Sramana 2010 07

Author(s): Ashok Kumar Singh, Shreeprakash Pandey
Publisher: Parshvanath Vidhyashram Varanasi
Catalog link: https://jainqq.org/explore/525073/1

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ISSN-0972-100 zramaNa SRAMANA A Quarterly Research Journal of Jainology Vol. LXI No. III July-September 2010 pArzvanAtha vidyApITha, vArANasI rukmiNI devI dIpacanda gArDI prAkRta evaM jaina vidyA ucca adhyayana kendra Parsva natha Vidya pitha, Varanasi pArzvanAtha vidyA pITha, vArANasI

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zramaNa SRAMANA A Quarterly Research Journal of Jainology Vol. LXI No. III J uly-September 2010 EDITOR Prof. Sudarshan Lal Jain JOINT EDITOR Dr. Shriprakash Pandey Publisher Parshwanath Vidyapeeth, Varanasi (Recognized by Banaras Hindu University as an external Research Centre)

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zramaNa SRAMANA pArzvanAtha vidyApITha kI traimAsika zodha-patrikA A Quarterly Research Journal of Parsvanatha Vidyapitha No. III J uly-September-2010 ISSN: 0972-1002 Vol. LXI ADVISORY BOARD Dr. Shugan C. Jain, Chairman; Prof. Cromwell Crawford, Univ. of Hawaii; Prof. Anne Vallely, Univ. of Canada; Prof. Peter Flugel, SOAS, London; Prof. Christopher Key Chapple, Univ. of Loyola, USA; Prof. Ramjee Singh, Bhagalpur; Prof. Sagarmal Jain, Shajapur; Prof. K.C. Sogani, Jaipur; Prof. D.N. Bhargava, Jaipur EDITORIAL BOARD Prof. M.N.P. Tiwari, Dept. of History of Art, B.H.U.; Prof. K. K. Jain, Dept. of Jaina Evam Bauddha Darshan, B.H.U.; Prof. Viney Jain, Gurgaon; Dr. A.P. Singh, Dept. of History, Sikandarpur, Ballia. Subscription Patron Rs. 5,000.00 Annual Membership Life Membership For Institutions : Rs. 500.00 For Institutions : Rs. 3000.00 For Individuals : Rs. 150.00 For Individuals : Rs. 2000.00 Per Issue Price : Rs. 50.00 Membership fee can be sent in the favour of Parshwanath Vidyapeeth, I TI Road, Karaundi, Varanasi-221005 Published by Shri Indrabhooti Barar, for Parshwanath Vidyapeeth, I. T. I. Road, Karaundi, Varanasi-221005, Ph. 911-0542-2575521, 2575890 Email: pvri@sify.com, pvvaranasi@gmail.com Type setting-V. C.Mishra, Parvatipuri Colony, Kamachcha, Varanasi Printed by- Anand Kumar for Mahaveer Press, Bhelupur, Varanasi NOTE: The facts stated and views expressed in the Journal are those of authors only. The Editor/Editors may not be agreed with the facts stated in the artcile. noTaH patrikA meM prakAzita vicAra aura tathya lekhaka ke apane haiN| yaha Avazyaka nahIM ki sampAdaka unake vicAra aura tathyoM se sahamata hoN|

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lekhakoM evaM pAThakoM se nivedana mahodaya, san 1937 meM sthApita pArzvanAtha vidyApITha bhAratIya saMskRti aura jainavidyA para zodha meM sanaddha eka zodha saMsthA hai| yahAM 40,000 pustakoM evaM 2000 pANDulipiyoM kA anupama saMgraha hai| pArzvanAtha vidyApITha eka traimAsika 'zramaNa' nAmaka zodha-patrikA prakAzita karatI hai jo na kevala bhArata meM apitu videzoM meM bhI apane utkRSTa lekhoM aura guNavattA ke liye jAnI jAtI hai| vidyApITha kA prArambha se hI niSpakSa evaM sAmpradAyika abhiniveza rahita dRSTikoNa rahA hai aura vaha usake dvArA prakAzita granthoM evaM patrikA meM prakAzita AlekhoM se spaSTa hai| Apa apane viSaya ke labdhapratiSTha vidvAn haiM? hama Apake AbhArI raheMge yadi Apa zramaNa hetu apane vidvattApUrNa Alekha hameM upalabdha karAne kI kRpA kreNge| Alekha hindI aura aMgrejI donoM bhASAoM meM ho sakate haiN| Alekha mukhya rUpa se jainavidyA se sambandhita talanAtmaka tathA vaijJAnika hoN| vidvAnoM se nivedana hai ki lekha bhejate samaya kRpayA nimna bAtoM kA dhyAna rakheM1. hindI lekha krutideva yA e.pI.esa. (priyaMkA yA sTAraDasTa phAnTa sAija 13) __meM TaMkita hone caahiye| aMgrejI lekha TAimsa nyUromana athavA eriyala (phAnTa sAija 13) meM hoN| 2. lekha kampyUTarAijDa evaM sI.DI. meM surakSita hoM to acchA hai| 3. yadi lekha hastalikhita hoM to suspaSTa hainDa rAiTiMga meM hoN| 4. zramaNa eka zodha-patrikA hai, isaliye lekha mUla granthoM para AdhArita (pUrNa sandarbho sahita) hone caahie| kisI mahApuruSa kA paricaya, svatantra cintana tathA zodhopayogI sAmagrI bhI prakAzita ho sakatI hai| 5. varSa ke prakAzita cAra aMkoM meM se cune hue tIna lekhoM ko puraskRta kiyA jaaegaa| 6. jijJAsA-samAdhAna hetu apanI jijJAsA bhejeN| 7. grantha-samIkSArtha grantha kI do pratiyAM avazya bhejeN| 8. pAThakagaNa prakAzita aMka ke sandarbha meM apanI sammati tathA apane sujhAva bhejeM use hama prakAzita kreNge| zramaNa ko utkRSTa aura zodhaparaka banAne meM hameM ApakA pUrA sahayoga apekSita hai| sampAdaka

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Request to the authors and readers Dear Sir, Parshwanath Vidyapeeth is a Research Institute working in the field of Indology in general and Jainology in particular since 1937. It brings out a Bi-lingual Quarterly Research Journal named SRAMANA continuously since 1950. SRAMANA has always been the first choice of all the academicians as it contains the original research work pertaining to different branches of Indology and various aspects of Jainology as well. Parshwanath Vidyapeeth is committed to make SRAMANA more acceptable and academically sound. Sir, you are a great scholar of your field, we shall be highly obliged if you kindly send yourarticles for SRAMANA. The articles may be in Hindi or English centered basically on Jainism. We also welcome articles on comparative religions provided Jainism should be figured as the core subject. We shall appreciate if following points are taken care of while writing /sending the articles 1. Kindly send your articles (if it is in Hindi) dully typed in 13 font size using Krutideva or APS Hindi (Priyanka or Stardust fonts) software. For English articles Times New Roman or Arial fonts will be more suitable. 2. The articles should be sent preferably in C.D. 3. The hand written articles must be fairly legible. 4. Since SRAMANA is a research journal, articles must contain sufficient REFERENCES preferably from original texts. 5. The best three articles of the year will be awarded. 6. The articles under calumn 'Question & Answer' (Jijnasa aura Samadhana) are also invited from the contriburors/readers. 7. For review please send two copies of the book to be reviewed. 8. Your valuable comments and remarks on the issue will be appreciated. We look forward for your kind cooperation and suggestion if any to make SRAMANA more acceptable among the scholars. Editor

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sampAdakIya Apa 'zramaNa' ke sthAyI pAThaka haiN| Apane zramaNa kA pichalA aMka varSa 61 aMka 2 (apraila-jUna 2010) pddh'aa| Apane use sarAhA hameM prasannatA huii| aba Apake samakSa agalA aMka (julAI-sitambara 2010) prastuta karate hue hama Apake sujhAvoM ko jAnanA cAhate haiM tAki Age ke aMkoM kI guNavattA meM nikhAra lA skeN| kinhIM aparihArya kAraNoM se zramaNa samaya para Apa taka nahIM pahuMca pA rahA thA aba hama isa sthiti meM A gae haiM ki samaya para Apako zramaNa mila jaae| Apa hama taka zramaNa-sambandhI khaTTe-mIThe anubhava avazya bhejeNge| isa aMka meM vividha jaina vidhAoM se saMmbandhita zodha-lekha Apako avazya pasanda aayeNge| sthAyI stambhoM ke antargata Apako viziSTa vyaktitva ke rUpa meM 'bha~vara lAla jI nAhaTA' kA paricaya milegA, jijJAsA aura samAdhAna meM vaibhAvikI zakti tathA paryuSaNa parva kI jAnakArI milegii| inake atirikta vidyApITha kI gatividhiyA~, jaina jagat kI halacala tathA sAhitya satkAra se sambandhita sAmagrI pUrvavat hogii| hamAre agale aMka (akTUbara-disambara 2010) meM ISSIS saMsthA ke antargata kanADA, yU.esa.e. cIna Adi dezoM se samAgata videzI vidvAnoM ke lekha hoNge| inhoMne jUna-julAI 2010 meM jayapura, dillI, vArANasI, hastinApura Adi sthAnoM para bhramaNa karake tathA jaina vidvAnoM ke vyAkhyAna sunakara jainadharma-darzana-kalA Adi se sambandhita zodha-patra likhe haiN| ina zodha-lekhoM se hama videziyoM kI bhAvanAoM ko samajha skeNge| isa kArya meM sahayoga ke lie hama DaoN. zugana canda jaina nidezaka ISSIS ke atyanta AbhArI haiN| hamArI agalI yojanA vizeSAGka nikAlane kI hai jisake lie hameM zodhapUrNa lekha cAhie jaise : 'treSaTha zalAkA puruSa carita' (24 tIrthaGkara, 12 cakravartI, 9 nArAyaNa, 9 pratinArAyaNa aura 9 baladeva) para kucha vizeSAGka hoN| isake atirikta gaNita, bhUgola, dravya, pramANa, grantha-samIkSA, kalA, jyotiSa, karma, manovijJAna Adi se sambandhita yojanAbaddha vizeSAGka nikAle jAyeM jo saMdarbha grantha kA kAma kreN| anta meM maiM apane sahayogI sampAdaka maNDala ke sabhI sadasyoM kA AbhArI hU~ jinhoMne bar3I mehanata se ise yaha rUpa diyA hai| DaoN. zrImatI zAradA siMha ko dhanyavAda detA hU~ jinhoMne isa aMka ke prakAzana meM prUpha rIDiMga meM pUrNa sahayoga diyA hai| sampAdaka sudarzanalAla jaina

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zramaNa julAI-sitambara 2010 viSayasUcI 1. prAyazcitta tapa kyoM DaoN. sudarzanalAla jaina 7-11 2. jaina-vidyA ke zodha-adhyayana tathA zodha-kendra : eka samIkSA pro0 sAgaramala jaina 12-23 3. pazcima bhArata ke jainAcAryoM kA sAhityika avadAna RcA siMha 24-39 4. sAranAtha saMgrahAlaya meM saMgRhIta jaina mUrtiyA~ DA0 zAnti svarUpa sinhA 40-47 5. bhAratIya kalA meM lakSmI-zrIvatsa kA antassambandha aura aMkana 48-54 DaoN. ayodhyA nAtha tripAThI, DaoN. nirmalA guptA 6. bhAratIya paramparA aura kalA meM pratIka : sarvadharma samanvaya ke sAkSI 55-59 pro0 mArutinandana prasAda tivArI 7. aMgavijjA meM kalA-zilpa DaoN. atula kumAra siMha 60-64 8. prAcIna bhArata meM bhUmidAna kI paramparA 65-70 (jaina bhikSu vihAroM ke vizeSa saMdarbha meM) DaoN. priyaMkA siMha 9. A Harmonious World Order Through Interfaith Dialogue : The Jaina View And Indian Experience Prof. Kamlesh Datta Tripathi 71-83 10. Tessitori's pioneering work on the Uvaesamala (Upadesamala) a basic book of Jaina Teachings Nalini Balbir 84-97 11. Pratikramana : An Unparalleled. contribution of Sramana tradition to Indian culture Dr. Kamla Jain 98-103 12. Jain's Nonviolent Perspective of Human Survival Samani Dr. Shashi Prajna 104-110 viziSTa vyaktitva (kAlajayI zrI bhaMvaralAla jI nAhaTA) 111-113 jijJAsA aura samAdhAna (1. vaibhAvikI kriyA 2. paryuSaNa) 114-118 vidyApITha ke prAMgaNa meM 119-120 jaina jagat 121-124 sAhitya satkAra 125-127 Statement about ownership... 128

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zramaNa, varSa 61, aMka 3 julAI-sitambara 2010 prAyazcitta tapa kyoM DaoN. sudarzanalAla jaina ['prAyazcitta tapa' aparAdha-sudhAra hetu eka prakAra kA daNDa-vidhAna tathA karma-nirjarA kA mAdhyama hai| yaha sabhI dvArA AcaraNIya hai| yaha hamArI Abhyantara zuddhi kA sazakta mAdhyama hai| ] jaina darzana meM Abhyantara tapoM kI gaNanA karate samaya sarvaprathama 'prAyazcitta' tapa ko ginAyA gayA hai| pramAdavaza yA ajJAnavaza hamAre dvArA bahuta se aparAdha ho jAte haiM jinheM hama 'prAyazcitta' ke dvArA dUra kara sakate haiM arthAt bhUlavaza yA asAvadhAnI se hue doSoM kA zodhana karanA prAyazcitta hai| yaha sarva vidita hai ki jaina darzana meM AcArazuddhi para vizeSa bala diyA gayA hai| ataH jaise philTara se pAnI ko zuddha kiyA jAtA hai vaise hI grahaNa kie gae vratoM meM dUSaNa lagane para prAyazcitta dvArA unakA zodhana kiyA jAtA hai| ata: aparAdha kI zuddhi hetu daNDa svIkAra karanA prAyazcitta hai| isake prabhAva se pUrvakAla meM saMcita pApakarma naSTa hote haiM tathA AtmA nirmala hotI hai| tIvra jvara meM binA vicAre grahaNa kI gaI doSayukta mahAn auSadhi bhI Arogyavardhaka nahIM hotI usI prakAra prAyazcitta ke binA eka pakSa yA mAsa Adi kA upavAsa tapa bhI upakAraka nahIM hotaa| jaise svaccha darpaNa meM mukha kA pratibimba camakatA hai vaise hI sadguru se doSa ke anurUpa prAyazcitta karane para tapasvI camakatA hai| __ mUlAcAra meM prAyazcitta ke ATha nAma ginAe haiM jo prAyazcitta ke svarUpa ko spaSTa karate haiM porANakammakhavaNaM khivaNaM NijjaraNaM sodhaNaM dhuvaNaM / puMcchaNamucchivaNaM chiMdaNaM tti pAyacchittassa NAmAI / / 363 / / artha- pUrvopArjita karmoM kA 1. kSapaNa (naSTa karanA), 2. kSepaNa (dUra haTAnA), 3. nirjaraNa (nirjarA karanA), 4. zodhana, 5. dhAvana (dhonA), 6. puMchana (poMchanA), 7. utkSepaNa (Upara pheMkanA), 8. chedana (Tukar3e karanA) *. pro. (DaoN.) sudarzanalAla jaina, nidezaka, pArzvanAtha vidyApITha, vaaraannsii|

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8 : zramaNa, varSa 61, aMka 3 / julAI-sitambara - 10 prAyazcitta hai| prAyazcitta do zabdoM ke mela se banA hai- 'prAyaH' aura 'citta' / 'prAyaH ' zabda kA artha hai 'aparAdha' aura 'citta' (citi dhAtu se uNAdi meM niSThA artha se banA hai) kA artha hai 'zuddhi' / ataH jisake karane se aparAdha kI zuddhi hotI hai use prAyazcitta kahate haiN|' 'prAyaH' zabda kA artha 'loka' bhI hotA hai jisakA artha hai- jisa kriyA ke karane se loga (loka) aparAdhI ko nirdoSa mAnane lageM (prAyo lokastasya cittaM zuddhimiyarti yasmAt ttpraayshcittm)'| yahA~ 'prAyaH' zabda kA artha 'tapa' aura 'citta' kA artha 'nizcaya' bhI hai arthAt upavAsa Adi tapa meM karaNIyatA kA zraddhAna ( nizcaya ) / doSa- saMzodhana ke jitane bhI prakAra haiM ve sabhI prAyazcitta ke andara Ate haiN| saMkSepa meM vyavahAra se unheM nau prakAroM meM vibhakta kiyA gayA hai-- 1. Alocana (AlocanA), 2. pratikramaNa, 3. tadubhaya (AlocanA aura pratikramaNa donoM), 4. viveka, 5. vyutsarga, 6. tapa, 7. cheda, 8. parihAra, aura 9. upsthaapn|' yadyapi inakA vizeSa sambandha sAdhu saMgha se hai tathApi isakA upayoga gRhastha zrAvakoM ke lie bhI ati upayogI hai| (1) Alocana yA AlocanA (prakaTana, prakAzana ) - guru yA AcArya ke samakSa apanI galatI ko niSkapaTa bhAva se nivedana krnaa| yaha nivedana yA AlocanA nimna dasa prakAra ke doSoM ko bacAkara karanA caahie| ve doSa haiM (ka) Akampita doSa- 'AcArya dayA karake hameM kama prAyazcitta deveM' isa bhAvanA se AcArya ko kucha ( pustaka, picchI Adi) bheMTa dekara yA sevA karake apane doSa kA nivedana karanA / 5 anagAra - dharmAmRta meM prAyazcitta ke 10 bheda ginAe haiM - AlocanA, pratikramaNa, tadubhaya, viveka, vyutsarga, tapa, cheda, mUla, parihAra aura zraddhAna ( upasthApanA ) / zraddhAna kA lakSaNa hai- gatvA sthitasya mithyAtvaM yaddIkSA grahaNaM punaH / tacchraddhanamiti - khyAtamupasthApanamityapi / / artha- mithyAtva kA grahaNa hone para punaH dIkSA denA zraddhAna prAyazcitta hai| prAyazcitta ke 10 bheda vyavahAra naya se haiN| nizcaya naya se isake asaMkhyAta loka pramANa bheda haiN|' (kha) anumApita doSa- bAtoMbAtoM meM prAyazcitta ke kama yA adhika kA anumAna lagAkara apane doSa ko guru se prakaTa karanA / (ga) dRSTa doSa- jisa doSa ko kisI ne dekhA nahIM hai use chu lenA aura jo doSa dUsare sAthiyoM ne dekha liyA hai use hI

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prAyazcitta tapa kyoM : 9 guru se nivedana krnaa| (gha) bAdara doSa- kevala sthUla (mahAn) doSa kA nivedana karanA, bAkI chor3a denaa| (Ga) sUkSma doSa- bar3e (daNDa) ke bhaya se bar3e (sthUla) doSa ko chupAkara choTe doSa kA nivedana krnaa| (ca) channa doSa- 'yadi koI aisA aparAdha kare to use kyA daNDa milanA cAhie' isa taraha guru se pahale pUchanA pazcAt doSa kA nivedana krnaa| (cha) zabdAkulita doSa- 'koI mere doSa ko suna na le' isa bhAvanA se jaba khUba hallA ho rahA ho usa samaya apanA doSa khnaa| (ja) bahujana doSa- 'AcArya ne jo prAyazcitta mujhe diyA hai vaha ThIka hai yA nahIM' aisI AzaGkA karake apane anya sAthiyoM se puuchnaa| (jha) avyakta doSa- bhayavaza AcArya se apanA doSa na batalAkara apane sahayogI ko doSa batalAnA (a) tatsevI- AcArya se apane doSa kA nivedana na karake usa sAthI se pUchanA jisane usake samAna hI aparAdha kiyA ho aura AcArya ne use jo prAyazcitta batalAyA ho use hI apane lie ucita maannaa| (2) pratikramaNa- 'pramAdavaza mujhase jo aparAdha huA ho, vaha mithyA hove (micchA me dukkaDa)' isa taraha apanI mAnasika pratikriyA vacana dvArA prakaTa karake sAvadhAnI vartanA pratikramaNa hai| yaha roja kA eka kRtya hai| isake dvArA hama dainandina kI caryA meM saMbhAvita choTe-choTe doSoM kA paryAlocana karate haiN| isake lie pratikramaNa pATha par3hA jAtA hai| 'Age bhUla na ho' aisI sAvadhAnI isameM kI jAtI hai| (3) tadubhaya (mizra)- aisA aparAdha jisake lie AlocanA aura pratikramaNa donoM karanA pdd'e| (4) viveka- AhAra athavA upakaraNoM kI sadoSatA ke viSaya meM jAnakArI hone para unako pRthaka karanA viveka hai arthAt 'yaha grAhya (nirdoSa) hai aura yaha agrAhya (sadoSa) hai' aisA vicAra kara grAhya ko hI lenA, agrAhya ko nhiiN| (5) vyutsarga (pratiSThApana)- jisa doSa ke parihAra ke lie viveka (sadoSa aura nirdoSa kA pRthakkaraNa) sambhava nahIM ho vahA~ usakA tyAga karanA yA kucha samaya paryanta kAyotsarga karanA vaha vyutsarga (ekAgratA ke sAtha zarIra, vacana Adi ke vyApAroM ko rokanA) hai| (6) tapa- jisa doSa ke hone para anazana Adi tapa karanA par3e vaha tapa prAyazcitta hai| (7) cheda (dIkSA-apaharaNa)- jisa aparAdha ke hone para guru sAdhu

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10 : zramaNa, varSa 61, aMka 3 / julAI-sitambara-10 kI dIkSA-avadhi ko doSa ke anusAra kama (pakSa, divasa, mAsa, varSa kA cheda) kara de use cheda prAyazcitta kahate haiN| isake phalasvarUpa sAdhu kI variSThatA (jyeSThatA pUjyatA) kama ho jAtI hai aura taba use una sAdhuoM ko bhI namaskAra karanA par3atA hai jo pahale use namaskAra karate the aura aba jyeSTha ho gae haiN| 'dIkSA kI avadhi kitanI kama kI gaI hai?' isa para hI jyeSThatA-kaniSThatA banatI hai| jaise kisI dasa varSa ke dIkSita sAdhu kI yadi dIkSA-avadhi pA~ca varSa kama kara dI jAtI hai to use pA~ca varSa se eka dina bhI adhika dIkSita sAdhu ko namaskAra karanA hogaa| (8) parihAra (pRthakkaraNa)- doSa ke anusAra kucha samaya (pakSa, mAsa Adi) ke lie saMgha se bAhara kara denA aura usase koI samparka na rakhanA parihAra prAyazcitta hai| (9) upasthApanA (punarvatAropaNa yA punardIkSA)- mahAvratoM ke bhaMga hone para purAnI dIkSA pUrI taraha samApta karake punaH nae sire se dIkSita krnaa| 'cheda' meM pUrI dIkSA samApta nahIM kI jAtI hai| ___aMtima do (parihAra aura upasthApana) ke sthAna para tIna (mUla', anavasthApya aura pArazcika 1) prAyazcitta ke bheda milane se kucha granthoM meM dasa bheda bhI ginAe haiN| 'kisa doSa ke hone para kauna sA prAyazcitta lenA par3atA hai' isakA varNana vyavahAra, jItakalpasUtra Adi prAyazcitta ke pratipAdaka granthoM meM milatA hai| doSa ke anusAra gRhastha jIvana meM bhI ye prAyazcitta dekhe jAte haiN| jaise, kAna pakar3o, mAphI mAMgo, Aja kA khAnA banda, ghara se yA zahara se bAhara nikAlanA, jAti bahiSkAra karanA, chAtroM ko chAtrAvAsa suvidhA se vaMcita karanA, parIkSA-phala roka denA, skUla se kucha samaya yA sadA ke lie nikAla denA, kucha samaya bAda puna: praveza de denA, aadi| isa taraha prAyazcitta ke 9 athavA 10 bheda haiN| yaha prAyazcitta deza, kAla, zakti, kAya, saMyama-virAdhanA Adi kI apekSA aneka prakAra kA tathA laghu athavA bRhat hotA hai| jaise paJcendriya pazu-pakSi Adi kI virAdhanA se manuSya jAti kI virAdhanA adhika doSajanaka hai| deza-kAla Adi kI paristhitiyoM tathA aparAdhI kI yogyatA athavA saMyama kI sthiti ke anusAra prAyazcitta bhI choTA-bar3A hotA hai| ata: eka hI aparAdha kA prAyazcitta alaga-alaga ho

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prAyazcitta tapa kyoM : 11 sakatA hai| AgamoM meM jo aparAdha kA prAyazcitta batalAyA hai vaha sAmAnya kathana hai| isakA nirNaya sadguru yA AcArya karatA hai| hama prAyazcitta ke Agama grantha par3hakara svayaM prAyazcitta nahIM le sakate haiN| guru ke abhAva meM Apa bhale svayaM prAyazcitta kara leM parantu yathAvasara guru se sahI-sahI batalAeM tathA guru jo kahe tadanusAra kreN| AcArya yadi svayaM vratoM meM doSa lagAtA hai to use bar3A prAyazcitta karanA par3atA hai| doSoM kI zaddha kaise hogI? isakA vivaraNa AgamoM meM vistAra se diyA gayA hai|12 sandarbha-grantha 1. anagAra dharmAmRta 5.45 2. anagAra-dharmAmRta 5.46 3. mUlAcAra, gAthA 363 4. tattvArthAdhigama bhASya, sUtra 9.22 5. aalocnaa-prtikrmnn-tdubhy-vivek-vyutsrg-tpshched-prihaaropsthaapnaa| 6. anagAra-dharmAmRta, saMskRta TIkA 7.37 7. anagAradharmAmRta 7.57 8. dekheM, vahI 7.59 / 9. 'mala' meM 6 mAsa se adhika kI dIkSA kA cheda hotA hai aura 'cheda' meM 5 ahorAtra se 6 mAsa taka kI dIkSA-cheda hai| isa taraha 'mUla' ciraghAtI hai aura 'cheda' sadya:ghAtI hai| -bRhatkalpabhASya 711 10. mUlAcAra (5.362) meM mUla prAyazcitta use kahA hai jisameM puna: vrata die jAyeM arthAt puna: dIkSA denaa| anavasthApya- dIkSA se haTAne ke bAda tatkAla puna: dIkSA na denaa| kucha avadhi taka parIkSaNa karane ke bAda AcArya va saMgha kI anumati milane para dIkSA denaa| 11. pArazcika yaha parihAra kA hI bheda hai| parihAra ke tIna bheda haiN| nijagaNa anupasthAna, 2. saparagaNopasthAna aura 3. paarshcik| tInoM bhedoM meM saMgha se niSkAsana mukhya hai| tIrthaMkara gaNadhara Adi kI AzAtanA karane para yaha daNDa diyA jAtA hai| abhidhAna rAjendrakoza meM isakA vistAra se varNana hai- anagAra0 59 saMskRta ttiikaa| 12. vyavahAra, jItakalpasUtra Adi prAyazcitta pradhAna grantha, tattvArthasUtra 9.22 tathA isakI ttiikaaeN| lATIsaMhitA 7.82, pravacanasAroddhAra 92/750, mUlAcAra 1033 / 5.363, vyavahArabhASya, gAthA. 53, anagAra0 7.37, sthAnAMgasUtra, madhukaramuni TIkA 10.73 *

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zramaNa, varSa 61, aMka 3 julAI-sitambara 2010 jaina-vidyA ke zodha-adhyayana tathA zodha __ kendra : eka samIkSA pro0 sAgaramala jaina [isa Alekha ke mAdhyama se vidvAn lekhaka jaina-zodha kI vividha saMsthAoM, zodhArthiyoM aura zodha-nirdezakoM kA kaccAciTThA prastuta karate hue, apane bhAvoM kI pIr3A ko samAja ke sammukha zodha ke kSetra meM AI girAvaTa ke prati cintita hai| parantu aisA nahIM hai ki Aja acche zodha-kArya nahIM ho rahe haiM, unheM aura adhika bala pradAna karane kI AvazyakatA hai| zodhArthI isa Alekha ke mAdhyama se jainazodha-sthaloM kA paricaya prApta kara sakatA hai| Aja yadi jaina vidvAnoM ko acchA vetana diyA jAe to vidvAn avazya taiyAra hoMge, yaha arthapradhAna samaya kA prabhAva hai| (1) jainetaroM kA zodha-kArya jaina-vidyA ke kSetra meM Adhunika zodha kA kArya unnIsavIM zatI ke anta se evaM bIsavIM zatI ke prArambha se vizeSa rUpa se videzI ajaina vidvAnoM ke dvArA prArambha huaa| inameM maiksamUlara, Alabesa vIbara, bulara, ricarDa pizela, haramana jaikobI, glesanepa, zUbiMga, lAyamAna hArTale, luDaviga AlsaDorpha, vUna vArtha, sTIvensana, jemsa vaMDa, DaoN. zerloTa krAuje, pAla DuMDAsa, I. phizara Adi ko pramukha mAnA jA sakatA hai| ina logoM ke zodha-kArya meM mukhya kaThinAI yaha rahI hai ki ye loga na to sampUrNa bhAratIya vAGmaya aura jaina vAGmaya se paricita the aura na hI saMskRta, prAkRta, apabhraMza tathA pAli Adi bhASAoM se pUrva paricita the, jo kucha inheM upalabdha ho sakA aura jisakA ve adhyayana kara sake, apane usI sImita jJAna ke AdhAra para apanI pratibhA ke dvArA unhoMne niSkarSa nikAla liye, jaise 'jaina-dharma, bauddha-dharma kI eka zAkhA hai', Adi, dUsare jo loga IsAI dharma se prabhAvita the, ve bhI apane niSkarSoM meM prAmANika nahIM raha sake, jaise- jaina dharma para "Heart of Jainism" jaisA vistRta grantha likhakara bhI sTIvensana ne likha diyA ki "Jainism is without heart" arthAt jaina dharma hRdayahIna hai| pAla DuMDAsa ne apanI pustaka meM evaM apane citroM ke mAdhyama se jaina dharma ke AlocanAtmaka pakSa ko hI adhika mukhara

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jaina-vidyA ke zodha-adhyayana tathA zodha kendra :eka samIkSA : 13 kiyaa| unake sabhI kathana Aja bhI samIkSA kI apekSA rakhate haiN| yadyapi jaina dharma kA pAzcAtya jagat se paricaya karAne meM inake yogadAna aura kaThina parizrama ko nakArA nahIM jA sakatA hai| phira bhI inhoMne jaina dharma kI acchAiyoM ko ujAgara karane kI apekSA usakI kamiyoM ko ujAgara karane kA jyAdA prayatna kiyaa| bhAratIya vidvAnoM meM bauddha-paramparA se vizeSa rUpa se paricita vidvAnoM, jaise rAhula sAMkRtyAyana, bhadanta Ananda kauzalyAyana Adi ne bhI jaina dharma para apanI kalama calAI kintu jaina vAGmaya ke gahana jJAna ke abhAva meM unake dvArA bhI skhalanAe~ huI haiM, jaise-bauddha piTaka sAhitya meM nirgrantha jJAtaputra ke prasaMga meM 'savva-vAri-vArito' kA artha- jisane jala kA tyAga kara diyA hai aisA kiyA hai, jabaki jaina Agama sUtrakRtAMga ke chaThe adhyAya se tulanA karane para isakA artha hogA "jisane sarva pApoM (vAri) kA tyAga (vAraNa) kara diyaa|" DaoN0 rAdhAkRSNana ne bhI anekAnta ko madhyamamArga meM par3Ava DAlane vAlA kahA hai| isI prakAra anya ajaina vidvAnoM ke bhI aneka niSkarSa-doSa pUrNa rahe haiN| kucha viziSTa ajaina vidvAnoM jaise esa0bI0 deva, pro0 velaMkara, ke0DI0 vAjapeyI, ghoSAla, esa0 mukharjI, e0ke0 caTarjI Adi ne nizcita hI jaina vidyA para zodha ke kSetra meM adhika parizrama aura prAmANikatA se kArya kiyA hai phira bhI unakI apanI sImAe~ rahI haiM, inameM se jisane jaina vidyA ke jisa pakSa ko lekara kArya kiyA, usakA gahana adhyayana usI pakSa vizeSa taka hI sImita rhaa| (2) jaina vidvAnoM ke zodhakArya jaina vidyA ke kSetra meM jina jaina vidvAnoM ne mahattvapUrNa kArya kiyA unameM paM0 sukhalAlajI saMghavI, paM0 becaradAsajI dozI, paM0 dalasukhabhAI mAlavaNiyA, pro0 e0ena0 upAdhye, paM0 nAthUrAma jI premI, DaoN0 hIrAlAlajI, paM0 hIrAlAla jI, DaoN0 nathamala jI TATiyA, jyotiprasAda jI jaina, paM0 mahendrakumAra jI 'nyAyAcArya' Adi ke nAma pramukha rUpa se lie jA sakate haiN| ina vidvAnoM meM se aneka vidvAn na kevala jaina evaM bauddha vidyA ke adhikRta vidvAn the apitu saMskRta, pAli, prAkRta Adi bhASAoM ke bhI jJAtA the, phalataH inhoMne jo kucha bhI lekhana-kArya kiyA vaha mUla granthoM ke gahana adhyayana para AdhArita thaa| dUsare zodha ke kSetra meM jisa sampradAya nirapekSa dRSTi kI AvazyakatA thI, usakA ina vidvAnoM ne prAya:pUrNa prAmANikatA se pAlana kiyA thaa| inakI paravartI

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14 : zramaNa, varSa 61, aMka 3 / julAI-sitambara - 10 samakAlIna eka dUsarI pIr3hI bhI hamAre sAmane AI thI, jisameM paM0 kailAzacandra jI, paM0 jaganmohana lAla jI, paM0 (DaoN0) darabArIlAla jI koThiyA, paM0 udayacanda jI, paM0 nAthUlAla jI, paM0 phUlacandra jI siddhAntazAstrI Adi Ate haiN| prAyaH ye sabhI vidvAn digambara paramparA ke sAhitya se hI adhika paricita rahe aura isalie inake zodha evam adhyayana kA kSetra bhI usI dizA taka sImita rhaa| isI prakAra zvetAmbara paramparA meM paM0 agaracaMda jI evaM bha~varalAla jI nAhaTA jaise vidvAn hue jo yadyapi kisI kAleja evaM pAThazAlA meM zikSita nahIM the, phira bhI apanI pratibhA ke bala para vizeSa rUpa se zvetAmbara jaina AcAryoM dvArA likhita hajAroM kRtiyoM ko prakAza meM lAne kA zreya inheM diyA jA sakatA hai| isI prakAra jaina santoM meM zvetAmbara paramparA ke AcArya rAjendrasUri jI ne abhidhAnarAjendra koza, lAvaNya vijaya jI ne dhAtu-ratnAkara aura digambara paramparA ke jinendra varNI jI ne jainendra- siddhAntakoza Adi sandarbha granthoM kI racanA kii| isI prakAra DaoN0 mohanalAla mehatA evaM DaoN0 ke0 RSabhacandra ne 'prAkRta-prApara-nemsa' jaise granthoM kI racanA kara jaina vidyA meM zodha ko suvidhAjanaka evaM prAmANika banAne meM yogadAna diyaa| isI taraha se AcArya tulasI jI ke netRtva meM Agama zabdakoza, vanaspati koza, ekArthaka koza Adi kI racanA bhI isa dizA meM sahAyaka rhii| zvetAmbara paramparA meM kucha munijana bhI isa zodha-kSetra meM samarpita rahe haiN| jainAgamoM ke sampAdana meM pUjya muni puNyavijayajI aura jambUvijayajI ke avadAna ko hama bhulA nahIM sakate haiN| isI prakAra jaina itihAsa ke kSetra meM muni kalyANavijayajI aura kisI sImA taka AcArya hastImalajI ke avadAna ko bhI bhulAyA nahIM jA sktaa| isI prakAra paM0 muni kanhaiyAlAla jI 'kamala' kA anuyoga granthoM kI racanA aura yuvAcArya mizrImala jI kA Agama granthoM ke sampAdana aura prakAzana kI dRSTi se mahattvapUrNa avadAna hai| AcArya tulasI aura AcArya mahAprajJa jI kA jaina vidyA kA Adhunika vaijJAnika pariprekSya meM prastutIkaraNa jaina - zodha kI dRSTi se eka mahattvapUrNa yogadAna mAnA jA sakatA hai| digambara paramparA meM AcArya vidyAnanda, AcArya vidyAsAra, upAdhyAya jJAna-sAgara Adi kA yogadAna digambara paramparAnusArI rhaa| Aja kI naI pIr3hI ke vidvAnoM meM pro0 sudarzanalAla, pro0 dharmacandra, pro0 kamaleza kumAra, pro0 phUlacanda premI, DaoN0 ramezacanda jaina Adi pramukha haiN| kundakunda jJAnapITha, indaura se prakAzita 'samparka' ke caturtha khaNDa meM jaina vidyA se sambandhita saiMtAlisa zodha saMsthAoM kI sUcI dI gaI hai / yadyapi

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jaina - vidyA ke zodha - adhyayana tathA zodha kendra : eka samIkSA : 15 isa sUcI meM kucha nAma chUTe ho sakate haiM phira bhI yaha saMkhyA paryApta kahI jA sakatI hai| kintu isa sUcI para yadi gambhIratA se vicAra kareM to jIvanta kriyAzIla zodha saMsthAnoM kI saMkhyA dasa se adhika nahIM hogii| inameM kucha pramukha nAma haiM- pArzvanAtha vidyApITha, vArANasI; lAlabhAI dalapatabhAI bhAratIya vidyA maMdira, ahamadAbAda; jaina vizvabhAratI saMsthAna, lADanUM; deva kumAra jaina prAcya zodha kendra, ArA; kundakunda jJAnapITha, indaura; prAkRta jainazAstra aura ahiMsA zodha saMsthAna, vaizAlI, prAcya vidyApITha, zAjApura, inheM zodha kArya ke lie vizvavidyAlayoM se mAnyatA bhI prApta hai| inake atirikta uttara pradeza zAsana ne jaina vidyApITha zodha saMsthAna, lakhanaU kI tathA karnATaka zAsana ne jaina adhyayana saMsthAna, zravaNabelagolA kI sthApanA bhI isI uddezya ko lekara kI hai| zeSa jo zodha kendra ke rUpa meM sthApita haiM ve yA to kucha munijanoM ke yA vidvAnoM ke vaiyaktika prayatnoM ke hI pariNAma haiM aura ve Aja bhI mAnyatA prApta zodha saMsthAna ke rUpa meM apanA sthAna nahIM banA pAe haiN| dUsare unake pustakAlaya evaM anya zodha saMsAdhana bhI sImita haiN| una zodha kendroM para kitanA kArya huA hai yA ho rahA hai isakI jAnakArI kA bhI prAyaH abhAva hai| vizvavidyAlayoM dvArA jo mAnyatA prApta zodha-kendra haiM unameM pArzvanAtha vidyApITha, vArANasI, sabase prAcIna hai aura zodhakAryoM tathA zodha granthoM ke prakAzana meM usakA sthAna agraNI rahA hai| Arthika abhAva se gujara rahI isa saMsthA ko jIvanta banAe rakhane kI mahatI AvazyakatA hai| yahA~ se kaI zodhachAtra Ph.D. upAdhi prApta kara cuke haiN| abhI-abhI pro. sudarzanalAla jaina kI yahA~ nidezaka ke rUpa meM niyukti huI hai, unase hameM AzAyeM hai| yahA~ se prakAzita hone vAlI traimAsika zodha patrikA 'zramaNa' bhI pragati para hai| insAiklopIDiyA Adi zodha-grantha bhI prakAzita ho rahe haiN| pArzvanAtha vidyApITha meM myUjiyama, tathA prAcIna pANDulipiyoM kA acchA saMgraha hai| usake pazcAt kAlakrama meM sthApita lAlabhAI dalapata bhAI bhAratIya vidyA maMdira ko bhI jaina-vidyA ke zodha saMsthAnoM meM agraNI sthAna prApta rahA hai, yadyapi yahA~ adhika zodha - vidyArthI to nahIM rahe, kintu yahA~ ke vidvAnoM ne jo zodha kArya kiye haiM ve nizcaya hI mahattvapUrNa rahe haiN| eka samaya thA jaba jaina- vidyA ke vizruta vidvAnoM se maNDita yaha saMsthAna zvetAmbara jaina samAja evaM gujarAta zAsana ke sahayoga se siramaura banA huA thA, kintu paNDita dalasukha bhAI mAlavaNiyA ke avasAna ke pazcAt Aja zodha kAryoM kI apekSA se utanA sakriya pratIta nahIM hotA hai|

