| ane eNIne citravega upara anurAga thayo che| hindI anuvAda :- isa prakAra kI sthiti hone para kyA kreN| yaha kanakamAlA apanI ikalautI evaM atipriya putrI hai aura usako citravega para anurAga huA hai? gAhA : amitagati nI ciMtA tA jai maNo'NukUlaM saMpADissaM na ekka-dhUyAe / eIyavi, tA suMdari! kiMca mae jIvieNaMti? / / 106 / / saMskRta chAyA : tasmAd yadi manonukUlaM saMpAdayiSyAmi naikaduhitre / aitasyai api tasmAd he sundari! kiM ca mayA jIvitena iti / / 106 / / . gujarAtI artha :- tethI jo A putrIno eka paNa manoratha pUrNa na karI zakuM to he sundarI! mArA jIvavA var3e zaM? hindI anuvAda :- ata: he sundarI! yadi isa putrI kA maiM eka bhI manoratha pUrNa na kara sakU to mere jIne se bhI kyA lAbha? gAhA : uvayAreNaM mahayA vimaggiyA rAiNA suya-nimittaM / siri-gaMdhavAhaNeNaM maevi dinnA imA tassa / / 107 / / saMskRta chAyA : upacAreNa mahatA vimArgitA rAjJA sutanimittam / zrIgandhavAhanena mayA api dattA iyaM tasmai / / 107 / / gujarAtI artha :- moTA gauravapUrvaka zrIgandhavAhanarAjA var3e putra mATe ApaNI putrInI mAMgaNI karAyI ane lAgaNIvaza meM vAta svIkArI putrI tene ApI diidhii| 170

Page #177
hindI anuvAda : - bar3e gauravapUrvaka zrIgandhavAhana rAjA ne putra nabhovAhana ke lie apanI putrI kI yAcanA kI aura (premavaza ho) maiMne bhI bAta svIkAra lii| gAhA : taM ca iyANiM annahakAuM cAijjae na jaM suynnu!| eeNa karaNeNaM me bhaNiyaM AgayaM vasaNaM / / 108 / / saMskRta chAyA : taM ca idAnI-manyathA kartuM zakyate na yad he sutano! / etena kAraNena mayA bhaNita-mAgataM vysnm||108|| gujarAtI artha :- ane atyAre te vacana anyathA karavA mATe paNa huM samartha nathI A kAraNathI he sutanu! kaSTa AvI paDayu ema meM kahayu! hindI anuvAda :- abhI vaha vacana anyathA karane ke lie bhI maiM samartha nahIM haiM isI kAraNa se he sutanu! kaSTa AyA aisA maiMne khaa| gAhA : citramAlAnI ciMtA eva piyayama-vayaNa soUNaM cittavega! saMjAyA / maha sAmiNIvi vicchAya-vayaNiyA cittmaaltti||109|| saMskRta chAyA : evaM priyatama-vacanaM zrutvA he citravega! sajAtA / mama svAminI api vicchAyavadanA citramAleti / / 109 / / gujarAtI artha :- 'he citravega! A pramANe priyatamanAM vacana sAMbhaLIne mArI svAminI citramAlA paNa bahu duHkhI thii| hindI anuvAda :- he citravega! isa prakAra priyatama ke vacana sunakara merI svAminI citramAlA bhI bahuta duHkhI huii| gAhA : tatto tIe bhaNiyaM maha citte phurai erisaM taav| paricayai kaNagamAlA tabvirahe jiiviymvssN||110|| saMskRta chAyA : tatastayA bhaNitaM mama citte sphurati IdRzaM tAvat / parityajati kanakamAlA tadavirahe jIvitaM avshym||110|| gujarAtI artha :- te chatAM te citramAlA var3e kahevAyu-mArA citta mAM A pramANe sphuraNa thAya che| 'te citraveganA viraha thI kanakamAlA avazya prANa tyaagshe|' 171

Page #178
hindI anuvAda :- phira bhI citramAlA ne kahA - 'mere citta meM aisA spandana hotA hai ki citravega ke viraha se kanakamAlA avazya prANa chodd'eNgii|' gAhA : kahakahavi mae jaM sA tappAvaNa-sUyagehiM vayaNehiM / puvviM saMghIraviyA eyaM puNa annahA jaayN||111|| saMskRta chAyA : kathaM kathamapi mayA yat sA tatprApaNasUcakaiH vacanaiH / pUrvaM dhairyamApAditA etat punaranyathA jAtam / / 111 / / gujarAtI artha :- priya prApti nA sUcaka vacanovar3e keme karIne meM ene dhairya aapyu| vaLI A to bIju ja thyu| hindI anuvAda :- priya prApti Agamana sUcaka vacana kahakara bahuta muzkila se maiMne dhairya dilAyA thA aura yahA~ kucha aura hI ho gyaa| gAhA : bhaNiyaM ca amiyagaiNA evaM hi Thie karemi kiM suyaNu! / jai tAva na demi imaM to rAyA rUsai avassaM / / 112 / / saMskRta chAyA :bhaNitaMca amitagatinA evaM khalu sthite karomi kiM he sutano! / yadi tAvanna dadAmi imAM tato rAjA (ruSyati) ruSyedavazyam / / 112 / / gujarAtI artha :- vyAre amitagatie kahayu - 'A pramANe kaSTa Ave he sutanu! huM zuM karUM? jo putrI ne na Apu to avazya rAjA roSa paamshe| hindI anuvAda :- taba amitagati ne kahA - 'he sutanu! isa prakAra ke kaSTa meM maiM kyA karUM? yadi putrI na dUM to rAjA avazya krodhita hogaa|' gAhA : kevali-vayaNA ranno aigaruo ettha Ayaro jaao| teNa imAi adANe aigaruyaM hoi maha khUNaM / / 113 / / . saMskRta chAyA : kevalivacanAd rAjJo atiguruko anAdaro jaatH| tena asyA adAne atigurukaM bhavati mama kSuNam (hAni) / / 113 / / gujarAtI artha :- vaLI kevalI bhagavaMtanA vacana thI te rAjAno kanakamAlA upara ghaNo Adara thayo che mATe hAM kahIne atyAre nahIM ApavA mAM bahumoTu anartha thshe| 172

Page #179
hindI anuvAda :punaH kevalI bhagavaMta ke vacana se kanakamAlA para bahuta Adara hai ataH hAM kahakara use rAjA ko na dene se bhArI anartha hogaa| gAhA : rudveNa teNa veyaDDa- naga-vare jaM na hoi AvAso / aithovaM ciya eyaM, annaMpi virUvayaM hoi / / 114 / / saMskRta chAyA : ruSTena tena vaitADhya nagavare yanna bhavati AvAsaH / atistokaM eva etad anyadapi virUpakaM bhavati ||114|| gujarAtI artha :- rAjA roSa pAne chate vaitADhya - nagaramA rahevu paNa muzkela thAya A to alpa kaSTa che ane bIju aniSTa AvI zake che| hindI anuvAda :aura rAjA rUSTa hone para isa vaitADhya nagara meM rahanA bhI bhArI ho jAyegA yaha tA alpa kaSTa hai aura bhI dUsare aniSTa ho sakate haiN| gAhA : annaM ca gihissai maDDAivi rAyA eyaM na ettha saMdeho / tAva varaM sayameva ya samappiyA saMskRta chAyA : anyacca / gRhISyati balAtkArAdapi rAjA etAM nAtra sandehaH / tAvad varaM svayameva ca samarpitA sneha vRddhyai / / 115 / / gujarAtI artha : gAhA : neha - viddhIe / / 115 / / ane vaLI putrI na ApITa to balAtkAra thI paNa te grahaNa karaze emAM koI sandeha nathI / tenA karatA snehavRddhi mATe ApaNe svayaM ja ApavI zreSTha che / hindI anuvAda :- putrI ko nahIM deMge to bhI balAtkAra se le legA isameM tanika bhI sandeha nahIM hai, usase to svayaM hI arpita karanA zreSTha hogA; isase snehavRddhi bhI hogI / jai puNa dijjai esA rAya- - suyaM mottu cittavegassa / tA tassavi amhANavi pANANavi saMsao hoi / / 116 / saMskRta chAyA : yadi punaH dIyate eSA rAjasutaM muktvA citravegAya | tadA tasyApi asmAkamapi prANAnAM api saMzayo bhavati / / 116 / / gujarAtI artha vaLI jo A rAjaputrane choDIne citravegane apAya to tenA ane ApaNA paNa prANono saMzaya thAya che| : - 173

Page #180
hindI anuvAda :- puna: ye putrI rAjaputra ko chor3a citravega ko dI jAyegI to citravega . aura apane sabhI ke prANoM kA bhI saMzaya hogaa| gAhA : tA suMdari! na hu kajjaM anehiM ettha bahu-vigappehiM / taha bhaNasu kaNagamAlaM jaha ujjhai tammi aNurAyaM / / 17 / / saMskRta chAyA : tasmAd he sundari! na khalu kArya-manyai-ratra bahuvikalpaiH / tathA bhaNa kanakamAlAM yathA ujjhati tasminanurAgam ||117 / / gujarAtI artha :- AthI he sundari! ahIM bIjA vikalpo var3e saryu te pramANe kanaka-mAlAne samajAva jethI te citravega para thayelA anurAgane choDI de| hindI anuvAda :- ata: he sundari! anya vikalpoM ko chor3akara kanakamAlA ko hI samajhA de, jisase vaha citravega para anurAga chor3a de| gAhA : kiM ca uttama-kula-ppasUo piyaMvao syl-jnn-mnnaannNdo| sUro dhIro cAI niya-piu-lacchI-alaMkario / / 118 / / saMskRta chAyA :- kiM ca uttamakulaprasUtaH priyaMvadaH skl-jnmn-aanNdH| zUro dhIraH tyAgI nijapitRlakSmyalaMkRtaH / / 118 / / gujarAtI artha :- uttamakulamA utpanna thayela, priyabolanAra, sakala jananA manane AnaMda-ApanAra, zUra, dhIra, vyAgI pitAnI lakSmI thI alNkRt| hindI anuvAda :- uttamakula meM utpanna huA, priyavaktA, sakala janoM ke mana ko Anandita karanevAlA, zauryavAna, dhairyavAn, tyAgI pitA kI lakSmI se alNkRt| gAhA : rUveNa jovvaNeNa ya kalAhiM vijjAhiM nimml-gunnehiN| vikravAo nahavAhaNa-kumaro savvammi veyaDDe / / 119 / / saMskRta chAyA : rUpeNa yauvanena ca kalAbhiH vidyAbhiH nirmlgunnaiH| vikhyAto nabhovAhanakumAraH sarvasmin vaitAnye / / 119 / / uttama-kula-ppasUo piyava 174

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gujarAtI artha :- rUpavar3e yauvanavar3e kalAvar3e, vidyAvar3e ane nirmalaguNoM vaDe, A sampUrNa vaitADhyamAM prakhyAta nabhovAhana rAjakumAra che / hindI anuvAda :rUpa, yauvana, kalA, vidyA Adi nirmala guNa yukta isa sampUrNa vaitADhya meM prakhyAta nabhovAhana rAjakumAra hai| gAhA : tatto sa eva bhattA kamAgao hou kaNagamAlAe / nahu kajjaM anneNaM avAya- - bahuleNa puriseNaM / / 120 / / saMskRta chAyA : tataH sa eva bhartA kramAgato bhavatu kanakamAlAyai / na khalu kAryaM anyenApAya- bahulena puruSeNa / / 120 / / gujarAtI artha :- tethI krama paraMparAthI prApta thayela A ja kanakamAlAno pati thAo, bIjA apAya bahula evA puruSavar3e saryu / hindI anuvAda :- ataH krama paramparA se prApta yahI puruSa kanakamAlA kA pati ho dUsare apAya bahula puruSa se kyA kAma hai ? gAhA : evaM ca amiyagaiNA bhaNiyAe tAhi cittamAlAe / bhaNiyA haM somalae! kiM juttaM saMpayaM kAuM ? / / 121 / / saMskRta chAyA : evaM ca amitagatinA bhaNitayA tadA citramAlayA / bhaNitA ahaM somalate! kiM yuktaM sAmprataM kartum / / 121 / / gujarAtI artha :- tyAre A pramANe amitagativar3e kahevAyelI citramAlA dvArA huM kahevAi- "he somalate! hamaNAM karavA mATe zu yogya che?" hindI anuvAda :- aisA amitagati dvArA kahI gaI citramAlA ne mujhase kahA, somalate ! aba hameM kyA karanA ucita hogA ?" "he gAhA : tatto ya mae bhaNiyaM taM ceva ya ittha gahiya- paramatthA / niya - ghUyAe sarUvassa ettha kimahaM bhaNAmitti ? / / 122 / / saMskRta chAyA : tatazca mayA bhaNitaM tvameva cAtra gRhItaparamArthA / nijaduhituH svarupasyAtra kimaham bhaNAmIti ? | | 122|| gujarAtI artha :- tyAre me kahayuM tame pote ja kanakamAlAno vicAra sArI rIte jANo cho A svarUpamAM Apane huM zu kahUM? - 175

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hindI anuvAda :- taba maine kahA, Apa svayaM hI kanakamAlA ke bhAva samyak rUpa se jAnate ho, ataH isa viSaya meM maiM Apako kyA kahU~? gAhA : to bhAi cittamAlA tIe gaMtUNa bhAvamuvalabhasu / icchai va navA annaM purisaM guNa-dosa kahaNeNa ? / / 123 / / saMskRta chAyA : tato bhaNati citramAlA tasyA gatvA bhAva - mupalabhasva / icchati vA na vA anyaM puruSaM guNadoSakathanena ? / / 123 / / gujarAtI artha tyAre citramAlAe kachu teNInI pAse jaIne anya puruSanA guNa ke doSa kahevAthI te anyapuruSane Icche che ke nahI te teNInA bhAvane tuM jANa / hindI anuvAda :tabhI citramAlAne mujhase kahA- tUM unake pAsa jA aura anya puruSa ke guNa aura doSa kahane para kyA vaha usakI icchA karatI hai usake ina bhAvoM ko pahacAna | gAhA : -- nahavAhaNaM pasaMsiya abbhahiya- guNehiM, niMdiUNannaM / taha kuNasu jahA icchai vIvAhaM eya-taNaeNa / / 124 / / saMskRta chAyA : nabhovAhanaM prazaMsyAbhyadhikaguNaiH ninditvA anyam / tathA kuru yathA icchati vivAhaM etattanayena / / 124 / / gujarAtI artha :- nabhovAhananI adhikaguNo var3e prazaMsA karIne ane anyanI nindA karIne A nabhavAhananI sAthai lagna kare te pramANe tuM kara / hindI anuvAda :- nabhavAhana kumAra kI atyadhika prazaMsA evaM anya kI niMdA kara tU aisA kara jisase kanakamAlA nabhavAhana se zAdI kara ske| gAhA : tatto ya mae bhaNiyaM sAmiNi! kiM taM na yANasi sabhAvaM / niya - ghUyAe AesaM desi maha evaM / / 125 / / saMskRta chAyA : jeNaM tatazca mayA bhaNitaM he svAmini ! kiM tvaM na jAnAsi svabhAvam ? | nijaduhituH yena AdezaM dadAsi mama evam ||125 / / gujarAtI artha :- AthI me kahyu he svAminI ! zuM tuM tArI putrInA svabhAvane jANatI nathI ke jethI A pramANe mane Adeza Ape che| - 176

