Sramana 2013 04

Author(s): Ashokkumar Singh
Publisher: Parshvanath Vidhyashram Varanasi
Catalog link: https://jainqq.org/explore/525084/1

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ISSN 0972-1002 zramaNa SRAMANA A Quarterly Research Journal of Jainology Vol. LXIV No.II April-June 2013 tANAyavAgamajJAnaNAvadhArAsiyAmAmAtA varaNAvamAyAdamIcaThAvalAsIyANA bAphanakAsAzAuMgAbAda sAsadAmavAlaNAmabAra kArAmukAmamA grAmapaMcamuhinolAkArAsayAmadhAma himAlAkaritAbAhAnAtagaNagAmA HERI sAvimaRNO mAniliMgasAmAnital assmemAyAmA mAvimanamijAliyana mahilAmAviarana sa mAdhimalmaram marwaniasnadibAsAhA navamaassakA mAmalA mAthiinAna misa mAvAyAya NRNamA atthaM bhAsai arahA, suttaM gaMthaMti gaNaharA niunnN| sAsaNassa hiyaTThAe, tao suttaM titthaM pvttii|| SmSapnAyAmazayita dAriyariyAyamawat samitimA naianuman MERESkariyA DAbhirAvika niyamaest Agama upadezaka bhagavAna mahAvIra Parshwanath Vidyapeeth, Varanasi pArzvanAtha vidyApITha, vArANasI Established : 1937

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zramaNa SRAMANA (Since 1949) A Quarterly Research Journal of Jainology Vol. LXIV No. II April-June 2013 Joint Editor Ashok K. Singh Parshwanath Vidyapeeth, Varanasi (Established: 1937) (Recognized by Banaras Hindu University as an External Research Centre)

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ADVISORY BOARD Dr. Shugan C. Jain Prof. Ramjee Singh Chairman, New Delhi Bheekhampur, Bhagalpur Prof. Cromwell Crawford Prof. Sagarmal Jain Univ. of Hawaii Prachya Vidyapeeth, Shajapur Prof. Anne Vallely Prof. K.C. Sogani Univ. of Ottawa, Canada Chittaranjan Marg, Jaipur Prof. Peter Flugel Prof. D.N. Bhargava SOAS, London Bani Park, Jaipur Prof. Christopher Key Chapple Prof. Prakash C. Jain Univ. of Loyola, USA JNU, Delhi EDITORIAL BOARD Prof. M.N.P. Tiwari Prof. Gary L. Francione B.H.U., Varanasi New York, USA Prof. K. K. Jain B.H.U., Varanasi Prof. Viney Jain, Gurgaon Dr. A.P. Singh, Ballia Dr. S. P. Pandey, PV, Varanasi EDITORIAL STAFF Dr. Ruchi Rai, PV, Varanasi ISSN: 0972-1002 SUBSCRIPTION Annual Membership Life Membership For Institutions : Rs.500.00, $ 50 For Institutions : Rs. 5000.00, $ 250 For Individuals : Rs. 150.00, $ 30 For Individuals : Rs. 2000.00, $ 150 Per Issue Price : Rs. 50.00, $ 10 Membership fee & articles can be sent in favour of Parshwanath Vidyapeeth, I.T.I. Road, Karaundi, Varanasi-5 PUBLISHED BY Shri Indrabhooti Barar, for Parshwanath Vidyapeeth, I. T. I. Road, Karaundi, Varanasi-221005, Ph. 0542-2575890 Email: pvpvaranasi@gmail.com NOTE: The facts and views expressed in the Journal are those of authors only. (FCAT # sahifra Tezi sit faer tant a 37470 Theme of the Cover : 3114 34Gyro Hat 4610 Printed by- Mahaveer Press, Bhelupur, Varanasi

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Contents iv From Chairperson's Desk sampAdakIya v-vi 1-18 19-25 1. jaina aMga-Agama meM vAsudeva zrIkRSNaH eka vivecana padma muni 2. jainadarzana meM saMzaya kA svarUpa vIrasAgara jaina 3. jaina dArzanika sAhitya azoka kumAra siMha 4. ratnAkarAvatArikA meM zabdArtha-sambandha vimarza arcanA rAnI dube 26-31 32-36 37-45 5. manaHparyayajJAnaH vizeSAvazyakabhASya ke vizeSa sandarbha meM pavana kumAra jaina 46-63 6. Ardhamagadhi Jaina Canons:Editing, Translation, Publication and Research Ashok K. Singh 64-92 7. Concept of Substance, Quality and Modes in Jainism Shriprakash Pandey sthAyI stambha pArzvanAtha vidyApITha samAcAra jaina jagat sAhitya-satkAra pustaka samIkSA sAbhAra prApti Our Contributors 93-96 97-98 99-103 104 105

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From the Chairperson's Desk Jai Jinendra, I happily announce the publication of April-June 2013 issue of sramana. This issue focusses on Jain canonical literature and philosophy. The editorial board and the support staff had to work hard in order to select a few substantive papers on the subject from among larg number of submissions. It is true that to be able to contribute new insights into this largely overworked area is a difficult task. We congratulate the contributers for having undertaken this arduous task. We have included a few papers from the academic staff of Parshwanath Vidyapeeth to encourage them to delve deeper into this topic and share their knowledge with you. I myself was very keen to write a paper on 'Concept of Reality and its impact on Jaina ethics' but due to my active involvement in the too extremely tight schedule of three summer school groups attended by 50 overseas scholars, I was not able to present a paper for this issue. There are a number of highly discussed topics like the concept of abhvaya, female status and liberation, concept of time and change and Jain atheist religion which I particularly wished to have papers on but could not receive any. May be in later issues of sramana we shall try to discuss these topics further. This issue contains seven papers, primarily referring to canonical literature and a few philosophical issues raised for analysis. Sramana is also now available on our website www.pv-edu.in. You can download the same and enjoy reading it. In fact, we strongly recommend our readers to use this facility to help us economise on the cost of publication. You can also access earlier issues of Sramana from this website. Wishing you an enjoyable rainy season and a religious chaturmasa. Shugan C Jain Chairman

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sampAdakIya apraila-jUna aMka 2013, jisakA viSaya jaina Agama aura darzana hai| jaina paramparA meM jIvana kA pramukha lakSya mokSa mArga hai| samyagdarzana, samyagjJAna aura samyakcAritra rUpI triratna ko mokSa mArga batAyA gayA hai| tIrthaMkaropadiSTa triratna kA svarUpa jAnane kA prAcInatama strota Agama hai| jainAgamoM ke samyak adhyayana ke abhAva meM jaina vidyA ke svarUpa kA bhalIbhA~ti jJAna prApta nahIM kiyA jA sakatA hai| jaina Agama sAhitya aura jaina darzana ke kSetra meM navIna viSayoM para likhe lekhoM ko protsAhita karane kI dRSTi se 'zramaNa' ke isa aMka hetu jaina Agama sAhitya aura jaina darzana se sambandhita lekha vidvAnoM se Amantrita kiye gaye the| prApta lekhoM ko apane-apane kSetra ke pAraMgata vidvAnoM ke pAsa mUlyAMkana evaM sujhAva hetu bhejA gyaa| unake sujhAvoM ke anusAra lekhoM meM sudhArakara inheM prakAzita kiyA jA rahA hai| hindI ke pA~ca lekhoM meM se eka aMga AgamoM meM vAsudeva zrIkRSNa Agama sAhitya para AdhArita hai| zeSa sabhI lekha jaina darzana sambandhita haiM / jaina dArzanika sAhitya zIrSaka lekha meM jaina darzana ke granthoM kA nAma-nirdeza granthakAra ke anusAra kAlakrama se kiyA gayA hai / aMgrejI ke donoM lekhoM meM se eka ardhamAgadhI Agama ke sampAdana, anuvAda, prakAzana evaM Agama sAhitya para hue zodha kA vivaraNa prastuta karatA hai| dUsarA lekha jaina darzana se sambandhita hai aura jaina dravya - guNa aura paryAya kI avadhAraNA kA mUla granthoM ke AdhAra para gambhIra vivecana karatA hai / pUjya zramaNa-zramaNiyoM kA cAturmAsa Arambha ho cukA hai| yaha cAturmAsa AdhyAtmikatA se pUrNa evaM sabhI ke lie saba prakAra se zubha ho esI maMgalakAmanA karate haiN| mukha pRSThaH Agama upadezaka bhagavAna mahAvIra jaina paramparA meM AgamoM kA vahI sthAna hai jo vaidika paramparA meM veda aura bauddha paramparA meM tripiTaka kA hai| veda apauruSeya haiM unakA koI karttA nahI hai parantu vartamAna jaina Agama evaM tripiTaka kramazaH bhagavAna mahAvIra aura bhagavAna buddha ke upadeza mAne jAte haiN| jaina AgamoM ke viSaya meM mAnyatA hai ki arhat (antima tIrthaMGkara mahAvIra) ne artha rUpa meM inakA upadeza diyA thA aura zabda rUpa meM ye gaNadharoM dvArA racita mAne jAte haiM- Avazyakaniryukti meM kahA bhI gayA hai - - atyaM bhAsai arahA, suttaM gaMthaMti gaNadharA niuNA / sAsaNassa hiyaTThAe, tao suttaM pavattai / / 92 / /

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vi: zramaNa, varSa 64 aMka 2 / apraila-jUna 2013 arthAt tIrthaMGkara artha kA upadeza yA kathana karate haiM aura nipuNa gaNadhara zAsana ke hita ke lie sUtra kI racanA karate haiN| isa prakAra Agama ke sUtra kA pravartana hotA hai| isI tathya ko spaSTa karate hue AcArya malayagiri ne bhI nandIsUtraTIkA meM kahA haigaNadharadevA hi mUlabhUtamAcArAdikaM zrutamaparacayanti teSAmeva sarvotkRSTazrutalabdhisampannatayA tadracayitumIzatvAt / dUsare zabdoM meM gaNadharoM meM sarvotkRSTa zrutalabdhi hotI hai| usI se ve mUlabhUta AcArAdi AgamoM kI racanA karane meM samartha hote hai / (nandITIkA, malayagiri, AgamasuttANi (saTIka), bhAga 30, pR0 196) kintu yaha tathya kevala bAraha aMga AgamoM ke sandarbha meM hI prAsaGgika hai| anya upAGga, mUlasUtra, chedasUtra, prakIrNaka aura cUlikA to vibhinna sthaviroM aura pUrvadhara AcAryoM kI kRti hI mAne jAte haiN| parantu aGgetara sabhI AgamoM kA kartRtva jJAta nahIM hai / prajJApanA (zyAmAcArya), dazavaikAlika (Arya zayyambhavasUri) aura tIna chedasUtra (AcArya bhadra bAhu) ke atirikta anya AgamoM kA kartRtva ajJAta haiN| vartamAna meM upalabdha zvetAmbara mAnya ardhamAgadhI AgamoM kA upalabdha svarUpa devarddhigaNi kSamAzramaNa kI adhyakSatA meM vIranirvANa saMvat 980 yA 993 meM huI valabhI (saurASTra) vAcanA kA pariNAma hai|

