Sramana 2007 10

Author(s): Shreeprakash Pandey, Vijay Kumar
Publisher: Parshvanath Vidhyashram Varanasi
Catalog link: https://jainqq.org/explore/525062/1

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vidyApITha ISSN-0972-1002 A Quarterly Research Journal of Parshwanath Vidyapeeth Vol. LVIII No. IV October-December 2007 raghu zramaNa SRAMANA Parswanatha Vidyapitha, Varanasi pArzvanAtha vidyA pI Tha, vA rA Na sI

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zramaNa SRAMANA A Quarterly Research Journal of Parshwanath Vidyapeeth Vol. LVIII No. IV October - December 2007 Editor Hindi Section Dr. Vijaya Kumar English Section Dr. S.P. Pandey Publisher Parshwanath Vidyapeeth, Varanasi Recognized by Banaras Hindu University as an external Research Centre

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zramaNaH pArzvanAtha vidyApITha kI traimAsika zodha-patrikA Sramana: A Quarterly Research Journal of Parshwanath Vidyapeeth Vol. LVIII No. IV October - December 2007 ISSN-0972-1002 Subscription Annual membership For Institutions: Rs. 250.00 For Individuals: Rs. 200.00 Per Issue Price: Rs. 50.00 Life Membership For Institutions: Rs. 1500.00 For Individuals: Rs. 500.00 Membership fee can be sent in the form of cheque or draft only in the name of Parshwanath Vidyapeeth Published by : Parshwanath Vidyapeeth I. T. I. Road, Karaundi, Varanasi-221005 Ph. 911-0542-2575521, 2575890 Email : parshwanathvidyapeeth@rediffmail.com pvri@sify.com Type Setting by : Add Vision Karaundi, Varanasi-221005 Printed at : 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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1 1 zramaNa akTUbara-disambara 2007 hindI khaNDa sAhityavAcaspati DaoN0 zrIraMjana sUrideva viSayasUcI 1. bauddhoM kA zUnyavAda 2. madhyakAlIna bhAratIya pratimAlakSaNa DaoN0 mAruti nandana prasAda tivArI DaoN0 harizaMkara pANDeya DA0 esa0 pI0 siMha 3. AcArAMga meM bhAratIya kalA 4. jaina dharma aura braja 5. madhyayugIna saMta-kAvya meM jaina nyAya kI nikSepa-paddhati 6. jaina darzana meM pratyabhijJAna pramANa 7. haThayoga evaM jainayoga meM pratyAhAra kA svarUpa : eka tulanAtmaka adhyayana 8. jaina pothiyoM meM jainetara dRzya 9. jaina darzana evaM zrI aravinda ke darzana meM cetanA kA svarUpa : eka tulanAtmaka sarvekSaNa 10. The contribution of Buddhism to the World of Art & Architecture Venerable 16. sAhitya satkAra 17. surasundarIcariaM 11. Jaina Architecture and Images of Western India under the Western Ksatrapas 12. The Concept of Mind (Manas) in Jaina Philosophy 13 Jainism in Bengal 14. pArzvanAtha vidyApITha ke prAGgaNa meM 15. jaina jagat sAdhvI DaoN0 arcanA DaoN0 bhUpendra zukla ENGLISH SECTION DaoN0 rAja nArAyaNa siMha DaoN0 zailendra kumAra DaoN0 avanIza canda pANDeya Dr. Rewata Dhamma Prof. Rasesh Jamindar Dr. S. P. Pandey Dr. Harihar Singh 1-6 7-15 16-22 23- 31 32- 37 38-42 43-46 47-51 52-58 61-72 73-83 84-97 98-103 104 - 107 108-112 113-116 zrImaddhanezvara sUri 219-320

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hindI khaNDa bauddhoM kA zUnyavAda madhyakAlIna bhAratIya pratimAlakSaNa * AcArAMga meM bhAratIya kalA jaina dharma aura braja madhyayugIna saMta-kAvya meM jaina nyAya kI nikSepa-paddhati jaina darzana meM pratyabhijJAna pramANa sAhityavAcaspati DaoN0 zrIraMjana sUrideva DaoN0 mAruti nandana prasAda tivArI DaoN0 harizaMkara pANDeya DA0 esa0 pI0 siMha haThayoga evaM jainayoga meM pratyAhAra kA svarUpa : eka tulanAtmaka adhyayana jaina pothiyoM meM jainetara dRzya jaina darzana evaM zrI aravinda ke darzana meM cetanA kA svarUpa : eka tulanAtmaka sarvekSaNa sAdhvI DaoN0 arcanA DaoN0 bhUpendra zukla DaoN0 rAja nArAyaNa siMha DaoN0 zailendra kumAra DaoN0 avanIza canda pANDeya

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zramaNa, varSa 58, aMka 4 akTUbara-disambara 2007 bauddhoM kA zUnyavAda sAhityavAcaspati DaoN0 zrIraMjana sUrideva * bhAratIya darzanoM meM bauddha darzana ne apanA viziSTa mahattva Ayata kiyA hai| IsApUrva chaThI zatI meM bhagavAn buddha dvArA bauddha dharma kA pravartana kiyA gyaa| buddha ke upadezoM meM nihita dArzanika vicAroM kA saMkalana aura Akalana hI bauddha darzana ke rUpa meM pratiSThita huaa| yaha cArvAka darzana kI bhA~ti vizuddha nAstika darzana nahIM hai| bauddhoM ke lie buddha hI bhagavAn yA Izvara haiM aura bauddhAgama hI bauddhoM ke lie veda hai| isa prakAra bauddha bhI prakArAntara se Izvara aura veda kI sattA meM vizvAsa karate haiM; isalie unakA paralokavAdI darzana tathAkathita rUpa meM nAstika darzana nahIM hai| purANoM meM varNita dazAvatAroM meM bhagavAn buddha bhI parigaNita haiN| buddha-nirvANa ke prAyaH Der3ha sau varSoM ke antarAla meM, buddha ke anuyAyiyoM meM matabheda kI sthiti itanI bar3ha gaI ki bauddha saMgha do yAnoM (bhAgoM) meM vibhakta ho gayA - hInayAna aura mahAyAna / hInayAna meM paramparAvAdI sthaviroM kA varcasva thA aura mahAyAna meM sudhAravAdI mahAsAMghikoM kaa| ina donoM vargoM kI vaicArikI meM mataikya nahIM thaa| donoM eka-dUsare ke ghora virodhI the| sthavira-saMgha paramparAvAdI hone ke kAraNa 'hInayAnI' tathA mahAsAMghika varga pragatizIla vicAroM ke hone ke kAraNa 'mahAyAnI' ke nAma se prasiddha hue| vyutpatti ke AdhAra para 'hInayAna' 'kA artha 'choTI naukA' aura 'mahAyAna' kA artha 'bar3I naukA' hai| sambhavataH sthaviravAdiyoM ko heya samajhane ke kAraNa mahAsAMghikoM dvArA unheM 'hInayAnI' kahA jAne lagA aura svayaM pragativAdI hone ke kAraNa apane ko 'mahAyAnI' kahane lage hoN| vastutaH donoM yAna eka hI the, jinheM 'buddhayAna' kahA jAtA thA; kyoMki donoM hI buddha vacanoM ke anuyAyI the| ina donoM sampradAyoM se cAra dArzanika sampradAya vikasita hue - vaibhASika, sautrAntika, yogAcAra aura mAdhyamika prathama do vaibhASika evaM sautrAntika sampradAya hInayAna se sambaddha the aura dvitIya do yogAcAra evaM mAdhyamika sampradAya mahAyAna se| isa prakAra bauddha darzana ke cAra pramukha sampradAya haiN| sarvAstivAdI vaibhASika mata ke anusAra, samasta jAgatika padArtha satya haiN| sautrAntika matAnuyAyI saMsAra ke bAhya astitva ko mAnate haiM, kintu ve use anumeya svIkAra karate haiN| ve citta aura bAhya padArtha donoM kI sattA svIkAra karate haiM, para vijJAnavAda ke * 7, bhAratIya sTeTa baiMka kaoNlonI, kAlI mandira mArga, hanumAnanagara, kaMkar3abAga, paTanA

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2 : zramaNa, varSa 58, aMka 4/akTUbara-disambara 2007 isa kathana ko nahIM mAnate ki 'vijJAna hI ekamAtra sattA hai aura vahI bhrAntivaza bAhya padArthoM ke samAna pratIta hotA hai|' sautrAntikoM kA kahanA hai ki do padArthoM meM sAdRzya tabhI sambhava hai,jabadonoM kA astitva bhinna-bhinna ho(tadbhinnatvesati tadratabhUyodharmavattvaM saadRshym)| donoM padArthoM ko eka mAnane para sAdRzya-jJAna nahIM hogaa| ata: isase jAgatika bAhya vastu kI pRthak sattA siddha nahIM hotii| dUsare padArthoM kI, samakAlika pRthaktA kI pratIti se bhI ekatA siddha nahIM hotii| __ 'vaibhASika' nAma isalie par3A ki isa sampradAya ke anuyAyI 'vibhASA' (TIkA) ko antima prAmANya mAnate haiM, para sautrAntikoM kA kathana hai ki 'vibhASA' mAnava racita hone se doSapUrNa ho sakatI hai| unake matAnusAra buddha ne abhidharma ke siddhAntoM kA sUtroM yA sUtrAntoM (sutta yA suttanta) meM upadeza kiyA thA, isalie kevala ye hI pramANa haiM aura isIlie ve bauddha 'sautrAntika' khlaaye| 'sarvadarzanasaMgraha' meM batAyA gayA hai ki 'sUtroM kA anta (rahasya, lakSya) pUche jAne para buddha ne apane ziSyoM se kahA hai ki Apa loga sUtroM kA anta pUchate haiM, isalie sautrAntika ho jaayeN|' (bhavantazca sUtrasyAntaM pRSTavanta: sautrAntikA bhvntu|' - sarvadarzanasaMgraha) hInayAna-sampradAya ke ye donoM mata-vaibhASika aura sautrAntika- bAhya padArthoM kI sattA svIkAra karate haiM, para donoM ke mantavyoM meM antara yaha hai ki vaibhASika padArthoM kA avyavahita (abAdhita) pratyakSamAnatA hai aura sautrAntika kahate haiM ki saMsAra ke samasta padArtha kSaNabhaMgura haiN| ataH pratyeka padArtha ke kSaNika hone se usakA pratyakSa honA sarvathA asambhava hai| isalie pratyakSa ke abhAva meM anumAna bhI nahIM hogaa| kintu sautrAntikoM ke mantavya kA tAtparya yaha nahIM ki bAhya vastu kA pratyakSa hotA hI nahIM, unakA kahanA hai ki bAhya vastu kA pratyakSa hotA hai, para vyavahita (bAdhita) pratyakSa hotA hai| mahAyAniyoM ke do sampradAyoM meM prathama yogAcara-siddhAnta hai aura dUsarA mAdhyamika siddhaant| yogAcAra ko hI vijJAnavAda kahate haiM, jisakI utpatti mAdhyamikoM ke zUnyavAda ke prativAda-rUpa meM huI hai| yogAcAra-mata ke anuyAyI saMsAra ke bAhya padArthoM kI sattA ko svIkAra nahIM karate, kintu (vijJAna) ke astitva meM unakA prabala vizvAsa hai| bAhya jagat kI zUnyatA (asatyatA) ko samajhane ke lie vijJAnavAdI yoga kA AcaraNa karate the, isalie inheM 'yogAcAra' bhI kahA jAtA hai| tRtIya zatI ke AcArya maitreyanAtha yogAcAra ke pratiSThApaka the| mahAyAna kA dUsarA, mAdhyamika-mata zUnyavAda ke nAma se abhihita kiyA * jAtA hai| isa mata ke anuyAyI na to tapasvI jIvana jInA cAhate the, na hI saMsArI jiivn| unhoMne ukta donoM paddhatiyoM kA parityAga kara madhyama-mArga kA anusaraNa kiyaa|

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bauddhoM kA zUnyavAda : ataeva, unheM 'mAdhyamika' nAma se abhihita kiyA gyaa| cU~ki ve mAdhyamika, zUnya ko 'hI parama tattva mAnate haiM, isalie unheM 'zUnyavAdI' bhI kahA jAne lgaa| zUnyavAdiyoM ke mata ko hI 'zUnyavAda' kahA jAtA hai| 3 jaisA pahale kahA gayA, 'zUnyavAda' ke anusAra, zUnya kI ekamAtra parama tattva hai / zUnyavAdI bAhya sattA aura antaH sattA, donoM meM se kisI ko bhI svIkAra nahIM krte| unake matAnusAra, na sat hai, na asat, na hI sadasat hai aura na donoM se bhinna hai, balki vaha ina cAroM koTiyoM se bhinna 'alakSaNa' hai| prasiddha bauddhAcArya nAgArjuna 'pratItyasamutpAda' (kAraNa pAkara kArya kI utpatti yA kAryakAraNabhAva: 'prati itya prApya idamutpadyata iti kAraNe sati, tat pratItya prApya satutpAdaH ') ke vikasita rUpa ko 'zUnyavAda' kahate haiN| unake anusAra, yaha 'pratItyasamutpAda' hI 'zUnyavAda' hai aura ise hI 'mAdhyamika-mata' kahA jAtA hai| : yaH pratItyasamutpAdaH zUnyatAM taM pracakSmahe / sA prajJaptirupAdAya pratipat saiva madhyamA / / ' dvitIya zatI ke bauddha AcArya nAgArjuna hI zUnyavAda ke pratiSThApaka haiN| yadyapi prAcIna bauddha AmnAya meM zUnya para vicAra upalabdha hotA hai, tathApi usakA zAstrIya yA saiddhAntika rUpa meM pratiSThApana AcArya nAgArjuna ke dvArA hI huA hai| inakA janma eka dakSiNAtya brAhmaNa parivAra meM huA thaa| bauddhadharma meM dIkSita hone ke bAda yaha zrIparvata para rahane lage the| nAgArjuna kI dArzanika pratibhA vilakSaNa thI / inhoMne zUnyavAda kA vaiduSyamaNDita tathyapUrNa vivecana kiyA hai| inakI zikharastha racanA 'mAdhyamika kArikA' hai, jise 'mAdhyamikazAstra' bhI kahate haiN| isameM zUnyavAda ko kula sattAIsa prakaraNoM meM pallavita kiyA gayA hai| isake atirikta 'prajJApAramitAzAstra', 'zUnyasaptati', 'yuktiSaSTikA', 'vigrahavyAvarttinI' Adi inakI pramukha dArzanika racanAe~ haiN| ye bauddha dharma-darzana ke zalAkApuruSa the, sAtha hI dhAtuzilpa aura rasAyanazAstra ke vizeSajJa bhI the| tRtIya zatI ke dhurandhara bauddha Aryadeva, inhIM nAgArjuna ke ziSya the, jinhoMne Astika aura nAstika, sabhI darzanoM kA gambhIra adhyayana kiyA thA / 'catuHzataka', 'cittavizuddhiprakaraNa' evaM 'hastabAlaprakaraNa' inake pramukha grantha haiN| sthavira buddhipAlita (pA~cavIM zatI) bauddha darzana ke prAmANika AcArya haiN| inhoMne nAgArjuna kI 'mAdhyamika kArikA' para 'prajJApradIpa' nAmaka vyAkhyA likhI hai| AThavIM zatI ke AcArya zAntirakSita zUnyavAdI AcAryoM kI paramparA meM pAMkteya the|

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4 : zramaNa, varSa 58, aMka 4/akTUbara-disambara 2007 inhoMne 'tattvasaMgraha' tathA 'mAdhyamikAlaMkArakArikA' nAma ke do pAryantika bauddhazAstrIya granthoM kA praNayana kiyA hai| zUnyavAda : mAyAvAda mahAyAna-sampradAya kA zUnyavAda AcArya zaMkara ke mAyAvAda kA samIpI hai| jisa prakAra AcArya zaMkara 'mAyA' ko sat aura asat se vilakSaNa evaM anirvacanIya kahate haiM, usI prakAra zUnyavAdI mAdhyamika bhI 'zUnya' ko sat aura asat se vilakSaNa evaM anirvacanIya kahate haiN| vedAnta kI mAyA ke samAna zUnya bhI ajJAna-rUpa hai| isI ajJAna yA avidyA ke kAraNa yaha jagat sat jaisA pratibhAsita hotA hai| zaMkara ke anusAra, vastutaH yaha jagat mithyA hai, kevala brahma hI satya hai| ('brahma satyaM jgnmithyaa')| zUnyavAdI mAdhyamika bhI isI prakAra jagat ko zUnya (asat) aura zUnya ko paramArtha satya mAnate haiN| brahma aura zUnya eka hI tattva haiN| 'mahopaniSada' aura 'yogasvarodaya' meM bhI brahma ko zUnya kahA gayA hai ('zUnya tu saccidAnanda niHzabdabrahma shbditm')| zUnyavAdI mAdhyamika AcArya satya ke do rUpa - 'saMvRtisatya' aura 'paramArthasatya' svIkAra karate haiN| saMvRtisatya vyAvahArika yA laukika satya hotA hai| saMvRti.kA artha ajJAna yA avidyA hai| yaha saba padArthoM ko AvRta-AcchAdita karatA hai, isalie ise 'saMvRti' kahate haiM ('samantAd varaNaM sNvRtiH| ajJAnaM samantAt sarvapadArthatattvavacchAdanAt saMvRtiricyute', maadhymikkaarikaavRtti)| sAMsArika dRSTi se yaha saMvRti bhI do prakAra kI hotI hai - tathyasaMvRti aura mithyaasNvRti| jaba nirdoSa yA nirmala indriyoM dvArA jAgatika padArthoM ko pratyakSa jJAna kI vastu banAyA jAtA hai, taba use 'tathyasaMvRti' kahate haiM, arthAt jise vyAvahArika dRSTi se satya kahA jAtA hai aura jaba doSapUrNa indriyoM dvArA kisI padArtha kA pratyakSa jJAna kiyA jAtA hai, taba use vyAvahArika dRSTi se 'mithyAsaMvRti' kahA jAtA hai| trikAlasatya yA trikAlAbAdhita hone ke kAraNa zUnya tathA nirvANa ko paramArtharUpa kahA gayA hai| samasta dharmoM kI ni:svArthatA ko 'paramArthasatya' kahate haiN| ise hI zUnyatA, tathatA, bhUtakoTi aura dharmadhAtu bhI kahate haiM : 'sarvadharmANAM ni:svabhAvatA, zUnyatA, tathatA, bhUtakoTiH, dharmadhAtu riti pryaayaaH|" ise vANI dvArA vyakta nahIM kiyA jA sakatA aura na ise citta dvArA hI gocara kiyA jA sakatA hai, yahA~ taka ki varNamAlA ke akSaroM dvArA yA zabdoM ke mAdhyama se bhI ise abhivyakta nahIM kiyA jA sktaa| yaha 'vAGmanasgocara' hai, zabdAtIta hai| ise hama na to zUnya kaha sakate haiM, na

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bauddhoM kA zUnyavAda : 5 hI ashuuny| puna: ise hama donoM bhI nahIM kaha sakate haiM aura na donoM meM se eka hI kaha "sakate haiN| ise kevala saMketa ke lie zUnya kahA jAtA hai zUnyamiti na vaktavyamazUnya iti vA bhvet| ubhaya nobhayaM ceti prajJaptyarthaM tu kthyte|| yaha paramArthasatya na bhAvarUpa hai, na abhAvarUpa, na donoM prakAra kA hai, na donoM se bhinna hai| yaha ina cAroM koTiyoM se virahita zUnyarUpa hai : 'asti-nAsti-ubhayaanubhaya iti catuSkoTivinirmuktaM shuunytvm|' (sarvadarzanasaMgraha) saMsAra meM bhAvoM kA astitva mithyA hai| asat hai| kevala vyAvahArika dRSTi se hI paramArtha kA upadeza kiyA jA sakatA hai| nAgArjuna ne kahA hai ki vyavahAra ke Azraya ke binA paramArtha kA upadeza nahIM kiyA jA sakatA aura paramArtha kI prApti ke binA nirvANa-lAbha sambhava nahIM hai vyavahAramanAzritya paramArtho na deshyte| paramArthamanAgamya nirvANa naadhigmyte|| jJAtavya hai, nirvANa hI bauddhoM kA carama lakSya hai| nirvANa prApta hone para upadeza kI AvazyakatA nahIM rhtii| isa zUnya-rUpa nirvANa kA anubhava yogiyoM ko hI hotA hai| isI nirvANa yA mukti ko dhyAna meM rakhakara hI gItA meM kRSNa ne arjuna se kahA hai - 'tasmAd yogI bhvaarjun| chaThI zatI ke bauddha dArzanika candrakIrti dakSiNa bhAratIya the| inheM mAdhyamika sampradAya kA prasiddha vidvAn mAnA jAtA hai| inhoMne sthavira buddhipAlita ke ziSya kamalabuddhi se zUnyavAda kI zikSA prApta kI thii| ye bihAra ke nAlandA vizvavidyAlaya ke zikSa the| 'mAdhyamikAvatAra', 'prasannapadA' aura 'catu:zatakavyAkhyA' inake pramukha grantha haiN| ye kahate haiM, zUnyatA bhAva yA abhAva-dRSTi nahIM hai| zUnyatA eka mahatI vidyA hai| bhAva-abhAva-dRSTiyoM kA niSedha kara yadi zUnyatA 'madhyamA pratipatti' (pAli : 'majjhimA paDipadA') se grahaNa kiyA jAya, to vaha avazya hI sAdhaka ko nirUpAdhizeSa nirvANa se jor3atI hai| vastuta: zUnyavAda abhAvAtmaka nahIM, pratyuta zUnyatA kA artha pratItyasamutpAda hai| isa prakAra, zUnyatA hI madhyamA pratipat hai| jisakI svabhAvena anutpatti hai, / usakA astitva nahIM hai aura phira svabhAvena anutpanna kA nAstitva bhI nahIM hai| isa prakAra, jo bhAva-abhAva, ina do antoM se rahita aura anutpatti-lakSaNa hai, vahI madhyamA pratipat (madhyama mArga) hai, vahI zUnyatA hai| phalata: pratItyasamutpAda kI hI

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6 . : zramaNa, varSa 58, aMka 4/akTUbara-disambara 2007 zUnyatA, upAdAya-prajJapti, madhyamA pratipat Adi saMjJAe~ haiN| 'mAdhyamikakArikA' meM nAgArjuna kahate haiM : ya: pratItyasamutpAdaH zUnyatA tAM prcksste| sA prajJaptirupAdAya pratipatsaiva mdhymaa|| isa kArikA kA Azaya yaha hai ki nAgArjuna pratItyasamutpAda ke vikasita rUpa ko zUnyavAda ke nAma se abhihita karate haiN| unake anusAra yaha pratItyasamutpAda hI 'zUnyavAda' hai aura yahI 'mAdhyamika-mata' bhI kahA jAtA hai, jo bauddha darzana kA mahattvapUrNa aMga hai| sandarbha : 1. mAdhyamika kArikA, 24.18 2. bodhicaryAvatAra, pR0 354 3. mAdhyamika kArikA, 18.7 4. vahI, 24.10 5. zrImadbhagavadgItA, 6.46 6. vizeSa dra0 : AcArya narendradeva, bauddha dharma-darzana 7. mAdhyamika kArikA, 24.18

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1 zramaNa, varSa 58, aMka 4 akTUbara-disambara 2007 madhyakAlIna bhAratIya pratimAlakSaNa DaoN0 mAruti nandana prasAda tivArI* pratimAlakSaNa kA adhyayana kisI deza aura kAla ke dhArmika itihAsa aura sAmAjika-dhArmika stara para logoM ke madhya ke pArasparika sauhArda evaM kaTutApUrNa sambandhoM ke vizada evaM pratyakSa jAnakArI kI dRSTi se atyanta mahattvapUrNa hai| madhyakAla kI parivartita kSetrIya rAjanItika evaM sAMskRtika paristhitiyoM aura soca meM isa adhyayana kI prAsaMgikatA aura bhI bar3ha jAtI hai| kSetrIya rAjavaMzoM ke abhyudaya aura rAjanItika stara para choTe-choTe kSetroM meM sattA - vibhAjana tathA kSetra - vistAra ke lie unameM nirantara hone vAle yuddhoM, samajhautoM evaM SaDyaMtroM ke kAraNa kSetrIya sAMskRtika cetanA aura viziSTatA kA bhAva bhI kramazaH bar3hatA gayA / dharma aura usase sambandhita devatA tathA unake svarUpa evaM lakSaNa samakAlIna samAja kI soca aura AvazyakatA se nirdiSTa aura vastutaH usI kI mUrta abhivyakti rahe haiN| ataH parivartita kSetrIya sAMskRtika cetanA ke kAraNa deva-svarUpoM aura unakI mUrtiyoM kA AdhAra viSaya-vastu evaM lakSaNa kI dRSTi se aura bhI vyApaka ho gyaa| vibhinna sampradAyoM ke abhyudaya tathA unakI pArasparika zreSThatA kI soca ke kAraNa unameM kaTutA kA bhAva bhI prakaTa huA, jisake zamana aura samAdhAna hetu dhArmika sAmaJjasya aura samarasatA darzAne vAlI advaya yA saMghAta mUrtiyoM kA lagabhaga sabhI kSetroM meM anekatra utkIrNana huaa| 7 vIM se 13 vIM zatI I0 ke madhya vibhinna kSetroM meM bar3I saMkhyA meM mandiroM kA nirmANa huaa| mandiroM ke vibhinna bhAgoM para ukerI gaI asaMkhya deva-mUrtiyoM meM abhivyakta lakSaNaparaka bheda aura unakI vividhatA ke adhyayana kI dRSTi se madhyakAla vizeSa samRddha rahA hai| madhyakAlIna pratimAlakSaNa kI viziSTatAoM kI carcA ke pUrva tatkAlIna rAjanItika evaM sAMskRtika pRSThabhUmi kA saMkSipta ullekha yahA~ prAsaMgika pratIta hotA hai| guptakAla ke bAda lagabhaga 600 se 1000 I0 ke madhya kA kAla kaI dRSTiyoM se upalabdhiyoM aura vikAsa kA mAnA jAtA hai, kintu rAjanItika dRSTi se kSetrIya zaktiyoM ke abhyudaya aura unameM nirantara hone vAle ApasI saMgharSoM ke kAraNa ise rASTrIya vighaTana kA kAla bhI kahA jAtA hai / harSavardhana kI mRtyu (lagabhaga 646 I0) ke bAda aura gupta rAjavaMzoM ke samAna kisI sAmarthyazAlI kendrIya zakti ke abhAva meM * AcArya evaM adhyakSa, kalA itihAsa vibhAga, kAzI hindU vizvavidyAlaya, vArANasI

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8 : zramaNa, varSa 58, aMka 4/akTUbara-disambara 2007 vighaTana kI prakriyA prArambha huI, jo kramaza: prakhara hotI gyii| AThavIM se dasavIM zatI I0 ke madhya pAla, pratihAra, pallava, cAlukya, rASTrakUTa evaM kArkoTa pramukha rAjanItika zaktiyA~ thiiN| 1000 I0 ke anta meM uttara bhArata meM rAjanItika dRSTi se koI bhI aisI zakti nahIM rahI, jo bhArata ko ekatA ke sUtra meM Abaddha rakha sktii| dillI ke tomara, rAjasthAna ke cAhamAna yA cauhAna (973-1192 I0), mAlavA ke paramAra (10 vIM zatI se 1256 I0), vArANasI aura kannauja ke gahar3avAla (1075-1193I0), gujarAta ke caulukya yA solaMkI (974-12138 I0), jejAkabhukti ke candela (9vIM zatI-1200 I0), kalcurI yA cedi (875-1195I0) tathA kaI anya choTe-choTe rAjavaMzoM kI uttara bhArata meM sthApanA huI, jo dezahita kI apekSA nijI sattA aura rAjya vistAra meM saMlagna rhe| inameM pratihAra, kalcurI, candela, paramAra aura solaMkI vizeSa zaktizAlI rAjavaMza the| isI prakAra pUrvI bhArata meM pAla, sena, candra, varmana aura gaMgA vaMzoM ke zAsaka Apasa meM saMgharSarata the| uttara bhArata ke samAna dakSiNa bhArata meM bhI pallava, cAlukya aura rASTrakUTa jaise mahAna rAjavaMzoM ke bIca saMgharSa kA krama calatA rhaa| ullekhanIya hai ki saMgharSoM ke bAda bhI kalA aura saMskRti kA unnayana hotA rahA, jisakA pratiphala mahAbalipuram (mAmallapuram ), kA~cIpuram , bAdAmI, ayahola, paTTaDakala tathA elorA ke mandiroM aura una para utkIrNa mUrtiyoM ke rUpa meM draSTavya hai| ina rAjavaMzoM ke patana ke bAda pazcimI cAlukya (973-1189I0) cola (850-1267I0), yAdava (1190-1294 I0), kAkatIya (lagabhaga 11971323I0), pUrvI cAlukya (630-970I0), pANDya (1190-1330I0) tathA hoyasala (lagabhaga 1100-1291 I0) jaise svatantra rAjavaMzoM kA udaya huaa| vAstukalA, mUrtikalA evaM pratimAlakSaNa kI dRSTi se bhI madhya yuga bahuAyAmI vikAsa kA yuga rahA hai| pUrvakAlIna bhAratIya kalA kI samRddha paramparA madhyakAla meM eka virATa AyAma tathA kSetrIya viziSTatAoM kI dRSTi se utkarSa kI avasthA meM pahu~ca gayI thii| 7 vIM se 13 vIM zatI I0 ke madhya bhArata ke vibhinna kSetroM meM jina prasiddha mandiroM aura unake vibhinna bhAgoM para prabhUta devamUrtiyoM kA rUpAyana huA, unameM kazmIra kA mArtaNDa, osiyA aura gyArasapura ke pratihAra, bhuvanezvara tathA koNArka ke soma aura gaMgavaMzI, khajurAhoM ke candela, kAncIpuram ke pallava, bAdAmI, ayahola aura paTTaDakala ke cAlukya, elorA ke rASTrakUTa, taMjaura evaM gaMgakoNDacolapuram ke cola, moDherA, AbU tathA somanAtha ke solaMkI, halebiDa, belUra, amRtApura tathA somanAthapura ke hoyasala mandira sarvapramukha haiN| nAlandA, rAjagIra, kurkihAra, khiciMga, ratnagiri, dinAjapura, vikramapura, niyAmatapura, pahAr3apura evaM mayUrabhaMja tathA bihAra, baMgAla, ur3IsA aura baMgalAdeza ke anya kaI sthaloM se bauddha pratimAoM ke vipula pramANa mile haiN|

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madhyakAlIna bhAratIya pratimAlakSaNa : 9 paramAtmA yA paramatattva vAstava meM nirguNa aura nirAkAra hotA hai| viSNudharmottara meM prakRti aura vikRti isake do svabhAva batAye gaye haiN| prakRti jahA~ sarvavyApta, virATa, rUpahIna aura alakSya hai, vahI vikRti meM Izvara svayaM aneka sAkAra rUpoM meM abhivyakta hotA hai| vaidika paramparA ke 'rUpaM rUpaM pratirUpo babhUva' (Rgveda, 6.47.18), 'eko'haM bahusyAma' aura 'ekaMsad viprAH bahudhA vadanti' (Rgveda,1.164.46) jaise zAzvat vAkyoM meM yahI bhAva nihita hai| bauddha evaM jaina paramparAoM meM bhI buddha evaM tIrthaMkaroM kI pratimAoM ko kramaza: avyakta yA zUnya kI abhivyakti mAnA gayA hai| tIrthaMkara mUrtiyA~ vItarAgI jinoM ke tyAga aura sAdhanA kA mUrta rUpa hotI haiN| isa prakAra bhAratIya pratimAoM meM vyakta aura avyakta tathA rUpa aura arUpa donoM kA adbhuta samanvaya nihita hai| paMcAnana ziva ke pA~ca mukha, prakRti ke pA~ca mUlatattvoM, catuSpAd ziva sakala aura niSkala svarUpoM, brahma ke cAra mukha cAra vedoM yA RcAoM tathA dizAoM aura vaikuNTha viSNu ke cAra mukha caturyuha (vAsudeva, saMkarSaNa, pradyumna aura aniruddha) ke sUcaka haiN| isI prakAra ardhanArIzvara aura harihara mUrtiyA~ kramazaH prakRti aura puruSa tathA zaiva evaM vaiSNava tattvoM kA samanvaya darzAtI haiN| vizvarUpa viSNu, mahiSamardinI tathA saptamAtRkA mUrtiyoM kI parikalpanA meM vibhinna deva tattvoM evaM unake zakti samuccaya kI avadhAraNA kI abhivyakti huI hai| deva svarUpoM kI avadhAraNA aura unakI mUrta abhivyakti meM unake hAthoM, AyudhoM, vAhanoM evaM pArzva-devatAoM ke mAdhyama se devatAoM kI prakRti aura guNa svarUpa ko abhivyakta kiyA gayA hai, jo samAja ke samakAlIna cintana aura AvazyakatAoM kI praticchavi ko prastuta karatI haiN| bhAratIya saMskRti tyAga, sAdhanA aura cintana kI saMskRti rahI hai| sambhavataH isI kAraNa brAhmaNa paramparA meM pitAmaha ke rUpa meM brahmA ke atirikta viSNu aura ziva ke yoganArAyaNa evaM dakSiNAmUrti svarUpoM kI kalpanA kI gayI aura ziva ko jitakAma tathA mahAyogI kahA gyaa| zramaNa paramparA meM buddha aura jaina tIrthaMkaroM ke lakSaNoM meM bhI unake dhyAna, kAyotsarga aura dharmacakra-pravartana mudrAoM tathA tIrthaMkaroM ke digambaratva meM tyAga aura sAdhanA kI sarvoccatA kA bhAva nihita hai| 9 vIM se 12vIM zatI I0 ke madhya isa bhAva ke Azrita RSabha putra bAhubalI aura bharata cakravartI ko bhI unakI gahana sAdhanA aura rAjyalipsA ke tyAga ke phalasvarUpa jaina devakula meM tIrthaMkaroM ke samakakSa pratiSThAparaka sthAna diyA gayA, jisake mUrta udAharaNa hameM devagar3ha, elorA, khajurAho tathA kaI anya sthaloM se milate haiN| jJAtavya hai ki zravaNavelagola (karnATaka) sthita bAhubalI gommaTezvara kI 58 phITa UMcI ekAzmaka patthara meM ukerI pratimA (983I0) prAcIna bhArata kI vizAlatama dhArmika mUrti hai| yaha pratimA apratima sAdhanA ke pratIka bAhubalI ke prati asIma zraddhA kI sAkSI hai| vastuta: saguNa upAsanA yA bhakti kI sahaja abhivyakti ke rUpa meM upAsaka Izvara (yA ArAdhyadeva) ko pratimAoM

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10 : zramaNa, varSa 58, aMka 4/akTUbara-disambara 2007 ke rUpa meM apane manonukUla rUpAyita karake apane sukha-duHkha aura apanI apekSAoM ko vinamra bhAva aura saMrakSaNa kI icchA se devatA ke samakSa prastuta karatA hai| sAdhanA yA / nirguNa upAsanA tathA Atmazuddhi yA bauddha dharma ke AtmadIpa hone kA mArga durUha hone ke kAraNa hI sabhI dharmoM meM bhakti aura usakI abhivyakti ke sAdhana ke rUpa meM pratimAoM ke nirmANa ko pUrI taura para svIkRti milii| isa prakAra pratimAyeM dharma aura jIvana donoM se jur3I haiN| madhyakAla meM apAra saMkhyA meM devamUrtiyoM kA kSetrIya vividhatAoM evaM lakSaNa Adhikya ke sAtha nirUpaNa huaa| madhyakAla meM deva-pratimAoM kA nirmANa itane vizAla stara para huA hai ki unake samucita aura sAMgopAMga adhyayana ke liye zAstrIya vidhAna evaM sthAnIya tathA kSetrIya likhita aura alikhita paramparAoM tathA mUrta udAharaNoM kA tulanAtmaka adhyayana aura unameM hone vAle kAlagata evaM kSetrIya vikAsa kA nirUpaNa atyanta durUha kArya hai| brAhmaNa deva-pratimAoM ke lakSaNoM kI dRSTi se vibhinna purANoM, kAzyapa zilpa, samarAMgaNasUtradhAra, aparAjitapRcchA, mAnasollAsa, rUpamaNDana, zrItattvanidhi tathA dakSiNa bhArata ke Agama granthoM kA vizeSa mahattva hai| sAdhanamAlA evaM niSpannayogAvalI bauddha tathA nirvANakalikA, pratiSThAsArasaMgraha, pratiSThAsAroddhAra, triSaSTizalAkApuruSacaritra, AcAradinakara evaM mahApurANa jaina pratimAoM ke adhyayana kI dRSTi se mahattvapUrNa zilpazAstrIya sAmagrI prastuta karate haiN| ina AdhAra zAstrIya granthoM ke sandarbha meM eka mahattvapUrNa dhyAtavya bAta yaha hai ki inameM adhikAMza 12 vIM-13 vIM zatI I0 yA usake bAda kI kRtiyA~ haiM, jinameM pUrva kI zilpazAstrIya paramparAe~ bhI saMrakSita haiN| zilpazAstrIya granthoM kI sImita upalabdhatA evaM unakI kAla-sImA kI pRSThabhUmi meM madhyakAla meM osiyA, bhuvanezvara, hiMgalAjagar3ha, rAjagira, nAlandA, kurkihAra, khajurAho, elorA, moDherA, bAdAmI, ayahola, paTTaDakala, delavAr3A, kumbhAriyA, halebiDa, amRtApura, tanjaura jaise purAsthaloM para pA~ca sau se hajAra yA use adhika devamUrtiyoM kA rUpAyana aura unameM svarUpa tathA lakSaNoM ke stara para milane vAlI vividhatA spaSTata: vibhinna kSetrIya sthAnIya paramparAoM ke vyavahAra tathA zAstrIya maryAdA ke antargata zilpiyoM dvArA nUtana prayogoM kI sambhAvanAoM ko ujAgara karatI haiN| kabhI-kabhI ekarasatA ke parihAra ke lie bhI vivaraNoM aura lakSaNoM meM aise parivartana Avazyaka rahe hoNge| jaina purAsthaloM para bAhubalI aura bharata cakravartI ke sAtha siMhAsana, cAmaradhArI sevaka, prabhAmaNDala aura kabhI-kabhI yakSa-yakSI kA ukerana huA hai, jo zAstrIya dRSTi se tIrthaMkara mUrtiyoM kI vizeSatAe~ rahI haiN| aise abhinava prayoga AcAryoM evaM zilpiyoM ne bharata evaM bAhubalI kI pratiSThA meM vRddhi ke uddezya se kiye haiM, jo zAstrIya nahIM haiN|

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i madhyakAlIna bhAratIya pratimAlakSaNa : 11 kintu sAtha hI zAstra virUddha bhI nahIM hai| aisI mUrtiyA~ mukhyataH devagar3ha, elorA, khajurAho evaM bilharI se milI haiN| ziva-pArvatI vivAha se sambandhita kalyANasundara (pArvatIpariNaya) mUrtiyoM meM unake putra gaNeza - kArtikeya kI AkRtiyoM (bhArata kalAbhavana, vArANasI) kA ukerana aura moDharA kI naTeza mUrti meM pArzvoM meM caturbhuja brahmA aura viSNu kI dundubhivAdana karatI AkRtiyA~ bhI pratimAlakSaNa kI dRSTi se vilakSaNa haiN| madhyakAlIna pratimAlakSaNa atyanta jaTila thA, jisameM AMcalika aura janajAtIya tattvoM kI pradhAnatA bhI spaSTa hai, jisakA eka vilakSaNa udAharaNa vilAsapura ke tAlA gA~va se prApta ziva kI mahApramANa (9 phITa U~cI) sthAnaka mUrti (10vIM - 11vIM zatI I0) hai| isa mUrti meM dvibhuja devatA ke zarIra para nau mukhoM kA aMkana huA hai, jinameM mAnava (bAlarUpa), kapi aura siMha mukha bhI haiN| AMcalika yA janajAtIya paramparA kI saMvAhaka prastuta mUrti meM UrdhvaliMga aura ugra svarUpa vAle ziva ke zArIrika avayavoM ke nirmANa meM sarpa, vRzcika, karka, makara, matsya, mayUra jaise jIva-jantuoM kA ukerana dhyAtavya hai, jo ziva ke pazupati rUpa kI avadhAraNA ke anurUpa hai| madhyakAla meM rAjanItika-sAmAjika stara para ApasI saMgharSa tathA bhItara aura bAhara kI cunautiyoM evaM nirantara hone vAle videzI AkramaNoM kI viSama paristhitiyoM meM AkrAmaka (yA saMhAraka) aura pratirodhaka (yA pratirakSAtmaka) kSamatA vAle deva svarUpoM kI tInoM pramukha dharmoM (brAhmaNa, bauddha, jaina) meM bahutAyata meM kalpanA kI gii| aise deva svarUpoM ke rUpAyana aura pUjana ke pIche svayaM kI rakSA aura sAtha hI sAmarthya meM vRddhi kA manovaijJAnika bhAva bhI nihita thA / kaI hAthoM vAle devatAoM ko yuddha se sambandhita vibhinna saMhAraka AyudhoM (trizUla, cakra, khaDga, kheTaka, dhanuSa, bANa, zUla, vajra, churikA, parazu) se sajjita kara nirUpita kiyA gayA hai| devatA kI zakti meM vRddhi ke uddezya se unake hAthoM kI saMkhyA meM bhI vRddhi kI gaI aura mUrtiyA~ sAmAnyatayA cAra se cauMsaTha (khajurAhoM kI narasiMha mUrti) hAthoM vAlI banane lgii| viSNu, ziva, zakti, kArtikeya evaM bauddha kalA meM vajrayAna se sambandhita devI-devatAoM (mArIcI, parNazabarI, trailokyavijaya, avalokitezvara, vajra- huMkAra, tArA, hevajra, herUka) tathA jaina kalA meM cakrezvarI, ambikA, padyAvatI, jvalAmAlinI jaisI yakSiyoM aura rohiNI, apraticakrA, vairoTyA, acchuptA, mahAmAnasI jaisI mahAvidyAoM ke svarUpoM aura zilpAMkana meM tatkAlIna paristhitiyoM kA prabhAva spaSTataH dekhA jA sakatA hai| viSNu ke varAha yA narasiMha svarUpa sabhI kSetroM meM sarvAdhika lokapriya the| isI prakAra ziva ke tripurAntaka, aMdhakAra, gajAntaka tathA zakti ke mahiSamardinI aura cAmuNDA svarUpoM kI mUrtiyA~ sarvAdhika saMkhyA meM bnii| madhyakAla meM inhIM svarUpoM meM sarvAdhika lakSaNaparaka vaividhya bhI dikhAI detA hai| dakSiNa kI tulanA meM uttara bhArata meM videzI cunautiyoM kI

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12 : zramaNa, varSa 58, aMka 4/akTUbara-disambara 2007 adhika vikaTa sthiti thI aura sambhavata: isI kAraNa uttara bhArata meM aise devasvarUpoM kI tulanAtmaka dRSTi se adhika mUrtiyA~ banI aura unameM devatAoM kI ugratA aura saMhAraka zakti kI abhivyakti bhI AyudhoM evaM zArIrika ceSTAoM ke stara para adhika prakhara hai| kucha mUrti svarUpoM meM madhyakAlIna bhAratIya samAja ke sAmUhika zakti cintana ke bhAva bhI vyakta hue haiM, jinameM mahiSamardinI aura tripurAntaka svarUpa mukhya haiN| vibhinna devI-devatAoM kI zaktiyoM aura AyudhoM vAlI tripurAntaka aura mahiSamardinI mUrtiyoM ko zakti samuccaya aura sAmUhika stara para kisI bhI cunautI kA sAmanA karane kI cetanA kA pratIka mAnA jA sakatA hai| kucha hada taka do yA adhika devatAoM ke aikya kA bodha karAne vAlI sampRkta mUrtiyoM (ardhanArIzvara, harihara, hariharahiraNyagarbha, hariharapitAmaha) ko bhI isI koTi meM rakhA jA sakatA hai| madhyakAlIna pratimAoM meM vizeSata: bauddha devamUrtiyoM ke sandarbha meM anekazaH devatAoM ke sAmarthya ko brAhmaNa devI-devatAoM kI tulanA meM zreSTha batalAne kI ceSThA kI gaI hai| aisA pratIta hotA hai ki bihAra aura baMgAla ke kSetroM meM madhyakAla meM bauddhoM ne brAhmaNa dharma aura unake devatAoM ko hI cunautI ke rUpa meM svIkAra kiyaa| yahI kAraNa hai ki samanvaya aura sAmaMjasya kI bhAratIya paramparA se haTakara madhyakAlIna bauddha mUrtiyoM meM aneka trailokyavijaya, parNazabarI, vajrahuMkAra, aparAjitA, mArIcI, hevajra, vajravArAhI, vighnAntaka, kAlacakra, ucchuSma jambhala, paramAzvA evaM hariharivAhanodbhava, lokezvara mUrti svarUpoM meM brahmA, viSNu, ziva, gaNeza, indra aura zakti ko apamAnajanaka sthiti meM tathA kabhI-kabhI bauddha devoM ke pairoM ke nIce dikhalAyA gyaa| bauddhadharma aura kalA meM brAhmaNa dharma ke prati abhivyakta kaTutA ke bhAva ke kAraNa hI sambhavata: kAlAntara meM eziyA ke vibhinna dezoM meM vizeSa lokapriya bauddha dharma kA prabhAva apanI hI janmasthalI bhArata meM kAphI kSINa ho gyaa| brAhmaNa virodha ke kAraNa bauddha musalamAna bhI hone lage the| jaina kalA meM samanvaya kA yaha bhAva brAhmaNa dharma ke prati Adara bhAva ke sAtha vyakta huA hai| devAdhideva ke rUpa meM tIrthaMkaroM kI zreSThatA barakarAra rakhate hue unake yakSa aura yakSI yA zAsana-devatAoM ke rUpa meM anekaza: gomukha-cakrezvarI, Izvara-gaurI, kumAra, brahmazAnti Adi ke rUpa meM brahmA, viSNu, ziva, vaiSNavI, kArtikeya jaise brAhmaNa devI-devatAoM ko rUpAyita kiyA gyaa| 22 veM tIrthaMkara neminAtha ko balarAma aura vAsudeva-kRSNa kA cacerA bhAI batAyA gayA aura isa pRSThabhUmi meM hI madhyakAla meM devagar3ha evaM mathurA kI neminAtha kI mUrtiyoM meM haladhara balarAma aura cakradhara vAsuveda-kRSNa kI AkRtiyA~ utkIrNa kI gyiiN| sAtha hI delavAr3A ke vimalavasahI evaM luNavasahI (12 vIM-14vIM zatI) meM neminAtha aura kRSNa kI jalakrIr3A, AyudhazAlA meM donoM ke zakti parIkSaNa, kRSNa ke janma, kAliyAmardana aura gopikAoM ke sAtha kRSNa kI holI jaise dRzyoM kA bhI ukerana huA hai|

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madhyakAlIna bhAratIya pratimAlakSaNa madhyakAlIna deva - mUrtiyoM meM mUlanAyaka yA pradhAna devatA kI tulanA meM pArzva yA parivAra devatAoM evaM dUsare dharma ke devI-devatAoM ko sAmAnyataH pradhAna devatA se AkAra meM choTA dikhAyA gayA hai, jo tatkAlIna soca se nirdiSTa rahA hai| phalataH una mUrtiyoM se vibhinna devatAoM ke pArasparika tAlamela aura unakI tulanAtmaka pratiSThA kA bhI saMketa milatA hai| vAstava meM vibhinna kSetroM kI madhyakAlIna pratimAoM meM pradhAna devatA aura pArzva devatAoM ke svarUpa aura AkAra kA tulanAtmaka aura vistRta avagAhana sAmAjika dhArmika pariprekSya meM mahattvapUrNa niSkarSoM kI sambhAvanA kI dRSTi se eka pRthak adhyayana kA viSaya hai| 13 madhyakAlIna deva - mUrtiyA~ adhikAMzataH mandiroM ke vibhinna bhAgoM para utkIrNa haiN| inake nirmANa meM zAsakoM kI mukhya bhUmikA rahI hai| zAsakoM ke atirikta vyApAriyoM, vyavasAyiyoM, sAmantoM, mantriyoM aura yahA~ taka ki sAmAnyajanoM ne bhI mandiroM aura mUrtiyoM kA nirmANa krvaayaa| dharma ke prati manuSya kI sahaja AsthA aura janma se mRtyu taka vibhinna saMskAroM, AzramoM evaM anya rUpoM meM jIvana se avicchinna rUpa meM dharma kA jur3A honA tathA bhakti aura puruSArtha kI prApti ke nimitta mandiroM evaM mUrtiyoM ke nirmANa kI AvazyakatA, dhArmika kriyAkalApa kA eka Avazyaka aura anivArya aMga thaa| isI kAraNa madhyakAla meM rAjanItika dRSTi se kSetrIya rAjanItika zaktiyoM evaM saMskRti ke kSetrIya tattvoM kI pradhAnatA ke bAda bhI mandiroM aura mUrtiyoM ke nirmANa kA kArya pUrva kI apekSA adhika vizAla paimAne para huA jisakA pramANa 10vIM se 13vIM zatI I0 ke madhya ke zreSThatama aura vizAlatama mandira tathA una para ukerI asaMkhya deva mUrtiyA~ haiN| ina mUrtiyoM meM jIvana kA spandana bhI hai aura AdhyAtmika stara para Izvara kI sAdhanA aura use sparza karane, pUjane tathA svayaM ko pUrI taraha samarpita kara ArAdhya deva jaisA banane kI cAha bhI hai| yahI kAraNa hai ki cAhe hama khajurAho ke lakSmaNa, pArzvanAtha, vizvanAtha yA kandariyA mahAdeva, moDherA ke sUrya, bhuvanezvara ke liMgarAja yA rAjA-rAnI, koNArka ke sUrya, taMjaura aura gagaikoNDacolapuram ke bRhadIzvara, halebiDa aura belUra ke hoyasalezvara aura cannekezava yA delavAr3A aura kumbhAriyA ke jaina mandiroM samakSa hoM, hameM eka jaisI anubhUti hotI hai| khajurAho ke pArzvanAtha jaina mandira (lagabhaga 950 - 70 I0) kI bhittiyoM para tIrthaMkaroM aura ambikA yakSI ke sAtha hI viSNu, ziva, brahmA, rAma, balarAma aura kAma . kI svatantra evaM zaktisahita AliMgana mUrtiyoM kA bhI ukerana huA hai, jo isa sthala para dhArmika sAmaMjasya aura sauhArda kA pramANa hai| isI prakAra osiyA (sUrya mandira), khajurAho (vizvanAtha evaM kandariyA mahAdeva mandira) tathA bhuvanezvara (muktezvara mandira) ke brAhmaNa mandiroM para jaina tIrthaMkaroM kI mUrtiyoM kA utkIrNana bhI mahattvapUrNa hai| vastutaH

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14 : zramaNa, varSa 58, aMka 4/akTUbara-disambara 2007 madhyakAlIna deva-pratimAoM evaM unake lakSaNoM meM sAmAjika cintana, AsthA aura samAja ke antarsambandhoM kI sazakta abhivyakti huI hai| isI kAraNa sampradAyabhAva se AcchAdita pratikUla dhArmika-sAmAjika paristhitiyoM meM madhyakAla meM prabhUtasaMkhyA meM dhArmika sAmaMjasya aura samarasatA darzAne vAlI saMghAta mUrtiyoM kA utkIrNana huaa| aise svarUpoM meM ardhanArIzvara, harihara, harihara-hiraNyagarbha aura harihara-pitAmaha mUrtiyoM kI pradhAnatA rahI hai| sAtha hI kucha nUtana svarUpoM kI avadhAraNA bhI dikhAI detI hai jinameM rUdrabhAskara, sUryanArAyaNa, harihara-sUryabuddha, sUryalokezvara, zivalokezvara, viSNulokezvara, brahmA-viSNu evaM sUryanArAyaNa brahma mukhya haiN| __ madhyakAlIna deva-mUrtiyoM ke adhyayana meM vibhinna kSetrIya tattvoM kA dhyAna rakhanA nitAnta Avazyaka hai| kisI paramparA kI kucha kSetroM meM mAnyatA aura kucha meM asvIkRti ke apane kAraNa aura Agraha rahe haiM, jisakA sarvazreSTha udAharaNa dakSiNa bhArata meM sUrya kI mUrtiyoM meM udIcyaveza, yAnI upAnaha, varma aura avyaMga kA na dikhAyA jAnA hai, jo paramparA ke prati unakI pratibaddhatA darzAtI haiN| isI prakAra uttara bhArata meM kuSANakAla se madhyakAla taka tIrthaMkara mUrtiyoM meM anivArya rUpa se vakSaHsthala meM utkIrNa 'zrIvatsa' cihna dakSiNa bhArata kI tIrthaMkara mUrtiyoM meM anupalabdha hai| isakA kAraNa dakSiNa bhArata meM buddha mUrtiyoM kI anupalabdhatA ke pariprekSya meM buddha aura tIrthaMkara mUrtiyoM meM bhedaparaka cihna ke rUpa meM zrIvatsa' cihna kI anAvazyakatA thii| zilpazAstrIya paramparA se nirdiSTa devasvarUpoM ke sAtha hI vibhinna kSetroM meM virala svarUpoM vAlI deva-mUrtiyA~ bhI adhika saMkhyA meM banI, jo sthAnIya paramparAoM yA zilpI aura dharmAcAryoM ke cintana kA pariNAma aura tatkAlIna sAmAjika AvazyakatA kA pratiphala thii| moDherA ke sUrya mandira meM tripAda, trihasta aura trimukha devatA kI sthAnaka mUrti tathA dvAdaza gaurI evaM zItalA kI mUrtiyA~, bhuvanezvara meM ajaekapAda ziva kI mUrti, himAcala pradeza se ardhanArIzvara mUrti ke tarja para lakSmI-viSNu kI advaya mUrti kI kalpanA, khajurAho meM siMhavAhanI lakSmI, vaikuNTha viSNu, SaNmukha aura catuSpAda sadAziva mUrtiyA~, madhya pradeza aura gujarAta se prApta tapasvinI pArvatI (rAnI pATaNa kI mUrti meM pArvatI kaupIna evaM yogapaTTadhAriNI bhI haiN|) kI mUrtiyA~, hoyasala mandiroM para nRtyarata sarasvatI evaM tapasvinI pArvatI kI mUrtiyA~, cola mandiroM para tribhujI arddhanArIzvara tathA taMjaura ke bRhadIzvara mandira kI harihara-pitAmaha kI vilakSaNa mUrtiyA~, tAlAgA~va kI mahApramANa zivamUrti, devagar3ha evaM khajurAho kI tIrthaMkara mUrtiyoM ke lakSaNoM se lakSita bAhubalI evaM bharata kI mUrtiyA~ tathA sarasvatI sahita tritIrthI jinamUrti, khajurAho ke AdinAtha jaina mandira (11vIM zatI I0) kI rathikAoM kI solaha jaina mahAvidyA mUrtiyA~, rAjagira ke sonabhaNDAra guphA meM supArzvanAtha aura pArzvanAtha ke sAtha mahAvIra

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madhyakAlIna bhAratIya pratimAlakSaNa : 15. aura ajitanAtha kI saMghAta mUrtiyA~, udayapura ke nAgadA sthita sAsa mandira kI narasiMha para ArUr3ha umA-mahezvara mUrti, osiyA~ kI manu, nara-nArAyaNa, zrRMgAradurgA, tIrthaMkaroM ke lakSaNoM vAlI jIvantasvAmI mahAvIra mUrtiyA~ aura zItalA mUrtiyA~ evaM pUrvI bhArata meM nAlandA, kurkihAra se prApta buddha kI sarvAlaMkRta mUrtiyA~ madhyakAlIna vilakSaNa devamUrtiyoM ke kucha mukhya udAharaNa haiN| madhyakAlIna devamUrtiyoM meM pazu-pakSI aura vanaspati jagat yAnI sampUrNa prakRti ke sAtha devatA ke sAmIpya ko aura bhI mukhara kiyA gayA hai| sabhI devI-devatAoM ke sAtha vAhana yA lAMchana ke rUpa meM koI na koI pazu yA pakSI sambaddha hai| buddha evaM tIrthaMkaroM ko kaivalya yA sambodhi bhI sarvadA vRkSoM ke nIce hI prApta huI hai| varAha, narasiMha, vaikuNTha, gaNeza, hayagrIva, naigameSI, gomukha pakSa tathA kaI anya deva-svarUpoM ke mAdhyama se pazu jagat ke sAtha devatAoM kA sambandha ujAgara huA hai| bAhubalI kI mUrtiyoM meM sAdhanArata bAhubalI ke zarIra se lipaTI latAvallariyA~ prakRti ke sAtha bAhubalI ke ekAkAra hone kI sUcaka haiN| aise hI bAhubalI ke zarIra para sarpa, vRzcika kA aMkana aura ziva-pazupatinAtha ke sAtha sarpa, mRga, vyAghra Adi kA dikhAyA jAnA bhI pazu jagat ke prati sammAna tathA paryAvaraNa santulana ke prati madhyakAlIna zilpI ke Agraha aura pratibaddhatA ko vyakta karatA hai| nAga aura vRkSa pUjana kI prAcIna paramparA bhI nirantara vikasita hotI rhii| vAstava meM madhyakAlIna deva-mUrtiyoM meM prakRti jagat kA mahattva eka svatantra adhyayana kA viSaya hai| sandarbha : vistAra evaM pratimAlakSaNa ke prArambhika adhyayana se sambandhita sAmagrI ke liye draSTavya 1. je0ena0 banarjI, di DevalapameNTa oNpha hindU AikanogrAphI, kalakattA, 1956, ' prathama adhyAya, pR0 1-35, 2. TI0e0 gopInAtha rAva, elimeNTsa oNpha hindU AikanogrAphI, khaNDa-1, bhAga-1, vArANasI, 1971(pu0mu0) pR0 1-59, 3. DI0sI0 bhaTTAcArya, AikanogrAphI oNpha buddhisTa imeja, dillI, 1980, adhyAya-1, pR0 1-9, 4. ena0pI0 jozI, 'mUrti vijJAna ke adhyayana kI paddhatiyA~ aura vidhAe~, kalA itihAsa vibhAga, kAzI hindU vizvavidyAlaya dvArA janavarI 1989 meM Ayojita hisToriyogrAphI oNpha iNDiyana ArTa viSayaka rASTrIya saMgoSThI meM prastuta shodhnibndh|

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zramaNa, varSa 58, aMka 4 akTUbara-disambara 2007 AcArAMga meM bhAratIya kalA DaoN0 harizaMkara pANDeya * saundarya-bodha ko mAnava dvArA gati evaM kriyA meM mUrta rUpa pradAna karane ke sArthaka evaM saphala prayAsa kA nAma hai- kalA / vaha satya - sAgara se samudbhUta aisA mahattvapUrNa ratna hai jo mahArghya guNoM kI khani, Ananda kA vilAsa aura avinazvaratA kA paramalAsya rUpa hotA hai| bhAratIya - vAGmaya meM yaha zabda 16vAM bhAga, choTA bhAga, candramA kA 16 vA~ aMza, samaya kA eka bhAga mUla byAja, kapaTa, naukA, sundara, komala Adi aneka arthoM prayukta milatA hai| prastuta saMdarbha meM sundara, komala, Ananda Adi kA vAcaka 'kalA' zabda vicArya hai| aneka manISiyoM ne sundara evaM madhura sukha ko lAne vAle ko kalA kahA hai - 1. 'kaM sukhaM lAtIti kalA' arthAt jo sukha ko pradAna kare vaha kalA hai| ' 2. bhvAdigaNIya 'kaDa made' (kaD = madamasta karanA) dhAtu se bhI kalA zabda kI niSpatti hotI hai jisakA artha hai madamasta karanA, prasanna kara denA / arthAt jisase prasannatA kI prApti ho vaha kalA hai| 3. curAdigaNIya 'kala AsvAdane' dhAtu se kalA zabda niSpanna hotA hai, jisakA artha hai 'kalayati AsvAdayati iti kalA' arthAt 'jo AsvAda kA viSaya ho vaha kalA hai| jisase Anandarasa kI upalabdhi kiMvA carvaNA (AsvAdana) ho use kalA kahate haiN| 4. curAdigaNIya dhAraNArthaka 'kal' dhAtu se bhI kalA zabda kI niSpatti ho sakatI hai jisakA artha hai- sukha ko dhAraNa kare, mana yA citta ko dhAraNa yA sthira kare, vaha kalA hai| 'kalA' kI kamanIyatA meM mAnasika ramaNIyatA sphUrta hotI hai arthAt jahA~ mana sthira ho jAtA hai, vAsanAe~ thama jAtI haiM use kalA kahate haiN| kalA paramAnanda kI abhivyakti kI AdhArabhUmi hai| kalA vastu yA pratIka nahIM balki anukRti aura AtmAbhivyaMjana hai| parama satya kI anukRti kI viziSTatama saMjJA * vibhAgAdhyakSa, prAkRta evaM jainAgama vibhAga, saM0saM0vi0vi0 vaaraannsii|

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AcArAMga meM bhAratIya kalA : 17 kalA hai| kalA vastu ke pIche satya, ziva aura saundarya kA samanvayAtmaka bhAva" nidarzana hai| vaha AstikatA kI jananI hai, zraddhA kI prANamayI pratiSThA kI sindUra limA hai| vizvAsa aura zraddhA ke sahAre hI vaha nitya-navIna tathA cira-sundara hai| kalA kA kArya saundarya sRjana hai| saundarya kI sahaja evaM samAdRta abhivyakti kalA ke mAdhyama se hI saMbhava hai / ahaM vismaraNa evaM AtmarUpa paramAtmasmaraNa hI kalA kA dharohara hai| ahaM kI vismArikA evaM ziva-zakti kI prasavitA zakti hI kalA hai jisameM sImA kA asIma meM, martya kA amaratva meM tathA dharatI kA svarga meM parivarddhana ho jAtA hai| jahA~ jIvana kA parama satya ziva evaM zarvANI ke tANDava - lAsya kI zAzvata sattA ke rUpa meM udbhAsita hotA hai| kalA bandhana nahIM parama mukti ke aizvarya kA zAzvata gIta hai| vaha niSkala, niSkriya, zAnta, niravadya, niraMjana evaM amRta ke parama hetu tathA aizvarya vibhUti sampanna AtmA kI cetanatA kI AdhArazilA hai| yahI kAraNa hai ki bhAratIya manISi, pracetA, Agamadhara, AptapuruSa evaM sarvadarzana samartha tattvajJoM kI vANI bhI kalAmayI hotI hai| bhAratIya kalA to vaidikakAla se hI vikasita rUpa meM milatI hai| vAtsyAyana viricata 'kAmasUtra' meM 64, 'zunItisAra' meM 64, 'prabandhakoza' meM 72, 'lalitavistara' meM 84, jaina vAGmaya 'samavAyAMga' meM 72 kalAoM kA nirdeza prApta hotA hai| 'AcArAMgasUtra' jaina Agama - sAhitya meM prathama sthAna para pratiSThita hai| yaha caurNa-zailI meM saMgrathita caraNakaraNAnuyoga kA mahanIya grantha hai| AtmA kI mahArghyatA kA bodha hI isa grantha kA lakSya hai| usa krama meM aneka bhAratIya kalAoM kA nirdeza prApta hotA hai, jisameM sthApatya kalA, bhojana nirmANa kalA, yuddha kalA Adi pramukha / yathAprApta viSaya kA nirUpaNa adhovinyasta hai| 1. sthApatya kalA - bhavana-nirmANa, nagara, durga, prAsAda Adi se sambaddha kauzala ko sthApatya kalA kahate haiN| yaha vAtsyAyana ke 'kAmasUtra' meM vAstuvidyA ke rUpa meM nirviSTa hai| 'AcArAMgasUtra' meM vikasita sthApatya kalA kA nidarzana milatA hai| yahA~ sthApatya kalA ke ATha aMgoM - vAstupuruSa (rekhA citra), puraniveza (dvArakarma, rathyAvibhAga, pratolI - viniveza), prAsAda dhvajocchati, rAja vezmabhavana (sabhA, azvazAlA, gajazAlA), janabhavana, yajJavedI, rAjazivira viniveza meM se aneka kI upalabdhi hotI hai| eka sthala para cAra prakAra ke prAsAdoM (gRhoM) kA ullekha milatA hai- 'AgaMtAgAresu vA ArAmAgAresu vA gAhAvaikulesu vA pariyAvasahesu vA arthAt AgaMtAgAra (dharmazAlA), ArAmAgAra (musAphira khAnA yA udyAna gRha), gAthApati gRha (gRhastha kA ghara) tathA

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18 : zramaNa, varSa 58, aMka 4/akTUbara-disambara 2007 pariyAvasaha (mtth)| loga apane nivAsa ke lie bhavana kA svayaM nirmANa karavAte the tathA jIrNa-zIrNa hone para usakA punarudvAra bhI karavAte the-AvasahaM vA smussinnomi|' ' (makAna banavA detA hU~ yA ThIka karavA detA huuN)| eka sthala para makAna ke choTe dvAra ko bar3A karane, bar3e dvAra ko choTA karane, sama vasati banAnA, havAdAra gRha kA nirmANa karanA, upAzraya ke bAhara bhItara ghAsa Adi ko ThIka kara sajAne Adi kA bhI ullekha milatA hai| khuDDiyaduvAriyAo mahalliyaduvAriyAo kujjA, mahalliyaduvAriyAo khaDDiyaduvAriyAo kujjA.........saMthAragaM sNthaarejjaa.....|' 2. saMgIta kalA- bhAratIya kalA-marmajJoM ne saMgIta ko mahattvapUrNa sthAna diyA hai| saMgIta vaha rasAyana amRta saMjIvana yA pArasa patthara hai jisako prApta kara hara vyakti dhanya ho jAtA hai| amaratva kI mUrcchanAmayI ramaNIya abhivyakti kA nAma haisNgiit| isIlie kalA-saMgAyakoM ne samasta kalAoM meM ise prathama sthAna para parigaNita kiyA hai| saMgIta meM zAzvata aura sArvabhauma zakti nihita hotI hai| isIlie bAlaka, vRddha Adi sAmAnya jana ke sAtha mahAsAdhaka yogI jana bhI saMgIta-priya hote haiN| 'AcArAMgasUtra' meM aneka sthaloM para isakA ullekha milatA hai 'AghAya-NaTTa-gItAI 3. vastra nirmANa kalA- bhAratIya kalAoM meM vastra nirmANa kalA kA mahattvapUrNa sthAna hai| vastroM kI raMgAI, dhulAI kI kalA utkarSAvasthA meM thii| 'lalitavistara' meM vastrarAgaH (kapar3A raMganA), vAtsyAyana ne dazavazAMgarAga: evaM vastragopanAni, zukranItisAra meM anekatantu saMyogai: paTabandha: (sUta se kapar3A bunanA) evaM vastrasaMmArjanam (kapar3A sApha karanA) Adi vastra se sambandhita kalAoM kA nirdeza kiyA gayA hai| 'AcArAMgasUtra' meM rezamI vastra kA ullekha milatA hai No cevimeNa vattheNa / ' jaM Na rikkAsi vatthagaM bhagavaM / vosajjavatthamaNagAre / dvitIya zrutaskandha ke pAMcave adhyayana (prathama uddezaka) meM tatkAlIna vastrakalA para vistRta prakAza DAlA gayA hai| UnI (jaMgIyaM), rezamI (bhaMgiyaM), sana kA banA (sANiyaM), patto kA banA (pottagaM), ruI kA banA tathA pazuoM ke roveM evaM camar3e se bane vastroM kA ullekha milatA hai| .