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hindI anuvAda :- ata: maine kahA, he svAminI! kyA Apa putrI ke svabhAva se ajJAta ho? ki Apa isa prakAra mujhe aisA Adeza de rahI ho| gAhA: manissai vIvAhaM jaM sA aNNassa, acchau suduurN| souM pauttimeyaM manne jIyaM priccyi||126|| saMskRta chAyA : mantA vivAhaM yat sA anyasya AstAM suduurm| zrutvA pravRttimetAM manye jIvitaM parityajet / / 126 / / gujarAtI artha :- te bIjAnI sAthe lagna kare te vAta to dUra raho paNa huM mAnu chu ke pravRttimAtrane sAMbhaLI ne paNa te prANono tyAga karaze! hindI anuvAda :- anya puruSa ke sAtha zAdI kI to bAta dUra rahI kintu pravRttimAtra sunate hI ve prANo ko chor3a degI, aisA mujhe lagatA hai| gAhA : maha vayaNaM soUNaM guru-dukkha-samAhayA bhaNai ttto| viyalaMta-sakajjala-nayaNa-salila-sAmaliya-gaMDa- ylaa||127|| saMskRta chAyA : mad vacanaM zrutvA guruduHkha-samAhatA bhaNati ttH| vicalat-sakajjala-nayanasalila-zyAmalita-gaNDasthalA / / 127 / / gujarAtI artha :- mArA vacanane sAMbhaLIne netromAMthI kAjala azrune bahAvatI tenA gaMDasthala bhInA thai gayA tathA bhAreduHkhathI AghAta pAmelI A pramANe kahe ch| hindI anuvAda :- mere vacana sunakara netra se kajjala sahita azru ko bahAtI usake kapola bhI bhIga gaye haiM, tathA bhArI duHkha se pIr3ita vaha isa prakAra bolane lgii| gAhA :jaM bhaNasi tumaM bhadde! majjhavi hiyayammi phurai taM scc| navaraM hayAsa-vihiNo vaseNa ai-dukkaraM jAyaM ||128||yugmm|| saMskRta chAyA : yad bhaNasi tvaM he bhadre! mamApi hRdaye sphurati tat stym| navaraM hatAzavidhervazenAtiduSkaraM jAtam ||128||yugmm / / gujarAtI artha :- he bhadre! tu je bole che mArA hRdayamAM paNa te ja satya lAge che| paraMtu hatAza pAmela vidhinA vazathI atiduSkara duHkha AvI paDayu che| 177

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hindI anuvAda :- he bhadra! tUM jo kahatI hai vahI satya hai kintu bhAgya meM kaSTa hone se atiduSkara duHkha A girA hai| gAhA : tatto aiguru- sogaM ruyamANiM picchiUNa niya- daiyaM / vajjariyamamiyagaiNA suMdari ! kiM ettha runneNaM? / / 129 / / saMskRta chAyA : tato atigurUzokAM rudantIM prekSya nijadayitAm / kathitaM amitagatinA he sundari ! kimatra ruditena / / 129 / / gujarAtI artha :- tyArapachI atyaMtazokathI raDatI evI potAnI patnIne joIne amitagati-bolyo he sundarI! ahIM raDavA var3e zuM ? hindI anuvAda :tatpazcAt atyaMtazoka se rotI apanI patnI ko dekhakara amitagati ne kahA, he sundarI! aba rone se kyA lAbha? gAhA : kiM maha thovaM dukkhaM navaraM na caemi annahAkAuM / suiraMpi ciMtiUNavi labhAmi nanaM uvAyaMti / / 130 / / saMskRta chAyA : kiM mama stokaM duHkhaM navaraM na zaknomyanyathAkartum / suciramapi cintayitvApi labhe nAnyadupAya-miti / / 130 / / gujarAtI artha: tArA karatA mArU A duHkha zuM alpa che? paraMtu anyathA karavA mATe mArI zakti nathI ane lAMbA samaya sudhI vicAra karatA paNa bIjo koI upAya maLato nathI / hindI anuvAda :- terI apekSA merA yaha duHkha kyA kama hai ? kintu atirikta kucha karane ke lie merA sAmarthya nahIM hai tathA dIrghakAla taka socane para bhI anya upAya nahIM milatA hai| gAhA : tamhA mahilA - gAhaM mottUNaM AyaiM nirUvesu / rAya - suyassa adANe dose ya guNe viciMtesu / / 131 / / saMskRta chAyA : tasmAd mahilA - AgrahaM muktvA AyatiM nirUpaya / rAjasutAya adAne doSAn ca guNAn vicintaya / / 131 / / gujarAtI artha :- AthI tuM strIbuddhine choDIne bhAvIno vicAra kara nabhovAhana rAjakumArane nahIM ApavAmAM doSo ane guNono vicAra kr| 178

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hindI anuvAda :- ataH tUM strIbuddhi ko chor3akara Age kI soca, rAjaputra nabhovAhana kumAra ko nahI dene para usase hone vAle guNa-doSa yA hAni-lAbha ityAdi kA vicAra kara / annaM ca gAhA : kaNagamAlA bahu- mANa-parA hu jaNaNi-jaNagANaM / paDikUlissai vayaNaM na amha guNa-dosa kahaNeNa / / 132 / / saMskRta chAyA : anyaJca kanakamAlA bahumAnaparA khalu jananI - janakayoH / pratikUlayiSyati vacanaM nAvayoH guNadoSa-kathanAt / / 132 / / gujarAtI artha :- kanakamAlA mAtA-pitA upara nizce bahumAna vALI che| A kAraNathI ApaNA guNa doSa kahevAvaDe te ApaNu vacana pratikUla nahI kare / hindI anuvAda :- punaH kanakamAlA ko mAtA-pitA para Adara bhAva hai ataH lAbhaH hAni ke kAraNa vaha pratikUla AcaraNa nahI kregii| gAhA : annaM ca, kannagAe bhattA kila hoi guru- aNunnAo / tadaNunnAe ya jao sayaMvarAIvi kIraMti / / 133 / / saMskRta chAyA : anyaJca kanyAyA bhartA kila bhavati guru-anujJAtaH / tadanujJayA ca yataH svayaMvarAdayo'pi kriyante / / 133 / / gujarAtI artha : vaLI guru (mAtA-pitA) var3e AjJA pamAyela puruSa ja kanyAno pati thAya che| ane teonI AjJAvar3e ja svayaMvara vigere paNa karAya che| hindI anuvAda :- punaH mAtA-pitA dvArA nirdezita puruSa hI kanyA kA pati hotA hai| aura unhIM ke nirdeza meM hI svayaMvara Adi bhI kiyA jAtA hai| gAhA : kiMca nahavAhaNa - rAya-suo jAva na diTThIi goyare paDai / tAvacciya aNurAo imIe annami purisammi / / 134 / / saMskRta chAyA :kiMca nabhovAhana - rAjasuto yAvanna dRSTyA gocare patati / tAvadevAnurAgo'syA anyasmin puruSe / / 134 / / gujarAtI artha :- jyAMsudhI nabhovAhana - rAjakumArane dRSTivar3e joyo nathI tyAMsudhI ja Ane anya puruSa upara rAga che / 179

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hindI anuvAda : - jaba taka nabhavAhana kumAra ko dRSTi se nahIM dekhA hai taba taka hI use anya puruSa para rAga hai| gAhA : nijjiya-aNaMga-rUve diDhe uNa tammi hohihI raago| tA kiM suMdari! bahuNA vigpp-sNkpp-jaalenn||135|| saMskRta chAyA : nirjitAnaGga-rupe dRSTa punastasmin bhaviSyati raagH| tasmAt kiM he sundari! bahunA vikalpasaMkalpajAlena / / 135 / / gujarAtI artha :- kAmadevanA rUpane paNa jItanAra te kumArane joyA pachI teNIne tenA upara ja rAga thshe| AthI he sundarI! ahIM ghaNA saMkalpavikalpa karavA var3e saryu? hindI anuvAda :- kAmadeva ke rUpa ko parAjita karane vAle isa kumAra ko dekhane ke bAda usakA rAga usa para hI hogA, ata: he sundarI! saMkalpa-vikalpa ko chor3a de| gAhA : gaMtUNa kaNagamAlaM suniuNa- vayaNehi bhaNasu taM suyaNu! / eyammi vaiyarammi jaha amhaM hoi na hu vasaNaM / / 136 / / saMskRta chAyA : gatvA kanakamAlA sunipuNavacanaiH bhaNa tvaM he sutano! | etasmin vyatikare yathA asmAkaM bhavati na khalu vyasanam / / 136 / / gujarAtI artha :- ane he sutanu! tuM te kanakamAlA pAse jaIne yuktiyukta vacano var3e samajAva, jethI A prasaMgamAM ApaNane koI kaSTa na thaay| hindI anuvAda :- tathA he stana! tUM kanakamAlA ko aise yuktiyukta vacanoM dvArA use samajhA ki isa prasaMga meM apane ko koI bhI kaSTa na aaye| gAhA : evaM ca amiyagaiNA bhaNiyAe tAhi cittmaalaae| bhaNiyA haM somalae! piyayama-vayaNaM lahuM kunnsu||137|| saMskRta chAyA : evaM ca amitagatinA bhaNitayA tadA citrmaalyaa| bhaNitAhaM somalate! priyatama-vacanaM laghu kuru / / 137 / / gujarAtI artha :- ane A pramANe amitagativar3e kahevAyelI citramAlAe tyAre mane kahayu - 'he somalate! tuM priyatamanA vacana ne atI zIghna pUrNa kr| 180

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hindI anuvAda :- isa prakAra amitagati dvArA kahI gayI citramAlA ne mujhase kahA, he somalate! priyatama kA vacana yathA zIghra pUrNa kara / gAhA : tatto tahatti bhaNiuM samuTThiyA jAva tAhi me puTThA / caMdaNa-nAmA ceDI katthacchai kaNagamAlatti ? / / 138 / / saMskRta chAyA : tatastatheti bhaNitvA samutthitA yAvattadA mayA pRSTA / candana nAmA ceTI kutrAste 'kanakamAlA' iti 2 / / 138 / gujarAtI artha :- tyAra pachI 'te pramANe thAo' ema kahIne jaiTalIvAragAM uThIne tyAM gaI ane meM candana nAmanI dAsIne pUchayu - 'he candana kanakamAlA kyA che?' hindI anuvAda :" isI prakAra ho" aisA kahakara jitanI dera me maiM uThakara vahA~ gaI to putrI na dikhAI dene se "candana" dAsI ko pUchA? kanakamAlA kahA~ hai ? gAhA : tIe bhaNiyaM esA uvarima- bhUmIo uttareUNa / giha- ujjANAbhimuhA gacchai vicchAya-muha - kamalA / / 139 / / saMskRta chAyA : - kanakamAlAno pazcAttApa tayA bhaNitaM eSA uparitana bhUmitaH uttIrya / gRhodyAnAbhimukhA gacchati vicchAyamukhakamalA / / 139 / / gujarAtI artha :- teNIe kahayuM! 'e to ApaNA prAsAdanA uparanA mALathI nIce utarIne nisteja mukhavALI ApaNA udyAna tarapha gaI che / ' hindI anuvAda :- usane kahA - 'nisteja mukhavAlI vo to apane prAsAda ke UparI maMjila se ghara ke udyAna kI ora gaI hai| ' gAhA : taM soUNa vigappo uppanno maha maNammi erisao / nUNaM alakkhiyAe piu - vayaNaM tIe nisuryati / / 140 / / saMskRta chAyA : tatchrutvA vikalpa utpanno mama manasi IdRzaH / nUnamalakSitayA pitRvacanaM tayA niHzrutam iti / / 140 / / gujarAtI artha :- te sAMbhaLIne mArA manamAM AvA prakArano vikalpa utpanna thayo. nizce chUpi rIte teNIe pitAnA vacana sAMbhaLayA ho / 181

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hindI anuvAda :- aisA sunakara mere citta meM vikalpa utpanna huA nizcaya hI chupakara isane pitA ke vacana sune haiN| gAhA : teNeva imA manne jAyA vicchAya-vayaNiyA baalaa| tA jAva ettha gaMtuM virUvamAyarai navi kiMci / / 141 / / saMskRta chAyA : tenaiveyaM manye jAtA vicchAyavadanA bAlA / tasmAd yAvadatra gatvA virupaka-mAcarati nApi kiMcit / / 141 / / gujarAtI artha :- tethI ja A mlAnamukhavALI thaI che tema huM mAnu chu| tethI jyAMsudhI jaIne te kAI viruddha AcAraNa kare nhiiN| hindI anuvAda :- vaha isI kAraNa mlAnamukhavAlI huI hai aisA mAnatI hU~, ata: vaha jAkara jahA~ taka koI virUddha AcaraNa nahIM kregii| gAhA : tA sigdhaM ciya gaMtuM nivAraNe tIe ujjmaamitti| evaM viciMtayaMtI aNumaggeNeva caliyA haM / / 142 / / yugmam / / "saMskRta chAyA :tAvat zIghraM eva gatvA nivAraNe tasyA (udyamaM karomi) udyacchAmi iti| evaM vicintayantI anumArgeNa iva calitA'ham / / 142 / / yugmam / / gujarAtI artha :- tethI huM jaldI jaIne teNInA AtmaghAtAdInA nivAraNamA udyamavaMta thauM ema vicArIne te ja mArgane anusaratI gii| hindI anuvAda :- aisA socakara usI mArga kA anusaraNa karatI unakA azubha nivAraNa karane ke lie maiM vahA~ gii| gAhA : pattA ya gharujjANe io tao taggevasaNa-nimittaM / jA pariyaDAmi ahayaM ghnn-tru-yr-sNkddillmmi||143 saMskRta chAyA : prAptA ca gRhodyAne itastataH tad-gaveSaNa-nimittam / yAvat paryaTAmi ahaM ghanatarUvara-saMkaTe / / 143 / / gujarAtI artha :- gAr3ha vRkSathI vyApta gRhaudhAnamAM paMhocI ane tene zodhavAmATe ahIM - tahIM jyAM sudhImAM bhamu chu tyAM sudhImAM - 182