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jaina aMga-Agama meM vAsudeva zrIkRSNaH eka vivecana pa.pU.padma muni [pUjya padma muni dvArA likhita isa lekha meM jaina aMga sAhitya meM upalabdha sAmagrI ke AdhAra para vAsudeva zrIkRSNa kA jIvana carita prastuta kiyA gayA hai| lekha meM yathAsthAna Agama sAhitya se mUla bhI uddhRta kiyA gayA hai| bhAratIya saMskRti meM zrIkRSNa aise virale mahApuruSoM meM haiM jinheM vaidika, jaina aura bauddha paramparAyeM samAna rUpa se mahattva detI haiN| isa lekha meM jaina aMga sAhitya ke sAtha-sAtha vaidika sAhitya meM varNita zrIkRSNa carita kI mukhya vizeSatAoM ko bhI prastuta kiyA gayA hai| jaina aMgoM meM, sthAnAMga, samavAyAMga, jJAtAdharmakathA, antakRddazAMga tathA praznavyAkaraNa meM kRSNacaritra kramabaddha rUpa meM upalabdha na hokara vizRMkhala rUpa meM milatA hai| yahAM kRSNa kA ullekha prAya: anya kisI AkhyAna ke vivecana ke prasaMga meM AyA hai| jaina paramparA ke prAcIna sAhitya ke AdhAra para zrIkRSNacarita prastuta karane kA yaha prayAsa prazaMsanIya hai|] -sampAdaka bhAratIya saMskRti mUlata: do saMskRtiyoM meM vibhakta hai- (1) vaidika saMskRti aura (2) zramaNa sNskRti| ina donoM meM jahA~ vaidika saMskRti pravRtti mUlaka hai vahA~ zramaNa saMskRti nivRtti pradhAna hai| bhAratIya sabhyatA evaM vikAsa kA svarUpa ina donoM saMskRtiyoM ke tAne-bAne se bunA gayA hai| jIvanagata vyavahAroM kA samyak rUpa se paripAlana karate hue AdhyAtmika vikAsa ko pramukhatA denA hI donoM saMskRtiyoM kA mUla uddezya rahA hai aura isa lakSya kI prApti meM apanI-apanI paramparA-sammata mahApuruSoM kI vyaktitvagata viziSTatAoM se milane vAlI preraNAoM kA atyanta mahattva rahA hai| maryAdA puruSottama zrIrAma kA samagra jIvana jahA~ hamAre lie Adarza hai vahIM bhagavAna buddha kI karuNA hameM natamastaka karA detI hai| tIrthaMkara bhagavAna mahAvIra kI sAdhanA aura saMyama jahA~ hamAre lie preraNAdAyI aura prakAzastambha hai vahIM vAsudeva zrIkRSNa kA jIvana hameM vividha sAMsArika kartavyoM kA bodha karA detA hai| Atmika-vikAsa kI dRSTi se ina mahApuruSoM meM prAya: samAnatA hote hue bhI guNoM kI prasiddhi kI dRSTi se vAsudeva zrIkRSNa eka alaga hI kSitija para dRSTigocara hote haiN| sarvavidita hai ki pratyeka dharma paramparA apane-apane ArAdhya mahApuruSoM kA guNAnuvAda atyanta zraddhA-bhakti se karatI hai, kintu karmayogI vAsudeva zrIkRSNa aise virale

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2 : zramaNa, varSa 64, aMka 2 / apraila-jUna 2013 mahApuruSa haiM jinako vaidika, jaina aura bauddha tInoM paramparAe~ samAna rUpa se Adara detI haiM aura unheM mahApuruSa ke rUpa meM svIkAra karatI haiN| vastuta: vAsudeva zrIkRSNa ke virATa vyaktitva kA hI yaha prabhAva hai ki aneka dhArmika evaM sAMskRtika paramparAe~ unheM apane vAGmaya meM sammilita karake svayaM ko gauravAnvita mahasUsa karatI haiN| ina sabhI paramparAoM meM aise bhaktoM ko AsAnI se khojA jA sakatA hai jo zrIkRSNa kA nAmasmaraNa karake apane mAnasa ko Ananda vibhora karate haiM aura apanA ArAdhya deva svIkAra karate haiN| vaidika paramparA meM jahA~ kRSNa vAsudeva ko viSNu kA avatAra mAnakara unheM bhagavAn svIkAra kiyA gayA hai| vahIM bauddha sAhitya meM pracalita jAtaka kathAoM ke antargata ghaTa jAtaka kA sambandha kRSNa carita se hai| jaina paramparA meM kRSNa ko 63 zalAkA(zlAghanIya, prazaMsanIya) puruSoM ke antargata 54 vAM zalAkA puruSa mAnA gayA hai tathA unheM bhAvI tIrthaMkara ke rUpa meM svIkAra kiyA gayA hai| dhyAtavya hai ki jaina paramparA meM jIvana ke vikAsa kA sarvocca pada tIrthaMkara pada ke rUpa meM svIkRta hai| tIrthaMkara ke bAda cakravartI aura ardha-cakravartI ke rUpa meM vAsudeva kI parigaNanA hai| cakravartI jahA~ cha: khaNDa ke adhipati hote haiM vahA~ vAsudeva tIna khaNDa ke adhipati mAne gaye haiN| ata: kRSNa vAsudeva tIna khaNDa ke adhipati the|5 zrIkRSNa gata jIvana meM vAsudeva raheM haiM aura bhAvI jIvana meM tIrthaMkara hoNge| isase anumAna lagAyA jA sakatA hai ki jaina paramparA meM ve kitane uccakoTi ke sammAnita mahApuruSa haiN| jaina paramparA pratyeka utsarpiNI aura avasarpiNI kAlakhaNDa meM nau-nau vAsudevoM kA honA mAnatI hai aura vartamAna avasarpiNIkAla ke nauveM arthAt aMtima vAsudeva ke rUpa meM zrIkRSNa ko svIkAra karatI hai| isa prakAra spaSTa hai ki ukta tInoM paramparAoM meM bar3e Adara ke sAtha kRSNa vAsudeva kA guNotkIrtana kiyA gayA hai| unake adbhuta vyaktitva ko dekhakara yaha bodha ho jAtA hai, mahApuruSoM kA jIvana, kSetra aura kAla kI sImA se pare arthAt dezAtIta aura kAlAtIta ho jAtA hai| sacamuca meM kRSNa vAsudeva yugapuruSa the| unakA jIvana kSIrasAgara kI bhA~ti virATa aura tRptidAyaka thaa| ata: sarvatra unheM zlAghanIya aura vandanIya svIkAra kiyA gayA hai| bhAratIya dharmaparamparAoM meM sadaiva sadAcAra tathA nyAya-nIti sampanna jIvana ko hI sarvocca pratiSThA dI gaI hai| sattA aura vidvattA kI bhI pratiSThA hai kintu usameM dharma, nyAya, nIti Adi sadAcAra ke guNa hoM tabhI, anyathA dharmAcaraNa vihIna manuSya kitanA hI sattA-sampanna kyoM na ho jAe, vaha kabhI jagat-pUjya nahIM ho sktaa| kRSNa

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jaina aMga-Agama meM vAsudeva.... : 3 vAsudeva kI bhI jo pratiSThA ukta paramparAoM meM dRSTigocara hotI hai vaha sattAbala ke kAraNa nahIM apitu nyAya-nIti sadAcAra yukta dharmabala ke kAraNa hI hai| rAjanaitika kSetra meM dharma kA saphala prayoga karane vAle kRSNa vAsudeva loka dharma ke saMsthApaka aura advitIya mahApuruSa the| vaidika paramparA meM zrIkRSNa - vAsudeva zrIkRSNa ke jIvana kI ghaTanAoM evaM unakI vizeSatAoM kA vistRta vivecana hameM vaidika sAhitya meM pracura parimANa meM upalabdha ho jAtA hai| Rgveda meM kRSNa ke tIna rUpoM kA ullekha milatA hai- (1) maMtradraSTA RSi (aSTama evaM dazama maMDala), (2) apatyavAcA (prathama maMDala) aura (3) kRSNAsura ke rUpa meM (assttmmNddl)| aisA pratIta hotA hai ki uparyukta tInoM rUpoM kA sambandha vAsudeva zrIkRSNa ke sAtha nahIM apitu kRSNa nAmaka kisI anya RSi Adi ke sAtha hai kyoMki vAsudeva zrIkRSNa vedoM se paravartI kAla ke mahApuruSa haiN| aitareya AraNyaka meM kRSNa harita nAma kA ullekha hai, taittirIya AraNyaka meM kRSNa ke devatva kI carcA hai| kauzItaki brAhmaNa tathA chAndogyopaniSad meM AMgirasa kRSNa kA ullekha hai|11 sambhavata: yaha nAma 'AMgirasa RSi ke pAsa adhyayana karane ke kAraNa diyA gayA hogaa| mahAbhArata meM kRSNa ko vAsudeva, viSNu, nArAyaNa, govinda, devakInandana Adi nAmoM se abhihita kiyA gayA hai|12 aTThAraha purANoM meM se lagabhaga daza purANoM -garuDapurANa, kUrmapurANa, vAyupurANa, agnipurANa, nAradapurANa, padmapurANa, viSNupurANa, harivaMzapurANa, devI bhAgavata, zrImadbhAgavata Adi meM kRSNa ke divya rUpa kA ullekha milatA hai| zrImad bhAgavata tathA viSNupurANa meM unheM brahmA aura viSNu sahita sabhI devatAoM ke lie vandanIya batAyA gayA hai|13 / vaidika paramparA meM vizeSatayA kRSNa kI bAlyAvasthA tathA yuvAvasthA ko lekara vipula sAhitya kI racanA kI gaI hai, jisameM bAlyAvasthA ke camatkAra evaM yuvAvasthA kI rAsa lIlAoM aura vIratA ko lekara kaviyoM ne apanI kamanIya kalpanA kI talikA se cittAkarSaka citraNa kiyA hai| itanA hI nahIM yaha paramparA unheM pUrNAvatAra kahakara paripUrNa mahApuruSa ke rUpa meM svIkAra karatI hai| zrImadbhAgavata meM unheM parama brahma kahakara sambodhita kiyA gayA hai|14 bhAratIya janamAnasa meM sarvAdhika prabhAva DAlane vAle do mahApuruSa haiM- kRSNa aura rAma, jinakI kathAe~ AbAla-vRddha ko Ananda vibhora kara detI haiN| donoM hI viSNu

