Sramana 2012 04

Author(s): Shreeprakash Pandey, Ashokkumar Singh
Publisher: Parshvanath Vidhyashram Varanasi
Catalog link: https://jainqq.org/explore/525080/1

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zrama Na ISSN 0972-100 SRAMANA A Quarterly Research Journal of Jainology Vol. LXIII No. II April-June-2012 m vina Aapalh vArANasI Jain Cosmic Man Parshwanath Vidyapeeth, Varanasi pArzvanAtha vidyApITha, vArANasI Established : 1937 BA

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zramaNa SRAMANA (Since 1949) A Quarterly Research Journal of Jainology No. II April - June 2012 Vol. LXIII Joint Editors Dr. Shriprakash Pandey (English Section) Dr. Ashok Kumar Singh (Hindi Section) Parshwanath Vidyapeeth, Varanasi (Established: 1937) (Recognized by Banaras Hindu University as an External Research Centre)

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ADVISORY BOARD Dr. Shugan C. Jain Prof. Ramjee Singh Chairman, New Delhi Bheekhampur, Bhagalpur Prof. Cromwell Crawford Prof. Sagarmal Jain Univ. of Hawaii Prachya Vidyapeeth, Shajapur Prof. Anne Vallely Prof. K.C. Sogani Univ. of Ottawa, Canada Chittaranjan Marg, Jaipur --- Prof. Peter Flugel Prof. D.N. Bhargava SOAS, London Bani Park, Jaipur Prof. Christopher Key Chapple Prof. Prakash C. Jain Univ. of Loyola, USA JNU, Delhi EDITORIAL BOARD Prof. M.N.P. Tiwari B.H.U., Varanasi Prof. K. K. Jain B.H.U., Varanasi Dr. A.P. Singh, Ballia Prof. Gary L. Francione New York, USA Prof. Viney Jain, Gurgaon Prof. S. L. Jain, Varanasi ISSN: 0972-1002 SUBSCRIPTION Annual Membership Life Membership For Institutions : Rs. 500.00, $ 50 For Institutions : Rs. 5000.00, $ 250 For Individuals : Rs. 150.00, $ 30 For Individuals : Rs. 2000.00, $ 150 Per Issue Price : Rs. 50.00, $ 10 Membership fee & articles can be sent in favour of Parshwanath Vidyapeeth, I.T.I. Road, Karaundi, Varanasi-5 PUBLISHED BY Shri Indrabhooti Barar, for Parshwanath Vidyapeeth, I. T. I. Road, Karaundi, Varanasi-221005, Ph. 0542-2575890 Email: pvpvaranasi@gmail.com NOTE: The facts and views expressed in the Journal are those of authors only. (FOT # yohlfta qez sit faar sta o at 37931) Theme of the Cover : Jain Cosmic Man Type Setting- Mr. Suraj Kumar Mishra, P.V., Varanasi Printed by- Mahaveer Press, Bhelupur, Varanasi

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Contents Our Contributors sampAdakIya iv v-vi 1-14 1. samavAyAMgasUtra meM pAThabhedoM kI pramukha pravRttiyA~ DaoN. azoka kumAra siMha 2. 15-29 jaina aMga sAhitya meM pratibimbita saMskAra kI vartamAna meM prAsaMgikatA DaoN. yogendra siMha zvetA siMha 3. 30-39 Recollection (Smrti) in Jaina Logic: An Instrument of Valid Cognition (Pramana) Dr. Rahul Kumar Singh 40-57 Self Control : The Vital Aspect of Ascetic Life Samani Rohit Prajna sthAyI stambha pArzvanAtha vidyApITha samAcAra jaina jagat pustaka samIkSA 58-60 61-62 62

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Our Contributors Dr. Ashok Kumar Singh Associate Professor, Parshwanath Vidyapeeth, Varanasi221005 Dr. Yogendra Singh (Associate Professor) & Miss. Shweta Singh (Research Scholar) Deptt. of History, Mahatma Gandhi Kashi Vidyapeeth, Varanasi Dr. Rahul Kumar Singh Research Associate, Parshwanath Vidyapeeth, Varanasi Samani Rohit Prajna Asst. Professor, Dept. of Jainology and Comparative Religion and Philosophy, Jain Vishva Bharati Institute, Ladnun

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From Chairman's desk The cover picture on this issue of sramana depicts "The Cosmic Man" (Lokapurusa) which is an important feature of Jain cosmology. Loka or cosmos as Jain cosmology is an eternal entity and is the home of all the six substance types namely; living beings, matter, space, time and principles of motion and rest. It is surrounded by an infinite void which is called Aloka where only space exists. This Universe, according to Jainism, is broad at the top, narrow at the middle and once again becomes broad at the bottom. The Jain universe is divided into three basic realms, which together form the composite "Cosmic Man" or Lokapurusa. The legs of cosmic man represent a series of seven hells having living beings always in pain, the smallest part of the universe represented by the disk at the Lokapurusa's waist, called the middle world where mixture of pain and pleasure is experienced and all liberated souls attain their status from this part of the cosmos. When this occurs, the perfected soul floats to the top of the universe and eternally resides in the crescentshaped realm above the heavens, shown at the forehead of the Lokapurusa. The upper world or the part above the middle world is divided into different abodes. It is the realm of the heavenly beings (demi-gods) i.e. non-liberated souls. The word cosmic man is derived from the fact that the shape of loka is similar to the shape of a human being standing with his legs wide apart and hands on his waist. The agamas which describe the Jain cosmology and geography in a great detail are-Suryaprajnapti, Jambudvipaprajnapti, Trilokasara, Trilokaprajnapti, Candraprajnapti, Trilokadipika, Tattvarthasutra, Ksetrasamasa and Brhatsamgrahani.

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vi : 441, qof 63, 314 2 / 3711-F 2012 About this edition I am writing this note as our respected editor, Prof. Sudarshan Lal Jain, Director (Academics) of Parshwanth Vidyapeeth, had to leave the institute due to indifferent health in April 2012. We are thankful to him to bring a new academic culture to this journal and hope he will soon be available to maintain and upgrade the quality of this journal. This journal also is late due to the ongoing ISSJS 2012 programs till July 12th where all our academic staff members were engaged in providing faculty support to more than 40 visiting scholars of Jainism from USA and other overseas universities. I extend my thanks to Profs. Ashok Kumar Singh and S. P. Pandey who agreed to be joint editors as well as Dr. Rahul Kumar Singh and Dr. Navin Kumar Srivastav; all of Parshwanath Vidyapeeth who made a sincere effort to put this issue together. To enhance the contents of this journal, I request all our readers to share their experiences and offer suggestions for further improvement. I also invite our distinguished scholars all over the world to send their papers for consideration of the editorial board for publication in this journal. Similarly, I am requesting our distinguished professors and academicians to come forv!ord and propose themselves to work as Review experts of the articles which are to be published in this journal. Wishing you an academically rewarding experience of going through the journal. Shugan C. Jain

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samavAyAMgasUtra meM pAThabhedoM kI pramukha pravRttiyA~ DA. azoka kumAra siMha kisI bhI paramparA kI mUla pravRttiyAM evaM usake Apta puruSoM dvArA apane upadezoM meM apanAyI gayI bhASA kI vizeSatAoM kA usake sAhitya para prabhAva aparihArya hai| jaina paramparA artha ko pradhAnatA detI hai / ataH sAhitya meM eka hI prasaMga meM eka artha ke vAcaka bhinna zabda ke prayoga meM koI Apatti nhiiN| jaina paramparA meM tIrthakaroM ne apane upadezoM ko sahaja evaM vyApaka banAne hetu janasAmAnya kI bhASA prAkRta ko mAdhyama bnaayaa| janasAmAnya dvArA alaga- alaga kSetroM meM alaga- alaga bolI kA prayoga kiyA jAtA hai| isa kAraNa kSetrIyatA kA bhI prabhAva bhASA para hai| prAkRta vikalpa bahulA hai| isameM zabdoM aura dhAtuoM ke aneka rUpoM kI upasthiti sAmAnya hai| ukta saba kAraNoM kA pariNAma yaha hai ki eka hI grantha kI aneka pANDulipiyoM meM paryApta pAThabheda pAye jAte haiN| ina pAThabhedoM ko bar3hAne meM lehiyA (pANDulipikAra) kI mAnavIya bhUloM kA bhI yogadAna hai| prastuta Alekha meM samavAyAMga kI vibhinna pANDulipiyoM meM pAye jAne vAle pAThabhedoM kI pramukha pravRttiyoM ko udAharaNa sahita prastuta karane kA prayAsa kiyA gayA hai sampAdaka jaina Agama artha pradhAna hai| Agama sAmAnyarUpa se tIrthakara ke upadeza haiN| tIrthakaroM ke upadezoM ko unake pradhAna ziSya gaNadharoM ne sUtrarUpa meM nibaddha kiyA hai| Avazyakaniyukti' meM kahA bhI gayA hai- atthaM bhAsai arahA suttaM gaMthaMti gaNaharA niunnN| jaina Agama paramparA ke artha-pradhAna hone kA svAbhAvika pariNAma thA zabdoM para bala na dekara artha para bala denaa| abhiprAya vyakta karanA mukhya thA zabda cAhe jo prayoga kiye jaayeN| isake viparIta yadi vedoM ko dekhA jAe to ve zabdapradhAna haiN| unameM zabda mukhya haiN| zabda kyA? virAma, mAtrA taka meM bhI parivartana sambhava nahIM hai| isI kA pariNAma hai ki je. maiksamyUlara ko Rgveda kI unahattara (69)pANDulipiyoM meM eka bhI alpavirAma aura mAtrA kA bhI antara dRSTigata nahIM huaa| vahIM jaba hama jaina paramparA kI pANDulipiyoM - hastapratoM para dRSTipAta karate haiM to unameM pAThabhedoM yA pAThAntaroM kI bharamAra dikhAI par3atI hai| ina pAThabhedoM kI bahulatA dekhakara yaha jijJAsA svAbhAvika hai ki Agama granthoM kI viSayavastu para ina pAThabhedoM kA kyA prabhAva par3atA hai? Agama jaise pavitra

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2 : zramaNa, varSa 63, aMka 2 / apraila-jUna 2012 granthoM meM pAThabheda kyA ucita haiM? Akhira ina pAThabhedoM ke pIche kAraNa kyA haiM? ina pATha-bhedoM kI pravRtti kyA hai? isa dRSTi se sampAdana ke ucca mAnadaNDoM ko apanAne vAle jaina manISiyoM dvArA sampAdita kRtiyoM kA bhI avalokana kiyA gayA para pATha-bhedoM ke svarUpa para vicAra kiyA gayA ho aisI sAmagrI dRSTigata nahIM huii| ataH muni puNyavijaya dvArA sampAdita evaM mahAvIra jaina vidyAlaya, mumbaI dvArA prakAzita saMskaraNa ThANAMga-samavAo' meM upalabdha pAThAntaroM ke svarUpa kA isa lekha meM vizleSaNa karane kA prayAsa kiyA gayA hai| samavAyAMgasUtra ke sampAdana meM mahAvIra jaina vidyAlaya saMskaraNa hetu tAr3apatrIya evaM kAgaja kI kula sAta hastapratoM kA upayoga kiyA gayA hai unake saMketa isa prakAra tAr3apatrIya 1. khaM- khaMbhAta sthita zAntinAtha jainabhaNDAra kI prati (pratilipilekhana varSa 1292I.), 2. je1- jaisalamera jJAAnabhaNDAra (kharataragacchIya jinabhadrasUri saMsthApita) kI prati (pratilipi lekhana varSa1430 I.), 3. je2- jaisalamera jJAnabhaNDAra kI prati (pratilipilekhana varSa ajJAta). kAgaja 4. lA1- lAlabhAI dalapatabhAI bhA. saM. vi. maM. ahamadAbAda, kra. 17044, 5. lA 2- lAlabhAI dalapatabhAI bhA. saM. vi. ma. ahamadAbAda, kra. 17045 6. he| -AcArya hemacandra jaina jJAnamandira, pATana. pothI saM. 213, pratikra. 9996. 7. he2 -AcArya hemacandra jaina jJAnamandira, pATana, pothI saM.7, pratikra.75, sAmAnyarUpa se samavAyAMga meM pAThabhedoM ke kAraNa ke rUpa meM nimnalikhita pravRttiyA~ sAmane AtI haiM1. jAva 2. samAnArthaka zabdoM kA prayoga 3. paNNatte kA atirikta prayoga 4. pAdapUraka nipAtoM kA prayoga 5. arddhamAgadhI ke sthAna para mahArASTrI kA prayoga 6. lehiyA dvArA likhate samaya zabdoM kA krama-parivartana 7. hastapratilipikAra dvArA varNa-krama-parivartana

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samavAyAMgasUtra meM pAThabhedoM kI pramukha pravRttiyA~ : 3 8. saMkhyAvAcaka zabdoM ke rUpoM kI bahulatA . 9. saMyukta vyaMjana ke pUrva dIrgha ke sthAna para hrasva kI vaikalpika pravRtti 10. saMjJA (nAma) bheda 11. sandhi ke niyama-prayoga meM zithilatA 12. prAkRta meM samAna-vibhakti aura vacana ke rUpoM kI bahulatA 13. varNoM kI AkRtigata samAnatA 14. lehiyA meM viSaya kI ajJAnatA 15. pUrNa aura apUrNa nAma kA prayoga 16. kriyA-bahuvacana-ekavacana 17. kriyA-vartamAna- bhaviSya 18. eka kriyA ke prAkRta meM kaI Adeza 19. samAnArthaka kriyAoM kA prayoga 20. dhAtuoM ke rUpoM kI bahulatA 21. dvitva kI pravRtti 22. zabdoM kA sAmAsika prayoga aura vibhakti ke sAtha prayoga 23. vibhakti meM antara 24 samUhavAcakasaMjJAoM kA prayoga 25. artha-parivartana 26. vartanI doSa 27. vivaraNa kA vistAra 1. jAva prAyaH vistAra se bacane ke lie jo varNana usI grantha meM yA kabhI-kabhI anya grantha meM pahale A cukA hai usakI punarAvRtti se bacane ke lie Arambha aura anta ke zabdoM ke madhya jAva (yAvat) zabda kA prayoga kaI sthAnoM para milatA hai| kucha hastapratoM meM jAva ke pahale aura bAda meM adhika aura kama zabdoM kA prayoga huA hai to kucha meM jAva kA prayoga na kara pUrA varNana de diyA gayA hai| yaha sthiti kaI sthaloM para pATha-bheda pAye jAne kA pramukha kAraNa banA haijAva aMtaM karessaMti -jAva savvadukkhANaM aMtaM krissNti|' ajita saMbhava jAva pAso vaddhamANoajita saMbhava abhiNaMdaNa sumaI jAva pAso vddhmaanno|' usabha ajita jAva vaddhamANe -

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4 : zramaNa, varSa 63, aMka 2 / apraila-jUna 2012 usabha-ajita-sambhava-abhiNaMdaNa-sumai- paumappaha-supAsa-caMdappaha-suvidhi -siial-sijjNs-vaasupuujy-viml-annNt-dhmm-sNti-kuNth-ar-mlliimunnisuvvy-nmi-nemii-paas-vddhmaannaa|" agAra jAva pavvatite agAravAsamajhe vasittA agArAo aNagAriyaM pvvie|' akkharA jAva caraNakaraNaparUvaNayA aaghvijjti|akkhraa aNaMtA pajjavA parittA tasA aNaMtA thAvarA sAsayA kaDA NibaddhA NikAiyA jiNapaNNattA bhAvA Aghavijjati paNNavijati parUvijjati nirdesijjaMti se evaM AyA evaM NAyA evaM viNNAyA evaM caraNakaraNaparUvaNayA aaghvijjti| 2. samAnArthaka zabdoM kA prayogajaina paramparA ke artha-pradhAna hone kA pariNAma yaha huA ki alaga-alaga hastapratoM meM eka prasaMga meM samAna artha ke vAcaka vibhinna zabdoM kA prayoga kiyA jAnA pATha-bheda kA kAraNa banA hai, jaise - -egepAve ke sthAna para ege apuNNe (pApa artha meM)" -cakkavAla (vRttAkAra) ke sthAna para AyAma(vistAra artha) -rosa (krodha) ke sthAna para dosa (vikAra sAmAnya artha)" -anubhAga aura anubhAva (kaSAya- krodha-mAna Adi mAnasikavikAroM kI tIvratA ke vAcaka) donoM zabdoM kA prayoga'2 -omodarI aura UNodarI (eka bAhya tapa jisameM alpa mAtrA meM AhAra grahaNa kiyA jAtA hai) ina donoM zabdoM kA prayoga omodariyA UNodariyA -dhruva ke lie nitya (Nicca) dhuva rAhU - Nicca rAhU 4 -rAtri ke lie rajanI rAtI- rayaNI15 -adha:sthita ke lie avarillAo- heTThille, hiTThimille" -malina- maila 3. paNNatte kA atirikta prayogakucha pANDulipiyoM meM kaI sthaloM para vivaraNa ke pazcAt 'prarUpita kiyA gayA hai' isa artha meM 'paNNatte' zabda kA prayoga kiyA gayA hai aura kucha meM 'paNNatte' zabda kA abhAva pAyA jAnA bhI pATha-bheda kA kAraNa banA hai, jaise uDDhauccatteNaM paNNatte meM paNNatte kA abhAva, AyAmavikkhambheNaM paNNatte / " abAhAe maMdare pavvate paNNatte aTThArasa padasahassAiM padaggeNaM paNNatte',

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samavAyAMgasUtra meM pAThabhedoM kI pramukha pravRttiyA~ : 5 payasayasahassAiM payaggeNaM paNNatte2 4. pAdapUraka nipAtoM kA prayogakucha pANDulipiyoM meM kaI sthaloM para 'Na' aura 'tu nipAtoM kA prayoga aura kucha meM unakA abhAva pAyA jAnA bhI pATha-bheda kA kAraNa banA hai, jaise imIse rayaNappabhAe- imIse NaM rayaNappabhAe23 rasagArave- rasagArave Na tesiM devANaM- tesiM devANaM Na imIse- imIse Na mahaggahe-mahaggahe Na aTThAdaNDe- aTThAdaNDe u8 veyagasammattabaMdhovayarassa NaM - veyagasammattabaMdhovayarassa savvesiM- svvosi pi Na 5. arddhamAgadhI ke sthAna para mahArASTrI kA prayoga kucha pANDulipiyoM meM kaI sthaloM para akArAnta pulliMga zabdoM kA ekavacana meM arddhamAgadhI aura mahArASTrI meM prayoga bhI pATha-bheda ke kAraNa banate haiN| zvetAmbara AgamoM kI bhASA arddhamAgadhI hai| arddhamAgadhI meM akArAnta pulliMga kA ekavacana meM rUpa ekArAnta hotA hai jabaki mahArASTrI meM vahI rUpa okArAnta hotA hai / udAharaNArtha- arddhamAgadhI AyAre- mahArASTrI AyAro isI prakAra sUyagaDe- sUyagaDo, sUtagaDo32 6. lehiyA (hastalipikAra) dvArA likhate samaya zabdoM kA krama- parivartanahastalipikAra dvArA pANDulipi kI anukRti karate samaya zabdoM ke krama meM parivartana bhI pANDulipiyoM meM pAThabheda kA kAraNa banatA haidevANaM atthegatiyANaM -atthegatiyANaM devANa devANaM jahaNNeNaM -jahaNNeNaM devANa rudde sukke- sukke rudde kappe sabhAe suhammAe- kappe suhammAe sabhAe" bhaTTittaM sAmittaM-sAmittaMbhaTTitta" kumAramajjhAvasittA-kumAravAsamajjhA vicittacittakUDA-cittavicittakUDA" NaM maMDale-maMDale NaM0 vArAhe puNa ANaMde- vArAhe yANaMde puNa" jAlA tArA merA- tArA jAlA mesa'2

