Sramana 2013 01

Author(s): Sudarshanlal Jain
Publisher: Parshvanath Vidhyashram Varanasi
Catalog link: https://jainqq.org/explore/525083/1

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ISSN 0972-1002 zramaNa SRAMANA A Quarterly Research Journal of Jainology Vol. LXIV No.I January-March 2013 tIrthaGkara neminAtha kA janma kalyANaka manAtI huIM 56 dikkumAriyA~ Hinit Parshwanath Vidyapeeth, Varanasi pArzvanAtha vidyApITha, vArANasI Established : 1937/ sa

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zramaNa SRAMANA (Since 1949) A Quarterly Research Journal of Jainology Vol. LXIV No. I January March 2013 Editor Prof. Sudarshan Lal Jain Parshwanath Vidyapeeth, Varanasi (Established: 1937) (Recognized by Banaras Hindu University as an External Research Centre)

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Dr. Shugan C. Jain Chairman, New Delhi ADVISORY BOARD Prof. Cromwell Crawford Univ. of Hawaii Prof. Anne Vallely Univ. of Ottawa, Canada Prof. Peter Flugel SOAS, London Prof. Christopher Key Chapple Univ. of Loyola, USA Prof. M.N.P. Tiwari B.H.U., Varanasi Prof. K. K. Jain B.H.U., Varanasi Dr. A.P. Singh, Ballia Prof. Ramjee Singh Bheekhampur, Bhagalpur Prof. Sagarmal Jain EDITORIAL BOARD Prachya Vidyapeeth, Shajapur Prof. K.C. Sogani Chittaranjan Marg, Jaipur Prof. D.N. Bhargava Bani Park, Jaipur Prof. Prakash C. Jain JNU, Delhi Annual Membership For Institutions: Rs. 500.00,$50 For Individuals: Rs. 150.00, $ 30 Prof. Gary L. Francione New York, USA Prof. Viney Jain, Gurgaon Dr. S. P. Pandey, PV, Varanasi ISSN: 0972-1002 SUBSCRIPTION Life Membership For Institutions: Rs. 5000.00, $ 250 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. (patrikA meM prakAzita tathya aura vicAra lekhaka ke apane haiM / ) Theme of the Cover : tIrthaGkara neminAtha kA janma kalyANaka manAtI huIM 5 6 dikkumAriyA~ | Printed by- Mahaveer Press, Bhelupur, Varanasi

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Contents From Chairman's Desk sampAdakIya y-vi 1. 9 1. jaina kalA aura paramparA kI dRSTi se kAzI kA vaiziSTya pro. mArutinandana prasAda tivArI, DaoN. Ananda prakAza zrIvAstava 2. vindhya kSetra ke digambara jaina tIrtha tathA unake sAMskRtika pradeya DaoN. zrIprakAza pANDeya 10-26 27-32 3. jaina purANoM meM sAmanta vyavasthA DaoN. pratyUSa kumAra mizra 33-44 4. 12vIM se 15vIM sadI ke madhya . jaina samudAya kI sthiti DaoN. ziva zaMkara zrIvAstava 45-57 5. History & Doctrinal Aspects of Jainism Dr. Shugan C Jain 58-77 6. Rituals & Healing: The Case of the Jain Community in Medieval India Dr. Shalin Jain 78-80 81-83 84-86 sthAyI stambha jijJAsA samAdhAna pArzvanAtha vidyApITha samAcAra jaina jagat sAhitya-satkAra pustaka samIkSA sAbhAra prApti Our Contributors 87-88 89

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From the Chairman's Desk I am pleased to present the first issue of Sramana for the year 2013. From this issue we have started to have all the articles /papers received to be reviewed by subject-matter experts and have them updated, based on the comments of the experts. Since we wish to limit the publication of the papers to 6 to 8 per issue, we are proposing to have four more papers presented as summary in Sramana and the detailed papers available in electronic issue of Sramana on our website www.pv-edu.in. Weshall use this system for all the articles to be published in Sramana. As promised earlier we have dedicated this issue to Jain history, culture and society. We had received large number of papers for publication in this issue. However due to various reasons cited earlier and other administrative procedures, we are publishing only four papers in Hindi and two in English. The summaries for unpublished papers will be included from next issue and the a papers put on our website thence. On behalf of the Journal I thank all the expert scholars who responded to our request to send their papers. I am also pleased to welcome back Prof. Sudarshan Lal Jain, recipient of President's award for his lifelong contribution in Jain studies and its languages as the Honorary editor of this journal. I am sure that Sramana will attain higher academic standards with his association as editor of this journal. As always we look forward to your comments to the overall set up, changes to be introduced and selection of papers also besides the papers published. Wishing you an academically enjoyable reading of the journal. Shugan C Jain

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sampAdakIya prastuta aMka ke saMdarbha meM : jaina dharma ke itihAsa ke saMdarbha meM jainetaroM meM bar3A bhrama hai ki isakA udbhava bhagavAn mahAvIra ke kAla se huA hai jabaki paramparA se ise anAdi mAnA jAtA hai| vartamAna itihAsa kI dRSTi se bhI jainoM ke prathama tIrthaGkara RSabhadeva tathA vAtarazanA kezI Adi muniyoM ke ullekha hameM vedoM meM prApta hote haiN| jaina purANoM (padma purANa 3.288, harivaMza purANa, 9.204) meM RSabhadeva ke jIvana ke sambandha meM jo sUcanAe~ prApta hotI haiM prAya: vaisI hI sUcanAe~ hinduoM ke bhAgavat purANa ke paMcama skandha ke prathama cha: adhyAyoM meM prApta hotI hai| vahA~ bhI bhagavAn RSabha ko nAbhi- meru (maru) putra tathA bharata ke pitA ke rUpa meM batalAyA hai, ve nagna (vItarAgI, gRhatyAgI, digambara) hokara prAkRtika vAtAvaraNa meM rahate the aura tapa:sAdhanA ke dvArA kaivalya prApta kiyA thaa| samasta jaina tIrthaGkaroM meM sirpha RSabhadeva ke mastaka para kezoM (bAloM) ke kAraNa unheM kezarI kahA jAtA hai| Rgveda meM prApta aneka ullekhoM 4.58.3, 10.102.6, 7.21.5, 10.99.3 se spaSTa hai ki vaidika kAla meM zramaNa-saMskRti kA astitva thA jisakA parivartita rUpa mahAdeva 'ziva' meM dikhalAI par3atA hai| isase itanA to siddha hai ki zramaNa jaina saMskRti vaidika kAla meM thii| mohanajodar3o tathA har3appA kI khudAI se prApta avazeSoM se bhI isakI pracInatA siddha hai| viSNu ke avatAroM meM bhI RSabhadeva kA nAma AtA hai| ikkIsaveM tIrthaGkara naminAtha kI anAsakta vRtti ke bhI ullekha prApta hote haiN| nami mithilA ke rAjA the tathA rAjA janaka ke pUrvaja the| bAIsaveM tIrthaGkara neminAtha kA vAsudeva kRSNa ke sAtha cacere bhAI kA saMbandha thaa| teIsaveM tIrthaGkara pArzvanAtha kA janma mahAvIra se 250 varSa pUrva huA thaa| isa taraha jaina zramaNa paramparA kI aitihAsikatA aura prAcInatA svayaM siddha hai| jaina vAstukalA, maMdira nirmANa kalA, mUrtikalA, citrakalA Adi kA bhI gauravapUrNa itihAsa hai| jaina guphAoM aura jaina zilAlekhoM se bhI isake pramANa milate haiN| isI bAta ko dhyAna meM rakhakara yaha aMka jaina itihAsa, saMskRti, kalA evaM sthApatya ko samarpita hai| isa aMka meM cAra lekha hindI ke aura do lekha aMgrejI ke de raheM haiN|

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vii: zramaNa, varSa 64 aMka 1 / janavarI-mArca 2013 mukhapRSTha - citra - paricayaH tIrthaGkara neminAtha kA janma kalyANaka manAtI huIM 56 dikkumAriyA~ / tIrthaGkara neminAtha (arhat ariSTanemi ) ko jaina zAstroM meM zrIkRSNa kA cacerA bhAI . batalAyA gayA hai| kArtika kRSNA trayodazI ke dina aparAjita nAmaka devaloka se taiMtIsa sAgaropama Ayu pUrNa kara arhat ariSTanemi kA jIva jambUdvIpa ke bhAratavarSa kSetra ke zauryapura (saurIpura) nagara ke rAjA samudravijaya kI bhAryA zivAdevI kI kukSi meM madhyarAtri ke samaya citrA nakSatra meM garbha meM avatarita hotA hai| garbha-kalyANaka ke pazcAt nau mAsa pUre hone para vaha jIva zrAvaNa zuklA paMcamI ko citrA nakSatra meM mAtA kI kukSi se janma letA hai| janma (janma-kalyANaka) ke samaya 56 dikkumAriyA~ (devaloka kI yuvA deviyA~ ) devarAja saudharma indra kI AjJA se mAtA kI sevA meM upasthita hotI haiN| isa citra meM sUtikA karma Adi karatI huI dikkumAriyA~, paryaGkAsanastha bAlarUpa ariSTanemi tathA mAtA zivAdevI dikha rahI haiN| Upara devaloka ke devagaNa prasannatApUrvaka stuti karate hue dikhAI par3a rahe haiN| ariSTanemi kA janma hone para indra-patnI zacI bAlaka ko sUtikA gRha se bAhara lAkara tathA mAyAvI putra ko mAtA ke pAsa rakhakara indra ko detI haiN| tatpazcAt devoM ke sAtha indra sumeru parvatazikhara para jAkara unakA janmakRta jalAbhiSeka karate haiN| anantara ariSTanemi 300varSoM taka gRhasthAzrama meM rahakara raivataka parvata para hajAra puruSoM ke sAtha jinadIkSA le lete haiN| jinadIkSA ke pUrva zrIkRSNa rAjImatI ke sAtha unake vivAha kA Ayojana karate haiN| parantu vivAha meM bhoja hetu piMjar3oM meM banda pazuoM ke ArtanAda ko sunakara ve vivAha karane se manA kara dete haiN| rAjImatI bhI jinadIkSA le letI haiN| ariSTanemi giranAra parvata kI coTI para sthita bA~sa ke vRkSa ke nIce dhyAna karate hue citrA nakSatra meM kevalajJAnI hokara arhat ho jAte haiM (kevalajJAna klyaannk)| kucha kama sAta sau varSoM taka kevala jJAnI arhat (jIvanmukta) rahane ke bAda 1000 varSa kI Ayu pUrNa hone para ASAr3ha zukla aSTamI ke dina giranAra parvata se mokSa (siddhatva yA nirvANa ) ko prApta hue (nirvANa kalyANaka ) / taba se giranAra parvata bhagavAn neminAtha kI nirvANa bhUmi ke rUpa meM pUjya ho gii| (dekheM, zrI kalpasUtra, pRSTha 156) pro. sudarzana lAla jaina

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jaina kalA aura paramparA kI dRSTi se kAzI kA vaiziSTya pro.mArutinandana prasAda tivArI - DaoN. Ananda prakAza zrIvAstava jaina kalA ke manISI lekhaka dvaya kA yaha lekha kAzI kI jaina kalA aura paramparA kA samIcIna tathA prAmANika citraNa prastuta karatA hai| tIrthaGkaroM (supArzvanAtha, candraprabhu, zreyAMsanAtha aura pArzvanAtha) ke janma se pavitra kAzI kA jainakalA kI dRSTi se gauravazAlI itihAsa rahA hai| tIrthaGkara RSabhadeva aura mahAvIra kI viziSTa mUrtikalA kA bhI lekhaka ne citraNa kiyA hai| bar3I vizeSatA yaha bhI hai ki lekhaka dvaya ne tInoM paramparAoM kA niSpakSa citraNa kiyA hai| - sampAdaka jaina granthoM meM kAzI janapada aura usakI rAjadhAnI vArANasI kA anekaza: ullekha huA hai| anumAnata: vartamAna meM vArANasI jile ke kSetra ko hI prAcIna kAzI kA kSetra mAna sakate haiN| guptakAla se vartamAna yuga taka kAzI meM jaina dharma aura kalA ke pramANa milate haiN| jaina paramparA ke anusAra 24 tIrthaGkaroM meM se cAra tIrthaGkaroM kA janma kAzI ke vibhinna kSetroM meM huA thaa| sAtaveM tIrthaGkara supArzvanAtha aura 23veM tIrthaGkara pArzvanAtha kA janma vArANasI meM kramaza: bhadainI aura bhelUpura muhalle meM huA jabaki AThaveM tIrthaGkara candraprabha kA janma vArANasI se pandraha kilomITara pUrva gaMgA ke kinAre sthita candrapurI meM huaa| 11veM tIrthaGkara zreyAMsanAtha kI janmasthalI siMhapurI thI jisakI sambhAvita pahacAna sAranAtha se kI jAtI hai| supArzvanAtha aura pArzvanAtha ko kevalajJAna bhI vArANasI meM hI prApta huA thA, aisA eka mata hai| yAtrAkrama meM mahAvIra kA bhI vArANasI Agamana huA thaa| jainagranthoM ke anusAra tIrthaGkaroM ke paMcakalyANakoM se sambaddha sthAna svataH pavitra bana jAte haiN| phalata: jainadharma kI dRSTi se kAzI kA mahattva svata: siddha hai| kAzI meM guptakAla se 20vIM zatI I. ke madhya kI yatheSTa jaina mUrtiyAM milI haiM jo vartamAna meM bhArata kalA bhavana, vArANasI, rAjya saMgrahAlaya, lakhanaU aura purAtattva saMgrahAlaya, sAranAtha tathA sthAnIya jaina mandiroM meM surakSita aura pratiSThita haiN| vakSaHsthala meM zrIvatsa cihna aura zIrSa bhAga meM trichatra (jainadharma ke ratnatrayI samyagjJAna, samyagdarzana, samyakcAritra ke sUcaka) se yukta tIrthaGkara mUrtiyoM ko kevala dhyAna aura tapasa kI do pAramparika mudrAoM meM hI nirUpita kiyA gyaa| mUrtiyoM meM tIrthaGkara yA

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2 : zramaNa, varSa 64, aMka 1 / janavarI-mArca 2013 to dhyAnamudrA meM baiThe haiM yA kAyotsargamudrA meM donoM hAtha nIce laTakAkara khar3e haiN| kAzI ke jaina mandira aura mUrtiyAM zvetAmbara aura digambara donoM hI paramparAoM se sambandhita haiN| jaina kalA kA prArambhika udAharaNa eka pratIka paTTa hai jise lekhaka ne hI sAranAtha saMgrahAlaya ke ArakSita saMgraha meM dekhakara pahacAnA aura saMgrahAlaya kI jaina vIthikA meM pradarzita krvaayaa| isa pratIka paTTa ko anumAnata: kuSANakAla kA mAnA jA sakatA hai| isa paTTa para prArambha meM bar3e AkAra kA zrIvatsa aura usake bAda dharmacakra jaise vRtta ke cAroM ora cAra triratna bane haiN| yaha pratIka paTTa mathurA ke kuSANakAlIna AyAga paTToM ke samakakSa hai| prArambhika jinamUrtiyoM meM vArANasI nagara se prApta mahAvIra kI siMhalAMchana yukta chaThI zatI I. kI guptakAlIna dhyAnastha mUrti kalA kI dRSTi se utkRSTa hai| yaha mUrti bhArata kalA bhavana, vArANasI (kramAMka 161) meM surakSita hai| rAjaghATa se milI aura bhArata kalA bhavana vArANasI (kramAMka 212) meM saMgRhIta yakSa evaM yakSI (ambikA) se yukta sAtavIM zatI I. kI dUsarI mUrti neminAtha kI hai| donoM hI mUrtiyoM meM tIrthaGkara dhyAnamudrA meM virAjamAna haiN| 7vIM se 12vIM I. ke madhya kI RSabhanAtha, ajitanAtha, supArzvanAtha, vimalanAtha, neminAtha,pArzvanAtha kI svataMtra mUrtiyoM aura jina-caumukhI (pratimA sarvatobhadrikA) ke udAharaNa sthAnIya evaM lakhanaU saMgrahAlayoM meM tathA vArANasI ke jaina mandiroM meM surakSita haiN| mandiroM kI mUrtiyAM adhikAMzata: 14vIM se 20vIM zatI I. ke madhya kI haiN| inameM mukhyata: tIrthaGkaroM evaM yakSa-yakSiyoM kI pratimAeM hI sthAnIya jaina mandiroM meM pratiSThita haiN| mandiroM meM supArzvanAtha aura pArzvanAtha kI hI sarvAdhika mUrtiyAM haiN| yaha dUsarI bAta hai ki prArambhika mUrtiyAM mahAvIra aura neminAtha kI haiN| smaraNIya hai ki kAzI supArzvanAtha aura pArzvanAtha kI janmasthalI rahI hai| prasaMgavaza donoM hI tIrthaGkaroM se sarpa sambaddha haiM jinake sAtha sarpaphaNoM kA chatra hai| pArzvanAtha ke sAtha to lAMchana bhI sarpa hI hai| isa tathya ko ziva se yA nAgapUjana kI loka-paramparA se sambandhita kiyA jA sakatA hai| kAzI ziva kI nagarI rahI hai aura ziva ke vibhinna nAmoM meM ahIza aura nAgeza nAma bhI milate haiN| kAzI nAgavaMza aura nAgapUjana kI paramparA kA bhI mahattvapUrNa kendra thaa| Aja bhI nAgapaMcamI ke rUpa meM hama nAgapUjana kA vizeSa parva manAte haiN| jinaprabhasUri kRta kalpapradIpa yA vividha tIrthakalpa (14vIM zatI I.) ke vArANasI kalpa meM kAzI ke pArzvanAtha mandira kA ullekha huA hai| vartamAna meM bhelUpura sthita pArzvanAtha digambara jaina mandira kI tIrthaGkara mUrtiyoM ke pIThikA- lekhoM meM dI gaI

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jaina kalA aura paramparA kI dRSTi se kAzI kA vaiziSTya : 3 tithiyoM (10vIM se 16vIM zatI I. ke madhya ) se bhI kalpapradIpa ke sandarbha kI puSTi hotI hai| aisA pratIta hotA hai ki isa sthala para 11vIM - 12vIM zatI I. meM vizAla pArzvanAtha mandira kA nirmANa huA thaa| kalpapradIpa kI eka anya mahattvapUrNa sUcanA ke anusAra deva-vArANasI meM, jahAM vizvanAtha kA mandira thA, 24 tIrthaGkaroM kA sAmUhika aMkana karane vAle paTTa (caturviMzati - jina paTTa) kI bhI pUjA hotI thI / banArasIdAsa ne apanI AtmakathA arddhakathAnaka ( 17vIM zatI I.) meM bhI banArasa sthita pArzvanAtha mandira kA ullekha kiyA hai| sAranAtha sthita zreyAMsanAtha mandira aura candrapurI ke candraprabha mandira ke atirikta kAzI ke anya sabhI jaina mandira supArzvanAtha aura pArzvanAtha tIrthaGkaroM ko hI samarpita haiN| kAzI ke sabhI upalabdha jaina mandira 18vIM se 20vIM zatI ke madhya ke haiM / nAgara zailI ke mandira, sammukha yojanA meM ardhamaMDapa, maMDapa aura garbhagRha se yukta haiN| garbhagRha meM sAmAnyataH mukhya tIrthaGkara mUrti ke atirikta anya kaI tIrthaGkaroM kI bhI mUrtiyAM pratiSThita haiN| tIrthaGkara mUrtiyAM sAmAnyataH garbhagRha meM banIM svatantra vediyoM para sthApita haiM / inameM adhikAMzataH tIrthaGkaroM ke sAtha pArzvavartI AkRtiyoM kA aMkana nahIM huA hai / supArzvanAtha ko samarpita tIna maMdira (eka zvetAmbara aura do digambara) bhadainI muhalle meM gaMgA taTa para sthita haiN| zvetAmbara mandira vikrama saM. 1825 (1768I.) kA hai, jise zAhagovardhana ke putra sarvapada sUri ne banavAyA thA jabaki digambara mandira vikrama saM. 1912 (1855I.) meM gaNezI lAla ke putroM dvArA banavAyA gayA thA, eka digambara mandira syAdvAda mahAvidyAlaya meM bhI hai| pArzvanAtha mandira maidAgina, golaghara, bhelUpura, khojavAM aura rAmaghATa meM haiM / nariyA meM tIrthaGkara mahAvIra kA pramukha mandira hai| maidAgina kA digambara mandira lagabhaga 125 varSa pUrva bihArIlAla jaina ne banavAyA thaa| golaghara kA digambara mandira paMcAyata mandira hai / khojavAM, nariyA, bhelUpura, ke mandira bhI digambara sampradAya ke haiM / rAmaghATa kA mandira zvetAmbara mandira hai / bhelUpura meM pArzvanAtha ke tIna mandira haiM, jinameM se do digambara aura eka zvetAmbara paramparA kA hai| digambara mandiroM meM eka vikrama saM. 1925 (1868I.) kA hai, jisakA nirmANa vArANasI ke khaDgasena udayarAja ne bhelUpura meM karavAyA thA / 1 kAzI meM bhelUpura sthita zvetAmbara jaina mandira parisara meM 2000 I. meM pArzvanAtha ko samarpita eka naye aura vizAla zvetAmbara mandira kA nirmANa huaa| sthApatya, mUrtizilpa aura pratimAlakSaNa kI dRSTi se yaha mandira 10vIM se 15vIM zatI I. ke bIca ke gujarAta aura rAjasthAna ke zvetAmbara mandiroM, mUrtiyoM aura unake lakSaNoM ke prabhAva ko darzAtA hai| garbhagRha, gUr3hamaNDapa, raMgamaNDapa, aura trikmaNDapa se yukta mandira

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4 : zramaNa, varSa 64, aMka 1 / janavarI-mArca 2013 ke raMgamaNDapa ke bhItarI bhAga meM saMgamaramara kA tathA raMgamaNDapa ke tIna ora ke pravezadvAroM ke nirmANoM meM kASTha kA aura mandira ke anya bhAgoM (stambhoM, zikharoM, bAhyabhittiyoM) ke nirmANa meM bharatapura ke samIpa se prApta gulAbI raMga ke balue patthara kA prayoga kiyA gayA hai| isa mandira kA vAstu gujarAta ke somapurA parivAra ne taiyAra kiyA thaa| yaha parivAra mandira aura mUrtinirmANa se pichalI kaI zatAbdiyoM se jur3e haiN| isI kAraNa gujarAta aura rAjasthAna ke kumbhAriyA, dilavAr3A, tAraMgA, rANakapura, jaise zvetAmbara mandiroM ke sthApatya, mUrtizilpa aura pratimAlakSaNa kA prabhAva kAzI ke prastuta pArzvanAtha jaina mandira para spaSTata: dekhA jA sakatA hai| yaha mandira eka ora prAcIna paramparA kI nirantaratA aura vartamAna meM usake mahattva ko sthApita karatA hai, to dUsarI ora kAzI meM pazcima bhAratIya zailI aura lakSaNoM kI upasthiti kA bhI sAkSI hai| pazcima bhArata ke prAcIna zvetAmbara mandiroM ke samAna hI pArzvanAtha mandira ke raMgamaNDapa, aura trikmaNDapa ke stambhoM evaM pravezadvAroM para zvetAmbara jaina deviyoM kA anekatra rUpAyana huA hai| ina deviyoM meM jaina yakSiyAM bhI haiM, mahAvidyAeM bhI haiM aura sarasvatI (vINA, pustaka,aura padmadhAriNI aura kabhI-kabhI mayUravAhanI) tathA lakSmI jaisI deviyAM bhI haiN| inakI bhAva bhaMgimA, alaMkaraNa sajjA, rathikA saMyojana aura kabhI-kabhI kucha viziSTa mUrtasvarUpa bhI jaise maMjIrA bajAtI huIM nRtyazailI meM banI caturbhujA deviyAM, kumbhAriyA evaM dilavAr3A ke jaina mandiroM kA smaraNa karAtI haiN| yakSiyoM meM mukhyata: cakrezvarI, ambikA, padmAvatI aura siddhAyakA kI mUrtiyAM ukerI haiN| yakSiyoM evaM anya deviyoM ke nirUpaNa meM zvetAmbara paramparA ke grantha nirvANakalikA (pAdaliptasUrikRta 10vIM-11vIM zatI I.), triSaSThizalAkApuruSacarita (hemacandrakRta 12vIM zatI I.), maMtrAdhirAjakalpa (sAgaracandrasUrikRta 11vIM-12vIM zatI I.) tathA AcAra dinakara (varddhamAnasUrikRta 1412 I.) jaise granthoM kA pAlana kiyA gayA hai| yakSiyoM meM padmAvatI kI sarvAdhika mUrtiyAM haiM kyoMki padmAvatI pArzvanAtha kI yakSI hai aura mandira bhI pArzvanAtha ko samarpita hai| yakSiyoM evaM anya deviyoM ko dvibhaMga, tribhaMga, atibhaMga meM aura kabhI-kabhI lalitAsIna bhI dikhAyA gayA hai| sabhI udAharaNoM meM deviyAM caturbhujA haiM aura sAmAnyata: unake sAtha vAhana bhI dikhAye gaye haiN| bhelUpura ke pArzvanAtha digambara jaina mandira meM saMvat 1040 (983I.) ke lekha se yukta RSabhanAtha kI eka vizAla dhyAnastha mUrti surakSita hai jisameM vRSabha lAMchana siMhAsana ke madhya utkIrNa hai| mUrti kI pIThikA para navagrahoM kA bhI aMkana huA hai| isa mUrti kA vaiziSTya siMhAsana ke donoM choroM para yakSa AkRti ke sAtha tIna anya

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jaina kalA aura paramparA kI dRSTi se kAzI kA vaiziSTya : 5 deviyoM kA aMkana hai, jinameM se eka spaSTata: RSabhanAtha kI yakSI cakrezvarI haiM, jinheM mAnavadehadhArI garur3a para ArUr3ha aura varadamudrA, cakra, gadA tathA zaMkha dhAraNa kiye hue nirUpita kiyA gayA hai| anya do deviyoM meM se eka do gajoM se abhiSikta abhiSeka lakSmI haiM, jinake UrdhvakaroM meM padma pradarzita haiM, jabaki nIce kA dAhinA hAtha varadamudrA meM hai aura bAyeM meM phala hai| tIsarI devI neminAtha kI yakSI ambikA haiN| digambara paramparA ke zilpazAstroM ke anurUpa ambikA ke dAhine hAtha meM Amralumbi hai, jabaki bAyeM hAtha meM goda meM baiThA bAlaka dekhA jA sakatA hai| isa vilakSaNa mUrti meM RSabhanAtha kI yakSI ke sAtha hI gajalakSmI aura ambikA kA aMkana RSabhanAtha ke mahattva ko prakaTa karatA hai| RSabhanAtha kI aisI hI kucha mUrtiyAM devagar3ha (maMdira saMkhyA 2), uraI (jAlauna, rAjya saMgrahAlaya, lakhanaU), khujarAho (jArDina saMgrahAlaya, zAMtinAtha saMgrahAlaya, khajurAho) se bhI prApta haiN| dasavIM zatI I. ke anta kI neminAtha kI eka dhyAnastha prastara mUrti bhadainI ke (19vIM zatI I.) digambara jaina mandira meM surakSita hai| pIThikA para lAMchana ke rUpa meM zaMkha ke sAtha hI eka ora dhana kA thailA dhAraNa karane vAle kubera yakSa aura dUsarI ora Amralumbi dhAriNI ambikA kI AkRtiyAM ukerI haiN| svataMtra mUrtiyoM kI dRSTi se bhelUpura ke pArzvanAtha digambara jaina mandira kI saM. 1548 (1491 I.) kI padmAvatI yakSI kI do mUrtiyAM vizeSata: ullekhanIya haiN| ye mUrtiyAM rAjasthAna ke jIvarAja pApar3IvAla dvArA sthApita kI gaI haiM jinhoMne aneka mahattvapUrNa jainapurAsthaloM para asaMkhya mUrtiyoM kA nirmANa krvaayaa| padmAvatI yakSI ke nirUpaNa meM spaSTata: digambara granthoM kI paramparA kA pAlana kiyA gyaa| eka udAharaNa meM yakSI donoM paira mor3akara aura dUsare meM lIlAsana meM baiThI haiN| caturbhujA padmAvatI ke mastaka ke Upara sarpaphaNoM kA chatra dikhAyA gayA hai, jisake Upara sAta sarpaphaNoM ke chatra vAlI pArzvanAtha kI dhyAnastha mUrti bhI ukerI hai| eka mUrti meM yakSI ke Asana ke samIpa unake pAramparika vAhana kukkuTa ko bhI dikhAyA gayA hai| padmAsIna yakSI ke tIna hAthoM meM padma, aMkuza aura padma spaSTa haiM jabaki dUsare udAharaNa meM tIna hAthoM meM aMkuza, padma aura akSamAlA pradarzita hai| pratiSThAsArasaMgraha evaM pratiSThAsAroddhAra meM kukkuTa yA kukkuTa sarpavAhana vAlI padmAvatI kA caturbhujI, SaDbhujI aura caturviMzatibhujI svarUpoM meM dhyAna kiyA gayA hai| tIna sarpaphaNoM ke chatra vAlI padmAvatI ke mukhya Ayudha aMkuza, padma, akSasUtra aura pAza batAye gaye haiN|" bhadainI ke supArzvanAtha digambara jaina mandira (19vIM zatI I.) ke garbhagRha ke bAhara kI