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16 : zramaNa, varSa 61, aMka 3 / julAI-sitambara - 10 jaina vidyA meM zodha-kArya kI dRSTi se prAkRta jainazAstra aura ahiMsA zodha saMsthAna, vaizAlI kA bhI apanA mahattvapUrNa sthAna hai| eka samaya thA jaba yaha saMsthAna zodha-kArya meM siramaura banA huA thA, kintu DaoN0 gulAba canda jI aura DaoN0 nathamalajI TATiyA ke bAda ise nidezaka ke rUpa meM adhikRta vidvAn upalabdha nahIM hI sake, sAtha hI sAtha bihAra - zAsana kI upekSA aura bihAra meM girate hue zikSA-stara ke pariNAma svarUpa Aja yaha saMsthAna jaina vidyA ke kSetra meM vaha garimA surakSita nahIM rakha pAyA hai| jahA~ taka devakumAra jaina prAcya zodha saMsthAna, ArA ke zodha kendra kA prazna hai to yaha saMsthA mukhyataH eka parivAra vizeSa para Azrita hone ke kAraNa arthAbhAva se gujara rahI hai| navodita jaina vidyA ke zodha kendra ke rUpa meM jaina vizvabhAratI, lADanUM nizcaya hI pragati kI dizA meM agrasara hai| vizvavidyAlaya kA svarUpa prApta ho jAne ke kAraNa aura terApaMtha dharmasaMgha kI sakriyatA ke pariNAmasvarUpa nizcaya hI isake ujjvala bhaviSya kI kalpanAe~ kI jA sakatI haiN| yahA~ se kaI jaina sAdhu-sAdhvI aura jaina vidyA meM ruci rakhane vAle chAtra isase paMjIkRta hokara apanA zodha-kArya kara rahe haiM aura Aja isameM paMjIkRta zodha chAtroM kI saMkhyA sarvAdhika hai| isakA sarvAdhika lAbha terApaMtha dharmasaMgha kA samaNI varga evaM kucha zvetAmbara sAdhviyA~ hI uThA rahI haiM aura unakA zodha kA stara bhI mAnaka hai| kiMtu isa saMsthAna meM pro0 nathamalajI TATiyA ke avasAna ke pazcAt DaoN0 kamalacaMda jI sogAnI, DaoN0 dayAnanda bhArgava ko chor3akara jaina vidyA kA aisA koI bahuzruta vidvAn nahIM jur3a pAyA jisase isake adhIna hone vAle zodhakArya adhika gambhIra bana ske| aba samaNI maMgala prajJA jI ne ise samhAlA hai| jahA~ taka mere nirdezana meM kAryarata prAcya vidyApITha, zAjApura kA prazna hai, vigata dasa varSoM meM isa saMsthA ne acchI pragati kI hai| isake adhIna lagabhaga bIsa vidyArthiyoM ne jaina vidyA meM ema0e0 kI parIkSA uttIrNa kI hai tathA bAraha ne pI-eca0DI0 kI upAdhi prApta kI hai| vartamAna meM bhI lagabhaga dasa zodhArthI kAryarataM haiM, kintu yaha saMsthA bhI mAtra eka vaiyaktika prayAsa hI hai jisake kAraNa isakI apanI sImAeM haiM aura mere pazcAt isakI kyA sthiti hogI yaha bhaviSya ke hI garbha meM hai| isI prakAra kundakunda jJAnapITha, indaura vigata kaI varSoM se kAryazIla hai, kintu isake adhIna adhika zodha chAtra nikale hoM aisI merI jAnakArI nahIM hai / itanA avazya hai ki apane pustakAlaya evaM

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jaina-vidyA ke zodha-adhyayana tathA zodha kendra :eka samIkSA : 17 . hastapratiyoM ke sUcIkaraNa ke kAraNa isakA nAma hai, yahA~ sahayoga kI bhAvanA samRddha hai, kintu indaura jaise jaina samAja bahula nagara meM sthita hokara bhI vigata pandraha varSoM meM isakI jaisI pragati honI cAhiye vaisI pragati ho nahIM pAI hai| jahA~ taka mahAvIra ArAdhanA kendra, kobA, aura bhogIlAla laheracaMda saMsthAna, dillI kA prazna hai, ye donoM zodha-suvidhA kI dRSTi se samRddha saMsthAna haiM- kintu jahA~ taka merI jAnakArI hai, inheM kisI vizvavidyAlaya se abhI taka zodha kendra ke rUpa meM mAnyatA nahIM milI hai| Aja kobA kI saMsthA hastapratoM evaM pustakAlaya kI apekSA se ati samRddha hai aura zodha-kArya meM sahayoga bhI karatI hai, kintu yogya nidezaka ke abhAva meM zodha-yojanAe~ gatizIla nahIM ho pA rahI haiN| phira bhI vahA~ se hastapratoM ke kaiTalAgoM kA prakAzana mahattvapUrNa hai| bhogIlAla laheracanda bhAratIya vidyAmandira se prArambha meM kucha zodha-pUrNa prakAzana hue the, kintu yaha saMsthA bhI abhI taka kisI aise nidezaka ko nahIM khoja pAyI hai jo jaina vidyA kA gambhIra adhyetA ho| ataH yaha saMsthA bhI prAkRta zikSaNa ke kucha prayatnoM taka sImita hokara raha gaI hai| (3) vizvavidyAlayoM meM jaina vidyA ke adhyayana evaM zodha kI sthiti jahA~ taka vizvavidyAlayoM meM jaina vidyA ke adhyayana kA prazna hai to. prAkRta evaM jaina vidyA vibhAga, udayapura, jaina vizvabhAratI saMsthAna, lADanUM meM hI aise sakriya vibhAga haiM jahA~ jaina vidyA se sambandhita zodha-kArya santoSa janaka sthiti meM haiN| puNe vidyApITha ke darzana vibhAga kI jainapITha vartamAna meM niSkriya sI hai| madrAsa vizvavidyAlaya ke jaina vidyA vibhAga meM yadyapi kucha zodha-kArya hue haiM lekina pro0 khar3abar3I Adi ke jAne ke bAda, yahA~ kI sthiti utanI santoSa janaka nahIM rhii| dakSiNa bhArata ke baMgalora evaM maisUra vizvavidyAlayoM meM bhI jaina vidyA se sambandhita kucha kArya hue haiN| vartamAna meM maisUra vizvavidyAlaya kA jaina vidyA vibhAga pro0 hampA nAgarajaiyA ke mArgadarzana meM nizcita hI santoSa janaka kArya kara rahA hai, yadyapi vahA~ zodha-chAtroM kI kyA sthiti hai yaha mujhe jJAta nahIM hai| jahA~ taka uttara bhArata kA prazna hai paTiyAlA vizvavidyAlaya kI jainapITha meM pUrva meM kucha kArya hue haiM lekina vartamAna meM sthiti kyA hai yaha merI jAnakArI meM nahIM hai| isI prakAra kurukSetra vizvavidyAlaya ke pro0 dharmacandra jI ke adhIna kucha zodha-kArya hue haiM, kintu vahA~ jainapITha kI kyA sthiti hai isa sambandha meM bhI vizeSa jAnakArI prApta nahIM hai| bihAra

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18 : zramaNa, varSa 61, aMka 3 / julAI-sitambara - 10 ke kucha vizvavidyAlayoM meM prAkRta aura darzana vibhAgoM meM jaina vidyA se sambandhita kucha zodha- kArya avazya hue haiM aura vartamAna meM bhI ho rahe haiM kintu vahA~ ke zodha kAryoM kA stara vicAraNIya hai| vArANasI meM sampUrNAnanda saMskRta vizvavidyAla meM prAkRta evaM jaina Agama aura jaina darzana ke, svatantra vibhAga haiM kintu yahA~ bhI zodha kI dRSTi se jaina vidyA ke gambhIra adhyetAoM kI sthiti saMtoSajanaka nahIM hai| isI prakAra kAzI hindU vizvavidyAlaya ke saMskRta vidyA dharmavijJAna saMkAya ke antargata jaina evaM bauddha darzana kA saMyukta vibhAga hai, lekina yahA~ bhI adhyetA evaM zodhArthiyoM kI sthiti prAyaH nagaNya hai| yahA~ paMDita sukhalAla jI, paM0 dalasukha bhAI, paM0 darabArIlAla koThiyA jaise jaina vyaktitva rahe haiN| yahIM kalA saMkAya meM saMskRta, kalcara tathA darzana vibhAga haiM jinameM bhI zodha kArya hue haiN| rAma manohara lohiyA vi0vi0, phaijAbAda meM RSabhadeva zodhapITha kI sthApanA huyI hai kintu vahA~ jaina vidyA ke adhyayana evaM zodha kI jaisI sthiti hai vaha eka cintA kA viSaya hai / jaya nArAyaNa vyAsa jodhapura vizvavidyAlaya meM bhI saMskRta vibhAga meM jaina vidyA kA adhyayana ho rahA hai| svasti zrI cArukIrti jI mahArAja ke saujanya se abhI kucha samaya pUrva bAhubalI prAkRta vidyApITha kI zravaNabela golA (karnATaka) meM sthApanA huI hai| isase bar3I AzAe~ haiN| nAgapura vizvavidyAlaya ke pAli- prAkRta vibhAga meM pUrva meM pro0 hIrAlAla jI, pro0 bhAgacanda jI jaina Adi vidvAnoM ne aneka starIya kArya kiye kintu vartamAna meM yahA~ prAkRta ke chAtroM aura zodhArthiyoM kA prAyaH abhAva hI dekhA jA rahA hai| isI prakAra gujarAta vi0vi0 ke prAkRta vibhAga meM bhI pUrva meM kucha zodha kArya hue jinameM pro0 ke0 Ara0 candrA kA yogadAna ullekhanIya rahA kintu Aja usa vibhAga meM zodha kI kyA sthiti hai, yaha jJAta nahIM hai, kintu yahA~ apekSAyeM kI jA sakatI haiN| isI prakAra dhAravAr3a ke karnATaka vi0vi0 meM jaina vidyA vibhAga hai kintu vaha abhI pUrNa AkAra le pAyA ho aisA nahIM kahA jA sktaa| isI krama meM jayapura kA jaina anuzIlana kendra DaoN0 pI0sI0 jaina ke netRtva meM kAryarata hai| yahA~ se kaI zodha chAtra Ph.D. upAdhi prApta kara cuke haiM tathA kucha abhI bhI kara rahe haiN| yahA~ aba pro. pI. sI. jaina sevAnivRtta ho gae haiM, naI niyukti nahIM huI hai| isake atirikta yadyapi sAgara vizvavidyAlaya meM jaina vidyA kA svatantra

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jaina-vidyA ke zodha-adhyayana tathA zodha kendra :eka samIkSA : 19 vibhAga nahIM hai kintu vahA~ para saMskRta evaM darzana vibhAga ke antargata jaina vidyA se sambandhita kucha zodha kArya avazya hue haiN| jahA~ taka mujhe DaoN0 kapUra canda jaina kI prAkRta evaM jaina vidyA zodhasandarbha se jAnakArI prApta hai isa deza meM va videzoM meM lagabhaga 1000 se adhika jaina vidyA se sambandhita zodha-kArya hue haiN| ye sabhI starIya haiM, aisA to maiM nahIM kaha sakatA kintu unameM se aneka zodha-grantha nizcita hI mahattvapUrNa haiN| eka suvyavasthita kendrIya saMsthA ke mAdhyama se sabhI mahattvapUrNa granthoM ke prakAzana kI yojanA banAI jAnI caahie| (4) zodha granthAlaya zodha saMsthAoM ke sabase mahattvapUrNa sAdhana pustakAlaya aura hastapratoM ke bhaNDAra hote haiN| deza meM Aja jaisalamera, bIkAnera, pATana, kobA, ahamadAbAda mUDabidrI Adi meM hastapratoM ke acche saMgraha haiM, kintu jaisalamera, pATaNa Adi kucha sthaloM ke kaiTalAgoM ko chor3akara adhikAMza sthaloM ke kaiTalAga bhI prakAzita nahIM haiN| inake atirikta deza meM udayapura, jayapura, dillI, ujjaina Adi meM tathA deza ke aneka jaina maMdiroM, sthAnakoM evaM nijI saMgrahoM meM lagabhaga hastapratoM kA acchA saMgraha hai| eka moTe anumAna ke anusAra deza meM paccIsa lAkha se adhika hastaprateM haiN| inameM aneka anupalabdha aura ajJAta jaina racanAe~ upalabdha ho sakatI haiM, yadi Aja vyApaka stara para inakA sarvekSaNa kiyA jaae| yadyapi kendrIya zAsana ne kucha sarvekSaNa avazya karavAye haiM, kintu ina sabake AdhAra para jaina granthoM ko khojane, prakAzita karane meM jaina samAja kI kitanI ruci hai, yaha vicAraNIya hai| jaina vidyA ke kSetra meM zodha-kArya ke lie sabase mahattvapUrNa sAdhana pustakAlaya hote haiN| zodha se sambandhita pustakAlayoM meM vizvavidyAlayoM ke pustakAlaya, jaina zodha saMsthAnoM ke pustakAlaya aura kucha nijI evaM saMsthAgata pustakAlaya upalabdha haiN| jahA~ taka vizvavidyAlayoM ke pustakAlayoM kA prazna hai, unheM jaina vidyA ke zodha-saMdarbha meM samRddha pustakAlaya ke rUpa meM nahIM mAnA jA sakatA hai| deza meM AjAdI ke pazcAt jo aneka vizvavidyAlaya khule haiM unameM bhI jaina vidyA se sambandhita grantha nagaNyavat hI haiN| kucha prAcIna vizvavidyAlayoM meM jinameM prAcIna bhAratIya itihAsa, prAkRta aura darzana ke adhyApana kI vyavasthAe~ rahI haiM, vahA~ ke pustakAlayoM meM jaina vidyA se sambandhita kucha grantha avazya upalabdha ho jAte haiM, kintu vartamAna meM vizeSa rUpa se uttara

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20 : zramaNa, varSa 61, aMka 3 / julAI-sitambara-10 bhArata meM vizvavidyAlayoM ke kendrIya pustakAlayoM kI sthiti evaM vyavasthAe~ aisI nahIM haiM jinake AdhAra para jaina vidyA ke starIya zodha kA kArya sampanna ho ske| jahA~ taka jaina vidyA se sambandhita zodha-saMsthAnoM kA prazna hai nizcaya hI pArzvanAtha vidyApITha, vArANasI, lAlabhAI dalapatabhAI iMsTiTyUTa oNpha iNDolaoNjI, ahamadAbAda; bhogIlAla laheracaMda vidyA maMdira, dillI; jaina vizva bhAratI, lADanUM, kundakunda vidyApITha naI dillI, varNI zodha-saMsthAna, vArANasI Adi ke granthAlaya kisI sImA taka sakSama mAne jA sakate haiN| vartamAna meM kailAzasAgara sUri jJAna bhaMDAra, kobA ko bhI zodha hetu eka samRddha pustakAlaya ke rUpa meM svIkAra kiyA jA sakatA hai| adhikAMza pustakAlayoM meM yA to unakI sthApanA ke pUrva prakAzita sAhitya kA abhAva hai yA phira vartamAna meM prakAzita hone vAle sAhitya kA samyaka rUpa se kraya na hone ke kAraNa bhI ve pustakAlaya sampUrNa nahIM kahe jA skte| lAlabhAI dalapata bhAI bhAratIya vidyA maMdira, ahamadAbAda; kailAza sAgara jJAna bhaMDAra, kobA; bhogIlAla laheracaMda vidyA maMdira dillI Adi meM prAcIna hastaprateM paryApta mAtrA meM upalabdha haiN| isI prakAra vaiyaktika evaM saMsthAgata saMgrahAlayoM jaise- abhaya jaina granthAlaya, bIkAnera; jaina jJAna bhaMDAra jaisalamera; hemacandra jJAna bhaMDAra, pATana, tathA Agama saMsthAna, udayapura tathA khambhAta, bIkAnera, Adi meM bhI hastapratoM kI paryApta sakhyA hai, kintu jaisalamera, pATana Adi ko chor3akara kahIM bhI vyavasthita rUpa se sUcIkaraNa aura yathAsthAna hastapratoM kI upalabdhatA nahIM hone se unakA upayoga kara pAnA atikaThina hai| jaina vidyA se sambandhita kucha granthAlayoM meM pustakeM to haiM kiMtu unakA vyavasthita sUcIkaraNa aura kArDa-sisTama nahIM hone se zodhArthiyoM ko paryApta kaThinAiyoM kA sAmanA karanA par3atA hai| dUsare, kobA ko chor3akara jaina vidyA se sambandhita zodha saMsthAnoM aura pustakAlayoM meM pustakoM kA sUcIkaraNa kampyUTara para nahIM hone se grantha nAma, lekhaka nAma, prakAzaka nAma tathA viSaya nAma ke AdhAra para pustakoM ko dekhane kI vyavasthA nahIM hai| aba to hama sI0DI0 aura inTaraneTa ke yuga meM praveza kara cuke haiN| yadi samyak prakAra se vibhinna pustakAlayoM ke granthoM kA sUcIkaraNa ho jAye to iMTaraneTa ke AdhAra para koI bhI pustaka deza ke kisI bhI kone meM yA kisI bhI pustakAlaya meM ho, usakI jAnakArI prApta ho sakatI hai| isa prakAra yadi jaina vidyA ke kSetra meM zodha ko starIya banAnA hai, to hameM yuga ke anurUpa apanI vyavasthAoM ko samyak svarUpa denA hogaa| yadyapi jaba taka isa dizA meM saMyukta prayatna nahIM hogA taba taka yaha kArya bhI saMbhava

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jaina-vidyA ke zodha-adhyayana tathA zodha kendra :eka samIkSA : 21 nahIM hogaa| (5) zodhArthiyoM kI sthiti zodha ke kSetra meM dUsarI sabase mahattvapUrNa kaThinAI yaha hai ki jaina dharma darzana para kArya karane vAle adhikAMza chAtra prAkRta yA saMskRta bhASA se paricita nahIM hote haiN| aisI sthiti meM ve dvitIyika saMdarbho se hI apanA kAma calAte haiM jabaki starIya zodha ke lie saMskRta, prAkRta aura apabhraMza bhASAoM kA adhyayana Avazyaka hai| adhikAMza jaina sAhitya inhIM bhASAoM meM likhA gayA hai| dUsare, jo loga jaina dharma darzana ke kSetra meM tulanAtmaka dRSTi se zodhakArya karanA cAhate haiM unake lie aMgrejI bhASA kA jJAna bhI Avazyaka hai kyoMki pAzcAtya dharma-darzana aura vizvasAhitya ke adhikatara mahattvapUrNa grantha Aja aMgrejI bhASA meM hI upalabdha haiN| aMgrejI bhASA ke jJAna kA abhAva vizvasAhitya aura samakAlIna zodha pravRttiyoM ko samajhane meM bAdhaka hai| isI prakAra jo jaina darzana ko vijJAna ke saMdarbha meM samajhanA cAhate haiM unake lie jahA~ eka ora Adhunika vijJAna kA samyak adhyayana Avazyaka hai vahIM dUsarI ora jaina dharma-darzana ke mUla granthoM kA adhyayana bhI Avazyaka hai| kintu durbhAgya yaha hai ki Aja jo jaina vidyA ke mUla granthoM ke gahana adhyetA haiM ve samakAlIna jJAna kI ina vidhAoM se aparicita haiM to dUsarI ora jo loga samakAlIna vijJAna se paricita haiM, ve mUla granthoM se aparicita haiN| isa kSetra meM dUsarI kaThinAI yaha hai ki kabhI-kabhI hamAre dhArmika vizvAsa bhI isa adhyayana meM bAdhaka banate haiN| isa saMdarbha meM merA dRSTikoNa yaha hai ki jo tathya Adhunika vijJAna ke dvArA siddha ho cuke haiM aura jo jaina darzana meM pUrva se upasthita haiM, unakA tulanAtmaka adhyayana kara hameM unheM prakAza meM lAnA caahie| sAtha hI jinake vijJAna sammata vidhi se siddhi kI sambhAvanA ho una para zodha karanA cAhie aura jinakA vijJAna sammata vidhi se siddha honA kaThina hai, unheM paramparAgata mAnyatA ke rUpa meM svIkAra kara una para bala nahIM denA caahie| (6) yogya mArga-darzakoM kI samasyA Aja jo bhI sakriya zodha saMsthAna haiM, unameM kucha ko chor3akara prAya: sabhI meM jaina vidyA ke zIrSastha vidvAnoM kA abhAva hai| mArgadarzaka ke lie yaha Avazyaka hai ki eka ora vaha jaina vidyA ke sabhI pakSoM kA tathA unake mUla granthoM kA jJAtA ho, dUsarI ora anya paramparAoM ke dharma-darzana, itihAsa Adi kA bhI jJAtA ho| Aja aise vidvAnoM kA prAyaH abhAva hai| Aja paM0

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22 : zramaNa, varSa 61, aMka 3 / julAI-sitambara-10 sukhalAlajI yA e0ena0 upAdhye jaise vidvAn kahA~ haiM? jo kucha vidvAn vizvavidyAlayoM ke jaina darzana yA prAkRta vibhAga meM haiM, kucha apavAdoM ko chor3akara, ve vyApaka evaM tulanAtmaka adhyayana kI AvazyakatA ko pUrA nahIM karate haiN| aba paM0 sukhalAla jI yA paM0 nAthUrAma jI premI, pro. esa0 mukharjI, TATiyA jI, upAdhye jI vAlI pIr3hI samApta ho gaI hai, usake bAda paM0 kailAzacaMda jI Adi kI pIr3hI bhI nahIM rhii| Aja jo ATha-dasa starIya vidvAn haiM ve bhI jIvana ke antima caraNa meM haiN| nayI paudha se hI hama sabhI ko uparyukta AvazyakatA pUrI karanI hogii| kintu isake lie to tyAga aura samarpaNa apekSita hai| Aja pratibhAeM to avazya haiM, unakI kamI nahIM hai- kintu unakA viniyoga isa dizA meM kaise ho? yaha vicAraNIya hai| ___ anya paramparA ke jo vidvAn jaina saMsthAnoM meM kAryarata haiM, ve mUlata: apanI AjIvikA ke kAraNa jur3e hue haiN| cU~ki koI bhI jaina saMsthAna apane karmacAriyoM / vidvAnoM ko mAnaka ke anusAra vetana dene meM samartha nahIM hai ata: una ajaina vidvAnoM meM adhikAMza to alpa vetanabhogI hote haiM, ata: bhaviSya kI asurakSA ke kAraNa unameM viSaya ke prati niSThA kA prAyaH abhAva hotA hai| yaha eka kaTu satya hai ki jaina vidyA ke saMsthAnoM ke vyavasthApaka gaNa cATukAra yA bhaviSya ke sunahale sapane dikhAne vAle yA jor3a-tor3a karane meM samartha logoM ke cakkara meM A jAte haiM aura bAda meM pachatAte haiN| ___jo jaina vidvAn ina saMsthAnoM se jur3e haiM, unameM bhI jo jisa paramparA se haiM, ve usI paramparA ke granthoM ke vizeSa jJAtA hote haiN| anya paramparA ke granthoM kI adhyayanavRtti prAyaH nahIM hotI hai, ata: unameM sampradAya nirapekSa tulanAtmaka yA samIkSAtmaka dRSTi kA abhAva hotA hai, isa sthiti meM zodhakArya sAmpradAyika saMkIrNatA se mukta nahIM hotaa| adhikAMza mUlagrantha yA to aprakAzita haiM aura jo prakAzita huye bhI haiM unameM bhI adhikAMza Aja na bAjAra meM upalabdha haiM aura na pustakAlayoM meM hii| kahIM-kahIM vaiyaktika saMgraha meM haiM bhI to zodhArthI ko unakA patA nahIM calatA hai| jina vyAvasAyika pustaka prakAzakoM ne mUlagranthoM yA unake dvitIya saMskaraNoM kA prakAzana kiyA hai unake mUlya itane adhika haiM ki sAmAnya adhyetA kraya karane meM kaThinAI anubhava karatA hai| kucha starIya grantha vidazoM meM aMgrejI bhASA meM prakAzita huye haiM kintu unakA DAlara yA pauNDa kA mUlya itanA hai ki sAmAnya vyakti to kyA, zodha saMsthAnoM ko bhI use kharIdane

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jaina-vidyA ke zodha-adhyayana tathA zodha kendra :eka samIkSA : 23 hetu vicAra karanA par3atA hai| samAja meM mUlagrantha evaM zodha meM sahAyaka granthoM ke prakAzana hetu gItA presa, gorakhapura ke samAna eka bhI aisA saMsthAna nahIM hai, jo maulika granthoM evaM unake anuvAdoM ko prakAzita kara saste mUlya para bece| kucha sAdhuoM ke pravacana yA choTe-moTe kucha grantha avazya hI alpamUlya para upalabdha hote haiM, kintu ve zodha ke lie anupayukta haiN| yaha saMtoSa kA viSaya hai ki kucha mUla granthoM kA prakAzana divya darzana TrasTa Adi ke dvArA gujarAtI anuvAda ke sAtha huA hai, kintu hindIbhASI janatA unake lAbha se vaMcita hI rahatI hai| prAya: gujarAta ke zodha-chAtra hindI se aura adhikAMza hindI bhASI zodhachAtra gajarAtI se aparicita rahate haiN| ata: una anuvAdoM kA lAbha bhI nahIM uThA pAte haiN| DigrI prApti kA lakSya hone se zodha-chAtra adhika zrama nahIM karanA cAhate haiM aura unake mArgadarzaka bhI parizrama se bacane hetu chAtra ko gaharAI meM jAkara tulanA karane yA samIkSA karane hetu vivaza nahIM karate haiN|

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zramaNa, varSa 61, aMka 3 julAI-sitambara 2010 pazcima bhArata ke jainAcAryoM kA sAhityika avadAna (tRtIya zatAbdI I. pU. se sAtavIM zatAbdI taka) RcA siMha [prAcIna bhAratIya sAhitya meM pazcima bhArata ko prAyaH aparanta yA aparAnta ke nAma se jAnA jAtA thaa| yadyapi usakI sImA sarvathA anizcita thii| granthoM meM hameM maharaTTha evaM gurjara zabda bhI prApta hotA hai jisakA sambanya nizcita rUpa se mahArASTra evaM gujarAta se thA, parantu inakI bhI rAjanItika sImA kA nirdhAraNa nahIM kiyA jA sakatA kyoMki ve hamezA ghaTatI-bar3hatI rahatI thiiN| yahA~ pazcima bhArata se tAtparya bhArata ke pazcimI bhAga meM sthita vartamAna mukhya tIna pradezoM-rAjasthAna, gujarAta evaM mahArASTra se hai| (ina pradezoM kA sRjana evaM inakI rAjanItika sImA kA nirdhAraNa 20vIM zatAbdI ke chaThe dazaka meM kiyA gyaa)| yahA~ avalokanIya hai ki ina pradezoM meM jaina dharma IsA pUrva kI prArambhika zatAbdI meM hI pahu~ca gayA thaa| anukUla paristhitiyoM ke kAraNa jaina dharma yahA~ nirantara pallavita evaM puSpita hotA rahA tathA jIvana ke sabhI kSetroM meM usane apanA mahat yogadAna diyaa| prastuta zodha-lekha meM ina tInoM pradezoM ke jainAcAryoM dvArA tIsarI zatAbdI IsA pUrva se lekara sAtavIM zatAbdI taka ke sAhitya ke kSetra meM unake yogadAna ko rekhAMkita kiyA gayA hai|] sAhitya ke kSetra meM jaina AcAryoM kA yogadAna atIva prazaMsanIya rahA hai| prAcInakAla se hI unhoMne vidyA ke kSetra meM apanI lekhanI calAI aura usameM pravINatA prApta kii| hameM aMga-upAMga-prakIrNaka-niyukti-bhASya evaM cUrNi ke rUpa meM eka vizAla sAhitya prApta hotA hai| yadyapi jaina granthoM meM isake 'pUrva' ke bhI sAhitya kA varNana prApta hotA hai aura unheM isI kAraNa 'puvva' yA 'pUrva' sAhitya kahA gayA aura yaha mAnA gayA ki mahAvIra ke pUrva bhI inakA astitva thA aura usameM mahAvIra ke pUrva ke tIrthaMkaroM ke upadeza the| jaina granthoM ke avalokana se yaha jJAta hotA hai ki AcArya bhadrabAhu prathama (jinako samrATa candragupta maurya kA samakAlIna mAnA jAtA hai) antima caturdaza pUrvadhArI the| unake ziSya sthUlabhadra ko caturdaza pUrvo kA jJAna to thA, parantu ve unameM se kevala 10 pUrvo kI hI artha-sahita vyAkhyA kara sakate the, aura * zodha chAtrA--prAcIna bhAratIya itihAsa, saMskRti evaM purAtattva vibhAga, kaa.hi.vi.vi.|

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pazcima bhArata ke jainAcAryoM kA sAhityika avadAna : 25 cAra pUrvoM kI binA artha kI / isa prakAra zvetAmbara paramparA mAnatI hai ki caudaha pUrvoM kA jJAna sthUlabhadra taka thA jinhoMne nepAla meM apane guru bhadrabAhu (bhadrabAhu prathama) se yaha jJAna prApta kiyA thaa| digambara paramparA kA vizvAsa hai ki caudaha pUrvoM ke jJAna kI yaha akSuNNa dhArA bhadrabAhu ke samaya hI samApta ho gaI thii| isa paramparA ke anusAra bhadrabAhu ke samaya 12 varSa kA bhayaMkara akAla par3A thaa| bhadrabAhu sahita sabhI bhikSu dakSiNa bhArata cale gye| vahIM bhadrabAhu kI mRtyu ho gayI aura unakI mRtyu ke sAtha hI jJAna kI yaha dhArA bhI samApta ho gii| samaya ke jhaMjhAvAta meM pUrva - jJAna kI yaha dhArA bhale hI kSINa ho gaI / para sarvathA samApta nahIM huI aura anukUla samaya Ate hI prajJA sampanna AcAryoM ne jJAna kI isa dhArA ko akSuNNa rakhane kA bharapUra prayatna kiyA aura isa satprayAsa meM prazaMsanIya saphalatA bhI prApta kii| inameM gaNadharoM kA yogadAna sarvAdhika hai| isIlie Agama granthoM ko gaNipiTaka bhI kahA gyaa| mahAvIra ke gyAraha gaNadhara the| zvetAmbara paramparA ke anusAra mahAvIra kI mRtyu ke pUrva hI sudharmA evaM indrabhUti gautama ko chor3akara zeSa gaNadharoM kI mRtyu ho cukI thii| ataH zvetAmbara paramparA mahAvIra ke bAda sudharmA ko mahAvIra ke sAre upadezoM ke saMkalana kA zreya detI hai jabaki digambara paramparA mahAvIra kI mRtyu ke bAda pradhAna gaNadhara indrabhUti ko unakA uttarAdhikArI mAnatI hai| jaina zvetAmbara aMga granthoM meM sudharmA aura unake pradhAna ziSya AcArya jambU ke madhya vArtAlApa varNita hai| sAmAnya rUpa meM zvetAmbara paramparA meM 12 aMga, (gyAraha aMga pracalana meM tathA bArahavA~ aMga dRSTivAda ko naSTa mAnA jAtA hai), 12 upAMga (eka upAMga vRSNidazA samApta ho gayA), dasa prakIrNaka, chaH chedasUtra, cAra mUlasUtra evaM do cUlikAsUtra mAnya haiN| samaya ke antarAla ke sAtha AgamoM kI yaha saMkhyA bar3hatI gaI aura yaha 85 taka pahu~ca gaI, kintu sAmAnya taura para yaha saMkhyA zvetAmbaroM ke mUrtipUjaka sampradAya meM 45, sthAnakavAsI aura terApantha sampradAya meM 32 tathA digambara paramparA meM yaha saMkhyA 26 taka sImita hai| yahA~ 12 aMga praviSTa aura 14 aMga bAhya mAne gaye haiM jo anupalabdha haiN| 3 apane vivecyakAla meM pazcima bhArata meM bhI jainAcAryoM kA isa sAhitya ke saMrakSaNa evaM parirakSaNa meM apratima yogadAna rahA hai| jaisAki sarvavidita hai jainAcAryoM ne tIrthaMkaroM ke upadezoM ko surakSita rakhane ke lie kaI vAcanAyeM kiiN| zvetAmbara mAnyatAnusAra aisI tIna pramukha vAcanAoM meM pahalI vAcanA

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26 : zramaNa, varSa 61, aMka 3 / julAI-sitambara-10 pATaliputra meM huI jo mahAvIra nirvANa kI dUsarI zatAbdI meM mAnI jAtI hai| yaha maurya sAmrAjya kI sthApanA. ke prArambhika varSoM kA kAla thA jaba jainasaMgha ke AcArya pada para AcArya bhadrabAhu suzobhita the| zvetAmbara paramparA mAnatI hai ki 12 varSa ke bhayaMkara duSkAla ke bAda yahA~ zramaNa saMgha ekatrita huA aura aMga, upAMga Adi meM jise jo yAda the, una sabakA saMkalana kiyA gyaa| isa vAcanA ke sambandha meM zvetAmbara evaM digambara paramparA meM matabheda hai| digambara paramparA aisI kisI bhI vAcanA kA niSedha karatI hai aura yaha mAnatI hai ki bhayaMkara duSkAla ke kAraNa zruta paramparA sarvathA vinaSTa ho gaI thii| ___ zvetAmbara paramparA ke anusAra dUsarI vAcanA vIra nirmANa kI 9vIM zatAbdI meM AcArya skandila kI adhyakSatA meM mathurA meM hii| mathurA meM Ayojita hone ke kAraNa ise mAthurI vAcanA ke nAma se bhI jAnA jAtA hai| kathAvalI nAmaka grantha se jJAta hotA hai ki mAthurI vAcanA ke samaya vartamAna gujarAta ke valabhI nagara meM AcArya nAgArjuna kI adhyakSatA meM eka anya vAcanA huii| ise nAgArjunIya vAcanA bhI kahate haiN| isake uparAnta sabase mahattvapUrNa tIsarI vAcanA mahAvIra nirvANa ke 980 yA 993 varSa pazcAt punaH valabhI meM huii| isakI adhyakSatA prakhyAta AcArya devarddhigaNi kSamAzramaNa ne kI thii| AcArya ne sabhI saMghoM ko ekatrita kara tatkAlIna samaya meM upalabdha sabhI pAThoM ko pustakabaddha kiyaa| devarddhigaNi kSamAzramaNa ne kisI prakAra kI naI vAcanA kA pravartana nahIM kiyA apitu jo zrutapATha pahale kI vAcanAoM meM nizcita ho cukA thA usI ko ekatra kara vyavasthita rUpa se saMgrahIta kiyaa|" isa prakAra hama dekhate haiM ki pazcima bhArata ke jaina AcAryoM kA sAhitya ko saMrakSaNa pradAna karane meM mahat yogadAna thaa| valabhI ke jainAcAryoM ne dodo vAcanAyeM kara granthoM ko amara kara diyaa| apane isa prazaMsanIya kArya ke kAraNa devarddhigaNi kSamAzramaNa sadaiva yAda rakhe jaayeNge| isa mahAn AcArya ke prArambhika jIvana ke viSaya meM bahuta kama jJAta hai| kalpasUtra sthavirAvalI ke anusAra AcArya devarddhigaNi kAzyapa gotra ke the| lokAnuzruti ke AdhAra para unakI janmabhUmi saurASTra mAnI jAtI hai| yaha kahA jAtA hai ki ve saurASTra nareza arimardana ke maMtrI kAmArddhi ke putra the| inakI mAtA kA nAma kalAvatI thaa| mAtA ne garbhakAla meM Rddhi sampanna deva ko svapna meM dekhA thaa| putra utpanna hone para usI svapna ke AdhAra para unakA nAma devarddhi rakhA gyaa| jaisAki kahA gayA hai ki valabhI nagara meM Ayojita isa tRtIya vAcanA ke ve hI

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pazcima bhArata ke jainAcAryoM kA sAhityika avadAna : 27 adhyakSa the| isakA samaya kahIM vIra nirvANa 980 aura kahIM 993 batAyA gayA hai' arthAt 512 I. athavA 525 I. meM yaha mahAn kArya sampanna huA thaa| sambhavatayA yaha tIsarI vAcanA valabhI ke maitraka rAjavaMza ke rAjA dhruvasena ke kAla meM huii| yahA~ draSTavya hai ki kisI bhI jaina sAkSya meM dhruvasena athavA maitraka vaMza ke na to kisI nareza kA nAmollekha hai aura na hI maitraka rAjavaMza ke kisI sAkSya meM isa vAcanA athavA jaina dharma ke prati unake anurAga kA koI ullekha hai, parantu aitihAsika sAkSya hameM isI kAla meM vAcanA Ayojita hone kI ora saMketa karate haiN| devarddhigaNi kA yaha kArya atyanta vaijJAnika thaa| ve pUrva meM huI vAcanAoM se paricita the| apane kAla se kucha hI samaya pUrva huI nAgArjunIya evaM skandalIya vAcanA kI kamiyA~ unheM jJAta thiiN| donoM ke pATha bheda meM samAnatA nahIM thii| cU~ki donoM AcAryoM kA pratyakSa milana nahIM ho pAyA thA, ataH ina donoM vAcanAoM meM bhI kucha bheda sthAyI rUpa se raha gayA thaa| kathAvalI meM donoM vAcanAoM ke matabheda spaSTa rUpa se varNita haiN| devarddhigaNi ne vaijJAnika paddhati ko prazraya diyaa| unhoMne vAcanAkAra AcArya skandila kI vAcanA ko pramukhatA pradAna kI tathA nAgArjunIya vAcanA ko pAThAntara ke rUpa meM svIkAra kara donoM ko sammAnajanaka sthAna pradAna kiyA aura jaina saMgha ko eka aura vighaTana se bacA liyaa| nandIsUtra inakI hI racanA mAnI jAtI hai|" 10 pazcima bhArata ke jaina AcAryoM kI zreSTha paramparA meM AcArya mallavAdI kA nAma vizeSa ullekhanIya hai| inake bhI prArambhika jIvana ke bAre meM atyalpa jJAna hai| bacapana se hI bahuta tejasvI the| prabhAvakacarita evaM prabandhakoza se inake bAlya jIvana para kiMcit prakAza par3atA hai| prabhAvakacarita meM inakI janmabhUmi valabhI batAI gaI hai| 1deg isI prakAra yadi prabandhakoza ke sandarbhoM para vizvAsa kiyA jAe to unakI mAtA durlabhadevI valabhI nareza zilAditya kI bhaginI thI11 aura isa prakAra mallavAdI kSatriya kula ke Thaharate haiN| yadyapi ina sandarbhoM ko puSTa karane ke lie hamAre pAsa koI aura sAkSya nahIM hai| kintu aisA kahA jAtA hai ki bhRgukaccha meM unake guru ko jo unake mAmA bhI the, nanda nAmaka eka bauddha AcArya ne zAstrArtha meM parAjita kara diyA thaa| 12 apane guru ke parAbhava kA badalA lene ke lie mallavAdI svayaM bhRgukaccha gaye aura usa bauddha bhikSu ko parAjita kiyaa| yaha zAstrArtha chaH mahInoM taka calatA rhaa| anta meM vijayazrI malla ko milii| isa vijaya ke upalakSya meM unako vAdI kI

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28 : zramaNa, varSa 61, aMka 3 / julAI-sitambara-10 upAdhi dI gii| aura ve mallavAdI ke nAma se prasiddha hue| ___AcArya mallavAdI eka mahAn sAhityakAra the| unake dvArA racita tIna granthoM kI sUcanA milatI hai|13 1. dvAdazAranayacakra, 2. padmacarita, 3. sanmati tarka ttiikaa| dvAdazAranayacakra nyAya viSaya kA eka utkRSTa grantha hai| isa grantha meM cakra ke bAraha AroM ke samAna bAraha adhyAya the parantu durbhAgyavaza vartamAna meM yaha grantha upalabdha nahIM hai| batAyA jAtA hai ki terahavIM zatAbdI ke AcArya hemacandra taka yaha grantha vidyamAna thaa| prabhAvakacarita meM prazaMsApUrvaka yaha kahA gayA hai ki prativAda rUpI gajakumbha ko bhedane meM kesarI tulya isa grantha kA vAcana mallavAdI ne apane ziSya samudAya ke sammukha kiyaa|14 unake dvArA racita padmacarita meM rAma ke guNoM kA varNana kiyA gayA thaa| yaha grantha bhI vartamAna meM nahIM miltaa| mallavAdI kA eka prasiddha grantha sanmatitarka TIkA thii| vartamAna meM yaha grantha bhI aprApya hai| yaha prasiddha kRti AcArya siddhasena divAkara ke sanmatitarka para mallavAdI kI TIkA thii| isa TIkA ke kucha uddharaNa kAlAntara ke granthoM meM prApta hote haiN| udAharaNasvarUpa AcArya haribhadra ne apane grantha anekAntajayapatAkA meM mallavAdI ke isa grantha se kaI uddharaNa prastuta kiye haiN| AcArya haribhadra ke isa uddharaNa se mallavAdI kI tithi-nirdhAraNa meM sahAyatA milatI hai| isase yaha spaSTa ho jAtA hai ki mallavAdI haribhadra ke pahale vidyamAna the| isake atirikta prabhAcandrAcArya ne prabhAvakacarita meM mallavAdI ke sAtha bauddhoM ke zAstrArtha kI tithi dI hai jo5 vIra nirvANa saMvat 884 arthAt vi.saM. 414 (471I.) se samIkRta kI jA sakatI hai| pazcima bhArata ke jaina AcAryoM meM jinabhadragaNi kSamAzramaNa kA nAma vizeSa ullekhanIya hai| apane sAhityika avadAnoM ke kAraNa ve jaina paramparA meM atyanta pratiSThita haiN| inake prArambhika jIvana ke bAre meM hameM alpa jJAna hai parantu kAlAntara meM jaina AcAryoM ne unake mahattvapUrNa kArya ko dekhate hue unheM AcArya paramparA meM mahattvapUrNa sthAna diyaa| inakA janma sthAna kahA~ thA, isakI prAmANika jAnakArI nahIM haiM parantu inakA valabhI se ghaniSTha sambandha thA, yaha avazyameva pramANita hotA hai| unake dvArA kRta vizeSAvazyaka bhASya kI eka prati jisameM zaka samvat 531 (609 I.) ullikhita hai,16 valabhI ke eka jaina mandira meM samarpita kI gaI thii| isa sandarbha se yaha spaSTa haiM ki jinabhadragaNi isake pahale ke the| prasiddha kalAvid pro. umAkAnta zAha ko akoTA grAma se do pratimAe~ milI haiN| unhoMne pratimAoM ke lekhoM meM utkIrNa AcArya jinabhadra ko