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6 : zramaNa, varSa 63, aMka 2 / apraila-jUna 2012 7. lehiyA (hastalipikAra) dvArA likhate samaya varNa-krama-parivartanahastalipikAra dvArA pANDulipi kI anukRti karate samaya varNo ke krama meM parivartana bhI pANDulipiyoM meM pAThabheda kA kAraNa banatA haiasiNAi -aNisAtI, aNissAtI sAme- mAse cAvoNNataM- vAcoNNata'5 lajja- jalla" nAyagaM- NAgayaM" pasatthAraM- sapatthAraM aNavataggaM- aNatavaggaM" viNItAe - viNIyAto, viNiyAtA 8. prAkRta bhASA meM saMkhyAvAcaka zabdoM ke rUpoM kI bahulatA-prAkRta bhASA meM eka saMkhyA ke kaI-kaI rUpoM kA honA bhI pATha- bheda kA kAraNa banatA haiekA-ekkA bitiyAto-bIyAo:2 bitie- bIe coddasame- cauddasame aTThAdasa- aTThArasa ekkatIsaM- ekkattI paNatIsaM-paNutIsa coyAlIsaM-cotAlIsaM- cottAlIsaM-cauAlIsaM sattacattAlIsaM- sattayAlIsaM 59 cauppaNNaM- cauvanna tevaTThIe- tevaTThI,tevaTThiA causaTThiA sattasaTiM- sattaTThi, ekUNasattariM- egUNasattariMga sattarIe-sattarIehi ekasattarIe- ekasattarI chAvattari- chAvattarimo" aTThahattare- aTThasattatare, aTThasattari aTThattarIe, aTThasattarIe", ekUNAsItiM. egUNAsiM, egUNAsIti, egUNAsIi" , asIti- asIti asIuttaraM- AsIuttaraM / bAsIe- bAsItIe, bAsI, bAsIi2 teyAsIime- terAsitIme- terAsItima

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samavAyAMgasUtra meM pAThabhedoM kI pramukha pravRttiyA~ : 7 9. saMyukta vyaMjana ke pUrva dIrgha ke hrasva kI vaikalpika pravRtti-prAkRta meM 'hasvaH saMyoge' sUtra ke anusAra saMyukta vyaMjana ke pUrva sthita dIrgha svara ko vikalpa se hasva hotA hai|viklp se hasva hone ke pariNAma svarUpa dIrghasvara kA bhI prayoga hone ke kAraNa prAyaH pAThAntara prApta hotA hai- mAnusottara- mAnusuttara (o- u)74 vitosagge viosagge- viusagge, viussagge (o- u)75 osappiNIe- ussappiNIe (o- u)76 veMTa viMTa e-i AgamessANa- AgamissANa e-i 10. saMjJAbheda- vibhinna pANDulipiyoM meM nAma meM bhI bhinnatA pAyI jAtI hai| isa kAraNa pAThabheda mahattvapUrNa ho jAtA hai, jaise subhe (zubha) ya subhaghose(zubhaghoSa) - subhe(zubha) suMbhaghose (zubhaghoSa)" vajjajjhayaM(vajradhvajam)- vajjaruyaM(vajrarucaM) bharahe(bharata)- bhArahe (bhArata) samuddadattaisivAle (samudradatta riSipAla)- samuddadatta ya sevAla (samudradatta aura zaivAla )2, somacaMda(somacaMdra)- sAmacaMda(zyAmacandra)3 devaseNaM (devasena)- devasamma(devazarma)84 11. sandhi ke vaikalpika hone ke kAraNa pAThabheda-prAkRta meM do padoM meM sandhi yAM bahula adhikAra yA vyavasthita vibhASA se kI jAtI haiN| vyavasthita-vibhASA pada kA artha hai- kisI prayoga meM sUtra kA nitya pravRtta honA, kisI meM na pravRtta honA, kisI meM vikalpa se pravRtta honA- padayoH sandhirvA, saMti egatiyA- saMtegatiyA bharahe eravae- bharaheravate7 hemavaya eraNNa- hemavateraNNa xx prAkRta meM vibhASA yA bahula adhikAra ke niyamoM ke anusAra kahIM-kahIM eka pada meM bhI vikalpa se sandhi ho jAtI haibeiMdiyA- beMdiyA , beidiya- beMdiya" teiMdiyA- teMdiyA , bitIe- bIe, bitiyAto- bIyAo" tavaiMsu- taviMsu,

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8 : zramaNa, varSa 63, aMka 2 / apraila-jUna 2012 12. prAkRta meM samAna vibhakti aura vacana ke rUpoM kI bahulatA - prAkRta meM eka vibhakti aura vacana meM kaI-kaI rUpa hote haiM / pANDulipiyoM meM alaga-alaga rUpoM ke likhe hone ke kAraNa bhI pATha-bheda milate haiM - udAharaNa ke lie sattamIsu - sattamIedeg5 prAkRta meM vikalpa se avyaya padoM tathA utkhAta Adi zabdoM ke Adima AkAra ko akAra hotA hai- vAvyayotkhAtAvadAtaH 8.1.67% / prAkRta kI isa vizeSatA ke kAraNa bhI kucha pATha-bheda prApta hote haiM, jaiseaduvA (athavA)- aduva" 13. varNoM kI AkRtigata samAnatA - kucha varNoM kI AkRti meM samAnatA hone se lipikAra bhramavaza sahI varNa ke sthAna para usase milatA-julatA anya varNa likha detA hai jese ga-Tha,ga-va, sa-ta, bha-ma Adi, jo pATha-bheda kA kAraNa banatA hai, jaise, hokkhati- hokkati , gaNAI- ThANAI" ugghAtiyA- uvaghAtiyA , aNugghAtiyA- aNuvaghAtiyA', kajjaseNe- kakkaseNe 02 , aTThattIsaibhAga- aTThavIsaibhAgaM 103, bhaNiyavvA- bhatiyavvA'04, titthappavattayANa- titthaNivattayANa"5. pabhAsa- pabhAta/06 , abhiyaMde(abhicaMde)-amiyade107, bheyAya-bheyANa108 keubhUyaM- keuccayaM, suvvaya(suvrata)sujjaya- suvvate,sujjate, sujjoya, bhoe- loe'' pR. 119, 14. ajJAnatAvaza truTipUrNa lekhana- kisI-kisI hastaprata kA lipikartA viSaya se ajJAta hone ke kAraNa sAmAnyabuddhi se truTipUrNa varNa yA zabda likha detA hai jisake kAraNa bhI pATha-bheda ho jAtA hai- , visuta(vizrutadeva)- vismRtaM (khaM),vistRtaM , visutaM 12 aMtare(antarAla)- aNtNkre||3 abAhAe (vyavadhAnarahita)- avahAte 13, porekkavvaM- pokkhaccA , khahayara- khhy||5 mNdr(prvt)-mNdir||6 , vimala-vimhala'' , siddhAvattaM siddhAyuddhaM, siddhAvaddhaM, siddhAvaha, siddhavaddhaM // Asotthe (aSThavattha)-AseThe khaM, AseTThI he| lA 2, Asitthe he 2, AsatthA aMbagarukkhe, aMbarukkhe- avarukkhe he 1 lA 2, avaMgarukkhe je.1,120

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samavAyAMgasUtra meM pAThabhedoM kI pramukha pravRttiyA~ : 9 puDhavI, puhaI - pahuo, 15. pUrNa aura apUrNa nAma kA prayoga jaise vijjANuppavAya ( vidyAnupravAdapUrva ) ke sthAna para aNuppavAyapuvva - anupravAdapUrva 22 vIriyapuvvassa - vIriyapavAya puvvassa yaha bhI pATha -bheda kA kAraNa hai| 121 16. kriyA - bahuvacana - ekavacana hoti - hoMti, 23 Aghavijjati - AghavijjaMti, 124, 17. vartamAna - bhaviSya- bhavati- bhavissaMti, kareMti - karissaMti, 2 sijjhati - sijjhissaMti, 12 126 127 125 18. eka kriyA ke prAkRta meM kaI Adeza - kR karanA ke prAkRta meM kuNa aura kuvva Adeza hote haiM- kuNai- kuvvai, 128 19. samAnArthaka kriyAoM kA prayoga- bhavaMti - jAyaMti, 129 ( hone yA utpanna hone ke artha meM) 20. kriyAoM ke rUpa meM bahulatA- karessaMti - karissaMti 30 21. prAkRta meM dvitva kI pravRtti ke kAraNa pAThabheda prAkRta meM dvitva kI pravRtti pAyI jAtI hai| prAkRta vyAkaraNakAroM ne prAkRta meM asaMyukta vyaMjanoM ke dvitva hone ke niyamoM kA nirdeza kiyA hai (a) samAsadazA meM AdezabhUta varNoM kA dvitva hotA hai, (ba) taila Adi zabdoM ke anAdibhUta antyavyaMjana hoM yA anantyavyaMjana, unako yathAdarzana arthAt prayoga ke anusAra dvitva ho jAtA hai / 31 (sa) taila Adi zabdoM ke anAdibhUta antyavyaMjana hoM yA anantyavyaMjana, unako yathAdarzana arthAt prayoga ke anusAra dvitva hojAtA hai / 1 32 ekA-ekkA 33 ekUNa - ekkUNa 134 ekkatIsaM-ekkattIsaM'35 gaddabhe- gaddabbhe 136 coyAlIsa - cotAlIsa - cottAlIsa 37 kAla (tikAla ) - tekkAla 138 mahAliyAe-mahalliyAe 39 sukkila - sukkilla 40 22. zabdoM kA sAmAsika prayoga aura vibhakti ke sAtha prayoga- samavAyAMgasUtra kI kucha pratiyoM meM ve hI zabda sAmAsika zabda ke rUpa meM to kucha meM vibhakti ke sAtha prayukta hone se pAThAntara milate haiM aTTajhANe- aTTe jhANe, ruddajhANe - rudde jhANe,

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10 : zramaNa, varSa 63, aMka 2 / apraila - jUna 2012 dhammajhANe - dhamme jhANe, sukkajhANe - sukke jhANe || hatthanakSatte - hatthe nakSatte 142 141 jIvapoggalAtthikAe - jIvAtthikAe poggalAtthikAe 43 no itthIkahA- No itthINaM kahA 44 23. vibhakti meM antara saMsattANaM sejjAsaNANa ( SaSThI) - saMsattANi sejjAsaNANi ( dvitIyA ) 14 145 146 addhamAsehiM (tRtIyA) - addhamAsANaM (SaSThI) " 24. samUhavAcakasaMjJAoM kA prayoga- kabhI-kabhI kisI pANDulipi meM mAtra vyaktivAcaka saMjJA kA prayoga kiyA gayA hai to kucha meM vyaktivAcaka ke sAtha jAtivAcaka saMjJA kA bhI prayoga hone se pAThabheda dikhAI par3atA haijambUddIve (vyaktivAcaka) - jambUddIve dIve (jAtivAcaka) 147 bhavasiddhiyA (vyaktivAcaka) bhavasiddhiyA jIvA ( jAtivAcaka ) 148 mohaNijjassa- mohaNijjassa kammassa 149 taNaparIsahe- taNaphAsa parIsahe 150 25. artha- parivartana- pANDulipiyoM meM lipikarttA dvArA asAvadhAnIvaza 'a' jor3a diye jAne se arthaparivartana jaisA mahattvapUrNa pAThabheda dRSTigata hotA hainiyaTTibAyare (nivRttibAdara) - aniyaTTibAyare ( anivRttibAdara ) 151 NANaparisaha - aNNANaparisaha 15: paccakkhANakiriyA-apaccakkhANakiriyA 52 26. vartanI (spelling) meM truTi ke kAraNa pATha-bheda- kahIM-kahIM bhUlavaza mAtra hrasva ke badale dIrgha aura dIrgha ke badale hrasva svaroM ke prayoga se bhI pATha - bheda dikhAI par3atA hai siMdhuo - siMdhUo' 3 pavAhe - pavahe 54 " rattA-rattavatIo(raktA aura raktavatI nadiyAM ) - ratta'rattavatIo' 55 paDaMti (pataMti ) - pavaDaMti 156 Ahattahie(yAthAtathya ) - Adhattadhie khaM, lA1, ahAttadhie khaM, adhattadhie je., adhittadhee 57 27. prAkRta meM ikArAnta ukArAnta meM strIliMga aura puliMga meM prathamA vibhakti ekavacana meM hrasva ke sthAna para dIrgha ho jAtA hai- aklIbe sau isa kAraNa bhI pATha-bheda dikhAI par3atA hai| jaise samiti - samitI 159 kitti - kittI 160

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samavAyAMgasUtra meM pAThabhedoM kI pramukha pravRttiyA~ : 11 parantu isaniyama pAlana ke abhAva meM kiTThI ke badale kiTThi(kRSTi)bhI dikhAI detA hai161 kabhI-kabhI dhAturUpoM meM bhI hasva i ko dIrgha I dikhAI par3atA hai, jaisepakuvvati(i)- pakuvvatI(I)162 mArei- mAreI. pahaNai- pahaNaI163 bhAsati-bhAsaI4 ,kuNai- kuvvaI165 28.bheda aura upabheda sahita vargIkaraNa- kisI-kisI pANDulipi meM kisI viSaya kA sAmAnya vargIkaraNa ullikhita hai to kisI-kisI meM sUkSmavargIkaraNa jo prAyaH pAThabheda kA kAraNa banA hai| udAharaNasvarUpa, graiveyaka vimAna ke tIna vargIkaraNa haiM -zIrSa, madhyama aura adhH| ina tInoM ke bhI upabheda haiM- zIrSa, madhyama aura adhH| uvarimagevejjayANaM - uvarimauvarimagevejjayANA majjhimagevejjayANaM - majjhimamajjhimagevejjayANa167 - majjhimagevejjayANaM - majjhimaheTThimagevejjayANaM 168 - heTThimagevejjayANaM-heTThimaheTThimagevejjayANa!69 . 27. vivaraNa kA vistAra - kisI pANDulipi meM viSaya ko spaSTa karane ke lie vizeSaNAtmaka zabdoM ko jor3a dene, kisI meM sabhI upabhedoM ke anta meM ekabAra usa viSaya kA nAma denA to kisI meM hara upabheda ke sAtha dene bhI pATha-bheda ho jAte haiM, jaise, manuyANaM - sannimaNuyANaM (saMjJI vizeSaNa atirikta)170 asurinda- asurakumArinda(kUmAra vizeSaNa atirikta) bhavasiddhiyA-bhavasiddhiyA jIvA'72 taNaparIsahe- taNaphAsa parIsahe 173 kammANaM ekUNasattari- kammpagaDINaM ekUNasattari174 mahApAyAlA- mahApAyAlakalasA175 suragamaNa- suragatigamaNa 176 jIvapoggalAtthikAe- jIvatthikAe jIvapoggalAtthikAe'77 kohamANANatANubaMdhI- kohe aNaMtANubaMdhI mANe aNaMtANubaMdhI78 yahAM yaha spaSTa kara denA Avazyaka hai ki kisI grantha kI pANDulipiyoM meM upalabdha pratyeka pAThAntara kA sUkSma vivecana eka lekha meM samAhita karanA saMbhava nahIM hai| isa lekha meM pAThabheda ke kevala mukhya kAraNoM ke vivecana kA prayAsa kiyA gayA hai| na ke badale Na, i-ti, ka ke badale ga jaise saikar3oM antara, vartanI

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12 : zramaNa. varSa 63, aMka 2 / apraila-jUna 2012 kI azaddhiyoM kI bharamAra to samAnya haiN| yaha nirvivAda hai ki jaina paramparA meM artha kI pradhAnatA. bhASA para kSetrIyatA kA prabhAva aura lehiyA kI ajJAnatA, kaI varNoM kI lipi meM sAdRzya Adi ina pAThAntaroM ke pramukha kAraNa rahe haiN| sandarbha sUcI 1. atthaM bhAsai arahA, suttaM gaMthaMti gaNaharA niunnN| sAsaNassa hiyaTThAe, tao suttaM titthaM pvtti|| 92 / / -Avazyakaniyukti, AcArya bhadrabAhu, niyuktisaMgraha. harpapuSpAmRta jaina grantha mAlA 189, lAkhAbAvala- zAMtipurI 1989, pR.10. 2. DA. vijaya zaMkara zukla, vibhAgAdhyakSa, kalAkoza vibhAga. indirA gAMdhI rASTrIya kalA kendra. naI dillI dvArA vyAkhyAna meM pradatta suucnaa| 3. ThANaMgasuttaM samavAyaMgasuttaM ca, saM. muni jambUvijaya, jaina AgamagranthamAlA 3. mahAvIra jaina vidyAlaya,mumbaI 36.1985. prastA. pR.37.38,39. 4. vahI. pR. 337. 5. vahI, pR. 370. 6. vahI. pR. 37. 7. vahI, pR. 385 8. vahI,pR. 436, 9. vahI, pR. 327. 10.vahI, pR. 327, 11.vahI pR. 329. 12. vahI, pR. 332, 13.vahI, pR. 332. 14.vahI, pR. 353, 15. vahI, pR. 360 16.vahI, pR. 417, 17.vahI, pR. 435 18. vahI. pR. 425 19.vahI, pR. 425. 20.vahI. pR.431 21. vahI. pR. 360, 22.vahI, pR. 441. 23.vahI, pR.335 24.vahI, pR. 363. 25.vahI,pR. 333. 26. vahI.pR.335 27.vahI, pR.331. 28.vahI pR.329. 29vahI.pR.376 30.vahI. pR.410 31.ataH sejhai: adhyAya 8.pAda 3,sUtra2. siddhahemazabdAnuzAsana ,prAkRtavyAkaraNa, vyAkhyA.pU. jJAnamuni, AcArya zrI AtmArAma jaina mADala skUla, dehalI, 1974, 32.samavAyaMgasuttaM ,pUrvokta pR. 32733. vahI,pR. 328 34.vahI, pR.328 35.vahI,pR.332, 36. vahI,pR. 394, 37.vahI,pR.415. 38.vahI,pR. 414 39. vahI.pR. 431 40.vahI,pR.406 41.vahI. pR. 468 42. vahI. pR. 470 43.vahI. pR. 345 44.vahI, pR. 353 45. vahI. pR. 367 46.vahI. pR. 368 47. vahI, pR. 382 48. vahI,pR. 382. 49.vahI. pR. 446. 50 .vahI pR.466 51. vahI, pR.326, 52. vahI .pR.398.