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6 : zramaNa, varSa 64, aMka 1 / janavarI-mArca 2013 rathikA meM caturbhuja yakSI utkIrNa haiM jo supArzvanAtha kI kAlI yakSI haiN| digambara paramparA yakSI ko vRSabhArUr3hA, caturbhujA tathA karoM meM ghaMTA, trizUla (yA zUla), phala aura varadamudrA dhAraNa kiye nirUpita giyA gayA hai| mandira kI mUrti meM bhI padmAsana meM virAjamAna vRSabhAvAhana vAlI yakSI ke tIna hAthoM meM phala, ghaMTA aura khaDga haiM jabaki eka hAtha varadamudrA meM hai| isa prakAra spaSTa hai ki jaina mUrtikalA ke vikAsa kI dRSTi se kAzI kI jaina mUrtiyAM bahuta mahattvapUrNa haiN| ye mUrtiyAM jainakalA ke kSetra meM ho rahe vikAsa ko darzAtI haiN| jaina paramparA meM kAzI ke vizeSa mahattva ke kAraNa hI yahA~ jaina dharma aura kalA ko pallavita aura puSpita hone kA pUrA avasara milaa| pratIka paTTa se gupta evaM guptottarakAlIna tIrthaGkara mUrtiyoM ke lAMchana aura yakSa-yakSI ke prArambhika aMkana ke udAharaNa yahAM se mile haiM jo prArambha se hI jaina kalA kI dRSTi se kAzI ke mahattva ko rekhAMkita karate haiN| rAjaghATa se RSabhanAtha (prathama tIrthaGkara kI lagabhaga 10vIM-11vIM zatI I.) kI eka mUrti milI hai, jo samprati bhArata kalA bhavana (kramAMka 176) meM saMgrahIta hai| pratimAlakSaNa kI dRSTi se yaha tIrthaGkara mUrti pUrNa vikasita hai| dhyAnamudrA meM alaMkRta Asana para virAjamAna RSabhanAtha ke sAtha vRSabhalAMchana aura gomukha yakSa tathA cakrezvarI yakSI rUpAyita haiN| RSabhanAtha kI keza-racanA jaTA ke rUpa meM pradarzita hai aura laTeM donoM kandhoM para laTaka rahI haiM jo RSabhanAtha mUrti kA vaiziSTya hai| mUlanAyaka ke sAtha siMhAsana, caityavRkSa, uDDIyamAna, mAlAdharoM, dundubhivAdaka, gajoM (ghaTadhArI AkRtiyAM), cAmaradhara sevakoM evaM dharmacakra kA aMkana huA hai| parikara meM 16laghu tIrthaGkara mUrtiyAM bhI banI haiM, jinameM se kucha kAyotsarga meM nirvastra haiN| siMhAsana ke dAhine ora kI gomukha yakSa kI caturbhuja AkRti ke Upara ke do hAthoM meM puSpa aura nIce ke bAeM hAtha meM dhana kA thailA (nakulaka) hai| nIce kA dAhinA hAtha abhayamudrA meM hai| gomukha aura cakrezvarI ke nirUpaNa meM kAphI hada taka paramparA kA pAlana kiyA gayA hai| bhArata kalA bhavana meM rAjaghATa se prApta pAla zailI kI lagabhaga 11vIM zatI I. kI eka tIrthaGkara mUrti meM kevala sira kA bhAga hI avaziSTa hai| bhArata kalA bhavana meM surakSita (kramAMka 197) mUrti ke mastaka ke Upara pAMca sarpaphaNoM kA chatra hai jo supArzvanAtha kA lakSaNa hai| bhArata kalA bhavana saMgrahAlaya meM jina caumukhI mUrtiyoM ke 7vIM se 11vIM zatI I. ke madhya ke cAra udAharaNa surakSita haiN| lagabhaga 8vIM-9vIM zatI I. kI eka viziSTa

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1. jaina kalA aura paramparA kI dRSTi se kAzI kA vaiziSTya :7 caumukhI mUrti (kramAMka 85) meM cAra alaga-alaga tIrthaGkaroM ko kAyotsarga meM dikhAyo gayA hai| vRSabha, gaja, mRga (?) evaM siMha lAMchanoM ke AdhAra para unakI pahacAna RSabhanAtha, ajitanAtha, zAntinAtha (?) aura mahAvIra se kI jA sakatI hai| sAranAtha saMgrahAlaya meM vimalanAtha ke zUkara lAMchana yukta 9vIM-10vIM zatI kI eka kAyotsarga digambara mUrti bhI surakSita hai| isa taraha jaina kalA kI dRSTi se kAzI kA purAtana sambandha hai tathA kaI dRSTiyoM se mahattvapUrNa hai| sandarbha : kamalagiri, mArutinandana prasAda tivArI evaM vijaya prakAza siMha, kAzI ke mandira aura mUrtiyAM, adhyAya 9, jaina mandira aura mUrtiyAM, vArANasI, 1998, pR. 7-103 / mArutinandana prasAda tivArI, elimenTsa oNva jaina AikAnogrAphI, vArANasI, 1983, pR. 1-33 evaM 44 / jinaprabhasUrIkRta vividha tIrthakalpa, sampA.- muni zrI jinavijaya, siMghI jainagrantha mAlA-10, kalakattA, mumbaI, 1934; motIcandra, kAzI kA itihAsa(dvitIya saMskaraNa),vArANasI, 1985, pR. 198 / kamalagiri, mArutinandana prasAda tivArI evaM vijaya prakAza siMha, pUrvokta, pR. 99 / pratiSThAsAra saMgraha 5.67-71, pratiSThAsAroddhAra 3.1.74, mArutinandana prasAda tivArI, jaina pratimA vijJAna, vArANasI,1981, pR. 235-36 / pratiSThAsAra saMgraha, 5.30 / / mArutinandana prasAda tivArI, 'kAzI kI jaina kalA', uttara-pradeza patrikA (sampA.- DaoN. kauzala kumAra rAya), 1984, dvitIya khaNDa, pR. 22-24 / citrasUcI : Mahavira. varanasi.65Corntury A.D. citra-1 : mahAvIra, vArANasI, bhArata kalA bhavana (kramAMka 161), chaThI zatI ii.|

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8 : zramaNa, varSa 64, aMka 1 / janavarI-mArca 2013 citra - 1 : sarasvatI, pArzvanAtha zvetAmbara jaina mandira, bhelUpura, 2000ii.| DAP citra- 2 : pArzvanAtha zvetAmbara jaina mandira, bhelUpura, 2000I. / Motsatte va conca bra sex O DONATION citra- 3 : RSabhanAtha, vArANasI, pArzvanAtha digambara jaina mandira, bhelUpura, (vArANasI) 1983I. /

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jaina kalA aura paramparA kI dRSTi se kAzI kA vaiziSTya : 9 ati usakI citra - 6 : vimalanAtha, vArANasI, sAranAtha saMgrahAlaya, 9vIM zatI I. / citra - 5 : neminAtha, (rAjaghATa) vArANasI, bhArata kalA bhavana (kramAMka 212) / 7vIM zatI / Padmavati Yaks Randivanatha Svetambar Jaina Temple Bhpur Varanasi 2000AD PR citra- 7 : padmAvatI yakSI, pArzvanAtha zvetAmbara jaina mandira, 2000I. / **** ti

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vindhya kSetra ke digambara jaina tIrtha tathA unake sAMskRtika pradeya DaoN0 zrIprakAza pANDeya vindhya kSetra ke sihauniyA, gvAliyara, manaharadeva, sonAgirI Adi 24 tIrthakSetroM kA paricaya isa Alekha meM diyA gayA hai| lekhaka ne vindhya ko kahIM-kahIM madhyapradeza aura kahIM-kahIM buMdelakhaNDa ke sAtha sammilita kiyA hai aura kahIM-kahIM pRthak karake bhI dikhalAyA hai| lekhaka ne madhyapradeza ko cAra janapadoM me bAMTA hai-1. cedi 2. sukozala 3. dazArNa-vidarbha tathA 4. mAlava avantI jnpd| cedi ko Apane buMdelakhaNDa kA bhAga mAnA hai| vindhya meM sthita tIrthakSetroM ko Apane digambaroM ke batalAye haiM tathA unakA dhArmika aura purAtAttvika mahattva bhI svIkAra kiyA hai| -sampAdaka vizvadharma evaM saMskRtiyoM ke itihAsa meM jaina dharma kA eka viziSTa sthAna hai| vaicArika udAratA, dArzanika gambhIratA, lokamaMgala kI utkRSTa bhAvanA, pragatizIlatA, sArvajanInatA, vipula sAhitya tathA utkRSTa zilpa kI dRSTi se vizvadharmoM ke itihAsa meM isakA avadAna mahattvapUrNa hai| cUMki bhAratIya saMskRti brAhmaNa aura zramaNa saMskRti kA samanvita rUpa eka saMzliSTa saMskRti rahI hai ata: hama use kisI cahAradIvArI meM bAMdhakara samyak rUpa se usakA adhyayana nahIM kara skte| saMskRti kI paridhi kAphI vyApaka hotI hai| isaliye bhArata deza ke kisI eka pradeza kI saMskRti ko jAnane ke liye, samajhane ke liye hama bhale hI use kisI kSetra taka sImita kara deM kintu samagra bhAratIya saMskRti to vibhinna dhArAoM evaM vibhinna kSetroM kI milIjulI saMskRti hai| eka kSetra kA dUsare kSetra para prabhAva to avazyambhAvI hotA hai aura isIliye sabhI kSetroM kA antaHsambandha usa saMskRti ko pUrNatA pradAna karatA hai| itihAsa kI dRSTi se dekheM to mohanajodar3o aura har3appA ke utkhanana se jisa bhAratIya saMskRti kI jAnakArI hameM hotI hai usase yaha spaSTa hai ki vaidika saMskRti ke pUrva bhI bhArata meM eka ucca saMskRti kA astitva thA jisameM tapa, dhyAna Adi para bala diyA jAtA thaa| isa utkhanana meM prApta dhyAnastha yogiyoM kI sIleM prakArAntara se jaina saMskRti ke usa samaya ke astitva ko pramANita karatI haiN| jaina Agama sAhitya ke prAcInatama grantha RSibhASita (I0 pUrva cauthI zatAbdI) ke anuzIlana se patA calatA hai ki usa samaya jainadharma sampradAya ke rUpa meM vikasita nahIM huA thA kyoMki isa

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vindhya kSetra ke digambara jaina tIrtha ..... : 11 grantha meM ullikhita sabhI RSiyoM ko arhat RSi, buddha RSi evaM brAhmaNa RSi kahA gayA hai| ata: usa samaya arhat RSiyoM kI eka samRddha paramparA thii| jise nirgrantha paramparA kahA gayA hai| pArzva evaM mahAvIra kI ekIkRta paramparA nirgrantha nAma se jAnI jAne lgii| jaina dharma kA prAcIna nAma hameM isI nirgrantha nAma se hI milatA hai jisakA bauddha sAhitya meM bhI ullekha hai| 'jaina' zabda to mahAvIra nirvANa ke lagabhaga 1000 varSa bAda astitva meM aayaa| azoka (tIsarI-cauthI zatI IsA pUrva), khAravela ( dUsarI zatI IsA pUrva) Adi ke zilAlekhoM meM jaina dharma kA ullekha nirgrantha saMgha ke rUpa meM hI huA hai| uttara kAla meM saMgha bheda kyoM huA? yaha carcA yahAM abhISTa nahIM hai| mahAvIra kAla meM nirgrantha saMgha kA prabhAva kSetra- bihAra evaM pUrvI uttara pradeza tathA unake AsapAsa kA pradeza hI thaa| kintu mahAvIra nirvANa ke pazcAt ina sImAoM meM vistAra hotA gyaa| aitihAsika sAkSyoM se patA calatA hai ki nirgrantha saMgha apane udgama-sthala bihAra se do dizAoM meM pracAra abhiyAna ke liye Age bddh'aa| eka varga dakSiNa bihAra evaM baMgAla se ur3IsA ke rAste tamilanAr3a gayA aura vahIM se usane zrIlaMkA aura svarNa deza kI yAtrAyeM kii| dUsarA varga uttarI bihAra evaM pUrvottara uttara pradeza hotA huA mathurA gayA tathA ujjayinI hotA huA zravaNabelagola gyaa| prathama varga jo zrIlaMkA kI tarapha gayA thA aura jisakA astitva vahA~ baiddhadharma pahu~cane ke pahale thA, vaha lagabhaga IsApUrva dUsarI zatI meM bauddhoM ke bar3hate prabhAva ke kAraNa zrIlaMkA se nikAla diyA gayA, phalata: vaha puna: tamilanADu vApasa A gayA / tamilanADu meM lagabhaga IsApUrva prathama zatI se brAhmI lipi meM aneka abhilekha milate haiM jo isa tathya ke sAkSI haiM ki nimrantha saMgha mahAvIra nirvANa ke lagabhaga 200-300 varSoM pazcAt tamila pradeza pahuMca gayA thaa| dIpavaMsa evaM mahAvaMsa ke anusAra nirgrantha saMgha pAMcavIM-chaThI zatAbdI IsA pUrva zrIlaMkA pahuMca gayA thaa| nizcita hI yaha saMgha tamilanADu hotA huA vahAM pahuMcA hogaa| dakSiNa aura uttara kI jalavAyugata vizeSatA evaM tathyoM ke kAraNa mahAvIra nirvANa ke 605 varSa bAda arthAt prathama zatAbdI IsvI ke lagabhaga zvetAmbara evaM digambara yA sacela tathA acela jaise bheda hue| isa tathya ko aneka abhilekhIya tathA sAhityika sAkSyoM ke AdhAra para sunizcita kiyA jA sakatA hai| mathurA ke abhilekha donoM paramparAoM ke pakSa meM sAkSya upalabdha karAte haiM / dakSiNa bhArata meM acela nirgrantha paramparA kA itihAsa IsvI san pUrva kI tIsarI-cauthI zatI se milane lagatA hai| isake samarthana meM abhilekhIya yA sAhityika sAkSyoM kA nitAnta abhAva hai| isa kAla ke brAhmI lipi ke aneka jaina guphA abhilekha tamilanADu meM pAye jAte haiN| jaina tamila sAhitya bhI atyanta samRddha sAhitya hai| IsA kI prathama zatAbdI meM tamila deza kA

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12 : zramaNa, varSa 64, aMka 1 / janavarI-mArca 2013 yaha nimrantha saMgha karNATaka ke rAste uttara kI ora bddh'aa| udhara uttara kA nirgrantha saMgha sacela aura acela do bhAgoM meM vibhakta ho gyaa| sacela yA zvetAmbara paramparA rAjasthAna-gujarAta evaM pazcimI mahArASTra hotI huI karNATaka pahuMcI to acela paramparA bundelakhaNDa evaM vidizA hokara vindhya aura satapur3A ko pAra karatI huI mahArASTra se hokara uttarI karNATaka phuNcii| cUMki yaha saMgha ina kSetroM se hotA huA karNATaka pahuMcA isaliye vindhya evaM bundelakhaNDa kA yaha kSetra digambara varcasva kA kSetra ho gyaa| jaina tIrthoM ke itihAsa ko dekheM to vindhya ke adhikAMza jaina tIrtha digambara jaina tIrtha hI haiM / zvetAmbara tIrtha prAya: nahIM ke barAbara haiN| madhyapradeza ke isa kSetra meM bhAratIya kalA evaM saMskRti kA abhUtapUrva vikAsa huaa| jaina mandiroM evaM sthApatya kI dRSTi se aneka utkRSTa bhavanoM kA nirmANa huaa| tIrthakSetra kA pracalana cAhe ve jaina hoM, bauddha hoM yA hindU hoM, pratyeka dharma evaM sampradAyoM meM rahA hai| jainadharma ke antargata dharma ke pratirUpa ko hI tIrtha kI mAnyatA pradAna kI gayI hai| tIrtha kSetra kI dRSTi se madhyapradeza ko cAra prAcIna janapadoM meM bAMTA jA sakatA hai- (1) cedi janapada, (2) sukozala janapada, (3) dazArNa-vidarbha janapada tathA (4) mAlava avantI jnpd| jinasena ke AdipurANa meM bhagavAna RSabhadeva kI AjJA se indra ne bhArata ko jina 52 janapadoM meM vibhAjita kiyA thA unameM bhI madhyapradeza-sthita sukozala, avantI, mAlava, dazArNa aura cedi nAma pramukha rUpa se ullekhanIya haiM / madhyapradeza ke prAcIna janapadoM meM sukozala kI sImAyeM uttara meM amarakaMTaka meM narmadA ke muhAne se dakSiNa meM mahAnadI taka tathA pazcima meM bAnagaMgA se lekara pUrva meM haradA aura joMka nadiyoM taka phailA huA hai| yahAM kalacurI rAjAoM kA zAsana thaa| avantI janapada mAlavA kA prAcInatama nAma hai jisakI rAjadhAnI ujjayinI thii| dazArNa nAma ke do dezoM kA ullekha milatA hai- jisakI rAjadhAnI vidizA thii| cedi ko Aja bundelakhaNDa ke nAma se jAnA jAtA hai| prAcIna cedi kI sImAyeM thIM- pazcima meM kAlI siMdha, pUrva meM ttoNs| TADa rAjasthAna (1.43) meM cedi kI pahacAna caMderI se kI gayI hai tathA ise zizupAla kI rAjadhAnI batAyA gayA hai| 'Aine akabarI ke anusAra yaha eka bahuta bar3A zahara thA jisameM eka kilA bhI thaa| DaoN0 phyaharara, jenarala kaniMghama evaM DaoN0vhalara kA mata hai ki dahala maMDala yA bundelakhaNDa hI prAcIna cedi hai| dahala narmadA kA taTavartI bhAga hai / guptakAla meM kAlaMjara isakI rAjadhAnI thii| cedi ko isakI rAjadhAnI tripurI ke kAraNa tripurI bhI kahA jAtA thA jo vartamAna meM tevara ke nAma se jAnA jAtA hai| yaha kSetra itihAsa, kalA, purAtattva ke atirikta atizaya kSetra kI dRSTi se bhI mahattvapUrNa hai|

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vindhya kSetra ke digambara jaina tIrtha ..... : 13 isa janapada ke tIrthoM meM pramukha haiM- sihauniyA, gvAliyara, manaharadeva, sonAgiri, panihAra-baraI, khaniyAdhAnA, bajaraMgagar3ha, thUvauna, canderI, khandAragiri, gurIlAgiri, bUr3hI canderI, AmanacAra, bhiyAdAMta, bIThalA, papaurA, ahAra, bandhA, khajurAho, droNagiri, rezandIgiri, pajanArI, bInA-bArahA, paTanAgaMja, ajayagar3ha, kArItalAI aura ptiyaandaaii| ina tIrtha kSetroM meM koTi-koTi nirgrantha muniyoM kI AtmasAdhanA ina parvata zikharoM, guhAoM evaM nadI taTapara baiThakara yA kAyotsarga mudrA meM dhyAna karate saphala huI hai| unheM kevalajJAna prApta huaa| kucha muniyoM ne kevala-jJAna prApti pazcAt gandhakuTI meM virAjamAna hokara jagajjIvoM ke kalyANa evaM hita sAdhana hetu upadeza diyA aura Ayu karma pUrNa hone para yahIM se mukta ho gye| kucha muniyoM para ghora upasarga hue aura ve antakRt kevalI hokara siddha paramAtmA bana gye| isa kSetra meM kucha aise sthAna haiM jahAM muniyoM ko nirvANa prApta huA aura isaliye ve kSetra siddha-kSetra ke nAma se jAne gye| inameM pAvAgiri, siddhavarakUTa, cUlagiri, rezaMdIgiri, sonAgiri evaM droNagiri pramukha haiN| pAvAgiri meM suvarNabhadra Adi cAra muniyoM ko nirvANa prApta huA thaa| mAlavarAja ballAla ne isa sthAna para 99 mandira banavAye the| vartamAna meM 11 mandira unnata avasthA meM haiM anya mandiroM ke bhagnAvazeSa mAtra bace haiN| siddhavarakUTa meM rAvaNa ke do putra tathA sAr3he pAMcakaror3a muni mukta hue jabaki cUlagiri meM indrajIta aura kumbhakarNa ko mukti prApta hone ke ullekha haiN| yahAM se RSabhadeva kI kAyotsarga mudrA meM 84 phuTa UMcI pASANa pratimA prApta huI hai| rezaMdIgiri kA nAma nainAgiri bhI hai| yahAM se bhagavAna pArzvanAtha ke samavasaraNa meM varadatta Adi pAMca muni mokSa ko prApta hue| droNagiri- phalahor3I grAma ke pazcima meM droNagiri parvata zikhara se gurudatta Adi muniyoM kI mukti huI hai| vartamAna meM yaha kSetra seMdhapA grAma (jilA chatarapura) ke nikaTa mAnA jAtA hai| sonAgiri se naMga kumAra, anaMga kumAra Adi sAr3he pAMca karor3a muni mokSa padhAre haiM, aisA mAnA jAtA hai| ata: yaha siddha kSetra hai| yaha kSetra jhAMsI-datiyA ke nikaTa hai| kucha loga ahAra ko nirvANa-kSetra mAnate haiN| unakI mAnyatA hai ki madanakumAra aura viSkaMvala kevalI yahAM se mukta hue the| ina siddha kSetroM kI avasthiti ko lekara vivAda bhI hai| kucha loga yaha mAnate haiM ki ye atizaya evaM siddha kSetra apane sthAna para nahIM haiM to kucha loga yaha mAnate haiM ki ye apane sthAna para hI haiN| eka varga aisA bhI hai jo ina kSetroM kI pramANoM ke AdhAra para sahI avasthiti kI gaveSaNA kA pakSadhara hai|

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14 : zramaNa, varSa 64, aMka 1 / janavarI-mArca 2013 yaha sthiti aneka kSetroM ke sAtha hai| aba to aneka naye tIrtha kSetroM kA nirmANa ho rahA hai| yahAM eka bAta vizeSa ullekhanIya hai ki madhya pradeza meM kisI tIrthaMkara kA eka bhI kalyANaka nahIM huaa| uttara pradeza meM 18 tIrthaMkaroM ke garbha, janma, tapa aura kevalajJAna kalyANaka hue haiN| bihAra meM 6 tIrthaMkaroM ke garbha, janma, tapa aura kevalajJAna kalyANaka hue tathA 22 tIrthaMkaroM ke nirvANa kalyANaka (vartamAna meM yaha jhArakhaNDa rAjya ke antargata haiM) hue| isI prakAra gujarAta meM bhagavAna neminAtha ke tIna kalyANaka hue| kucha logoM kI mAnyatA hai ki udayagiri vidizA meM bhagavAna zItalanAtha ke garbha, janma, tapa aura kevalajJAna kalyANaka hue the, yadyapi isakA Thosa AdhAra upalabdha nahIM hai| kalA kSetra- isa kSetra meM aise sthAna bhI haiM jo na to siddha kSetra haiM na atizaya kSetra haiM kintu phira bhI kalA, purAtattva aura itihAsa kI dRSTi se mahattvapUrNa haiN| inameM gvAliyara, ajayagar3ha, khajurAho, panihAra baraI, tripurI Adi pramukha haiN| ina kSetroM meM tIrthaMkara mUrtiyAM hajAroM kI saMkhyA meM upalabdha haiN| inameM khaDgAsana mUrtiyoM kI saMkhyA padmAsana mUrtiyoM kI apekSA kama hai| vizeSa rUpa se bundelakhaNDa ke atizaya kSetroM para vizAla.avagAhanA vAlI zAntinAtha bhagavAna kI pratimAyeM sthApita karane kI paramparA rahI hai| gvAliyara kile kI AdinAtha bhagavAna kI 57 phITa UMcI pratimA uMcAI kI dRSTi se dUsare nambara para hai| prathama sthAna para cUlagiri (baDavAnI) kI bhagavAna AdinAtha kI pratimA hai jo 84 phITa UMcI hai| bhArata meM isase U~cI koI bhI pratimA nahIM hai| isI prakAra canderI kI cauvIsI pratimA apane taraha kI eka alaga cauvIsI hai| ina mUrtiyoM kI vizeSatA hai ki inakA varNa zAstroM meM batAye gaye tIrthaMkaroM ke varNa ke anurUpa hI hai| kAlakrama kI dRSTi se guptakAla ke pahale kI koI pratimA ina kSetroM meM nahIM miltii| purAtattva kI dRSTi se vindhya-pradeza, mahAkozala ko jaina purAtattva kA gar3ha kahA jA sakatA hai| yahAM koI vana, parvata, jalAzaya yA durga nahIM hai jahAM jaina mUrtiyAM khaMDita aura akhaMDita dazA meM saikar3oM kI saMkhyA meM na milatI hoN| ina bhUbhAgoM meM candela, kalacuri, pratihAra, tomara aura paramAra zAsakoM ke rAjyakAla meM kalA kA vikAsa druta gati se huaa| isa kSetra meM madhyayuga ke sandhi kAla kI bhI kucha mUrtiyAM prApta hotI haiN| isa kAla meM aSTaprAtihArya aura navagraha yukta jaina pratimAoM ko sindUra potakara dUsare nAmoM se pUjA arcanA karane kI paramparA jainetara paramparA meM bhI prApta hotI hai| jaso, maihara, uMceharA, rIvAM Adi meM aneka jaina mUrtiyoM ko khairAmAI ke nAma se pUjA jAtA hai| ata: yahAM ke kalAkAroM ne kalA pravRttiyoM ko anUThe DhaMga se AtmasAta karake jaina saMskRti ke maulika rUpa ko surakSita rakhane kA prayAsa kiyaa| vindhya pradeza

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..... 15 vindhya kSetra ke digambara jaina tIrtha meM isa yuga meM vividha sthAnoM para jaina dharma ke sabala kendra rhe| bharahuta stUpa jaisI vizvavizruta kalAkRti isI kSetra kI dena hai| khajurAho ke kalAyatana isI bhUmi kI upaja haiN| itanA hI nahIM, purAtana sAmagrI ke avazeSa jahAM bhI milate haiM vahAM jaina sAmagrI kA bar3A bhAga upalabdha hai| yahAM ke kaI makAnoM kI dIvAroM, pharzoM aura sIr3hiyoM meM jaina purAtattva kA svacchanda upayoga milatA hai| isa kSetra meM aneka mUrtiyAM kheta kI jutAI karate samaya bhUgarbha se nikalI huI sunI jAtI haiN| devatAlAba, maU, nAgoda, jaso, nacanA, ucaharA, maihara, ajayagar3ha, pannA, satanA, khajurAho tathA unake nikaTavartI sthAnoM para jaina avazeSoM ke Dhera isa bAta ke sAkSI haiM ki yaha sampUrNa bhUbhAga kabhI jainoM kA kendra rahA hogaa| khajurAho ke 64 yoginI mandira kI pramiti aura devakulikAoM ko dekhakara phargusana ne likhA hai ki mandira nirmANa kI yaha rIti jainoM kI apanI vizeSatA hai, ataH mUlataH isake jaina hone meM mujhe tanika bhI sandeha nahIM hai| digambara paramparA meM bAhubalI kI mUrtiyoM kA pracalana prAcIna kAla se calA A rahA hai| vindhya pradeza tathA mahAkozala meM bAhubalI kI mUrtiyAM tIrthaMkara mUrtiyoM ke sAtha bhI aMkita milatI haiN| isa kSetra kA rIvA eka aisA sthAna hai jahAM kalAvazeSoM kI sAmagrI aneka makAnoM meM lagI hai| una avazeSoM se kaI naye mandira bana gaye haiN| rIvA lakSmaNa bAgavAle nUtana mandira kA nirmANa gurgI ke kalApUrNa avazeSoM se huA hai| rIvA ke kucha purAvazeSa vyaMkaTa vidyA sadana meM surakSita haiN| ke vindhya pradeza ke tIrthoM kA jahAM taka sambandha hai, unake mandiroM, mUrtiyoM aura anya purAtattva zilpa sAmagrI ke AnumAnika nirmANa kAla kA vibhAjana isa prakAra kiyA jA sakatA hai 5vIM se 8vIM zatAbdI taka - tumaina (khaniyAdhAnA ke nikaTa) meM gupta saM0 116 (san 435) kA eka abhilekha upalabdha huA hai jisameM eka hindU mandira ke nirmANa kA ullekha hai| isa AdhAra para yaha anumAna lagAyA jA sakatA hai ki isI kAla meM yahAM jaina mandira aura mUrtiyoM kI pratiSThA prArambha huI hogii| 9vIM - - 10 0vIM zatAbdI - khajurAho ke ghaMTaI mandira aura pArzvanAtha mandira ka nirmANa 10 vIM zatAbdI meM huA thA / patiyAnadAI meM guptakAla athavA 9vIM - 10vIM zatAbdI kA ambikA devI kA mandira jIrNazIrNa avasthA meM prApta hotA hai| isameM 24 jaina deviyoM kI mUrtiyAM eka zilAphalaka meM utkIrNa haiM tathA unake madhya meM ambikA devI kI mUrti hai| 11vIM - 12vIM zatAbdI kI jaina mUrtiyA~- vindhya pradeza meM sarvAdhika jaina mUrtiyAM 1 1vIM