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hindI anuvAda :- gAr3ha vRkSa se vyApta gRhodyAna meM jAkara unheM khojane ke lie cAro ora ghUmatI thI utane meM - gAhA : ghaNa-pattala-kayalI-hara-maNohare tattha eg-desmmi| pattala-tamAla-taru-tala-heTa-niviTThA mae ditttthaa||144|| saMskRta chAyA : ghana-patrala-kadalIgRha-manohare tatra ekdeshe| patrala-tamAla-tarutalAdho-niviSTA mayA dRSTA / / 144 / / gujarAtI artha :- gAr3ha patravALA kadaligRhathI manohara tyAMnA ekadezamA patrothI chavAyelA tamAlavRkSanI nIce beThelI meM joii| hindI anuvAda :- gAr3ha patravAle kadalIgRha se manohara vahA~ ke ekadeza meM patroM se vyApta tamAla vRkSa ke nIce baiThI huI maiMne dekhii| gAhA : kiM-kiMpi ciMtayaMtI glNt-thuulNsu-sitt-gNdd-ylaa| aNahuMta-maNa-samIhiya-guru-dukkhA knngmaaltti||145|| saMskRta chAyA : kiM kimapi cintayaMti galatsthUlA sikt-gNddsthlaa| abhavanmanaHsamIhita-gurUduHkhA knkmaaleti||145|| gujarAtI artha :- te prasaMge kAMI paNa vicAra karatI, jharatA moTA AMsu var3e bhIMjAyelA gaNDasthalavALI manovaMchita na thavAthI bhAre duHkhathI duHkhita kanakamAlA dekhAtI hatI! hindI anuvAda :- usa vakhta kucha-kucha socatI huI, bar3e-bar3e AMsU se plAvita hue kapolavAlI manovAMchita icchA pUrNa na hone se bhArI duHkha se duHkhita dikhAI detI thii| gAhA : tatto viciMtiyaM me kiM manne niya-gihaM pmottuunn| egAgiNI hu esA samAgayA ettha ujjANe? / / 146 / / yugmam / / saMskRta chAyA : tato vicintitaM mayA kiM manye nijagRhaM prmucy| ekAkinI khalu eSA samAgatA atrodyAne? ||146 / / yugmam / / gujarAtI artha :- tyAre me vicAryu - ke A potAnu ghara choDI ne ahIM A bagIcAmAM ekalI kema AvI ch| 183

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hindI anuvAda :- taba maine socA - ki yaha apanA ghara chor3akara ekAkinI udyAna meM kyoM AyI hai? gAhA: tA eIi adiTThA pacchanna-ThiyA niemi jaM kunnti| vinAya-sarUvatthA esA niy-jnny-vynnss||147|| saMskRta chAyA : tasmAdetasyA adRSTA pracchannasthitA pazyAmi yat kroti| vijJAtasvarUpArthA eSA nija-janaka-vacanasya / / 147 / / gujarAtI artha :- A kAraNathI potAnA pitAnA vacananA sArane jANelI A je kare te kuMeNIne nahi dekhAtI chUpI rIte jouN| hindI anuvAda :- pitAjI ke vacana ke bhAvArtha ko jAnakara yaha yahA~ akelI jo kare use maiM yahA chupakara dekhuu| gAhA : evaM viciMtiMUNaM tuhikkA kyli-thNbh-aNtriyaa| khaNamegaM jA ciTThAmi tattha tA suNasu jaM jAyaM / / 148 / / saMskRta chAyA : evaM vicintya tUSNIkA kadalistaMbhAntaritA / kSaNamekaM yAvat tiSThAmi tatra tAvat zruNu yajjAtam / / 148 / / gujarAtI artha :- A pramANe vicATIne mauna pUrvaka kadalivRkSanI aMdara chUpAyelI eka kSaNa mAtra ubhI chu teTalIvAramA tyAM je thayu te tuM saaNbhl| hindI anuvAda :- aisA socakara maunapUrvaka kadalIvRkSa ke bhItara chupakara kSaNa-mAtra khar3I hU~ utane meM vahA~ jo huA vaha sun| gAhA : dIhaM nIsasiUNaM evaM bhaNiyaM tu knngmaalaae| ajjavi kimittha bahuNA vigappa-saMkappa-jAleNaM? / / 149 / / saMskRta chAyA: dIrgha niHzvasya evaM bhaNitaM tu knkmaalyaa| adyApi kimatra bahunA vikalpa-saMkalpa-jAlena? ||149|| gujarAtI artha :- dIrghaniHzvAsane choDIne kanakamAlA A pramANe bolavA lAgI - "have ghaNA saMkalpa-vikalpa karavAthI kAMI thavAnuM nthii|" hindI anuvAda :- dIrgha niHzvAsa chor3akara kanakamAlA isa prakAra bolane lagI, "aba saMkalpa-vikalpa karane se koI phAyadA nahIM hai|" 184

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gAhA : suciraM viciMtiUNavi teNa jaNeNaM na saMgamo taav| punna-rahiyAe majjhaM haya-vihiNo vilsiy-vsenn||150|| saMskRta chAyA : suciraM vicintyA'pi tena janena na saGgamo taavt| punyarahitAyA mama hata-vidheH vilasita-vasena ||150 / / gujarAtI artha :- lAMbA kALa suMdhI vicArIne paNa puNyarahita, mAro durdaivanA vilAsa ne kAraNe citravega sAthe samAgama na thyo| hindI anuvAda :- lambe kAla taka socane para bhI puNyahIna, merA durdaiva ke hI vilAsa se citravega se samAgama nahIM huaa| gAhA : acchau saMgama-sokkhaM daMsaNa-AsAvi dullahA jaayaa| jAe tassa vioge phuTuMtaM dhAriyaM hiyayaM / / 151 / / saMskRta chAyA : AstAM saGgamasaukhyaM darzanAzApi durlabhA jaataa| jAte tasya viyoge bhraMzamAnaM dhRtaM hRdayam ||151 / / gujarAtI artha :- tenA saGgamanu sukha to dUra raho, paNa darzananI AzA paNa durlabha thaI che| ane teno viyoga thaye chate phuTi jatA hRdayane meM hajI sudhI dhAraNa kI rAkhyu che| hindI anuvAda :- una ke saGgama kA sukha to dUra raho kintu darzana kI AzA bhI durlabha hai aura unake viyoga se truTita hRdaya ko maiMne aba taka dhAraNa- karake rakhA hai| gAhA : tA kA ajjavi AsA jeNa tumaM hiyaya! phuTTasi na jhatti / khaNa-mitta-diTTha-vallaha-vioya-vajeNa daliyaMpi? / / 152 / / saMskRta chAyA :tasmAt kA adyApi AzA yena tvaM he hRdaya! sphUTasi na jhttiti| kSaNamAtra-dRSTa-vallabha-viyoga-vajeNa dalitamapi? ||152 / / gujarAtI artha :- tethI hajI paNa tane zuM AzA che? je kAraNathI kSaNamAtra joyelA-priyanA viyogarUpa vaz2athI bhedAyelu paNa he hRdaya! tuMhajI paNa jaldI thI kema bhedAtuM nathI? hindI anuvAda :- ata: abhI bhI kyA tujhe AzA hai? jisa se kSaNamAtra dRSTipAta kie priya ke viyogarUpa vajra se bhedita hone para bhI he hRdaya! tUM kyoM jaldI se naSTa nahI hotA hai? 185

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gAhA :na ya piu-vayaNaM souM icchiya-jaNa-viraha-kArayaM hiyyN| vajja-ghaDiyaMva manne jaM navi saya-sikkaraM jAsi / / 153 / / saMskRta chAyA : na ca pitRvacanaM zrutvA icchita-jana-viraha-kArakaM hRdayam / vajraghaTitamiva manye yanApi zata-zarkaraM yAsi / / 153|| gujarAtI artha :- icchita janano viraha karAvanAra pitAnA vacanane sAMbhaLIne he hRdaya! tArA kema atyAre paNa "so TUkaDA thatA nathI, tethI hu~ mAnu chu ke tuM vajathI ghaDAyelo ch| hindI anuvAda :- vAJchita jana kA virahayukta pitAjI ke vacana sunakara bhI he hRdaya! tere abhI kyoM "sau Tukar3e" nahIM hote haiM, ata: mujhe lagatA hai tUM vajra se banA hai| gAhA : ammAe tAyassavi vallahiyA haM tiiya maraTTo jo / hiyayammi Asi majjhaM sovi hu iNDiM palINotti / / 154 / / suha-sajjhaM ciya eyaM kajja mA putti! kuNa visAyaMti / evaMviha-vayaNehiM payAriyA jeNa aMbAe / / 155 / / saMskRta chAyA : ambAyAH tAtasyApi vallabhA'haM iti eSa maraTo yaH / hRdaye AsId mama so'pi khalu idAnIM pralIna iti / / 154 / / sukhasAdhyaM eva etat kAryaM mA putri! kuru vissaadmiti| evaM-vidha-vacanaiH pratAritA yena ambayA / / 155 / / gujarAtI artha :- mAtA-pitAne paNa huM priya chu e pramANe hRdayamA je garva hato te paNa atyAre nAza pAmI gayo che| ane putri! A kArya sukha sAdhya che tethI tuM duHkhane dhAraNa na kara ityAdi vacano var3e mAtAe jethI mane chetrii| hindI anuvAda :- mAtA-pitA ko maiM priya hU~ aisA bhI mujhe jo garva thA aba vaha bhI calA gayA hai! he putrI! yaha kArya to sukha-sAdhya hai, ata: tUM duHkhI na ho ityAdi vacana dvArA mAtA ne bhI mujhe dhokhA diyaa| gAhA : jassuvari tujjha icchA dAyavvA tassa taM mae putti!| iya niya-vayaNaM tAeNa saMpayaM annahA vihiyaM / / 156 / / 186

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saMskRta chAyA : yasyopari tavecchA dAtavyA tasmai tvaM mayA he putri! iti nija-vacanaM tAtena sAmprataM anyathA vihitam / / 156 / / gujarAtI artha :- he putrI! jenA upara tAro rAga haze tene ja ApIza e pramANe pitA var3e je kahevAyu te paNa atyAre anyathA kraayu| hindI anuvAda :- he putrI! jisake Upara terA rAga hogA usI ko maiM dUMgA isa prakAra pitAjI dvArA jo kahA gayA thA vaha bhI philahAla anyathA huaa| gAhA :'vinnAya-maha-sarUvo o annahA jai karei taaovi| mada vaMchiya-samprAptyAH saMbhavastataH tA kahaM hou?||157|| saMskRta chAyA : vijJAta-matsvarUpa o! anyathA yadi karoti taato'pi| madvAMchita-samprAptyAH saMbhavastataH kathaM bhaveta? ||157 / / gujarAtI artha :- mArA svarUpa ne jANelA pitA paNa jo atyAre anyathA kaTe che to pachI mArA manovAMchita milano saMbhava kevI rIte thAya? hindI anuvAda :- mere svarUpa se avagata pitAjI bhI philahAla anyathA karate haiM to phira merA manovAMchita milana kA saMbhava kaise hogA? gAhA : evaM viyANiUNavi hiyaya! tumaM kAsa muMcasi na AsaM / tajjaNa-saMgama-visayaM jeNajjavi jIviyaM dharasi? / / 158 / / saMskRta chAyA : evaM vijJAyApi he hRdaya! tvaM kasmAd muJcasi naashaam| tajjana-saGgama-viSayaM yenAdyApi jIvitaM dhatse? / / 158|| gujarAtI artha :- he hRdaya! A pramANe tuM jANe che, chatAM paNa AzAne kema choDatuM nathI? haju paNa iSTajananA samAgamamAM utkaMThita thayelAnI jema jIvita dhAraNa kare che| hindI anuvAda :- he hRdaya! isa prakAra tUM jAnane para bhI AzA ko kyaM nahIM chor3atA hai? abhI bhI iSTaMjana ke samAgama meM utkaMThita hue kI taraha tUM jIvana ko dhAraNa karatA hai| gAhA : ahavA na kovi doso pahu-paravasa-ciTThiyassa tAyassa / summai jaNammi payarDa kaTTho khalu bhicca-bhAvotti / / 159 / / _187