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53. vahI, pR. 396 56. vahI, pR. 386 59. vahI, pR. 400 62. vahI, pR. 408 65 vahI pR. 410 68. vahIM, pu. 415 71. vahIM, pR. 417 74. vahI. pR.329 77. vahI, pR. 393 80. vahI,pR. 351, 83. vahIM, pR.474, 86. samavA, pR. 329, 89. siddha.8.1.5 92. vahI. pR. 462 95. vahI. pR. 453 98. vahI, pR. 475 101 vahI pR.377 104 .vahI pR.458 107. vahI pR.385 110. vahI. pR.464 113. vahI. pR.398 116. vahI. pR.432 119. vahI,pR.468 122. vahI, pR. 351va448 125. vahI,pR.463 128. vahI, pR.384 131.si.hema.za. 8.2.98,99 134. vahI, pR. 362 137. vahI, pR. 399 140. vahI. pR. 368 143. vahI, pR.373 samavAyAMgasUtra meM pAThabhedoM kI pramukha pravRttiyA~ : 13 54. vahI, pR. 352 55. vahI, pR. 359 57. vahI, pR.394 58. vahI, pR. 399 61. vahI, pR. 408 64. vahI, pR.410 67. vahI, pR.414 70. vahI pR.416 73. vahI, pR. 417 76. vahI, pR. 364 79. vahI, pR. 340, 82. vahI, pR.472, 85. si. hema.za.8.1.5 60. vahI, pR. 404 63. vahI, pR. 409 66. vahI,pR.411 69. vahI. pR.415 72. vahI 417 75. vahI,pR.388 78. vahI, pR. 476 81. vahI. pR.469, 84. vahI, pR. 474. 87. vahI, pR.404, 90. samavA., pR. 462 93. vahI, pR. 396 96. siddha,8.1.67 99. vahI, pR.403 102.vahI,pR.463 105.vahI.pR.468 108. vahI,pR.459 111.vahI pR.382 114. vahI, pR.412 117. vahI, pR.463 120.vahI pR.468 123. vahI, pR.453 126. vahI,pR.329 129. vahI, pR. 392 132. vahI, 8.2.100 135. vahI, pR.386 138.vahI,pR.379 141. vahI, pR.332 144. vahI, pR. 341 88. vahI. pR.395. 91. vahI, pR. 462 94. vahI, pR. 409 97. samavA,pR.381 100. vahI, pR.377 103 .vahI,pR.379 106. vahI,pR.369 109. vahI pR.447 112. vahI,pR.369 115. vahI,pR.412 118. vahI,pR.447 121. vahI,pR.470 124. vahI, pR.436 127. vahI, pR.339 130. vahI,pR.367 133. vahI,pR.422 136. vahI,pR.388 139. vahI,pR.397 142. vahI,pR.334 145.vahI,pR.341

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14 : zramaNa, varSa 63, aMka 2 / apraila-jUna 2012 146.vahI,pR.374 ___147.vahI,pR. 346 149.vahI,pR.366 150.vahI,pR. 368 152.vahI,pR. 370 153.vahI,pR.372 155.vahI,pR.372 156.vahI,pR.374 158.si.hema.za.8.3.19 159.samavAyaMga,pR.374 161.vahI,pR.380 162.vahI,pR.380 164.vahI,pR.381 165.vahI,pR.324 167.vahI,pR.374 168.vahI,pR.374 170.vahI,pR.328 171.vahI,pR.328 173.vahI,pR.368 174.vahI,pR.410 176.vahI,pR.446 177.vahI,pR.334 148.vahI,pR.359 151.vahI,pR.366 154.vahI,pR.372 157.vahI,pR.370 160.vahI,pR.374 163.vahI,pR.380 166.vahI,pR.385. 169.vahI,pR.371 172.vahI,pR.361 175.vahI,pR.423 178.vahI,pR.355

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jaina aMga sAhitya meM pratibimbita saMskAra kI vartamAna meM prAsaMgikatA DaoN. yogendra siMha suzrI zvetA siMha prAcInakAla se hI mAnavajIvana meM saMskAroM kA atyanta mahattva hai| ina saMskAroM kA vidhAna mAnava ke sarvAMgINa vikAsa kI dRSTi se kiyA gayA hai|| jaina paramparA meM zrAvakoM aura zramaNoM ke liye kucha saMskAra alaga-alaga hai to kucha donoM vargoM ke lie Ayojita kiye jAte haiN| ina saMskAroM kA jaina kRtiyoM ke AdhAra para vivecana kiyA gayA hai sAtha hI vartamAna samaya meM ina jaina saMskAroM kI upAdeyatA kA bhI mUlyAMkana prastuta lekha meM kiyA gayA hai|- sampAdaka jaina paramparA kA prAcInatama upalabdha sAhitya Agama hai| jaina saMskRti meM AgamoM kA vahI sthAna hai jo vaidika saMskRti meM veda, isAI saMskRti meM bAibila evaM bauddha saMskRti meM tripiTaka ko prApta hai| prAyaH zvetAmbara paramparA meM AgamoM kI saMkhyA paiMtAlisa batAyI gaI hai| paiMtAlisa AgamoM meM prArambha ke bAraha AgamoM ko aMga sAhitya kahA gayA hai| inakA saMkalana I. pU. pA~cavIM zatAbdI se dvitIya zatAbdI ke samakakSa huA thaa| bAraha aMga sAhitya kramazaH isa prakAra haiMAcArAMga, sUtrakRtAMga, sthAnAMga, samavAyAMga, vyAkhyAprajJapti, jJAtAdharmakathAMga, antakRddazAMga, anuttaraupapAtika, upAsakadazAMga, vipAkasUtra, praznavyAkaraNa tathA dRssttivaad| inameM dRSTivAda anupalabdha hai| jJAtAdharmakathAMga, antakRddazAMga tathA vipAkasUtra meM jAtakarma, balikarma Adi saMskAroM kA nAmollekha parilakSita hotA hai| saMskAra kI avadhAraNA samAja ke sApekSa hotI hai| bhAratIya samAja meM prAcIna kAla se hI saMskAroM ko dhArmika mAnyatA prApta rahI hai| isase manuSya meM sAmAjika kartavyoM ke sAtha-sAtha dhArmika kAryoM kI bhI preraNA jAgRta hotI hai| saMskAroM ko yaha mahattA vaidika paramparA kI bhA~ti jaina paramparA meM bhI prApta rahI hai| jaina saMskRti meM saMskAra zabda kA artha Antarika daihika, mAnasika va bauddhika unnayana batAyA gayA hai arthAt jisase manuSya meM mana kI zuddhatA, deva-sannidhAna va dhArmika AsthA vikasita hotI hai| use saMskAra kahate haiN|

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16 : zramaNa, varSa 63, aMka 2 1 apraila-jUna 2012 saMskRta-hindI zabdakoza' ke anusAra saMskAra se vyAkaraNajanya zuddhi, prazikSaNa, zrRMgAra karane, antaHzuddhi karane sambandhI Adi kriyAoM kA vikAsa hotA hai| 'hindU dharmakoza' ke anusAra zarIra evaM vastuoM kI zuddhi va vikAsa ke lie samaya-samaya jo kArya kiye jAte haiM unheM saMskAra kahate haiN|' ___adhikAMzataH aMga sAhitya meM saMskAroM kA nAmollekha hI milatA hai. jo utsAhapUrvaka manAye jAte the| saMskAroM kI saMkhyA zvetAmbara, digambara evaM vaidika paramparA meM saMskAroM kI saMkhyA bhinna-bhinna batAyI gaI hai| vaidika paramparA meM saMskAroM kI saMkhyA ke sambandha meM kAphI matabheda rahA hai, yathA- manusmRti meM teraha, vaikhAnasa meM aThAraha, vaikhAnasasmRti meM solaha va gautama dharmasUtra meM cAlIsa saMskAroM kA ullekha milatA hai| manu evaM yAjJavalkyasmRti meM varNita daihika saMskAroM ke sAtha hI inameM pAkayajJoM kI bhI gaNanA kI gaI hai| jabaki zvetAmbara evaM digambara paramparA meM varNita saMskAroM ke svarUpa Adi meM vizeSa antara nahIM hai, yadyapi apanI-apanI paramparAgata mAnyatA ke kAraNa kucha antara avazya hai| jahA~ 15vIM zatAbdI ke sAhitya AcAradinakara meM inakI saMkhyA cAlIsa batAyI gaI hai. vahIM AdipurANa meM inakI saMkhyA sau se bhI adhika batAyI gaI hai| AdipurANa meM saMskAra zabda kriyA ke rUpa meM prayukta huA hai kintu ve saMskAra hI mAne gae haiN| AdipurANa meM varNita tIna prakAra kI kriyAe~ va unakI saMkhyA isa prakAra batAyI gaI hai, yathA- 1. garbhAnvaya kriyAe~. 2. dIkSAnvaya kriyAe~, tathA 3. kanvaya kriyaaeN| pro. bhAgacandra jaina kA mata hai ki pazcAdvartI kAloM meM vaidika saMskRti meM mAnya saMskAroM kA jainIkaraNa kara liyA gyaa|' dhyAtavya hai ki aMga sAhitya meM muni nimitta saMskAroM ko saMskAra na kahakara vidhi-vidhAna kahA gayA tathA garbhAdhAna, jAtakarma, nAmakaraNa Adi saMskAroM kA nAmollekha to milatA hai, kintu vidhi-vidhAnoM kA ullekha nahIM milatA hai| (a) gRhastha-saMskAra (ba) muni-saMskAra va (sa) gRhastha va muni- ubhaya hetu [1] garbhAdhAna-saMskAra (1) brahmacaryavratagrahaNa vidhi (1) pratiSThA vidhi

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jaina aMga sAhitya meM pratibimbita...... : 17 [2] puMsavana-saMskAra (2) kSullaka vidhi (2) zAntikakarma vidhi [3] jAtakarma-saMskAra (3) pravajyA vidhi (3) pauSTikakarma vidhi [4] sUrya-candra darzana-saMskAra (4) upasthApanA vidhi (4) balividhAna vidhi [5] kSIrAzana-saMskAra (5) yogodvahana vidhi (5) prAyazcitta vidhi / [6] SaSThI-saMskAra (6) vAcanAgrahaNa vidhi (6) Avazyaka vidhi [7] zuci-saMskAra (7) vAcanAnujJA vidhi (7) tapa vidhi [8] nAmakaraNa-saMskAra (8) AcArya-padasthApana vidhi (8) padAropaNa vidhi (9) annaprAzana-saMskAra (9) upAdhyAya-padasthApana vidhi (10) karNavedha-saMskAra (10) pratimA-udvahana vidhi (11) cUNAkaraNa-saMskAra (11) sAdhvI kI dIkSA vidhi (12) upanayana-saMskAra (12) pravartinIpada-sthApanA vidhi (13) vidyArambha-saMskAra (13) mahattarApadasthApana vidhi (14) vivAha saMskAra (14) ahorAtricaryA vidhi (15) vratAropaNa saMskAra (15) RtucaryA vidhi (16) antya-saMskAra (16) antimasaMlekhanA vidhi gRhastha saMskAra (1) garbhAdhAna saMskAra- isa saMskAra kA prAyojana garbha kI prasiddhi evaM rakSA ke uddezya se kiyA jAtA thaa| vaidika paramparA meM yaha saMskAra santAna kI prApti ke lie kiyA jAtA thaa|

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18 : zramaNa, varSa 63, aMka 2 / apraila-jUna 2012 (2) puMsavana saMskAra- puMsavana kA artha hai, vaha karma jisake anuSThAna se 'puMyumAnaM' arthAt puruSa kA janma ho| yaha saMskAra garbhastha zizu ke samucita vikAsa va bAlaka ko durguNoM se bacAne hetu kiyA jAtA thaa| zvetAmbara sampradAya meM yaha saMskAra brAhmaNoM dvArA karAyA jAtA thaa| vaidikoM meM isa saMskAra ke sandarbha meM yaha ullekha milatA hai ki tejasvI putra kI prApti ke lie yaha saMskAra kiyA jAtA thaa| (3) jAtakarma saMskAra- ye saMskAra vaidika va zramaNa donoM saMskRtiyoM meM bAlaka-bAlikA ke janmoparAnta zubha muhUrta, dina, nakSatra meM mahotsava kI bhA~ti manAyA jAtA thaa| aMga sAhitya jJAtAdharmakathAMga' meM ise nAla-kATanA kahA gayA hai| subAhu kumAra va devadatta ke jAtakarma saMskAra ke pazcAt bAda ke saMskAra hue the| (4) sUrya-candra darzana saMskAra- isa saMskAra kA uddezya zizu ko pratyakSa rUpa se sRSTi kA darzana karAnA thaa| isameM bAlaka ko sarvaprathama sUrya evaM candramA kA darzana karAyA jAtA thaa| vaidika paramparA meM yaha saMskAra prathama bAra zizu ko zuddha vAyu kA sevana karAnA thaa| jJAtAdharmakathAMga meM janma ke tIsare dina yaha saMskAra kiye jAne kA ullekha milatA hai|" aupapAtika sUtra meM yaha saMskAra janma ke dUsare dina kiye jAne kA ullekha milatA hai| vyAkhyAprajJapti ke anusAra rAjA balarAma va prabhAvatI ne apane putra ko sUrya-candradarzana saMskAra karAyA thaa| (5) kSIrAsana saMskAra- yahA~ kSIra se tAtparya dUdha se hai| isa saMskAra meM bAlaka ko sarvaprathama dugdha kA AhAra karAyA jAtA thaa| (6) SaSThI saMskAra- bAlaka ke janma ke chaThe dina yaha saMskAra Ayojita kiyA jAtA thaa| isameM zizu kI mAtA sahita kula-vRddhAe~, striyA~ Adi gIta gAte hue evaM vAdyayaMtra bajAte hue rAtri jAgaraNa karatI thiiN| jJAtAdharmakathAMga meM ise jAgarikA (rAtri-jAgaraNa) kahA gayA hai| (7) zucikarma- isa saMskAra kA mUla prayojana zuddhikaraNa karanA thaa| isameM mAtA ko snAna karAyA jAtA hai| aMga sAhitya meM isake vidhi-vidhAnoM kA spaSTa ullekha nahIM milatA hai| (8) nAmakaraNa saMskAra- nAmakaraNa saMskAra kA uddezya bAlaka ko samAja se evaM samAja ko avatarita Agantuka (zizu) se paricita karAnA thA arthAt isameM zizu kA nAma rakhA jAtA thaa| yaha saMskAra mahotsava kI bhA~ti zizu janma ke dasaveM tathA bArahaveM dina manAyA jAtA thaa| bhAratIya saMskRti meM ati prAcIna kAla se hI vyaktigata nAmoM ko mahattA prApta rahI hai jisake phalasvarUpa nAmakaraNa

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jaina aMga sAhitya meM pratibimbita...... : 19 kI prathA ko dhArmika saMskAra meM pariNata kiyA gayA hai| sarvaprathama mAtA-pitA snAna karake vipula. vastra, gaMdha, mAlA aura alaMkAra se bhinna-bhinna jJAtijanoM, svajana parijana ko sammAnita karane ke pazcAt zizu kA nAmakaraNa karAte the| draupadI kA nAma usake pitA drupada ne apane nAma ke AdhAra para draupadI rakhA thaa|" vyAkhyAprajJapti ke anusAra rAjA bala ne isa saMskAra ke pazcAt apane putra kA nAma mahAbala rakhA thaa| yaha saMskAra janma ke bArahaveM dina Ayojita kiyA jAtA thaa| (9) annaprAzana saMskAra- yaha saMskAra bAlaka janma ke chaThe evaM bAlikA janma ke pA~caveM mAha meM manAyA jAtA thaa| isameM zizu ko prathama bAra AhAra grahaNa karAyA jAtA thaa| rAjapraznIyasUtra meM isake vidhi-vidhAnoM kA saMkSipta vRttAnta milatA hai| (10) karNavedha saMskAra- zizu janma ke tIsare, pA~caveM va sAtaveM mAha meM vidhi -vidhAna se karNa AbhUSaNa pahanAyA jAtA thaa| yaha saMskAra zizu ko roga vyAdhi se bacAne hetu kiyA jAtA thaa| kucha vizeSa nakSatroM yathA- uttarASAr3ha, uttarAphAlguNI, hasta, rohiNI, revatI, mRgAzIrSa va puSya nakSatra meM Ayojita kiyA jAtA thaa| tatkAlIna bauddha saMskRti meM yaha saMskAra karNachedana nAma se pracalita thaa|2 (11) cUr3A saMskAra- cUr3A zabda se tAtparya bAlaka ke bAloM ke gucchoM se hai jo muNDita sira para rakhA jAtA thaa| isa saMskAra ke nimitta bAlaka janma ke prathama bAra zikhA (bAlaguccha) rakhakara zeSa sira ke bAloM kA muNDana kiyA jAtA thaa| digambara paramparA meM isa saMskAra ko kezavAya athavA caulakriyA kahA gayA hai| bauddha sAhitya ke anusAra yaha saMskAra pravrajyA ke samaya sampanna hotA thaa|3|| (12) upanayana saMskAra- upanayana kA zAbdika artha samIpa le jAne se hai| isa saMskAra meM bAlaka ko AcArya ke pAsa le jAkara vidhi-vidhAna se dIkSA grahaNa karAyI jAtI thii| isa saMskAra ke pazcAt bAlaka vidyAdhyayana ke yogya mAnA jAtA thaa| paravartI sAhitya ke anusAra yajJopavIta ko dhAraNa kiye binA bAlaka ko zrAvakadharma ke pAlana kA munidAna kA adhikArI nahIM mAnA jAtA thaa| vyAkhyAprajJapti ke anusAra rAjA bala ne apane putra kA upanayana saMskAra sampanna karAyA thaa| (13) vidyArambha saMskAra- isa saMskAra meM bAlaka ko prathama bAra akSarajJAna karAyA jAtA thaa| zvetAmbara sampradAya meM ise 'vidyArambha' va digambara sampradAya meM 'lipisaMkhyA kriyA' kahA gayA hai| aMga sAhitya jJAtAdharmakathAMga meM isakA kevala