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16 : zramaNa, varSa 64, aMka 1 / janavarI-mArca 2013 12 vIM zatAbdI kI milatI haiN| ina mUrtiyoM para kalcuri, candela aura pratihAra kalA kA pUrA prabhAva dRSTigocara hotA hai / isa kAla kI mUrtiyAM rezandIgiri, bandhA, ahAra, papaurA, khajurAho, ajayagar3ha, khaniyAdhAnA, gholAkoTa, bhiyAdAMta, bIThalA Adi kSetroM meM prApta hotI haiM / 12vIM zatAbdI ke uttarakAlavartI mUrtiyAM to prAyaH sabhI jagaha prApta hotI haiM / ina kSetroM ke tIrthoM kI eka vizeSatA yaha bhI hai ki kucha kSetra to vAstava meM mandiroM ke nagara haiN| sonAgiri meM chatariyoM sahita 100 mandira haiN| isI prakAra papaurA meM 107, rezandIgiri meM 52, mar3hiyA meM 32, droNagiri meM 29, thUvauna meM 25 tathA paTanAgaMja meM 25 mandira haiN| bhoyare bhI mandiroM ke hI laghu saMskaraNa haiN| ye bhoMyare papaurA, sonAgiri, rezandIgiri, AhAra, panihAra, bInA-barahA tathA bandhA kSetroM meM haiM / ' abhilekha :- madhya pradeza meM adhika mahattvapUrNa abhilekha milate haiM jo zilAlekha aura pratimAlekha ke rUpa meM do prakAra ke hote haiN| sarvaprAcIna abhilekha udayagirI (vidizA) ke haiM jo gupta saMvat 106 ( I. saM. 425) ke haiN| isake bAda ke pAMca zatAbdiyoM taka ke koI abhilekha nahIM milte| gayArasapura meM vajramaTha jaina mandira ke nikaTa sthita ATha khambhoM meM se eka para ullikhita lekha vi.saM. 1039 kA hai jisameM kisI bhakta dvArA yahAM kI yAtrA karane kA ullekha hai| isI prakAra khujarAho ke ghaNTaI maMdira ke do lekha kramazaH vi. saM. 1011 aura 1012 ke haiN| gvAliyara saMgrahAlaya meM vi. saM. 1319 kA bhImapura kA mahattvapUrNa lekha surakSita hai| prApta sabhI mUrti lekha 11 vIM zatAbdI ke haiM / 13vIM zatAbdI ke mUrtilekha ahAra, cUlagiri, Una tathA isa pradeza ke vibhinna saMgrahAlayoM meM surakSita haiN| isa prakAra hama dekhate haiM ki vindhya aura bundelakhaNDa kA kSetra sAMskRtika sampadA se paTA par3A hai| vizeSakara sthApatya aura kalA ke kSetra meM to yaha kSetra niHsaMdeha agraNI kSetra rahA hai| yaha kSetra madhyapradeza kI sAMskRtika dharohara ko sameTe pracIna samaya se bhAratIya janamAnasa para apanI chApa chor3atA A rahA hai| aba ina tIrtha kSetroM meM pAyI jAne vAlI purAtAttvika sAmagrI ko saMkSepa meM denA aprAsaMgika nahIM hogA 1. sihauniyA - ahasina nadI ke taTa para sthita yaha nagara prArambha se jaina saMskRti kA kendra rahA hai| yahAM ke rAjA sUrajasena kI jaina dharma meM agAdha zraddhA thI / 10vIM zatAbdI taka yahAM jaina dharma kA pracAra- prasAra rahA hai usake pazcAt muslima zAsakoM

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..... 17 vindhya kSetra ke digambara jaina tIrtha ne yahAM ke mandira ko dhvasta kara diyaa| yahAM navIna jinAlaya meM bhagavAna zAMtinAtha kI lagabhaga 16 phuTa UMcI khaDgAsana pratimA virAjamAna hai| isake donoM ora kunthunAtha aura aranAtha kI 8-8 phuTa UMcI pratimAyeM haiN| isakA nirmANakAla 11vIM zatAbdI hai| isake Asa-pAsa jo anya purAtAttvika sAmagrI prApta huI hai athavA anya hindU devI devatAoM kI jo mUrtiyAM milatI haiM usase patA calatA hai ki sihauniyA madhyayuga meM kalA kI dRSTi se atyanta samRddha thaa| 2. gvAliyara- ise dakSiNa bhArata kA dvAra kahA jAtA hai| gvAliyara durga meM pASANa zilAoM meM ukerI huI lagabhaga 1500 mUrtiyAM haiN| adhikatama avagAhanAvAlI mUrtiyoM meM khaDgAsana meM AdinAtha bhagavAna kI 87 phuTa kI tathA padmAsana meM supArzvanAtha bhagavAna kI 35 phuTa kI hai| yahAM udayagiri guhA mandira se lAyA gayA eka zilAlekha gupta saMvat 106 (san 435) kA hai jisameM tIrthaMkara pArzvanAtha kI pratimA ke nirmANa karAne kA ullekha hai| do anya zilAlekha 13vIM zatAbdI ke haiN| zvetAmbara AcArya zIlavijaya evaM AcArya saubhAgya vijaya ne ise bAvanagajA batAyA hai| pArzvanAtha kI padmAsana pratimAoM meM yaha sabase vizAla hai| gvAliyara kA kendrIya purAtattva saMgrahAlaya yahAM ke gurjarI mahala meM sthita hai jo isa kSetra kI kalA aura sthApatya ke anupama udAharaNa saMjoe hue hai| yahAM 13 jaina dharmazAlAyeM haiN| gvAliyara mandira kI bhavya mUrtiyAM 3. manaharadevaH zrI zAntinAtha digambara jaina atizaya kSetra manaharadeva gvAliyara jile ke pichaura tahasIla meM eka pahAr3I para sthita eka atizaya kSetra hai| pahAr3I para eka jaina mandira tathA talahaTI meM bhI do mandira haiN| pahAr3I para sthita mandira meM mUlanAyaka ke rUpa meM seTha pADAzAha dvArA pratiSThita bhagavAna zAMtinAtha kI 15 phuTa UMcI kAyotsargAsana vAlI pratimA jo aba sonAgiri pahuMcA dI gayI hai, atyanta manohArI hai| yahAM 11vIM - 12vIM zatAbdI kI mUrtiyAM upalabdha hotI haiN|

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18 : zramaNa, varSa 64, aMka 1 / janavarI-mArca 2013 4. sonAgiri- ise svarNagiri tathA zramaNagiri bhI kahate haiN| yaha parama pAvana siddha kSetra hai| prAkRta nirvANakANDa ke anusAra sonAgiri zikhara se naMga-anaMga kumAra kula sAr3he pAMca karor3a muniyoM ke sAtha mokSa pdhaare| isa giri para 77 jinAlaya, 13 chatariyAM, 5 kSetrapAla, tathA talahaTI meM kula 17 jinAlaya haiM jinameM bhagavAna AdinAtha, pArzvanAtha, neminAtha, RSabhadeva, candraprabha evaM mahAvIra ke mandira haiN| yahAM ke mandira samUha meM sabase prAcIna mUrti vi0saM1233 kI hai| siddhakSetra sonAgiri 5. panihAra-baraI- gvAliyara se AgarA-zivapura roDa para 32 ki.mI. kI dUrI para dAIM ora baraI gAMva tathA mukhya sar3aka se bAIM ora panihAra hai| panihAra kA lAla pASANa dvArA nirmita cauvIsI mandira vibhinna tIrthaMkaroM kI kula 18 mUrtiyoM vAlA hai| caraNa caukI para utkIrNa cinhoM ko dekhane para aisA nahIM lagatA ki ye mUrtiyAM tIrthaMkaroM kI haiN| ina mUrtiyoM meM adbhuta dvandva ke darzana hote haiN| inakI pratiSThA saMvat 1429 meM huii| ina mUrtiyoM para candela kalA kA prabhAva parilakSita hotA hai| baraI meM panihAra kI mUrtiyoM ke lagabhaga 100 varSoM bAda mandira aura mUrti kA nirmANa huA hai| yahAM UMce TIle para prAcIna jaina mandira ke bhagnAvazeSa upalabdha haiM jisameM kucha garbhagRha hI bace haiN| pahale garbhagRha meM 16 phuTa UMcI tIrthaMkara pratimA kAyotsargAsana meM virAjamAna hai| dUsare meM khaDgAsana meM 18 phuTa UMcI pratimA virAjamAna hai| isI prakAra tIsare aura cauthe garbhagRha meM tIrthaMkara mUrtiyoM ke avazeSa prApta hote haiN| 6. khaniyAdhAnA aura usake nikaTavartI kSetra- khaniyAdhAnA basaI sTezana se 37 ki.mI. canderI se 53 ki.mI. tathA zivapurI se 102 ki.mI. dUra avasthita hai| yahAM kI prAcIna mUrtiyoM meM do digambara jaina mandira kI haiM inameM se eka mandira meM vi.saM. 1100, 1210 tathA 1318 kI prAcIna pratimAyeM virAjamAna haiN| isa kSetra ko caurAsI digambara jaina tIrtha kSetra kahate haiN| khaniyAdhAnA ke AsapAsa milanevAlI pracura

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vindhya kSetra ke digambara jaina tIrtha ..... : 19 jaina purAtana sAmagrI se patA calatA hai ki isa kSetra meM jaina kalA kI bahuvidha saMracanA huii| isa kSetra meM gUDara, golAkoTa, pacarAI atizaya kSetra bhI haiM jinameM aneka jainamandira tathA jaina mUrtiyoM evaM mandiroM ke bhagnAvazeSa avasthita haiN| 7. bajaraMgagar3ha -zrI zAMtinAtha digambara atizaya kSetra bajaraMgagar3ha gunA se 7 kimI. dakSiNa kI ora sthita hai| yaha parvatamAlAoM se ghirA hone ke kAraNa atyanta ramaNIka hai| yahAM kA sabase bar3A atizaya yahAM para seTha pADAzAha dvArA nirmita bhagavAna zAntinAtha kI 15 phuTa UMcI pratimA, tathA usake donoM ora kunthunAtha kI 11 phuTa UMcI kAyotsarga mudrA meM avasthita pratimAeM haiN| mandira ke sAmane maidAna hai jo cahAradIvArI se ghirA hai| dvAra para bhavya chatarI hai| tInoM pratimAoM ke hAthoM ke nIce pRthak-pRthak saudharmendra aura usakI zacI hAthoM meM camara liye hue haiN| donoM ora kI dIvAroM meM painala haiM jinameM tIrthaMkaroM kI mUrtiyAM banI huI haiN| isa mandira ke atirikta do aura mandira bajaraMgagar3ha meM haiM, eka meM bhagavAna kI kRSNavarNa kI pratimA (saMvat 1949 kI) hai tathA tIsarA jinAlaya jo copeTa nadI ke kinAre sthita hai, ko TarakA vAlA mandira kahate haiN| isa nagara ke mUsAgar3ha, jharakhona, sArakhona, jainAgara Adi nAma bhI milate haiN| 8. thUvauna- zrIdigambara atizaya kSetra thuvauna gunA kI muMgAvalI tahasIla meM pArvatya pradeza meM avasthita hai| isa kSetra se aneka atizaya kI kahAniyAM jur3I haiN| bauddha sAhitya meM isakA nAma tumbavana prApta hotA hai jo aba tumaina hai| isa atizaya kSetra para mandiroM kI kula saMkhyA25 hai jinameM bhagavAna AdinAtha, abhinandananAtha, arahanAtha, zAntinAtha, candraprabha, pArzvanAtha evaM mahAvIra kI pratimAeM virAjamAna haiN| 9. canderI- madhyapradeza ke gunA jile meM betavA nadI ke taTa para sthita canderI bhagavAna ajitanAtha ke mandiroM ke liye prasiddha rahI hai| bauddha aura jaina sAhitya meM isa janapada kA ullekha milatA hai| yahAM kI cauvIsI kalApUrNa evaM tIrthaMkaroM ke hI varNa ke kAraNa bundelakhanDa ke tIrtha-kSetroM meM apanA viziSTa sthAna rakhatI hai| saMvat 1350 ke AsapAsa nirmita yahAM ke mandira meM 24 tIrthaMkaroM kI padmAsana-sthita mUrtiyAM haiN| inameM 16 svarNa kI, 2zveta varNa kI, 2 zyAma varNa kI, 2 harita varNa kI tathA 2 rakta varNa kI haiN| muslima itihAsakAroM meM alabarUnI ne sarvaprathama canderI kA ullekha kiyA hai? yaha prAcIna kAla meM jaina saMskRti kA kendra rahA hai| 10. khandAragiri- yaha kSetra canderI kile ke dUsare tIsare daravAjoM ke bIca canderI se tIna ki.mI. dUra par3atA hai| vartamAna canderI meM kucha zatAbdI pUrva balAtkAragaNa kI

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20 : zramaNa, varSa 64, aMka 1 / janavarI - mArca 2013 jerahaTa zAkhA kA atyadhika prabhAva thaa| yahAM kucha bhaTTArakoM ne apanA upapITha bhI banA rakhA thaa| yaha guhA mandiroM kA samUha hai / kandarAoM ke kAraNa ise kandarAjI kahA jAne lagA jo bAda meM khandAragiri ho gyaa| pahAr3a ke nIce talahaTI meM bhaTTArakoM kI chatarI aura cabUtaroM ke pAsa eka pASANazilA meM kSetrapAla ukere gaye haiN| usake sAmane sar3aka ke dUsarI ora eka mAnastambha banA hai jisameM caturmukhI tIrthaMkara pratimA virAjamAna hai| isake nikaTa hI dharmazAlA, kuAM tathA pUjanAdi ke liye maNDapa banA huA hai jo yaha dyotita karatA hai ki yahAM tIrthayAtrI bhArI saMkhyA meM Ate rahe hoNge| yahAM do guphAyeM kramazaH 13vIM evaM 16vIM zatAbdI kI haiM kintu saba milAkara 6 guphAyeM haiN| 11. gurIlAgiri - zrI digambara jaina atizaya kSetra gurIlAgiri lalitapura canderI mArga para lalitapura se 30 kimI. kI dUrI para avasthita hai| yahAM bhI seTha pADAzAha dvArA nirmita mandira meM bhagavAna zAntinAtha kI pratimA hai| isa kSetra ke atizayoM meM jaina aura ajaina donoM kI zraddhA hai| yahAM zAntinAtha mandira ke nikaTa do sthAna ullekhanIya haiMeka siddhabAbA dUsarA pADAzAha ghATa / yahAM bAda meM 10-12 mandira aura bane / eka cauvIsI mandira meM do padmAsana tIrthaMkara mUrtiyAM 48 dalavAle kamala para virAjamAna haiM jinake sira kaTe hue haiN| bhagna 600 mUrtiyAM mandira ke parakoTe kI dIvAroM se TikAkara rakhI haiN| 12. bUr3hI canderI- bUr3hI canderI vartamAna canderI se uttara aura uttara-pazcima kI ora 14 kimI. dUrI para sthita hai / zatAbdiyoM se yahAM mandiroM ke bhagnAvazeSa par3e haiM jo 15vIM zatAbdI meM hue hindU zAsakoM para muslima zAsakoM kI barbaratA kA pramANa haiN| isa nagara kA ullekha phArasI itihAsakAra phariztA, ibnabatUtA Adi ne kiyA hai|" san 1335 ke AsapAsa taka yaha nagara sampanna nagara thA jisakI sthApanA candela rAjAoM ne kI thii| yaha eka pahAr3I para sthita hai| yahAM jaina zilpa aura sthApatya kA ullekhanIya vaibhava bikharA par3A hai| saMvat 2001 meM jaina samAja ne isakA jIrNoddhAra kiyA aura saikar3oM mUrtiyAM jamIna khodakara yA jaMgaloM se prApta kI gyiiN| yahAM kI mUrtiyoM kI vizeSatA hai ki ve alaMkRta haiM / prApta mUrtiyoM se patA calatA hai ki prAcInakAla meM yaha tIrtha rahA hogA kintu aba yahAM koI tIrtha nahIM hai / 13. AmanacAra- yaha canderI se 29 ki.mI. para avasthita hai| yahAM hara jagaha jaina mUrtiyAM bikharI par3I haiM jo yahAM jaina tIrtha kA sUcaka hai| gAMva ke eka mandira meM prAcIna kAla kA eka sahasrakUTa caityAlaya hai / yaha zilpa sauSThava kA adbhuta namUnA hai| mUrtiyAM 11vIM - 12vIM zatAbdI kI pratIta hotI haiN|

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vindhya kSetra ke digambara jaina tIrtha .... : 21 14. bhAmauna- bhAmauna bIThalA se 6 kimI0 tathA maholI sI 8 kimI. dUra hai| yahAM bhI mandiroM ke bhagnAvazeSa par3e haiM jinameM jaina mUrtiyAM bar3I saMkhyA meM pAI jAtI haiN| 15. bhiyAdAMta- yaha urvazI nadI ke kinAre canderI-IsAgar3ha roDa se 13 kimI. dUra sthita hai| yahAM ke mandiroM meM padmAsana tIrthaMkara mUrti mUlanAyaka ke rUpa meM pratiSThita hai| grAmINa ise baiThAdeva kahate haiN| isa pratimA ke kAraNa ise atizaya kSetra kahA jAtA hai| ahIra, gUjara ise bhImasena bAbA kahate haiN| 16. bIThalA- yaha kSetra canderI se 17 kimI. dUrI para maholI ke nikaTa gunA jile meM hai| yahAM se 2 pharlAga para eka prAcIna jaina mandira hai tathA usake Asa-pAsa kaI mandiroM ke bhagnAvazeSa par3e haiN| ina avazeSoM meM bhagavAna sambhavanAtha aura munisuvrata kI mUrtiyAM pahacAnI jAtI haiN| ye mandira aura mUrtiyAM lagabhaga 12 vIM zatAbdI ke pratIta hote haiN| 17. papaurA- papaurA atizaya kSetra hai| yaha TIkamagar3ha jile meM kAnapura-sAgara mArga para TIkamagar3ha se 5 kimI. kI dUrI para sthita hai| suramya vRkSAvalI se ghire vizAla maidAna meM eka parakoTa ke andara 107 gaganacumbI mandira haiM jo 12vIM zatAbdI se 20vIM zatAbdI taka ke nirmita haiN| yahAM ke sabase prAcIna cAra mandira haiM-, mahAvIra, candraprabha, pArzvanAtha aura candraprabha mndir| lagabhaga isI kAla meM merumandiroM kI isI prakAra kI racanA ahAra aura sonAgiri meM huI prApta hotI hai| yahAM sthita do bhoyaroM meM se eka meM bhagavAna AdinAtha kI kRSNa pASANa kI pAlizadAra manojJa pratimA hai| isa mUrti ke donoM aura do mUrtiyAM 800 varSa se kucha adhika prAcIna haiN| ina bhoyaroM se aisA lagatA hai ki ye bhoMyare bhI ahAra, bandhA aura papaurA Adi sthAnoM ke bhoyaroM ke Asa-pAsa ke kAla meM hI bane hoNge| ina bhoyaroM kA uddezya mUrtiyoM kI surakSA thaa| yahAM mAnastambha aura dharmazAlAyeM bhI prApta hotI haiN| 18. ahAra-zrI digambara atizaya kSetra ahArajI TIkamagar3ha-baladevagar3ha roDa para TIkamagar3ha se 19 kimI. para sthita hai| kahA jAtA hai ki yahAM ke zAntinAtha mandira kA nirmANa pADAzAha ne rAMgA ke cAMdI ho jAne para usa cAMdI ke mUlya se karavAyA thaa| itihAsa graMthoM meM isakA eka nAma madanezasAgapura bhI milatA hai| yahAM bhUgarbha aura *bAhara se aneka khaMDita-akhaMDita jaina mUrtiyAM prApta huI haiN| kucha mUrtiyoM ke lekhoM se bhaTTArakoM ke nAmoM para prakAza par3atA hai| ye nAmollekha 12vIM zatAbdI se 18-19vIM vIM zatAbdI taka ke mUrti lekhoM meM milate haiN| ina bhaTTArakoM meM mAhabasena, uddharasena, devasena, vimalasena, dharmasena, bhAvasena, sahasrakIrti, guNakIrti, malayakIrti Adi kA

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22 : zramaNa, varSa 64, aMka 1 / janavarI-mArca 2013 ullekha milatA hai| bhaTTArakoM ke sAtha kucha AryikAoM ke nAma bhI milate haiN| bhaTTAraka pratiSThAkArakoM ke nAma, nagara Adi ke nAma bhI prApta hote haiN| yahAM sthita mahAvIrapArzvanAtha mandira, merumandira, nayA mandira, bAhubalI mandira, bhUgarbha jinAlaya tathA mAnastambha isa kSetra kI gauravagAthA kahate haiN| 19. bandhA-TIkamagar3ha jile ke bamhaurI-barAnA se 10 kimI. dUrI para sthita yaha digambara jaina atizaya kSetra suramya pahAr3iyoM ke bIca sthita hai| yaha bundelakhanDa ke prasiddha sAta bhoyaroM- pAvA, devagar3ha, sIrona, karaguvAM, bandhA, papaurA aura thUvauna meM se eka hai| ina bhoyaroM meM kucha mUrtiyAM 11vIM-12vIM zatAbdI kI prApta hotI haiN| bandhA kSetra ke bhoyare meM mUlanAyaka pratimA bhagavAna ajitanAtha kI hai| isa mUrti ke eka ora bhagavAna RSabhadeva aura dUsarI ora sambhavanAtha khaDgAsana meM dhyAnalIna haiN| donoM kA pratiSThAkAla vi.saM. 1199 hai| isake AsapAsa kA samUcA kSetra purAtattva kI dRSTi se atyanta samRddha hai| 20. khajurAho-bhAratIya vAstu aura zilpakalA ke kSetra meM khajurAho kA viziSTa sthAna hai| yaha madhyapradeza ke chatarapura jile meM satanA se 120 kimI. tathA pannA se 43 kimI. pazcimottara dizA meM sthita vizva prasiddha paryaTana kendra hai| khajurAho ke hindU aura jaina mandira candela rAjAoM ke zAsanakAla kI samunnata zilpakalA ke utkRSTa namUne haiN| janazruti ke anusAra yahAM kula 85 mandira the kintu prAcIna mindiroM meM se aba kevala 10 mandira hI vidyamAna haiN| yahAM eka hI ahAte meM 32 jinAlaya haiN| isameM pArzvanAtha, AdinAtha Adi kaI jinAlaya 10vIM-11vIM zatAbdI ke bane hue haiN| isakI anta: tathA bAhya bhittiyoM para tIrthaMkara mUrtiyAM, bAhubalI kI mUrti tathA paurANika kathAnakoM se sambandhita dRzya jaise rAma sItA Adi tathA tIrthaMkaroM ke sevaka yakSayakSI, surasundariyAM vibhinna AkarSaka mudrA meM aMkita haiN| pArzvanAtha mandira, khajurAho (I.san 950-970)

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vindhya kSetra ke digambara jaina tIrtha ..... : 23 yahAM mandira na0.1 meM zAntinAtha jinAlaya meM zAntinAtha bhagavAna kI 16 phuTa UMcI khaDgAsana mUrti saMvat 1085 (I0san 1028) kI hai| mandira na0. 8 meM bhagavAna candraprabha kI mUrti 12vIM zatAbdI kI hai| yahAM kA ghaMTaI mandira 10vIM zatAbdI kA hai| isa mandira kI mUlanAyaka pratimA bhagavAna RSabhadeva kI rahI hogI kyoMki pravezadvAra ke lalATa bimba para garuDArUr3hA aSTabhujI cakrezvarI kI mUrti utkIrNa hai| gAMva ke dakSiNa pazcima meM jaina mandiroM kA samUha hai| yahAM ke hindU aura jaina mandiroM meM vAstukalA kI dRSTi se samAnatA pAyI jAtI hai sambhavata: isakA kAraNa yaha hai ki donoM dharmoM ke mandira nirmAtA sthapati eka hI the| khajurAho ke vartamAna jaina mandiroM meM 10vIM zatAbdI kA pArzvanAtha mandira sabase vizAla aura sundara hai| vaha 68 phuTa 2 iMca lambA aura 34 phuTa 11 iMca caur3A hai| yaha mandira kalA vaiziSTya aura adbhuta zikhara saMyojanA kI dRSTi se advitIya hai| yahAM upalabdha 12 jainamUrtiyoM meM pArzvanAtha, mahAvIra, jaina mandira ke dvAra kA siradala, jaina tIrthaMkara, neminAtha kI yakSI ambikA apane donoM putroM ke sAtha, tIrthaMkara kunthunAtha, RSabhadeva, yakSadampati, jaina mAtRkA, sambhavanAtha, padmaprabha kI zAsanadevI manovegA tathA sarvatobhadrikA pratimA ullekhanIya haiN| yahAM ke saMgrahAlaya ke jaina kakSa meM kula 12 jaina mUrtiyAM surakSita haiN| 21. vidizA- vidizA ke jaina kSetra ke rUpa meM pratiSThita hone ke ullekha purAtAttvika avazeSoM ke sAtha-sAtha jaina sAhitya meM bhI prApta hote haiN| jaina mAnyatA ke anusAra ujjayinI ke rAjA caMDapradyota ne vidizA meM eka jaina mandira kA nirmANa karAyA thaa| AryamahAgiri aura suhasti ne vidizA kI yAtrA kI thI aura yahAM prasthApita jIvantasvAmI kI pratimA kA darzana bhI kiyA thaa| jinaprabhasUri ne kalpapradIpa meM isakA vivaraNa diyA hai| rAmagupta ke dvArA tIna jinapratimAyeM yahAM sthApita kI gayI thiiN| abhilekha yukta ina pratimAoM ke prApta hone se jaina dharma ke tatkAlIna prabhAva kA patA calatA hai| vidizA ke najadIka udayagiri ke pahAr3I para jo 20 guphAeM haiM inameM pahalI aura 20vIM guphA jaina dharma se sambandhita hai| 20vI guphA meM san 416 kA eka lekha utkIrNa hai|10| 22. dazapura- dazapura nagara zivanA nadI ke taTa para Adhunika mandasaura se samIkRta kiyA jAtA hai| zakachatrapa kAla meM yaha tIrthasthala ke rUpa meM vidyamAna thaa| yaha guptavaMza aura aulikara vaMzIya rAjAoM kI rAjadhAnI thii| kAlidAsa aura vArAhamihira ne bhI apane sAyitya meM isa nagara kA ullekha kiyA hai| jinaprabha sUri ne kalpapradIpa meM yahAM supArzvanAtha kA mandira hone kA ullekha kiyA hai| yahAM ke nikaTavartI kothaDI,

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24 : zramaNa, varSa 64, aMka 1 / janavarI-mArca 2013 kohalA, cainapura, kethulI, kukkuDezvara, bekher3A aura saMdhArA Adi se bar3I saMkhyA meM madhyayugIna jaina pratimAoM aura maMdiroM ke bhagnAvazeSa prApta hue haiN| 23. rezandIgiri-yahAM kula 51 jinAlaya haiM -36 pahAr3I ke Upara tathA 15 maidAna meN| pArzvanAtha kI mUrti jisake sAtha 13 aura mUrtiyAM nikalI thIM saM. 1109 kI hai| yahAM eka sarovara ke madhya meM jinAlaya banA huA hai| 24. droNagiri- yaha kSetra chatarapura jile kI bijAvara tahasIla meM parvata ke Upara avasthita hai| yahAM pahuMcane ke liye 232 sIr3hiyAM car3hanI par3atI haiN| droNagiri tIrtha kSetra nirvANa kSetra hai| isake zikhara se gurudatta Adi munigaNa nirvANa ko prApta hue| parvata ke Upara kula 28 jinAlaya bane haiM jisameM tigoDAvAloM kA mandira sabase prAcIna hai| ise bar3A mandira bhI kahate haiM, isameM bhagavAna AdinAtha kI eka sAtizaya pratimA saMvat 1549 kI vidyamAna hai| droNagiri kI talahaTI meM seMdhapA grAma hai jahAM eka jaina mandira hai| pArzvanAtha mandira ke nIce eka prAkRtika guphA bhI hai| pUjya gaNezaprasAda varNIjI kA sabase priya kSetra droNagiri thaa| yahAM yAtriyoM ke liye 3 dharmazAlAoM kA nirmANa karAyA gayA hai| isake atirikta pajanArI, bInA-barAhA, paTanAgaMja,ajayagar3ha, kArItalAI, patiyAnadAI bhI makhya tIrthakSetra haiM jahAM pracuramAtrA meM sAMskRtika evaM purAtAttvika sAmagrI prApta hotI hai| isa prakAra hama dekhate haiM ki vindhya aura bundelakhaNDa kSetra ke jo digambara jaina mandira haiM bhale hI ve apane purAne rUpa meM nahIM haiM kintu kalA evaM sthApatya kI dRSTi se ve vizeSa aura prAcIna haiN| inake bhagnAvazeSoM se patA calatA hai ki kisI samaya inakA samunnata rUpa rahA hogA jahAM aneka tIrthayAtrI Ate jAte rahe hoNge| Aja adhikAMza usa sthiti meM nahIM haiM phira bhI unakA dhArmika evaM purAtAttvika mahattva ni:saMdeha hai| sandarbha : jinasena kRta AdipurANa, bhAga-1, bhAratIya jJAnapITha, dillI, 1944, 16vAM parva, zloka152-56, pR.360| (a) kathAsaritsAgara, a0 19 / (ba) Rhys David's Budhist India, p. 28. alaberUnI kA bhArata, prathama khaNDa, pR0202| bhArata ke digambara jaina tIrtha (bhAga-3), balabhadra jaina, bhAratavarSIya digambara jaina tIrthakSetra kameTI, hIrAbAga, mumbaI- prathama saMskaraNa, 1976, pR0 4 / vahI pR0 22 / __

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vindhya kSetra ke digambara jaina tIrtha ..... : 25 prAkRta nirvANakhaNDa-9 pATila DI0 Ara0,kalcarala heriTeja Apha madhyabhArata, gvAliyara, 1952, pR099| bhArata ke digambara jaina tIrtha (bhAga-3), pR 102 / sarakAra dinezacandra, sTaDIja ina jyAgraphI Apha eMzieNTa eMDa meDivala iMDiyA, dillI 1978, p043| lAhA vimalacaraNa, prAcIna bhArata kA aitihiAsika bhUgola, pR0 559-60 / trivedI candrabhUSaNa, dazapura (bhopAla, 1997), pR0154| 10. 11. ****

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26 : zramaNa. varSa 6. 4. aMka 1 / janavarI-mArca 2013 SEE NAS galavAra AN mooper sI sA AUR WA mAra HER ('bhArata ke digambara jaina tIrtha' pustaka se sAbhAra)