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saMskRta chAyA : athavA na ko'pi doSaH prabhuparavaza-sthitasya taatsy| zrUyate jane prakaTaM kaSTaH khalu bhRtyabhAva iti||159|| gujarAtI artha :- athavA svAmI ne paravaza thayelA pitAno koi paNa doSa nthii| lokamAM paNa saMbhaLAya che ke, sevakabhAva kharekhara duHkhadAyaka hoya che| hindI anuvAda :- athavA svAmI se adhIna pitAjI kA kucha bhI doSa nahIM hai, loka meM bhI sunAI detA hai ki sevaka bhAva nizcaya hI duHkhadAyaka hai| gAhA :jaivi hu vijiyANaMgo rUveNaM jaivi sNpyaa-klio| jaivi hu uttama-vaMso sakkhA sakkaMdaNo jivi||160|| tahavi na bhAvai anno puriso taM hiyaya-vallahaM mottaM / jai esa nicchao hiyaya! tujjha tA kiM vilaMbeNa? / / 161 / / yugmm|| saskRta chAyA :yadyapi khalu vijitAnaGgo rUpeNa yadyapi sNpt-klitH| yadyapi khalu uttamavaMzaH sAkSAd yadyapi / / 160 / / tathApi na rocate anyaH puruSaH taM hRdayavallabhaM muktvA / yadi eSa nizcayo he hRdaya! tava tasmAt kiM vilambena? ||161 / / yugmam / / gujarAtI artha :- jo ke rUpa bar3e kAmadevane jItanATa hoya, sarva sampattithIsampUrNa hoya, jo ke uttamavaMzamAM utpanna thayelo hoya, ke sAkSAt indratulya hoya to paNa te hRdayavallabhane choDIne anya puruSa tarapha dRSTi paNa nahIM karU he hRdaya! jo tAro A ja nizcaya che to zA mATe vilamba kare che? hindI anuvAda :- yadi rUpa se kAmadeva ko jItanevAlA ho, yA sarvasampatti se pUrNa ho, athavA uttamavaMza meM utpanna huA ho, yA to sAkSAd indra tulya ho to bhI mai to hRdayavallabha ko chor3akara anya puruSa kI ora dRSTi bhI nahIM kruuNgii| he hRdaya! terA yaha nizcaya hai to kisalie vilamba karatA hai? gAhA : eso so patthAvo aidulaho pAviotti kliuunnN| ujjamaviciMtiyatthe hou aviggheNa saMpattI / / 162 / / saMskRta chAyA : eSa sa prastAvotidurlabhaH prApta iti klitvaa| udyamavicitiArthe bhavatu avighnena samprAptiH / / 162 / / 188

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gujarAtI artha :- atidurlabha evo A prasaMga prApta thayo che ema jANIne he hRdaya! prayatnapUrvaka vicArela kAryamA nirvighna paNe iSTa prApti thshe|| hindI anuvAda :- atidurlabha aisA yaha prasaMga prApta huA hai aisA jAnakara he hRdaya! prayatnapUrvaka ciMtita kArya me vighna rahita iSTa kI prApti hogii| gAhA : evaM hi kae tAyassa dei dosaM na kiMpi raayaavi| dUsaha-vioya-dukkhassa hoi evaM ca voccheo||163|| saMskRta chAyA : evaM hi kRte tAtasya dadAti doSaM na kimapi raajaapi| dussaha-viyoga-duHkhasya bhavati evaM ca vyucchedaH ||163 / / gujarAtI artha :- A pramANe kare chate gandhavAhana rAjA paNa pitAne kAMI doSa nahI aape| ane duHsaha evA mArA viyoga rUpI duHkhano paNa nAza thaze!" hindI anuvAda :- isa prakAra karane se gandhavAhana rAjA bhI pitA ko kucha doSa nahIM degA aura duHsaha viyoga rUpa duHkha kA bhI nAza hogaa"| gAhA : maraNa sAhasa emAi-bahu-vigapyA bhaNiUNaM cittavega! sA baalaa| kaya-maraNajjhavasAyA ArUDhA aha tmaalmmi||164|| saMskRta chAyA : evamAdi-bahuvikalpAn bhaNitvA he citravega! sA baalaa| kRta maraNAdhyavasAyA Arur3hA atha tmaale||164|| gujarAtI artha :- "he citravega! ityAdi bahuvikalpo kahine have te bAlA (kanakamAlA) karelA maraNanA adhyavasAyavALI te tamAla vRkSapara ArUr3ha thaI! hindI anuvAda :- he citravega! ityAdi kahakara aba vaha bAlA apaghAta (AtmahatyA) karane ke lie tamAla vRkSa para ArUr3ha huii| gAhA : dahaNa sAhasaM tIi navari dehaM pakaMpiyaM mjjhN| na vahai vAyA kahavi hu thakkAo svv-sNdhiio||165|| saMskRta chAyA : dRSTavA sAhasaM tasyA navaraM dehaM prakampitaM mama | na vahati vAcA kathamapi khalu sthitAH sarva-sandhayaH||165|| 189

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gujarAtI artha :- teNInu A sAhasa joIne mAro deha ekadama thIjI gayo, mATI vAcA (jIbha) aTakI gaI ane zarIra nA sarva sAMdhA paNa sthira thaI gyaa| hindI anuvAda :- kanakamAlA kA yaha sAhasa dekhakara merA deha sahasA staMbhita ho gayA, merI jihvA bhI sthira ho gaI, aura zarIra ke sabhI saMdhibhAga bhI sthira ho gye| gAhA : tatto ya kaNagamAlA AruhiUNaM tamAla-sAhAe / baMdhiya niuttarIya baMdhai niya-kaMdharAbhoe / / 166 / / saMskRta chAyA : tataH ca kanakamAlA Aruhya tamAlazAkhAyAm (zAkhAM) / baddhavA nijottarIyaM badhnAti nija kandharAbhoge / / 166 / / gujarAtI artha :- tyAra pachI kanakamAlAe tamAlavRkSa Upara ArUDha thaIne potAnA uttarIya-vastrane zAkhA sAthe bAMdhIne potAnA gaLAmA baaNghyu| hindI anuvAda :- aura kanakamAlA tamAlavRkSa para car3hakara apane uttarIya vastra ko zAkhA ke sAtha bAMdhakara apane gale meM baaNdhaa| zAhA : aha pabhaNiuM payattA amme! jaM.kiMci baal-bhaavaao| pabhiI kilesiyA taM taM khamiyavvaM mahaM savvaM / / 167 / / saMskRta chAyA : atha prabhaNituM prayatA he amba! yatkiMcid baalbhaavaat| prabhRti klezitA tattat kSatavyaM mama sarvam / / 167 / / gujarAtI artha :- tyAra pachI prayatna pUrvaka te bolavA laagii| he mAtA! bAlabhAvathI mAMDIne je kAI paNa mAro aparAdha thayo hoya te sarvanI mane kSamA aapje| hindI anuvAda :- phira prayatnapUrvaka bolane lagI he mAtA! bAlyakAla se Ajataka maiMne jo kucha bhI aparAdha kiyA ho una sabhI ke lie mujhe kSamA krnaa| gAhA : tAya! tumaMpi hu maha khamasu saMpayaM paNaya-paravasAi me| pavviM kilesio jaM para-loyaM patthiyA ahayaM / / 168 / / saMskRta chAyA :he tAta! tvamapi khalu mama kSamasva sAmprataM praNayaparavazayA myaa| pUrvaM klezito yat paralokaM prasthitA'ham / / 168 / / 190

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gujarAtI artha :- he pitA! pahelA praNayaparavaza mArA var3e Apano je koI aparAdha thayo hoya te sarvanI mane kSamA Apajo, huM have paraloka tarapha prayANa karU chu! hindI anuvAda :- he pitA! pahale praNayavaza mere dvArA Apa kA jo kucha bhI aparAdhakiyA gayA ho una sabhI ke lie mujhe kSamA karanA, philahAla maiM paraloka kI ora prayANa karatI huuN| gAhA : jaNaNI-samahiya-nehe! somalae! khama kilesiyA jaM si / susiNiddha-sahI-saMdoha! khamasu jaM kiMci avaraddhaM / / 169 / / saMskRta chAyA :jananI-samadhika-snehe! somalate! kSamasva klezitA ydsi| susnigdha-sakhI-saMdoha! kSamasva yatkiJcidaparAddham ||169 / / gujarAtI artha :- mAtA samAna adhika snehALa somalate! tuM paNa mArA aparAdhonI kSamA Apaje, uttamasnehane dhAraNa karatI hai! sakhIo! tame badhA paNa mArI kSatinI kSamA karajo! hindI anuvAda : - mAtA tulya, adhika snehavatI! somalate! tUM bhI mere aparAdhoM kI . kSamA karanA, snigdhasnehavAlI sakhiyA~! tuma bhI mujhe kSamA krnaa| gAhA : khaNa-mitta-diTTa! vallaha! hiyayanbhaMtara-paviTTha nisunnesu| patthemi kiMci sAmiya! pANa-ccAyaM karemANI / / 170 / / saMskRta chAyA :- . kSaNamAtradRSTa! he vallabha! hRdayAbhyantara praviSTa! nizruNu! / prArthayAmi kiMcid he svAmin! prANatyAgaM kurvantI / / 170 / / gujarAtI artha :- eka kSaNamAtra joyelA chatA hRdayanI aMdara pravezelA he vallabha! he svAmin / prANa tyAga karatI evI huM prArthanA karUM chu te tame saaNbhlo| hindI anuvAda :- kSaNikamAtra dekhane para bhI hRdaya meM praviSTa he vallabha! he svAmin! prANa-tyAga karate hue merI prArthanA ko Apa sunie! gAhA : tuha saMgama-rahiyAe eso jammo hu tAva voliinno| anna- bhave puNa saamiy| taM ciya maha vallaho hujjaa||171|| 191

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saMskRta chAyA : tava saGgama-rahitAyA etad janma khalu tAvad vyatItam anyabhave punaH he svAmin tvameva mama vallabho bhavatu || 171 / / gujarAtI artha :- ApanA saGgamathI rahita mAro A janma to pUrNa thaI gayo che / paraMtu anyabhavamAM to tame ja mArA priyatama thajo / hindI anuvAda :- Apa kA samAgama nahIM hone se merA yaha bhava to pUrNa ho gayA hai kintu anyabhava meM Apa hI mere priyatama honA / gAhA : annaM bhaNAmi sAmiya! jaivi hu ainiThuraM imaM vayaNaM / tahavi hu tuha AvayA vAraNatyameso mha nibbaMdho / / 172 / / saMskRta chAyA : anyad bhaNAmi he svAmin! yadyapi khalu atiniSThuraM idaM vacanam / tavApad-vAraNArthaM eSa mama tathApi khalu gujarAtI artha:- hajI paNa he svAmin! bIjA paNa ati niSThura vacana kahuM chu to paNa ApanI ApadAne vAravA mATe A mAro Agraha che / hindI anuvAda :- he svAmin! aura bhI atiniSThura vacana kahatI hU~ phira bhI ApakI Apatti vAraNa ke lie yaha merA Agraha hai / 5 gAhA : nIsara maha hiyayAo ruddhe kaMThammi pAsaeNahavA / sakkesi na nIsariuM sAmiya! maha pANa- vallahaya! / / 173 / / saMskRta chAyA : nissara mama hRdayAd ruddhe kaNThe, pAzakena athavA | zaknoSi na nissarituM he svAmin! mama prANavallabha ! / / 173 || gujarAtI artha :- he! mArA prANapriya svAmin! mArA hRdayamAMthI jaldI nIkaLI jAo kAraNa ke pAzavar3e kaNTha saMghAye chate nikalavA mATe zakya nathI! hindI anuvAda :- he prANapriya svAmin! mere hRdaya se jaldI nikala jAeM, ki pAza dvArA kaMTha avaruddha hone para nikalanA sambhava nahIM hai| kyoM gAhA : mantre na kiMci labddhaM haya-vihiNA maraNa- kAraNaM annaM / maha teNa kAraNeNaM tumae saha daMsaNaM vihiyaM / / 174 / / nirbandhaH || 172 / / 192

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saMskRta chAyA : manye na kiMcid labdhaM hatavidhinA mrnnkaarnnmnyt| mama tena kAraNena tvayA saha darzanaM vihitam || 174 / / gujarAtI artha :- huM mAnu chu ke duSTa bhAgyavar3e mArA maraNa mATe bIju koI kAraNa prApta na karAyu, jethI tArI sAthe mArU darzana kraavaayu| hindI anuvAda :- maiM mAnatI hU~ ki durbhAgya dvArA mere maraNa ke lie atirikta koI bhI kAraNa prApta nahIM kiyA gayA, jisase ApakA darzana mujhe kraayaa| gAhA : vaNa-devayAo! nisuNaha tumha pasAyAo ann-jmmevi| so khaNa-diTTho logo daio maha hojja, nannotti / / 175 / / saMskRta chAyA : he vanadevatA! niHzRNuta yuSmAkaM prsaadaadny-jnmnypi| sa kSaNa-dRSTo loko dayito mama bhavatu nAnya iti / / 175 / / gujarAtI artha :- he vanadevatA! sAMbhalo! ApanI kRpAthI bIjA janmamA paNa te kSaNa mAtra jovAyelo puruSa mAro pati thAya, bIjo koI nhiiN| hindI anuvAda :- he vanadevatA!sunie! ApakI kRpA se anya janma meM bhI usa kSaNa - meM dRSTipAta huA puruSa hI merA pati bane anya koI nhiiN| gAhA :- AkAza vANI evaM bhaNiuM tIe mukko apyA ahomuho jhtti| . etyaMtarammi gayaNe samuTThiyA erisA vAyA / / 176 / / saMskRta chAyA : evaM bhaNitvA tayA mukta AtmA adhomukho jhttiti| atrAntare gagane samutthitA IdRzI vAg / / 176 / / gujarAtI artha :- e pramANe kahIne tenA var3e jaldI thI potAno deha adhomukha karAyo te samaye ja A pramANe AkAzavANI thaI! hindI anuvAda :- isa prakAra bolakara usane jaldI se apane deha ko adhomukha kiyA, usI samaya isa prakAra AkAzavANI huii| gAhA : mA mA sAhasameyaM Ayara bhahe! samucchugA houN| so ceva tujjha bhattA hohI naNu cittavegotti / / 177 / / 193