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4: zramaNa, varSa 64, aMka 2 / apraila - jUna 2013 ke avatAra mAne gae haiM, kintu itanA hone para bhI donoM meM pramukha antara hai ki jahA~ rAma aMzAvatAra haiM vahA~ kRSNa ko pUrNAvatAra mAnA gayA hai| pUrNAvatAra kA tAtparya hai jIvana ke pratyeka kSetra meM zikhara para pahuMcA huA mahApuruSa / rAma kA jIvana maryAdita hai isIlie ve maryAdA puruSottama kahalAte haiM, kintu kRSNa kA jIvana samudra kI taraha vistRta hai, koI maryAdA unhe sImita nahIM kara sakI ataeva ve pUrNAvatAra kahalAe / bAlyAvasthA meM kRta vibhinna prakAra kI cAmatkArika ghaTanAe~, zizupAla ke mRtyRdaNDa yogya sau aparAdhoM ko kSamA karanA, kaMsa kA saMhAra karake atyAcAra ko jar3a se miTAne kA prayAsa, draupadI kI tAra-tAra hotI lajjA kI surakSA, mahAbhArata kA yuddha TAlane ke lie apane hI adhInastha rAjAoM ke pAsa zAntidUta banakara jAnA tathA hatotsAhita arjuna ko kartavya kA bodha karAnA aura gItA kA adbhuta jJAna pradAna karake karmayoga, sthitaprajJatA, anAsaktayoga Adi kI pratiSThA karanA ityAdi aisI vizeSatAe~ haiM jinakI vajaha se ve pUrNAvatAra khlaae| unheM sAkSAt viSNu kA avatAra mAnA gayA hai| dekhA jAe to samUcI vaidika paramparA kRSNamaya najara AtI hai| jisa prakAra mahAbhArata meM se yadi kRSNa ko nikAla diyA jAe to kucha bhI sArthaka zeSa nahIM bacatA, usI prakAra vaidika paramparA meM se yadi kRSNa ko nikAla diyA jAe to samUcI paramparA adhUrI ho jAtI hai| vartamAna meM prAya: sarvatra Ayojita hone vAlI kRSNa-lIlAe~ tathA rAsa-lIlAe~ janamAnasa meM kRSNa ke prabhAva ko darzAne ke lie paryApta haiN| jaina paramparA meM zrIkRSNa- karmayogI vAsudeva zrIkRSNa ke udAtta vyaktitva ne pratyeka bhAratIya dharma-paramparA ko prabhAvita kiyA hai| jaina paramparA bhI isa prabhAva se snAta hai| 22veM tIrthaMkara arhata ariSTanemi aura zrIkRSNa vAsudeva eka hI kula ke evaM cacere bhAI rahe haiN|15 ata: jaina paramparA meM jahA~-jahA~ ariSTanemi kA varNana huA hai vahA~-vahA~ anAyAsa hI zrIkRSNa kA bhI varNana prApta ho jAtA hai| umra meM kRSNa bar3e the to AdhyAtmika samRddhi kI dRSTi se tIrthaMkara hone ke nAte ariSTanemi bar3e the| donoM mahApuruSoM kA anusyUta jIvana sacamuca meM aneka logoM ke lie adhyAtma kA mArga prazasta karane vAlA thA / jaina sAhitya meM sarvAdhika mahatva Agama sAhitya kA hai aura yahI prAcInatama sAhitya hai| Agama sAhitya ke AdhAra para paravartI kAla meM vaividhyapUrNa vipula sAhitya racA gayA jisameM hameM vAsudeva zrIkRSNa kA jIvanavRtta kramabaddha evaM vistRta rUpeNa prApta ho jAtA hai, kintu unase pUrvavartI aura prAcIna - aMga-Agama sAhitya meM, jo ki sAkSAt tIrthaMkara mahAvIra evaM unake medhAvI ziSya gaNadharoM se sambaMdhita hai, unakA sammAna

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jaina aMga-Agama meM vAsudeva.... : 5 ke sAtha jo ullekha prApta hotA hai usase unake jIvana kI vyApakatA ko sahaja hI anumAnita kiyA jA sakatA hai| yahA~ dhyAtavya hai ki kRSNa ke jIvana kA jo svarUpa hameM veda-mUlaka sAhitya meM milatA hai, vaha jaina sAhitya meM prAya: nahIM hai| veda-mUlaka sAhitya meM jahA~ unakI bAlyAvasthA evaM yuvAvasthA kA usameM bhI vizeSakara mahAbhArata taka kA jIvanavRtta atyanta vistAra ke sAtha vivecita hai vahIM jaina sAhitya meM unakI yuvAvasthA ke bAda kA jIvana-vRtta vistRta rUpeNa vivecita huA hai| jaina sAhitya meM milane vAlA yuvAvasthA se pUrva kA jIvana-vRtta vastuta: vaidika paramparA ke sAhitya se prabhAvita pratIta hotA hai| vaidika paramparA meM ve vAsudeva isalie kahalAte haiM kyoMki ve vasudeva ke putra haiM, kintu jaina paramparA meM unako vAsudeva kahane kA kAraNa bilkula bhinna hai| vahA~ para vAsudeva pada zalAkA mahApuruSoM kI zreNI meM eka padavI vizeSa hai| ata: jaina paramparA meM ve vAsudeva suta hone se nahIM apitu usa viziSTa padavI ke dhAraka hone se vAsudeva kahalAte haiN| anyathA jinake pitA kA nAma vasudeva nahIM hai, unako vAsudeva nahIM kahA jaataa| jaina paramparA meM isa avasarpiNI kAla meM nau vAsudeva hue haiM, jaisetiviThU ya duviThU ya, sayaMbhU purisuttme| purisasIhe taha purisapuMDarIe, datta nArAyaNe knnhe|| arthAt (1) tripRSTha, (2) dvipRSTha, (3) svayaMbhU, (4) puruSottama, (5) puruSapuNDarIka, (7) datta, (8) nArAyaNa (lakSmaNa) aura (9) kRSNa, ye nau vAsudeva hue haiN|17 ina sabhI vAsudevoM ke pitAoM kA nAma kramaza: isa prakAra hai,-(1) prajApati, (2) brahma,(3) rudra, (4) soma, (5) ziva, (6) mahAziva, (7) agniziva, (8) dazaratha aura (9) vsudev| yathApayAvatI ya baMbhe, rodde some siveti yA mahasihe aggisihe, dasarahe navame ya vsudeve||18 jaina paramparA meM zrIkRSNa eka zalAkA puruSa haiN| bhagavAn ariSTanemi ne unheM bhAvItIrthaMkara kahA hai 'AgamesAe ussappiNIe puMDesu jaNavadesu sayaduvAre bArasame amame nAmaM arahA bhvisssi|19 unake sampUrNa jIvana meM kisI prakAra kI skhalanA dRSTigocara nahIM hotii| aha~ta ariSTanemi ke samparka kA hI yaha prabhAva mAlUma par3atA hai ki kRSNa ke jIvana meM ahiMsA Adi AdhyAtmika mUlyoM kI pratiSThA itanI adhika thI ki unake

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6 : zramaNa, varSa 64, aMka 2 / apraila-jUna 2013 samagra jIvana meM vaha paiTha gaI thii| rAjAgaNa prAya: AkheTa-priya hote the kintu kRSNa ke jIvana meM zikAra khelane kA eka bhI prasaMga nahIM milatA, isase bhI unake ahiMsaka hone kA patA cala jAtA hai| vAsudeva hone ke kAraNa unheM 360 saMgrAma karane par3ate the,20 para ve yuddhapremI nahIM the| ve sadA hI yuddha ko TAlane kA prayAsa karate rahe haiN| mahAbhArata kA yuddha rokane ke lie apane hI adhInastha rAjAoM (kauravoM) ke pAsa apane hI adhInastha rAjAoM (pANDavoM) kA zAntidUta banakara jAnA yaha pramANita karatA hai ki ve yuddha ko TAlane kA bharasaka prayAsa karate the| ve zAkAhAra ke samarthaka the, unake jIvana meM kahIM bhI mAMsAhAra kA ullekha nahIM miltaa| unhoMne aneka sundariyoM ke sAtha vivAha avazya kiyA, para ve bhoga ko zreSTha nahIM mAnate the| unhoMne apane putroM, putrabadhuoM, dharmapatniyoM Adi ko saMyama-mArga para calane kI preraNA dii| nAgarikoM meM se jo koI bhI prabhu ke caraNoM meM dIkSita hotA thA use ve pUrNa sahAyatA pradAna karate the itanA hI nahIM dIkSArthiyoM ke dvArA dIkSA grahaNa karane ke pazcAt ghara meM rahe hue zeSa pArivArika janoM ke bharaNa-poSaNa kA bhI ve pUrNa dhyAna rakhate the|29 ve pUrNa guNAnurAgI the| dargaNoM kI tarapha dhyAna jAtA hI nahIM thaa| unhoMne mRta zvAna ke zarIra meM se nikalatI durgandha evaM usakI kurUpatA kI tarapha dhyAna na dekara usakI manohAriNI daMtapaMkti kI prazaMsA kI thii|22 ve tIna khaNDa ke adhipati hokara bhI eka vRddha kI sahAyatA svayaM IMTa uThAkara karate haiN| ve utkRSTa mAtRbhakta haiM ata: apane dina kA prArambha mA~ ke caraNoM meM vandanA karake hI karate haiN|23 aMga-AgamoM meM zrIkRSNa kA vaiziSTya- jaina aMga-granthoM kI saMkhyA bAraha hai| bArahavAM aMgasUtra 'dRSTivAda' lupta hai tathA zeSa gyAraha aMga- (1) AcArAMga, (2) sUtrakRtAMga, (3) sthAnAMga, (4) samavAyAMga, (5) vyAkhyAprajJapti (bhagavatI), (6) jJAtAdharmakathA, (7) upAsakadazA, (8) antakRddazA, 9 anuttaraupapAtikadazA, (10) praznavyAkaraNa aura (11) vipAkasUtra, vartamAna meM upalabdha haiN|24 upalabdha jaina aMgaAgamoM meM se sthAnAMga, samavAyAMga, nAyAdhammakahAo, antakRddazAMga tathA praznavyAkaraNasUtra meM kRSNa vAsudeva ke jIvana kI vizeSatAoM kA kama yA adhika mAtrA meM vivecana upalabdha hotA hai| upalabdha aMga-granthoM meM kRSNacaritra kA vivecana kramabaddha na hokara vizRMkhala rUpa meM huA hai| kintu paravartI sAhitya triSaSTizalAkApuruSacaritra, caupannamahApurisacariyaM, vasudevahiNDI, harivaMzapurANa, bhavabhAvanA Adi graMthoM meM vaha vistRta evaM kramabaddha rUpeNa vivecita huA hai| jainAgama meM kRSNa kA ullekha prAya: anya kisI AkhyAna ke vivecana ke prasaMga meM AyA hai, ve kisI adhyAya-vizeSa ke mukhyapAtra nahIM haiN| kintu

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jaina aMga-Agama meM vAsudeva..... : 7 isase unakI mahattA nyUna nahIM hotI apitu mukhyapAtra na hokara bhI Agama ke katipaya adhyAya kRSNamaya pratIta hote haiM, yaha unake vyaktitva kI vyApakatA ke kAraNa hI hai| jainAgamoM meM bhAvI tIrthaMkara ke rUpa meM unheM svIkAra karake unheM sarvazreSTha mahattA pradAna kI gaI hai| 25 jaina graMthoM ke anusAra kRSNa guNa-sampanna aura sadAcAra-niSTha the, atyanta ojasvI, tejasvI, varcasvI aura yazasvI mahApuruSa the| unheM oghabalI, atibalI, mahAbalI apratihata aura aparAjita kahA gayA hai| ve itane balazAlI the ki mahAratna vajra ko bhI cuTakI se pIsa DAlate the| 26 zrIkRSNa ke bAhya vyaktitva kA varNana karate hue AcArya devendra muni jI likhate haiM- " zrIkRSNa kA zarIra mAna, unmAna aura pramANa, pUrA, sujAta aura sarvAMga sundara thaa| ve lakSaNoM, vyaMjanoM aura guNoM se yukta the| unakA zarIra dasa dhanuSa lambA thaa| ve atyanta darzanIya-kAnta, saumya, subhaga aura priyadarzI the arthAt unako dekhakara bArabAra dekhane kA mana hotA thA evaM ve atyanta priya lagate the| ve pragalbha, vinayI aura dhIra the| sukhazIla hone para bhI unake pAsa Alasya phaTakatA nahIM thaa| unakI vANI gambhIra, madhura aura prItipUrNa thii| unakA ninAda krauMca pakSI ke ghoSa, zarad Rtu kI meghadhvani aura dundubhi kI taraha madhura va gambhIra thaa| ve satyavAdI the| unakI cAla zreSTha gajendra kI taraha lalita thI unake tana para pIle raMga kA kauzeya vastra zobhita hotA thaa| unake mukuTa meM uttama dhavala, zukla, nirmala kaustubha maNi lagI rahatI thii| unake kAna meM kuNDala, vakSa meM ekAvalI hAra tathA zrIvatsa kA cihna aMkita thaa| ve durdhara dhanurdhara the| unake dhanuSa kI TaMkAra bar3I hI udghoSaNakara hotI thii| ve zaMkha, cakra, gadA, zakti aura nandaka dhAraNa karate the tathA UMcI garur3a dhvajA ke dhAraka the ityAdi / aMga sAhitya meM upalabdha zrIkRSNa se sambandhita tathya ko isa prakAra prastuta kiyA jA sakatA hai (1) sthAnAMga sUtra - sthAnAMga sUtra tRtIya aMga - Agama hai, isameM puruSa tIna prakAra ke kahe gaye haiM- uttama puruSa, madhyama puruSa aura jaghanya puruSa / inameM se uttama puruSa ke punaH tIna bheda kie gaye haiM- dharmapuruSa (arhat), bhogapuruSa (cakravartI) aura karmapuruSa (vaasudev)| cUMki kRSNa vAsudeva haiM ataH jainAgamoM meM unakI gaNanA uttama karmapuruSa ke rUpa meM huI hai| sthAnAMgasUtra meM hI RddhimAna arthAt vaibhavazAlI manuSya pA~ca prakAra ke batAe gae haiM jaise- (1) arhat, (2) cakravartI (3) baladeva, (4) vAsudeva aura (5) anngaar| isa prakAra vAsudeva zrIkRSNa kI gaNanA RddhimAn puruSoM meM kI gaI hai| sthAnAMgasUtra ke aSTama sthAna meM batAyA gayA hai