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jaina purANoM meM sAmanta vyavasthA kA digdarzana DaoN. pratyuSa kumAra mizrA lekhaka ne bANa ke harSa carita kA ullekha karate hue sAmantoM ke kaI prakAra ginAe haiN| sAmanta vyavasthA kA udbhava mauryakAla se hokara guptakAla meM carama para pahu~ca gyaa| adhInastha rAjA inakI AjJA kA pAlana karate the tathA dhana-dhAnya ke sAtha kanyAoM ko bhI samarpita karate the| adhInastha rAjAoM ko bhI sAmanta kahA jAtA thaa| parantu ve svatantra nahIM hote the| kabhI-kabhI paratantra sAmanta apane pradhAna sAmanta se bagAvata bhI kara jAte the parantu parAjita hone para bahuta adhika apamAnita hote the| jItane para svatantra ho jAte the / jAgIradAra (bhU-svAmI) bhI eka prakAra ke sAmanta the / Aja bhArata meM sAmanta vyavasthA samApta ho gaI hai aura prajAtantra vyavasthA cala rahI hai| - sampAdaka 2 jaina purANoM ke parizIlana se jJAta hotA hai ki jaina purANoM ke praNayana kAla meM sAmanta vyavasthA bhI pracalita thii| rAjA dvArA yuddha-kAla meM adhInastha sAmantoM ko yuddha meM sahayogArtha Amantrita karane aura AvazyakatA par3ane para unheM dUta ke rUpa meM anya rAjA ke yahA~ bhejane kA ullekha padma purANa meM upalabdha hotA hai| jaina purANoM meM yaha ullekha bhI samupalabdha hai ki adhInastha rAjA yA sAmantagaNa apane svAmI ko kulaparamparAnusAra dhana-dhAnya, kanyA tathA anya aneka vastue~ dekara unakI ArAdhanA karate the|' mleccha rAjA cAmarI gAya ke bAla aura kastUrI mRga kI nAbhi apane svAmI ko bheMTa meM pradAna karate the| adhInastha rAjA sAmanta vRSa, nAga, bAnara Adi cihnita patAkAe~ dhAraNa karate the|' maNDalezvaroM (sAmantoM) ke rAjAdhirAja (rAjendra) ke darzanArtha Ane kA ullekha padma purANa meM bhI prApya hai| jaina purANoM ke ukta tathyoM kI puSTi abhilekhIya sAkSyoM se bhI hotI hai| abhilekhIya sAkSyoM se yaha bhI vidita hotA hai ki guptakAla se sAmanta vyavasthA kA prAdhAnya ho jAtA hai| jaina purANoM ke praNayana kAla ke jainetara sAkSyoM se bhI sAmanta vyavasthA kI puSTi hotI hai| samudragupta kI prayAgaprazasti meM utkIrNa hai ki adhInastha rAjA apane svAmI ko yathAzakti dhana, sampatti, evaM kanyA Adi upahAra svarUpa pradAna kara svAmI dvArA anudiSTa cihna dhAraNa karate the|' DaoN. rAmazaraNa zarmA ke matAnusAra sAmanta vyavasthA kA udbhava mauryottara kAla evaM vikAsa gupta kAla meM huA thaa| chaThIM zatI

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28 : zramaNa, varSa 64, aMka 1 / janavarI-gArca 2013 meM vijita jAgIradAroM ko sAmanta ke rUpa meM mAnyatA pradAna kI gayI thii| kauTilya ne par3osI jAgIradAroM kI svatantra sattA kA bhI ullekha kiyA hai| pA~cavIM zatI meM sAmanta zabda dakSiNa bhArata meM bhUsvAmI kA bodhaka bana gayA thaa|12 pA~cavIM zatI ke antima bhAga meM dakSiNa tathA pazcimI bhArata ke dAnapatroM meM sAmanta zabda kA prayoga jAgIradAra (bhUsvAmI) ke artha meM huA hai|13 sAmanta, mahAsAmanta, anuraktasAmanta, AptasAmanta, pradhAnasAmanta, pratisAmanta tathA karadIkRtamahAsAmanta Adi zabdoM kA prayoga kara bANa ne harSacarita meM sAmantoM kA vargIkaraNa kiyA hai| ye sabhI sAmanta apane-apane svAmI ke sambandhoM ke kAraNa pRthak-pRthak the|4 sAmanta varga ke vyaktiyoM kA uddezya Amoda-pramoda pUrvaka jIvana yApana karanA thaa| zAsana ke sAtha ve ArAma aura vilAsitA sambandhI sAmagriyoM kA pUrNa upabhoga karate the| sAmanta, zreSThi aura samrATa ye tInoM varga nAgarika sabhyatA ke pratinidhi the| nAgarika jIvana Arthika samRddhi kA jIvana hai| vilAsa aura ArAma donoM ko hI isa jIvana meM sthAna prApta hai| kRSaka evaM sAmAnya varga ke vyakti, grAmya sabhyatA ke pratIka haiN| yadyapi grAmoM kA Arthika stara Aja se kahIM unnata thA, to bhI nAgarika jIvana kI apekSA grAmINa jIvana vaibhavahIna aura asamRddha thaa| nAgarika sabhyatA kI dRSTi se jIvana ke dasara5 pradhAna bhoga mAne gaye haiM- (1) ratna (2) deviyA~ (3) nagara (4) zayyA (5) Asana (6) senA (7) nATyazAlA (8) vartana (9) bhojana aura (10) vaahn| vaibhava aura aizvarya ke prApta hone para hI svarNa, rajata ke pAtroM meM susvAdu aura puSTikara bhojana grahaNa karane kI kAmanA jAgRta hotI hai| uttamazayyA,Asana aura vAhana bhI vaibhava sampanna vyakti prApta karatA hai| nagara meM nivAsa karane vAle vyakti prabuddha aura suruci sampanna hote haiN| Arthika samRddhi ke sAtha ukta dasa prakAra ke bhogoM kA sambandha hai| arthazAstra meM tIna prakAra ke upabhogoM kA varNana AtA hai- tAtkAlika upabhoga, utpAdaka upabhoga aura sthagita upbhog| tAtkAlika upabhoga vaha hai jisase vastu kI upayogitA tatkAla samApta hokara AvazyakatA kI pUrti usI kSaNa ho jaaye| ukta dasa upabhoga ke sAdhanoM meM bhojana, vAhana evaM ramaNiyA~ tAtkAlika upabhoga ke sAdhana haiN| utpAdaka upabhoga kA tAtparya kisI vastu ke utpAdana kArya meM prayoga se hai| yathA, bIja, udyogazAlA ke yantra aadi| sthagita upabhoga kA artha hai bacAkara bhaviSya meM upabhoga ke lie rakhanA, yathA-ratna, annasaJcaya evaM vibhUti aadi| .

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jaina purANoM meM sAmanta vyavasthA : 29 jinasena ne 16 Adi purANa meM bharata cakravartI rAjA kI samRddhi kA citraNa svayaM karate hue likhA hai nAnAratnanidhAnadezavilasatsaMpattigurvImimAM sAmrAjyazriyameka bhoganiyatAM kRtvA'khilAM pAlayan / yo'bhUnnaiva kilAkulaH kulavadhUmekAmivAGkasthitAM so'yaM cakradharo'bhunak bhuvamamUmekAtapatrAM ciram / / isase spaSTa hai ki Adi purANa kA bhArata ratnoM, nidhiyoM aura sabhI prakAra kI sampattiyoM se yukta eka sampanna deza thA / kucha vicArakoM ke anusAra rAjanItika evaM prazAsanika pravRttiyoM ke kAraNa rAjya vyavasthA kA sAmantavAdI DhA~cA mauryottarakAla aura vizeSakara gupta kAla meM prArambha huaa|17 chaThIM zatAbdI meM vijita jAgIradAroM ko sAmanta ke rUpa meM vyavahRta kiyA jAne lgaa|18 kauTilya arthazAstra meM bhI ina par3osI jAgIradAroM kI svataMtra sattA kA pramANa milatA hai|" mauryakAla ke pazcAt isakA prayoga par3osI bhUmi ke aucitya ke lie kiyA jAne lagA na ki jAgIradAra ke rUpa meN| 21 pA~cavIM zatAbdI meM, sAmanta, zabda kA prayoga dakSiNa bhArata meM bhUsvAmI ke artha meM kiyA jAne lgaa| zAntivarmana ( I. san 425 - 475 ) ke pallava abhilekha meM sAmanta kudAmAnayAH kA ullekha prApta hotA hai / 22 usI zatAbdI ke antima kAla meM dakSiNI aura pazcimI bhArata ke dAnapatroM meM sAmanta kA ullekha jAgIradAra (bhUsvAmI) ke artha meM prApta hotA hai| 23 uttara bhArata meM sarvaprathama isakA prayoga usI artha meM baMgAla abhilekha aura maukharI zAsaka anantavarmana ke barAbara pahAr3I guphA abhilekha meM ullikhita hai, jisameM usake pitA ko sAmanta kudAmanI: (bhUsvAmiyoM meM sarvazreSTha ) kahA gayA hai| 24 dUsare yazodharavarmana (I. san 525-535) ke maMdasaura stambha lekha meM bhI sAmanta kA ullekha pAyA jAtA hai, jisameM vaha samasta uttara bhArata ke sAmantoM ko apane AdhIna karane kA dAvA karatA hai| 25 samarAiccakahA meM sAmantavAdI prathA kA bhI ullekha prApta hotA hai| sAmanta 26 loga rAjA-mahArAjAoM ke AdhIna hokara zAsana karate the| ve karadAtA nRpati ke rUpa meM jAne jAte the tathA rAjA mahArAjAoM kA sammAna karate the| 27 sAmantoM ke pAsa apanI nijI senA evaM durga rahate the / 28 phira bhI ve svataMtra zAsaka kI AjJA ke viruddha kArya nahIM karate the| vAkATakoM ke sAmanta nArAyaNa mahArAja aura zatrughna mahArAja, vainya

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30 : zramaNa, varSa 64, aMka 1 / janavarI-mArca 2013 gupta ke sAmanta rudraTa, aura kadamboM ke sAmantaM bhAnuzakti ko apane hI rAjya ke kucha grAmoM kI mAlagujArI dAna karate samaya apane samrAToM kI anumati lenI par3atI thii|" rASTrakUTa zAsaka govinda tRtIya kA sAmanta budhavarSa ne bhI eka grAma dAna karane ke lie apane samrATa se AjJA mA~gI thii| rASTrakUTa nRpati dhruva ke sAmanta zaMkaragaNa ne bhI grAma dAna kI AjJA mA~gI thii|31 isI prakAra paramAra nareza jayavarmA ke Adeza se usake sAmanta gaMgadeva ne bhUmi dAna kI thii|32 sAmanta nRpati yuddha-kAla meM zatru para vijaya pAne kI lAlasA se apane samrAToM ko sainyabala kI sahAyatA bhI karate the|33 anya sAkSyoM se bhI patA calatA hai ki sAmanta loga apane samrAToM ko sainika madada karate the|34 dakSiNa karnATaka kA narasiMha cAlukya (915 I.) apane samrATa kI ora se pratihAra samrATa mahIpAla ke viruddha yuktaprAMta meM jAkara lar3A thaa|35 . kabhI-kabhI sAmanta-nRpati svataMtra zAsaka banane ke lie apane svAmI samrATa ke viruddha vidroha bhI kara dete the jisakA damana karane ke lie svAmI-nRpati sainya zakti kA sahArA lete the|6 kabhI-kabhI unase vijetA kI azvazAlA, hastizAlA Adi meM daMDa svarUpa jhADU lagavAI jAtI thii| kendrIya sattA kamajora par3ane para sAmanta-nRpati svataMtra bhI ho jAte the| yathA gurjara pratihAra sAmrAjya kI avanati para usake aneka sAmantoM ne 'mahArAjAdhirAja paramezvara' Adi upAdhiyA~ dhAraNa kara lI thii|38 samarAiccakahA meM mahAsAmantoM kA bhI ullekha hai jo svataMtra samrAToM ke samAna hI vaibhava vAle aneka sAmantoM ke adhipati tathA samrATa ke atyanta vizvasanIya vyakti hote the|39 mahAsAmantoM ke svataMtra rAjAoM se vaivAhika sambandha bhI hote the| unake adhikAra meM unakI nijI senA, durga tathA koSa Adi hote the| ata: vaha svataMtra samrATa kA nikaTastha, vizvasanIya aura lagabhaga unhIM kI taraha sampanna samajhA jAtA thaa| harSa ke darabAra meM aneka mahAsAmanta aura rAjA upasthita the, inakI tIna zreNiyA~ thI-prathama zreNI meM ve zatru mahAsAmanta Ate the jo jIta lie gaye the| dUsarI zreNI meM ve rAjA Ate the jo samrATa ke pratApa se anugata hokara vahA~ Aye the| tIsarI zreNI ke ve nRpati the jo samrATa ke anurAgavaza AkRSTa hue the|42 aparAjitapRcchA graMtha ke anusAra laghu sAmanta kI Aya 5 sahasra, sAmanta kI Aya 10 sahasra, mahAsAmanta athavA sAmanta mukhya kI Aya 20 sahasra kArSApaNa honI caahie| aparAjitapRcchA meM yaha bhI ullikhita hai ki mahArAjAdhirAja paramezvara kI upAdhi dhAraNa karane vAle samrATa ke darabAra meM cAra maNDaleza, bAraha mANDalika, solaha

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jaina purANoM meM sAmanta vyavasthA : 31 mahAsAmaMta, battIsa sAmaMta, eka sau sATha laghu sAmaMta tathA cAra sau caturAzika (caurAsI) upAdhidhArI hone caahie| ina sabhI ullekhoM se spaSTa hotA hai ki samarAiccakahA meM ullikhita sAmanta, mahAsAmanta samrAToM ke adhIna kara dAtA ke rUpa meM zAsana karate the, jinameM mahAsAmanta kA pada sAmantoM se U~cA hotA thaa| sandarbha & ; on - ... * 24-25 12. padma pu. 371/10 / vahI 66/12 / mahA pu. 27/152; harivaMza pu. 11/113-20 / mahA pu. 28/42; harivaMza pu. 11/19 / padma pu. 102/126 / vahI 2/82 / altekara - rASTrakUTAja aiNDa deyara TAimsa, pUnA, 1967, pR. 265; kumArapAlaprabandha pR. 42; iNDiyana aiNTIkviTa 6,9,12 / / ilAhAbAda stambha lekha 23; udayanArAyaNa rAya- vahI pR. 68 Ara. esa. zarmA- bhAratIya sAmantavAda, dillI, 1973, pR. 102/126 / Ara. esa. zarmA- vahI, pR. 24-25 / arthazAstra 1/6 / rAjabalI pANDeya- hisTArikala eNDa liTarerI insikripsansa, naM. 19, 1-3 / lallanajI gopAla - sAmantaH iTsa vairiMga sigamIphikensa ina aiMsiyaNTa iNDiyA, jarnala oNpha da eziyATika sosAiTI, apraila 1963 / vAsudeva zaraNa agravAla - harSacarita: eka sAMskRtika adhyayana, pariSTi 1 / Adi. pu. 2/37/142-143 / vahI 2/7/202 / Ara. esa. zarmA- bhAratIya sAmantavAda, pR.2| vahI pR. 24-25 / arthazAstra 1,6 / manusmRti 8,268-9; yAjJavalkya 2,152-3 / vI. ena. dattA-hindU lA Apha inaheriTensa, pR. 27 / rAjabalI pANDeya-pUrvokta, naM. 29, 1-3 / lallana jI gopAla- pUrvokta, apraila 1963 / kArpasa insakripsans iMDikairama, 3, naM. 49, 1-4 / 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24.

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32 : zramaNa, varSa 64, aMka 1 / janavarI-mArca 2013 selekTa insakripsansa, pR. 394, paMkti 5 / sama. ka. 2, pR. 1475, pR. 365, 383, 481,82, 485, 487; 7 pR. 633, 6358, 8419, 936, 961-62, 964, 973, 976, 978 / vahI 7, pR. 726 / vahI 2, pR. 147-48 / iNDiyana hisTArikala kvArTaralI 6, pR. 53, iMDiyana aiMTIkviTa 6, 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39. 40. 41. 42. 43. 44. pR. 31-32 / iMDiyana aiMTIkviTa 12, pR. 15 / ipi. iMDi. 9, pR. 195 / vahI 9, pR. 120-123 / vahI 12, pR. 101 / altekara - rASTrakUToM kA itihAsa, pR. 265 / sama. ka. 1, pR. 27, 2147, 153-54, 8 pR. 771-72 / kumArapAla prabandha, pR. 42 / ipi. iMDi. 18, pR. 248 / vahI 1, pR. 193,3,pR. 261-7/ sama. ka. 2, pR. 79 se 83;5,472 / vahI 2, pR. 79-83 // vahI 2, pR. 79-83 // vAsudeva zaraNa agravAla- pUrvokta, pR. 43 / aparAjitapRcchA 82,5-10, pR. 203 / vahI 78, 32-34| ****

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12vIM se 15vIM sadI ke madhya jaina samudAya kI sthiti DaoN0 zivazaMkara zrIvAstava vidvAn lekhaka kA yaha Alekha 12vIM se 15vIM sadI ke madhya jaina samudAya kI sthiti kA samIcIna evaM pramANika citraNa prastuta karatA hai| lekhaka ne AcArya hemacaMda ke triSaSTizalAkA-puruSacarita, prabhAcaMdrasUrI kA prabhAvaka caritra, jinaprabhasUrI kA vividha tIrthakalpa ityAdi jaina granthoM tathA vividha paMthoM kI paTTAvaliyoM ke AdhAra para usa samaya meM jaina samudAya kI sthiti ko spaSTa karane kA prayAsa kiyA hai| isa avadhi meM jaina samudAya saMpUrNa bhArata meM kahIM unnata dazA meM thA to kahIM avanata dazA meM | rAjasthAna, gujarAta, madhyapradeza isakI unnata dazA ke sAkSI raheM haiN| jaina dharma ke vikAsa meM tugalaka vaMza, khilajI vaMza tathA sultAnoM ke yogadAna ko bhI citrita kiyA gayA hai| lekhaka kA yaha kArya atyanta hI zrama sAdhya rahA hai tathA hama AzA karate haiM ki lekhaka kI lekhanI aise viSayoM para nirantara calatI rhe| -sampAdaka jaina samudAya eka samarpita, tyAgI, bhikSu manovRtti pradhAna aura dhanI upAsaka varga ke rUpa meM hamAre samakSa atIta kAla se vikhyAta rahA hai| jainiyoM ke lie aitihAsika vRtAntoM meM bhinna-bhinna zabdoM kA prayoga kiyA gayA hai| prAcIna yUnAnI vRtAntoM aura azoka ke zilAlekhoM meM jainiyoM ke lie zravaNa zabda kA prayoga kiyA gayA hai| cInI yAtrI yuvAna- cvAMga (venatsAMga ) apanI yAtrA vRtAnta "zI - yU-cI" meM vivaraNa detA hai ki jainiyoM meM pramukha ziSya bhikSu aura gauNa ziSya zramaNera kahalAte the| jaina srotoM meM kahA gayA hai ki madhyakAla ke prArambha meM unakA samudAya khAsataura para vANijya varga, arthAt mahAjanoM, sUdakhoroM yA saudAgaroM para AdhArita thaa| saudAgaroM aura sUdakhoroM ke lie baranI ne multAnI' zabda kA prayoga kiyA hai| dillI saltanata ke phArasI vRtAntoM meM jaina samudAya ke bAre meM koI vizeSa jAnakArI nahIM prApta hotI hai / ataH 12vIM se 15vIM sadI ke madhya jaina samudAya kI sthiti ke bAre meM jAnakArI kA mukhyasrota jaina srota hI haiN| jainiyoM ke prArambhika itihAsa ko jAnane kA mukhya srota AcArya hemacaMda ( 12vIM sadI) kRta "triSaSTizalAkA - puruSacarita' (The Lives of Sixty- Three Illustrious Persons) hai, jise AcArya ne svayaM mahAkAvya kahA hai| isa kRti ko jaina rAmAyaNa ke nAma se bhI jAnA jAtA hai| isa graMtha ke pariziSTa parva meM isakI TIkA bhI upalabdha hai|" jaina graMtha " lekha

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34 : zramaNa, varSa 64, aMka 1 / janavarI-mArca 2013 paddhati" se rAjya ke dastAvejoM tathA prAcIna evaM pUrva madhyakAlIna gujarAta (9vIM se 15vIM zatAbdI) ke dainika jIvana viSayaka jAnakArI prApta hotI hai| jaina srotoM meM sabase mahattvapUrNa sthAna aMga-prabandha kA hai, jinameM aitihAsika paramparAoM aura kathAoM kA samAveza hai| ina srotoM meM prabhAcaMdrasUrI kA 'prabhAvaka carita' (1277), merutuMga kA 'prabandha ciMtAmaNi' (1306), rAjazekhara kA 'prabandhakoSa' (1308), jinaprabhasUrI kA 'vividha tIrthakalpa' (1326-31) tathA sarvAnanda kA 'jagaducarita' (14vIM sadI) Adi atyanta mahattvapUrNa haiN| jinavijaya muni ne purAtana prabandha saMgraha meM 13vIM aura 14vIM sadI ke bahuta se dUsare prabandhoM ko saMkalita aura saMpAdita kiyA hai| isake alAvA jaina samudAya ke bAre meM jAnakArI jaina kAvyasaMgrahoM se bhI milatI hai, jo apabhraMza, rAjasthAnI aura hindI meM upalabdha haiN| jaina AcAryoM ne nATaka bhI likhe haiN| yazacandra kA 'kumudacandra' (1224I.), jayasiMha kA 'hammIra-mada-mardana' yazapAla kA 'moharAja-parAjaya' (1203I0), meghaprabhAcArya kA 'dharmAbhyudaya' mahattvapUrNa haiN| 'gAthAsahastrI' (1360I0) bhI ullekhanIya hai| ina nItigranthoM meM jainoM ke priya viSaya vairAgya, strI-nindA, brAhmaNa-nindA, tyAga ityAdi para prakAza DAlA gayA hai| isake alAvA vibhinna jaina paMthoM kI paTTAvaliyA~ (jaina muniyoM kI sUciyAM) jaisekharataragaccha aura tapAgaccha Adi se bhI jaina samudAya kI sthiti ke bAre meM mahattvapUrNa jAnakArI prApta hotI hai| ina paTTAvaliyoM dvArA saltanatakAlIna sultAnoM se jaina muniyoM ke sambandhoM tathA sultAnoM dvArA dI gayI suvidhAoM kI jAnakArI ke sAtha-sAtha jaina AcAryoM ke yAtrA-vRtAnta kA bhI vivaraNa prApta hotA hai| kharataragaccha paTTAvalI (racanA 1336-37I0) srota se hameM vidita hotA hai ki jainI sultAnoM ke ilAke meM, unakI AjJA lekara tIrtha yAtrAeM karate the, mUrtiyA~ lagAte the, maMdiroM kA nirmANa aura marammata karAte the| kharataragaccha paTTAvalI meM vivaraNa milatA hai ki rAjanItika asthiratA se utpanna paristhitiyoM ke kAraNa 1191I0 meM jinapatisUrI ajamera ko chor3akara lavaNakheta meM raNaka kelhaNa ke pAsa jAkara rahane lge| Age yaha bhI vivaraNa milatA hai ki 1193I0 meM, aNahilla paTTana meM uthala-puthala ke bAvajUda jaina gRhastha aura AcArya svataMtratApUrvaka dhArmika kArya sampanna karate rahe, jaise- jaina murtiyoM ko pratiSThita karanA, bhinna-bhinna sthAnoM para dhArmika samAroha Ayojita krnaa| aNahilavAr3A paTTana kA rAjakumAra pAla jaina dharma kA anuyAyI aura saMrakSaNa pradAna karane vAlA thaa|12

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12vIM se 15vIM sadI ke madhya jaina .... : 35 rAjasthAna meM jaina dharmAvalambiyoM kI saMkhyA adhika thii| dhanika varga dvArA isa sampradAya ke logoM ko paryApta Arthika sahAyatA milatI thii| jaina sampradAya ke loga jina parvatoM ko pavitra mAnate haiM, unameM Aba, pAlitANA aura giranAra ullekhanIya haiN|13 paMjAba se lekara samudra ke kinAre ke sabhI prasiddha nagaroM meM jaina dharma ko mAnane vAle vyavasAyI rahate the| udayapura aura usake dUsare nagaroM meM prasiddha karmacArI jaina samudAya ke loga the| rAjasthAna meM mevAr3a ke guhilota vaMza dvArA bhI jaina dharma ko saMrakSaNa milA huA thaa| cittaur3a meM nirmita pArzvanAtha kA stambha isakI puSTi karatA hai| mevAr3a ke aneka maMtrI aura rAjya ke adhikAMza karmacArI jainI the|5 rAjaputAnA ke anya rAjyoM ke zAsaka bhI jaina sampradAya ke poSaka the| AcArya jinacaMdra sUrI ne hI mAravAr3a rAjA sUryadeva khIca (Suryadeo Khich) ke putroM Dugar3a (Dugar) aura sugar3a (Sugar) donoM bhAiyoM ke nAma para hI unake gotroM kA nAma diyA aura kahA ki unake kula devatA sarpa haiM, isalie nAgadevatA kI pUjA kreN| 1217 I0 meM inhoMne jaina dharma svIkAra kara liyaa| ye mUlataH rAjapUta the|6 cittaur3a ke mahArAjA berisAla siMha sisaudiyA ne bhI jinacaMda sUrI se prabhAvita hokara jaina dharma svIkAra kara liyA thaa|27 isa avadhi meM jaina samudAya kI gujarAta meM bhI acchI sthiti thii| vastupAla aura tejapAla ne aneka dhArmika samAroha Ayojita kie the| ina sthAnoM ke zrAvaka aura zrAvikAoM (bhikSuoM aura bhikSuNiyoM) kI dazAeM sudhArI aura vidvAnoM ko saMrakSaNa diye| vallabhI, jaina dharma kA mukhya kendra thaa|8 gujarAta ke solaMkI vaMza ke zAsaka jayasiMha siddharAja ke kAla meM prasiddha AcArya hemacaMdra sUrI (1087-1172) kA utkarSa huaa| hemacaMdra dArzanika aura gaNitajJa bhI the| usake uttarAdhikArI kumArapAla (1143-1173) ke kAla meM salAhakAra niyukta hue| hemacaMdra ke prayAsa se jaina maMdira kA nirmANa taraMgA (Taranga) meM huA thaa| hemacaMdra (jinheM unakI ziSya maMDalI 'kalikAla-sarvajJa' kahA karatI thI) ke hI prayAsa se kumArapAla ne gujarAta meM jaina dharma ko rAjakIya dharma ghoSita kiyA aura jAnavaroM kI hatyA para pratibandha lagA diyaa| hemacaMdra ne yoga ke bAre meM bhI janatA ko jAgarUka kiyaa| yoga paddhati ke bAre meM jAnakArI kA acchA srota hemacaMdra kA "yogazAstra" hai|9 gujarAta ke kaccha (mAMDavI)2deg ke prasiddha jaina baniyA jagaDUzAha, jinheM 'seTha', 'sAha-saudAgara', 'dAnavIra' kI upAdhi prApta thI, ne aneka dhArmika samAroha Ayojita karAyA thaa| 1259 I0 meM jagaDUzAha ne bhadrezvara (Bhadreshwar) jaina maMdira kA navanirmANa aura harisiddhi ke maMdira ko anudAna diyaa|21 isake alAvA jagaDUzAha ko kaccha meM bhadrezvara ke nikaTa vasaI (Vasai) ke aitihAsika jaina maMdiroM ke nirmANa aura marammata

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36 : zramaNa, varSa 64, aMka 1 / janavarI - mArca 2013 kA bhI zreya prApta hai|22 1258-59I0 ke akAla ke daurAna, bhArata ke aneka bhAga prabhAvita the, anAja ke mUlya meM vRddhi ho gayI thI aura rAjakIya bhaMDAra khAlI the / usa samaya jagaDUzAha ne logoM ko muphta anAja vitarita kiye the / jagaDUzAha ne aNahilavAr3a ke rAjA vizAladeva ko 4,00,000 mana; siMdha ke rAjA ko 6,00,000 mana; mevAr3a ke rAjA ko 16,00,000 mana; mAlavA ke rAjA ko 9,00,000 mana; banArasa ke rAjA ko 16,00,000 mana; aura dehalI ke sultAna nAsiruddIna mahamUda ko 10,50,000 mana anAja kA dAnaM diyA thaa| 23 kaccha ke jainamuni devasUri ne bhaviSya meM punaH akAla Ane kI bhaviSyavANI kI aura jagaDUzAha se kahA ki isa taraha kI ApadA se niTapane hetu anAja ko saMcita kareM jisase janatA kI sahAyatA kI jA ske| 24 isa udAratA se use itanI prasiddhi milI ki 125859 I0 kA akAla jagaDUzAha akAla kahA jAne lagA / 25 kahA jAtA hai ki vaha zatrunjaya nAmaka jaina tIrtha sthala para bhI gayA thaa| usane aneka jaina dharmazAlAoM kA nirmANa karAyA aura aneka jaina mandiroM ke punarnirmANa para dhana vyaya kiyA thaa| 26 jagaDUzAha kI mRtyu porabandara ke nikaTa jhuNDAlA (Jhundala) meM ho gayI jahA~ usakI smArakazilA baradAI brAhmina (Bardai Brahmin) meM pAyI jAtI hai| 27 jaina paramparA ke anusAra 1321I0 meM gujarAta meM eka bAra phira bhISaNa akAla pdd'aa| taba bhIma nAmaka eka vyApArI ne eka bar3I rakama dAna meM dI thii| isI vyApArI ne bhImasiMha prAsAda nAmaka jaina maMdira kA, jo AbU parvata para sthita hai, saMbhavataH nirmANa karavAyA thaa|28 isa avadhi meM madhya pradeza meM bhI jaina samudAya unnata dazA meM thA / mANDU ke zAsakoM ke rAjyakAla meM na kevala jaina zreSThI bhArI mAtrA meM bahumUlya vastuoM kA vyApAra kara rahe the, apitu mahAjanI (Banking) kA bhI vyavasAya karate hue vittIya ApadAoM se grasta rAjaparivAra ke sadasyoM ko yathocita Arthika sahAyatA pradAna karane ke sAthasAtha, zAsana evaM prazAsana ke ucca padoM para AsIna bhI the| zreSThI tathA vyApArI, saMghapati bar3e paimAne para saMghayAtrAeM sampanna kara rahe the| jhAMjhaNa kumAra ne 1348 I0 meM lAkhoM logoM ke sAtha saMghabaddha hokara tIrthayAtrA kI thI / 29 isa saMgha ke saMrakSaNa kI vyavasthA rAjAoM dvArA kI gayI thii| saMgha yAtrA meM sammilita hone vAloM ko uttama vastra, azva tathA mArga-vyaya Adi bheMTa dI gayI thii| jhAMjhaNa kumAra ke chaH putra cAhar3a, dehar3a, padmasiMha, AlhU aura pAlhU ne bhI saMgha yAtrAeM kI thiiN| pAlhU ne jinacaMdrasUrI kI adhyakSatA meM zrI arbuda aura jIrApallI tIrtha saMgha yAtrA para pracura dhana vyaya kiyA thaa| anya saMghapati, jayatA, jAvar3a, sUrA-seTha, vIrA seTha, saMgrAma siMha sonI Adi the, jo mANDava (mANDa) ke nivAsI the| isa kAla meM saMgha yAtrA kaSTa sAdhya aura