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pazcima bhArata ke jainAcAryoM kA sAhityika avadAna : 29 vizeSAvazyaka bhASya ke racayitA AcArya jinabhadra kSamAzramaNa se samIkRta kiyA hai|17 pro. zAha ne pratimAoM ke AdhAra para inakA kAla 550 se 600 I. ke madhya rakhA hai| utkIrNa lekhoM ke anusAra vaha nivRtti kula se sambandhita the tathA yaha bhI spaSTa hotA hai ki unakA eka nAma vAcanAcArya bhI thaa| kahA jAtA hai ki inhoMne suAraka (Adhunika sopArA) nagara ke eka seTha ke cAroM putroM ko dIkSA pradAna kI thii| kAlAntara meM inake nAma se bhinna-bhinna cAra prakAra kI zAkhAe~ udbhUta huIM aura unhIM kuloM ke nAma para unakI prasiddhi jinabhadragaNi kSamAzramaNa eka bhASyakAra ke rUpa meM atyanta prasiddha haiN| AgamoM ke vyAkhyA-granthoM meM niyukti ke bAda bhASya evaM cUrNi kA sthAna AtA hai| niyuktiyA~ gUr3ha hotI haiM aura unake artha sAMketika bhASA meM hone ke kAraNa durbodha hote haiN| ina niyuktiyoM ko samajhane ke lie bhASya kA sahArA lenA par3atA hai| binA bhASya ke inake arthoM ko samajhanA asambhava hai| AcArya ke dvArA racita grantha nimna haiM18 1. vizeSAvazyaka bhASya, 2. vizeSAvazyaka bhASya svopajJavRtti, 3. bRhatsaMgrahaNI, 4. vRhatkSetra samAsa, 5. vizeSaNavatI, 6. jItakalpa, 7. jItakalpabhASya, 8. anuyogadvAracUrNi, 9. dhyaanshtk| ina granthoM meM anuyogadvAracUrNi gadyAtmaka hai, zeSa racanAyeM padmAtmaka haiN| isI prakAra vizeSAvazyaka bhASya para svopajJavRtti saMskRta meM hai jabaki zeSa racanAeM prAkRta meM nibaddha haiN| dhyAnazataka ke bAre meM vidvAnoM meM sandeha hai ki yaha unakI racanA hai yA nhiiN| vizeSAvazyaka bhASya19 atyanta mahattvapUrNa grantha hai| isameM 3603 gAthAe~ haiN| yaha eka aisA grantha hai jisameM jaina AgamoM meM varNita sabhI mahattvapUrNa viSayoM kI carcA kI gaI hai| isameM jaina tattvoM kA nirUpaNa anya darzanoM kI tulanA ke sAtha prastuta hai jisase isakI upayogitA aura bar3ha jAtI hai| isameM gaNadharavAda kA pUrA vivecana milatA hai| hama jAnate haiM ki Avazyakaniyukti meM sAta nihnavoM kI carcA kI gayI hai| isa bhASya meM AThaveM nihnava boTika kI bhI carcA hai| inhIM boTikoM ko kaI vidvAnoM ne digambara sampradAya se samIkRta kiyA hai| isI prakAra jItakalpabhASya meM 2606 gAthAyeM haiN| bhASyakartA ne sAdhusAdhviyoM ke prAyazcita-vidhi kA vistAra se ullekha kiyA hai| isI prakAra jItakalpa bhASya AcArya jinabhadra kI apanI hI kRti jItakalpasUtra para likhA huA bhASya hai| isameM unake dvArA likhita vyavahAra bhASya, paMcakalpa mahAbhASya

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30 : zramaNa, varSa 61, aMka 3 / julAI-sitambara-10 Adi granthoM kI aneka gAthAyeM akSaraza: uddhRta haiN| isa kAraNa aneka vidvAnoM ne ise saMgraha grantha mAnA hai| isameM mukhya rUpa se prAyazcitta ke vidhi-vidhAna kI carcA hai| isameM jinabhadragaNi ne Agama, zruta, AjJA, dhAraNA aura jita ina pA~ca prakAra ke vyavahAroM kA vistAra se vivecana kiyA hai| sArAMza meM AcAra cAritra kI zuddhi ke lie prAyazcitta kA vyavahAra anivArya mAnA hai| ___ inake dvArA racita tIsarA bhASya vRhatkalpa laghu bhASya hai jo chedasUtra bRhatkalpa ke mUla sUtroM para AdhArita hai|20 jaina dharma evaM saMskRti ko samajhane ke lie isa bhASya kA vizeSa mahattva hai| isase prathama bAra jaina dharma kI saMgaThanAtmaka vyavasthA para pracura prakAza par3atA hai| isameM jaina zramaNoM ke pA~ca prakAra-AcArya, upAdhyAya, bhikSu, sthavira aura kSullaka tathA bhikSuNiyoM ke pA~ca prakAra-pravartinI, abhiSekA, bhikSuNI, sthavirA aura kSullikA batAyA gayA hai| isa grantha meM bhikSu-bhikSuNiyoM ke lie ucita evaM anucita upAzraya, bhikSubhikSuNiyoM ke vihAra kA upayukta kAla evaM sthAna, rAtri bhojana kA niSedha Adi viSayoM para vistAra se prakAza DAlA gayA hai| saMkSepa meM 'bRhatkalpa laghubhASya' kA jaina sAhitya ke itihAsa meM eka mahattvapUrNa sthAna hai| isameM bhASyakAra ke samaya kI evaM anya samakAlIna bhAratIya sAmAjika, sAMskRtika, rAjanItika evaM dhArmika sthiti para prakAza DAlane vAlI sAmagrI kI pracuratA kA darzana hotA hai| inake dvArA anya racita grantha bRhatkalpabhASya apUrNa hI prApta hotA hai| isameM bRhatkalpa laghubhASya meM pratipAdita viSayoM kA hI vistArapUrvaka vivecana kiyA gayA hai| __vyavahArabhASya unake dvArA racita eka mahattvapUrNa bhASya hai| yaha bhASya bhI bhikSu-bhikSuNiyoM ke AcAra-vyavahAra se sambandhita hai| isameM bhI bRhatkalpalaghubhASya ke hI samAna AcAra-vyavahAra evaM prAyazcitta kA varNana kiyA gayA hai| isa bhASya meM AcAra-niyamoM ke atirikta AcArya jinabhadra ne kucha bhAratIya prAntoM ke deza svabhAva kI bhI carcA kI hai| unhoMne mAnA hai ki kucha sAdhusAdhvI apane deza svabhAva se hI aneka doSoM se yukta hote haiN| unake anusAra Andhra meM utpanna huA ho aura akrUra ho, mahArASTra meM paidA huA ho aura avAcAla ho, kosala meM paidA huA ho aura aduSTa ho, aisA 100 meM se eka bhI milanA muzkila hai| isI prakAra unake dvArA racita oghaniyukti bhASya aura piNDaniyukti bhASya meM kramaza: vaiyAvRtti, saMyama, tapa, samiti, bhAvanA evaM piNDa sambandhI viSayoM

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pazcima bhArata ke jainAcAryoM kA sAhityika avadAna : 31 para vizeSa prakAza DAlA gayA hai| inakA sabase mahattvapUrNa grantha paMcakalpa mahAbhASya paMcakalpaniyukti ke vyAkhyAna ke rUpa meM hai| isameM unhoMne vistArapUrvaka prakAza DAlA hai ki kisa prakAra ke vyaktiyoM ko pravajyA denI cAhie aura kisa prakAra ke vyakti pravajyA ke ayogya haiN| isameM bhArata ke una kSetroM kI carcA hai| jinameM sAdhu-sAdhviyoM ko bhramaNa karane kI salAha dI gaI hai aura unheM Arya kSetra kA batAyA gayA hai| ___ pazcima bhArata ke anya pratiSThita AcAryoM meM AcArya kAlaka kA nAma atyanta zraddhA se liyA jAtA hai aura unakI gaNanA jaina dharma ke prabhAvaka AcAryoM meM hotI hai| yahA~ avalokanIya hai ki jaina paramparA meM eka se adhika kAlaka nAmadhArI AcArya hue haiM, apane vivecya kAla meM jo kAlaka nAmadhArI AcArya haiM ve kAlaka dvitIya haiN|21 apanI prasiddha pustaka 'suvarNabhUmi meM kAlakAcArya' meM umAkAnta zAha jI ne kAlaka nAmadhArI sabhI AcAryoM kI samIkSA kI hai|22 pro. zAha lambe tarka-vitarkoM ke bAda isa vicAra para pahu~cate haiM ki kAlaka hI gardabha yA gardabhilla kA nAza karane vAle prabhAvaka AcArya the jinhoMne prathama zatAbdI I.pU. ke Asa-pAsa pazcima bhArata meM apanI mahattvapUrNa bhUmikA kA nirvahana kiyA thaa| aitihAsika ghaTanAoM ke sandarbha meM yaha ullekhanIya hai ki AcArya kAlaka kI atyanta sundara bahana sarasvatI kA apaharaNa ujjayinI nareza gardabhilla ne kara liyA thaa| usI ko chur3Ane ke lie AcArya kAlaka ne zakoM kA sahArA liyA thaa| ina AcArya kAlaka kA janma dhArAvarSa meM mAnA jAtA hai| ye yahA~ ke rAjA vajra siMha aura unakI patnI surasundarI ke putra the|23 inheM prajJApanAsUtra nAmaka upAMga kA racayitA mAnA jAtA hai| inakA vyaktitva virATa thaa| AvazyakacUrNi tathA Avazyaka niyukti se jJAta hotA hai ki eka bAra jaba AcArya kAlaka pratiSThAna gaye the usa samaya vahA~ jainiyoM kA prasiddha tyohAra paryuSaNa cala rahA thaa| paryuSaNa parva (saMvatsarI) jaina dharmAvalambiyoM dvArA bhAdrapada zukla paMcamI ko manAyA jAtA hai| jaba AcArya kAlaka pratiSThAna gaye to ThIka usI dina vahA~ kI janatA dvArA manAyA jAne vAlA tyohAra 'indramaha' bhI par3a rahA thaa| sAtavAhana rAjA kI prArthanA para AcArya kAlaka ne paJcamI ke eka dina pUrva arthAt caturthI ko hI paryuSaNa parva manAne kI AjJA pradAna kI jisase janatA parezAna na ho ske| yahA~ dhyAtavya hai ki aisA nirNaya kevala aise prabhAvaka AcArya de sakate haiM jo yugapradhAna AcArya evaM zrutadhara hoN|25

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32 : zramaNa, varSa 61, aMka 3 / julAI-sitambara-10 AcArya priyagrantha rAjasthAna ke prasiddha AcAryoM meM se eka the| sambhavata: ye mAdhyamikA arthAt vartamAna cittaur3a ke rahane vAle the| kalpasUtra kI therAvalI meM inheM mAdhyamikA zAkhA kA pravartaka mAnA gayA hai|26 isase spaSTa hai ki ye isI kSetra ke Asa-pAsa ke hI rahane vAle the| isI grantha se jJAta hotA hai ye AcArya sasthita supratibaddha ke ziSya the| jaina granthoM meM AcArya sasthita kA janma vIra nirvANa 243 arthAt vikrama pUrva 227 batAyA gayA hai| isase spaSTa hai ki AcArya priyagrantha kA samaya bhI isI ke Asa-pAsa hogaa| jaina paramparA meM AcArya priyagrantha ko maMtravidyA kA vizeSa jJAtA mAnA jAtA hai eka bAra hiMsA pradhAna yajJa ko unhoMne maMtravidyA ke bala para rukavAyA aura vahA~ upasthita logoM ko pratibodha dekara adhyAtma ke anukUla banAyA thaa|27 __ AcArya vajrasena apane yuga ke eka prabhAvazAlI AcArya the| prabhAvakacarita ke anusAra unakA janma mahAvIra nirvANa 492 arthAt lagabhaga 35 I.pU. meM huA thaa|28 unakA janma kahA~ huA thA, yaha jJAta nahIM hai parantu unhoMne suparika (Adhunika sopArA) kSetra ko apanI karmabhUmi bnaaii| ve eka dIrghajIvI AcArya the| ve 9 varSa kI avasthA meM hI saMnyAsI bana gaye the aura 120 varSa taka zramaNa paramparA kA pAlana kara 128veM varSa meM mRtyu ko prApta hue| unakA mukhya kArya kSetra sopArA thaa|29 vahA~ unhoMne zreSThI jinadatta ke cAra putroM nAgendra, candra, vidyAdhara, nivRtti ko jaina dIkSA pradAna kI thii| kAlAntara meM cAroM putroM ke nAma para cAra kula arthAt cAra gaNa sthApita he| arthAt nAgendra kula, candra kula, vidyAdhara kula aura nivRtti kul| isakI pratyeka zAkhA meM aneka prabhAvaka AcArya hue| AcArya pAdalipta tIsarI zatAbdI I. ke prakhyAta jainAcArya the| prabhAvaka carita ke anusAra unakA janma uttara pradeza ke ayodhyA nagara meM huA thaa| yadyapi inakA janma uttara pradeza meM huA thA kintu inakA kAryakSetra pazcima bhArata thaa| ve sAtavAhana nareza hAla ke rAjadarabAra ke eka vibhUti the| ye jaina dharma darzana ke prakhyAta paNDita the| ye kAvya pratibhA ke bhI dhanI the| AcArya pAdalipta kA sAhityika avadAna atyanta prazaMsanIya hai| ve apane yuga ke vizruta vidvAn the| unake dvArA racita 'taraMgavatI' prAkRta bhASA kI eka prasiddha racanA hai|31 aneka jaina vidvAnoM ne isa kathA kA apane granthoM meM ullekha kiyA hai| nauvIM zatAbdI ke AcArya zIlAMka ne 'caupannamahApurisacariya' grantha

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pazcima bhArata ke jainAcAryoM kA sAhityika avadAna : 33 meM isake kalA evaM lakSaNa zAstra kI vizeSa prazaMsA kI hai| isI prakAra AcArya jinabhadragaNi kSamAzramaNa ne bhI apane vizeSAvazyaka bhASya meM isakA vAsavadatta kathA ke sAtha ullekha kiyA hai| prabhAvaka carita meM inake anya do granthanirvANakalikA aura praznaprakAza kA ullekha milatA hai| nirvANakalikA meM dIkSA sambandhI niyamoM kI carcA hai tathA praznaprakAza ko jyotiSa viSayaka grantha mAnA gayA hai| pAdaliptasUri kI vidvattA evaM sarasa kavitA kI prazaMsA karate hue kuvalayamAlA ke racayitA udyotanasUri ne sAtavAhana rAja hAla kI vidvatgoSThiyoM meM inako gale ke hAra ke samAna suzobhita batAyA hai| NimmalamaNeNa guNagaruyaeNa paramattharayaNasAreNa / pAlittaeNa hAlo hAreNa va sohaI goTThIsu22 / / udyotanasUri kI isa prazaMsA se spaSTa ho jAtA hai ki AcArya pAdalipta dharma darzana ke jJAtA hone ke sAtha-sAtha kavi ziromaNi bhI the| ___pazcima bhArata ke ina zreSTha AcAryoM meM niyuktikAra bhadrabAhu kA nAma sarvopari hai| zrutakevalI bhadrabAhu se antara sthApita karane ke lie inheM bhadrabAhu dvitIya bhI kahA jAtA hai|33 prabandhakoza meM inheM mahArASTra ke pratiSThAnapura kA batAyA gayA hai|34 ye brAhmaNa dharmAvalambI the aura guptakAlIna prasiddha vidvAn vArAhamihira ke jyeSTha bhrAtA the| prabandhakoza meM vistAra se batAyA gayA hai ki ye donoM sahodara bhrAtA nirdhana evaM nirAzrita the| saMsAra se virakta ho, donoM bhAiyoM ne jaina dharma kI dIkSA lI aura donoM jyotiSa zAstra ke prakANDa paMDita bne| kAlAntara meM donoM bhAiyoM meM virodha ho gayA aura donoM ne apanI alagaalaga rAha pkdd'ii| AcArya bhadrabAhu kA nAma vArAhamihira ke kAraNa prasiddha nahIM hai apitu ve apanI vidvattApUrNa racanAoM ke kAraNa amara ho gye| ve jainAgama ke prakANDa jJAtA the aura niyukti sAhitya ke rUpa meM unhoMne AgamoM kI sUtramayI vyAkhyAyeM bhI kii| niyuktiyA~ AryA chanda meM racita padmamayI prAkRta racanAyeM haiN| ye niyuktiyA~ apanI vividha viSayoM ke kAraNa hI nahIM apitu apanI sAMskRtika sAmagrI ke lie bhI vikhyAta haiN| ina niyuktiyoM kA jaina paramparA meM vahI sthAna hai jo vaidika paramparA meM nirukta kA thaa| AcArya bhadrabAhu ne svayaM dasa granthoM para dasa niyuktiyoM kI racanA karane kA ullekha kiyA hai|35 jina Agama granthoM para unhoMne niyukti kI racanA kI, ve nimna haiM- 1. Avazyaka, 2. dazavaikAlika, 3. uttarAdhyayana,

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34 : zramaNa, varSa 61, aMka 3 / julAI-sitambara-10 4. AcArAMga, 5. sUtrakRtAMga, 6. dazAzrutaskandha, 7. bRhatkalpa, 8. vyavahAra, 9. sUryaprajJapti, 10. Rssibhaassit| digambara paramparA ke AcArya zvetAmbara AcAryoM ke samAna hI pazcima bhArata ke digambara AcAryoM kA yogadAna bhI prazaMsanIya rahA hai| apane vivecya kAla sAtavIM zatAbdI taka kisI digambara AcArya kA nAma abhilekhoM meM to nahIM milatA parantu sAhityika srotoM se unakI mahat kRtiyoM kI jAnakArI prApta avazya hotI hai| digambara paramparA ke mahAn AcAryoM meM guNadhara kA nAma sarvopari hai|26 ye isa paramparA ke zrutadhara AcArya mAne jAte haiN| inake janma-sthAna ke viSaya meM vizeSa jAnakArI prApta nahIM hai kintu AcArya dharasena ke sAtha inakA nAma jur3A hone ke kAraNa inakA kAryakSetra pazcima bhArata kA gujarAta prAnta rahA hogA, yaha vizvAsa kiyA jA sakatA hai| AcArya guNadhara kA sAhityika avadAna atyanta zlAghanIya hai| AcArya guNadhara aura dharasena kI pratiSThA digambara paramparA meM zrutadhara ke rUpa meM hai| ata: donoM ne sAhitya ke kSetra meM apanA viziSTa yogadAna diyaa| AcArya guNadhara ne 'kasAyapAhuDa' jaise mahattvapUrNa grantha kI racanA kii| isa grantha ko unhoMne sUtra rUpa meM nibaddha kiyaa| ata: guNadhara ko digambara paramparA kA prathama sUtrakAra bhI mAnA jAtA hai| kahA jAtA hai ki AcArya ne 16 hajAra padya parimANa viSaya ko 180 gAthAoM meM saMkSipta kara diyaa| isa grantha ko mahAsamudra ke samAna mAnA gayA hai, jisameM karma vijJAna sambandhI viSaya para carcA kI gaI hai| kasAyapAhuDa grantha meM 15 adhikAra (viSaya) haiM, aura 53 vivaraNa gAthAoM sahita 233 gAthAyeM haiN| ina 233 gAthA sUtroM meM AcArya guNadhara ne krodha, mAna, mAyA, lobha ina cAra kaSAyoM kA vaijJAnika rUpa se varNana kiyA hai| unhoMne karma bandha ke cAroM bhedoM prakRtibandha, sthitibandha, anubhAgabandha aura pradezabandha kA vistAra se varNana kara karma bandha kI vyApaka vyAkhyA kI hai| kyoMki ye bandha hI mAnava ke AtmasvarUpa kA bodha karAne meM bAdhaka hote haiN| isa mahattvapUrNa grantha ne Ane vAlI zatAbdiyoM meM digambara paramparA ke mahAn AcAryoM ko atyanta prabhAvita kiyaa| AcArya vIrasena evaM jinasena ne isI grantha para 'jayadhavalA' nAmaka mahAn TIkA kI racanA kI jisameM 60 hajAra zloka haiN| yahI nahIM AcArya yativRSabha ne isI grantha ko AdhAra banAkara cUrNi grantha kI racanA kI jisameM 6 hajAra zloka haiN| jayadhavalA ke maMgalAcaraNa

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pazcima bhArata ke jainAcAryoM kA sAhityika avadAna : 35 meM AcArya vIrasena ne guNadhara kI vandanA kI hai, jisane kasAyapAhuDa jaise uttama grantha kA vyAkhyAna kiyA hai jeNiha kAsAyapAhuDamaNeyaNayamujjalaM aNaMtatthaM / gAhAhi viyariyaM taM guNaharabhaDArayaM vaMde / / 28 jahA~ taka guNadhara ke kAla kA prazna hai, prAya: sabhI vidvAn unheM AcArya dharasena ke pahale kA mAnate haiN| inheM AcArya arhabali ke samaya kA mAnA gayA hai| nandIsaMgha kI 'prAkRta paTTAvalI' meM arhadbali kA samaya mahAvIra nirvANa 565 arthAt prathama zatAbdI I.pU. mAnA gayA hai| kahA jAtA hai ki arhadabali ke netRtva meM eka vRhat muni sammelana huA thA, jisameM guNadhara saMgha kI sthApanA huI thii| prasiddha vidvAn DaoN. nemicandra zAstrI kA mAnanA hai ki saMgha sthApanA kI sthiti meM pahu~cane taka kI khyAti arjita karane meM guNadhara kI paramparA ko kama se kama 100 varSa lage hoNgeN| ata: guNadhara kA samaya vikrama pUrva prathama zatAbdI mAnanA ucita hai|39 AcArya dharasena digambara paramparA ke AcAryoM meM AcArya dharasena kA mahattvapUrNa sthAna hai| unake janma sthAna ke bAre meM jJAta nahIM hai parantu inakA kAryakSetra vartamAna gujarAta kA saurASTra kSetra thaa| jaina granthoM meM AcArya dharasena ko saurASTra ke gRhanagara kI candra guphA meM nivAsa karane vAlA batAyA gayA hai| ujjite giri sihare dharaseNo dharai vaya-samidiguttI / caMdaguhAI NivAsI bhaviyaha tasu NAmahu paya juyalaM / / 11 AcArya dharasena jaina darzana ke prakANDa jJAtA the| SaTkhaNDAgama kA sampUrNa viSaya unako jJAta thaa| kahA jAtA hai ki unhoMne apanA mRtyu samaya nikaTa jAnakara do medhAvI jaina AcAryoM puSpadanta evaM bhUtabali ko SaTkhaNDAgama kA sampUrNa pATha grahaNa karA diyA thaa| isa prakAra AcArya dharasena ne apane yogya ziSyoM ko sArA jJAna pradAna kara zruta kI dhArA ko avicchinna banAye rkhaa| AcArya dharasena kA samaya bhI vivAdAspada hai| nandIsaMgha kI prAkRta paTTAvalI meM arhadbali, mAghanandI, dharasena, puSpadanta evaM bhUtabali kA nAmollekha hai aura inheM eka dUsare kA uttarAdhikArI batAyA gayA hai| ahiballi mAghanandi ya dharaseNaM puSphayaMta bhUdabalI / / aDavIsaM igavIsaM ugaNIsaM tIsa vIsa vAsa puNo / / 42

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36 : zramaNa, varSa 61, aMka 3 / julAI-sitambara-10 isa AdhAra para AcArya nemicandra zAstrI ne dharasena kA samaya 73 I. se lekara 106 I. taka mAnA hai|43 kucha vidvAnoM ne saurASTra ke gRhanagara ke eka guphA bAbA pyArA maTha se prApta eka abhilekha ke AdhAra para bhI inake samaya ko pramANita karane kA prayAsa kiyA hai|44 isa guphA meM svastika, bhadrAsana, nandIpada, mInayugala, kalaza Adi ke cihna khude haiN| isa khaNDita abhilekha meM kaivalya jJAna, jarA-maraNa Adi zabda bhI par3he jA sakate haiN| abhilekha ke atyadhika khaNDita hone ke kAraNa samasta lekha kA sAra jJAta nahIM kiyA jA sakatA parantu kucha vidvAnoM ne yaha anumAna lagAyA hai ki isa kArdamaka rAjavaMza ke kAla meM kisI mahAn jaina muni ke deha tyAga kA vRttAnta hai| isa abhilekha kI tithi bhI vivAdAspada hai| parantu use caSTana kA prapautra, jayadAmana kA pautra aura anAma vyakti kA putra kahA gayA hai| yadi yaha lekha rudradAmana kA hai to isa abhilekha kA samaya 150 I. ke pahale kA honA cAhie kyoMki anya sAkSyoM se rudradAmana kA yahI kAla ThaharatA hai| ina vidvAnoM kA anumAna hai ki ukta abhilekha dharasena kI samAdhimaraNa kI smRti meM utkIrNa kiyA gayA hai| parantu yahA~ draSTavya hai ki ukta abhilekha meM kisI muni kA koI nAmollekha nahIM hai| yaha nizcita hai ki yaha abhilekha jaina paramparA se sambandhita hai parantu kevala anumAna ke AdhAra para kisI viziSTa vyakti yA mani se sambandhita nahIM kiyA jA sktaa| isake atirikta dUsare kucha vidvAn SaTkhaNDAgama ko pA~cavIM-chaThavIM zatAbdI kI racanA mAnate haiN| AcArya puSpadanta evaM AcArya bhUtabali AcArya puSpadanta evaM bhUtabali jaina paramparA ke sarvAdhika prasiddha AcAryoM meM se haiN| medhAsampanna ye donoM AcArya dharasena ke pAsa SaTkhaNDAgama kA adhyayana karane ke lie gaye the aura donoM ne vinayapUrvaka SaTkhaNDAgama ke dArzanika evaM saiddhAntika tattvoM kA gambhIra adhyayana kiyA thaa| jaina paramparA ke anusAra AcArya puSpadatta eka zreSThi ke putra the aura AcArya bhUtabali saurASTra ke nahapAna nAmaka nareza the| gautamIputra zrI zAtakarNI se parAjita hokara nahapAna nareza ne zramaNa dIkSA grahaNa kara lI aura bhUtabali ke nAma se vikhyAta hue| jaina-paramparA se jJAta hotA hai ki AcArya puSpadanta kA nAma kucha aura thA aura unakI sundara daMtapaMkti ko dekhakara unake guru dharasena ne yaha nAmakaraNa kiyaa|6 AcArya zrutanandI ke zrutAvatAra se spaSTa hotA hai ki puSpadanta evaM bhUtabali

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pazcima bhArata ke jainAcAryoM kA sAhityika avadAna : 37 donoM AcAryoM ne zikSA grahaNa kara varSAvAsa samApta hone para dakSiNa kI ora prasthAna kiyA aura donoM karahATaka phuNce|47 karahATaka ko kucha vidvAn mahArASTra ke satArA jile ke Adhunika karhATa se samIkRta karate haiM jabaki kucha vidvAn mahArASTra ke kolhApura se| jo kucha bhI ho yaha nagara usa samaya vidyA kA mahattvapUrNa kendra thaa| jahA~ taka sAhityika avadAna kA prazna hai digambara sAhitya racanA ke kSetra meM puSpadanta evaM bhUtabali kA avadAna sabase mahattvapUrNa hai| unhoMne SaTkhaNDAgama ke prArambhika vIsadisutta ke antargata sataprarUpaNA ke 177 sUtroM kA nirmANa kiyaa| inake kAryoM ko Age bar3hAte hue AcArya bhUtabali ne vIsadi sutta ke sUtroM sahita 6 hajAra sUtroM meM 5 vizAla khaNDoM kA nirmANa kiyaa| isake atirikta unhoMne mahAbandhaka nAmaka chaThe khaNDa ke tIsa hajAra sUtra aura rce| isase spaSTa hai ki SaTkhaNDAgama ke prArambhika sUtroM kI racanA AcArya puSpadanta ne aura avaziSTa sUtroM kI racanA AcArya bhUtabali ne kii| yahA~ yaha dhyAtavya hai ki SaTkhaNDAgama ke 6 khaNDoM meM 40 hajAra zloka haiN| antima chaThA khaNDa mahAbandha ke nAma se prasiddha hai aura yaha akele tIsa hajAra zloka meM nibaddha hai| mahAbandha kA dUsarA nAma mahAdhavalA bhI hai| ____jahA~ taka donoM AcAryoM ke samaya kA prazna hai, paramparAgata srotoM ke anusAra donoM AcAryoM kA adhikAMza samaya sAtha-sAtha bItA thaa| donoM ne eka sAtha dIkSA lI thI aura sAtha hI AcArya dharasena se zikSA grahaNa kI thii| aisA pratIta hotA hai ki puSpadanta, bhUtabali se Ayu meM bar3e the kyoMki SaTkhaNDAgama dhavalATIkA meM AcArya vIrasena ne maMgalAcaraNa ke sandarbha meM puSpadanta kI pahale vandanA kI hai| nandI saMgha kI prAkRta paTTAvalI meM bhI AcArya dharasena ke bAda puSpadanta aura isake bAda bhUtabali kA nAma AtA hai| isa paTTAvalI meM AcArya puSpadanta kA kAla 30 varSa aura bhUtabali kA kAla 20 varSa kA mAnA gayA hai| ina paTTAvaliyoM ke AdhAra para puSpadanta evaM bhUtabali kA kAla IsA kI prathama-dvitIya zatAbdI mAnA gayA hai|8 / ___isa prakAra zvetAmbara evaM digambara donoM sampradAyoM ke ina AcAryoM kI jIvanI evaM kAryoM ko dekhakara yaha niSkarSa nikAlA jA sakatA hai ki jaina sAhitya ko surakSita rakhane meM tathA apanI lekhanI dvArA inako samRddha banAne meM inakA kitanA mahattvapUrNa yogadAna thaa| pazcima bhArata meM jaina dharma ke pracAraprasAra meM ina AcAryoM kI mahattvapUrNa bhUmikA thii| pazcima bhArata meM jaina dharma kI do-do vAcanAyeM kara jaina dharma ko lokapriya banAne meM inakA prayAsa sarAhanIya

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38 : zramaNa, varSa 61, aMka 3 / julAI-sitambara - 10 hai| vartamAna meM bhI pazcima bhArata jaina dharma ke mahattvapUrNa kendra ke rUpa meM dikhAI detA hai| ina AcAryoM ko samAja tathA zAsakIya donoM staroM para sahayoga milaa| AcAryoM ke sAdagIpUrNa jIvana ke prati samAja meM atyanta zraddhAbhAva thaa| sAmAnya varga inake dainika jIvana ke upabhoga meM Ane vAlI vastuoM kA dAna detA thaa| AcAryoM tathA bhikSu bhikSuNiyoM ke adhyayana-adhyApana meM koI bAdhA na Aye, isakA dhyAna rakhA jAtA thaa| AcAryoM ko rAjakIya stara para bhI zAsakoM kA sahayoga evaM saMrakSaNa prApta huA / kAlAntara kI zatAbdiyoM meM aneka jaina AcAryoM ne kaI rAjadarabAroM ko suzobhita kiyA aura apanI lekhanI evaM tapasyApUrNa jIvana se na kevala rAjAoM, rAja-parivAroM, ucca padastha adhikAriyoM apitu pUre janamAnasa ko prabhAvita kiyaa| sandarbha grantha 1.D.APN, Vol. 1, page 117 118, F.N-3 2. tIrthodgArita, pR0 696 3. AvazyakacUrNi, pR0 187 4. jaina sAhitya kA bRhad itihAsa, bhAga eka, pR0 127-28 5. vahI, pR0 132-33 6. bhAratIya saMskRti meM jaina dharma kA yogadAna, pR0 55 7. prAkRta prApara nemsa, bhAga eka, pR0 384 8. jaina dharma ke prabhAvaka AcArya, pR0 314 9. vahI, pR0315 10. bhAratIya saMskRti meM jaina dharma kA yogadAna, 11. prabhAvaka carita, pR0 77 12. jaina dharma ke prabhAvaka AcArya, pR0 334, prabandhakoza patrAGka, 22 13. jaina dharma ke prabhAvaka AcArya, pR0 341 14. vahI, pR0 342 15. prabhAvaka carita, pR0 79 16. jaina dharma ke prabhAvaka AcArya, 17. vahI, pR0 377 18. vahI, pR0 376 19. vahI, pa0 381 pR0 344 20. bhAratIya saMskRti meM jaina dharma kA yogadAna, 21. jaina dharma ke prabhAvaka AcArya, pR. 380 pR0 70 pR. 72

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pazcima bhArata ke jainAcAryoM kA sAhityika avadAna : 39 22. vahI, pR0 185 23. suvarNa bhUmi meM kAlakAcArya, pR0 22 24. prAkRta prApara nemsa, bhAga-prathama, pR0 170 25. vahI, pR0 411 26. jaina dharma ke prabhAvaka AcArya, pR0 130 27. kalpasUtra, 205 28. jaina dharma ke prabhAvaka AcArya, pR0 178 29. vahI, pR0 256 30. vahI, pR0 258 31. prabhAvaka carita, pR0 28 32. jaina dharma ke prabhAvaka AcArya, pR0 215 33. vahI, pR. 241 34. vahI, pR0, 369 35. prAkRta prApara nemsa, bhAga prathama, pR0 412 36. bhAratIya saMskRti meM jaina dharma kA yogadAna, pR0 72 37. tIrthaMkara mahAvIra aura unakI AcArya paramparA, bhAga-2, pR0 28 38. jaina dharma kI aitihAsika rUparekhA, pR0 62-63 39. jaina dharma ke prabhAvaka AcArya, tRtIya saM., pR. 266 40. vahI, pR0 30-31 41. jaina paramparA aura zramaNa saMskRti, pR0 191; SaTkhaNDAgama, bhAga-1, pR0 96 42. jaina dharma ke prabhAvaka AcArya, tR.saM, pR0 294 43. vahI, pR0 270 44. tIrthaMkara mahAvIra aura unakI AcArya paramparA, pR0 46 45. epigrAphiyA iNDikA, bhAga-16, pR0 239-241; jaina rilIjana eNDa raoNyala DaoNyanesTija oNpha nArtha iNDiyA, bhAga-1, pRSTha 78 46. epigrAphiyA iNDikA, bhAga-16, pR0 240 47. SaTkhaNDAgama dhavalATIkA, bhAga-1, pRSTha 71 48. tIrthaMkara mahAvIra aura unakI AcArya paramparA, pR0 51 zrutAvatAra, padma 132 133 49. da jaina sorseja oNpha da hisTrI oNpha iNDiyA, peja-144, SaTkhaNDAgama dhavalATIkA, prathama pustaka, prastAvanA, pR0 22-31

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zramaNa, varSa 61, aMka 3 julAI-sitambara 2010 sAranAtha saMgrahAlaya meM saMgRhIta jaina mUrtiyA~ (jaina paramparA aura kalA ke vizeSa sandarbha meM) DA0 zAnti svarUpa sinhA [ prastuta lekha sAranAtha saMgrahAlaya meM saMgRhIta jaina tIrthakara kI mUrtiyoM se sambandhita hai| isake dvArA vidvAn lekhaka ne sAranAtha ko jo mukhyataH buddha kI upadezasthalI tathA maurya evaM guptakAlIna bauddhamUrtiyoM kI dRSTi se prasiddha hai, jaina mUrtikalAvazeSoM kI dRSTi se bhI mahattvapUrNa batalAyA hai|] jaina paramparA meM kalA kI dRSTi se buddha kI prathama upadeza-sthalI sAranAtha aura vArANasI nagara donoM kA mahattva rahA hai| vArANasI kA ullekha vibhinna jaina granthoM yathA- prajJApanA, jJAtAdharmakathA, uttarAdhyayana cUrNi, kalpasUtra, upAsakadazAMga, Avazyakaniyukti, nirayAvalikA, antakRtdazA', tiloyapaNNatti (yativRSabha kRta), uttara-purANa (guNabhadra kRta), pArzvanAtha-caritra (vAdirAjasUri kRta) evaM ArAdhanA kathA koza (nemidatta kRta) Adi meM huA hai| inake atirikta 'vividhatIrthakalpa' meM bhI vArANasI kA vistAra se varNana huA hai, jisameM vArANasI kA paricaya dete hue ise cAra bhAgoM meM bA~TA gayA hai, yathAdeva-vArANasI, rAjadhAnI-vArANasI, madana-vArANasI, vijaya-vArANasI tathA vizvanAthaprAsAda kA vArANasI kI rAjadhAnI ke rUpa meM ullekha huA hai| aitihAsikatA kI dRSTi se pArzvanAtha kA vArANasI se sambandha siddha ho cukA hai| ___ purAtattva kI dRSTi se jaina kalA paramparA meM vArANasI kA mahattva guptakAla se hI hai jisake pramANa hameM rAjaghATa evaM vArANasI ke vibhinna sthaloM se prApta hote haiN| vartamAna meM jaina dharma se sambandhita purAtAttvika sAmagrI bhArata kalA bhavana (vArANasI), purAtattva saMgrahAlaya, sAranAtha aura rAjya saMgrahAlaya, lakhanaU meM surakSita hai| jaina dharma se sambandhita mUrtiyoM kA nirmANa vArANasI meM gupta kAla se 20vIM zatI I0 taka hotA rahA hai jisake pramANa rAjaghATa, sAranAtha, bhelUpura vArANasI ke aneka sthaloM ke utkhanana se prApta hue haiN| * asisTenTa prophesara, kalA itihAsa vibhAga, dRzya kalA saMkAya, kAzI hindU vizvavidyAlaya, vArANasI-221005