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saMskRta chAyA : mA mA sAhasaM etadAcara he bhadre! samutsukA bhuutvaa| sa caiva te bhartA bhaviSyati nanu 'citravega' iti / / 177 / / gujarAtI artha :- he bhadre!tu utsuka thaI ne Avu sAhasa nA kara! nA kara! te citravega ja tAro pati thaze! hindI anuvAda :- he bhadre! tUM utsukatA se aisA sAhasa mata kara! mata kara! vaha citravega hI terA pati hogaa| gAhA : tatyeva lagga-divase pANiggahaNaM bhavissaI tennN| aha suMdari! etthatthe mA kiMcivi kuNa visaayNti||178||yugmm|| saMskRta chAyA :tatraiva lagnadivase pANigrahaNaM bhaviSyati ten| atha he sundari! atrArthe mA kiJcidapi kuru vissaadmiti||178|| yugmam gujarAtI artha :- teja lagnadivase tenI sAthe tAru prANigrahaNa thaze AthI he sundari! A viSayamAM tuM jarA paNa duHkhI nA thaa| hindI anuvAda :- vahI lagnamuhUrta meM terA unake sAtha pANigrahaNa hogA, ata: he sundarI! isa viSaya meM tUM tanika bhI du:khI na ho| gAhA: pAza baMdhana mukta vayaNANaMtarameva hi tuTTo se pAsao, tao ahayaM / tavvayaNa-galiya-sajjhasa-sattha-sarIrA gayA paase|| 179 / / saMskRta chAyA : vacanAntaraM eva hi truTitastasyAH paashkstto'hm| tad-vacana-galita-sAdhvasa-svastha-zarIrA gatA paarve||179|| gujarAtI artha :- AkAzavANI thayA bAda tarata ja teNIno pAza tuTI gayo ane te divya vacana thI bhayamukta ane svastha zarIravALI thayelI hu~ tenI pAse jaI shkii| hindI anuvAda :- AkAzavANI ke pazcAt turaMta hI pAza TUTa gayA, aura usa divyavacana se bhayamukta aura svastha huI maiM unake pAsa gii| gAhA : tatto salajja-vayaNA bhaNiyA ya mae na putti! tuha juttN| erisamAyariuMjaNaNi-jaNagamAINa-duha-jaNayaM / / 180 / / 194

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saMskRta chAyA : tataH salajja-vadanA bhaNitA ca mayA na he putri! tava yuktam / IdRzamAcarituM jananI-janakAdInAM duHkhajanakam / / 180 / / gujarAtI artha :- (mane joI) te lajjAyukta mukhavALI thaI ane me kanakamAlAne kahayu ke he putrI! mAtA-pitAne duHkhajanaka AvAprakAranuM AcaraNa tane yogya nthii| hindI anuvAda :- (mujhe dekhakara) kanakamAlA lajjita ho gaI tathA maine usase kahA, he putrI! mAtA-pitA ko duHkha pahuMcAnevAlA aisA kArya karanA tujhe yogya nahI hai| gAhA : tatto ya tIi bhaNiyaM ambe! amhArisANa kiM annaM / evaM hi gae kAuM juttaM maraNaM pamottUNa? / / 181 / / saMskRta chAyA : tatazca tayA bhaNitaM he amba! asmAdRzAnAM kimanyat / / ___evaM hi gate kartuM yuktaM maraNaM pramucya? ||181 / / gujarAtI artha :- tyArapachI teNe kA, he mAtA! Avu asahya duHkha Ave tyAre amArA jevAne maraNa sivAya bIjo upAya zuM hoI zake? hindI anuvAda :- ataH usane kahA, he mAtA! aisA asahya duHkha Ane para mere lie maraNa ke alAvA kauna sA upAya ho sakatA hai? / gAhA : jao vari maraNaM mA viraho viraho aidUsaho'mha paDihAi / vari ekkaM ciya maraNaM jeNa samappaMti dukkhAI / / 182 / / saMskRta chAyA :- yataH varaM maraNaM mA viraho, viraho-atidussahosmAkaM prtibhaati| varamekaM caiva maraNaM yena samApyante duHkhAni / / 182 / / gujarAtI artha :- priyatamano viraha sahavo ati duHsaha lAge che 'maraNa zreSTha che viraha nahIM', kAraNa ke eka maraNavar3e ja badhA duHkhono aMta AvI jAya che| hindI anuvAda :- priyatama ke viraha ko sahanA ati duHssaha hai| usase to maraNa hI zreSTha hai viraha-nahIM, kyoMki eka mRtyu dvArA hI sabhI du:khoM kA aMta ho jAtA hai| gAhA : tatto ya mae tIse kahio savvovi puvv-vutto| bhaNiyA ya putti! saMpai kiM tuha paDihAsae kAuM? / / 183 / / 195

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saMskRta chAyA : tatazca mayA tasyai kathitaH sarvo'pi puurvvRttaantH| bhaNitA ca he putri! samprati kiM tava pratibhAsate krtum?||183|| gujarAtI artha :- ane tyArapachI me tene badho ja vRttAnta kahayo ane kahayuM - he putrI! atyAre tane karavA jevu zuM ucita lAge che? hindI anuvAda :- bAda meM maiMne bhI sabhI vRttAnta usako sunAyA, aura pUchA he putrI! philahAla tujhe kyA karanA ucita lagatA hai? gAhA : somalatA ne kahevu aha tIe vajjariyaM lajjaM mottuM bhaNAmi eyaM tu| navi majjha kare laggai anno puriso ihaM jmme||184|| saMskRta chAyA : atha tayA vyAhRtaM lajjAM muktvA bhaNAmi etttu| nApi mama kare lagati anyaH puruSa iha jnmni| 184 / / gujarAtI artha :- teNIe paNa lajjA mUkIne je karA, te kahu chu 'A janmamAM mArA hAtha Upara koI paNa anya puruSano hAtha nahI laage|' hindI anuvAda :- taba kanakamAlA ne bhI lajjA chor3akara jo kahA, vaha maiM kahatI hU~, 'isa janma meM mere hAtha para anya kisI puruSa kA hAtha nahI hogaa|' gAhA : hasiUNa mae bhaNiyaM devaya-vayaNAu siddhmeyNti| kiMtu kaha tujjha jaNao chuTTissai gNdhvaahnno?||185|| saMskRta chAyA : hasitvA mayA bhaNitaM devatA-vacanAt siddh-metditi| kintu kathaM tava janakaH chuTiSyati gandhavAhanAt? ||185 / / gujarAtI artha :- tyAre me hasIne kahayu, devatAnA vacanathI tAro manoratha siddha ja che paraMtu tArA pitA gandhavAhanathI kevI rIte chuTaze? hindI anuvAda :- taba maiMne haMsakara kahA, devatA ke vacana se terA manoratha saphala hI hai kintu gandhavAhana se tere pitA kI mukti kaise hogI? gAhA : etyaMtarammi puNaravi gayaNe vAyA samuTThiyA esA / mA! kuNaha bahu-vigappe maha vayaNaM tAva nisuNeha / / 186 / / 196

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saMskRta chAyA : atrAntare punarapi gagane vAk samutthitA eSA / mA kuru bahuvikalpAn mama vacanaM taavniHshRnnu||186|| gujarAtI artha :- eTalIvAra mAM pharI paNa AkAzavANI thaI "ahIM ghaNA vikalpone ko nahI paNa mArA vacana sAMbhaLo?" hindI anuvAda :- itanI dera meM puna: AkAzavANI huI "yahA~ bahuta vikalpa mata karo maiM jo kaha rahA hU~, suno!" gAhA : gaMtUNaM somalayA sAhau jaNayassa erisaM vynnN| bhaNiyA bahu-ppagAraM bhaNai tao knngmaalevN||187|| saMskRta chAyA : gatvA somalatA kathayatu janakAyaitAdRzaM vacanam / / bhaNitA bahuprakAraM bhaNati tataH kanakamAlA evm||187|| gujarAtI artha :- somalatA! tuM ahIMthI jaIne tenA pitAne A pramANe kahe. ghaNA prakAre samajAvAyelI kanakamAlAe pachI A pramANe kahe che| hindI anuvAda :- somalatA! tUM yahA~ se jAkara unake pitAjI ko isa prakAra samAcAra de ki bahuta samajAne ke bAda kanakamAlA isa prakAra kaha rahI hai| gAhA : . pitAnI vAta mAnya jaM ceva kuNai tAo taM ceva malhA bahu-mayaM savvaM / jaha hoi suMdaraM iha tAyassavi kIrai tayaMti / / 188 / / saMskRta chAyA : yazcaivaM karoti tAtaH taM caiva mama bahumataM sarvam | yathA bhavati sundaraM iha tAtasyApi kriyate tditi||188|| gujarAtI artha :- pitAjI je karaze te sarva mane mAnya che je karavAthI pitAjInu sundara thAya tema krvu| hindI anuvAda :- pitAjI jo bhI kareMge vo mujhe mAnya hai| pitAjI ko jo acchA lage vaisA kreN| gAhA : tatto avigappaM se varaNamAiM paDicchiyavvaMti / evaM hi kae kamaso hohI iTTattha-saMpattI / / 189 / / 197

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saMskRta chAyA : tato'vikalpaM tasyA varaNAdi pratyeSTavyamiti / evaM khalu kRte kramazo bhaviSyati iSTArtha-samprAptiH / / 189 / / gujarAtI artha :- AthI Apa niHzaMka thaIne teNInA lagnAdi kArya no svIkAra kro| A pramANe karAye chate anukrame iSTa arthanI prApti thshe| hindI anuvAda :- Apa ni:zaMka hokara lagnAdi kArya svIkAra karo, isa prakAra hone se iSTa phala kI prApti bhI hogii| gAhA : iya devayAe vayaNaM soUNaM cittavega! amhANaM / saMjAto guru-toso tatto ya mae imaM bhaNiyaM / / 190 / / saMskRta chAyA : iti devatAyA vacanaM zrutvA he citravega! asmAkam / saJjAto gurutoSaH tatazca mayA idaM bhaNitam / / 190 / / gujarAtI artha :- he citravega! A pramANe devatAnA vacana sAMbhaLIne amane ghaNo ja saMtoSa thyo| ane pachI meM kahyu - hindI anuvAda :- he citravega! isa prakAra devatA kI vANI sunakara hameM bhArI saMtoSa huA aura maine kahA - gAhA : maNa-vaMchiya-vatthummI mA kIrau putti! kAvi aasNkaa| kavaDeNavi teNa tumaM mannasu niya-jaNaya-vayaNaMti / / 191 / / saMskRta chAyA : manovAJchita-vastuni mA kriyatAM he putri! kApi aashngkaa| kapaTenApi tena tvaM manyasva nijajanakavacanamiti / / 191 / / gujarAtI artha :- he putrI! manovAJchita vastumAM koI paNa zaMkA karavI nahI, kapaTathI paNa tuM potAnA pitAnA vacanano svIkAra kr| hindI anuvAda :- he putri! manovAJchita vastu meM koI bhI zaMkA mata karanA, kapaTa se bhI tUM pitAjI kA vacana svIkAra le| gAhA : evaM ca devayAe vayaNaM annassa neva khiyvN| mA vinnAya-sarUvo virUvamAyarai so raayaa||192|| 198

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saMskRta chAyA : evaM ca devatAyA vacanamanyasmai naiva kathitavyam / mA vijJAtasvarUpo virUpamAcarati sa rAjA / / 192 / / gujarAtI artha :- ane devatAnA vacana bIjA koIne kahevA nahI kAraNa ke jANelA svarUpavALo rAjA kAMI paNa virUpa AcaraNa kadAca kre| hindI anuvAda :- ata: devatA ke vacana kisI ko bhI kahanA nahIM, kyoMki isa svarUpa ko jAna kara rAjA kucha bhI aniSTa kara sakate haiN| gAhA : eyammi kae payaDe loya-pavAyAu naay-prmttho| rAyA'vassaM tuha vallahassa Ayarai asuhati / / 193 / / saMskRta chAyA : etasmin kRte prakaTe lokApavAdAd jJAtaparamArthaH / . rAjA avazyaM tava vallabhasya Acarati azubhamiti / / 193 / / gujarAtI artha :- jo A vAta prakaTa thAya to lokanindA thI jANelAparamArthavALA rAjA avazya tArA priyanu azubha AcaraNa kare! hindI anuvAda :- yadi yaha bAta pragaTa ho jAya to lokanindA se rahasya pAkara rAjA tere priya-kA azubha kara sakatA hai| gAhA :- citramAlA ne saMdezo Apavo to bhaNai kaNagamAlA evaM eyaMti nasthi sNdeho| tA ambe! patthuyatthe ujjama kiM ettha bhuenn?||194|| saMskRta chAyA : tato bhaNati kanakamAlA evametaditi nAsti sNdehH| tasmAd he amba! prastutArthe udyaccha kimatra bhuken?||194|| gujarAtI artha :- AthI kanakamAlA kahe che 'A pramANe ja thaze emAM koI saMdeha nthii| tethI he mAtA! prastuta prasaMga mAM udhama ko ahIM bahu kahevA vaDe zaryu?' hindI anuvAda :- aba kanakamAlA kahatI hai, isI prakAra hogA isameM Apa tanika bhI sandeha mata kro| he mAtA! abhI karane yogya kartavya kIjie yahA~ itanA kahanA paryApta hai| gAhA : tatto ya mae gaMtuM siTuM eyaM tu cittamAlAe / bhaNiyA bahu-ppagAraM tuha dhUyA bhaNai evaM tu / / 195 / / 199

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saMskRta chAyA : tatazca mayA gatvA ziSTaM etattu citrmaalaayai| bhaNitA bahuprakAraM tava duhitA bhaNanti evaM tu / / 195 / / gujarAtI artha :- tyArapachI meM jaIne citramAlA ne kahyu ke, tATI putrIne ghaNA prakAre kahevAye chate teNe A pramANe kahayu che|| hindI anuvAda :- bAda meM maineM jAkara citramAlA se kahA, bahuta samajhAne para ApakI putrI ne isa prakAra kahA hai| gAhA : jaM kiMci bhaNai tAo jaM ciya iha bahu-mayaM tu ambAe / jaM ceva ya saguNataraM maevi taM ceva kAyavvaM / / 196 / / saMskRta chAyA : yat kiMcid bhaNati tAto yadeveha bahumataM tu ambyaa| yadevaM ca saguNataraM mayA api tadeva kartavyam / / 196 / / gujarAtI artha :- pitAjI je kaMI karI rahyA che valI mAtAne ahIM je atyaMta mAnya che tathA je atizaya guNakArI che te ja mAre paNa karavu joiye| hindI anuvAda :- isa viSaya meM pitAjI jo kahate haiM, mAtA ko jo mAnya ho evaM atIva guNakArI ho vahI maiM kruuNgii| gAhA : jaha abbhudao tAyassa hoi, jaha hoi nAvayA kyaavi| taha ceva ya kAyavvaM maevi, kiM ettha anneNa? / / 197 / / saMskRta chAyA :yathA abhyudayaH tAtasya bhavati yathA bhavati nApat kdaapi| tathA caiva ca kartavyaM mayApi kimatrAnyena? ||197 / / gujarAtI artha :- je pramANe pitAno abhyudaya thAya ane je pramANe koIpaNa Apatti na Ave te pramANe hu~ paNa svIkArIza ahIM bIjA vikalpavar3e zaM? hindI anuvAda :- jisa prakAra pitAjI kA abhyudaya ho, tathA koI Apatti na Aye isa prakAra maiM karUMgI, yahA~ anya vikalpa karane se kyA? gAhA : prasanna pitA tatto ya cittamAlA tavvayaNaM kahai niyy-diyss| taM souM amiyagaI harisiya-vayaNo imaM bhaNai / / 198 / / 200