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12vIM se 15vIM sadI ke madhya jaina .... : 37 vipula dhana vyaya vAlA hotA thaa| mArga cora tathA zatru rAjAoM ke utpAtoM se AMtakita thaa|31 aisI sthiti meM saMgha yAtrAoM kA Ayojana saMghapati kI prabhAvazAlitA, unakI dhanADhyatA aura zAsakoM kI rAjya sabhAoM meM prApta mAna pratiSThA ko sahaja siddha karatA hai| jaina zreSThI ucca rAjanItika aura prazAsanika padoM para bhI niyukta hue the aura isa kAraNa unakA sabhI vargoM para acchA prabhAva thaa| kucha parivAra to atyadhika pratiSThita ho gaye the|32 mANDU ke sultAna Alama zAha (alapakhA~) upanAma hozaMgazAha gaurI ke zAsana kAla 1424 I0 meM saMghadhipa holisAhU ne devagar3ha meM garu ke upadeza se muni basantakIrti tathA padyanandi aura kaI tIrthaGkaroM kI pratimAeM sthApita karAyI thii|33 jina mahattvapUrNa zAsakoM se kharatara AcAryoM kI bheMTa huI batAyI jAtI hai, unameM gujarAta ke durlabharAja cAlukya, mAlavA ke naravarmana, trivanigiri ke kumArapAla, dehalI ke madanapAla, ajamera ke arNavarAja aura pRthvIrAja, jAlaura ke udaya siMha aura cacigadeva, dehalI ke sultAna kutubuddIna mubAraka zAha khilajI aura gayAsuddIna tugalaka kA nAma pramukha hai|4 khilajI vaMza ke saMsthApaka jalAluddIna phiroja khilajI (1290-96I0) ke zAsanakAla meM nayana nAmaka jainI aphasara thA, jabaki usakA beTA tugalaka kAla meM merU tamAma meM niyukta thaa|35 jabaki alAuddIna khilajI (1296-1316I0) ke kAla meM TakasAla kA adhikArI ThAkura pherU nAmaka zrImAla jainI thA, jo zahAbuddIna umara, kutubuddIna mubArakazAha khilajI aura gayAsuddIna tugalaka ke kAla meM bhI isI pada para niyukta thaa|6 ThAkura pherU ke putra hemapAla ko apane pitA ke anubhava se lAbha milaa| usane ratna, dravya Adi viSayoM para AdhArita graMtho kI racanA kI, jisameM pramukha haiM- ratna-parIkSA, dravya-parIkSA aadi| aisA pramANa milatA hai ki digambara jaina AcArya mahAsena ne alAuddIna khilajI ke darabAra meM apane virodhiyoM ke sAtha zAstrArtha kiyA thA, jisase sultAna kAphI prabhAvita huA thaa| dillI kA eka aura digambara jaina AcArya pUrNacandra bhI sultAna alAuddIna khilajI ke kAphI najadIka thaa| sultAna ne zvetAmbara paMtha ke jaina AcArya rAmacandra sUrI ko sammAnita kiyA thaa|29 dUsarI ora kharataragaccha paTTAvalI meM alAuddIna khilajI ke zAsanakAla meM jaina sampradAya ke khilApha hue atyAcAroM kA bhI vivaraNa milatA hai| 1313I0 meM jinacandra sUrI ne jaba jAbAlipura (jAlaura) meM eka dhArmika samAroha kiyA to malecchoM ne unake samAroha ko bhaMga kara diyA aura pUre nagara para kabjA kara liyaa| lekina aisA lagatA hai ki sthiti eka-do varSoM meM sAmAnya ho gyii| 1314I0 meM manAla nAmaka eka zrImAla ke beToM aura unake cacere bhAiyoM malha aura dhaMdhU ne dUra-darAja sthita phalUdI ke pavitra maMdira taka, kama se kama tIna sau gAr3iyoM meM bharI tIrthayAtriyoM

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38 : zramaNa, varSa 64, aMka 1 / janavarI-mArca 2013 kI bhIr3a kA netRtva kiyA, bAvajUda isake ki ajamera aura usake Asa-pAsa ke kSetra virodhI muslima phaujoM ke kAraNa AMtakita the|41 aneka jainI, jinhoMne alAudadIna khilajI ke samaya meM islAma dharma svIkAra kara liyA thA, miyAnA rAjapUta khlaaye| (jaisA ki unake nAma ke antima zabda se spaSTa hai) (The Miyana Rajputs, many of whom were Jains (as per their last name) adopted Islam at the time of Alauddine Khilji)^2 gujarAta para alAuddIna khilajI kI vijaya ke bAda samarazAha (samarasiMha)3, ne 1315I0 meM sultAna se gujarAta meM pAlitAnA ke prasiddha zacuMjaya maMdira kA jIrNoddhAra karane kI ijAjata prApta kara lI thii| bAda meM kutubuddIna mubAraka zAha khilajI ne unheM apanA vyavahAraka banA liyA thaa| kharataragaccha paTTAvalI se hI jAnakArI milatI hai ki kutubuddIna mubAraka zAha khilajI se 1318I0 meM ThAkura acalasiMha ne eka pharamAna prApta kiyA aura jainiyoM ke lie kharataragaccha ke pramukha jinacaMdra sUrI (1248-1319I0) ke netRtva meM hastinApura, mathurA, kanyAnayana Adi tIrthoM kI yAtrA kA netRtva kiyaa| (ise saMgha-yAtrA kahA gayA) isa yAtrA meM TakasAla kA adhikArI ThAkura pherU bhI zAmila huA thaa|6 AcArya jinaprabhasUrI kI prazaMsA asapati (khilajI zAsaka) ne bhI kI thI, jisakA ullekha jaina kAvya saMgrahoM meM milatA hai| jisameM kahA gayA hai ki zukla paMcamI aura zukla ekAdazI ke dina saMta jinaprabhasUri ko dehalI meM apane darabAra meM AmaMtrita kiyA thaa| tugalaka kAla meM dillI, mAlavA tathA gujarAta ke jaina vyApAriyoM kA rAjakIya saMrakSaNa meM mahattva bddh'aa| tugalaka zAsana kAla meM jainiyoM ko atyadhika svataMtratA prApta thii| isa vaMza ke sultAnoM ne jaina guruoM kA sammAna kiyA thaa| tugalaka vaMza ke saMsthApaka gayAsuddIna tugalaka ne kharataragaccha ke AcArya jinakuzala sUrI (132082I0) ke ziSya dhanI saudAgara dharma siMha ke pitA rAyapati ke haka meM 1323I0 meM eka pharamAna jArI kiyA thaa|8 pharamAna ke anusAra sainikoM ke saMrakSaNa meM dhanI saudAgara dharmasiMha ke pitA rAyapati tIrthayAtrA para nikale aura jaba tIrthayAtrA se vApasa lauTe to dehalI meM unakA dhUma-dhAma se svAgata kiyA gyaa|9 1323I0 meM hI gayAsuddIna tugalaka ne eka aura pharamAna jArI karake saMgha ko bhImapallI se tIrthayAtrA zurU karane kI ijAjata dI thii|50 siddhasUrI ke ziSya aura kutubuddIna mubAraka zAha khilajI ke vyavahAraka samarazAha (samarasiMha) ko gayAsuddIna tugalaka apane putra ke samAna mAnatA thaa| samarazAha ko sultAna ne telaMgAnA bhejA, jahA~ unhoMne aneka jaina maMdira bnvaaye| Age muhammada bina tugalaka ke kAla meM ve (samarazAha) telaMgAnA ke hAkima bne|51

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12vIM se 15vIM sadI ke madhya jaina .... : 39 muhammada bina tugalaka (1325-51I0) ke kAla meM jaina gRhasthoM, vyApAriyoM aura AcAryoM ko kAphI svataMtratA prApta thI aura aneka kI to sIdhe sultAna taka pahu~ca thii| apanI vidvatApUrNa racanAoM ke sahAre rAjazekhara bhIma, mahendrasUrI, bhaTTAraka siMhakIrti, somaprabhasUrI, somatilaka aura jinaprabhasUrI ko sultAna kI kRpA dRSTi prApta thii|52 jina prabhasUrI kharataragaccha ke AcArya jinakuzalasUrI ke paTTadhara the jinakA muhammada bina tugalaka ke darabAra meM atyadhika prabhAva thaa| isakA vistRta vivaraNa 'vividha tIrthakalpa' tathA dUsare anya graMthoM meM milatA hai| 'vividha tIrthakalpa' meM 1328-29I0 kI eka ghaTanA kA varNana hai| jaba eka zikadAra ne AsInagara para hamalA karake aneka jaina gRhasthoM aura zrAvakoM ko giraphtAra kara liyA aura pArzvanAtha kI mUrti tor3a dii| lekina mahAvIra kI mUrti ko, jo surakSita baca gayI thI, dehalI le jAkara tugalakAbAda meM rakha diyA gayA jahA~ vaha 15 mAha taka turkoM ke saMrakSaNa meM thii| kAlAntara meM muhammada bina tugalaka aura jinaprabhasUri donoM devagiri se dillI phuNce| isase prabhAvita hokara sultAna ne sUrI ko apane darabAra meM bulAkara hAla-cAla pUchA aura apanI bagala meM Asana diyaa| rAta-bhara unase bAtacIta kii| sultAna unake kAvya kauzala aura jJAna se prasanna huA, unheM kucha kambala aura mUlyavAna upahAra tathA eka hajAra gAye bheMTa kI, jinameM se sUrI ne thor3A sA hI svIkAra kiyaa| taba sUrI ne usase zatrujaya, girinAra aura phalabaddhI ke jaina tIrthoM kI surakSA ke bAre meM eka pharamAna jArI karane kI prArthanA kii|53 jinaprabhasUrI ke mArgadarzana meM muhammada bina tugalaka pAlitAnA ke zatrujaya tathA giranAra ke jaina maMdiroM meM bhI gyaa| zatrujaya maMdira meM usane jaina bhaktoM ke sAtha bhakti ke kucha karma saMpanna kiye| usane eka navIna 'bastI upAzraya' (sAdhuoM ke Thaharane ke lie dharmazAlA) kA nirmANa karAne ke lie zAhI muhara lagA huA eka "pharamAna' bhI jArI kiyaa|54 barihAgar3ha zilAlekha meM sultAna dvArA eka gomaTha (gAyoM ke rahane kA sthAna) ke nirmANa kI ghoSaNA kA bhI ullekha milatA hai|55 vividha tIrthakalpa meM hI yaha vivaraNa prApta hotA hai ki barasAta meM eka dina jinaprabhasUrI jaba sultAna ke zAhI mahala meM pahu~ce to sultAna ne kapar3e se unake gaMde paira sApha kiyaa|56 sUrI ne AzIrvAda diyA aura usakI prazaMsA meM kucha pada khe| sultAna prasanna huaa| taba sUrI ne sultAna se prArthanA kiyA ki tugalakAbAda meM rakhI huI mahAvIra kI mUrti unheM pradAna kara dI jaay| mUrti turanta maMgavAkara sUrI ko bheMTa kI gyii| bAda meM yaha mUrti bhArI samAroha ke sAtha malika tAjuddIna sarAya meM pratiSThita kI gyii| Age calakara (sultAna ke nAma para) sultAna sarAya nAmaka eka jaina maTha

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40 : zramaNa, varSa 64, aMka 1 / janavarI - mArca 2013 aura eka jaina maMdira kA nirmANa huA / kanyAnaya mahAvIra kalpa parizeSa meM kahA gayA hai ki jinaprabhasUrI ne muhammada bina tugalaka se eka pharamAna prApta kiyA thA, jisake kAraNa daulatAbAda meM sAhU peThar3ha, sAhU sahaja aura ThAkura acala ke banavAe hue caitya turkoM kI gAratagarI se surakSita rahe / 58 aisA vivaraNa bhI milatA hai ki muhammada bina tugalaka ne eka bAra paMDitoM kI eka sabhA meM kahA thA-'jinaprabhasUrI yadi isa samaya yahA~ upasthita hote to ve merI sArI zaMkAoM kA samAdhAna kara cuke hote| isa para daulatAbAda se Aye hue tAjulamalika ne sajde meM sara ko jhukAkara kahA ki AcArya to daulatAbAda meM haiN| yaha sunakara sultAna ne Adeza diyA- 'ai malika ! tatkAla dabI e khAnA jA, eka pharamAna taiyAra karA aura use bAkAyadA daulatAbAda ke dIvAna ke pAsa bhejo' daulatAbAda ke nAyaka zrI kulakhAna ne AdarapUrvaka pharamAna meM maujUda saMdeza ko jinaprabhasUrI taka pahu~cAyA ki sultAna unheM dillI meM maujUda dekhanA cAhatA hai| sUrI dillI jAkara sultAna se mile| sultAna ne unheM sIne se lgaayaa| sUrI ne use AzIrvAda diyA aura phira surUtarAna sarAya ke lie cala pdd'e| 60 eka aura avasara kI bAta hai| sultAna kI mA~ makhdUma-e-jahA~, jinaprabhasUrI ke sAtha daulatAbAda se A rahI thI, taba sultAna apanI phauja ke sAtha unakA svAgata karane ke lie niklaa| vaha apanI mA~ se vaDathUnA meM milA / 11 sultAna ne sUrI ko rahane ke lie apane mahala ke pAsa abhinava sarAya nAma kA eka zAnadAra makAna diyA / 12 bAda meM sultAna se hastinApura jAne kA pharamAna pAkara sUrI apane dhAma lauTa aae| isI pharamAna meM yaha bhI kahA gayA thA ki digambara aura zvetAmbara binA kisI rokaToka ke kahIM bhI A-jA sakate the| 63 muhammada bina tugalaka ke uttarAdhikArI phIrojazAha tugalaka ne bhI jaina AcAryoM ke prati Adara bhAva prakaTa kiyA aura jaina vidvAnoM ko sammAnita bhI kiyaa| jaina graMthoM ke anusAra phIrojazAha tugalaka ne "zrIpAla carita" ke racayitA jaina kavi rAjazekhara ko sammAnita kiyA thaa| eka aura avasara para sultAna ne guNabhadrasUrI, munibhadrasUrI ke ziSya mahendraprabhasUrI ko sammAnita kiyA thA / 64 1356I0 meM rAjagIra ke eka zilAlekha meM kahA gayA hai ki pArzvanAtha ke maMdira kI marammata sultAna phirojazAha tugalaka ke Adeza se karAyI gayI thI / 15 jaina graMtho meM lodI kAla ke bAre meM bahuta kama jAnakArI milatI hai| lekina eka prabaMdha-graMtha se patA calatA hai ki sultAna sikandara lodI ne 500 baMdizoM ke sAtha jaina bhikSu haMsasUrI ko unakI prArthanA sunakara, mukta kara diyaa| yaha bhI jAnakArI milatI hai ki sultAna ne bIkAnera kSetra meM mAlezvara

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....: 41 12vIM se 15vIM sadI ke madhya jaina ke pAsa jaina bhikSu jaMbUjI ke jIvanayApana hetu jamIna dAna meM dI thI / 67 uparokta vivaraNoM ke AdhAra para yaha kahA jA sakatA hai ki 12vIM se 15vIM sadI ke madhya jaina samudAya kI sthiti sammAnajanaka thii| unake nivAsa kA kendra bindu pazcima bhArata, uttarI bhArata aura dakSiNa bhArata meM maisUra thaa| jaina dharma vyApArI varga meM lokapriya huaa| zAsakoM ke sAtha jaina sampradAya ke laukika aura AdhyAtmika donoM prakAra ke saMbaMdha huA karate the| khilajI vaMza aura tugalaka vaMza ke zAsakoM ke sAtha inake ghaniSTha sambandha the / tugalaka kAla meM vizeSakara muhammada bina tugalaka ke kAla meM jaina samudAya ko apekSAkRta adhika svataMtratA prApta thI / sultAnoM ne unheM saMrakSaNa pradAna kiyA, saMgha yAtrAoM hetu anudAna diyA tathA unheM zAsakIya padoM para niyukti ke sAtha-sAtha sammAnita bhI kiyaa| dillI saltanata meM jaina dharma aura jaina sAhitya surakSita rahA aura jaina sampradAya ke loga dhArmika svataMtratA ke sAtha jIvana vyatIta kara rahe the| sandarbha evaM TippaNI 1. klAsikala ekAuMTsa oNpha iNDiyA, sampA0 : Ara.sI. majumadAra, kalakattA, 1960,pR0 425-48; I hultza, kArpasa iMskripzanama iMDikerama, eka, dehalI, 1969, pR0 -53, 73 / 2. 3. 4. 5. yuvAna cvAMga, zI-yU-cI, anuvAda aura TIkA: TAmasa vaiTarsa, Ana yuvAna cvAMgsa Traivela ina iMDiyA, 629-45 e.DI., dehalI, 1973, pR0- 257 puSpA prasAda kA lekha, 'da jaina kamyuniTI ina da dehalI saltanata', prosiDiMgsa oNpha iNDiyana hisTrI kAMgresa, 54vAM maisUra adhivezana, 1993, sekzana- 2 (meDivala iNDiyA) lekha krama saM0- 29 / jiyAuddIna baranI, tArIkhe phIrojazAhI, (anu0 ) sara saida ahamada khA~, bibliyothikA iMDikA, kalakattA, 1862, pR0- 316-18 hemacandrasUrI kRta 'triSaSTizalAkA - puruSa - carita' meM guru ziSya paramparA kA aitihAsika vivaraNa ke sAtha sanyAsa dharma, mRtyu aura punarjanma tathA jaina dharma ke pracAra-prasAra kA ullekha bhI milatA hai / vistRta vivaraNa hetu dekheM- helena ema0 jaoNnasana, (anu0), da lAivsa oNpha da siksaTI zrI ilasaTrIyasa parsaMsa (bar3odA, orieMTala, insTIcyUTa, 1962); ricArDa phInsa, (anu0 ) da lAivsa oNpha da jaina elDarsa, oNksaphorDa yUnivarsiTA presa, 1998 / 6. lekhapaddhati, (aMgrejI anu0 ), puSpA prasAda, oNksaphorDa yUnivarsiTI presa, 2008 prabhAcandrasUrIkRta prabhAvaka carita, sampA0 eca0ema0 zarmA, 1909; jina vijayamuni, sighI jaina zrRMkhalA, (esa0 je0esa0 ), 1940; merutuMga kRta prabaMdha cintAmaNi, saM0 jina vijaya muni, esa0 je0esa0, zAntiniketana, 1933;

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42 : zramaNa, varSa 64, aMka 1 / janavarI-mArca 2013 jinaprabhasUrI kRta vividha tIrthakalpa, saM0 jinavijaya muni, kalakattA 1934; hindI anuvAda : e0bI0 nAhaTA, mevAnagara, 1978; rAjazekhara kRta prabaMdhakoza sampA0: jina vijaya, esaje0esa0 saMkhyA 6, zAntiniketana, 1935; sarvAnanda kRta jagaducarita, sampA0: jI buhalara, iMDiyana sTaDIja, aMka-1; purAtana prabaMdha saMgraha, sampA0: jina vijaya muni, esa0je0esa0 saMkhyA-2, ahamadAbAda, 1936 8. agaracaMda nAhaTA, aitihAsika jaina kAvya saMgraha, kalakattA, 1994 9. hajArI prasAda dvivedI: hindI sAhitya kI bhUmikA, rAjakamala prakAzana, dillI, 1998, pR.-196-98 10. kharataragaccha vRhad gurvAvali, saM0- jinavijaya muni, esa je0esa0 saMkhyA 42, baMbaI, 1956, kharataragaccha paTTAvali saMgraha, sampA0: jina vijaya, kalakattA 1932, tapAgaccha paTTAvali, aMzoM ke anuvAda : je klaiTa, iMDiyana eMTIvakvirI, gyAraha pR0 251-56 11. kharataragaccha vRhad gurvAvali, pR0- 44 12. vahI, pR0-44 13. karnala TADa : rAjasthAna kA itihAsa, bhAga-1, sAhityAgAra, jayapura, 2008, pR0-325 14. vahI, pR0 325 15. vahI, pR0 326 16. kharataragaccha vRhada gurvAvali, pR0 65-67 17. vahI, pR0 66-68 18. puSpA prasAda kA lekha, 'da jaina kamyuniTI ina da dehalI saltanata',pUrvokta, vistRta vivaraNa hetu dekheM-lekha paddhati, anuvAda-puSpA prasAda, pUrvokta 19. I0 viMza, (anu0), hemacaMdrAja-yogazAstra, je0De0ema0 gresela zephTa naM0 28, (lepajiMga, 1874) tathA helena ema0 jaoNnasana, pUrvokta evaM ricArDa phInsa, puurvokt| . 20. gajeTiyara oNpha da bAmbe presiDensI, kAThiyAvAr3a, gavarnamenTa senTrala presa, 1884, pR0-439 21. zrI jaina prArthanA maMdira TrasTa madrAsa, 1972 tIrtha darzana aMka, pR0 568; gajeTiyara oNpha da bAmbe presiDensI, kAThiyAvAr3a, pUrvokta, pR0- 439-40. 22. ArkiyolaoNjIkala sarve oNpha vesTarna iNDiyA riporTsa, olDa sirIja vAlyUma 1-8, gavarnamenTa senTrala presa, 1874, pR0 14-20 / 23. iNDiyana kalcara, jarnala oNpha iNDiyana risarca iMsTIcyUTa, aMka-3 (bhAga-1) 1984, pR0- 89; sarvAnanda, jagaducarita, khaMDa-3, pR0 53-58, khaMDa4, pR0 68-162; sI0vI0 seTha, jainijma ina gujarAta, babaI, 1953, pR0 151-54 24. dekheM jagaducarita, khaNDa-3, khaNDa-4; ArkiyolaoNjIkala sarve oNpha versTana iNDiyA riporTsa, olDa sirIja vAlyUma 1-8,pUrvokta, pR0-14; riporTa Ana

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12vIM se 15vIM sadI ke madhya jaina .... : 43 da ArkiTekcarala eNDa ArkiyolaoNjIkala rImensa ina da proviMseja oNpha kaccha, dalapata rAma prANajIvana khakkara, 1978, pR0-65 25. gajeTiyara oNpha da bAmbe presiDensI, kAThiyAvAr3a, pUrvokta, pR0 190,191, 439 26. vahI, pR0 440-41 27. vahI, gujarAta samAcAra, 29-9-2011 28. mohanalAla DI desAI, e zArTa hisTrI oNpha liTarecara, bhAvanagara, 1933, pR0 429 29. daulata siMha loDhA, maMtrimaNDala evaM usakA gauravazAlI vaMza (sau dharma-vRhatpokSIya, zvetAmbara zrI saMgha, pR0 131-32) 30. vahI, pR0 131-131 / / 31. motIcandraH sArthavAha (prAcIna bhArata kI patha paddhati) bihAra-rASTrabhASA pariSad, paTanA, 1953, pR0 164;, daulata siMha loDhA, pUrvokta, pR0-132 32. kRSNadatta vAjapeyI, bhAratIya vyApAra kA itihAsa, pR0-9 33. jyoti prasAda jaina, pramukha aitihAsika jaina purUSa va mahilAeM, pR0 246-47 34. mohana lAla dalIcanda desAI, pUrvokta, pR0 476, 484; Ara.jI.bhaMDArakara, riporTa oNna da sarca oNpha saMskRta mainuskripTsa ina bAmbe, 1883-84, baMbaI, 1887, pR0 126 35. esa0Ara0 zarmA, ThAkura pherUja rAyAnapArikha, alIgar3ha jarnala oNpha orieMTala sTaDIja, alIgar3ha, 1984, pR0-4 36. ThAkura pherU zrImAlakula ke zrIdaMdha gotra se saMbaMdhita the aura zvetAmbara jainiyoM ke kharataragaccha ke sadasya the| esa0Ara0 zarmA, pUrvokta, pR0-20 37. esa0Ara0 zarmA, pUrvokta, pR0-22 38. jaina hitaiSI, baMbaI, paMdraha, pR0-132 39. Dera jainijmusa, pR0-66 40. kharataragaccha paTTAvali, pR0-64 41. banArasI dAsa, ardhakathAnaka, anu., mukundalAla, jayapura, 1981, pR0-108 42. kumAra sureza siMha, rAjendra bihArI lAla, enthropolojikala sarve oNpha iNDiyA, pR0 9390, gujraat| 43. samarazAha yA samara siMha, siddhasUrI ke ziSya the tathA uttarI gujarAta meM pATana ke rahane vAle osavAla jAti se sambandhita the| merUgiri (yA kakkAsUrI), nAbhinaMdana jIrNoddhAra prabaMdha, sampA0, bhagavAna dAsa harakacaMda, hemacandra AcArya graMthamAlA, ahamadAbAda, 1928, bhAga tIna, pada 13 sI0bI0 seTha, jainijma ina gujarAta, baMbaI, 1953, pR0 172-175; mohanalAla DI desAI, puurvokt| 45. nAbhinaMdana jIrNoddhAra prabaMdha, pUrvokta, khaNDa-5, pada 321; ke0eca0 kAmadAra kA lekha- samarasiMha, e greTa gujarAtI aiTa da korTa oNpha DehalI, prosIDiMgsa oNpha orieMTala kAMphresa oNpha bar3audA, pR0 629-33

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44 : zramaNa, varSa 64, aMka 1 / janavarI-mArca 2013 46. kharataragaccha paTTAvali, pR0 66-67 47. agaracaMda nAhaTA, aitihAsika jaina kAvya saMgraha, pUrvokta, pR0-12 48. kharataragaccha paTTAvali, pR0 72 49. vahI, pR0 72-75 50. sI0bI0 seTha, jainijma ina gujarAta, pUrvokta, pR0-181 51. nAbhinaMdana jIrNoddhAra prabaMdha, pUrvokta, khaNDa-5, pada 325-35 52. sI0bI0 seTha, jainijma ina gujarAta, pUrvokta, pR0 179-81; kAlIpada mitrA kA lekha 'hisTArikala rephrenseja ina jaina poemsa ; prosiDiMgsa oNpha da iMDiyana hisTrI kAMgresa, haidarAbAda adhivezana, 1941, pR0 301-2 / / 53. vividha tIrthakalpa, pR0 45-46; kAlI pada mitrA kA lekha- pUrvokta, pR0 299; jAkira husaina, sama orijinala tugalaka DAkyUmeMTasa eMDa deyara signiphikeMsa, prosiDiMgsa oNpha da iMDiyana hisTrI kAMgresa, gorakhapura adhivezana 1989, pR0- 220 kAlIpada mitrA kA lekha 'hisTArikala rephrenseja ina jaina poemsa ; prosiDiMgsa oNpha da iMDiyana hisTrI kAMgresa, pUrvokta, pR0 296, pIlIsa gronopha, spIkiMga oNpha monsa, okAvile onta mojeka presa, 1992 55. hIrAlAla: DiskripTiva lisTa Apha insakripzaMsa ina seMTrala proviMseja eNDa barAra, nAgapura, 1916, pR0-50 56. vividha tIrthakalpa, pR0-46 57. vahI, pR0 46 58. vahI, pR0 46; ela.bI.gA~dhI, zrI jinaprabhasUrI ane sultAna muhammada, mAravAr3a, 1939, pR0 42-43 59. vividha tIrthakalpa, pR0 95; ke0vI0Ara0 AyaMgara, AiDeMTIphikezana oNpha kutulakhAna meMzaMDa bAI jinaprabhasUrI ina hija vividha tIrthakalpa, sTaDIja ina iMDiyana liTarerI hisTrI, 1, esa je esa saMkhyA 37, baMbaI, 1935, pR0 43-47 60. vividha tIrthakalpa, pR0-95 . puSpA prasAda kA lekha- 'da jaina kamyuniTI ina da dehalI saltanata', pUrvokta, pIlisa gronopha, puurvokt| 62. vividha tIrthakalpa, pR0-96 63. vahI, pR0-96 64. yaMtra rAja, sampA.- sudhAkara dvivedI, banArasa, ela0bI0gA~dhI, pUrvokta, pR0113-15 65. jinavijaya, prAcIna jaina lekha saMgraha, bhAga-2, zilAlekha saMkhyA- 380 pI0sI0 nAhara, dhArmika udAratA, jaina aiMTIkvairI, ArA, 1935, varSa do, aMka 1, pR0-33 66. kharataragaccha paTTAvali, sampA0: jinavijaya, pR0-55 jaMbu sAgara, pada 29; AI. eca. siddIkI, hisTrI oNpha zerazAha sUrI, alIgar3ha, 1971, pR0- 142 / . ****