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sAranAtha saMgrahAlaya meM saMgRhIta jaina mUrtiyA~ : 41 vArANasI se RSabhanAtha, ajitanAtha, supArzvanAtha, candraprabha, vimalanAtha, zAntinAtha, munisuvratanAtha, neminAtha, pArzvanAtha, mahAvIra Adi tIrthaMkaroM kI mUrtiyA~ prApta huI haiN| vArANasI ke jaina mandiroM meM supArzvanAtha, zreyAMsanAtha aura pArzvanAtha kI sarvAdhika mUrtiyA~ haiN| sambhavata: ina tIrthaMkaroM kI mUrtiyoM kA anya tIrthaMkaroM kI mUrtiyoM kI tulanA meM adhika saMkhyA meM prApta honA isa bAta kA pramANa hai ki vArANasI uparokta tIrthaMkaroM kI kalyANaka-bhUmi rahI hai| sAranAtha sthita zreyAMsanAtha ke atirikta vArANasI ke anya sabhI jaina mandira supArzvanAtha evaM pArzvanAtha ko samarpita haiN| mUrtiyoM ke nirmANa meM pUre kSetra ko usakI samagratA meM dekhanA adhika samIcIna hai| isa dRSTi se na kevala zreyAMsanAtha kI janma-sthalI sAranAtha se jaina mUrtiyoM ke pramANa mile haiM balki supArzvanAtha evaM pArzvanAtha kI janmasthalI evaM vArANasI ke vibhinna kSetroM se bhI tIrthaMkara mUrtiyoM ke paryApta udAraNa mile haiM jo lagabhaga chaThI zatI I0 se 20vIM zatI I0 ke madhya kI haiN| inameM mahAvIra, yakSa-yakSI yukta neminAtha, gaja-lAMchana yukta ajitanAtha, pratimAsarvatobhadrikA evaM paMcatIrthI AkRtiyA~ mukhya haiN| vArANasI -sAranAtha sthita aneka jaina mandiroM (digambara evaM zvetAmbara donoM hI paramparA ke) meM saMgRhIta mUrtiyoM ke kSetra ke rUpa meM dekhA jA sakatA hai| vartamAna meM sAranAtha-vArANasI meM sthita jaina mandira 18vIM se 20vIM zatI I0 ke madhya ke haiN| prastuta zodha-lekha meM sAranAtha saMgrahAlaya meM saMgrahIta jaina mUrtiyoM ke mAdhyama se 'sAranAtha kA jaina paramparA evaM kalA meM mahattva' ujAgara karanA hamArA abhISTa hai| sAranAtha vastutaH kAzI athavA vArANasI kA hI eka bhAga rahA hai| purAtAttvika pramANa ke rUpa meM kAzIrAja ke dIvAna jagata siMha ko acAnaka hI sAranAtha se eka bauddha maMjUSA prApta huI, jisane logoM kA dhyAna AkarSita kiyA, pariNAmasvarUpa sAranAtha meM utkhanana kArya prArambha huaa| isa utkhanana meM vipula mAtrA meM bauddha aura sAtha hI vaidika-paurANika tathA jaina dharma se sambandhita kalA avazeSoM ke udAharaNa mile, jisase isa sthAna kA bhAratIya kalA aura saMskRti kI dRSTi se mahattva bar3ha gyaa| sAranAtha ke utkhanana se prApta avazeSoM kA likhita saMkalana DA0 dayArAma sAhanI ne apane grantha meM vistAra se kiyA hai| yaha satya hai ki saMkhyA kI dRSTi se sarvAdhika bauddha avazeSa sAranAtha utkhanana se hI prApta hue haiM parantu vaidika-paurANika paramparA

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42 : zramaNa, varSa 61, aMka 3 / julAI-sitambara-10 aura jaina paramparA ke apekSAkRta kama saMkhyA meM prApta purAtAttvika avazeSa sAranAtha ke sAmAjika dhArmika-samarasatA kI ora saMketa karate haiN| vartamAna meM bhI sAranAtha meM bauddha dharma ke mandiroM ke sAtha hI ziva ko samarpita sAraMgadeva kA mandira aura dhammekha stUpa ke pAsa sthita digambara evaM siMhapurI sthita zvetAmbara jaina mandiroM (donoM hI zreyAMsanAtha ko samarpita) tathA kuSANa, gupta evaM gahar3avAla kAla taka ke kalAvazeSa isa sthAna ke dhArmika-sAMskRtika evaM kalAtmaka gatividhiyoM ke mahattva ko rekhAkiMta karate haiN| jaina dharma meM 24 tIrthaMkaroM ko sarvocca devoM (devAdhideva) ke rUpa meM pratiSThA prApta hai| vastutaH tIrthaMkara, jaina dharma kI tyAga evaM sAdhanA kI mUlabhAvanA ke zAzvata pratIka haiM, jo jaina dharma kA mUlAdhAra rahA hai| ayodhyA ke bAda kAzI ko hI jaina paramparA meM sarvAdhika mahattva prApta hai, kyoMki 24 tIrthaMkaroM meM se cAra tIrthaMkaroM ke vibhinna kalyANaka (cyavana, janma, dIkSA aura kaivalya) vArANasI meM hI sampanna hue| aitihAsikatA kI dRSTi se bhI pArzvanAtha kA kAzI se sambandha rahA hai| isa rUpa meM bhI mahattvapUrNa hai ki sAtaveM tIrthaMkara supArzvanAtha aura 23veM tIrthaMkara pArzvanAtha kA janma vArANasI nagara meM kramazaH vartamAna bhadainI eMva bhelUpura nAmaka sthAnoM para huA thA jabaki AThaveM tIrthaMkara candraprabha kA janma vArANasI nagara se 23 ki.mI. dUrI para sthita candrapurI nAmaka sthAna para huA thaa|6 14vIM zatAbdI ke AcArya jinaprabhasUri ke anusAra vArANasI nagara se candrapurI kI dUrI r3hAI yojana thI, jo uparokta dUrI se samAnatA rakhatI hai, sAtha hI jinaprabhasUri ne candraprabha ke cAra kalyANakoM ke bhI yahIM sampanna hone kA ullekha kiyA hai| 11veM tIrthaMkara zreyAsaMnAtha ke janmasthala ke rUpa meM siMhapurI tIrtha kA ullekha milatA hai, jisakI pahacAna vartamAna sAranAtha se kI gayI hai| zreyAMsanAtha kI janmasthalI hone ke kAraNa hI sAranAtha kA jaina paramparA meM Aja bhI vizeSa mahattva hai| vArANasI se sambandhita cAra tIrthaMkaroM yathA- supArzvanAtha, candraprabha, zreyAMsanAtha evaM pArzvanAtha ke kalyANaka sampanna hone ke sandarbha yativRSabha kRta 'tiloyapaNNatti' grantha meM ullikhita haiN| tiloyapaNNatti ke anusAra zreyAMsanAtha kA janma phAlguna zukla ekAdazI ko zravaNa nakSatra meM siMhapura meM huA thaa| inake mAtA-pitA kramazaH veNu devI aura viSNu narendra the| sIhapure seyaMso viNhuNarideNa veNudevIe / ekkArasie phagguNasidapakkhe samaNabhe jAdo / / '

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sAranAtha saMgrahAlaya meM saMgRhIta jaina mUrtiyA~ : 43 zreyAMsanAtha ke janma eMva sthAna ke sandarbha meM uttara-purANa tathA triSaSTizalAkApuruSacaritra meM zreyAMsanAtha kA nAma 'zreyAMsa' rakhane ke kAraNa kA bhI ullekha huA hai, jisake anusAra garbha meM Ane ke bAda se hI sabhI rAjaparivAra aura sampUrNa rASTra kA zreya arthAt kalyANa huaa| jinasya mAtApitarAvutsavena mahIyasA / amidhAM zreyasi dine, zreyAMsa iti ckrtuH||11 vartamAna meM purAtattva saMgrahAlaya, sAranAtha meM pro0 mArutinandana prasAda tivArI jI ke prayAsa se pradarzita jaina mUrtiyoM ke atirikta sAranAtha sthita digambara jaina mandira evaM sAranAtha se dakSiNa dizA meM lagabhaga do ki.mI. dUrI para sthita siMhapurI ke zvetAmbara jaina mandira (donoM zreyAMsanAtha ko samarpita) meM jaina mUrtiyA~ upalabdha haiN| saMgrahAlaya kI jaina mUrtiyA~ gupta kAla se 10vIM zatI I. ke madhya kI haiM, jabaki uparyukta mandiroM kI mUrtiyA~ 18vIM se 20vIM zatI I0 ke madhya kI nirmita haiN| donoM mandiroM meM surakSita mUrtiyoM meM se kaI udAharaNa dUsare sthaloM para banane ke bAda ina mandiroM meM upAsakoM dvArA sthApita kiye gaye (jivarAja pApar3IvAla dvArA saMgamaramara meM nirmita mUrtiyA~), jo sAranAtha kI jaina paramparA ko aura bhI puSTa karatI haiN| pro. tivArI ke sAtha saMyukta sarvekSaNa se udghATita evaM sAranAtha meM utkhanana se prApta kula pA~ca jaina mUrtiyA~ prakAza meM AyI haiN| vartamAna meM ina jaina mUrtiyoM ko sAranAtha sthita saMgrahAlaya meM darzakoM ke avalokanArtha pradarzita kiyA gayA hai, jinakA vistRta vivecana isa prakAra hai:1. zrIvatsa-triratna zilApaTTa- yaha zilApaTTa sambhavata: pUjA ke nimitta nirmita kiyA gayA thaa| isa paTTa kI sabase bar3I viziSTatA hai| jaina dharma ke sarvamAnya maMgalacihna zrIvatsa, triratna, cakra (dharmacakra) aura dhvajastambha kA aMkana dAyeM se bAyeM aMkana meM sarvaprathama dhvaja-staMbha kA ukerana hai, jo tIna staroM vAlI pIThikA para sthita hai| yaha dhvajastambha mAnastambha kA bhI sUcaka ho sakatA hai, kyoMki jisa rUpa meM sAmane vizAla zrIvatsa banA hai aura usake nicale sire meM padamakalikAoM kA aMkana huA hai vaha zrIvatsa cihna pUjana ke sandarbha se aura anya mahattva se jur3atA hai| madhya bhAga meM zrIvatsa cihna kA atyanta surucipUrNa evaM kalAtmaka aMkana huA hai| sabase anta meM cAroM dizAoM kA pratinidhitva karate cAra triratnoM kA aMkana cakra ke cAroM ora huA hai| yaha aMkana isa prakAra huA hai ki mAno sabhI dizAoM se triratna

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44 : zramaNa, varSa 61, aMka 3 / julAI-sitambara - 10 cihna isa kAla-cakra ko surakSA pradAna karate hue unako sahArA bhI de rahA ho| pro0 tivArI ne zailI ke AdhAra para isa paTTa kA nirmANa kAla lagabhaga guptakAla kA uttarArdha mAnA hai, jabaki DaoN0 pramoda candrA ise kuSANakAla kA mAnate haiN| parantu zailIgata viziSTatA aura cunAra ke balue prastara kA prayoga pro0 tivArI kI mAnyatA ko adhika bala detA hai| mathurA se prApta kaI kuSANakAlIna AyAgapaTToM para bhI cAroM ora cAra triratnoM kA aMkana draSTavya hai parantu inameM madhya meM cakra ke sthAna para tIrthaMkara AkRtiyoM kA utkIrNana huA hai| 2. vimalanAtha - cunAra ke balue prastara meM nirmita isa pratimA meM vimalanAtha (13veM tIrthaMkara) kAyotsarga meM cAmaradhArI sevakoM se veSTita rUpAyita haiN| vartamAna meM isa mUrti kA mastaka khaNDita hai| vimalanAtha ke caraNoM ke pAsa pIThikA para paramparAnurUpa tIrthaMkara kA lAMchana varAha utkIrNa hai / mUlanAyaka ke vakSa para zrIvatsa cihna hai| yaha mUrti digambara paramparA kI hai| isa mUrti kA nirmANakAla lagabhaga navIM zatI I0 hai / 3. tIrthaMkara mUrti kA zIrSa bhAga- tIrthaMkara kI isa khaNDita pratimA kA zIrSa bhI cunAra balue prastara meM nirmita hai| vartamAna meM isa mUrti meM mastaka sahita prabhAmaNDala ke dAIM ora kA bhAga hI surakSita hai| isa saumya mukha mUrti meM mUlanAyaka ke mastaka kA bhAga ghuMgharAle keza vinyAsa vAlA hai| lamba karNa, nAsAgra dRSTi aura puSpAlaMkRta prabhAmaNDala ke AdhAra para yaha sahaja hI anumAna lagAyA jA sakatA hai ki yaha tIrthaMkara mUrti apanI pUrNatA meM atyanta hI manohArI mUrti rahI hogii| pro0 tivArI ne hI sarvaprathama zIrSa bhAga ke trichatra ke AdhAra para ise tIrthaMkara mUrti ke rUpa meM pahacAnA thaa| isa mUrti meM prabhAmaNDala vAle bhAga ke bAyeM ora eka mAlAdhArI nabhacArI gandharva AkRti ko bAdaloM kI pRSThabhUmi meM manohArI rUpa meM darzAyA gayA hai| mAlAdhArI vidyAdhara kI mukhAkRti para mandasmit kA sundara bhAva hai jo tIrthaMkara ke prati AdarabhAva kA sUcaka hai| gandharvAkRti ke nIce eka tIrthaMkara AkRti ko dhyAna - mudrA meM darzAyA gayA hai| sambhavataH yaha mUrti pUrNatA meM paMcatIrthI prakAra kI rahI hogii| 4. pArzvanAtha mUrti kA zIrSa bhAga- prastuta khaNDita mUrti bhI cunAra ke balue prastara meM nirmita hai| 23veM tIrthaMkara pArzvanAtha kI pahacAna sira ke Upara sundara sapta sarpa phaNoM se suzobhita chatra se spaSTa hai| isa

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sAranAtha saMgrahAlaya meM saMgRhIta jaina mUrtiyA~ : 45 mUrti meM tIrthaMkara ke cehare para mandasmit kA bhAva evaM nAsAgra dRSTi unake gahana tapa aura usase utpanna paramAnanda ke AdhyAtmika bhAva kI sundaratama prastuti karatA hai| kuMcita keza evaM lamba karNa tIrthaMkara mUrtiyoM ke lakSaNa ke anurUpa draSTavya haiN| nizcita hI yaha mUrti bhI uparokta mUrti ke samAna apanI pUrNatA meM manohArI rahI hogii| zailI kI dRSTi se bhI yaha mUrti navIM zatI ke uttarArdha aura 10vIM zatI I0 ke pUrvArdha ke madhya kI jAna par3atI hai| tIrthaMkara mUrti kA zIrSa bhAga- sAranAtha se prApta uparokta mUrti paramparA meM prastuta khaNDita zIrSa bhI cunAra ke balue prastara meM nirmita hai| patrAvalI yukta trichatra se isa pratimA kI pahacAna tIrthaMkara ke rUpa meM spaSTa hai| yaha mUrti nizcita hI uparokta mUrti ke bAda nirmita huI hogI, pro. tivArI ne isa mUrti ko zailI ke AdhAra para 10vIM zatI I. kA mAnA hai| sAranAtha se prApta aura vartamAna meM purAtattva saMgrahAlaya, sAranAtha meM pradarzita uparokta pA~coM udArahaNa kuSANa-uttara guptakAla se 10vIM zatI I0 ke madhya ke haiN| isa kAlAvadhi kI sabhI jaina mUrtiyA~ digambara paramparA kI haiN| sAranAtha se prApta sabhI tIrthaMkara mUrtiyA~ khaNDita haiM, jo jaina mUrtiyoM kI upekSA ko darzAtA hai, parantu uparyukta paristhitiyoM meM eka ora sAranAtha kA jaina paramparA meM zreyAMsanAtha kI janmasthalI ke rUpa meM ullekha aura dUsarI ora kama se kama uttara-guptakAla se sAranAtha meM jaina mUrtiyoM kA milanA mahattvapUrNa hai yaha isa sambhAvanA ko janma detA hai ki Age vizada adhyayana aura sarvekSaNa se bhaviSya meM hone vAle utkhananoM se aura bhI mUrtiyA~ mila sakatI haiN| bahuta sambhava hai ki prArambhika sthiti meM kevala bauddha kalA-kendra ke rUpa meM sAranAtha ke mahattva ke kAraNa jaina mUrtiyoM kI pahacAna aura rakha-rakhAva ko sAranAtha meM mahattva na bhI milA ho, kintu Aja ke sandarbha meM jaina paramparA aura kalA, bauddha paramparA aura kalA ke samAna hI zramaNa paramparA kI eka sazakta dhArA hai, jisakA pravAha vaidika-paurANika evaM bauddha kalA ke samAna hI nirantaratA meM milatA hai| sandarbha 1. jaina satyendra mohana, vArANasI kA aitihAsika paricaya, zrI digambara jaina pArzvanAtha janmabhUmi mandira, bhelUpura, vArANasI , 1995, pR03; motIcandrakAzI kA itihAsa, vArANasI, 1985.

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46 : zramaNa, varSa 61, aMka 3 / julAI-sitambara-10 2. jaina balabhadra, bhArata ke digambara jaina tIrtha (prathama bhAga), mumbaI, 1974, pR0 zAra 111-134. 3. vividha tIrthakalpa (jinaprabhasUri kRta), sampAdaka-jina vijaya, siMghI jaina hi granthamAlA, granthAMka - 10, zAnti niketana (baMgAla), 1934, pR0 74. 4. sinhA, zAnti svarUpa- "signiphikensa oNpha sAranAtha ina jaina TraiDizana aiNDa ArTa", jaina kanTrIbyUzana TU vArANasI, sampAdaka- Ara0 sI0 zarmA evaM ghoSAla, vArANasI, 2006, pR049-67 5. sAhanI dayArAma, kaiTalAga oNpha di myUjiyama oNpha ArkiyolAjI aiTa sAranAtha, kolakAtA, 1914, pR0164 evaM 327-328. 6. tivArI, mArutinandana- jaina pratimAvijJAna, pArzvanAtha vidyApITha, vArANasI, 1981, pR030-31 7. jaina lalita candra- vArANasI jaina tIrtha darzana, vArANasI, 1997, pR015 8. vividha tIrthakalpa, pR074 9. tiloyapaNNatti, 14/536 10. uttara purANa, 57/32-58 11. triSaSTizalAkApuruSacaritra-4/1/86 12. sinhA zAnti svarUpa, pU0ni0 pR067 citra K 1. zrIvatsa-triratna zilApaTTa, guptottara kAla, purAtattva saMgrahAlaya, sAranAtha (kramAMka saM0 380)

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sAranAtha saMgrahAlaya meM saMgRhIta jaina mUrtiyA~ : 47 Jina Hoad, Varanasi. Bth Century AD. Sarnath Museum 2. vimalanAtha, navIM zatI I0, purAtattva saMgrahAlaya, sAranAtha (kramAMka saM0 236) 3. tIrthaMkara mUrti kA zIrSa bhAga, navIM zatI I0, purAtattva saMgrahAlaya, sAranAtha (kramAMka saM0 242) 4. pArzvanAtha mUrti kA zIrSa bhAga, navIM-10vIM zatI I0, purAtattva saMgrahAlaya sAranAtha (kramAMka saM0 75) 5. tIrthaMkara mUrti kA zIrSa bhAga, 10vIM zatI I0, purAtattva saMgrahAlaya, sAranAtha (kramAMka saM0 444)

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zramaNa, varSa 61, aMka 3 julAI-sitambara 2010 bhAratIya kalA meM lakSmI-zrIvatsa kA antassambandha aura aMkana DaoN. ayodhyA nAtha tripAThI DaoN. nirmalA guptA" [DaoN. ayodhyA nAtha tripAThI evaM DaoN. nirmalA guptA ne prastuta lekha meM lakSmI aura zrIvatsa ke pArasparika antassambandhoM kI pRSThabhUmi meM bhAratIya kalA meM inake aMkana kI vivecanA kI hai| sAtha hI aitihAsika dRSTi se zrIvatsa ke vikAsa, usake bahuvidha aMkana, sAhityika-purAtAttvika sandarbho tathA svarUpagata vikAsa ko bhI acche DhaMga se prastuta kiyA hai|] 'pratIka' hamArI prAcIna sAMskRtika dharohara haiN| dhArmika vicAra aura karmakANDIya vidhi ke rUpa meM maMgala pratIka Aja samAja ke hara stara para vyApta ho gae haiM, bar3e aura choTe sabhI unakI ora AkRSTa hue haiN| vastutaH inakA mukhya uddezya manuSya ke kaSToM kA nivAraNa karanA thaa| sampUrNa-kalA jagat kA siMhAvalokana karane se yaha tathya bhI ubhara kara sAmane AtA hai ki prAcIna kAla se hI pratIkoM meM dhArmika va dArzanika abhiprAya kA bhI saniveza rahA hai| devI aura devatAoM kI pratimAoM kA lakSaNa nizcita karate samaya dhArmika pratIkoM kI AvazyakatA huii| isake lie dhArmika AcAryoM aura zilpiyoM ne prAcIna mAMgalika cihnoM para dhyAna diyA aura unheM vibhinna deva-mUrtiyoM ke lie svIkAra kiyA, jaise- zaMkha, cakra aura padma ko viSNu kI mUrti meM, cakra aura padma ko buddha kI mUrti meM, cakra, siMha aura zrIvatsa ko tIrthaMkara kI mUrti meN| lagabhaga prathama zatI I0 se dhArmika pratIka yA cihna kA yaha nayA rUpa sAmane Ane lgaa| Aja pracalita sarvAdhika pratIkoM ke antargata mukhyatayA-maMgala vihaga (prAyaH haMsa), zrIvatsa, svastika, ghaTa, mithuna, patravallI, pramatha, pUrNaghaTa, patralatA, phullavallI, gaMgA-yamunA, zrIvRkSa, cakra, triratna, darpaNa, parazu, bhadrAsana, mAlA, cAmara Adi kI gaNanA kI jAtI hai| inhIM kalA-pratIkoM meM zrIvatsa bhI eka hai aura isakA apanA viziSTa mahattva hai| * esosieTa prophesara prAcIna itihAsa vibhAga, ema.DI.pI.jI. kAleja, prtaapgddh'| ** asisTenTa prophesara prAcIna itihAsa vibhAga, pI.jI. kAleja, paTTI, prtaapgddh'|

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bhAratIya kalA meM lakSmI-zrIvatsa kA antassambandha aura aMkana : 49 zrIvatsa na kevala bhAratIya kalA varan bhAratIya jana-jIvana kA eka mahattvapUrNa pratIka hai jisakI gaNanA aSTamAMgalikoM meM kI gayI hai| jaina tathA bauddha granthoM meM svastika, nandyAvarta, varddhamAnaka, bhadrAsana, kalaza, darpaNa, mIna-mithuna, chatra, puSpadAma Adi ke sAtha zrIvatsa kA bhI ullekha prApta hotA hai| svastika aura zrIvatsa hamArI saMskRti ke sarvAdhika mahattvapUrNa mAMgalika cihna rahe haiN| svastika sArvabhaumikatA evaM sarvamaMgala kA aura zrIvatsa sukhasamRddhi kA dyotaka hai| sAhitya kA svasti-vAcana 'svasti zrI' bhAratIya kalA meM bhI yathAvat abhyaMkita huA hai| isIlie svastika aura zrIvatsa ke aMkana kA prastutIkaraNa sAtha-sAtha kiyA gayA hai| aise aneka udAharaNa ur3IsA meM khAravela ke hAthI-gumphA abhilekha evaM madhyapradeza ke gunA jilA sthita canderI zilAbhilekha meM pAe gae haiN| tamilanADu meM karUra ke nikaTa eka guphA ke zilA-paryaMka para svastika evaM zrIvatsa eka sAtha utkIrNa haiM, jisakA nirmANa kAla lagabhaga tRtIya zatI0I0 mAnA gayA hai| mathurA se mile jaina AyAgapaTToM para tathA kauzAmbI aura dakSiNI bhArata se mile katipaya buddhapaTToM para bhI svastika aura zrIvatsa kA aMkana sAtha-sAtha kiyA gayA hai| zrIvatsa ('zrIvatsa' arthAt zrI kA putra) lakSmI kA pratIka thaa| ata: lakSmI ke samAna zrIvatsa bhI sukha-samRddhi kA dyotaka rahA hai| bhAratIya kalA meM lakSmI aura zrIvatsa ke sAtha-sAtha utkIrNa hone kA bhI ullekha prApta hotA hai| sA~cI ke stUpa saM. 2 ke vedikA stambhoM para tathA amarAvatI ke caitya gavAkSa ke zIrSa para inake aMkana pAe gae haiN| sA~cI ke stUpa saM.2 ke eka vedikA-stambha para padmalatA kA aMkana hai, jisameM cAra ghere haiN| eka ghere meM padmasthA aura padmahastA lakSmI tathA latA ke zIrSa para zrIvatsa utkIrNa hai| lakSmI ke sAtha-sAtha zrIvatsa kA aMkana pAMcAla, kuNinda aura mathurA ke sikkoM para bhI kiyA gayA hai| pAMcAla nareza phAlgumitra ke sikkoM ke pRSThabhAga para hAtha meM kamala lie hue lakSmI khar3I haiM jisake dAyeM pArzva meM zrIvatsa kA aMkana kiyA gayA hai|11 kuNinda zAsaka amoghabhUti ke kucha tA~be tathA cA~dI ke sikkoM ke agra bhAga para eka mRga, mRga ke Age nArI-AkRti (lakSmI) tathA mRga ke sIMgoM ke bIca zrIvatsa utkIrNa hai| isI prakAra mathurA kSetra meM zAsana karane vAle puruSadatta, rAmadatta, gomitra dvitIya tathA zeSadatta ke sikkoM para sthAnaka lakSmI ke pArzva meM zrIvatsa kA aMkana kiyA gayA hai| aise sikkoM kA varNana ailana ne briTiza saMgrahAlaya ke sUcIpatra meM kiyA hai|2 lakSmI tathA zrIvatsa ke samavargIya hone kA prabala sAkSya yaha hai ki donoM ko viSNu ke vakSa para AsIna mAnA jAtA hai| viSNu ke vakSa para zrIvatsa . ke lakSaNa kA eka rocaka vRttAnta mahAbhArata meM bhI pAyA jAtA hai jisameM

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50 : zramaNa, varSa 61, aMka 3 / julAI-sitambara-10 rudra aura nArAyaNa meM pahale yuddha hotA hai aura phira sandhi ho jAtI hai| sandhi ke samaya rudra se nArAyaNa ne kahA adyaprabhRti zrIvatsaH zUlAGko me bhavatvayaM / . mama pANyaGkitazcApi zrIkaNThastvaM bhaviSyasi / / 13 arthAt Apake zUla se aMkita mere vakSa kA yaha cihna Aja se zrIvatsa hogA aura mere hAtha se Apake kaNTha meM jo cihna aMkita ho gayA hai usase - Apa zrIkaNTha khlaayeNge| zrIvatsa kI AkRti evaM isake vibhinna aMkana ko dekhane se spaSTa ho jAtA hai ki isa pratIka kA udbhava eka mAnava-mUrti ke rUpa meM huA thA, kyoMki apane samAna guNoM ke kAraNa manuSya hI lakSmI-putra hone ke lie sakSama thaa| mAnavAkRti vAle zrIvatsa ke sarvottama udAharaNa sindhu-sabhyatA kI mRNmUrtiyoM4 tathA gaMgA-ghATI se mile enthraoNpomArphika tAmra-upakaraNoM meM5 draSTavya haiN| samaya ke sAtha-sAtha isa pratIka ke svarUpa meM parivartana hotA gyaa| sthAnaka mAnava mUrti se prArambha hokara maurya-zuMga yuga meM yaha pAlathI mArakara baiThe mAnava ke AkAra kA ho gyaa| bharahuta, sA~cI, mathurA, bhAjA, sAranAtha Adi sthaloM se zrIvatsa kA aisA hI aMkana milA hai| kAlAntara meM yaha phaNa uThAe hue do nAgoM kA mithuna banA aura antataH caturdala puSpa ke rUpa meM parivartita ho gyaa| zrIvatsa kA nAga-mudrA rUpa hameM prAya: kuNinda, kulUta aura yaudheyasikkoM16 para aura ahicchatrA, bhuilA (bastI, u.pra.) tathA tumaina se prApta mRdabhANDoM para dikhAI par3atA hai| zrIvatsa kA caturdala rUpa prAyaH madhyayugIna deva-pratimAoM ke vakSoM para pAyA jAtA hai| yaha rUpa jaina pratimAoM tathA katipaya abhilekhoM meM bhI pAyA jAtA hai| zrIvatsa kI AkRti mAnava-mUrti se udbhUta huI, isakI puSTi uttarI tathA dakSiNI bhArata se mile kaI utkIrNa phalakoM se hotI hai| sA~cI, sAranAtha, kauzAmbI tathA mathurA ke utkIrNa zilpa meM zrIvatsa ke mAnavAkAra rUpa kA ullekha karanA nitAnta samIcIna pratIta hotA hai| sAMcI18 tathA sAranAtha ke vedikA-stambhoM para, kauzAmbI se19 mile eka toraNa khaNDa para aura mathurA ke mATa nAmaka sthAna se milI caSTana kI mUrti kI kamarapeTI ke eka padaka para2deg hAthoM aura pairoM ko golAI se mor3akara jina mAnava-AkRtiyoM ko utkIrNa kiyA gayA hai ve zuMgayugIna zilpa ke zrIvatsa pratIka ke AkAra meM haiN| dakSiNa 'bhArata ke peDumuDiyama nAmaka sthAna se mile eka zilA-phalaka para gaNeza, brahmA, nRsiMha, viSNu, lakSmI, zivaliMga, mahiSAsuramardinI durgA ke sAtha hI

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bhAratIya kalA meM lakSmI - zrIvatsa kA antassambandha aura aMkana : 51 zrIvatsa kA bhI aMkana kiyA gayA hai| isa phalaka meM zrIvatsa pratIka kI UparI noka ko mAnava mukha banA diyA gayA hai| rAjakIya saMgrahAlaya cennaI meM kAverIpakkama se prApta eka prastara phalaka surakSita hai jisapara kirITadhArI aura mAnavamukha zrIvatsa kA gajAbhiSeka utkIrNa kiyA gayA hai / 21 zrIvatsa kA udbhava eka mAMgalika cihna ke rUpa meM huA thaa| sA~cI ke vizAla stUpa ke uttarI toraNa dvAra ke eka stambha ke Upara cakrAsana para eka vizAla triratna citrita hai jisake madhya meM zrIvatsara 2 kA pratIka aMkita hai| zrIvatsa kI udbhAvanA Aja se lagabhaga sAr3he tIna hajAra varSa IsA pUrva meM huI hogii| usa kAla ke udAharaNa hameM prAcIna mAtRdevI kI mRNmayI mUrtiyoM ke sAtha pAyI jAne vAlI 'sTAra zepDa' puruSa mRNmUrtiyoM, gaMgAghATI ke enthrApomArphika tAmra-upakaraNoM tathA bogajakoI ke abhilekhoM meM milate haiN| zrIvatsa kI yaha mAMgalika paramparA kramazaH zrIcakroM evaM tAre ke AkAra kI (sTArazepDa) mRNmUrtiyoM ke rUpa meM zuMga-yuga taka pAyI jAtI rhii| kuSANa kAla se zrIvatsa kI mAMgalika paramparA meM eka abhinava abhiprAya aura jur3a gyaa| yaha abhiprAya thA mahApuruSa ke vakSa - lakSaNa ke rUpa meM aMkana / prArambha meM ise jaina tIrthaMkaroM kI pratimAoM ke vakSa para utkIrNa kiyA gayA, buddha ke caraNa-nyAsoM para biThAyA gayA aura phira yahI viSNu ke vakSa kI zobhA bar3hAne lgaa| kAlAntara meM zrIvatsa vakSa para dhAraNa karane kA eka sAmAnya alaMkaraNa ho gayA aura jaina, bauddha, vaiSNava, zaiva Adi sabhI choTI-bar3I AkRtiyoM ke vakSoM para isakA aMkana hone lgaa| uttarI bhArata se prArambha hokara zrIvatsa kI yaha vakSa - lakSaNa paramparA dhIre-dhIre samasta deza meM lokapriya ho gayI aura lagabhaga Der3ha hajAra varSoM taka nirantara bhAratIya mUrti - kalA meM pAyI jAtI rhii| sandarbha 1. aupapAtikasUtra, 31, rAyapaseNiyasutta, kaNDikA 66 2. lalitavistara, 7 - pRSTha 75, paMkti 26 - pRSTha, 195, paMkti 16-17 3. selekTa inskripzansa, vAlyUma 1 buka 2, saM. 99, dineza sarakAra, phalaka- 38 4. iNDiyana ArkiyolaoNjI : e rivyU, 1971-72, pRSTha 53 5. da jaina stUpa aiNDa adara eNTIkviTIja aiTa mathurA, vI. e. smitha, phalaka 8 evaM esa. ke. sarasvatI, e sarve oNpha iNDiyana skalpacara, phalaka 13 6. phrAma hisTrI TU prIhisTrI, govarddhana rAya zarmA, pRSTha 10 kA citra 7. iNDiyana ArkiyolaoNjI : e rivyU, 1955-56, pRSTha saMkhyA 24, phalaka 39 sI

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52 : zramaNa, varSa 61, aMka 3 / julAI-sitambara - 10 8. sara jaoNna mArzala, mAnyUmeNTsa oNpha saoNcI, khaNDa - 3, phalaka 91 9. da ArTa oNpha iNDiyA, osamU takAtA, khaNDa 2 citra saM. 311 10. amarAvatI skalpacarsa ina di madrAsa gavarnameNTa myUjiyama, zivarAmamUrti, pRSTha 83, phalaka 61 / 2 11. da kvAinsa oNva iNDiyA, sI.je. brAuna, phalaka 1/4 12. briTiza myUjiyama kaiTalaoNga, elana, enziyaNTa iNDiyA, phalaka 14 / 1, 5, 10 13. mahAbhArata, zAntiparva, 342/134 14. oNspekTsa oNpha iNDiyana hisTrI aiNDa ArkiyolaoNjI, haMsamukha dhIraja sAMkaliyA, citra 23 15. zrIvatsa : bhAratIya kalA kA eka mAMgalika pratIka, e. ela. zrIvAstava, pRSTha 109 - 111, citra saM. 199 16. vahI, pRSTha 34, 38, citra saM. 55, 69, 70 17. vahI, pRSTha 24-25, citra saM. 38 18. mAnyUmeNTsa oNpha sA~cI, sara jaoNna mArzala, khaNDa 3, phalaka 88 19. sTona skalpacara ina da ilAhAbAda myUjiyama, pramoda candra, phalaka 30eM 20. mathurA skalpacarsa, nIlakaNTha puruSottama jozI, citra saM. 32 21. jarnala oNpha yU.pI. hisTaoNrikala sosAiTI, khaNDa 14, bhAga - 1 (1941), phalaka 1/41 22. mAnyUmeNTsa, oNpha sAMcI, sara jaoNna mArzala, khaNDa 2, phalaka 22 *

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bhAratIya kalA meM lakSmI - zrIvatsa kA antarasambandha aura aMkana : 53 zuMga kalA (184 -72 I0pU0 ) meM zrIvatsa kA aMkana, uddhRta dvArA - DaoN0 vAsudeva zaraNa agravAla, bhAratIya kalA; pRSTha saMkhyA 163, saMskaraNa, 1995 zuMga kalA (184-72 I0pU0 ) meM zrIvatsa kA aMkana, uddhRta dvArA - DaoN0 vAsudeva zaraNa agravAla, bhAratIya kalA; pRSTha saMkhyA 19, saMskaraNa, 1995 citra saMkhyA 0 272 zuMga kalA (184 -72 I0pU0 ) meM zrIvatsa kA aMkana, uddhRta dvArA - DaoN0 vAsudeva zaraNa agravAla, bhAratIya kalA, pRSTha saMkhyA 178, saMskaraNa 1995, citra saMkhyA 263 Rakit sAtavAhana yugIna kalA ( prathama zatI I0pU0 ) meM zrIvatsa kA aMkana, uddhRta dvArA- DaoN. udaya nArAyaNa rAya, bhAratIya sthApatya kalA; pRSTha saMkhyA 95, saMskaraNa - 2001, citra saMkhyA-3 -32

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54 : zramaNa, varSa 61, aMka 3 / julAI-sitambara-10 Art PAGES P4 kuSANa kalA (jaina AyAga paTa) mathurA meM zrIvatsa kA aMkana, uddhRta dvArA- DaoN. vAsudeva zaraNa agravAla, bhAratIya kalA; pRSTha saMkhyA-239, saMskaraNa-1995, citra saMkhyA-366 kuSANa yugIna kalA meM zrIvatsa kA aMkana, uddhRta dvArA- DaoN0 udaya nArAyaNa rAya, bhAratIya sthApatya kalA; pRSTha saMkhyA-130, saMskaraNa 2001, citra saMkhyA 44 gupta yugIna kalA ke antargata mathurA meM zrIvatsa kA aMkana, uddhRta dvArA- DaoN. vAsudeva zaraNa agravAla, bhAratIya kalA; pRSTha saMkhyA-240, saMskaraNa-1995 citra saMkhyA-368 gupta yugIna kalA mathurA meM zrIvatsa kA aMkana, uddhRta dvArA- DaoN0 vAsudeva zaraNa agravAla, bhAratIya kalA; pRSTha saMkhyA 241, saMskaraNa 1995, citra saMkhyA-369

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zramaNa, varSa 61, aMka 3 julAI-sitambara 2010 bhAratIya paramparA aura kalA meM pratIka : sarvadharma samanvaya ke sAkSI pro0 mArutinandana tivArI [kalA-itihAsa ke marmajJa vidvAna pro. tivArI ne isa Alekha dvArA sarvadharmasamanvaya ke sUcaka bhAratIya pratIka-cihnoM ko rekhAGkita kiyA hai| jaina, bauddha aura hindU sabhI dharmAnuyAyioM ne zrIvatsa Adi pratIka-cihnoM kA samabhAva se upayoga apanIapanI kalAkRtiyoM meM kiyA hai| jaina pratIkoM meM tyAga evaM tapasyA ko vizeSa rUpa se ukerA gayA hai|] bhAratIya cintana evaM abhivyakti meM pratIkoM kA mahattva prAgaitihAsika kAla se hI draSTavya hai, jise vaidika vAGmaya meM eka vistRta AyAma diyA gayA hai| jIvana se jur3e mUlabhUta tattvoM- sUrya, agni, jala, vAyu ko manuSya ne zraddhAbhAva ke sAtha namana kiyaa| vaidika evaM paravartI granthoM meM cakra (sUryacakra evaM dharmacakra), svastika, zrIvatsa, padma, pUrNaghaTa, triratna, matsyayugala, gaja jaise aneka pratIkoM kA nirantara ullekha huA hai| harivaMza evaM vAsturatnakoza jaise granthoM meM 108 prakAra ke mAMgalika pratIkoM kA sandarbha milatA hai| takSazilA, bharahuta, sA~cI aura mathurA (jaina AyAga paTTa) kI I0 pUrva evaM IsA kI prArambhika zatAbdiyoM kI kalA meM vibhinna pratIkoM kA anekazaH aMkana huA hai, jo jIvana kI UrjA, sAtatya, sarvakalyANa aura akhila bhAratIya samanvayamUlaka soca ko darzAte haiN| vibhinna pratIkoM meM se ATha pratIkoM ko lekara aSTamAMgalika pratIkoM kI sUcI bhI lagabhaga pahalI zatI I. pUrva aura I. san ke bIca taiyAra huI, jinakA aMkana takSazilA bharahuta aura sA~cI ke bauddha stUpoM para svataMtra tathA mAMgalika mAlAoM (sA~cI mahAstUpa) ke rUpa meM huA hai| sAtha hI jaina pUjA zilApaTToM (AyAga paTToM) para bhI inakA anekazaH aMkana huA hai| aSTamaMgala pratIkoM kA ullekha mahAvaMsa, aMgavijjA aura harSacarita jaise granthoM meM huA hai| mAMgalika cihnoM meM zrIvatsa, svastika, triratna, matsyayugala, cakra (dharmacakra), bhadrAsana, ghaTa, padma, kalaza aura darpaNa kA sarvAdhika aMkana milatA hai| sAtha * kalA itihAsa evaM paryaTana prabandha vibhAga, kAzI hindU vizvavidyAlaya, vArANasI-5

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56 : zramaNa, varSa 61, aMka 3 / julAI-sitambara-10 hI nandyAvarta evaM vardhamAnaka kA bhI aMkana huA hai| kuSANakAlIna mUrtiyoM meM pratIkoM kA aMkana itanA lokapriya thA ki jaina tIrthaMkaroM evaM buddha kI hatheliyoM evaM paira ke tAluoM para aura kabhI-kabhI to tIrthaMkara pArzvanAtha ke sarpaphaNoM para bhI svastika, dharmacakra, triratna, zrIvatsa, kalaza, matsyayugala aura padma jaise mAMgalika cihna ukere gye| pratIkoM ke adhyayana ko do staroM para dekhA jA sakatA hai| eka to kevala pratIkoM ke rUpa meM jinameM zrIvatsa, svastika, pUrNakalaza, triratna, cakra, mInayugala, darpaNa, padma, zaMkha, sUrya, candra, gau, gaja, azva, mAlA, chatra, vRkSa mukhya haiN| inameM se kaI to hindU dharmAnusAra samudra-maMthana se nikale 14 ratnoM evaM jaina dharmAnusAra mAMgalika svapnoM (zvetAmbara 14 yA digambara 16 kI saMkhyA) ke rUpa meM bhI kalA meM draSTavya haiN| mAMgalika svapnoM kA aMkana devagar3ha (mandira 12), khajurAho (AdinAtha, ghaNTaI mandira) kumbhAriyA, delavAr3A ke jaina mandiroM para dekhA jA sakatA hai| digambara granthoM meM 16 mAMgalika svapnoM kI sUcI meM gaja, vRSabha, siMha, lakSmI yA padma (padmAsIna, cAra bhujAoM vAle karoM meM padma se yukta tathA do gajoM dvArA abhiSikta), candramA, sUrya, matsyayugala, kalazadvaya, divyajhIla (sarovara), udvelita samudra, siMhAsana, vimAna, nAgendrabhavana, apAra ratna-rAzi, puSpahAra evaM nirdhUma agni ke ullekha haiN| zvetAmbara sUcI meM nAgendrabhavana, siMhAsana tathA matsyayugala ke ullekha nahIM haiN| dUsare stara para vibhinna devAkRtiyoM kI avadhAraNA aura abhivyakti meM nihita pratIkAtmaka bhAva ke rUpa meM bhI pratIkAtmakatA ke darzana hote haiN| mUrti cAhe buddha kI ho, cAhe tIrthaMkara AdinAtha, neminAtha, mahAvIra yA pArzvanAtha kI ho yA phira ziva, viSNu, lakSmI, sarasvatI yA mahiSamardinI kI ho inameM kabhI yathArtha svarUpa kI abhivyakti nahIM huI hai| vastutaH bhAratIya deva-mUrtiyA~ bhAvAtmaka aura pratIka rUpa hI rahI haiM, jo bhAratIya manISA aura cintanaprakriyA ko vyakta karatI haiN| uparyukta donoM hI staroM para sArvabhauma bhAratIya ekatA ke mUlabhUta vaiziSTya ko mUrta rUpa meM dekhA jA sakatA hai| prArambha meM kuSANa kAla taka kI kalA meM mukhyataH pratIkoM ke mAdhyama se hI paramparA, AsthA tathA saMskRti ke vibhinna AyAmoM kI abhivyakti huI hai kintu sAtavIM se 13vIM zatI ke bIca, arthAt madhyakAla kI kalA meM pratIkoM kI svataMtra abhivyakti kama huI aura mukhyataH ArAdhya devoM ke vAhanoM, lAMchanoM, cihnoM Adi ke rUpa meM hI unheM sarvatra darzAyA gayA hai| isa kAlAvadhi