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saMskRta chAyA : tatazca citramAlA tadvacanaM kathayati nij-dyitaayai| tatzrutvA amitagati-harSitavadana idaM bhaNati / / 198 / / gujarAtI artha :- have mAtA citramAlApTa te vacana potAnA patine kahayA ane te sAMbhaLIne ati prasanna thayela rAjA amitagati A pramANe bolavA laagyaa| hindI anuvAda :- phira mAtA citramAlA ne vahI vacana apane patideva se khaa| yaha sunakara ati prasanna hue rAjA amitagati isa prakAra kahane lge| gAhA : suMdaramaNuTTiyaM haMdi! majjha dhUyAe jnny-bhttaae| dakkhinna-vayaNa-vinnANa-pagariso daMsio evaM / / 199 / / saMskRta chAyA : suMdaramanuSThitaM haMdi! mama duhituH jnkbhktaayaaH| dAkSiNya-vacana-vijJAna-prakarSoM drshitshcaivm||199|| gujarAtI artha :- pitAnI bhakti thI mArI putrie| aho! atisudaMra karyu - mArI putrIe dAkSiNyayukta vacananA jJAnano A prakarSa batAvyo che! nizce saMtati AvI vinayayakta ja hovI joie| hindI anuvAda :- merI putrI ne pitAjI kI bhakti se suMdara kArya kiyA hai| putrI ne dAkSiNya yukta vacana dvArA apane jJAna kA prakarSa dikhalAyA hai| gAhA : tatto pabhAya-samae rAyAmaccehiM varaNayaM tiise| mahayA vicchaDDeNaM vihiyaM ky-jnny-aannNdN||200|| saMskRta chAyA : tataH prabhAtasamaye rAjA-amAtyaiH varaNakaM tsyaaH| mahatA vicchana vihitaM kRta-janakAnandam / / 200 / / gujarAtI artha :- tyArapachI prabhAta samaye rAjA vaDe amAtyo sahita moTA mahotsava pUrvaka pitAne Ananda ApanAra evo teNIno lagna mahotsava prAraMbha kraayo| hindI anuvAda :- usake pazcAt prAta: kAla meM rAjA ke mantrI dvArA pitAjI ko Ananda denevAlA bar3e ThATa se unakA lagna mahotsava prArambha kiyA gyaa| 201

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gAhA : evaM ca Thie tuha maNa-nivvui-heuM tIe vayaNeNa AgayA ahayaM / kahaNatthaM patthuya-vatthu-vittharassettha tuha pAse / / 201 / / saMskRta chAyA :- evaM ca sthite tava mano-nivRtti-hetuM tasyA vacanenAgatA'ham / / kathanArthaM prastuta-vastu-vistArasyAtra tava pArzve / / 201 / / gujarAtI artha :- ane A pramANe thaye chate he citravega! tamArA mananI zAMtine mATe kanakamAlAnA kahevA thI prastuta vastunA vistArane kahevA mATe huM tamArI pAse AvI chu| hindI anuvAda :- isa prakAra hone para he citravega! Apake mana kI nivRtti hetu kanakamAlA ke kahane se prastuta viSaya ko vistAra se kahane ke lie maiM Apake pAsa AI huuN| gAhA : tA mA suMdara! varaNaya-savaNAo dummaNo tuma hos| jaM devayAe vayaNaM aliyaM na ya havai eyaM tu / / 202 / / saMskRta chAyA : tasmAd mA sundara! varaNa-zravaNataH durmanastvaM bhava / / yad devatAyAH vacanamalIkaM na ca bhavet etattu / / 202 / / gujarAtI artha :- vaLI he sundara! lagnanI vAta sAMbhaLIne tamAre jarA paNa mana dubhAvavu nahI, kAraNa ke devatAnI vANI asatya kyAreya nathI thatI! hindI anuvAda :- puna: he sundara! vivAha kI bAta sunakara Apa tanika bhI ciMtita mata honA kyoMki devatA kI vANI kabhI asatya nahIM hotI hai| gAhA : evaM ca kaNagamAlA bhANei na nAha! taM pamottUNa / annassa karo laggai maha hatthe ittha jammammi / / 203 / / saMskRta chAyA : evaM ca kanakamAlA bhaNayati na nAtha! tvAM prmucy| anyasya karo lagati mama haste atra janmani / / 203 / / gujarAtI artha :- A pramANe he nAtha! kanakamAlA e mArA dvArA kahevarAvyu che vaLI savizeSa kA che ke, A janmamAM tamArA sivAya anya koI puruSana hAtha mArA hAthamA joDAvAno nathI! 202

Page #209
hindI anuvAda :- he nAtha! isa prakAra kanakamAlA ne mere dvArA kahalAyA hai| punaH savizeSa kahA hai ki Apake alAvA kisI bhI puruSa kA hAtha mere hAtha se jur3a nahIM skegaa| gAhA : devaya- vayaNaM jai hoi saccayaM tA dharemi niya- pANA / tadabhAve puNa saraNaM maraNaM maha nicchao eso / / 204 / / saMskRta chAyA : devatAvacanaM yadi bhavati satyaM tasmAd dhArayAmi nijaprANAn / tadabhAve punaH zaraNaM maraNaM mama nizcaya eSaH ||204 / / gujarAtI artha :- jo devatA vacana satya thaze to huM prANone dhAraNa karIza anyathA maraNa eja mArU zaraNa che| A mAro nizcaya che| hindI anuvAda :yadi devatA - vacana satya hogA to maiM prANoM ko dhAraNa karUMgI, anyathA maraNa hI zaraNa hai, yaha merA nizcaya hai| mananI zAMti bho suppaTTa ! evaM somalayA-vayaNa-savaNao taiyA / jAyaM maNayaM maha mANasassa satyattaNaM tatto / / 205 / / saMskRta chAyA : bhoH ! supratiSTha! evaM somalatA-vacana zravaNatastadA / jAtaM manAg mama mAnasasya svasthatvaM tataH / / 205|| gujarAtI artha :- he supratiSTha! A pramANe somalatAnA vacana zravaNathI tyAre mArU mana kAMika svasthAtAne paamyu| hindI anuvAda :- he supratiSTha! isa prakAra somalatA ke vacana se merA mana kucha svasthatA ko prApta huaa| gAhA : gAhA : evaM viciMtiyaM me kevaliNA jeNa erisaM bhaNiyaM / puvva- bhava-: - neha- baddhA hohI bhajjatti, tA eyaM / / 206 / / saMskRta chAyA : evaM vicintitaM mama kevalinA yenedRzaM bhaNitam / pUrvabhavasnehabaddhA bhaviSyati 'bhAryA' iti tasmAdetad / / 206 / / gujarAtI artha :- me vicArya ke kevalI bhagavaMte mane je kAraNa thI kahyuM che ke, pUrvabhavanA sneha thI baMdhAyela patnI mArI bhAryA thaze, tethI A badhu thayu che / 203

Page #210
hindI anuvAda :- maine socA ki kevalI bhagavaMta ne mujhe jisa liye kahA ki, pUrvabhava ke sneha se yukta patnI merI priyA hogI, isaliye yaha huA hai| gAhA : saMbhavai nUNa amhaM avaroppara-daMsaNAo aigruo| aNurAo jAo jaM summai loya-ppavAo ya / / 207 / / saMskRta chAyA : saMbhavati nUnaM AvayoH parasparaM drshnaadtigurukH| anurAgo jAto yat zrUyate lokapravAdazca / / 207 / / gujarAtI artha :- kharekhara amane ballene paraspara jovAmAtra thI gAr3ha / anurAga thayo che, ane A pramANe lokapravAda paNa saMbhaLAya che| hindI anuvAda :- nizcaya hI hama donoM ko dRSTipAta se gAr3ha anurAga huA hai aura isa prakAra lokapravAda bhI sunAI detA hai| gAhA : jAisarAiM manne imAiM nayaNAI syl-loyss| viyasaMti piye diDhe avvo! mauliMti vesammi / / 208 / / *saMskRta chAyA : jAtismarANi manye imAni nayanAni skl-loksy| vikasanti priye dRSTe aho! mukulayanti dveSye / / 208 / / gujarAtI artha :- jAtinu smaraNa karanArA dareka manuSyanA netrI priyanA darzana thavA mAtrathI vikasita thAya ch| ane dveSIne jovA mAtrathI netro mIMcAI jAya che| hindI anuvAda :- mujhe lagatA hai ki jAtismaraNa se, sabhI manuSyoM ko priya ke darzana se locana vikasita hote haiM aura dveSI ko dekhane se netra baMda ho jAte haiN| gAhA : tA bhaviyavvaM imiNA navaraM aidugghaDamha pddihaai| jaM sA rAya-sueNaM variyA kaha majjha hohitti? / / 209 / / saMskRta chAyA : tasmAd bhavitavyamanena navaraM atidurghaTaM mama prtibhaati|| yat sA rAjasutena vRttA kathaM mama bhaviSyatIti? ||209 / / gujarAtI artha :- paraMtu Avo prasaMga banavo mane atidurghaTa lAge che kAraNa ke rAjaputra var3e paraNelI te mArI kevI rIte thshe?| 204

Page #211
hindI anuvAda :- kintu aisA prasaMga honA mujhe ati durghaTa lagatA hai| kyoMki rAjaputra se vivAhita aisI vaha merI kaise hogii| gAhA : evaM viciMtiUNaM taMbola-payANa-puvyayaM bhnniyaa| jaM kiMci ettha hohI dIsissai taM sayaM aNbe!|| 210 / / saMskRta chAyA : evaM vicintya tAmbulapradAnapUrvakaM bhnnitaa| yat kiJcid atra bhaviSyati drakSyati tatsvayaM he! amba / / 210 / / gujarAtI artha :- Ama vicAra karIne tAMbUla ApavA pUrvaka mArA var3e somalatA kahevAyI, he mAtA! ahIM je kAMI thAya te svayaM dekhaase| hindI anuvAda :- aisA socakara tAMbUla pradAna karate hue maine somalatA se kahA, mAtA! yahA~ jo kucha bhI ho vaha diikhegaa| gAhA : bhaNiyaM somalayAe evaM eyaMti natthi sNdeho| tatto vihiya-paNAmA uTThiya s-tttthaannmnnupttaa|| 211 / / saMskRta chAyA : bhaNitaM somalatayA evaM etaditi nAsti sNdehH| tato vihita-praNAmotthAya svsthaanmnpraaptaa||211|| gujarAtI artha :- somalatA-e kahyu 'Ama ja' thaze AmA koI saMdeha na ko|' ema kahIne praNAma kaTIne uThIne potAnA sthAne te gii| hindI anuvAda :- somalatA ne kahA "aisA hI hogA isameM kucha bhI sandeha nahI hai'| aisA kahakara praNAma kara apane sthAna para calI gii| gAhA : svapna no artha aha bhaNai bhANuvego puvviM diTThassa tassa suminnss| leseNa kovi attho'vadhArio tAva taM sunnsu|| 212 / / saMskRta chAyA : atha bhaNati bhAnuvegaH pUrvaM dRSTasya tasya svpnsy| lezena ko'pi artho'vadhAritastAvat taM shrRnnu||212|| gujarAtI artha :- have bhAnuvega bolyo, pahelA joyelA tArA te svapnano leza-mAtra meM arthano nizcaya karyo che tene tuM saaNbhl| 205

Page #212
hindI anuvAda :- phira bhAnudeva ne kahA - pahale tere dvArA dekhe gaye svapnArtha kA yatkiMcit nizcaya kara sakA hU~! use tUM suna! gAhA : esA hu kaNagamAlA mAlA hohitti, tIe jo raago| taggahaNaM taM jANasu varaNaM puNa tIe appattI / / 213 / / saMskRta chAyA : eSA khalu kanakamAlA mAlA bhaviSyati tasyA yo rAgaH / tadgrahaNaM tvaM jAnIhi varaNaM punaH tasyA aprAptiH ||213|| gujarAtI artha :- prathama je te puSponI mAlA joI te te A kanakamAlA jANavI, teNIno je rAga te tenu grahaNa jANavu, vaLI teNInI aprApti te lagna jaann| hindI anuvAda :- tUMne prathama jo puSpamAlA dekhI use kanakamAlA, unake para jo rAga, vahI usakA grahaNa, puna: usakI aprApti vaha lagna jaan| gAhA : ettiyametto attho paripphuDo tAva jANio hu me| sesaMpi hu avvattaM viyANiyaM kiMci taM suNasu / / 214 / / saMskRta chAyA : etadamAtrortho parisphuTaH stAvad jJAtaH khalu myaa| zeSamapi khalu avyaktaM vijJAtaM kiJcit tat shRnnu||214|| gujarAtI artha :- ATalo mAtra artha huM spaSTa samajI zAkyo chu vaLI bAkIceM kaMDaka aspaSTa paNe jANu chu te tuM sAMbhaLa? hindI anuvAda :- itanA hI artha maiM spaSTatA se samajha sakA hU~, dUsarA kucha aspaSTatA se jJAta hai vaha bhI tUM sun| gAhA : kovi uvAeNa imaM appissai tujjha sA puNo khvi| bhaTThA tuha hatthAo pAvissai AvaI gruii|| 215 / / saMskRta chAyA : ko'pyupAyenemAM arpiSyate tubhyaM sA punaH kthmpi| bhraSTA tava hastAt prApsyate ApattiM gurviim||215|| gujarAtI artha :- koIpaNa upAya var3e te kanakamAlA tane Apaze ane tArA hAtha mAM thI paDI gayelI te durdhara Apattine paamshe| 206