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8 : zramaNa, varSa 64, aMka 2 / apraila-jUna 2013 kaNhassa NaM vAsudevassa aTTha aggamahisIo arahato NaM ariTThanemissa aMtitaM muMDA bhavettA agArAto aNagAritaM pavvatittA siddhao jAva savvadukkhappahINAo, taMjahA paumAvaI ya gorI, gaMdhArI lakkhaNA susImA yA jaMbavatI saccabhAmA, ruppiNI knnhggmhisiio||97||28 arthAt kRSNa kI ATha paTarAniyoM-padmAvatI, gaurI, lakSmaNA, susImA, jAmbavatI, satyabhAmA, gAMdhArI aura rukmiNI ne bhagavAn ariSTanemi ke pAsa muMDita, pravrajita hokara sarvaduHkhoM se rahita siddhAvasthA ko prApta kiyaa| (2) samavAyAMga sUtra- caturtha aMga-Agama samavAyAMgasUtra ke anusAra pratyeka utsarpiNI aura avasarpiNI kAla meM 24 tIrthaMkara, 12 cakravartI, 9 baladeva, 9 vAsudeva Adi zlAghanIya mahApuruSa hote haiN| vahA~ vartamAnakAlIna evaM AgAmIkAlIna ukta mahApuruSoM ke nAmoM kA bhI ullekha hai| sambhavatayA isI AdhAra para zIlAMkAcArya ne caupanna mahApurisa cariyaM kI racanA kI hai| ukta saMkhyA meM yadi 9 prativAsudevoM ko bhI jor3a diyA jAe to yaha saMkhyA 63 ho jAtI hai / ina 63 mahApuruSoM ko lekara hI hemacandrAcArya ke dvArA triSaSTi-zalAkA-puruSa caritra nAmaka graMtha kI racanA huI hai| isa prakAra samavAyAMga sUtra29 meM 54 zalAkA mahApuruSoM kA varNana karate hae kRSNa kI vizeSatAoM kA ullekha vistAra se kiyA gayA hai tathA zrIkRSNa ke dvArA tatkAlIna prativAsudeva jarAsaMdha ke vadha kA bhI vistAra se vivecana kiyA gayA hai| yahA~ vAsudeva aura prativAsudeva kA AcaraNa bhI varNita hai| cUMki jaina paramparA meM prativAsudeva kI mRtyu vAsudeva ke hI hAthoM honA mAnA gayA hai| ata: jarAsaMdha kI mRtyu ke bAda hI kRSNa vAsudeva ke adhikAroM ko prApta kara sake the| yahA~ kRSNa kI aneka vizeSatAoM kA varNana karate hue kahA gayA hai- ve atibala, mahAbala, nirupakrama AyuSya vAle, aparAjita, zatru kA mAna mardana karane vAle, dayAlu, guNagrAhI, amatsara, acapala, akrodhI tathA roSa-zokAdi se rahita gambhIra svabhAva vAle the| spaSTa hai ki ina sabhI uddharaNoM meM kRSNa vAsudeva kA zalAkA mahApuruSa ke rUpa meM ullekha huA hai| ve nauveM aura aMtima vAsudeva the tathA 22veM tIrthaMkara ariSTanemi ke bhrAtA the20 arthAt ariSTanemi ke pitA samudravijaya aura kRSNa ke pitA vasudeva- donoM bhAI the ataH spaSTa hai ki ariSTanemi aura kRSNa bhI bhAI the| (3) jJAtAdharmakathAMga sUtra- chaThe aMga-Agama-jJAtAdharmakathAMga sUtra ke pAMcaveM aura solahaveM adhyayana meM kRSNa vAsudeva kI vividha vizeSatAoM kA varNana huA hai| paMcama adhyAya se unakI AdhyAtmika abhiruci kA patA lagatA hai| jaba unako patA calatA hai ki thAvaccAputra dIkSA lenA cAhatA hai taba unhoMne turanta kahA ki usakA dIkSAbhiSeka

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jaina aMga-Agama meM vAsudeva.... : 9 maiM karAUMgA tathA usI samaya svayaM hI thAvaccAputra se milane usake ghara phuNce| ve cAhate to thAvaccAputra ko apane pAsa bulavA sakate the kintu ve dharmapatha para bar3hane vAloM ko atyanta mahattva diyA karate the ata: svayaM thAvAccA ke ghara padhArate haiN| itanA hI nahIM ve atyanta caturAI ke sAtha thAvaccAputra ke vairAgya kI parIkSA karate hue kahate haiM- he devAnupriya! maiM tumhAre AsapAsa se gujarane vAlI havA ko chor3akara kisI bhI samasyA se tumhArI rakSA karUMgA ata: tuma abhI dIkSita mata hoo| isake javAba meM thAvaccAputra kahatA hai- he devAnupriya! yadi Apa jarA (bur3hApA) aura mRtyu se mujhe bacA sakate haiM to maiM ApakA prastAva svIkAra kruuNgaa| isa uttara ko sunakara kRSNa avAk raha gae aura preraNA dete hue kahane lage karmakSaya hone para hI jarA aura mRtyu se chuTakArA ho sakatA hai| yaha sunakara thAvaccAputra ne kahAmaiM karmakSaya karane ke lie hI dIkSita honA cAhatA huuN| isa saMkalpa ko sunakara pramudita mana vAle kRSNa vAsudeva ne thAvaccAputra ke sAtha dIkSA lene ko taiyAra eka hajAra dIkSArthiyoM kA dIkSA-mahotsava atyanta utsAha ke sAtha krvaayaa|31 isa kathAnaka se kRSNa vAsudeva kI dhArmika abhiruci kA spaSTatayA paribodha prApta kiyA jA sakatA hai| isI prakAra prastuta Agama ke solahaveM adhyAya meM unakI advitIya zakti kA marmasparzI varNana kiyA gayA hai, jaise- egAe bAhAe rahaM saturagaM sasArahiM geNhai, egAe bAhAe gaMgaM mahAnaI bAsaThThi joyaNAI addhajoyaNaM ca vitthiNNaM uttariuM payatte yAvi hotthA22 arthAt lavaNa samudra ke bAhara dhAtakI khaNDa meM sthita, draupadI kA apaharaNa karane vAle amarakaMkAdhipati padmanAbha ko parAjita karake hastinApura lauTate samaya kRSNa vAsudeva ne eka hAtha meM ghor3oM aura sArathi sahita ratha ko liyA tathA dUsare hAtha se sAr3he bAsaTha yojana (800 ki0 mI0 lagabhaga) vistIrNa gaMgA mahAnadI ko pAra karane ko udyata hue aura pAra kiyaa|" isa udAharaNa se samajhA sakatA hai ki kRSNa vAsudeva apAra bala ke svAmI the| tabhI to ve ratha, ghor3e aura sArathi ko uThAkara lagabhaga 800 ki0 mI0 vistRta gaMgA mahAnadI ko pAra kara sake the| isIlie unheM atibalI, mahAbalI Adi kahA gayA hai| isI Agama meM yaha bhI ullikhita kiyA gayA hai ki pANDavoM kI jananI kuntI kRSNa kI buA (vAsudeva kI bahana) thiiN| ataeva pANDavoM ke sAtha kRSNa kA pArivArika sambandha thA aura isI kAraNa ve draupadI kI rakSA hetu amarakaMkA gae the| (4)antakRddazAMga sUtra - aSTama aMga grantha antakRddazAMgasUtra ke ATha vargoM meM se prArambhika pA~ca vargoM meM vAsudeva zrIkRSNa kA bharapUra ullekha prApta hotA hai| yahA~ unakI

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10 : zramaNa, varSa 64, aMka 2 / apraila-jUna 2013 rAjyagata samRddhi, dvArikA kA svarUpa tathA unake parivAra kA vistRta ullekha huA hai| isameM kRSNa vAsudeva kI vibhinna vizeSatAoM kA varNana huA hai| isa sUtra ke ATha vargoM meM se prArambhika pA~ca vargoM kA vivecana kRSNa ke irda-girda hI ghUmatA huA parilakSita hotA hai| isameM dvArikA nagarI kA vaibhava, kRSNa kI dharmazraddhA, kRSNa kA samRddha antaHpura tathA dvArikA kA vinAza, kRSNa kA dehotsarga Adi vivecana vistAra pUrvaka kiyA gayA hai| isake prathama varga ke prathama adhyAya meM dvArikA kA vaibhava evaM gautama kumAra kA bhavya dIkSotsava varNita hai| tRtIya varga ke aSTama adhyAya meM kRSNa ke laghu bhrAtA gajasukumAra kI mArmika kathA vivecita hai tathA paMcama varga meM dvArikA ke vinAza evaM kRSNa ke dehotsarga kA varNana prApta hotA hai / isa Agama meM kRSNa vAsudeva kI vibhinna vizeSatAe~ dRSTigocara hotI haiM, jaise- ( 1 ) bhAvI tIrthaMkara, (2) jijJAsu svarUpa, (3) karuNA-puruSa, (4) sacce hitaiSI, (5) mAtRbhakta, (6) nyAyapAlaka, (7) kaSAyavijetA, (8) dharma prabhAvaka ityaadi| inakA kramabaddha vivaraNa nimnokta hai (1) bhAvI tIrthaMkara - kRSNa vAsudeva ke jIvana kA sarvotkRSTa vaiziSTya hai unako bhAvI tIrthaMkara ke rUpa meM svIkAra karanA / bAIsaveM tIrthaMkara arhat ariSTanemi ne svayaM apane mukhAraviMda se kRSNa ko bhAvI tIrthaMkara kahA hai / iheva jaMbUddIve dIve bhArahe vAse AgamesAe ussappiNIe puMDesu jaNavaesu sayaduvAre nagare bArasame amame nAmaM arahA bhvisssi| tattha tumaM..... parinivvAhisi savvadukkhANaM aMtaM kAhisi34 arthAt isI jambUdvIpa ke bhArata varSa meM AgAmI utsarpiNI meM puMDra janapada ke zatadvAra nagara meM bArahaveM amama nAmaka arhat arthAt tIrthaMkara bnoge| vahA~ tuma sabhI karmoM kA kSaya karake muktilAbha kroge| kisI bhI vyakti ke lie tIrthaMkara pada prApta karanA jIvana ke sarvocca sammAna kI bAta hotI hai| tIrthaMkara pada uccakoTi kI sAdhanA kA pariNAma hai / 35 ataeva anumAna kiyA jA sakatA hai ki kRSNa kA jIvana kitanA sAdhanAmaya rahA hogaa| (2) jijJAsu vyaktitva - kRSNa vAsudeva satya evaM adhyAtma ke prati sadaiva jijJAsu bane rhe| arhat ariSTaneminAtha kA nagarI meM Agamana hone para ve atyanta prasanna hote aura sampUrNa rAjaparivAra evaM nAgarikoM ko lekara bhagavAn ke caraNoM meM dharmakathA zravaNa hetu jAyA karate the| isI krama meM ve eka bAra bhagavAn se pUchate haiM 37- bhaMte! kyA isa dvArikA nagarI kA samUla vinAza hogA? hA~ kRSNa, isa jagat meM koI bhI paryAya zAzvata nahIM hai ataeva surA, agni aura dvaipAyana RSi ke nimitta se dvArikA kA nAza hogA | 3