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bhAratIya paramparA aura kalA meM pratIka : sarvadharma samanvaya ke sAkSI : 57 meM rAjasthAna meM osiyA~, madhyapradeza meM khajurAho, gujarAta meM delavAr3A, rAjasthAna meM moDherA, kumbhAriyA, karnATaka meM halebiDa, belUra, mahArASTra meM elorA, ur3IsA meM bhuvanezvara tathA koNArka (sUrya mandira) jaise mahattvapUrNa mandiroM para svastika, zrIvatsa, sUrya (yA cakra), zaMkha aura padma tathA ghaTa jaise pratIkoM aura paza AkRtiyoM ko mukhyataH sthApatya ke sandarbha meM pratIkoM tathA alaMkaraNaparaka abhiprAyoM ke rUpa meM dikhAyA gayA hai| mandiroM ke pravezadvAra ke samIpa bane do zaMkha, zaMkhanidhiyoM (kAlidAsa kI racanA meM maMgala bhAva ke sUcaka) aura zikhara bhAga meM kalaza pUrNakAma yA pUrNatA ke bhAva ke sUcaka rahe haiN| ina pratIkoM ko kevala sambaddhatA yA sandarbha ke AdhAra para hI jaina, bauddha yA vaidika-brAhmaNa paramparA se jor3A jA sakatA hai| vastutaH mUla svarUpa meM kisI bhI pratIka ko bauddha, jaina yA vaidika-brAhmaNa pratIka ke rUpa meM paribhASita karanA kaThina hai, kyoMki ye pUrNarUpeNa bhAratIya manISA ko vyakta karate haiN| inameM lokamaMgala aura sarvadharma samanvaya kA bhAva hai| isI kAraNa Aja bhI karavAcautha, dIpAvalI, bhAIdUja jaise dhArmika avasaroM ke atirikta bhI raMgolI, cauka pUranA, alpanA ke rUpa meM ina pratIkoM ko sarvatra loka-vyavahAra meM abhivyakti mila rahI hai| ye pratIka akhila bhAratIya cintana aura bhAratIya saMskRti kI vyApaka ekatA ko vyakta karate haiN| madhyakAlIna kalA ke do pracalita deva svarUpoM ke mAdhyama se hama mUrtiyoM kI pratIkAtmakatA ko spaSTa karane kA prayAsa kreNge| isa avadhi meM mahiSamardinI kI mUrtiyA~ sabhI kSetroM meM pracura saMkhyA meM ukerI gayI haiN| mahiSamardinI mUrtiyoM ke kucha mukhya udAharaNa elorA ke kailAza mandira (8vIM zatI I.), mahAbalIpurama (7vIM zatI I.), bhuvanezvara (7vIM zatI I.), osiyA~ (8vIM-10vIM zatI I.), jagata udayapura-rAjasthAna (9vIM-10vIM zatI ii.| isa mandira para alaga-alaga svarUpa lakSaNoM vAlI kaI mUrtiyA~ ukerI gayI haiM), khajurAho (10vIM-12vIM zatI I.), halebiDa (12vIM zatI I.) ke kalA udAharaNoM meM draSTavya haiN| isa svarUpa kI kalA meM vizeSa lokapriyatA kA saMbhAvita kAraNa tatkAlIna rAjanItika viSamatA aura cunautI kI paristhitiyA~ thIM, jinameM samAja ko eka karane yA eka rakhane kI preraNA denA Avazyaka thaa| samAja ke samakSa sAmUhika zakti ke samaveta svarUpa ko prastuta karanA usa samaya kI jarUrata thI, jise mahiSamardinI svarUpa ke mAdhyama se prastuta kiyA gyaa| hama sabhI jAnate haiM ki mahiSamardinI ke svarUpa aura lakSaNoM kI kalpanA meM sAmUhika zakti (teja puMjasvarUpA devI)

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58 : zramaNa, varSa 61, aMka 3 / julAI-sitambara-10 kA bhAva nihita hai| isa devI meM brahmA, viSNu, ziva, sUrya, yama, indra Adi devoM ke tattva aura unakI zaktiyA~ (Ayudha) samaveta rUpa meM vidyamAna haiM, jisakA pariNAma aparAjeya mahiSAsura ke saMhAra ke rUpa meM draSTavya hai| isa prakAra mahiSamardinI mUrtiyoM ke mAdhyama se madhyakAlIna cunautI bharI paristhitiyoM meM sAmUhika stara para pratirodha kI preraNA dI gaI hai| devI ke Ayudha bhI saMhAra evaM rakSA bhAva ke pratIka haiN| dUsarI ora jaina paramparA meM prathama tIrthaMkara RSabhanAtha ke putra bAhubalI gommaTezvara kI mUrtiyoM ke mAdhyama se tyAga aura sAdhanA ke zreSThatama stara kI pratIkAtmaka abhivyakti huI hai| bAdAmI, ayahola (600 I.), devagar3ha (10vIM12vIM zatI I.), khajurAho (10vIM-11vIM zatI I.), bilharI, dailavAr3A (12vIM-13vIM zatI I.), elorA (9vIM zatI I.), zravaNabelagola (983 I.), kArakala, belUra evaM anya aneka sthaloM kI bAhubalI kI mUrtiyoM meM tIrthaMkara na hote hue bhI unake sAtha tIrthaMkara mUrtiyoM ke tattva (siMhAsana, cAmaradharI sevaka, prabhAmaNDala, trichatra aura kabhI-kabhI yakSa-yakSI) dikhAye gaye haiN| ina tattvoM ke mAdhyama se bAhubalI kI pratiSThA ko tIrthaMkaroM ke samAna darzAne kA prayAsa kiyA gayA hai, jo vastuta: tyAga aura sAdhanA kA mahattva pratipAdita karate haiM aura bAhubalI ko ina zreyas (tIrthaMkara) ke guNoM kA pratIka banA dete haiN| ekAzmaka patthara meM banI 57 phITa U~cI zravaNabelagola kI bAhubalI kI 983 I. kI prastara-mUrti vAstava meM tyAga aura sAdhanA kA rASTrIya pratIka hI to hai| devagar3ha evaM elorA ke kucha udAharaNoM meM bAhubalI ke agraja, bharata cakravartI ko bhI bAhubalI ke caraNoM ke samIpa vinamra bhAva se namaskAra kI mudrA meM dikhalAyA gayA hai, jo tyAga aura sAdhanA ke samakSa rAjazakti ke vinayAvanata hone kA pratIka hai| Aja bhI jaina evaM jainetara dharmAcAryoM ke Asana ke samIpa rAjanetAoM ko apekSAkRta nIce Asana para hI vinayAvanata dekhA jA sakatA hai| madhyakAla meM pUrva ke pratIka mukhyata: sthApatya evaM mUrtiyoM se sampRkta hokara hI sandarbha pAte haiN| svastika, zrIvatsa, matsya, kalaza, padma evaM zaMkha jaise pratIka jaina tIrthaMkaroM- supArzvanAtha, zItalanAtha, aranAtha, mallinAtha, padmaprabha evaM neminAtha ke lAMchanoM ke rUpa meM tathA khajurAho, bhuvanezvara, koNArka, devagar3ha evaM anya sthaloM ke mandiroM ke vibhinna bhAgoM para vyakta hue haiN| padma, cakra, triratna, trizUla, darpaNa, vajra, aMkuza, vibhinna devatAoM ke Ayudha ke

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bhAratIya paramparA aura kalA meM pratIka : sarvadharma samanvaya ke sAkSI : 59 rUpa meM aura aise hI vRSabha, gaja, sarpa, siMha vibhinna devatAoM ke vAhanoM tathA tIrthakaroM ke lAMchanoM ke rUpa meM abhivyakta haiN| ataH binA sandarbha ke unheM dharma vizeSa yA sampradAya vizeSa se jor3anA sambhava nahIM hai| khajurAho kI kalA meM zrIvatsa ke aMkana se sambandhita vistRta adhyayana pUrva madhyakAla evaM madhyakAla meM pratIkoM kI vyApakatA ko ujAgara karatA hai / khajurAho ke brAhmaNa evaM jaina mandiroM (10vIM se 12vIM zatI I.) para 'zrIvatsa' kevala tIrthaMkaroM yA viSNu AkRtiyoM ke vakSasthala para hI nahIM ukerA gayA hai varan sabhI brAhmaNoM aura jaina devamUrtiyoM meM anivAryataH eka mAMgalika pratIka yA cihna ke rUpa meM usakA aMkana huA hai| zrIvatsa kA aMkana khajurAho ke brahmA, ziva, gaNeza, balarAma, kubera, kArttikeya, dikpAla, kIcaka evaM gandharvoM kI AkRtiyoM ke vakSoM para to huA hI hai, sAtha hI mithuna, mRdaMgavAdaka aura kAma - kalA se jur3I puruSa AkRtiyoM ke vakSasthaloM para bhI usakA aMkana dekhA jA sakatA hai| mor3herA sUryamandira kA ( 1028 I.) evaM anya udAharaNoM meM bhI yahI vizeSatAe~ draSTavya haiN| ataH vAstava meM ye udAharaNa pratIkoM ke dhArmika yA sampradAya vizeSa se sambaddhatA ke cintana ko spaSTataH nakArane aura bhAratIya paramparA meM usake vyApaka sandarbha ko rekhAMkita karane vAle haiN| sandarbha grantha 1. vAsudeva zaraNa agravAla, bhAratIya kalA, vArANasI, pR0 336-37 2. vAsudeva zaraNa agravAla, bhAratIya kalA, pR0 33-37; vaidika simbAlijma, bhAratI, vArANasI, 1962-63, pR0 95-97, yU0pI0 zAha, sTaDIja ina jaina ArTa, vArANasI, 1945, pR0 109-112, e. ela. zrIvAstava, bhAratIya kalA pratIka, ilAhAbAda, 1989 3. AdipurANa, 12/55, 101-19, harivaMzapurANa, 8/58-74 *

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zramaNa, varSa 61, aMka 3 julAI-sitambara 2010 aMgavijjA meM kalA-zilpa DaoN. atula kumAra prasAda siMha* [ isameM lekhaka ne alaga-alaga adhyAyoM ke varNana kI pRSThabhUmi meM kalA evaM zilpa ke sandarbhoM ko sUcIbaddha kiyA hai aura mathurA kalA kI kuSANa kalA ke sAtha tulanA kA bhI prayAsa kiyA hai| aMgavijjA kI sUcI ke aneka nAma na kevala zilpa varan zilpiyoM ke vargoM ke ullekha kI dRSTi se bhI aitihAsika mahattva ke haiN| gale ke AbhUSaNoM meM svastika tathA zrIvatsa vAle alaMkaraNa se yukta hAroM kA sandarbha vaiyaktika zRMgAra meM maMgalabhAva ke mahattva ko ujAgara karatA hai| aMgavijjA meM janmakuMDalI aura usakA phalAdeza bhI hai / ] zramaNa paramparA ke jina granthoM meM zramapradhAna kalAoM aura zilpiyoM kA ullekha hai, unameM aMgavijjA mahattvapUrNa grantha hai| aMgavijjA kA racanAkAra jJAta nahIM hai kyoMki yaha kisI eka vyakti kI kRti na hokara alaga-alaga kAlakhaMDoM ke samUhoM ke anubhavoM ko sameTane vAlA saMgraha grantha jAna par3atA hai| DaoN. vAsudeva zaraNa agravAla ne isakA kAla kuSANa kAla kA aMta aura gupta kAla ke prArambha kA sandhikAla mAnA hai| kalA, vizeSakara jainakalA kI dRSTi se yaha svIkArya hai| yadyapi aMgavijjA meM jina kalAoM ke nAma Ate haiM unakA sIdhA sambandha jaina yA zramaNa paramparA se na hokara pUre samAja se hai lekina ina zilpiyoM kA sambandha zramaNa paramparA se honA svIkAra kiyA gayA hai aura ise jaina vidyA kA grantha mAnA gayA hai| yaha grantha gadya-padyamaya sATha adhyAyoM meM vibhakta hai aura isameM kula nau hajAra zloka haiN| isakI bhASA mahArASTrI prAkRta pradhAna hote hue bhI jaina prAkRta hai| aMgavijjA phalAdeza kA viziSTa grantha hai| yaha grantha graha, nakSatra, tArA Adi dvArA yA janmakuNDalI dvArA phalAdeza kA nirdeza hI nahIM karatA balki manuSya kI sahaja pravRtti ke nirIkSaNa dvArA phalAdeza kA nirUpaNa karatA hai| ataH manuSya ke calana aura rahana-sahana Adi ke viSaya meM isa grantha meM vipula varNana pAyA jAtA hai| isa grantha kI gahanatA kA anumAna isI bAta se lagAyA jA sakatA hai ki isake kartAoM ne eka bAta svayaM hI svIkAra kara lI * pUrva zodha chAtra, pArzvanAtha vidyApITha, vArANasI - 5

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aMgavijjA meM kalA-zilpa : 61 hai ki isa zAstra kA vAstavika paripUrNa jJAtA kitanI bhI sAvadhAnI se phalAdeza karegA to bhI usake solaha phalAdezoM meM se eka asatya hogaa| yaha zAstra yaha bhI nizcita rUpa se nirdeza nahIM karatA ki solaha phalAdezoM meM se kauna sA asatya hogaa| yadyapi granthakAra ne isameM manuSyoM ke aMga evaM unakI vividha ceSTAoM kA vizada rUpa meM varNana karate hue aMgoM ke AkAra-prakAra, varNa, saMkhyA, liMga, svabhAva Adi ko kendra meM rakhA hai tathApi unakI vibhinna sAMsArika vastuoM aura usa samaya pracalita zilpoM kA bhI prasaMgavaza varNana hotA rahA hai| ___ aMgavijjA ke AThaveM bhUmikamma nAmaka adhyAya meM AsanoM kA ullekha AyA hai jo kaI prakAra ke aura kaI dhAtuoM yA kASThoM ke bane hote the| inase yaha anumAna lagAyA jA sakatA hai ki usa kAla meM ye zilpa kalAe~ na kevala vikasita avasthA meM thIM balki inake zilpakAra bhI nipuNa huA karate the| sarvaprathama AsanoM meM saste (samaggha), maMhage (mahaggha), ausata mUlya ke (tulaggha), TikAU rUpa se eka sthAna meM jamAe hue (ekaTThAna), icchAnusAra kahIM bhI rakhe jAne vAle (calita), durbala aura balI arthAt sukumAra bane hue yA bahuta bhArI yA saMgIna AsanoM kA ullekha AyA hai| AsanoM ke bheda ginAte hue kahA gayA hai ki paryaMka, phalaka, kASTha, pIThikA yA pir3hiyA, Asandaka yA kursI, phalakI, bhisI yA bRsI arthAt caTAI, ciMphalaka yA vastra vizeSa kA banA huA Asana, maMcaka yA mA~cA, masUraka arthAt kapar3e yA camar3e kA capaTA gola Asana, bar3A peTInumA Asana Adi mukhya the| isake atirikta puSpa, phala, bIja, zAkhA, bhUmi, tRNa, lohA, hAthI dAMta se bane AsanoM kA bhI ullekha hai| eka vizeSa prakAra kA Asana nahaTThikA hai jisakA abhiprAya pro. agravAla ne geMDe, hAthI Adi ke nakha kI haDDiyoM se banAyA jAne vAlA Asana lagAyA hai| AsanoM meM Astaraka yA cAdara, praveNI yA bichAvana aura kambala ke ullekha ke atirikta khaTvA, phalakI, Dipphara, kheDu khaMDa (sambhavataH khela tamAze ke samaya kAma AnevAlA), samaMthanI Adi kA bhI ullekha AyA hai jo vizeSa prakAra ke Asana the| mathurA se prApta kuSANakAlIna mUrtiyoM meM yakSa, kubera yA sAdhu ke pairoM aura udara ke cAroM ora vastra baMdhA huA dikhAyA gayA hai| use palatthiyA kahA jAtA thaa| ye do prakAra kI hotI thIM- samagra-palatthiyA aura ardh-pltthiyaa| ardha-palatthiyA do prakAra kI hotI thI jo dAeM aura bAeM paira meM alagaalaga bAMdhI jAtI thii| tIsa paTaloM meM vibhakta isa adhyAya ke navameM paTala

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62 : zramaNa, varSa 61, aMka 3 / julAI-sitambara-10 meM bhI kaI AsanoM kA ullekha hai jaise- AsaMdaka, bhadrapITha, Dipphara, phalakI, bRsI, kASThamaya pIr3hA, tRNapIr3hA, miTTI kA pIr3hA, chgnnpiiddhg| apAzrayoM (AdhAra svarUpa vastue~) meM zayana, Asana, pallaMka, maMca, mAsAlaka, maMcikA, khaTvA aura seja-zayana-sambandhI apAzraya haiN| yAna sambandhI apAzrayoM meM sIyA, AsaMdaNA, jANaka, gholi, gallikA, saggar3a, sagar3I haiN| kiDikA, dArukapATa yA daravAjA, hrasvAkaraNa Adi bhIta sambandhI apAzraya haiN| maNi, muktA, hiraNya maMjUSA, vastra maMjUSA, dadhi, dugdha, gur3a-lavaNa Adi rakhane ke aneka pAtroM ko bhI apAzrayoM ke antargata rakhA gayA hai| isa grantha meM AbhUSaNoM kI bhI vistRta sUcI dI gayI hai| inameM siMhabhaMDaka sabase sundara AbhUSaNa hai jo siMha ke mukha jaisA hotA thA tathA jinameM se motiyoM ke jhugge laTakate rahate the| do makaramukhoM kI AkRtiyoM ko milAkara banAyA jAnevAlA AbhUSaNa sAmaMta makarikA, vRSabhaka, hatthika, cakravAka, cakrakamithunaka, hAtha ke kar3e aura pairoM ke khar3ave, NiDAlamAsaka, tilaka, muhaphalaka, vizeSaka, kuNDala, tAlapatra, karNapIDa, karNaphUla Adi aise AbhUSaNa haiM jinakA kuSANa kAla meM upayoga bhI hotA thaa| keyUra, talaba, AmeDhaka, pArihArya, valaya, hastakalApaka, kaMkaNa ye hAtha ke AbhUSaNa haiN| gale ke AbhUSaNoM meM hAra, ardhahAra, phalahAra, vaikakSaka, aveyaka sUtraka, svarNasUtra, svastika aura zrIvatsa mukhya haiN| spaSTataH svastika aura zrIvatsa hAra zrRMgAra ke sAtha hI maMgala sUcaka bhI the| gaMDUpaka, pAeDhaka, pAdakalApaka, pAdamAsaka, pAdajAla aura khattiyaka pairoM ke gahane haiN| zroNisUtra va ratnakalApaka kaTibhAga ke gahane kahe gaye haiN| motiyoM ke jAle AbhUSaNoM ke sAtha milAkara pahane jAte the| jinameM bAhujAlaka, urujAlaka aura sarajAlaka kA pramukhatA se ullekha kiyA gayA hai| striyoM ke gahanoM meM zirISamAlikA, lanIyamAlikA, oraNI, puSphitikA, kamaNNI, vAlikA, lakar3a, karNikA, kuNDamAlikA, siddhArthikA, mudrikA, akSamAlikA, payukA, NitariMgI, ghanapicchalikA, vikAlikA, ekAvalikA, pippalamAlikA, hArAvalI, muktAvalI ke alAvA kamara ke lie kA~cI, razanA, mekhalA, jaMbUkA, kaMTikA, saMpaDikA, pairoM ke lie pAdamudrikA, pAdasUcikA, pAdaghaTTikA, kiMkiNikA aura varmikA Adi Ate haiN| tIsaveM adhyAya meM punaH AbhUSaNoM ke nAma diye haiN| isameM AbhUSaNoM ke tIna prakAra batAe gaye haiMprANiyoM ke haDDiyoM evaM dA~toM se bane, kASTha, phUla, phala, patra Adi se bane aura dhAtuoM se bne| zveta AbhUSaNoM meM cA~dI, zaMkha, muktA, sphaTika, vimalaka,

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aMgavijjA meM kalA-zilpa : 63 setakSAra maNi ke nAma haiN| kAle padArthoM meM sIsA, kAlaloha, aMjatana aura kAlakSAra maNi; nIle padArthoM meM sassaka aura nIlakhAra maNi Agneya padArthoM meM suvarNa, rUpA, sarvaloha, lohitAkSa, masArakalla, kSAramaNi AbhUSaNa Ate haiN| isake bAda zarIra ke bhinna-bhinna avayavoM ke AbhUSaNa alaga se ullikhita haiN| sira ke lie ocUlaka, NaMdiviNaddhaka, apalokaNikA, sIsopaka; kAnoM meM tAlapatra, Abaddhaka, palikAmadughanaka, kaMDala, jataNaka, okAsaka, kaNNuppIlaka; A~khoM ke lie aMjana; bhauhoM ke lie masI, gAloM ke lie haratAla, hiMgula aura mainasila evaM hoThoM ke lie alaktaka rAga kA nAma AtA hai| gale ke lie suvaNasuttaka, vijjAdhAraka, asImAlikA, pucchalaka, AvalikA, maNisomANaka, loka puruSa ke grIvA bhAga meM vimAna somaNasa aTThamaMgalaka, pecukA, vAyumuttA, vuppasutta, kaTThavaTTakha bhujAoM meM aMgada aura tuDiya; hAthoM meM hastakaTaka, kaTaka, rucaka, sUcI, aMguliyoM ke lie aMguleyaka, muddeyaka, veMTaka Adi kA ullekha huA hai| kaTi meM kAMcIkalApa, mekhalA aura jaMghA meM gaMDUpadaka, nUpura, pariheraka, pairoM meM khiMkhiNika, khattiyadhammaka, pAdopaka Adi pahane jAte the| 57veM naTTakosaya nAmaka adhyAya meM dhAtu ke AbharaNoM meM suvarNa, ruppa, tAMbA, kahArakUTa, vapu yA rAMgA, sIsA Adi ke nAma batAe gaye haiN| isa prakAra aMgavijjA kA ukta vivaraNa AbhUSaNoM ke bahuta se naye nAmoM se hamArA paricaya karAtA hai aura sAMskRtika dRSTi se usakA mahattva bhI hai| ___ karmadvAra nAmaka unnIsaveM adhyAya0 meM rAjopajIvI zilpI evaM unake upakaraNoM kA ullekha kiyA gayA hai| bartanoM meM thAla, taTTaka yA taztarI, kuMDA yA zrIkuMDa aura paNasaka hai jo kaTahala kI AkRti kI batAyI gayI hai| ahicchatrA se aise pAtra kA namUnA bhI milA hai| hastinApura aura rAjaghATa meM bhI aise bartana mile haiN| supatiTThaka nAma kA kaTorA, puSkarapatraka, muMDaka, zrIkaMsaka, jambUphalaka, mallaka, mUlaka, karoTaka, vardhamAnaka nAma ke anya bartanoM kA bhI ullekha hai| miTTI ke pAtroM meM aliMjara, alinda, kuMDaga, mANaka, vAraka, kalaza, mallaka, piTharaka Adi kA ullekha hai| __ aMgavijjA prAcIna sAhitya meM sambhavataH ekamAtra aisA grantha hai jisameM zilpoM kI mahattA ke sAtha unake zilpakAroM kA bhI ullekha kiyA gayA hai| grantha ke aTThAIsaveM adhyAya meM pezevara logoM kI lambI sacI dI gayI hai| isameM vavahArI, udakavaDDaki yA nAva banAnevAlA, suvaNNakAra, alittakAra, rattarajjaka, devaDa,

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64 : zramaNa, varSa 61, aMka 3 / julAI-sitambara- 10 uNNavANiya, suttavANiya, jatukAra, cittakAra, cittavAjI, taTThakAra yA ThaTherA, suddharajaka, lohakAra, sItapeTTaka, kumbhakAra, maNikAra, saMkhakAra, kaMsakAra, paTTakAra, dussika, rajaka, kosejja, vAga, orabbhika, mahisaghAtaka, ussaNikAmatta, chattakAraka, vatthopajIvI, phalavANiya, mUlavANiya, dhAnyavANiya, odanika, maMsavANijja, kammAsavANijja, ApUpika, khajjakAraka, paNNika, phalavANiyaka, siMgarevANiyA, AgetitthavApataM, rathakAra, dAruka, mahANasika kA ullekha hai| sAtha hI kuMbhakArika, iDDukAra, kaMsakAraka, oyakAra, oDa, mUlakhANaka, bAlepatuMda, suttavatta, vattA, rUvapakkhara, phalakAraka, sIkAhAraka maDDahAraka, kosajjavAyaka, diaMDakaMbalavAyakA, kolikA, vejja, kAyategicchakA, sallakatta, sAlAkI, bhUtavijjika, komArabhicca vititthika, gohAtaka, mAyAkAraka, gaurIpADhaka, laMkhaka, muTThika, lAsaka, velaMbaka, gaMDaka, ghoSaka Adi prakAra ke zilpiyoM kA ullekha karma-yoni nAmaka prakaraNa meM AyA hai| aMgavijjA ke aitihAsika aura sAMskRtika mahattva ko dekhate hu Age AvazyakatA hai ki isa grantha meM diye zilpoM aura zilpakAroM ke vargoM ke bAre meM vizada aura sUkSma adhyayana kiyA jAe tathA unakI sAmAjika, Arthika sthiti ke bAre meM nizcita jAnakArI prApta kara vizleSaNa kiyA jaae| aise adhyayana se zrama kI pradhAnatA ko nakArane ke doSa ko dUra kara Age usakI pratiSThA kA mArga prazasta ho skegaa| sandarbha 1. aMgavijjA, vaoNlyUma - 1, prAkRta TeksTa sosAyaTI, vArANasI, sampAdaka - muni puNyavijaya, pR. 265 2 . vahI, pR. 15, bhUmikA, pR. 58 3. vahI, pR. 17 4. vahI, pR. 27, 30 5. vahI, pR. 64-65 6. vahI, pR. 71 7. vahI, pR. 162 8, vahI, pR. 217 9. vahI, pR. 146 10. vahI, pR. 159-161 *

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zramaNa, varSa61, aMka 3 julAI-sitambara 2010 prAcIna bhArata meM bhUmidAna kI paramparA (jaina bhikSu vihAroM ke vizeSa sandarbha meM) . ___ DaoN. priyaMkA siMha [DaoN. priyaMkA siMha ne prAcIna bhArata meM bhUmidAna kI paramparA kI vivecanA jaina vihAroM ke vizeSa sandarbha meM kI hai| upalabdha sAhityika evaM purAtAttvika sAkSyoM para AdhArita adhyayana meM jaina dharma aura usase sambandhita muniyoM kI saMkhyA meM hone vAlI vRddhi ke kAraNa paristhitijanya parivartana kI pRSThabhUmi meM bhUmidAna kI paramparA ko bhalI-bhA~ti rekhAMkita kiyA gayA hai| upAsakoM dvArA kaise zUnyAgAroM se vihAra kI AvazyakatA ko bala diyA tathA unake rakha-rakhAva ke lie bhUmidAna ko anivArya banA diyA isakA bhI ullekha huA hai|] prAcIna kAla se hI bhArata meM bhUmidAna ko puNyakArI kRtya mAnA gayA hai| bhUmi ko dAna meM dene kI paramparA kA sUtrapAta sImita rUpa meM vaidika kAla meM hI ho gayA thaa| atharvaveda, aitareya brAhmaNa, Adi granthoM meM bhUmidAna-viSayaka katipaya prasaMgoM kA ullekha yajJa meM dakSiNA ke sandarbha meM prApta hotA hai kintu vedottara kAla meM bhUmidAna ke mAdhyama se puNya, yaza tathA svargaprApti kA vidhAna prastuta kiyA gayA jisase yaha prathA samAja meM pUrNatayA pratiSThita ho gaI tathA isake pracalana meM vRddhi aura vividhatA bhI aayii| dharmasUtroM, purANoM, mahAkAvyoM Adi granthoM meM puNyaprada dhArmika kRtya ke rUpa meM bhUmidAna kI mahattA kA vistAra se ullekha hai| mahAbhArata meM bhUmidAna ke mAdhyama se kula, vaMza, yazo'bhivRddhi tathA putrAdi kI icchApUrti batAyI gayI hai| bhUmidAna vyavasthA ke antargata pratigRhItA ke rUpa meM prAcIna kAla meM brAhmaNoM ke do varga vizeSa rUpa se parilakSita hote haiM-purohita evaM aacaary| dharma-zAstroM meM sarvatra saccaritratA, vidvattA tathA apane tapasyAyukta sAdhanAparaka jIvanacaryA ke kAraNa pratigRhItA ke rUpa meM inakI prazaMsA kI gayI hai| vaidika sAhitya, purANa, mahAkAvya ityAdi granthoM meM prAyaH purohita, AcArya evaM brAhmaNa ko hI bhUmidAna dene ke ullekha milate haiM kintu chaThI zatAbdI I. pU. meM jaina evaM bauddha * pravaktA, dhIrendra mahilA snAtakottara mahAvidyAlaya, sundarapura, vaaraannsii|

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66 : zramaNa, varSa 61, aMka 3 / julAI-sitambara-10 vihAroM ke pakSa meM bhI bhUmidAna diyA jAne lgaa| prastuta zodhapatra meM jaina vihAroM ke udbhava va vikAsa meM bhUmidAna ke yogadAna para prakAza DAlane kA prayatna kiyA gayA hai| jaina dharma meM dAna ko parama punIta kartavya ke rUpa meM vivecita kiyA gayA hai| tyAga ko hI dAna kI saMjJA dete huye AhAradAna, abhayadAna auSadhadAna tathA jJAnadAna, ye cAra prakAra ke dAna batAye gaye haiN| jaina dharma meM saMgraha ko nindanIya aura aparigraha ko dharma kA AdhAra mAnA gayA hai| jaina parivrAjakoM ke liye yaha nirdeza thA ki 'vaha lepa lagAne bhara kA bhI saMgraha na kareM, bAsI na rakheM aura kala kI apekSA na karate hue pakSI kI bhA~ti paryaTana kreN|'5 kintu bhojana jIvana ke liye jarUrI thA aura sAdhanA ke liye jIvana kA astitva bhI Avazyaka thA, ata: jaina bhikSuoM ke liye bhikSA kA prAvadhAna kiyA gyaa| kintu unake dvArA bhikSATana kevala vedanA-zAMti, saMyama tathA dharma cintana ke liye thaa| jaina AcAra granthoM meM jaina bhikSuoM ko yaha nirdeza diyA gayA hai ki unheM mAtra jIvana rakSA ke liye grAsa kI kAmanA karanI caahiye| rasAsvAdana ke lie bhikSA-rasoM kA sevana unake liye niSiddha thaa| uttarAdhyayanasUtra meM bhikSA ke prakAra; batAye gaye haiM, yathA- jau kA daliyA, jau kA pAnI, cAvala kI mAr3a, aura isI taraha ke anya nIrasa AhAra hI bhikSA ke lie grAhya batAe gae haiN| AhAra kA yaha saMyama bhikSutva kI pUrNatA kA AdhAra thaa| . jahA~ taka bauddha bhikSuoM ke prati bhUmidAna kA prazna hai, to yaha sambhavataH unake sunizcita AvAsa vyavasthA se sambandhita thaa| jaina Agama granthoM se jJAta hotA hai ki jaina saMgha ke prArambhika dinoM meM jaina bhikSuoM ke pAsa AvAsa kI koI vyavasthA nahIM thii| jaina AcAra granthoM meM bastI se bAhara zUnyAgAroM tathA nirjana jaMgaloM meM hI jaina muniyoM kA niyata AvAsa batAyA gayA hai| bRhatkalpabhASya meM jaina muniyoM ke lie upAzraya-saMkaTa kA spaSTa ullekha milatA hai| upAzraya kI khoja meM idhara-udhara ghUmate jaina bhikSuoM ke ullekha bhI milateM haiN| yahIM unake asthira vAsa ke liye acchI-barI segga (zayyA) kA bhI vivaraNa milatA hai| upAzraya ke abhAva meM vizeSakara sAdhviyoM ko bahuta kaSTa sahane par3ate the| surakSA kI dRSTi se sAdhviyoM ko sabhA-sthala, pyAU, devakula, ghara ke bAhara cabUtare Adi AvAgamana vAle sthAnoM tathA vRkSa ke nIce Thaharane kA niSedha kiyA gayA hai| isa prakAra pratIta hotA hai ki zIta-vAta tathA surakSA kI bhAvanA se zraddhAluoM dvArA jaina bhikSuoM ke liye AvAsa kA nirmANa karAyA gyaa| yadyapi

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prAcIna bhArata meM bhUmidAna kI paramparA : 67 Arambhika jaina sAhitya meM jaina bhikSuoM ke nimitta AvAsa dAna (guhA, vihAra, caitya, vasadi) kA koI ullekha nahIM milatA kintu bAda meM saMgha kI prakriyA meM dhIre-dhIre jaina bhikSuoM ke nimitta nizcita AvAsa kI paramparA prApta hone lagatI hai| jinasena ke AdipurANa meM bhUmi, kSetra tathA vasadi banAkara dAna diye jAne ke anekazaH vivaraNa prApta hote haiN| zivakoTi kI ratnamAlA' meM bhI jaina muniyoM ke liye nizcita caityavAsa ke vidhAna kiye gaye haiN| sambhavata: yahI vyavasthA bAda meM caityavAsI sampradAya kI utpatti evaM vikAsa meM sahAyaka siddha huii| ratnamAlA meM bhinna-bhinna AvAsoM meM rahane vAle bhikSuoM ko bhinna-bhinna nAmoM se sambodhita kiyA gayA hai yathA-guhAvAsI, vanavAsI, stUpavAsI tathA caityvaasii| isase spaSTa hotA hai ki caitya evaM arhat pUjA ke liye nirmita mandira jaina sAdhuoM ke upAzraya sthala the| ullekhanIya hai ki AvAsIya bhikSuoM ke sAtha-sAtha pAramparika AsthAoM vAlA bhikSuoM kA eka varga (vanavAsI) bhI samAja meM hamezA vidyamAna rahA jise AcAra-zaithilya kI uparyukta dazAyeM (caityavAsI paramparA) svIkArya na thiiN| jainAcArya guNabhadra ne AvAsIya muniyoM kI isa pravRtti para kheda prakaTa karate huye kahA hai ki-"jaise rAtri meM idhara-udhara ke bhayabhIta huye mRga grAma ke samIpa A basate haiM, usI prakAra kalikAla ke tapasvI jana bhI vanoM ko chor3a grAmoM meM Azraya lete haiN| ye bar3I du:khada bAta hai|" jaina sAhitya tathA purAtAttvika sAkSyoM se jJAta hotA hai ki jaina bhikSuoM ko bhUmidAna guhA, vihAra, vasadi, kheta tathA grAma Adi ke rUpa meM diyA gyaa| guhA, vihAra Adi kA dAna jaina bhikSuoM ke nivAsa ke liye tathA kheta, Adi tathA karamukta grAmoM, kA dAna AhAra, auSadhi tathA anya AvazyakatAoM kI pUrti ke liye diyA gyaa| bauddha tathA AjIvikoM ke nimitta guhAdAna ke udAharaNa mauryakAla se hI prApta hone lagate haiM, kintu jaina bhikSuoM ke AvAsa hetu guhA nirmANa kI paramparA kI zuruAta kaliMga nareza khAravela ne kii| khAravela ke hAthIgumphA abhilekha11 meM yaha ullekha AyA hai ki khAravela ne apane rAjyakAla ke 13veM varSa meM jaina arhatoM ke liye udayagiri meM 16 tathA khaNDagiri meM 19 guphAoM kA nirmANa karAyA thaa| maMchApurI abhilekha12 meM khAravela kI agramahiSI dvArA bhI kaliMgadezIya jaina bhikSuoM ke nivAsArtha guhA banavAne kA ullekha milatA hai| ullekhanIya hai ki prArambha meM isa prakAra ke guhAdAna mAtra varSAvAsa ke liye diye gaye the, kintu dhIre-dhIre jaina dharma ke zithila hote niyamoM, jina mandiroM ke nirmANa tathA mUrtipUjA ke vikAsa ke sAtha-sAtha kucha jaina bhikSuoM ne sthAyitva kA mArga DhUMr3ha nikAlA aura ye sammilita rUpa se

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68 : zramaNa, varSa 61, aMka 3 / julAI-sitambara- 10 guhA tathA vihAroM meM rahakara adhyayana kA kArya karane lge| isake liye upAsaka varga jisameM rAjA se lekara sAmAnya jana bhI sammilita the, ke dvArA bhavana, vasadi, jinazAlA ityAdi kA nirmANa karavAkara dAna kiyA gayA jisase bhikSu varga zAMtimaya vAtAvaraNa meM rahakara apane zramaNa AdarzoM kA pAlana kara skeN| jaina bhikSuoM ke varSAvAsa ke liye bhavana, guhA, vihAra, vasadi, caitya Adi ke nirmANa tathA usake dAna ke kucha anya abhilekhIya udAharaNa isa prakAra haiM 1. cAlukya zAsaka vijayAditya SaSTha dvArA bhavana kA dAna 13 / 2. hoyasala nareza tribhuvanamalla ke sAmaMta lakSmaNa 14 dvArA jaina vasadi kI sthaapnaa| 3. hoyasala tribhuvanamalla vallAva deva dvArA zIta rakSA ke uddezya se jaina bhikSuoM hetu bhavana dAna | 15 4. cAlukya zAsaka tribhuvanamalla ke zAsanakAla meM sAmaMta evaM rAjyAdhikAriyoM dvArA vasadi kA dAna | 16 guhA, vihAra meM rahane vAle bhikSuoM kI AvazyakatAoM kI pUrti (AhAra, auSadhi Adi) upAsaka varga dvArA hI kI jAtI thI kintu, saMgha vistAra tathA jaina dharma kI lokapriyatA ke kAraNa jaina bhikSuoM kI saMkhyA meM nirantara vRddhi hotI gayI aura upAsaka varga dvArA bhikSuoM kI sabhI AvazyakatAoM kI pUrti karanA kaThina ho gyaa| phalataH bhikSuoM ke nimitta kSetradAna tathA grAmadAna kI prathA pracalita ho gyii| jaina vihAra ko grAmadAna athavA bhUmidAna ke udAharaNa cauthI zatAbdI IsvI se hI milane lagate haiN| kadamba nareza kAkustha varmA ke zAsana ke cauthe varSa meM jArI eka dAnapatra 17 meM yaha ullekha hai ki kAkustha varmA ne kAlakhar3aga nAmaka grAma ko tIna bhAgoM meM vibhAjita kara eka bhAga puSkala meM sthApita arhatzAlA ko jinendra deva kI pUjA ke liye tathA anya do bhAga kramazaH dharmAcaraNa meM rata zvetAmbara mahAzramaNa tathA nirgrantha mahAzramaNoM ke upabhoga ke liye nivedita kiyaa| cAlukya, gaMga, cauhAna 19 tathA hoyasala 20 rAjAoM tathA unake adhIna sAmaMta zAsakoM dvArA bhI jaina caitya nirmANa tathA tatsambandhI vyavasthA evaM bhikSuoM ke AhAra Adi ke liye karamukta grAma, dAna meM diye gye| jaina bhikSu saMgha tathA vihAroM ko diye gaye kara-mukta grAmadAnoM ke udAharaNa pazcima bhArata ( rAjasthAna, gujarAta) se lekara dakSiNa bhArata taka ke kSetroM meM adhika dikhAI dete haiN| ye sabhI kSetra jaina dharma ke vikAsa