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20 : zramaNa varSa 63. aMka 2 / apraila-jUna 2012 nAmollekha milatA hai| pradhAna aMga thaa| " ( 14 ) vivAha saMskAra- vivAha saMskAra ko na kevala bhAratIya saMskRti meM varan anya saMskRtiyoM meM bhI mahattA pradAna kI gaI hai| prAyaH yuvAvasthA prApta hone para hI zubha tithi - nakSatra meM vivAha saMskAra kA Ayojana kiyA jAtA thA / yaha saMskAra bhI vidhi-vidhAna va ullAsapUrvaka manAyA jAtA thaa| -* vaidika yuga meM vaMda kA adhyayana karanA zikSA kA ( 15 ) vratAropaNa saMskAra- jaba gRhastha kA jhukAva zrAvaka jIvana kI ora AkRSTa hotA thA. taba vratAropaNa saMskAra kiyA jAtA thaa| jaina aMga sAhitya" meM isa saMskAra ko karane vAle aneka zrAvakoM kA ullekha milatA haiM yathA- Ananda, culaNipitA. kAmadeva Adi jinhoMne paMca aNuvrata, gyAraha pratimA zikSAvrata. guNavrata Adi vratoM kA pAlana kiyA thaa| vyakti cAhe kitanA bhI yaza. vaibhava, vidyA Adi prApta kara le, kintu jaba taka vaha dhArmika AcaraNa nahIM karatA hai taba taka usakA jIvana vyartha rahatA hai| ataH isa saMskAra kA prayojana vyakti ke jIvana ko dharmamaya banAnA thaa| ( 16 ) antya saMskAra - antya saMskAra se tAtparya yahA~ maraNa ke pazcAt zava kI antima kriyA se hai| yaha mAnava jIvana kA antima saMskAra mAnA jAtA hai| bauddhAyana dharmasUtra ke anusAra aMtyeSTi saMskAra dvArA vyakti svarga ko prApta karatA hai / 30 muni sambandhI saMskAra (1) brahmacarya - vratagrahaNa vidhi- brahma zabda do zabdoM se milakara banA hai brhmcry| yahA~ brahma kA artha 'AtmA' yA 'paramatattva' tathA caryA kA artha 'ramaNa' karane se hai| ata: AtmA meM ramaNa karane ko brahmacarya kahA gayA hai| isa saMskAra meM muni apanI indriyoM ko saMyamita karatA hai| muniyoM ke lie yaha saMskAra nitAnta Avazyaka thaa| isameM tIna varSa kI avadhi ke parIkSaNa meM saphala hone para hI pravrajyA pradAna kI jAtI thii| ( 2 ) kSullaka vidhi - kSullaka zabda kA tAtparya yahA~ 'laghu' zabda se hai| prAcInakAla meM kSullaka ko laghumuni ( samyak cAritra kA pAlana karane vAlA) bhI kahA jAtA thaa| kSullaka guru kI AjJA prApta kara muni kI taraha dharmopadeza dete hue tIna varSa kI avadhi taka vicaraNa karate the tathA saMyama kI yathAvata parikalpanA karane para tIna varSa pazcAt dIkSA grahaNa karate the / 'AcAradinakara' ke anusAra isa saMskAra kA uddezya pravrajyA ke pUrva vyakti kI yogyatA kA parIkSaNa

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jaina aMga sAhitya meM pratibimbita...... : 21 karanA thaa|" (3) pravrajyA vidhi- pravrajyA zabda kA artha yahA~ saMnyAsa grahaNa karane se hai| isake mAdhyama se sAdhaka ko yAvat-jIvana sAmAyika vrata ke pAlana kI pratijJA karAyI jAtI thii| Agama kAla meM yaha saMskAra nirgrantha muni dvArA karAyA jAtA thaa| isa saMskAra kA uddezya sAdhaka ko sAMsArika burAiyoM se dUra rakhanA thaa| vartamAna samaya meM yaha saMskAra nirgrantha muniyoM dvArA hI karAyA jAtA hai| vyAkhyAprajJapti ke anusAra zreSThi kArtika ne pravrajyA saMskAra kA pAlana kiyA thaa| jJAtAdharmakathAnusAra pA~coM pANDavoM ne dharmaghoSa sthavira se pravrajyA grahaNa kiyA thaa| (4) upasthApana vidhi- upasthApana se tAtparya AtmA ke nikaTa upasthita rahane yA AtmA meM ramaNa karane se hai| isa saMskAra kA pUrva nAma chedopasthApanIya cAritra hai| isameM ziSya ko naye vastrAbhUSaNa pahanAkara guru dvArA tIna bAra paMcaparameSThImaMtra kA uccAraNa karAkara paMcamahAvratoM va rAtribhojana-tyAga kA AropaNa karAyA jAtA thaa| isa saMskAra ke pazcAt hI muni saMgha kA sthAyI sadasya banatA thaa| (5) yogodvahana saMskAra- isa saMskAra ke mAdhyama se muni mana, vacana, kAya kI pravRttiyoM kA nigraha karake AgamoM ke adhyayana yogya banatA hai| yaha saMskAra viziSTa guNoM ke dhAraka upAdhyAya Adi dvArA karAyA jAtA hai| jJAtAdharmakathAMga, upAsakadazAMga. aMtakRddazAMga. praznavyAkaraNasUtra meM isakI vidhiyoM kA vivecana milatA hai| (6) vAcanAgrahaNa vidhi- vAcanAgrahaNa se tAtparya vidhipUrvaka siddhAnta granthoM ke sUtrArtha ko grahaNa karane se hai| yaha saMskAra nirgrantha muniyoM dvArA karAyA jAtA thaa| dhyAtavya hai ki vaidika saMskRti va digambara sampradAya meM isa saMskAra kA ullekha nahIM milatA hai| (7) vAcanAnujJA vidhi- vAcanAnujJA zabda do zabda vAcanA+anujJA se banA haiyahA~ vAcanA zabda se tAtparya adhyayana karane va karAne se hai| isa saMskAra kA uddezya yogya muni ko AcArya pada pradAna kiye binA ziSyoM ko adhyayana karAne kI anumati pradAna karanA thaa| isameM vAcanA dene vAle (guru) aura vAcanA lene vAle (ziSya) donoM hI lAbhAnvita hote the| mokSa prApta karane vAle sAdhu-sAdhviyoM hetu yaha saMskAra atyanta Avazyaka thaa| yaha saMskAra bhI AcArya dvArA karAyA jAtA thaa| (8) upAdhyAya pada-pradAna vidhi- yahA~ upa se tAtparya samIpa tathA adhyAya se tAtparya adhyayana karane se hai arthAt jisake samIpa baiThakara adhyayana kiyA jA

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22 : zramaNa, varSa 63, aMka 2 / apraila-jUna 2012 sake use upAdhyAya kahate haiN| bhikSuAgama koza ke anusAra sUtrArtha ke jJAtA tathA sUtrArtha dvArA ziSyoM ke niSpAdana meM jo kuzala ho, use upAdhyAya kahate haiN| mUlAcAra ke anusAra jisake pAsa jAkara adhyayana kiyA jAya use upAdhyAya kahate haiN| yaha saMskAra bhI yogya AcArya dvArA karAyA jAtA thA jisameM ziSya ko dvAdazAMgI kA adhyayana karAyA jAtA thaa| (9) AcArya padasthApana vidhi- Avazyakaniyukti ke anusAra jo pA~ca prakAra ke AcAroM- jJAnAcAra, darzanAcAra, caritrAcAra, tapAcAra aura vIryAcAra kA svayaM anupAlana karate haiM, unake pAlana kA upadeza va prazikSaNa dete haiM, unheM AcArya kahate haiN| kozagrantha ke anusAra sAdhuoM kI zikSA-dIkSAdAyaka, doSa-nivAraka tathA anya viziSTa guNoM ke saMghanAyaka ko AcArya kahA gayA hai|" isa saMskAra ke prAyojana kA mukhya uddezya saMgha vyavasthA kA bhAra yogya muni ko sauMpanA thaa| yaha saMskAra vizeSa nakSatra muhUrta meM kiyA jAtA thaa| (10) pratimodvahana saMskAra- jaina paramparA meM pratimA zabda se tAtparya pratijJA, niyama se hai| isa saMskAra kA uddezya mana, vacana va kAya kI duSpravRttiyoM kA tyAga karanA thaa| ataH sAdhanA ke icchuka zramaNa va zrAvaka ko pratimA vrata kA pAlana karanA Avazyaka thaa| isase sambandhita samasta kriyAe~ muni svayaM hI karatA thaa| (11) sAdhvI dIkSA sambandhI vidhi- muniyoM kI bhA~ti zramaNiyoM ke lie bhI saMskAra Ayojita kiye jAte the| yaha saMskAra AcAra muniyoM dvArA Ayojita kiyA jAtA thA, kintu vezadAna, coTI lenA Adi variSTha sAdhviyoM dvArA karAyA jAtA thaa| strI ko bhI dIkSA lene ke pUrva apane saMrakSaka (mAtA-pitA) kI anumati lenA Avazyaka thaa| dIkSA ke pUrva meM kucha niyamoM se avagata karAyA jAtA thA, tatpazcAt dIkSA pradAna kI jAtI thii| sukumAlikA ne bhI gopAlikA AryA se dIkSita hokara saMgha meM praveza kiyA thaa| (12) pravartinI-padasthApana vidhi- sAdhvI samudAya kA pravartana karane vAlI sAdhvI ko pravartinI kahate the| inakA mukhya kArya sAdhviyoM ko vAcanA pradAna karanA thaa| sthAnAMgasUtra ke anusAra sAdhviyA~ (pravartinI) anya yogya sAdhviyoM ko pravartinI-pada para niyukta kara sakatI thiiN| yaha saMskAra bhI vidhi-vidhAna se zubha-nakSatra va tithi meM Ayojita kiyA jAtA thaa| (13) mahattarApadasthApana vidhi- mahattarA zabda se tAtparya pradhAna va mukhiyA se hai| zramaNI saMgha kI pramukha sAdhvI ko mahattarA kahA jAtA thaa| isameM sAdhvI ko mahattarA-pada para niyukta karane ke pUrva vidhi-vidhAnoM se avagata karAyA jAtA hai|

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jaina aMga sAhitya meM pratibimbita...... : 23 (14) ahorAtricaryA saMskAra- yahA~ ahorAtri kA artha dina va rAta tathA caryA kA artha AcaraNa vidhi se hai| pratyeka vyakti kI kucha na kucha dainika caryA hotI hai, jise vaha niyamita rUpa se karatA hai, kintu muni jIvana kI kucha viziSTa caryAe~ hotI haiM, jinakA AcaraNa karanA muni ke lie Avazyaka hotA hai| yathAkaise sAdhu va sAdhviyA~ prAta:kAla uThakara paMcaparameSThI ko yAda karate hue pUrA dina vyatIta kareM tatpazcAt apane Age ke kArya kareM aadi| ataH isa saMskAra meM unake pUre dina ke kAryoM kA ullekha milatA hai| (15) sAdhuoM kI RtucaryA vidhi- yahA~ RtucaryA se tAtparya Rtu vizeSa meM kI jAne vAlI kriyAoM ke AcaraNa vidhi se hai arthAt kina-kina RtuoM meM muni ko kisa prakAra AhAra-vihAra Adi karanA cAhiye, kaise vastra dhAraNa karanA cAhiye aadi| AcArAMgasUtra meM bhikSu ke Rtu sambandhI vAsa (vihAracaryA),40 vastra, pAtra, khAna-pAna Adi vidhividhAnoM kA varNana milatA hai| (16) antima-saMlekhanA vidhi- yahA~ aMtima se tAtparya jIvana ke antima caraNa se tathA saMlekhanA se tAtparya zarIra va kaSAya ke kRzIkaraNa se hai arthAt manuSya apane antima samaya meM jisa ArAdhanA se zarIra evaM kaSAya kA kRzIkaraNa karatA hai, use aMtimasaMlekhanA kahate haiN| isa saMskAra kA uddezya muni ko jIvana ke antima kSaNoM meM ArAdhanA karavAnA hai| yaha saMskAra bhI AcArya, upAdhyAya, vAcanAcArya athavA muni dvArA karAyA jAtA thaa| zvetAmbara sAhitya ke anusAra saMlekhanA bAraha varSa, eka varSa tathA chaH mAsa kI hotI thii| bhikSu Agama koza meM bhI aisA hI ullekha milatA hai| gRhastha va muni ke ATha saMskAra kucha saMskAra gRhastha va muni donoM ke lie samAna rUpa se hote the| inakA aMga sAhitya meM kevala nAmollekha milatA hai| vaidika saMskRti meM bhI ina saMskAroM ko dhArmika kRtya mAnA gayA thA jo nimna haiM(1) pratiSThA saMskAra- pratiSThA zabda se tAtparya yahA~ kisI sthAna ke sthAyitva se hai| isa saMskAra meM mUrti vizeSa ko nAma dekara pUjyatA pradAna kI jAtI thI jisase mUrti meM zakti utpanna ho jAtI thii| yaha saMskAra zubha nakSatra, dina, tithi meM kiyA jAtA thaa| meghakumAra zrAvaka ne dIkSA ke pUrva bhikSu pratimAoM kA pUjana kiyA thaa|

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24 : zramaNa. varSa 63, aMka 2 / apraila-jUna 2012 (2) zAnti karma saMskAra- zAntikarma se tAtparya saMkaTa ko dUra karane ke lie kiye jAne vAle anuSThAna se hai| sUtaka samaya ko chor3akara kisI bhI samaya roga, doSa, mahApApa hone para yaha kriyA karAyI jAtI thii| kabhI-kabhI rAjA vijayI hone. bhaya mukta hone va zatruoM kA nAza karane hetu bhI yaha saMskAra karate (3) pauSTika karma saMskAra- pauSTika zabda se tAtparya vRddhi kAraka se hai| yaha saMskAra vizeSa nakSatra va dina meM guru dvArA karAyA jAtA thaa| sUtaka ke samaya isakA niSedha thaa| (4) bali vidhAna saMskAra- jaina paramparA meM bali kA artha 'naivedya' se batAyA gayA hai| naivedya se tAtparya devatAoM ko khuza rakhane ke lie unheM naivedya (bhojana) arpita karane se hai| vaidika saMskRti meM naivedya ko 'vaizvadeva' kahA gayA hai| jahA~ zvetAmbara sampradAya meM yaha saMskAra gRhastha guru dvArA karAyA jAtA thA, vahIM digambara sampradAya meM muni dvArA karAyA jAtA thaa| vyAkhyAprajJapti ke anusAra rAjA mahAbala ne isa saMskAra kA Ayojana karate samaya sabhI mitra va jJAnIjanoM ko AmaMtrita kiyA thaa| isI prakAra rAjA jitazatru" va abhayakumAra" ne balikarma karake apane Age ke kAryoM ko sampanna kiyA thaa| (5) prAyazcitta saMskAra- prAyazcitta se tAtparya tapa, citta-dRr3hasaMkalpa se hai| abhidhAna rAjendrakoza ke anusAra 'pApaM chinnatIti pAyacchitta' arthAt jo pApoM kA chedana kara use prAyazcitta kahate haiN| jaina zabdakoza meM prAyazcitta zabda ke saMdarbha meM kahA gayA hai ki prati samaya lagane vAle aMtaraMga va bAhya doSoM kI nivRtti karane ke lie kiye gaye pazcAtApa. upavAsa Adi ko grahaNa karanA prAyazcitta kahalAtA hai| ataH isa saMskAra kA uddezya anta:karaNa kI zuddhi karanA thaa| yaha karma dIkSA lene ke pUrva pratyeka zrAvaka-zrAvikA va zramaNa-zramaNiyoM dvArA guru ke sAnnidhya meM kiyA jAtA thaa| (6) Avazyaka saMskAra- divasa, rAtri, mAsa evaM varSa bhara ke pApoM kI vizaddhi ke lie sammilita rUpa se jo Avazyaka karma kiyA jAtA thA use Avazyaka saMskAra kahA jAtA thaa| bhikSuAgama koza ke anusAra mukhavastrikA kI pratilekhanA. dina-rAta meM karaNIya kramika samAcArI kA AcaraNa Adi samasta kriyAyeM Avazyaka saMskAra kahalAtI haiN| jainendra siddhAnta koza ke anusAra vyAdhi, roga, azaktatA ityAdi vikAra jisameM haiM. aise vyakti kA avazya kahate haiM tathA aise vyakti kI jo kriyAyeM hotI haiM unako Avazyaka kahate haiN| paravartI sAhitya ke anusAra sAdhu-sAdhviyoM evaM zramaNa-zramaNiyoM ke lie yaha kriyA

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jaina aMga sAhitya meM pratibimbita...... : 25 pratidina Avazyaka rUpa se karaNIya hotI thii| isa saMskAra ko karane ke pUrva unheM guru se AjJA lenI hotI thii| isa saMskAra kI mahattA isI se siddha hotI hai ki AcArAMgasUtra meM bhagavAna mahAvIra ne kahA hai ki AtmA meM hI samasta sukha-duHkha ke bIja chipe hote haiN| ataH sukha kI prApti ke lie Avazyaka saskAra anivArya hai| Agama granthoM meM kahA gayA hai ki jaise bAla aura glAna ke lie AhAra Avazyaka hotA hai, vaise hI guru AjJA ke anupAlana aura mAkSAbhilASI bhavya jIvoM ke lie anuSThAna Avazyaka hotA hai| (7) tapa-vidhi- jisa kriyA dvArA zarIra ke rasa, rudhira Adi kI zuddhi ho use tapa kahA jAtA hai| rAjavArtika ke anusAra jo karma ko bhasma kare, use tapa kahate haiN|" tapa kriyA nirgrantha muniyoM dvArA karAyI jAtI thii| aMga sAhitya meM zramaNa-zramaNI. zrAvaka-zrAvikA sabhI ke dvArA tapa kriyA kiye jAne kA ullekha milatA hai| yathA- zreSThI kArtika ne caturtha (upavAsa). rAjA ziva" ne dikapokSaka. dhanyakumAra va mahAbala" ne upavAsa, belA, tapa karate hue apanI sAdhanA ko pUrNa kiyA thaa| (8) padAropaNa saMskAra- yahA~ pada se tAtparya sammAnajanaka sthAna. padavI Adi se hai| jisa vidhi ke dvArA kisI vyakti ko padavI yA koI sammAnajanaka sthAna pradAna kiyA jAtA hai, use padAropaNa-vidhi kahate haiN| isa saMskAra kA mukhya uddezya vibhinna padoM para yogya vyaktiyoM ko sthApita karanA thaa| yaha kArya bhI AcArya dvArA karAyA jAtA thaa| ataH jaina saMskRti meM bhI saMskAroM kI sAmAjika, naitika aura AdhyAtmika mUlyavattA rahI hai| saMskAra ko mAtra karmakANDa na mAnakara jIvana nirmANa kA sUtra bhI mAnA gayA hai| isa saMskRti meM gRhastha va muni donoM ke lie saMskAroM kA prayojana kiyA gayA thaa| upasaMhAra mAnava zizu ke ujjvala bhaviSya va samAja ke caturmukhI vikAsa ke lie usakA saMskAravAn honA Avazyaka rahA hai| saMskAroM ke abhAva meM usakA jIvana murajhAye hue phUloM ke samAna ho jAtA hai jo ucita vAtAvaraNa ke abhAva meM samucita UrjA nahIM de pAtA hai| vividha saMskAroM ke mAdhyama se sadAcAra, vinaya, kSamA, dayA, satya, ahiMsA Adi guNoM kA vikAsa hotA hai, jo parivAra, samAja, rASTra evaM vizva meM zAnti sthApita karane meM sahayogI hotA hai| jaina saMskRti meM pracalita cAlIsa saMskAra na kevala prAcIna mAnava samAja ke pArivArika, Arthika evaM