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AcArAMga meM bhAratIya kalA : 19 jaMgiyaM vA bhaMgiyaM vA-tUlakaDaM vaa| ina vastroM kA or3hane evaM pahanane donoM kAryoM meM upayoga kiyA jAtA thaa| har3ha saMhanana vAle sAdhu ko eka vastra dhAraNa karane kA nirdeza milatA hai| sAr3I nirmANa bhI pracura mAtrA meM kiyA jAtA thaa| nirgranthiniyoM (sAdhviyoM) ke lie eka sAtha cAra sAr3I rakhane kA ullekha milatA hai, jisakI mAtrA do hAtha se lekara cAra hAtha taka svIkRta kI gaI hai| vastra-silAI kA kArya bhI hotA thA-'aha pacchA egamegaM sNsivijjaa'||" pazuoM ko mArakara bhI vastra banAye jAte the| sAdhuoM ke lie pazuhiMsA se nirmita vastra kA grahaNa niSiddha mAnA gayA hai| isI uddezaka ke pAMcaveM sUtra meM 21 prakAra ke mUlyavAna vastroM kA ullekha hai, yathA-AINagANi (cUhe Adi ke camar3e ke vastra), sahiNANi (cikane bArIka vastra),sahiNakallANANi (bArIka cakamadAra vastra), manohara vastra, bakare ke narama khAla ke bane vastra, indranIla varNa ke kapAsa kA banA, sAmAnya kapAsa kA bArika vastra, dukUla (gauDadezIya kapAsa se banA), malaya (malayaja sUta se banA) vastra, valkala vastra, aMzuka, cInAMzuka yA dezarAga vastra, amala vastra, gajalavastra, phAlika vastra, koyava vastra, ratnakambala athavA malamala aadi|12 camar3e ke bane vastroM ke bhI aneka prakAra milate haiM, yathA- udravastra (udra nAmaka matsya ke camar3e se banA vastra), pesa (sindhudeza meM patalI camar3I vAle pazuoM se bane vastra), pezala-vastra, kRSNamRgoM kI camar3I se banA vastra, vyAghra-carma ke bane vastra aadi| vastroM meM sugaMdhita dravya bhI lagAe jAte the| vastroM kI raMgAI, saphAI evaM dhupAdi se sugandhita karane kI kalA bhI uccakoTI kI thii|16 4. pAtra ( bartana ) nirmANa kalA- 'vAtsyAyana-kAmasUtra' meM nirdiSTa 64 kalAoM kI sUcI meM 35veM sthAna para takSaka karmANi evaM zukranItisAra meM uddiSTa 64 kalAoM kI sUcI meM 26veM sthAna para 'mRttikAkASThapASANa dhAtubhAMDAdisakriyA (miTTI, lakar3I, patthara aura dhAtuoM se bartana nirmANa kalA) kA ullekha prApta hotA hai| 'AcArAMgasUtra' meM bartana-nirmANa kalA kA vikasita rUpa upalabdha hotA hai| usa samaya (AcArAMga kAla meM) miTTI, tumbI, lakar3I, lohA, tAmbA Adi ke atirikta aneka bahumUlya dhAtuoM se bhI bartana banAye jAte the| lohA, tAmbA, rAMgA, zIzA, cA~dI, sonA, pItala, phaulAda, maNi kAMca yA kAMsya, zaMkha, sIMga, dA~ta, vastra, pASANa, camar3A Adi se vibhinna prakAra ke bartanoM kA nirmANa hotA thA- ayapAyANi taupAyANi.....cammapAyANi vaa| 97

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20 : zramaNa, varSa 58, aMka 4/akTUbara-disambara 2007 pAtroM meM mUlyavAn paTTe bhI bAMdhe jAte the|" pAtroM meM tela, ghI Adi kA lepa lagAkara unheM sugandhita dravyoM se vAsita kiyA jAtA thaa|" isa prakAra 'AcArAMgasUtra'" meM unnata bartana kalA kA digdarzana prApta hotA hai| 5. bhUSaNa nirmANa kalA- prAcIna kAla meM yaha kalA unnatAvasthA meM thI / 'AcArAMgasUtra' meM suvarNa evaM bahuvidha mUlyavAna maNiyoM se bane vividha AbhUSaNoM kA ullekha milatA hai| maNi, motI, sonA evaM cA~dI ke bane kuMDala, karadhanI, kar3A, bAjUbaMda, tilar3A hAra, lambI mAlA, aThAraha lar3oM kA hAra, nau lar3oM kA ardhahAra, ekAvalI, kanakAvalI, muktAvalI evaM ratnAvalI hAra Adi AbhUSaNoM kA yuvatiyA~ prabhUta prayoga karatI thI / anyatra eka sthala para raMga-biraMge maNi evaM kuNDala kA ullekha hai - ArattaM virattaM maNikuMDalaM..... / 11 6. vilepana nirmANa kalA- prAcIna kAla meM vividha prakAra ke sugandhita dravyoM ko mizrita kara lepa banAne kI kalA unnatAvasthA meM thI / vivAha, dIkSA kAla evaM sAmAnya rUpa se navayauvanA-yuvatiyoM ke dvArA apane zarIra para sugandhita lepa lagAye jAte the| gRSma Rtu meM caMdanAdi zItala padArthoM kA lepa taiyAra kiyA jAtA thA / 'AcArAMgasUtra' meM aneka sthaloM para vilepana-nirmANa kalA kA ullekha prApta hotA hai| bhagavAna mahAvIra jaba dIkSita hue the to dIkSA kAla meM aneka sugandhita dravyoM kA lepa lagAyA gayA thaa| yaha eka prakAra kI prathA thI jo Aja bhI usI rUpa meM pracalita hai| bhagavAna mahAvIra ke zarIra para kie gae sugandhita dravyoM ke lepa se aneka jIva AkarSita hokara unake zarIra para Ate the aura kATate the- bahave pANajAiyA aagmm| 22 anyatra aneka sthaloM para vividha prasaMgoM meM vilepana-dravya kA nAma nirdeza prApta hotA hai| eka sthala para snAna karate samaya sugandhita - vilepana evaM zarIra meM tela mAliza kA ullekha milatA hai / vyAdhikAla meM lagAne (mAliza) ke lie bhI aneka prakAra ke vilepana taiyAra kie jAte the / 24 7. paMkhA evaM sUpa nirmANa kalA- Avazyaka gRha- upakaraNoM meM paMkhA aura sUpa kA mahattvapUrNa sthAna hai| garmI se bacane ke lie tathA agni ko prajvalita karane ke lie vibhinna prakAra ke paMkhoM kA upayoga kiyA jAtA thaa| sUpa kA prayoga anna ko sApha karane ke lie hI hotA thA lekina kabhI-kabhI agni ko prajvalita karane meM bhI usakA upayoga kara liyA jAtA thA / 'AcArAMgasUtra' meM ina donoM kA ullekha milatA hai| havA prApta karane ke lie tAr3apatra, mayUrapaMkha evaM vastrAdi ke paMkhe banAye jAte thesuppeNa vA viyaNeNa vA tAliyaMTeNa vA patteNa vA pattabhaMgeNa vA...... 25

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AcArAMga meM bhAratIya kalA : 21 8. bhojana kalA- vAtsyAyAna ne 'vicitra zAkayUSabhakSyavikAra kriyA', / ' tathA zukranItisAra kartA ne 'hInAdirasasaMyogAnnAdisaMpAcanam (nAnA rasoM se yukta bhojana banAnA) ke rUpa meM isa kalA kA ullekha kiyA hai| 'AcArAMgasUtra' meM isakA vistRta varNana milatA hai| usa samaya samAja-vyavasthA garIba aura dhanavAna do vargoM meM vibhAjita thii| daridra loga rUkhA-sukhA bhojana hI taiyAra karate the| 'upadhAnazruta' meM aneka sthaloM para tathA anyatra bhI aise bhojana kA ullekha milatA hai| samRddha varga meM yaha kalA bhI samRddha thii| usa samaya samAja meM zAkAhArI aura mAMsAhArI donoM taraha ke loga the| aneka avasaroM para bar3e-bar3e bhoja kA Ayojana kiyA jAtA thA jisameM aneka prakAra ke khAdya-padArtha (zAkAhAra, mAMsAhAra)- bhojya padArtha taiyAra kie jAte the| vivAha evaM kanyA kI vidAI ke avasara para bhoja, mRtaka (zrAddha) bhoja, prIti bhoja, yakSa-yAtrA ke samaya Ayojita bhoja pramukha the|6 uttama bhojana meM zAkAhAra kI hI gaNanA hotI thI, jisameM rasamaya padArtha, khIra, dahI, makkhana, ghI, gur3a, tela, pUr3I, rAba, puvA tathA zrIkhaNDa Adi kI pramukhatA thii| eka sthala para sAMyakAlIna bhojana evaM pratirAza banAne kA ullekha milatA hai- sAmAsAe paayraasaae|28 'upadhAnazruta' meM vyaMjana sahita bhojana, vyaMjana rahita zuSka bhojana, ThaNDA bhojana, vAsI-ur3ada, sattU evaM cane Adi ke AhAra kA bhI nirdeza prApta hotA hai avi sUiyaM va sukkaM vA sIyapiMDaM purANakummAsaM / adu bakkasaM pulAgaM vA laddhe piMDe aladdhae davie / / 29 9. peyadravya nirmANa kalA- vAtsyAyana ne 'pAnaka rasarAgAsavayojanam ' (bhitra-bhinna peya taiyAra karanA) ke rUpa meM isa kalA kA ullekha kiyA hai| 'AcArAMgasUtra' meM aneka sthaloM para isa kalA kA nirdeza prApta hotA hai| zrIkhaNDa, pAnaka Adi peyadravyoM kA nirmANa prabhUta mAtrA meM svayaM ke upayoga ke lie kiyA jAtA thaa| phaloM se bhI peya-dravya banAyA jAtA thA, jinameM Ama, aMbAr3I, kapitya, bijaure, dAkha, dADima (anAra), khajUra, nAriyala, kaira, bera, AMvale Adi kA prayoga kiyA jAtA thaa| madyanirmANa bhI kiyA jAtA thaa|32 10. yuddha kalA- 'AcArAMgasUtra' meM tatkAlIna vikasita yuddha kalA kA nidarzana prApta hotA hai| 'upadhAnazruta' meM eka ora jahA~ daNDayuddha evaM muSTiyuddha kA ullekha milatA hai- daMDajudhAI muTThijuddhAI vahIM gajasenA tathA vIrayoddhA kA nirdeza bhI milatA hai| daNDa, muSTi, bhAlA Adi zastroM ke dvArA yuddha kiyA jAtA thaa|6 manoraMjana ke lie kRta yA kArita pazuoM yA pakSiyoM ke yuddha kA varNana milatA hai|

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22 : zramaNa, varSa 58, aMka 4/akTUbara-disambara 2007 uparyukta kalAoM ke atirikta bhI aneka bhAratIya kalAoM kA 'AcArAMgasUtra' meM nirdeza milatA hai, parantu vistAra-bhaya ke kAraNa sabakA vivecana nahIM kiyA jA , sakatA hai| 3; sandarbha : 1. sAhityataraMga, sadguruzaraNa avasthI, pRSTha-2 2. pANinikRta dhAtupATha, rAmalAla kapUra TrasTa, pRSTha-9 AcArAMgasUtra, 2.2.2.7 . 4. vahI, 1.8.2.1 5. ,, 2.1.2.7 6. , 1.9.1.9 ,, 1.9.1.2 8. ,, 1.9.1.4 9. ,, 2.5.1.1 10. ,, 2.5.1.1 11. ,, 2.5.1.1 12. , 2.5.1.3 13. ,, 2.5.1.5 14. ,, 2.5.1.6 2.5.1.9 16. ,, 2.5.1.4 ,, 2.6.1.5 18. ,, 2.6.1.6 2.6.1.9 ,, 2.2.1.13 1.2.3.10 1.9.1.3 2.2.3.9 2.2.1.10 25. ,, 2.1.7.6 2.1.4.1 1.2.5.1 1.9.4.13 31. ,, 2.1.8.1 32. , 2.13.2 33. ,, 1.9.1.9 34. ,, 1.9.3.8 35. ,, 1.9.3.13 36. ,, 1.9.3.10 2 . 2.1.4.5 ,, 2.1.3.1

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zramaNa, varSa 58, aMka 4 akTUbara-disambara 2007 jaina dharma aura braja DA0 esa0pI0 siMha * samanvaya pradhAna sAMskRtika vAtAvaraNa se ota-prota braja kSetra kA gauravazAlI itihAsa lokavizruta hai| braja meM nivAsa hI mokSa prApti kA hetu hai jaisA ki saptamokSa pradAyikA nagaroM meM mathurA kI gaNanA se svataH siddha hai| brAhmaNa, jaina evaM bauddha - ye tInoM dharma mathurA ke samanvaya pradhAna sAMskRtika vAtAvaraNa meM phalate-phUlate rhe| sambhavataH yaha mathurA hI hai, jahA~ ina tInoM dharmoM ko phalane-phUlane kA ucita vAtAvaraNa hajAroM varSoM taka milatA rhaa| bhagavAna kRSNa ne mathurApurI meM janma lekara jisa yoga kI niSThA ko apane jIvana meM mUrtimAna kiyA, usI avicala niSThA ke sUtra ko hama tIrthaMkaroM ke jIvana meM piroyA huA pAte hai| jaina dharma atyanta prAcInatama hai| ise chaThI zatAbdI I0 pU0 ke dhArmika Andolana kI pariNati nahIM kahA jA sakatA hai| chaThI zatAbdI I0 pU0 AvirbhUta mahAvIra isa dharma ke caubIsaveM tIrthaMkara the| inake pahale 23 tIrthaMkara ho cuke the| mahAvIra jaina dharma ke pravartaka nahIM the, kintu hama unheM chaThI zatAbdI I0 pU0 ke jaina Andolana kA pravartaka kaha sakate haiN| kucha vidvAn jaina dharma kI prAcInatA prAgaitihAsika kAla taka le jAte haiN| har3appA se prApta mastakahIna nagnamUrti jaina paramparA ke pUrNataH anukUla hai| mudrAoM para dhyAnastha trizRMgayukta mastaka jaina padmAsana mUrti se tulanIya hai| ye mUrtiyA~ zramaNa paramparA ko pratibimbita karatI haiM tathA zramaNa paramparA jaina dharma ke anusAra brAhmaNa evaM bauddha dharma se prAcInatara hai|' vaidika sAhitya meM jaina tIrthaMkaroM kA ullekha milatA hai| 'Rgveda' ke kezIsUkta meM zramaNa paramparA kA ullekha milatA hai| vastuta: jaina dharma avaidika zramaNadhArA udbhUta huA para vaidikadhArA kA bhI isake Upara kucha prabhAva pdd'aa| ' prAcIna kAla se hI jaina dharma kA mathurA se aTUTa sambandha milatA hai| jaina zAstroM meM mathurA viSayaka AkhyAna vipula mAtrA meM upalabdha haiM, jinakA pramANIkaraNa purAtattva se bhI abhipreta hai| prAcInatama jaina sAhitya 'jJAtAdharmakathAMgasUtra' meM mathurA kA ullekha draupadI svayaMvara ke prasaMga meM huA hai| tatpazcAt upAMga sUtroM ke 'prajJApanAsUtra' meM 25 Arya dezoM meM zUrasena va mathurA kA varNana hai|' uttarApatha meM mathurA eka mahattvapUrNa * pradarzaka vyAkhyAtA, rAjakIya saMgrahAlaya, mathurA, u0pra0

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24 : zramaNa, varSa 58, aMka 4/akTUbara-disambara 2007 nagara thA, jisake antargata chiyAnabe grAmoM meM loga apane gharoM meM aura caurAhoM para jinamUrti kI sthApanA karate the| yahA~ jaina zramaNoM kA bahuta prabhAva thaa| 'nizItha va' 'ThANAMgasUtra' meM mathurA kI gaNanA bhArata kI dasa pramukha rAjadhAniyoM meM kI gaI hai tathA arahanta-pratiSThita, cirakAla pratiSThita Adi upAdhiyoM se sambodhita kiyA gayA hai| jaina-paramparA ke anusAra jaina tIrthaMkaroM kA prAcIna braja se ghaniSTha sambandha thaa| jinasenakRta 'mahApurANa' ke anusAra bhagavAna RSabhanAtha ke Adeza se indra ne isa bhUtala para jina 52 dezoM (rAjyoM) kA nirmANa kiyA thA, unameM eka zUrasena deza (rAjya) bhI thA, jisakI rAjadhAnI mathurA thii| sAtaveM tIrthaMkara supArzvanAtha kI yaha janma-sthalI mAnI jAtI hai| yadyapi isa sambandha meM vidvAnoM meM matabheda hai tathApi itanA to sunizcita hai ki supArzvanAtha kA mathurA se koI vizeSa sambandha rahA hogA, tabhI unakI smRti meM jaina dharma kA sabase prAcIna stUpa nirmita huA, jise devanirmita stUpa kI saMjJA se abhihita kiyA gayA hai| jaina anuzruti ke anusAra isa devanirmita stUpa kA nirmANa kuberA devI ne sAtaveM tIrthakara supArzvanAtha ke kAla meM kiyA thaa| caudahaveM tIrthaMkara anantanAtha jI kI pUjA meM bhI eka stUpa banAye jAne kI kiMvadantI hai|11 bAisaveM tIrthaMkara neminAtha athavA ariSTanemi kI janma-sthalI braja kSetra hai| zauripura ke / yaduvaMzI rAjA aMdhakavRSNI ke jyeSTha putra samudravijaya se neminAtha utpanna hue tathA sabase choTe putra vasudeva se vAsudeva kRSNa utpanna hue| isa prakAra neminAtha aura kRSNa Apasa meM cacere bhAI the| mahAbhArata meM neminAtha ko jinezvara kahA gayA hai| zauripura kA samIkaraNa vidvAnoM ne AgarA jile meM avasthita baTezvara se kiyA hai| neminAtha evaM kRSNa ke sambandhoM kI puSTi mathurA se prApta mUrti-zilpa se bhI ho jAtI hai| ina prAcIna mUrtiyoM meM balarAma aura zrIkRSNa ke sAtha neminAtha kA aMkana huA hai| aisA pratIta hotA hai ki 23veM tIrthaMkara pArzvanAtha kA samparka bhI braja se thaa| pArzvanAtha ke samaya meM svarNa stupa ko IMToM se AveSTita kara surakSita banAyA gyaa| bAda meM bhI isa stUpa kA jIrNoddhAra hotA rahA aura I0 dasavIM zatI taka 'devanirmita stUpa' uttara bhArata kA eka pramukha jaina kendra rhaa|96 jaina mAnyatAoM ke anusAra 24veM evaM antima tIrthaMkara bhagavAna mahAvIra ne bhI braja meM vihAra kiyA thaa| tatkAlIna mathurA ke zAsaka uditodaya athavA bhIdAma ne mahAvIra kA svAgata satkAra kiyA thA tathA unase dIkSA lI thii| jaina dharma ke itihAsa meM mathurA kA AdaraNIya sthAna hone kA eka kAraNa yaha bhI hai ki mahAvIra ke ziSya AcArya sudharmA ke uttarAdhikArI AcArya jambUsvAmI ne na kevala yahA~ nivAsa kiyA,

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jaina dharma aura braja : 25 apitu kevalajJAna tathA mokSa prApta kara mathurA ko sadA ke lie siddhapITha banA diyaa| 'mathurA kA jaina caurAsI kSetra jainiyoM kI Aja bhI puNya tIrthasthalI hai| jaina mAnyatAoM ke anusAra antima kevalI jambUsvAmI ne yahIM tapasyA kI thI aura unakA nirvANa (465 I0pU0) bhI yahIM huA thaa| unhoMne 501 coroM ko sAdhu bnaayaa| ataH jambUsvAmI kI smRti meM yahA~ 501 stUpa nirmita kiye gaye the| ina stUpoM ko 16vIM zatAbdI I0 taka vidyamAna rahane tathA unake jIrNoddhAra karAye jAne ke saMketa jaina sAhitya meM milate haiN|99 braja meM jaina dharma kI prabalatA kA sabase puSTa pramANa kaMkAlI TIle kI khudAI meM jaina stUpa ke avazeSoM kA prApta honA hai| jise devanirmita stUpa kI saMjJA se abhihita kiyA gayA hai| sambhavataH yaha sabase prAcIna stUpa jJAta hotA hai| jaina grantha 'vividha tIrthakalpa' se jJAta hotA hai ki sAtaveM tIrthaMkara supArzvanAtha ke tIrtha meM dharmaruci aura dharmaghoSa nAmaka do jaina muni the| ve eka bAra vihAra (bhramaNa) karate hue mathurA pdhaare| ina donoM AcAryoM ne mathurA ke bhUtaramaNa nAmaka udyAna meM pahu~cakara cAturmAsa kI kaThora tapasyA prArambha kara dii| unakI sAdhanA se kuberA nAmaka devI bahuta prasanna huI aura una jaina muniyoM kI preraNA se devI ne rAtoM-rAta sone aura ratnoM se suzobhita kalaza yukta sundara stUpa kA nirmANa karA diyaa| jisakI cAroM dizAoM meM paMcavarNa ratnoM kI mUrtiyA~ virAjamAna thiiN| usameM mUlanAyaka pratimA sAtaveM tIrthakara supArzvanAtha kI thii| jaina grantha 'vyavahArabhASya' meM eka anuzruti milatI hai, jisake anusAra mathurA meM eka devanirmita stupa thA jisa para Adhipatya ke lie jainoM va bauddhoM meM dvandva huA thaa| anta meM jainoM kI jIta huI aura stUpa para unakA adhikAra ho gyaa| isa AkhyAna se aisA pratidhvanita hotA hai ki devanirmita stUpa para kucha samaya taka bauddhoM kA Adhipatya ho gayA thaa| DaoN0 motIcandra ne isa anuzruti ko sArAMza rUpa meM bar3e hI rocaka ThaMga se prastuta kiyA hai- "eka samaya eka jainamuni ne mathurA meM tapasyA kii| tapasyA se prasanna hokara eka jaina devI ne muni ko varadAna denA cAhA, jise muni ne svIkAra nahIM kiyaa| ruSTa hokara devI ne ratnamaya stUpakI racanA kii| stUpa ko dekhakara bauddha bhikSuvahA~ upasthita ho gaye aura stUpa ko apanA kahane lge| bauddhoM aura jainoM kI stUpaM sambandhI lar3AI chaH mahInoM taka calatI rhii| jaina sAdhuoM ne aisI gar3abar3a dekhakara usa devI kI ArAdhanA kii| jisakA varadAna ve pahale asvIkAra kara cuke the| devI ne unheM rAjA ke pAsa jAkara yaha anurodha karane kI salAha dI ki rAjA isa zarta para phaisalA kareM ki agara stUpabauddhoM kA hai to usa para gairika jhaMDA phaharAnA cAhie aura agara vaha jainoM kA hai to usa para sapheda jhaMDA laharAnA caahie| rAtoM-rAta devI ne bauddhoM kA kesariyA jhaMDA badala kara jainoM

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26 : zramaNa, varSa 58, aMka 4/akTUbara-disambara 2007 kA sapheda jhaMDA stUpa para lagA diyA aura sabere jaba rAjA stUpa dekhane AyA to usa para sapheda jhaMDA laharAte dekhakara use jaina stUpa mAna liyA / zrI agaracandra nAhaTA ne jaina stUpa ke sambandha meM bar3e hI mahattvapUrNa sAhityika pramANa prastuta kiye haiN| saMgamasUrikRta 12 vIM zatI kI saMskRta racanA 'tIrthamAlA' aura siddhasenasUrikRta 13vIM zatI kI apabhraMza kRti 'sakalatIrtha stotra' meM mathurA kI isalie vandanA kI gayI hai ki vahA~ zrI devI vinirmita stUpa ke sAtha hI sAtha neminAtha aura pArzvanAtha ke ramaNIka mahAstUpa bhI haiM : 23 - mathurApuri pratiSThitaH supArzvajina kAla saMbhavo jayati / adyApi sUrAmyarcya zrIdevI vinirmitaH stUpaH ||8|| saMgamasUrikRta 'tIrthamAlA' siri pAsanAha sahiyaM ramyaM, siri ninniyaM mahAthUnaM / kalikAla visutisthaM mahurA nayarIya (e) badAbhi / / 20 / / siddhasenakRta 'sakala tIrthastotra' jaina mAnyatAoM ke anusAra mathurA ke stUpoM kI paramparA mugala samrATa akabara ke kAla taka pAyI jAtI hai, kyoMki usa samaya ke jaina paMDita rAjamalla ne apane 'jambUsvAmI carita' meM likhA hai ki mathurA meM 515 jIrNa stUpa the, jinakA uddhAra ToDaramala seTha ne aparimita vyaya se karAyA thaa| 24 kaMkAlI sthita devanirmita stUpa kI prAcInatA sAhitya se siddha karanA muzkila hai| isa dizA meM purAtattva ne hamArA kArya AsAna kara diyA hai| yahA~ se kuSANa kAlIna mUrti 25 ke pAdapITha para eka lekha milA hai jisameM devanirmita stUpa meM arhat kI pratimA sthApita karane kA ullekha hai / yaha lekha saM0 79 arthAt kuSANa samrATa vAsudeva ke rAjya kAla I0 157 kA hai| 26 yahA~ devanirmita zabda kA ullekha atyanta mahattvapUrNa hai| vidvAnoM ke Akalana ke anusAra dvitIya zatAbdI I0 meM hI yaha stUpa itanA prAcIna mAnA jAtA thA ki isake nirmANa kA itihAsa loga bhUla cuke the| ataH paramparAnusAra loga ise devoM dvArA vinirmita mAnane lage the| isase isa stUpa kI prAcInatA apane Apa siddha ho jAtI hai| kaMkAlI TIle se prApta AyAgapaTTa evaM anya zilAkhaNDoM para utkIrNa stUpoM ke adhyayana ke AdhAra para DaoN0 agravAla ne devanirmita stUpa ke nirmANa kI tithi dvitIya zatAbdI I0pU0 ke Arambha meM rakhA hai| 27 ataH kahA jA sakatA hai ki sindhu saMskRti ke pazcAt mathurA kA devanirmita stUpa bhArata kA prAcInatama stUpa thaa|" isa tathya se dezI tathA videzI sabhI vidvAnoM ne apanI sahamati prakaTa kI hai|

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1 jaina dharma aura braja : 27 mathurA ke kaMkAlI TIle kI khudAI se hameM bahusaMkhyaka jaina mUrtiyA~ tathA jaina vAstu prApta hue haiN| aisA lagatA hai ki jaina dharma meM mUrtipUjA kA prArambha jaina dharma kI janma-sthalI bihAra meM na hokara bhakti kI janmasthalI mathurA meM huaa| kaMkAlI kI khudAI meM sabhI dharmoM kI mUrtiyA~ milI haiN| parantu jaina mUrti - zilpa kI saMkhyA bahuta adhika hai| vidvAnoM ne inakA kAla nirdhAraNa 2rI zatI I0 pU0 se lagabhaga 12 vIM zatI I0 ke bIca kiyA hai / 3deg zrI yU0pI0 zAha ke anusAra yaha zilpa sAmagrI lagabhaga 150 I0 pU0 se 1023 I0 ke madhya kI hai| " DaoN0 agravAla ne isakA kAla 2rI zatI I0 pU0 se 11 vIM zatI taka mAnA hai| unake anusAra lagabhaga 1300 varSoM taka jaina dharma ke anuyAyI yahA~ para citra-zilpa kI sRSTi karate rhe| 32 30 kaMkAlI TIle se prabhUta mAtrA meM jaina vAstu-zilpa AyAgapaTTa, stUpa utkhacita anya zilAkhaNDa, tIrthaMkara mUrtiyA~, aSTamAMgalika cihna (cakra, svastika zrIvatsa, mIna- mithuna, nandyAvarta, pUrNaghaTa, mAlA, bhadrAsana Adi devI pratimAe~ tathA loka jIvana se sambandhita anya citraNa bhI mile haiN| yahA~ se prApta adhikAMza purAvAstu lakhanaU evaM mathurA ke saMgrahAlayoM meM surakSita haiM / katipaya abhilekhoM meM AyAgapaTTa kA ullekha huA hai, jisakI sthApanA arhat kI pUjA ke lie hotI thI / ataeva AyAgapaTToM ko 33 pUjA kA prathama sopAna kahA gayA hai| prArambha meM inhIM AyAgapaTToM para tIrthaMkaroM kI choTI pratimAe~ ukerI jAtI thii| bAda meM tIrthaMkaroM kI svataMtra pratimAoM kA nirmANa hone lgaa| yahA~ se tIrthaMkaroM kI adhisaMkhya pratimAe~ milI haiN| jaina mUrti-abhilekha va jaina sAhitya ke adhyayana se yaha tathya prakaTa hotA hai ki mathurA meM RSabhanAtha, supArzvanAtha, neminAtha, pArzvanAtha tathA vardhamAna mahAvIra kI pUjA pracalita thI / 34 jaina deviyoM meM sarasvatI, ambikA, naigameSI Adi kI mUrtiyA~ milI haiN| aba yaha spaSTa hai ki tIrthaMkara mUrtiyA~ sarvaprathama mathurA meM hI vinirmita huiiN| kaMkAlI TIle se kuSANa kAla se lekara madhyakAla taka kI mUrtiyA~ milI haiN| spaSTa hai ki eka hajAra se bhI adhika varSoM taka mathurA nirantara eka jaina kalA kendra ke rUpa meM vikasita hotA rahA thaa| isase madhyakAla taka braja meM jaina dharma kI mahattA para prakAza par3atA hai| mathurA se prApta zaka- kuSANakAlIna adhikAMza jaina pratimAe~ evaM AyAgapaTTa abhilikhita haiN| ye lekha brAhmI lipi meM haiM tathA inakI bhASA saMskRta-prAkRta mizrita hai| jisameM braja meM jaina dharma ke itihAsa para vyApaka prakAza par3atA hai| ina lekhoM meM jaina dharma ke vibhinna gaNoM, gacchoM, kuloM, zAkhAoM Adi kA ullekha milatA hai| " sAtha hI aneka muniyoM, zrAvakoM tathA unake bhakta ziSyoM kA bhI nAmollekha huA hai| ye ullekha bhadrabAhu ke 'kalpasUtra' meM jyoM ke tyoM hameM mila jAte haiN| isase jJAta hotA hai ki IsA kI prathama zatAbdI meM mathurA meM jainoM kA kAphI jora thA / "

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28 : zramaNa, varSa 58, aMka 4/akTUbara-disambara 2007 mathurA ke zilAlekha jaina samAja meM mahilAoM ke sammAnita sthAna-prApti para . prakAza DAlate haiN| adhikAMza dAna aura pratimA prasthApanA unhIM kI zraddhA bhakti kA phala thaa| 'mAthuraka' lavadAsa kI bhAryA tathA phalguyaza nartaka kI strI zivayazA ne eka-eka sundara AyAgapaTTa banavAye, jo isa samaya lakhanaU saMgrahAlaya meM haiN| devapAla zreSThI kI kanyA, zreSThIsena kI dharmapatnI kSudrA ne vardhamAna pratimA kA dAna karake apane ko kRtArtha kiyaa| eka sundara AyAgapaTTa se jJAta hotA hai ki gaNikA lavaNazomilA kI putrI vasu ne svAmI mahAvIra kI smRti meM ise sthApita kiyA thaa| grAmIka jayanAga kI kuTumbinI tathA grAmika jayadeva kI putravadhu ne saM040 (108 I0) meM eka zilAstambha kA dAna kiyaa| isI prakAra lekhoM meM veNI nAmaka zreSThI kI dharmapatnI kumAramizrA, maNicAra jayabhaTTi kI duhitA tathA lauhavaSij phalgudeva kI dharmapatnI mitrA, AcArya valadatta kI ziSyA tapasvinI kumAramitrA, guhadatta kI putrI tathA dhanahasti kI patnI zrAvikA dattA, rAjyavasu kI patnI tathA devila kI mAtA vijayazrI dattA, jayadAsa kI dharmapatnI gar3hA, sArthavAhinI, dharmazobhA, kauzikI, vizvAmitrA, amohinI Adi zrAvikAoM ne jina-pratimA, sarvatobhadrikApratimA, zilAstambha, zilApaTTa Adi kI sthApanA bar3e hI zraddhAbhAva se kiyA thaa| isase prAcIna kAlIna mathurA meM jaina dharma kI abhyunnati meM mahilAoM kI mahattA para prakAza par3atA hai| prAcIna mathurA meM jaina dharma ke do sampradAyoM digambara tathA zvetAmbara kA bhedabhAva nahIM dikhAyI par3atA / maurya kAla meM bhArata kA pAzcAtya dezoM se samparka bar3hane ke kAraNa tatkAlIna bhArata ke pramukha dharmoM meM apane siddhAntoM ko lipibaddha karane kI bhAvanA udbhUta huii| jaina AgamoM ko lipibaddha karane ke lie prasiddha sarasvatI Andolana kA sUtrapAta mathurA se hI huaa| bAda meM yahI sampUrNa bhArata meM vyApaka ho gyaa| isa Andolana ke phalasvarUpa prathama zatAbdI se hI jaina granthoM ko lipibaddha kiyA jAne lgaa| jaina sUtroM kA saMskaraNa karane ke lie mathurA meM aneka jaina zramaNoM kA saMgha upasthita huA thA jisake adhyakSa Arya skandila the| yaha sammelana mAthurI vAcanA ke nAma se prasiddha hai| devI sarasvatI kI prAcInatama pratimA kaMkAlI se milI hai, jo Ajakala lakhanaU saMgrahAlaya meM hai| mathurA meM I0 prathama zatI meM devI sarasvatI ko sarvaprathama mUrta rUpa pradAna karanA jainiyoM kI ukta cetanA kA pratIka hai jisakI paramparA agalI zatAbdiyoM meM jArI rhii| mathurA se prApta mUrti-zilpa se jJAta hotA hai ki guptakAla meM jaina mUrti-zilpa meM aneka AyAma judd'e| yakSa-yakSiyoM tathA zAsana deviyoM Adi kA aMkana guptakAla meM zuru huA jo madhyakAla taka calatA rhaa| tIrthaMkaroM kI bhI kalAtmaka pratimAe~ madhyakAla taka pAyI jAtI haiN|

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jaina dharma aura braja : 29 'vividha tIrthakalpa' se jJAta hotA hai ki 8vIM zatAbdI meM gvAliyara ke rAjA AmarAja ke guru vappabhaTTasUri ne mathurA tIrtha kA punaruddhAra kiyaa| unhoMne pattharoM se pariveSThita prAcIna jaina stUpa kI marammata krvaayii| madhyakAla se bahusaMkhyaka kalAvazeSa mathurA tathA usake Asa-pAsa se prApta hue haiN| tatkAlIna purAvAstu se jJAta hotA hai ki isa kAla taka mathurA ke atirikta baTezvara (AgarA) bhI jaina dharma kA mahattvapUrNa kendra ho gayA thaa| 16 vIM zatAbdI meM akabara ke kAla taka mathurA jaina stUpoM ke jIrNoddhAra kA kendra banA rhaa| Aja bhI caurAsI nAmaka aitihAsika sthala jainiyoM kA pramukha tIrtha sthala banA huA hai| jahA~ Aja bhI jaina dharma ke Ayojana hote rahate haiN| vastuta: mathurA kA jaina samAja prAcIna kAla se hI sahiSNutA kA Adarza rahA hai| jaba pUre deza meM digambara aura zvetAmbara sampradAyoM meM ba~Takara jaina dharma jar3atA ko prApta ho rahA thA taba bhI kucha zatAbdiyoM taka mathurA meM isa prakAra kA koI saMgharSa nahIM dikhAyI pdd'taa| yahA~ saikar3oM varSoM taka yaha prayAsa rahA ki digambara AmnAya tathA zvetAmbara AmnAyoM kI khAI pATa dI jaay|" yahA~ kA vAstu bhI hameM udAra vicAradhArA kA saMketa detA hai| kaMkAlI se jaina vAstu ke alAvA brAhmaNa evaM bauddha dharma se sambandhita mUrtiyA~ bhI pracura saMkhyA meM milI haiM, yathA- balarAma, kArtikeya, sUrya, buddha tathA bodhisatva Adi kI mUrtiyA~ / isase spaSTa hai ki prAcIna kAla meM dhArmika saMkIrNatA yahA~ nahIM thii| yahI dhArmika sahiSNutA kisI na kisI rUpa meM Aja bhI jaina samAja meM milatI hai| uparyukta vivecana se spaSTa hotA hai ki prAcIna braja meM jaina dharma kI jar3eM kAphI majabUtI se gahare taka jamI thiiN| jaina dharma ke itihAsa meM devanirmita stUpa ke kAraNa yaha sthala aura bhI mahattvapUrNa ho gayA thaa| jaina dharma kI prabhAvazIlatA kA jJAna hameM sAhitya evaM purAtattvoM donoM se prApta hotA hai| jahA~ prAcIna kAla meM kaMkAlI sthala jaina tIrtha thA, vahIM adyatana jaina caurAsI sthl| isa prakAra jaina dharma kA braja meM gauravazAlI itihAsa rahA hai jisakI mahattA anya dharmoM se kama karake A~kanA anyAya hogaa| balki yaha kahA jA sakatA hai ki anya dharmoM kI apekSA braja meM jaina dharma kI jar3eM jyAdA majabUta thiiN| sandarbha : siMha, ziva prasAda, 'dharma evaM kalA kA tIrthaH mathurA', sAhityadharmitA, bhAratI saMsthAna, jaunapura, 36 vA~ aMka, 1996, pR0-26 2. agravAla, vAsudeva zaraNa, jaina dharma aura braja, braja vaibhava, bhAratI anusaMdhAna bhavana, mathurA, 1972, pR0-81

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30 3. 4. 5. 6. 7. 8. 9. : 10. 11. 18. 19. 20. 21. 22. 23. zramaNa, varSa 58, aMka 4/akTUbara-disambara 2007 zrIvAstava, kRSNacandra, prAcIna bhArata kI saMskRti, yUnAiTeDa buka Dipo, ilAhAbAda, 1985, pR0-380 24. 25. jaina, hIrAlAla, bhAratIya saMskRti meM jaina dharma kA yogadAna, ma0pra0 zAsana, sAhitya pariSad, 1962, pR0 - 342-43 mahApurANa, parva 16 zloka 155, punazca draSTavya, mittala prabhudayAla, braja ke dharma sampradAyoM kA itihAsa, pR0 -54 zarmA, Ara0 sI0 mathurA saMgrahAlaya paricaya, pR0 1 zarmA, Ara0 sI0 'braja kA prAcIna jaina tIrtha kaMkAlI sthala, zrI 1008 jambUsvAmI di0 jaina smArikA, mathurA, pR0-1 12. jaina, hIrAlAla, bhAratIya saMskRti meM jaina dharma kA yogadAna, mahAbhArata, anuzAsana parva, a0 149, zloka 50, 80 13. 14. mittala prabhudayAla, braja ke dharma sampradAyoM kA itihAsa, pR0 - 47 mathurA saMgrahAlaya saM0 34.2498 15. 16. bAjapeyI, kRSNadatta, baja kA itihAsa (dvitIya bhAga) pR0 - 15 17. yAdava, bI0 ena. esa0 tathA gopAla, ela0, bhAratIya saMskRti, ilAhAbAda, pR0144 zarmA, Ara0sI0, 'braja kA prAcIna jaina tIrtha: kaMkAlI sthala', jambUsvAmI di0 jaina smArikA, mathurA, pR0-1 bRhatkalpabhASya 1-1774, punazca draSTavya, premI abhinandana grantha, pR0 - 262 uttarAdhyayanacUrNi, pR0 82 zrI 1008 zarmA, Ara0 sI0 mathurA saMgrahAlaya paricaya, pR0 - 1 jaina, jyoti prasAda, uttara pradeza aura jaina dharma, pR0-53 pR0-20 jaina jyoti prasAda, 'mathurA meM jaina dharma kA udaya aura vikAsa', braja bhAratI, varSa 15, aMka 2, pR0-1-5, bAjapeyI kRSNadatta, vahI, pR0-15 zarmA, Ara0 sI0 mathurA saMgrahAlaya paricaya, pR0 3, zAstrI jinendra kumAra, itihAsa ke prakAza meM jaina dharma aura mathurA, paJcAla, khaNDa-8, 1995, pR0 - 107 vyavahArabhASya, 5, 27-28, premI abhinandana grantha, pR0 - 262 motIcandra 'kucha jaina anuzrutiyA~ aura purAtattva, premI abhindana grantha, pR0-244 braja bhAratI, varSa 11, aMka 2 meM prakAzita zrI agaracandra nAhaTA ke lekha se sAbhAra uddhRtaH mittala prabhudayAla, braja ke dharma sampradAyoM kA itihAsa, pR0- 56 jaina, hIrAlAla, bhAratIya saMskRti meM jaina dharma kA yogadAna, pR0-35 lakhanaU saMgrahAlaya, saM0 je0 20

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1 1 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39. 40. 41. 42. 43. 44. jaina dharma aura braja agravAla, vAsudeva zaraNa, 'jaina dharma evaM braja', braja vaibhava, pR0-82 agravAla, vAsudeva zaraNa, bhAratIya kalA, pR0-226 zarmA, Ara0 sI0 mathurA saMgrahAlaya paricaya, pR0-4 tivArI, ema0 ena0pI0, jaina pramimA vijJAna, pArzvanAtha vidyAzrama zodha saMsthAna, vArANasI, 1981, pR0-8 zarmA, Ara0 sI0 mathurA saMgrahAlaya paricaya, zAha, yU0pI0, sTaDIja ina jaina ArTa, pR0-9 agravAla, vAsudeva zaraNa, braja vaibhava, pR0-82 zrIvAstava, e0ela0, prAcIna bhAratIya devamUrtiyA~, lakhanaU, 1998, pR0-96 zarmA, Ara0sI0, 'zrI RSabhanAtha aura unakI mUrti paramparA, RSabha saurabha, dillI, 1994, pR0 - 51 zrIvAstava, e0ela0, prAcIna bhAratIya devamUrtiyA~, pR0 - 97 bAjapeyI kRSNadatta, RSabha saurabha, dillI, 1994, pR0-17 pR0 - 5 : 31 jaina, yazapAla, premI abhinandana grantha, pR0-262 AyalaoNjikala sarve riporTa, bhAga 3, pleTsa 13-15, vyUhalara, di iNDiyana sekTa Ava di jainsa, pR0-42-43, jaina, yazapAla, vahI, pR0-262 bAjapeyI kRSNadatta, RSabha saurabha, dillI, 1994, pR0 - 17 agravAla, vAsudeva zaraNa, bhAratIya kalA, pR0-83 mathurA saMgrahAlaya, saM0 kyU0 2 bAjapeyI kRSNadatta, RSabha saurabha, dillI, 1994, pR0 - 17 agravAla, vAsudeva zaraNa, bhAratIya kalA, pR0- 83-84, bAjapeyI, kRSNadatta, vahI, pR0-17-18 zarmA, Ara0sI0, braja kA prAcIna tIrtha kaMkAlI sthala, zrI 1008 jambUsvAmI di0 jaina smArikA, mathurA, pR0-2 45. nandicUrNi, pR0-8 premI abhinandana grantha, pR0-263 46. 47. 48. bAjapeyI kRSNadatta, RSabha saurabha, dillI, 1994, pR0-19 vahIM, pR0 25 zarmA, Ara0sI0, braja kA prAcIna tIrtha kaMkAlI sthala, zrI 1008 jambUsvAmI di0 jaina smArikA, mathurA, pR0-7

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zramaNa, varSa 58, aMka 4 akTUbara-disambara 2007 madhyayugIna saMta-kAvya meM jaina nyAya kI nikSepa-paddhati sAdhvI DaoN0 arcanA* 'nikSepa' zabda jaina darzana kA pAribhASika va lAkSaNika zabda hai| jaina darzana paramparA meM nyAya kI anekAnta praNAlI rahI hai| dravya yA prakRti ke tattvoM ke zodha aura usake pratipAdana meM yaha satarkatA rakhI gaI hai jisase jainoM ke dRSTikoNa ke sambandha meM koI bhrAnti na utpanna ho ske| nikSepa zabda evaM artha ko samajhane kI eka paddhati vizeSa hai| kisa avasara para kisa zabda kA kyA artha karanA aura usa artha ke anusAra kaisA vyavahAra karanA, isa kalA ko nikSepa kahA gayA hai| vaktA ke abhiprAya ko sarala karane kI yaha adbhuta kalA hai| bhASA aura bhAva kI saMgati nikSepa dvArA kI jAtI hai| isakA apara nyAsa bhI hai| paraspara ke samasta vyavahAroM va hRdaya ke bhAvoM ko vyakta karane kA mukhya sAdhana bhASA hai, bhASA kA sahayoga aura zabda prayoga kA mAdhyama manuSya ko svIkAra karanA par3atA hai| saMsAra meM hajAroM prakAra kI bhASAeM haiM, una bhASAoM ke zabda hajAroM hI prakAra ke haiN| pratyeka bhASA ke zabda alaga-alaga hote haiN| bhASA jJAna ke lie zabda jJAna aura zabda jJAna ke lie bhASA jJAna kA honA Avazyaka hai| vyAkaraNa zAstrAnusAra avayavI ke jJAna ke lie avayava kA jJAna Avazyaka hotA hai|| __saMskRta vyAkaraNa ke anusAra nAma, AkhyAta, upasarga aura nipAta Adi zabda aneka prakAra ke hote haiN| ghaTa, paTa Adi nAma zabda haiN| paThati, gacchati Adi AkhyAta zabda haiN| pravaprarAAdi upasarga aura nipAta zabda haiN| nikSepakA sambandha kevala vastuvAcaka zabda se rahatA hai| vyAkaraNa ke anusAra vastuvAcaka zabda nAma hI hotA hai| ata: vastu tattva ko zabdoM meM rakhane, upasthita karane athavA varNana karane kI cAra zailiyAM va usake nAnA bheda-prabhedoM kA varNana AgamoM meM huA hai jinheM nikSepa kahate haiN| mahAna dArzanika AcArya siddhasena divAkara ne 'sanmatisUtra' meM kahA hai - .. 'nAma, sthApanA aura dravya - ye dravyAstika naya ke nikSepa haiN| bhAva paryAyAstika ny| *jaina bhavana, posTa-barAr3A (ambAlA), hariyANA-133201

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* madhyayugIna saMta-kAvya meM jaina nyAya kI nikSepa-paddhati kI prarUpaNA hai, yaha paramArtha hai|" nikSepa siddhAnta ke anusAra pratyeka zabda aneka artha vAlA hotA hai, parantu kama se kama cAra artha to pratyeka zabda ke hote hI haiN| isalie zabda kA yathArtha artha samajhakara usakA prayoga karanA nikSepa kA prayojana hai| aprastuta artha kA nirAkaraNa karake prastuta artha ko batalAnA, jaise- kisI ne kahA ki guru to mere hRdaya meM haiN| yahA~ para guru zabda kA artha guru vyakti kA jJAna lenA hogA, kyoMki dehadhArI guru kisI ke hRdaya meM kaise raha sakatA hai? ataH ukta vAkya se guru kA jJAna, yaha artha prastuta hai, na ki svayaM guru vyakti isa prakAra aprastuta artha ko dUra karake prastuta artha kA jJAna nikSepa karA detA hai| vyAkaraNa ke anusAra zabda aura artha paraspara sApekSa hote haiN| yadyapi zabda aura artha donoM svatantra padArtha haiM, tathApi una donoM meM eka prakAra sambandha sthApita hotA hai isI ko vAcya vAcaka sambandha kahA jAtA hai| isa sambandha kA parijJAna hone para hI zabda kA samyak prayoga kiyA jA sakatA hai / isa dRSTi se nikSepa kA siddhAnta vaha siddhAnta hai jisase zabda ke artha ko samajhane kI kalA kA jJAna hotA hai| nikSepa ke cAra prakAra haiM 1. nAma 2. sthApanA 3. dravya 4. bhAva nAma nikSepa : 33 loka-vyavahAra calAne ke lie guNa-avaguNa kI apekSA na rakhate hue kisI vastu, vAcya yA vyakti kA kucha bhI nAma va saMjJA rakha lenA nAma nikSepa kahalAtA hai| jaise- kisI bAlaka kI cAra bhujAeM nahIM haiM, kintu usakA nAma caturbhuja rakha denaa| sthApanA nikSepa vastu yA vyakti kI pratikRti, mUrti athavA citra meM aropita karanA sthApanA nikSepa hai| isake do bheda haiM- tadAkAra sthApanA (mUrti athavA citra) aura atadAkAra sthApanA (vyakti apane mana meM iSTa kA Aropa kara letA hai jaise gola patthara ko zAligrAma mAna lenA Adi) dravya nikSepa kisI vastu yA vyakti kI bhUtakAlIna athavA bhaviSyatkAlIna paryAya ko vartamAna kAla meM vyavahAra karanA, jaise koI vyakti pahale sevA meM karnala raha cukA hai yA hone vAlA hai use karnala kahanA / bhAva nikSepa jisa artha meM zabda kI vyutpatti yA pravRtti ThIka-ThIka ghaTita ho vaha bhAva nikSepa hai arthAt jisa vastu kI paryAya vartamAna meM vidyamAna hai use tadAnusAra kahanA

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zramaNa, varSa 58, aMka 4 / akTUbara-disambara 2007 bhAva nikSepa hai - jaise- lakar3I ko lakar3I kahanA, jalakara jaba vaha koyalA bana jAe taba koyalA kahanA aura koyalA bhI jaba rAkha bana jAe taba rAkha kahanA / 34 vastutaH dravya kA svarUpa nAnA prakAra kA hai usako samyak rUpa se kathita karane ke lie isa paddhati ko apanAyA jAtA hai| saMta-kAvya meM nikSepa saMtoM kI anubhUtiyoM kI abhivyakti tathA avyakta cetanA arthAt paramatattva kA pratipAdana nikSepa paddhati ke AdhAra para huA hai| saMtoM kA upadeza kisI eka dharmagrantha para AdhArita na hokara nija anvaya para AdhArita hotA hai| unakI dRSTi dArzanika se bhI adhika satyAnveSI hotI hai| AtmA-paramAtmA viSayaka jijJAsA unheM anubhUti ke gahana samudra meM avagAhana karane ke lie vivaza karatI hai| unake jIvana meM satya kA prakAza hotA hai aura usa avyakta tattva kA sAkSAtkAra unheM hotA hai| kabIra ne spaSTa kahA hai ki 'mujhe cintana karate-karate hI usa nirmala jala (paramatattva) kI prApti ho gaI jisakA varNana maiM apane zabdoM meM karane jA rahA huuN| aba samasyA yaha utpanna hotI hai ki jisa avyakta tattva kA sAkSAtkAra unheM anubhUti ke Aloka meM hotA hai, usako vyakta kisa prakAra kareM? cUMki saMsAra meM sabhI vyavahAra tathA vicAroM kA AdAna-pradAna bhASA dvArA hI hotA hai| jaisA ki Upara hama likha cuke haiM ki bhASA zabdoM dvArA nirmita hotI hai| eka hI zabda prayojana tathA prasaMgavaza aneka arthoM meM prayukta hotA hai| pratyeka zabda ke kama se kama cAra artha hote haiN| ata: siddha huA jo artha koza meM eka hI artha kA dyotaka hai nikSepa karane se usa zabda ke bhI cAra artha hote haiN| svAnubhUti ko jana-jana ke samakSa vyakta karane ke lie madhyayugIna anubhavI saMtoM ne nikSepa kA avalambana lekara usa paramatattva ko cAra prakAra se pratipAdita kiyA hai| nAma nikSepa loka-vyavahAra meM madhyakAlIna saMtoM ne paramatattva kA sambodhana nAma nikSepa ke AdhAra para 'rAma' zabda se kiyA hai| anyatra bhI santoM ne usa avyakta tattva ko alakha, nirajaMna, nirbhaya, nirAkAra, zUnya tathA sthUla se bhinna athavA dRzya aura adRzya se vilakSaNa ke rUpa mAnA hai' tathA brahma paramahaMsa, viSNu, maheza, brahmA va govinda Adi 'nAmoM se pukArA hai| sthApanA nikSepa saMtoM ne sthApanA nikSepa ke dvArA apane mana meM va hRdaya mandira meM apane iSTa kI sAkAra chavi kI atadAkAra sthApanA karake dhyAna karane kA nirdeza bhI diyA hai| kabIra

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madhyayugIna saMta-kAvya meM jaina nyAya kI nikSepa-paddhati : 35 sAhaba eka sthAna para apane iSTa ko sAraMgapANi (ghanuSadhArI) ke rUpa meM hRdaya mandira meM pratiSThita karake usakI upAsanA karate hue kahate haiM hau jAMcau so kevala rAma, Ana deva sUM nAhi kAma / jAke sUraja kauTi kaTai parakAsa, koTi mahAdeva girikvilaas|| dAsa kabIra bhaji sAraMgapAna, dehu abhai pada mAMgau dAna / / " madhyayugIna nirguNadhArA ke sabhI saMta kavi nirAkAra brahma ke upAsaka hone ke pazcAt bhI sAkAra upAsanA ke zraddhAlu bhI rahe haiN| DaoN.pratApa siMha cauhAna kA yaha kathana nitAnta sArthaka hai ki 'saMta jitanI nirAkara para zraddhA rakhate the utanI sAkAra para bhI zraddhA rakhate the| saMtoM kI bAhya sAdhanA nAma-rUpAtmaka hai aura unakI antassAdhanA dhyAnaparaka hone ke kAraNa nirAkAravAdI aura nirvikalpa hai| saMta mata ke eka mahAtmA malUkadAsa dvArA racita rAma-sItA ke mUrti-vigraha hamane unake vaMzajo ke pAsa dekheM hai| saMtakAvya ke marmajJa vidvAn DaoN. rAmamUrti tripAThI ke anusAra bhI madhyayugIna saMta nirguNa va saguNa ubhayAtmaka vicAroM ke pakSadhara the| ukta sAkSya ke AdhAra para hama ni:saMkoca kaha sakate haiM ki saMta tadAkAra aura atadAkAra donoM sthApanA nikSepa dvArA brahma kI upAsanA ke pakSadhara rahe haiN| dravya nikSepa ___paramAtmA se pUrva kI paryAya AtmA hai| pratyeka AtmA meM paramAtmA banane kI yogyatA hai lekina jaba taka AtmA mAyA, avidyA va karma ke pAza meM Abaddha hai taba taka vaha jIvAtmA hai| jisa dina vaha ina pAzoM se mukta ho jAegI, vaha paramAtmA svarUpa ho jaaegii| saMtoM kI yaha vyAkhyA-AtmA hI paramAtmA hai, dravya nikSepa para AdhArita hai| paramAtmA jIvAtmA kI AgAmI yogyatA hai| saMta dAdU kI vANI meM - karamoM ke basa jIva hai, karama rahita se brahma / jahaM Atama tahaM paramAtmA, dAdU bhAgA bharma / / saMta rajjaba bhI kahate haiM : rajjaba jIva brahma antara itanA, jitA-jitA ajnyaan| hai nAhIM nirNaya bhayA, parade kA paravAna / / bhAva nikSepa paramatattva ke sAkSAtkAra hetu saMtoM ne dhyAna-sAdhanA, japa-sAdhanA aura nAmasAdhanA kI preraNA sarvatra dekara jana-jana ko lAbhAnvita kiyA hai| dhyAtA dhyAna dvArA