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prAcIna bhArata meM bhUmidAna kI paramparA : 69 evaM vistAra kI bhUmi haiN| sAhityika tathA purAtAttvika sAkSyoM se jJAta hotA hai ki pUrvamadhya kAla taka jaina caitya evaM vihAroM kI sthiti hindU maThoM evaM mandiroM kI bhA~ti ho gayI thI jinameM tIrthaMkaroM kI pratimAoM se yukta mandira bhI the| ina mandiroM meM upAzraya ke liye prAyaH eka hI gaNa ke sAdhu-sAdhvI nivAsa karate the| kahIM-kahIM inhIM bhikSuoM para mandira kI sampUrNa vyavasthA kI jimmedArI bhI hotI thii| jaina bhikSuoM ko bhUmidAna unake AvAsa athavA bhojana ke liye diyA gayA kintu jaina mandiroM ko bhUmidAna sambhavata: jaina mandira ke nirmANa, jIrNoddhAra, arhatoM kI pUjA sambandhI Avazyaka sAmagriyoM tathA tadAzrayI saMgha ke bhojana Adi ke liye diyA gyaa| abhilekhIya vivaraNoM meM jaina maThoMmaMdiroM ke nirmANa jIrNoddhAra, maTha prabandha tathA anya AvazyakatAoM ke liye vibhinna prakAra ke karamukta grAmoM ke dAna ke anekazaH udAharaNa prApta hote haiM1. kadamba nareza mRgeza varmA dvArA arahanta deva maMdira ke jIrNoddhAra evaM deva pUjA ke liye eka nivartana bhUmi kA daan| 2. cauhAna alhaNa deva evaM kIrtipAla dvArA22 mahAvIra mandira ke liye karamukta bhuumidaan| 3. gaMga nareza mArasiMha dvArA arhat mandira se sambaddha jinAlaya kA nirmANa tathA graamdaan|23 4. hoyasala nareza vinayAditya tathA usake putra tribhuvanamalla24 yareyaMga dvArA kalpavappu parvata kI bastiyoM kA jIrNoddhAra tathA bhikSuoM ke nimitta AhAra, bhojana, vastra Adi kA daan| 5. vikrama zAMtaradeva dvArA paMca vasadi ke jainAcArya25 ko uparyukta uddezya hetu karamukta graamdaan| uparokta vivaraNoM se spaSTa hai ki prArambha meM jaina bhikSu anagArI thaa| tyAga hI usake liye sabase bar3A dAna batAyA gayA thA, kintu saMgha-vistAra ko dhyAna meM rakhakara atithi jaina bhikSuoM ke liye nizcita AvAsa kI vyavasthA kI gyii| saMgha vistAra tathA sthAyI AvAsa kI prakriyA meM uttarottara jaina bhikSuoM kI anya AvazyakatAoM kI pUrti ke liye bhUmi, bhavana, kSetra, grAma ityAdi kA bhI dAna diyA jAne lagA, jisase jaina bhikSu zAMtimaya vAtAvaraNa meM adhyayanamanana kara skeN| itanA vizeSa hai ki upAsaka dvArA grAmAdi kA dAna kisI eka sAdhu ke lie nahIM thA apitu samaya-samaya para Ane vAle sabhI sAdhuoM

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70 : zramaNa, varSa 61, aMka 3 / julAI-sitambara - 10 ke lie eka rUpa meM thA, usa sthAna yA maTha para unakA koI svAmitva nahIM thA anyathA ve sAdhu (anagArI) kaise kahe jAte ? sandarbha 1. aitareya brAhmaNa, 39.6, eca. ena. (sampA.) AnandAzrama, pUnA, 1934 2. mahAbhArata (anuzAsana parva ) 61.2, bhaNDArakara (sampA.), oriyaNTala risarca iMsTITyUTa, pUnA, 1966 3. vahI, 61.2 4. manusmRti, 7.119, haragovinda zAstrI (anu.), vArANasI, 1970 5. uttarAdhyayanasUtra 6.5 harmana jaikobI, sekreDa buka oNpha da IsTa, jaina sUtrAja jilda, 65 6. vahI, 15.13 7. bRhatkalpabhASya, 3.11, jaina Agama sAhitya meM bhAratIya samAja, jagadIza candra jaina, vArANasI, 1965, pR. 402 8. Adi purANa, 20.88 jinasena kRta, pannAlAla jaina (anu.), bhAratIya jJAnapITha prakAzana, 1963 9. jaina dharma, kailAza candra jaina, mathurA, 1966, pR0 300 10. vahI, pR. 300, pAda TippaNI / 11. prAcIna bhArata kA rAjanItika evaM sAMskRtika itihAsa, haridatta vedAlaMkAra, dillI, 1984, pR. 42 12. vahI, pR0 93 13. hisTArikala liTarerI inskripzaMsa, rAjabalI pANDeya, pR0 41 42 14. vahI, pR. 53-54 15. vahI, pR. 51-52 16. jaina zilAlekha saMgraha, bhAga - 2, vijayamUrti (sampA0 ) maNikacandra digambara granthamAlA, 1952, pR0 248-249 17. epigrAphiyA iNDikA, bhAga-7, pR0 37-38 18. jaina zilAlekha saMgraha, bhAga-2, pR0 249 19. vahI, pR0 445-446 20. vahI, bhAga-3, vijayamUrti (sampA0) maNikacandra digambara granthamAlA, 1952, pR0 42-45 29. vahI, bhAga- 2, pR0 69 22. dekhiye, hisTArikala liTarerI inskripzansa, rAjabalI pANDeya, pR. 41 23. jaina zilAlekha saMgraha, bhAga - 2, pR. 67 24. vahI, pR0 333 25. vahI, pR0 182-188 *

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Sramana, Vol. 61, No. 3 July-September 10 A HARMONIOUS WORLD ORDER THROUGH INTERFAITH DIALOGUE: THE JAINA VIEW AND INDIAN EXPERIENCE Kamlesh Datta Tripathi* [Today, the prevailing philosophy of unabated consumerism, the disintegration of traditional values, and the rampant growth of materialism has put a common challenge to all religions of the world. It has questioned the very existence of religions and their utility. In this article the author has presented Interfaith-dialogue as tool for dissolving differences and restoration of the spiritual values in human life. Interfaith dialogue which is an art of communication at a deeper level, enables us to make a space for others for joining hands on the ultimate journey washing out one's all prejudices and develops spirit of oneness. Differences are mainly due to holding partial truth ultimate for the whole truth which Jainism suggests to dissolve through Anekantavada and Syadvada. ] The world's prevailing conditions do not appear to be encouraging for establishing a dialogue between the cultures i.e. Eastern and Western. One fact of our age is the confrontation between different cultures and different religions. There used to be a time when religions ran along parallels tracks without much influence on one another. Today they have been thrust together. Varying degrees of lack of trust between religions can easily be seen in various regions of the world. Yet, there is another aspect of the present-day world. The advancement of technology, powerful media, and instant communication- all this has offered a unique opportunity for interaction * Professor Emeritus, Deptt. of Religious and Agamic Studies, B.H.U., Varanasi.

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72: Sramana, Vol 61, No. 3 July-September 10 between all parts of the world. If there is any single phenomenon which is characteristic of our times, it is the mingling of peoples, races, cultures. Never before has such a meeting taken place in the history of our world. The idea of 'global village' or a 'metropolitan tribe' is very much present in people's minds. But in fact, the whole of scientific and technological advancement is being used for the furtherance of one particular view of the universe. The term 'globalization' appears to be synonymous with the unipolarity of the world. Dr. S. Radhakrishnan saw this danger in the middle of 20th century itself. He observed, "We are witnessing today of dangerous portents. Some of the advanced nations of the West whose names are synonymous with progress are embarking with cynical deliberation on a course which conflicts with the high injunctions of the religions they profess. They are striving to super-impose a culture and a way of life where all the cultural diversity of the world may vanish. This does not bode well for the future of mankind". The prevailing philosophy of unabated consumerism, the disintegration of traditional values, and the rampant growth of materialism poses a common challenge to all religions of the world. What is needed is a restoration of the place of spiritual values in human life. All this necessitates meaningful inter-religious dialogue and a deeper understanding of the contemporary challenges which all the religions of the world are facing today. In fact, such a dialogue between Western and non-Western religions and philosophies started in the early 19th century A.D. It may be just a coincidence, but this took place when the process of de-Christianization reached its peak in Europe. In the 1880s the Sanskrit language was introduced to Europe in a learned way by Sir William Jones. Jones, a young scholar and judge of the Calcutta High Court, had translated Kalidasa's play 'Abhijinana Sakuntalam', as well as wrote a brilliant paper showing the

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A Harmonious World Order Through Interfaith Dialogue : 73 relationship of European languages with old Iranian language as well as Sanskrit. This introduction of Sanskrit was responsible for the rise of a new phase of two disciplines-namely Comparative and Historical philology and Comparative Studies of Religions and Philosophies. Increasingly sophisticated dialogue between Western philosophies and non Western philosophies - for example, those of India, China, Islam and so on developed over the course of time, this resulted in the beginning of a new era of the West's effort to take other cultures seriously. However, objective and comparative studies of the religions and philosophies, especially done from the view-point of the superiority of Western culture, could offer only limited results. Now the time has come when we may move from the comparative sutdy of Religions and Philosophies to the path of inter-religious dialogue in order to evolve a greater degree of understanding of one another. We have to understand the integral features of all religions. But at the same time, we have to take into account the powerful dimension of cultural differences. India may offer something valuable in this direction. Constant dialogue between different schools of Indian philosophy continued from the early centuries of the Christian era to medieval times. We are aware of the continued dialogue between the Buddhists and Samkhya school of Indian philosophy on the one hand, and Buddhists and Vedantins on the other. Illuminating discussions occurring in the early Buddhists, Sarkhya and Vedantic Sanskrit texts give testimony to this process. Such a dialogue between Buddhists and Mimarsakas, Mimamsakas and Vedantins, Jainas and the different Vedic schools of Indian philosophy are known to the scholars of Indian religions and philosophical traditions. The culmination of such dialogue in pre-medieval and medieval India took place when Buddhists and Logicians on the one hand, and Buddhists and the Kasmira Saivites on the other, were engaged in a vigorous debate over their respective epistemological and metaphysical positions. Sometimes, the entire debate has been a polemic

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74: Sramana, Vol 61, No. 3 July-September 10 one, but ultimately it opened a path for certain deeper understanding of their respective positions. A process meant for enriching one's own spiritual experience through understanding the other's experiences of spirituality has resulted in a system, which granted a respectable place for the views of opponents. It was an accepted norm that whosoever engaged in a 'Sastrartha' or philosophical debate, loses in giving a convincing exposition, he will have to accept winner's position. This norm was strictly adhered to, yet there was another, higher aspect of the system. There are texts of different schools of philosophy which offer an extremely illuminating discussion giving very faithful accounts of the opponent's views and then logically refuting them. They argued not simply by citing traditional authorities, but by using reasoning or 'Yukti' and 'Tarka! The recognition of interpretative plurality and the problem of inter-religious as well as cross cultural understanding is a hallmark of such a tradition of debate. This is why these exponents of their respective systems have discovered an ingenious way of positioning different shades of spiritual experiences in a hierarchy in which, of course, one's own spiritual experience occupies the highest place, yet others are also given a respectable position. For instance, for the one who adheres to the path of knowledge, for him the path of love is subservient to knowledge, but for one who follows the path of Bhakti or love, it may be the other way round. Thus, instead of completely rejecting the views of opponents, an approach of accommodating and harmonizing them with one's own view is very much evident in the process of dialogue. Such an interaction has not been confined to the dialogue between different schools of Indian philosophy and religions, but took place between Indians and the people coming to India, together with their distinct cultures, from different parts of the world i.e. ancient Iran, Greece, Central Asia, and so on. Assimilation of ancient Greek, Roman, Scythian, and Hun elements in Indian culture is too well-known to be discussed here in this paper.

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A Harmonious World Order Through Interfaith Dialogue : 75 All this suggests that an inter-religious and inter-cultural dialogue is known to ancient India- and even after the coming of Islam. This process continued in the medieval ages. Interaction between Islam and Hinduism resulted not only in the rise of an excellent mystic philosophy of 'Sufism', but, went deeper into the synthesis of two cultures on a much broader plain. The impact of such a synthesis may be observed in the Indian languages contemporaneous to them and depicting Indian life and invoking Hindu gods in their poetry. Indian architecture, paintings, and musical forms are a testimony to creative fusion of Hindu and Islamic arts. But this fusion is not at the cost of Indian tradition itself. Rather, the elements from other cultural streams are assimilated into the tradition of the land itself. Thus, it is apparent that India offers a model for establishing a pluralistic society based on the values of harmony and synthesis. This spirit of synthesis present all over in ancient and medieval life and thought stands in sharp contrast with the suspicion and lack of trust seen today in certain quarters of Indian life. Although modern India too stands firmly for cultural and religious harmony and is committed to have interaction with the rest of world, one can, nonetheless, see some sign of strains among the majority and minority on the one hand, and a sense of alarm against the superimposition of a consumerist culture on the other. However, the process of dialogue has not been weakened even today. It is evident from this brief account that the tradition of Indian thought has been strengthened by the process of constant dialogue between different religions. Moreover, Indian culture has been stimulated by its historic confrontation with different cultures. The same is true with Christian philosophy. Christian Philosophy has constantly interacted with Hellenistic, Jewish, Muslim, and modern scientific thought. Now, it is trying to interact in this direction. David Peter Lawrence has analyzed this process and states. "The

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76 : Sramana, Vol 61, No. 3 July-September 10 effort to achieve a universal intelligibility of many of the religious philosophies of other cultures may be further illuminated by some of the reflections of contemporary Western theology. A catholic theologian, David Tracy, has distinguished philosophical theology, which he calls fundamental theology, from systematic theology and practical theology in a manner addressing problems of crosscultural interpretation and rationality."! The task is a difficult one and the effort must be made to evolve a maximum possible understanding of one another and minimizing the role of so-called objective philosophical inquiry, which may be, sometimes, detrimental to the understanding of an alien spiritual tradition. With these words on the background of the dialogue and methodology to be adopted for establishing a meaningful interaction, I may speak about the specific Hindu view of the universe, the macro-micro-cosmic axis, the universe and the individual, cultural paradigms of our temporal consciousness, religion, rite, and myth and so on. Hinduism and the other religions of Indian origin have a common basis, and dialogue among them has been constantly taking place. Now dialogue between Hinduism and Christianity is taking place. Thus, we may explore how we can work together for the good of humanity as well as for enriching our own spiritual experiences through such dialogue. The Indian view of the universe is fundamentally different from the view in which man is the center of the world. In the Indian view, noted contemporary Indian thinker and writer Prof. Vidya Nivas Mishra observes- "When someone is in the center, the other is in the periphery. When the other is in the center the first goes to the periphery. this means that there is no absolute supremacy among the elements of the whole i.e., man, animal, nature, god, except that of the whole, of the unmanifest, undefined, which subsumes all and is something more than all."2 Man is neither

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A Harmonious World Order Through Interfaith Dialogue :77 superior to nature, nor in nature opposed to man. Both coexist and interact with a spirit of sharing. Nature is intertwined into the human predicament. The entire Indian tradition of literature and art-dance, drama, music paintings etc. is replete with this specific view of the world. This does not mean that man has no value of his own in the Indian view of the universe. On the contrary, man has a specific role to play because God has given him the capacity to think. The speech which is identical with consciousness has been given to all beings, but it has fully blossomed in man from the stage of 'Para', the state of Absolute Monism, where there is no distinction between the things said and the saying to the grossest ordinary form of spoken and heard speech through the desire of speaking and the medial words and meaning in the intellect. Thus, man is the only one equipped with the power to articulate proper thought. Therefore, he who can speak has the responsibility of understanding others. Such a distinct position of man in his own universe does not entitle him to a privileged place. Instead, he has to ensure the welfare of other beings. In fact, the idea of interdependence permeates the entire Indian view of the universe. One cannot live without the other. As a result, abandoning one's own narrow interest for the good of other and ultimately overcoming the problem of the narrow 'Ego' and individualism is reflected in the highest goal of all the schools of Indian philosophy. This view of the universe based on the notions of multicenteredness, integration, interdependence, and sharing is an alternative to the anthropomorphic view of the universe and it offers a more flexible view of spirituality also. We can say that spirituality according to the Indian schools of philosophy is a method designed to attain permanent peace by tacking the problem of the 'Ego'. Bhartphari, a noted philosopher and an exponent of philosophy of language, writes in fourth century A.D. "Attainment of Brahman is nothing more than going beyond

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78 : Sramana, Vol 61, No. 3 July-September 10 the knot of the ego-sense in the form of 'T' and 'Mine'."3 This approach towards 'Moksa' or salvation has been analyse by the late Prof. R.K. Tripathi of Banaras Hindu University in his paper entitled 'Spirituality from the Indian point of view.' It points out the common and essential feature of different kinds of spirituality, it brings the vital importance of spirituality, it distinguishes the inner aspect of spirituality from the external forms and it recognizes also many forms of spirituality." It may be emphasized here that spirituality is a method or a 'Marga' as we call it in India. In this sense, "it is primarily a way of life or method or discipline with the necessary implication that there can be many methods and disciplines and not only one, although the goal is one. "S When this is forgotten and the method is mistaken to be the thing itself, there is fanaticism, narrowness, and dogmatism. If we want to avoid bigotry and fanaticism and we do not intend to ignore other religions and traditions, it is necessary to accept a pluralistic approach. Precisely here comes the relevance of plurality of paths-i.e. paths of the Bhakti (Devotion or Love), Jnana (knowledge), Karman (Action), Yoga, the Buddhist way, the Jaina way and so on. Different methods define their goals differently in terms of salvation, Mukti, Nirvana and isvaraprapti etc. considering life after death. But something may happen here and now if we take recourse to any of these methods properly and sincerely and the immediate objective may be defined in terms of realization of permanent peace. Empiricists may discover the cause of loss of peace in external circumstances; the moralists may see the cause as vice or sin. For the spiritualists the source of disquiet is something internal, the ego. It is the ego that isolates and separates us from the 'Plentitude' and causes the rise of a narrow sense of self-interest and selfishness, for it is the ego which passes for ourselves. Our life remains nothing but the life of ego all the time seeking self

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A Harmonious World Order Through Interfaith Dialogue : 79 gratification, seeking power and consequently experiencing the "Dvandvas" or the pairs of success and failure, victory and defeat, pleasure and pain, inflation and depression. Thus, ego is at the root of our sufferings. Vedic ritualists or the Mimamaskas resolve this question of 'Ego' by defining the 'Action' in terms of Vedic 'Yaga' or offerings, generally translated as Vedic sacrifice. Although there is no action without result and desire for result, therefore, Vedic rituals have been taught initially in terms of a means for fulfilling desires, yet ultimately, sacrifice has been viewed as a total giving of our own being to the other. It is an act of emptying out of a being in order to obtain fulfillment. Fulfillment then is the complete merging of oneself in the other. "In other words, emptying out is the beginning of fulfillment and vice versa. Fulfillment is a new start for another emptying out in order to obtain more fulfillments. This, in certain aspects has been compared with the idea of the dark night in St. John of the cross or in other mystics for whom the ritual of the Mass has a similar significance." observes Prof. Vidya Nivas Mishra. In the Hindu view, rites are an attempt to rejuvenate a person through a re-enactment of the primordial act of creation. Every ritual is a death of the finite and realization of the Infinite. This is why the partaking of the sacrificial 'Soma juice' has been viewed in terms of realization of immortality and eternity. The path of 'Niskama-karma-yoga' or the "Yoga" of desireless action taught in Srimad Bhagavadgita is essentially one with this ultimate understandings of 'Karman' and opens the door, for translating this philosophy of 'Action' in not only day to day life, but rising gradually to the highest goal of feeling the presence of the Infinite and Eternal through the path of 'Bhakti of realizing the 'Moksa', through the 'Path of knowledge.' Bhakti means yoking of 'Ego' in the services of God. The ego, because of its self-gratifying nature, develops desire for finite and

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80 : Sramana, Vol 61, No. 3 July-September 10 transitory objects and consequently suffers. So the answer lies in turning our back to the finite and directing our love to the Infinite and feeling His presence every moment. Thus, surrender is the essential spirit of 'Bhakti. It is a way to overcome the problem of egoity, the spirit of worldliness. Thus the path of Bhakti does not negate the 'Ego', but transforms it. All the schools if 'Bhakti in India share this view and a dialogue with the religions of Semitic origin is not difficult to be established on this basis. The 'path of 'knowledge' as taught in Advaita Vedanta is primarily aimed at overcoming the problem of separateness and particularity generated by the 'ego'. It teaches to shake off our exclusiveness and gives deeper meaning to life to find the 'universal Self, that is our real 'Self. In other words, it is a way, of broadening or expanding our notion of 'Self. By realizing our 'Universality' and 'Infinity', we can overcome the problem of duality, fear and loss of peace, caused by ignorance of the 'Self. If the path of Bhakti is path of transforming the 'Ego' and the path of 'Jnana', the path of expansion, then the Buddhist path of knowledge may be termed as the "path of explosion of the particularity or individuality" according to prof. R. K. Tripathi. Our egoism rests on the belief that we are something durable, if not also imperishable; while the fact is that we are nothing more than a momentary conglomeration of momentary 'Dharmas'. Once we come to realize this, the citadel of our 'Ego' is exploded and vanishes into thin air, there remains nothing which we can call "I" or "Mine". There is yet another understanding of the Jainas, who have seen the genesis of suffering in the insistence and intensity of 'Ego'. Their answer to this problem of our prejudices lies in the doctrine of the manifold nature of reality (Anekantavada) and the theory of the relativity of knowledge (Syadvada). According; to this theory, reality has infinite aspects which are relative we can know only some of these aspects. All our judgments therefore are necessarily

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A Harmonious World Order Through Interfaith Dialogue :81 relative, conditional, and limited. Almost all philosophical, ideological, and religious differences and disputes are mainly due to holding partial truth ultimate for the whole truth. Our judgment represents different aspects of a many-sided reality and can claim only partial truth. This view makes Jainism Catholic, broadminded, and tolerant. Thus, it is evident that the centrality of the problem of ego has been given due recognition by all the religions of Indian origin and they offer the solution to this problem from their respective metaphysical, ontological, and epistemological angles. Each doctrine offers a corresponding spiritual practice also in order to overcome the problem of ego and, consequently, lead to ultimate spiritual experience. The significance of Jaina view lies in the fact that it puts forward a rational view and a sound logic in favour of the manifold nature of reality. The specific Indian view of the universe and spirituality is reflected in the specific cultural paradigms of Indian view of 'Time'. Time is cyclical and spirituality is reflected in the specific cultural paradigms of Indian temporal awareness. Time is cyclical and totally anti-linear. Some Western thinkers describe it as cosmic return of the archetypal myth. Diametrically opposed to this is the historical concept of time : linear, progressive, irreversible and functioning as a casual chain. Although both the views of time were there in the pre-renaissance period, the latter view had prevailed since the renaissance. There is also a third concept of time termed as 'spiral'. Although shared by other cultures, it is typically Indian. Time revolves here too, but while making a circle, it does not close the circle at the same point from where it started. The new point of starting a circle is different from the point where it closed. The whole process entails an endeavour to move back and forward in order to rise a little higher. So, here it is not the wheel that is the symbol of time. It is the conch-shell or the hand-drum (Damaru)

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82 : Sramana, Vol 61, No. 3 July-September 10 of Siva. This hand drum is like two inverted triangles joined by the common vertex. Such a unique concept of time cannot be taken to be a total denial of history. Unless you are witness to the whole, you cannot relate yourself to reality. You need to have a fuller vision. Here comes the role of myth in India religiosity and thought. In the Indian context, it is more powerful than history. Indian creativity is myth-making creativity by integrating the earlier vision with a more expansive and comprehensive vision. Prof. Vidya Nivas Mishra had rightly emphasized, "Myth is a transcendental frame that takes, gives, and apprehends out of finite time and tries to place it in an infinite time and space. The very process of myth-making necessitates a continuous, unbroken chain of creativity. Thus, it is the most important language of Indian art, thought, and religios ity."7 In light of such a unique notion and function of myth, the role of myth in Indian religiosity, ritualism, and spiritual practice with the symbols and metaphors and their continuous presence in Indian life may be understood properly. This also explains why Indian life cannot be dichotomized into sacred and profane. It is an experience of indivisible totality, Plenitude. This uniqueness of Indian thought had given rise to new trends in dialogue between the West and India. An attempt towards a better understanding of Indian art and aesthetics on one hand and Jainism on the other may be cited as the most recent development in contemporary Western studies. For example, Malmo University of Sweden has embarked on the project to solve the riddle of Consciousness in which physicists, Neuro Scientists as well as the scholars of Jaina Philosophy have been working together. This augurs well not only for a better world, but for resolving some of the most crucial problems of contemporary science also.

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A Harmonious World Order Through Interfaith Dialogue : 83 References 1. Peter David Lawrence, Rediscovering God with Transcendental Argument : A Contemporary Interpretation of Monistic Kashmiri Saiva Philosophy, p. 13 Sri Satgura Publications, Indian Book Centre, Delhi, India, 2000 2. From an unpublished interview given by Prof. Vidya Nivas Mishra to a Spanish philosopher. 3. The Vakyapadiya of Bhartphari with Vitti, Chapter I, Translation by K.A. Subramenia Iyear, p. 7 (Deccan College, Post graduate and Research Institute, Poona, India, 1965). 4. An article entitled "The Nature and Significance of Spirituality" by Prof. Rama Kant Tripathi, Anviksiki, Vol. 1-2 (1987), p. 2 5. Ibid, p. 2 6. Ibid., p. 8 7. From an unpublished interview given by Prof. Vidya Nivas Mishra to a Spanish philosopher.

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Sramana, Vol. 61, No. 3 July - September 10 TESSITORI'S PIONEERING WORK ON THE UVAESAMALA (UPADESAMALA) A SRAMANA BASIC BOOK OF JAINA TEACHINGS Nalini Balbir* [ Composed by Dharmadasagani, Uvaesamala (Skt. Upadesamala) is very famous treatise which deals with teachings on various aspects of Jainism. Uvaesamala literally means "garland of teachings". Containing 540 verses, it is a basic book on Jaina teachings which holds an essential place in Jaina literature particularly in Svetambara Jains. The author of the article has critically examined and compared with all other available manuscripts and commentaries on the said work with his well-received conclusions based on phonological and morphological studies. ] By chance, it happens that Tessitori is probably the Italian scholar with whom I feel most deeply connected, because he is, as far as I remember, one of those I had to read first as a Ph.D. student in Indology. This was due to the following circumstances: for my Ph.D., I was given the task of critically editing, translating and studying an unpublished Jaina Sanskrit work containing eight stories extolling the virtues of charity towards the Jaina monk (dana), one manuscript of which is part of the rich collection kept in Strasbourg. It later turned out that this collection of narratives was certainly quite popular in Western India in the 14th century onward, as was proved, on the one hand, by the fairly numerous manuscripts discovered in the libraries of Gujarat, and, on the other hand, by the fact that this anonymous collection was the basis for two remakes in Sanskrit due to the pen of well-known monks of * Paper presented to "Tessitori el India, Seminar at Udine (Italy) on 10th September, 1994 on the occasion of Tessitori's Day.

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Tessitori's Pioneering Work on the Uvaesamala the Jaina community, and one adaptation in old Gujarati. The important point is that this collection is grouped around one stanza of the Uvaesamala, which says: : 85 "Lodging, bed, seat, food, drink, medicine, clothes, almsbowl: even if one's own wealth is limited in quantity, one should take from it, however little it may be, to offer it (to the Jaina monk)." Through the list of eight objects to be given in charity, this stanza provides the starting point for eight stories. Moreover, the first word of the verse (in Prakrit vasahisayanasana) are in fact the true title of the collection and give it its specificity: there are, among the Jains, many collections which bear the title "Stories about charity" (danakatha), but there is only one which is connected with this particular verse. Such were the circumstances which led me to take as a companion a particular work of L.P. Tessitori: the edition of the Uvaesamala which was published as early as 1912 in the Giornale della Societa Asiatica Italiana and which I took as a basis for the French translation of twenty-nine verses I gave as an appendix to the study of the story-collection mentioned above. Although a brief analysis of Tessitori's work on this text has already been given by Prof. Carlo Della Casa in his contribution "Gli studi jainici di Luigi Pio Tessitori" published in the Proceedings of the International Conference organized in Udine in 19872, I would like to come back again to this topic with the aim to stress the importance of Tessitori's work both as a masterpiece of scholarship and as an evidence of his intuition and originality: the very fact that he selected the Uvaesemala speaks in favour of a high clear-sightedness because it is a basic book of Jaina teachings which holds an essential place in Jaina literature and in the heart of Svetambara Jains. This is first proved by what could appear as a detail: the traditional ascription of the Uvaesamala to a very early date and the idea that its author, the monk Dharmadasa, was a contemporary of Mahavira. The critical discussion of this question occupies an important part of Tessitori's

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86 : Sramana, Vol 61, No. 3 July-September 10 introduction to the texts3 and can be viewed as a model of objectivity and rigorous argumentation. In the absence of any internal information which could help solving the problem, Tessitori makes use of all the available external data which he submits to a very strict cross-examination, and reaches the conclusion that the Uvaesamala dates back to the first half of the 9th century, or possibly a little earlier. The observations presented by Tessitori's contemporaneous specialists, whether in Europe (Jacobi, Leumann, Guerinot) or in India (by Vijayadharmasuri), show that his conclusions were rather well received. The willingness of these scholars to pass on to Tessitori additional information which could both corroborate his views and make them even more precise was a sign of their positive reactions. On the whole, these views still hold true today: the Uvaesamala cannot be as old as the Jaina tradition wants it to be; the fact that the first available commentary dates back to the end of the 9th cent. (and not earlier), and the fact that a work completed in 858 A.D. clearly refers to the Uvaesamala confirm Tessitori's deductions about its time of redaction. There is a simple fact which is very significant: the edition of the Uvaesamala provided by Tessitori can be considered as the editio princeps of this text. (It was preceded by a so-called Indian edition published in 1878, to which Tessitori had access, but we can believe with closed eyes Tessitori's statement that it was not better than any manuscript, or even worse"). Secondly, although an editio princeps, it is a critical edition in the full sense of the word, and not only because it makes use of several manuscripts, namely five: three from the Biblioteca Nazionale Centrale di Firenze, which was the normal place where Tessitori got the manuscripts he needed, and two from the British Library. The collation was done very carefully, and always with a critical eye. The critical apparatus is both sober and adequate, insofar as it also records orthographical variants. In the case of a text written in Prakrit, as the Uvaesamala is, a clear picture of these variants is

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Tessitori's Pioneering Work on the Uvaesamala ... : 87 an important tool for a correct appraisal of the original dialect, since the phonetic and orthographic differences are among the main ones between closely connected dialects such as Ardhamagadhi (the dialect of the Svetambara Jaina Canon) and Jaina Maharastri (the dialect of the post-Canonical scriptures). On the other hand, it is also the task of the editor of such texts to keep the medley of colours and not to give way to a linguistic normalization which would lead to an exceedingly clear-cut idea of the language: older forms of the Ardhamagadhi type may appear in a text predominantly written in Jaina Maharastri, and vice-versa. We are not surprised to see that Tessitori, who was, as is well-known, a linguist of a high-standard, showed great care to this aspect. This is evidenced both by his method of editing and by his linguistic analysis of the Uvaesamala, which takes note of the most remarkable facts in phonology, morphology, syntax and vocabulary. His conclusion that the language of the Uvaesamala is a Jaina Maharastri of the older variety still holds valid today. Now that more texts have been published, we can say that the Uvaesamala belongs to the same linguistic stratum as the so-called Prakirnakas, the latest category of texts belonging to the Jaina Canon: at this stage, the Ardhamagadhi influence becomes rather limited, although it is still present in the form of "Ardhamagadhisms", and the main Ardhamagadhi characteristics affecting the morphology of the noun have disappeared: thus, for instance the nominative masculine singular in -e, characteristic of this dialect, is conspicuous by its absence, the ending now being -o, as is usual in Jaina Maharastri; the ending of the locative singular in -amsi has been replaced by the normal Jaina Maharastri ending ammi, whereas we observe the coming up of some peculiarities, definitely specific to Jaina Maharastri, such as the use of the emphatic particle je supporting an infinitive form in -um, evidenced twice in the Uvaesamala?". The scrupulous regard of the philologist for the text investigated by him is equally marked by the attention paid to the metre: as expected, the prevailing metre of the Uvaesamala is the so-called arya of the classical type. However, Tessitori rightly

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88 : Sramana, Vol 61, No. 3 July-September 10 observed that, out of 540 verses, there are six which are composed in other metres and represent "quotations from other texts incorporated by the author in his own work". A simple and smart typographical device enables the reader to notice immediately such heterogeneous verses, which are printed in italics. The intuition of Tessitori can now be proved to be perfectly right: at least three out of these six verses can surely be identified as quotations: vss. 184185 as quotations from Uttaradhyayana Sutra 1.16 and 15; vs. 426 as a quotation from the Avasyaka-niryukti (100). Moreover the critical edition of the text is followed by an index of verses and a complete and very handy glossary where the Prakrit words are accompanied by their Sanskrit equivalent, or, in case there is none, are briefly explained with reference to the indigeneous grammarians or lexicons. The usefulness of this glossary hardly needs to be demonstrated. It is of immense help both for an internal study of the Uvaesamala and its vocabulary, since it gives all attestations of a single word, but also for any investigation of the Prakrit lexicon. Such complete glossaries are still too rare in the field of Jaina studies, and those who are familiar with the vast Jaina literature know how time-consuming and hard it may be to look for a word of interest when the editions have no word-index. Thus, in short, we can say that all possible tools have been provided by Tessitori for the study of the Uvaesamala, and, on the other hand, that the accurateness of the introduction, the edition and the glossary show how deep Tessitori had gone into the text. The only tool.we could think was missing, although it was announced by Tessitori himself, was a translation; but, in fact, it does exist. In the archives carefully kept by Dr. Guido Peano, which I had the opportunity to see (two days ago) thanks to the kindness of Dr. Peano and Mr. Freschi, we find: 1. A handwritten notebook containing both the published part of the work on the Uvaesamala (edition, variants, material for the introduction) and a complete Italian translation with important notes from the commentaries;

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Tessitori's Pioneering Work on the Uvaesamala 2. Some loose pages with explanatory notes, which do not seem to be complete; : 89 3. The Italian translation, very neatly typed by the care of Dr. Peano. No need to say: even a quick look at this translation is sufficient to get an idea of its high value. Moreover, till now, knowledge about the Uvaesamala has remained confined to the scholars able to read the original Prakrit or one of the Indian languages (Hindi or Gujarati for instance) in which this text has been rendered. Except for the 29 verses translated by me into French (referred to in the beginning), and an unpublished German translation by the scholar Ernst Leumann (1859-1931) of another group of thirty verses, no translation of this text has sofar been published in any European language. Thus, if I may, I strongly wish that the scientific board of the "Societa Indologica Luigi Pio Tessitori" consider as one of its priorities the publication of this Italian translation, together with an introduction which would give an assessment of Tessitori's work and a critical bibliography of the work done since his editio princeps. This paper hopes to be a step in this direction. The Uvaesamala belongs to a special category of Jaina literary works which I will now try to describe. The name itself, which literally means "garland of teachings ("Ghirlanda d'insegnamenti", is not true title, insofar as it is rather a generic designation than the designation of an individual work. Anyone consulting the catalogues of Jaina manuscripts would be able to realize that there are many works bearing this name or a very similar one. Such works generally obey the following formal principles of composition: they are written in verses, a device which in India is always resorted to if there is a desire to emphasize that the texts are meant for being committed to memory. This is obviously the case in books meant to impart a teaching, whether religious or secular. The verses generally follow each other without being separated in different sections. Thus, the main question they

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90: Sramana, Vol 61, No. 3 July-September 10 raise is that of their sequence, and, more widely, the question of the coherence of the text they form. In the case of the Uvaesamala, this was noted by Tessitori, who, after giving a synopsis of the text, wrote: "Come si vede, l'opera manca nel suo insieme di un ordinamento sistematico e i vari argomenti sono spesso trattati l'uno dopo dell'altro senza alcun nesso logico fra di loro12." Let us discuss this observation. There is indeed a certain amount of coherence, but it is mostly apparent within small groups of verses which may be connected together through the device of concatenation: a significant technical term say, for instance, Prakrit maya (Sanskrit mada), "pride"- recurs from vs. 330 to 333, which can thus be isolated as forming a mini-section endowed with thematic unity. We can also find instances where the sequence between several groups appears to be justified because it is in agreement with the dogmatic background: the fact that verses dealing with the study of sacred scriptures are followed with verses extolling the practice of modesty, followed in turn by verses about fasting13, is no wonder since, according to the Jains, these three concepts traditionally form different subdivisions of the wide notion of "asceticism". On the other hand, the placing of a group of stanzas listing the qualities of the ideal teacher and the moral duties of a disciple towards his preceptor, in the beginning of the work14 is not peculiar to the Uvaesamala. On the contrary, it appears to have been usual, because the conception was prevalent that a sacred text cannot be put in all hands and that it cannot be fully understood and put to practice by monks who would not be morally prepared for it by the possession of certain qualities and of right behaviour. Yet, on the whole, there are several cases where the place ascribed to a given topic is difficult to understand and where the interconnection seems to be rather loose. The distinctive feature of the literary form called "Upadesa" (teachings) as used by the Jains, to which I now turn, is the close intertwining of abstract teachings and examples, with reference to illustrious *

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Tessitori's Pioneering Work on the Uvaesamala .... :91 persons, real or imaginary, who embodied them. Thus for instance: "Monks who are aware of their previous births tolerate insults, threats, beating, contempt and abuse, like Dadhappahari" (136) "Certain good pupils, who have a good behaviour, who observe the religious precepts, and who have a good nature, increase the faith even in the minds of their preceptors, like the pupil of Candarudda" (167) In the Uvaesamala, there are about 80 such cases. The two examples must have made clear that the verses alone are not sufficient to really understand what was the behaviour of the person mentioned, and what was the context of his reactions. The verses say either too much or too little and, at first sight, appear as halfriddles. They have to be supplemented by something else, namely a commentary of some sort. Sometimes, it happens that the author of the verses also writes a commentary. This is not the case with the Uvaesamala. Dharmadasagani is ascribed only with the redaction of the verses. If we are to think that his work once could exist alone, we have at least to suppose that the elaboration of the examples was done orally by the monks who were aware of the contents through a tradition handed down from teacher to pupil. As a matter of fact, the great majority of examples's adduced in the Uvaesamala cannot be considered as the result of the author's imagination. They come from a tradition prior to him and draw their value precisely from the fact that they are traditional: the heroes mentioned are either saints and martyrs of the first epoch of the Jaina community (various contemporaries of the Jinas, for instance), already known from the Jaina Canon itself: or more often, they date back to the first layer of Jaina exegetical texts which are replete with such references and stories. Thus, for those who are familiar with the Jaina cultural environment they are daily companions. Their lives and adventures have continued to be known from century to century, because they have been constantly revived through the commentaries written in the various languages

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92 : Sramana, Vol 61, No. 3 July-September 10 used by the Jaina community in the course of time: Prakrit, Sanskrit, and, later in North India, old Gujarati, modern Gujarati and Hindi. As far as the Uvaesamala is concerned, the fairly large number of commentaries is a sign of the popularity and fame of this book. About twenty are known. All are not of the same standard and of the same interest. The earliest ones are more precious insofar as they preserve a good deal of older material and hand down the stories at length, either in Prakrit, Sanskrit or even Apabhraisa. Thus they are indispensable tools for any investigation of the life and development of the text itself. Let me just mention two of them: 1. the first one (which is also the oldest one preserved) was composed by Siddharsi towards the end of the 9th century. It seems to have been published in India but is very difficult to get, and has never been studied carefully, in spite of H. Jacobi's encouragements to do so; it is known in two different recensions: a shorter one with no story; a longer one, expanded by a later author. With stories16. 2. the second one, composed by Ratnaprabhasuri, at the end of the 12th century, is also published in India and accessible!7. It cannot be separated from the preceding commentary, since the author himself claims that he depended upon it and states that he generally took over the explanations of his predecessor! As for Tessitori, he knew about the existence of these two commentaries, which were listed in Reports and Lists of manuscripts found in India, and he refers to them, if only to assess the date of the Uvaesamala, but, due to the lack of manuscript in Europe, he was not able to use these texts. However, he had at his disposal a third commentary, composed in the first half of the 13th century by Udayaprabhasuri, a manuscript of which was available in Florence, together with two anonymous commentaries in Sanskrit and Gujarati respectively. He occasionally refers to them in the footnotes of his edition and uses them as auxiliary tools for

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Tessitori's Pioneering Work on the Uvaesamala ... : 93 the understanding of difficult passages, for the elucidation of the so-called "local" Prakrit words explained in the commentaries by their common Sanskrit equivalents, or takes note of their grammatical observations. For this purpose, these commentaries are sufficient, and Tessitori had apparently no other choice. Nevertheless, the importance of the older commentaries must not be underestimated: apart from being indispensable for a study of the narratives, they also occasionally bring valuable information about the textual tradition itself when proposing alternate readings (pathantara) which show how a text could be submitted to correction, revision and discussion within the Jaina tradition. Another means to assess the place of a work such as the Uvaesamala is to try to see what its impact has been on the literary tradition. In several cases, important Jaina works can be compared to planets, around which a group of satellites develop and leads its own life. This is what seems to have happened with the stock of narratives mentioned in the Uvaesamala. Thus, apart from the direct commentaries, we have simile (pseudo)- commentaries, such as the collection of stories with which I started this talk: they do not belong as such to any of the complete commentaries on the Uvaesamala, but insofar as they start with a stanza of this work which they develop and help to understand, they belong to the same circle. We have also other works showing the same literary form which either refer to the Uvaesamala or implicitly borrow from it. A very clear case is provided by a work composed in 858 by a certain Jayasimhasuri: his Dharmopadesamalavivarana is a work similar to our Uvaesamala, although much shorter. The verses include certain teachings and refer to heroes who exemplify them. In some cases, the author himself develops the relevant stories in simple Prakrit prose; in many other cases, he only gives a sketch of it, and refers to the Uvaesamala for more details, or even refrains from writing any story and is satisfied with a mere reference to the Uvaesamala 20, which means that the author considered this work to be the basis of his own recast. It would be equally easy

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94: Sramana, Vol 61, No. 3 July-September 10 to show that the Uvaesamala is one of the books which is most willingly quoted in Jaina works of all tendencies. With the material he could get hold of, Tessitori had already given instances of this process. Further investigations completed since then have corroborated the correctness of this observation and thrown some light on the relationship between the Uvaesamala and the Mahanisihasutta, a curious work which, like the Uvaesamala, poses to be very early, although it is probably not so: both works have in common a total of 31 stanzas21. The abundance of the literary tradition connected with the Uvaesamala in one way or the other is not the only sign of the fame enjoyed by this book in Jaina Svetambara circles of Western India. The fact that it also aroused the interest of Jaina painters is another sign. The existence of at least four illustrated manuscripts of the Uvaesamala has been reported in recent Indian publications (and there may be many more still preserved in the secret of the libraries of the Jaina temples). Two of them are palm-leaf manuscripts of the 13th century, which contain a small number of paintings, among which one of Laksmi and one of Rsabha, respectively22. Two other paper- manuscripts are later, dating back respectively to the 17th and the 38th century. They are profusely decorated with paintings having bright colours23. The latest has a total of 70 illustrations24. Sixty-nine out of this total are narrative in character: each painting corresponds to a story alluded to in the Uvaesamala and told in the relevant portion of the commentaries. [- I shall pass on the book published by Moti Chandra and U.P. Shah, where you can admire a few color reproductions of lively scenes depicting the adventures of several Jaina heroes. Thus one thing becomes even more obvious than it was until now: the storyelement, which is the only one to appeal to the imagination of the painters, is largely responsible for the popularity of the Uvaesamala in all its manifestations, whether literary or pictorial. To conclude: Even if it is of course unavoidable that, in the lapse of 82

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Tessitori's Pioneering Work on the Uvaesamala ... : 95 years which separates Tessitori's work on the Uvaesamala from us, new documents have come up, they have not affected the validity of Tessitori's main conclusions because his method was scientific in the true sense of the word. No wonder that this work, which was originally presented as "tesi di perfezionamento" availed him maximum praise and was so readily published. Let us not forget that he achieved it when he was between 23 and 25 years old. No wonder also that he could establish so close personal contacts with the foremost Jaina monks of the time, and especially Vijayadharmasuri and his group, whose daily life he had the honour of sharing: the magnificent - and quite moving - photographic exhibition we saw in Moggio Udinese is a proof of it. He did not go to India with the idea of doing fieldwork without knowing the literature and the language, as some anthropologists of our time do. His vast and first-hand knowledge of the Jaina tradition and the sincereness of his personality were undoubtedly what opened for him the doors of the Jaina community who, so-to-say, adopted him. References : 1. Giornale deta Societa Italiana, 25, 1912, p. 167-297 2. Ibid. P. 55-56 3. See also the lecture written in English, Jodhpur 1914, mentioned in the Proceedings of the Udine Conference of 1987 p. 48; Italian title : "Dharmadasa era contemporaneo di Mahavira?" 4. See GSAI p. 295-297 5. See GSAI p. 188; Also : Indian Edition published in 1915, Jaina Dharma Prasaraka Sabha, Bhavnagar (according to Velankar Jinaratnakosa p. 48). 6. GSAI p. 172 7. Vottum je, 35; kaun je, 383. Similarly, two forms with je in the Candavejjhaya (c. Caillat. Paris, 1971 56) 8. GSAI p. 177 9. To be identified : vs. 139 patharenahao kivo; 208 samjha-raga jala-bubbuovame; 341 vinao sasane mulam (neither found in Dasavaikala nor in Uttaradhyayana). 10. See also C. Della Casa, Proceings of the Udaine Conference of 1987 : p. 56 n. 9.