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jaina aMga-Agama meM vAsudeva....: 11 "bhagavan merA bhaviSya kyA hogA ? arthAt maiM mRtyu ke uparAnta kahA~ jAU~gA? kRSNa! dvArikA-vinAza ke bAda balarAma ke sAtha pANDumathurA kI ora jAte hue kozAmravana meM nyagrodha vRkSa ke nIce leTe hue Apake bAe~ paira meM jarAkumAra dvArA chor3A gayA tIra lagane para ApakI mRtyu hogI aura ApakI gati bAlukAprabhA nAmaka tIsarI bhUmi kI hogI kintu kRSNa ! nirAza na ho, vahA~ se nikalakara tuma agalI caubIsI meM amama nAma ke bArahaveM tIrthaMkara banoge aura sarvakarmoM se mukta hokara parinirvANa arthAt mokSa ko prApta kroge|" 39 bhagavAn ke dvArA apanA bhaviSya jAnakara vAsudeva kRSNa dharma kI ora aura bhI adhika pravRtta hote haiM aura sampUrNa janatA ko adhyAtma patha para calane kI preraNA dete haiN| (3) karuNA- puruSa kRSNa vAsudeva atyanta dayAlu the| unakI sahRdayatA ke udAharaNa AgamoM meM anekazaH prApta hote haiN| antakRddazAMgasUtra ke anusAra eka bAra arhata ariSTaneminAtha ko vandana karane jAte hue kRSNa vAsudeva eka jarA se jarjarita vRddha ko IMToM kI vizAla rAzi meM se eka-eka IMTa uThAkara ghara ke bhItara le jAte hue dekhate haiM aura dayArdra hokara svayaM ITa uThAne lagate haiN| saikar3oM logoM ne bhI unakA anukaraNa kiyA aura vaha IMToM kI vizAla rAzi dekhate hI dekhate bAhara se bhItara pahuMca gii| yaha ghaTanA kRSNa ke jIvana kI eka Adarza ghaTanA hai tathA yaha bodha karAtI hai ki vyakti pada se bar3A nahIM hotA apitu guNoM se bar3A hotA hai / - isa ghaTanA se yaha bhI patA calatA hai ki bhAratIya janamAnasa meM kyoM kRSNa vAsudeva kA jIvana itanI zraddhA ke sAtha aMkita hai| vastutaH ve sacce prajAvatsala the| ve cAhate to sevakoM se kahakara IMToM kI rAzi ko bhItara pahuMcavA sakate the, kintu taba vaha ghaTanA itanI Adarza evaM preraNAdAyI nahIM ho paatii| (4) sacce hitaiSI - kRSNa vAsudeva sacce hitaiSI the| jaba unheM patA calA ki dvArikA kA vinAza avazyaMbhAvI hai to ve nirAza nahIM hue apitu sampUrNa nagarI meM ghoSaNA karavAyI ki jIvana meM ekamAtra saccA sahArA dharma kA hai, vahI hameM trANa aura Ananda de sakatA hai ataeva jo bhI koI bhagavAn ariSTanemi ke pAsa dIkSita honA cAhatA hai vaha prasannatA ke sAtha taiyAra ho jAe maiM svayaM usakA dIkSotsava Ayojita kruuNgaa| itanA hI nahIM unake pIche sthita parivArajanoM kA bhI yathAyogya AjIvikA dekara bharapUra pAlana-poSaNa kruuNgaa|41 isa udAharaNa ke dvArA kRSNa vAsudeva kI agAdha dharmazraddhA aura prajAhitaiSI kI divyatA ko samajhA jA sakatA hai| vastutaH saccA hitaiSI vahI hai jo hameM dharma ke mArga para lgaae| jaina AgamoM meM mAtR-pitR RNa se mukta hone kA

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12 : zramaNa, varSa 64, aMka 2 / apraila-jUna 2013 upAya bhI yahI batAyA gayA hai, jo putra apane mAtA-pitA ko dharma-patha para calAtA hai vaha mAtR-pitR-RNa se mukta ho jAtA hai| isa prakAra yaha spaSTa ho jAtA hai ki kRSNa vAsudeva vAstava meM prajAhitaiSI the| (5) mAtRbhakta- kRSNa vAsudeva mAtA-pitA kA atyanta Adara karate the| ve trikhaNDa ke adhipati hokara bhI pratidina mAtA ko praNAma karane ke bAda hI anya kArya kiyA karate the| eka bAra jaba ve mAtA devakI ko vandana karane pahuMce to dekhA ki mAtA cintAmagna hai| mA~ kI parezAnI kA kAraNa thA sAta putroM ko janma dekara bhI maiM kabhI mA~ ke kartavyoM kA pAlana nahIM kara sakI arthAt eka bhI putra kA lAlana-pAlana apane hAthoM se nahIM kara paayii| isa bAta ko jAnane ke turanta bAda kRSNa vAsudeva mA~ ko AzvAsana dete hue kahate haiM- he mAte! Apa bhagna-hRdayA na hoM, maiM aisA prayAsa karUMgA ki ApakI manokAmanA pUrNa ho jAe aura ve samAdhAna prApta karake hI lauTate haiN| lauTakara mAtA ko prasannatA pradAna karate hue kahate haiM- he mA~! ApakI icchAnurUpa merA laghubhrAtA hogaa| isa sUcanA se mAtA devakI ko atyanta prasannatA hotI hai| isa prakAra ve solaha hajAra rAjAoM ke rAjA hokara bhI mAtA kI icchApUrti ke lie sarvaprathama pravRtta hote the, ata: ve sacce mAtRbhakta the| (6) nyAya pAlaka- kRSNa vAsudeva sacce nyAya pAlaka the| ve anyAya ko kadApi sahana nahIM karate the| svayaM nyAya ke mArga para calanA tathA auroM ko bhI prerita karanA unakI pahacAna thii| prastuta Agama meM eka prasaMga hai 3- somila ne pratizodha vaza kRSNa ke laghubhrAtA gajasukumAla muni kI hatyA kara dii| isakA patA calane para unakA krodhita honA svAbhAvika thaa| ve somila ko mRtya daNDa de pAte usase pUrva hI bhaya ke kAraNa hRdaya-gati rukane se somila kI mRtyu ho jAtI hai| kRSNa vAsudeva sevakoM ko Adeza dete haiM ki isa adharmAtmA ke pairoM meM rassI bAMdhakara khIMcate hue pUre nagara meM ghamAoM aura ghoSaNA karo, jo koI bhI vyakti kisI muni Adi ke sAtha aisA vyavahAra karegA use isI taraha se mRtyadaNDa diyA jAegA phira usa sampUrNa mArga ko jala se prakSAlita karo tAki isake gande paramANu khatma ho jaaeN|44 isa prasaMga meM ve eka utkRSTa nyAyI rAjA ke rUpa meM sAmane Ate haiN| (7) kaSAyavijetA- kRSNa vAsudeva kI eka vizeSatA yaha bhI thI ki ve kaSAyavijetA the| jaba pANDumathurA kI ora jAte samaya kozAmravana meM anajAne meM hI jarAkumAra ke hAthoM ghAyala hokara maraNAsanna ho jAte haiM, taba ve jarAkumAra ko kahate haiM- "balarAma ne yadi tumheM dekha liyA to ve tumheM jIvita nahIM chor3eMge ata:

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jaina aMga-Agama meM vAsudeva....: 13 bhAgajAo", aura apane mRtyadAtA ke prANa bacAte haiN| isa ghaTanA se sahaja hI anumAna kiyA jA sakatA hai ki ve sacamuca meM kaSAyavijetA the| (8) dharma-prabhAvaka - ve kuzala dharma prabhAvaka the| unakI prabhAvanA kA hI pariNAma thA ki padmAvatI, gaurI Adi paTarAniyoM ke atirikta aneka logoM ne arhata ariSTanemi ke pAsa dIkSA grahaNa karake Atma-kalyANa kiyA thaa|45 itanA hI nahIM ve dvArikA nagarI ke vinAza kA samAcAra prApta karake apanI janatA ko sanyAsa-dharma ko svIkAra kara Atma-kalyANa ke mArga para calane kI preraNA dete haiM aura pIche rahe hue pArivArika janoM kI sampUrNa vyavasthA karavAte haiN| ina sabhI udAharaNoM se vAsudeva zrIkRSNa kA eka viziSTa dharmaprabhAvaka svarUpa sAmane AtA hai| isa prakAra prastuta Agama meM vAsudeva zrIkRSNa ke vyaktitva ke vividha vaiziSTyoM kA vivecana huA hai| (5) praznavyAkaraNa sUtra - praznavyAkaraNa sUtra dasavAM aMga Agama hai| isake prathama zrutaskaMdha ke caturtha AsravadvAra meM kRSNa vAsudeva ko rukmiNI aura padmAvatI ke vivAha ke nimitta jo yuddha karane par3e unakA varNana karate hue kRSNa ko atibalI kahA gayA hai|6 tathA unheM ardhacakravartI rAjA batAte hue unakI rAniyoM, putroM aura parijanoM kA varNana kiyA gayA hai| kRSNa ko cAraNamUla, riSTabaila tathA kAlI nAmaka sarpa kA hantA, yamalArjuna ke nAzaka, mahAzakuni aura pUtanA ke ripu, kaMsamardaka, jarAsaMdha nAzaka 7 ityAdi rUpa se varNana karate hue unakI vIratA ko darzAyA gayA hai| isa prakAra isa Agama meM mukhyarUpeNa unakI vIratA kA paricaya gumphita huA hai| ina aMgoM ke atirikta prathama mUla Agama- uttarAdhyayana sUtra ke 22veM adhyAya, caturtha upAMga - 'prajJApanA sUtra' tathA aSTama upAMga 'nirayAvalikA sUtra' meM bhI kRSNa vAsudeva kI vizeSatAoM kA ullekha prApta hotA hai| jainAgamoM meM unakA svarUpa kuzala rAjA, kuzala rAjanItijJa, kuzala netA, dharmAtmA, mAtR-pitR bhakta, prajAvatsala, kuzala mArgadazaka Adi rUpoM meM abhivyakta huA hai| isa prakAra kRSNa vAsudeva ke vizada jIvana kA prabhAva bauddha paramparA meM apekSAkRta kama aura jaina tathA vaidika paramparA meM bharapUra par3A hai| isa Alekha kA pratipAdya yahI hai ki eka vyakti sAdhanA ke bala para itanA unnata ho sakatA hai ki usakA jIvana sadiyoM taka dUsaroM ke lie patha-pradarzaka evaM preraNA-dAyI bana jAtA hai / jaina paramparA meM kRSNa sAmAnya vyakti kI hI bhA~ti apane sadguNoM se jIvana kA vikAsa karate haiN| jaina paramparA Izvara yA tIrthaMkara meM acintya bala kA honA