Page #213
hindI anuvAda :- koI bhI upAya ke dvArA vaha kanakamAlA tujhe dI jAyegI puna: hAtha meM se girI huI vaha durdhara Apatti paayegii| gAhA : tato rakkhiya kovi hu Dhoissai tujjha teNa pajjaMto / suviNassa suMdarI iya viNicchio suviNa - sabbhAvo / / 216 / / saMskRta chAyA : tato rakSitvA ko'pi khalu ThokiSyate tava tena paryantaH / svapnasya sundara iti vinizcitaH svpn-sdbhaavH||216|| gujarAtI artha :- vaLI te ApattimAMthI koI paNa puruSa tenI rakSA karI pharI ne tArA hAthamAM Apaze mATe A svapnanuM phala sundara che ema me nizcaya karyo! hindI anuvAda :- punaH usa Apatti meM bhI koI bhI puruSa tumhArI rakSAkara punaH tere hAtha meM degA, ataH isa svapna kA phala sundara hai, aisA maiMne nizcaya kiyA hai| gAhA : taM souM mae bhaNiyaM sammaM hi viNicchiyaM tume suyaNu ! | ghaDai jao esatyo navaraM aidugdhaDo saMskRta chAyA : tat zrutvA mayA bhaNitaM samyak khalu vinizcitaM tvayA sutano ! | ghaTate yata eSo'rtho navaraM atidurdharo lobhaH / / 217 / / gujarAtI artha :- te sAMbhaLIne me tene kachu, he sutanu! te je nizcaya karyo che te samyak che Avo ja artha ghaTe che, bIjo nahI, A lobha atidurdhara che / hindI anuvAda :- aisA sunakara maine use kahA, he sutanu ! tune jo nizcaya kiyA hai vaha samyak hai| aisA hI artha ghaTita hotA hai anya nhiiN| yaha lobha atidurdhara hai| loho / / 217 / / gAhA : to bhAi bhANuvego vatyuM na taM atthi ettha logammi / aNukUlassa u vihiNo jaM mantre dugghaDaM hoi / / 218 / / saMskRta chAyA : tasmAd bhaNati bhAnuvego vastu na tadastyatra loke / anukUlasya tu vidheryad manye durghaTaM bhavati / / 218|| gujarAtI artha :- te sAMbhaLI pharI bhAnuvega bolyo, A loka mAM bhAgya anukUla hoya to koI paNa durghaTa na thAya ema hu~ mAnu chu / 207

Page #214
hindI anuvAda :- yaha sunakara punaH bhAnuvega ne kahA, isa loka meM yadi bhAgya anukUla ho to koI bhI durghaTanA na ho, aisA maiM mAnatA huuN| gAhA : bho suppaiTTha! evaM paidiyahaM tkkhaa-vinnoenn| ta~ppAvaNa-AsAe volINA vAsarA kivi|| 219 / / saMskRta chAyA : bho supratiSTha! evaM pratidivasaM tat - kthaavinoden| tatprApaNa - AzAyAM vyatItA vAsarAH ktypi||219|| gujarAtI artha : he supratiSTha ! A pramANe roja tenI kathA karavAnA Ananda var3e tene prApta karavAnI AzA var3e keTalAka divaso pasAra kryaa|| hindI anuvAda :- he supratiSTha! isa prakAra roja kathA dvArA Anandita hote hue milana kI AzA meM hI kitane dina bIta gye| lagna mahotsava dina AsannamAgayaM aha lagga-diNaM tAhi khyr-priyrio| mahayA vicchaDDeNaM baMdhu-jaNa-samanio ttth|| 220 / / saMskRta chAyA : AsannamAgatamatha lagnadinaM tadA khecr-privRttH| mahatA vicchardena bandhujanasamanvitastatra / / 220 / / gujarAtI artha :- anukrame lagnadivasa najIka AvI gayo tyAre khecothI parivarelo, bandhujananA samudAya thI zobhato moTA mahotsava sAthe tyAMhindI anuvAda :- lagnadina bhI najadIka A gayA, taba khecaroM se parivRta, bandhujanasamudAya se zobhita bar3e mahotsava ke sAthagAhA : vIvAhatthaM tIe nhvaahnn-khyr-raay-aNgruho| saMpatto aha pattA kameNa sA pNcmi-tihiivi|| 221 / / saMskRta chAyA : vivAhArthaM tasyA nbhovaahn-khecr-raajaa-ruhH| samprApto'tha prAptA krameNa sA paJcamI-tithyapi / / 221 / / gujarAtI artha :- nabhovAhana rAjakumAra te kanakamAlAnI sAthe paraNavA mATe Avyo ane krame karIne te paMcamI tithi paNa AvI gii| 208

Page #215
hindI anuvAda :- nabhovAhana rAjakumAra kanakamAlA ke sAtha vivAha karane ke lie AyA aura krama se paMcamI tithi bhI A gii| gAhA : kuvikalpa tatto'varaha-samae majjha vigappo maNammi uppnno| avvo! kiM taM aliyaM hohI iha devayA- vayaNaM? / / 222 / / saMskRta chAyA : tato'parAha-samaye mama vikalpo manasyutpannaH / aho! kiM tadalIkaM bhaviSyati iha devatAvacanam? ||222 / / gujarAtI artha :- tyAra pachI baporanA samaye mArA manamAM vikalpa utpanna thyo|are! zuM ahIM te deva vANI paNa asatya thaze? hindI anuvAda :- ata: madhyAhna ke samaya meM mere mana meM vikalpa utpanna huA, are! kyA to devavANI bhI azakya hogii!| gAhA :___ ahava na dIsai kiMcivi aNurUvaM tassa teNa mannAmi / somalayA-vajjariyaM savvamalIgaM hi saMjAyaM / / 223 / / saMskRta chAyA : athavA na dRzyate kiJcidapyanurUpaM tasya tena manye / somalatA-vyAhRtaM sarvamalIkaM khalu sajAtam / / 223 / / gujarAtI artha :- athavA tenA kathana pramANe ahIM kAMI paNa anurUpa dekhAtu nathI tethI huM mAnuM chu ke somalatA e kahelu badhu ja mithyA thayu che| hindI anuvAda :- athavA unake kathanAnusAra yahAM kucha bhI anurUpa nahIM dikhAI detA hai| ataH maiM mAnatA hU~ ki somalatA ne kahA huA sabhI kucha mithyA huvA hai| gAhA : emAi-bahu-vigappaM ciMteto raNaraNeNa gahio hN| katthavi ghiimalahaMto nIhario tAo nyraao|| 224 / / saMskRta chAyA :evamAdi-bahuvikalpaM cintayan raNaraNena (udvegena) grahIto'ham / kutrApi dhRtimalabhamAno nissRtastato nagarAt / / 224 / / gujarAtI artha :- ityAdi ghaNA vikalpone karato udvigna thayo ane kyAMya paNa dhIraja nahI prApta krto| te nagaramAthI huM bahAra nIkaLI gyo| 209

Page #216
hindI anuvAda :- ityAdi bahuta vikalpoM dvArA maiM vyathita ho gayA, kahIM bhI dhairya ko prApta nahIM karatA nagara se bAhara nikala gyaa| gAhA : patto ya tamujjANaM saccaviyA jattha sA mae puTviM / aMdolaNa-taru-hiDhe gaMtumahaM tAhi uvaviThTho / / 225 / / saMskRta chAyA : prAptazca tadudyAnaM dRSTA yatra sA mayA pUrvam / aMdolana-tarvadho gatvA'haM tatropaviSTaH / / 225 / / gujarAtI artha :- ane te udyAnamA Avyo ke jyAM pahelA meM tene joI htii| teja hIMcakAvALA vRkSanI nIce jaIne huM tyAM bettho| hindI anuvAda :- aura usI udyAna meM AyA jahA~ maiMne use pahale dekhA thA vahIM jhUlevAle vRkSa ke nIce jAkara maiM baiTha gyaa| gAhA : aha ciMtiuM payatto iNDiM kiM majjha kAumuciyaM tu| para-hatthaM saMpattA tAva piyA maha niyNtss|| 226 / / saMskRta chAyA : atha cintayituM prayata idAnIM kiM mama kartumucitaM tu / parahastaM samprAptA tAvat priyA mama pazyataH / / 226 / / gujarAtI artha :- pachI huM vicAravA lAgyo atyAre mAre zuM karavu ucita che? mArA jotA ja mArI priyA bIjAnA hAthamAM gaI! hindI anuvAda :- phira maiM socane lagA philahAla mujhe kyA karanA cAhie? mere dekhate hI merI priyA dUsaroM ke hAtha meM calI gii| gAhA : devaya-vayaNAsAe neva uvAovi ciMtio kovi| iNDiM puNa no sakkaM kiMpi uvAyaMtaraM kAuM / / 227 / / saMskRta chAyA : devatAvacanA''zAyAM naivopAyo'pi cintitaH ko'pi / idAnIM punaH na zakyaM kimapi upAyAntaraM kartum / / 227 / / gujarAtI artha :- devavANInI AzAvar3e me bIjo koI upAya paNa na vicAryoM vaLI hamaNAM tAtkAlika bIjo upAya karavA mATe paNa huM samartha nthii| 210

Page #217
hindI anuvAda :- AkAzavANI kI AzA se maiMne kucha upAya bhI nahIM socA, punaH tAtkAlika anya upAya karane ke lie bhI maiM samartha nahI huuN| gAhA : esovi hu aNurAgo evaMpi gae na tuTTae khvi| paisamayaM ca pavaDDai saMtAvo virh-sNjnnio|| 228 / saMskRta chAyA : eSo'pi khalvanurAga evamapi gate na truTati kathamapi / pratisamayaM ca pravardhate saMtApo virhsNjnitH||228|| gujarAtI artha :- A paNa anurAga jabaro che A pramANe te gaye chate paNa rAga tuTato nathI! paNa pratisamaya virahathI utpanna thayelo saMtApa vadhe ch| hindI anuvAda :- yaha anurAga bhI prabala hai| unake jAne para bhI rAga kama nahIM hotA hai kintu pratisamaya viraha kA saMtApa bar3hatA jAtA hai| gAhA : avi ya dullaha-laMbhammi jaNe jassiha purisassa hoi annuraago| chillaraya-pANieNava aNudiyahaM teNa susiyavvaM / / 229 / / saMskRta chAyA :- api ca durlabhalabdhe jane yasyeha puruSasya bhvtynuraagH| palvala-pAnIyeneva anudivasaM tena zoSTavyam ||229 / / gujarAtI artha :- vaLI paNa durlabhatAthI meLavI zakAya evA janane viSe ahIM je puruSane anurAga thAya che te taLAvaDI nAM pANInI mAphaka daroja zoSAI jAya che| hindI anuvAda :- phira bhI, durlabhatA se prApta ho sake aise jana ke Upara puruSa kA anurAga hotA hai| vaha tAlAba ke pAnI ke sadRza pratidina sUkhatA jAtA hai| gAhA : garuya-piya-saMgamAsA- bhaMsa-samucchaliya- raNaraNAinnaM / na ya jANe hava imaM niya-hiyayaM saMThavAmitti? / / 230 / / saMskRta chAyA :guruka-priya-saMgamA''zAbhraMza-samucchalita-raNaraNAkIrNam (autsukym)| na ca jAnAmi kathaM vA idaM nijahRdayaM sNsthaapyaamiiti?||230|| gujarAtI artha :- priyAnA samAgama nI AzA bhraSTa thavAthI utpanna thayelA nIsAsA var3e hu~ jANato nathI ke mArA hRdayane kevI rIte sthira rAkhu? 211

Page #218
hindI anuvAda :- priyA ke samAgama kI AzA se bhraSTa hone se niHzvAsa nikalane se apane hRdaya ko kisa taraha sthira rakhU maiM vaha bhI nahIM jaantaa?| gAhA : tA kiM karemi iNhiM ahavA kiM ettha bhu-vigppehiN| guru-viraha-dukkha-samaNo pANa-ccAo paraM jutto|| 231 / / saMskRta chAyA :- maraNa sAhasa tasmAt kiM karomIdAnImathavA kimatra bahuvikalpaiH / guruviraha-duHkhazamanaH prANatyAgaH paraM yuktaH / / 231 / / gujarAtI artha :- have huM zuM karU? athavA anyAre bahuvicAro var3e zu! thaze. moTAvirahanA duHkhane zamAvavA karatA prANatyAga karavo eja parama upAya che| hindI anuvAda :- aba maiM kyA karUM? athavA bahuvikalpoM se kyA phAyadA? bhArIviraha ke duHkha ko zAnta karane ke lie prANatyAga hI parama upAya hai| gAhA : jaivi na jujjai eso viveya-juttANa uttm-nraann| tIe virahe tahavi hu sakkemi na jIviyaM dhriuN|| 232 / / saMskRta chAyA : yadyapi na yujyate eSo vivekyuktaanaamuttmnraannaam| tasyA virahe tathApi khalu zaknomi na jIvitaM dhartum / / 232 / / gujarAtI artha :- viveka yukta yogya manuSyone jo ke A yogya nathI to paNa teNInA virahamA jIvita dhAraNa karavA mATe paNa huM samartha nthii| hindI anuvAda :- viveka yukta yogya manuSya ko yaha ucita nahI hai| phira bhI virahAvasthA meM jIvana dhAraNa karanA bhI mere lie zakya nahIM hai! gAhA : tA ettheva taru-vare tIe aMdolaNeNa supavitte / ubbaMdhiya apyANaM pANa-ccAyaM karemitti / / 233 / / saMskRta chAyA :- pAza baMdhana tato'traiva taruvare tayA andolanena supvitre| udbadhyA''tmAnaM prANatyAgaM kromiiti||233|| gujarAtI artha :- AthI teNInA hIMcakA var3e pavitra thayelA A ja vRkSa para zAkhA var3e gaLe pAzo bAMdhIne huM prANa tyAga karU? 212