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36 : zramaNa, varSa 58, aMka 4/akTUbara-disambara 2007 jaba dhyeya (paramAtmA) se abhinna anubhava karatA hai usa avasthA kA pratipAdana jaina, siddhAnta meM bhAva nikSepa dvArA huA hai| saMta kabIra va anya saMtoM ne dhyAna kA varNana isI zailI meM prastuta kiyA hai| eka sthAna para kabIra likhate haiM- ajJAnAvasthA meM jise maiM apane se bhinna kahatA thA, jJAnAloka meM arthAt dhyAna dvArA vaha paramatattva - paramAtmA abhinna ho gayA / yathA jA kAraNa mai jAi thA, soI pAI Thaura / 12 soI phiri ApaNa bhayA, jAsU kahatA aura / / mRttikA samAha rahI bhAjana re rUpa mAMhi / mRttikA kau nAma miTi bhAjana hI gahayau hai / / 23 anya saMtoM ne bhI sva-kathana kA pratipAdana nikSepa-paddhati se kiyA hai kintu vistAra bhaya se hama sabakA ullekha nahIM rahe haiN| ukta vivecanA ke AdhAra para yaha siddha ho gayA hai ki saMta sAhitya meM dravya / padArtha, prAkRtika tattvoM va siddhAntoM kA vivecana nikSepa yojanA dvArA huA hai| AcArya parazurAma caturvedI kI pustaka 'kabIra sAhitya kI parakha ke antargata kabIra sAhitya aura kabIra paMthI sAhitya kI vivecanA meM 'nikSepa satya-jJAna-darzana' ( pR0-73) jaise racanA kA ullekha huA hai| jisake AdhAra para hama ni:saMkoca kaha sakate haiM ki kabIra kI siddhAnta vivecanA nikSepa yukta hai| anya saMtoM ne bhI kabIra-paddhati kA hI anusaraNa kiyA hai| jisa prakAra jaina darzana meM dravya yA prakRti tattvoM kI mImAMsA nikSepa, pramANa vanaya ke mAdhyama se huI hai usI prakAra saMtoM ke kAvya meM bhI nyAyapUrNa mImAMsA huI hai| antara itanA hai ki jaina nyAya praNAlI vyavasthita hai jaba ki saMta-kAvya meM koI vyavasthita vivecanA nahIM hai| saMta kisI eka dArzanika paramparA se baMdha kara nahIM cale unakI dRSTi mahattvapUrNa thii| unheM jahA~ acchA vicAra grAhya lagA unhoMne use apanAne meM saMkoca nahIM kiyaa| hamane prastuta lekha meM madhyayugIna bahuzruta kaviyoM ke kAvya ko jaina nyAyazAstra kI jaTila va gaMbhIra zailI nikSepa-paddhati ke Aloka meM dekhA-parakhA hai| madhyayugIna nirguNa saMta kavi paNDita va zAstrajJa nahIM the, yadi ve tArkika va vidvAn hote to isa zailI ke pariprekSya meM apane kathana ko gahanatA se prastuta karate / kintu saMbhAvanA yaha bhI hai ki saMtoM kI sahajatA va saralatA samApta ho jaatii| ve jJAnI to ho jAte, parantu kavi na raha pAte aura kAvya ke kaMdhoM para binA car3he nyAyazAstra kI nikSepa zailI janasAdhAraNa taka nahIM pahu~ca paatii|

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madhyayugIna saMta-kAvya meM jaina nyAya kI nikSepa-paddhati : 37 . sandarbha : 1. anuyogadvArasUtra,8 tattvArthasUtra, 1/5 sanmatisUtra, 1/6 karata vicAra mana hI mana upajI, nAM kahI gayA na aayo| kahai kabIra saMsA saba chUTo, rAma ratana dhana pAyo / / kabIra granthAvalI pada-23, pR0 49 cetana-cetana nikisio niiru| sojala niramalu kathata kbiiru|| vahI kyaMcita joga rAma maiM jAnAM / / kabIra kahai mai kathi gayA, kathi gayA brahma mahesa / rAma nAma tata sAra hai, saba kAhU upadeza / / caturvedI, parazurAma, saMtakAvya ke preraNAsrota, pR0 132 alakha niraMjana lakhai na koI, niramai nirAkAra hai soI / suni asathUla rUpa nahIM rekhA, driSTi adriSTi chipyo nahIM pekhaa|| kabIra granthAvalI, ramaNI-11, pR0 - 542 7. vahI, pada - 340, pR0 456 cauhAna, pratApa siMha, saMtamata, prAkkathana, pR0 6 taMtra aura saMta, pR0 318 10. dAdU dayAla kI bAnI, bhAga-1, pada -21, pR0 21 11. saMta-kAvya : pR0- 379 12. kabIra granthAvalI, sA0 -37, pR0 86 13 sundara granthAvalI, bhAga-1, savaiyA - 4 (aMga - 33)

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zramaNa, varSa 58, aMka 4 akTUbara-disambara 2007 jaina darzana meM pratyabhijJAna pramANa DaoN0 bhUpendra zukla* jaina darzana meM samyak-jJAna hI pramANa hai| AcArya hemacandra ne 'pramANamImAMsA' meM likhA hai- samyagarthanirNayaH pramANam / pramANa kA vibhAjana jaina naiyAyikoM ne kaI prakAra se kiyA hai| prAcIna jaina sAhitya meM hameM paMcajJAna kI carcA milatI hai- mati, zruta, avadhi, manaHparyava aura kevljnyaan| AcArya umAsvAti, jinakA samaya IsA kI pahalI se tIsarI zatI mAnA jAtA hai, ne inhIM paMcajJAnoM ko parokSa aura aparokSa pramANa ke rUpa meM vibhAjita karate hue kahA ki yahI paMcajJAna pramANa haiN| lekina bAda ke AcAryoM ne pramANa kI svataMtra rUpa se vyAkhyA kii| kintu unhoMne bhI jJAna aura pramANa kI abhinnatA ko asvIkAra nahIM kiyaa| kyoMki jaina darzana meM jJAna ko sva-para prakAzaka mAnA gayA hai| AcArya hemacandra ne pramANa kA vibhAjana vizadtA tathA avizadtA ke AdhAra para karate hue kahA hai ki jo nirNaya vizad yA spaSTa ho vaha pratyakSa pramANa hai; aura jo nirNaya avizad ho arthAt jisakI utpatti meM dUsare pramANa kI apekSA ho vaha parokSa pramANa hai| isakA tAtparya yaha hai ki pratyakSa kI taraha parokSa pramANa bhI samyak nirNaya rUpa hotA hai, kintu pratyakSa pramANa vizad hotA hai| donoM hI pramANoM ke svarUpa meM yahI antara hai| AcArya hemacandra ne apanI 'pramANamImAMsA' meM parokSa pramANa ke pA~ca bhedoMsmRti, pratyabhijJAna, tarka (Uha) anumAna aura Agama kA ullekha kiyA hai| jaina naiyAyikoM ne smRti, pratyabhijJAna evaM tarka ko pRthak pramANa ke rUpa meM pratiSThita kiyA hai| pratyabhijJAna pramANa eka saMkalanAtmaka jJAna hai, jisameM do prakAra ke anubhava pratyakSa aura smaraNa kA samAveza hotA hai| prathama anubhava vartamAna kAla kA hotA hai tathA dUsarA bhUtakAla kaa| jisa jJAna meM pratyakSa aura smaraNa ina donoM kA saMkalana rahatA hai, vaha jJAna pratyabhijJAna kahalAtA hai| AcArya vidyAnanda ne pratyabhijJAna ke do bheda- ekatva pratyabhijJAna tathA sAdRzya pratyabhijJAna kiyA hai, jabaki mANikyanandI' ne pratyabhijJAna pramANa kI uparokta paribhASA kA samarthana kara usake cAra prakAroMekatva pratyabhijJAna, sAdRzya pratyabhijJAna, vaisAdRzya pratyabhijJAna aura prAtiyogika pratyabhijJAna kA nirUpaNa kiyA hai| * pUrva zodha chAtra, darzana evaM dharma vibhAga, kA0hi0vi0vi0, vArANasI

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jaina darzana meM pratyabhijJAna pramANa : 39 vartamAna kA pratyakSa karake usI ke atIta kA smaraNa hone para yaha vahI haiM isa prakAra kA jo saMkalanAtmaka jJAna hotA hai, vaha ekatva pratyabhijJAna hai| yahA~ 'yaha' kA pratyakSa hotA hai aura 'vaha' kA smaraNa kiyA jAtA hai| isI prakAra 'gAya ke samAna gavaya hotA hai| isa vAkya ko sunakara koI vyakti vana meM jAtA hai aura sAmane gAya ke samAna pazu kA avalokana karake usa vAkya kA smaraNa karatA hai aura phira nizcaya karatA hai ki yaha pazu gavaya hai| isa prakAra ke sAdRzya viSayaka saMkalana ko sAdRzya pratyabhijJAna kahate haiN| 'gAya se vilakSaNa bhaiMsa hotI hai|' isa prakAra ke vAkya ko sunakara jisa pazu vAr3A meM gAya aura bhaiMsa donoM vartamAna haiM vahA~ jAne vAlA vyakti gAya se vilakSaNa pazu ko dekhakara usa vAkya ko smaraNa karatA hai aura nizcaya karatA hai 'yaha bhaiMsa hai' isa vilakSaNa viSayaka saMkalana ko vaisAdRzya pratyabhijJAna kahate haiN| isI prakAra apane samIpavartI gRha ke pratyakSa ke uparAnta dUravartI parvata ko dekhane para pUrva kA smaraNa karake jo 'yaha isase dUra hai' isa prakAra kA ApekSika jJAna hotA hai vaha pratiyogika pratyabhijJAna kahalAtA hai| akalaMka ne pratyabhijJAna ko paribhASita karate hue kahA hai ki jaba pahale se anubhava kiye hue atIta ke artha kA punaH pratyakSa hotA hai to vyakti usakA pratyabhijJAna karatA hai| dUra-nikaTa Adi kA jJAna pratyabhijJAna ke dvArA hI hotA hai| jaina darzana ne upamAna pramANa kA antarbhAva pratyabhijJAna pramANa meM kiyA hai| vAdidevasUri ne anubhava evaM smRti se utpanna tathA tiryak sAmAnya va urdhvatA sAmAnya ko viSaya karane vAle saMkalanAtmaka jJAna ko pratyabhijJAna kahA hai| isameM pratyabhijJAna ke kAraNa, usake viSaya evaM svabhAva kA nirdeza ho gayA hai| 'pramANamImAMsA' meM hemacandra ne pratyabhijJAna ke lakSaNa kA nirUpaNa karate hue kahA hai- pratyakSa aura smaraNa se utpanna hone vAlA 'yaha vahI hai', 'yaha usake sAdRzya hai', 'yaha usase vilakSaNa hai' 'yaha usase thor3A-bahuta nikaTa yA dUra hai' ityAdi jor3a rUpa jJAna pratyabhijJAna hai| jaina darzana ke atirikta pratyabhijJAna zabda kA prayoga kAzmIra zaiva-darzana meM Atma-pratyabhijJAna ke rUpa meM kiyA gayA hai| vahA~ jJAta AtmA ko bhUlakara punaH pahacAna lenA pratyabhijJAna hai| jaina darzana meM pratyabhijJAna ke vividha rUpoM yathA ekatva pratyabhijJAna, sAdRzya pratyabhijJAna, vaisAdRzya pratyabhijJAna, prAtiyogika pratyabhijJAna ityAdi bhedoM kA varNana kiyA gayA hai, jabaki kAzmIra zaivadarzana meM kevala ekatva pratyabhijJAna ko aMgIkAra kiyA gayA hai, kyoMki sAdRzya pratyabhijJAna se ekarUpatA kA jJAna nahIM hotA hai| zaiva darzana meM pratyabhijJAna ko trividha pramANoM (pratyakSa, anumAna, zabda) kA mUla mAnA gayA hai| kintu jaina darzana meM pratyabhijJAna ko smRti tathA pratyakSa kA saMkalanAtmaka jJAna mAnA gayA hai| zaiva darzana meM pratyabhijJAna AtmAbhimukha hai, kintu jaina darzana meM arthAbhimukha svIkAra kiyA gayA hai|14

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40 : zramaNa, varSa 58, aMka 4/akTUbara-disambara 2007 bauddha dArzanika kSaNikavAdI haiN| jisake kAraNa ve pratyabhijJAna ko vAstavika pramANa nahIM mAnate haiN| ata: 'yaha vahI hai| isa prakAra kI pratIti ko unhoMne bhrAnta batalAyA hai|5 ve 'yaha vahI hai' meM 'yaha aMza ko pratyakSa aura 'vahI' aMza ko smaraNa se utpanna mAnate haiM aura unheM svataMtra rUpa se do jJAna mAnakara pratyabhijJAna pramANa kA khaNDana karate haiN| mImAMsakoM ne yadyapi ekatva-pratIti kI sattA ko svIkAra kiyA hai, kintu pratyabhijJAna ko indriyoM ke sAtha anvaya-vyatireka sambandha rakhane ke kAraNa, pratyakSa pramANa meM hI antarbhUta mAnA hai| unakA kahanA hai ki smaraNa ke uparAnta athavA smaraNa ke pUrva jo bhI jJAna indriya aura padArtha ke sambandha se utpanna hotA hai, vaha saba pratyakSa hai| smRti atIta astitva kA jJAna karAtI hai, pratyakSa vartamAna astitva kA aura smRti sahakRta pratyakSa arthAt donoM avasthAoM meM rahane vAle ekatva kA jJAna karAtI hai| kintu jaba yaha nizcita hai ki cakSu Adi indriyAM sambaddha aura vartamAna padArtha ko hI viSaya karatI haiM taba smRti kI sahAyatA lekara bhI ve apane aviSaya meM pravRtti kisa prakAra karatI haiM? pUrva aura vartamAna dazA meM rahane vAlA ekatva indriyoM kA aviSaya hai| anyathA smaraNa kI sahAyatA se cakSu ko gandha bhI sUMgha lenI caahie| aneka sahakAriyoM ke milane para bhI indriyAM aviSaya meM pravRtta nahIM ho sktiiN| yaha sarvasammata siddhAnta hai| yadi indriya se hI pratyabhijJAna utpanna hotA hai to prathama pratyakSa meM hI use utpanna honA cAhie thA, phira indriyA~ apane vyApAra meM smRti kI apekSA bhI nahIM rkhtii| mImAMsakoM ne sAdRzya ko upamAna nAmaka svataMtra pramANa mAnA hai| unakA mata hai ki jisa puruSa ne 'gau' ko dekhA hai, vaha jaba jaMgala meM gavaya ko dekhatA hai aura use jaba dRSTa gau kA smaraNa AtA hai, taba isake samAna vaha hai, isa prakAra kA upamAna jJAna utpanna hotA hai| parantu isa prakAra pramANoM kI saMkhyA bar3hAI jAtI hai to (sAdhAraNa viSaya bheda ke kAraNa) vaisAdRzya Adi pramANoM hetu eka svataMtra pramANa ko mAnanA pdd'egaa| ata: ekatva, vaisAdRzya, prAtiyogika Adi sabhI saMkalanAtmaka jJAnoM ko eka pratyabhijJAna kI sImA meM hI rakhanA caahie| naiyAyika bhI mImAMsakoM kI bhA~ti 'yaha vahI haiM isa pratIti ko eka mAnakara bhI use indriyajanya hI kahate haiM aura yukti bhI usI prakAra dete haiN| kintu jaba indriya pratyakSa avicAraka hai taba smaraNa kI sahAyatA lekara bhI ve kaiseM 'yaha vahI hai', 'yaha usake samAna hai' ityAdi vicAra kara sakate haiM? sambhavataH jayantabhaTTa ne isIlie yaha kalpanA kI hai ki smaraNa aura pratyakSa ke uparAnta eka svataMtra mAnasa jJAna utpanna hotA

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jaina darzana meM pratyabhijJAna pramANa : 41 hai jo ekatva Adi kA saMkalana hotA hai| indriya sannikarSa se utpanna hone ke kAraNa isako pratyakSa pramANa mAnA hai| lekina yaha kevala indriya se hI nahIM, balki saMskAra sahakRta indriya sAmarthya se utpanna hotA hai| ata: jainoM ne ina sabhI vibhinna viSayaka saMkalana jJAnoM ko eka pratyabhijJAna rUpa se pramANa mAnA hai|9 niSkarSata: kahA jA sakatA hai ki pratyabhijJAna smRti evaM pratyakSa kA saMkalana jJAna hotA hai, ata: vaha donoM se bhinna hai| prAyaH hama jina padArthoM kA pratyakSa karate haiM vaha pratyabhijJAna hI hotA hai| vyAvahArika jIvana meM pratyabhijJAna aura pratyakSa meM antara pratIta nahIM ho pAtA hai| kintu DA0 dharmacandra jaina ne pratyakSa aura pratyabhijJAna donoM meM antara karate huye kahA hai ki pratyabhijJAna meM smRti nihita rahatI hai jabaki pratyakSa meM smRti kA aMza nahIM hotA hai| ata: isa prakAra pratyabhijJAna ko jaina darzana meM svataMtra pramANa ke rUpa meM sthApita kiyA gayA hai| sandarbha : pramANamImAMsA, 1.1.2 2. vizadaH prtykssm| vahI, 1.1.13 avizadaH parokSam / vahI, 1.2.1 smRtiprtybhijnyaanohaanumaanaagmstdvivdhyH| vahI, 1.2.2 anubhavasmRtihetuka saMkalanAtmakaM jJAnaM prtybhijnyaanm| nyAyadIpikA, pR0 56 dvividhaMhi pratyabhijJAna-tadevedamityekatvanibindhanam tAdRzamevedamiti sAdRzyanibandhanaM c| pramANa parIkSA, vidyAnanda, pR0 42 / / darzanasmaraNakAraNakaM saMkalanaM prtybhijnyaanm| tadevedaM tatsadRzaM tadvilakSaNaM ttprtiyogiityaadi| parIkSAmukha, 3.5 pratibhAsabhidaikArthe dUrAsAnnAkSabuddhivat - laghIyastraya, 45 siddhivinizcaya vRtti - pR0 179 10. anubhavasmRtihetukaM tiryagUlatAsAmAnyAdigocaraM, saMkalanAtmakaM jJAnaM prtybhijnyaanm| pramANanayatattvAloka, 3.5 11. jaina, dharmacandra, bauddha pramANamImAMsA kI jainadRSTi se samIkSA, pR0 308, 12. darzanasmaraNasambhavaM tadevedaM tatsadRzaM tadvilakSaNaM tatpratiyogItyAdisaGkalanaM prtybhijnyaanm| pramANamImAMsA, 1.2.4

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42 : zramaNa, varSa 58, aMka 4/akTUbara-disambara 2007 13. pratyakSAnumAnAgamamUlAM prtybhijnyaamaashrity| Izvara pratyabhijJA vimarzinI, khaNDa 2, pR0 195 14. jaina, dharmacandra, bauddha pramANamImAMsA kI jaina dRSTi se samIkSA, pR0 309 15. tasmAt sa evAyabhitti prtyydvymett| pramANavArtika,5 16. pratkSeNAvabuddhe'pi sAdRzye gavi ca smRte| vishissttsyaanyto'siddhrupmaanprmaanntaa| mImAMsAzlokavArtika, upamAna pariccheda, 38 17. nyAyavArtika tA0 TI0, pR0 138 18. nyAyamaMjarI, bhAga-2, pR0 33 19. upamAnaM prsiddhaarthsaadhaatsaadhysaadhnN| tadvaidhAt pramANaM kiM syaatsNjnyiprtipaadnm| laghIyastraya, 19

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zramaNa, varSa 58, aMka 4 akTUbara-disambara 2007 haThayoga evaM jainayoga meM pratyAhAra kA svarUpa : ___ eka tulanAtmaka adhyayana DaoN0 rAja nArAyaNa siMha* pratyAhAra yoga-sAdhanA kA eka pramukha aMga hai, jo prArambhika kAla se hI AdhyAtmika sAdhanA ke kSetra meM pracalita rahA hai| 'prati' evaM 'ATha' upasargapUrvaka 'ha' dhAtu se nirmita pratyAhAra zabda kA artha hai- viruddhamArga se khIMcanA arthAt indriyoM kI bAhyaviSayAbhimukhatA kA avarUddha honaa| pratyAhAra ke svarUpa ko spaSTa karate hue maharSi pataMjali ne kahA hai ki citta ke viSayoM se haTane para yA citta ke AtmAbhimukha hone para indriyoM kI viSayAbhimukhatA se nirata honA hI pratyAhAra hai| 'bhagavadgItA' kI dRSTi meM isa viSayAbhimukhatA meM kachuve ke aMga-saMkocana ke samAna indriyoM kI antarmukhatA bhI sannihita hai| pratyAhAra ke sandarbha meM hamAre aupaniSadika vAGmaya tathA anyAnya yogazAstroM meM vizad vivecana upalabdha hotA hai| upaniSadoM meM indriyoM ko turaMga (ghor3oM) ke rUpa meM parilakSita kiyA gayA hai| yama-naciketA saMvAda meM yama ne naciketA ko samajhAyA hai ki zarIra meM jIvAtmA ratha kA svAmI (rathI) hai| zarIra hI ratha hai, buddhi isa ratha kA sArathI hai, mana lagAma hai, indriyA~ ghor3e haiM, viSaya ina ghor3oM ke vicarane kA mArga hai| zarIra, indriya aura mana ke sAtha caitanya jIvAtmA hai| jo vyakti sadA vivekahIna buddhi vAlA aura caMcala mana se yukta rahatA hai, usakI indriyA~ asAvadhAna sArathI ke duSTa ghor3oM kI bhA~ti vaza meM na rahane vAlI ho jAtI haiM tathA jo sadA vivekayukta buddhi tathA vaza meM kiye hue sthira mana se sampanna haiM, unakI indriyA~ sAvadhAna sArathI ke acche ghor3oM kI taraha vaza meM rahatI haiN| 'bhagavadgItA' meM bhI kahA gayA hai ki jisa puruSa kI indriyA~ viSaya se nigRhIta haiM, usI kI buddhi sthira hai| isa prakAra vibhinna yoga-sAdhanA paddhatiyoM meM pratyAhAra ke svarUpa kA vivecana huA hai tathApi prastuta zodha-nibaMdha haThayoga aura jainayoga meM pratipAdita pratyAhAra ke vivecana taka hI sImita hai| haThayoga sAdhanA-paddhati meM pratyAhAra kA apanA viziSTa va mahattvapUrNa sthAna hai| haThayoga sAdhaka Asana, prANAyAma, mudrA ityAdi caraNoM kA kuzalatApUrvaka * pUrva zodha-chAtra, darzana evaM dharma vibhAga, kA0hi0vi0vi0, vArANasI

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44 : zramaNa, varSa 58, aMka 4/akTUbara-disambara 2007 sampAdana karate hue pratyAhAra kI avasthA taka pahu~catA hai, jahA~ use apane indriyoM ko unake viSayoM se haTAkara Atmacintana meM mana ke sAtha jor3a denA hotA hai, jisase dhAraNA, dhyAna aura samAdhirUpa aMgoM kA nirvighna sampAdana ho ske| indriyA~ svabhAvata: apane viSayoM kI ora daur3atI haiN| dhyAna lagAne se pUrva sAdhaka ke lie yaha Avazyaka hai ki indriyoM kA apane-apane viSayoM se saMsarga na ho| yahI pratyAhAra kahalAtA hai| pratyAhAra ke zAbdika artha (prati + ahAra) se bhI yahI bhAva spaSTa hotA hai ki indriyoM ko, jo viSayAbhimukha haiM, unheM unakI svAbhAvika gati ke viparita kara denaa| arthAt indriyoM kI gati apane viSayoM kI ora na hokara, mana ke adhIna ho jAe, aisA prayatna hI pratyAhAra hai| isase yaha spaSTa hai ki satya kI khoja ke lie indriyoM ke mAdhyama se hone vAle zakti ke vyartha vyaya ko rokanA Avazyaka hai, jo pratyAhAra se hI sambhava hai| paraMtu isa pratyAhAra ko apanAnA atyanta kaThina hai| anavarata abhyAsa, dRr3ha-saMkalpa aura indriya-nigraha ke dvArA hI pratyAhAra kA pAlana sambhava hai| haThayoga-sAdhanA ke pramukha grantha siddha-siddhAnta-paddhati' meM pratyAhAra ke lakSaNa para vicAra karate hue kahA gayA hai ki caitanya AtmA ke indriyarUpI ghor3oM ke (jisake zabda,rUpa, rasa, sparza aura gandhAdi meM) pratyAharaNa se utpanna vikAroM kA samApta ho jAnA hI pratyAhAra hai|" indriyoM kI vazyatA prANa aura mana kI sthiratA para nirbhara hai| haThayoga kI sAdhanA meM spaSTa nirdeza hai ki zarIra meM prANa kI sthiratA se hI mana sthira hotA hai| ataH prANa-sAdhanA indriyoM ke pratyAhAra kI dizA meM Avazyaka hai| pratyAhAra kI siddhi se kAma, krodha, mada, matsara, lobha aura moha ina cha: prakAra ke zatruoM kA nAza ho jAtA hai| haThayoga sAdhanA se hI sambandhita eka anya grantha 'gheraNDa-saMhitA' meM kahA gayA hai ki jahA~-jahA~ manajAtA hai, use vahA~-vahA~ se lauTAkara AtmA ke vaza meM karanA cAhie, yahI pratyAhAra hai| __ haThayoga-sAdhanA para AdhArita 'viveka-mArtaNDa' grantha meM bhI pratyAhAra ke sambandha meM kahA gayA hai ki recaka-pUraka-kumbhaka, trayakramapUrvaka bAraha bAra prANAyAma kara vAyu ko zarIra ke bhItara sthira karane se mana sthira hotA hai aura prANAyAma ke dvArA isa taraha indriyoM kA pratyAhAra ho jAtA hai| 'ziva-saMhitA' meM bhI pratyAhAra ke svarUpa para prakAza DAlate hue kahA gayA hai ki jaba sAdhaka eka prahara taka vAyu dhAraNa kI zakti prApta karatA hai, taba pratyAhAra hotA hai| jisa indriya ke dvArA jisa viSaya kA bodha hotA hai, usI meM AtmabhAva karane se indriyajaya honA hI pratyAhAra kahalAtA hai| pratyAhAra kI siddhi hI dhAraNA, dhyAna aura samAdhi meM Atma-sAkSAtkAra athavA paramapada meM svarUpAvasthAna kA sopAna hai| 'gorakSa-saMhitA' meM bhI pratyAhAra ke sambandha meM isI tathya ko pratipAdita kiyA gayA hai| kahA gayA hai- cakSu Adi jJAnendriyoM ke

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haThayoga evaM jainayoga meM pratyAhAra kA svarUpa : eka tulanAtmaka adhyayana : 45 viSayoM kA sambaddha indriyoM dvArA anubhava kara yathAkrama indriyoM ko apane-apane viSayoM se alaga kara denA pratyAhAra hai| bhArata meM pracalita yoga-paddhatiyoM meM jaina yoga ko atyanta hI AdaraNIya sthAna prApta hai| jaina yoga meM bhI anyAnya yoga-paddhatiyoM kI bhA~ti pratyAhAra kA vivecana yoga-sAdhanA ke eka mahattvapUrNa sopAna ke rUpa meM kiyA gayA hai| jaina yoga meM pratyAhAra ke svarUpa ko 'pratisaMlInatA tapa' ke rUpa meM vyakta kiyA gayA hai| 'pratisaMlInatA tapa' nimnalikhita cAra prakAroM meM vibhakta huA hai (i) indriya pratisaMlInatA (ii) kaSAya pratisaMlInatA (iii) yoga pratisaMlInatA aura (iv) viviktazayanAsaMsevanatA zrautrAdi indriyoM ke viSaya-pracAra ko rokanA aura prApta zabdAdi viSayoM meM rAgadveSarahita honA 'indriya pratisaMlInatA' hai| krodha, mAna, mAyA evaM lobha ke udaya ko rokanA aura udaya hone para use saphala na hone denA, 'kaSAya pratisaMlInatA' hai| akuzala mana kA aura akuzala vAk kA nirodha, kuzala mana aura kuzala vAk kI pravRtti aura zArIrika vyarthaceSTA se yA kupravRtti se kI gaI nivRtti yoga pratisaMlInatA' meM nihita hai| yahI samiti evaM gupti hai| ekAnta meM yA nirbAdha sthAna meM rahanA 'viviktazayanAsana' hai| pratisaMlInatA ke prathama evaM dvitIya prakAra ke sAtha pratyAhAra kA sAmya spaSTa hai| jainadRSTi ke anusAra dvitIya ke abhAva meM prathama prakAra kI pratisaMlInatA kA koI mUlya nahIM hai| dUsare zabdoM meM rAga-dveSa Adi vikAroM kI zAnti ke prakAza meM hI indriyoM kI viSaya-vimukhatA ko sAdhanA ke rUpa meM dekhA jA sakatA hai| spaSTa kahA gayA hai ki A~khoM ke sAmane Ate hue rUpa aura kAnoM meM par3ate hue zabda Adi viSayoM kA parihAra zakya nahIM hai, paraMtu aise prasaMgoM meM sAdhaka rAga aura dveSa se dUra rheN| anAvazyaka rUpa se hone vAle zakti ke vyaya ko TAlane ke lie jahA~ indriya-nigraha Avazyaka hai, vahA~ bhI usa indriya-nigraha kI niSpati agara rAga-dveSa kI zAnti meM hotI hai to hI vaha indriya-nigraha ucita hai| isa prakAra jaina yoga pratipAdita pratyAhAra ke svarUpa kA sUkSma adhyayana karane para spaSTata: pratiphalita hotA hai ki jaina yoga meM indriyoM ke tathAkathita damana para nahIM, apitu unake svAbhAvika rUpa se AtmAbhimukha yA antarmukha hone kI pravRtti para jora diyA gayA hai| isa prakAra haThayoga aura jaina yoga meM vivecita pratyAhAra ke svarUpa kA samIkSAtmaka adhyayana karane para yaha spaSTa hotA hai ki jahA~ haThayoga ke anusAra citta

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46 : zramaNa, varSa 58, aMka 4/akTUbara-disambara 2007 ke nirodha hone para arthAt citta ke viSayoM se haTane para citta kI anugAmI banI huI indriyoM kA apane-Apa viSayoM se virata honA pratyAhAra hai, vahIM jaina yoga ke anusAra viSayoM meM indriyoM kI Avazyaka pravRtti aura nivRtti meM kaSAyoM kA utpanna na honA hI pratyAhAra hai| isake sAtha hI donoM yoga paddhatiyoM meM yoga-sAdhanA ke kSetra meM pratyAhAra ko indriya vijaya kA mahAna sAdhana mAnA gayA hai| citta kI bAhya kriyAoM kA nirodha aura indriyoM ke dAsatva se ise svatantra karanA hI pratyAhAra kA uddezya hai| sandarbha : 1. yogasUtra, pataMjali- 2/58 zrImadbhagavadgItA, 2/58 kaThopaniSad, 1/3/3-6 'tasmAdyasya mahAbAho nigRhItAni srvshH| indriyANIndriyArthebhyastasya prajJA prtisstthitaa||' zrImadbhagavadgItA, 2/68 'pratyAhAramiti caitanyataraGgANAM pratyAharaNaM yathA nAnAvikAragrasanotpannavikArasyApi nivRtti:nirbhAtIta prtyaahaarlkssnnm'| siddha-siddhAMta-paddhati, 2/36 'yato yato manazcarati cAJcalyAvazataH sdaa| tatastato niyamyaitadAtmanyeva vazaMnayetA' gheraNDa-saMhitA, 4/2 'prANAyAmadviSaTkena pratyAhAraH prkiirtitH|' vivekamArtaNDa, zloka saMkhyA-6/ 104/105 yaM yaM jAnAti yogIndrastaM tasmAtmeti bhaavyet| yairendriyeyaividhAnastadindriyajayo bhvet||' ziva-saMhitA, 3/68 'caratAM cakSurAdInAM viSayeSu ythaakrmm| yatpratyAhAraNaM teSAM pratyAhAra: sa: ucyte||' gorakSa-saMhitA, zloka saMkhyA-125 10. aupapAtikasUtra, tapodhikAra, 30 11. bhAvanAyoga : eka vizleSaNa, uddhRta AnandaRSi pravacana, pR0 146 evaM 149 12. uttarAdhyayanasUtra, 29/63

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zramaNa, varSa 58, aMka 4 akTUbara-disambara 2007 jaina pothiyoM meM jainetara dRzya DaoN0 zailendra kumAra * jaina citroM meM kucha aisI sAmagrI milatI hai jinako dekhane se aisA lagatA hai ki inakA udgama ajaina srotoM se huA hai| lekina jaina sampradAya ke antargat brAhmaNadharmIya citrita citroM meM thor3A bahuta parivartana dikhAyI detA hai| udAharaNasvarUpa brAhmaNadharmIya kRSNa nemInAtha ke choTe bhAI haiM aura kaI yuddhoM meM ve neminAtha se parAjita hote haiN| isa sandarbha meM hameM yaha mAnanA cAhie ki yahA~ para banI kRSNa kI AkRti brAhmaNa dharma kI na hokara jaina dharma kI hai| kyoMki dRzya dekhakara aisA lagatA hai ki mUlataH ye bimba ajaina haiN| parantu jaina paramparA ne inheM kisI na kisI rUpa meM svIkAra kiyA gayA hai| kuSANa kAla kI eka jaina sarasvatI kI pratimA hai jo vartamAna samaya meM mathurA saMgrahAlaya meM saMgrahIta hai| isa mUrti ke maulika svarUpa (sarasvatI) ko nahIM bhulAyA jA sktaa| jaina citroM ko do bhAgoM vibhAjita karake dekhA jA sakatA hai| prathama bhAga meM ve citra AyeMge jinheM dharma nirapekSa citra kI saMjJA dI jA sakatI hai, jaise 'devazAno pAr3o kalpasUtra' ke hAziye para aMkita nATyazAstra rAgamAlA ke citra, navanArI kuMjara ke dRzya Adi haiM aura dvitIya bhAga meM kucha aise dRzyoM ko rakhA jA sakatA hai jo brAhmaNa dharma kI paramparA se jur3e haiN| isake antargata jaina AkRtiyoM meM ziva, viSNu, sarasvatI Adi ke citra aayeNge| brAhmaNa dharma se prabhAvita jaina AkRtiyoM ke citraNa kI paramparA pUrvavartI kAla se hI calI A rahI hai, jaise mathurA se kuSANakAlIna nemInAtha kI mUrtiyoM meM pArzva devatA ke rUpa meM kRSNa-balarAma kI AkRtiyA~ bhI hameM dekhane ko milatI haiM / 15vIM zatI meM hameM jaina taMtra ke anuzAsana se sambandhita AkRtiyA~ prApta hone lagatI haiN| jaina pothiyoM meM dharma-nirapekSa aura laukika prasaMga ke dRzya bhI haiM jinameM rAgamAlA ke citra vizeSa ullekhanIya haiN| rAgamAlA ke citra (esa0ema0 navAba saMgraha ) esa0ema0 navAba saMgraha meM 'kalpasUtra' kI eka pothI hai| isa pothI ke hAzie para rAgamAlA kA citra banA huA hai|' sAmAnya taura para rAgamAlA ke citroM meM 6 rAga aura pratyeka rAga kI 6-6 rAginiyoM sahita 36 pRSTha prApta hote haiM, lekina isa prati kI * pravaktA, saMjaya memoriyala vomensa kAleja, kerAkatapura, vArANasI

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48 : zramaNa, varSa 58, aMka 4/akTUbara-disambara 2007 sabase mahattvapUrNa bAta yaha hai ki inameM 6 rAga aura pratyeka kI 6-6 raginiyoM sahita kula 42 citra haiN| isa dRSTi se rAgamAlA kI isa prati kA mahattva bahuta adhika bar3ha jAtA hai| rAgamAlA prApta pothiyoM meM sarvaprathama jJAta citrita pothI hai| 15vIM-16vIM zatI se rAgamAlA ke citra bahuta adhika saMkhyA meM banane lage the| rAjasthAna kI paravartI kSetrIya zailI meM isase sambandhita citra bahuta adhika saMkhyA meM milane lagate haiN| pazcima bhAratIya zailI ke citroM meM rAga-rAginI ke kevala rUpa vidhAna kA hI aMkana hai| phalata: pratyeka meM kevala eka AkRti hai aura pRSThabhUmi meM kisI bhI prakAra kA vAtAvaraNa nahIM hai lekina paravartI citroM meM isakI kalpanA nAyikA-bheda ke rUpa meM kI gaI hai jahA~ sambandhita vAtAvaraNa kA aMkana bhI hai| ina citroM meM sthAna sambandhI nayApana dikhAI detA hai| prAyaH jaina pothiyoM ke citra vargAkAra hote the lekina hAzie vAle ina citroM meM, khar3e bala ke hAziye meM Upara aura nIce do citra haiM aura donoM hI dRzyoM ko cAroM tarapha se eka patalI paTTI se gherA gayA hai| isa taraha panne granthAkAra hai lekina citra khar3e bala meM hai| isa taraha eka ora kalAkAra paTacitroM meM sthAna sambandhI bandhana se mukta mAlUma par3ate haiM, vahIM isa rAgamAlA ke citra sthAna sambandhI sImAoM se jakar3e pratIta hote haiM, lekina isake bAvajUda rAga-rAginI kA citraNa bahuta sahaja DhaMga se huA hai| jo citra prApta hue haiM vaha bahuta hI kramabaddha rUpa meM haiN| pratyeka citra ke Upara eka patalI paTTI meM sambandhita rAga-rAginI kA nAma likhA hai aura pratyeka pA~ca dRzya ke bAda chaThe dRzya meM eka vRkSa kA aMkana hai| zrI esa0ema0 navAba ke anusAra yaha vRkSa pratyeka rAga sirIja kI samApti kA dyotaka hai| isameM sabase antima citra eka pUrNa ghaTa kA hai jo rAgamAlA ke citroM kI samApti kA sUcaka hai| hara pA~cave khaNDa meM milane vAlA alaMkArika vRkSa kA AkAra pAna ke patte jaisA hai| isa taraha kA aMkana isa kAla ke dUsare citroM meM nahIM hai| pattiyoM ke jhuppe tane ke nicale sire ke pAsa se hI zurU ho jAte haiN| pattiyA~ sarpAkAra zAkhAoM se lagI huI haiM, jhuppoM ko cAroM tarapha se doharI rekhAoM se ghera diyA gayA hai| jina para bArIkabArIka dhAriyA~ banI huI haiN| vRkSoM kA aisA hI AkAra 'devazAno pAr3o kalpasUtra' va 'kAlakAcArya kathA' ke hAzie para bane eka dRzya meM milatA hai| jisake phalasvarUpa ina donoM pratiyoM kA kAla eka hI mAnA jA sakatA hai| ukta 'kalpasUtra', va 'kAlakAcAryakathA' kI prati prAya: 1575 I0 kI mAnI gaI hai| isI AdhAra para ina rAgamAlA citroM ko bhI hama lagabhaga isI kAla meM rakha sakate haiN| zailI ko dekhane ke bAda bhI ise isI kAla se sambandhita mAnanA ucita hai| eka-dUsare prakAra ke vRkSa meM pattiyoM ke sthAna para ghumAvadAra jAla hai jo ki samakAlIna muslima TAilsa se grahaNa kiyA gayA lagatA hai|

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* jaina pothiyoM meM jainetara dRzya : 49 nATyazAstra ke citra 'kalpasUtra' kI sacitra pratiyoM ke hAziye para bharata ke nATyazAstra ke sundara citra milate haiN| inake citra meM paramparAgata zailI ko eka chandamaya gati meM darzAyA gayA hai| inameM kalAkAra ne nRtya kI vibhinna mudrAoM ko dikhAyA hai| inameM devazAno pAr3o 'kalpasUtra', 'kAlakAcArya kathA' ke hAzie para nATyazAstra ke kaI citra milate haiN| kaI prakAra kI mudrAoM meM nRtyarata striyoM ko ina hAziyoM para dikhAyA gayA hai|" ye nartakiyA~ akelI haiN| inake ceharoM meM kucha cehare gola va maMgola prakAra ke haiM va kucha cehare paramparAgata pazcima bhAratIya zailI meM haiN| pAna AkAra ke ghAghare ke dAmana kabhI-kabhI pIche ko mur3a gaye haiN| isase paramparA meM parivartana-sA dikhAI par3atA hai| kaI anya sthAnoM para inake ghAghare gheradAra haiN| aise gheradAra ghAghare isa zailI meM aura kahIM nahIM milate haiN| maMgola prakAra ke cehare vAlI striyA~ mizrita zailI ke udAharaNa haiM jahA~ kalAkAra ne cehare ko IrAnI prakAra kA banAyA hai, parantu vastra bhAratIya prakAra ke banAye haiN| isase bhAratIya sultAnI zailI va paramparAgata pazcima bhAratIya zailI meM paraspara AdAna-pradAna kI prakriyA kA patA lagatA hai| ina gola ceharoM para gAla para laTakatI huI laTa, mAthe para bar3A gola TIkA, doharI ThuDDI bhAratIya prabhAva meM haiN| mizrita zailI meM banAyI gayI ina nartakiyoM meM eka nayI svacchandatA hai, rUr3higata zailI kI sthiratA kA abhAva hai| kaI anya sthAnoM para ina nartakiyoM kA prayoga eka vizeSa uddezya se kiyA gayA hai| ina citraNa meM do nartakiyoM ke sammilita prayoga se pUrNa ghaTa kA citraNa huA hai| bela-bUTo ke bIca nRtya saMgIta ke dRzya kA aMkana hai| ina dRzyoM meM layAtmakatA aura chandamaya gati dikhAI par3atI hai| nATyazAstra ke ye citra pazcima bhAratIya zailI ke adbhuta udAharaNa hai| vijaya yaMtra vijaya yaMtra nAmaka paTTa isa samaya vikToriyA eNDa alabarTa myUjiyama, landana meM hai| yaha paTTa vikrama saM0 1504 I0 san 1447 meM taiyAra kiyA gayA thaa| isa paTTa meM brahmA, ziva, viSNu jaise brAhmaNa dharmIya srota se jaina dharma meM svIkRta devatAoM ke citra haiN| alaga-alaga devatAoM ko unake rUpa vidhAna ke anusAra banAyA gayA hai| ina devatAoM ko meharAba tathA patale khambhoM se nirmita alaga-alaga tAkhoM meM aMkita kiyA gayA hai| yaha dRzya bahuta hI AlaMkArika pratIta hotA hai| aneka prakAra se choTe se choTe sthAna ko bhI alaMkRta kiyA gayA hai| jaina paTTa meM brAhmaNa srotoM se svIkRta devatAoM kA itanA sahI aura alaMkArika citraNa apane Apa meM eka vizeSa mahattva rakhatA hai| sabase bar3I bAta hai ki jaina paramparAoM ne inheM grahaNa to kara liyA para unake

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50 : zramaNa, varSa 58, aMka 4/akTUbara-disambara 2007 maulika rUpa meM koI parivartana nahIM kiyaa| isakA kAraNa yaha hai ki vAstava meM jaina dharmAvalambI aura citrakAra prArambha se hI tIrthaMkaroM, devI-devatAoM, jaina muni ityAdi ke citraNa meM pratimAzAstra meM batAe lakSaNoM kA jyoM kA tyoM pAlana karate rahe haiN| sambhavata: yahI kAraNa hai ki brAhmaNa dharmIya devatAoM ke citraNa meM bhI ve AvazyakatA se adhika sajaga rhe| isI samaya meM mile anya sAkSyoM se patA calatA hai ki jaina devI-devatAoM kI taraha brAhmaNa dharmIya devatAoM ke rUpa bhI nizcita the| prastuta paTTa meM gaNeza jI kI jaisI parikalpanA hai vaisA hI rUpa anya udAharaNoM meM dekhane ko milatA hai| isI prakAra kA aMkana cintAmaNI yaMtra meM hai yaMtra ke eka UparI kone meM gaNeza kI AkRti hai jise jaina paramparA meM pArzva yajJa ke rUpa meM svIkAra kiyA hayA hai|12 lekina mUlata: yaha ajaina bimba hai isa cintAmaNi yaMtra ke gaNeza tathA prastuta vijaya yantra ke gaNeza kI AvRtti meM nizcita sAmya hai| zatrunjaya mahAtmya (1468 A.D.) pothI kI gaNeza AkRti bhI isI dRSTi se ullekhanIya hai| tInoM hI sthAnoM para gaNeza ke bimba eka jaise haiN| isase aisA lagatA hai ki ina devatAoM ke svarUpa bhI nizcita hote the| bhArata kalA bhavana meM saMgrahIta stutiyoM meM bhI devI-devatA haiN| ye devI-devatA bAra-bAra Ate haiN| aise citraNa hI prastuta paTTa citra ke srota ho sakate haiN| yahA~ para eka ullekhanIya bAta yaha hai ki ina sabhI devI-devatAoM ko citrakAra ne savAcazmI yukta .. cehare banAye haiM jinameM paralI A~kha bAhara nikalI huI hai| jaina citraNoM meM isa prakAra kA svarUpa upa-devatAoM ke lie prayukta hotA thaa| isakA udAharaNa aneka tADapatrIya pothiyoM meM prayukta AkRtiyoM se milatA hai| ata: jaina paramparA ke anusAra unheM usI paramparA meM citrita kiyA gayA hai| dUsarI tarapha tIrthaMkara AkRtiyoM ko vizeSa rUpa se kAyotsarga kI sthiti se lekara paravartI sabhI citroM meM pUre do cazmI ceharo ke sAtha dikhalAyA gayA hai| isa vivecanA se eka bAra phira yaha siddha hotA hai ki uparyukta prakAra ke dohare mAnadaNDa eka nizcita paramparA va pratikriyA ke antargata hI hue haiN| kalA bhavana kI stuti-samuccaya meM bhI kevala eka sthAna para do cazmI ceharA prApta huA hai| yaha navagraha painala meM sUrya kI AkRti hai| isI prakAra 14 svapnoM vAle painala meM bhI lakSmI kI AkRti do cazmI banAI gayI hai|5 ye sabhI aMkana nizcita artha vAle the| eka aura sUrImantra paTTa meM yaMtra ke UparI kone meM ghor3e para savAra kAlI tathA bhairava kI AkRtiyA~ haiN| nizcita hI ina devI-devatAoM ko jaina dharma meM nizcita uddezya se apanAyA gayA aura inake sambandha ko dharma ke sAtha jor3A gayA, lekina inake rUpa vidhAna brAhmaNa, zaiva, zAkta sampradAyoM ke anusAra hI rhe| mUrtizAstra ke antargata hI zaMkara ke bhairava rUpa ko dikhAne ke lie nRtya kI mudrA meM gale meM naramuNDoM kI mAlA hai| kamara meM bAghacarma evaM hAtha meM Damaru tathA dUsare hAtha meM Ayudha pakar3e haiN| isa prakAra

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jaina pothiyoM meM jainetara dRzya : 51 bhale hI vaiSNava zAkta sampradAyoM ke citrita grantha 15vIM zatI ke uttarArdha se milate haiM, parantu loka meM ye bimba pahale se rahe hoNge| pUrvI bhArata meM to 12vIM zatI meM hI vaiSNava sampradAya ke citrita uddharaNa prApta hote haiN| sandarbha : esa0ema0 navAba, mAsTara pIsesa oNpha da kalpasUtra peMTiMgsa, ahamadAbAda, 1956, pR0 1-6, pleTa e jI vahI, pR0 3 vahI, pR06 kArla khaNDAlAvAlA evaM motIcandra, nyU DAkyUmeNTasa oNpha iNDiyana peMTiMga : e riprAijala, bambaI, 1969, citra 87 vahI, pleTa 5, citra 56, 68-89, 81; motIcandra, jaina miniyecara peMTiMga phrAma vesTarna iNDiyA, ahamadAbAda, 1949, citra 106, 131 kArla khaNDAlAgAlA evaM motIcandra, uparyukta, 1969, citra 68 vahI, citra 69 8. vahI, emipleTa 6 bI, citra 89 vahI, citra 91 10. yU0pI0 zAha, mora DAkyUmeNTsa oNpha jaina peMTiMgsa eNDa gujarAtI peMTigsa oNpha siksaTIntha eNDa leTara sencurIja, 1976, pR0 12-13, citra 30-32 11. motIcandra, uparyukta, 1949, citra 75 12. vahI, pR0 46 13. yU0pI0 zAha, uparyukta, 1976, citra 35, 14. motIcandra, uparyukta, 1949, citra 154, 159, 160 15. vahI, citra 100, 155 Adi 16. vahI, pR0 47, citra, 176

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zramaNa, varSa 58, aMka 4 akTUbara-disambara 2007 jaina darzana evaM zrI aravinda ke darzana meM cetanA kA svarUpa : eka tulanAtmaka sarvekSaNa DaoN0 avanIza canda pANDeya * manuSya mAtra cetana prANI hI nahIM hai, balki cintanazIla prANI bhI hai aura usakI yaha viziSTatA use anya prANiyoM se alaga karatI hai| vaha na kevala 'brahmANDa' kI vibhinna vastuoM para vicAra karatA hai balki 'svayaM' ke Upara bhI vicAra karatA hai tathA isa vicAra-prakriyA ke krama meM vaha yaha anubhUta karatA hai ki 'maiM eka sacetana evaM jJAnAtmaka prANI huuN|' vaha yaha bhI pAtA hai ki mAnavIya cetanA se alaga yadi koI cIja hai to usakA honA usI sImA taka hai jisa sImA taka vaha mAnavIya cetanA se sambaddha hai aura yadi mAnavIya cetanA se sambaddha nahIM hai to vaha mAnavIya dRSTi se na hone ke barAbara hai| isa artha meM mAnava jIvana kI sampUrNa samasyAeM usake prati mUlata: usakI cetanA kI samasyAeM haiN| ata: sarvopari prazna bhI yahI honA cAhie ki 'cetanA kyA hai'? jaina darzana evaM zrI aravinda darzana meM 'cetanA' para paryApte vizleSaNAtmaka DhaMga se vicAra kiyA gayA hai| jaina darzana meM cetanA vicAra AtmA kI jar3a se bhinnatA siddha karane ke lie zIlAMkAcArya yukti prastuta karate haiM ki pAMco indriyoM ke viSaya alaga-alaga haiM, pratyeka indriya apane viSaya kA hI jJAna karatI hai, jabaki pAMcoM indriyoM ke viSayoM kA ekatrIbhUta rUpa meM jJAna karane vAlA anya koI avazya hai aura vaha AtmA hai| ' jaina darzana meM jIva ko hI AtmA mAnA gayA hai jisakA sAmAnya lakSaNa upayoga hai|' 'upayoga' zabda cetanA ko abhivyakta karatA hai| yahA~ yaha smaraNIya hai ki jainoM ke anusAra cetanA jIva kA anivArya guNa hai| isI guNa ke kAraNa vaha samasta jar3adravyoM se apanA pRthak astitva rakhatA hai| bAhya evaM AbhyaMtara kAraNoM se 'tattvArthasUtra' meM upayoga (cetanA) do prakAra kA mAnA gayA hai. -- 1. jJAnopayoga aura 2. drshnopyog| * * pUrva zodha chAtra, darzana evaM dharma vibhAga, kAzI hindU vizvavidyAlaya, vArANasI

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jaina darzana evaM zrI aravinda ke darzana meM cetanA kA svarUpa : eka jJAnopayoga aura darzanopayoga meM jJAna sAkAra hai aura darzana nirAkAra hai| jJAna 'savikalpaka hai aura darzana nirvikalpaka hai| upayoga kI sarvaprathama bhUmikA darzana hai jisameM kevala sattA kA bhAna hotA hai|" pahale darzana hotA hai phira jJAna hotA hai isalie nirAkAra evaM nirvikalpaka hai tathA jJAna sAkAra aura savikalpaka hotA hai| nyAyavaizeSika meM cetanA ko AtmA kA guNa batalAyA gayA hai| isa guNa kA guNI yA AdhAra AtmA hai jisameM yaha cetanA nAmaka guNa samavAya sambandha se samaveta rahatA hai / kintu unake yahAM cetanA AtmA kA Agantuka guNa hai tathA yaha utpatti vinAzazIla hai, jaina darzana meM cetanA jIva kA Agantuka guNa na hokara anivArya guNa haiM / kundakunda 'pravacanasAra' meM likhate haiM ki AtmA jJAna yA caitanya vAlA nahIM balki jJAna yA caitanya hI AtmA hai| donoM meM koI bheda nahI hai|' ataH cetanA jIva kA svarUpa lakSaNa hai| ataH ) :: 53 jaina darzana meM cetanA ko prathamatayA do bhAgoM meM vibhakta kiyA gayA hai - mukta evaM bddh| punazca baddha jIva do bhAgoM meM baMTA huA hai - trasa evaM sthAvara / trasa jIvoM ke antargata paMcajJAnendriya jIva (manuSya), caturindriya jIva (madhumakkhI), trIndriya jIva (cIMTI), dvIndriya jIva (kecuA ) Ate haiM, jabaki sthAvara jIvoM meM ekendriya jIva Ate haiN| isa prakAra jaina darzana meM cetanA kA vistAra mukta jIva se lekara ekendriya jIva taka hai| pudgala acetana dravya hai| jaina darzana ke anusAra jIva ko karmoM ke AdhAra para jaisA zarIra milatA hai vaha apane ko usI rUpa meM sthita kara letA hai / isIlie use zarIra parimANI mAnA gayA hai| yadyapi viveka- kSamatA ke AdhAra para AtmA ko do bhAgoM meM vibhAjita kiyA gayA haisamanaska aura amanaska / samanaska AtmAe~ ve haiM jinheM viveka- kSamatA yukta mana upalabdha hai aura amanaska AtmAe~ ve haiM jinheM aisA viveka- kSamatA se yukta mana upalabdha nahIM hotA hai| jaivika AdhAra para bhI prANiyoM kA vibhAjana jaina darzana meM dekhA jAtA hai| jaina darzana meM dasa prANa zaktiyA~ svIkAra kI gaI haiN| sthAvara ekendriya jIvoM meM cAra zaktiyA~ hotI haiM- sparza - anubhava zakti, zArIrika zakti, jIvana zakti aura zvasana zakti / dvIndriya jIvoM meM ina cAra zaktiyoM ke atirikta svAda aura vANI kI zakti hotI hai| trIndriya jIvoM meM ina cha zaktiyoM ke atirikta gandha grahaNa karane kI zakti nihita hotI hai| caturindriya jIvoM meM uparyukta sAta zaktiyoM ke sAtha dekhane kA sAmarthya bhI hotA hai| paMcendriya jIva samanaska aura amanaska donoM prakAra ke hote haiN| lekina donoM meM antara hai| paMcendriya amanaska jIvoM meM ina ATha zaktiyoM ke sAtha-sAtha zravaNa zakti bhI hotI hai| isI prakAra paMcendriya samanaska jIvoM meM inake atirikta mana: zakti bhI hotI hai| -

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54 : zramaNa, varSa 58, aMka 4/akTUbara-disambara 2007 jaina darzana ke anusAra jIva aneka haiN| jIva astikAya dravya hai kintu usakA AkAza meM pudgala ke samAna vistAra nahIM hai| vaha svadeha-parimANa hai| zarIra ke bAhara / jIva kI sattA svIkAra nahIM kI jA sakatI hai| hamArI pratIti yaha batAtI hai ki jitane parimANa meM hamArA zarIra hai utane hI parimANa meM hamArI AtmA hai| jahA~ para jisa vastu ke guNa upalabdha hote haiM vahIM para vaha vastu hotI hai| kumbha vahIM para hotA hai jahA~ para kumbha ke guNa rUpa Adi upalabdha hote haiN| karmoM ke AdhAra para jIva ko jaisA zarIra prApta hotA hai vaha usI meM apane ko vyApta karatA hai| ata: vaha 'zarIra-parimANI' hai| use cIMTI kA zarIra prApta ho yA hAthI kA vaha prApta zarIra ke anurUpa hI rahatA hai| cetanA yA jJAna kA kArya hai - svayaM tathA anya vastuoM ko prakAzita krnaa| isIlie jJAna yA cetanA ko 'sva-para-prakAzaka' kahA gayA hai| jaise dIpaka svayaM ko prakAzita karate hue anya vastuoM ko bhI prakAzita karatA hai usI prakAra AtmA bhI sva ko jAnate hue hI dUsare ko jAnatI hai| cetanA kA vistAra jIvoM taka sImita hai jisake eka chora para mukta jIva haiM jo sarvocca chora kA pratinidhitva karate haiM to dUsare chora para ekendriya jIva (vanaspati) haiN| jaina darzana meM cetanA sarvavyApI nahIM hai| zrI aravinda darzana meM cetanA kA svarUpa : zrI aravinda kA darzana 'samagra advaitavAda' ke nAma se jAnA jAtA hai| unakA kahanA hai ki jIvana kI sabhI samasyAeM tattvataH sAmaJjasyI samasyAeM haiM, jo kisI anasulajhI visaMgati ke pratyakSa darzana aura aprApta mela ke kAraNa uThatI haiM aura ekatA kA sahaja bodha karanA cAhatI haiN| zrI aravinda adhyAtmavAdI bhautika tattvoM kA niSedha jitanI tIvratA ke sAtha karate haiM utanI hI tIvratA se jar3avAdI AdhyAtmikatA kA niSedha bhI karate haiN| unakA kahanA hai ki mAtra AtmA para bala denA yatheSTa nahIM hai, usake sAtha-sAtha jar3adravya Adi ke mahattva ko bhI samajhanA utanA hI Avazyaka hai| zrI aravinda kA kahanA hai ki agara hama jar3atattva aura AtmA ke bIca ke ArohaNakArI sopAna, mana aura atimana ko jor3ane vAlI vibhinna zreNiyoM ko svIkAra na kareM to ye do carama chora jar3atattva aura AtmA itane adhika vibhakta pratIta hote haiM ki inakI ekAtmakatA tarkasaMgata buddhi ko vizvasanIya nahIM pratIta hotI hai| aisA lagatA hai ye donoM asaMgata haiN| zrI aravinda kA 'cetanA' sambandhI vicAra ina donoM tathAkathita asaMgata choroM meM ekIkRta sambandha DhUMr3hane kA tarkasaMgata prayAsa hai| yaha cetanA evaM jar3a ke bIca ke dvaita ko samApta kara eka aisI advaitamUlaka cetana sattA kI sthApanA hai jisameM jagat ko mithyA kahane kI koI AvazyakatA nahIM hai| -

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jaina darzana evaM zrI aravinda ke darzana meM cetanA kA svarUpa : eka ... : 55 zrI aravinda 'jar3a' para apanA vicAra prastuta karate hue 'taittirIyoniSad' kA ' eka uddharaNa prastuta karate haiM - jar3adravya brahma hai| jar3avAdI jahAM jar3a ko prANa yA cetanA kA upAdAna mAnate haiM vahI zrI aravinda prANa ko jar3a kA upAdAna mAnate haiN| ve jar3a para vicAra karate hue kahate haiM ki - 'jar3a ke sambandha meM vicAraNIya prazna yaha hai ki sabase adhika sUcanA dene vAlA kauna-sA tattva hai? zrI aravinda kahate haiM ki vaha tattva hai usakI ghanatA, spRzyatA, bar3hatI huI pratirodha-zakti, indriya-sparza ke prati dRr3ha pratikriyA aadi| unakA kahanA hai ki dravya hamAre Age jitanA adhika Thosa pratirodha khar3A karatA hai aura usa pratirodha ke kAraNa indrigamya rUpa kA aisA sthAyitva lAtA hai jisa para hamArI cetanA Tika sakatI hai, usI anupAta meM vaha hameM vAstavika pratIta hotA hai| vaha jitanA hI adhika sUkSma hotA hai, usakA pratirodha jitanA hI kama Thosa hotA hai aura indriyAM jise thor3I dera ko hI pakar3a pAtI haiM, vaha hameM utanA hI kama jar3a yA bhautika pratIta hotA hai| jar3a ke prati hamArI sAmAnya cetanA kA yaha bhAva isa mUlabhUta uddezya kA pratIka hai jisake lie jar3atatva kI racanA kI gayI hai|12 vastutaH jar3avAda yaha Agraha karatA hai ki cetanA kA cAhe jitanA vistAra kyoM na ho vaha eka bhautika prapaMca hI hai jise indriyoM se alaga nahIM kiyA jA sakatA aura cetanA indriyoM kA upayoga karane vAlI na hokara usakA pariNAma hai| kintu zrI aravinda kahate haiM ki jar3avAdiyoM kA yaha mata antataH svIkArya nahIM hai kyoMki hamArI samagra cetanA kI kSamatA hamAre aMgoM, hamArI indriyoM, snAyuoM tathA mastiSka kI kSamatA se bahuta adhika bar3hakara hai| itanA hI nahIM hamAre sAmAnya vicAra aura cetanA ke lie bhI ye aMga kevala abhyAsagata yaMtra haiM, unako paidA karane vAle nhiiN| cetanA mastiSka kA upayoga karatI hai| usake UrdhvamukhI prayAsoM ne hI samasta mastiSka ko paidA kiyA hai| mastiSka ne na to cetanA ko paidA kiyA hai, na vaha usakA upayoga karatI hai| aise dRSTAMta bhI haiM jo pramANita karate haiM ki hamAre aMga ekadama anivArya upakaraNa nahIM hai - udAharaNArtha hRdaya kI dhar3akaneM jIvana ke lie ekadama anivArya nahIM haiM usI taraha jaise zvavAsocchavAsa anivArya nahIM hai aura na saMgaThita mastiSka koSa vicAra ke lie anivArya hai| jisa taraha 'iMjana kA nirmANa' bijalI yA bhApa kI cAlaka zakti kA kAraNa yA usakI vyAkhyA nahIM ho sakatA kyoMki bijalI yA bhApa iMjana ko calAtA na ki iMjana bijalI yA bhApa ko calAtI hai| usI taraha hamAre zArIrika avayava vicAra aura cetanA ke kAraNa nahIM ho sakate aura na hI usakI vyAkhyA kara sakate haiN| zaktipUrvavartI hai, bhautika yaMtra nhiiN|3| ___yahAM prazna yaha uThatA hai ki jahAM (mUrchA gADha nidrA Adi me) hama nirjIvatA aura jar3atA dekhate haiM vahAM bhI mAnasika cetanA kA astitva rahatA hai, to kyA yaha