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26 : zramaNa, varSa 63, aMka 2 / apraila-jUna 2012 AdhyAtmika jIvana hetu prAsaMgika the, varan Adhunika samAja hetu bhI prAsaMgika haiN| pratyeka saMskAra kI prAsaMgikatA bhinna-bhinna hai| vartamAna meM mAtR-zizu mRtyu dara bar3hatA jA rahA hai jisakA kAraNa mAtA va zizu kI dekharekha kA samucita abhAva hai| yadyapi isake lie sarakAra dvArA kaI yojanAe~ calAyI jA rahI haiM jo pUrNatayA saphala nahIM hai| garbhAdhAna va janma saMskAra- ye donoM garbhastha zizu va mAtA ko saMrakSaNa pradAna karate haiN| vartamAna meM pAzcAtya saMskRti ke prabhAva se zizu meM paropakAra, saumyatA, dayA, dAna Adi guNoM kA abhAva hotA jA rahA hai| sUrya-candra darzana saMskAra se bAlaka ko bAhya jagat se paricita karAkara usameM ina guNoM kA vikAsa kiyA jAtA hai| SaSThI saMskAra mAtA ke mUla evaM mahattva ko spaSTa karatA hai| nAma vyakti para bahuta gaharA prabhAva DAlate haiN| kaI bAra vyakti kI saphalatA kA mAdhyama bhI unake nAma hote haiN| vartamAna meM dampati dikhAve ke prabhAva meM Akara koI bhI nAma rakha dete haiN| nAmakaraNa saMskAra ke mAdhyama se zizu kA nAmakaraNa zubha-nakSatra aura guNoM ke AdhAra para rakhA jAtA hai jisase unakA bhAvI jIvana ujjvala hotA hai| vartamAna meM zizu kaI prakAra ke bhayAvaha roga se jakar3atA jA rahA hai| annaprAzana saMskAra jahA~ zizu meM AhAra-viveka kA vikAsa karatA hai, vahIM karNavedha saMskAra unheM rogoM se mukta rakhatA hai| vartamAna meM guru-ziSya sambandha bhI kaTu hotA jA rahA hai, jisakA mukhya kAraNa guru kI purAnI vicAradhArA va vidyArthI kI Adhunika vicAradhArA hai| isa saMskAra se guru-ziSya ke madhya madhura sambandha pUrvavat kAyama rahatA hai| vartamAna meM gRhasthoM ko maryAdita, surakSita rakhane ke lie yaha saMskAra preraNA jAgRta karatA hai| mAnava jIvana meM yaha saMskAra nahIM hotA to zAyada vartamAna meM hameM bhAI-bahana, mAtA-pitA ke madhya jo maryAdita aura sammAnita sambandha dikhate haiM ve nahIM dikhte| isI prakAra vratAropaNa saMskAra vyakti meM ahiMsA, satyavAditA tathA ImAnadArI kI bhAvanA vikasita karatA hai arthAt vyakti meM nItiparaka mUlyoM kA vikAsa karatA Adhunika yuga meM vyakti meM ekAgracittatA (dhyAna) kA abhAva hotA jA rahA hai| vyakti meM adhyAtma, ekAgracittatA kI kiraNoM ko prasphuTita karane meM isa saMskAra kI sarAhanIya bhUmikA hai| pravrajyA saMskAra zizu ko sabhI prakAra ke vratoM ke nirvahana kA bodha karAte haiM tathA yogodvavahana vidhi Atmasukha kI bhAvanA vikasita karatI hai| zramaNa-zramaNiyoM, ke jIvana meM sthiratA, mAnasika zakti va anuzAsana kA vikAsa AcAryapadasthApana se sambhava hai| isI prakAra samAja meM vyApta hiMsA, azAnti va aparAdha jaise bure karmoM kA tyAga bhI isameM nihita hai|

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jaina aMga sAhitya meM pratibimbita..... : 27 sandarbha sUcI 1. jhA, DaoN. vijaya kumAra, saMskAroM kA mahattva, zramaNa (lekha), pArzvanAtha vidyAzrama zodha saMsthAna (vartamAna meM pArzvanAtha vidyApITha). vArANasI, varSa 54. aMka 1. 3. 2003, pR. 11 2. ApTe, vAmana zivarAma, saMskRta-hindI koza, bhAratI vidyA prakAzana, . vArANasI, 1999, pR. 1051 3. pANDeya, rAjabalI, hindU dharma koza, uttara pradeza hindI saMsthAna, gAMdhI mArga, lakhanaU, 1978. pR. 645 4. manusmRti, kSemarAja kRSNadAsa, prakAzana 2.16.36, pR. 25.29 5. jaina, bhAgacandra, jaina darzana saMskRti kA itihAsa, nyU eksaTeMzana eriyA, nAgapura, 1997, pR. 390 6. dube, DaoN. rAjadeva, smRtikAlIna bhAratIya samAja evaM saMskRti, pratibhA prakAzana, dillI, pR. 44 | 7. jJAtAdharmakathAMga, saM. madhukara muni, Agama prakAzana samiti, byAvara (rAja.). 1985, 1.1.93, pR. 46 8. hastImala jI mahArAja, Agama ke anamola ratna, ghanarAma ghAsIrAma koThArI, lakSmI pustaka bhaNDAra, gAMdhI mArga, ahamadAbAda, 1968, pR. 545 9. vahI, pR. 315 10. pANDeya, DaoN. rAjabalI. hindU saMskAra, caukhambA vidyA bhavana, vArANasI, 1966, pR. 111 11. jJAtAdharmakathAMga, saM. madhukara muni, 1.1.93, pUrvokta, pR. 46 12. aupapAtikasUtra. saM. madhukara muni, pUrvokta, 105, pR. 148 13. vyAkhyAprajJApti, saM. madhukara muni, Agama prakAzana samiti, byAvara (rAja.). 3.2.44, pR. 88 14. jJAtAdharmakathAMga, saM. madhukara muni, 1.2.93, pUrvokta, pR. 46 15. pANDeya, DaoN. rAjabalI, hindU saMskAra, pUrvokta, pR. 99 16. sinhA, manISA, jaina va bauddha AgamoM meM loka dharma, pR. 169 17. jJAtAdharmakathAMga, saM. madhukara muni, 1.16.82, pUrvokta, pR. 421 18. vyAkhyAprajJapti, saM. madhukara muni, 3.11.1, pUrvokta, pR. 88 19. jJAtAdharmakathAMga, saM. madhukara muni, 1.1.97, pUrvokta, pR. 47 20. rAjapraznIyasUtra, saM. madhukara muni, Agama prakAzana samiti, byAvara _ (rAja.) 1982, sU. 280. pR. 206 21. vahI, sUtra 280, pR. 206 22. jAtaka (jilda 2), pR. 381

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28 : zramaNa. varSa 63, aMka 2 / apraila-jUna 2012 23. zrIvAstava, DaoN. kRSNakumArI, pAli jAtaka sAhitya kA sAMskRtika adhyayana, sulabha prakAzana, 17 azoka mArga, lakhanaU. 1984, pR. 173 24. zrAvakAcAra saMgraha (bhAga-4), hIrAlAla siddhAnta alaMkAra, lAlacandra hIrAcandra, jaina saMskRti saMrakSaka saMgha, zolApura, mahArASTra. 1976. pR. 80 25. vyAkhyAprajJapti, saM. madhukara muni, 3.1, pUrvokta. pR. 91 26. jJAtAdharmakathAMga, saM. madhukara muni. 1.1.98. pUrvokta, pR. 48 27. vahI, 1.1.98, pR. 48 28. mizra, DaoN. jayazaMkara, prAcIna bhArata kA sAmAjika itihAsa, bihAra hindI grantha akAdamI, 1983, pR. 20 29. upAsakadazAMga, saM. madhukara muni, 1.16, pR. 56 30. bauddhAyana dharmasUtra, caukhambA prakAzana, vArANasI, 1934, pR. 43 31. AcAradinakara, vardhamAnasUrikRta, nirNayasAgara mudraNAlaya, bAmbe, 1922, pR. 391 32. vyAkhyAprajJapti, saM. madhukara muni, 3.18.2, pUrvokta, pR. 675 33. jJAtAdharmakathAMga, saM. madhukara muni, 1.16.21, pUrvokta. pR. 217 34. bhikSuAgamakoza bhAga 1. (saM.) AcArya mahAprajJa. jaina vizva bhAratI, lADanUM, 1996, pR. 151 35. jaina, DaoN. phUlacandra evaM zrImatI munnI, mUlAcAra, bhAratavarSIya anekAnta vidvatpariSada, 1996. pR. 116 36. paMcavihaM AyAraM AyaramANA tahA pbhaasNtaa| AyAraM daMsaMtA AyAriNA teNa buccNti|| bhikSuAgama koza (bhAga 1), (saM.) mahAprajJa, pR. 89 37. jainendra siddhAntakoza (bhAga 1), jinendravarNI, bhAratIya jJAnapITha, kAzI, 1970 pR. 241 38. jJAtAdharmakathAMga, saM. madhukara muni, 1.16.68, pUrvokta, pR. 417 39. DaoN. sAdhvI vijayAzrI, jaina zramaNiyoM kA vRhad itihAsa, pR. 36 40. AcArAMgasUtra, saM. madhukara muni. 2.2.2. pUrvokta, pR. 114 41. vahI, saM. madhukara muni. 2.2.5. pUrvokta. pR. 233 42. vahI, saM. madhukara muni, 2.2.6, pUrvokta, pR. 262 43. uttarAdhyayanasUtra, saM. sAdhvI candanA, vIrAyatana prakAzana, AgarA-2, 1972, 36.251, pR. 416 44. jainendrasiddhAnta koza, jinendravarNI, pR. 388 45. ApTe, vAmana zivarAma. saMskRta-hindI zabdakoza, pUrvokta, pR. 10-11 46. AcAradinakara, vardhamAnasUrikRta, pR. 238 47. vyAkhyAprajJapti. saM. madhukara muni. 3.16.5. pUrvokta, pR. 363 48. jJAtAdharmakathAMga. saM. madhukara muni. 1.12.4. pUrvokta. pR. 322

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jaina aMga sAhitya meM pratibimbita...... : 29 49. vahI, 1.1.58, pR. 32 50. abhidhAnarAjendrakoza (bhAga 5), rAjendrasUrI, pR. 855 51. jainendrasiddhAnta koza (bhAga 1), jinendravarNI, pR. 157 52. bhikSuAgama koza, AcArya mahAprajJa. pR. 124-125 53. jainendrasiddhAnta koza (bhAga 1), jinendravarNI, pR. 279-280 54. vizeSAvazyakabhASya (bhAga 1), jinabhadragaNi kSamAzramaNa, divya darzana TrasTa, 68. gulAlAbAr3I, trIje. mumbaI, vi. saM. 2005, sU. 875, pR. 208 55. AcArAMgasUtra. saM. munizrI samadarzIjI, sU. i.63, pR. 239 56. bhaNvasma mokkhamaggAhilAsiNo tthiyguruuvess| AIe joggamiNaM bAlagilAssa vA ddhaar|| bhikSuAgamakoza (bhAga 1), saM. AcArya mahAprajJa. pR. 126 57. bhikSuAgama koza (bhAga 1), saM. mahAprajJa, pR. 295 58. jainendrasiddhAnta koza (bhAga 2), pR. 358 59. vyAkhyAprajJapti, saM. madhukara muni, 3.18.2, pUrvokta, pR. 678 60. vahI, 3.11.9, pR. 635 61. anuttaraupapAtikadazAMga, madhukara muni, Agama prakAzana samiti. byAvara (rAja.). 3.6, pR. 27

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Recollection (Smrti) in Jaina Logic: An Instrument of Valid Cognition (Pramana) Dr. Rahul Kumar Singh In all the systems of Indian philosophy, we meet with the time-honored distinction between the valid and invalid knowledge. Generally two words are used to stand for knowledge: Jnana and prama. Jnana means all kinds of knowledge, true or false. But the word prama is used only in the sense of true or valid knowledge or yathartha-jnana (veridical cognition). Similarly, in Jainism, word 'Darsana', apart from one of its connotation as faith (sraddhana), it also connotes the cognition of the general (samanya-bodha) or bare cognition (Alocana-matra). It is called 'nirvikalpaka' or 'Alocanatmaka' by different schools of Indian Philosophy. In present paper, evaluating the Jains contribution to the Indian epistemology, the author somehow differs with the old definition of word prama and jnana and has established prama as knowledge and jnana as cognition. According to the above novel definition of both the terms, cognition can be real and unreal both but knowledge will always be valid. -The Editor Like all the systems of Indian philosophy, Jain philosophy, has also contributed significantly to epistemology. The Jains have described knowledge as the essence of soul. It is one of the chief characteristics of the soul. The knowledge or cognition of an object is twofold: First is indeterminate knowledge or apprehension (Darsana) which is unable to grasp the existential generality of the object; latter is called determinate cognition or comprehension (Jnana) which grasps the object with its individual attributes. Apprehension and comprehension are technically termed as "Nirakara-upayoga'and 'Sakara-upayoga', respectively. In former the details of the object are not perceived but in latter the details are known. All the Indian philosophical systems always assert the knowledge as that form of cognition which reveals reality in its true form and leads us to successful activity in the light of it. The result of such a

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Recollection (Smrti) in Jaina Logic..... : 31 valid cognition is technically called Prama and the result of such an invalid cognition is technically known as Aprama. The methodology or the sources of valid cognition has therefore been called Pramana or the instrument by which prama or knowledge is attained. The term cognition stands for Sanskrit term Jnana. Both the terms (cognition and Jnana) are epistemologically neutral terms. They do not necessarily stand either for true or valid cognition or for false or invalid cognition. They stand for a 'cognitive mental state' (Jnana) as distinguished from volition or conation and emotion. In cognizing an object, sensation, inference and verbal testimony, are the most fundamental instruments. Therefore, these three are called Prainana (instrument or source of true cognition). It is not necessary that the results of these instruments be always true. It may be true (prama), false (viparyayajnana) or doubtful (samsayajnana). The defective cognition may be either false or doubtful. Thus, the term cognition is a neutral term irrespective of the distinction between true, false and doubtful cognition. Therefore, the concept of 'means of knowledge' (pramana) should be considered in two different senses. In the first sense it is the means of cognition (jnana) and in the second sense it is the means of knowledge (prama). That instrument by which a thing is known rightly is called pramana, i.e., valid cognition. The Jain thinkers use the concept of Pramnana in two different contextEpistemological-Logical context and Metaphysical-Religious context. In the former context Pramana is primarily understood as determinate true cognition; here Pramana is contrasted with Samaropa (samsaya,viparyaya,anadhyavasaya)?--something analogous with avidya or ayatharthanubhava. In the latter context Pramana is primarily understood as complete knowledge or holistic knowledge, where Pramana is contrasted with Naya (which is understood as partial knowledge or partial view - point). This paper deals only with the Logical context. There are two types of valid cognition, viz., direct (pratyaksa) and

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32 : Sramana, Vol 63, No. 2, April-June 2012 indirect (paroksa) 2. Direct valid cognition is of two kinds-empirical (samvyavaharika) and transcendental (paramarthika)3. Again, first is also of two kinds; viz., sense perception (indriyapratyaksa) and mental perception (anindriyapratyaksa)4. Both have four gradual stages, viz., sensation (avagraha), speculation (iha), judgement (avaya) and retention (dharana)5. Transcendental is also of three kinds; viz., , Clairvoyance (avadhi), Telepathy (manahparyaya) and Omniscience (kevalajnana). Indirect valid cognition has five varieties 6, viz., memory or recollection (smrti), recognition (samjna or pratyabhijnana), cogitation (tarka), inference (anumana) and verbal testimony (agama)?. . . Whenever we recollect a thing experienced in the past, it is a case of memory. Recollection (memory) is caused by the past experience. When the impressions, left on the mind by the past experience of a thing, are revived by certain conditions, there takes place the phenomenon of memory of that object. In memory, the cognition takes the form 'that clock', 'that man' and the like. Thus, memory refers to its content by a form of the pronoun 'that'. This means that the object is not present before the cognizer. It is awakening of past impressions. For example, when we say that "that man was very funny, we had already cognized that man previously, and this knowledge had achieved the stage of retention. In future while thinking about something we recollected in the form 'that man was of this type--this type of mental cognition is recollection. "The main characteristic of smarana is that it originates in the revival of samskaras or vestiges of previous knowledge in the soul by its peculiar power (saktivisesa), favorable for the attainment of the desired result. The Artha or object which has already been made definite by previous pramana may be either explicit or implicit, i.e., may be an external object, or an idea, and is referred to as Tat, that."' Following are some definitions of memory given by the Jain logicians: Acarya Umasvati describes recollection as synonymous to (variety of) matijnana (sensory knowledge)'. According to Acarya Vadidevasuri, "Remembering is the cognition of an object cognized