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96 : Sramana, Vol 61, No. 3 July-September 10 11. Other similar works famous among the Svetambara Jains : Haribhadra's Upadesapada (8th cent.): Upadesaprasada, a late work of the 19th century; etc. 12. GSAI p. 181. (=As we see, the work lacks a systematical order as a whole and the various subjects are often dealt with one after the other without any logic between them). 13. Svadhyaya 338-340 - Vinaya, 341-342 - Tapas, 343-346 14. Vss. 93-101 and 102-106. Compare, for instance similar consider ations at the beginning of the Candavejjhaya. 15. Possible exceptions : Purana (109) and Sasi (256ff.). 16. Try to get Siddharsi's ct in its two recensions in ms or print; longer recension expanded by Vardhamanasuri. 17. See what is exactly the position regarding the Praksta Vitti com posed in Sam. 913 by Jayasimha, pupul of Krsnarsi, mentioned in JRK p. 49 as coming from the Bshattipanika (Bt. No. 170; but no ms mentioned) : is it really a commentary on the Uvaesamala or is there a confusion with the Dharmopadesamala-vivarana composed by the same author in sam. 915? But note that the Behattipanika (No. 179) also mentions the Dharmopadesamalavivarana as a separate entry) 18. Prasasti vs. 7 (vyakhyatr-culamani-Siddha-namnah...) see also p. 2 satyam api sad-vittau; p. 3 purvavrttau vyakhyatvat. 19. Vs = Udayaprabhasuri's commentary; As = Sanskrit avacuri con tained in the ms FB from Florence; Ag = Gujarati avacuri con tained in the Indian 'Edition' (see GSAI p. 190). 20. See DhUpViv p. 79, 81, 89, 100, 109, 116, 126, 128, 130, 132, 136, 138, 145, 158, 160, 161, 197. References to Uvaesamalavivarana may be references to the commentary on the Uvaesamala written by Jayasimhasuri, if at all he wrote any. 21. C.B. Tripathi, Mahanisha Studies and Edition in Germany. A re port. Ahmedabad, 1993, p. 45 22. Palm-leaf ms dated Samvat 1291; cf. Moti Chandra- U.P. Shah, New Documents of Jaina Painting p. 73; U.P. Shah, Studies in Jaina Art p. 33 and fig. 70; palm-leaf ms dated Sam. 1308: cf. Treasures of Jaina Bhandaras p. 62, entry No. 395. 23. Cf. Treasures of Jaina Bhandaras p. 34, catalogue entry No. 489 24. Kept in the Devasano Paao Bhandara, Ahmedabad, 210 folios.

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Tessitori's Pioneering Work on the Uvaesamala .... :97 Work done on the Uvaesamala L.P. TESSITORI, L' "Uvaesamala" di Dharmadasa, GSAI 25 (1912) p. 167-297 Introduction, critical edition, index of verses, glossary, additions] E. LEUMANN, Unpublished manuscript (No. 93/1) containing a brief presentation of the Uvaesamala and the translation of vss. 4874). H.D. VELANKAR, Jinaratnakosa. Poona, 1944 [p. 49-51: list of manuscripts of the Uvaesamala. NALINI BALBIR, Danastakakatha. Recueil jaina de huit histoires sur le don. Introduction, Edition critique, Traduction, Notes. Paris: De Boccard, 1982. Publications de l'Institut de Civilisation Indienne 48 [Appendice II p. 243-251: annotated French translation of Uvaesamala Vss. 230-246 and 491-502} MOTI CHANDRA U.P. SHAH, New Documents of Jaina Painting. Bombay, 1975 (p. 71-95: analysis of a manuscript of Upadesamala with Balavabodha containing 70 illustrations described on these pages. The illustrations concern the stories adduced in the verses and narrated in the commentary. C.B.Tripathi, Mahanisiha Studies and Edition in Germany. A report. Ahmedabad, 1993 [p. 45 x 6.2.: relationship of Mahanisiha and Uvaesamala, common verses} Commentaries of the Uvaesamala - "Doghattivisesavrtti" Sri Upadesamala satika : Ratnaprabhasuri. Bombay, 1958 (Sri Ananda-Hema-JainaGranthamala Granthanka 6). Uvaesamala (puo Sri-Ramavijayaji ganikrta tikanusare sampurna Hindi anuvada). Delhi 1971. Satellites of the Uvaesamala Jayasimhasuri, Dhannopadesamala-vivarana. Bombay, 1949 (Singhi Jaina Series 28). Nemicandrasuri, Akhyanakamanikosavrtti with the commentary of Amradevasuri. Varanasi, 1962 (Prakrit Text Society Series 5). Danastakakatha: see above. * by

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Sramana, Vol. 61, No. 3 July - September 10 PRATIKRAMANA : AN UNPARALLELED CONTRIBUTION OF SRAMANA TRADITION TO INDIAN CULTURE Dr. Kamla Jain* [ In this article the author has very beautifully presented the importance of Pratikramana in Jaina code of conduct laid down for ascetics as well as householders. Literally Pratikramana means retracing of the soul to its natural purity which is defiled by passions and endless desires for external objects. It is an individual's realization out of his self contemplation that "If I have gone astray from the right track, or committed anything wrong, it is time for me to tread on the original right path." This is a realization with confidence along with a feeling of regret and repentance for having left the right path, with a resolve for not to repeat the same in future. ] Culture is a very difficult term to define but a very simple fact of life. It has been defined by sociologists and anthropologists in number of ways. Sorokin defines culture as "a complex whole which includes knowledge, belief, art, morals, law, custom and any other capabilities and habits acquired by man as a member of society". This definition seems exhaustive enough to make us understand as to how much it contributes and how much can be contributed to it. It characterizes all those elements which man has created and in which he can make improvements. It is a continuous flow from generation to generation of human society. The contribution of Sramana tradition to Indian culture is manifold and unquestionable as it has a history of thousands of years. In Indian culture there are many rituals that have very deep emotional and intellectual components which are both individually and socially * Former Associate Professor of Philosophy Jesus and Mary Col lege, Delhi University, New Delhi.

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Pratikramana: An Unparalleled Contribution of.... :99 enriching in very very true sense. The practice of pratikramana which is essentially a Jaina practice is one such contribution to Indian culture. Even if it has taken the form of a ritual but it is not a lifeless ritual. It is a source of awakening and vigilance for both the individual and the society. The rituals of pratikramana and Ksamapana (which has a harrower connotation) are commonly observed among Jains and are favourably reacted to, in our neighbourhood communities. The monks recite pratikranana-sutra twice a day unfailingly. The householders or lay people observe this daily or fortnightly or monthly or four-monthly or at least once a year, on the Samvatsari day on the fifth day of the full moon fortnight of the month of Bhadrapada. i.e. the last day of the Paryusana festival. The festival of Paryusana symbolizes the ideal of social solidarity. It embodies four basic aspects of samata or equality. These are (1) respect for life- the essence of Ahimsa which is the central pivot of Jaina ethics (2) the respect for mind or for intellectual freedom- the basis of Jaina theory of Anekantavada and Syadvada, (3) respect for individual's personal effort, his freedom and autonomy- the underlying theory of Karma that holds the individual himself responsible for his happiness or misery (4) respect for equal spiritual potentiality of all individuals or souls. All beings are equal with no difference of caste, creed or birth. This is the true picture of Jaina culture if there are any deviations or distortions they are not in accordance to the true spirit of Jaina culture. Paryusana festival epitomizes these ideals. The yearly celebration of this festival is not supposed to be just an outward ritual but a practice of inward introspection and purification. The essence of this festival is Pratikramana along with other religious practices and rituals associated with the festival such as going to the temples, listening to the sermons and teachings of the canonical texts, control of the palate in some form like taking meals only once a day during Paryusana days. All these observances are only ceremonial expressions of the true spirit of self purification. It is this what is meant by Pratikramana. It literally means retracing or going back. It is retracing of the soul to its natural purity which is polluted or spoilt

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100 : Sramana, Vol 61, No. 3 July-September 10 by passions and longings for external objects. It is an individual's realization out of his self contemplation that "If I have gone astray from the right track, it is time for me to go back to the original right path." This is a realization with confidence and courage along with a feeling of regret and repentance for having left the right path, with a resolve for not leaving the right path. Pratikramana is like maintaining a diary on a daily basis. It is a clear scientific, systematic, analytical process of self-examination. It is a process of invoking one's conscience. Infact the individual is so vigilant and alert that he enumerates all possible deviations and transgressions of his basic principles of morality, the vows or the precepts of nonviolence, truth, non-stealing, celibacy or chastity and nonpossession that he has taken as a monk or as a lay householder. He systematically advances after taking an account of his slips and short comings towards his ethical and spiritual progress and resolves to make a fresh beginning of climbing the ethical and spiritual ladder again. It is important to note that Pratikramana is not only an exercise of inner self-purification of the individual, it has great social implication also. That is the individual's relation to society, not just the human society but the entire living world. It is reflected in the practice of Ksamapana. This is succinctly expressed in the two lines of Avasyaka Sutra. khameni savve jiva, savve jiva khamantu mel mitti me savva bhuyesu, veram majjham na kenai // meaning I forgive all beings, may all-beings forgive me, I have friendship with all beings and enmity with none. These lines are not just formal announcements of friendship with all and enmity with none but are practically meant for admitting and re-inforcing the vows the individual has taken, which are the nerve centre of Jaina ethics. The true spirit of a Jaina is reflected when every Jaina approaches everyone else without any bias or hesitation and asks for forgiveness. The spirit is to forgive and forget. This is the initiation of new bonds of friendship and invigorating the old ones.

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Pratikramana : An Unparalleled Contribution of... : 101 There is an interesting story mentioned in the canonical literature which highlights the significance of Pratikramana and Ksamapana. There was a beautiful maid servant in the court of king Udayana of Sindha. Chandrapradyotana, the king of Ujjain heard about her beauty and charm, so he wanted to bring her to his harem. Once when king Udayana was away, he found and opportunity to bring her, he brought her to Ujjain by enticing her. When Udayana returned he came to know of this serious matter, it was a matter of his high prestige and self respect. So he ordered his troops to invade the capital of Chandrapradyotana which forced him to surrender and he was than taken prisoner. After this when Udayana was on his way home, the holy days of Paryusana followed. King Udayana was a staunch follower of Mahavira, he observed his vows and recited Pratikramana Sutra like a true devotee. When he was reciting the prayer of universal brotherhood, he has friendship will all and enmity with none, he got disturbed about the fact that he had kept Chandra as captive. He realized that it would be a very superficial observance of Pratikramana unless the king Chandra is set free. Thus, with absolute sincerity and earnestness Udayana asked Chandra for forgiveness and set him free and also returned his throne honourably. Such stories not only make our literature rich but expound great philosophical and ethical truths. In context of social implications of Pratikramana and the vows of the monks and nuns, few things need to be mentioned. Dasavaikalika Sutra discusses in detail as to what they are supposed to observe and what is expected of them in their code of conduct. Any violation or transgression of any of the five mahavratas of Ahimsa, Satya, Asteya, Brahmacarya and Aparigraha would call for Prayascitta or atonement by them depending in the nature or extent of violation. There is a form system of atonement and also of punishment which is designed to provide orderliness in the Samgha. The canonical literature of Jainas discuss in detail the violations by monk or nuns and there are clear prescriptions for punishment for the transgressions committed, needless to mention that bigger the offence committed, bigger the punishment given. This is to highlight the fact that no society can function without

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102 : Sramana, Vol 61, No. 3 July-September 10 some rules, regulations and laws. The detailed account of this is given in the Chedasutras. The Jaina tradition lays equal emphasis on the house holder's observance of the vows (anuvratas). The householder while reciting his Pratikramana-sutra? acknowledges the transgressions or (aticaras)3 in any of his vow. His sincerity towards his vows is as much as expected as from a monk or nun. The householder, though, is on a lower moral ladder compared to the monk, but he is supposed to be on a true in spirit and on right moral path. For him, the sense of realization of any violation is equally significant. The intention of pratikramana and ksamapana for him is equally true. This culture is reflected in the brief aphoristic phrase Michchami dukkadam.' This is highly significant both at the individual and social level. It seems relevant here to mention that the culture of Pratikramana is also found in Buddhist tradition. The scriptural texts of Vinaya and Patimokkha code can substantiate this. The monks and nuns take the vows of nonviolence, non-stealing, celibacy truth and abstinence from intoxicants. They are supposed to solemnly observe them. Any violation or transgressions of these precepts is made known to Buddhist Samgha on recitation of the Patimokkha code on the fortnightly Uposatha days. It is, here, that they make confessional statements about their offences. Thus the Samgha gets the knowledge, of the offences and their intensity. The Samgha then accordingly fixes the penalty or punishment, which may even be against the wishes of the erring monk. It is not important at present to know as to what punishment is prescribed for what offence. It is obvious that a serious or major transgression invites rigorous punishment and a minor one only miner punishment. The central point is that the monks are mentally aware about their human weaknesses and also of the violations of the vows, and at the same time they are courageous and morally matured to openly admit them at community level. These transgressions thus become public and do not remain a private matter. It would be of some interest to all of us to make a general

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Pratikramana : An Unparalleled Contribution of... : 103 comparison between the Jaina and the Buddhist way of dealing with these transgressions and their punishments. The most obvious point of difference is that the Buddhists deal with the details of these transgressions and punishments in the main Vinaya texts while the Jainas deal with them not so much in the Angas (the basic canons) as in the Chedasutras which are not so publicly read and discussed. In this light it can be said that for the Buddhists violations and their corresponding punishments are more of an open affair while for the Jainas they are comparatively private. Again, the admission of transgressions etc. for the Jaina monks does not require inviting an assembly of monks to decide the nature of offence as with the Buddhists, nor is the prosecution of the guilty according to Jainas is such an elaborate affair as it is in the Buddhist jurisprudence. It seems while discussing the transgressions, I have myself transgressed from my focal theme of Pratikramana and Ksamapana which is a solemn acceptance of guilt to oneself and asking others for forgiveness, if they are directly or indirectly or immediately or remotely hurt by one's action. However, the purpose of discussing these violations and punishments is to throw light on the social aspects of the fundamental moral principles and no moral principle can have relevance without a society and a social order. In the end, I would like to underscore that culture is a collective representation of a group, it is our social duty with sincere individual commitment to propagate the culture of Pratikramana and ksamapana not only on Indian soil as part of Indian culture but of global culture of this small world. References: 1. Jaina Monistic Jurisprudence, S. B. Deo, Poona . 1996. 2. Sravaka-pratikramana Sutra, Ed. Vijay Muni Shastri, Sanmati Gyanpeeth, Agra, 1996 3. Sravaka-pratikramana Sutra, Ed. Vijay Muni Shastri, Sanmati Gyanpeeth, Agra, 1996

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Sramana, Vol. 61, No.3 July - September 10 JAIN'S NONVIOLENT PERSPECTIVE OF HUMAN SURVIVAL Samani Dr. Shashi Prajna* ( Environmental degradation or pollution has always been a cause of concern universally, but only in recent times the need for a clean environment has necessitated an in-depth probe into pollution and its allied problems. These problems are caused by unabated consumerism, the disintegration of traditional values, and the rampant growth of materialism. The author, through this article has suggested Jain's nonviolent life-style as a way out of this vicious cycle of environment pollution and eco-friendly human survival. Jaina life-style is nothing but strict adherence to vegetarianism, limitation of desires, self-imposed limitation over one's consumption, six modes of livelihood etc. which can really act as a panacea in solving the problems of environmental crisis. ] Introduction: Study of mankind from Ape age to the present advance modern age is not a miracle, which took place in few seconds. Man being an extraordinary component of environment made this possible by implying his intellect, power and vigor. In his beautiful journey of development, nature proved to be the true companion right from the very beginning of his journey. As far as human nature is concerned, he always wants to dominate his surroundings. Soon with the industrial revolution, due to increasing exercise of superior brain power, the relation between man and other life forms got changed from symbiotic to predatory. His approach, behavior and interactions became more and more anthropocentric arrogating to himself, the exclusive rights to use and exploit all others for his own pleasure and increasing greed.' Assistant Professor in Jain Philosophy J.V.B.U., Landnun, Rajasthan

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Jain's Nonviolent Perspective of Human Survival : 105 Problem: The continuing degradation of environment and depletion of life supporting natural resources by exploding population and its reckless consumerism are matter of serious concern. The most harmful impact of industrialization is that it is triggering consumerism more and more and to meet the increasing demands more and more industries are coming up, which further triggers consumerism and the vicious cycle is going on. Now it is doubleedged sword i.e. of population increase and consumerism that is cutting ruthlessly the very fabric of environment safety. In this state, the air we breathe, the water we drink and the soil, which produces our food, are getting more and more polluted. The only way out of this vicious cycle of environment pollution lies in Jain's nonviolent life-style which triggers mankind towards the nonviolent perspective of ecology, eco-friendly human survival. The Concept of Interdependence The right perspective of ecology is enshrined in the Jaina motto of "parasparopagraho-jivanam"2 as quoted in the Tattvartha Sutra which highlights that all living organisms, however big or small, irrespective of the degree of their sensory perceptions, are bound together by mutual support and interdependence. They are and should remain in a harmonious and judicious balance with nature. Man is a social animal, so man and nature are so inter-woven with each other into the social fabric that there is a common thread, which binds us all. Many examples can be cited in this regard, which highlight mutual supportive relationship between all life forms and nature. Wherever one looks in nature, he seems to see evidence of 'balance', carnivores eat herbivores, herbivores eat plant; all of them die, rot and feed the plants again. If the plants increase, the herbivores will multiply too, but if they multiply too much, they over-stretch the plants and their numbers fall again. Perfect balance indeed. If any one component of a food chain is disrupted, then all the other creatures that are part of it must adjust. Some will suffer, though others may flourish, at-least temporarily.* It has also been proved scientifically that there is the cosmic bond, which had tied each living being in one chain.' Even genetic fact

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106 : Sramana, Vol 61, No. 3 July-September 10 approves this thought of inter-relation and as well as of interdependence as seen in 'Journey of Man'in National Geographic channel telecast of November, 2006. In this context Jain's first canonical text draws our attention towards the ecological perspective of the exposition of the equality of all souls. The very concept of interrelatedness and interdependence of living beings as cited in Acaranga Sutra paves us towards the truth that one cannot safeguard one's own existence by obliterating the existence of others. The denial of six classes of living beings namely earth-bodied, water-bodied, fire-bodied, airbodied and plant-bodied beings and mobile being is tantamount to the denial of self. This nonviolent approach is the basis of practical Jaina Environmental Ethics. So it is crystal clear that Environmental Ethics and Jaina Ethics are so interrelated with each other that we cannot discuss of one without the reference to the other. It is tantamount to the concept of Rousseau's, back to nature.? Nonviolent Perspective of Human Survival Today, we see our mother Earth is facing the problem of global warming, climate change, lacking resources due to over consumerism, ozone layer depletion, unethical science leading to experimental violence and decreasing earth planet. All these leading to environmental degradation are the sufficient facts highlighting the very human survival at stake. We increasingly realize that human alone cannot live on this planet. Humans have to live in the company of non-humans in complementary relationship. Nonviolent Jaina life style seems to be a ray of hope, which can prevent in a durable manner the current universal drift towards crisis of human survival. Teachings and practices as preached by Tirthankara Mahavira namely practice of vegetarian life style, limitation of desires, self-imposed limitation over one's consumption, moral injection prescribed for undertaking less violent livelihood, limitation over unnecessary violence etc. can act as a panacea in solving the problem of environmental crisis for human survival. Vegetarian Life-style The Jaina life style is basically vegetarian life style. But when we look at present time of scenario, the percentage of meat-eaters

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Jain's Nonviolent Perspective of Human Survival : 107 are more than the vegetarians. Innocent animals are assaulted for the same of pleasing the palate. But by reading the first chapter, title- "Milk, Meat and Animal Violence" by Maneka Gandhi, our notion regarding the dairy products and meat that it gives a lot of protein and iron completely changes. She says vegetables are the best source of iron. She further says that the meat industries are responsible for huge amount of desertification. Research declares that four lacs people in India die out of meat eating every year through heart disease, colon cancer or by kidney failures. Now-adays vegetarianism is gaining ground among intellectuals who appreciate alcohol and meat consumption. Francois peroux, director of the Institute of Mathematics and Economics in Paris, has suggested that "if meat and alcohol consumption in the west were reduced by 50%, the grain that would become available would be enough to solve all hunger and malnutrition problems in the third world war. Vegetarian life style, if adopted will not only solve the present problem of deforestation which has disturbed the stable climate that world has enjoyed for the last 10,000 years but it will lead nation towards development without destruction. Limitation of desires and consumption The self egocentric attitude and desire to enjoy the utmost sophisticated technological comforts has led to the problem of environmental pollution. Each family member has his own independent conveyance, this has led to the tremendous air pollution and vehicle exhaust has led to the several road accidents. According to the World Watch Institute Report, there are all over 500 million automobiles on earth and about 19 million more are added each year and by 2010 it is likely to be doubled: 0 The global vehicle population growth is causing major green house gas and the toxic emissions like 60% of Carbon monoxide emissions, 42% of Nitrogen oxides, 40% of the Hydro carbon, etc. are responsible for over half of the global warming problem." Emissions of these pollutants depends on the number of vehicle in use and their emission rates. The IPCC scientists conclude that in the absence of efforts to cut greenhouse gas emissions through restrain (bhogopabhoga-parimana), sea levels will rise by between 10 and 30 cm by the year 2030, and by 30 to 100 cm by the end of the next

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108 : Sramana, Vol 61, No. 3 July-September 10 century. "2 Not only control over production and consumption i.e. use ratio of vehicles to be minimize, all sorts of unnecessary increasing artificialities of over hoarding of wearing clothes, leather shoes and bags, cosmetics and machines of comforts like freeze, T.V., washing machine, cooler, heater in each room should be curtailed to protect increasing global warming. Limitation over unnecessary violence in prescribed Livelihood The increasing use of consumer goods fans the fire of ever growing desires. Desires leads to demand, demand leads to increase in production, which further leads to increase in consumption. This vicious circle can be overcome by the principle of restrain preached by Tirthankara Mahavira which can act as a solution to all sources of problems. That's why Jaina householders never indulge in such occupations which involve high violence namely Vana Karma (livelihood from destroying plants), Bhataka Karma (livelihood from transport), Danta vanijya (trade in animal byproducts), Rasa vanijya (trade in alcohol etc.), Kesa vanijya (trade in animal hair), Davagni Dana karma (work involving setting fire to forests and fields), Visa vanijya (trade in making poisons for medical use and for pesticides etc.). Although at present these professions yield heavy amount of profit and helps in attaining status in society but at the same time above mentioned professions are really anti-ecofriendly leading nation towards the development with destruction. Let us discuss the outcome of above mentioned trades. The artificial show of furniture at shops and homes has increased to a large extent and to meet the demands of the wooden raw material, cutting of forests is increasing day by day leading to climate change. Climate change in turn may have an impact on several major categories of diseases, including cardiovascular, cerebro-vascular, and respiratory diseases and stein cancer." The outcome of Bhataka Karma i.e. of transportation is discussed earlier. Although ivory selling has been stopped all over the world, but trade of ivory continues at global level in spite of the ban. Ivory collector can take the tusks of a dead elephant but he intentionally kills by various methods and declares it as dead because people want ivory made materials. According to one estimate everyday nearly three species of life permanently disappear from the earth.14

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Jain's Nonviolent Perspective of Human Survival : 109 So danta vanijya is prohibited as it takes away the life of elephants. Lord Mahavira prohibited the supply of lethal weapons under the trade of vina because Jainism asserts that the killer and the instrument given for killing, both are equally guilty of violence. In this modern age, for the maximum agriculture production, chemical fertilizers are used relentlessly which worked like a brown sugar and slow poisoning for our life supporting systems food, air, water etc. According to the WHO estimate, about 7,50,000 people are poisoned by pesticides every year. Moreover kesa vanijya, a trade in creatures that have hair amounts to huge violence. Maneka writes in her book "Head and Tails" Jacket with fur lining bags, caps etc. are made by killing beautiful hair holder animals. For example, for the preparation of self-curly Kalakul hat from the lamb hair, the mother and the ewe, is hit over a hundred times with an iron rod to induce, premature birth. The lamb is then skinned alive in front of her eyes so that its fur remains soft and curly.16 That's why Maneka talks of "Beauty without destruction." None of the items above are essential. That's why Lord Mahavira possessed the high level of intuition power in the restriction of violent professions like Danta. Kesa, Visa Vanijya which initiates terrible harm to the animal species and at the same time violates the Jaina concept of interdependence i.e. our very survival is basically dependent upon the survival of the immobile and mobile beings. Conclusion In nutshell, human must develop a kind of universal obligation and respect for all other levels of beings for the protection of his own survival. Coexistence is the law of nature. An outstanding aphorism of Acararga Sutra, which depicts the equality and oneness of the soul is Jar hanttavar ti mannasi'' i.e. to whom you intend to kill is no one other than you yourself. Therefore, it asks to see the same consciousness flowing in all. If oneness of soul is recognized and experienced by all, then sympathy and compassion towards all life forms can be achieved which in turn can make the life better and worth living for present and future generation. So a minimum ethical code i.e. self limitation of desires, limitation over consumption, limitation over violent professions and limitation over unnecessary violence is essential

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110 Sramana, Vol 61, No. 3 July-September 10 : for good environment at national level and also a global code of environmental ethics, to guide the behavior of the global society.18 Perhaps the seeds of new world order were already sown, through the Ahimsa March undertaken by Late Acarya Mahaprajna the sprouting has begun but the soil with appropriate nutrients is absent. The soil is a new philosophy of Jaina life and the basic nutrient is the environmental ethics. So adoption of Jaina nonviolent way of life style is the need of the hour for global environmental preservation, ecological balance and for the very human survival. References. 1. Jain, S.M. Environmental Ethics, Prakrit Bharati Academy, Jaipur, 2006, p. 1 2. Tattvartha Sutra, Umasvati, 5.21 3. Colin Tudge, Global Ecology, Natural History Museum Publication, London, 1991, p. 129 4. Ibid, p. 112 5. Heidmaun, Jean, Cosmic Odyssey, Cambridge University Press, Britain, 1989, p. 165 6. Acaranga Sutra, 1.5.5.5. 7. History of Western Political Thought p. 584 8. Maneka Gandhi, Head and Tails, The Other India Press, Mapusa Goa, 1994, p. 7 9. Thich Nhat Hanh, Inter being: Fourteen Guidelines for Engaged Buddhism, ed. by Fred Eppsteever, Delhi, 1997, p. 43 Leggett, Jeremy (ed.), Global Warming, The Green-peace Report, Oxford University Press, Oxford, 1990, p. 150 11. Rajiv K. Sinha, Development without Destruction, Environmentalist Publisher, Jaipur, 1994, p. 95 12. Ibid, p. 127 13. Leggett, Jeremy (ed.), Global Warming, op. cit., p. 150 14. Rajiv K. Sinha, Development without Destruction, op. cit. p. 5 15. M.S. Sethi and Indrajeet Kaur Sethi, Understanding Our Environment, p. 233 16. Maneka Gandhi, Head and Tails, op. cit., P. 54 17. Acaranga Sutra, (Angasuttani, JVB, 1992, 5.101 18. Jain, S.M., Environmental Ethics, op. cit, p. 10 * 10.

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|| viziSTa vyaktitva kAlajayI zrI bhaMvaralAla jI nAhaTA' jaina saMgha ke vayovRddha agraNI, labdhapratiSThita itihAsakAra, jaina dharma darzana evaM sAhitya ke marmajJa, purAtattvavettA, bahubhASAvid, Azu kavi zrI bhaMvaralAlajI nAhaTA kA janma rAjasthAna ke bIkAnera zahara ke prasiddha nAhaTA parivAra meM dAnavIra seTha zrI zaMkaradAnajI ke putra samAjasevI zreSThivarya zrI bhairudAnajI nAhaTA kI dharmapatnI zrImatI tIjAdevI kI ratnakukSI se dinAMka 19 sitambara 1911 ko huA thaa| pAMcavI kakSA uttIrNa kara Apa cAcA siddhAnta mahodadhi zrI agaracaMdajI nAhaTA ke sAtha ke zraddheya upAdhyAya zrI sukhasAgarajI, AcArya zrI jinakRpAcandrasUri jI ke sAnnidhya va mArgadarzana meM paThana-pAThana, lekhana va zodha-kAryoM meM samarpita bhAva se juTa gye| 14 varSa kI avasthA meM seTha zrI rAvatamalajI surANA kI suputrI jatana kaeNvara ke sAtha ApakA vivAha huaa| cha: phuTa ke lambe-caur3e, prabhAvazAlI vyaktitva ke dhanI zrI nAhaTAjI ke cehare kA teja prathama dRSTA kisI ko bhI prabhAvita karane meM sakSama thaa| U~cI mAravAr3I pagar3I, dhotI, kurtA, pagarakhI kA pahanAvA jIvana paryanta rkhaa| vyApAra ke kAraNa rAjasthAna deza chor3A parantu rAjasthAnI veza-bhUSA khAnapAna va bhASA nahIM chodd'ii| Apane hajAroM zodhapUrNa lekhoM kA prakAzana kiyaa| saikar3oM granthoM kA lekhana, sampAdana evaM prakAzana kiyaa| 'kuzala nirdeza' mAsika patrikA kA 22 varSoM taka sampAdana kiyaa| brAhmI, kharoSThI, devanAgarI Adi prAcIna lipiyoM; saMskRta, prAkRta, apabhraMza, avahaTTI, rAjasthAnI, gujarAtI, baMgAlI Adi bhASAoM meM lekhana evaM anuvAda kiyaa| Apake lekha nyAyAlayoM meM sAkSI ke rUpa meM mAnya the| svataMtratA AMdolanoM meM sakriya sahayoga kiyaa| jAtivAdI paramparA se dUra the| sarasvatI putra nAhaTAjI lakSmI putra bhI the| sAhitya va samAja kI sevAoM ke liye anekAneka saMsthAoM ne ApakA sammAna kara gaurava kI anubhUti kI, jinameM pramukha haiM 14 disambara 1986 meM ur3IsA ke rAjyapAla zrI vizvambharanAtha pANDeya dvArA kolakAtA meM Ayojita samAroha meM abhinandana grantha vimocn| 13 janavarI 1991 hindI sAhitya sammelana prayAga dvArA dhanabAda adhivezana meM "sAhitya vAcaspati' se smmaanit| 30 janavarI 1999 zrI jinakAntisAgarasUri smAraka * nAhaTA-parivAra se praapt|

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112 : zramaNa, varSa 61, aMka 3 / julAI-sitambara - 10 TrasTa, mANDavalA dvArA "jinazAsana gaurava" se sammAnita / 6 jUna 1999 jaina kalyANa saMgha, kolakAtA dvArA samAja ratna se sammAnita / 1998 vIrAyatana rAjagIra dvArA sammAnita / sabhI kSetroM meM viziSTatA va uccatA liye nAhaTAjI kI sAdagI dekhakara aneka vidvAn va agraNI zrAvaka Azcaryacakita ho uThate the| 'ahaM' nAhaTAjI meM lezamAtra bhI nahIM thaa| prabhutA ko nahIM balki laghutA ko hI ve zreSTha mAnate the| haMsa kI taraha Apane zreSThatA ko hI sadaiva grahaNa kiyaa| niDara, aDiga, nizcala zrI nAhaTAjI svaprazaMsA va vijJApana se sadA dUra rhe| bhAvanAzIla nAhaTAjI apanI bhAvanAoM kI abhivyakti citroM ke, gadya ke, padya ke va vibhinna purAtana va vartamAna bhASAoM ke mAdhyama se karate the| padya ke mAdhyama se bhAvanA abhivyakti kI unakI kRti kSaNikAeM kAphI carcita rhiiN| gurudeva para Apane aneka racanAeM kii| naye se naye va choTe se choTe lekhaka kI kRti ko sarAhakara unakI nirantaratA banAye rakhane hetu ve sadA unako protsAhita karate rahate the| 85 varSa kI umra taka Apane nirantara bhramaNa kiyaa| bhramaNa kA mukhya uddezya zodha hI rahA, cAhe vo purAtattva kA ho, zilAlekhoM kA ho, sAhitya kA ho, mUrtiyoM kA ho, khudAI meM prApta purAvazeSoM kA ho, tIrthoM kA ho, itihAsa kA ho yA anya kisI viSaya kA ho| zrI jaina bhavana, zrI jaina zvetAmbara paMcAyatI maMdira, zrI jaina zvetAmbara sevA samiti, zrI jaina zvetAmbara upAzraya kameTI, zrImad devacandra granthamAlA, akhila bhAratIya zrI jaina zvetAmbara kharataragaccha mahAsaMgha, ela. DI. insTITyUTa ahamadAbAda, zrI nAgarI pracAriNI sabhA ityAdi aneka saMsthAoM se Apa jur3e rhe| racanAe~ satI mRgAvatI, rAjagRhI, samaya sundara rAsa paMcaka, hammIrAyaNa, vividha tIrtha kalpa, kSaNikAeM, kharataragacchAcArya pratibodhita gautra va jAtiyA~ ityAdi 53 racanAe~ haiN| inake atirikta kucha racanAyeM sva. agaracaMdajI nAhaTA, zrI ramana lAla zAha tathA zrI satyaraMjana banarjI ke sAtha saha sampAdakatva meM prakAzita haiN| 'DholA mAru rA dohA' Adi 6 racanAe~ aprakAzita haiN| sattara se adhika patra-patrikAe~ Apase sambandhita rahI haiN| DaoN. hajArI prasAda dvivedI, DaoN. sunItikumAra caTarjI, DaoN. vAsudeva zaraNa

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viziSTa vyaktitva : 113 agravAla, DaoN. motI candra, zrI dalasukha mAlavaNiyA, DaoN. jyoti prasAda jaina, madara TeresA, mahopAdhyAya vinayasAgara, DaoN. sAgaramala jaina, DaoN. satyaraMjana banarjI, zrI nemicanda jaina Adi vidvAnoM se Apake vizeSa samparka the| anta meM zArIrika vyAdhi bar3hI lekina unhoMne isa tarapha se apanA dhyAna haTAye rkhaa| pArivArika sadasyoM ke Tokane para ve zrImad rAjacandra kI ye paMktiyA~ sunAte 'AtmA chu, nitya DUM, deha thI bhinna chu' aura isa paMkti ko antima dinoM meM unheM kaI bAra gunagunAte hue pAyA gyaa| apanI athAha vedanA ko apragaTa hI rkhte| dehAvasAna ke do dina pUrva hI unhoMne kahA ki deha va AtmA alaga hai| svica oNpha kara dene se donoM kA sambandha viccheda kara deha ke kaSToM se apane Apako ubhArA jA sakatA hai| anta meM 11 pharavarI 2002 ko sAyaM 4.10 para dhyAnArAdhanApUrvaka zarIra tyAga kiyaa| apane pIche bharA-pUrA parivAra chor3a gye|