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56 : zramaNa, varSa 58, aMka 4/akTUbara-disambara 2007 saMbhava nahIM hai ki jar3a padArthoM meM bhI avacetana mana upasthita ho, bhale vaha avayavoM ke abhAva meM usakI sataha ke sAtha koI saMparka sthApita na kara sakeM / 14 zrI aravinda kahate haiM ki yadi hama niSpakSa rUpa se avalokana kareM to dekheMge ki hamAre aMdara eka prakAra kI prANika cetanA hai jo zarIra ke koSANuoM meM aura svacAlita prANika kriyAoM meM kAma karatI hai jisake kAraNa hama uddezyapUrNa gatiyoM se gujarate haiM aura una AkarSaNoM- vikarSaNoM ke adhIna hote haiM jo hamAre mana ke lie ajanabI hote haiN| pazuoM meM yaha prANika cetanA aura bhI adhika mahattvapUrNa cIja hotI hai| vanaspatiyoM meM yaha antarbhASAtmaka rUpa meM spaSTa hotI hai| vanaspati kI lalaka aura sikur3ana, usake sukha-duHkha, usakI nIMda aura jAgatI huI avasthA aura vaha vicitra jIvana jisakI saccAI jagadIza candra basu ne kaThora vaijJAnika paddhati se prakAza meM lAyI, ye saba cetanA kI gatividhiyAM haiN| " kintu yahAM prazna yaha uThatA hai ki kyA usa cIja kA sopAna jise hama cetanA kahate haiM, vanaspati ke sAtha hI samApta ho jAtA hai? agara aisA hai to hameM svIkAra karanA hogA ki jIvana aura cetanA kI zakti jar3atva ke lie mUlataH vijAtIya hai| kintu zrI aravinda kahate haiM ki cetanA kA astitva vanaspati jagat ke sAtha hI samApta nahIM hotA hai / " ve acAnaka itanI bar3I khAI svIkAra karane ke pakSa meM nahIM haiN| ve kahate haiM ki vicAra ko yaha adhikAra hai ki vaha aisI avasthA meM vahAM ekatA ko mAna le jahAM prapaMca kI sabhI zreNiyA~ usa ekatA ko svIkAra karatI hoM aura kevala eka zreNI aisI ho jo use nakAratI to nahIM hai, para usameM yaha auroM se adhika chipI huI ho| aura, agara yaha mAne ki yaha ekatA avicchinna hai to hama usa bAta para A pahuMcate haiM ki jagat meM kAma karane vAlI zakti ke jitane bhI rUpa haiM una sabameM cetanA kA astitva hai| cAhe sabhI rUpoM meM sacetana yA aticetana puruSa kA nivAsa na bhI ho phira bhI una rUpoM meM sacetana zakti vidyamAna rahatI hai jisameM usake bAharI aMga bhI pratyakSa yA niSkriya rUpa meM bhAga lete haiN| " punazca jar3avAdI jar3avastuoM se cetanA kI utpatti kI bAta kahate haiM kintu yadi unameM cetanA na ho to kaise cetanA kI utpatti ho sakatI haiM bAlU se tela nahIM nikalatA hai| usake atirikta jisa kSaNa bhautika padArtha apane ko cetanA meM parivartana karate haiM, usa kSaNa unakA svataMtra astitva samApta ho jAtA hai, isase niSkarSa yahI nikalatA hai ki tathAkathita jar3a padArtha meM cetanA prasupta rUpa meM vidyamAna rahatI hai| aba yadi jar3a vastuoM meM cetanA vidyamAna hai to isase do bAteM spaSTa hotI haiM ki 'cetanA kI ekamAtra sattA hai' evaM dUsarA 'cetanA sarvavyApI hai|' prazna uThatA hai ki cetanA aNu hai yA vibhu hai? zrI aravinda kA kahanA hai ki use kisI eka sImA meM nahIM bAMdhA jA sktaa| vaha sUkSma se sUkSmatama yA aNu se aNutama evaM mahAna se

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jaina darzana evaM zrI aravinda ke darzana meM cetanA kA svarUpa : eka ... : 57 mahAnatama hai|8 brahma svayaM ko kITa ke rUpa meM abhivyakta karate samaya na to svayaM sUkSma hotA hai na hI brahmANDa ke rUpa meM apane ko abhivyakta karate samaya mahAna ho jAtA hai| zrI aravinda kahate haiM ki brahma vaha cetanA hai jo sabhI astitvavAna sattAoM meM vidyamAna hai| tulanAtmaka sarvekSaNa saMkSepa meM hama kaha sakate haiM ki jahAM jaina darzana meM jar3atattva kI cetanA se pRthak sattA svIkAra kI gayI hai vahIM zrI aravinda ke darzana meM tathAkathita jar3atva ko cetanA yA brahma kI abhivyakti svIkAra kiyA gayA hai tathA cetanA se pRthak jar3atattva ko koI svataMtra sattA nahIM pradAna kiyA gayA hai| jaina darzana meM jahAM jar3atattva cetanA kI sarvavyApakatA ke lie bAdhA utpanna karatA hai vahIM zrI aravinda ke darzana meM tathAkathita jar3atattva cetanA kA hI eka rUpa hone ke kAraNa cetanA kI sarvavyApakatA ko sthApita karatA hai| jaina darzana jahA~ cetanA ko zarIra-parimANI mAnatA hai, vahIM zrI aravinda cetanA ko zarIra-parimANI yA aNu yA vibhu kisI bhI sImA se Abaddha na kara use ina sabhI rUpoM meM vidyamAna mAnane ke sAtha-sAtha isake pare bhI usakI sattA svIkAra karate haiN| zrI aravinda jaina mAnyatA (jaivika stara para) ke samAna cetanA meM parimANAtmaka bheda svIkAra karate haiM, kintu unakI sthiti jaina mAnyatA se thor3I bhinna hai| zrI aravinda ke anusAra yaha bheda 'sImita mana' kI vibhAjana-zakti ke kAraNa hai na ki atimAnasika dRSTi se cetanA meM koI parimANAtmaka yA guNAtmaka bheda hai| jainoM ne jIva ko jJAtA, kartA evaM bhoktA batalAyA hai aura sakriyatA ko cetanA kA eka aMga svIkAra kiyA hai| zrI aravinda isa bindu para jaina mAnyatA ke kAphI nikaTa haiM aura sakriyatA ko cetanA kA hI eka pakSa svIkAra karate haiN| saMdarbha : 1. 3. sUtrakRtAMga TIkA, 1/1/8 upayogo lkssnnm| tattvArthasUtra, 2 / 8 cetanA lakSaNo jiivH| SaDdarzana samuccaya para guNaratna kI TIkA, 47 tattvArthasUtra, 2/9 pramANanayatattvAloka, 2/7 pravacanasAra,10 The Life Divine, Vol. I. P. 2

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58 : zramaNa, varSa 58, aMka 4/akTUbara-disambara 2007 Ibid, P.6 annaM brahmeti vyjaanaat| taittirIyopaniSad, 3.2 9. 10. 11. 12. 13. The Life Divine, Vol. I. P. 186 Ibid, P. 253 Ibid, P. 85-86 14. Ibid, P. 86 Ibid, P. 87 15. 16. 17. 16. The Integral Advaitism of Sri Aurobindo, P. 154, R.S. Mishra The Life Divine, Vol. I, P. 88 aNoraNIyAnmahato mahIyAnAtmAsya jantornihito guhaayaam| kaThopaniSad, 1, 2, 20 The Integral Advaitism of Sri Aurobindo, P. 74, R.S. Mishra 20. The Life Divine, Vol. II, P. 324

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vitarAgI patha Alokita ) THE AQuarterte Resetireinternamala Parimanthalayapcreth S ma rantiession Aameri e-CIRE Nita A meri PHin kamAI kI gaI hai di pati milA LOO ginI prAmINa reta para ratanAra pA~va cala par3e haiM SRAMANA chor3a mAyA MENUFARMERADH jagat-mithyA vitarAgI patha Alokita! zveta AbhA dhavala mana tapa-sAdhanA kI mUrti bhI rAga nahIM virAga nahIM sammohana saMsAra nahIM! ananya AkarSaNa vitarAgI patha Alokita! jIvana kA avasAna bhI kAlimA ke pAra dikhatI mRtyu kA Aloka svarNapA~khI sUrya kiraNeM saundarya kA saMnyAsa bhI divasa kA avasAna bhI vitarAgI patha Alokita! saundarya se abhibhUta hai saca bhI haibhAnu kI hajAra kiraNeM aMtima samaya vitarAgI patha Alokita! tana dhavala mana se cala par3I hai zveta-sA vedAga mana zveta AbhA saundarya ko hai kholatA sampUrNatA kA pAra kara vitarAgI patha Alokita! zUnya kI saMvedanA meM DaoN0 dhUpanAtha prasAda, prAdhyApaka jIvana ko tAra kara mahAtmA gAMdhI antararASTrIya hindI vitarAgI patha Alokita! vizvavidyAlaya, vardhA- 442001 * uparyukta paMktiyA~ zramaNa - varSa 58, aMka 2-3, apraila-sitambara 2007 ke kavara pRSTha ko dekhakara kavihRdaya apanI lekhanI ko hastapAza meM bA~dha nahIM pAyA aura apanI bhAvanAoM ko kucha isa taraha se vyakta kiyA, jo Apake samakSa hai| - sampAdaka

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ENGLISH SECTION The contribution of Buddhism to the World of Art & Architecture Venerable Jaina Architecture and Images of Western India under the Western Ksatrapas The Concept of Mind (Manas) in Jaina Philosophy Jainism in Bengal Dr. Rewata Dhamma Prof. Rasesh Jamindar Dr. S. P. Pandey Dr. Harihar Singh

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Sramana, Vol. 58, No. 4 October-December 2007 The contribution of Buddhism to the World of Art & Architecture Venerable Dr. Rewata Dhamma All civilizations whether primitive, ancient, mediaeval or modern have in the course of their development produced cultures. In the name of culture they have created art and architecture, language and literature, music and dance social customs, codes of ethics and behaviour, laws, philosophy and religion. It is by examining a civilization's cultural contributions to the world that we can gain some idea and appreciation of its achievements. This becomes more visible when we look into different periods of the art and architecture from around the world. Every civilization's religion too, in the course of its history, contributes something to the world in general and to the world of art and architecture in particular. Religious beliefs, ideas and ideals are sometimes given visual expression and sometimes form the subject matter of art and architecture. In a sense art and architecture provide mirrors to reflect a civilization. In this respect Buddhism is no exception. What Buddhism has given to the world is not only a profound analysis of human sufferings, and a practical solution for the problem but also a monumental and rich legacy to the world of art and architecture. Much of this legacy is visible even today in its homeland of India and in much of the eastern world. Here, I would like to have a glimpse at Buddhism's fourth jewel, which is its art and architecture. The very earliest examples of Buddhist art are not iconic but aniconic images and were popular in India after the death of the Delivered at the Buddhist Seminar, Sarnath, Varanasi, November 1998.

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Sramana, Vol 58, No. 4/October-December 2007 Buddha. This is because the Buddha, himself did not sanction personal worship or the making of images of the Tathagata, as to do so would have contradicted his message to mankind. He taught and encouraged people to pay heed on his teachings and be self-reliant in striving to put an end to human suffering and endless rebirth in Samsara and realize Nibbana for themselves. He was the living proof that this was possible and attainable by anyone through renouncing worldly and egocentric desires and by making earnest efforts at mental development and purification as this would help one to eradicate the causes of suffering, greed, hatred, delusion and ultimately results in the attainment of Arhatship and Nibbana. Siddhartha Gautama was a self-perfected, self-enlightened human being and not a saviour of men. He was a human role-model to be followed but not idolized. He himself said, 'Buddhas only point the way'. So this is why the earliest artistic tributes to the Gautama Buddha are abstract symbols indicative of major events and achievements in his last life and in some cases his previous lives. They also serve as reminders of his teachings and provide inspiration. Some of these early aniconic representations of the Buddha include: 62 1. The Buddha's footprints which were often created at a place where he was known to have walked or was the scene of one of the Jataka Tales which recount his lifetimes as the Bodhisatta, striving to fulfill the perfections necessary in order to become a Buddha in the future. Such an image exists at Swat in Pakistan and indicates what is believed to have been the scene of the Deer or Migara Jataka story. Another example of this type of narrative imagery is the depictions of the Jataka Tales at Bharhut in India. 2. The Bodhi-tree which is symbolic of Gautama's enlightenment at the age of thirty-five. A cutting of a tree, believed to have been taken from the original Bodhi Tree which is enshrined at Bodh Gaya in the grounds of the Mahabodhi temple. The Bodhitree image was retained and used in many later examples of Buddhist art.

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The contribution of Buddhism to the World of Art ... ; 63 3. The Lotus Flower, which symbolizes both purity and enlightenment and is a popular motif in much Buddhist art and architecture and is very widely used in Tibetan Buddhist Art. 4. The Wheel, which is a reminder of the Buddha's First Sermon. 'The Turning of the Wheel of the Law" delivered at Sarnath, Varanasi in Northern India and where stand the ruins of the ancient Dhammekh Stupa commemorating this major event. The wheel has also been adapted to symbolize the wheel of suffering in Sainsara in Tibetan Buddhism and many examples of it are beautifully and skillfully depicted in Tibetan Buddhist Art on mandals, a type of meditation-aid and on the cloth paintings known as tharkgas. 5. A riderless horse, which recalls Prince Siddhartha's renunciation of worldly life for the ascetic life and the beginning of his search for the path to Enlightenment. 6. An empty throne, which serves as a reminder of his passing away and attainment of Parinibbana. After the Buddha's death out of deference to his wishes and devotion to his memory and his teachings, these symbols were widely used in the early days of Buddhist Art in India. Some still survive there and can be seen for example, at the Mahabodhi Temple built at Bodh Gaya, near the scene of the Buddha's Enlightenment. Some of them were also incorporated in later developments of Buddhist art and architecture and featured prominently in places for example, the Temples of Thailand. Many of these symbols are used in contemporary Buddhist art and architecture in both the East and West. To better appreciate Buddhism's contribution to art and architectural we have to take into account the two major schools of Buddhism, the Theravada or Hinayana and the Mahayana as these were to play significant roles in the creation and development of very different types of Buddhist art and architecture. The two schools arose as the result of a rift in the Samgha, which had its cause in a dispute over the rule of life for monks. This occurred during the

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64 : sramana, Vol 58, No. 4/October-December 2007 Second Buddhist Council, convened about a century after the first Council was callcd, in order that the Samgha Elders might recite and agree upon the Dhamma (doctrine) and Vinaya (discipline). This was necessary as the Buddha chose to name no successor. He explicitly stated that the Dhamma and Vinaya were to be his followers' only guide and teacher when he had gone. Later on this fundamental spilt caused the Dhamma itself to be interpreted differently and this brought about the rise of the two major schools of Buddhism with their different beliefs and ideals, which in turn were to have an important influence on Buddhist art and architecture. Despite the schism and the establishing of the two schools neither school's adherents abandoned neither the Buddha nor the ultimate goal of deliverance from suffering and rebirth culminating in the realization of Nibbana or Nirvana. However, as the word, 'yana' implies, the vehicle used to reach that goal was different. It is this choice of vehicle which accounts for a difference in the beliefs and ideals which we see mirrored in the art and architecture created by Theravadins and Mahayanists throughout the history of Buddhism. The Theravada School is the more orthodox and conservative of the two. Its adherents uphold the Dhamma and the ideal of the Arhat and look to the Buddha as the human role-model to imitate in their striving to attain deliverance from suffering and rebirth, and eventually Arhatship and Nibbana. Their vehicle to reach this goal is renunciation of all worldly attachments, the eradication of greed, hatred and delusion through following the Noble Eightfold Path and the cultivation of wisdom and insight. India is the birthplace of Theravada Buddhism and its art and architecture. There the artists and builders of Buddhist structures sought to portray the historical Buddha, and his disciples in the context of Theravadin beliefs and ideals. The chosen medium for this was the Buddha rupa or image and was developed in India. The earliest image we know of is actually a coin struck in the reign of King Kaniska. It shows a robed, standing Buddha. His head is surrounded by a halo, symbolizing his

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The contribution of Buddhism to the World of Art... : 65 Enlightenment, and his hair is twisted into a topknot, and one of his hands is raised in the gesture of blessing. The art of Buddhist sculpture and of Buddha images in particular, originated in India, and two distinct styles were created. One in the north, in Gandhara, where the image-makers looked to the Greeco-Roman tradition for inspiration. The second style of Buddha image was directly influenced by the earlier Indian style of art peculiar to the south. The first images that we know of appeared in Mathura. The Mathura Buddha images had straight hair ticed up in a topknot, and were garbed in the traditional Indian dhoti. The Mathura Buddhas are often shown, smiling peacefully. As these images were most commonly made of sandstone they are much softer in contour and more rounded and curved than those made in the north. Many early Indian Buddhist images show the Buddha as having the thirty-two marks of a Buddha and with his hands placed in various positions displaying gestures of blessing, meditation and teaching. The number of Buddha images and Buddhist architectural structures, which survive in India, are very great indeed, but in all of the faces of every image, and in the art and design of every stupa and temple or rock-cave vihara traces of the BuddhaDhamma are visible. As Buddhist Art developed and spread outside India the two basic styles were imitated as for example in China where the Gandhara style was imitated in images made of bronze. Gradually the faces on these images were made to look more and more Chinese and are even dressed in long flowing, robes and shawls, after the Chinese fashion. In those countries where Sarvastivada or Theravada Buddhism took hold and remained, such as Afghanistan, Laos, and Sri Lanka, famous for its enormous reclining Buddha, and in Siam, modern Thailand, which is famous for its exquisite and graceful 'Walking Buddhas' or in the temples and shrines of the ancient capital city of Pagan in Burma now known as Myanmar with its many temples, and in the temples of Malaysia, too the Buddha images housed there, show the influence of the early types of Indian Buddha image

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66 : sramana, Vol 58, No. 4/October-December 2007 Other notable surviving examples of Buddhist art, which mirror the Theravada tradition, are to be found at Lumbini in Nepal, the site of the Buddha's birth and in India at Bodh Gaya, Sarnath Kushinagar, Nalanda and at the Shwedagon Pagoda in Yangon, Myanmar and also at the massive temple complex at Angkor Wat in Cambodia and the very simply, designed yet impressive Temple of the Sacred Tooth in Kandy, Sri Lanka. The main difference between the Theravada and Mahayana schools of Art is their subject matter. This difference was a direct reflection of the different ideals and beliefs held by the two schools. For the Theravadins the ideal is the Arhat, who like a Buddha seeks to eradicate suffering and rebirth in Samsara through renouncing the world, and through the eradication of greed, hatred and delusion. This achievement is made possible if one follows the Middle Way and the Noble Eightfold Path (Astarga-marga) as taught by the Buddha Gautama. Nibbana is the Theravadin's final goal and is attainable through the practice of insight. These beliefs and ideals form the subject matter of Theravada Buddhist Art. On the other hand, although the followers of the Mahayana School of Buddhism uphold the goal of Nirvana and deliverance from endless suffering and rebirth in Samsara, they have a different spiritual hero. Their hero is not the Buddha Gautama, but the Bodhisattva. A Bodhisattva is a kind of divine saviour, whose role is to aid any being desirous of deliverance of sufferings and Nirvana. In Mahayana Buddhism anyone can become enlightened and renunciation of the world in order to win Arhatship is not absolutely necessary, but the practice of specific rites and rituals and meditations and visualizations is necessary. These spiritual practices will aid the practitioner in purifying the mind and will also attract the help of the Bodhisattva. The Mahayana School recognized the historical Buddha Gautama, the sakyamuni, but raised him to the level of a god. He then became divine Buddhas and was eventually regarded as a powerful emanation of the Supreme Essence. It was these celestial Buddhas that were portrayed in Mahayanist Art and

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The contribution of Buddhism to the World of Art... 67 Yery beautifully too in countries such as China, Vietnam, Japan and Korea and of course Tibet where the Mahayana Tradition is followed. As the Mahayanist school of thought evolved it, developed many separate sects, which attracted many followers such as the Zen sects of China and Japan. As has been said earlier, Mahayana Buddhism does not uphold the ideal of the Arhat but the Bodhisattva ideal and along with the cosmic and celestial Buddhas form the subject matter of Mahayanist Art as well as the populous pantheon which surrounds the many Buddhas and Bodhisattvas that belong to the Mahayana Tradition. The word, Bodhisattva, means, 'a being of wisdom and is a being whose perfections are fulfilled and who stands on the threshold of Nirvana but postpones the attainment of it out of compassion for all other unenlightened beings trapped in Samsara. The greatest virtue of the Bodhisattvas, and there are many, both male and female, is their compassion in contrast to the supreme wisdom of the historical Buddha. This boundless compassion makes a Bodhisattva a saviour and not a human role model, as was the Buddha Gautama. It is also believed that anyone can become enlightened who asks for their help and who practices all the special mediation exercises and performs all the relevant rituals such as chanting etc. Mahayana Buddhism is much more mystical than Theravada Buddhism, and therefore, so is its art. The figures we see depicted in Mahayanist Art such as Maitreya, Avalokitesvara, Chenrezig, Manjusri, Tara and Kuan Yin, are all Bodhisattvas. Their beauty and other-worldliness is in-expressible in words, but impressively and well conveyed through the medium of art. We can see them portrayed on wall paintings, on silk scrolls or their images delicately carved of wood, and also notably in the Buddhist caves of China such as those at Longmen, and in the surviving temples of Tibet and the Tibetan exile's place of refuge at Dharmasala in India and in the Mahayanist Buddhist holy places of Nepal, Vietnam, Mongolia and in the Buddhist places of Indonesia, in the east as well as in the many Tibetan centres which in recent times have been founded in the West, such as Samye-Ling, in Scotland.

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68 : sramana, Vol 58, No. 4/October-December 2007 Throughout the history of Buddhism the supporters of both these major schools have provided countless fine examples of Buddhist art and built magnificent stupas and temples. As one of the functions of Art is to mirror and another is to inspire then most certainly, the ideals and beliefs mirrored in both the major schools of Buddhis Artare a source of inspiration and encouragement to anyone wishing to follow the spiritual beliefs and ideals they reflect. Both Buddhist traditions made a huge and impressive contribution to mankind which can be chronicled for over two thousand years and follows the progress the Buddha-Dhamma made as it spread outwards from India in all directions. To better appreciate just how much Buddhism influenced the world and contributed to the world of art and architecture, it is necessary to understand how and why Buddhism spread as far as it did. Buddhism owes its success and its many converts to the catholicity of its appeal and its promise of deliverance from suffering. This is true of both traditions. It also was widely adopted and in some case fully integrated into an existing culture, as was the case in Japan. And this success was possible because of the non-coercive approach of its missionaries. However, Buddhists did sometimes suffer persecution and even death and was the case in India, Tibet and China. Buddhism was also successful because at various times in its history, it enjoyed royal patronage, as for example, that of the great Mauryan King Asoka and some of the later rulers of India including the Pala Kings, the last Buddhist Kings of India. Outside India it was embraced by King Tissa of Ceylon, in 247 B.C.E., the Mon ruler of Thaton and later in 1056 by the Burmese King Anawrahta the founder of Pagan, in Siam in the eleventh century by King Rama Khamheng and in 1327 by Cambodia's King Jayavarman VII who ruled from his capital at Angkor. It was also adopted by the rulers of Laos and in the eight century in Indonesia by King Sailendra who sponsored the building of the largest Buddhist monument in the world, Borobodur. This devotion to Buddhism and the enthusiasm for Buddhist culture shown by these royal converts

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The contribution of Buddhism to the World of Art ... : 69 and most of their subjects was sincere and the world of art and architecture was all the richer for it. Another significant factor to influence the spread of Buddhism and indirectly the development of Buddhist Art and Architecture was the tremendous volume of trade, which existed in the ancient world most notably along the Silk Road, which was a trade route not only for goods but for ideas as well. The spread of Buddhism in its homeland of northern India began the day the Buddha and the first sixty Arhats went forth to preach the Dhamma. "For the gain of many, for the welfare of many, in compassion for the world." Although Buddhism in India was to die out as a result of the revival of Hinduism and in the aftermath of the Moslem in vasions in the seventh century, it was able to spread, and evolve and survive in many other places since. The visible proof of this is to be seen in the many examples of Buddhist Architecture. The size of Buddhism's contribution to the world of architecture is enormous. There are two basic types of structure found in those places where Buddhism spread and developed and they are the Vihara and the Stupa. The word vihara, means "an abode", and its function was two-fold. It was intended to house Buddha images and art and also to serve as a dwelling place for monks. King Bimbisara donated the first Vihara, Veluvana at Rajagriha to the Buddha himself and his disciples. This was a monastery sited in a Bamboo Grove. Much later on monks would dwell in the shelter of India's caves. One of the most famous cave complexes is the magnificently embellished cave at Ajanta, with its brightly coloured Buddhist murals. Another impressive cave complex is in Afghanistan. As the Vihara evolved in style it was adapted to the climate and terrain of the countries to which Buddhism spread and its design changed and evolved and eventually reflected the cultural characteristics of the lands where either Mahayana Buddhism or Theravada Buddhism had taken root and flourished. The more modern styles of Buddhist temple remain a type of vihara. These structures

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70 : Sramana, Vol 58, No. 4/October-December 2007 are made from a variety of materials such as stone in India and Sri Lanka, and from wood as can be seen at Kyoto and Nara, in Japan. Bricks were also used and some of the surviving temples of Pagan are made of bricks. Sandstone is the material used in the building of Malaysian temples. The second type of Buddhist structure is the stupa and is itself an object of worship as it was intended to serve as a relic chamber for the Buddha's remains. The earliest examples of the Buddhist stupa were raised in India, as for example the dome shaped stupa at Sanchi, the ancient Dhammekh Stupa at Sarnath and those built inside the caves at Ellora and Ajanta. In time the basic Indian stupa-design evolved into the Dagoba in Sri Lanka, the Chorten in Tibet and the Pagodas of China, Korea and Japan. One of the finest examples of all is the splendid Shwedagon Pagoda in Yangon. As with Buddhist Art, the materials used in the building of viharas and temples and the various types of stupa and pagoda varied and depended on the materials available in the places where they were built. So we find some stupas are built of marble or other types of local stone or brick and even wood, as was the Goose Pagoda at Chagan in China. Happily in the west where Buddhism is becoming a very popular religion, the artists and architects who work on Buddhist building projects turn to the rich and varied legacy of Buddhist Art and Architecture for their inspiration. All the Buddhist structures that were ever built by their very existence contributed something to the world and are holy places, places of learning and sanctuary for the people who were to use them and the repositories of some of the greatest treasures of Buddhist Ant. They were and those that have survived continue to be a source of personal inspiration for all who saw them either in person long ago or even see them depicted in a drawing or a photograph these days. As was said, earlier Buddhist Art and Architecture mirrors the beliefs, ideas and ideals of both the Mahayana and Theravada traditions.

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The contribution of Buddhism to the World of Art ... : 71 Buddhism in India together with its art and architecture reached its zenith during the Gupta dynasty, which was established in northern India in 320 A.D. It was to last into the seventh century. The bestknown examples of Buddhist Art are from this period and were to form the standard of comparison for all subsequent Buddhist art and architecture both in India and in the rest of the Asian countries where it spread, took root and flourished. The Gupta period also saw the advent of Buddhism's decline in India. It slowly waned for three reasons. First was the rise of Mahayana Buddhism in India, which was to bring Buddhism closer to Hinduism. The second reason was that Hinduism enjoyed the support of Kings and underwent a revival. This was so successful that in time it was to absorb the new strongly Mahayana influenced Buddhism. The third reason for Buddhism's decline was the various Moslem invasions, the last of which was waged in the seventh century A.D. and was directly responsible for Buddhism's slow decline and fall. However, at this time as we shall see Buddhism spread out of India to Nepal, later on to Sri Lanka and then eastwards to South East Asia and survived. In short, Buddhism and its art and architecture were to spread geographically outward from India in two directions. One was to the northwest into Afghanistan, Iran and then along the Silk Road to Central Asia and then further east to China, Korea and Japan. This development took place not only because of the activity of Buddhist Missionaries, but also because of the work of those Indian traders and the migration of those Indian emigrants who settled in Central Asia. These people carried both Hinduism, and Buddhism and much of Indian culture with them wherever they went. This is obvious when we look at the wealth of Indian and Buddhist Art, which was created there and can still be seen, today. However, in China, Korea and Japan, Buddhism did not supplant the existing cultures but was totally integrated into them. At the end of India's Gupta period Buddhism was taken to Nepal, Sri Lanka and to the South East Asian Mainland. This outward

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72 : Sramana, Vol 58, No. 4/October-December 2007 movement was the direct result of the changes taking place in India at the time. Indian commerce also played a part, in Buddhism's spread to these places and were to be greatly influenced not only by Indian culture but also by the work of Indian merchants and monks, who brought with them not only religion but also their country's civilization - writing, art, architecture and methods of ruling as well. The influence of Hinduism was to touch these places before that of Buddhism did, but in time the two coexisted. In the end, however, Hinduism could not endure for long abroad because of the very rigid caste system it supported. Nevertheless, traces of Hindu culture have survived in these places and testify to the great contribution India made over the centuries to the entire Asian world and is still going on. Today India's culture is being carried abroad by the large numbers of Asians emigrating to Australia, Europe, Africa and the United States of America and South America. They are the current carriers of Buddhism and its fourth jewel Buddhist Art and Architecture. Now, I would like to tell you a true story. The late John Bloomfield, a Buddhist scholar and writer of great repute once told the story of how he first became attracted to Buddhism when he was young. One day, he spied a strange statue in shop in Brighton, Sussex and his curiosity was awakened. When he asked what it was, the shopkeeper kindly told him that it was a statue of a Buddha. Although, he could not afford to by it then and there, he very much wanted to. For days he could not get the image with its calm and peaceful expression out of his mind. As soon as he was able to afford it, he bought it and it became his most treasured possession and kept it with him always. Seeing that statue was for him a turning point in his life. Later he began a life-long investigation into Buddhism. Buddhism has been making contributions to the world's cultures through its teachings, its art and architecture for more than two millennium long. May this continue!

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Sramana, Vol. 58, No. 4 October-December 2007 Jaina Architecture and Images of Western India under the Western Ksatrapas Prof. Rasesh Jamindar* Preamble The rule of the western Ksatrapadynasty extends from the first quarter of the first century after Christ through the end of the fourth century A.D. i.e. from 23 A.D. to 398 A.D. Thus the western Ksatrapa rulers ruled over the then western India almost for four centuries. It seems that the long-rule by this dynasty was obviously the ever first amongst the royal dynasties of India of the historical age. Alike their long-rule, their geographical limits were also very vast comprising almost what we call the present day western India. This means the extent of their sway included Puskar-Ajmer in the north to Nasik in the south and from Ujjain in the East to the entire sea-shore in the West. Thus in the early history of both Gujarat and India the western ksatrapas had carved out their own specific identity by ruling over the vast territory for almost four centuries and so also by contributing in the making of India's heritage.' State of the Jaina Faith To understand the prominance and popularity of Jainism and its art and architecture of the present day western India, it would be hopefully useful to briefly review the state of the Jaina art and architecture of that period which witnessed the powerful long-rule of the western ksatrapa dynasty. Of course, this is a question by itself to be answered. Based as it is on the literary sources, there is a general feeling that Jainism was popular in the then western India. * Former Prof. & Head Dept of History, Gujarat Vidyapeeth Ahmedabad.

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74 : Sramana, Vol 58, No. 4/October-December 2007 For the period under discussion we find the activities of some Jaina Acaryas in western India. The earliest reference to Jainism seems to be that of Neminatha, the 22nd Tarthankara. He was born at Dvaravati (present-day famous Dwarka Tirtha) to king Samudravijaya and queen Sivadevi. It is said that the spread of Jaina faith in western India was started from the time of Neminatha as the scene of his renunciation was laid on mount Girnara.2 Activities of Jaina Acaryas Coming to the period under review we see some activities of few Jaina Acaryas as namely Mallavadisuri, Siddhasena Divakara, Nagarjuna, Padaliptasuri, Vajrabhuti and Arya Khaputa. All these Acaryas either were hailed from Gujarat or were associated for their activities with Western India. Of these Nagarjuna was born in Gujarat. Padaliptacarya visited Dhankpuri (present-day Dhanka in Rajkot district) and had a dialogue with Nagarjuna. The modern Palitana near Bhavanagar is named after Padaliptasuri. Nagarjuna had then installed the image of Parsvanatha on the bank of river Sedhi and founded the Tirtha Stambhanaka (present Thamana in Kheda district). Acarya Vajrabhuti was from Bharukaccha (modern Bharucha). He was the teacher of queen Padmavati, wife of Nahapana, the western ksatrapa ruler of the ksaharata family. Both Siddhasena and Mallavadi belonged to Gujarat. While Mallavadi hailed from Valabhi (the known seat of learning in Western India), Siddhasena's birthplace is not known. Arya Khaputa lived in pre-ksatrapa period and was native of Bharukaccha. Though all these activities of the Jainacaryas show the popularity of the Jaina faith. The archaeological evidence in support is slender, a factor, which seemingly goes against this firmly, rooted belief. Nevertheless, the literary sources do help us in proving the spread of Jainism in this region. Bifurcation of Jaina Religion The origin of two sects, namely, Svetambara and Digambara, of the Jaina religion took place in Gujarat according to one Jaina 3 *

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Jaina Architecture and Images of Western India under ... : 75 Anusruti. Though it may not be considered as very historical, this Anusruti as narrated by Devendrasuri puts on record that the sect Sevada (i.e. Svetapata Svetambara) was originated at Valabhi in V.E. 136 as per Svetambara tradition and that the origin of Kambalika sect (Vastradhari) at Valabhipura in V.E. 139 (Vira 609) according to Digambara tradition. Both these references show the importance of Valabhi (i.e. Valabhipura as main centre of Jainism. This in turn suggests growth of Jaina religion in this region.* Jaina Council at Valabhi Agama texts, which were collected at Magadha council, are being shattered with the force of circumstances. To collect and collate these scattered Jaina canons, two councils met at Mathura and Valabhi under the presidentship of Acarya Skandila and Acarya Nagarjuna respectively during the first quarter of the fourth century A.D. These written texts were known as Mathuri-vacana or Skandili-vacana and Valabhi or Nagarjuni-vacana. Thus by collecting, collating and editing these Jaina canons western India had contributed much in reviving the tradition of Agama literature. The date of Valabhi-vacana most acceptable would be Vira Nirvana 827 (or 840) i.e. either in 300 or 313 A.D. Since most of these texts follow both. Valabhi is particularly noteworthy, and in turn shed more light on the spread and popularity of Jaina faith in western India under the western ksatrapa rule. Archaeological Source We can from the foregoing discussion, certainly say that the Jaina religion did exist on firm footing in western India during the early centuries after Christ. Unlike Literary works and religious activities, the archaeological evidences are not much. So far as the art and architecture of the western India are concerned a few surviving Jaina structures and some images of Jaina Tirtharkaras are available. We now take stock of these archaeological sources. Sana caves These are nearly 62 caves spread as bee-hive on the hill of Sana near Una on the bank of river Rupena in Junagadh district of

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76 : sramana, Vol 58, No. 4/October-December 2007 the state of Gujarat. According to James Burgess these caves are very simple just as caves at Junagadh, Talaja and Dhanka. Most of the caves at Sana are very much in dilapidated condition. On the top of the hill remains of a foundation with large-size bricks have been unearthed. At a height of 37 meter there is one cave namely Bhimcori. Near this there is a Caityagrha measuring 6x9 meters with height of 4 meters. Its roof is flat. It has no circumambulatory. Inside the Caityagpha there is a simple stupa having no decoration of any sort. There are also two small Caityagshas in the rooms near this. H.D. Sankalia suggests that these rock-cut caves are of Jaina faith. U.P. Shah has opined that they belong to Buddhism. These caves do not oblige us with any symbols of either faith. Thus it is difficult to say who were the occupants of these caves. Both Burgess and Sankalia consider that the very caves might have been carved out in the beginning of the Christian era. But the large-size bricks found on the top of the hill, flat roof of the Catiyagrha and such other structural material indicate that these caves were constructed during the second century A.D. Bava Pyara Caves These caves are situated on the eastern outskirts of the city of Junagadh. Near these caves at present there is one monastery known as "Bava Pyarano Matha". For the sake of convenience according to archaeological tradition these caves are named after this present monastery. Burgess has given an elaborate description with illustrations. Later on Sankalia has also described these caves in detail. Hence no need arises to describe them again. Therefore, here we will discuss the problems pertaining to its date and occupancy. Who the occupants were of these caves, I feel, is not easy to decide. Burgess has opined that these were originally excavated for Bauddha Bhiksus but later on may have been occupied by Jaina Munis. The conclusion he drew, on the question of occupancy on the basis of the fragmentary inscription found from these caves, as there is a mention of one of the Jaina technical terms, namely, Kevala

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Jaina Architecture and Images of Western India under ... : 77 jnana. The epigraph thus runs 'kevalijnana sampraptanam jitjaru 'marananam.. Sankalia seems more positive in asserting that these indeed were the Jaina caves. Impressed just as influenced by the peculiarly Jaina term under reference, he further feels sure that symbols carved over the doorframe of one of those caves are Jaina. These are some eleven symbols* of auspicity, of which the Svastika the Bhadrasana, the Minayugala, the Purmaghata and the Darpana are clearly recognised. Sankalia finds similarity of these symbols with those carved on the Ayagapatas on the Jaina Stupa in Mathura." Now from one of the caves, this author has noticed another group of five symbols on one other doorframe not so far reported. Although in bad state of preservation, the symbols may be identified, in sequence, as Darpana Minayugala Purnaghata again Minayugala and once more the Darpana neither Burgess nor Sankalia mentions them. Let us therefore, reappraise the problems of the affiliation and date of the Bava Pyara no caves. Worship of an Image of a Tirthankara It is generally believed that an image of a Tirtharikara must be installed for worship in a Jaina monastic settlement. This belief can be supported by many references through the ages. The earliest known Jina image is from the oldest Jaina temple of Lohanipura near Patna in Bihar, from where two torsos of Jina image of Mauryan workmanship were found. They are now housed in the Patna museum. The Hathigumpha inscription of Kharavela mentions in its twelfth line that the king Kharavela of Kalingadesa conquered Bshaspati and brought back the image of Kalinga Jina which was formerly taken away by Nandaraja. A splendid image of Parsvanatha was found in the group of caves on a mountain nearly 20 kms. east-north of Usmanabad in Maharashtra. This image is said to belong to the sixth century B.C. We have come across many Jaina images of the Kusana age at Kankalitita in Mathura, of which as many as forty-seven images are also preserved in the Patna museum".

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78 : sramana, Vol 58, No. 4/October-December 2007 It seems from these evidences that the practice of worshipping Jina image also prevailed side by side with worship of Stupa, the Caitya tree and the like, that is in the first three centuries after Christ, during which period the Bava Pyara caves were excavated. The absence, therefore, of Jina image from the caves under reference is very significant, in as much as it disproves the Jaina nature of these caves. This inference is further corroborated by Dhanka caves, which will be discussed hereafter, of the period and very close to that of the Bava Pyara caves, from where some Jaina images have been found out in situ these caves, as they seem to indicate, were the earliest Jaina settlement in this area. Whereabouts of Fragmentary Inscription We have noted earlier that one inscription was found from one of the cells of the Bava Pyara cave. But there is no evidence that the fragmentary inscription was set up in or fixed on any of the cave's walls of the Bava Pyara group of caves. It is difficult to aver that it belonged to these caves. Probably, it might have been brought here from elsewhere at a much later date. The inscription is engraved on soft calcareous sandstone, while the caves were scooped out of a harder stone. This difference in texture and kind conclusively proves that the inscription did not originally belong to these caves, though it is doubtless Jaina. Hence this inscription helps neither in knowing the affiliation nor in fixing the date of the caves.'' Symbols & Occupants of the Caves Earlier it has been mentioned there are symbols on doorframes at two different cells of these caves, of which one group consists of eleven symbols as Sankalia noted and the other doorframe has five symbols as this author has noticed. These two groups of symbols are confusing. Instead of traditional eight symbols" there are eleven and five. Of these only five out of eleven can be recognised as mentioned earlier. But the more characteristically Jaina symbols, such as the Nandyavarta and the Vardhamana are conspicuously missing here. The Svastika, the Bhadrasana, the Srivatsa and Purnaghata etc, are

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I Jaina Architecture and Images of Western India under ... : 79 found with other religious faiths too. So their usefulness in ascribing these caves to the Jaina creed must remain dubious. The Svastika here is wrongly defined because its upper horizontal end is toward the left rather than on the right, as the photographs given by Burgess shows. It is also possible that the negative film might have been printed wrongly. If so then Svastika symbol may go on right end instead the left one and there is no problem."2 12 Taken as a whole then, the symbols do not conclusively prove that the occupants of Bava Pyara caves were Jains. Now to the Date Burgess, who was the first to take into account these caves very comprehensively, says nothing about the date of Bava Pyara caves, in his book." But later on he discussed the date and mentioned that they belong to an early date in his another famous work. 14 But his very statement of his, is very vague. He does not say how much early the caves were. So he keeps his fingers crossed regarding the date, even approximately. Sankalia places the date between 200 B.C. and 300 A.D. He thinks that the caves containing Caitygrha are of the second century B.C. and those with symbols carved may have been carved during the second and third century A.D.IS This author while examining these caves personally had noticed two Vyala figures each on both sides at the lower and of a small entrance at the south end of the second row of this group. Both Burgess and Sankalia did not seem to have noticed these significant Vyala figures, which in point of fact, are a good means for fixing the date of Bava Pyara group of caves. M. A. Dhaky dates such western India Vyala figures to the fourth century A.D." Following this dating and comparing our Vyala figures with those he mentions, one may come to the conclusion that these caves must have been carved during the later half of the second century A.D. or we may place them in the first half of the third century A.D. for the simple reason that Vyala

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80 : Sramana, Vol 58, No. 4/October-December 2007 figures from the Bava Pyara are cruder and plainer in style than those in the Junagadh Museum. " Dhank Caves Situated on a hill known as Dhankagiri (in the vicinity of Dhanka village in Upleta Taluka of Rajkot District) these caves are 48 kms. north-west of Junagadh. In Jaina literature and Prabandhas this village of Dhanka has been many times referred.'* This hill is adorned with images. According to Burgess they are probably Bauddha. While Sankalia suggests that they are Jina images.' The reference to Dhankagiri as a Jaina Tirtha in Jaina literature corroborates the view of Sankalia. Jina Images On the western edge of this hill there are some caves. Of these the first one, which is located horizontally north-west, has an entrance only 1.5 meters high. Its inner portion is 0.75 metre lower than the outer level. In this cell there are three niches, of which one is facing the door and one on each side of it. All the niches have Jina images. The image facing the door is seated on a Simhasana with hands in Yogamudra and Camaradharinis on both the sides. Because of the absence of cognisance it is difficult to identify the image. But according to Sankalia it represents Jina Adinatha. Burgess considers this as Buddha image, for reason that there is one step-well near the Dhankagiri known as Manjusri Vav, which is not acceptable. 20 Two other images on both the sides of this cell are seated in Padmasana with body erect and motionless. Their hands are placed in Yogamudra. Over the head of these images is carved a triple umbrella indicated by three strokes. On both sides of these images there are Camaradharinis and Vidyadharas on the above. The Mrga cognisance in the middle of the seat helps identifying this image as santinatha, the sixteenth Thirthankara. On both the ends of the seat we find lion figures. The nicer image here is that of Parsvanatha, the twenty-third Tirtharkara. It stands in kayotsarga posture with impressive canopy of cobra-hood behind the head. This is the only best preserved image

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Jaina Architecture and Images of Western India under ... from Dhankagiri. There are other images too, but for want of cognisance it is not possible to recognise them. All these images are nude. Amongst other sculptures there are attendant-figures associated with the Tirthankaras namely, Ambika and some Yaksa. Date for the Caves : 81 21 Images and sculptures from these caves do help us in dating them. Burgess does not say anything about the date of the Dhanka caves. But Sankalia does think that caves on the Dhankagiri were dug around 300 A.D. on the basis of the sculptures. This view of Sankalia remains confirmed by the nudity of the Jina images. Now it is well known that we do not find a Savastra (clad) Jina images sculptures is very inferior to those from Devni Mori. Buddha images of Devni Mori are draped in Sanghati and were moulded around 374 A.D.22 It seems possible that images from Dhanka might have been sculptured during the first half of the fourth century A.D. Conclusion However, for all its limitations, the Jaina art and architecture of Western India deserve the scholar's attention, especially in the light of the fact that the images and monuments of Gujarat are fewer in numbers. The foregoing discussion not only shows the state of popularity of Jainism in Western India during the reign of the Western ksatrapas, but also sheds more light on the problems of their affiliation and date. This survey is only intended to stimulate further intensive study and research of the spread of Jainism in Western India on the basis of archaeological and literary evidences. References: 2. 1. For the western ksatrapa's contribution in the making of Indian heritage see Ksatrapakalnun Gujarat by Resesh Jamindar (Gujarat Vidyapith. Ahmedabad, 1975) and Itihasa Samsodhana (Rasesh Jamindar, Ibid, 1976). But to substantiate this there is no archaeological evidence available. This, therefore, does not help us in deciding about the question of early popularity of this religion.

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82 : Sramana, Vol 58, No. 4/October-December 2007 3. For having the idea of the activities of these Jaina Acaryas in this area sce Rasesh Jamindar, Op.Cit. 1975 Chs, 8&9 and Op.cit, 1976 ch. 10,18 & 25. 4. ekkasah chattise vikkam rayassa maranatassa / sorathe balahaye uthano sevado samgho // Darsanasara, v.11 chbbasa sayehim nauttarehi tadaya siddhigayassa virassal kambaliyanam dikki valaha yuriye sabhuannall Pramanalaksana by Jinasuri see also Devasenasuri's Bhavasamgraha (stanzas 52-75) 5. Taking into account all the known evidences and aspects regarding Nirvana of Mahavira Muni Kalyanavijayaji clarifies that this episode certainly took place either in October or November of 528 B.C. (Jainakalaganana or Viranirvana Samvata, Jhalor, 1931) 6. James Burgess, Report on the Antiquities of Kathia war and Kucch. London. 1876. pp. 149 ff, plate no 29 H. D. Sankalia, Archaeology of Gujarat, Bombay, 1941. pp. 52-53; U.P. Shah. "Gujaratman Bauddha Dharma'' Svadhyaya, Vol.1 issue No. 3 P; 186 Rasesh Jamindar, Ksatrapakalanun Gujarat, Ahmedabad, 1975 P. 190-91 7. James Burgess. OP.Cit. pp. 140 ff. H.D. Sankalia Op.Cit. 48 ff Rasesh Jamindar. Gujaratno SanskTtika Varso, Ahmedabad. 1990, pp. 17 to 23. and also Ksatrapakalanun Gujarat. pp. 173 180 8. But I think there are twelve symbols. Between the symbols 5 and 6 from the left, there is a sign for a symbol. Unfortunately it is not easy to identify it. 9. V.A. Smith, Jaina Stupa and other Antiquities of Mathura, Allahabad. 1901.pp 14 ff. 10. U.P. Shah. Studies in Jaina Art, P. V. Reserach Institute, Banaras, 1955 pp. 4-14. also refer Hiralal Jain, Bharatiya Sanskrti men Jaina Dharma ka Yogadana. 1965. pp 307-312. 11. For more details see Rasesh Jamindar, Ksatrapakalanun Gujarat. 1975 pp. 174-178 and Gujaratano Sanskrtika Varso, 1990. pp. 17-20

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Jaina Architecture and Images of Western India under : 12. These traditional eight symbols are: Svastika, Srivatsa, Kumbha, Padmasana, Nandyavarta, Vardhamana, Matsyayugala and Darpana (see Vividhapuja Samgraha P. 402) 83 13. See Rasesh Jamindar, Reflections on the Jaina Caves in Gujarat, Aspects of Jaina Art and Architecture, editors- U.P. Shah & M.A. Dhaky. Ahmedabad, 1975, PP. 75-79. 14. Report on the Antiquities of Kathiawada and Kucch, London, 1876. 15. Cave Tamples of India, London. 1880 16. I had taken this picture in the monsoon of 1962. For want of flashgun the picture did not come out to satisfaction. 17. M.A. Dhaky, The Vyala Figures on the Medieval Temples of India, Varanasi, 1965. PP.11. fig. 6 18. Dhaky puts the Junagadh Museum Vyala figures in late Ksatrapa period (see, ibid, pp, 30, fig. 6) 19. Jinabhadragani, Puratana Prabandha Sangraha, Calcutta, 1936 (ed. by. Jinavijayaji), PP. 91-93. Rajshekharsuri, Prabamdhakosa, Calcutta, 1935 (ed, by Jinavijayaji) pp 13. 8485, and Janaprabhasuri, Vividhatirthakalpa, Calcutta, 1934, (ed by Jinavijayaji) 20. Burgess. OP.Cit. 1876. P. 150 and Sankalia, Op. cit, p.53. 166-68. 21. U.P. Shah writes that the difference between images of the Digambaras and the Svetambaras was posterior to the Kusana period. Studies in Jaina Art, Banaras, 1955. p.11) 22. R.N. Mehta & S.N. Chowdhari, Excavation at Devni Mori, Baroda, 1966, p.141. U.P. Shah. in Op. cit. p.17. Footnote 5 states that "It is not possible to assign to the sculptures a date earlier than 7th century A.D."

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Sramana, Vol. 58, No. 4 October-December 2007 The Concept of Mind (Manas) in Jaina Philosophy Dr. S. P. Pandey The Oxford Dictionary' reads the meaning of word 'mind' as "the seat of a person's consciousness, thoughts, volitions, and feelings; the system of cognitive and emotional phenomena and powers that constitutes the subjective being of a person; also the incorporeal subject of the psychical faculties, the spiritual part of human being; the soul as distinguished from the body'. The mind (manas) mana is a widely discussed subject in Indian tradition. In Indian philosophy there is not a single system, which does not deal with the concept of mind. Some are more epistemological in their analysis of the concept, while the others are psychological. The whole literature on the subject in the West gives diverse points of view conflicting with each other. The point of difference centers around the relation between mind and body. The basic difficulty arises because of the fact that all these thinkers differentiate mind from body on the one hand and equate mind with the self on the other hand. If the mind is pure body then how to solve the problem of will? If it is considered as pure-self, the problem of physical perception remains unsolved. These two, mind and body, as Ryle says, do not lend themselves to disjunctive treatment. The word, 'manas' literally means 'measuring' and it was used in this sense in the early Vedas and Brahmanas. Manas considered being part of that which was designated by name, nama. It is an activity in the life of a man, by which he measures his wisdom, pleasures, etc. In the Vajasaneya Samhita, the conception of mind as a psychical entity is fully discussed. In the very first verse of the text * Asst. Director, Parshwanath Vidyapeeth, Varanasi

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The Concept of Mind (Manas) in Jaina Philosophy : 85 }: of the Samhita mind is characterized as something; 'which goes out a far'2. It is not a gross physical sense organ, for then, it cannot be conceived as going out of the body nor it can be the soul of self for the same reason. Further, in its third verse it explains three fold division of mental activities, viz. intelligence, feeling and resolution and the description of mind as that which is responsible for all accomplishments. In Upanisads, through different similes, the mind is discussed not as gross but as subtle matter. Their senses are said to be gross derived from the subtle elements. These subtle substances are higher than the senses for they are the cause of the senses. Then mind with the original non-perceptual qualities such as will and desire is subtler. Even greater or subtler than this is the intellect, for it is that which determines. Greater than that is Hiranya-garbha, the central self of all existence. It is said to be annamaya, of the form of matter, in Chandogya Upanisad where Uddalaka instructing Svetaketu in the lore of Brahman tells him that when food is eaten, the finest part of it becomes manas. In the Brhdaranyaka Upanisad, we find manas treated as sense organ i.e., as an instrument of knowledge with a psychical basis. To link up matter, which is gross, and self, which is pure-consciousness, mana or mind, which is a subtle matter capable of reflecting consciousness, is necessary. The concept that mana is subtle matter is common to almost all systems of Indian philosophy. In western philosophy the mind means both, the self as well as the totality of conscious states, where the self gets its manifestation. In both cases it corresponds to the soul or the psychic activity of body. It is never applied to the instrument of those activities as the mana is generally conceived in Indian thought. The common tradition is to accept manas and mind as synonyms. Indian Philosophers have different views about the svarupa (nature), karana (material cause), karya (function), dharma (attributes) adhisthana (locus) etc. of the manas. According to the Nyaya - Vaisesika', mind is an internal sense. It is atomic in size and moves around the external senses. Its contact

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86 : Sramana, Vol 58, No. 4/October-December 2007 with the soul is an essential condition for knowledge and thus, it controls the non-occurrence of much or more than one cognition at a time. The contacts of the objects, the sense organ and the soul, depend upon some other cause, in bringing about of the due effect, because even when the former contacts exist, the necessary effect does not appear.... and this instrumentality upon which they depend is that of the mind. Unlike the other senses it is not made of any of the physical elements. It is beyond the sensual perception and can be known through inference only. The mind does not possess any of the physical qualities; consequently its objectivity is not confined to any of them. It is a common instrument for all types of knowledge. But, the subjective qualities of pleasure, pains etc. are directly perceived by the mind. Doubt, dream, memory, inference and other types of indirect knowledge are purely subjective, and therefore, apprehended by the mind. Some of the Naiyayikas (Gangesa in his Tattvacintamani) enumerates six senses, the traditional five and the mind. But this position of Naiyayikas lands them in several epistemological difficulties. A sense organ, epistemologically, would mean the special and instrumental cause of the perceptual knowledge only. In this context an indriya is one, which gives direct and immediate knowledge. Probably, in this sense, since mind is the cause of the direct awareness of pleasure and pain, we may consider mind to be an organ of sense. But there are other activities in which mind is involved, such as perception, where the function of mind is no more direct but indirect. What is directly contacted by the senses is received and presented by the mind to the self. Thus mind is a sadharanakarana (auxiliary cause) to all perceptual knowledge". Mind seems to be then a liaison between the objects and senses on the one hand and self on the other. It acts as special instrument in direct perception of pleasure and pain. The Vatsyayana maintains that the fact of mind being a sense organ naturally follows from the lack of repudiation as well as enumeration of it as a sense organ in the works of other schools10.

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t The Concept of Mind (Manas) in Jaina Philosophy : 87 The Prabhakara Mimamsaka proves the existence of mind by 'pointing out that the qualities of the self such as buddhi, pleasure, pain etc. would never become manifest but for the activity of mind. They maintain that contact of the mind'' with soul is necessary before cognition can take place. They also maintain the atomicity of the mind. Mimamsakas view of mind resembles with the Nyaya-Vaisesika concept of mind. In Vedanta manas is not a comprehensive term. It is a particular state of antahkarana, which includes all types of mental states. The antahkarana is an evolutes of avidya and occupies the entire body. It involves the empirical self of the Vedanta, a condition of pure consciousness, limiting the latter into body and thus constituting the person or Jiva. It goes out through the senses and establishes the threefold identity. The qualities of pleasure, pain etc. are apprehended by antahkarana itself. Thus this internal organ controls and rules over the organs of sense perception. It is preceptive agent. Buddhi which is the determinative aspect of anatahkarana is understood in five ways/conditions, corresponding to cognitive organs12 viz.. the condition of suspense (samsaya) is expressed by manas; that of judgement (niscaya) by buddhi; vanity (garva) by ahankara, consciousness by citta and recollection by smrti. Sankaracarya13 says that mind is included under sense-organs on the authority of Smrti. 13 The Samkhya-Yoga systems hold that mind is an evolutes of ultimate real, gunas, which are the constituents of Prakrti, the primary substance. Prakrti is the primal matter which is the state of equipoise of sattva, rajas and tamas. It intellicized through the reflection of Purusa. Samkhya recognises eleven senses: five organs of knowledge, five organs of action and mind as the internal organ.' The basic Samkhya emphasizes the twin-functions of the mind- the sensory and the motor. In this respect it partakes of the function of the organs of knowledge (sensory) and organs of conation (motor). Isvarakrsna in his Samkhyakarika "clearly states mind as a sense organ. Vijnanabhiksu' holds that mind alone is alone of the pure sattvika 16

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88 : sramana, Vol 58, No. 4/October-December 2007 form, whereas the other ten sense organs are due to the prominence of rajas and the elements are due to the tamas. The treatment of mind in Yoga, while accepting the above ontological states, is for the most part psychological. It is difficult to ascertain whether mind was designated as a sense-organ by the authors of Yogadarsana "and its Bhasya. Samkhya conception of mind resembles the Vedanta conception in many ways. Buddhist were the first to recognize mind as a sense organ'. They recognise six types of consciousness: visual, auditory, olfactory, gustatory, tactile and purely mental. Corresponding to these varieties there are six bases (asrayas): the organs of vision, audition, smelling, tasting, touch and consciousness itself; and there are six objects (visayas): colours, sounds, smells, tastes, touches and ideas''. Thus there are six senses including mind. The mind is the faculty of intellect that cognises non-sensory objects.20 They hold that mind splits into two chief parts-the subjective and objective. The subjective parts, or mind viewed as a receptive faculty, are represented by one element called, indiscriminately, citta, vijnana or manas. It represents pure consciousness, or pure sensation, without any content. Its content is placed in the objective part, which contains the definite sensation (sparsa); feelings (vedana), ideas (sarjna) volitions (cetana) and various other mental phenomena up to the number of forty-six separate elements. So, it is that feelings come to be viewed as objects of the mind. Out of the 75 elements known as dharmas in Buddhism, 64 belong to the mental group (caitta dharmah). To this we can add citta or the mind as a receptive faculty. The remaining ten are five senses and the five objects are differentiated from the mind and mental elements as being material (rupinah) while the latter are immaterial (arupinah). Besides the forty-six mental phenomena the mind contains fourteen elementary forces (viparyukta samsakaras), the element of character and the three elements, which are eternal (asamskrta): among the latter is Nirvana, the chief dharma. The common feature of all these elements is that they are apprehended by

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The Concept of Mind (Manas) in Jaina Philosophy : 89 the intellect directly without any intermediate agency of the senses. In the apprehension of the sense objects there is likewise participation by the intellect; but these dharmas are non-sensuous objects, they are the exclusive domains of respective intellect, just as color is the exclusive domain of the sense of vision. The Buddhist does not regard the soul as different from mind. Jaina Concept of Mind The Jaina concept of mind is different from that of the other schools of Indian philosophy, as it does not consider mind as one of the sense organ. They maintain that mind is a particular material substance. It is considered as the organ of apprehension of all subjects of all the senses?'. It is also designated as anindriya or no-indriya i.e. quasi-sense, subtle sense (suksma-indriya) or inner sense (antahkarana). It seems that when the problem whether mind should be designated as a sense-organ presented it before the non-Buddhist thinkers, they tried to clarify their position by deducting its status of a sense-organ from the implication of their own ancient text. The Jainas, however, adhered to their old position of regarding mind as anindriya. Thus whereas Vatsyayana referred to other schools (tantrantara) and Sankaracarya to some smrti-text, the Jaina thinkers thought it proper to admit it as an anindriya. The antiquity of this Jaina conception depends upon the antiquity of their conception of twenty-eight types of abhinibothika-jnana (perceptual cognition) which includes no-indriya avagraha (quasi-sensuous indeterminate perception), no-indriya iha (quasi-sensuous speculation) etc. Perhaps the Jaina concept of mind as a quasi-sense is as old as the Buddhist conception of mind. Now a question arises as to why the different schools took so much pain to win the title of a sense-organ for mind, while the Jainas did not care for it. The non-Jaina schools unanimously agreed that the knowledge born of the contact of the sense-organs with the object is pratyaksa (direct cognition). When the problem regarding feelings of pain and pleasure etc. which are obviously independent from the

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: Sramana, Vol 58, No. 4/October-December 2007 sense-organs presented itself, it was but natural to accord the mind the status of sense-organ otherwise the cognition of pleasure, pain etc. would not fall under the category of pratyaksa. Besides this the yogaja-pratyaksa (transcendental perception) was also to be accounted for. In order to meet this problem the non-Jaina thinkers had to conceive of the 'sixth organ' as also of the same kind as the other five sense organs. Hence, it was manas (mind), which accorded the status of a sense organ. The Jaina philosophers faced no similar difficulty for they considered the knowledge derived through the sense organs as well as mind to be Paroksa (indirect)22. They considered mind as anindriya (not-sense) and as a no-indriya (quasisense). The term 'no' or 'not' in this case, do not mean negation but comparatively lesser degree of the character of sense. In the Sarvarthasiddhi 23 Pujyapada maintained that 'Just as a girl is called anudara (without uterus) not because she does not have an uterus but because her womb is so small that is does not posses the capacity of conceiving, so also the mind is called anindriya, since it is not of the rank of the ordinary sense organ. Though mind also is a source of knowledge, it is regarded as no-indriya; because, it is dependent on other senses for grasping the external objects. It is a common factor in all cognitions. The object of other senses is fixed but the mind is not confined to any of the physical qualities. It is capable of apprehending the past and future also. The main function of the mind is thinking. It arranges the data given by the senses. 90 According to Jaina traditions, of course Buddhists also agree with that manas is neither ubiquitous nor atomic in size; they regard it of madhyama-parimana (medium-sized) as well as produced entity. Buddhists hold that manas is of the nature of vijnana (cognition) and in the form of the cognition of one particular moment it is a peculiar type of cause (technically called samanantara karana) of the cognition of succeeding moment. Jainas hold that like other senses the mind also is divided into two varieties the physical mind (dravyamana) and the psychical mind

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The Concept of Mind (Manas) in Jaina Philosophy : 91 (bhavamana). In Visesavasyaka-bhasya24 we get description of two phases of mind. The physical mind is material, constituted of manovargana 25. It occupies the whole body. The Digambaras admit the heart as its abode; and of the shape of a lotus with eight petals26. The psychical mind (bhavamana) is the power or activity of the selfresulting into various states of experience. It is the conscious activity. In the Nandi and Anuyogadvara, the ordinary perception is confined to the five external senses. Mental cognition is not regarded as perception. But, in the later stage the apprehensions of pleasure, pain etc. are included into perception. In the Agamic period feeling has no relation with the mind. It is affected by Vedaniya-karman and directly connected with the soul. Even the animals without mind, feel pleasure, pain etc. The Arhats, who generally do not apply the mind to any psychic activity, are said to feel favorable or unfavorable experiences directly through the soul. In this stage the mind is purely connected with the function of thinking, The Vedanta, Samkhya and Buddhist assign the qualities of pleasure, pain etc. to mind only. The Jaina says that they are the qualities of the self-mixed with karmic matter. The Function of Mind The function of mind is knowing and thinking. Sthananga describes it a samkalpa vyaparavati. It is also referred to as cittamanovijnana. Visesavasyaka-bhasya27 defines manas in terms of mental process. The mind gets knowledge through the senses but necessarily in all forms of knowledge. Mind can also have its own function without any stimulation received from the senses. It is manojanya-jnana. Such psychic function of the mind can be mentioned as iha (integration), avaya (association) dharana (retention), smrti (memory), pratyabhjna (recognition), tarka (implication), anumana (reference) and agama (knowledge from testimony). Accepted term for the function of mind is samjna. It is divided into many ways.