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Recollection (Smrti) in Jaina Logic..... : 33 before, in the form, "it is that, and is due to the waking up of an impression."10 Acarya Manikyanandi says, "Memory is that cognition which is caused by the awakening of past impressions, it is of the form of 'that'."11 Acarya Hemacandra describes, "Recollection (is a cognition which) has for its condition the stimulation of a memory impression and which refers to its content by a form of the pronoun 'that.12 According to Acarya Yasovijaya, "Recollection is the cognition generated only by experience, as 'that image of Tirthankara'"1.2 "Here Acarya Hemacandra brings out a very instructive point that is the importance of the inseparable conjunction of the anubhuta and the anubhuyamana aspects in the object perceived, of which our memory is produced. The anubhuyamana element i.e. the element of the process of being perceived may be supposed as separable from the element of anubhuta which is the finished product of perception. In that case, in memory, we miss or do not have before us, the anubhuyamanavisaya and so our memory seems to have no objective reference (niralambana) and thus fails to be pramana; similarly, we would have to deny the validity of pratyaksa pramana, if we separate the anubhuyamana element and confine it to a mere anubhutartha, which has the effect of making pratyaksa superfluous. Now to vindicate the validity of memory and pratyaksa as prananas, Hemacandra emphatically insists on the anubhuyamana element as a necessary accompaniment of the anubhutartha having its alambana or resting supports the anubhutartha (anubhutarthena salaimbanatvopapatteh)". 14 This also highlights the Jain contention that recollection is a cognitive process which is different from perception but dependent upon it. By above-mentioned definitions (sutras) the Jain logicians articulated various aspects of the recollection (memory). Many of the Jain philosophers describe retention as the condition of recall. Therefore, previous knowledge is the fundamental condition of recollection. Retention is that stage of perception where determinate perception leaves behind such an impression which makes possible the recollection of the object concerned at later occasion. On the analysis

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34: Sramana, Vol 63, No. 2, April-June 2012 of above-mentioned definitions it seems that the Jain thinkers accept the process analysis of memory which is the final stage of a casual process of determinate perception where the process begins with retaining the impressions of determinate perception, proceeds through the revival of these impressions and ends with the actual remembering of the object concerned. A memory claim of a person may be true or false depending on the process worked correctively or not. In other words, memory is a form of valid cognition acquired through a process of the revival of past impressions. Here, Jains seem to suggest that person is availed of the knowledge of the past through memory. The knowledge of the past does not mean that the knowledge can be compartmentalized as knowledge of the past, present or that of future. Propounding the theory of Anekantavada Jains maintain that every judgement is relative. When we make any judgement regarding an object it is made from a particular point of view, determined by four factors, viz. substance (dravya), space (ksetra), time (kala) and mode (bhava) of the object. Here, the consideration of all the four aspects including temporal factor is essential in making any judgement. As the recollection is a variety of indirect cognition, it is indirect in two senses-regarding its origination and its validity. In all the above mentioned definitions recollection is stated to be based upon retention (dharana) that is one of the stage of perception. For origination, therefore, recollection is a form of indirect cognition. As regards validity, it depends upon particular perception. A valid original perception is necessary for valid memory cognition. Thus, it is indirect in the sense of validity also. No other school excepts Jainism accept recollection, recognition and cogitation as the means of valid cognition. Recollection gives the knowledge of the past state of reality. Recollection has been rejected by all traditions on the ground that it cognizes what is known before, and also because it arises without any object. The Jains held that, though recollection is grhitagrahi, still it leads one to a fruitful action (which is one of the conditions of valid cognition, according to the Jains), and so it has to be regarded as the instrument

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Recollection (Smrti) in Jaina Logic.... : 35 of valid cognition. Because of this difference of opinion, Jain logicians were engaged in very rigorous arguments with those of other schools like Nyaya, Buddhism, and Purvamimamsa; epistemologically very illuminating. The other philosophical schools, not in favor of the epistemological status of recollection (Prabhakara Mimamsa, etc.) rejected recollection as a valid instrument of true cognition (pramana). They propound that memory is not an instrument of valid cognition because it depends for its genesis on perception which is another means of knowledge (valid cognition). The Jains refute this objection by saying that if the validity of the recollection is denied , the inference also will have to be excluded from pramanas because inference also depends on the knowledge of necessary concomitance, perception of hetu etc., and therefore on this ground even inference will cease to be pramana. Acarya Hemacandra said in this regard, "Moreover, if recollection be convicted of invalidity, one must offer oblation of water to inference (that is to say, one must be prepared to repudiate the validity of inference), since there is no possibility of inference being realized unless recollection has already taken note of the necessary concomitance. It is universally accepted by all logicians that inference is conditioned by apprehension of the probans and recollection of its necessary concomitance (with the probandum). It is established, therefore, that recollection is to be accepted as an organ of knowledge, otherwise the validity of inference would become unaccountable."15 In the commentary of 4th sutra of 3rd Pada of Pramana-Naya-Tattvalokalamkara, the commentator established that recollection is as much a source of valid cognition as inference. Further he said, "The Jain philosophers go on showing how the validity of inference would be impossible without the validity of recollection. They point out that inference is dependent on a recollection of the 'invariable relationship between the mark and the proven.' If the recollection which thus revives the idea of 'invariable relationship' be invalid (Aprama) then the 'invariable relationship' itself becomes incompetent for the purpose of the

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36: Sramana, Vol 63, No. 2, April-June 2012 inference, just as the 'invariable relationship' which is doubtful. You cannot say that recollection need not be a pramana in such cases its business being simply to re-collect the operation or the result of the evidence that established the pervasion. For, a faithful recollection of such invariable relationship between the mark and the proven is impossible unless recollection be a form of valid knowledge."16 The Naiyayikas argue against recollection and maintain that the object being absent, how can recollection originate and produce knowledge of the object, and how can it be called an instrument of valid cognition? Naiyayikas also argue that recollection does not have correspondence with the knowledge, therefore, it may not be called an instrument of valid cognition. According to the Jain thinkers knowledge is svaparabhasi, i.e. reveals itself as well as the object. While recollection is self-revealing, one is conscious about one's memory experience, it reveals the object also which has been experienced in the past. The Jains do not accept the view that knowledge arises from the object??. So, that cannot be the reason of denying validity to recollection. The Jains go further and say that it is not the correspondence with the object, but revelation of the self and object and pointing to a successful activity that is the criterion of validity of cognition, which is fulfilled by recollection. The Jain thinkers bring out another point that one should not wrongly think that the condition of lack of discrepancy in other form of cognition consists in their being generated by an object. Acarya Hemacandra says, "There is no dispute regarding the validity of the mystic's intuition of the past and unborn objects, though it is not generated by the later (the object)."18 These arguments by the Jains rule out both the objections of the Naiyayikas. As H.M. Bhattacharya writes, 'It is interesting to note in this connection that some of the later Naiyayikas (Jayantabhatta and Visvanatha) have the good sense to acknowledge the validity of smarana (memory). Jayantabhatta, for instance, has defended memory as a pramana or valid cognition on the ground that it is also a case of yatharthavabodha, if the artha

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Recollection (Smrti) in Jaina Logic..... : 37 which memory looks back to is uncontradicted, no matter whether the artha is physically represented.'19 This reservation shows taking the cognizance of the Jaina's attitude to recollection as an instrument of valid cognition, by the other schools of Indian thought. Thus, in the light of above discussion, it may be concluded that the epistemological status of recollection depends on the way of defining the pramana. If pramana is defined as a presentational cognition, then all forms of representational cognitions including recollection, are eliminated from being pramana. If pramana is defined as uncontradicted cognition, without explicitly mentioning whether it should be presentational or not, then the form of representational cognition such as recollection can be accommodated as pramana. The Jain logicians characterize pramana including the characteristic novelty (anadhigatatva or apurvartha)20 and they also held that recollection is a form of valid cognition. According to them, if samaropa (samsaya or doubt, viparyaya or false, anadhyavasaya or illusion) comes in the object previously cognized, that object treated as an object not cognized before (apurvartha)21. The Jains further say, it is true that the object of the recollection is the object previously cognized. But what is special about recollection is that memory cognizes the oneness, 'uncognized by any other means,' of the object of the past and the present which is not done by the previous cognition. Memory is not a mere repetition of previous cognition but it is a revival of that cognition as 'the past cognition'. The 'pastness' that is cognized in recollection is that factor which is never perceived in previous experience. The Jain logicians reconcile the epistemic condition of recollection with the characteristic of novelty. The Jain logicians accept not only recollection, but recognition and cogitation as the instrument of valid cognition which enables us to obtain true cognition about the past as well as future aspects of reality. And all the three are independent pramanas which play their distinctive yet interrelated roles in the accomplishment of inferential knowledge.

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38: Sramana, Vol 63, No. 2, April-June 2012 References: 1. (A). Acarya Vadidevasuri says I. Samaropa or superimposition consists in determining a matter to be what it is not.-'Pramana-Naya-Tattvalokalankara', 1/7, trans. H. S. Bhattacharya, Jain Sahitya Vikasmandal Bombay, 1967, P.37 (B). Tanniscayatmakam II. That (knowledge) is essentially valid (or certain) as it is opposed to Samaropa or supreme position, or, as it is pramana.-Ibid, 1/6, P.29 samaropaviruddhatvadanumanavat.--Pariksamukha, Acarya Manikyanandi, I/3, editor- Dr.Yogeshchandra Jain, Pandit Todaramal Smarak Trust, Jaipur, 3rd edition, 2009, p.12 Tad dvibhedam pratyaksam caparoksam ca. 'Pramana-Naya-Tattvalokalankara'.-op. cit., II/1, P.89 3. Tad dviprakaram samvyavaharikam parmarthikam ca.-Ibid, II/ 4, P.98 4. Tatradyam dvividhamindriyanibandhanam anindriyanibandhanam ca. -Ibid, II/5, P.98 Etad dvitiyamavagrahehavayadharanabhedadekasascaturvikalpakam.-Ibid, II/6, P.99 (A) Aspastam paroksam. Smaranapratyabhijnana 2. 5. 6. tarkanumanagamabhedatpancaprakarakam.-op. cit., III/1-2, P.165 (B) Paroksamitarat. Pratyaksadinimittam smrtipratyabhijnanatarkanumanagambhedam. -Pariksamukha-Ibid, III/1-2 7. It is only a general outline of varieties of pramanas. For detailed information, from beginning to Contemporary thinkers, please see the book 'Recollection, Recognition and Reasoning' by Prof. S.S. Antarkar, Prof. P.P. Gokhale. Prof. Meenal Katarnikar published by Sri Satguru Publication, Indian Book Centre, Delhi, 2011. 8. Bhattacharya, H.M., Jain Logic and Epistemology, KP Bagachi & Company, Culcutta, 1994, p.194

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Recollection (Smrti) in Jaina Logic..... : 39 9. Tattvarthasutra, Vacaka Umasvati, 1/13, editor- Dalsukh Malvania, L. D. Institute of Indology, Ahmedabad, 1974, p.3 10. Tatra samsakaraprabodhasambhutamanubhutarthavisayam tadityakaram samvedanam smaranam.--Pramana-Naya Tattvalokalankara'-op. cit., III/3, p.165 11. Samskarodbodhanibandhana tadityakara smrtih.Sadevadatto yatha. -Pariksamukha-op. cit., III/3-4 12. Vasanodbodhahetuka tadityakara smrtih. --Pramana-Mimamsa, Acarya Hemacandra, 1/2/3 trans. Satkari Mukharjee, Bharati Mahavidyalaya,Culcutta. 1946, p.86 13. Anubhavamatrajanyajnanam smaranam yatha tat tirtharkarabimbam. - Jaina Tarkabhasa, 10. 14. Bhattacharya, H.M, op. cit., p.194-195 15. Pramana-Mimainsa, Acarya Hemacandra, p.88 16. Pramana-Naya-Tattvalokalankara, op. cit., p.170 17. According to Naiyayikas correspondence with the object is the essential condition of validity of cognition. 18. Pramana-Mimamsa, Acarya Hemacandra, p.88 19. Bhattacharya, H.M., op. cit., p.195 20. Svapurvarthavyavasayatmaka jnanam pramanam. -Pariknamukha, op. cit., 1/1 21. Drstoapi samaropattadnk.--ibid, 1/5

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Self Control: The Vital Aspect of Ascetic Life Samani Rohit Prajna Self-control is the prime aspect of an ascetic life in Jainism. Mithyatva, avirati, pramada, kasaya and yoga are the five causes of Bondage. Out of these five, Yoga or activities performed by mind, body and speech play a vital role in bondage of a soul. Hence to be freed from bondage, to control the mental, vocal and physical activities is very important. In Jaina terminology, the means of controlling mental, vocal and physical activities is called Gupti (self-control or restraints). As a farmer protects a field, a ditch or a rampart protects a city, so the Guptis protect a monk from committing sins. The author of the article has collected all prime references from the Jaina texts and has tried to conclude that three kinds of self-control is the closer means to achieve everlasting happiness i.e. emancipation. -Editor. Strange is the fact that the entity which experiences pleasure and bliss stays entangled in the whirlpool of misery. When all crave for happiness and want to keep away from misery, why then the problem of misery arises? Jainism propounds that inflow of karma (influx) is the primary cause of our sorrow and sufferings. Through soul's mental, vocal and bodily activities the karmic matter is attracted towards the soul, flows into it and get bound. So to attain salvation, the ultimate goal, a soul must shake off all karmic matter whieh veils the pure nature of soul. But question is raised how the soul can be freed from the snares of karma. Jainism solves this problem through the practice of gupti (restraints or self-control). The word gupti is derived from the root "gup" by adding the suffix "ktin". The term gupti refers multiple meanings like preserving, protection, concealing, hiding, stoppage, etc.

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Self Control: The Vital Aspect of Ascetic Life : 41 In Jaina literature the word gupti is used in the sense of stoppage or control. Jainism is an ascetic religion. It states that only an ascetic can follow the strict code of conduct to attain unique state of salvation because only he is able to give up all worldly ties. This paper tries to explain the concept of gupti in respect of an ascetic. Gupti in Jaina Scriptures Although there is no clear definition of gupti in Acararga, the word gupti is used at many places holding the meaning to control the mental, vocal and physical activities. For example, the word 'Ayagutte" refers that monk is one who has controlled his mind speech and body. In the same text a monk is suggested to lead his life by conquering and guarding three activities." Defining the 'gupti Uttaradhyayana Sutra says, "guptis are for the prevention of everything sinful" - "gutti niyuttane vutta, asubhatthesu savvaso." The same definition is given by Sivarya in Bhagavati Aradhana' and by Acarya Vattakera in Mulacara.? In Tattvartha-sutra, Umasvati says, gupti is enlightened control of the threefold activities of body, speech, and mind. Here "Enlightened" means in the manner prescribed by scriptures. In Tattvartha Rajavartika Akalanka says - gupti means to control all the activities for the certain time period. According to Pujyapada, 10 'that by which the soul is protected from the causes of transmigration is control or gupti, "yatah samsara karanadatmano gopanain sa gupti". From all above-mentioned definitions, we can conclude that threefold activity is influx. It is the cause of all miseries and pain while control over threefold activity is the cause of eternal happiness. In Jaina text the term gupti is explained from two viewpoints viz Transcendental and Conventional (niscaya-naya and vyavaharanaya).

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42: Sramana, Vol 63, No. 2, April-June 2012 Gupti - Niscaya and Vyavahara-naya From the conventional point of view all activities either good or bad are undesirable, as every kind of activity causes influx and bondage. So complete stoppage of activities is necessary to be freed from the circle of birth and death, but it is not possible to have that state directly. To obtain a position of complete control, first of all inauspicious activities of mind, body and speech should be controlled. So for as the conventional viewpoint is concerned, gupti deals with the meaning to control all inauspicious activities. According to riscaya-naya turning away from attachment etc. is control of mind,!l setting one's face against falsehood or observing silence is control of speech and refraining from bodily actions, nonattachment to body and refraining from violence signifies the control of body. 12 In the conformity with vyavahara-naya, the renunciation of impure psychical states is the restraint of mind, the renouncement of gossip concerning women, state, theft, and food or the renouncement of telling a lie is the restraint of speech and such as binding, piercing and beating living beings is the restraint of body.13 Thus from the conventional point of view an ascetic should leave all inauspicious activities. Jaina text states that non-virtuous activity is the cause of demerits (papa).14 Problem is that which activities are good (auspicious) and which are bad (inauspicious)? Solving this problem Jaina texts maintain that activity which is performed with good intensions is good. So intensions and thoughts are the subject of mind. The main cause of the bondage of auspicious and inauspicious karmic matter with soul is mental activity. Vocal and bodily activities are regarded as the cause of bondage in so far they arises from mental activities. It is said that a person desiring to be a Yogi without controlling his mind is like a lame person who fancies to walk long distance and becomes a laughing stock. 15 If man controls the mind, all evils can be stopped but it is very difficult to control mind. We can understand the nature of mind through some aphorism or verses described in Jaina texts.