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14 : zramaNa, varSa 64, aMka 2 / apraila-jUna 2013 svIkAra karatI hai kintu vaha bala usa AtmA ke kramika sAdhanA kA hI supariNAma hai| pratyeka AtmA apane DhaMga se apane jIvana kA nirmANa kara sakatI hai isa artha meM pratyeka AtmA sRSTikartA hai| isa prakAra jaina paramparA meM kRSNa vaidika paramparA kI taraha avatArI puruSa nahIM haiM jo ki pUrvanirdhArita ghaTanAoM kI mAtra lIlA karate hoN| yahA~ to ve sAdhAraNa vyakti kI hI taraha yathArtha ke dharAtala para jIvana kA pariSkAra karake mahAna banate hue pAe jAte haiN| jisase sahaja hI yaha bodha prApta ho jAtA hai ki 'pratyeka AtmA apane satpuruSArtha aura parAkrama se paramAtma avasthA ko upalabdha kara sakatI hai| bhagavAna mahAvIra ne kahA bhI hai appA so paramappA arthAt AtmA hI apane prayAsa se paramAtmA banatI hai| jIvana-vikAsa kI carama-sthiti kA nAma hI paramAtmAvasthA hai aura vahI vikAsa hama sabakA aMtima lakSya hai| usa lakSya kI prApti meM kRSNa jaise mahApuruSoM ke jIvana kI ghaTanAe~ evaM preraNAe~ pAtheya siddha hotI haiN| isa prakAra kRSNa vAsudeva ke jIvana se vibhinna prakAra kI zikSAoM ko grahaNakara apanA pUrNa Atma-vikAsa kiyA jA sakatA hai| sandarbha : mahAbhArata, zAnti parva, a. 48 tathA shriimdbhaagvdgiitaa| ghaTajAtaka, saMkhyA 454 / / triSaSTizalAkApuruSacaritra, 8/7/446-4457 / antakRddazAMgasUtra, varga 5, a.1| antakRddazAMgasUtra, pR.24| triSaSTizalAkApuruSacaritra, 8/7/466/-457 / Rgveda, AraNyaka, brAhmaNa, upaniSad, mahAbhArata, zrImadbhAgavad gItA, puraann,ityaadi| Rgveda, 8/85, 1-9, 10, 42-44, 1/116,23, 8/96, 1315 ityaadi| aitareya AraNyaka, 3/2/6 / / taittirIya AraNyaka, 10/1/6 / 11. kauzItaki brAhmaNa, 30/9/7, chAMdogyopaniSad, 3/17,4-6 / mahAbhArata, zAMtiparva, 43/5 / zrImadbhAgavat, 10/2/25-31, viSNupurANa, 5/21 / 14. zrImadbhAgavat, dazamaskandha, 8/45/3/13,24/25 aadi| 15. uttarAdhyayanasUtra, 22/1,2,3,4,5 / 12.

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16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. jaina aMga-Agama meM vAsudeva .... : 15 jaina sAhitya meM kRSNa carita, pR. 8 / samavAo, aMgasuttANi (bhAga - 1) pR. 948 - 949 tathA samavAyAMgasUtra, madhukara muni, sUtra saM. 658, pR. 236 / samavAo, aMgasuttANi (bhAga - 1), pR. 945 tathA samavAyAMgasUtra, madhukara muni, sUtra saM. 654, pR. 236 / antakRddazAMgasUtra, varga 5, a.1, pR. 230 / jaina sAhitya meM kRSNa carita, pR. 8 / antakRddazAMgasUtra varga 5, a. 1 triSaSTizalAkApuruSacaritra | antakRddazAMgasUtra, varga 3, a. 8 / nandIsUtra, A. AtmArAma jI ma., AtmArAma jaina prakAzana samiti ludhiyAnA, pR. 261 / antakRddazAMgasUtra, varga 5, a. 1, pR. 230 / bhagavAn ariSTanemi aura zrIkRSNa, pR. 162 / vahI, pR. 163 / ThANaMgasutte, aTThamaM ThANaM, zrI mahAvIra jaina vidyAlaya, mumbaI, pR. 225 / bharahevaesu NaM vAsesu egamesAe ussappiNIe egamesAe osappiNIe cauppaNNaM2 uttamapurisA uppajjiMsu vA uppajjaMti vA uppajjissAMti vA, tajahA caDavIsaM titthakarA, bArasa cakkavaTTI, Nava baladevA, Nava vaasudevaa| ityaadi| samAvAyAMgasutteM, 24 vAM samavAya, zrI mahAvIra jaina vidyAlaya mumbaI, pR. 404 / uttarAdhyayanasUtra, 22 / 1, 2, 3, 4, 5 thavaccAputtaM evaM vayAsI-mA NaM tumaM devANuppiyA! muMDe bhavittA pavvayAhi, bhuMjAhi NaM devANuppiyA ! vipule mANussara kAmabhoge mama bAhucchAya-pariggahie / kevalaM devANuppiyassa ahaM no saMcAemi vAukAyaM uvarimeNaM gacchamANaM nivArittae / aNNo NaM devANuppiyassa jaM kiMci AbAhaM vA vAbAhaM vA uppAei, taM savvaM nivAremi / .... jai NaM devANuppiyA mama jIviyaMtakaraM maccuM ejjamANaM nivAresi jaraM vA... nivAresi, tae NaM ahaM tava bAhucchAya - pariggahie viharAmi / nyAyAdhammakahAo, 5/22,23, pR.136| vahI, 16 / 283, pR. 351 / evaM khalu sAmI! tubbhaM piucchA koMtI devI hatthiNAurAo nayarAo ihaM havvamAgayA tubbhaM daMsaNaM kaMkhaI- vahI, 16 / 216, pR. 340 / antakRddazAMgasUtra, A. AtmarAma jI ma., pR. 230 / jaina tattva - prakAza, zrI amolaka RSi jI / nAyAdhammakahAo, 5/12, 13, 14, 15, 16, 17, pR. 135 / -

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16 : zramaNa, varSa 64, aMka 2 / apraila-jUna 2013 37. imIse NaM bhaMte! bAravaIe nayarIe kiMmUlAe viNAse bhavissai evaM khalu kaNhA imIse bAravaIe suraggidIvAyaNamUlAe viNAse bhvissi| -, aMtagaDadasAo, 5/9, 10,- aMgasuttANi 3, pR. 573 / ahaM NaM bhaMte! ito kAlamAse kAlaM kiccA kahiM gamissAmi? kahiM uvavajjissAmi? evaM khalu kaNhA! tumaM bAravaIe nayarIe suraggidIvAyaNakovanidaDvAe ammApiiniyaga-vippahUNe rAmeNa baladeveNa saddhiM dAhiNaveyAliM abhimuhe juhiThillapAmokkhANaM paMcaNhaM paMDavANaM paMDurAyaputtANaM pAsaM paMDumahuraM saMpatthie kosaMbavaNakANaNe naggohavarapAyavassa pIyavattha-pacchAiya-sarIre jarAkumAreNaM tikkheNaM kodaMDavippamukkeNaM usuNA vAme pAde viddhe samANe kAlamAse kAlaM kiccA taccAe vAluyappabhAe puDhavIe ujjalie narae neraiyattAe uvvjjihisi|- , aMtagaDadasAo, 5/15,16, vahI, pR. 574 / 39. mA NaM tumaM devANuppiyA! ohayaNasaMkappe jAva jhiyaah| evaM khalu tumaM devANuppiyA! taccAoM puDhavIo...uvvaTTittA iheva jaMbuddIve dIve bhArahe vAse AgamesAe ussappiNIe paMDesu jaNavaesu sayaduvAre nagare bArasame amame nAmaM arahA bhvisssi| tattha tumaM..... parinivvAhisi savvadukkhANaM aMtaM kaahisi|aNtgdddsaao, 5/18, vahI, pR. 574 / tate NaM se kaNhe vAsudeve bAravatIe nayarIe majjhamajjheNaM NiggacchamANe ekaM purisaM pAsati, junna-jarA-jajjariya dehaM jAva kilaMtaM mahati mahAlayAo iTTagarAsIA eMgamegaM iTTagaM gahAya-bahiyA-ratyApahAto-aMtogihaM aNuppavisamANaM paasti| tae NaM se kaNhe vAsudeva purisassa aNukaMpaNaTThayAe hatthikhaMdhavaragate ceva egaM iTTagaM geNhati, geNhittA bahiyA ratthApahAo aMtogihaM annuppveseti| tate nnN.....annuppvesie| -antakRddazAMgasUtra, A. AtmArAma jI ma., pR. 174 / 41. evaM khalu devANuppiyA! bAravatIe nayarIe navajoyaNa vitthiNNAe jaav| devalogabhUyAe, suraggidIvAyaNamUlae viNAsaM bhvissi| taM jo NaM devANuppiyA! icchai bAravatIe nayarIe rAyA vA, juvarAyA vA, Isare, talavare, mADaMbiye, koDuMbiye, ibme, seTThi vA, devI vA, kumAro vA, kumArI vA arahato ariTThanemissa aMtie muMDe jAva pavvaittae, taMNaM kaNhe vAsudave visjjti| pacchAturassaviya se ahApavittaM vittiM aNujANai, mahayA iDDisakkArasamudaeNa ya se nikkhamaNaM krei| -antakRddazAMga sUtra, vahI, pR. 247 / 42. hariNegamesissa aTThabhabhattaM pANhacha, jAva aMjaliM kaTTa evaM vayAsI icchAmi NaM devANuppiyA sahodaraM kaNIyasaM bhAuyaM vidinnnnN| tata...vAyAsI hohiti NaM ammo mama sahodare kaNIyase bhAue tti kaTTa devatideviM tAhiM iTThAhiM jAva aasaasei| -antakRddazAMgasUtra, vahI, pR. 197 / 40.