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92 : Sramana, Vol 58, No. 4/October-December 2007 The First Division: According to the first division it has three varieties: 1. Dirghakaliki- the sense of keeping the past impressions into memory and reflection on the future. This sense is found in the kingdoms of heaven and hell and in the womb-born (garbhaja) animals. The division of samjnis (with mind) and asarjnis (without mind) depends mainly on this sense * 28 Only those who have mind can possess this capacity24. 2. Hetuvadiki-the sense of acceptance or rejection of an object after proper consideration of its advantages or disadvantages. This sense is found in all the mobile (trasa) animals; which can move from place to place according to their interest. 3.Drstivadopadesiki-a being having right faith and possessed of knowledge due to subsidence-cum-destruction of karmic veil is called samjni from the point of view of drsti. This sense is found in the persons with right attitude (samyagdssti) only. The above division of samjna is related to the higher-grade animals only.30 (2) The second Division: According to the second division the samjna is divided into two varieties of (a) knowing and (b) feeling: (a) The variety of knowing relates to the five types of knowledge, mati, sruta, avadhi, manahparyaya and kevala. (b) The variety of feeling is divided into the following four types: (i) Aharasasjna- the feeling of hunger. It is affected by the rise of corresponding Vedaniya karman. (ii) Bhavasamjna- the feeling of fear; affected by the Mohaniya karman. (iii) Maithunasamjna- the feeling of sexual desire, affected by Mohaniya karman.

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The Concept of Mind (Manas) in Jaina Philosophy : 93 The Bhagavati-sutra adds six more varieties; i. e. the four 'passions (kasayas), oghasamjna and lokasamjna. Oghasamjn is, the habitual feeling without any explicit psychic consciousness. It is just like the activities of unconscious mind lokasamjna are the ordinary type of articulate cognition. In the Acaranga, there are six more samjnas of (i) Moha, (ii) Dharma (iii) Sukha, (iv) Duhkha, (v) Jugupsa and (vi) Soka. The above types of samjnas are common to all the mundane being. They are found in the one-sensed animals also. The Problem of Samjnin and Asamjni: In the Jaina biological evolution only a particular section of the five-sensed animals is regarded as sarjnin. All other animals are asarjnins. This division is roughly based on the possession of mind or otherwise. The animals with mind are known as saminins and others without mind as asarjnins. But, at the same time it is held that Mati and Sruta are common to all the imperfect souls. We have divided mati into three types of indriyanimitta (produced by the senses alone), anindriyanimitta (produced by the mind only) and ubhayanimitta (produced by the both). The first type of mati is possible in the one-sensed animals also, as they also possess the sense of touch. The sruta is caused exclusively by the mind; so it cannot exist in the lower grade animals that are without mind. Jinabhadra tries to explain this inconsistency by holding the division of samjnin and asamjnin as based on the physical mind; which is not completed in the lower grade animals. Their activity is mere instinctive and not rational. But, as far as the psychical mind is concerned, they are not absolutely without mind. They also possess the power of thinking or feeling to a certain degree, The trees, though one-sensed in physical consideration, exhibit a clear sense of feeling, the favorable or unfavorable touches, But, this contention of Jinabhadra, goes against the theory of cognitive causal system. The psychical sense does not function without the help of physical sense. According to the same

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94 : sramana, Vol 58, No. 4/October-December 2007 principle, the mind is impotent without the physical mind, consequently, the phenomena of mental activities cannot be explained in the case of asamjnins. The only possible explanation of this division is that the negation in the case of asamjnins, does not mean total absence, but an undeveloped condition or an indistinct presence of it. "The mind of the lower grade animals is not so developed as amounting to rationality. This view is further confirmed by the first division of samjna, stated above. The animals by instinct also possess mind in undeveloped form; and consequently, they have sruta also. The Object of Mind: According to the Non-Jaina systems mind is an essential condition for all types of psychic function. It is only the Vedanta, which holds certain qualities as saksibhava (cognised by the pure soul). But, as far as the cognition of external things is concerned also holds antahkarana, as an essential condition. The Jaina does not favor this view. The Nandi clearly holds the sense cognition as different from the mental cognition. The first is pratyaksa while the latter is paroksa. All types of paroksa in the logical period, except Agama are included into paroksa-mati. Akalanka includes them into sruta; but this difference is related with the fixation of a demarcation line between mati and sruta. Akalanka includes all types of mental cognition into sruta. As far as the sense cognition is concerned hc does not differ from the Nandi. Thus, mind is not an essential condition for all types of knowledge. In the logical period it is held that mind functions in the case of sense-cognitions also. But, that is an external influence. We have stated the variety of mati exclusively related with the senses. In such cases the soul cognises the object through the medium of senses, without depending upon the assistance of mind, just as in the case of supersensual cognition, it does so directly. It is another thing that in the case of samjnins, the mind begins to function as soon as an object is presented.

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The Concept of Mind (Manas) in Jaina Philosophy : 95 In the case of supersensual cognition of avadhi and Manah*paryaya the role of mind is finished with the desire to know a particular object; after knowledge it begins to function again for the creation of favorable or unfavorable attitude. In the case of an omniscient it is observed from that function also. Similar, is the case with sensecognition. It (mind) functions in creating a desire to know a particular thing. It has nothing to do with the stage of sensation. It functions again for creating the particular attitude. But the stages of desire and attitude are not cognitive stages. They ate result of Mohaniya Karman. Here, the mind does not function as an instrument of knowledge, but that of feeling or willing. The mind as an instrument of cognition is related with the four types of imperceptual knowledge. They are memory, recognition, hypothetical judgement and authority. In the Agamic period these types are expressed along with mati or sruta. No doubt, the feelings of pleasure, pain etc. are directly related with the mind. But, they are not cognitions. The four types of passions (kasayas) and nine types of mild passions (nokasayas) also are related with the mind, but those also are not cognitions. In the four stages of avagraha etc. the mind begins to function from the stage of Tha, which is a mental inclination towards judgement. Here, it operates upon the data supplied by the senses. According to Jainism mati advances from general to particular. This process consists in doubt, inclination and judgement. All these stages are mental phenomena. In the animals without mind these states do not occur, such animals get sense-impression and react habitually. For, the states of doubt etc. the memory of past impression is necessary. It is not possible in the lower grade animals. They cannot retain the memory of past events. The flies set on the same thing even if they are hundred times blown away. They cannot be rational. Memory is the quality of a developed mind. Similarly, the power of retention (dharana) also is a mental quality. The above discussion leads us to the conclusion that mind is an instrument of knowing as well as the other psychical activities

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96 : sramana, Vol 58, No. 4/October-December 2007 offering and willing etc.. The external senses are related with knowing only. In the case of knowing the mind is further analysed in two varieties. It serves as an instrument of an independently recognised category of knowledge, as in the case of memory, inference etc. It also serves as an instrument of the development of sense cognition. As a matter fact both types are fundamentally the same. The elements of memory and inference exist in both cases. But, in one case they are independently recognised whole in others they are secondary to the sense cognition. This division does not exist in the Agamic period. It was introduced by the logical period, where the question of inference etc. came into prominence with the impact of the Navya-nyaya. Reference: 1. The Oxford English Distionary, Prepared by J.A. Simpson & E.S.C. Weiner, Second Edition (Vol. IX) Clarendon Press Oxford, 1989, pp. 799. Vajasaneya Samhita 30,4,1-6 Ibid - Verse-3 2. Kausitaki Upanisad- 3/8 Chandogya Upanisad- 6.6.5 and 61 6. Bihdaranyakopanisad-1.5.3 7. Nyayasutra-1/1/16 S.C. Vidyabhushan on Nyaya-sutra-114/2/1/15 9. Concept of Mind in Indian Philosophy by Sarasvati Chennakesavan, MLBD, 1980,pp-21 10. Nyaya-bhasya-1.1.4 11. Prabhakara School of Purvamimamsa, G.N. Jha, Allahabad 1911 12. Brahmasutra Samkara-bhasya- 11.4.6 13. Ibid - 11.4.17

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The Concept of Mind (Manas) in Jaina Philosophy : 97 14. Samkhya-pravacana-bhasya 2.19 15. Samkhyakarika-24, 27 16. Samkhya-pravacana-bhasya- Vijnanabhiksu, 2.25 17. Vide Yoga-drsti - II.19 18. Studies in Jaina Philosophy, Nathmal Tatia, P.V. Reserach Institute, Varanasi p-31 19. Central Conception of Buddhism, p.58 20. Ibid. pp. 96-7 21. Pramana-mimamsa by Hemacandra- 1,2, 21-22-23 22. tad indriyanindriyanimittam - Tattvartha-sutra- 1.14 23. isadinriyamanindriyamiti / yatha anudara kanya itil kathamisdarthah// Sarvarthasiddhi by Pujyapada-1.14 24. Visesavasyaka-bhasya- 3525 25. Bhagavati- 13, 7, 494 26. Gommatasara (Jivakanda)-443 27. Visesavasyaka-bhasya-3523 28. Ibid- 506-7 29. The mind according to Jainas, is an instrument of thinking, which a soul makes for itself out of the groups of material atoms fit for the purpose and becomes capable of thinking through its agency. Of course only the developed souls have the capacity to form minds. 30. Visesavasyaka-bhasya-522 31. Ibid.-506-07

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Jainism in Bengal Dr. Harihar Singh* Bengal came into contact with Jainism as early as the 6th century B.C. as the Acarangasutra, which is taken to be the earliest Jaina canon by the Svetambaras, gives a vivid account of Mahavira's itinerary of Ladha (Western Bengal). There we are told that when Mahavira (24th Tirthankara) travelled in the pathless country of the Ladhas, enduring of course manifold pains caused by grass, clod, fire, flies and gnats, the natives of Ladha attacked him, disallowed him from entering their village, made dogs bite and run at him, used abusive language to him, struck him with stick, fist, lance, fruit, cold and potsherd, cut his flesh, tore his hair, covered him with dust and hit to let him fall, but all the times he remained undisturbed and proceeded on the path of Nirvana (liberation). Many other mendicants, eating rough food and carrying a strong stick to keep off dogs, were also bitten and torn by the dogs. It was thus very "difficult to travel in Ladha." This far-famed country of Ladha in old days lay west of the Bhagirathi river and included roughly the present day districts of Howrah, Hooghly, Burdwan, Murshidabad and Dinajpur.2 From the above narratives of the Acarangasutra it appears that the people of Bengal were still primitive and outside the pale of Aryan civilization and hence they could not appreciate the mendicant life of Mahavira. It is very unfortunate that in a country like India where saints and seers are treated as reverent persons for their asceticism, such an act of ill-treatment was done disregarding all the human values. It was probably the nudity of Mahavira which enraged them most. This may be surmised from the fact that the inhabitants of the village did not allow him to enter their village, saying, "Get away from here." Deptt. of A.I.H.C. and Archaeology, B.H.U., Varanasi

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Jainism in Bengal Dr. R.C. Majumdar also suggests that nakedness must have made *them repulsive but his saying that it was done because they were of good taste and high culture is hardly justifiable. Do we expect such a maltreatment of ascetics from the cultured people? However, whatever may have been the reason of their annoyance it was not long afterwards that Jainism made its footing there. This would have been possible with the Aryanisation of eastern India since the Jaina Prajnapanasutra, an Upanga text of the 2nd-1 century B.C., includes Vanga (Central and Eastern Bengal) and Ladha in the list of Aryan countries. We have an important piece of information to allude to the spread of Jainism even prior to the 2nd century B.C. This we learn from the Kalpasutra of Bhadrabahu who was contemporaneous with Candragupta Maurya and flourished in the 4th-3rd century B.C. According to the Kalpasutra, Bhadrabahu had four disciples. One of these was Godasa who had the credit of founding a school (Sakha) of his own called Godasagana. This Sakha of Godasagana was divided into four Sakhas, namely Tamraliptika, Kotivarsiya, Pundravardhaniya and Dasikharvatika.' The first of these was associated with lower Bengal, the next two belonged to North Bengal and the remainder had its association with West Bengal." From the geographical distribution of these Sakhas it appears quite certain that Jainism spread in the major parts of Bengal. The prevalence of Jainism in Pundravardhana is also known from Divyavadana' which says that the Nirgranthas in Pundravardhana had drawn pictures representing Buddha as falling at the feet of Nirgrantha and when this matter was reported to Asoka he ordered the massacre of the Nirgranthas in Pataliputra, the capital of the Mauryan rulers. But not much credence is given to this statement of the Buddhist text since the Sramanas (Nirgranthas) received an equal treatment with their co-religionists. Probably, this is a sectarian stunt to defame the Nirgranthas. : 99 Jainism continued to flourish in Bengal from the 1" century B.C. to the 2nd century A.D. This is evidently known from numerous

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100 : sramana, Vol 58, No. 4/October-December 2007 inscriptions containing the names of a large number of Jaina Sakhas mentioned in the Kalpasutra.' During the age of the Imperial Guptas (circa 4h-61" centuries A.D.) we have a good number of inscriptions and Jina images from other parts of North India,' showing thus the flourishing condition of Jainism there, but except for a solitary testimony of Paharpur copper-plate of the Gupta year 159 (479 A.D.) which makes mention of a Jaina monastery they are conspicuous by their absence in Bengal. Probably, the rigorous code of conducts as prescribed both for recluses and laity in Jaina religion distract the natives of Bengal to embrace other religions of the period. The above copper-plate inscription had been recovered during archaeological excavations carried out at Paharpur, Rajshahi district, Bangladesh. It records an endowment of land by a Brahmana couple for the "maintenance of worship with sandal, incense, flowers, lamps etc. of the divine arhats at the vihara of Vata-Gohali which was presided over by the disciples and the disciples of disciples of the Nirgrantha preceptor (Sramana-acarya) Guhanandin, belonging to the Pancastupa section (nikaya) of Kasi (Varanasi)."1 Virasena and Jinasena, who wrote the Dhavala commentary on the Satkhandagama which is taken to be the main canonical text by the Digambaras, claims to have belonged to this Nikaya. The Jaina Vihara at Vata-Gohali was so sanctified that it drew attention of other sections of the society as well. The donation of a Brahmana couple for the worship of Jinas is indeed significant as it shows the religious tolerance of the people of the period.. The prevalence of Jainism in Bengal in the 7th century A.D. is known from the travel account of Hiuen Tsang who visited Pundravardhana and Samatata (South Bangladesh) in the second quarter of the 7th century A.D. Referring to the sectaries of different Sakhas of these regions he says that the naked Nirgranthas are the most numerous.":"2 This apparently shows the high concentration of Nirgranthas (Jaina monks) in Bengal. This information of Hiuen

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Jainism in Bengal Tsang about the Nirgranthas is of immense importance since he was a Buddhist monk. : 101 We know little about the state of Jainism in Bengal from about the 8th century A.D. to the close of the 12th century A.D. as no Pala and Sena inscriptions make any reference to the Jainas and Jainism. This definitely shows the waning condition of Jainism in Bengal at least in the 8th-10th centuries A.D. The reason of its declination seems to be this that the Pala rulers were staunch supporters of Buddhism and the Senas that of Hinduism. But its position seems to have considerably improved during the 11th-12th century A.D. This is evidently known from a large number of Jaina temples located at Harmashra, Bahulara, Kendua, Barkola, Pareshnath, Ambikanagar, Chitgiri, Chiyada, Deulbhira, Gaukul, Dharapat etc. in Bankura district, Pakbira, Budhapur, Suisa, Palma, Balarampur, Gholamara, Chara, Sanka, Para, Senera, Jhalda, Deoli etc. in Purulia district, Deuliya, Puchra etc. in Burdwan district, and Balihati in Midnapore district.13 Similarly, the procurement of many Jaina images from different parts of Bengal also shows the bright position of Jainism in Bengal. This is when many Jaina temples were badly damaged and converted into Brahmanical shrines. The declination of Jainism in the Pala period and its rise in the Sena period is a point to be thoroughly investigated. To me appears that Jainism succeeded in occupying the seat of Buddhism when the latter lost its hold in Bengal after the Palas. This indeed gave much encouragement to the Jainas to raise their temples on the places listed above and manufacture Jaina images in stone and metal to install at places of their choice. 14 It is not known for certain what happened to Jainism after the 12th century A.D. as we do not have archaeological and literary data } to show the presence of Jainism in Bengal at this time. Probably, it was merged in the Avadhuta sect of Bengal which had been well established in Bengal towards the end of the Pala period. 15 This

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102 ; sramana, Vol 58, No. 4/October-December 2007 position of Jainism remained almost unchanged until the Jaina emigrants from western India, particularly Mewar and Bikaner, came here to do business in the 17th-18th century A.D. and built Jaina temples, chiefly in white marble, at Berhampur, Azimaganj and Kolkata. This is reflected not only from the temple style but also from the building material itself. While the temples of the 10h-11h century A.D. are built in the Orissan style, those of the medieval (Muslim) period are executed in the western Indian style. The building materials employed in the Jaina temples of the 104-11' century A.D. are sandstone and burnt bricks, whereas the material used in the medieval Jaina temples is white marble which had been transported to Bengal from Rajasthan since it is not available in Bengal. References: 1. Jaina Sutras, The Sacred Books of the East, Vol. XXII, Pt. I, reprint, Varanasi, 1964, pp. 84-85. H.C. Raychaudhuri, in The History of Bengal, Vol. I, Decca, 1943, pp. 20-22. R.C. Majumdar, "Jainism in Ancient Bengal", Shri Mahavira Jaina Vidyalaya Golden Jubilee Volume, Pt. I, Bombay, 1968, p. 133. Prajnapanasutra, Pt. I, Edited by Mishrimalji, Beawar, 1983, ri i 102. vi o Jaina Sutras, The Sacred Books of the East, Vol. XXII, pp. 288-89. P.C. Bagchi, in The History of Bengal, Vol. I, p. 410. Divyavadana, Edited by E.B. Cowell and R.A. Neil, Cambridge, 1886, p. 427. R.K. Mookerji, in The Age of Imperial Unity, Bombay, 1968, p. 82. P.C. Bagchi, op. cit., p. 410. oo . 9.

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Jainism in Bengal : 103 10. 11. C.J. Shah, Jainism in North India, reprint, Delhi, 1989, pp. 204-217. K.N. Dikshit, "Paharpur Copper-Plate Grant of the (Gupta) year 159", Epigraphia Indica, Vol. XX (1929-30), pp. 5964. 13. Beal, Buddhist Records of the Western World, Vol. II, London, 1906, p. 195. D.R. Das, "Jaina Temples of West Bengal", Nirgrantha, Vol. III, Ahmedabad, pp. 107-124; P. Banerjee, in Jaina Art and Architecture, Vol. I, Ed. by A. Ghosh, New Delhi, 1974, pp. 152-158. J.N. Banerjee, in The History of Bengal, Vol. I, p. 465. P.C. Bagchi, op. cit., p. 411. 14. 15.

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zramaNa, varSa 58, aMka 4 akTUbara-disambara 2007 pArzvanAtha vidyApITha ke prAGgaNa meM kharataragaccha kI cAra sAdhviyoM kA adhyayanArtha pArzvanAtha vidyApITha meM Agamana pArzvanAtha vidyApITha evaM vArANasI jaina samAja ke lie yaha harSa kI bAta hai ki kharataragaccha-jyoti paramapUjyA sAdhvIvaryA zrIcandraprabhAzrIjI ma0sA0 kI cAra ziSyAe~sAdhvI saMyamapUrNAzrI jI, sAdhvI ratnanidhizrI jI, sAdhvI puNyanidhizrI jI aura sAdhvI zraddhAnidhizrI jI ma. sA. adhyayanArtha pArzvanAtha vidyApITha, vArANasI padhAra rahI haiN| Apa zikharajI se cala kara pharavarI mAha ke prathama saptAha taka vidyApITha meM pdhaareNgii| jJAtavya hai ki do sAdhvIvRMda vizva jyotiSa vizvavidyAlaya se "jaina mandira meM vAstuvijJAna evaM zilpa vijJAna kI avadhAraNA" tathA "jyotiSazAstra meM muhUrta vijJAna kI vaijJAnika avadhAraNA" viSaya para pI-eca0DI0 kara rahI haiN| pArthanAtha vidyApITha meM mAsika evaM traimAsika saMgoSThI prArambha jaina dharma, darzana, kalA, itihAsa, saMskRti evaM purAtattva Adi viSayoM meM kAryarata udIyamAna zodha-chAtroM evaM jainavidyA meM ruci rakhane vAle sudhIjanoM hetu pArzvanAtha vidyApITha ne eka mAsika evaM traimAsika saMgoSThI sirIja prArambha kiyA hai| isa saMgoSThI ke mAdhyama se zodha-chAtra apanI zodha-patra lekhana kalA/vAcana yA vAkkalA meM nipuNatA lA sakeMge / zodha-chAtroM dvArA paThita starIya zodha AlekhoM ko zramaNa (traimAsika) zodha-patrikA meM prakAzita kiyA jaayegaa| zodha-patra kA viSaya cayana karane hetu zodha-chAtra svataMtra haiM kintu viSaya jainavidyA, bauddha dharma-darzana yA tulanAtmaka dharma-darzana se sambandhita hI hone caahiye| yaha saMgoSThI pratyeka mAha ke prathama zanivAra ko prAta: 10.00 baje se honI nizcita hai| isa saMgoSThI kA prArambha dinAMka 8-12-2007 ko huaa| isa krama meM prathama zodha Alekha saMsthAna ke kAryakArI nidezaka DaoN0 zrIprakAza pANDeya dvArA 'jaina sAhitya aura zrImadbhagavadgItA' viSaya para prastuta kiyA gyaa| jisameM DaoN. sudhA jaina, DaoN. vijaya kumAra, zrI omaprakAza siMha,DaoN0 rAghavendra pANDeya, DaoN0 azoka kumAra sinhA, zrI saMjaya kumAra siMha, DaoN. saMjaya kumAra pANDeya, DaoN0 bhUpendra zukla, DaoN0 zAradA siMha, suzrI pratibhA mizrA Adi ne saMgoSThI meM bhAga liyaa|

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pArzvanAtha vidyApITha ke prAGgaNa meM : 105 isa krama meM janavarI mAha meM DaoN. vijaya kumAra, pharavarI mAha meM DaoN. sudhA jaina * tathA mArca mAha meM zrI omaprakAza siMha dvArA Alekha prastuta kiye jaayeNge| traimAsika saMgoSThI meM dharma, darzana, kalA, itihAsa, saMskRti evaM purAtattva Adi se sambandhita sthAnIya vizvavidyAlayoM meM kAryarata evaM avakAza-prApta vidvAnoM ko vizeSa vyAkhyAna hetu AmaMtrita kiyA jaayegaa| International Conference on ' Issues Causing Threat to Our Environment' (March 27-29, 2008) Organisers: Parshwanath Vidyapeeth, Varanasi Dept. of Veda, S.V.D.V., B.H.U. & Suruchi Kala Samiti VENUE: Conference Hall, S.V.D.V. Banaras Hindu University, Varanasi Natural and man-made environmental resources - fresh. water, clean air, soil, mineral resources, forests, grasslands, marine resources, and agro-ecosystems - provide sustenance and a foundation for social and economic development. But with an everincreasing pace and the human population, of the so-called civilized nations, has put material things above the beauty, magnificence and survival of the Earth. As a result many of the environmental threats have emerged as : Air Pollution, Global Warming, Hazardous Waste, Ozone Depletion and UV-B rays, Water Pollution, Air Pollution, over population. Noise Pollution and Rain Forest Destruction. To ponder over these issues and create awareness among the masses about environmental pollution, over exploitation of natural resources, to promote facts about environment conservation and to ensure the optimum use of natural resources like water, fuel etc. a three-day's International Seminar will be organized on 27-29 March 2008.

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106 : zramaNa, varSa 58, aMka 4/akTUbara-disambara 2007 Topics to be discussed prominently in the Seminar: 1. Pollution: sources, problem and state of general awareness about Pollution, 2. Pollution and Globalization, 3. Global Warming: problems and perspective, 4. Forest depletion 5. Ozone layer depletion 6. Over Population: problems and perspective.7. Environmental Management in Ancient ages, 8. Indian Religions, Literature & Environment, 9. Human Health & Environment, 10. Bio-diversity conservation 11. Socio-economic dimension of Environment, 12. Sports & Environment 13. Environment & Law Guidelines for submission of papers: Scholars are invited to submit their papers in the following format: *For English-Title of the paper :Times New Roman 14 point Bold An abstract (200 words) : Times New Roman 12 point Bibliography or references For Hindi: Title of the paper An abstract (200 words) Bibliography or references Send a soft and Hard copy of : Times New Roman 10 point : Kruti Dev 010 16 point Black : Kruti Dev 010 14 point : Kruti Dev 010 12 point your abstract. Language: Will be Hindi and English only Registration Fees: For India (scholars) For Students/Research Scholars Asian Countries Other Countries : Rs. 500.00 Rs. 400.00 : $50 : $100 Cheques/DDs: All payments should be made in Cheques or DD (Please add Rs. 30.00 for outstation) in favour of: 'International Conference on "Issues causing threats to our Environment" payable at Varanasi. Last Date for receiving the abstract of papers: February 20, 2008 Registration as a delegate: March, 10, 2008 Spot registration will be also available. The fee will be Rs. 600.00 only.

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pArzvanAtha vidyApITha ke prAGgaNa meM : 107 Major attractions: Painting Exhibition on Environment, Cultural 'Programs, Kashi Darshan and holy Ganga Snan will be arranged on payment. Contact persons: Mr. Anjani Kumar Mishra, Gen. Secretary, Suruchi Kala Samiti B-23/45 P-12 Sharda Nagar Colony, Khojawa, Varanasi 221010, (UP) India, Ph. 09450016201 Dr. S. P. Pandey, Director In-charge, Parshwanath Vidyapeeth, I.T.I. Road, Karaundi, Varanasi-221005, (UP) India, Ph.09936179817 Dr. Upendra Kumar Tripathi, Dept. of Veda, S.V.D.V., B.H.U, Varanasi-221005, (UP) India, Ph.: 09452563991 The scholars from outside India may send their Registration Fee to: Dr. Sanjay Rai, Department of Indian Language, Faculty of Arts Banaras Hindu University, Varanasi 221005 Mobile No. 0-9450532989 Email: sanbant@yahoo.com,

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zramaNa, varSa 58, aMka 4 akTUbara-disambara 2007 jaina jagat rAjyapAla dvArA -'karuNAratna' puraskAra se zrImatI menakA gAMdhI, zrI DI0Ara0 mehatA, zrI dulIcanda jaina evaM DaoN0 sAdhanA rAva sammAnita cennaI - 20 disambara 2007, 'karuNA ratna' puraskAra samAroha dinAMka 30 disambara 2007 ravivAra kI sAyaM 5.00 baje se tamilanADu ke rAjabhavana meM prAraMbha huaa| karuNA prArthanA kA sasvara pATha zrI sajjana surANA ne kiyaa| tamilanADu ke mAnanIya rAjyapAla zrIyut surajItasiMhajI baranAlA samAroha ke mukhya atithi the| zrImatI menakA gAMdhI, lokasabhA sadasya evaM pUrva kendrIya maMtrI, bhArata sarakAra, saMsthApakapIpula phaoNra enimalsa, naI dillI; zrI DI0Ara0 mehatA, saMsthApaka ceyaramena, bhagavAn mahAvIra vikalAMga samAyatA samiti, jayapura; zrI dulIcanda jaina, rASTrIya adhyakSakaruNA antarrASTrIya, cenaI tathA DaoN0 sAdhanArAva, saciva - iNDiyana oNpha enimala velapheyara, cenaI ko 'karuNA ratna' avArDa se rAjyapAla ne sammAnita kiyaa| 'karuNA ratna' puraskAra dayA, karuNA, ahiMsA, sevA tathA zAkAhAra ke kSetra meM ullekhanIya kArya karane vAle mahAnubhAvoM ko surANA eNDa surANA iMTaranezanala eTornIja ceriTebala, cenaI dvArA pradAna kiyA gyaa| puraskAra ke antargata eka lAkha rupaye kI nagada rAzi, prazasti patra evaM smRti cihna pradAna kiye gye| zrI kailAzamala dUgar3a ne puraskAra prAptakartAoM kA saMkSipta jIvana rekhAMkana prastuta kiyaa| vacaEDIENDRATRE Hasnalaianilianslapalitates CO zrI dulIcanda jaina tamilanADu rAjyapAla se 'karuNA ratna' avArDa grahaNa karate hue|

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jaina jagat : 109 bhagavAna mahAvIra janmabhUmi kuNDapura, vaizAlI meM 'vardhamAna bhavana kA zilAnyAsa bhagavAna mahAvIra svAmI kI janmabhUmi vAsokuNDa, videha kuNDapura, vaizAlI meM 26 agasta 2007 ko Ayojita eka bhavya samAroha meM rAjakumAra vardhamAna bhavana' kI AdhArazilA rakhI gii| samAroha ke mukhya atithi vaizAlI lokasabhA sadasya evaM kendrIya grAmINa vikAsa maMtrI DaoN. raghuvaMza prasAda siMha the| unhoMne samAroha meM upasthita deza ke vibhinna kSetroM se Ae hue jaina pratinidhiyoM kA bhagavAna mahAvIra kI pAvanabhUmi para svAgata karate hue kahA ki - maiM isa dharatI kI vaMdanA karatA huuN| yaha bhUmi ahilya kahalAtI hai, yAnI yahA~ saikar3oM varSoM se hala nahIM calAyA jaataa| sAhU zAntiprasAda jI ne san 1955 meM 'ahiMsA, jainazAstra evaM prAkRta zodha saMsthAna' kI sthApanA karake jainavidyA ko eka naI dizA dii| san 1956 meM prathama rASTrapati DaoN0 rAjendra prasAda ne bhavya smAraka kA zilAnyAsa kiyaa| jaina dharma kI prAsaMgikatA para prakAza DAlate hue unhoMne kahA ki Aja yadi jainadharma ke triratna evaM paMcamahAvrata siddhAnta ko janamAnasa apanA le to sArI duniyA se AtaMka samApta ho jaayegaa| saMsada ke dvArA bhagavAna mahAvIra kA saMdeza janamAnasa taka phailAne kA unhoMne AzvAsana diyaa| unhoMne vaizAlI sthita mahAvIra hAIskUla kA geTa, gesTa hAUsa, aspatAla, kaoNleja, relave sTezana Adi sarakAra dvArA banavAne kI ghoSaNA kii| 'sajakumAra vardhamAna bhavana' kI AdhArazilA zrI Ara0ke0 jaina (vIrA bilDarsa) dillI ne rkhii| paM0 rAjendra upAdhye ne pUjana saMpanna kraayaa| bhagavAna mahAvIra smAraka samiti ke adhyakSa zrI nareza kumAra seThI ne batAyA ki yahA~ AcAryazrI vidyAnanda jI, AcAryazrI vidyAsAgara jI, AcAryazrI vardhamAnasAgara jI evaM santoM ke AzIrvAda se sabhI saMsthAoM- tIrthakSetra samiti, mahAsamiti, pariSad Adi ke sahayoga se pUre samAja ko jor3akara bhavya smAraka banAyA jaaegaa| sAtha hI unhoMne zrI svadeza bhUSaNa jaina (paMjAbakesarI), zrI satIzacanda jaina (SCJ), zrI anila jaina (nepAla), zrI svarAja jaina, zrI satyendra jaina Adi ke dvArA samAroha ko saphala banAne meM diye gaye sahayoga kI sarAhanA kii| mahAsabhAdhyakSa nirmala kumAra seThI ne AbhAra vyakta kiyaa| saMcAlana DaoN0 vIrasAgara jaina ne kiyaa| ye sabhI kArya prAkRta jainazAstra aura ahiMsA zodha saMsthAna' ke nidezaka DaoN. RSabhacandra jaina, ke nirdezana meM sampanna hue|

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110 : zramaNa, varSa 58, aMka 4/akTUbara-disambara 2007 10th Jaina Studies Conference at SOAS on "Jaina Art & Architecture' on 6-7 March 2008 School of Oriental and African Studies, (SOAS), Russell Square, London WCIH OXG SOAS is organizing a Annual Jain Lecture on New Approach to the Study of Jaina Art and Architecture at its Brunei Gallery Lecture Theatre on 6-7 March 2008. The Keynote will be addressed by Prof. Maruti Nandan Prasad Tiwari, Professor at Department of History of Art, Banaras Hindu University. The conference is co-organized and co-sponsored by the Centre of Jaina Studies at SOAS, the Centre for Theology and Religious Studies at the University of Lund (www.sasnet.lu.se/indrellund.html) and the Victoria and Albert Museum in London (www.vam.ac.uk). The conference is free and open to everyone. The conference will welcome sponsorship, which will be recognized in the conference programme. Please contact Dr Peter Flugel for more information, on pf8@soas.ac.uk International School for Jaina Studies (ISSJS) Collaboration to Harvard University, USA ISSJ has achieved a major mile stone this year by getting collaboration with Harvard University of USA University of Otawa Canada is already partner of ISSJS in Canada. ISSJS started with just 7 scholars in 2005 and due to its dedication to the spread of Jain studies the number of students were reached in 2007 as 33 and now it is expected to cross the number of 50 in 2008. Scholars coming from USA, Canada, Russia, Singapore, Thailand and Cambodia ( more than 85% from North America) and represented about 20 university from six countries. ISSJS Progress Report 2007 1. Five alumni of ISSJS have already started offering regular classes in Jainism at their school/university. Last year, nearly 500 students were exposed to Jainism and its philosophy at these colleges. 2. Four college level textbooks or chapters on Jainism by a few scholars are in preparation already.

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jaina jagat : 111 3. Three stand-alone sessions with 12 papers on Jainism will be presented at the prestigious American Academy of Religions Conference in San Diego in November 2007. 4. University of Ottawa, Ottawa, Canada, University of Bombay, Rajasthan University Manglayatan University (in Aligarh, UP) and Lal Bhadur Sanskrit Vidyapith in New Delhi are providing Academic support to ISSJS program. Harvard University of USA and University of Ottawa, in Canada have adopted our program and are offering it to their and other prestigious universities of USA and Canada respectively. 5. Prof. Cromwell Crawford, chairman, academic council USA of the school was conferred Hon. D. Litt. Jain Vishva Bharati, Ladnun on November 4h at their fifth convocation in Udaipur. Former president Dr. A.P.J. Abdul Kalam addressed the convocation. Prof. Crawford also delivered lectures at Lal Bahadur Shastri Sanskrit Vidyapith, New Delhi and University of Rajasthan, Jaipur. While in India, he visited facilities of ISSJS in Delhi, Jaipur and other places. 6. In August 2007, some of the organizers, visited Harvard university in Cambridge, Eastern Connecticut State University in Willimantic CT, University of Ottawa, Ottawa, Canada and India's High Commissioner to Canada in Ottawa. Every where, they were received by the top faculty, deans and presidents. Eastern Connecticut State University is offering a full cour on Jainism and non-violence beginning from 2008 semester. 7. Two alumni of ISSJS programs are already in process of putting together extensive proposals for deeper and extensive research in various philosophical aspects of Jainism such as prevalent practices of Ahimsa within the Jain community in India and other places. They are looking at securing sizeable funding from many Charitable Foundations in North America to conduct these research projects. Plan for 2008 and beyond In 2008, we are expending the course offering in the ISSJS program. We plan to offer a two tier program. One will be a one month long program for undergraduate students (this is new).

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112 : zramaNa, varSa 58, aMka 4 / akTUbara-disambara 2007 The other in the regular advanced two months long program (same as in the past three years). This will be for graduate (M.A. Ph.D.) students and faculty. Both the programs will start on June 1 in New Delhi and are for students and faculty who are affiliated with universities. Both the programs will be independent, stand-alone, will run parallel and simultaneous. The rush for enrolling is quite high and we expect to limit the total enrollment to both programs to a maximum of 35-40 (due to facilities constraints) ISSJS will welcome and host a group of 70 Jains from USA or two weeks of an extensive pilgrimage cum study of Jainism. The program will start January 27th 2008. ISSJS will provide complete board, lodge, transport facilities as well as deliver lectures on Jainism at important Jain pilgrims places in Madhya Pradesh, Utter Pradesh, Rajasthan and Delhi. ISSJS is compiling the second volume of study notes for delivery to the class of ISSJS 2008. Last year the first volume with fifty papers on different topics comprising ISSJS syllabus were given to scholars and were highly appreciated for heir contents and presentation. ISSJS intend to hold two international seminars on specific topics of academic interest on Jainism.

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- zramaNa, varSa 58, aMka 4 akTUbara-disambara 2007 sAhitya satkAra pustaka samIkSA pustaka- paMca-pratikramaNa satra, lekhikA-DaoN0 sAdhvI surekhAzrI, prakAzaka-vicakSaNa smRti prakAzana, saMskaraNa-prathama 2006, I0 san, pR0-18+220= 238, AkAraDimAI, mUlya-10.00 ru0| paMca pratikramaNa sUtra eka aisI kRti hai jisako mUla ke sAtha-sAtha hindI va aMgrejI bhASA meM prastuta kiyA gayA hai| vartamAna yuga meM AMgla bhASA ke bar3hate kSetra ko dekhate hue isakA praNayana atyanta upayogI hai| sukhI jIvana ke lie bhautika padArthoM kI nahIM apitu Atmika sukha kI jarUrata hai| Atmika sukha tabhI prApta ho sakatA hai jaba vyakti kI AtmA zuddha ho| Atmazuddhi ke lie hI prastuta kRti meM chaH Avazyaka kriyAoM kA varNana kiyA gayA hai| Avazyaka kriyA kA artha hI hai- avazya karane yogya kriyaa| ina kriyAoM ko sabhI ko pratidina karanA caahie| chaH Avazyaka kriyAe~ haiM- sAmAyika, caturviMzatistava, vaMdana, pratikramaNa, kAyotsarga aura prtyaakhyaan| ina cha: AvazyakoM kI sAdhanA se hI vyakti apane karmoM kA kSaya kara pAtA hai| karmoM kA kSaya hone para hI AtmasvarUpa kI prApti ho sakatI hai| kRti ke prArambha meM varNamAlA lipyaMtaraNa (Transliteration of Alphabet) cArTa diyA hai tAki pAThakoM ko adhyayana meM suvidhA ho| pustaka ke prArambha meM pratikramaNa kI mudrAoM kA citra dekara lekhikA ne pustaka ko aura adhika upayogI banA diyA hai| yaha pustaka hindI bhASI pAThakoM ke sAtha-sAtha aMgrejI bhASI pAThakoM ke lie jyAdA upayogI siddha hogI, kyoMki Aja aMgrejI bhASA kA varcasva hai| sundara akSara-sajjA ke sAtha prastuta kRti pratyeka varga ke lie paThanIya evaM saMgrahaNIya hai| DaoN0 sudhA jaina variSTha prAdhyApaka pArzvanAtha vidyApITha pustaka- dhyAna patha, lekhaka- AcArya zivamuni, prakAzaka- mehatA pablizarsa, dillI- 28 saMskaraNa- tRtIya, pRSTha saM0- 176, mUlya- 95 rupye| prastuta grantha ko AcArya zivamuni jI, jo jaina paramparA ke samujjvala nakSatra haiM, kI sarjana-yAtrA ne apanI amUrta anubhUtiyoM ko vicAra ke mAdhyama se manojJa evaM

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114 : zramaNa, varSa 58, aMka 4/akTUbara-disambara 2007 vicAraramaNIya mUrta rUpa diyA hai| unake mana meM aneka saMvedanAoM kA sphuraNa tathApi mana kA antazcetanA se samparka aura anta meM saMvedanAoM kA upalabdha saMskAroM meM saMzliSTIkaraNa ke pazcAt 'dhyAna' nAmaka isa grantha kI sarjanA huI hai| anubhUti ke samanvita rUpa ne ise Amajana ke lie zreyaSkara evaM preraNAdAyI banA diyA hai| jaina dharma jahA~ eka ora vyApaka Adarza-yukta vaijJAnika jIvana-paddhati prastuta karatA hai, vahIM mAnava kI AcAra-zuddhi evaM sAdhanA kI pRSThabhUmi meM carama unnati kA AzvAsana bhI detA hai| vastutaH 'dhyAna patha mAnava ko usI carama unnatti kI ora agrasara karatA hai| prastuta grantha apane kalevara meM apratima hai| yaha jIvana tathA jIvana-dRSTi kI ekAkAratA ke lie prayatnazIla hai| grantha kA prastutIkaraNa jIvanazailI kI apUrNatA ko pUrNatA pradAna ke lie vyagra pratIta hotA hai| praNetA kA prayatna hai ki Atmazuddhi ke mAdhyama se dhyAna-mArga meM praviSTa hokara usake kriyAtmaka svarUpa tathA upalabdhi ko Atmazuddhi kI sAdhanA kA Agamika AdhAra banAyA jAya, taba dharma kA zuddha svarUpa samakSa hogA tathA sadguru kI pahacAna hogii| zaraNabhAva ko aMgIkAra karake hI oMkAra ke dhvani yoga kA sAkSAtkAra ho sakatA hai| sAmAyika aura mauna dvArA apanI saMbhAvya zaktiyoM kI saMbhAvanAoM kA Akalana kara sAdhaka ko apane zuddha svarUpa kA jJAna prApta karake vAstavika bala dvArA saMyama kA manana kara AhAra para vijaya prApta karane kA prayatna karanA cAhie tathA aNuvrata evaM mahAvrata kA pAlana karanA cAhie, tabhI 'svayaM' kI anubhUti hogii| grantha kA saMghaTanAtmaka kauzala prazaMsanIya hai| viSaya vyaSTi rUpa meM vividha hai, unake paridRzya evaM AyAma meM vividhatA hai, kintu samaSTi rUpa meM unakA saMkalana Anubhavika-prAmANikatA ko ekAkAra kara detA hai| dhyAna-mArga ke virodhAbhAsoM kA sarala prastutIkaraNa kA prayAsa stutya hai| grantha meM vidvAn lekhaka ne bahuta hI nipuNatA ke sAtha yaha dikhAne kA prayAsa kiyA hai ki 'dhyAna' kI pUrva-pIThikA ke rUpa meM vrata, AhAra, mauna, zaraNabhAva, sAmAjika saMgaThana kA sUtra, vAstavika bala tathA saMyamadhyAna isa yuga ke lie sarvathA sArthaka hai| sAmAjika visaMgatiyA~, manovikAra, mAnasika asaMtulana kA triguTa dhyAna patha kA svAbhAvika aMta hai aura dhyAna kA mArga hI sarvottama mArga hai| citroM ke mAdhyama se yogAsana ko samajhAne kA prayAsa grantha kI maulikatA ko darzAtA hai tathA vibhinna dhyAna-zivira dvArA dhyAnArthiyoM ke vicAroM ko saMkalita kara Ama sudhI pAThakoM ke lie preraNA kA eka maMca pradAna karatA hai| bAjArIkaraNa ke isa daura meM jahA~ dhyAna aura yoga ko bAjAra kI eka bikAU vastu banAkara peza kiyA jA rahA hai, vahIM AcArya zivamuni jI isa grantha meM laghutA meM

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sAhitya satkAra : 115 virATatA kA rUpAyana karate pratIta hote haiN| unhoMne apanI anubhUti kI uSmA se sarjita dhyAna patha' pustaka ko Ama pAThakoM ke lie prastuta kiyA hai| yaha pustaka svAbhAvika sarjanAtmakatA aura vyAvahArika upAdeyatA donoM ko siddha karatI hai| DaoN0 jayanta upAdhyAya darzana evaM dharma vibhAga kA0hi0vi0vi0, vArANasI pustaka- aSTapAhuDa : eka adhyayana, lekhaka- DaoN. rAjendra kumAra baMsala, prakA0samanvaya vANI jinAgama zodha saMsthAna, 129 jAdona nagara 'bI', sTezana roDa, durgApurA, jayapura-18, pR0- 88, mUlya- ru. 10.00 / AcArya kundakunda viracita aSTapAhuDa jaina dharma-darzana kI anupama kRti hai| racanAkAra ne isameM eka ora jahA~ darzana kI gUr3hatA ko sulajhAne kA prayAsa kiyA hai vahIM dUsarI ora dharma ke marma ko bhI spaSTa kiyA hai| AcArya kundakunda ne apanI bauddhika medhA se dharma aura darzana donoM meM saMtulana kAyama karane kA samucita prayAsa kiyA hai jo unake vaiziSTya kA paricAyaka hai| jaina dharma kI sahajatA aura sahabhAvitA kA prabhAva AcArya zrI kI lekhana vidhA para spaSTa gocara hotA hai| samIkSya pustaka 'aSTapAhuDa : eka adhyayana' jIvana tathA jIvana-dRSTi kI anekAneka saMbhAvanAoM tathA jIne kI prAvidhika sAmaMjasya kI sthiti ko spaSTa karatA hai|mokss jIvana kI eka prAyikatAhai-sesaMyojita hokara Ama-janakI sArI saMbhAvanAoM ko prakAzita karatI yaha pustaka apanI upAdeyatA ko sArthaka karatI hai| yaha batAtI hai ki mokSa-prApti hetu kauna se sAdhana Avazyaka yA anivArya haiN| yaha grantha AtmadhyAna kI vaha sIr3hI hai jisake mAdhyamase bhava-bhramaNa ke avarodhako niHsArita kiyAjA sakatA hai| citta bhramaNa para vijaya prApta kara hI muktimArga kA cayana saMbhava hai| bhAratIya saMskRti ko poSita karane kI paramparA meM muktimArga kI saMvAhikAyaha pustaka sudhIjanoM ko manovikAsa ke mAdhyama se jIvanotkarSa ke lie prerita karatI hai| ata: yaha paThanIya va saMgrahaNIya hai| saMjaya kumAra siMha darzana evaM dharma vibhAga kA hi0vi0vi0, vArANasI

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116 : zramaNa, varSa 58, aMka 4/akTUbara-disambara 2007 sAbhAra 1. upadeza saptati, saMpA0-munizrI puNyakIrti vi. ma. sA., prakA0- sanmArga prakAzana, zve.mU. tapa. jaina ArAdhanA bhavana, pAchIyANI pola,rIlika roDa, ahamadAbAda380001, mUlya- ru0 115.00 2. muktino mAraga mITho, saMkalanakartA AcArya vijaya pUrNacandra sUrIzvarajI, prakA0-paMca prasthAna puNya smRti prakAzana, sumaMgalam kAryAlaya, 10-3298/o, kAjI, maidAna, gopIpurA, surata, mUlya-ru0 40.00 / 3. zrInemidatama, saMpA0-muni zrI puNyakIrtivijaya vi. ma. sA., prakA0sanmArga prakAzana, zve. mU. tapa. jaina ArAdhanA bhavana, pAchIyANI pola, rIlika roDa, ahamadAbAda-380001, mUlya- ru0 50.00 / / 4. mAnatuGga-mAnavatI caritrama, sampA0- A. vi. yogatilakasari jI, prakA0- saMyama suvAsa, 2, seTha jamanAdAsa jIvatalAla, jUnAgaMja bAjAra, mu.po. bhAbhara, jilA- banAsakAThA-385320, mUlya- svaadhyaay| 5. dravya pratikramaNane bhAvapratikramaNa kevI rIte banAvazo, sampA0munirAja bhAvezaratna vijayajI ma.sA., prakA0- zerI jaina saMgha, surata, muuly-svaadhyaay| 6. zrI tIrthaMkara paMcakalyANaka vidhAna, lekhaka- rAjamala pavaiyA, prakA0tArAdevI pavaiyA granthamAlA, 44, ibrAhImapurA, bhopAla-462001, nyauchAvara-ru0 8 / 7. caubIsa daMDaka, lekhaka- rAjamala pavaiyA, prakAo- tArAdevI pavaiyA granthamAlA, 44, ibrAhImapurA, bhopaal-462001| 8. ladhu dravya saMgraha vidhAna, lekhaka- rAjamala pavaiyA, prakA0- tArAdevI pavaiyA granthamAlA, 44, ibrAhImapurA, bhopAla-462001, nyauchAvara-ru0 3 / 9. zrI neminAtha paMcakalyANaka vidhAna, lekhaka- rAjamala pavaiyA, prakA0tArAdevI pavaiyA granthamAlA, 44, ibrAhImapurA, bhopAla-462001, muuly-ru07| 10. zrI ratnatraya vidhAna, lekhaka-rAjamala pavaiyA, prakA0- pUjyazrI kAnajI svAmI smAraka TrasTa, kahAnagara, lAmaroDa, devalAlI (mahA0), mUlya- ru07| 11. nityamaha pUjana dIpikA, lekhaka- rAjamala pavaiyA, prakA0- tArAdevI pavaiyA granthamAlA, 44, ibrAhImapurA, bhopAla-462001 /

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. zrImaddhanezvarasUriviracitaM surasuMdarIcariaM (paMcama pariccheda) pU. gaNivarya zrI vizrutayazavijayajIvRtta saMskRta chAyA, gujarAtI aura hindI anuvAda sahita __ parAmarzadAtrI pa0pU0 sAdhvIvaryA ratnacUlAjI ma0sA0 pArzvanAtha vidyApITha, vArANasI 2007

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Surasundaicarium Introduction to 5th Pariccheda From last issue onward... We have seen in IVth pariccheda that Citravega, as he could not get Kanakamala in the garden decides to commit suicide. He hangs himself on the tree but some one brings his body down without any harm. When Citravega returns to his consciousness he witnesses a new person serving him who was quite unfamiliar to him and who resembles with the Kamadeva in figure. Now Citravega feels better as there was no pain in his body. The person asked Citravega "Why are you committing suicide"? It does not match with your character. Why are you doing all these and for what? Why are you crying? Citravega replied that to discuss all these is now useless. Because after the completion of the work to discuss its cause is meaningless as there is no use of constructing dam after the flood has already come. Why are you preventing me when I am ready to embrace the death? Then the gentleman asked me to tell the reason why I was doing so because there may be any possible remedy. I told him my story from beginning to end in detail. After hearing my story he told that it is not good to die for a woman, especially a person like you who is embodiment of morality.(1-10) He added "you are very fortunate because you were always in touch with your beloved" and the assurance of god is a big hope for you. It is also good that to exchange your emotions you both live in the same city. Look at me, I have no hope at all to see her but I am not ending my life. Then I asked that gentleman why do you not know about the place where your beloved resides. I requested him to tell about him in detail as to who he is, where he has come from with what purpose? He told that on this mountain there is a city like Indrapuri named Suranandana, surrounded by a lot of Vidyadhara Nagaras and designed by multiple crossroads and beautiful gardens. There lived a i

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* king Haricandra with his queen Ratnavati, son Prabhanjana and daughter Bandhusundari. Bandhusundari was married to Bhanugati, the king of Camarachancha. After some time she got a daughter named Citralekha and a son Citragati. King Haricandra, after leading a pleasant life, throned to his son Prabhanjana as a king and himself got initiated in monastic order. Dissipating his all karmas through severe austerity he became Kevali under a Carana Rsi named Sumukha. Prabhanjana had two queens named Kalahamsi and Manjusa respectively. Kalahamsi gave birth to a elder son Jwalanaprbha and Manjusa to a younger son Kankaprabha. Chitralekha, the daughter of Bandhusundari got married to Jwalanaprabha and started to enjoy her life with her husband at Suranandana city. (11-46) Once Prabhanjana seeing a moon-like white temple in the clouds decided to construct a splendid Jina-temple in the same manner. He tried to sketch the design of that temple but suddenly the clouds disappeared. He felt that all the worldly things are temporary alike the same. All the pleasures and life itself are momentary only. So he decided to give away his kingdom and wealth etc. He told his feelings to his nearby Vidyadharas. There arrived a monk named Sughosa possessing four types of knowledge i.e., sensory, scriptural, clairvoyance and telepathy. The king Prabhanjana gave his kingdom to Jwalanaprabha and Prajnapti-vidya to Kanakaprabha and took monastic order under Muni Sughosa. Kanakaprabha by using that Prajnapti-vidya snatched his elder brother Jwalanaprabha's kingdom. After loosing his kingdom Jwalanaprabha goes back to his father-inlaw Bhanugati in Chamarchancha. (46-69) O Chitravega! Jwalanaprabha started to live there in Caramchancha. Once he went with his brother-in law Citragati to a nearby garden. He saw there a Kevalajnani monk sitting beneath the red Asoka tree on a golden lotus whom many of the Vidyadharas, gods, and citizens were paying respect. He recognized that monk as his father Prabhanjana. He worshiped his father and started to listen his preachings. Muni Prabhanjana told that the wealth is moveable like a child elephant's ear. Nothing is eternal in this world. Many of ii

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the people are suffering from several types of miseries and deceases. Birth as a human is a very important thing. No one is savior other than Jinadharma. The ultimate bliss is in restraint only so get initiated in Jinadharma. Influenced with his preachings many people got initiated and accepted Jinadharma. Many people took monastery order by his preachings. Then Jwalanaprabha asked his Kevali father when he would get back his kingdom. His father assured him that he would get back his kingdom provided he uses Rohinividya given by Bhanugati. Jwalanaprabha came back to Bhanugati and learnt Rohinividya. Citragati also learnt Rohinividya along with Bhanugati for six months in a jungle. Once Citralekha was passing through the jungle very scared. Citragati asked to his sister Citralekha 'what she is doing there in jungle' and why she is so scared? She told that coming back from garden she got mesmerized by some. As a result she came to this jungle where she suddenly met to Kanakaprabha. He proposed me and threatened to kill if I do not accept him. Any how I managed to escape from there and have come to you, please save me. Suddenly Kanakaprabha came there and kidnapping Citralekha disappeared in the sky. Citragati warned Kanakaprabha to leave Citralekha otherwise he would kill him. Citragati chased Kanakaprabha to get back his sister. (70-114) Kanakaprabha hypnotized Citragati also and braught him to. his city Suranandana. He asked Citragati to sit in the temple and pray Jinesvara with other vidyadharas. In the meanwhile there came a person named Damaghosa sent by Jwalanaprabha. He told Citragati that Jwalanaprabha was stable in practicing Rohinividya when you were chasing your sister in the sky. The Rohinividya was happy with Jwalalanaprabh's practice and appeared before him asking to demand something. Jwalanaprabha asked her to bring back her wife Citralekha. She told that nothing has happened with Citralekha. She is at your home. Kanakaprbha did all this to tease you only. Citragati is also sitting in the Jinabhavana of Suranandana city In the meanwhile after the snatra-puja was completed people entered in the city sitting on the horses and elephants. While coming back Citragati saw that an elephant had gone mad and was destroying iu

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things and people near a temple. When he saw that a young girl being chased by the elephant fell down on the ground, he saved the girl and took her to another safe place. Then the relatives of the girl came and took her to their home. When they started to their home Citragati and the girl exchanged their rings as both were attracted to each other. Citragati was now thinking how to get the girl. All the time he was thinking about the girl. He spent his night at the temple. In the morning when he was going to father of that girl, he saw that the full city ahead him was without any resident. He asked about this strange to a man near by him, he replied that Kanakaprabha, the king of this city overcoming with passions, flown over this Jina temple and his all Vidyas were lost. Knowing that Jwalanaprabha has got all the Vidyas, Kanakaprabha ran away to get shelter with the Gandhavahana, the king of Gangavarta and the people of this kingdom also fled from the city. (115-203) Citragati thought that how it would be possible to find the girl particularly when he does not know the name or surname of the girl. He then decided to visit all Vidyadhara nagaras and started with north range of Vaitalhya mountains to south range. When he came to a garden of Kunjaravarta nagar, he found some auspicious gesture, which fastens his hope to meet her. While thinking he felt asleep in the ga rden. After sometime he awaked hearing the call of Citravega and saw him trying to hang himself on the tree. Hearing his story Citravega told that now these all talks are useless because she is going to be married today night. Then Citragati told Citravega that there is one way to get back the girl. He told that this is a custom of the Vidyadharas of south range that the girld to be married worships Kamadeva alone and then gets married. So she would definitely come to Kamadeva temple. When she would enter in the temple, you just take Kanakamala out and myself wearing the clothes of girl would go to the groom. And thereafter I would join you. By this way the God's preaching would come true and we will also get that we want. Citravega agreed with the proposal and said o Supratistha! I am really in deep attachment with Kanakamala. Here the 5th pariccheda ends. iv

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gAhA surasuMdarI cariaM paMcama-paricchedaH puruSano upadeza: aha so daTThUNa mamaM viddANa- muhaM galaMta nayaNillaM / kara - yala-nimiya- kavolaM evaM bhaNiuM samADhato / / 1 / / saMskRta chAyA atha sa dRSTvA mAM vidrANamukhaM galannayanavantam / karatalanyastakapola - mevaM bhaNituM samArabdhaH / / 1 / / gujarAtI artha pachI mlAna mukhavALA AMkhamAMthI jharatA azruvALA ane hatheLImAM mukelA gAlavALA mane joIne te A pramANe kahevA lAgyo, hindI anuvAda phira murajhAye hue mukhavAle, nayanoM se girate azruvAle aura hathelI para rakhe hue gAlavAle mujhe dekhakara vaha isa prakAra kahane lagA / gAhA suMdara! tuha sarisANaM uttama- purisANa jujjai na kAuM / ahama-jaNa- samAinno appa - vaho kugai - saMjaNaNo / / 2 / / saMskRta chAyA sundara ! tava sadRzAnA adhamajana samAcIrNa AtmavadhaH - muttamapuruSANAM yujyate na kartum / kugati - saJjananaH / / 2 / / gujarAtI artha he. he sundara ! tamAya jevA uttama puruSone AvI adhama lokothI Acarita ane durgatidAyaka evI AtmahatyA karavI yogya nathI. hindI anuvAda he sundara ! Apa jaise uttama puruSoM ko adhama logoM ke dvArA Acarita aura durgatidAyaka AtmahatyA karanI yogya nahIM hai / 219

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gAhA annaM ca / ko si tumaM ? kassa kao keNa va kajjeNa " eyamAyariyaM ? | kIsa sasogo suMdara ! avirala - thUlaMsue (Ni) muyasi ? / / 3 / / saMskRta chAyA anyacca ko'si tvaM ? kasya kutaH kena vA kAryeNa etadAcaritam ? kasmAt sazokaH sundara ! avirala sthUlAzrUNi muJcasi ? / / 3 / / gujarAtI artha ane vaLI tuM koNa che ? kono putra che ? kyAMthI Avyo che ? ane kyA kAraNa thI Avu AcaraNa karyu ? tathA he sundara ! zA kAraNa thI zokasahita niraMtara moTA AMsuo vahAve che ? hindI anuvAda tuma kauna ho kisake putra ho ? kahA~ se Aye ho aura kisa hetu aisA kRtya kiyA? he sundara ! kisa hetu se zokAkula ho nirantara azru bUMde TapakA rahe ho ? gAhA dIhaM nIsasiUNaM tatto ya mae tayA imaM bhaNiyaM / kiM kahiyAe imAe vihalAe suyaNu ! vattAe ? / / 4 / / saMskRta chAyA dIrgha niHzvasya tatazca mayA tadedaM bhaNitam / " kiM kathitayA'nayA viphalayA sutano! vArtayA ||4|| gujarAtI artha - ane tyArapachI uMDo nIsAso mUkIne meM tene tyAre A pramANe kahUM. he ! sutanu ! AvI niSphala vAto kahevAthI zuM (phAyado che ?) hindI anuvAda aura bAda meM laMbA niHzvAsa chor3akara maiMne use taba isa prakAra kahA, aisI niSphala bAta kahane se kyA (lAbha ? ) 220 he 'sutanu !