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Self Control: The Vital Aspect of Ascetic Life : 43 Nature of mind The Jaina canonical text Acaranga-sutra says 'the mind of man is fickle. Man wants to fulfill all his desires, which is as impossible as filling a sieve with water.16 It is difficult to remove evil thoughts from the mind. Throwing light on the working of human mind in Uttaradhyayana-sutra, it is said that the mind is that fierce, unruly and dreadful horse which suns hither and thither in all directions. 17 Just as monkey cannot remain still even for single moment, so also the mind cannot remain free form evil thoughts for a single moment. 18 In Gita, Arjuna says to lord Krsna, the human mind is wavering by nature. It is very strong, powerful and energetic. To subdue the mind is hard nut to crack, an extremely difficult task like putting the wind under check.19 Hence it is fact that mind obstructs the achievement of ultimate goal- salvation but it should be considered that only fickleness is not the nature of mind. Mind has two faces, one is activated or unstable and other is stable. As the wavering mind obstruct liberation, in the same way stable or concentrated mind leads a man to the salvation. Mind: Cause of Bondage and Liberation Bondage and liberation both are opposite to each other but their root cause is one and that is mind. Acaranga states "auega citte khalu ayam purise" 20 means mind has various forms. Mind has that form which is full of attachment and aversion and cause of bondage. On the other hand the same mind has also that form which has purity of equanimity and causes liberation. The same text also states, What is the cause of influx is the cause of efflux. 21 Here influx means inflow of karma and efflux means shading of karma. So cause of influx means cause of karmic bondage and cause of efflux means cause of karmic dissociation. Thus that, which is the cause of bondage, is also the cause of liberation. One who dedicates ones mind to worldly allurement and become detached from the passions attains liberation.22 Thus, mental self-control is

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44: Sramana, Vol 63, No. 2, April-June 2012 the most powerful penance. In the twinkling of an eye this mind pushes one to the seventh rung of hell and elevates one to man's highest destination i.e. salvation. Defining an ascetic it is said that 'an ascetic is one who has complete mastery over his mind'. 23 For mastery over mind, first necessity is the purity of thoughts. People who desire moksa without a pure mind are like ignorant fools trying to swim across the great ocean with bare hands.2* In Jain text we also find the types of mano-gupti while discussing the mano-gupti it is relevant to know its types also. Types of mano gupti The Jains hold that all our mental activities can be classified into four kinds: (i) true, (ii) untrue, (iii) true and untrue, and (iv) neither true nor untrue. 25 A true activity of mind corresponds to its object. And activity which does not correspond to its object is untrue. An activity is said to be true and untrue if it is partly true and partly false. Our desires, purposes, inclinations etc. are of the fourth kind. Such activities are neither true nor untrue since they have no corresponding object. Classification of gupti is based on type of activities. So gupti is also fourfold: i) True, ii) Untrue iii) True and untrue iv) Mixture of what is not true and what is not untrue. Suggesting a monk in Uttaradhyayana it is said, "a monk should prevent his mind from desire for the misfortune of somebody else (samarambha), from thoughts on acts which cause misery to living beings (samarambha), and from thoughts in acts which cause their distraction (arambha)":26 The famous text Yoga Sastra classifies mano-gupti in different way, based on states or levels of controlling mind. According to Acarya Hemacandra there are three types of mano-gupti viz. (i) nasatkalpana viyogi, (ii) samatabhavini and (iii) atmaramata. 27

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Self Control: The Vital Aspect of Ascetic Life : 45 i) Asat kalpana viyogi It means that one should not give himself up to excessive grief and the like at the demise of any one dear to him or at the loss of anything: One should reflect within himself that all the pleasures of life are only temporal. They come and go like the fleeting clouds so there is nothing permanent to be gained thereof for the well being of the soul which must strive and struggle till the highest good is realized. 2) Samatabhavini It means continuous thinking along certain time that will bring on the equanimity of mind. He must try to realize that for monk love and hate, pain and pleasure have no value for both are but chains, one of gold and the other of ore which subject the soul to go round and round the wheel of births and deaths. Moreover, unless the equanimity of mind is attained, a soul cannot expect to have a right vision into the metaphysics of ideas and ideals without which veil of mithyatva cannot be removed.28 3) Atmaramata It means 'introspection' or 'self-reflection'. By this the ascetic draws in the power of his mind from the extra mental world and concentrates the same upon the soul to study the different phases it passes through. Thus it gradually creates apathy to the things of temporal character by a comparative arrest of the influx and enhances the ardent desire for a speedy deliverance from the turmoil of the life of servitude. In order to fortify the practice of the great vow of nonviolence a wise person should chase five bhavanas. Among these five bhavanas one is control of mind (mano-gupti).29 Acarya Mahaprajna also gives more importance to mano-gupti. Where defining the Yoga, Patanjali says, Yoga means to stop mental modifications;3' Acarya Mahaprajna uses the same definition in the context of gupti. According to him, to control the mental activity is gupti.?! Control of mind means to check the violent thoughts from sullying the mind. It is the mind where the seed of an action is sown, it is very necessary to keep it clean in

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46: Sramana, Vol 63, No. 2, April-June 2012 order to be able to practice ahimsa.32 While explaining necessity of mental control it is more important to explain the ways to control it. Ways to Control Mind In Uttaradhyayana Sutra the title of first chapter is "Discipline" (Vinaya). In this chapter through various ways discipline of mind, speech and body is described. Here some ways through verses are being explained for the practice of mano-gupti. 1. "Anusasio no kuppejja"33 means discriminate disciple should not be angry by strict discipline. 2. "Ahacca candaliyam kattu, na ninhavijja kayai vi" 34 means if disciple had done any mean act due to excitement of passions, he must not hide it from preceptor. By doing this he can purify his mind. 3. "Koham asaccamkuvvejja dharejja piyamappiyam" 35 means an ascetic should make his anger ineffective and should bear preachers tender and harsh discipline thinking beneficial for himself. 4. Varam me appa danto, sanjamena tavena ya, / maham parehi dammanto, bandhanehi vahehi ya// 36 means the disciple should think that it would be better if I overcome my egotic self by restrains and penances other wise others will subdue me by punishment and captivation; it would be not good. It is the maxim which moves an ascetic to control the mind. Through applying the meaning of above said verses in the practical life, one can control over his mind. Thus, we can say that Right knowledge is the way of controlling the mind because where the mind takes its root in ignorance and vanishes in the light of knowledge. In the views of Acarya Tulsi here knowledge means not to know everything. Here it means to know the self-experience or the existence of self. Experience of the self existence is the cause of detachment towards self. Thus the knowledge of self and detachment of worldly pleasure becomes internal means to control the mind. 37

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Self Control: The Vital Aspect of Ascetic Life : 47 Faith towards the goal is also internal cause which can control the mind. Mental activity can be stopped through giving up all desires and imagination. Along with these, kaya-gupti is also the powerful means to control the mind because fickleness of the body increases the fickleness of mind. Giving up desires, relaxation of body and meditation. These three means needs to be practiced to achieve positive results. Results of mano gupti : Uttaradhyayana Sutra says: ege jie jiya panca, panca jia jiya dasa / dasaha u jinittanam, savvasattu jinamaham//" 38 It means only by subduing the single mind all the five senses are automatically subdued and when the five senses are subdued the ten (mind+five senses+four passions) are conquered. One who conquers all these ten, in a way wins over almost all the enemies of soul. When Gautama asks it to Lord Mahavira - Lord! What does the soul obtain by mano-gupti? Lord says, by mano-gupti he concentrates his thoughts there by he truly practices restraint. 39 When the mind becomes stable like the water of a clear pond, then the reflection of soul can be seen in it. 40 Thus, when the mind stops functioning, the self shines in consciousness as the only reality. As mental activity, vocal activity is also detrimental for having the pure state. So with mano-gupti, vacana-gupti is also necessary for spiritual practice. Vacana-gupti in Jainism Indeed, speech is the index of man's personality. His conduct is also known by his speech so an ascetic is advised to speak after deep pondering. We find the concept of vacana- gupti in Jainism while discussing the conduct of an ascetic. If we see from the transcendental point of view then vacana-gupti means complete control over speech but this state cannot be achieved easily. To reach at this stage initially an ascetic should control over unnecessary talks. From different standpoints Jainism defines vacana-gupti in various ways. In Jaina

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48: sramana, Vol 63, No. 2, April-June 2012 texts we find various definitions of vacana-gupti. According to Uttaradhyayana Sutra prevention of mind from misfortune of somebody else, from thoughts on acts which cause misery to living beings and from thoughts on acts which cause their destruction is known as vacana-gupti. 41 In Niyamasara we get two definition regarding vacana-gupti. 1. Abstention from speaking lie or complete silence is known as vacana-gupti" 2. For an ascetic avoidance of talks about women, politics, theft food, etc. and refraining from telling a lie is known as vacanagupti" In Yoga Sastra Acarya Hemacandra says: to observe complete silence, i.e. not to speak a word is called vacana-gupti.One should not communicate even with gestures. 44 Contrcl of speech can be accomplished in two ways: 1) By taking a vow of silence for a certain period during which he should never open his lips or 2) By regulating his tongue only to move on imperative occasions. 45 On the basis of types of speech activity, control of speech is also divided into four Sacca taheva mosa ya, saccamosa taheva ya/ cautthi asaccamosa, vaigutti cauvvika//46 i) truth (satya) ii) falsehood (mssa) iii) truth untruth mixed (satya-mrsa) iv) neither truth nor untruth-only behavioral (asatya-mrsa) In Jain texts we find some verses and aphorisms which can help to practice vacana-gupti. They are: 1) "Naputtho vagare kimci"47- Disciple should not speak unasked. 2) "Musam parihare bhikkhu nayc oharimim vae/"48 - Mendicant should forbear falsehocd, should not speak definite language. 3) "na lavcija puttho savajjc^- If asked a mendicant should not speak lie or sinful.

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Self Control: The Vital Aspect of Ascetic Life : 49 4) "Appanattha parattha va, koha va jai va bhaya/ himsgas na musam buya, no vi annam vayavae//"50 5) "Appattiyam jena siya Asukuppejja va paro/ savvaso tam na bhasejja bhasam ahiyagaminim//951 An ascetic is prohibited to use such damaging language that inspires aversion and provokes immediate anger. 6) "na ya vuggahiyam kaham kaheja"52 Never use provocative language. When it is asked what does the soul obtains by restrain of speech? Lord says by restraint of speech the soul obtains the state of immutability (thoughtlessness), such soul becoming silent by words enables himself to the meditation which is the cause of spiritual yoga. Here thoughtlessness means to win over anger pride, deceit, sexual desire etc.53. Dasavaikalika-niryukti54 states a person not expert in the usage of language and its different types, it remain silent, can't be considered as upholder of vacana-gupti, while one who is expert in the usage of language and its different types though speak the whole day long still is considered as upholder of vacana-gupti. Hence a monk, following vacana-gupti should refrain from using such language that approves of sinful activities, conveys certainty and is offending to other beings. So also he should not utter under influence of anger greed fear and mockery.Ss Kaya-gupti: One meaning of gupti is to protect. So kaya-gupti means protection of the body. For the protection of body man does every thing. He earns the money, eat the food, enjoys the material pleasures etc. And by this sort of protection he binds his soul through attachment, aversion, passions etc. He gets the bitter consequences of bound karmas, coming again and again in this world. Scriptures also say "Body is the first important mean of spiritual practice. Religious activities can be performed only through the medium of body. In Uttaradhyayana Sutra there is a verse,

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50: Sramana, Vol 63, No. 2, April-June 2012 sariramahu nava tti, jivo vuccai navio/ samsaro annavo vutto, jam taranti mahesino//56 It denotes, body is boat, soul is sailor and the world is ocean which is crossed by great sages. Body is the vehicle of spiritual practice.57 So protection of body is necessary to fulfill the ultimate goal and real protection of body is 'to control it'. Unnecessary movement of body is the sign of nonrestraint and it causes the violence so a saint should control his bodily movement. Kaya-gupti in Jainism Uttaradhyayan Sutra defines kaya-gupti in this manner: In standing sitting, lying down, jumping, going and in the use of his organs a monk should prevent his body from intimating obnoxious desires from doing acts which cause misery to living being or which cause their destruction.58 Vacana-gupti and kaya-gupti are also defined by two ways in Niyamasara. According to it complete control over physical activity or control on violent activity is known as kayagupti. There are fourteen states of spiritual upliftment. Total control of body is possible in the state of omniscience with total cessation of activities. To arrive at this state first of all an ascetic should control over violent activities. Acarya Hemacandra defines kaya-gupti with two types of definition: (i) one who remain unperturbed during kayotsarga (meditation) even when assailed by the upsargas (harassment to test the control over body) shows complete detachment is called kaya-gupti. (ii) To control and limit the physical activities i.e. sleeping, sitting, walking, using things, etc. is called kaya-gupti59. We find some inspiring illustrations controlling body in some basic texts. For example Sutrakrtanga-sutra says, "just as a tortoise draws its limbs into its own shell, a wise man should withdraws his senses from evil by spiritual exertion".60 The tortoise knows how to hide its organs under the security cover of its back. That is why it is able to protect itself against the onslaught of Jackals. Monk should also know as to how he can protect himself through spirituality.

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Self Control: The Vital Aspect of Ascetic Life : 51 Like mind and speech discipline, in Uttaradhyayana we find some way for controlling the body also. They are: i) Na pakkhao na purao, neva kiccana pitthao/ na junje uruna urum, sayane no padissune.// 61 A monk should not sit by the side of the preceptor nor before him, nor behind him. He should not touch the preceptor's thigh with his own etc. ii) Neva palhatthiyam kujja, pakkhapindam va samjael pae pasariye vavi, na chitthe gurusantiye.//02 A disciplined monk should not sit on his hams nor cross his arms, nor stretch out his legs, nor stand lose to his teacher. iii) Asane uvachitthejja, anucce akue thire/ apputthai nirutthai,nisiejj'a'ppakukkue//63 Monk should occupy a law, firm seat, which does not rock, seldom rising and never without a cause he should sit motionless. iv) Hattham payam ca kayam ca panihaya jiimdiye/ allinagutto nisie sagase guruno muni/64 A disciplined ascetic should sit neither very near nor too far from the Guru but at a comfortable distance after properly composing and disciplining his body and limbs. Both Lord Mahavira's and Lord Buddha" say in the same language, 'A true monk is one whose limbs, speech and senses are under his control, who is forever immersed in the contemplation of the self and who understands the true spirit of the scripture. Suggesting a monk it is said: "Jattheva pase kai dupputta, kayena vaya adu manasenam tattheva dhiro paaisaharejja, ainnao khippamivakkhalinam//67 Whenever a wise man notices himself deviating from the path of righteousness in thought, word or deed, he should immediately withdraw himself from the misdeed like as horse controlled by lightened rains. Explaining the result of kaya-gupti it is said, by discipline of body ascetic obtains development of conduct which causes him to conduct himself according to the regulation there by

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52: Sramana, Vol 63, No. 2, April-June 2012 he destroys the four remnants of karma (aghati karma) which even kevalin possesses. After that he obtains perfection, deliverance and final beatitudes and puts an end to all misery. Thus control of word and deed is also as necessary as control of mind. Ascetic is one who controls all types of activityos. By controlling the activities monk obtains stability like that of the king of mountain and, where by he destroys all karnas and obtain an ultimate goal.69 Lord says, the soul should always be protected by properly disciplining the senses and mind. An unprotected soul is caught in the cycles of life and death and the protected soul is liberated from all sorrows. So by controlling all types of activity we should protect our soul. Showing the power of three kinds of self-control it is said, the amount of karmas destructed by an ignorant in lakhs and crores of years can take place with a single breath of a person, following three kinds of self-control.70 Thus to live a sacred life, purity of mind, speech and body is required. Where in Jainism there is concept of gupti for the purity of mind, speech, body, in Gita we find the austerity of body, austerity of speech and austerity of mind. According to it the austerity of the body consists in worship of the supreme lord, the spiritual masters and superiors like the father and mother. Cleanliness simplicity, celibacy and nonviolence are austerities of the body.? Speaking truthfully and beneficially and avoiding speech that offends is the austerity of speech?? and it can be compared with vacana-gupti. Serenity, simplicity, gravity, self-control and purity of thought are regarded as the austerities of mind.73 Therefore austerity of mind is also not other than mano-gupti. Concluding this paper it can be said that attainment of destination is possible only through three kinds of self-control because without ceasing activities, inflow of karma particles cannot be stopped. In other words soul cannot be freed or uncovered without obtaining three kinds of gupti. Three kinds of self-control is the closer means

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Self Control: The Vital Aspect of Ascetic Life : 53 achieve everlasting happiness. So to have an eternal peace a monk must follow three kinds of gupti. References: 1. Acaranga Bhasyam, ed. by Acarya Mahaprajna, with text, Sanskrit commentary, Hindi translation etc. Jain Vishva Bharati Institute, Ladnun, 1994, 1.1.6, p. 26. 2. The Practical Sanskrit-English Dictionary, ed. by Vaman Shivram Apte, Motilal Banarasidas Publishers, 4th Revised and enlarged edition, Delhi, 1995, (Reprint Delhi-1975, 78, 85, 89, 92, 95, 98), p. 416 3. Ayaro, ed by Muni Nathmal, as found in Angasuttani-1, Jain Vishva Bharati, Ladnun, 1974, 3.56 4. "allia agutto parivaye", Acaranga Bhasyam, 3.61. 5. Uttarajjhayanani, ed by Yuvacarya Mahaprajna, with text, Sanskrit rendering, Hindi translation etc., [1s edn. 1967, Calcutta] 2nd revised edn., Vol. II, Jain Vishva Bharati, Ladnun, 1992-93, 24.26. 6. Bhagavati Aradhana, Acarya Sivarya, Jivaraj Jain Granthmala Publication, Jain Sanskriti Sanrakshaka Sangha, Sholapur, 2004, p. 37. 7. Mulacara of Vattkera, with Acaravrtti of Vasunandi Siddhanta Cakravarti, ed. by Phool Chand Jain and Munni Jain, Bharat Varshiya Anekant Vidvad Parishad, Varanasi, 1996, 5, p. 226 8. Tattvartha-sutra of Umasvati, (That Which Is) tr. by Nathmal Tatia, ed by Kerry Brown and Seema Sharma, Harper Collins Publishers, America, 1994, 9.4, p. 220. 9. "Parimita kalvisayohi sarvayoganigraho gupti", Tattvartha Rajavartika of Akalanka, edited and translated by Mahendra Kumar Jain, Bharatiya Jnanpitha, Murtidevi Jain Granthmala Sanskrit, Series No. 20, Part-II, 1990, 9.5, p. 594. 10. Sarvarthasiddhi of Pujyapada, tr. by S.A. Jain in the name of Reality, Virasasan Sangha, Calcutta, 1960, 9.2, p. 241.

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54: Sramana, Vol 63, No. 2, April-June 2012 11. Mulacara of Vattkera, ed by Phoolchand Jain and Munni Jain, with Acaravrtti of Vasunandi Siddhanta Chakravarti, Bharat Varshiya Anekant Vidvad Parishad, Varanasi; 1996, 5.134, p. 226. 12. Mulacara of Vattkera - 5.135, 136. 13. Niyamasara of Kundakunda with Tatparyavrtti and Sanskrit tika, by Padmaprabha Maladharideva, Shri Sat Sahitya Publishers, Calcutta, Todermal Sarvodaya Trust, Jaipur, 2002, verse 66-68, Tattvartha-sutra of Umasvati, 1985, 6.3, p.68. 14. Reality- English translation of Sarvarthasiddhi, 6.3. 15. aniruddhamanaskah san yogasraddham dadhati yah/ padabhyam jigmisugramam sa panguriva hasyate// Yoga Sastra of Hemcandracarya with svopjna vivarana, 1* part, Jain Dharma Prasaraka Sabha, Bhavnagar, 1926, p. 4.37. 16. Ayaro, ed by Yuvacarya Mahaprajna, 3.42. 17. Uttarajjhayanani -2, 24.26 18. Bhakta Parijna, Sri Causaran aur Paccarakana, Jaindharma Prasarak Sabha, Bhavnagar, (avstti-2G) 1980. 19. Bhagavat Gita- As It Is, with original Sanskrit text, translation etc., Collier Books New York, 1972, Collier Macmillan Ltd, Landon, 6.35, p. 343. 20. Ayaro - 3.42 21. je asava te parissava, Ayaro - 4.12 22. Upanisad Samgraha (containing 188 Upanisadas) ed by J.L.Shastri, Motilal Banarasidas, (1s edn.1970), Delhi, 1984, P.41. 23. "manam parijanai se nigganthe" Ayaracula, ed by Muni Nathmal, as found in Angasuttani - 1, Jain Vishva Bharati, Ladnun, 15.45, p. 242. 24. "manah suiddhimbibhrana ye tapsyanti muktaye / tyaktvanavam bhujabhyam te titirsanti maharnavam// The Yoga Sastra of Hemacandra, tr. by A.S.Gopani, ed by Surendra Bothra, Prakrit Bharti Academy, Jaipur, 1989, 4.42, p. 106. 25. Mohanlal Mehta - Jaina Psychology, Sohanlal Jainadharma Pracharak Samiti, Amritsar, 1955. P. 142.