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History & Doctrinal Aspects of Jainism Dr. Shugan C Jain The paper intends to discuss the origin of Jainism, role of Tirtharkaras especially Lord Mahavira in historical perspective. The author very clearly gives the doctorinal aspects of Jainism where he deals with the prominent doctrines of Jainism, in breir. He also discussed the basic concepts of religion, karma doctrine and Moksa. In the same way he presents a detail account of religious rituals and practices in Jainism i.e. Daily puja, periodic, festivals, holy recitals, accessories used by Jainism during religious performances. In the last he elaborates the social consciousness in Jainism. - The Editor Preface: origin of Jainism emanates from the inquisitiveness of human beings seeking true knowledge of their being and bliss. Nature of an entity is its religion' in Jain philosophy. Infinite knowledge and bliss are the true nature of soul/ selfl atma. The path to realize this true nature of self is shown by their spiritual leaders, called Jinas. Jinas first realize this state of true self themselves and then guide others to achieve the same. Followers of the Jinas are called Jains and the path shown by them is called Jainism. Jains claim that 24 such Jinas, who also propagated their experiences and are called tirthankaras or ford-maker, appear in each half of a time cycle?. This process continues from the beginning-less time. Mahavira was the most recent i.e. 24th ford-maker of Jains of the present time cycle. Jainism is India's one of the most ancient Sramana or nonVedic religious traditions and is distinguished by its extreme .1 History of Jainism Jains consider Rsabhadeva / Adinatha as their first ford-maker and founder of Jainism in the present time cycle. He lived several millennia ago before the present work culture i.e. before living as a

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46: Sramana, Vol 64, No. 1, Jan.-Mar. 2013 community existed. He is accredited with introducing the work and knowledge based culture in India by bringing order in the society, imbibing work ethics in them, making them prosperous in worldly comforts and later renouncing all his wealth to realize the true nature of his self i.e. infinite knowledge and bliss. He propagated the doctrines of non-violence, truthfulness, non-stealing, celibacy, and non-possessiveness. We find many references to Rsabha in Sramanic, Vedic and other texts along with those of 22nd (Neminatha) and 23rd (Parsvanatha) ford-maker as well as linkages of 20th Jain tirthankara Muni Suvrata with Rama and 22nd tirthankara Neminatha with Krsna. Thus we see continuity in the existence of Jainism since Rsabha's time todate. Mahavira, the twenty fourth ford-maker, is the most recent ford-maker of Jains. Many historians consider him erroneously to be the founder of Jainism. Today's historians, based on excavations of Mohanjodaro, Harappa and Gujarat have gone back as far as 4000-8000 BC. Some images and writings found there make Jains infer that Jainism existed at that time. There are other textual indications that suggest the existence of Jainism from 4000 to 2000BC. Historically Jainism can be traced to 1000BC when Parsvanatha, the 23rd ford-maker of Jains was born in Varanasi in a royal family, attained omniscience and rejuvenated Jainism. Parents of Mahavira are said to be his followers. The practice of Jainism as it is now, goes back to 600BC when Mahavira, the 24th ford-maker attained omniscience and established the Jain canons, church, philosophy and practice to attain liberation. Mahavira, the 24th Tirthankara ' Mahavira was born to Siddhartha and mother Trisala on 13th day of rising moon in the month of Baisakha around 600 years before the Christian era. His father was a district chieftain of Vaisali, a prosperous district in the present state of Bihar. He had royal lineage. His family practiced the religion of Parsvanatha, the 23rd ford-maker of Jains. Since the day his mother conceived him, there were unusual and auspicious indications like enhanced prosperity of all in the state. He displayed superior knowledge and bravery since childhood

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History & Doctrinal aspects of Jainism : 47 and finally renouncing the worldly pleasures to at the age of 30 to realize the true nature of self. For 12.5 years, he practiced extreme physical, mental and speech penance by leading a secluded life outside the town limits and mostly meditated upon his self to understand and experience the real nature of his soul. He experienced the real self/soul and attained omniscience at the age of 42. Since then he started preaching his philosophy for 30 years. He attained liberation (nirvana) at the age of 72 on the last day of waning moon in the Indian calendar month of Kartika (approx October-November) at Pava in the state of Bihar, He was given several names like Vardhamana, Vira, Ativira, Sanmati and lastly Mahavira. Buddha was a contemporary of Mahavira and hailing from the same region. After the nirvana of Lord Mahavira, Jainism moved towards southern and western India where the Jain monks observed/practiced some changes in their ethico-spiritual practices giving rise to several sects and sub-sects. The major sects and sub-sects as prevailing today are: * Digambara: Bisapantha, Terahpantha, * Svetambara: Martipujaka, Sthanakavasi Terapantha From the demography and philosophy of Jains, we see them concentrated in big cities of India where economic progress was easier to achieve. The latest census of India conducted in 2006-7 shows Jains as a small minority of 4.8 million persons living primarily in the states of Maharashtra, Gujarat, Karnataka, Madhya Pradesh and Delhi (including adjoining western Uttar Pradesh and Haryana). Further this small minority is most literate (more than 98 percent) and economically prosperous. Similarly we see a number of Jains (almost 100000) migrating to USA, Canada, Europe and other parts of the world to test their academic and business acumen. Most of them are now well established. Vast corpus of Jain scriptural texts offer detailed discussions of all aspects of their ontology, philosophy, religion, metaphysics, ethics, karma doctrine, mysticism, epistemology, rituals etc. The original texts are written in Praketa while later ones are in Sanskrit and other

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48 : sramana, Vol 64, No. 1, Jan.-Mar. 2013 regional languages. There are twelve primary canons called Anga pravista and a vast corpus of secondary texts. Some examples of secondary texts are Uttarachyayana, Dasavaikalika and Avasyaka, Satkhandagama, Tiloyapannati, Samayasara, Pravacanasara, Ratnakaranda Sravakacara, Mulacara, Jayadhavala etc. Tattvarthasutra by Umasvati is considered as a holy text by all Jains and is a comprehensive text written in Sanskrit and aphoristic style. A number of devotional poems and pajas were written and are recited regularly by Jains. Bhaktamtara Stotra, Kalyana Mandira Stotra, Samayika patha, twelve contemplations, self-critique / reflections (Alocana patha or pratikramana mantras) are some of the popular devotional poems. DOCTRINES The following statements indicate the main doctrinal aspects of Jainism: > There are infinite numbers of souls, each soul being identified as a living being. Each soul has eternal existence and has capability to attain supreme soul status. All souls or jivas (living beings) are equal and can achieve supreme soul status (Paramatma or Godhood) by their own strenuous efforts. 8 > No living being wants pain. Each living being is responsible for all its actions and the results thereof. Living beings help each other.' > The cycles of birth-death-birth are called world (Samsara). The pure soul stays forever at the summit of cosmos (Loka) in pure state and enjoys its true nature of infinite knowledge and bliss. > Non-violence (Ahimsa) is the heart of Jain ethics. 'Non violence is the supreme religion'10 and Live and let live are the slogans most talked about by Jains to the extent that these act as emblems of Jainism. The holy Jain text Acararga defines Ahimsa as "none of the living beings ought to be killed or deprived of life, ought to be ordered or ruled, ought to be enslaved or possessed, ought to be distressed or afflicted and ought to be put to unrest or disquiet"."Later on Mahavira in Prasnavyakarana gives 60 synonyms

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History & Doctrinal aspects of Jainism : 49 for Ahimsa (e.g. compassion, forgiveness, service, love, tolerance, equanimity etc.) for practice by us in our day to day life.12 - Non-possession (Aparigraha) is the way of life. Attachment and possessions (Parigraha), be they psychic or material, are the root cause of all pains in this, past and future lives. > Truth is multifaceted. Doctrine of Multiplicity of viewpoints (Anekanta) in thoughts enables us to resolve all conflicts in a nonviolent way. > Syadvada or conditional dialectic in speech i.e. expression of Anekanta. Basic conceptions of the religion All existents in this universe are real. Jain term for existent is sat (literally-being, reality) and represented by the term Substance (Dravya). Reality or substance is endowed with the three characteristics namely origination, destruction and permanence. Substance is an amalgam of attributes and modes'3. By substance Jains understand a base or foundation for manifold attributes, which undergo transformations in the form of acquiring new modes and losing old modes at each moment i.e. being and becoming or permanence and change i.e. persistence with change. Substances can be grouped into two broad categories namely; livingbeings (Jiva) and non-living beings (Ajiva).'' Jivas are sentient and further classified as pure souls and empirical souls (i.e. pure soul bonded with karmikamatter). These karmas are the causes of different material modes of soul. Empirical souls are the living beings, which have four vitalities / capabilities called pranas for identifying them as living being, namely, senses (taste, touch, smell, form/color and sound), energy (mind, speech and body), breathe and age (lifespan). They exist in the four realms of existence / destinies, namely, heavenly, human, hellish and sub-human/animal beings. There are infinite souls in this cosmos.

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50: sramana, Vol 64, No. 1, Jan.-Mar. 2013 On the other hand, pure soul i.e. without bonding with matter karma does not bother about anything else except enjoying its true nature of infinite perception, knowledge, bliss and energy. This is the ideal to be achieved by all souls. The state of pure soul is equivalent of Godhood and the pure soul is not involved in any acts of creation/ destruction /rewards to others. Karma doctrine Jains claim of the concept of karma, as a complexity of material particles infecting the sinful souls, is indeed unique. The fine matter particles called karmana varganas can become karma. These particles fill the entire cosmos. The bondage of karma with soul is due to perverted views, non-restraint, carelessness, passions (anger, deceit, pride and greed) and activities of mind, body and speech. Activities of mind, speech and body cause vibrations in the environment causing these matter particles to move towards the soul. They unite with the soul if the soul is in a state of passion or the other factors mentioned earlier affecting the soul. These subtle particles when bound with soul are called matter or dravya karma. As the empirical soul continues to be in a state of passion, these material karmas keep on getting bonded with the soul. The karma matter that entered into a union with soul has eight species which are further classified in two groups of four each called obscuring and non-obscuring with varying effects. Their number and character are conditional upon the conduct/state of soul; e.g. if it is good, the soul assimilates good karma species and when the conduct of soul is bad, it assimilates bad karma species. The karma may stay latent for a long time but may appear later on or quickly when the right moment arises. The duration and intensity of the effect of karma depends upon the state of mind at the moment of its assimilation. When the karma's efficacy expires it becomes extinguished. Thus to regain its natural and pure state, the defiled soul or empirical soul must make efforts (path of purification) to free itself from these karmas. Further the condition (species, duration, intensity etc) of some of the karma can be changed by the efforts of soul.

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History & Doctrinal aspects of Jainism : 51 Liberation / Nirvana/Moksa All these terms used interchangeably imply freeing the empirical soul from all types of karmik bondages. The path to liberation is called moksa marga which is right faith / belief, right knowledge and the right conduct practiced together'.14 Right belief is defined as belief in the true nature of pure self (i.e. the existence and attributes (infinite knowledge, bliss and energy) of self /soul and its capability to attain that state. From practical viewpoint, right belief is called firm belief in the true deity i.e. Jina who is without any attachment and aversion and has won all sorts of physical and mental flaws); true canons (sermons of Jina) and true teacher i.e. who practices right conduct and is fully knowledgeable of the Jain canons. Right knowledge implies the true and detailed cognition of the real nature of the object of knowledge as it is. This knowledge is free of doubt, perversity and indecisiveness. Knowledge can be acquired using pramana (organs of valid knowledge) and naya (doctrine of viewpoints). Ordinary people like us need to use the doctrine of viewpoints (naya) to acquire right knowledge about any entity. Doctrine of multiplicity of viewpoints or pluralism, called Anekantavada, is a unique contribution of Jains in the field of epistemology. Right conduct implies 'Giving up all activities which lead the practitioner to continue its journey in trans-migratory cycle'. This practice is based on the premise "Jainism posits that each individual (Jiva) holds an eternal soul that has always existed and will continue to exist. Our current highly prized status as human beings is transient and hence must be treasured and respected. On this basis, we can find a psychology within Jainism that emphasizes the importance of every single act, every encounter within the human as well as the non-human realms'. Practicing Right Conduct The doctrine of conduct is based on the principle of Non-violence

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52: Sramana, Vol 64, No. 1, Jan.-Mar. 2013 which imposes self restraint, carefulness and practice of daily essential duties and observing vows". Jain scriptures have classified right conduct in two categories namely: for a householder and for monks lascetics. Due to his/her inadequacies of determination, capabilities and involvement in worldly pursuits, a householder cannot pursue moksa marga 100% of time. The practitioner gradually enhances the level of his detachment to worldly activities from almost beginning till he/ she attains ascetic status and starts practicing the conduct of the ascetics who practice it 100% all the time. Penance - Tapa Penance is essential to achieve dissociation of existing karma from the empirical soul. Penance is broadly classified as external (six types) aimed at different types of abstinence from foods and gaining control over bodily tendencies, and internal (six types) to develop detachment from the worldly things and ultimately free the soul from karmika matter by practicing proper interactions with others and learning, contemplating and meditating on the self /soul. Religious rituals and practices: Rituals We shall divide these, derived from the six obligatory duties (Avasyaka), in routine daily religious activities performed at a place of worship called temple or sthanaka and periodic activities. 1. Daily: Puja/worship: Puja is an act of devotion or obeisance towards a divinity and interactions with that divinity in the form of making an offering to its iconic form or images /idols. Laity performs both dravya (with the aid of material substances) and bhava (psychic or mental) puja. Sthanakavasi Jains do not worship an iconic figure and hence perform only psychic paja. Acarya Jinasena says 'Reciting the virtues which are auspicious and acquired by Jinas is called puja / worship'. A devotee, who is all praise for these virtues; feels happy, contented and elated by reciting these virtues, such devotion results in earning meritorious karma and even attaining bliss. Throughout the paja,

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History & Doctrinal aspects of lainism: 13 the devotee chants mantras, hymns almost silently and makes certain actions, like using fly whisk to serve the divinity, using lamp and incense sticks or a small metal fire pot and moving in vertical circular form before the idol (called arti), bowing etc. Svetambar subsects Sthanakavasi and Terapanthi Jains, on the other hand, either visit their monks /nuns, sing hymns in Sthanaka or at common meeting places called anuvrata bhavans or sadhana kendras. There are special group periodical pujas held on holy days as per Jain calendar. It is interesting to note that more than 20000 Jain temples exist in India alone for a small population of about 5 million Jains. 2. Periodic: These consist of observing fasts on special occasions, visiting monks to serve them, special pujas on festive days, festivals and pilgrimage to holy places. The idea of such activities is to leave behind the daily worldly activities and be immersed in religious pursuits for a specific period. All these activities occupy very special place in the life of Jains as can be seen in their temples, meetings with ascetics and observing festivals and large number of pilgrimage places. For example on 8th sand 14th day of each fortnight, Jains even avoid eating the green vegetables and fruits. They usually go to a pilgrim place at least once or twice a year. Similarly Jain ascetics who do not have any worldly possessions rely solely on the householders to provide them food, shelter, implements to observe restraint etc and access to religious texts etc. Some of the peculiarities of Jain festivals and pilgrimage are: spiritual purification, preaching right conduct and experience own nature and detachment. 2.1 Festivals : Festivals also provide an opportunity for the community to know each other, build community feelings, take up community projects and understand each other better. Important Jain festivals are: Paryusana./ Dasa Laksana is the most important (often called as mahaparva) of all Jains. These occur in the Indian month of Bhadra (August-September) and considered most auspicious and celebrated with vigor and activities; Birthday of Lord Mahavira and his

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54: sramana, Vol 64, No. 1, Jan.-Mar. 2013 liberation day called Diwali are other important festivals. Consecration of a new temple to make it worthy of worshipping is another festival which is celebrated with lot of pomp and show. 2.2 Important Jain Pilgrima places: Jains go to Tirtha/pilgrim places quiet often, especially the middle aged and the elders and stay at pilgrim places for extended periods of time to acquire more religious knowledge, practice ascetic life and give up worldly activities. Pilgrimage provides them the opportunity to devote full time for spiritual purposes and hence enables them to advance in their path of spiritual purification. There are 210 pilgrim places of Jains in India. The most visited ones are Sammedasikhar, Palitana, Pavapuri, Nakoda, Sri Mahaviraji Tijara, Sankhesvara and Hastinapur. 3.0 Holy recital (mantra) Navakara : namo arihantanam Obeisance to the perfect beings with body namo siddhanam Obeisance to the liberated souls namo ayariyanam Obeisance to the heads of congregation namo uvajjhayanam Obeisance to the holy teachers namo loe savvesahunam Obeisance to all the holy monks Following four lines are also made a part of the navakara mantra by Svetambara Jains. Eso panca namokkaro This fivefold praise Savve papanasano Destroys all bad karmas Mangalam'ca savvesis of all the auspicious mantra it is the holiest Padhamam havai mangalam Reciting it results in auspicious karmas. 4.0 Accessories used by Jains during religious performances: i. Dresses: It is important that the devotee is clean both externally and internally (tension free mind) to be effective in the rituals. Therefore the devotee takes a bath before the rituals. If the devotee is involved in giving bath to the idol then he is required to wear

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History & Doctrinal aspects of Jainism : 55 unstitched clothes / dress. He will cover his head with the same cloth also. Women wear special dedicated cloths for the occasion. Svetambara Jains use a mouth covering also. In case of special worships, devotees do put up artificial crowns and garlands to feel like gods and kings while performing the rituals. ii. Hymns: There are number of pajas, songs, mantras, meant for specific purpose, occasion and of twenty-four ford-maker used while performing the worship. ui. Yantras: Some special alphabets, words and mantras when placed in graphical formations on metal plates are called implements linstruments (yantra). It is said that these yantras do possess certain super natural powers and are therefore considered as important devices in Jain worships. In fact, historically it is said that before the advent of idol making, these yantras were used to convey the same feelings as idols of jinas. At times they are also used as an alternate to idols. iv. Rosaries and incense: Rosaries, normally containing 108 beads, are used primarily to aid recite mantras for 108 times and are provided in the temples. Incense sticks or powder is used to make the environment fragrant and give a feeling of holiness. Jains also use earthen or metal oil lamps to signify the acquisition of the light (true knowledge). Social consciousness in Jainism Even though Jainism is an ascetic based religion which preached detachment from worldly life to attain liberation; yet we find Jains as a community continue to exist as a prosperous, educated, non violent community contributing tremendously to the society in which they live. This is obvious from the large number of schools and educational institutions (over 4000), several thousand hospitals and dispensaries, animal shelters, homes for destitute, pilgrim places, objects of art like Dilwara temple, Shravanabelgol built and run by Jains along with vast corpus of literature and continuous charity to help the socially underprivileged fellow beings.

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56: Sramana, Vol 64, No. 1, Jan.-Mar. 2013 References 'Dhammo vatthu sahavo..' Kartikeyanupreksa by Svami Kartikeyakumara, gatha 478. 'Anantacatustaya ke dhania. Vinay Patha in Puja Pradipa by Pt. Hira Lal Jain, The four infinites are infinite conationknowledge-bliss and energy. Tattvarthasutra by Umaswati, Sutra III.27.,Pub.Digamber Jain Trilok Shodh Sansthan Hastinapur Meerut, 2010 Bharatairavatayorvsddhihrasau satsamayabhya mutsarpinyavasarpinibhyam. Adipurana by Jinasena. Bharatiya Itihasa, Eka Desti by Dr J.P.Jain. Jain Legend by AC Hastimal, translated by Shugan C Jain. Pub.Samyakjnana Pracaraka Mandala, Rajasthan India, 2011 Jains in India and abroad by Prof. Prakash C Jain, International School for Jain Studies, New Delhi, 2011 . Chaha Dhala by Pt Daulat Ram verse 1.2 'ye tribhuvana men jiva ananata sukh cahe.' Tattvarthasutra by Umaswati Sutra V.21'parasparopagrahao jivanam.' Samana-Suttam by B. Jainendra Kumar. 'Dhammo mangalamukkhitam Ahimsa sanjamo tavo.' savve pana savve bhuta savve jiva satta na hantavva, na pritaveyavva, na uddaveyavva, Acaranga Sutra, 132, (Agama Prakasana Samiti, Beawer) from paper by Prof K.C.Sogani. Prasnavyakarana Sutra, 6.1.3, pages 683-684, (Jaina Vishva Bharati, Ladnun, under the title "Angasuttani" from paper by Prof K.C.Sogani. Tattvarthasutra by Umaswati, Sutra V.29,30,38;' sad dravya laksanam, utpadavyaya dhrauvyayuktam sat, gunaparyayavad dravyam'. Tattvarthasutra by Umaswati, Sutral.1: 'samyagdarsanajnana-caritrani-moksamargah.' Conduct of householders consists of giving up seven vices, observing 8 basic virtues related to usel of non-violent food and drinks, six essential daily rituals namely. Samayika or State of equanimity of the self (like meditation ii.

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iv. V. vi. vii. 16. History & Doctrinal aspects of Jainism: 57 and yoga in Hiaa or reciting the virtues of the 24 tirthankaras. Vandana or veneration of the holy teacher/s. Pratikramana- Recollecting the mistakes committed and seeking forgiveness. Kayotsarga or relaxation i.e. developing a feeling of separateness of body and self. Pratyakhy na or vowing not to make mistakes or practice Moksa Marga in future. Minor vows called anuvratas namely Non-violence, Non-stealing, Truthfulness, Celibacy and Non-Possessiveness with limitations. The concept of anuvratas is based on minimization of violence, stealing, lying, sex with own married wife only and acquiring possessions. Thus Jains talk of the paradigm 'prevention is better than cure' as the basis of their ethics. Six external namely fasting, reducing normal diets, abstaining from specific foods, giving up delicious foods, lonely habitation and mortification of body; and six internal types namely: expiation, reverence, service, study, renunciation and meditation. ****

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RITUALS AND HEALING: THE CASE OF THE JAIN COMMUNITY IN MEDIEVAL INDIA SHALIN JAIN This paper intends to discuss the role of textual values embedded in biographies of minority Jain monks, didactic stories and hymns dealing with rituals and specific cases of healing in Medieval India. The symbolic gestures and traditions of the Jain community cultivated such a genre. This phenomenon may be explained from the ways in which religious communities produce material goods and from the ways in which they reproduce social relations. The Jains produced socially through relations which defined and ordered their world in morally significant ways. The organized peects and their propagators were performing rituals and acts of healing to enhance their influence as well to gain legitimacy, while for individuals it was a matter of faith. This not only fulfilled the obligation of charity (dana) and public service but also helped to satisfy the individual's need for achieving the proper mental attitude for guidance by following the proper rituals. Many a Jain hymns have been credited with the miraculous power of healing. The Jain religious composers and authors intentionally emphasized upon the links between used rituals and the resulting healing to strengthen the ties between their gacchas and particular castes and clans. The ritualism of Jains and aspects of healing associated with it at times seems to be ambiguous as theoretically Jainism neither favoured miracles nor approved use of rituals for such purposes. Yet while considering ideological moorings of any individual, sect or institution either religious or secular, one has to remember that it never totally reflects into the empirical reality. Rather incorporation of many such beliefs and practices was intended to define and strengthen the bonds and influence of the Jain ascetics and sects. - The Editor

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Rituals and Healing: The Case of.... : 59 In some academic aren's use of rituals has been seen as "nonscientific" medical systems being remnant of primitive or peasant, old- country traditions, or as characteristic of uneducated, lower class persons.' Yet processes of healing through rituals are not just related with individual sense of relief or personal empowerment from external or internal sources. There is growing evidence in the medical and social psychological literature that illness and diseases are closely linked with issues of power and domination.? So one can argue that use of rituals for the astronomical, health, psychological or symbolic healing was catered as an essential process of the making of hierarchical socio-economic structures in the pre- modern societies. In case of Jainism construction of a particular belief system through extensive and varied use of symbolism represented many different meanings in the religious cosmology of community3. Religious community of Jains in medieval north India used a well led tradition of rituals in the processes of healing to strengthen its community bonds and a course of redefining everyday forms of religious processes. So this paper argues for a materialistic historical explanation of the use of rituals in the processes of healing. Before citing examples one requires to discuss ritual as a theoretical concept defining the religious and social processes in the historical context of their formation. Each religion has two forms of practices; one is of spiritual philosophy which evolves the religious thought. But the spiritual philosophy of the religion cannot last unless it has support of a particular code of conduct in form of the rituals. Rituals, or, better, actions that have become ritualized, stand in a dual relationship to actors: as a product of the actors' own agency and intentions, and as prefabricated acts that stand outside the philosophical core of the religious discourse. Thus rituals are the material forms of the philosophy of the religion to lead people on a journey from their 'outer' to the 'inner of the self. Both the philosophy and rituals have to be in terms of the empirical reality. The South Asian indigenous understandings of disease as forms of possession or affliction have come to gain visibility in and around discussions of social and religious matters as well as the constitution

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60: sramana, Vol 64, No. 1, Jan.-Mar. 2013 of community and gendered identities. Each religion has its own codes of conducts. These codes are heart of religion and keep it alive through everyday reproduction of the religious rituals and beliefs. It is believed that each ritual has a deep philosophical meaning. As an outward external manifestation of religious doctrines, ritualistic actions are generally seen as intended to eradicate the evil karmas (deeds) to destroy the cycle of rebirth through the medium of ritualistic performance. Generally, rituals are formed in the prescribed order through scriptures or are enshrined in tradition. The majority of people who actually attend ritual performances, do so more to associate themselves with their religious community or to have a sense of belonging to their religion rather than for a full understanding of the spiritual meaning of the ritual. Thus ritual performance have multilayered objects for any religion, firstly to recall the inherent spiritual philosophy of the religion, secondly, as a mode of ensuring future salvation for the laity of the community and thirdly to bring community together by providing a sense of common identity and bondage. Thus for the larger community rituals remain a process of community formation. In this context medieval Jain history rituals remained a fiercely contested arena where scriptural and proper mendicant practices have been assessed to locate the true Jain lineage of the rituals. For convenience, we can categorize Jain rituals under two main headings: regular observances at the temples, and periodic observances, such as festivals, fasts, pilgrimages, and rites for special occasions. Worldly and otherworldly values have been brought into a culturally viable fusion within a specific Jain ritual culture. The cult of the Svetambara Dadagurus integrated the religious tradition to which it belonged, and in so doing brought Jainism's goal of final liberation, always central to this tradition, into contact with the social and material world inhabited by an actual Jain community. Study of such standard features of Jain ritual culture reinterprets their ritual meanings and alters its context radically. The whole process of the reconstruction of the Jain community on

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Rituals and Healing: The Case of....: 61 everyday basis was based on the axis of philosophy and rituals of the religious community. The philosophical virtues like non-violence, forbearance, simplicity and straightforwardness were taught and practiced through performance of certain everyday rituals. The daily and other practices and rituals known as kryas or caryas were actually performed or followed by typical lay followers of the religion. It is important to notice that rituals played a unique role for constructing the Jain identity and formation of Jain community in medieval India. Unlike other religions, Jainism has no priesthood. Though ascetics have an important role as religious teachers for lay people, they form in no sense priesthood. They are respected and venerated in rituals and play an important part in guiding religious activities, however, they perform their daily and periodic rituals. They do not act as intercessors or mediators between the laity and any divinities. They have no part in the administration of the temples, and indeed their peripatetic life precludes this. With rare exceptions their presence is not essential to the rituals. There are certain ritual functions which are infrequently delegated to trained or qualified specialists (vidhikaraka). A temple which holds the consecrated image of the Jina would need to make provision for the essential daily ritual, veneration of the image and lay people perform this service in the course of their devotion, bathing and anointing the image, and making the ritual offerings before it. Often, however, the temple will employ a temple servant (pujari, but actually inferior to the usual priest) whose particular function would be to carry out duties like cleaning the temple premises and collecting other utilities required for the sacred image, apart from performing the full daily chorus. Thus in case of Jainism performance of rituals remains an activity to be performed solely between the devotee and the God without any mediator. Thus, a conduct of rituals having well led meanings and symbols becomes fundamental to explain the existence of the Jain community. To perform the temple rituals themselves before entering the sanctum `sanctorum (vedi) in the temple, the worshipper bathes and puts on

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62 Sramana, Vol 64, No. 1, Jan.-Mar. 2013 pure clothing, to emphasize the goal of purifying one's soul of the stain of karmic bondage. As an act of separation from the profane world, some Jains will recite three times an ancient Prakrta phrase. While taking darsana of the idol of Jina, the worshipper imagines that he or she is not just in front of a metal or stone image but is in the actual presence of the Jina, who is a witness to the individual's spiritual efforts. The water and other articles used in the ritual bathing of the Tirthankara's images are treated as carrying healing properties. The sandalwood water collected after giving bath to Jain idols (called gandhodaka) is applied to the bodies of the worshippers (preferably on frencad, eyes and ears) transmitting the sacred power of the image to the worshipper. In case of illness or injury, it can be directly applied to afflicted parts of the body with beneficial results. The power of this sacramental water is decided on the basis of the history of the image. For the devotees certain questions like how the idol was created? Who was the officiating ascetic at the time of the image consecration and the historical- mythical sanctity of the venue of the image? etc. becomes significant to hold their belief in the healing properties of the idol. The power of the sacramental water is associated with the power of the image which in turn is circumstantial. At times the images consecrated by the most revered medieval Jain pontiffs particularly the Svetambara Khartar Gaccha Dadagurus or Tapa Gaccha Hiravijaya Suri have been seen as the most effective in healing properties due to their mantra induced power. Thus the cosmos of the Jain images has a materialistic ancestry of the past and their contemporary importance is established on the basis of a certain lineage." Thus the healing properties of sacramental water celebrates a particular past of hierarchies and if it does not work may always be explained in terms of deteriorating ritualistic means be it in terms of the worshipper beneficiary or de-plenishing power of the venue of the image. Thus on the one hand application of the sacramental water establish a direct relationship between the image incarnated God and the worshipper but on the other hand the process of the consecration of the image itself carries a socio-economic legacy to transmit its ritualistic conditions. This in turn also answers