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hindI anuvAda :- ata: kanakamAlA ke jhUlane se pavitra bane hue usI vRkSa kI zAkhA dvArA gale meM pAza bAMdhakara prANoM kA tyAga kara duuN| gAhA : evaM viciMtiUNaM ArUDho tammi taru-vare ahayaM / dAuM galae pAsaM aha evaM bhaNiumADhatto / / 234 / / saMskRta chAyA : evaM vicintya AruDhastasmin taruvare'ham / datvA galake pAzamathaivaM bhnnitumaarbdhH||234|| gujarAtI artha :- Ama vicArIne te vRkSa Upara huM caDhyo ane DokamAM pAza bAMdhIne A pramANe bolavA mATe prAraMbha kryo| hindI anuvAda :- aisA socakara usa vRkSa para maiM ArUr3ha huA, aura gale meM pAza bAMdhakara isa prakAra kahane lgaa| gAhA : re divva! anna-jamme dullaha-laMbhammi mANase nehaM / mA maha karijja esA hu patthaNA tuha mae vihiyA / / 235 / / saMskRta chAyA : re daiva! anya-janmani durlabhalabdhe mAnuSye snehm| mA mama kuryAd eSA khalu prArthanA tava mayA vihitaa||235|| gujarAtI artha :- he daiva! anya janmamAM durlabha prApta manuSya Upara mAro sneha karAvavo nahI, A mArI tane prArthanA ch| hindI anuvAda :- he daiva! anya janma meM durlabha prApta manuSya para mujhe sneha mata karAnA, yahI merI prArthanA hai| gAhA : annaM ca kevaliNo taM vayaNaM, sA vAyA deviyAvi, taM suvinnN| AsA-nibaMdhaNaM majjha divva! savvaM kayaM aliyaM / / 236 / / saMskRta chAyA :- anyaM ca kevalinastadvacanaM sA vAg daivikApi ttsvpnm| AzAnibandhanaM mama he daiva! sarvaM kRtamalIkam ||236 / / gujarAtI artha :- ane vaLI kevalI bhagavaMtanA te vacana, te devavANI, te svapna, A badhu ja he daiva! AzAnA pAzathI baMghAyela mArU phogaTa thyu| 213

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hindI anuvAda :- aura bhI, kevalI bhagavaMta kI vANI, AkAzavANI, tathA svapna he deva! yaha saba AzA ke bandhana kI taraha niSphala ho gye| gAhA : evaM bhaNiUNa mae mukko apyA aho- muho jhtti| tAhe gADhIbhUe pAsammi sarIra- bhAreNa / / 237 / / saMskRta chAyA : evaM bhaNitvA mayA mukto AtmA adhomukho jhttiti| tadA gADhIbhUte pAze shriirbhaarenn||237|| gujarAtI artha :- A pramANe kahine me jaldIthI zIrane adhomukha karyu vyAre zarIranA bhArathI galAnI aMdara rahelo pAza sajjar3a thaI gyo| hindI anuvAda :- isa prakAra kahakara maiMne jaldI se zarIra adhomukha kiyA, taba zarIra ke bhAra se gale meM pAza majabUta ho gyaa| gAhA : ruddhaM galayaM AkuMciyAo dhamaNIo pasariyA viynnaa| bhaggaM loyaNa-juyalaM ruddho pavaNassa saMcAro / / 238 / / saMskRta chAyA : ruddhaM galakamAkuJcitA dhamanayaH prasRtA vednaa|| bhagnaM locanayugalaM ruddhaH pavanasya snycaarH||238|| gujarAtI artha :- kaMTha rUMdhAI gayo, nADIo kheMcAvA lAgI, vedanA vadhavA lAgI AMkho nA DolA bahAra AvI gyaa| zvAsocchvAsa paNa baMdha thavA laagyo| hindI anuvAda :- kaMTha ruddha ho gayA, nAr3iyA~ khiMcane lagI, vedanA bar3ha gaI, A~khe bAhara A gaIM, zvAsocchavAsa bhI baMda ho gye| gAhA : uvvelliyamaMgehiM jAyaM udaraM ca pvnn-pddihtthN| karaNAiM ghAiyAiM jAyA aha veyaNA mNdaa|| 239 / / saMskRta chAyA : udvelitamaGgairjAtamudaraM ca pvnpuurnnm| karaNAni ghAtitAni jAtA'tha vedanA maMdA ||239 / / gujarAtI artha :- (hAtha-paga) Adi aMgo jakaDAi gayA, udara paNa vAyuthI bharAI gayu, indriyo kSINa thavA lAgI, vedanA kSINa thavA laagii| 214

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hindI anuvAda :- hAtha-pairAdi aMga jakar3a gaye, udara vAyu se bhara gayA, indriyA~ kSINa hone lagI tathA vedanA manda ho gii| gAhA : bho suppaiTTha! evaM viyaNA-parimaMda-iMdieNa me| etyaMtarammi nisuo saho apnntttth-cittenn|| 240 / / saMskRta chAyA : bho supratiSTha! evaM vedanA-parimandendriyeNa mayA / atrAntare niHzutaH zabdo apraNaSTacittena / / 240 / / gujarAtI artha :- he supratiSTha! A pramANe vedanAthI indriyo no vyApAra maMda thyo| teTalIvAramA kaMika cetanAvALA mArA bar3e zabda sNbhlaayo| hindI anuvAda :- he supratiSTha! isa prakAra vedanA se indriyoM kA vyApAra maMda ho gayA, utane kSaNoM meM kiMcit cetanAvAn mere dvArA zabda sune gye| gAhA : mA sAhasa mA sAhasameyaM kaauris-jnn-smaainnnnN| Ayariya deva-dullaha-niya-rUvaM bhadda! nAsesu / / 241 / / saMskRta chAyA : mA sAhasa mA sAhasa-metat kApuruSajanasamAcIrNam / Acarya devadurlabha-nijarUpaM he bhadra! nAzaya / / 241 / / gujarAtI artha :- he bhadra! sAhasa na kara, kAyara puruSane yogya evu tuM sAhasika AcaraNa karIne devadurlabha evA (potAnA rUpano) manuSyatva no nAza na kr| hindI anuvAda :- he bhadra! tUM sAhasa mata kara kAyarajana kI taraha aisA sAhasa karake devadurlabha aise manuSyatva kA nAza mata kr| gAhA : pAza cheda etthaMtarammi keNavi laMbataM ukkhivittu maha deha / lahu cchiMdiUNa pAsaM vihio miu-sIyalo svaNo / / 242 / / saMskRta chAyA : atrAntare kenApi lambamAnamutkSipya mama deham / laghu chinditvA pAzaM vihito mRduzItalaH pvnH||242|| gujarAtI artha : eTalAmA koika puruSa vRkSanI zArasAe laTakatA mArA dehanA pAzane bhedIne, nIce utArIne komaLa zItala pavaja nAkhavA laagyo| 215

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hindI anuvAda :- usI vakta kisI puruSa ne vRkSa kI zAkhA para laTakate mere dehapAza ko chedakara, dhIre se nIce utArakara, komala zItala pavana DAlane lgaa| gAhA : tatto tusAra-sIyala-sAraNi-nIra-cchaDAhiM sNsitto| ulhAsiUNa hiyayaM aMgaM saMvAhiyaM savvaM / / 243 / / saMskRta chAyA : ttstussaarshiitlsaarnniniircchttaabhissiktH| . avastrasya hRdayamaGgaM saMvAhitaM sarvam / / 243 / / gujarAtI artha :- tyArapachI te ja puruSe hima samAna zItala nIka nA pANIne chAMTavA var3e zarIra ne siMmyu lAgyo, Ama hRdaya ne khullu karIne sarva aMganu mardana kryu| hindI anuvAda :- phira vahI puruSa hima tulya zItala nIka kA pAnI ke chIToM dvArA zarIra ko sIMcane lagA, isa taraha hRdaya ko khullA karake usane sampUrNa aMgoM kI mAliza kii| gAhA : mucchA-nimIliyaccho savvaM suviNaMva taM vimnnto| komala-kisalaya-raie sattharae sovio teNa / / 244 / / saMskRta chAyA : mUrchA-nimilitAkSaH sarvaM svapnamiva taM vimanyamAnaH / komalakisalayaracite strastare zAyitastena / / 244 / / gujarAtI artha :- pachI sukomala pallavothI banAvela zayyAmAM mane upADIne dhIre thI teNe suvar3Avyo paNa netra mUrchAthI mIMcAI gayelA tethI A sarva svapnanI jema mAnato hato hindI anuvAda :- phira mujhe sukomala pallavoM se banI zayyA meM dhIre se sulAyA kintu mUrchA se netra baMdha ho gaye the ata: sabakucha svapnavat bhAsita hotA thaa| gAhA : puNarutta-pavaNa-karaNAiyAhiM nANAvihAhiM ciTThAhiM / gaya-veyaNeNa tatto khaNaMtarA ceyaNA laddhA / / 245 / / saMskRta chAyA : punarukta-pavana-karaNAdibhi rnaanaavidhaabhishcessttaabhiH| gatavedanena tataH kSaNAntarAccetanA labdhA / / 245 / / 216

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gujarAtI artha :- vAraMvAra te satpuruSe pUrvekahelA pavanAdi aneka prakAranA upacAra karyA tethI gayelI vedanAvAlA me kSaNavAramAM cetanA ne prApta karI / hindI anuvAda :- bArabAra usa satpuruSa ne pUrva meM kahe gaye / pavanAdi aneka prakAra ke upacAra kiye ataH vedanA kA nAza hone para usI kSaNa cetanA prApta huii| gAhA : ummIliya- loyaNa - juyalaeNa diThTho visiTTha- saMThANo / nava- jovvaNo juvANo paccakkhaM paMcabANovva / / 246 / / saMskRta chAyA : unmIlita- locanayugalena dRSTo viziSTa saMsthAnaH / navayauvano yuvA pratyakSaM paJcabANa iva || 246 / gujarAtI artha :- pachI khulelA locanavar3e meM viziSTa AkRtivALA, sAkSAt kAmadeva jevA, navayauvana yukta yuvaka ne mArI sAme joyo / hindI anuvAda :- bAda unmIlita nayanoM se maiMne viziSTa AkRtivAle, sAkSAt kAmadeva tulya navayauvana sampanna yuvaka ko apane sAmane dekhA / gAhA : bhaNiyaM ca teNa kiM bhadda! bAhae, daMsiyaM mae galayaM / aha saMvAhaNa - vihiNA taMpi hu satyaM kayaM teNa / / 247 / / saMskRta chAyA : bhaNitaM ca tena kiM he bhadra! bAdhate darzitaM mayA galakam / atha saMvAhana - vidhinA tamapi khalu svasthaM kRtaM tena / / 247 / / gujarAtI artha :- te puruSe mane kahyu he bhadra! Apane kyAM pIDA thAya che? tyAre me galu- batAvyu, saMvAhana vidhi var3e te kaMThanI pIDA paNa teNa dUra karI / hindI anuvAda :- usa puruSa ne mujhase pUchA - he bhadra! Apa ko kahA~ pIr3A ho rahI hai| taba maiMne gardana batAI, aura usane saMvAhanavidhi se gardana kI pIr3A ko acchA kara diyaa| gAhA : vigaya-sayala - pIDo sattha- deho tayA haM kisalaya - raiyammI satthare saMniviTTho / viraha - vihuriyaMgo dIha nIsAsa - khinno ahilasiya-payatthA - 'sAhaNuvvinna- citto / / 248 / / saMskRta chAyA : vigatasakalapIDaH svasthadehastadA'ham, kisalayaracite srastare saMniviSTaH / 217

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virahavidhuritAGgo dIrghaniHzvAsakhinno / abhilaSita-padArthAsAdhanodvignacittaH ||248 / / gujarAtI artha :- tyAre sakalapIDArahita, svasthadehavALo, kisalayathI banAvelI zayyAmAM beThelo, virahathI pIDita aGgavALo, dIrghaniHzvAsovaDe kheda pAmelo, icchita padArthane nahIM sAdhI zakavAthI udvignacittavALo thyo| hindI anuvAda :- usa samaya sakalapIr3A rahita, svasthadehavAlA, kisalaya se banI zayyA meM baiThA-huA, viraha se pIr3ita aGgavAlA, dIrghani:zvAsa se kheda pAtA huA, icchita padArtha kI aprApti se udvignacittavAlA ho gyaa| gAhA : sAhu-dhaNesara-viraiya-suboha-gAhA-samUha- rmmaae| rAgaggi-dosa-visahara-pasamaNa-jala-maMta-bhUyAe / / 249 / / saMskRta chAyA : saadhudhneshvrvircit-subodhgaathaa-smuuh-rmyaayaaH|| rAgAgni-dveSa-viSadhara-prazamana-jalamantrabhUtAyAH ||249 / / gujarAtI artha :- sAdhu dhanezvara var3e viracita sArAbodhavALI, gAthAnA samUha thI ramya, rAgarUpi Aga ane dveSa rUpi sarpane zAMta karavAmA jala rUpI mantra samAna - hindI anuvAda :- sAdhu dhanezvara dvArA viracita, samIcInabodhavAlI, gAthAsamUha se ramya, rAga rUpI agni aura dveSa rUpa sarpa ko zAMta karane meM jala rUpa mantra samAnagAhA : esovi parisamappai pAsaga-parimoyANotti naamenn| surasuMdari-nAmAe kahAe turio pariccheo / / 250 / / saMskRta chAyA : eSo'pi parisamApyate pAzaka-parimocana iti naamnaa| surasundarInAmnyAH kathAyAH caturthaH pricchedH||250|| gujarAtI artha :- pAzathI choDAvavA rUpa surasundarI nAmanI kathAno A cotho pariccheda paNa samApta karAya che|| hindI anuvAda :- bandhana se mukti dilAne vAlI surasundarI nAma kI kathA kA caturtha pariccheda samApta hotA hai| ||cturthH paricchedaH smaaptH||ch|| 1000 / / 218

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Statement about the Ownership & other Particulars of the Journal SRAMANA 1. Place of Publication : Parshwanath Vidyapeeth I.T.I. Road, Karaundi, Varanasi-5 2. Periodicity of Publication : Quarterly. 3. Printer's Name, Nationality: Dr. Sagarmal Jain, Indian and Address Parshwanath Vidyapeeth I.T.I. Road, Karaundi, Varanasi-5 4. Publisher's Name, Dr. Sagarmal Jain, Indian Nationality and Address Parshwanath Vidyapeeth I.T.I. Road, Karaundi Varanasi-5 5. Editor's Name, Nationality: Dr. Shriprakash Pandey and Address Parshwanath Vidyapeeth I.T.I. Road, Karaundi Varanasi-5 6. Name and address of Parshwanath Vidyapeeth individuals who own the Former Name : Sohanlal Jain Journal and Partners or Dharma Pracharak Samiti share-holders holding more I.T.I. Road, Karaundi, than one percent of the total Varanasi-5 capital. I, Dr. Sagarmal Jain hereby declare that the particulars given above are true to the best of my knowledge and belief. Dated : 1.4. 2006 Signature of the Publishers /d Dr. Sagarmal Jain

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