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gAhA kahieNa jeNa lagabhai kovi guNo, tamiha sAhiuM juttaM / annaha puNa tusa-khaMDaNa-sariseNaM kiM nu kahieNaM ? / / 5 / / saMskRta chAyA kathitena yena labhyate ko'pi guNastadiha kathayituM yuktam / anyathA punastuSa-khaNDana-sadRzena kiM nu kathitena ? / / 5 / / gujarAtI artha je kahevAthI koipaNa lAgya prApta thAya tene kahevU yogya che / nahIM to photarAne khANDavA samAna A kahevAthI zuM phAyado ?! hindI anuvAda jise kahane se lAbha prApta hotA ho, use kahanA ucita hai varanA bhUsI ko kUTane jaisI bAtoM se kyA phAyadA ? gAhA avi ya volINa-pAya-kajje sAhAro kovi natthi kahieNa / gaya-pANiyammi pAlIi baMdhaNaM kaM guNaM lahau? / / 6 / / saMskRta chAyA api ca gata-prAyaH-kArya svAdhAraH ko'pi nAsti kathitena / gatapAnIye pAlyA bandhanaM kaM guNaM lbhet?||6|| gujarAtI artha ane vaLI je kArya vItI gayuM hoya tene kahevAthI koI sahAro ApanAra yatuM nathI, jema pANI vahI gayuM hoya tyAre pALa bAMdhavAthI zuM phAyado thAya? hindI anuvAda jo kArya prAyaH pUrNa ho gayA hai use kahane se koI bhI sahArA denevAlA nahIM hotA, jaise pAnI nikala jAne para bA~dha bAMdhane se kyA lAbha ? gAhA dussaha-dukkha-samuccheyaNammi ujjutta-mANasassa tume / kIsa kayaM maha vigdhaM pANa-ccAyaM kareMtassa? / / 7 / / 221

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saMskRta chAyA dussaha- duHkha- samucchedane udyukta mAnasasya tvayA / kasmAt kRtaM me vighnaM prANatyAgaM kurvataH ? / / 7 / / gujarAtI artha asA duHkha ne naSTa karavAmAM tatpara manavALA prANatyAga karatAM mane tamezA kAraNathI vighna karo cho ? hindI anuvAda duHsahya duHkha kA nAza karane meM udyata mana vAle prANa tyAga karate hue mujhako Apa kyoM rokate ho ? gAhA tA mA kAhisi iNhiMpi majjha vigghaMti, tAhi so bhAi | mA bhadda! kuNasu evaM sAhasu maha kAraNaM tAva / / 8 / / saMskRta chAyA tasmAnmA kariSyasIdAnImapi me vighnamiti, tadA sa bhaNati / mA bhadra! kuruSva evaM kathaya mahyaM kAraNaM tAvat / / 8 / / gujarAtI artha mATe hajI paNa tuM mane koI vighna nA karIza. tyAre teMNe kAM, he bhadra ! tame AvuM na karo, mane kAraNa kaho ! hindI anuvAda isalie Apa isameM vighna paidA mata kIjie / taba usane kahA tuma aisA kRtya mata karo, mujhe kAraNa batAo / gAhA vinnAyammi sarUve jeNa uvAovi labbhae kovi / tatto ya mae kahiyA nIsesA puvva-vattA se / / 9 / / saMskRta chAyA vijJAte svarUpe yenopAyo'pi labhyate ko'pi / tatazca mayA kathitA niHzeSA pUrvavArttA tasmai / / 9 / / 222 - bhadra !

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gujarAtI artha___kema ke svarUpa jANye chate koI paNa upAya prApta thAya che. tyArapachI meM tene saMpUrNa pUrva ghaTanA kahI / hindI anuvAda kyoMki svarUpa jAnane para kucha na kucha upAya milatA hai, taba maiMne use pahale kI sArI ghaTanA sunAI ! gAhA ullaMbaNa-avasANA taM souM suppaiTTha! teNAhaM / bhaNio juvaIe kae na hu juttaM uttama-narANa / / 10 / / erisamAyariuM bho! visesao tumha nIi-kusalANa / jIvaMtA jeNa narA kallANa-paraMparamuviMti / / 11 / / yugmam saMskRta chAyA ullambanA-vasAnAt tAM zRtvA supratiSTha! tenAham / bhaNito yuvatyAH kRte na khalu yukta- muttama- narANAm / / 10 / / IdRzamAcarituM bho! vizeSato yuSmAkaM nItikuzalAnAm / jIvanto yena narAH kalyANa-paramparAmupayanti / / 11 / / yugmam gujarAtI artha gaLAmA pAza sadhInI sampUrNa vAta sAMbhaLIne he sapratiSTha / teNe mane kahyu ke, uttama puruSo ne yuvatIne mATe AIM karavU yogya nathI ! vaLI vizeSathI nItikuzaLa evA tamArA mATe AvaM AcaraNa ayogya ja che, kema ke jIvatA mANaso kalyANanI paraMparA ne meLave che / hindI anuvAda he supratiSTha ! kaNThapAza taka kI sampUrNa ghaTanA sunakara usane mujhase kahA ki uttama puruSoM ko eka yuvatI ke lie aisA karanA ThIka nahIM hai ! vizeSa rUpa se Apa jaise nItikuzala manuSyoM ko aisA AcaraNa karanA ayogya hI hai ! kyoMki jIvita manuSya kalyANa kI paraMparA ko pAtA hai / gAhA kiMca! dhanno si tumaM jassatthi tAva annonna- vynn-sNcaaro| taha devayAe vayaNaM AsAe nibaMdhaNaM atthi / / 12 / / 223

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saMskRta chAyA kiJca dhanyo'si tvaM yasyAsti tAvadanyonyavacanasaJcAraH / tathA devatAyA vacana mAzAyA nibandhanamasti / / 12 / / gujarAtI artha ane vaLI tuM dhanya che kemake tAro paraspara vArtAlApa thayo che temaja devatAnuM vacana AzAnuM kAraNa paNa che. hindI anuvAda aura phira tuma dhanya ho, kyoMki tumhArA priyA ke sAtha paraspara vArtAlApa huA hai aura devatA kA vacana AzA kA kAraNa bhI hai / gAhA - taha ega-nagara- vAso avaroppara - bhAva- jaNaNa- sagabbho / tA kIsa kuNasi soyaM, dhanno taM punnavaMto ya / / 13 / / saMskRta chAyA tathA ekanagaravAsaH paraspara- bhAva- jananasagarbhaH / tasmAt kasmAt karoSi zokaM dhanyastvaM puNyavA~zca / / 13 / / gujarAtI artha tathA paraspara bhAvanI utpatithI garbhita evaM eka nagaramA raheThANa che pachI zA kAraNa thI dhanya ane punyavAna evo tuM zoka kare che ? hindI anuvAda tathA paraspara bhAvoM kI utpatti se garbhita eka hI nagara meM AvAsa hai to phira dhanya aura puNyavAna tuma zoka kyoM karate ho / gAhA maha puNa putra- vihUNassa kahavi taddaMsaNammi jA AsA / tIevi hu dAliddaM tahavi hu dhAremi niya- pANe / / 14 / / saMskRta chAyA mama punaH puNyavihInasya kathamapi taddarzane yA''AzA / tasyA api khalu dAridryaM tathApi khalu nijaprANAn / / 14 / / 224 dhArayAmi

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gujarAtI artha vaLI puNyarahita mArI teNInAM darzananA viSe je AzA hatI teno paNa kharekhara adhAva che to paNa huM mArA prANone dhAraNa karuM chu. hindI anuvAda mujha abhAge kI use dekhane kI jo AzA thI usakA bhI sarvathA abhAva hai / phira bhI maiMne apane prANa dhAraNa kiye haiM / gAhA kittiyamittaM dukkhaM hote vayaNa-kkamammi tuha bhadda!? / jaM maha maNa-daiyAe ThANAI ayANamANassa / / 15 / / saMskRta chAyA kiyanmAtraM duHkhaM bhavati vacanakrame tava he bhadra!? / yanme manodayitAyAH sthAnAnyajAnataH / / 15 / / gujarAtI artha he adra ! (ATalA cadhA AzvAsano) vacanonI paraMparA hovA chatAM tamane ATaluM duHkha che to pachI priyAnA sthAno (samAcAra Adi)ne nahIM jANatA mane (keTaluM duHkha haze / ) hindI anuvAda he bhadra ! (itane sAre AzvAsanoM) vacana paramparA ke bAvajUda tumheM kitanA duHkhaM hai / to phira manodAyitA ke sthAnoM (samAcAra Adi) ko nahIM jAnane vAle mujhe kitanA (kaSTa hogA ?) gAhA tatto ya mae bhaNiyaM sAhasu maha tAva niyaya-vuttaMtaM / ThANaMpi neya jANasi kaha Nu tumaM niyaya-daiyAe? / / 16 / / saMskRta chAyA tatazca mayA bhaNitaM kathaya me tAvannijaka-vRttAntam / sthAnamapi naiva jAnAsi katha-nnu tvaM nijakadayitAyAH? / / 16 / / gujarAtI artha tyArapachI meM kAM - 'tamATo potAno vRtAnta mane jaNAvo, tame tamArI priyatamAnuM sthAna paNa kema jANatA nathI ? 225

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hindI anuvAda phira maiMne kahA apanA vRttAnta mujhe kaho, apanI priyA kA sthAna bhI tuma kyoM nahIM jAnate ho ? gAhA kammi pure tuha vAso, keNa va kajjeNa Agao ettha? / tatto ya teNa bhaNiyaM, ega-maNo bho! nisAmehi / / 17 / / saMskRta chAyA kasmin pure te vAsaH?, kena vA kAryeNAgato'tra? / tatazca tena bhaNitamekamanA bho! nizAmaya / / 17 / / gujarAtI artha tamAla raheThANa kayA nagaramA che ? athavA kayA kAryathI ahIM AvavAthayuM che ? tyArapachI teNe kahUM, tuM mana daIne sAMdhaLa ! hindI anuvAda Apa kisa nagara ke vAsI haiM athavA kisa hetu se yahA~ Aye haiM ? taba usane kahA- Apa dhyAna se sunie ! gAhA etyeva atthi sele bahu-vijjAhara-puroha- parikalie / suvibhatta-tiya- caukkaM nANA-ujjANa-ramaNIyaM / / 18 / / suvisAla-sAla-kaliyaM sakkaMdaNa-pura-varassa sAricchaM / uttara-seDhIe puraM pavaraM suranaMdaNaM nAma ||19||yugmm|| saMskRta chAyA- suranandana nagara atraivAsti zaile bahuvidyAdhara-puraugha-parikalite / suvibhakta-trika-catuSkaM nAnodyAnaramaNIyam / / 18 / / suvizAla-sAla-kalitaM saGkrandana-pura- varasya sakSam / uttarazreNyAM puraM pravaraM suranandanaM nAma / / 19 / / yugmam / / gujarAtI artha___uttarazreNImA ghaNA vidyAdhara nagaronA samUhathI zodhatA Aja parvata para sArI rIte trika, caMtuSkathI vibhAga karAyela ghaNA udhAnothI ramaNIya, vizALa killAthI yukta indranA zreSThanagara jevU, suranandana nAmarnu zreSTha nagara ch| 226

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hindI anuvAda aneka vidyAdhara nagaroM ke samUha se zobhita isI parvata para uttama zreNI meM acchI taraha se tirAhoM aura caurAhoM se vibhAjita vividha udyAnoM se ramaNIya suvizAla kiloM se yukta, indrapurI jaisA suranandana nAma kA zreSTha nagara hai ! gAhA - harizcandra rAjA sAhINa-sayala - vijjo vijjAhara-niyara- paNaya-paya- kamalo / kamala-dala- tulla- nayaNo nayaNa- - maNANaMdaNo sUro / / 20 / / sUrovva nihaya- teyassi - teya - nivaho akhaMDiya - payAvo / piTTha- vairi - vAraNa- nivAraNe sIha- poya - samo / / 21 / / vijjAharANa rAyA supasiddho ceva savva- khayarANa | pasarata - vimalakittI AsI haricaMda- nAmoti / / 22 / / / / tisbhiH kulakam / / saMskRta chAyA - (harizcandra rAjA ) svAdhIna - sakala-1 - vidyo vidyAdharanikarapraNata- padakamalaH / kamaladala - tulya- nayano nayanamana AnandanaH zUraH / / 20 / / sUra iva nihatatejasvi - tejonivaho' khaNDitapratApaH / darpiSTha- vairI- vAraNa- nivAraNe siMhapotasamaH / / 21 / / vidyAdharANAM rAjA suprasiddhazcaiva sarva khacarANAm / prasarad- vimala - kIrti - rAsIddharicandra - nAmA iti / / 22 / / R 227 / / tribhiH kulakam / / gujarAtI artha sakaLa vidyAo jemane svAdhIna che. vidyAdharano samUha jemanA caraNakamalamAM namelo che. kamaLanA pAMdaDAM jevI jemanI AMkho che. nayana ane manane AnaMda ApanAra zUravIra, tejavALA onA tejanA samudAya ne jemaNe haNI nAMkhyo che tevA sUrya jevA akhaMDita pratApavALA ahaMkArI vairIrUpI hAthI one dUra karavA mATe siMhanA baccA samAna vidyAdharono rAjA ane sarva vidyAdharomAM suprasiddha ane phailAyelI nirmaLa kIrtivALo evo haricandra nAmano rAjA hato.

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hindI anuvAda sarvavidyAsvatantra vidyAdhara samUha se sevita caraNakamalavAle, kamalapatra jaise jayanoMvAle, nayana aura mana ko AnaMda denevAle, zUravIra tejasvioM ke teja puMja ko naSTa karanevAle, sUrya jaise akhaMDita pratApavAle ahaMkArI zatrurUpI hAthiyoM ko bhagAne ke lie siMha zAvaka jaise vidyAdharoM ke rAjA, sabhI AkAzagAmiyoM meM suprasiddha aura cAroM tarapha phailI nirmala kIrti vAle haricandra nAma ke rAjA the / gAhA sarasiruha-sarisa-vayaNA nIluppala-dala-visAla-vara- nayaNA / kamaloyara-rui-dehA rayaNavaI nAma se mahilA / / 23 / / saMskRta chAyA sarasiruha-sadRza-vadanA nIlotpaladala-vizAlavaranayanA / kamalodara-ruci-dehA ratnavatI nAma tasya mahilA / / 23 / / gujarAtI artha kamala jevA mukhavALI, nIlakamalanA parNa jevI zreSTha vizALa nayanavALI. kamalodaranI kAMti jevA dehavALI ratnavatI nAmanI tenI rANI hatI ! hindI anuvAda kamala jaise mukhavAlI nIlakamala ke parNa jaisI vizAla netroMvAlI kamala karNikA kI kAMti jaise dehavAlI, ratnavatI nAma kI usakI rAnI thI / gAhA sayaloroha- pahANAe tIe pANa-ppiyAe devIe / samayaM ti-vagga- sAraM visaya-suhaM aNuhavaMtassa / / 24 / / deva-kumAra-sariccho aha tIe dArao samuppano / uciya-samae ya tehiM pahaMjaNo nAma se vihiyaM / / 25 / / saMskRta chAyA sakalAvarodha-pradhAnayA tayA prANapriyayA devyA / samakaM trivargasAraM viSayasukha-manubhavataH / / 24 / / prabhaJjana ane bandhusundarI devakumAra-sadakSo'tha tasyA dArakaH samutpannaH / ucitasamaye ca tAbhyAM prabhaJjano nAma tasya vihitam / / 25 / / 228

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gujarAtI artha samasta aMtaHpuramA mukhya, prANapriyA te devI sAthai RNavargamAM sArabhUta viSayasukha ne bhogavatA, te rAjAne teNIthI devakumAra jevo putra utpanna thayo: ane ucita samaye mAtApitA vaDe te bALakanuM nAma 'prabhaMjana' rakhAyuM / hindI anuvAda samasta anta: pura meM pradhAna prANapriyA devI ke sAtha tIna vargoM meM zreSTha viSayasukha ko bhogate hue usa rAjA ko rAnI se devakumAra jaisA putra utpanna huA aura ucita samaya para mAtA-pitA ne bAlaka kA nAma prabhaMjana rkhaa| gAhA - dhUyA ya baMdhusuMdari nAmA asamANa- rUva lAvannA / donivi tAiM kamaso pattAiM jovvaNaM paDhamaM / / 26 / / * saMskRta chAyA duhitA ca bandhusandarI- nAnI asamAnarUpalAvaNyA / dvAvapi tau kramazaH prAptau yauvanaM prathamam / / 26 / / gujarAtI artha ananya rUpalAvaNyathI yukta 'bandhusundarI' nAmanI putrI thaI * ane te bane putra-putrI krame karIne yauvanane pAmyA | hindI anuvAda aura ananya rUpa lAvaNya se yukta bandhusundarI nAma kI putrI bhI huI, dono ( bhAI - bahana ) kramaza: bar3e hote hue prathama yauvana ko prApta hue| gAhA aha annayA kayAivi avaroppara - neha-garuya- bhAvANaM / egaMtammi ThiyANaM ullAvo tesiM saMjAo / / 27 / / saMskRta chAyA athAnyadA kadAcidapi paraspara snehagurukabhAvayoH / ekAnte sthitayorullApastayoH saJjAtaH / / 27 / / gujarAtI artha - have eka vakhata kyAreka paraspara atisneha bhAvathI ekAntamAM beThA hatA tyAre te bono vArtAlApa thayo / 229

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hindI anuvAda phira kisI samaya paraspara sneha bhare cittavAle aura ekAnta meM rahe una donoM .' kA paraspara vArtAlApa huaa| gAhA bhaNiyaM pahaMjaNeNaM paDhamaM tuha hoi kiMci jamavaccaM / dhUyA vA taNao vA taM maha taNayassa dAyavvaM / / 28 / / saMskRta chAyA bhaNitaM prabhaJjanena prathamaM te bhavati kiJcid yadapatyam / duhitA vA tanayo vA tanme tanayAya dAtavyam / / 28 / / gujarAtI artha prabhaMjane kahyu - (he bahena) jo tane paheluM cALaka thAya, putra ke putrI, te mArA cALakane Apa. hindI anuvAda prabhaMjana ne kahA (he bahana), tujhe prathama putra yA putrI jo bhI bAlaka ho use mere bAlaka ko denA / gAhA aviy| tujjha mahaM vA jaM hojja kiMpi iha paDhamagaM tu DiMbharu (rU) yN| avaroppara-saMbaMdho tANaM amhehiM kAyavyo / / 29 / / saMskRta chAyA api c| tava mama vA yad bhavet kimapIha prathamaM tu DimmarUpam / paraspara-sambanyastayo-rAvAbhyAM kartavyaH / / 29 / / gujarAtI artha ane vaLI, tAre ke mAre je paheluM sundara bALaka thAya te ceno paraspara sambandha ApaNe karavo / hindI anuvAda athavA tujhe yA mujhe jo bhI pahalA bAlaka hogA una donoM kA hama paraspara saMbaMdha kreNge| 230

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gAhA tA baMdhusuMdarIe tahatti bahu matriyaM tayaM vayaNaM / garuya-sahoyara-sabbhAva-neha-akkhitta-cittAe / / 30 / / saMskRta chAyA tadA bandhusundaryA tatheti bahumataM tad-vacanam / gurukasahodara-sadbhAva-snehAkSipta-cittayA / / 30 / / gujarAtI artha tyAre bhAInA prati atyaMta sadbhAva ane snehathI AkRSTa cittavALI bandhusundarIsa "sAhaM" e pramANe tenA vacananuM mAna rAkhyu. hindI anuvAda taba bhAI ke prati atyaMta sadbhAva aura sneha se AkRSTa cittavAlI bandhusundarI ne "acchA'' isa prakAra bahumAna se vacana svIkAra liyA / camaracaJcA nagara varNana gAhA etto ya atthi nayaraM veyaDDhe uttarAe seDhIe / savvouya- taru-vaNa-saMDa- maMDiyaM camaracaMcaMti / / 31 / / saMskRta chAyA itazcAsti nagaraM vaitALye uttarasyAM zreNyAm / sarvartukataruvanaSaNDamaNDitaM camaracaJcAmiti / / 31 / / gujarAtI artha ahIM vaitADhya parvata para uttara zreNImA sarva RtunA vRkSavALA vanakhaNDothI zodhatuM caramacaMcA nAmarnu nagara hatuM. hindI anuvAda isa tarapha vaitADhya parvata para uttamazreNI meM sarva Rtu ke vRkSoM se yukta vanakhaNDoM se manohara camaracaMcA nAma kA nagara thA / gAhA tattha ya khayara-narIso bhANugaI nAma atulla-sAmattho / nijjiya-aNaMga-rUvo kAmiNi-jaNa-mANasANaMdo / / 32 / / 231

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saMskRta chAyA tatra ca khacaranarezo bhAnugatirnAmAnAmA' tulyasAmarthyaH / nirjitAnaGgarUpaH kAminIjanamAnasAnandaH / / 32 / / gujarAtI artha ane tyAM atulya sAmarthyavAna, chapa vaDe kAmadevane jItanATa strIjanonA manane Ananda ApanAra 'thAnugati' nAmano vidyAdhara rAjA hato / hindI anuvAda aura vahA~ atulya sAmarthyavAn, sundaratA meM kAmadeva ko bhI parAjita karanevAlA strIjana ke mana ko Anandita karanevAlA 'bhAnugati' nAma kA vidyAdhara rAjA thA ! gAhA haricaMda-khayara-pavareNa niya-suyA baMdhusuMdarI tassa / dinA vara-pIIe vivAhiA sAyaraM teNa / / 33 / / saMskRta chAyA haricandrakhacarapravareNa nijasutA banyusundarI tasmai / dattA varaprItyA vivAhitA sAdaraM tena / / 33 / / gujarAtI artha vidyAdhara zreSTha evA haricandra rAjAra potAnI putrI bandhusundarI khUba prema pUrvaka tene ApI. ane te paNa AdarapUrvaka teNInI sAdhe paraNyo / hindI anuvAda vidyAdhara meM uttama haricandra rAjA ne bhAnugati ko apanI putrI bandhusuMdarI ati premapUrvaka dI aura bhAnugati ne bhI AdarapUrvaka usake sAtha vivAha kiyA / gAhA tIi sutaNUi samayaM aNuhavamANo u garuya-pIIe / paMca-payAre visae bhANugaI bhujaI rajjaM / / 34 / / saMskRta chAyA tayA sutanvyA samakamanubhavan tu guruprItyA / prazcaprakArAn viSayAn bhAnugati (nakti rAjyam / / 34 / / 232

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gujarAtI artha sundara dehavALI teNInI sAthe atyaMta snehapUrvaka pA~ca prakAranA viSayone bhogavato bhAnugati yajyane bhogavato hato. hindI anuvAda suMdara dehavAlI usake sAtha atyaMta prema se pA~ca prakAra ke viSayoM kA anubhava karate hue. bhAnugati rAjya kA bhoga karatA thA / citralekhA gAhA vaccaMtesu diNesuM tIe devIe dAriyA jAyA / ujjoiya-disi-valayA u cittalehatti nAmeNa / / 35 / / saMskRta chAyA vrajanteSu dineSu tasyA devyA dArikA jAtA / udyotita-digvalayA tu citralekheti nAnA / / 35 / / gujarAtI artha divaso utAM te devIne dizA maNDalane prakAzita karatI citralekhA nAmanI putrI janmI / hindI anuvAda dina bItate usa devI se dizA maNDala ko prakAzita karanevAlI citralekhA nAma kI putrI utpanna huI / gAhA tayaNaMtaraM ca devI suMdara-suviNehiM sUiyaM taNayaM / sUyA suha-tihi-rikkhe cittagaI nAma se vihiyaM / / 36 / / saMskRta chAyA tadanantaraM ca devI sundarasvataiH sUcitaM tanayam / sUtA zubhatithi-RkSe citragati-nami tasya vihitam / / 36 / / gujarAtI artha tyAra pachI devIsa sundara svapnothI sUcita putrane janma Apyo ane zubdha tithi nakSatramA tenuM nAma 'citragati' rAkhyu ! . 233

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hindI anuvAda usake bAda devI ne suMdara svapnoM se sUcita eka putra ko janma diyA aura . zubha tithi nakSatra meM usakA nAma citragati rakhA ! gAhA haricaMdovi hu rAyA cAraNa-samaNassa sumuha-nAmassa / paya-mUle soUNaM jiNa-dhammaM siddhi-suha- heuM / / 37 / / niyaya-pae ThaviUNaM pahaMjaNaM niya-suyaM viNikkhaMto / saMsAra-vAsa-bhIo nimvinno kAma-bhogANa / / 38||yugmm|| saMskRta chAyA haricandro'pi khalu rAjA cAraNazramaNasya sumukhanAmaH / pAdamUle zrutvA jinadharma siddhisukha- hetum / / 37 / / nija-pade sthApitvA prabhaJjanaM nija-sutaM viniSkrAntaH / . saMsAravAsabhIto nirviNNaH kAmabhogebhyaH / / 38||yugmm|| gujarAtI artha sumukha nAmanA (AkAzagAmi vidyAvALA) cAraNazramaNanA caraNa kamalamAM mokSasukhanA kAraNabhUta jinadharmane sAMbhaLIne potAnA sthAne potAnA putra prabhaMjanane sthApine saMsAravAsathI gabharAyelA, kAmabhogothI virakta thayelA rAjA haricandre paNa saMyama grahaNa karyu / hindI anuvAda sumukha nAma ke cAraNazramaNa ke caraNakamala meM siddhi sukha ke hetu rUpa jinadharma ko sunakara saMsAravAsa se DarA huA, kAmabhogoM se udvigna haricandra rAjAne bhI apane sthAna para apane putra prabhaMjana ko sthApita karake saMyama grahaNa kiyA ! gAhA sAmannaM kAUNaM paya-mUle cAraNassa sumuhassa / niTThaviya-kamma-jAlo aMtagaDo kevalI jaao||39|| saMskRta chAyA zrAmaNyaM kRtvA padamUle cAraNasya sumukhasya / niSThApitakarmajAlo'ntakRt kevalI jAtaH / / 39 / / 234

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gujarAtI artha sumukha nAmanA cAraNaRSinA caraNakamalamAM zramaNajIvana svIkArIne. karma rUpI jALano nAza karIne antakRt (eja janmamAM mokSe javA vALA) . kevalI thayA / hindI anuvAda sumukha nAma ke cAraNaRSi ke caraNakamala meM saMyamajIvana jIkara karmajAla kA nAza karake antakRt ( usI janma meM mukti pAnevAle) kevalI bana gae / gAhA jAo pahaMjaNovi hu vijz2Ahara naravaI payAvillo / bhuMjai jaNaya - viiNNaM rajjaM gaya-sayala - AsaMko / / 40 / / saMskRta chAyA jAtaH prabhaJjano'pi khalu vidyAdharanarapatiH pratApavAn / bhunakti janaka- vitIrNaM rAjyaM gata-sakalA'' zaGkaH / / 40 / / gujarAtI artha - prabhaMjana paNa vidyAdharono pratApavAn rAjA thayo. te pitAe ApelA rAjyane sampUrNapaNe niHzaMka thaIne bhogavavA lAgyo. hindI anuvAda prabhaMjana bhI vidyAdharoM meM pratApI rAjA huaa| vaha pitA se mile rAjya ko saMpUrNa rUpa se niHzaMkita hokara bhogane lagA / gAhA tassa ya sayalaMteura - pavarAo dunni agga- mahisIo / kalaMhasI maMjUsA uttama - vaMsa - ppasUyAo / / 41 / / saMskRta chAyA tasya ca sakalAnta: pura - pravare dve'gramahiSyau / kalahaMsI maJjUSottamavaMzaprasUte / / 41 / / gujarAtI artha ane tenA sakala antaHpuramAM zreSTha ane uttama kuLamAM utpanna thayelI kalahaMsI ane maMjUSA nAmanI se paTTArANIo hatI. 235

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hindI anuvAda aura uttamavaMza meM utpanna kalahaMsI evaM maMjUSA nAma kI do zreSTha paTarAniyAM usake sakala antaHpura meM thI / gAhA kalahaMsIe jAo putto jalaNappahotti nAmeNa / maMjUsAe lahuo putto kaNagappaho nAma / / 42 / / saMskRta chAyA kalahaMsyA jAtaH putro jvalanaprabha iti nAnA / maJjUSAyA laghukaH putraH kanakaprabho nAma / / 42 / / gujarAtI artha kalahaMsIthI jvalanaprama nAmano (jyeSTha) putra thayo ane maMjUSAthI kanakaprabha nAmano nAno putra thayo. hindI anuvAda kalahaMsI se jvalanaprabha nAma kA (jyeSTha) putra utpanna huA aura maMjUSA se choTA putra kanakaprabha huA / gAhAniyaya-sahoyara-vayaNaM sumaraMtI baMdhusuMdarI devI / nAUNa cittalehaM niya-dhUyaM jovvaNaM pattaM / / 43 / / aha taM bhAuya-vayaNaM sAhai daiyassa bhANugaiNo saa| tatto ya bhANugaiNA niya-dhUyA cittalehA sA / / 44 / / dinA khayara- pahaMjaNa-suyassa jeTThassa rUva-juttassa / jalaNapahassa, teNavi pariNIyA parama-pIIe / / 45 / / tisRbhiH kulkm|| saMskRta chAyA nijakasahodaravacanaM smarantI banyusundarI devii| jJAtvA citralekhAM nijaduhitAraM yauvanamprAptAm / / 4.3 / / atha tad bhrAtRvacanaM kathayati dayitAya bhAnugataye saa| tatazca bhAnugatinA nijaduhitA citralekhA sA / / 44 / / 236

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dattA khacaraprabhaJjana-sutAya jyeSThAya rUpayuktAya / jvalanaprabhAya, tenApi pariNItA paramaprItyA / / 45 / / tribhiH kulkm|| gujarAtI artha potAnA pAInA vacanane yAda karatI candhusundarI devIra potAnI putrI citralekhAne juvAna thayelI jANIne potAnA pati bhAnugatine bhAInA te vacana kahe che. tyAre bhAnugatira potAnI putrI citralekhAne vidyAdhara prabhaMjananA, rupavAna (jyeSTha) putra jvalanaprathane ApI ane teNe paNa parama prItipUrvaka teNIne prnnii| hindI anuvAda apanI putrI citralekhA ko yauvana prApta dekhakara, apane bhAI ke vacana ko yAda karatI bandhusundarI devI ne apane pati bhAnugati se bhAI kI bAta kahI, taba bhAnugati ne bhI (isa bAta ko sunakara) vidyAdhara prabhaMjana ke suMdara jyeSTha putra jvalanaprabha ko apanI putrI citralekhA dI aura usane bhI parama prIti se usake sAtha vivAha kiyA / gAhA sura-naMdaNammi nayare nIyA aha tIe neha-sahiyAe / saha visae bhuMjato ciTThai devo vva diya-loe / / 46 / / saMskRta chAyA suranandane nagare nItA'tha tayA snehasahitayA / saha viSayAn bhuJjan tiSThati deva iva divyaloke / / 46 / / gujarAtI artha have teNIne suranandana nagaramAM laI gayo ane devalokamAM devanI jema snehavALI teNInI sAthe viSayone bhogavavA lAgyo. hindI anuvAda jvalanaprabha use suranandana nagara le gayA aura devaloka meM deva kI taraha, snehavAlI usake sAtha viSayasukha bhogane lagA / gAhA aha annayA kayAivi khayarAhivaI pahaMjaNo daTTuM / gayaNe sasaMka-dhavalaM deva-ula-gorayaM gehaM / / 47 / / 237

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aha ciMtiuM payato maNoharo haMdi ! esa AgAro / eyAgiIe tA haM kAremi jiNAlayaM rammaM / / 48 / / saMskRta chAyA athAnyadA kadAcidapi khacarAdhipatiH prabhaJjano dRSTavA / gagane zazAGkadhavalaM devakula- gauravaM geham / / 47 / / atha cintayituM pravRtto manoharo handi ! etadAgAram / etadAkRtyA tasmAdahaM kArayAmi jinAlayaM ramyam / / 48 / / gujarAtI artha kyAreka vidyAdharAdhipati prabhaMjane AkAzamAM candra samAna ujjvala mandira jevA sapheda gharane joIne vicAravA lAgyo, aho ! A ghara kharekhara manohara che. tethI AvI ja AkRti pramANe huM manohara jinAlaya banAvaDAvIza. hindI anuvAda - phira eka dina vidyAdharAdhipati prabhaMjana candra jaise ujjvala aura devAlaya jaise sapheda ghara ko AkAza meM dekhakara socane lagA- nizcaya hI yaha manohara ( bhavya ) gRha hai, isI sundara AkRti ke anusAra maiM bhI manohara jinagRha banavAU~gA / prabhaJjana ciMtana gAhA maNi- kuTTimammi tatto AlihiuM ujjao jayA rAyA / tAva ya jhatti vilINo pavaNa- hao jalaharo savvo / / 49 / / saMskRta chAyA maNikuTTime tata Alekhitumudyato yadA rAjA / - tAvacca jhaTiti vilInaH pavana hato jaladharassarvaH / / 49 / / gujarAtI artha pachI maNijaDita pharsa Upara Alekhana karavA mATe jyAM rAjA taiyAra thayo, teTalI vAramAM jaldIthI pavanathI haNAyela sarva megha vilIna thaI gayo ! hindI anuvAda - (aisA socakara ) maNi jar3ita pharza para use citrita karane hetu rAjA taiyAra huA utane meM zIghra hI vAyu se Ahata sAre bAdala bikhara gaye ! 238

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gAhA daThUNa taM vilINaM khaNeNa rAyA viciMtae evaM / evaMvihA narANaM lacchIo cavala-rUvAo / / 50 / / saMskRta chAyA dRSTvA taM vilInaM kSaNena rAjA vicintayatyevam / evaMvidhA narANAM lakSmyazcapalarUpAH / / 50 / / gujarAtI artha kSaNamAtramA vikharAyelA tene (meghane) joIne rAjAe A pramANe vicAra koM, are ! manuSyonI sampattio AvI caMcaLa svachapavALI hoya che / hindI anuvAda kSaNamAtra meM bikhare hue use (megha ko) dekhakara rAjA ne isa prakAra vicAra kiyA, are ! manuSyoM kI lakSmI bhI aisI hI caMcala (svabhAvavAlI) hotI hai / gAhA jaha eso abbha-lavo khaNeNa dihro puNo paNaTThotti / taha savvevi payatthA khaNamittANaMda-saMjaNaNA / / 51 / / saMskRta chAyA yathA eSo'bhralavaH kSaNena dRSTaH punaH praNaSTa iti / tathA sarve'pi padArthAH kSaNamAtrAnandasaJjananAH / / 51 / / gujarAtI artha jevI cIte A megha kSaNamA jovAyo ane vaLI nAza pAmI gayo tevI rIte badhA ja padArtho kSaNamAtra ja Ananda ApanAra hoya che / hindI anuvAda jisa taraha yaha megha eka kSaNa meM dikhAI diyA aura turaMta naSTa ho gayA ThIka usI taraha sabhI padArtha pala bhara Ananda dene vAle hote haiM ! gAhA rUvaM ca jIviyaM jovvaNaM ca savvevi baMdhu-saMbaMdhA / evamaNiccA avvo! dhiratthu saMsAra-vAsassa / / 52 / / 239

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saMskRta chAyA rUpaM ca jIvitaM yauvanaM ca sarve'pi bandhusambandhAH / evamanityA aho! dhigastu saMsAravAsam / / 52 / / gujarAtI artha rUpa, jIvana, yauvana ane badhA svajana sambaMdhI A pramANe anitya hoya che. aho ! AvA saMsAravAsane dhikkAra thAo / hindI anuvAda isI prakAra rUpa, jIvana, yauvana aura sabhI svajana sambandha anitya haiM / aho ! aise saMsAravAsa ko dhikkAra ho ! gAhA paccakkhaM hi aNiccaM nAUNavi jaM thiraM va mannaMti / visayA'sattA sattA, eyaM aviveya- sAmatthaM / / 53 / / saMskRta chAyA pratyakSaM nityaM jJAtvA'pi yat sthiramiva manyante / viSayAsaktAH sattvA etadaviveka sAmarthyam / / 53 / / gujarAtI artha kema ke pratyakSa (padArthoM) ne anitya jANIne paNa viSayAsakta prANIoM je tene sthira mAne che te (teonI) avivekanI ja zakti che. hindI anuvAda pratyakSa padArtha ko anitya jAnakara bhI viSayAsakta prANI jo sthira kI taraha mAnate haiM vaha unake aviveka kI hI zakti hai / (aviveka kI hI pragAr3hatA hai ) gAhA nAUNavi jiNa- vayaNaM AraMbha- pariggahesu vaTTaMti / kAmAsattA jaM puNa aho! mahA- moha- mAhappaM / / 54 / / saMskRta chAyA jJAtvA'pi jinavacanamArambha- parigraheSu vartante / kAmAsaktA yatpunaraho! mahAmoha mAhAtmyam / / 54 / / 240

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gujarAtI artha vaLI kAmAsakta prANIo jinavacanane jANIne paNa je Arambha-pariyaha (sAMsArika kAryakalApa)mA varte che. te kharekhara A mahAmohanI ja khUcI cha! hindI anuvAda (punaH) kAmAsaktaprANI jinavacana sunane para bhI jo Arambha-parigraha meM hI rahate haiM, aho ! yaha mahAmoha kI hI mahAnatA hai / gAhA tA'laM mama rajjeNaM saMsAra-nivAsa- heu- bhUeNa / jANiya-jiNiMda-vayaNassa haMdi! guru-dukkha-mUleNa / / 5 / / saMskRta chAyA tasmAdalaM me rAjyena saMsAranivAsa- hetubhUtena / jJAta-jinendravacanasya handi! guruduHkhamUlena / / 55 / / gujarAtI artha mATe jinendranA vacanane jANela evA mAre saMsAranivAsanA kAraNabhUta thAre duHkhanA mULa (kAraNarupa) rAjyathI saryu / hindI anuvAda ataH jinavacana ko jAnanevAle mujhe saMsAra-nivAsa ke hetubhUta, ati duHkha ke mUla kAraNarUpa rAjya se kyA (lAbha)? gAhA tA sAvajjaM vajjiya pavvajjA-ujjamaM karemi lahuM / kiM maha imiNA duggai-nibaMdhaNAsAra-rajjeNa? / / 56 / / saMskRta chAyA tasmAt sAvadhaM vayitvA pravrajyodyamaM karomi laghu / kiM me'nena durgatinibandhanA' sAra- rAjyena? / / 56 / / gujarAtI artha tethI hu~ pApakarmano tyAga karIne jaldIthI pravajyAne grahaNa karavA mATe udyama kara, have mAre durgatinA kAraNachapa asAra svA A rAjya vaDe zaM? 241

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* hindI anuvAda ataH pApakarma kA tyAga karake zIghra hI pravrajyA prApti ke lie maiM udyama karUM kyoMki, durgati ke hetubhUta asAra rAjya se mujhe kyA ? gAhA - annaM ca majjha vaMse rajjaM dAUNa niyaya- puttANa / bahave kaya- sAmannA rAyANI pAviyA sugaI / / 57 / / saMskRta chAyA anyacca mama vaMze rAjyaM datvA nijakaputrebhyaH / bahavaH kRtazrAmaNyA rAjAnaH prAptAH sugatim / / 57 / / gujarAtI artha ane vaLI mArA vaMzamAM potAnA putrone rAjya ApIne svIkArelA zrAmaNyavALA ghaNA rAjAo sadgatine pAmyA che, hindI anuvAda aura phira mere vaMza meM apane putroM ko rAjya dekara sAdhu jIvana ko svIkAra karake aneka rAjAoM ne sadgati kI prApti kI hai ! gAhA Hsshn tavvaMsa- pasUeNaM maevi kAyavvayaM ( kAyavvaM ? ) imaM tamhA | iya ciMtiUNa rAyA saMsai saMnihiya khayarANaM / / 58 / / saMskRta chAyA tadvaMza - prasUtena mayA'pi kartavyamidaM tasmAd / iti cintayitvA rAjA zaMsati sannihita- khecarebhyaH / / 58 / / gujarAtI artha tethI te vaMzamAM utpanna thayelA mArA vaDe paNa Amaja karavA yogya che sa pramANe vicArIne pAse rahelA vidyAdharone rAjAe kahUM. hindI anuvAda ataH usI vaMza meM utpanna hue mujhe bhI yahI karanA caahie| isa prakAra socakara karIba rahe hue vidyAdharoM se rAjA ne kahA sughoSa cAraNa zramaNa 242

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gAhA etyaMtare sughoso cau-nANI cAraNo muNI tattha / viharaMto saMpatto bhaviyANa vibohaNaTThAe / / 59 / / saMskRta chAyA atrAntare sughoSazcaturjJAnI cAraNo munistatra / viharan samprApto bhavyAnAM vibodhanArthAya / / 59 / / gujarAtI artha saTalIvATamAM cAra (mati, zruta, avadhi ane manAparyava) jJAna (ne dhAraNa karanAra) vALA sughoSa nAmanA cATaNamuni vihAra karatA bhavya jIvonAM codha mATe tyAM padhAryA. hindI anuvAda utane meM cAra (mati, zruta, avadhi aura manaHparyava) jJAna vAle jJAnI sughoSa nAma ke cAraNamuni (AkAzagAmI vidyAdhara) vihAra karate hue bhavya jIvoM ke bodha ke nimitta vahA~ padhAre / prabhaJjana pravrajyA gAhA rAyA pahaMjaNo aha suyassa jalaNappahassa aha-rajjaM (aha rjj?)| dAUNa tahA kaNagappahassa pannatti-vara-vijjaM / / 6 / / tatto. ya viNikkhaMto sughosa-sAhussa pAya-mUlammi / avahAya rAya-lacchi pahaMjaNo khayara-rAyatti / / 61 / / saMskRta chAyA rAjA prabhaJjano'tha sutAya jvalanaprabhAya ado rAjyam / datvA tathA kanakaprabhAya prajJapti-varavidyAm / / 60 / / tatazca viniSkrAntaH sughoSa-sAyoH paadmuule| apahAya rAjya-lakSmI prabhaJjana khecararAja iti / / 61 / / gujarAtI artha rAjA prabhaMjane jvalanapradhya-putrane A rAjya ApIne temaja kanakaprathane prajJapti vidyA ApIne pachI rAjyalakSmIne choDIne (prayaMjana khecarendra) sughoSamuninA caraNamAM saMyama jIvana svIkAryu, 243

Page #152
hindI anuvAda rAjA prabhaMjana ne putra jvalanaprabha ko yaha rAjya dekara tathA putra kanakaprabha ko prajJapti vidyA dekara usake bAda (prabhaMjana khecarendrane) rAjyalakSmI ko chor3akara sughoSamuni ke caraNoM meM saMyama ko svIkAra kiyA / jvalanaprabha rAjya sukha gAhA jalaNappahovi bhuMjai rAya-siriM khyr-niyr-prikinno| sayaloroha- pahANAi cittalehAi samayaMti / / 62 / / saMskRta chAyA jvalanaprabho'pi bhunakti rAjazriyaM khacaranikaraparikIrNaH / sakalAvarodhapradhAnayA citralekhayA samakamiti / / 62 / / gujarAtI artha vidyAdhara samUhathI parivarelo jvalanapraya paNa antaHpuranI cadhI strIomAM pradhAna ciralekhAnI sAthe rAjyalakSmIne yogave che. hindI anuvAda vidyAdhara samUha se ghirA huA jvalanaprabha bhI antaHpura kI sabhI rAniyoM meM pradhAna citralekhA ke sAtha rAjyalakSmI kA upabhoga karatA hai / kanakaprabha ne vidyA tathA avinaya gAhA kaNagappahovi sAhiya vijja pannatti-nAmiyaM vihiNA / vijjA-pabhAva-saMjAya-garuya-sAmattha-vitthAro / / 63 / / ujjhiya niya-vaMsa-kamaM aNavikkhiya ayasa-paDahayaM loe / bahu maniya aviveyaM aviyAriya doggai-gamaNaM / / 64 / / aNavekkhiya guru-bhAvaM aMgIkAUNa taha adakkhinnaM / rAya-siri-lolueNaM vijjA-bala-dappa- bharieNa / / 65 / / jalaNappahassa jiTThassa bhAuNo piu-vidina-rajja-payaM / uddAliyaM tu kaNagappaheNa vijjA-pabhAvAo / / 66 / / citasRbhiH kulkm|| 244

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saMskRta chAyA kanakaprabho'pi sAdhayitvA vidyAM prajJapti- nAmikAM vidhinA / vidyAprabhAvasaJjAtagurukasAmarthyavistAraH / / 63 / / ujjhitvA nijavaMzakramamanavekSyA' yazaH paTahakaM loke / bahu matvA'vivekamavicArya durgati gamanam / / 64 / / anapekSya gurubhAvamaGgIkRtya tathA' dAkSiNyam / rAjazrIlolupena vidyAbaladarpabhRtena / / 65 / / jvalanaprabhasya jyeSThasya bhrAtuH pitR-vittIrNa - rAjyapadam / Acchinna tu kanakaprabheNa vidyAprabhAvAt / / 66 / / kulakam / / gujarAtI artha ( kanakaprabha paNa) vidhIpUrvaka prajJapti nAmanI vidyAne sAdhIne vidyAnA prabhAvathI utpanna thayela moThA sAmarthyanA vistAravALo thaI potAnI vaMza paraMparAne choDIne lokamAM apayazanA paDahanI paravA karyA vagara avivekane mahattva ApIne durgatinA gamanane vicAryA vagara moTAnI apekSA karIne aziSTatAno svIkAra karIne rAjyalakSmImA lolUpa ane vidyAnA baLanA abhimAnathI bharelA kanakaprabhe, moTAbhAI jvalanaprabhane pitAsa Apela rAjyapadane vidyAnA prabhAvathI chInavI lIdhuM. hindI anuvAda ( kanakaprabha bhI) vidhipUrvaka prajJapti vidyA ko siddha karake vidyA ke prabhAva se prApta mahAna sAmarthya ke vistAravAlA, apanI vaMza paramparA ko chor3akara, loka meM apayaza ke nagAr3e kI paravAha kie binA aviveka ko hI pradhAna mAnanevAlA bar3oM kI upekSA karake, durgati gamana kI bhI ciMtA nahIM karake, adAkSiNya yukta hokara rAjyalakSmI kA lAlacI aura vidyAbala ke ghamaMDa se bhare kanakaprabha ne pitA dvArA arpita bar3e bhAI jvalanaprabha ke rAjya ko vidyA ke prabhAva se chIna liyA / caturbhiH gAhA tatto ahiTThiyaM taM rajjaM savvaMpi ugga- - teeNa / sAmAiNA savvo (vaM?) vasIkao (yaM?) khayara - niuraMbo (baM ? ) / / 67 / / saMskRta chAyA tato'dhiSThitaM rAjyaM sarvamapyupratejasA / sAmAdinA sarvaM vazIkRtaM khacaranikurambam / / 67 / / 245

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gujarAtI artha - tyAra pachI teNe potAnA ugra teja vaDe te AkhA rAjyaneM jamAvyuM ane zAma, dAma, bheda ane daMDanI nIti vaDe sarva vidyAdhara samUhane vaza karyo. hindI anuvAda bAda meM kanakaprabha ne apane ugra teja se saMpUrNa rAjya ko sthira kiyA aura zAma, dAma, bheda aura daMDa kI nIti se sabhI vidyAdhara samUha ko vaza meM kiyaa| gAhA nIsArio sa bhUmIo tAhi jalaNappaho kaNidveNa / nayarammi camaracaMce samAgao sasura - pAsammi / / 68 / / saMskRta chAyA nissAritaH svabhUmestadA jvalanaprabhaH kaniSThena / nagare camaracacaJve samAgataH zvazurapArzve / / 68 / / gujarAtI artha jyAre nAnA bhAI kanakaprabhe jvalanaprabhanI tenI potAnI bhUmimAMthI bahAra kADhI nAMkhyo tyAre te camaracaMcA nagaramAM sasarA pAse Avyo. hindI anuvAda - jaba choTe bhAI ne bar3e bhAI jvalanaprabha ko usakI apanI bhUmi se nikAla diyA taba vaha camaracaMcA nagara meM sasurajI ke pAsa AyA / gAhA bahu- mANa- puvvayaM so pavesio niya- purammi sasureNa / bhANugai rAiNA aha samayaM ciya citta - lehAe / / 69 / / saMskRta chAyA bahumAnapUrvakaM sa pravezito nijapure zvazureNa / bhAnugati - rAjenAtha samakameva citralekhayA / / 69 / / gujarAtI artha tyArabAda sasarA bhAnugati rAjAsa citralekhAnI sAthe (jamAI)no potAnA nagaramAM bahumAnapUrvaka praveza karAvyo. hindI anuvAda - phira sasura bhAnugati rAjA ne citralekhA ke sAtha apane nagara meM usa (dAmAda) ko bahumAnapUrvaka praveza karAyA / 246

Page #155
gAhA aha parama-pamoeNaM tahiM vasaMtassa sasura-nayarammi / bho cittavega! tassa u volINA vAsarA kaivi / / 7 / / saMskRta chAyA atha paramapramodena tatra vasataH zvazuranagare / bhoH citravega! tasya tu gatA vAsarAH katyapi / / 7 / / gujarAtI artha___ he citravega ! have sasarAnA te nagaramAM parama AnandapUrvaka rahetA tenA keTalAMka divaso vityA. hindI anuvAda he citravega ! sasura ke nagara meM parama AnandapUrvaka rahate hue usake kaI dina bIta gye| gAhA aha annayA kayAivi jalaNapaho sAlaeNa sNjutto| cittagai-nAmaeNaM nIhario tAo nayarAo / / 71 / / saMskRta chAyA athAnyadA kadAcidapi jvalanaprabhaH zyAlakena saMyuktaH / citragati- nAmakena niHsRtastasmAnnagarAt / / 71 / / gujarAtI artha have eka vakhata kyAreka citragati nAmanA potAnA sALAnI sAthe jvalanapraya te nagaranI bahAra gayo. hindI anuvAda phira ekabAra citragati nAma ke apane sAle ke sAtha jvalanaprabha usa nagara se bAhara niklaa| gAhA pecchaMto bahuviha-uvavaNAI rmnniiy-tru-snnaahaaii| bhAraMDa-cakka-maMDiya-pasanna-jala-dIhiyA-nivahaM / / 72 / / pasariya-siya-bhAsAiM pecchaMto giri-varassa sihraaii| kinnara-mihuNa-susaMgaya-kayalI-hara-vihiya-sohammi / / 73 / / 247

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3 ai- kala - kUiya- kalayaMThi - laTTha - kolAhalAbhiramaNIe / paribhamira - bhamara - niuraMba - garuya jhaMkAra- mahurampi / / 74 egammi vaNa-niguMje phala- bhara- viNamaMta duma- sayAine | patto sa kougeNaM samayaM ciya cittagaiNA u / / 75 / / / / catasRbhiH kulakam / / saMskRta chAyA - prekSamANo bahuvidhopavanAni ramaNIya taru - sanAthA / bhAraNDacakramaNDita - prasanna jala dIrghikA nivaham / / 72 / / prasRtasitabhAsAni prekSamANo girivarasya zikharANi / kinnara - mithuna- susaGagata - kadalIgRhavihitazobhe / / 73 / / atikala- kUjita - kalakaNThilaTTha- kolAhalAbhiramaNIye / paribhramaNazIla- bhramara- nikurambagurukajhaGkAra- madhure / / 74 / / ekasmin vana nikukhe phalabhara vinamat- drumazatAkIrNe / prAptaH sa kautukena samakameva citragatinA tu / / 75 / / / / caturbhiH kulkm|| - gujarAtI artha bhAraMDa ane cakravAka pakSIothI zobhita prasanna pANInI vAvaDIonA samUhane tathA manohara vRkSothI yukta aneka prakAranA upavanone joto. vistRta zveta camakatA U~cA parvatonA zikharone joto, kinnaronA yugalathI susaMgata kadalI gharathI zobhAyamAna, ati manohara TahukA karatI koyalanA zreSTha avAjathI manohara, bhamatAM bhamarAonA vizALa guMjAravathI madhura, tathA bahu phaLanA bhArathI namelA seMkaDo vRkSothI vyApta eka vana nikuMja (gADha jhADI) mAM kautukathI citragatinI sAthe te pahoMcyo. hindI anuvAda bhAraMDa evaM cakravAka pakSioM se suzobhita prasanna jalavAvaDI ke samUha ko tathA manohara vRkSoM se yukta nAnAvidha upavanoM ko dekhatA huA vistRta zveta camakane vAle U~ce parvatoM ke zikharoM ko dekhate hue kinnara yugala se susaMgata kadalIgRha se suzobhita, atimadhura kUjana karatI suMdara koyala kI zreSTha dhvani se sundara, maDarAte hue bhauMroM ke vizAla samUha ke bar3e guMjArava se madhura tathA bahuta phala ke bhAra se namra saikar3oM vRkSoM se vyApta eka vana nikuMja meM kutUhalapUrvaka jvalanaprabha citragati ke sAtha gayA / 248

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gAhA vAyaMta- mauya-mAruya-hallaMta-supallavoha-sohillaM / pecchai rattAsoyaM mahuyari-gaNa-vihiya-halabolaM / / 76 / / saMskRta chAyA vAda- mRdukamArutahallat- supallavaugha-zobhAvantam / prekSate raktAzokaM madhukarigaNavihita-halabolam (kalakalam) / / 76 / / gujarAtI artha maMda maMda vahetA pavana vaDe hAlatA suMdara pAMdaDAonA samUhathI suzobhita amarIonA samUhathI vAcAlita thayela lAla azokavRkSane joyuM. hindI anuvAda maMda maMda saMcarita pavana dvArA hilate pallavoM ke samUha se, saMdara bhauMroM ke samUha se mukharita lAla azokavRkSa ko dekhA / gAhA tassa ya ahe niviTTho kaMcaNa-paumammi muNi- varo dittttho| vijjAhara-nara-kinnara- sura-visareNaM namijjaMto / / 77 / / saMskRta chAyA tasya cAdho niviSTaH kaJcanapane munivaro dRSTaH / vidyAdhara-nara- kinnara-sura-visareNa namyamAnaH / / 77 / / gujarAtI artha te azokavRkSanI nIce vidyAdhaye, manuSyo, gaMdharvo, devatAo temaja asuronA samUhathI praNAma karAtA suvarNa kamala para beThelA munivarane joyA. hindI anuvAda usa azokavRkSa ke nIce vidyAdharoM, manuSyoM, kitraroM, devoM aura asuroM ke samUha se pUjita suvarNakamala para baiThe hue munivara dikhe| gAhA uppanna-vimala-kevala-nANo aha sura-varehiM thuvvaMto / Asanne uNa jalaNapyaheNa so paccabhinnAo / / 78 / / 249

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a saMskRta chAyA utpannavimalakevalajJAno'tha suravaraiH stUyamAnaH / Asanne punarjvalanaprabheNa saH pratyabhijJAtaH / / 78 / / gujarAtI artha utpanna thayelA nirmaLa kevalajJAnavALA ane zreSTha devo vaDe stuti karAtA muninI najIkamAM jatAM ja jvalanaprabhe te munine oLakhyA. hindI anuvAda utpanna hue nirmala kevalajJAna vAle tathA uttama devoM dvArA stuti kiye jAte hue muni ke pAsa jAte hI jvalanaprabha ne muni ko pahacAnA / gAhA so eso majjha piyA pahaMjaNo nAma muNi- varo, evaM / simma cittagaNo tatto te dovi hariseNa / / 79 / / ti pakkhiNiuM sammaM harisa- vasudvaMta - bahala - romaMcA / paNamiya- kevali - calaNA viNiviTThA dharaNi vaTTammi / / 80 / / / / yugmam / / saMskRta chAyA sa eSa me pitA prabhaJjano nAma munivara evam / ziSTe citragataye tatastau dvAvapi harSeNa / / 79 / / triH pradakSiNIkRtya samyag - harSavazottiSThadbahala - romAJcau praNata kevalicaraNau viniviSTau dharaNIpRSThe / / 80 / / gujarAtI artha te A mArA pitA prabhaMjana munivara che A pramANe jvalanaprabhe jyAre citra gatine kahAM tyAre harSa sahita traNa pradakSiNA ApIne sArI rIte harSAvezathI UbhA thayelA romAMcavALA te banne, kevaLI bhagavaMtanA caraNakamaLamAM namaskAra karIne pRthvItala para beThA. / / / yugmam / / hindI anuvAda ye mere pitA prabhaMjana munivara haiN| isa prakAra jvalanaprabha ke citragati se kahane para harSasahita tIna bAra pradakSiNA kara ke harSAveza se romAMcita ve donoM kevalI bhagavaMta ke caraNa meM namaskAra kara ke pRthvItala para baiThe / 250

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gAhA nijjiya-sanIra- jImUya-ghosa-gaMbhIra- bhAraIe to| tIi parisAi bhayavaM pAraddho desaNaM kAuM / / 81 / / saMskRta chAyA nirjita-sanIra-jImUtaghoSagambhIrabhAratyA tataH / tasyAM parSadi bhagavAn prAraSyo dezanAM kartum / / 81 / / gujarAtI artha pANIthI arelA medhanI garjanAne parAjita karelI gaMdhITa vANI vaDe te sadhyAmAM kevalI bhagavAne upadeza ApavAnI zaruAta kI. hindI anuvAda pAnI se bhare megha kI garjanA ko bhI parAjita karatI huI apanI gaMbhIra vANI dvArA usa sabhA meM kevalI bhagavAna ne upadeza denA prAraMbha kiyaa| gAhAavi ya gaya-kalaha-kanna-cavalA lacchI maNuyANamAuyamaNiccaM / jovvaNamavi maNuyANaM sahasatti jarA abhiddavai / / 8 / / roga-saya-pIDiyaM taMpi jovvaNaM jAi jIva-logammi / iTTha-viyogA-'Ni?-ppaoga-dukkhehi kesiMci / / 83 / / yugmam / / saMskRta chAyA api ca gajakalabhakarNacapalA lakSmIrmanujAnAmAyuSyakamanityam / yauvanamapi manujAnAM sahaseti jarA'bhidravati / / 82 / / rogazata-pIDitaM tadapi yauvanaM yAti jIvaloke / iSTaviyogAniSTaprayogaduHkhaiH keSAJcit / / 83 / / yugmam / / gujarAtI artha. lakSmI hAthInA baccAnA kAna jevI caMcaLa che. manuSyonuM AyuSya anitya che. tathA manuSyanA yauvanane paNa ghaDapaNa acAnaka naSTa kare che. vaLI keTalAkanuM te yauvana paNa prANIlokamAM iSTano viyoga ane aniSTanA saMyogarUpa duHkhonA kAraNe seMkaDo TogothI pIDita thAya che. 251

Page #160
- hindI anuvAda lakSmI hAthI ke bacce ke kAna kI taraha caMcala hai / manuSyoM kI Ayu anitya 1 hai tathA javAnI ko buDhApA acAnaka hI DhIlA karatI hai aura prANiloka meM kucha logoM kI yaha javAnI iSTa viyoga aura aniSTa saMyogarUpa duHkhoM ke kAraNa saikar3oM rogoM se pIr3ita hotI hai| gAhA aiparimiyammi cavale roga-jarA- soga- vAhi- paurammi | jIvANa jovvaNe erisammi ko nAma paDibaMdho ? / / 84 / / saMskRta chAyA atiparimite capale roga - jarA zoka vyAdhi - pracure / jIvAnAM yauvane IdRze ko nAma pratibandhaH ? / / 84 / / gujarAtI artha roga, ghaDapaNa, zoka ane vyAdhithI sabhara evA nAnakaDAne caMcaLa yauvanamAM jIvone kevo rAga ? hindI anuvAda - roga, bur3hApA, zoka aura vyAdhi se bharapUra jIvoM ko aise choTe aura caMcala yauvana meM kaisA prema ? gAhA visayA kui - nimittaM uvabhuttA tucchagA tahA tevi / virasA sai avasANe, tesu tao ko va paDibaMdho? / / 85 // saMskRta chAyA viSayAH kugatinimittamupabhuktAstucchakAstathA te'pi / virasAH sadA'vasAne teSu tataH ko vA pratibandhaH ? / / 85 / / gujarAtI artha biSayo durgati mATe upabhoga karAyA, te viSayo paNa tuccha che, te viSayo pariNAme svAdahIna che, to pachI te viSayo pratye rAga kevo ? hindI anuvAda viSaya jo durgati ke lie upabhoga kie gae, ve viSaya bhI tuccha haiM / ve viSaya pariNAma meM ( aMta meM) svAdahIna haiM, to phira aise viSayoM ke prati rAga kaisA ? 252

Page #161
gAhA iya saMsAre sAraM jaM kira paDihAsae vivajjAsA / taMpi hu duha-saya- utti jANiuM kuNaha jiNa dhammaM / / 86 / / saMskRta chAyA iti saMsAre sAraM yatkila pratibhAsate viparyAsAt / tadapi khalu duHkhazata heturiti jJAtvA kuruta jinadharmam ||86 / / gujarAtI artha A pramANe viparIta buddhine kAraNe je kAMI sArthaka dekhAya che te paNa seMkaDo duHkhonuM kAraNa che ema jANIne jinadharmanuM pAlana karavu. hindI anuvAda isa mutAbika viparIta buddhi ke kAraNa jo kucha bhI sArthaka dikhatA hai vaha bhI saikar3oM duHkhoM kA kAraNa hai| aisA jAna kara jinadharma kA pAlana kareM / gAhA jaM dulahA sAmaggI esA tubbhehiM bhava- samuddammi / pattA apatta-puvvA tA mA taM niSphalaM neha / / 87 / / saMskRta chAyA yad durlabhA sAmagrI eSA yuSmAbhibharvasamudre / prAptA'prAptapUrvA tasmAd mA tAM niSphalaM nayata / / 87 / / gujarAtI artha bhavasamudra mAM pahelA kyAre paNa nahI meLavelI durlabha sAmagrI tamArA bar3e prApta karAI che tethI tene niSphala nA karo! hindI anuvAda bhavasamudra meM pahale kabhI bhI nahIM prApta kI hai aisI durlabha sAmagrI ko prApta kI hai, tuma use niSphala mata bnaao| gAhA esA hu puNo dulahA jAI lakkhoha saMkula bhavammi / hiMDaMtANaM tANaM na ya annaM jiNa-mayaM mottuM / / 88 / / 253 -