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Self Control: The Vital Aspect of Ascetic Life: 55 26. Uttaradhyayana Sutra, 24.21. 27. vimukta kalpana jalam samtve supratistham/ atmaramam manastajjnai manogupti rudahrtal// Yoga Sastra, 4.1. 28. An encyclopedia of Jainism, ed by P.C. Nahar and K.C. Ghosh, Sri Garibdas oriented series no. 40, Sri Satguru Publication, (1st edn - Calcutta), Delhi, 1998, p. 559. 29. Yoga Sastra of Hemacandracarya 1.26. 30. "Yogaschittavrttinirodhah" Yoga sutra of Patanjali, with the exposition of Vyasa a translation and commentary by Usharbudh Arya, Vol. 1, Samadhipada, the Himalaya International institute of Yoga Science and philosophy of U.S.A Honesdale, Pensylvania, 1.2, P. 93 31. Thanam, ed by Muni Nathmal, with text Sanskrit rendering etc. Jain Vishva Bharati, Ladnun, 1976, 3.21, (Tippan), P. 264. 32. Yoga Sastra of Hemacandracarya 1.26, p.17. 33. Uttarajjhayanani 1.9 34. Ibid 1.11. 35. Uttarajjhayanani - 1.14 36. Ibid, 1.16. 37. Uttaradhyayana Sutra, 23.56. 38. Uttarajjhayanani, 23.36 39. Uttarajjhayanani, 29.53 40. jaha jaha sujjhai salilam, taha taha ruvaim pasai ditthi/ Avasyaka niryuktirevacurni, part-2, Motichand Magan bhai Choksi, 1965, p. 1169 41. samrambhasamarambhe, arambhe ya taheva ya/ vayam pavattamanam tu, niyattejja jayam jai// Uttarajjhayanani 24.23 42. aliyanadiniyatti va monam hoi vadigutti/ Niyamasara 69 43. Niyamasara 67 44. samjnadi pariharen yanmaunsyavalambanam/ vagvrtteh samvrtirva ya sa vagguptirihocyate// Yoga Sastra 1.42 45. An Encyclopedia of Jainism, ed. by P.C.Nahar, P. 560. 46. Uttaradhyayana Sutra 24.23

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56: Sramana, Vol 63, No. 2, April-June 2012 47. Uttarajjhayanani 1.14 48. I bid, 1.24 49. I bid, 1.25 50. Dasavealiya 6.11 51. Ibid, 8.47 52. Ibid, 10.10 53. Uttaradhyayana Sutra, ed by Amar Muni, Atma Jnanpith, Manasa Mandi, Panjab, 1992. 29.55, p. 378. 54. vayanvibhattiakusalo ayogatan bahuvidham ajananto/ jali vi na bhasati kimci na ceva vatiguttayam patto// 192. vayanvibhattikusalo vayogatam bahuvidham viyananto/ divasamavi bhasmano abhasmano va vaigutto// 193 Dasavaikalika-niryukti, Prakrit Text society, Ahmedabad, 1973 55. taheva savajjanumoyani gira, oharini ja ya parovaghaini/ se koha loha bhavasava manavo, na hasmano vi giram vaejja// Dasuvedliyam - 7.54 56. Uttarajjhayanani - 23.73 57. mokkha sahana heussa sahu dehassa dharan, Dasavaikalika-sutra 5.1.92 58. Uttaradhyayana sutra, tr. by Harman Jacobi, 24.24, 25. 59. Yoga Sastra, 1.43,44 60. jaha kumme sa amgaim, sae dehe samahare/ evar pavaim mehavi, ajjhappena samahare// Suyagado, 8.16 61. Uttarajjhayanani, 1.18 62. Uttarajjhayanani , 1.19 63. Ibid, 1.30 64. Dasavaikalika Sutra 8.44 65. Dasavealiyam 10.15, p. 481 66. hatthasattato padasattato, vacaya sattato satttuttamo/ ajjhataraato samahito, eko santusitotamahu// Dhammapada, tr. by Buddha Rakkhita, Buddha Vacan Trust, Mahabodhi Society, (1s edn 1959) Bangalore, revised edn 1986, 25.3, p. 143.

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Self Control: The Vital Aspect of Ascetic Life : 57 67. Dasavealiyam, culika, 2.14, p. 523. 68. manavayakayasu, samvude ya je sa bhikkhu. Dasavealiyam - 10.7 69. jaya joge nirumbhitta sailesim padivajjai taya kammam khavittanam siddhim gacchai nirao. Dasa. 4.24. 70. Pravacana sara of Kundakunda, with the Prakrit text Sanskrit commentaries of Amotacandra and Jayasena , Hindi commentary of Panda Hemraja, with an English translation of the text, a topical Index and the text with various readings etc. by A.N. Upadhye, The Paramshrut Prabhavak Mandal, Shrimad Rajchandra Ashrama, Agas, 184, 3.38, p.300. 71. devadvijaguruprajna, pujanam saucamarjavam, brahmacaryam ahimsa ca, suriram tapa ucyate. Bhagvat Gita - As It Is. 17.14. p. 764. 72. anudvegakaram vakyam, satyampriyahitam ca yat, svadhyayabhyasanam caiva, vanmayam tapa uchyate. Bhagvat Gita - As It Is - 17.15. 73. manah prasadahsaumyatvam maunamatmavinigrahah bhava samsuddhirityetat, tapo manasmucyate. Bhagvat Gita - 17.16

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pArzvanAtha vidyApITha samAcAra 1. devardhi pariSad, nAgapura ke dvArA Ayojita parisaMvAda sampanna saMskRta vidyA ke vidvAn manISI pa. pU. munizrI prazamarati vijayajI ma. sA. ke sAnnidhya meM dinAMka 27 maI 2012 ravivAra ke dina eka parisaMvAda kA Ayojana huaa| parisaMvAda kA viSaya thA- 'bhAratIya sAhitya kI paramparA meM Adhunika saMskRta jaina granthakAroM kA avdaan'| pU. munizrI ne isI viSaya para eka pustaka likhI hai : saMskRta bhASA ke Adhunika jaina granthakAra, prakAzaka, caukhambhA prakAzana, bnaars| isa parisaMvAda meM isa pustaka kA vimocana bhI kiyA gyaa| pU. munizrI ne apane vaktavya meM parisaMvAda kI bhUmikA samajhAte hue kahA ki "pichale sau-Der3ha sau sAla meM hindI, gujarAtI tathA aMgrejI bhASAoM meM likhe gae jaina granthoM kI saMkhyA itanI vizAla hai. ki ginatI karanA asambhava sA pratIta hotA hai| inake sAmane inhIM varSoM meM likhe gae saMskRta-prAkRta granthoM kI saMkhyA sAta sau se adhika hai| tathApi saMskRta-prAkRta granthoM kA mahattva hI savizeSa hai kyoMki Atmacintana kI bhAratIya paramparA aura vItarAgabhAva kI upAsanA karane kI jaina paramparA kA Adarza saMskRta-prAkRta graMthoM ne hI jIvaMta rakhA hai| isa parisaMvAda meM pro. rameza candra paNDA (pUrva saMkAyAdhyakSa, saMskRta vidyA dharma vijJAna saMkAya, kAzI hindU vizvavidyAlaya, vArANasI), pro. prabhunAtha dvivedI (pUrva vibhAgAdhyakSa, saMskRta vibhAga, mahAtmA gA~dhI kAzI vidyApITha), DaoN. zrIprakAza pANDeya (esosieTa prophesara, pArzvanAtha vidyApITha), DaoN. azoka kumAra siMha (esosieTa prophesara, pArzvanAtha vidyApITha) evaM zrI oma prakAza siMha (pustakAlayAdhyakSa, pArzvanAtha vidyApITha) ne apane zodha-patroM kA vAcana kara parisaMvAda ke viSaya para prakAza ddaalaa| parisaMvAda kI adhyakSatA pro. revA prasAda dvivedI (imeriTasa prophesara, kAzI hindU vizvavidyAlaya, vArANasI) ne kii| apane adhyakSIya bhASaNa meM unhoMne kahA ki munizrI kA yaha kArya inasAiklopIDiyA ke samAna hai| pratyeka granthoM kA paricaya saMskRta bhASA meM likhanA cAhie evaM bhASA sarala honI caahie| yadi munizrI isa pustaka kA prakAzana hamArI saMsthA 'kAlidAsa saMsthAnam', vArANasI se karAne kA avasara deM to hamAre lie yaha Ananda kA viSaya hogaa| maMgalAcaraNa pa. pU. munizrI ne kiyaa| svAgata abhivacana DaoN. zrIprakAza pANDeya ne kiyaa| maMca saMcAlana DaoN. azoka kumAra siMha ne kiyA tathA parisaMvAda ke anta meM zrI mahendrarAja luNAvata jI ne dhanyavAda jJApita kiyaa|

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pArzvanAtha vidyApITha samAcAra : 59 2. videzI vidvAnoM ko jainavidyA kA zikSaNa cros pArzvanAtha vidyApITha parisara meM 16 se 20 jUna 2012 tathA 21 jUna se 12 julAI 2012 taka AI. esa. je. esa. (iNTaranezanala skUla phAra jaina sTaDIja) ke tattvAvadhAna meM jainavidyA ke vibhinna viSayoM para kramazaH do prazikSaNa kAryakrama Ayojita hue| isa prazikSaNa kAryakrama meM kula 31 vidvAnoM ne jainadharma darzana kA adhyayana kiyaa| isa prazikSaNa kAryakrama meM jainadharma-darzana ke vibhinna viSayoM para aMgrejI meM vyAkhyAna hue, jinake vivaraNa nimna haiM1-Dr. Shugan C. Jain (Delhi)-- (a) Social Consciousness (b) Bio-ethics and (c) Tirthankara & Concept of Siddha or Pure Soul 2- Dr. Ashok Kumar Singh (Varanasi) (a) Ratnakaranda Sravakacara and (b) Tolerance in Jain Religion and (c) Uttaradhyayana Sutra 3- Prof. M. N. P. Tiwari (Varanasi)-- (a) Jain Iconography and (b) Jain Art 4- Prof. Ramjee Singh (Bhagalpur)(a) Salient Features of Jain Religion and (b) Doctrine of Karma 5- Dr. Paul PalmorozzaEthics in Business (Skype) 6- Prof. Viney Jain (Delhi)(a) Concept of Lesya and (b) Forgiveness, Bio-ethics 7-Prof. P. C. Jain (Delhi)-- (a) Sociology of Jain Community and (b) Jain Diaspora

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60 : zramaNa, varSa 63, aMka 2 / apraila-jUna 2012 3. 12 julAI, 2012 ko AI. esa. je. esa. zikSaNa satra kA samApana dinAMka 12 julAI 2012 ko pArzvanAtha vidyApITha, vArANasI meM AI. esa. je. esa. (iNTaranezanala skUla phAra jaina sTaDIja) ke tattvAvadhAna meM jainadharma-darzana kA adhyayana karane vAle videzI vidvAnoM evaM chAtroM ke adhyayana kAryakrama kA samApana hogaa| 4. akhila bhAratIya darzana pariSad kA 60vA~ adhivezana pArzvanAtha vidyApITha, vArANasI meM karAne kA prastAva akhila bhAratIya darzana pariSad ke 60veM adhivezana ko san 2013 meM pArzvanAtha vidyApITha. vArANasI meM Ayojita karAne kA prastAva 58veM adhivezana (somanAtha) meM kAryakAriNI ke samakSa prastuta kiyA gyaa| 5. jainadharma-darzana viSaya para 15 divasIya rASTrIya kAryazAlA karAne kI yojanA AgAmI 23 sitambara se 7 akTUbara 2012 ko pArzvanAtha vidyApITha dvArA jainadharma-darzana viSayaka rASTrIya kAryazAlA karAne kI yojanA hai| isa kAryakrama ke antargata jainadharma-darzana ke samasta pakSoM jaise- jaina darzana, AcAra, sAhitya, mUrtikalA. citrakalA, pANDulipi. prAkRta bhASA, apabhraMza bhASA ityAdi viSayoM para vyAkhyAna hoNge| viziSTa vyaktiyoM kA Agamana zrI nRparAja jaina, zrI sumati karNAvata evaM zrI azoka zramaNa saMghIya caturtha paTTadhara AcArya samrATa pa. pU. zrI zivamuni jI ma. sA. ke ziSya zrI sumati karNAvata (adhyakSa, zramaNa saMghIya zrAvaka samiti), zrI nRparAja jaina (pUrva adhyakSa, pArzvanAtha vidyApITha) evaM zrI azoka mehatA (sUrata) Adi jaina samAja ke agraNI gaNamAnya vyaktiyoM kA Agamana dinAMka 11 jUna 2012 ko pArzvanAtha vidyApITha meM huaa| ina gaNamAnya vyaktiyoM kA svAgata saMsthA ke maMtrI zrI indrabhUti barar3a evaM adhyakSa DaoN. zugana canda jaina ne kiyA evaM saMsthA ke vikAsa se sambandhita bhAvI pariyojanAoM para vicAra-vimarza kiyaa|

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jaina jagat 1. AcArya samrATa pUjya zrI zivamuni jI kA cAturmAsa praveza zramaNa saMghIya prathama paTTadhara AcArya samrATa pUjya zrI AtmArAma jI mahArAja ke potra ziSya va bahuzruta. mahAzramaNa pUjya gurudeva zrI jJAnamuni jI mahArAja ke suziSya tapasUrya, AtmajJAnI sadguru yugapradhAna AcArya samrATa pUjya zrI zivamuni jI mahArAja kA caturmAsa maMgala praveza evaM bhavya abhinandana samAroha dinAMka 1 julAI 2012, ravivAra ko prAta: 9.00 baje ludhiyAnA meM prArambha hogaa| harya Shivmuni Ji AcAryazrI jI jainadarzana kI mUla sAdhanA, AtmadhyAna sAdhanA ke anveSaka vItarAga sAdhanA ke pracAraka, AtmajJAnI, AtmArthI santa ratna haiN| ApazrI jI tIsa hajAra kilomITara kI padayAtrA karate hue bhI 26 varSIya ekAntara tapa meM saMlagna haiN| Apane puruSArtha, kSamA, prArthanA, vinaya evaM kRtajJatA se asambhava ko sambhava kara dikhAyA hai| AtmadhyAna ke prayoga se Apane lAkhoM-lAkhoM ke jIvana meM kSAyika samakita ke bIja kA ArohaNa kiyA hai aura ve sabhI sAdhaka AtmajJAna se kevalajJAna prApta karane kI sAdhanA meM anavarata sAdhanArata haiN| isI uddezya ko dhyAna meM rakhakara isa cAturmAsa meM AcArya zrI dvArA Atma-dhyAna sAdhanA zivira kA Ayojana kiyA gayA hai jisakA vivaraNa nimnalikhita hai(a) besika zivira (3 divasIya) dinAMka : 9-11 julAI, 6-8 agasta, 24-26 sitambara, 2012 (ba) besika zivira (1 divasIya) dinAMka : 11 julAI,8 agasta, 2 sitambara, 14 sitambara, 26 sitambara, 14 akTUbara aura 17 akTUbara 2012 (sa) gambhIra zivira (2 divasIya) dinAMka : 15-16 sitambara 2012

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varSa 63, aMka 2 / apraila - jUna 2012 62 : zramaNa, (da) gambhIra zivira ( 4 divasIya ) dinAMka : 12-15 julAI, 9-12 agasta, 27-30 sitambara evaM 18-21 akTUbara 2012 (ya) antarrASTrIya Atma dhyAna sAdhanA zivira dinAMka : 17-21 navambara 2012 2. jainavidyA saMsthAna dvArA puraskAroM ke lie pustakeM Amantrita jainavidyA saMsthAna, jayapura ke dvArA mahAvIra puraskAra varSa 2012 svayaMbhU puraskAra varSa 2012, dharasenAcArya puraskAra varSa 2012 evaM bra. pUraNacanda riddhilatA luhAr3iyA puraskAra varSa 2012 hetu pustakeM 31 akTUbara 2012 taka Amantrita haiN| puraskAra kI niyamAvalI, Avedana patra va vistRta jAnakArI www.award.jainapa.com para upalabdha hai| ***

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pustaka samIkSA vArANasI ke jaina tIrtha evaM mandira lekhaka- lalita canda jaina, prakA.- lAbhendu prakAzana. vArANasI. mUlya- 20/pR. 56 prastuta pustaka vArANasI ke jaina tIrtha evaM mandiroM kI dRSTi se atyanta hI mahattvapUrNa hai| prastuta pustaka 15 laghu adhyAyoM meM vibhAjita hai| vArANasI jaina tIrthoM kA eka mahattvapUrNa sthala rahA hai| jaina paramparA ke anusAra 24 tIrthaMkaroM meM se 4 tIrthaMkaroM kI janmasthalI vArANasI hI rahI hai| yaha to nirvivAda rUpa se siddha hai ki bhagavAn pArzvanAtha kA janma vArANasI ke bhelUpura meM huA thaa| lekhaka ne pustaka kA prArambha vArANasI ke jaina tIrthoM se kiyA hai| inameM bhelUpura, bhadainI, siMhapurI evaM candrAvatI tIrtha kA varNana pustaka ke adhyAya meM kramAnusAra kiyA gayA hai| pustaka meM anya zvetAmbara jaina mandiroM kA bhI ullekha hai| puna: jaina AgamA meM vArANasI, bhagavAn pArzvanAtha kA jIvana vRttAnta. jaina kathA sAhitya meM kAzI, utkhanana meM prApta jaina pratimAe~. vividha tIrthakalpa meM vArANasI. pandrahavIM se bIsavIM zatAbdI meM vArANasI. kAzI kA saMkSipta itihAsa evaM sAMskRtika paramparA, vibhinna kSetroM meM kAzI kA yogadAna, vArANasI ke darzanIya sthala evaM anya upayogI sUcanAe~ lekhaka ne kramazaH prastuta kiyA hai| paryaTana kI dRSTi se anya upayogI sUcanAe~ zIrpaka se prastuta pustaka kA antima adhyAya atyanta mahattvapUrNa hai| isa adhyAya meM anya zaharoM se vArANasI kI dUrI evaM mahattvapUrNa TrenoM kI sUcanA hai| pustaka meM yatra-tatra tIrthoM evaM mandiroM ke citra diye gae haiM jo isa pustaka kI mahattA ko darzAte haiN| lekhana meM sarvatra samanvayAtmaka prayAsa dRSTigocara hotA hai| yaha pustaka jaina tIrtha evaM mandiroM ke viSaya meM jijJAsA rakhane vAle pAThakoM evaM jijJAsuoM ke lie pAThanIya evaM saMgrahaNIya hai| isa zodhaparaka kArya ke lie lekhaka badhAI ke pAtra haiN| DaoN. navIna kumAra zrIvAstava * * *

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