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Rituals and Healing: The Case of....: 63 why some Jain temples and images have flourished for centuries while some others have ruined and abandoned over a period of time. Miraculous discoveries of the Jain images and their rehabilitation are very much related with the myth of their healing properties. Temples having such idols emerge as significant centres for attracting pilgrimage depends on such wonder working myths only, usually either related to health or obtaining wealth. Thus the long standing relationship between the worshippers and the images of certain shrines is not just a spiritual one. It also bears testimony to the prosperity and growth of a particular kinship and religious lineage in the case of the Jains. Inscriptions in the Jain tradition are usually associated either with individual Jina images or else with temples and pilgrimage shrines. Most images have inscribed at their base (if stone) or on their back (if metal) the details of when and where the idol was consecrated, the name or names of the laity who sponsored the consecration, and the name of the monk (and his lineage) who actually consecrated the image. Inscriptions on temples at pilgrimage shrines such as those at Abu, Giranara, or Satrunjaya ritually treated as most powerful ones coincidently also carries detailed information concerning the establishment of the temples and the lives of the major actors. The process of healing does not remain limited to the arena of image carrying temples. It has been taken to the moral persona of the believers as well. The ritual of donation in Jainism has also been seen of healing the sins as a balancing act. The Jain lay- giver accumulates sin (papa) from cooking the food but accumulates more merit, good karma (punya) than sin (papa) by giving the food to the renouncer saint (giving the food with which a Jain renunciant breaks a fast is an especially meritorious act for a layperson). The renouncer remains unchanged in the amount of merit (punya) or sin (papa) he or she has, because renouncers are seen not to "eat" food but only to "use" food so that they may continue striving for liberation. They would not ask for the food to be prepared, wont they care about how it tastes. Furthermore, in theory, renouncers do not ask for food,

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64: sramana, Vol 64, No. 1, Jan.-Mar. 2013 but, rather, members of the Jain laity ask them to accept the food. Thus, according to Jain ideology, no desire is connected with the food, and, therefore, no accumulation of sin (papa) occurs. The sin (papa) of the giver is "destroyed, not just transferred" in the process of this Jain giving." The personas of the Jain pontiffs particularly of the Tapa Gaccha acarya Hiravijaya Suri and Khartar Gaccha acarya Jinacandra Suri (both contemporaries of Mughal Emperor Akbar) have also been seen as carrying the healing properties. The Jain hagiographical narratives have celebrated peoples' conversion to the Jain fold or their shunning of violence or adorning vegetarianism as symbol of healing. The Jain Guru's magical abilities have been directly associated with asceticism; their powers, for example, are called yogabala (power of yoga), or tapobala (power of asceticism). These magical powers, in turn, are connected directly with the worldly well-being of those whom the Dadagurus assist; indeed this is the entire reason for being of their cult. While worship of the Tirtharkaras tends to be rationalized as an act of renunciation (tyaga), the Dadagurus' worship was based on the desire for miraculous intervention in one's worldly affair. In fact, almost all of the medieval Jain pontiffs enjoyed their part of glory on the basis of the number of images they consecrated themselves. Now one tends to cite some examples from Jain hagiographical traditions. According to the Prabandhacintamani of Merutunga, completed in early 1305 A.D., the twelfth-century Calukya emperor Jayasimha Siddharaja was desirous of enlightenment and liberation. He questioned teachers from all the various traditions, but remained in a quandary when he discovered that they all promoted their own teachings while disparaging other teachings. Among the teachers he questioned was the great Svetambara mendicant Hemacandra, known as the Omniscient One of the Kali Yuga (kalikalasarvajna). Rather than promote Jainism (which Hemacandra on other occasions was more than willing to do he assisted Vadidevasuri in defeating the Digambara Kumudacandra and later convinced Jayasimha's

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Rituals and Healing: The Case of.... : 65 successor Kumarapala to adopt the vows of a Jain layman), Hemacandra told a story with a rather different moral. Once, there was a merchant's wife, who sought a means for restoring the affections of her husband, who had deserted her for another woman. She obtained a spell that was guaranteed to put her husband in such a state that she could lead him about with a string. When she applied the spell, she discovered that this was a literal promise, not a figurative one, as her husband was transformed into a bull. She led him to a pasture to graze, and sat beneath a tree and wept. There she overheard Siva telling Bhavani that in the shade of that very tree was an herb that would restore her husband to his human form. The woman gathered every plant she could find growing beneath the tree, and forced the bull to eat them all, with the result that he was restored to his human shape. The moral of the tale, according to Hemacandra, was that just as the man was restored by the herb, even though no one knew which particular herb did the trick, so in the Kali Yuga a wise person should obtain salvation by supporting all religious traditions, even though no one could say with absolute certainty which tradition it was that brought about that salvation.' So in this case visualization of power through ritualistic symbols used in healing produced a sense of order and transformation which in turn created multiple layers of bonds thereby consolidating the social power and at times political and economic control ones as well. In continuation to the above argument one could see the expansion of Jainism in early medieval Rajasthan in the justified sense of ritual and healing. Most of the Rajasthani Jain clans claim their origin from Rajput (warrior ruling caste) lineage only. The legends describe the conversion of violent Rajputs to non-violent Jainism due to some miraculous healing only. In the Jain legends, the affliction or problem often besets a king directly, but sometimes indirectly through his son or sons (reflecting the theme of patrilireal descent, which was naturally central to tales concerning the origin of patriclans). Snakebites were frequently mentioned. There had been instances of illness of other kinds, defeat or imminent defeat, impoverishment, lack of progeny, and so forth. The situation was

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66: Sramana, Vol 64, No. 1, Jan.-Mar. 2013 saved by a Jain monk who often just happened to be somewhere near. The cure or rescue was usually accomplished by means of the ascetic's personal supernatural power, which was often conveyed by a mantra and sometimes transmitted physically by means of water or sanctified powder. Occasionally, a deity under the control of the ascetic was the agency of cure. In the popular hagiographies of these same ascetics, their power was linked directly to their asceticism (yogabala or tapobala, power of yoga or of asceticism) or to their special knowledge (as jnanbala or power of knowledge). 10 Ritualistic claim of the Jain pontiffs armed them with such 'miraculous' powers which could be used for subduing non-Jain supernatural powers. An example'is a celebrated incident in which Jinadattasuri subdued sixty-four yogins in the city of Ujjain; they became his followers and offered him boons. Jinadattasuri once saved a group of Jain laymen from a bolt of lightning by trapping it under his patra (the bowl in which mendicants receive food from laypersons). Another similar instance is Jinadattasuri's subduing of the five piras of the five rivers of Punjab; these Muslim spirits likewise granted boons. The Dadagurus also miraculously vanquish Jainism's human enemies, such as Brahmans and Muslim clergy. The text mentions an incident in which Brahmans placed a dead cow in front of a Jain temple; Jinadattasuri caused the cow to rise and expire once more in front of a Hindu temple." Jinacandrasuri II, who is believed to have had great influence over Akbar, once confounded a hostile Qazi by turning a new-moon night into a fullmoon night (by throwing a platter in the sky).'2 For Jain hagiographical perception use of such miracles was a righteous healing of the anti- Jain evil forces. But for the given historical context it could be seen as a contest for a contentious religious space to establish a particular religious superiority of Jainism at the cost of others by demeaning them. Superiority of Jainism over non- Jain religions has been a regular objective of the narratives concerning rituals resulting into healings. Svetambara Jains of Gujarat worship a popular yaksi Ambika

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Rituals and Healing: The Case of.... : 67 (literally means mother). She was a goddess of children (and possibly childhood diseases and/ or childbirth) who was "elevated" to the position of yaksi attendant on Tirthankaras. Her role as goddess of childbirth was preserved by medieval Svetambars, who worshipped Ambika following the birth of a child." The fourteenth century Jain text Vividhatirthakalp of Jinaprabha Suril4 situates the story of Ambika in the context of an anti-Brahminical perspective. As per the narrative an orthodox Brahamin named Soma lived in Kodinara (in Saurashtra) with his wife Ambika and two sons Siddha and Buddha (liberated and enlightened). On the sraddha ceremony on the anniversary of his father's death, Soma invited several Brahamins for a feast. Soma's mother cooked the meal, and then went for her bath, leaving only Ambika and two boys in the house. A Jain monk, who had been fasting for a month came to the house, and Ambika gave him some food from the prepared feast. When Soma heard what had happened- from a Brahminical perspective she had polluted the food, rendering it unfit for the feast- he became angry and kicked her out of the house. She and her two sons wandered homeless. The sons were hungry, and Ambika had no food for them, when a dried mango tree by the road suddenly gave four ripe fruit. The sons were thirsty, and there was no water to be found, when a dried lake suddenly filled with water. In the meantime, Soma had realized his error, and came running after Ambika to bring her back. She saw him coming, feared further violence and so to save herself she and her sons jumped into a well and died. Soma died soon afterwards from remorse. Ambika was reborn as Sasanadevata of Neminatha (the pre- eminent Tirthankara of Gujarat, with his principle tirtha at Girnar in Saurashtra, and cousin of Krsna). Soma was reborn as a lion, her vehicle. The two sons are shown in the iconography of Ambika, and the cluster of mangoes she is usually shown holding are the mangoes she fed to her sons.' In this story not only the i subordinate gender equation but also the healing properties of Jainism are underlined. Transformation of Ambika from a Brahmin housewife to a Jain deity may be seen as a process of divine healing due to her following of Jain virtues against the violent exploitation inherent in

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68 : Sramana, Vol 64, No. 1, Jan.-Mar. 2013 the Brahminical order. The social meaning of rituals reflects in the sense of gender hierarchies as well. Within the Jain community this issue was very much a usual recasting of ideal and virtuous woman, who sacrifices for her husband and her family. A seventeenth century popular text Sri Sripala Raja no Rasa cites an ancient epic story that how woman could become agency to use rituals for the purpose of healing in the story. In the story Mainasundari was married by her father to the leper, Sripala, as punishment for her suggestion that it is karma and not her father that would determine her fate. After marriage, Mainasundari continued her Jain devotion, adding the new practice of worshipping a symbolic representation of all that was worshipful for Jains (siddhacakra). This worship healed Sripala and seven hundred other lepers. Sripala leamt to perform Siddhacakra worship from Mainasundari, and his worship led to his great wealth and general well-being. For Jain laywomen, Mainasundari remains the perfectly devoted wife whose religious practices are performed for the well-being of her husband. She is credited with the miraculous cure of her husband's leprosy, as she taught her husband how to perform worship to the Siddhacakra." Siddhacakra worship has become an orthodox means of gaining familial well being and see Mainasundari and Sripala as the archetypal married couple. But the gendered hierarchies of a father deciding the worst fate for her daughter by marrying her to a leper and the eventual remedy to heal not just the physical condition of the husband but the familial and social well being as well, does not show Mainasundari in command of the situation at all. She had to follow her father's dictum and ultimately her husband got the material benefit of the ritualistic healing. Mainasundari could just register her role for the future conditioning of a virtuous and dedicated Jain wife. Rituals also remained a platform to assess the superiority between the two power centres of religious and political authorities. The issues of patronage and the moral supremacy of the religious authorities revolved around the conduct of rituals and miracles. Two inscriptions of eleventh and twelfth centuries from sravanvelagola

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Rituals and Healing: The Case of.... : 69 refer to Vadiraja II a religious pontiff. He was considered as an exceptionally intelligent Jain monk and a conqueror of all religious cum philosophical debates with renowned scholars of all religions. He was thus known as Vadiraja or the king of debaters'. He belonged to the Calukya kingdom (King Jai Singh I in 12th century A.D.. Even though he was inflicted with leprosy, he had a very large following of disciples. One day in the court of King Jai Singh some courtiers made fun of Vaditaja as a leper and ridiculed all the Jain naked monks. Angered by such statements, the treasurer who was a staunch follower of Vadiraja said that Vadiraja has a body of gold and the courtier is lying. The king decided to visit Vadiraja next day. Vadiraja consoled the treasurer and asked him not to worry. At night Vadiraja composed the devotional poem known as Ekibhavastortra and had his body completely free from leprosy. Next day the king visited Vadiraja and was amazed to see the lustrous golden body of Vadiraja. He ordered the courtiers who defamed Vadiraja to be punished." Here again the material circumstances of patronizing the disciple and saving him from royal wrath is more important rather than the cure itself. Vadiraja did not create the text to cure himself but the creation was conditioned by the immediate necessity. Acts of ritualistic healing existed and were performed beyond institutionalized ways as well. Popular superstitions and beliefs also played a significant role. A seventeenth century north Indian autobiography Ardhakathanaka written by Banarsidasa, a Jain merchant of Agra brings out this empirical reality. Kharagasena, father of the author, had many children but none survived beyond a few days. In the year V.S. 1637 (1580 A.D.) he along with his wife traveled to Rohtak, a revered place of a sati. The ritual of paying homage to sati was performed with a desire to be blessed with children and their survival.18 At the level of elites also ritualism and its healing aspect was being followed at interreligious level. Jain mendicants' interaction with the Mughal royal authority holds this premise. In spite of all the structural religious differences between

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70: Sramana, Vol 64, No. 1, Jan.-Mar. 2013 Jainism and Islam as per Jain hagiography, the Mughal Emperor Akbar did not hesitate in allowing performance of Jain ritual for astrological healing of the ill effects in the birth chart of his grand daughter. A baby girl born to the eldest son Salim of Emperor Akbar was attributed to the astronomical constellation of Mula Naksatra. Wise men told the Emperor that it augured evil to her father and that the evil should be checkmated by some means. Thereupon the Emperor consulted the Jain pontiff Bhanucandra on this issue. He suggested that it could be done effectively by performing the "Astottra-s'ata-snatra" ceremony (108 baths to be given to the idol of Jina in its temple). His Majesty declared that the ceremony was to be performed without delay at the newly built residence of the priest, and that he and Sekhuji (Prince Salim) would personally attend the programme. Mughal emperors had followed a continuous policy of positive engagement with the small yet prosperous Jain community. This engagement was eyed not just for using the principle of non-violence as a soothing influence for the Mughal empire; Mughals also wanted to gain from the economic resources of the Jains. 19 So in this case ritual and healing had a symbolic social role as well. This event of a Muslim emperor opting for Jain rituals and priests to 'cure' his family problems was in a big way a socially assimilative process as well. The Jain pontiff Bhanucandra entrusted the responsibility of management of this ceremony to Than Singh, the Jain community leader of city of Agra. A public image and perception had to be created to establish a long term effect of this assimilation. Thus a vast hall was temporarily created near the Jain upasraya. A large congregation of people out of curiosity thronged to the hall which proved too small to meet such onrush. It was an occasion for the political alignments as well. The Emperor sent an invitation to Mantri Karamacandra Bacchavata, the leading member of Kharatar Gaccha respected by him to attend the ceremony. In fact, the description of the whole ceremony underlines the fact that social and religious ceremonies had multi dimensional role for the contemporary society.

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Rituals and Healing: The Case of.... : 71 Than Singh together with others performed the ceremony in honour of Jain Tirthannkar Suparsavnatha. Both Akabar and Salim stood in front of the Jina idol and listened to the recitation of Bhaktamara Stotra, a sacred\ hymn in Sanskrit by Manatunga Acarya in honour of Adinatha Jina. It began with the word Bhaktamara by Bhanucandra. The ceremony established the ritual supremacy of the Jain ritual practices, yet material hierarchical status of the royal family was not lost in the process. As soon as the ceremony was over the Emperor stepped into the outer court (ranga- mandapa) and stood there in front of Bhanucandra. Prince Salim stood near him. Than Singh presented elephants and horses to the Emperor. Mantri Karamacandra followed suit, and presented to the heir apparent a pearl necklace worth thirteen hundred gold moharas. Other members of the Jain community also showered presents of gold ornaments and gold-embroidered cloths. Then the Emperor took some snatrawater from gold pot and reverently applied it to his eyes and passed the rest to the harem. He then made gifts of gold moharas to all and permitted by the pontiff returned to his palace. From that time onwards the Emperor and his son were blessed with added happiness.20 Thus the spiritual superiority of the Jain priests regained through the ritual healing of the evils looming large over the royal family was lost in the temporal authority of the royalty. This supremacy was recognized through the gifts given by the Jain community members to the Emperor and his son. The miraculous rituals and healings had to be highlighted to construct the divine images' of the Jain pontiffs. Sacrifice by the devoteel beneficiary was an inherent part of the ritual and healing. In western port city of Khambat (now Cambay) a couple Ratanapal Dosi and Tanka had a son Ramaji suffering from an unknown disease. In one of the visits of Jain pontiff Hiravijaya Suri to the city, Ratanapal requested the Suri that if his son is cured of his disease he (the son) would be made disciple of the Suri. The pontiff performed certain rituals and within few days the boy was cured of his disease. But this contract of cure in lieu of a perspective disciple could not

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72: sramana, Vol 64, No. 1, Jan.-Mar. 2013 materialize as the family backtracked from the promise.?' Hiravijaya Suri could even cure snake bites with his touching effect. 22 But the use of magical powers for healing purposes was cautious and guarded. Here one can certainly say that Jain pontiffs were very well aware of establishing their image as a pontiff and higher than that of a magician. In one of the meetings between the Emperor Akbar and Hiravijaya Suri in 1580s, mperor requested Hiravijaya Suri to remove the evil effects of planet Saturn from his sun sign Pisces. The Suri clearly answered that his discipline is religion and not astrology and refused to suggest any astronomical remedy for the purpose. It is very much clear that the Suri wanted to maintain his higher status of a religious authority then that of a mere astrologer.23 But the Jain pontiffs of lower status did not hesitate to use their miraculous power for the purpose of healing. To conclude, pre-modern societies embedded social power of rituals and the resulting processes of healing to their contemporary religious philosophies. In case of medieval Jainism providing relief to the individual and community through the agency of rituals remained a well established practice. Temples and their idols and their connection to the devotees not only fulfilled the obligation of charity (dana) and public service but also helped to satisfy the individual's need for achieving the proper mental attitude for moral guidance by following the proper rituals. The Jain religious composers and authors intentionally emphasized upon the links between used rituals and the resulting healing to strengthen the ties and hierarchies between their gacchas and particular castes and clans. So the organized sects and their propagators performed rituals and acts of healing to enhance their influence as well to gain legitimacy. The ritualism of Jains and aspects of healing associated with it at times seems to be ambiguous as theoretically Jainism neither favoured miracles nor approved use of rituals for such purposes. Yet while considering ideological moorings of any individual, sect or institution either religious or secular, one has to remember that it never totally reflects into the empirical reality.

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Rituals and Healing: The Case of.... : 73 References Mereidth.B. McGuire, "Ritual, Symbolism and Healing". Social Compass, XXXIV: 4, (1987), pp. 365 379. Peter Freund, The Civilized Body: Social Domination, Control and Health, (Philadelphia: Temple University Press, 1982). John E. Cort, "Models of and for the study of the Jains" Method & Theory in the Study of Religion, 2:1, (1990), pp. 42-71; Idem, "Genres of Jain History Journal of Indian Philosophy, 23: 4, (1995), pp. 469-506; Idem, Jains in the World. Religious Values and Ideology in India, (New York: OUP, 2001); Phyliss Granoff, "Being in the Minority: Medieval Jain Reactions to other Religious Groups", in N.N. Bhattacharya (ed.), Jainism and Prakrit in Ancient and Medieval India, (Delhi:Manohar, 1994), pp.257-265; Idem, "Other People's Rituals: Ritual Eclecticism in Early Medieval Indian Religions", JIP,28:4, (August, 2000), pp. 399-424; Idem, "My Rituals and My Gods: Ritual Exclusiveness in Medieval India", JIP, 29:1-2, (2001), pp. 109- 134; Peter Flugel, "The Invention of Jainism: A Short History of Jaina Studies" Journal of Jaina Studies , 11, (2005), pp. 1- 19; Idem, "Jainism and society'' Bulletin of School of Oriental and African Studies,69:1, (2006), pp. 91-112; Paul Dundas, The Jains,(London: Routledge, 1992);Idem, History, Scripture and Controversy in a Medieval Jain Sect, (London: Routledge, 2007). The four deeply venerated medieval pontiffs belonging to the Kharatar Gaccha of Jain Svetambara sect. Nathubhai Shah, Jainism: The World of Conquerors, Vol. I, (Delhi: Motilal Banarsidass, 2004), p. 170. Paul Dundas, History, Scripture and Controversy in a Medieval Jain Sect, (London: Routledge, 2007). John.E. Cort, Jains in the World: Religious Values and Ideology in India, (New York: OUP, 2001), pp. 108-111. Jinvijay ed., Pracin Jain Lekh Sangrah, (Bhavnagar: 1917); Idem, satrunjayatirthodvarprabandha, Kantivijay Jain Itihaas Mala Vol.3, (Bhavnagar: 1916);Idem, ed., Vijaydev

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12. 74: sramana, Vol 64, No. 1, Jan.-Mar. 2013 Mahatayam, in Jain Sahitya Sanshodhak Granthmala, Vol. I, (Ahmedabad: 1928); Idem,ed., Khartar Gaccha Pattavali Sangraha, (Calcutta: 1932); Idem, ed., Khartargaccha Bshad Guruvavali, Singhi Jain Granthmalal (SIG), Vol. 42, (Bombay: 1956); Idem,ed., Vijnapti Lekha Sangraha, Vol. I, SJG (Bombay: 1960). C.H.Tawney, trans., The Prabandhacintamani or Wishing Stone of Narratives Composed by Merutunga Acarya. Bibliotheca Indica, Vol.141, Calcutta, Asiatic Society, (1899), pp. 105-106. 10. L.A. Babb, "Monks and Miracles: Religious Symbols and Images of Origin among Osval Jains", The Journal of Asian Studies, 52:1, (February 1993), p. 11. Agarchand Nahta and Bhanwarlal Nahta, Jainacharya Pratibhodit Gotra evam Jatiyan, (Palitana: Shri Jinharisagarsuri Gyan Bhandar, 1978), p. 42. Agarchand Nahta and Bhanwarlal Nahta, Yugpradhan Shri Jinchandrasuri, Shri Abhay Jain Granthmala, Vol.7, (Calcutta:1935), pp. 108-109. R. Williams, Jain Yoga, (Delhi:Oxford, 1963), p. 279. Jinprabha Suri was a fourteenth century leader of the Khartar Gaccha sect of the Svetambara sect of the Jains. He was acquaintance of Sultan Muhammad bin Tuglaq of Delhi from whom he secured many concessions for the Jain community. Jinprabha Suri, Vividhatirthakalpa, Vol. I, ed., Jinvijay, SIG, (Shantiniketan: 1931), pp. 107- 108. Upadhaya Vinayvijaya and Mahopadhyaya Yashovijaya, Sri Sripala Raja no Rasa, (Ahmedabad: Shri Jain Prakashan Mandir), 1997. Nathuram Premi, Jain Sahitya aur Itihaas, (Bombay: 1956), pp. 294-295; Pandit Hiralal Jain,ed., Pujanpatha Pradip, 1967). 18. Banarsidasa, Ardhakathanak, (1641), Text, translated, introduced and annotated by Mukund Lath, Ardhakathanak: Half a Tale, (Jaipur: Rajasthan Prakrit Bharati Sansthan, 1981), Appendix II, Verses 78- 80, p. 230. Shalin Jain, "Socio- Economic Dimensions of Jain Community Under the Mughals, 1578- 1658", Unpublished A .

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20. 21. 22223 2. Primary Sources 1. 3. 4. 5. 6. 7. 8. 9. 10. Rituals and Healing: The Case of....: 75 Ph.D. Dissertation, University of Delhi, 2010. Upadhyaya Siddhacandra Gani, Sri Bhanucandragani Caritam,ed., Mohanlal Dalichand Desai, SJG, No. 15, (Bombay1931) Canto II, Verses 140- 168, pp. 19- 21. Muniraj Vidyavijaya, Surisvara aur Samrata Akbar, trans. Krishnalal Verma, (Agra: Shri Vijaydharmlakshmi Gyan Mandir, 1923), pp. 27- 28. Ibid., p. 31. Ibid., pp. 119- 120. 1. Banarasidasa, Ardhakathanaka, (1641), Text, translated, introduced and annotated by Mukund Lath, Ardhakathanaka: Half a Tale. (Jaipur: Rajasthan Prakrit Bharati Sansthan, 1981). Jinprabha suri, vividhatirhakalpa (Shantiniketan: Singhi Jain Granthmala, 1931) Jinavijaya, ed., Satrunjayatirthodhavarprabandh, Vol. 3. (Bhavnagar: Kantivijay Jain Itihasa Mala, 1916). Jinavijaya ed., Kharatara Gaccha Pattavali Sangraha, (Calcutta: 1932) Jinavijaya ed., Prachina Jaina Lekha Sangraha, (Bhavnagar: 1917) Jinavijaya ed., Vijaydev Mahatayam, (Ahmedabad: Jain Sahitya Sanshodhak Granthmala, Vol. I, 1928). Jinavijaya, ed., Kharatargaccha Brhad Gurvavali, SJG, Vol. 42, (Bombay: Singhi Jain Granthmala, 1956). Jinavijaya, ed., Vijnapti Lekha Sangraha, Vol. I, SJG (Bombay:1960). Upadhyaya Vinayvijaya and Mahopadhyaya Yashovijaya, Sri Sripala Rajano Rasa, (Ahmedabad: Shri Jain Prakashan Mandir, 1997). Upadhyaya Siddhacandra Gani, Sri Bhanucandragani Caritam, ed., Mohanlal Dalichand Desai, SJG, No. 15, (Bombay: 1931). Secondary Sources 1 Agarchand Nahta and Bhanwarlal Nahta, Jainacarya Pratibodhit Gotra evam Jatiyan. (Palitana: Sri Jinaharisagarsuri Gyan Bhandar, 1978).

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r * " 6 0 o 76: Sramana, Vol 64, No. 1, Jan.-Mar. 2013 Babb, L.A., "Monks and Miracles: Religious Symbols and Images of Origin among Osval Jains", The Journal of Asian Studies,52, no.1, (February 1993):pp.3-12. Cort, John E., "Genres of Jain History" Journal of Indian Philosophy, 23, no. 4, (1995): pp.469-506. ......, "Models of and for the study of the Jains" Method & Theory in the Study of Religion, 2, no. 1, (1990):pp.42-7 ......., Jains in the World. Religious Values and Ideology in India, (New York: OUP, 2001). Dundas,Paul, History, Scripture and Controversy in a Medieval Jain Sect, (London:Routledge, 2007). ......, The Jains.(London: Routledge, 1992). Flugel, Peter, "Jainism and society" Bulletin of School of Oriental and African Studies,69, no.1,( 2006): pp.91-112; ....., "The Invention of Jainism: A Short History of Jaina Freund, Peter, The Civilized Body: Social Domination, Control and Health. (Philadelphia: Temple University Press, 1982). Granoff, Phyliss. "Being in the Minority: Medieval Jain Reactionsto other Religious Groups", in the Jainism and Prakrit in Ancient and Medieval India : Essays for Prof. Jagdish Chandra Jain, edited by N.N. Bhattacharya, pp.257 265, ( Delhi:Manohar, 1994). ....., "My Rituals and My Gods: Ritual Exclusiveness in Medieval India", Journal of Indian Philosophy, 29, nos. 1-2, (2001):pp. 109-134. ......, "Other People's Rituals: Ritual Eclecticism in Early Medieval Indian Religions", Journal of Indian Philosophy, 28, no. 4,( August, 2000):pp. 399-424. Jain,Pandit Hiralal ,ed., Pujanpatha Pradip. (Delhi: Shri Parshwnath Digambar Jain Mandir, 1967). Mc Guire, Mereidth.B., "Ritual, Symbolism and Healing", Social Compass, XXXIV, no. 4, (1987): pp.365- 379. Muniraj Vidyavijaya, Surishwar aur Samrat Akbar, trans. Krishnalal Verma, (Agra: Shri Vijaydharmlakshmi Gyan Mandir, 1923). 17. Agarchand, Nahta and Bhanwarlal Nahta, Yugpradhan Shri 11.