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saMskRta chAyA eSA khalu punardurlabhA jAti rlakSaugha-saGkulabhave / ' hiNDamAnAnAM trANaM na cAnyad jinamataM muktvA / / 88 / / gujarAtI artha A janma phI maLavo durlabdha che. lAkho jIvothI vyApta A saMsAramAM pharatA (rakhaDatAM) temane jinezvara bhagavAnanA matane choDIne bIjuM kAI rakSaNa nathI. hindI anuvAda yaha manuSya janma phira se milanA durlabha hai / lAkhoM jIvoM se vyApta isa saMsAra meM ghUmate hue jIvoM ko jinazAsana ke alAvA aura koI rakSaNa nahIM hai| gAhA tamhA jiNehiM bhaNiyaM dikkhaM ghettUNa saMjamaM kAuM / . ujjhiya to saMsAraM pAvaha siddhIe pavara-suhaM / / 89 / / saMskRta chAyA tasmAjjinairbhaNitAM dIkSAM gRhItvA saMyamaM kRtvA / ujjhitvA tataH saMsAraM prApnuta siddheH pravarasukham / / 89 / / gujarAtI artha AthI saMsAra ne choDI ne jinezvara bhagavaMte kahela dIkSA ne grahaNa kI ne saMyama nu pAlana karIne siddhi nA zreSTha sukha ne pAmo! hindI anuvAda ata: saMsAra ko chor3akara jinezvara bhagavaMta dvArA kathita dIkSA ko svIkAra kara saMyama kA pAlana kara ke siddhi ke sukha ko prApta kro|| gAhA evaM muNiNA dhammammi sAhie kevi tattha pavvaiyA / jAyA uvAsayA taha anne sammaM pavannatti / / 90 / / saMskRta chAyA evaM muninA dharme kathite ke'pi tatra pravrajitAH / jAtA upAsakAstathA'nye samyaktvaM prapannA iti / / 10 / / 254

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gujarAtI artha A pramANe muni bhagavaMte (dezanA) upadeza Apye chate keTalAkora tyAM saMyama grahaNa karyu ane keTalAka zrAvaka thayA / tathA bIjA keTalAkoTa samyaktvane svIkAryu. hindI anuvAda isa prakAra muni bhagavaMta ke upadeza dene para kaI janoM ne saMyama grahaNa kiyaa| kitane hI loga zrAvaka baneM, aura kitane hI logoM ne samyaktva ko grahaNa kiyaa| gAhA etthaMtarammi paNamiya jalaNapaho vinnavei niya-piyaraM / bhayavaM! puNaravi rajjaM kiM taM maha hojja no ahavA? / / 91 / / saMskRta chAyA atrAntare praNamya jvalanaprabho vijJApayati nijapitaram / bhagavan! punarapi rAjyaM kiM tad me bhaved no'thavA? / / 11 / / gujarAtI artha eTalIvAra mAM jvalanapraya potAnA pitAne namaskAra karI ne pUche che. he bhagavan! vaLI paNa te mAla rAjya mane maLaze ke nahI? hindI anuvAda itanI dera meM jvalanaprabha ne apane pitA ko namaskAra karake pUchA- he bhagavan! mujhe merA rAjya punaH milegA yA nahIM? gAhA aha kevaliNA bhaNiyaM hohI, taM kaiya, pucchiyamaNeNa / to bhaNai muNi-variMdo kevala-vinAya-paramattho / / 92 / / saMskRta chAyA atha kevalinA bhaNitaM bhaviSyati, tat kadA, pRSTamanena / tato bhaNati munivarendraH kevala-vijJAta-paramArthaH / / 12 / / gujarAtI artha jvalanaprabdha thI pUchAyelA kevalI bhagavate kahayuM, 'rAjya maLaze', tyAre teNe pUchA, 'kyAre maLaze?' AdhI kevalajJAna var3e jANelA paramArthavALA . munivarendra kahe ch| 255

Page #164
hindI anuvAda jvalanaprabha dvArA pUchane para kevalI bhagavaMta ne kahA- 'tujhe rAjya milegA, bhavApisa pUchA- kaba milegA? ata: kevalajJAna ke dvArA jJAta paramArthavAle muni kahate gAhA bhANugai-dina-rohiNi-vijjAe sAhiyAe te bhadda! / hohI puNaravi khayarAhivattaNaM natthi saMdeho / / 93 / / saMskRta chAyA zramaNa no uttara bhAnugati-datta- rohiNIvidyAyAM sadhitAyAM te bhadra ! / bhaviSyati punarapi khacarAdhipatitvam nAsti sandehaH / / 93 / / gujarAtI artha 'he bhadra! yAnugatira Apela rohiNIvidyA ne sAdhavAthI phari paNa tATuM khecarezvaratva thaze emAM koI ja sandeha nthii|' hindI anuvAda he bhadra! bhAnagati dvArA arpita kI gaI rohiNI vidyA ko siddha karake punaH tuma khecarezvara banegA yaha bAta ni:sandeha hai! gAhA evaM muNiNA bhaNie pahasiya- vayaNehiM vaMdio bhayavaM / etyaMtarammi parisA jahAgayaM paDigayA savvA / / 94 / / saMskRta chAyA evaM muninA bhaNite prahasitavadanAbhyAM vandito bhagavAn / atrAntare pariSad yathAgataM pratigatA sarvA / / 94 / / gujarAtI artha A pramANe munirA kahe chate prasanna mukhavALA te ce jaNe muni bhagavaMtane vandana karyA, sTalIvAra mAM saMpUrNa sadhyA jema AvI tema pAchI gayI! hindI anuvAda isa prakAra muni ke kahane para harSita mukhavAle hokara donoM ne vandana kiyA, itanI dera meM saMpUrNa sabhA jaisI AI vaisI bikhara gaI! 256

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gAhA tatto te dovi jaNA samAgayA jhatti niyaya-nayarammi / cittagaiNA ya kahiyaM kevali-vayaNaM tu niya-piuNo / / 95 / / saMskRta chAyA tatastau dvAvapi janau samAgatau jhaTiti nijanagare / citragatinA ca kathitaM kevalivacanaM tu nijapituH / / 95 / / gujarAtI artha tyAra pachI te cane paNa jaldI thI potAnA nagara mAM AvyA, ane citragati sa potAnA pitA ne kevalIbhagavaMta nA vacana khyaa| hindI anuvAda bAda meM donoM hI zIghratA se apane nagara meM Ae aura citragati ne apane pitA ko kevalI bhagavaMta ke vacana kaha sunaae| gAhA tatto ya bhANugaiNA sohaNa-rikkhammi rohiNI vijjA / jAmAuya-taNayANaM doNhavi samayaM vidinnatti / / 96 / / saMskRta chAyA tatazca bhAnugatinA zobhana: rohiNIvidyA / jAmAtRtanayAbhyAM dvAbhyAmapi samakaM vitIrNeti / / 96 / / gujarAtI artha have bhAnugItara zudhanakSatra mAM rohiNIvidyA janmAI sahita putra ne aapii| hindI anuvAda aba bhAnugati ne zubha nakSatra meM rohiNI vidyA jamAI ke sAtha putra ko dii| gAhA bhaNiyA ya puvva-sevaM kara-jAva-vihANao kuNaha sammaM / vasimammi ThiyA samayaM chammAsaM jAva to pacchA / / 97 / / saMskRta chAyA bhANatau ca pUrvasevAM karajApa-vidhAnataH kurutaM samyak vasatau sthitau samakaM SaNmAsaM yAvat tataH pazcAt / / 97 / / 257

Page #166
" gujarAtI artha aneM kahayuM, karajApa nA vidhAna pramANe pUrvasevA ne sArI rIte karo. me ekasAtha cha mahinA sudhI lokamAM raho tyAra pachI / hindI anuvAda aura kahA- karajApa ke vidhAna se pUrvasevA ko acchI taraha se kro| isa prakAra cha: mahIne taka loka meM rahakara karanA, usake bAda gAhA uttara - sevA uggA kAyavvA egagehiM aDavIe / bIeNa puNo uttara- sAhaga- rUveNa hoyavvaM / / 98 / / saMskRta chAyA uttarasevoyA kartavyA ekaikAbhyAma TavyAm / dvitIyena punarutarasAdhakarUpeNa bhavitavyam / / 98 / / gujarAtI artha - eka-eka bar3e aTavI mAM ugra evI uttara sevA karAvI joie, ane bIjA var3e vaLI uttarasAdhaka thaI ne rahevu ! hindI anuvAda eka ke dvArA eka kI jaMgala meM ugra uttara sevA karanI cAhie aura punaH dUsare ko uttarasAdhaka hokara rahanA caahie| gAhA annaM ca bhIsaNAsuvi vibhIsiyAsuM maNaM na dAyavvaM / putre sattama mAse dessai aha daMsaNaM vijjA / / 99 / / - saMskRta chAyA anyacca bhISaNAsvapi vibhiSikAsu mano na dAtavyam / pUrNe saptamamAse dAsyatyatha darzanaM vidyA / / 99 / / gujarAtI artha ane vaLI bhISaNa temaja . bhayaMkara upasarga Ave to paNa mana. sthira rAkhavu A pramANe karavAthI sAta mAsa pUrNa thaye vidyA darzana Apaze ! 258

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hindI anuvAda bhISaNa aura bhayaMkara upasarga Ane para bhI mana ko sthira karanA isa prakAra sAta mAsa pUrNa hone para vidyA Apako darzana deNgii| gAhA evaM rannA bhaNiyA donnivi paNamittu tassa paya-kamalaM / pAraddhA taM kAuM chammAsA jAva punnatti / / 10 / / saMskRta chAyA evaM rAjJA bhaNitau dvAvapi praNamya tasya padakamalam / prArabyau tatkartuM SaNmAsA yAvat pUrNA iti / / 100 / / gujarAtI artha A pramANe rAjA var3e kahevAyelA calne e paNa rAjA nA caraNa mAM namaskAra karI ne karavAmATe prAraMbha kryo| tevAmA cha mAsa puurnnthyaa| hindI anuvAda isa prakAra rAjA ke kahane para donoM ne rAjA ke caraNa meM praNAma karake jApa kI vidhi kA prAraMbha kiyA! itane meM cha: mAsa pUrNa hue| gAhA aha sattamammi mAse gaMtuM aDavIe tavihI savvo / jalaNappaheNa puvviM pAraddho jAva-homAI / / 101 / / saMskRta chAyA atha saptame mAse gatvA'TavyAM tadvidhiH sarvaH / jvalanaprabheNa pUrva prArabyo jApa-homAdiH / / 101 / / gujarAtI artha have sAta mA mahine jaMgala mAM jaI ne te sarva jApa homAdino vidhi jvalanaprazdhe prAraMbha karyo! hindI anuvAda bAda meM sAtaveM mAha meM jaMgala meM jAkara jApa homAdi sampUrNa vidhi kA . jvalanaprabha ne prAraMbha kiyaa| 259

Page #168
gAhA vasunaMdaya-khagga-karo cittagaI tassa rakkhao jaao| * sovi hu aNanna-citto pAraddho taM vihiM kAuM / / 102 / / saMskRta chAyA vasunandaka-khaDgakaraH citragatistasya rakSako jAtaH / so'pi khalvananyacittaH prArabdhaH taM vidhiM kartum / / 102 / / gujarAtI artha vasunandaka nAma nI talavAra ne grahaNa kI ne citragati teno rakSaka thayo ane te paNa eka mana thI te vidhi ne karavA mATe taiyAra thayo / hindI anuvAda vasundaka nAma ke khaDga lekara citragati jvalanaprabha kA aMgarakSaka banA, aura jvalanaprabha ne bhI ekAgratA se vidhi kA prAraMbha kiyA! gAhA anna-divasammi turiyaM AgacchaMtI pakaMpamANa-taNU / diTThA u cittalehA bhaya-bhIyA tammi ThANammi / / 103 / / saMskRta chAyA bhayabhIta citralekhA anyadivase tvaritamAgacchantI prakampamAnatanuH / dRSTA tu citralekhA bhayabhItA tasmin sthAne / / 103 / / gujarAtI artha have cIjA divase jaldI thI AvatI kampatI, DaTelI citralekhA te sthAne AvelI dekhaai| hindI anuvAda aba eka dina jaldI se bhAgatI, kA~patI, bhayabhIta citralekhA ko usa sthAna meM AyI huI dekhI! gAhA taM daTuM niya-bhagiNiM cittagaI bhaNai kattha taM bhadde / AyA subhIsaNAe ekkallA etya aDavIe? / / 104 / / 260

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saMskRta chAyA citragati no vicAraH tAM dRSTvA nijabhaginIM citragatiNati kutra tvaM bhadre! / AyAtA subhISaNAyAmekAkInyatrATavyAm / / 104 / / gujarAtI artha te potAnI bahena ne joi ne citragati kahe che he adre! tuM ahIM A atibhayaMkara jaMgala mAM ekalI kevI rIte AvI? hindI anuvAda apanI bahana citralekhA ko dekhakara citragati kahatA hai, he bhadre! tUM yahA~ isa bhISaNa jaMgala meM akelI kaise A gayI? gAhA kassa va bhaeNa gADhaM kaMpasi taM bhagiNi! tAhi sA bhaNai / nayarAu niggayA haM pariyariyA dAsa-ceDIhiM / / 105 / / saMskRta chAyA kasya vA bhayena gADhaM kampase tvaM bhagini! tadA sA bhaNati / nagarAnnirgatA'haM parivRtA dAsaceTIbhiH / / 105 / / gujarAtI artha athavA he cahena! konA aya bar3e tuM ATalI kampe che? tyAre teNIsa kahayu dAsadAsIo thI parivarelI hu~ nagara thI niklii| hindI anuvAda athavA he bahana! kisake bhaya se tU itanI kA~patI hai? taba usane kahA'ki dAsadAsI ke parivAra se parivRtta maiM nagara ke bAhara niklii| gAhA pattA ujjANammI tattha mae pUio kusumabANo / niya-gihamAgacchaMtI vimohiyA jhatti keNAvi / / 106 / / saMskRta chAyA prAptodyAne tatra mayA pUjitaH kusumabANaH / nijagRhamAgacchantI vimohitA jhaTiti kenA'pi / / 106 / / 261

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gujarAtI artha (ane nagara bahAra) udyAna mAM jai mArA var3e kusumacANa nI pachI potAnA ghare AvatA koInA var3e hu~ jaldI thI mohita karAI ! hindI anuvAda ( aura bahAra ke ) udyAna meM maiM pahuMcI jahAM kusumabANa kI pUjA kii| pazcAt ghara lauTate samaya kisI ke dvArA mohita kI gii| gAhA mottUNa pariyaNaM taM palAyamANI samAgayA ettha / aDavIe tAva mae diTTho kaNagappaho sahasA / / 107 / / saMskRta chAyA pUjA karAI muktvA parijanaM taM palAyamAnA samAgatA'tra / aTavyAM tAvanmayA dRSTaH kanakaprabhaH sahasA / / 107 / / gujarAtI artha te parijana ne mUkI ne bhAgatI ahIM jaMgalamAM AvI teTalIvAra mAM acAnaka me kanakaprabhane joyo! hindI anuvAda ataH parijana ko chor3akara bhAgatI-bhAgatI yahA~ jaMgala meM AI vahAM acAnaka hI kanakaprabha dikhAI diyaa| gAhA pAveNa teNa bhaNiyaM iccha mamaM tAhi gADha - kuddhAe / akkosio sa bahuhA niDDara- vayaNehiM me tAhe / / 108 / / saMskRta chAyA pApena tena bhaNitamiccha mAM tadA gADha- kruddhayA ! AkrozitaH sa bahudhA niSThuravacanairmayA tadA / / 108 / / gujarAtI artha atikrudhdha thayelA te pApI e mane kahyuM tuM mAro svIkAra kara, tyAre meM tenA upara ghaNAprakAra nA niSThuravacano var3e bhartsanA karI ! hindI anuvAda atikrodhita usa pApI ne mujhe kahA- tU mujhe svIkAra kr| taba maiMne bahuta sAre niSThura vacanoM dvArA usakI bhartsanA kii| 262

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gAhA uggIriUNa khaggaM bhaNiyA haM teNa icchasu mamaMti / aha navi, to te sIsaM chiMdAmi imeNa khaggeNa / / 109 / / saMskRta chAyA udgIrya khaDgaM bhaNitA'haM teneccha mAmiti / atha nahi tataste zIrSa chinadimyanena khaDgena / / 109 / / gujarAtI artha tyAre talavAra ne ugAmI ne teNe mane kahayuM mane Iccha! nahIM to A talavAra thI ja tAru mastaka chedI nAMkhIza / hindI anuvAda taba usane talavAra nikAla kara mujhe kahA ki- tU mujhase pyAra kara nahIM to isI talavAra se terA siraccheda kruuNgaa| gAhA evaM ca teNa bhaNiyA palAyamANI bhaeNa kaMpaMtI / __ pattA tumha samIve rakkha mamaM tAo pAvAo / / 110 / / saMskRta chAyA evaJca tena bhaNitA palAyamAnA bhayena kmpmaanaa| prAptA tava samIpe rakSa mAM tasmAt pApAt / / 110 / / gujarAtI artha A pramANe kahevAyelI huM te bhaya bar3e kaMpatI bhAgatI. tArI pAse AvI chu te pApI thI mArI rakSA kara! hindI anuvAda isa prakAra kahI gaI maiM bhaya se kA~patI, daur3atI huI tere pAsa AyI huuN| tuma usa pApI se merI rakSA kro| gAhA evaM bhaNamANiM taM sahasA Agamma gihiuM hatthe / uppaio kaNagapaho tamAla-dala-sAmalaM gayaNaM / / 111 / / hA! rakkha rakkha bhAuya! hA vallaha! kuNasu maha parittatiM / emAi vilavamANiM hIraMtiM daTTa niya-bhagiNiM / / 112 / / 263

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niya-kula-kalaMka-kAraya! kattha mamaM jAsi ditttthi-ph-pddio?| puriso bhava esa tuhaM sIsa-ccheyaM karemitti / / 113 / / emAi vAharaMto cittagaI gahiya-nisiya-karavAlo / aNumaggeNuppaio bhagiNIe vimoyaNaTThAe / / 114 / / ||ctsRbhiH kulkm|| saMskRta chAyA citralekhA nuM haraNaH evaM bhaNantIM tAM sahasA Agamya gRhItvA haste / utpatitaH kanakaprabhaH tamAladala-zyAmalaM gaganam / / 111 / / hA! rakSa rakSa bhrAtaH! hA vallabha! kuru me paritrAtim / evamAdi vilapantIM hriyamANAM dRSTvA nijabhaginIm / / 112 / / nijakulakalaGkakAraka! kutra me yAsi dRSTipathapatitaH? / puruSo bhava eSa tava zIrSacchedaM karomIti / / 113 / / evamAdi vyAharan citragatigRhIta-nizitakaravAlaH / anumArgeNotpatito bhaginyA vimocanArthAya / / 114 / / caturbhiH kulakam / / gujarAtI artha___A pramANe kahetI teNI ne sahasA kanakaprathe AvI ne hAtha mAM laI ne tamAla nA parNa jevA zyAma gagana mAM uddyo| hA! bhAI! mArI rakSA karo, rakSA karo o priyatama! mAru rakSaNa kro| ityAdi bolatI apaharAtI potAnI bahena ne joi ne. potAnA kula ne kalaMkita karanAra! mArI dRSTI mAM Avelo tuM kyA jAya che. tAru puruSatva batAva! A talavAra thI ja tAru mastaka chedUM chu| ityAdi bolato grahaNa karelI tIkSNatalavAravALo citragati bahena ne choDAvavA mATe tenI pAchaLa dodd'yo| hindI anuvAda isa prakAra bolatI huI citralekhA ko kanakaprabha ne Akara sahasA hAtha meM liyA aura tamAla ke parNa kI bhA~ti zyAma gagana meM ur3a gyaa| hA! bhaiyA! merI rakSA karo! rakSA karo! o vallabha! merI rakSA karo! ityAdi vacana ko pukAratI apaharita hotI apanI bahana ko dekhakara - 264

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kahatA hai 'are! kula kalaGkI! merI najaroM meM Akara aba tU kahA~ jAtA hai? terA puruSatva batA! isI talavAra se hI terA siraccheda kruuNgaa|' ityAdi vacana bolatA huA tIkSNa talavAra ko hAtha meM lekara citragati bahana / ko chur3Ane ke lie pIche daudd'aa| gAhA aha taM vimohayaMto kaNagapaho Agao niyaya-nayare / cittagaIvi khayaro aNumaggaM tassa saMpatto / / 115 / / saMskRta chAyA vimohInI vidyA atha taM vimohayan kanakaprabha Agato nijanagare / citragatirapi khacaro'numArga tasya samprAptaH / / 115 / / gujarAtI artha have tene moha pamADato kanakapraya potAnA nagara mAM Avyo, ane citragati paNa tenA mArga ne anusarato Avyo! hindI anuvAda aba kanakaprabha bhI citragati ko mohita karatA huA apane nagara meM AyA aura citragati bhI usake mArga kA anusaraNa karate hue aayaa| gAhA tatto vimohaNIe vijjAe mohiUNa cittgii| suranaMdaNe paviTTho kaNagapaho niyaya-nayarammi / / 116 / / saMskRta chAyA tato vimohinyA vidyayA mohayitvA citragatim / suranandane praviSTaH kanakaprabho nijakanagare / / 116 / / gujarAtI artha tyArapachI mohinI vidyA bar3e citragati ne moha pamADI ne kanakaprabha suranandana nAmanA potAnA nagara mAM prveshyo| hindI anuvAda usake bAda mohinI vidyA se citragati ko mohita karake kanakaprabha suranandana nAma ke apane nagara meM A gyaa| 265

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gAhA aha so mohiya- citto cittagaI tattha bAhirujjANe / (vI? ) bIsariya- bhagiNi- haraNo kouhalleNa / / 117 / / saMskRta chAyA citragati nI mUDhatA atha sa mohitacittazcitragatistatra bahirudyAne / vismRta- bhaginiharaNo' vataritaH kutUhalena / / 117 / / gujarAtI artha have mohita thayelA cittavALI citragati bahena nA apaharaNa ne bhUlIne kutuhalatAthI tyAM bahAra nA udyAna mAM utaryo / hindI anuvAda idhara mohita cittavAlA citragati bahana ke apaharaNa kI bAta bhUlakara kutUhalatA se vahIM bAhara udyAna meM utara gyaa| saMskRta chAyA avayario gAhA dRThThe jaNa- saMdohaM usabha - jiNiMdassa pavara- bhavaNammi | jattA- samae miliyaM vicitta nevattha- sacchAyaM / / 118 / / pavisiya jiNiMda-bhavaNaM vaMdiya bhattIi paDhama-jiNa nAhaM / uvaviTTho cittagaI vijjAhara niyara majjhammi / / 119 / / yugmam / / - dRSTvA janasandohaM RSabhajinendrasya pravarabhavane / yAtrAsamaye militaM vicitranepathyasacchAyam / / 118 / / pravizya jinendrabhavanaM vanditvA bhaktyA prathamajinanAtham / upaviSTazcitragatirvidyAdharanikaramadhye / / 119 / / yugmam / / 266 gujarAtI artha RSabhadeva bhagavAna nA zreSTha jinAlaya mAM yAtrA nA samaye vividha vastro thI suMdara jana samUha ne bhego thayelo joIne / citragati (paNa) jinabhavana mAM pravezI ne prathama jinezvara RSabhadeva bhagavAna ne bhaktipUrvaka vandana karI ne vidyAdharo nI madhye beTho!

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hindI anuvAda prathama RSabhadeva prabhu ke zreSTha jinAlaya meM yAtrA ke samaya para vividha vastroM se yukta suMdara janasamUha ko dekhakara citragati ne ( bhI ) jinabhavana meM praveza karake, jinezvara AdinAthaprabhu kI bhaktibhAva se vandanA karake vidyAdharoM ke bIca meM baiThA ! gAhA patto khatarAo jalaNappaha- pesio naro ego / pucchaMto cittagaiM damaghoso nAma jiNa- bhavaNe / / 120 / / saMskRta chAyA prAptaH kSaNAntarAd jvalanaprabhapreSito nara ekaH / pRcchan citragatiM damaghoSo nAma jinabhavane / / 120 / / gujarAtI artha eTalIvAra mAM jvalanaprabhe mokalela damaghoSa nAma no eka mANasa citragati nI pRcchA karato jinabhavana mAM Avyo / hindI anuvAda utanI dera meM jvalanaprabha se preSita damaghoza nAma kA eka vyakti citragati kI talAza karatA huA jinabhavana meM aayaa| gAhA daTThUNa ya cittagaI paNamiya neUNa tAhi egaMte / damaghoso bhai tao bhagiNIe vimoyaNaTThAe / / 121 / / uppaio tAva tumaM, jalaNapaho picchiuMpi taM savvaM / akkhuhiya- maNo sammaM navi calio niyaya-kiriyAo / / 122 / / / / yugmam / / saMskRta chAyA dRSTvA ca citragatiM praNamya nItvA tadA ekAnte / damaghoSo bhaNati tato bhaginyA vimocanArthAya / / 121 / utpatitastAvat tvaM jvalanaprabhaH prekSyA'pi tat sarvam / akSubhitamanAH samyag nahi calito nijakriyAyAH / / 122 / / yugmam / / gujarAtI artha citragati ne joI ne ane namaskAra karI ne ekAnta sthAna mAM laI jaI ne damaghoSa A pramANe kahe che- 'bahena ne choDAvavA mATe tame uDayA, 267 4 J

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te, cadhu joI ne paNa jvalanapraya akSubdhamanavALo sArI TIte potAnI kriyA karato jarA yaNa calita na thyo| hindI anuvAda citragati ko dekhakara namaskAra karake, ekAnta meM le jAkara damaghoSa ne isa prakAra kahA- bahana ko chur3Ane ke lie Apa gagana meM udd'e| yaha saba dekhakara bhI akSubdha cittavAlA jvalanaprabha tanika bhI apanI kriyA se calAyamAna nahI huA! gAhA niccala-cittaM daTuM jalaNapahaM maMta-jAva-vAvAraM / aha sA rohiNi-vijjA paccakkhA jhatti saMjAyA / / 123 / / saMskRta chAyA vidyA prApti nizcalacittaM dRSTvA jvalanaprabhaM mantrajApa- vyApAram / atha sA rohiNIvidyA pratyakSA jhaTiti saJjAtA / / 123 / / gujarAtI artha mantrajApa nI kriyA mAM nizcalacittavALA jvalanaprathane joI ne te rohiNI vidyAdevI jaldI thI pratyakSa thaI! hindI anuvAda mantrajApa kI kriyA meM nizcala cittavAle jvalanaprabha ko dekhakara vaha rohiNIvidyA devI zIghra hI pratyakSa huii| gAhA bhaNiyaM ca tIe puttaya! aNanna-sarisaM hi suTTa dhIrattaM / tA siddhA tujjha ahaM bhaNasu ya jaM majjha kAyavvaM? / / 124 / / saMskRta chAyA bhaNitaM ca tayA putraka! ananyasadRzaM hi suSThu dhIratvam / tasmAt siddhA tavAhaM bhaNa ca yad me kartavyam ? / / 124 / / gujarAtI artha ane teNI sa kahayu-he putra! tArA mAM dhIratva kharekhara ananya che. tethI hu~ tane siddha (AdhIna) thaI chu, mAre je karavA yogya hoya teno Adeza kr| . 268

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hindI anuvAda aura usane kahA- he putra ! tere meM nizcita hI ananya dhairya hai! ataH maiM tere adhIna huuN| mujhe jo kArya karanA hai usakA Adeza kiijie| gAhA bhaNiyaM jalaNapaheNaM avahariyA majjha bhAriyA jA sA / kaNagappaNaM, taM tAva sigdyamANeha maha pAsaM / / 125 / / saMskRta chAyA bhaNitaM jvalanaprabheNApahRtA me bhAryA yA sA / kanakaprabheNa tAM tAvat zIghramAnayata me pArzvam / / 125 / / gujarAtI artha jvalanaprabhe kahayuM, 'mArI je patnI kanakapprabhe harI che tene jaldI thI mArI pAse lAvo ! hindI anuvAda taba jvalanaprabha ne kahA- merI jo patnI ko kanakaprabha uThAkara le gayA hai use jaldI se mere pAsa laao| gAhA bhaNiyaM vijjAi tao suNasu imaM tAva vaiyaraM putta ! | kevali - vayaNAIo savvovi hu vaiyaro tassa / / 126 / / pannattIe kahio tatto so Agao tuha samIve / khohaNa - heDaM savvaM mAyAe kayaM imaM teNa / / 127 / / yugmam / / saMskRta chAyA bhaNitaM vidyayA tataH zRNvimaM tAvad vyatikaraM putra! | kevalivacanAdeH sarvo'pi khalu vyatikarastasya / / 126 / / prajJaptyA kathitastataH sa Agatastava samIpe / kSobhaNa hetuM sarvaM mAyayA kRtamidaM tena / / 127 / / yugmam / / gujarAtI artha vidyAe kahUM, 'he putra ! A vRttAMta sAMbhaLa ema kevaLI vacanathI zaru karI saMpUrNa vRttAMta tene ko pachI te tArI pAse Avyo ane tane kSobha pADavA A dhuM teNeja mAyAthI kartuM / 269 -

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hindI anuvAda ata: vidyA ne kahA- 'he putra ! sampUrNa vRttAnta ko Apa sunie ? aisA kahakara prajJapti ne kevalI bhagavaMta dvArA kahe gaye sabhI vRttAnta kaha sunAyA / aura vApisa kahA- vaha kanakaprabha tujhe kSubhita karane ke lie hI yahA~ AyA thA aura usane hI yaha saba mAyA kI / gAhAtuha mahilA niya-gehe acchai niruvaddavA suheNaM tu / cittagaI puNa teNaM vimohio mohaNi-pabhAvA / / 128 / / suranaMdaNammi nayare jiNiMda-bhavaNammi acchai nivittttho| tA mA kAhisi kiMcivi etthatthe putta! uvvevaM / / 129||yugmm|| saMskRta chAyA tava mahilA nijagehe Aste nirupadravA sukhena tu| . citragatiH punastena vimohito mohanI-prabhAvAt / / 128 / / suranandane nagare jinendrabhavane Aste niviSTaH / tasmAd mA kariSyasi kiJcidApyatrArthe putra! udvegam / / 129 / / yugmm|| gujarAtI artha tArI patnI upadrava vagaranI sukhapUrvaka potAnA ghare che. vaLI citragati paNa mohinI vidyA nA prabhAva thI mUDha canela, suranaMdana nagara nA jinabhavana mAM beThelo che. mATe A kAraNa thI he pura! tuM jarA paNa udvega ne dhAraNa karIza nahi! hindI anuvAda terI patnI nirUpadrava AnandapUrvaka svayaM ke ghara meM hI hai tathA citragati bhI mohinI vidyA ke prabhAva se mUDha cittavAlA suranandana nagara ke jinabhavana meM baiThA hai, ata: isa hetu se he putra! tU tanika bhI udvigna mata bananA / gAhA evaM bhaNiuM vijjA adaMsaNaM jhatti uvagayA tAhe / ahayaM jalaNapaheNaM paTTavio tumha pAsammi / / 130 / / 270

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/ saMskRta chAyA evaM bhaNitvA vidyA' darzanaM jhaTityupagatA tadA / ahaM jvalanaprabheNa prasthApitaste pArzve / / 130 / / gujarAtI artha A pramANe kahIne jyAre vidyA jaldI thI adrazya thaI tyAre jvalanaprathe mane tamATI pAse mokalyA ch| hindI anuvAda isa prakAra kahakara jaba vidyA jaldI se adRzya ho gaI taba jvalanaprabha ne mujhako Apake pAsa bhejA hai| gAhA evaM ca teNa bhaNio damaghoseNaM amUDha-citto so| cittagaI saMjAo calio saha teNa niya-ThANaM / / 131 / / saMskRta chAyA evaM ca tena bhaNito damaghoSaNAmUDhacittaH saH / citragatiH saJjAtazcalitaH saha tena nijasthAnam / / 131 / / gujarAtI artha A pramANe damaghoSe kahayuM ane amUDhacittavALo thayelo citragati te tenI sAthe potAnA sthAne caalyo| hindI anuvAda ___ isa prakAra kahane para amUDha cittavAlA citragati unake sAtha apane sthAna para claa| gAhA etyaMtarammi nhavaNe vitta- pyAyammi jiNa-variMdassa / pavisai nayare logo nANAviha-vAhaNArUDho / / 132 / / saMskRta chAyA atrAntare snapane vRttaprAye jinavarendrasya / pravizati nagaraM loko nAnAvidha-vAhanArUDhaH / / 132 / / 1. sUtra 4 / 3 / 135 prAkRta vyAkaraNa (siddhahema) se dvitIyA 271

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gujarAtI artha eTalI vAra mAM jinezvara bhagavaMta no snAtra mahotsava prAyaH pUrNa thayechathe vividha prakAranAM vAhana para ArUDha thayelo loka nagara mAM praveze ch| hindI anuvAda itanI dera meM jinezvara bhagavaMta kA snAtra mahotsava prAya: pUrNa hone se vividha prakAra ke vAhana para ArUDha hokara loga nagara meM praveza karate hai| gAhA avi y| kovi hu siviyArUDho ArUDho raha-varesu cittesu / haya-gaya-assataresuM Doliya-jugesu vivihesu / / 133 / / saMskRta chAyA api ca ko'pi khalu zibikArUDha ArUDho rathavareSu citreSu / haya-gajAzvatareSu Doliya(eNa) yugeSu vividheSu / / 133 / / gujarAtI artha keTalAka puruSo pAlakhImAM ceThA, keTalA hAthI, ghoDA, khaccaravALA ane kALAharaNonA yugalavALA vividha prakAranA svA sundara zreSTha rathomA AchaDha thyaa| hindI anuvAda kitane loga pAlakI meM baiThe, kitane loga hAthI para, ghor3e para aura khaccara vAle evaM kAle hirano ke yugalavAle aise vividha prakAra ke sundara zreSTha rathoM meM baitthe| gAhA etyaMtarammi hatthI kaNagappaha-saMtio mahA-kAo / maya- matto ummiTTho nIhario tAo nayarAo / / 134 / / saMskRta chAyA madonmatta hAthI atrAntare hastI kanakaprabhasatko mahAkAyaH / madamatta ummiTTho (niraGakuzo) niHsRtastasmAd nagarAt / / 134 / / 272

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gujarAtI artha aTalIvAramAM madathI utmatta thayela kanakaprabha no mahAvata vagarano mahAvata hAthI te nagara thI bahAra nIkaLayo / hindI anuvAda itanI dera meM kanakaprabha kA mada se unmatta mahAvata rahita mahAkAya hAthI usa nagara se bAhara niklaa| gAhA bhajato giha-dAre uDDoseMto varaMDae bahuso / mArito jaNa-niyaraM uccholiMto rahe vivihe / / 135 / / aha taM kayaMta - sarisaM uDDIkaya-guru- karaM sughora- muhaM / da TTho loo diso disiM maraNa-bhaya- bhIo / / 136 / / / / yugmm|| saMskRta chAyA bhaJjan gRhadvArANyurdhvAvazyan varaNDakAn bahuzaH / mArayan jananikaramunmUlayan rathAn vividhAn / / 135 / / atha taM kRtAnta- sadRzamuvakRta gurukaraM sughoramukham / dRSTvA naSTo loko dizo diziM maraNabhayabhItaH / / 136 / / yugmam / / gujarAtI artha ghara nA daravAjA one toDato, aneka rIte bhIMto ne naSTa karato, jana samUha ne mArato, vividha prakAra nA ratho ne ukhADato / have U~cI karelI moTI sUMDhavALA, bhayaMkara mukhAkRtivAlA yamarAja tulya te hAthI ne joI ne maraNa nA bhayathI Darelo loka eka dizAthI bIjI dizA mAM bhAgavA lAgyo / hindI anuvAda ghara ke dvAroM ko tor3atA, bahuta taraha se dIvAroM ko naSTa karate, jana-samUha ko mArate, vividha prakAra ke rathoM ko ukhaadd'te| aba U~cI kI hai dantazUla aisA bhayaMkara AkRti yukta yamarAja ke tulya hAthI ko dekhakara maraNa ke bhaya se loga eka dizA se dUsarI dizA meM bhAgane lge| gAhA sovi hu pavahaNa - nivahaM bhajato daMta-pAya- ghAehiM / uccholiMto suMDAI hiMDae savvao tattha / / 137 / / 273

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saMskRta chAyA so'pi khalu pravahaNa - nivahaM bhaJjan dantapAdaghAtaiH / unmUlayan zuNDayA hiNDate sarvatastatra / / 137 / / gujarAtI artha te hAthI paNa dAMta ane paga nA ghAta var3e vahAno nA samUha ne bhAMgato sUMDha var3e ukhADato tyAM cAre bAju bhamavA lAgyo / hindI anuvAda vaha hAthI bhI dAMta aura pairoM se vAhanoM ke samUha ko naSTa karatA huA, sUMDa se ukhADatA cAroM ora ghUmane lgaa| gAhA koUhaleNa gayaNe pariTThio puloiuM payatto sA | cittagaI matta - kariM kayaMta vayaNaM va duSpicchaM / / 138 / / saMskRta chAyA kutUhalena gagane pratiSThito draSTuM pravRttaH saH / citragatirmattakAriNaM kRtAnta vadanamiva duSprekSyam / / 138 / / gujarAtI artha tyAre gagana mAM rahela citragati yamarAja nA mukha jevA duHkhe thI joI zakAya tevA madonmatta hAthI ne kutUhalatA thI jovA mATe pravRtta thayo! hindI anuvAda taba yamarAja ke mukha ke tulya duSprekSya, madonmatta hAthI ko gagana meM rahA citragati kutUhala se dekhene lgaa| eka yuvatI gAhA etyaMtarammi egammi raha- vare paDhama- jovvaNAraMbhA / juvaI aNanna- rUvA bahuviha vara- bhUsaNAinnA / / 139 / / ummagga- payaTTehiM jacca - turaMgehiM hatthi taTThehiM / bhaggammi rahe bhUmIi nivaDiyA vigaya- jIya vva / / 140 / / / / yugmam / 274 -

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saMskRta chAyA atrAntare ekasmin rathavare prathama-yauvanArambhA / yuvatirananyarUpA bahuvidha-varabhUSaNAkIrNA / 139 / / unmArga- pravRttairjAtyaturaGgairhastitrastaiH / bhagne rathe bhUmyAM nipatitA vigatajIviteva / / 140 ||yugmm|| gujarAtI artha eTalIvAramA eka zreSTha rathamA eka navayauvanA anekavidha zreSTha AbhUSaNoMthI sajjita ane advitIya sauMdaryavALI yuvati, hAthIthI trAselA ane uchaLakUda karatA uttama ghoDAo vaDe (lai javAto) ratha yAMgye chate bhUmitala para mRta jevI pddii| hindI anuvAda itanI dera meM eka zreSTha ratha meM eka navayauvanA aneka prakAra ke zreSTha AbhUSaNoM se sajjita aura advitIya sauMdaryavAlI yuvati, hAthI se trasta evaM uchalakUda karate uttama ghor3oM (dvArA khIMce jAte) ratha ke TUTa jAne para bhUmitala para mRta jaisI (gira) pdd'ii| gAhAnava-nIluppala-sacchaha-visAla-lolaMta- loyaNA vrii| saMbhagga-kanna- kuMDala-viluliya-vara-kuMtala-kalAvA / / 141 / / vicchinna-kaNaya-khiMkhiNi-niyara-palaMbaMta-mehalA-dAmA / IsIsi-hAra-pacchanna-thaNaharA galiya-sira-kusumA / / 142 / / vihaDiya-aMgaya-juyalA nivaDiya-kaDayA paNaTTha-gevijjA / tuTTa-guNa-hAra-viyaliya-muttAhala-sohiya-sarIrA / / 143 / / saMbhagga- neura-juyA musumUriya-rayaNa-mAliyA-niyarA / bhUmi-tala-luliya-dehA aha diTThA teNa sA kariNA / / 144 / / . ||ctsRbhiH kulakam / / saMskRta chAyA navanIlotpalasacchAya-vizAla-lolayad-locanA vraakii| saMbhagna-karNakuNDala-vilulita-varakuntala-kalApA / / 141 / / vicchinnakanakakiGkiNInikara-pralambamAna-mekhalAdAmanI (dAmA) / ISadISad-hAra-pracchannastanabharA galita-ziraH- kusumA / / 142 / / 275

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vighaTitAGgadayugalA nipatita-kaTakA prnnsstt-graiveykaa| truTita-guNahAra-vigalita-muktAphala-zobhitazarIrA / / 143 / / saMbhagna-nUpurayugA bhgnrtnmaalikaanikraa| bhUmitala-lulitadehA'tha dRSTA tena sA kariNA / / 144 / / ||cturbhiH kulakam / / gujarAtI artha navA nIlakamala vA vizAla, caMcala locanavALI, sATI cIte yAMgelA kAna nA kuMDalavALI, coLAI gayelA zreSTha keza nA samUhavALI, suvarNa nI ghugharI nA samUha thI laTakatI kaTi mekhalA jenI nAza pAmI gaI. che tevI. hAra thI kaMIka DhaMkAyela stananA yAravALI, khasI gayelA mastakanA puSpovALI, tUTI gayelA bAjucaMdhavALI. paDI gayelA kaMkaNavALI, tUTI gayelA kaMTha nA AvaraNavALI, hATa no doro tUTI javA thI verAI gayelA motIo var3e zobhita zarIravALI, bhAMgI gayelA pAyala (jhAMjhara) yugalavAlI, tUTelI ratnamAlAnA samUhavALI, bhUmi para ALoTatA zarIravALI strI te hAthI var3e jovaaii| hindI anuvAda nUtana nIlakamala jaise vizAla aura caJcala nayanavAlI, acchI taraha se bhagna kuNDala yukta kAnavAlI, bikhare hue keza ke samUhavAlI, suvarNa kI ghugharI kA samUha se lambAyamAna kaTi mekhalA jisakI naSTa huI hai, hAra se AvRtta stana ke bojha vAlI, mastaka ke puSpa jisake khisaka gae hai, bAjubaMdha jisake naSTa ho gaye hai, jisake kaMkaNa gira gaye haiM, jisakA kaMThAbharaNa TUTa gayA hai, hAra kA taMtU TUTane se bikhare hue motiyoM se sundara dehavAlI, bhagna pAyala yugalavAlI, truTita ratnamAlA ke samUhavAlI, bhUmitala para leTate zarIrayukta strI ko hAthI ne dekhaa| gAhA tatto ujjhiya-hattho tIi vahaTThAi kari-varo clio| taM daTTa pariyareNaM garuo hAhA-ravo vihio / / 145 / / saMskRta chAyA tata ujjhitahastastasyA vadhArthAya karivaracalitaH / taM dRSTvA parikaraNa guruko hAhAravo vihitaH / / 145 / / gujarAtI artha___UMcI karelI sUMDavALo te hAthI teNI nA vadha mATe cAlyo. te hAthI ne joI ne teNI nA parivAra vALA moTo hAhArava kryo| 276

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hindI anuvAda U~cI kI huI la~DavAlA hAthI usake vadha ke lie calA hai, aisA dekhakara yuvatI ke parivAravAloM ne bar3A kolAhala kiyaa| gAhA susiliTTha-aMguvaMgaM aha taM paDipuna-caMda-sama- vayaNaM / kara-gijjha-majjha-bhAgaM viyaDa-niyaMba- tyaliM juvaI / / 146 / / daTuMpi samAsannaM nAgaM, gaMtuM acAyamANiM tu / maraNa-bhayAo gADhaM vevaMta-sarIrayaM khuddhaM / / 147 / / tAyAramapikkhaMtiM satarala-tAraM diso niyacchaMtiM / davaNaM cittagaI gayaNa-ttho ciMtae evaM / / 148 / / / tisRbhiH kulakam / / saMskRta chAyA citragati nI sahAya suzliSTAGgopAGgAmatha tAM pratipUrNacandrasamavadanAm / karagrAhya-madhyabhAgAM vikaTanitambasthalI yuvatIm / / 146 / / dRSTvApi samAsannaM nAgaM gantumazaknuvantIM tu / maraNabhayAd gADhaM vepamAna-zarIrakAM kSubdhAm / / 147 / / trAtAramapazyantIM sataralatArAM dizaH pazyantIm / dRSTvA citragatirgaganasthaH cintayatyevam / / 148 / / tribhiH kulkm|| gujarAtI artha suDoLa aMgopAMgavALI, pUrNimA nA candra samAna mukhavALI, hasta var3e grahaNa karavA yogya kammaranA madhya dhyAgavALI, vizAla kaTipradezavALI yuvatI nI pAse AvelA hAthI ne joIne paNa uvA mATe azakya, maraNanA bhaya thI atyaMta kampatA zarIravAlI kSodha pAyelI, rakSaNahAra ne nahI jotI, cakamaka nayano thI dizAoM ne jotI, yuvatI ne joI ne gagana mAM rahela citragati A pramANe vicAre ch| hindI anuvAda suMdara aMgopAMgavAlI, pUrNimA ke candra jaise mukhavAlI, hAtha dvArA hI pakar3ane yogya kamara ke madhya bhAga vAlI, vizAla kaTipradezavAlI yuvatI ke pAsa Aye hue hAthI ko dekhakara jAne meM asamartha maraNa ke bhaya se kampita dehavAlI, bhayabhIta 277

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apane rakSaka ko nahIM dekhatI, cakamaka nayanoM se dizAoM ko dekhatI, yuvatI ko dekhakara gagana meM rahA citragati isa prakAra socatA hai| gAhA hA! hA! kAma-nihANaM mahilA-rayaNaM viNassai laggaM / oyAriUNaM gayaNAu tAhi akammi sA gahiyA / / 149 / / saMskRta chAyA hA! hA! kAmanidhAnaM mahilAratnaM vinazyati lagnam / avatIrya gaganAt tadA'Gke sA gRhItA / / 149 / / gujarAtI artha __are! A! kAma nA bhaNDAra samAna mahilA ratna vinAza pAme che, ema vicArI ne AkAzathI utarI ne teNI ne khoLA mAM grahaNa krii| hindI anuvAda are! yaha kAma ke bhaNDAra tulya mahilAratna naSTa ho jaayegaa| aisA socakara AkAza se nIce utara kara mahilA ko apanI goda meM le liyaa| gAhA cittUNa sayaM sahasA ThANe niruvaddavammi neUNa / sIyala-taruchAhAe nivesiyA kuTTimucchaMge / / 150 / / saMskRta chAyA gRhItvA svayaM sahasA sthAne nirupadrave nItvA / zItalatarucchAyAyAM nivezitA kuTTimotsaGge / / 150 / / gujarAtI artha svayaM sahasA grahaNa karI ne nirupadrava sthAna mAM laI jaI ne zItala vRkSa nI chAyAmAM bhUminA khoLAmAM besaaddii| hindI anuvAda svayaM sahasA grahaNa karake nirUpadrava sthAna meM le jAkara zItala vRkSa kI chAMva meM pharza kI goda meM baitthaayaa| gAhA tatto ya uttarIyaka-miu-pavaNA''sAsiyAe so tIe / lajjA-sajjhasa- mauliya- nayaNehiM puloio ttto||151|| 278

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saMskRta chAyA tatazcottarIyaka- mRdupavanA''zvAsitayA sa tayA / lajjA- sAdhvasamukulita- nayanAbhyAM gujarAtI artha tyAra pachI uttarIya vastra var3e vijJAtA komala pavana dvArA te Azvasta ye chate lajjA ane bhayayukta nayano var3e jovA lAgI / hindI anuvAda tatpazcAt uttarIya vastra dvArA halakA sA pavana DAlane para Azvasta hone para lajjA aura bhayayukta nayanoM se dekhane lagI / gAhA dRSTastataH / / 151 / / ciya- pariciyaM va daddhuM taM taruNaM garuya - neha- sabbhAvA / amaeNa va saMsittA jAyA aha viyasiya- kavolA / / 152 / / saMskRta chAyA cittaparicitamiva dRSTavA taM taruNaM gurukasnehasadbhAvAt / amRteneva saMsiktA jAtA'tha vikasitakapolA / / 152 / / gujarAtI artha lAMcA kALa thI paricita jANe na hoya tema te taruNa ne joIne atisneha nA sadbhAva thI jANe amRta var3e siMcAI hoya tema vikasita gAlovALI thaI / hindI anuvAda laMbe kAla se paricita ho, aisA usa taruNa ko dekhakara atisneha aura sadbhAva se amRta dvArA siJcita huI ho, aise vikasita gAlovAlI huI / gAhA cittagaIvi ya tIe daTThUNa aNovamaM tayaM rUvaM / tavvayaNa-nisiya-niSkaMda- loyaNo ciTThaI jAva / / 153 / / tAva ya tIe dhAI kar3avaya- juvaIhiM parigayA jhatti / AgaMtuM uvaviTThA bhaNai tayaM mahura vANIe / / 154 / / yugmam / / saMskRta chAyA citragatirapi ca tasyA dRSTvA'nupamaM tadvadana- nizrita- niSpandalocanastiSThati 279 - tadrUpam / yAvad / / 153 / /

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tAvacca tasyA dhAtrI katipaya yuvatIbhiH parigatA jhaTiti / AgatyopaviSTA bhaNati taM madhuravANyA / / 154 / / yugmam / / gujarAtI artha citragati paNa teNI nA anuyama rUpa ne joI ne tenA mukha upara sthApana karelA animeSa nayanavALI jyAM sudhI rahe che. tyAMsudhI mAM teNInI dhAvamAtA keTalIka yuvatIo thI parivarelI jaldI thI AvI ne beTI ane madhuravANI var3e tene A pramANe kahe che| hindI anuvAda - citragati bhI unake anupama rUpa ko dekhakara unake mukha ko animeSa nayanoM se dekhatA hai| taba taka kucha hI kSaNoM meM unakI dhAyamAtA kitanI yuvatiyoM se parivRtta jaldI Akara baiThI aura madhuravANI dvArA isa prakAra kahane lgii| gAhA para- kajja karaNa- nirayA havaMti kira sajjaNatti saccaviyaM / kannagameyaM moyaMtaeNa tumae gaiMdAo / / 155 / / saMskRta chAyA parakAryakaraNaniraMtA bhavanti kila sajjanA iti satyApitam / kanyakAmetAM mocayatA tvayA gajendrAt / / 155 / / gujarAtI artha sajjanI parakArya karavAmAM nirata hoya ja che A ukti ne sAcI karI banAvI che. kAraNa ke tame gajendra thI A kanyA ne choDAvI / hindI anuvAda sajjana para kArya meM nirata hI rahate haiN| yaha ukti nizcita satya kara dikhAyI hai| kyoMki Apane gajendra se isa kanyA ko chur3AyA hai| gAhA tA nikkAraNa- vacchaLa! tujjha pabhAvAo jIviyA esA / emAi bahu-vigappaM abhinaMdiya sA puNo bhaNai / / 156 / / saMskRta chAyA tasmAd niSkAraNavatsala! te prabhAvAd jIvitA eSA / evamAdi bahuvikalpa - mabhinandya sA punarbhaNati / / 156 / / 280

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gujarAtI artha tethI he niSkAraNavatsala ! tamArA prabhAva thI A jIvita rahI che. ityAdi ghaNAprakAre abhinandana ApI ne vaLI te kahe che| hindI anuvAda ataH he niSkAraNavatsala ! Apa ke prabhAva se hI yaha jIvita huI hai isa prakAra ke aneka madhura AlApa dvArA abhinandana dekara punaH kahatI hai| gAhA gacchAmi amha gehaM ussUraM vaTTae jao ihi / bhaNiyaM ca cittagaiNA evaM kuNahatti tatto ya / / 157 / / saMskRta chAyA gacchAmi mama gehamutsUraM vartate yata idAnIm / bhaNitaJca citragatinA evaM kuruteti tatazca / / 157 / / gujarAtI artha ame amAre ghera jaIe-chIe, hamaNA sandhyA thai che tyAre citragati e kaha sAra e pramANe karo / hindI anuvAda hama hamAre ghara jAte haiM, sUrya bhI abhI tejavAn ho gayA hai| taba citragati ne kahA- acchA, aisA hI karo / gAhA niya - nayarAbhimuhANaM tANaM caliyANa tIe kannAe / cittagai - kara - yalao muddA- rayaNaM lahuM gahiyaM / / 158 / / saMskRta chAyA nijanagarAbhimukhAsu tAsu calitAsu tayA kanyayA / citragati karatalato mudrAratnaM laghu gRhItam / / 158 / / gujarAtI artha - potAnA nagara tarapha badhA cAle chate te kanyA e capaLatAthI citragati nA hAthamAMthI mudrAratna ne grahaNa karI lIdhuM ! 281

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hindI anuvAda apane nagara kI ora sabhI calate haiM taba kanyA ne cAlAkI se zIghra citragati * ke hAtha meM se mudrAratna le liyaa| gAhA niyaya-kara-saMThiyaM puNa samappiyaM tassa tANa pacchannaM / aha sA sajjhasa-vevira-dehA gaMtuM payaTTatti / / 159 / / saMskRta chAyA nijakakarasaMsthitaM punaH samarpitaM tasmai tAbhyaH pracchannam / atha sA sAdhvasa-vepanazIla-dehA gantuM pravRtteti / / 159 / / gujarAtI artha___vaLI potAnA hAtha mAM rahela mudrAratna strIothI chUpI rIte tene samarpita karI bhaya thI kampatA dehavALI javA mATe taiyAra thii| hindI anuvAda phira apane hAtha kA mudrAratna striyoM se chUpakara use arpita karake bhaya se kampita dehavAlI vaha jAne ke lie taiyAra huii| gAhA valiya-ggIvaM tIe aiguru-aNurAya-pisuNa-diTThIe / nijjhAio tahA so jaha jAo kusumasara-visao / / 160 / / saMskRta chAyA valitagrIvaM tayA'tigurvanurAga-pizuna-daSTyA / nidhyAtastathA sa yathA jAtaH kusumazara-viSayaH / / 160 / / gujarAtI artha vaLelI DokavALI teNIsa atyaMta anurAgapUrvaka cADI khAtI dRSTi var3e te rIte joyo, ke jevI rIte te kAmadeva no viSaya thyo| hindI anuvAda yuvati ne gardana ko mor3akara atyaMta anurAga yukta dRSTipAta usa javAna para kiyA, jisase vaha kAmadeva kA viSaya ho gyaa| 282 .