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43. 44. 45. 46. jaina aMga-Agama meM vAsudeva....: 17 tate NaM se somile kAlaM karei evaM vayAsI- esa NaM devANuppiyA se somile pANehiM kaDDAvei, bhUmiM pANieNaM abbhokkhAvei, abbhokkhAvettA baNupaviTThe / -antakRddazAMga sUtra, A. AtmArAma jI ma., pR. 197 / antakRddazAMgasUtra, paMcama varga, prathama adhyayana, vyA. AtmArAma jI, pR. 247 / bhujjo-bhujjo baladeva-vAsudevA ya pavarapurisA mahAbalaparakkamA mahAdhaNuviyaTTagA mahAsattasAgarA duddharA dhaNuddharA nnrvshaa| -praznavyAkaraNa sUtra, sampA. pravartaka amara muni jI ma., padma prakAzana, narelA maNDI, dillI, 2008, pR. 193 / mehuNasaNaNasaMpagiddha ya mohabhariyA satthehiM haNaMti ekkamekkaM... viulamohAmibhUyasaNNA tathA mehuNaMmUlaM ya sUvvae... mohavasasaNNiviThThA / ityAdi / - vahI, pR.216,219| sandarbha grantha sUcI : 1. aMgasuttANi, bhAga-1, 3, sampA. A. mahAprajJa, jaina vizvabhAratI, lADanU~ 1992 / 2. agnipurANa, anu. tAriNIza jhA, hindI sAhitya sammelana, prayAga 1985 / 3. antakRddazAMgasUtra, A. AtmArAma jI ma., AcArya zrI AtmArAma jaina prakAzana samiti, ludhiyAnA, samvat 1970 / 4. antakRddazAMgasUtra, sampA. yuvAcArya madhukara muni, Agama prakAzana samiti, byAvara tR. saM. 2000 / 5. uttarAdhyayanasUtra, sampA. DaoN. rAjendra muni, yunivarsiTI pablikezana, naI dillI, 1997 / 6. Rgveda, sampA. govinda candra pANDeya, lokabhAratI prakAzana, ilAhAbAda 2008 / 7. aitareya AraNyaka, sampA. rAjendra lAla mitra, kolakAtA, 1983 / 8. kUrmapurANa, sampA. rAmacandra varmA, dharmagraMtha prakAzana, dillI 1983 / 9. garur3a purANa, sampA., candrazekhara zAstrI, bhArgava buka Dipo, cauka, vaaraannsii| . chAndogyopaniSad, sampA. raMganAtha kaTTi, zaMkaranArAyaNa aDiga, pUrNa prajJa saMzodhana mandira, baiMgalaura 2004 / 10. 11.ThANaM aura samavAyaMgasuttaM, sampA. muni jambUvijayajI, mahAvIra jaina vidyAlaya, mumbaI, 1985 / 12. devIpurANa, sampA. devanandaprasAda yAdava, lAlabahAdurazAstrI kendrIya saMskRta vidyApITha, dillI 1976 / 13. nAyAdhammakahAo, sampA. pravartaka zrI amara muni jI ma. padma prakAzana, narelA maNDI, dillI, 2008 / 14. nAradapurANa, anu. tAriNIza jhA, hindI sAhitya sammelana, prayAga 1990 / 15. nirayAvalikAsUtram,sampA. zrI ghAsIlAla jI ma., sthAnakavAsI jaina kAryAlaya, paMcabhAinI pola ahamadAbAda, 1948 /

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18 : zramaNa, varSa 64, aMka 2 / apraila-jUna 2013 16. padmapurANa, kRSNadvaipAyana, kalakattA 1957 / 17. panavaNAsutta, sampA., muni puNyavijayajI,mahAvIra jaina vidyAlaya, mumbaI 1969 / 18.praznavyAkaraNasUtra, sampA. pravartaka zrI amara muni jI ma., padma prakAzana, narelA maNDI, dillI 2008 / 19. bhagavadgItA, sampA. DaoN. harizcandra maNi tripAThI, sampUrNAnanda saMskRta vizvavidyAlaya, vArANasI, 1990 / 20. mahAbhArata, paM. rAmanArAyaNadatta zAstrI, gItA presa, gorakhapura 1994 / 21. vAyupurANa, kRSNa dvaipAyana, kalakattA 1959 / 22. viSNupurANa, sampA. paM. thAnezacandra upreti, parimala prakAzana, dillI 1986 / 23. zrIbhAgavata mahApurANa, govinda bhavana kAryAlaya, gItA presa, gorakhapura 1999 / 24. zAstrI, devendra muni zAstrI,bha. ariSTanemi aura zrIkRSNaH eka anuzIlana, tAraka guru jaina graMthAlaya, udayapura 1971 / . 25. zAstrI,rAjendra muni, jaina sAhitya meM zrIkRSNacarita, tAraka guru jaina graMthAlaya, udayapura 1991 / 26.siMha, DaoN. zaMbhUnAtha, jaina sAhitya meM kRSNa kA savarUpa, zramaNa, pArzvanAtha vidyApITha, vArANasI, janavarI-mArca 2009 / 27. harivaMzapurANa, sampA. DaoN. pannAlAla jaina, bhAratIya jJAnapITha prakAzana, dillii1978| ****

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jainadarzana meM saMzaya kA svarUpa pro. vIrasAgara jaina [jJAna ke aneka rUpa hote haiM- jijJAsA, prazna, saMzaya aadi| jaina paramparA meM saMzaya ke samAnArthaka zabda -viparyaya, adhyavasAya, vibhrama, moha, avyutpatti aura samAropa zabdoM kA prayoga huA hai aura ise jJAnAtmaka aura zraddhAnAtmaka do prakAra kA mAnA gayA hai| zraddhAnAtmaka saMzaya vastutaH mithyAdarzana hai aura pA~ca prakAra kA hai| sabhI darzanoM meM saMzaya kA sUkSma vivecana huA hai| tattvopaplavavAdI saMzaya kA astitva nahIM maante| AcArya prabhAcandra viracita prameyakamalamArtaNDa ke AdhAra para unake isa mata kA nirAkaraNa isa lekha kA pramukha pratipAdya hai| jainAcAryoM dvArA diye gaye saMzaya ke lakSaNa Adi kA bhI isa lekha meM vivecana hai|] - sampAdaka saMzaya darzanazAstra kA eka pramukha viSaya hai| bhAratIya evaM pAzcAtya- sabhI darzanoM meM saMzaya ke sambandha meM sUkSma cintana huA hai| yahA~ saMzaya ke sambandha meM jainadarzana kI avadhAraNA ko prastuta karane kA saMkSipta prayAsa kiyA gayA hai| saMzaya ke sambandha meM jainAcAryoM ne sarvaprathama to una tattvopaplavavAdiyoM kA nirAkaraNa kiyA hai jo saMzaya kI sattA hI nahIM mAnate, usakA sarvathA uccheda karate haiN| isa prakaraNa kA sundara evaM vistRta vivecana AcArya prabhAcandra ke 'prameyakamalamArtaNDa' nAmaka suprasiddha nyAya-grantha meM upalabdha hotA hai jisakA sArAMza saMkSepa meM isa prakAra hai"pUrvapakSa-saMzayAdijJAna koI hai hI nahIM, phira Apa jaina 'vyavasAyAtmaka vizeSaNa dvArA kisakA khaNDana kareMge? Apa yaha batAiye ki saMzaya jJAna meM kyA jhalakatA haidharma yA dharmI? yadi dharmI jhalakatA hai to vaha satya hai yA asatya? yadi satya hai to usa satya dharmI ko grahaNa karane vAle jJAna meM saMzayapanA kaise huA? usane to satya vastu ko jAnA hai, jaise ki hAtha meM rakhI huI vastu kA jJAna satya hotA hai| yadi usa dharmI ko asatya mAno to asat jAnane vAle kezoNDuka jJAna kI taraha saMzaya bhrAMtirUpa huA? yadi dUsarA pakSa mAnA jAya ki saMzayajJAna meM dharma jhalakatA hai, taba prazna hotA hai ki vaha dharma kyA puruSatvarUpa hai athavA sthANutvarUpa hai athavA ubhayarUpa hai? yadi sthANutvarUpa hai to punaH prazna uThegA ki sat hai yA asat donoM meM pUrvokta doSa aayeNge| puruSatva dharma meM tathA ubhayarUpa dharma meM bhI vahI doSa Ate haiM? arthAt donoM meM pUrvokta doSa aayeNge| puruSatva dharma meM tathA ubhayarUpa dharma meM bhI vahI doSa Ate

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20 : zramaNa, varSa 64, aMka 2 / apraila-jUna 2013 haiM, arthAt saMzayajJAna meM sthANutva, puruSatva athavA ubhayarUpatva jhalake, unameM hama vahI bAta pUchege ki vaha sthANutvAdi sat hai yA asat? yadi sat hai to sat vastu ko batalAne vAlA jJAna jhUTha kaise? aura yadi vaha sthANutva dharma asat hai to vaha jJAna bhrAMtirUpa hI rahA? yadi kahA jAya ki eka dharma (sthANutva) sat hai aura eka (puruSatva) asat hai, taba vaha eka hI jJAna bhrAMta tathA abhrAMta do rUpa huA? yadi kahA jAya ki saMzaya meM saMdigdha padArtha hI jhalakatA hai to usa pakSa meM bhI vaha hai yA nahIM ityAdi prazna aura vahI doSa Ate haiM isalie saMzaya nAma kA koI jJAna nahIM hai| uttarapakSa (jaina)- tattvopaplavavAdI kA yaha kathana samIcIna nahIM hai, kyoMki saMzaya to pratyeka prANI ko calita pratibhAsa rUpa se apane Apa hI spaSTa samajha meM AtA hai| saMzaya kA viSaya cAhe dharma ho cAhe dharmI, sat ho cAhe asat itane vikalpoM se saMzaya kA bAlAgra bhI khaNDita nahIM kara sakate, kyoMki isa prakAra Apa pratyakSasiddha vastu kA bhI abhAva karane lagoge to sukha-duHkhAdi kA bhI abhAva karanA cAhie? Azcarya kI bAta hai ki Apa svayaM hI isa saMzaya kA viSaya dharma hai yA dharmI, sat hai yA asat isa prakAra ke saMzayarUpI jhUle meM jhUla rahe ho aura phira bhI usI kA nirAkaraNa karate ho, so asvastha ho kyA? kiJca - Apa utpAdaka kAraNa kA abhAva hone se, saMzaya ko nahIM mAnate ho yA usameM asAdhAraNa rUpa kA abhAva hone se athavA viSaya kA abhAva hone se saMzaya ko nahIM mAnate ho? prathama pakSa ayukta hai, dekho! saMzaya kA utpAdaka kAraNa maujUda hai| kisa kAraNa se saMzaya paidA hotA hai so batAte haiM-aisA vyakti jisane sthANutva aura puruSatva ke saMskAra ko prApta kiyA hai jaba asamAna vizeSa dharma jo mastaka-hastAdika haiM tathA vakra-koTaratvAdi haiM unakA pratyakSa to nahIM kara rahA aura samAna dharma jo UrdhvatA Adi haiM unako dekha rahA hai taba usa vyakti ko aMtaraMga meM mithyAtva ke udaya hone para saMzaya jJAna paidA hotA hai| saMzaya ke asAdhAraNa svarUpa kA abhAva bhI nahIM hai, dekho! calita pratibhAsa honA yahI saMzaya kA asAdhAraNa svarUpa hai| viSaya kA abhAva bhI dUra se hI samApta hotA hai- sthANutva-viziSTa se athavA puruSa-viziSTa se jisakA avadhAraNa nahIM huA hai aisA UrdhvatA-sAmAnya hI saMzaya kA viSaya mAnA gayA hai aura vaha vidyamAna hI hai|" isa sambandha meM AcArya prabhAcandra ke apane mUla zabda bhI draSTavya haiM jahA~ unhoMne atyanta dRr3hatApUrvaka kahA hai ki saMzaya sarvajanasulabha evaM svAtmasaMvedya hai, usakA bAla kI noka ke barAbara bhI khaNDana kisI ke dvArA nahIM kiyA jA sakatA