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Rituals and Healing: The Case of.... : 77 Jinacandrasuri, Shri Abhay Jain Granthmala, Vol.7, (Calcutta:1935). Premi,Nathuram, Jain Sahitya aur Itihaas, (Bombay: Hindi Grantha Ratnakar, 1956). R. Williams, Jain Yoga, (Oxford:OUP, 1963). Shah, Nathubhai, Jainism: The World of Conquerors, Vol. I, (Delhi: Motilal Banarsidass, 2004). Jain,Shalin, "Socio- Economic Dimensions of Jain Community Under the Mughals, 1578-1658", Unpublished Ph.D. Dissertation, University of Delhi, 2010. Tawney,C.H., trans., The Prabandhacintamani or Wishing Stone of Narratives, Composed by Merutunga Acarya. Bibliotheca Indica, 141, Calcutta: Asiatic Society, (1899): pp. 105-106. *****

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|jijJAsA aura samAdhAna | jijJAsA - jaina dharma meM upavAsa kA bar3A mahattva batalAyA gayA hai| necuropaithI (prAkRtika-cikitsA-paddhati) meM svAsthya kI dRSTi se bhI isakA mahattva hai| jaina bAhya tapoM ke chaha bhedoM meM se prathama cAra bheda kisI na kisI rUpa meM bhojana tyAga se sambandhita haiN| kRpayA upavAsa kA sahI artha batalAe~ jisase usakA sahI lAbha prApta kiyA jA ske| zIlacandra jaina, vArANasI samAdhAna - sAmAnya rUpa se loga 'upavAsa' kA artha 'dina (dina aura rAtri) bhara ke lie anna-jala-phalAdi tyAga' samajhate haiN| isa prakAra ke upavAsa ko 'nirjala upavAsa' bhI kahate haiN| jainetara paramparAoM meM kucha loga dinabhara (sUryodaya se sUryAsta taka) to kucha nahIM lete parantu rAtribhara khAte-pIte rahate haiN| kucha loga anna (gehU~, cAvala Adi) ko tyAga karake phalAhArI (phala, Alu, kuTTa kA ATA Adi) karate rahate haiN| vastuta: upavAsa kA sahI rUpa hai jisameM cAroM prakAra ke AhAra (khAdya, lehya, peya ora svAdya) ke tyAga ke sAtha pAMcoM indriyoM ke viSaya-bhogoM kA tathA cAroM kaSAyoM (krodha, mAna, mAyA aura lobha) kA bhI tyAga ho| isake atirikta sAMsArika prapaJcoM se dUra hokara zAnta bhAva se svAdhyAya-manana yA Izvara-praNidhAna meM citta ko lagAyA jAnA bhI Avazyaka hai| isake abhAva meM 'laMghana' to ho sakatA hai upavAsa nhiiN| ativyastatA ke kAraNa bhojana na mila pAne se bhI upavAsa nahIM hotA hai kyoMki bhojana tyAga kI bhAvanA nahIM hai| isa prakAra kahA bhI haiviSaya kaSAyArambhatyAgo yatra vidhiiyte| upavAsaH so vijJeyaH zeSaM laMghanakaM kA viduH|| jaina dharma meM upavAsa kA bar3A mahattva hai| jaina santoM meM bhagavAn AdinAtha (prathama tIrthaMkara) ne cha:mAsa kA lagAtAra upavAsa kiyA thA tathA niyamAnusAra AhAra na milane para punaH chaH mAsa kA upavAsa kiyA thaa| saMsAra bandhana ke kAraNabhUta karmoM kI nirjarA karane ke lie upavAsa ko yadyapi bAhya tapoM meM ginAyA gayA hai parantu vahI upavAsa jaba antardhyAna yA dharmadhyAna ke sAtha jur3a jAtA hai to vaha Abhyantara tapa kahalAne lagatA hai| jaina granthoM meM upavAsa ko 'anazana' (na+azana annabhakSaNa) bhI kahA gayA hai| sAtha meM yaha bhI kahA gayA hai ki ise zakti ke anusAra karanA caahie|

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jijJAsA aura samAdhAna : 79 aisA upavAsa na kara sakane para ekAzana (dina meM 1 bAra bhojana lenA) yA avamaudarya (bhUkha se kama khAnA) yA vRttiparisaMkhyAna (niyama vizeSa kI Akar3I lekara bhojana lenA) yA rasaparityAga (khaTTA-mIThA Adi kucha rasoM kA tyAga karanA, rUkhA-sUkhA ubalA bhojana karanA) karane kA vidhAna hai| ina sabhI prakAroM meM bhUkha se kama khAnA (kama se kama 1/4 bhAga peTa kA khAlI rakhanA) Avazyaka hai| 'Unodarya' upavAsa se bhI kaThina hai jisakI carcA anya prasaMga meM kreNge| upavAsa ko 'proSadhopavAsa' bhI kahA gayA hai jisameM prathama dina 1bAra bhojana kiyA jAtA hai| proSadha kA artha parva (aSTamI, caturdazI Adi prv|) bhI kiyA jAtA hai| arthAt una tithiyoM meM upavAsa karanA proSadhopavAsa hai| rASTrapitA mahAtmA gAMdhI ne isa upavAsa ke mahattva ko samajhA thA tathA prayoga bhI kiyA thaa| yadi upavAsa ko sAtvika vidhi se kiyA jAtA hai to zarIra kI bahuta sI bImAriyoM se bacA jA sakatA hai| Ayurveda meM bhI isakA mahattva pratipAdita hai| elopethI meM bhI kucha paristhitiyoM meM anna, jala-grahaNa kA niSedha kiyA jAtA hai| digambara jaina sAdhu to niyama se bAraha mahInA ekAzanA karate haiM aura bIca-bIca meM pUrNa sAtvika upavAsa bhI karate haiM, isIlie bImAriyoM se bace rahate haiN| Aja jaina samAja meM kaI aise gRhastha bhI haiM jo 1-1 mAsa kA upavAsa karate haiN| paryuSaNa (dazalakSaNa) parva para to bahuta se sAdhaka 1dina, 5dina yA 10 dinoM kA lagAtAra upavAsa rakhate haiN| upavAsa se hamArA kolosTrola kama hotA hai| isalie sthUla zarIra vAloM ko kama khAne kI hidAyata dI jAtI hai| necuropaithI meM to upavAsa Adi kriyAoM ke mAdhyama se hI zarIra ke vikAroM kA zodhana karake vyakti ko niroga kiyA jAtA hai| upavAsa kA sahI phala taba nahIM milatA hai jaba vyakti pahale dina DhUMsa-ThUsa kara khA letA hai, upavAsa ke dina sAtvika vicAra nahIM rakhatA hai, sAMsArika kAryoM ko karatA rahatA hai| upavAsa ke dUsare-tIsare dina vidhipUrvaka (saMyama ke sAtha) AhArAdi letA hai kyoMki Age bhI niyamoM kA pAlana Avazyaka hai| upavAsa yadi vidhivat tathA anubhavI guru kI dekharekha meM nahIM kiyA jAyegA to lAbha ke sthAna para hAni bhI saMbhava hai kyoMki upavAsa ke bAda gariSTha aura atibhojana se AMteM cipaka sakatI haiN| kise karanA cAhie aura kaba karanA cAhie yaha bhI jAnanA caahie| isa taraha sahI upavAsa vahI hai jisameM vyakti jitendriya viSaya bhogoM tathA lobhAdi kaSAyoM se virakta) hotA hai| jitendriya vItarAgI vyakti bhojana karate hue bhI upavAsI

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80 : zramaNa, varSa 64, aMka 1 / janavarI-mArca 2013 kahalAtA hai| kArttikeyAnuprekSA meM kahA bhI hai uvasamaNo akkhANaM uvavAso vaNNido samAseNa / bhujaMtA vi ya jidiMdiyA hoMti upvaasaa||439|| artha - tIrthaGkara gaNadharAdi munIndroM ne upazamana (indriyoM kI Asakti para vijaya ) ko upavAsa kahA hai| isIlie jitendriya muni bhojana karate hue bhI upavAsI kahalAte haiN| isataraha upavAsa meM pAMcoM indriyoM ko saMyamita karake zAnta pariNAmI honA Avazyaka hai| isI AzA ke sAtha ***** pro0 sudarzana lAla jaina

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pArzvanAtha vidyApITha samAcAra Wanted scholars, support staff for Jain studies & Research Research Scholars (2 to 4 Positions) Scholars in Jainism with MA or Ph.D. degrees having 1 to 25 years of demonstrable research and teaching experience in Jain philosophy, ethics, application of Jain doctrine in modern day life situations, science and spirituality. Retired or retiring scholars or faculty members from reputed universities are also welcome for full time or part time positions. Scholars with working to good knowledge of English and computer usage will be preferred. The positions exist in Delhi and Varanasi with potential to have overseas short term postings and teaching foreign scholars. Salary will be commensurate with experience and accomplishments. The school established in 2005 is engaged in taking academic studies of Jainism to the universities globally. Last year it developed and delivered very successfully a program on 'doctrine and application of ahinsa in schools to enhance general wellness of students and teachers. Support staff Word processing operators (Hindi and English) who are well versed in MS-Office tools. Social Projects Positions are also available for mature Jains to work on social projects like empowering the underprivileged Jains for ISJS affiliate Jaina India Trust. Interested condidates are requested to send their application within 15 days to Chairman, International School for Jain Studies. D-28 Panchsheel Enclave, New Delhi-110017 Email : isis india@yahoo. co.in, www.isis.in

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82 : zramaNa, varSa 64, aMka 1 / janavarI-mArca 2013 AcArya zrI nAneza samatA puraskAra samArohaAcArya zrI nAneza samatA puraskAra samAroha, 6, janavarI, 2013 ko guvAhATI meM sampanna huaa| zrI a. bhA. sAdhumArgI jaina saMgha, bIkAnera dvArA param zraddheya AcAryapravara 1008 zrI nAnAlAlajI ma. sA. kI pAvana smRti meM sthApita AcArya zrI nAneza samatA puraskAra samAroha asama kI rAjadhAnI guvAhATI meM antarrASTrIya khyAti prApta jaina vidvAn pro. sAgaramala jaina, zAjApura evaM prakhyAta samAjasevI, udAramanA, dAnavIra, zrI harIsiMha jI rAMka, mumbaI ko atyanta garimAmaya evaM harSa ke vAtAvaraNa meM pradAna kiyA gyaa| puraskAra ke antargata rupaye 2,000,00/- nakada aura prazasti patra seTha zeramala phatecanda DAgA TrasTa, gaMgAzahara ke dvArA pradAna kiyA gyaa| pArzvanAtha vidyApITha apane pUrva nidezaka evaM mAnada saciva, pro. sAgaramala jaina ke isa viziSTa sammAna hetu gauravAnvita hai| zramaNa pAThakoM kI dRSTi meM :zramaNa pAThaka DaoN. ena. ke. khIMcA kI dRSTi meM 'zramaNa' Oct.-Dec. 2012 atyanta sAragarbhita hai| isa aMka meM vizeSa rUpa se DaoN. ravizaMkara jI guptA kA Alekha (pUrva madhyakAlIna rAjasthAna meM zvetAmbara sampradAya kA vikAsa) evaM satendra kumAra jaina kA Alekha (lokAnuprekSA meM vAstuvidyA) jJAnavardhaka evaM rocaka hai| tapAgacchAdhirAja pU.A.zrI. vijaya rAmacandra sUrazvarajI mahArAjA kI dIkSAzatAbdI ke upalakSya meM zrI naMdaprathA dhArmika TrasTa dvArA pArzvanAtha vidyApITha ko Arthika sahayoga :pArzvanAtha meM adhyayana hetu virAjita vidvAn manISI pU. munirAja zrI prazamarati vijaya jI ma.sA. kI preraNA se mumbaI ke zrI naMdaprabhA dhArmika TrasTa ne vidyApITha kI gatividhiyoM ke saMcAlana hetu eka lAkha rupaye kI sahayoga rAzi pradAna kI hai| pichale dino pU. munirAja zrI prazamarati vijaya jI ma.sA. ke bhakta suzrAvaka parezabhAI seTha mumbaI se yahA~ padhAre the unhoneM yahA~ kI gatividhiyoM meM gaharI ruci lI thii| vidyApITha prabandha maNDala vizeSata: adhyakSa zrI rameza canda baraNa evaM presiDeNTa DaoN. zugana canda jaina jI pU. munizrI prazamarati vijayajI ma.sA. tathA suzrAvaka parezabhAI seTha donoM ke prati hArdika AbhAra vyakta karate haiN| zrI sumatinAtha jaina saMgha nAgapura kA vidyApITha pustakAlaya ke jIrNoddhAra evaM saMvardhana hetu Arthika sahayogaHpU. munirAja zrI prazamarati vijayajI ma.sA kI preraNA se zrI sumatinAtha jaina saMgha, nAgapura ne vidyApITha pustakAlaya ve jIrNoddhAra evaM saMvardhana hetu ru.eka lAkha Arthika

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pArzvanAtha vidyApITha samAcAra : 83 sahayoga rAzi samarpita kI hai| pArzvanAtha vidyApITha kI ora se hArdika aabhaar| pro. mArutinandana prasAda tivArI 17veM AcArya hemacandra sUrI sammAna se sammAnita :dinAMka 17 mArca, 2013 ko dillI meM iNDiyA iNTaranezanala, seNTara (eneksI) meM Ayojita bhavya samAroha ke pro. mArutinandana prasAda tivArI ko 17veM AcArya hemacandra sUrI sammAna se sammAnita kiyA gyaa| pArzvanAtha vidyApITha parivAra pro. tivArI kA isa upalabdhi se gauravAnvita hai| pro. tivArI ko hArdika bdhaaiiyaaN| navadivasIya prAkRta bhASA pAThazAlA (dinAMka pharavarI 16-24, 2013):prAkRta evaM jaina vidyA ke kSetra meM uccastarIya zodha evaM prakAzana ke kSetra meM prakhyAta, kA0hi0vi0vi0 dvArA pI-eca0DI0 hetu mAnyatA prApta pArzvanAtha vidyApITha dvArA kaustubha jayantI ke upalakSya meM prAkRta bhASA para eka pAThazAlA kA Ayojana kiyA gyaa| pU. AcArya zrI vijaya rAmacandrasUrIzvarajI mahA. kI dIkSA zatAbdI ke upalakSya meM devarddhi pariSad, nAgapura ke preraka pU. munirAja zrI prazamarati vijaya jI ma.sA. ke saujanya se isakA Ayojana kiyA gyaa| isa pAThazAlA ke nidezaka, gujarAta vizvavidyAlaya ke esosieTa prophesara DaoN. dInAnAtha zarmA evaM saMyojaka pArzvanAtha vidyApITha ke esosieTa prophesara DaoN. azoka kumAra siMha the| DaoN. rAhala kumAra siMha saha-saMyojaka the| 16 pharavarI ko rASTrIya prophesara mahezvarI prasAda ne isa pAThazAlA kA udghATana kiyaa| isa pAThazAlA meM kula 63 pratibhAgiyoM ne bhAga liyaa| kAzI hindU vizvavidyAlaya, mahAtmA gA~dhI kAzI vidyApITha, saMpUrNAnanda saMskRta vizvavidyAlaya, tibbata iMsTIcyUTa, sAranAtha, zrI syAdvAda mahAvidyAlaya, vArANasI ke chAtroM ne isameM bhAga liyaa| isameM saMskRta vibhAga, darzana evaM dharma vibhAga, prAcIna itihAsa, kalA evaM saMskRti vibhAga, pAli evaM bauddha darzana vibhAga, hindI vibhAga tathA dharma vijJAna saMkAya ke pI.ecaDI. upAdhi prApta, zodha chAtra aura snAtakottara ke chAtroM ne bhAga liyaa| pR. prazamarati vijaya jI ma. sA., DaoN. dInAnAtha zarmA evaM DaoN. azoka siMha ne pAThazAlA meM adhyApana kA dAyitva nibhaayaa| pratibhAgiyoM ke mUlyAMkana hetu antima dina unakI maukhika parIkSA lI gyii| ****

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|| jaina jagat / pandrahavAM mahAvIra puraskAra- pariNAma ghoSita bhagavAn mahAvIra phAuNDezana dvArA pandrahaveM mahAvIra avArDa kA vitaraNa tamilanADu ke rAjyapAla mahAmahima DaoN0 ke roseyyA ke karakamaloM dvArA cenaI sthita cinmayA heriTeja seNTara meM vizAla janamedinI ke samakSa sampanna huaa| yaha sammAna prati varSa cAra puraskAra ke rUpa meM ahiMsA kA zAkAhAra, zikSA tathA sAmAjika utthAna evaM sevA ke kSetra meM vizeSa yogadAna dene vAle vyaktiyoM/saMsthAoM ko diyA jAtA hai| isa varSa yaha puraskAra nimnalikhita kSetroM meM pradAna kiyA gayA - 1-ahiMsA va zAkAhAra - DaoN0 ciraMjilAla bAgar3A, kolakAtA 66 varSIya DaoN0 ciraMjilAla bAgar3A, pichale kaI dazakoM se ahiMsA va zAkAhAra ke kSetra meM anukaraNIya evaM abhinandanIya sevAeM dete A rahe haiN| Apane 1991 meM rASTrIya ekatA puraskAra, 1997 meM ahiMsA antarrASTrIya puraskAra tathA 2006 meM ahiMsA ratna puraskAra bhI prApta kiyA hai| 2- cikitsA - DaoN0 ananta sinhA, rAMcI : 49 varSIya jhArakhaNDa nivAsI ananta sinhA puNe ArmI kaoNleja se prazikSita haiN| Apane apanA kArya puNe ke baMDorAvAlA lepresI aspatAla se prArambha kiyaa| san 2008 meM jhArakhaNDa (rAMcI) meM sahakarmI DaoNkTaroM ke sAtha Apane devakamala aspatAla kI sthApanA kii| 31 janavarI, 2012 taka isa aspatAla meM kula 8700 marIjoM kA dAkhilA huA tathA 7500 se adhika marIjoM kA oNparezana huaa| DaoN. sinhA ne aba taka kuSTha roga se pIr3ita 1000 se bhI adhika marIjoM kI rikaMsTrakTiva sarjarI kI hai| 3- zikSA : kaliMgA insTaTITyUTa oNpha sozala sAinses , ur3IsA : san 1993 meM 47 varSIya DaoN0 acyuta sAmantA ne bhuvanezvara, ur3IsA meM 125 AdivAsI vidyArthiyoM se kaliMgA insTITyuTa oNpha soziyala sAinses kI sthApanA kii| vartamAna meM yaha saMsthAna eka vizvastarIya saMsthAna bana cukA hai jahAM karIba 15500 AdivAsI baccoM ko prAthamika zikSA se snAtakottara taka zikSA pradAna kI jA rahI hai| isa saMsthAna se aba taka 50,000 se bhI adhika vyakti lAbhAnvita ho cuke haiN|

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jaina jagat : 85 4- sAmAjika utthAna va sevA - rAmakRSNa mizana aspatAla, aruNAMcala pradeza : san 1979 meM svAmI prathamAnandA (prIti maharAja ) dvArA saMsthApita rAmakRSNa mizana aspatAla, iTAnagara, aruNAMcala pradeza eka mahattvapUrNa aspatAla hai jahAM jarUratamaMda bAharI marIjoM evaM 10,000 bhItarI AdivAsI marIjoM kA ilAja kiyA gayA hai| vijetAoM ko puraskAra meM 10,00,000 (dasa lAkha) rupaye prazasti patra tathA smRti cihna mukhya atithi dvArA pradAna kiyA gyaa| karuNA aMtarrASTrIya kA 15vAM rASTrIya sammelana evaM puraskAra vitaraNa samAroha: - 28, 29 disambara 2012 ko e. ema. jaina kaoNleja, mInambAkkama cennaI tA.nA. meM sampanna: karuNA antarrASTrIya kA 15 veM rASTrIya sammelana evaM puraskAra vitaraNa samAroha meM sevA bhAskara ke dRSTihIna baccoM ko karuNA antarrASTrIya dvArA 2,500ru0 kI rAzi se baccoM ko puraskRta kiyA gyaa| isa avasara para surANA eNDa iMTaranezanala aTaoNrnIja cairiTebala TrasTa ke saujanya se 'AcArya hasti karuNA ratna avArDa' - 1,00,000 ru0 maya prazasti patra mumbaI ke zrI vineza mamAniyA ko pradarzaniyoM ke mAdhyama se karuNA bhAva ke pracAra-prasAra ke lie vizeSa behatarIna sevAeM dene ke lie tathA 'karuNA sevA avArDa' 25,00 ru0 maya prazasti patra, bIkAnera kendra ke adhyakSa zrI indracaMdra dugar3a ko pradAna kiyA gyaa| paramapUjya prItisudhAjI ma.sA. kaiMsara keyara seMTara nAsika kA bhavya udghATana:paramapUjya prItisudhAjI ma.sA. kaiMsara keyara seMTara nAsika kA udghATana 1 janavarI 2013 ko sampanna huaa| kaiMsara keyara seMTara phAuNDezana oNpha iNDiyA ke saMsthApaka evaM adhyakSa zrI vIrendra kumAra jaina indaura ne kahA ki deza meM yaha tIsarA seNTara nAsika meM prArambha kiyA gayA hai| pahale do mumbaI evaM baiMgalora meM cala rahe haiM jahA~ Ane vAle pratyeka kaiMsara marIja kA 12 mAha taka niHzulka ilAja kiyA jAtA hai| yadi Apa bhI apane zahara meM seNTara prArambha karanA cAhate haiM to (mo. 09329755599) para saMparka kara sakate haiN| pratiSThAcArya paM. vimalakumAra jaina sorayAM abhinandana grantha prastAvita : - . Apako jAnakara yaha prasannatA hogI ki bhArata ke khyAti prApta pratiSThAcArya evaM vidvad jagat ke yazasvI vidvAn vANIbhUSaNa paM. vimalakumAra jaina sorayAM TIkamagar3ha (ma.pra.) kI sAmAjika gatividhiyoM, dhArmika kSetra meM pratiSThA kAryoM kI amUlya sevAoM evaM jaina patrakAritA jagat meM unakI mahanIya upalabdhiyoM ke prati bahumAna vyakta karane ke

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86 : zramaNa, varSa 64, aMka 1 / janavarI-mArca 2013 lie vItarAgavANI sArvajanika nyAsa TrasTa (raji.) bhopAla ne eka abhinandana grantha 'pratiSThA prajJa' prakAzita karane kA nirNaya liyA hai|pN. vimalakumAra jaina sorayAM se saMbandhita saMsmaraNa, zubhakAmanA saMdeza, citra yA jaina darzana, pratiSThA yA anya viSaya para zodha Alekha Adi saMyojaka kAryAlaya ko yathAzIghra mArca 2013 taka preSita kiyA jA sakatA hai| pro. DaoN. bhAgacandra jaina 'bhAskara' abhinandana grantha prakAzana yojanA:prAcya bhAratIya bhASAoM evaM zramaNa sAMskRtika tattvoM ke talasparzI vidvAn pro. DaoN. bhAgacandra jaina 'bhAskara' eka mauna sAdhaka aura bahu AyAmI vyaktitva ke dhanI haiN| jinhoMne apanA sArA jIvana jaina-bauddha sAhitya evaM saMskRti kI pavitra arAdhanA meM samarpita kara diyA hai| unakI samagra sevAoM evaM yogadAna ke prArupoM para vicAra karate hae zrI bhAratavarSIya di. jaina tIrtha saMrakSiNI mahAsabhA ne anya sabhI saMsthAnoM ke sahayoga se eka vRhatkAya abhinandana grantha prakAzita karane kA nizcaya kiyA hai| isa grantha meM unase sambaddha saMsmaraNa, zubhakAmanAeM, Alekha, citra tathA unakI kRtiyoM para samIkSAtmaka lekha prakAzita hoNge| zrI narendra prakAza jI jaina kA duHkhada avasAna dinAMka 5 mArca, 2013 ke dina subaha hI zrI narendra prakAzajI kA duHkhada avasAna ho gyaa| mAno eka dIpaka bujha gayA aura andhakAra chA gyaa| bhAratIya vidyA ke kSetra meM vizva prasiddha prakAzana saMsthAna, motIlAla banArasIdAsa ke nidezaka, parivAra ke variSTha sadasya prakAzajI kI vidAI atyanta du:khada evaM pIr3AdAyaka hai| zrI prakAza jI ne sAmAjika evaM dhArmika saMsthAoM yathA bhogIlAla laheracaMda purAvidyA saMsthAna (BLII), zrI Atma vallabha jaina smAraka zikSaNa nidhI, zrI ciMtAmaNi pArzvanAtha jaina tIrtha, haridvAra, bhagavAna mahAvIra aspatAla rohiNI (dillI) Adi ke padAdhikArI evaM AjIvana TrasTI ke rUpa meM amUlya sevAeM dii| pArzvanAtha vidyApITha Izvara se prarthanA karatA hai ki unakI AtmA ko sadgati mile| ****

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sAhitya satkAra pustaka samIkSA indaura granthAvalI (bhAga- 1) saMpAdaka- DaoN. anupama jaina, evaM bra. anila jaina zAstrI, prakAzaka- kundakunda jJAnapITha 584, mahAtmA gAMdhI mArga, indaura, pR. 392, prakAzana varSa 2012I., mUlya 300rupye|| isa grantha meM vidvAn sampAdakoM ne kundakunda jJAnapITha ke pustakAlaya meM upalabdha aprakAzita pANDulipiyoM kA vivaraNa diyA hai| rASTrIya pANDulipi mizana naI dillI dvArA pradatta Arthika sahayoga se isakA prakAzana kiyA gayA hai| isameM prathamata: 731 pANDulipiyoM kA bhautika vivaraNa diyA gayA hai tatpazcAt isake prathama pariziSTa meM jina 731 pANDulipiyoM kA bhautika vivaraNa prArambha meM diyA gayA hai unako hI usI krama se pANDulipi kI prathama paMkti, antima paMkti, puSpikA, viSaya evaM TippaNI dekara upayogI banAyA gayA hai| dvitIya pariziSTa meM unhIM kA akArAdi krama se saMyojana kiyA gayA hai| isake atirikta sampAdakIya meM indaura nagara meM vidyamAn pANDulipisaMgrahAlayoM se sambandhita 41 sthAnoM kI sUcI tathA vahA~ vidyamAn pANDulipiyoM kI saMkhyA dI gaI hai| grantha ke anta meM madhyapradeza ke jaina zAstra-bhaNDAroM meM upalabdha pANDulipiyoM kA jilevAra sarvekSaNa diyA gayA hai| prastuta grantha ko dekhane se jJAta hotA hai ki yahA~ para jaina tathA jainetara sabhI prakAra ke granthoM kA acchA saMgraha hai| isameM adhyAtma, purAtattva, jyotiSa, darzana, kAvya, pUjA Adi vividha viSayoM se sambandhita upayogI sAmagrI hai| zodha hetu sampAdaka tathA prakAzaka donoM kA yaha kArya sarAhanIya hai| pro. sudarzana lAla jaina

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88 : zramaNa, varSa 64, aMka 1 / janavarI-mArca 2013 bauddha pramANamImAMsA (pratyakSa ke vizeSa saMdarbha meM) lekhaka- DaoN. harizaMkara siMha (sevAnivRtta AcArya bhAgalapura vizvavidyAlaya), prakAzaka- vedAMzI pablikezana, mujaphpharanagara (u.pra.), pRSTha-482, muuly-501rupye| bauddha-pramANamImAMsA DaoN. harizaMkara siMha ke bAraha varSoM ke athaka prayAsa se zodha prabandha ke rUpa meM I. 1985 meM taiyAra kI gayI thI jisapara bhAgalapura vizvavidyAlaya se Apako pI-eca.DI. kI upAdhi prApta huyI thii| isakA prakAzana san 2011 meM ho cukA thaa| yaha kRti mahAmaNDalezvara zrI guru zaraNAnanda jI mahArAja ko samarpita hai jo lekhaka ke dIkSA guru haiM bauddha-darzana ke pramANa ke viSaya meM jAnakArI prApta karane ke lie jijJAsuoM ke lie atyanta upayogI hai| bauddha-darzana ke vibhinna sampradAyoM meM pramANa ke viSaya meM jo avadhAraNAyeM haiM unakA ullekha karate hue pratyakSa ke Upara vizeSa vicAra kiyA gayA hai| lekhaka ne 60 praznoM kI TippaNI aMkita kI hai jo unake vistRta adhyayana kI paricAyaka hai| pustaka ke mukhyapRSTha para jo dvAdazAMga pratItyasamutpAda kA citra aMkita kiyA gayA hai vaha viSaya ke sarvathA anurUpa hai| Apane caturtha adhyAya meM jaina dArzanika sumati tathA akalaMka ke pratyakSa ke kalpanApoDhatva paraka kA nirAkaraNa kiyA hai| kie gae AropoM ko bauddha siddhAnta kI dRSTi meM rakhakara bauddhetara bhAratIya dArzanikoM ke sAtha jJAna ke sAkAra tathA nirAkAra hone kA vicAra karate hue lekhaka kA jhukAva sAkAravAda kI ora adhika hai| isase lagatA hai ki lekhaka ke dArzanika cintana meM kAzI hindU vizvavidyAlaya ke do mUrdhanya AcAryoM pro. TI. Ara. vI. mUrti aura pro. sI. DI. zarmA ke vijJAnavAdI (Idealist) dhArA kA parokSa prabhAva hai| hama lekhaka ke sarAhanIya prayatna kA sAdhuvAda karate haiM aura kAmanA karate haiM ki isI taraha ke gambhIra viSayoM para ApakI lekhanI nirantara calatI rhe| pro. aravinda kumAra rAya darzana evaM dharma vibhAga kAzI hindU vizvavidyAlaya, vArANasI ****

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sAbhAra prApti pArzvanAtha vidyApITha ko nimna pustakeM sAbhAra prApta huIM 1. zrI samyaktvavicAra stavana lekhaka- pU. muni zrI nyAya sAgara jI mahArAja, prakAzaka- zAsana siratAja sUrIrAmacandra dIkSA zatAbdI samIti, mUlya- 500 / 2. namo arihantANaM (navakAraNA 110 artha) lekhaka- pU. panyAsapravara pU. kIrti vijaya gaNivara , prakAzaka- zAsanasiratAja sUrIrAmacandra dIkSA zatAbdI samIti, mUlya- 25ru0| 3. vasudeva hiMDI (gujarAtI bhASAMtara), prathama khaNDa lekhaka- vAcaka zrIsaMghadAsa gaNi, anuvAdaka- pro. bhogilAla jaya candra bhAI sAMDesarA prakAzaka- zAsanasiratAja sUrIrAmacandra dIkSA zatAbdI samIti, mUlya- 2500 / 4. zAsanasiratAja sUrIrAmacandra saMpAdaka- pU. AcArya zrI vijaya kIrtiyazasUrIzvarajI mahArAja, prakAzaka- zAsanasiratAja sUrIrAmacandra dIkSA zatAbdI samIti, mUlya- 500 / ****

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Our Contributors Prof. Marutinandan Prasad Tiwari Professor Deptt. of History B.H.U., Varanasi Dr. Anand Prakash Srivastava Assistant Professor Ganga Singh Mahavidyalaya, South Patkhauli Maniyar, Baliya, (U.P.) Dr. Shriprakash Pandey Associate Professor Parshwanath Vidyapeeth ITI Road, Karaundi, Varanasi Dr. Pratyush Kumar Mishra B-78, Govindpur, Allahabad Dr. Shiv Shankar Srivastava Assistant Professor Deptt. of History, A.S. Khanna Degree College Allahabad Dr. Shugan C Jain President, Parshwanath Vidyapeeth, D-28, Panchsheel Enclave New Delhi- 110017 Dr. Shalin Jain Assistant Professor Guru Teg Bahadur Khalsa College, University of Delhi, New Delhi

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ISJS WORKING PAPERS SERIES International School for Jain Studies (ISJS) has started a working papers series for limited circulation. Duly referenced and well-written unpublished papers of 5,000-10,000 words are solicited from academics and others interested in any branch of Jain Studies. The papers should be written in english language. They might undergo minor editorial, revision and stylistic changes, if necessary. On acceptance of the paper, ISJS will provide a modest subsidy of Rs. 1,000.00 for word processing and mailing of the paper. Kindly send your paper to the following address or through email for consideration by ISJS accompanied by a letter stating that the paper is original and unpublished. Editors working paper series International School for Jain studies D-28 Panchsheel Enclave New Delhi-110017 Ph: 011-40793387 Email: isjs_india@yahoo.co.in We look forward to a positive response to you at your earliest. Dr. Shugan C Jain Chairman, ISJS Parshwanath Vidyapeeth, I.T.I. Road, Karaundi, Varanasi-5