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gAhA __ aha sA sahi-yaNa sahiyA kameNa niya-pura-varaM paviThThatti / cittagaIvi ya tIe jovvaNa-rUvehiM haya-hiyao / / 161 / / citta-lihiu vva jAo khaNaMtaraM vigy-ann-vaavaaro| taM daTuM damaghoso saviNayamevaM samullavai ||162||yugmm|| saMskRta chAyA atha sA sakhIjanasahitA krameNa nijapuravaraM prvisstteti| citragatirapi ca tasyA yauvanarUpAbhyAM hatahRdayaH / / 161 / / citralikhita iva jAtaH kSaNAntaraM vigatA'nya-vyApAraH / taM dRSTvA damaghoSaH savinayamevaM samullapati / / 162 / / yugmm|| gujarAtI artha-- have te sakhIjana sahita kramapUrvaka ponAnA nagara mAM pravezI, ane citragati paNa teNI nA yauvana ane chapa var3e haNAyelA hRdayavALo citramA AlekhAyela nI jema nizcala thayo, vyApArazUnya evA tene joI ne eka kSaNa pachI damaghoSe vinayapUrvaka A pramANe kho| hindI anuvAda__aba vaha sakhijana ke sahita, krama se apane gA~va meM AyI aura yahA~ citragati bhI unake rUpa aura yauvana se AkRSTa cittavAlA citra meM citrita kI taraha nizcala ho gyaa| vyApAra zUnya use dekhakara eka kSaNa ke bAda damaghoSa ne vinayapUrvaka isa prakAra kahA / gAhA attha-giri-siharamaNusarai diNayaro esa viyaliya-payAvo / tA gammau niya- ThANe kumAra! kimiNA vilaMbeNa? / / 163 / / saMskRta chAyA astagirizikharamanusarati dinakara eSa vigalitapratApaH / tasmAd gamyatAM nijasthAne kumAra! kimanena vilambena? / / 163 / / gujarAtI artha gaLI gayelA pratApavALo A sUrya paNa astagiri nA zikhara ne anusare / che. he kumAra! tethI sva sthAne jaIsa ahIM vilamba karavA var3e syu| 283

Page #192
hindI anuvAda tejahIna aisA yaha sUraja bhI astagiri ke zikhara kA Azraya letA hai| ata: , he kumAra! aba hama apane sthAna para cle| yahA~ vilamba na kreN| gAhA tavvayaNaM soUNaM kAuM AgAra-saMvaraM bhaNai / evaM karesu (karemu?) navaraM kAraNameyaM vilaMbassa / / 164 / / saMskRta chAyA tadvacanaM zrutvA kRtvA''kArasaMvaraM bhaNati / evaM karavANi kevalaM kAraNa-metad vilambasya / / 164 / / gujarAtI artha sa vacana sAMbhaLI ne potAnA zarIra ne ThIka kaTIne kahe che. "hA" huM Ama kaTu paNa ahIM vilaMca karavAmAM kAraNa ch| hindI anuvAda aise vacana sunakara apane zarIra ko saMbhAla karake kahatA hai- "hAM" mai aisA karUM kintu yahA~ vilamba kA yaha kAraNa hai| gAhA maha hatthAo paDiyaM muddA- rayaNaM tu ettha katthavi ya / taM gavisiuM pabhAe jhaDatti ahamAgamissAmi / / 165 / / saMskRta chAyA mama hastAt patitaM mudrAratnaM tvatra kutrApi ca / tad gaveSayitvA prabhAte jhaTityahamAgamiSyAmi / / 165 / / gujarAtI artha mArA hAthamAthI vITI ahIM kyAMka par3I gai che. te zodhI ne savAra mAM hu~ jaldIthI AvI jiish| hindI anuvAda mere hAtha meM se aMguThI yahA~ kahIM gira gaI hai, use DhU~Dhakara maiM subaha meM jaldI lauTa aauuNgaa| gAhA taM puNa gacchasu sigghaM kahejja jalaNappahassa vuttaMtaM / Isi hasiUNa tao damaghoso. evamullavai / / 166 / / 284

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saMskRta chAyA tvaM punargaccha zIghraM kathayatu jvalanaprabhAya vRttAntam / ISaddhasitvA tato damaghoSa evamullapati / / 166 / / gujarAtI artha___ vaLI tu jaldI thI jA ane jvalanapratha ne samAcAra kahe, tyArapachI damaghoSa jarAka hasI ne A pramANe kahevA laagyo| hindI anuvAda tU jaldI jA aura jvalanaprabha ko samAcAra kahanA, ata: damaghoSa thor3A ha~sakara isa prakAra kahane lgaa| gAhA paccakkhammivi dihra kumAra! kiM ettha vaMka-bhaNiehiM? / kiM navi diTThA kannA tuha hatthA taM pagiNhaMtI? / / 167 / / saMskRta chAyA pratyakSe'pi dRSTe kumAra! kimatra vakrabhaNitaiH? / / kiM nahi dRSTA kanyA tava hastAt tat pragRhNantI? / / 167 / / gujarAtI artha 'he kumAra! pratyakSa joye chate paNa vakra gholavA var3e ahIM zuM? tArA hAthamAthI tene grahaNa karatI kanyA zuM nathI jovAI! hindI anuvAda he kumAra! pratyakSa dekhane para kuTilatA karane se kyA lAbha hai? tere hAtha meM se madAratna ko letI usa kanyA ko kyA nahIM dekhA (hai tumane)? gAhA tA kavaDaM mottUNaM jahaTThiyaM ceva sAhiuM juttaM / kannAe mUla-suddhiM uvalabhiuM AgamissAmi / / 168 / / saMskRta chAyA tasmAt kapaTaM muktvA yathAsthitameva kathayituM yuktam / kanyAyA mUlazuddhimupalabhyAgamiSyAmi / / 168 / / 285

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gujarAtI artha tethI kapaTa ne choDIne yathAsthita kahe, ja yogya che. ke kanyA nI mUla sthAna ne zodhI ne huM aaviish| hindI anuvAda ata: kuTilatA ko chor3akara yathAsthita kahanA hI yogya hai ki kanyA kA mUlasthAna khojakara-jAnakara maiM aauuNgaa| gAhA evaM ca teNa bhaNio cittagaI vihasiUNa vajjarai / sammaM viyANiyaM te maNo-gayaM majjha damaghosa! / / 169 saMskRta chAyA evaJca tena bhaNitazcitragatirvihasya kathayati / samyag vijJAtaM tvayA manogataM me damaghoSa! / / 169 / / gujarAtI artha ___ A pramANe tenA var3e kahevAyelo ciragati hasIne kahe che. he! damaghoSa? mArA manamA rahelu te sArI rIte jANI liidhu| hindI anuvAda isa prakAra usake kahane para citragati ha~sakara kahatA hai, he damaghoSa! mere dila kI bAta tumane acche se jAna lii| gAhA aha so kaya-ppaNAmo uppaio pAvio niyaM ThANaM / cittagaIvi paviTTho jugAi-jiNamaMdire ramme / / 170 / / saMskRta chAyA atha sa kRtapraNAma utpatitaH prApto nijaM sthAnam / citragatirapi praviSTo yugAdi-jinamandiraM rmym|| 170 / / gujarAtI artha have te karelA praNAmavALo, uDelo, potAnA sthAne pahoMcyo. ane citragati paNa AdinAtha bhagavAna nA manohara mandira mAM pravezyo. hindI anuvAda aba vaha praNAma karake ur3akara apane sthAna para AyA aura citragati ne bhI AdinAtha ke jinamandira meM praveza kiyaa| 286

Page #195
gAhA vaMdiya-jiNiMda-biMbo jiNa- uggaha-vajjiyammi egate / gaMtUNaM uvaviThTho samAgayA tAva rayaNIvi / / 171 / / saMskRta chAyA vandita-jinendra-bimbo jinAvagrahavarjite ekAnte / gatvopaviSTassamAgatA tAvad rajanyapi / / 171 / / gujarAtI artha jinapratimAone vaMdana karIne jinAvagraha (jina maMdira nI maryAdA nI cahAranI bhUmI thI rahita ekAnta mAM jaIne gheTho teTalIvAramA rAtrI paNa thaI gii| hindI anuvAda jinabimba ko vandana karake (maMdira kI maryAdA ke bahAra) jinAvagraha se rahita ekAnta meM jAkara baiThA utanI dera meM rAta ho gii| gAhA aha ciMtiuM payatto kiM manne tIi majjha htyaao| gahiuM (gahi?) muddA-rayaNaM? kiMvA maha DhoiyaM niyayaM? / / 172 / / saMskRta chAyA citragati nI ciMtA atha cintayituM pravRttaH kiM manye tayA mama hastAt / gRhItaM mudrAralaM? kiM vA me DhaukitaM nijakam ? / / 172 / / gujarAtI artha have te vicAravA mATe pravRtta thayo ke teNIsa mArA hAthamAthI mudrAratna ne laIne mArA hAtha mAM potAnI aMgUThI mUkI Anu kAraNa zuM haze? hindI anuvAda aba vaha socane lagA ki usane mere hAtha meM se mudrAratna lekara aura khuda kI mudrAratna mujhe bheMTa dI isakA kyA kAraNa hai? gAhA kaha Nu mae nAyavvaM tIe kulaM? kaha va sA vareyavvA? / jai sA havijja mahilA havijja to jIviyaM sahalaM / / 173 / / 287

Page #196
saMskRta chAyA kathaM nu mayA jJAtavyaM tasyAH kulaM? kathaM vA sA varitavyA? / yadi sA bhaved mahilA bhavet tato jIvitaM saphalam / / 173 / / gujarAtI artha mAre teNInuM kula (paitRka vaMza) kevI rIte jANavu athavA teNIne kevI rIte paraNavI, jo te mArI patnI thAya to mApha jIvita saphala thaay| hindI anuvAda usa bAlA kA kula kaise jAneM? athavA unake sAtha vivAha kaise karUM? yadi vaha merI bhAryA bane to merA jIvana saphala bne| gAhA tArisa-rUva-juyAe samayaM iha visaya-sevaNaM juttaM / tadabhAve visayAsA viDaMbaNA majjha paDihAi / / 174 / / saMskRta chAyA tAdRza- rUpayutayA samaka-miha viSayasevanaM yuktam / tadabhAve viSayA''zA viDambanA meM pratibhAti / / 174 / / gujarAtI artha tevA prakAranI rUpavatI strI sAthe ja ahIM viSayasevana karavu yogya che. teNInA adhyAvamAM viSayonI AzA mane viDambanA (kapa) ja lAge ch| hindI anuvAda aisI rUpavatI strI ke sAtha hI viSaya upabhoga karanA ucita hai| anyathA viSayoM kI AzA biDambanA rUpa hI hai| gAhA so ya kayattho puriso laggijjA jassa kara-yale bAlA / raMbhA-gabbha-sukomala-bAhu-layA haMsa-gai-gamaNA / / 175 / / saMskRta chAyA sa ca kRtArthaH puruSo laged yasya karatale baalaa| rambhAgarbha-sukomala- bAhulatA haMsagatigamanA / / 175 / / gujarAtI artha kadalInA gartha jevI sukomala cAhuvALI, haMsa nA gati jevI gamanavALI te bAlA jenA hAtha mAM jaze te puruSa kRtArtha thaze! / 288

Page #197
hindI anuvAda kadalI ke garbha jaisI sukomala bAhulatAvAlI, haMsa jaisI gativAlI vaha bAlA jisapuruSa ke hAtha meM jAyegI vaha kRtArtha hogaa| gAhA dhanno hamittieNaM gahiyA aMkammi sA mae sutaNU / avagUhiyA ya gADhaM jaM na mae, vaMcio taM tu / / 176 / / saMskRta chAyA dhanyo'hametAvatA gRhItA'Gke sA mayA sutanuH / avagUDhA ca gADhaM yad na mayA vaJcitastattu / / 176 / / gujarAtI artha alpa samaya paNa meM teNIne aGkamA lIdhI tethI hu~ nizce dhanya chu paraMtu teNIne meM gADha AliMgana na karyu tethI hu~ ThagAyo chu| hindI anuvAda kucha samaya maiMne use godI meM liyA, ata: maiM bhI nizcita dhanya huuN| phira bhI, gADha AliMgana nahIM karane se maiM ThagA gayA huuN| gAhA puNaravi havijja jattA hatthi-bhae bhUmi-nivaDiyA taha sA / ghittUNa jeNa sahasA avayAsejjA tayaM gADhaM / / 177 / / saMskRta chAyA punarapi bhaved yAtrA hastibhaye bhUminipatitA tathA saa| gRhItvA yena sahasA zliSyet takAM gADham / / 177 / / gujarAtI artha pharI paNa jo AvI yAtrA thAya tathA hAthInA ayathI te bhUmi para par3e to tene jaldI thI laIne gADha AliMgana kaLaM! hindI anuvAda phira bhI, aisI yAtrA ho tathA hAthI ke bhaya se vo nIce gire to zIghratA se lekara maiM gADha AliMgana kara luuN| gAhA emAi bahu-vigappaM viciMtayaMtassa taggaya-maNassa / nidAe samaM rAI khayaM gayA, uggao sUro / / 178 / / 289

Page #198
saMskRta chAyA evamAdi bahuvikalpaM vicintayatastadgata-manasaH / nidrayA samaM rAtriH kSayaM gatA, udgataH sUraH / / 178 / / gujarAtI artha ityAdi ghaNA vicATo ne ciMtavato tathA teNIne manamA rAkhate chate nidrA sAthe rAtrI pUrNa thaI ane sUrya ugyo| hindI anuvAda ityAdi bahuta vikalpa karate evaM bAlA kA mana meM dhyAna karate hue nidrA ke sAtha rAta bIta gaI aura sUryodaya bhI ho gyaa| gAhA aha so pahAya-samae vihiNA vaMdittu jiNa-varaM paDhamaM / calio kannA kula-hara-viyANaNatyaM purAbhimuho / / 179 / / saMskRta chAyA citragati nu prayANa atha sa prabhAtasamaye vidhinA vanditvA jinavaraM prathamam / calitaH kanyAkulagRha-vijJAnArtha purAbhimukhaH / / 179 / / gujarAtI artha have te prAtaH samaye prathama jinezvarane vandana karIne kanyAnA pitRgRhane jANavA mATe nagara tarapha caalyo| hindI anuvAda aba prAta: samaya AdinAtha prabhu kI vandanA karake kanyA ke pitA ke ghara ko jAnane ke lie nagara kI ora claa| gAhA patto ya puraM picchai jaNa-rahiyaM sunna-sayala-dhavala-haraM / pura-lacchi-viSNamukkaM uvvasiyaM aDavi-paDirUvaM / / 180 / / saMskRta chAyA prAptazca puraM pazyati, janarahitaM zUnya-sakala-dhavalagRham / puralakSmI-vipramuktamuduSita-maTavI-pratirUpam / / 180 / / 290

Page #199
gujarAtI artha savAre nagara pAse AvelA teNe loko thI rahita zUnya dhavalagRhovALu nagaranI zodhAthI rahita ujjaDa jaMgala jevu nagara joyu! hindI anuvAda nagara ke pAsa Ate hI loka se rahita zUnya dhavalagRha aura nagaralakSmI kI zobhA se rahita ujjar3a jaMgala jaisA nagara dekhaa| gAhA aha picchiUNa taM so vimhiya-hiyao maNeNa ciMtei / katto haMta! akaMDe purameyaM uvvasaM jAyaM? / / 181 / / saMskRta chAyA atha prekSya tat sa vismitahRdayo manasA cintayati / kasmAd hanta! akANDe pura- metadudvasaM jAtam? / / 181 / / gujarAtI artha have Ava' A nagara joIne vismitahRdayavALo manathI A pramANe vicAre . che. aTe Akasmikaja A nagara ekadama ja kema jaMgala jevu ujjaDa thaI gayu ch| hindI anuvAda nagara ko Ujar3a dekhakara vismita hRdaya se mana meM socane lagA, are! (acAnaka) Akasmika hI yaha gA~va jaMgala kI taraha ujADa kaise bana gayA? gAhA kiM hojja iMdayAlaM ahavA saccaM hi uvvasaM eyaM / kiM kuvieNa sureNaM avahariyamimAo ThANAo / / 182 / / ahavA bhayAo kassavi naTTho logo imAo nyraao| evaM viciMtayaMto cittagaI pavisaI jAva / / 183 / / tAvaya saMmuhamiMto ego puriso puloio teNa / uvayAra-puvayaM so mahura-girAe imaM bhaNio / / 184 / / / tisRbhiH kulakam / / 291

Page #200
saMskRta chAyA kiM bhavedindrajAlamathavA satyaM hyudvasametad / kiM kupitena sureNApahRtamasmAt sthAnAt / / 182 / / athavA bhayAt kasyApi naSTo loko'smAnnagarAd / evaM vicintayan citragatiH pravizati yAvad / / 183 / / tAvacca sanmukhamAyannekaH puruSaH dRSTastena / upacArapUrvakaM sa madhuragiredaM bhaNitaH / / 184 / / tribhiH kulakam / / gujarAtI artha - zuMA indrajAla che ke sAce ja ujjaDa thayu che? athavA kupita thayelA deva bar3e A sthAna harAyuM che? athavA koInA bhayathI A nagarathI loko bhAgI gayA che? e pramANe vicArato citragati jyAMsudhI nagaramA praveze che. telIvAramAM sanmukha Avato eka puruSa teNe joyo, vinayapUrvaka madhuravANI var3e teNe A pramANe kahayuM / hindI anuvAda kyA yaha indrajAla hai ki saca meM hI ujar3a (bana gayA) hai ? athavA kupita deva dvArA yaha sthAna loka se apaharita kara liyA gayA hai| loga bhAga gaye haiM? isa prakAra socatA athavA kisI ke bhaya se nagara ke huA citragati nagara meM praveza karatA hai| usI vakhta sanmukha Ate hue eka AdamI ko dekhA aura vinayapUrvaka madhuravANI se isa prakAra kahA gAhA bhadda - muha ! kiM nimittaM uvvasiyaM pura- varaM imaM sahasA / tatto ya teNa bhaNiyaM sAhijjaMtaM nisAmehi / / 185 / / saMskRta chAyA he bhadramukha! kiM nimitta muduSitaM puravaramidaM sahasA / tatazca tena bhaNitaM kathyamAnaM nizAmaya / / 185 / / gujarAtI artha he sundara ! mukhavALA 'kayA kAraNe A nagara ekadama ja ujjaDa yu che." tyAre teNe kahayuM tame sAMbhaLo huM kahuM chu| 292

Page #201
hindI anuvAda he sundara! kisa hetu se yaha nagara sahasA Ujar3a bana gayA hai? taba usane kahA- Apa suniye maiM kahatA huuN| kanakaprabha vidyAdharendra gAhA tAva supasiddhameyaM vijjA-pannatti-gavio suuro| pAlai pura-varameyaM kaNagapaho khayara-rAyatti / / 186 / / saMskRta chAyA tAvat suprasiddha- metad vidyAprajJapti- garvitazzUraH / pAlayati puravarametat kanakaprabhaH khacararAja iti / / 186 / / gujarAtI artha___ 'prajJaptividyAthI garvita, zUravIra, suprasiddha khecarendra kanakaprazna nAmano rAjA A nagaranuM pAlana karato hato / hindI anuvAda prajJapti vidyA se garvita, zUravIra, suprasiddha khecarendra kanakaprabha rAjA isa . nagara para zAsana karatA thaa| gAhA jalaNappahassa jeTThassa bhAuNo piu-vidina-rajja-payaM / uddAliUNa jeNiha ahiTTiyaM appaNA ceva / / 187 / / saMskRta chAyA jvalanaprabhasya jyeSThasya bhrAtuH pitRvitIrNa-rAjyapadam / Acchidya yenehAdhiSThita-mAtmanA eva / / 187 / / gujarAtI artha moTa AI jvalanaprazna nu pitA e Apela rAjyapada jhUTavIne pote ahiM . adhiSThita thayo! hindI anuvAda pitA dvArA bar3e bhAI jvalanaprabha ko die hue rAjya ko chInakara svayaM . mAlika bana gyaa| atha 293

Page #202
} gAhA nIsArio ya bhAyA jiTTho sasurassa so gao nayare / esovi imammi pure acchai rajjaM aNuhavaMto / / 188 / / saMskRta chAyA nissAritazca bhrAtA jyeSThaH zvazurasya sa gato nagare / eSo'pyasmin pure Aste rAjyamanubhavan / / 188 / / gujarAtI artha kADhI mukAyela moTI bhAI sasarAnA nagaramA gayo ane rAjyane anubhavato nAno bhAI A nagaramA rahayo / hindI anuvAda bAhara nikAla diyA gayA bar3A bhAI zvasura ke gA~va meM gayA aura choTA bhAI rAjya karate hue nagara meM rahA / gAhA sasureNa bhANugaiNA kila vijjA rohiNI u se dinnA / so sAhiuM payatto siddhaM ca imassa vijjAe / / 189 / / saMskRta chAyA zvazureNa bhAnugatinA kila vidyA rohiNI tu tasmai dattA / sa sAdhayituM pravRttaH ziSTaM cAsya vidyayA / / 189 / / gujarAtI artha bhAnugati sasurA e tene rohiNIvidyA ApI che ane te vidyA jvalanaprabha hamaNA sAdhavA mATe taiyAra thayo che, tema prajJapti vidyA e kanakaprabhane kahayuM / hindI anuvAda bhAnugati sasura jI ne use rohiNIvidyA dI aura jvalanaprabha usa vidyA ko siddha karane ke lie taiyAra huA hai| aisA prajJaptividyA ne kanakaprabha se kahA / gAhA tatto tavvigdhaTThA rAyA kaNagappaho gao tattha / na ya khobhio sa teNaM maNeNa bhIo tao eso / / 110 / / saMskRta chAyA tatastad vighnArthaM rAjA kanakaprabho gatastatra / na ca kSobhitaH sa tena manasA bhItastata eSaH / / 190 // 294

Page #203
gujarAtI artha tyAra pachI tene vighna karavA mATe rAjA kanakaprabha tyAM gayo. te moTo bhAI kSubhita na thayo AthI te. kanakaprabha manathI DI gyo| hindI anuvAda usake bAda usako vighna karane ke lie kanakaprabha vahA~ gayA, tathA bar3e bhAI ko nizcala dekhakara kanakaprabha bhayabhIta ho gyaa| gAhA niya-nayarAbhimuheNaM AgacchaMteNa anna-citteNa / kahavi hu pamAya-vasao jiNa-bhavaNaM laMghiyamaNeNa / / 191 / / saMskRta chAyA nijanagarAbhimukhenA'' gacchatA'nyacittena / kathamapi khalu pramAdavazato jinabhavanaM laGghitamanena / / 191 / / gujarAtI artha anya cittavar3e potAnA nagara tarapha AvatA pramAda vaza thI koi paNa sIte AnA bar3e jinadhavana oLagAyu! hindI anuvAda anya manaska hokara apane gA~va kI ora jAte pramAdavaza isake dvArA jinabhavana kA ullaMghana ho gyaa| gAhA puvvaM dharaNiMdaNaM eso samao ko nahayarANa / jiNa-bhavaNa-sAhu-paDimANa laMghaNaM ettha jo kAhI / / 192 / / tassa khayarAhamassa o' vijjA-ccheo bhavissaI sahasA / evaM veyaDDa-nage aividiyaM sayala-khayarANa ||193||yugmm|| saMskRta chAyA pUrvaM dharaNendreNaiSa samayaH kRto nabhazcarANAm / jinabhavana-sAdhupratimAnAM laGganamatra yaH kariSyati / / 192 / / tasya khacarAdhamasya o! vidyAcchedo bhaviSyati sahasA / evaM vaitAnyanagare'tividitaM sakala khacarANAm / / 193 / / yugmm|| 1. o iti sUcane 295

Page #204
gujarAtI artha____ pahelA dharaNendravar3e kheco mATe A maryAdA karAyI hatI. ahIM je koI thI jinabhavana ane sAdhu nI pratimA, ullaMghana krshe| te khecarAdhamanI vidyA no nAza tarata ja thaI jaze. A pramANe no niyama vaitADhyanagaramAM badhA khecarI sArI te jANe che. hindI anuvAda pahale dharaNendra dvArA khecaroM ke lie niyama kiyA gayA thA 'yahA~ jo koI bhI jinabhavana yA sAdhu pratimA kA ullaMghana kregaa| usa khecarAdhama kI vidyA tatkAla naSTa ho jaayegii| isa niyama se vaitADhya parvata ke sabhI khecaraloga jJAta (paricita) haiN| gAhA tatto imassa ranno jiNa-bhavaNaM laMghiyaMti rudveNa / dharaNeNa takkhaNicciya vijjA-ccheo kao bhadda! / / 194 / / saMskRta chAyA tato'sya rAjJo jinabhavanaM lacita-miti ruSTena / dharaNena tatkSaNa eva vidyAcchedaH kRto bhadra! / / 194 / / gujarAtI artha he bhadra! hamaNA A rAjA var3e jinabhavana oLaMgAyu AdhI ruSTa thayelA dharaNendra te ja kSaNe (tenI) vidyA no cheda ko hindI anuvAda he bhadra! abhI rAjA dvArA jinabhavana kA ullaMghana huA hai, ata: ruSTa dharaNendra ne usI kSaNa (usakI) vidyA kA cheda kara diyaa| gAhA jalaNappahassa vijjA siddhatti viyANiUNa kaNagapaho / vijjA-rahio ihayaM ThAumasattotti aha naTTho / / 195 / / saMskRta chAyA jvalanaprabhasya vidyAsidhyeti vijJAya kanakaprabhaH / vidyArahita iha sthAtu-mazakta ityatha naSTaH / / 195 / / 296

Page #205
gujarAtI artha jvalanaprabha ne vidyAsiddha thaI che A pramANe jANI ne vidyArahita kanakapraya ahIM rahevA mATe azakta thayela evo te (ahIM thI) bhAgI gyo| hindI anuvAda aba jvalanaprabha kI vidyA siddha ho gaI hai aisA jAnakara, yahA~ rahane meM asamartha vidyAvihIna kanakaprabha yahA~ se bhAga gyaa| gAhA gaMgAvattammi gao bhaya-bhIo dakkhiNAe seDhIe / siri-gaMdhavAhaNassa o saraNaM saha nAi-vaggeNaM / / 196 / / saMskRta chAyA gaGgAvarte gato bhayabhIto dakSiNasyAM zreNyAm / / zrIganyavAhanasya o| zaraNaM saha jJAtivargeNa / / 196 / / gujarAtI artha yathI Darelo te svajanavarga sahita dakSiNa zreNImA gaGgAvartamAM zrIgandhavAhana rAjAnA zaraNe gyo| hindI anuvAda bhaya se DarA huA kanakaprabha rAjA svajana varga sahita dakSiNa zreNi meM gaGgAvarta gA~va ke rAjA zrIgandhavAhana ke zaraNa meM gyaa| gAhA nAUNa vaiyaramiNaM khuhio savvovi nAyaro logo / pahu-rahio bhaya- bhIo avaropparamevamullavai / / 197 / / saMskRta chAyA jJAtvA vyatikara-midaM kSubhitaH sarvo'pi nAgaro lokaH / prabhurahito bhayabhItaH parasparameva- mullapati / / 197 / / gujarAtI artha A pramANe nI hakikata jANIne sarve paNa nagaravAsI loka kSobha pAmyo ane svAmI rahita bhayabhIta thayelo paraspara A pramANe gholavA laagyo| 297

Page #206
hindI anuvAda isa prakAra kI hakIkata jAnakara sabhI (nagara jana) kSubhita hue tathA bhayabhIta evaM anAtha hueM (jAnakara) isa prakAra bolane lge| gAhA amhANa pahU naTTho na ya sakkai vAsiuM puraM eyaM / teNa viNA tA amhaM na juttamiha acchiuM ihi / / 198 / / saMskRta chAyA asmAkaM prabhu naSTo na ca zakyate vAsayituM pura-metad / tena vinA tasmAdasmAkaM na yuktamatra-AsitumidAnIm / / 198 / / gujarAtI artha ApaNA svAmI jatA rahayAM che have A nagara vasAvavu zakya nathI tethI atyAre te svAmi rahita ApaNe ahIM rahevU yogya nthii| hindI anuvAda apane svAmI cale gaye haiM, ata: aba yaha nagara basAnA ucita nahIM hai| isa hetu se svAmI rahita apane ko yahA~ rahanA ThIka nahIM hai| gAhA ko kaNai amha rakkhaM ettha vasaMtANa nAha-rahiyANa / savvesiM teNa uciyaM purameyaM ujjhiuM sigdhaM / / 199 / / saMskRta chAyA kaH karotyasmAkaM rakSA-matra vasatAM nAtharahitAnAm / sarveSAM tenocitaM purametadujjhituM zIghram / / 199 / / gujarAtI artha nAtharahita rahetA ApaNI ahIMyA koNa rakSA kare? tethI badhAe A nagara no jaldIthI tyAga karavo yogya ch| hindI anuvAda anAtha jaise apanI yahA~ kauna rakSA karegA? ata: jaldI se yaha nagara sabhI ko chor3anA caahie| gAhA evaM viNicchiyammI (mmi?) nayara- mahaMtehiM maMta-kusalehiM / savvovi jaNo naTTho jAyaM aha sunnayaM nayaraM / / 200 / / 298

Page #207
/ saMskRta chAyA evaM vinizcite nagara- mahadbhirmantrakuzalaiH / sarvo'pi jano naSTo jAtamatha zUnyakaM nagaram / / 200 / / gujarAtI artha ___A pramANe sajjano tathA mancakuzala (vicAravAmAMkuzala) puruSoe nizcaya karye chate cadhA ja loko jatA rahayAM, AthI A nagara zUnya ch| hindI anuvAda ___ isa prakAra sajjana aura mantrakuzala logoM dvArA paraspara nizcaya karane para sabhI loga cale gye| isIlie yaha nagara zUnya ho gayA hai| gAhA Asajja kAraNamiNaM uvvasiyaM teNa pura-varaM eyaM / cittagaI bhaNai tao kattha gao so jaNo bhadda! / / 201 / saMskRta chAyA AsAdya' kAraNamida- muduSitaM tena puravara- metad / citragatirbhaNati tataH kutra gataH sa jano bhadra! / / 201 / / gujarAtI artha ujjar3a banelA nagara , kAraNa tenI pAse thI jANIne citragati kahe che. he adra! te loko kyA gayA? hindI anuvAda Ujar3a hue nagara kA varNana unake pAsa se jAnakara citragati ne kahA'he bhadra! bAda meM ve sabhI loga kahA~ gaye? gAhA tatto ya teNa bhaNiyaM kovi jaNo gayaNa-vallahe nayare / kovi gao vijayapure kovi hu iha vejayaMtammi / / 202 / / saMskRta chAyA tatazca tena bhaNitaM ko'pi jano gaganavallabhe nagare / ko'pi gato vijayapure ko'pi khalviha vaijayante / / 202 / / 299

Page #208
gujarAtI artha tyAre teNe kahayukeTalAka gaganavallabha nagaramAM, keTalAka vijayapuramA ane keTalAka A vaijayaMtamAM gayA ch| hindI anuvAda__taba usane kahA- kucha loga gaganavallabha meM, vijayapura meM aura kucha loga yahA~ vaijayaMta meM gaye haiN| gAhA sattuMjayammi kovi hu ariMjae kovi taha gao loo| anno naMdaNa-nayare avaro vimalammi nayarammi / / 203 / / saMskRta chAyA zatruJjaye ko'pi khalvariJjaye ko'pi tathA gato lokaH / anyo nandananagare'paro vimale nagare / / 203 / / . gujarAtI artha keTalAka zatruJjaya para, tema ja keTalAka ariMjayamAM, bIjA keTalAka nandananagaramAM, vaLI keTalAka vimalanagaramAM gyaa| hindI anuvAda kucha loga zatruJjaya para tathA ariMjaya meM, kucha loga nandananagara meM tathA dUsare kucha loga vimalanagara meM gaye haiN| gAhA rahaneurammi kovi hu ANaMdapurammi arijae kovi / sagaDAmuhammi kovi hu purIe taha vejayaMtIe / / 204 / / saMskRta chAyA rathanUpure ko'pi khalvAnandapure'rijaye ko'pi / zakaTAmukhe ko'pi khalu puryA tathA vaijayantyAm / / 204 / / gujarAtI artha keTalAka rathanUpuramA keTalAka AnaMdapuramAM, vaLI keTalAka arijayamA, vaLI keTalAka zakaTAmukhamAM, tathA vaijayantI puTamAM gyaa| 300

Page #209
hindI anuvAda kucha loga rathanUpura meM, kucha AnaMdapura meM, kucha zakaTamukha meM, kucha arijaya meM, punaH kucha loga vaijayaMtI nagara meM gye| gAhA kovi hu rayaNapurammi sirinayare rayaNasaMcaye kovi / nayarammi jalAvatte kovi gao saMkhanAbhammi / / 205 / / saMskRta chAyA ko'pi khalu ratnapure zrInagare ratnasaJcaye ko'pi / nagare jalAvarte ko'pi gataH zaGakhanAbhe / / 205 / / gujarAtI artha koIka ratnapaTamAM koIka zrInagaramAM, keTalAka ratnasaJcayamAM, koIka jalAvartanagaramAM, koIka zaMkhanAdhamAM gyaa| hindI anuvAda kucha loga ratnapura meM, kucha zrInagara meM, kucha loga ratnasaMcaya meM, kucha loga jalAvarta nagara meM, tathA kucha loga zaMkhanAbha nagara meM gye| gAhA avarAvara-nayaresaM paDivakkha-samAsaeNa pur-loo| savvovi hu vikkhirio sattuya-puMjo vva vAya-hao / / 206 / / saMskRta chAyA aparApara- nagareSu pratipakSa-samAzrayeNa puralokaH / sarvo'pi khalu vikIrNaH saktuka-puJja iva vAtahataH / / 206 / / gujarAtI artha A pramANe zatrunA thayathI potAnA Azrayane IcchatA cadhA nagaraloko vAyuthI haNAyela zaktunA pujanI jema bIjA bIjA nagarAmAM vikharAI gyaa| 301

Page #210
hindI anuvAda isa prakAra zatru ke bhaya se apane Azraya ko cAhate sabhI nagaraloka vAyu se Ahata saktu ke puJja kI taraha anyAnya gA~va meM bikhara gaye haiN| gAhA evaM bhaNiUNa naro vihiya paNAmo sa gaMtumAraddho / cittagaIvi ya tAhe soccA tavvayaNayaM sahasA / / 207 / / pahau vva moggareNaM gilio iva rakkhaseNa khuhieNa / vajjeNa tADio iva dukkhaM aidUsahaM patto / / 208 / / yugmam / / saMskRta chAyA evaM bhaNitvA naro vihitapraNAmaH sa gantumArabdhaH / citragatirapi ca tadA zrutvA tadvacanakaM sahasA / / 207 / / prahata iva mudgareNa gilita iva rAkSasena kSudhitena / vajreNa tADita iva duHkhamatidussahaM prAptaH / / 208 / / yugmam / / gujarAtI artha e pramANe kahIne karelA namaskAravALI te mANasa javA mATe taiyAra thayo, tyAre tenA vacana sAMbhaLI ne citragati paNa ekadama mudgarathI haNAyelAnI jema bhUkhyA rAkSasa var3e koLIyo karAyelA nI jema vajrathI tADana karAyelAnI jema ati dussaha duHkhane pAmyo / hindI anuvAda isa prakAra bolakara namaskAra karake vaha AdamI jAne ko taiyAra huA taba usakA kahanA sunakara citragati bhI sahasA mudgara se mAre gae kI taraha, bhUkhe rAkSasa se kavalita kI bhA~ti, ati duHsaha duHkha ko paayaa| gAhA aha ciMtiuM payatto daTThavvA kattha sA mae bAlA / maha hiyaya- kayANaMdA evaM vihiyammi haya - vihiNA ? / / 209 // saMskRta chAyA atha cintayituM pravRtto, draSTavyA kutra sA mayA bAlA / mama hRdayakRtAnandA evaM vihite hata vidhinA ? / / 209 / / 302

Page #211
gujarAtI artha have te vicAravA lAgyo, mArA hRdayane AnaMda ApanAra te bAlA ne mAre kyAM jovI? vidhi var3e A pramANe viparIta thaye chate have zuM karavu ? hindI anuvAda aba vaha socane lagA mere dila ko Ananda denevAlI usa bAlA ko maiM kahA~ dekhuuN| vidhi ruSTa hone para maiM kyA kara sakU~gA ? gAhA etthavi nayare tIe kula koDi- samAulammi viulammi / daMsaNamavi aidulahaM aviyANiya-kula- harAe u / / 210 / / saMskRta chAyA atrA'pi nagare tasyAH kulakoTi- samAkule vipule / darzanamapyatidurlabha- mavijJAta- kulagRhAyAstu / / 210 / / gujarAtI artha vaLI koTi jAtikulothI vyApta, vizAla vastIthI bharapura evA A nagaramA ajANyA kula tathA ghara vALI te bALAnuM darzana paNa atidurlabha che / hindI anuvAda koTi jAtikulo se vyApta, vizAla bastI se bharapUra, isa nagara meM anajAne kula tathA gharoM meM usa bAlA kA darzana bhI atidurlabha hai| gAhA - ihiM puNa nANAviha nayaresuM pavasiyammi loyammi / daiyAe pattIyavi viyANaNe saMbhavo natthi / / 211 / / saMskRta chAyA idAnIM punarnAnAvidha- nagareSu proSite loke / dayitAyAH pravRtterapi vijJAne sambhavo nAsti / / 211 / / gujarAtI artha vaLI atyAre vividha nagaromAM loka gaye chate teNI ne zodhavAthI paNa jANakArI maLavI asaMbhava che| 303

Page #212
hindI anuvAda abhI to sabhI nagara ke loga bhinna-bhinna gA~va meM cale gaye haiN| ataH priyA ko DhUMDhane para bhI patA lagegA yaha saMbhavita nahIM / ' gAhA tA kiM karemi ihi haya - vihiNA vihaDiyammi eyammi | labbhijja kaha pattI kaha vA maha daMsaNaM hojjA ? / / 212 / / saMskRta chAyA tasmAt kiM karomIidAnIM hatavidhinA vighaTite etasmin / labhyeta kathaM pravRttiH ? kathaM vA mama darzanaM bhavet ? / / 212 / / gujarAtI artha bhAgyahIna vidhi var3e A pramANe karAye chate huM zuM karUM? samajAtu nathI, teNInI bhALa kevI rIte meLavavI? athavA mane teNInA darzana kevI rIte yo ? hindI anuvAda bhAgya ruSTa hone para bhAgyahIna maiM kyA karU~? kucha samajha meM nahIM AtA hai| usa bAlA kA patA kaise lagAU~ ? athavA usake darzana mujhe kaise hoMge? (yA nhiiN)| gAhA ko pucchijjau nAmaM ko maha sAhijja kula - haraM tIe ? / jattha gayA mama daiyA akkhijjA pura- varaM ko taM? / / 213 / / saMskRta chAyA kaH pRcchyeta nAma ? ko mahyaM kathayet kulagRhaM tasyAH ? yatra gatA mama dayitA' ' khyAyAt puravaraM kastam / / 213 / / gujarAtI artha have huM kone pUcheM? tathA teNInuM kula paNa mane koNa kahe? athavA je nagaramA mArI dayitA gaI che te nagaranu nAma paNa koNa kahe? hindI anuvAda aba maiM kise pUcheM? usakA kula bhI mujhe kauna kahegA ? athavA jisa nagara meM merI priyA gaI hai usa nagara kA nAma bhI mujhe kauna kahegA ? 304

Page #213
gAhA kaha va tuDi-jogao sA diTThA amhehiM haya-vihi-niogA? / iNhiM puNa daTThavvA ko jANai kattha va na vatti? / / 214 / / saMskRta chAyA kathaM vA truTiyogataH sA dRSTA asmAbhirhatavidhiniyogAt? / idAnIM puna draSTavyA ko jAnAti kutra vA na veti ? / / 214 / / gujarAtI artha athavA bhAgyadoSane kAraNe bhUlathI teNI amArAvaDe kema jovAi gi.| have koNa jANe teNIne kyAMya joi zakAya ke nahI joi shkaay| hindI anuvAda athavA durbhAgya se galatI se vaha bAlA hamAre dvArA kyoM dekhI gaI, aba kauna jAne use kahIM dekha sakeMge yA nahIM dekha skeNge| gAhA tIe nAmakkharAiM. viraha-pisAyassa maMta-bhUyAI / sui-goyaraM gayAiM na majjha hA! kattha vaccAmi? / / 215 / / saMskRta chAyA tasyA nAmAkSarANi virahapizAcasya mantrabhUtAni / zrutigocaraM gatAni na me hA! kutra vrajAmi? / / 215 / / gujarAtI artha virahachapi pizAcane mATe mandha samAna teNInA nAmAkSaro mane saMthaLAyA nahI. hA! have hu~ kyAM juN| hindI anuvAda viraharUpI pizAca ko zAMta karane ke lie mantra samAna unake nAmAkSara bhI mere zruti kA viSaya nahIM banA, are! bhAgya! aba maiM kahA~ jAU~? gAhA hA! hiyaya! kAsa jhUrasi? nibdhaM muMca tammi loyammi / ajjavi kA tuha AsA ThANaMpi ayANamANassa? / / 216 / / 305

Page #214
saMskRta chAyA hAM! hRdaya! kasmAt smarasi? nirbandhaM muJca tasmin loke / adyApi kA tavA''zA sthAnamapyajAnAnasya / / 216 / / gujarAtI artha he hRdaya! tuM kema smaraNa kare che? Agraha ne choDa? te lokamAM teNInA sthAna ne paNa nahIM jANatA evA tAre kaI AzA che? hindI anuvAda he hRdaya! tu bArabAra kyoM yAda karatA hai? Agraha ko chor3a de, usa loka meM usakA sthAna bhI nahIM jAnatA, tujhe aura kauna-sI AzA hai? gAhA aviya jaIDajjhasi tadA tA DajjhasukuTTasi he hiyaya! na hunivAremi / daiyAe jaM pauttIvi dullahA saMpayaM jAyA / / 217 / / . saMskRta chAyA api ca yadi dahasi tadA daha kuTTayasi he hRdaya! na khalu nivaaryaami| dayitAyA yat pravRttirapi durlabhA sAmprataM jAtA / / 217 / / gujarAtI artha vaLI he hRdaya! tAre caLavu hoya to caLa? kuTavu hoya to kuTa hu~ tane rokIza nhiiN| kAraNa ke, mArI patnInI zodha paNa atyAre durlabha thaI che| hindI anuvAda punaH he hRdaya! tujhe jalanA ho to jala, kUTanA ho to kuutt| maiM tujhe rodUMgA nahIM! kyoMki merI patnI kA patA bhI abhi durlabha hai| gAhA ahavA kiM imiNA ciMtieNa aigaruya-visAya-gabbheNa / avalaMbiya dhIrattaM kiMci uvAyaM viciMtemi / / 218 / / saMskRta chAyA athavA kimanena cintitenA'tigurukaviSAdagarbheNa / avalambya dhIratvaM kiJcidupAyaM vicintayAmi / / 218 / / 306

Page #215
gujarAtI artha athavA atyaMta duHkhavALA A vicAra bar3e saryu? have dhIraja dhAraNa karIne koIka upAya ne vicAra | hindI anuvAda athavA asahya viSAdayukta vicAroM se kyA phAyadA? aba dhairya ko dhAraNa karake kucha upAya socUM / gAhA jeNa uvAya- payaTTA purisA pAviMti icchiyaM atyaM / summai loyammi jao labbhai suviNaM suyaMtehiM / / 219 / / saMskRta chAyA yenopAyapravRttAH puruSAH prApnuvantISTamartham / zrUyate loke yato labhyate svapnaM svapaddhiH / / 219 / / gujarAtI artha kAraNake lokamAM kahevata che ke, jema sUtelA mANasa vaDe svapna prApta karAya che tema upAyomAM pravRtta puruSovaDe icchita meLavAya che| hindI anuvAda kyoMki loka meM zruti hai ki, jaise soyA huA AdamI svapna dekhatA hai, ThIka usI taraha upAyoM meM pravRtta puruSa hI icchita ko pAtA hai / gAhA eso ya iha uvAo bhamAmi savvesu khayara - nayaresu / mA kahaya kovi katyavi tIe pauttiMpi sAhijjA / / 220 / / saMskRta chAyA eSa cehopAyo bhrAmyAmi sarveSu khacaranagareSu / mAM kathaM ca ko'pi kutrApi tasyAH pravRtimapi kathayet / / 220 / / gujarAtI artha ahIM A upAya che hu~ sarva khecara nagaro mAM bhamu. tethI teNInI bhALa kahenAra kyAMya paNa koI paNa rIte maLI jAya / 307

Page #216
i hindI anuvAda yahA~ eka upAya hai ki maiM sabhI khecara nagaro meM phirUM, ataH kabhI kahIM para koI AdamI merI usa priyA kA samAcAra denevAlA mila jaaye| gAhA -- dAsijja ahava sakkhA paribbhamaMtehi kammivi purasmi / caMdamuhI sA bAlA, tahA yaM aisuMdaraM ceva / / 221 / / saMskRta chAyA dRzyetA'thavA sAkSAt paribhrAmyadbhiH kasminnapi pure / candramukhI sA bAlA tathA cAtisundarameva / / 221 / / gujarAtI artha athavA bhamatA evA mArA var3e koIka nagaramA te candramukhI bAlA jo sAkSAt jovAya to atisundara thAya / hindI anuvAda athavA ghUmate hue mujhe kisI nagara meM usa candramukhI bAlA kA sAkSAt darzana ho jAye, to atisundara ( kArya ) hogaa| gAhA evaM viNicchiyattho so haM bho cittavega ! cittagaI ! | daiyA - vioya-guru- dukkha vajja - niddaliya-maNa selo / / 222 / / saMskRta chAyA evaM vinizcitArthaH so'haM bhozcitravega! citragatiH / dayitA- viyoga- guruduH kha vajra- nirdalita- manaH zailaH / / 222 / / gujarAtI artha nA bhAre he citravega ! A pramANe nizcaya karelA arthavALI, tathA patninA viyoga duHkha rUpI vajra thI bhedAyela manarupi parvatavAlo teM huM citragati chu / hindI anuvAda he citravega ! isa prakAra nizcita arthavAlA, patnI ke viyoga ke duHkhAtmaka vajra se bhedA huA mana rUpI parvata vAlA maiM citragati huuN| 308

Page #217
paricatta-baMdhu-vaggo aha guru-aNurAya- paravaso ttto| egAgI veyaDDe uttara-ser3hIe nayaresu / / 223 / / savvesuvi paribhamio na ya laddhA tIe katthavi puttii| tatto ya dakkhiNAe seNIe Agao ahayaM / / 224||yugmm|| saMskRta chAyA parityakta- bandhuvargo'tha gurvanurAga-paravazastataH / ekAkI vaitADhye uttarazreNyAM nagareSu / / 223 / / sarveSvapi paribhrAnto na ca labdhA tasyAH kutrApi pravRttiH / tatazca dakSiNasyAM zreNyAmAgato'ham / / 224 / / yugmam / / gujarAtI artha tyAe pachI bhAre anurAgathI paravaza thayelo, tyAga karelA svajana vargavALo, ekAkI vaitADhya nI uttarazreNI nA nagaromAM, badhe ja bhramaNa karato teNInI yALa kyAMya paNa na maLI, AthI pachI hu~ dakSINazroNImAM aavyo| hindI anuvAda tatpazcAt ati anurAga se paravaza huA, svajana varga ko tyAga karake ekAkI vaitADhya kI uttarazreNi ke nagaroM meM ghUmate hue usa bAlA kA kahIM bhI patA nahIM lagane se bAda meM maiM dakSiNazreNI meM aayaa| gAhA tatthavi puresu kesuvi AhiMDiya icchiyaM apaavito| ajja puNo iha patto tuha nayare kuMjarAvatte / / 225 / / saMskRta chAyA tatrApi pureSu keSvapi AhiNDyeSTamaprApnuvan / adyapunariha prAptastava nagaraM kuJjarAvarttam / / 225 / / gujarAtI artha tyAM paNa keTalAka nagaro mAM amI ne icchita ne nahIM prApta karato, vaLI atyAre tArA kujarAvarta nagaramAM ahIM Avyo chu| 309

Page #218
hindI anuvAda vahAM bhI isa dakSiNazreNi meM kaI ( sAre) nagara meM ghUmate hue vAJchita kI aprApti se abhI tere kuJjarAvarta nagara meM AyA huuN| gAhA- - eyammi ya ujjANe maha pavissaMtassa sohaNo sauNo / saMjAo taha phuriyA dAhiNa- bAhU tahA nayaNaM / / 226 / / saMskRta chAyA etasmi~zcodyAne mama pravizataH zobhanaH zakunaH / saJjAtastathA sphuritau dakSiNabAhustathA nayanam / / 226 / / gujarAtI artha ane A udyAnamA praveza karatA zubha zukana thayA tathA jamaNI A~kha ane jamaNo hAtha pharakavA lAgyA / hindI anuvAda yahA~ isa udyAna meM Ate hI zubha zakuna huA, dAyIM A~kha aura dAyA~ hAtha pharakane lgaa| gAhA tatto viyappiyaM me avasthamajjeva hohiI tIe / daiyAe daMsaNaM, ahava kiMci aisohaNaM annaM / / 227 / / saMskRta chAyA tato vikalpitaM mayA'vazya madyaiva bhaviSyati tasyAH / dayitAyA darzanamathavA kizcidatizobhanamanyat / / 227 / / gujarAtI artha AthI meM vicArya avazya Aje ja mane teNInA darzana thaze athavA kAMIka paNa bIju sArU yaze / hindI anuvAda ataH maiMne socA jarUra Aja hI mujhe usa priyA ke darzana hoMge yA aura kucha acchA kAma hogaa| 310

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gAhA evaM viciMtayaMto patto haM ettha kayali-gehammi / kAUNa pAya-soyaM uvaviTTho kuTTimucchaMge / / 228 / / saMskRta chAyA evaM vicintayan prApto'hamatra kadalIgehe / kRtvA pAdazaucamupaviSTaH kuTTimotsaGge / / 228 / / gujarAtI artha A pramANe vicArato hu~ ahIM kadalIgRhamAM (keLanA gharamAM) Avyo. ane paga dhoIna bhUmitala para bettho| hindI anuvAda isa prakAra socatA huA maiM yahA~ kadalIgRha meM AyA aura paira dhokara pRthvItala para baitthaa| tAva ya khaNaMtarAo samAgayA suyaNu! majjha niddatti / soUNa tujjha sadaM jhatti pabuddho ahaM tatto / / 229 / / saMskRta chAyA tAvacca kSaNAntarAt samAgatA sutano! me nidreti / zrutvA tava zabdaM jhaTiti prabuddho'haM tataH / / 229 / / gujarAtI artha ane he sutano! kSaNa mAM mane nidrA AvI (gaI.) teTalIvATamA tArA avAja ne sAMpaLIne jaldIthI hu jAgI gyo| hindI anuvAda aura jahAM mujhe kSaNa meM nidrA AIM, he sutanu! kI utanI dera meM terI AvAja sunakara maiM jaldI jaga gyaa| gAhA keNa imaM ullaviyaMti ciMtiuM jA disAo pulaemi / tAva ya tumaM hi diTTho palaMbamANo taru- layAe / / 230 / / 311

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saMskRta chAyA kenedamullapitamiti cintayitvA yAvad dizaH pazyAmi / tAvacca tvaM hi dRSTaH pralambamAnastarulatAyAm / / 230 / / gujarAtI artha konA var3e A pramANe colAyu Ama vicArato jyAM sudhImAM dizAne joto hato teTalIvAramA nizce tasalatAmAM laTakato tuM jovaayo| hindI anuvAda isa prakAra se kauna bolatA hai, aisA socatA thA, itanI dera meM tarulatA meM laTakate hue tuma dikhAI diye| gAhA hA! hA! aNaMga-rUvo kaha Nu juvANo viNassae laggo? / evaM viciMtiUNaM hAhA-sadaM karemANo / / 231 / / . patto tujjha samIve chinno aha pAsao mae sahasA / bho cittavega! sesaM paccakkhaM ceva tuha savvaM / / 232||yugmm|| saMskRta chAyA hA! hA! anaGgarUpaH kathaM nu yuvA vinazyati lagnaH? / evaM vicintya hA! hA! zabdaM kurvANaH / / 231 / / prAptastava samIpe chinno'tha pAzako mayA sahasA / bhozcitravega! zeSaM pratyakSameva te sarvam / / 232 / / yugmm|| gujarAtI artha ___ are! are! kAmadeva jevo yuvAna zA mATe maravA taiyAra thayoche? A pramANe vicArIne hA! hA! ra pramANe avAja karato. tArI pAse Avyo ane mAya bar3e jaldIthI pAza chedAyo, ane he citravega! bIju badhu tAre pratyakSa ja ch| hindI anuvAda are! are! (anaGgarUpa) kAmadeva sadRza yaha yuvA kyoM maratA hai? isa prakAra , socakara hA! hA! AvAja karate hue tere pAsa AyA aura jaldI se pAza ko tor3a diyA aura he citravega! dUsarA sabhI to tujhe pratyakSa hI hai| 312

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gAhA taM jaM tumae puDhe kaha Nu tumaM bhadda! niyaya-daiyAe / ThANaMpi neya jANasi taM savvaM sAhiyaM eyaM / / 233 / / saMskRta chAyA tad yad tvayA pRSTaM kathaM nu tvaM bhadra! nijadayitAyAH / sthAnamapi naiva jAnAsi tatsarvaM kathita-metad / / 233 / / gujarAtI artha te je mane pUchayu ke he adra! tUM tArI patnI nuM sthAna paNa zuM jANato nathI? tethI A sarva meM tne-kho| hindI anuvAda tumane mujhe pUchA ki he bhadra! tu terI priyA kA sthAna bhI kyoM nahIM jAnatA hai? ata: maiMne tujhe yaha saba khaa| gAhA to dulahaM maNuyattaM daNaM rUva-jovvaNa-sameyaM / mahilAmittassa kae na hu maraNaM hoi kAyavvaM / / 234 / / saMskRta chAyA tato durlabhaM manujatvaM dRSTvA rUpayauvana-sametam / mahilA- mAtrasya kRte na khalu maraNaM bhavati kartavyam / / 234 / / . gujarAtI artha AthI chapa-yauvana yukta durlabha evA manuSya ava ne joIne (jANIne) mAra strI ne mATe maravU yogya nthii| hindI anuvAda ata: rUpa yauvana se yukta durlabha aise manuSya bhava ko prApta karake mahilA mAtra ke lie maranA yogya nahIM hai| gAhA bho cittavega! jaivi hu piya-virahe dUsahaM havai dukkhaM / uttama-kula-ppasUyANa tahavi eyaM na juttaMti / / 235 / / 313

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saMskRta chAyA bhozcitravega! yadyapi khalu priyavirahe dussahaM bhavati duHkham / uttamakulaprasUtAnAM tathApyetanna yuktamiti / / 235 / / gujarAtI artha he! citrveg| jo ke priya nA viraha mAM asahya duHkha thAya che to paNa uttamakulamAM utpanna thayelA ne A yogya nthii| hindI anuvAda he citravega! yadyapi priyaviraha kA duHkha asahya hotA hai, phira bhI uttamakula meM utpanna hue ko yaha yogya nahIM hai| gAhA jANAmi ahaMpi imaM maNa-vallaha-mANusassa virahammi / narae neraiyassa va uppajjai dAruNaM dukkhaM / / 236 / / saMskRta chAyA jAnAmyahamapIdaM manovallabha-mAnuSasya virahe / narake nairayikasyevotpadyate dAruNaM duHkham / / 236 / / gujarAtI artha huM paNa jANu, chu. ke mano-vAJchita manuSya nA viraha mAM naraka mAM rahelA nArakIo jevu duHkha utpanna thAya ch| hindI anuvAda maiM bhI jAnatA hU~ ki manovAJchita manuSya ke viraha meM naraka meM rahe nArakI ke jaisA duHkha utpanna hotA hai| gAhA tahavi hu na hoi jutto apa- vaho kiMtu kovi hu uvAo / ciMteyavvo jaha sA pAvijjai hiyaya-vallahiyA / / 237 / / saMskRta chAyA tathApi khalu na bhavati yukta AtmavadhaH kintu ko'pi khalUpAyaH / cintitavyo yathA sA prApyate hRdayavallabhikA / / 237 / / 314

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gujarAtI artha to paNa nizcaye Atmavadha to yogya ja nathI paraMtu hRdayavallabhAnI je rIte prApti thAya te pramANe sAce ja upAya vicAravo joIe / hindI anuvAda phira bhI nizcita hI Atmavadha yogya nahIM hai, kintu prANapriyA kI jisa taraha prApti ho vaisA upAya vAstava meM socanA caahie| gAhA bho suppai ! evaM vajjarie teNa cittagaiNA o / dIhaM nIsasiUNaM evaM hi mae samullaviyaM / / 238 / / saMskRta chAyA bhoH supratiSTha! evaM kathite tena citragatinA o ! / dIrghaM niHzvasyaivaM hi mayA samullapitam / / 238 / / gujarAtI artha he supratiSTha! te citragati var3e A pramANe kahAye chate dIrgha nIsAso laI ne me A pramANe kahayuM / hindI anuvAda he supratiSTha! usa citragati ke isa prakAra kahane para dIrgha niHzvAsa lekara maiMne isa prakAra kahA gAhA volINA tIi kahA na hu iNDiM atthi kovi uvAo / ajjeva ya rayaNIe jaM hohI tIi vIvAho / / 239 / / saMskRta chAyA gaMtA tasyAH kathA, na khalvidAnImasti ko'pyupAyaH / adyaiva ca rajanyAM yad bhaviSyati tasyA vivAhaH / / 239 / / gujarAtI artha have teNInI vAta gaI have koI ja upAya nathI. Aje ja rAtrI mAM teNIno vivAha thavAnI che / 315

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hindI anuvAda aba usakI bAta pUrNa ho gaI hai| aba koI upAya nahIM hai| Aja hI rAtri meM usakA vivAha hone vAlA hai| gAhA cittagaI bhaNai tao ekkovi ya tIe pAvaNovAo / maha phurai mANasammI jai tuha paDihAsae suyaNu! / / 240 / / saMskRta chAyA citragatirbhaNati tata eko'pi ca tasyAH prApaNopAyaH / mama sphurati mAnase yadi te pratibhAsate sutano! / / 240 / / gujarAtI artha tyArapachI citragati kahe che! he sutano! mAya manamAM teNIne meLavavAno eka upAya sphurAyamAna thAya che. suMdara! hindI anuvAda___bAda meM citragati kahatA hai- he sutanu! yadi tujhe pasaMda Aye to mere mana meM usakI prApti ke lie eka upAya sphurita ho rahA hai| gAhA bhaNiyaM ca mae ko so? tatto so bhaNai bhadda! nisuNesu / kila eso kulAyAro dakkhiNa-seDhIe khayarANa / / 241 / / saMskRta chAyA citragatinuM kapaTa bhaNitaM ca mayA kaH sa? tataH sa bhaNati bhadra! nizruNu / kilaiSa kulAcAro dakSiNazreNyAM khcraannaam|| 241 / gujarAtI artha____tyAre meM kahayu kayo te upAya che? tyAra pachI teNe kahayuM he bhadra! sAMbhaLa! khaTeravara dakSiNa zreNI mAM rahetA vidhAdhono no A e kulAcAra che! hindI anuvAda taba maiMne kahA- vaha kauna-sA upAya hai? ata: usane kahA he! bhadra! suna, dakSiNazreNi meM rahate vidhAdharoM kA yaha eka kulAcAra hai| 316

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gAhA - kannA vivAha- samae ekallA pUyae kusumabANaM / niya - kula-kamAgayaM aha pariNijjai sA tao pacchA / / 242 / / saMskRta chAyA kanyA vivAha- samaye ekA pUjayati kusumabANam / nijakulakramAgatamatha pariNayati sA tataH pazcAt / / 242 / / gujarAtI artha potAnA kulakramathI AvelA AcAra pramANe vivAha samaye kanyA ekalI kAmadevanI pUjA kare che ane tyAra pachI ja lagna kare che| hindI anuvAda apane kulakrama se Aye AcAra kA pAlana karatI kanyA vivAha ke vakta akelI hI kAmadeva kI pUjA karatI hai aura bAda meM hI zAdI karatI hai| gAhA taM kamamaNupAliMtI sA ehI mayaNa- pUyaNa nimittaM / amhe puNa dovi jaNA puvvaM ciya ittha pavisAmo / / 243 / / saMskRta chAyA taM kramamanupAlayantI sA eSyati madanapUjananimittam / AvAM punardvAvapi janau pUrvamevA'tra pravizAvaH / / 343 / / gujarAtI artha te kulAcAranuM pAlana karatI kAmadevanI pUjA ne mATe Avaze, vaLI ApaNe banne pahele thI ja ahIM mandira mAM pravezI (chupAI) jaIe / hindI anuvAda usa kulAcAra kA anukaraNa karatI huI kanyA madana pUjA ke lie AyegI ataH hama donoM pahale se hI mandira meM praveza kareM / gAhA aha tIe AgayAe nevatyaM tIe saMtayaM ahayaM / ghittUNa itthi - rUvo gacchissaM varaya pAsammi / / 244 / / 317 -

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saMskRta chAyA atha tasyA- mAgatAyAM nepathyaM tasyAH satkamaham / gRhItvA strIrUpo gamiSyAmi varapArzve / / 244 / / gujarAtI artha pachI teNI Ave chate teNInAM vastrAdi ne huM grahaNa karIne strIrupe huM varanI pAse jaIza / hindI anuvAda jaauNgaa| gAhA phira usake Ane para unakI pozAka lekara strIrUpa meM maiM vara ke pAsa dhittUNa kaNagamAlaM taM puNa nAsijja takkhaNA ceva / ahayaMpi upAeNaM nAsissaM laddha- patyAvo / / 245 / / saMskRta chAyA gRhItvA kanakamAlAM tAM punarnazyeH tatkSaNAdeva / ahamapyupAyena naMkSyAmi labdha prastAvaH / / 245 / / gujarAtI artha tuM kanakamAlA laIne te ja kSaNe tyAMthI bhAgI jaje- ane huM paNa koI paNa upAyavar3e meLavelA avasaravALo bhAgI jaIza / hindI anuvAda tuma kanakamAlA ko lekara usI kSaNa bhAga jAnA, aura maiM bhI koI upAya dvArA avasara Ane para bhAga jaauuNgaa| gAhA evaM hi kae tIe saMpattI atthi, nannahA bhadda ! | taha devayAe vayaNaM hojjA evaM ca saccati / / 246 / / saMskRta chAyA evaM hi kRte tasyAH samprAptirasti nAnyathA bhadra! | tathA devatAyA vacanaM bhavedevaM ca satyamiti / / 246 / / 318

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gujarAtI artha he bhadra! A pramANe kare chate teNInI prApti thaze anyathA nahI, ane Ama karavA thI devatAnu vacana paNa satya thaay| hindI anuvAda . he bhadra! isa prakAra se karane para tujhe usakI prApti hogI, anyathA aisA karane se devatAoM kA bhI vacana satya hogaa| gAhA kiNc| puriseNa purisayAro kAyavvo tAva icchiyatyammi / vihiNo niogao puNa havai hu kajjassa niSphattI / / 247 / / saMskRta chAyA kiJca, puruSeNa puruSakAraH kartavya tAvadiSTArthe / vidherniyogataH punarbhavati khalu kAryasya niSpattiH / / 247 / / gujarAtI artha parantu icchita nI prApti mATe puruSe puruSArtha karavo joisa. tyAra pachI kAryanI siddhi nizce karmAnusAra thAya ch| hindI anuvAda kintu icchita kI prApti ke lie puruSa ko puruSArtha karanA caahie| bAda meM vidhi yoga se kArya kI siddhi hotI hai| gAhAevaM ca teNa kahie ucie uvAe AgAmiyaM garuya-dukkhamaciMtiUNaM / bho suppaiTTha! vayaNaM paDivanayaM se tivvANurAga-parimohiyamANaseNa / 248 / saMskRta chAyAevaM ca tena kathite ucite upAye, AgAmikaM guruduHkhamacintayitvA / bhoH supratiSTha! vacanaM pratipannaM tasya tIvrAnurAga-parimohita-mAnasena / / 248 319

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gujarAtI artha he supratiSTha! A pramANe tenA var3e ucita upAya kahevAye chate yAvinA / bhAre duHkhano vicAra karyA vagara tIvra anurAga thI mohita thayelA mana bar3e meM tenu vacana sviikaaryu| hindI anuvAda he supratiSTha! isa prakAra usake dvArA ucita upAya kahane para bhaviSya ke du:kha ko soce binA tIvra anurAga se mohita hue maiMne usakA vacana sviikaaraa| gAhA sAhu-dhaNesara-viraiya-suboha- gAhA-samUha- rmmaae| rAgaggi-dosa-visahara-pasamaNa-jala-maMta-bhUyAe / / 249 / / esovi kaNagamAlA-pAvaNa-uvaesa-sUyago bhaNio / surasuMdarI-kahAe paMcamao varaM pariccheo / / 250 / / saMskRta chAyA sAdhu dhanezvara-viracita-subodhagAthA-samUha- ramyAyAm / raagaagnidos(dvess)-vissdhrprshmn-jlmntraabhuutaayaam|| 249 / / eSo'pi kanakamAlA-prApaNopadeza-sUcako bhaNitaH / surasundarI-kathAyAm paJcamo varaM paricchedaH / / 250 / / ||pnycmH paricchedaH samAptaH / / gujarAtI artha sAdhu dhanezvare racelu sArAbodha vALI gAthAnA samUhathI manohara, rAga rUpI Aga ane dveSa rupI sApa ne zAMta kaTavA mATe jala ane maMtra samAna.. evo A kanakamAlAnI prAptinA upadeza sUcaka surasuMdarI kathAno pAMcamo pariccheda sArI rIte khevaayo| hindI anuvAda sAdhu dhanezvara dvArA racita subodha gAthA ke samUha se manohara rAga rUpI Aga aura dveSa rUpI sA~pa ko zAMta karane ke lie jala aura maMtra samAna aisA yaha kanakamAlA kI prApti kA upadeza sUcaka surasuMdarI kathA kA pAMcavA pariccheda acchI taraha kahA gyaa| pA~cavA~ pariccheda samApta / / 320

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Our Publications Revised Price 1. A Critical Study of Bhakti Rasamrit Sindhu by Rita Banerjee, 2008 2. 3. 4. Fresh Light on Indo-European Classification & Chronology by Prof. Dr. Satya Swarup Mishra 5. The Philosophy of Ancient India by Richard Garbe, Ed. K.N. Mishra 6. Neo-Vedanta and Modernity by Dr. Bithika Mukherjee, 2008 Digambara Jain Iconography by James Burgess, Ed. R.P. Hingorani The Luwian Language, A Historical and Comparative Grammar by Prof. Satya Swarup Mishra 7. A Historical Grammar of Ardhamagadhi by Prof. Dr. S.S. Mishra & Dr. (Mrs.) H. Mishra Grace in Saiva Siddhanta (A study of Tiruvarutpayan) by Dr. Rama 9. The Palaic Language, A Historical and Comparative Grammer, by Prof. Satya Swarup Mishra 10. The Hieroglyphic Hittite, A Historical and Comparative Grammar by Prof. Satya Swarup Misra 11. Sound Synthesis in Indo-European, Indo-Iranian and Sanskrit (History of Sanskrit Sandhi) by Prof. Dr. Satya Swarup Mishra 8. 12. Historical Grammar of the Hindi Language by Haripriya Mishra 13. The Old Indo-Aryan, A Historical and Comparative Grammar Vol. I, II-I set by Prof. Dr. Staya Swarup Mishra 14. paurANika rAjarSi vaMza varNana samIkSA le0 DaoN0 zrI kRSNamaNi tripAThI 15. anusaMdhAna aura sthApanAyeM le0 DaoN0 zyAmAnanda prasAda 16. Adhunika kavitA ke badalate pratimAna le0 DaoN0 zrInivAsa pANDeya SHUTOSH PRO PRAKASHAN SANSTHAN VARANASI Rs. 300.00 Rs. 250.00 Rs. Rs. Rs. Rs. Rs. 100.00 Rs. 60.00 150.00 Rs. 100.00 Rs. 250.00 250.00 Publisher Ashutosh Prakashan Sansthan B 30/195, Ganga Trang Nagava, Lanka, Varanasi-5 (India) Ph.: 0542-2366957, Mo.: 09453396317 E-mail: ashutoshprakashansansthan@gmial.com E-mail: ashutoshprakashansansthan@yahoo.com Rs. 200.00 50.00 100.00 Rs. 170.00 Rs. 1000.00 Rs. 150.00 Rs. 100.00 Rs. 150.00

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