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hai? | jijJAsA aura samAdhAna (1) jijJAsA- AtmA meM vaibhAvikI zakti (azuddharUpa pariNati) mAnI jAtI hai to vaha muktAvasthA meM bhI rahegI aura koI bhI jIva zuddha-buddha-mukta nahIM ho skegaa| 'muktAvasthA meM usakA sarvathA abhAva mAnA jAtA hai' yaha kathana kaise sambhava hai? kyoMki kisI bhI zakti (guNa) kA kabhI bhI sarvathA abhAva nahIM ho sktaa| ataH spaSTa kareM ki yaha AtmA kI vaibhAvikI zakti kyA -zrI rAmagopAla jaina, yU.esa.e. samAdhAna- pratyeka dravya sat-svabhAvI tathA pariNamanazIla hai| AtmA meM do prakAra kA pariNamana karane kI zakti hai- (1) svAbhAvika pariNamana (svAbhAvikI kriyA) aura (2) vaibhAvika pariNamana (vaibhAvikI kriyaa)| ye donoM prakAra ke pariNamana yA kriyAyeM sat kI pAriNAmika zakti haiM; ye na to do svatantra zaktiyA~ haiM aura na eka zakti kA dvidhaa-bhaav| vastuta: zakti to eka svAbhAvikI hI hai jo nimitta vizeSa ke kAraNa vibhAva rUpa pariNata hone kI yogyatA rakhatI hai| svabhAva-pariNamana vizeSa-nimitta-nirapekSa hotA hai aura vibhAva-pariNamana vizeSa-nimitta-sApekSa hotA hai| nimitta do prakAra ke haiM- sAmAnya aura vishess| 'kAla' sabhI dravyoM ke pariNamana meM sAmAnya nimitta hai| rAgAdi rUpa bhAvakarma aura jJAnAvaraNa Adi dravya-karma AtmA ke vibhAva rUpa pariNamana meM vizeSa nimitta haiN| ina karmAdi vizeSa nimittoM ke kAraNa AtmA meM vibhAva rUpa pariNati dekhI jAtI hai| yaha vaibhAvika pariNamana vizeSa-nimitta-sApekSa hokara bhI vasta kI usa kAla meM prakaTa hone vAlI yogyatAnusAra hI hotA hai| saMsArAvasthA meM karma-vizeSa nimitta se amUrta AtmA karmoM se baddha hokara mUrta sA ho jAtA hai, parantu muktAvasthA meM karma-vizeSa nimittoM kA abhAva hone se usameM vaibhAvika pariNati nahIM hotI hai| ___ ise eka udAharaNa dvArA samajhA jA sakatA hai, jaise sapheda rozanI yadi nIle raMga ke kAMca ke gilAsa para par3atI hai to vaha nIlI ho jAtI hai aura yadi lAla gilAsa para par3atI hai to vaha lAla ho jAtI hai| rozanI to sapheda hI hai, nimittavizeSa (nIlA/lAla) milane para vaha nIle athavA lAla raMga kI ho jAtI hai, vastuta: vaha sapheda hI hai| isI taraha AtmA kI zakti to svAbhAvikI hI hai parantu vaha nimitta-vizeSa ke milane para bhinna rUpa pratIta hone lagatI ___ * pro. (DaoN.) sudarzanalAla jaina, nidezaka, pArzvanAtha vidyApITha, vaaraannsii|

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jijJAsA aura samAdhAna : 115 hai| muktAvasthA meM koI karmAdi-nimitta nahIM rahate jisase vaha svAbhAvika rUpa meM hI rahatI hai| (vizeSa ke lie dekheM paJcAdhyAyI (rAjamallakRta 2.61 se 93 tathA jainendra siddhAntakoSa, bhAga 3, pRSTha 557-559) (2) jijJAsA- 'pardUSaNa' aura 'saMvatsarI' ke kyA artha haiM? inheM kyoM aura kaise manAyA jAtA hai| zvetAmbara aura digambara paramparA meM kyA antara hai? -DaoN. zAradA siMha samAdhAna- 'pardUSaNa' isa saMskRta zabda kA artha hai- jisameM saba ora se pApakarmoM ko jalAyA jAe (paritaH samantAt uSyante dahyante karmANi yasmin tat prvRssnn)| prAkRta meM ise 'pejjUSaNa' kahA jAtA hai--pejja' arthAt rAgadveSa aura 'USaNa' arthAta jlaanaa| isa taraha 'payUSaNa' kA artha huA "rAgadveSa yA saMsAra-paribhramaNa ke kAraNabhUta kAryabandha kI nirjarA (naSTa) krnaa|" jaise krizciyana meM krisamasa kA, musalamAnoM meM ramajAna kA aura hinduoM meM navarAtra-dazaharA kA mahattva hai vaise hI jainoM meM paryuSaNa kA mahattva hai| yaha eka AdhyAtmika sAdhanA tathA AtmAvalokana kA mahAparva hai| ise minI (choTA) cAturmAsa bhI kahate haiN| sAdhu to mahAvratI hote haiM ata: ve pUrNa rUpa se dharmaniSTha haiM parantu gRhastha kaI kAryoM meM vyasta rahatA hai| ata: unheM vizeSa rUpa se yaha parva samAcaraNIya hai| isameM gRhastha (zrAvaka) ahiMsaka AcaraNa kA abhyAsa karate haiM, tana-mana ko mAMjakara unheM nirmala karate haiM, kSamA-ahiMsA ko romaroma meM basAte haiM, AtmA ko samyaktva ke rasa meM Dubote haiM, apramatta hokara sarva-parigraha se mukti kI kAmanA karate haiM, Atmanirbhara hokara AkAMkSAoM ko sImita karate haiM, krodha, IrSyA Adi jo AtmA ke vibhAva-bhAva haiM unheM haTAkara samyaktva, kSamA Adi svabhAva-bhAva kI ora agrasara hote haiN| ina dinoM meM baccA-baccA ekAsanA yA upavAsa karane kI icchA karatA hai| sthAnAGgasUtra meM dharma ke cAra mArga batalAe haiM jo cAroM kaSAyoM ke abhAva rUpa haiM- kSamA, mArdava, Arjava aura nirlobhtaa| zvetAmbara paramparA meM yaha parva ATha dinoM kA hotA hai jise ve digambaroM se pahale bhAdrapada kRSNA bArasa se bhAdrapada zuklA caturthI taka manAte haiM tathA paJcamI ko athavA caturthI ko 'saMvatsarI' (kSamA parva) kA Ayojana karate haiN| saMvatsarI (saMvat arthAt varSa) kA artha hai 'vArSika-pratikramaNa' (doSoM kA parimArjana, Abhyantara kacar3A haTAnA evaM kssmaabhaav)| saMvatsarI ko pajjosavaNA yA varSadhara parva bhI kahA jaataahai| 'kSamA' eka 'kalpavRkSa' hai jo svastha nirmala

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116 : zramaNa, varSa 61, aMka 3 / julAI-sitambara-10 citta kI urvarA (upajAU) bhUmi meM khUba lahalahAtA (phalIbhUta hotA) hai| pardUSaNa parva kI ArAdhanA se nirmala hue citta meM samApana para 'kSamA' yA 'micchA me dukkaDaM' (merA aparAdha mithyA ho) sArthaka hai| isa dina sAmUhika pratikrimaNapATha par3hA jAtA hai aura paraspara kSamAbhAva ke bAda sAdhArmika vAtsalya bhoja kI svastha paramparA hai| pratidina karaNIya pratikramaNa kI apekSA isa vArSika (sAMvatsarika) pratikramaNa kA bar3A mahattva hai| zvetAmbara ise 'aSTAhnika parva bhI kahate haiN| jIvAbhigama sUtra meM kahA hai ki varSa meM cAra aSTAhnika parva Ate haiM jo caitra sudI, ASAr3ha sudI, bhAdrapada sudI aura Azvina sudI saptamI se caturdazI yA aSTamI se pandrasa tk| jo varSa meM chaH aSTAhnika parva mAnate haiM ve inameM kArtika sudI aura phAlguna sudI ko jor3a dete haiN| aisI mAnyatA hai ki ina dinoM meM devagaNa nandIzvara dvIpa jAte haiM aura vahA~ aThAI mahotsava manAte haiN| digambara paramparA meM yaha alaga parva hai aura varSa meM tIna bAra AtA hai- ASAr3ha sudI (8-15), kArtika sudI (8-15) tathA phAlguna sudI (8-15 karma ATha haiM, siddhoM ke guNa 8 haiM, pravacanamAtAyeM 8 haiM, ata: pardUSaNa parva bhI ATha dinoM kA hotA hai| ina ATha dinoM meM karmoM kI nirjarA, siddhoM ke guNoM kI sAdhanA aura pravacana-mAtAoM kI ArAdhanA kI jAtI hai| 'antagaDasUtra' kA athavA 'kalpasUtra' kA pATha kiyA jAtA hai| 'kalpa' kA artha hai| 'sAdhu kI aacaarvidhi'| bhadrabAhu praNIta kalpasUtra meM caubIsa tIrthaGkaroM kA jIvana caritra hai tathA mahAvIra kI uttaravartI sthavirAvali bhI hai| isakI gaNanA chedasUtroM meM kI jAtI hai| yaha svataMtra grantha nahIM apitu dazAzrutaskandha kA AThavA~ adhyayana hai| antagaDa sUtra meM bhagavAn neminAtha aura mahAvIra yuga ke 90 Atma-sAdhakoM kA rocaka varNana hai| yaha AThavAM aMga grantha hai| isake ATha varga bhI haiN| camatkAra aura ADambaroM se dhyAna haTAne ke lie isake pATha kA pracalana huA hai| vizeSakara prathama tIna dina aSTAhnikA vyAkhyAna hotA hai aura cauthe dina se kalpasUtra kI nau vAcanAe~ hotI haiN| pAMcaveM dina tIrthaGkara mAtA trizalA ke caudaha svapna batalAte haiN| chaThe dina mahAvIra kI jIvanacaryA ko batalAkara unakA janma dina bhI manAyA jAtA hai| sAtaveM dina tIrthaGkara pArzvanAtha, neminAtha aura AdinAtha kA kramazaH varNana kiyA jAtA hai| AThaveM dina sAMvatsarika pratikramaNa par3hA jAtA hai| AThoM dina dhArmika Ayojana hote haiN| saMvatsarI ke dina kalpasUtra kA mUlapATha (zrI vArasAsUtra) par3hA jAtA hai| kAlAntara meM zvetAmbaroM meM nimna

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jijJAsA aura samAdhAna : 117 cAra pramukha pantha hue- 1. kharataragaccha jisakI sthApanA vi.saM. 1204 meM A. jinavallabhasUri ke ziSya A. jinadattasUri ne kI thii| 2. acalagaccha jisakI sthApanA vi.saM. 1213 meM zrI A. AryarakSita yA vijayacandra sUri ne kI thii| 3. sthAnakavAsI (lukAmata yA lokAgaccha) jisakI sthApanA vi.saM. 1508 meM huI thI; ye saMvatsarI bhAdoM sudI paMcamI ko manAte haiN| 4. terApantha jisakI sthApanA vi.saM. 1818 meM zrI A. bhIkhama jI ne kI thI tathA AcArya tulasI aura mahAprajJa jisake anuyAyI the| ye sabhI kalpasUtra kI vAcanA karate haiN| digambara paramparA isa parva ko 'dazalakSaNa' parva ke nAma se manAte haiM jisameM uttama kSamA Adi daza dharmoM kI ArAdhanA kI jAtI hai athavA tadpa AcaraNa kiyA jAtA hai| yahA~ uttama zabda samyaktva kA bodhaka hai| ve daza dharma nimna haiM 1. uttama kSamA (krodha para saMyama), 2. uttama mArdava (mRdutA yA mAna kaSAya para saMyama, 3. uttama Arjava (RjutA, saralatA yA mAyA kaSAya para saMyama), 4. uttama zauca (zucitA yA lobha kaSAya para saMyama), 5. uttama satya (satyaniSThatA yA hita-mita-priya vacana vyavahAra), 6. uttama saMyama (zarIra, indriya aura mana para niyantraNa), 7. uttama tapa (upavAsa Adi bAhya tapa tathA prAyazcitta Adi Abhyantara tapa karanA), 8. uttama tyAga (bAhya dhanAdi parigraha tathA ahaMkAra Adi Abhyantara parigraha kA visarjana), 9. uttama AkiJcana (zarIrAdi se pUrNa nirlipta honA) aura 10 uttama brahmacarya (kAmecchA se rahita hokara Atma-dhyAna meM lIna honaa)| vastuta: ye daza dharma nahIM haiM apitu eka hI dharma ke daza lakSaNa haiM jisakA tAtparya hai ki koI bhI dharma kA pAlana karoge to zeSa kA bhI pAlana karanA par3egA kyoMki ye sabhI AtmA ke svabhAva haiM aura eka dUsare meM gatArtha haiN| yaha parva digambaroM meM 10 dina kA hotA hai aura kramaza: eka-eka dina eka-eka dharma (uttama kSamA Adi) kA vizeSa pAlana kiyA jAtA hai| deva-pUjana, zAstra-svAdhyAya Adi dhArmika Ayojana hote haiN| yaha parva yadyapi ASTAhnikoM kI taraha varSa meM tIna bAra (caitra, bhAdrapada aura mAgha mAsa meM zukla pakSa kI paJcamI se caturdazI taka) AtA hai parantu bhAdrapada meM hI isake manAne kA vyavahAra hai| zvetAmbaroM meM tIna bAra kA koI ullekha nahIM hai| digambaroM meM yaha parva zvetAmbaroM kI sampUrti hone ke bAda manAyA jAtA hai| digambaroM ke dazalakSaNa parva ke madhya meM anya vrata bhI Ate haiM, jaiseSoDazakAraNa, labdhividhAna, roTatIja, puSpAJjali, zIla-saptamI, sugandhadazamI,

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118 : zramaNa, varSa 61, aMka 3 / julAI-sitambara-10 anantavrata, ananta-caturdazI, tIrthaGkara zAntinAtha evaM supArzvanAtha kA garbha kalyANaka, tIrthaGkara puSpadanta aura vAsupUjya kA nirvANa (mokSa) kalyANakA digambaroM meM isa parva ko bhAdrapada (5-14 tithiyoM) meM manAne ke pIche eka ghaTanA kA ullekha AtA hai- avasarpiNI (jisa kAla meM dharma kA aura sukhAdi kA kramazaH hrAsa hotA hai) ke paJcama ArA yA kAla (duHkhamA) kI samApti tathA chaThe kAla (duHkhamA-duHkhamA) ke prArambha hone para hiMsA pradhAna anAryavRtti kA AvirbhAva ho jAtA hai| chaThe kAla ke samApta hone para aura utsarpiNI (jisa kAla meM dharma aura sukhAdi kA kramazaH vikAsa hotA hai) ke prathama kAla (duHkhamA-duHkhamA) kA prArambha hone para zrAvaNa kRSNa pratipadA se sAta saptAha (7x7=49 dina) taka sAta prakAra kI varSA hotI hai pazcAt dharmArAdhanA kA suyoga AtA hai| isI samaya saudharma indra vijayArdha kI guphA se strI. pu. ke 72 jor3oM ko bAhara nikAlatA hai jinheM usane pralaya ke samaya vahA~ chipAyA thaa| jambUdvIpa-prajJapti meM yaha ghaTanA utsarpiNI ke prathama ArA kI samApti tathA dvitIya ArA ke prArambha hone para batalAI hai aura tadanusAra zvetAmbara rasa megha vAle sAtaveM saptAha meM (bhAdrapada kRSNA 12 se pardUSaNa parva mAnate haiM tathA anta meM bhAdrapada zuklA caturthI yA paJcamI ko saMvathsarI manAte haiN| yahI donoM paramparAoM meM antara hai| ise hama vartamAna samayacakra se bhI samajha sakate haiN| ___Azvina kRSNA ekam ko digambara (saMvatsarI) kSamAvANI manAte haiN| paraspara gale lagakara eka dUsare se kSamA-yAcanA karate haiM tathA sahabhoja Adi karate haiN|

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vidyApITha ke prAMgaNa meM vanaspati vijJAna aura jaina dharma meM paryAvaraNa saMrakSaNa lAlA harajasarAya jaina smRti mAsika vyAkhyAna mAlA ke antargata pArzvanAtha vidyApITha meM zanivAra dinAGka 15.8.2010 ko sevA nivRtta prophesara (DaoN.) DI. ena. tivArI (pUrva vibhAgAdhyakSa vanaspati vijJAna vibhAga, kAzI hindU vizvavidyAlaya, vArANasI) ne apane vyAkhyAna meM batalAyA ki jaina dharma ke jo AcAra sambandhI niyama, upaniyama haiM ve vanaspati vijJAna kI kasauTI para khare utarate haiN| ahiMsA, paryAvaraNa, svAsthya Adi dRSTiyoM se unakA bar3A mahattva hai| unhoMne yaha bhI batalAyA ki koI vastu sarvathA naSTa nahIM hotI hai balki usakI paryAya badalatI hai| per3a-paudhe kisa taraha panapate haiM aura kaise mAnava jAti ke lie upakArI haiM? isakA vivecana kiyaa| 'kAI' jaisI tuccha vastu bhI hamAre liye upayogI hai| ata: sabakA saMrakSaNa ati Avazyaka hai anyathA prakRti kA asaMtulana hamAre lie tathA samasta jIva jagat ke lie ghAtaka siddha hogaa| ata: paryAvaraNa saMrakSaNa ke lie jaina dharma ko pAlana karanA nitAnta Avazyaka hai| pro. tripAThI ne sabhA meM upasthita sabhI ke praznoM kA samucita uttara diyaa| adhyakSatA pro.(DaoN.) sudarzanalAla jaina ne kI tathA DaoN. esa.pI. pANDeya ne saMcAlana kiyaa| isa avasara para vibhinna vidvAn pro. kamaleza jaina, DaoN. manoramA jaina, oma prakAza siMha, DaoN. zAradA siMha, dIpikA jaina, malaya jhA, rAghavendra pANDeya, zvetA siMha Adi upasthita the| pArzvanAtha vidyApITha ke pustakAlayAdhyakSa zodha-hetu paMjIkRta pArzvanAtha vidyApITha ke zatAvadhAnI ratanacandra jaina pustakAlaya ke pustakAlayAdhyakSa zrI oma prakAza siMha kA zodha hetu paMjIyana kAzI hindU vizvavidyAlaya, kalA saMkAya meM saMskRta vibhAga ke prophesara zrI yU.pI. siMha ke nirdezana meM huA hai| zrI siMha kA zodha-viSaya "jainakoza granthoM kA samIkSAtmaka adhyayana" hai|

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120 : zramaNa, varSa 61, aMka 3 / julAI-sitambara - 10 pro. (DaoN.) zrI vimala prakAza jaina kA vidyApITha meM Agamana hameM yaha sUcita karate hue atyanta harSa ho rahA hai ki jabalapura vizvavidyAlaya meM saMskRta-pAli- prAkRta vibhAga ke sevA-nivRtta prophesara tathA bhogIlAla laheracanda bhAratIya saMskRti saMsthAna, naI dillI ke pUrva nidezaka pro. (DaoN.) vimala prakAza jaina jI kA pArzvanAtha vidyApITha ke prAMgaNa meM akTUbara mAsa kI 22 tArIkha ko pArzvanAtha vidyApITha ke vikAsa hetu Agamana ho rahA hai| isake pUrva Apa amerikA meM zodha-kAryarata the| pArzvanAtha vidyApITha unake svAgata ko Atura hai| jaina vizvakoza kA prathama khaMDa pArzvanAtha vidyApITha se prakAzita bahupratIkSita jaina vizvakoza kA prathama khaNDa " jaina kalA va sthApatya" prakAzita ho cukA hai| isa vizvakoza ke sampAdaka vidvAn traya pro. mAruti nandana prasAda tivArI, pro. harihara siMha evaM pro. kamala giri ne jaina kalA va sthApatya ke vibhinna AyAmoM ko prAmANikatA ke sAtha sacitra vyAkhyAyita kiyA hai| isake mukhya saMpAdaka pro. sAgaramala jaina jI haiN| yaha apane taraha kA eka anUThA kArya hai jo pahalI bAra pArzvanAtha vidyApITha dvArA prakAzita kiyA gayA hai| anya chaha khaNDa bhI yathA zIghra pUrNa hone kI prakriyA meM haiN|

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jaina jagat zruta saMvarddhana puraskAra evaM sarAka puraskAra 2009 kI ghoSaNA paramapUjya rASTrasaMta, upAdhyAyaratna zrI jJAnasAgarajI mahArAja kI pAvana preraNA se sthApita zruta saMvarddhana saMsthAna dvArA 1997 se niyamita rUpa se pratyeka varSa pA~ca (smRti) zruta saMvarddhana puraskAra pradAna kie jAte haiN| ina puraskAroM ke antargata aba taka 61 vidvAnoM kA sammAna kiyA jA cukA hai| samprati pratyeka puraskAra ke antargata ghoSita kSetra meM viziSTa yogadAna dene vAle cayanita vidvAn / viduSI ko ru. 51,000/- kI nagada rAzi, zAla, zrIphala evaM prazastipatra pradAna kara sammAnita kiyA jAtA hai| sarAka puraskAra- ina pA~ca zruta saMvarddhana puraskAroM ke sAtha hI sarAka kSetra meM kAryarata tathA viziSTa yogadAna dene vAlI saMsthAoM / mahAnubhAvoM se bhI sarAka puraskAra - 2009 hetu Avedana patra AmaMtrita kie jAte haiN| isa puraskAra hetu tathA anya jAnakArI hetu samparka kareM - DaoN. anupama jaina, puraskAra saMyojaka, jJAna- chAyA, DI.-14, sudAmA nagara, indaura - 452009 DaoN. udayacandra jaina ko prAkRta meM rASTrapati puraskAra mohanalAla sukhAr3iyA vizvavidyAlaya, udayapura ke jaina vidyA evaM prAkRta vibhAga ke pUrva esosieTa prophesara DaoN. udayacandra jaina prasiddha bhASAvid evaM jaina darzana ke samarpita lekhaka haiN| DaoN. jaina kA janma 2 apraila 1947 ko ma.pra. ke bamhaurI grAma (chatarapura) meM huA thaa| Apane jabalapura evaM banArasa meM adhyayana kara jaina darzana zAstrAcArya (bI.eca.yU. se svarNa padaka prApta) evaM ema.e. hindI, ema. e. pAli- prAkRta, tathA jaina vidyA evaM prAkRta meM pI-eca. DI kI upAdhiyA~ prApta kI haiN| prArambha meM Apane indaura ke jaina saMskRta mahAvidyAlaya meM adhyApana kArya kiyaa| 1979 meM Apa sukhAr3iyA vizvavidyAlaya meM sevArata hue aura 2007 apraila meM vahA~ se sevAnivRtta hue| Apake ullekhanIya kAryoM evaM yogadAnoM ke lie 15 agasta 2010 ko rASTrapati zrImatI pratibhA pATila dvArA prAkRta sAhitya ke kSetra meM rASTrapati puraskAra kI ghoSaNA kI gii| DaoN. udayacandra jaina ne jaina dharma va samAja kI sevA meM apanA sampUrNa jIvana samarpita kiyA hai| Apake nirdezana meM lagabhaga 30 zodha chAtroM ne pI

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122 : zramaNa, varSa 61, aMka 3 / julAI-sitambara-10 eca.DI. kI upAdhi prApta kI hai| Apane 100 se adhika zodha patra evaM hindI va aMgrejI bhASA meM darjanoM pustakeM likhI haiN| sammAna-puraskAra- DaoN. jaina ko apanI sAhitya-sAdhanA ke liye dvivAgIza puraskAra, anekAnta puraskAra, kundakunda jJAnapITha puraskAra, paryAvaraNa puraskAra, ityAdi puraskAra prApta ho cuke haiN| pArzvanAtha vidyApITha kI ora se badhAI hai| bAIsavA~ tathA teIsavA~ mUrtidevI puraskAra mUrtidevI puraskAra prativarSa kisI aisI cintanaparaka racanA ke lie diyA jAtA hai jo bhAratIya darzana tathA sAMskRtika dharohara ke vyApaka AdarzoM para AdhArita tathA mAnavIya mUlyoM ko rekhAMkita karatI ho| varSa 2008-2009 ke puraskAra hetu prastAva bhejane kI aMtima tithi 15 sitambara 2010 hai| prastAva patra va sambaddha niyamAvalI ke lie samparka kareM- bhAratIya jJAnapITha, 18, insTITyUzanala eriyA, lodI roDa, nayI dillI-110003 varSa 2010 kA taruNakrAnti puraskAra krAntikArI rASTrasaMta munizrI taruNasAgara jI ke sAnnidhya meM ma.pra. ke rAjyapAla zrI rAmezvara ThAkura ke kara-kamaloM se varSa 2010 kA prathama taruNa krAnti puraskAra bhopAla meM 1 agasta 2010 ko dainika bhAskara grupa ke caiyaramaina zrI rameza agravAla va pahalI AI.pI.esa. mahilA DaoN. kiraNa bedI ko diyA gyaa| pArzvanAtha vidyApITha kI ora se badhAI hai| dIpA jaina ko pI-eca.DI. kI upAdhi dIpA jaina ne apanA zodha kArya 2010 meM gujarAta vizvavidyAlaya, ahamadAbAda ke DaoN. dInAnAtha zarmA, esosieTa prophesara-prAkRta bhASA vibhAga ke mArgadarzana meM pUrNa kiyA hai| isa zodha meM zodhArthI ne guNasthAna jaise gUr3ha viSayAbhigama kI saiddhAntikatA ko banAe rakhate hue ise sarala va sahaja svarUpa meM vizleSita kiyA hai| zodha meM guNasthAna ke manovaijJAnika AdhAra evaM pramukha bhAratIya darzanoM ke sAtha guNasthAna ke tulanAtmaka abhyAsa ko pramukhatA se sAmane rakhA hai jo isa kSetra meM abhinava AyAmoM kA pratinidhitva karatA hai|

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jaina jagat : 123 apabhraMza sUcanA akAdamI, jayapura rAjasthAna vizvavidyAlaya, jayapura dvArA mAnyatA prApta patrAcAra sarTiphikeTa pAThyakrama ke antargata 'apabhraMza sarTiphikeTa pAThyakrama' tathA 'prAkRta sarTiphikeTa pAThyakrama' ke lie Avedana patra AmaMtrita haiN| prAkRta va apabhraMza bhASA sIkhane kA icchuka vyakti praveza hetu Avedanapatra va niyamAvalI kAryAlaya se niHzukla 15 akTUbara 2010 taka prApta kara sakatA hai| Avedana kI antima tithi 15 disambara 2010 hai| AvedanaprApti kA patA- apabhraMza sAhitya akAdamI, digambara jaina nasiyA~ bhaTTAraka jI, savAI rAmasiMha roDa, jayapura 302004 hai| dharma va darzana meM sarTiphikeTa pAThyakrama 2010 meM praveza hetu kisI bhI vizvavidyAlaya se snAtaka parIkSA uttIrNa abhyarthI pAThyakrama satra 1 janavarI 2011 se 31 disambara 2011 ke liye jayapura kAryAlaya se Avedana patra prApta kara 15 disambara 2010 taka bheja sakatA hai| pAThyakrama zulka 310/ hai| anya jAnakArI hetu samparka kareM- digambara jaina nasiyA~ bhaTTArakajI, savAI rAmasiMha roDa, jayapura-302004 bhAratavarSIya digambara jaina mahilA mahAsabhA dvArA nibandha pratiyogitA kA Ayojana bhAratavarSIya digambara jaina mahilA mahAsabhA ke tattvAvadhAna meM eka nibandha pratiyogitA kA Ayojana kiyA jA rahA hai jisakA viSaya hai "jaina jIvana paddhati dvArA madhumeha se chuTakArA pAne kA sarvottama upaay"| ukta viSaya para nibandha bhejane kI antima tithi 30 akTUbara 2010 hai| isa pratiyogitA meM prathama puraskAra 11000 tathA dvitIya puraskAra 5100 hai| pratiyogitA hetu bhejA jA rahA nibandha hindI meM TAIpa kiyA huA tathA hAsiyA chor3akara eka tarapha likhA huA honA caahiye| nibandha do hajAra zabdoM se adhika kA nahIM honA caahiye| nibandha bhejane kA patA hai- DaoN0 saMgItA devI boharA (adhyakSA), zrI digambara jaina mahilA mahAsabhA (paM. baMgAla) 17, baizAkha sTrITa, kolakAtA-700007, mo. naM. 9830 121888

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124 : zramaNa, varSa 61, aMka 3 / julAI-sitambara-10 antaHrASTrIya bhagavAn vAsupUjya jaina darzana nibandha pratiyogitA, 2010 antaHrASTrIya bhagavAn vAsupUjya jaina nibandha pratiyogitA, varSa 2010 kA Ayojana vidhi vidyApITha meM kiyA jA rahA hai| yaha 'ahiMsA se hI vizva zAnti saMbhava hai' nAmaka viSaya para AdhArita hai| pratiyogitA meM bhAga lene ke icchuka pratibhAgI nimna pate para samparka kareM nidezaka vidhi vidyApITha-amita jaina, eDavokeTa 5, preraNA kAmpalaiksa, pI.ela. zarmA roDa, meraTha-250001, mo. 0971993070 munizrI taruNasAgara ke kar3ave pravacana, bhAga-6 kA lokArpaNa krAntikArI saMta ke nAma se vikhyAta jaina muni zrI taruNasAgarajI ma. Ajakala bhopAla meM cAturmAsa kara rahe haiN| pichale dinoM dazaharA maidAna meM 1 se 11 agasta ke bIca unake pravacanoM kI vizeSa zRMkhalA clii| apane kar3ave vacanoM ke liye carcita jaina munizrI taruNasAgarajI aise saMta haiM jo prabhu vaMdanA kI apekSA karmoM ko sudhArane kA rAstA batAte haiN| AzA hI nahIM pUrNa vizvAsa hai ki munizrI ke kar3ave vacanoM se janamAnasa meM AcAra-vicAra kI dizA meM bhI krAntikArI parivartana hogaa|

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sAhitya satkAra pustaka samIkSA grantha-'sudarzanacaritam', lekhaka- zrI vidyAnandI, hindI anuvAdakaAnanda kumAra jaina, saMpAdaka- pro. (DaoN0) kamaleza kumAra jaina, prakAzakanirgrantha phAuNDezana, bhopAla, prathama saMskaraNa 2009, mUlya-300 rupayA mumukSu vidyAnandI dvArA racita 'sudarzanacaritam' saMskRta bhASA kI eka mahattvapUrNa kRti hai, jisakA hindI anuvAda Ananda kumAra jaina ne pro. (DaoN.) kamaleza kumAra jaina ke saMpAdakatva meM kiyA hai| dhyAtavya hai ki bhagavAna mahAvIra kI paramparA meM dasa antakRt kevalI hue haiN| 'sudarzanacaritam' bhagavAn mahAvIra ke pA~caveM antakRt kevalI sudarzana svAmI ke jIvana carita para AdhArita grantha hai| sudarzana svAmI kA jIva apane pUrva janma meM vyAghra, kuttA, zikArI-putra subhaga nAmaka gopAlaka tadanantara sudarzana kumAra ke rUpa meM janma letA hai tathA apane prabala puruSArtha, puNya-karma, NamokAra mantra va zIla ke prabhAva se uttama manuSya paryAya ko prApta kara anta meM sarvocca pada 'mokSa' ko bhI prApta kara letA hai isase yaha siddha hotA hai ki hameM kabhI bhI satya kA tyAga nahIM karanA cAhiye kyoMki jIta antataH satya kI hI hotI hai| pramANoM ke AdhAra para vidyAnandI kA samaya vi.saM. 1499 se 1538 ke madhya thaa| isa AdhAra para 'sudarzanacaritam' kA lekhana kAla 1531 (I. san 1456) ke Asa-pAsa mAnA jAtA hai| - isa grantha kI vizeSatA hai ki mUla zlokoM ke madhya meM anya granthoM se uddhRta 16 padya bhI haiM jo saMskRta athavA prAkRta bhASA ke haiN| isameM mumukSu vidyAnandI ne zAnta rasa ke sAtha alaMkAroM, chandoM Adi kAvya tattvoM kA bhI yathAvasara prayoga kiyA hai jo ise mahAkAvyIya rUpa pradAna karatA hai| prastuta grantha 12 adhikAroM meM vibhakta hai jinameM 1288 anuSTup, 10 zArdUlavikrIDita, 6 AryA, 4 mAlinI, 3 indravajrA, 3 upajAti aura eka vasantatilakA chanda hai| isa prakAra kula milAkara 1351 padyoM se susajjita isa grantha kA hindI anuvAda kara Ananda kumAra jaina ne hindI pAThakoM ko amUlya upahAra diyA hai| isa grantha ke anuvAdana va saMzodhana meM aneka viziSTa vidvAnoM ne bhI sahayoga diyA hai jisase grantha meM prAmANikatA ke sAtha ojasvitA bhI sahaja hI draSTavya hotI hai| isa kArya ke liye Ananda kumAra jaina nizcaya hI badhAI ke pAtra haiN| yaha grantha sudhI pAThakoM ke lie avazya hI saMgrahaNIya hai| DaoN. zAradA siMha (zodhAdhikArI, pArzvanAtha, vidyApITha)

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126 : zramaNa, varSa 61, aMka 3 / julAI-sitambara- 10 jaina jagat jaina - paramparA aura yApanIya saMgha lekhaka, pro. (DaoN.) ratanacandra jaina, bhopAla, prakAzaka- sarvodaya jaina vidyApITha, 1/205 prophesarsa kaoNlonI, AgarA, I. 2009 prathama saMskaraNa, mUlya ru.500, pRSTha saMkhyA 2335 (645 + 843 + 847) yaha vizAlakAya grantha tIna khaNDoM meM vibhakta hai tathA pratyeka khaNDa adhyAyoM tathA prakaraNoM meM vibhakta hai| isa grantha meM jaina saMghoM ke itihAsa, sAhitya, siddhAnta aura AcAra kI gaveSaNA kI gaI hai| digambara vidvAn paM. nAthUrAma jI premI dvArA likhita 'jaina sAhitya aura itihAsa', digambara viduSI DaoN. kusuma paToriyA dvArA likhita 'yApanIya aura unakA sAhitya' tathA zvetAmbara vidvAn pro. (DaoN.) sAgaramala jaina dvArA likhita, 'jaina dharma kA yApanIya sampradAya' vastutaH ina tIna granthoM meM pratipAdita viSayavastu ke nirAkaraNArtha prastuta grantha kA lekhana kiyA gayA hai| digambarAcArya parama pUjya 108 zrI vidyAsAgarajI mahArAja kA lekhaka ko vizeSa AzIrvAda prApta hai| pro. (DaoN.) sAgaramala jI se isa grantha ke lekhaka kA maitrI sambandha bhI hai tathA unhoMne apane hI mata ke nirAkaraNArtha lekhaka ko sahayoga diyA hai, jo maitrI tathA udAra - bhAvanA kA paricAyaka hai| donoM kA uddezya zodha karake vastusthiti ko prakaTa karanA hai, vaimanasya nhiiN| vidvAnoM ko sabhI granthoM ke tarkoM aura pramANoM kA samyak cintana karake sauhArda banAe rakhanA cAhie / 1. kasAyapAhuDa, 2. kasAyapAhuDa - cUrNisUtra, 3. SaTkhaNDAgama, 4. bhagavatI-ArAdhanA, 5. bhagavatI - ArAdhanA kI vijayodayA TIkA, 6. mUlAcAra, 7. tiloyapaNNatti, 8. padmapurANa, (raviSeNa), 9. varAGgacarita, 10. harivaMza purANa, 11. paumacariu (svayambhU), 12. bRhatkathAkoza, 13. chedapiNDa, 14. chedazAstra, 15. pratikramaNa-granthatrayI (pratikramaNa, bRhatpratikramaNa aura AlocanA ) tathA 16. tattvArthasUtra (bRhatprabhAcandra) ina solaha digambara granthoM ko yApanIya - paramparA kA mAnakara unake AdhAra para savastra - mukti, strI-mukti, paratIrthika- mukti, gRhasthamukti, kevali-bhukti Adi ko mUla jaina paramparA kA siddhAnta batalAnA tathA AcArya kundakunda ko IsA kI pAMcavIM zatAbdI kA batalAnA, isa grantha ke lekhaka ko svIkAra nahIM hai| apanI isa kRti meM lekhaka ne vistArapUrvaka pramANa evaM tarka- ke AdhAra para apane mata kI puSTi kI hai| lekhaka ne yaha siddha kiyA hai ki digambara paramparA mUla paramparA hai, yaha na to boTika paramparA hai aura na yApanIya paramparA / yApanIya saMgha kI utpatti IsA kI 5vIM zatAbdI meM huI aura IsA kI 15vIM zatAbdI meM vilupta ho gaI thii| IsA kI 5vIM zatAbdI taka digambara jaina saMgha nirgrantha zramaNa saMgha ke nAma se tathA zvetAmbara jaina saMgha zvetapaTa zramaNa saMgha ke nAma se prasiddha thA / lekhaka

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sAhitya satkAra : 127 ne har3appA saMskRti kI khudAI se prApta nagna jina-pratimAoM ke AdhAra para Aja se pA~ca hajAra varSa pUrva taka digambara jaina saMgha ke astitva ko siddha kiyA hai| 'kundakundAcArya IsA pUrva prathama zatAbdI ke uttarArdha meM utpanna hue the' aisA bhI siddha kiyA hai| prastuta grantha kI saMkSipta rUparekhA nimna prakAra hai prathama khaNDa- yaha sAta adhyAyoM aura teIsa prakaraNoM meM vibhakta hai| prathama evaM dvitIya adhyAya meM 'digambara mata ko mithyAmata aura arvAcIna kahanA korI kalpanA hai, isameM koI tarka nahIM hai| yaha siddha kiyA gayA hai| tRtIya adhyAya meM zvetAmbara granthoM meM upalabdha digambara mata ke ullekhoM kA khaNDana kiyA gayA hai| caturtha adhyAya meM jainetara vaidika sAhitya, saMskRta kAvya sAhitya tathA bauddha sAhitya meM upalabdha digambara muniyoM kI carcA hai| paJcama adhyAya meM digambara-sammata purAtAttvika sAkSyoM ko prastuta kiyA gayA hai| SaSTha adhyAya meM digambara aura zvetAmbara bheda ke itihAsa ko spaSTa kiyA gayA hai| saptama adhyAya meM yApanIya saMgha kA itihAsa darzAyA gayA hai| dvitIya khaNDa- yaha pA~ca adhyAyoM (8 se 12) aura untIsa prakaraNoM meM vibhakta hai| aSTama adhyAya meM kundakundAcArya ke bhaTTAraka hone kA aura nemicandra siddhAnta-cakravartI ke yApanIya hone kA khaNDana kiyA gayA hai| navama adhyAya meM kundakundAcArya ke guru-nAma tathA unake svayaM ke nAma ke anullekha ke kAraNoM kA vicAra kiyA gayA hai| dazama adhyAya meM kundakundAcArya ke samaya sambandhI matoM kI samIkSA kI gaI hai| ekAdaza adhyAya meM digambara grantha SaTkhaNDAgama sambandhI zaGkAoM kA samAdhAna kiyA gayA hai| dvAdaza adhyAya meM digambara grantha kasAyapAhuDa sambandhI zaMkAoM kA nirAkaraNa kiyA gayA hai| tRtIya khaNDa- yaha teraha adhyAyoM (13 se 25) aura battIsa prakaraNoM meM vibhakta hai| trayodaza adhyAya se trayoviMza adhyAyoM meM kramaza: bhagavatIArAdhanA, vijayodayA TIkA ke kartA aparAjitasUri, mUlAcAra, tattvArthasUtra, tiloyapaNNatti, sanmatisUtrakAra siddhasena, raviSeNakRta padmapurANa, varAGgacarita, harivaMzapurANa, svayambhUkRta paumacariu, bRhatkathAkoza ko; caturviMza adhyAya meM chedapiNDa, chedazAstra, pratikramaNa-granthatrayI ko tathA paJcaviMza adhyAya meM bRhatprabhAcandrakRta tattvArthasUtra ko digambara grantha pratipAdita kiyA gayA hai| anta meM zabda-vizeSa sUcI tathA saMdarbhagrantha sUcI hai| prArambha meM prastAvanA viSayaka vistRta viSaya-vivecana hai| pantha-bheda se Upara uThakara grantha paThanIya evaM saMgrahaNIya hai| DaoN. (pro.) sudarzanalAla jaina nidezaka, pArzvanAtha vidyApITha

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PPC : $90, af & 8, 3tch 3/ Torg-fetchell-fo Statement about the Ownership & other Particulars of the Journal SRAMANA 1. Place of Publication : Parshwanath Vidyapeeth I.T.I. Road, Karaundi Varanasi-5 2. Periodicity of Publication : Quarterly 3. Printer's Name, Nationality: Anand Kumar Jain, Indian and Address for Mahaveer Press, Bhelupur Varanasi-10 4. Publisher's Name : Indrabhooti Barar, Indian Nationality and Address Parshwanath Vidyapeeth I.T.I. Road, Karaundi Varanasi-5 5. Editor's Name, Nationality : Prof. Sudarshan Lal Jain, Indian and Address Parshwanath Vidyapeeth I.T.I. Road, Karaundi Varanasi-5 6. Name and address of : Parshwanath Vidyapeeth individuals who own the I.T.I. Road, Karaundi Journal and Partners or Varanasi-5 share-holders holding more than one percent of the total capital I, Indrabhooti Barar hereby declare that the particulars given above are true to the best of my knowledge and belief. Dated : 1.9. 2010 Signature of the Publishers s/d Dr. Indrabhooti Barar

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