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jainadarzana meM saMzaya kA svarUpa : 21 "saMzayaH sarvaprANinAM calitapratipattyAtmakatvena svaatmsNvedyH| saH dharmiviSayo vastu dharmaviSayo vA tAttvikAtAttvikakAryaviSayo vA kimebhirvikalpairasya bAlAgramapi khaNDayituM zakyate? pratyakSasiddhasyApyarthasvarUpasyApahnave sukhaduHkhAderapyApahnavaH syaat||" isa prakAra saMzaya kI sattA siddha karane ke bAda jainAcAryoM ne saMzaya ke svarUpa para vicAra kiyA hai| jainAcAryoM ke anusAra saMzaya do prakAra kA hotA hai- 1. jJAnAtmaka aura 2. shrddhaanaatmk| jJAnAtmaka saMzaya ko jJAna kA doSa yA mithyAjJAna bhI kahate haiM aura zraddhAnAtmaka saMzaya ko zraddhA kA doSa yA mithyAdarzana bhI kahate haiN| darzana-jagat meM mukhyatayA jJAnAtmaka saMzaya kI hI carcA hotI hai| Upara 'prameyakamalamArtaNDa' meM bhI mukhyata: jJAnAtmaka saMzaya kI hI carcA hai| jaina-nyAya-granthoM meM sarvaprathama pramANavicAra karate hue samyagjJAna ko hI pramANa kA samIcIna lakSaNa mAnA gayA hai aura kahA gayA hai 'samyagjJAna' meM 'samyak' pada kA prayoga saMzaya-viparyaya-anadhyavasAya rUpa mithyAjJAnoM kI nivRtti ke lie kiyA gayA hai| yathA - "atra samyakpadaM saMzayaviparyayAnadhyavasAyanirAsAya kriyate apramANatvAdeteSAM jnyaanaanaamiti|"2 isake bAda vahA~ saMzaya, viparyaya evaM anadhyavasAya - ina tInoM mithyAjJAnoM kA svarUpa isa prakAra spaSTa kiyA gayA hai- "viruddhAnekakoTisparzijJAnaM saMzayaH yathA sthANurvA puruSo veti| sthANupuruSasAdhAraNoddhRtAdidharmadarzanAttadvizeSasya vakrakoTarazirapANyAdeH sAdhakapramANabhAvAdanekakoTyavalambitvaM jnyaansy| viparItaikakoTinizcayo viparyaya: yathA zuktikAyAmidaM rajatamiti jnyaanm| atrApi sAdRzyAdinimittavazAcchuktiviparIte rajate nishcyH| kimityAlocanamAtrAnadhyavasAyaH yathA pathi gacchatastRNasparzAdijJAnam / idaM hi nAnAkoTyavalambanAbhAvAna sNshyH| viparItaikakoTinizcayAbhAvAnna viparyaya iti pRthgev| etAni ca svaviSayapramitijanakatvAbhAvAdapramANAni jJAnAni bhavanti, samyagjJAnAni tu na bhavantIti samyakpadena vyudsynte|'3 saMzaya, viparyaya, anadhyavasAya ko kahIM-kahIM saMzaya, vibhrama, moha zabdoM se bhI kahA hai, yathA "saMzaya vibhrama moha tyAga, Apo lakha liije"| 'moha' ko kahIM-kahIM 'vimoha' zabda se bhI kahA gayA hai| AcArya vidyAnanda svAmI ne vimoha yA anadhyavasAya ko avyutpatti zabda se bhI kahA hai| AcArya mANikyanandI ko bhI anadhyavasAya ke lie avyutpatti zabda iSTa rahA hai| yathA-"saMdigdhaviparyastAvyutpannAnAM"6 kahane kA tAtparya hai ki moha, vimoha, avyutpatti aura anadhyavasAya- ye sabhI paryAyavAcI haiN|

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22 : zramaNa, varSa 64, aMka 2 / apraila-jUna 2013 saMzaya, viparyaya, anadhyavasAya- ina tInoM ko jaina granthoM meM 'samAropa' - zabda se bhI jAnA jAtA hai jaisA ki 'parIkSAmukhasUtra' ke nimnalikhita sUtra meM kahA gayA hai"dRSTo'pi smropaattaadRk|"" arthAt dekhA jAnA huA artha bhI yadi 'samAropa' laga jAe to punaH apUrvArtha ho jAtA hai| yahA~ samAropa zabda kA artha saMzaya-viparyayaanadhyavasAya hai| isaprakAra saMzaya, viparyaya, anadhyavasAya kI carcA prAyaH sarvatra eka sAtha hI upalabdha hotI hai, parantu yahA~ hamArA prayojana mAtra saMzaya kA hI svarUpa spaSTa karanA hai, viparyaya aura anadhyavasAya kI carcA pRthak rUpa se phira kabhI kareMge athavA use prameyakamalamArtaNDa, prameyaratnamAlA Adi granthoM se dekhanA caahie| saMzaya kA eka lakSaNa 'nyAyadIpikA' grantha se Upara uddhRta kiyA jA cukA hai| isI prakAra ke lakSaNa anya bhI aneka jaina granthoM meM upalabdha hote haiM jinameM se katipaya, pramukha lakSaNa isa prakAra haiM 1 anekAthA'nizcitA'paryudAsAtmakaH saMzayaH tdvipriito'vgrhH|' 2 anavasthitakoTInAmekatra parikalpanAm / zukti vA rajataM kiM vetyeva sNshylkssnnm| 3 saMzayo nAmAnavadhAritArthajJAnam // 10 4 ekadhArmikaviruddhanAnAdharmaprakAraka jJAnaM hi saMzayaH / 11 dhyAtavya hai ki prAyaH loga aisA kahate haiM ki saMzaya do koTiyoM ko sparza karane vAlA hotA hai parantu yahA~ do yA ubhaya pada kA prayoga nahIM kiyA gayA hai balki aneka pada kA prayoga kiyA hai| isase siddha hotA hai ki saMzaya meM do hI koTiyoM kA sparza honA Avazyaka nahIM hai, do kA bhI ho sakatA hai aura do se adhika kA bhI ho sakatA hai| isI prakAra kucha loga aisA bhI kahate haiM ki ina koTiyoM meM se eka satya hotI hai aura eka asty| parantu yahA~ aisA bhI kucha nahIM kahA gayA hai| isase jJAta hotA hai ki saMzayajJAna kI ye koTiyA~ saba kI saba asatya bhI ho sakatI haiN| yaha Avazyaka nahIM hai ki unameM eka satya hI ho| yaha bAta udAharaNa se bhI sahaja samajha meM AtI hai yathA- kisI ko saMzaya hotA hai ki yaha sIpa hai yA cA~dI / yahA~ yaha ho sakatA hai ki vaha vastu donoM hI na ho, elyuminiyama, pannI Adi kucha aura hI camakIlI vastu ho| kintu yahA~ yaha bhI jJAtavya hai ki saMzayajJAna kI sabhI koTiyA~ asatya hote hue bhI sarvathA asatya (asat) nahIM hotIM, una-una arthoM kI loka meM sattA avazya hotA hai, sarvathA asat vastu kA saMzaya nahIM hotaa| yahI kAraNa hai ki jainAcAryoM ne saMzaya ke dvArA bhI AtmA ke astitva kI siddhi kI hai, yathA- satyapi saMzaye tdaalmbnaadaatmsiddhiH| na hi avastuviSayaH saMzayo bhavati / 11 isa prakAra saMzayajJAna mithyA hote hue bhI vastu kI sattA ko siddha karatA hai - yaha bar3I adbhuta bAta hai|

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jainadarzana meM saMzaya kA svarUpa : 23 saMzaya ke sambandha meM eka anya bhrAnti yaha hai ki kucha loga jijJAsA yA prazna ko bhI saMzaya samajha lete haiM, parantu vAstava meM dekhA jAe to jijJAsA saMzaya nahIM hai| jijJAsA aura saMzaya meM bahuta antara hai| jijJAsA meM jAnane kI icchA hai, prazna kA uttara batAne kA nivedana hai, parantu saMzaya meM aisI koI bAta nahIM hai| daraasala jJAna ke aneka rUpa hote haiM- jijJAsA, prazna, saMzaya aadi| hameM ina saba meM vidyamAna sUkSma antara ko samajhanA caahie| isI prakAra kucha loga avagraha jJAna ko bhI jo ki matijJAna kA eka (prathama) bheda hai, saMzaya samajha lete haiM, parantu saMzaya aura avagraha jJAna meM bhI bar3A antara hai, avagraha jJAna saMzaya jJAna nahIM hai| jaisA ki AcArya abhinava dharmabhUSaNa yati ne bhI spaSTa kahA hai- tatrendriyArthasamavadhAnasamanantarasamutthasattAlocanAntarabhAvI sattA'vAntara jAtiviziSTavastugrAhI jJAnavizeSo'vagrahaH - yathA'yaM puruSa iti| nA'yaM saMzayaH, viSayAntaravyudAsena svvissynishcyaatmktvaat| tadviparItalakSaNo hi sNshyH|13 arthAt indriya aura artha ke milana ke turanta bAda hone vAlA aura sattAvalokana ke bAda avAntara sattA ko viSaya karane vAle jJAnavizeSa ko avagraha kahate haiM, jaise-yaha puruSa hai| yaha avagraha saMzaya nahIM hai, kyoMki isameM anya viSaya nahIM hai aura viSaya kA nizcaya hai| saMzaya isase viparIta hotA hai| 1 anekArthA'nizcitAparyudAsAtmakaH sNshy:ttdvipriito'vgrhH|14 2 saMzayo hi nirNayavirodhI ntvvgrhH|15 arthAt aneka arthoM meM anizcayarUpa saMzaya hotA hai, jabaki avagraha isase viparIta hotA hai| saMzaya hI nirNaya-virodhI hotA hai, na ki avgrh| isa prakAra saMzaya ke pradhAna bheda jJAnAtmaka saMzaya kA svarUpa huaa| aba saMzaya ke dvitIya bheda zraddhAnAtmaka saMzaya kA svarUpa samajhane kA prayatna kiyA jAtA hai| kahA jA cukA hai ki zraddhAnAtmaka saMzaya zraddhA kA doSa hai jise jaina granthoM meM mithyAtva yA mithyAdarzana bhI kahA jA sakatA hai| jainadarzana ke anusAra mithyAtva pA~ca prakAra kA hotA hai1- ekAntamithyAdarzana 2- viparItamithyAdarzana 3- saMzayamithyAdarzana 4- vainayikamithyAdarzana 5- ajJAnikamithyAdarzana

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24 : zramaNa, varSa 64, aMka 2 / apraila-jUna 2013 ina pA~coM kA svarUpa isa prakAra batAyA gayA haitatra idameva... ...hitaahitpriikssaavirrho'jnyaaniktvm| 16 arthAt yahI hai yA aisA hI hai - aisA dharma-dharmI kA aikAntika zraddhAna ekAnta mithyAdarzana hai, jaise-yaha saba puruSa hI haiM athavA vastu nitya yA anitya hI hai| sAdhu parigrahI hote haiM, kevalI kavalAhArI hote haiM, strI ko tadbhava -mukti prApta hotI hai| yaha viparIta mithyAdarzana hai| samyagdarzanajJAnacAritra kI ekatA mokSamArga hai yA nahIM- aisA mAnanA saMzaya mithyAtva hai| sabhI devoM ko aura sabhI dharmoM ko samAna mAnanA vainayika mithyAtva hai| hitAhita kA parIkSaNa na karanA ajJAna mithyAtva hai| ina pA~ca prakAra ke mithyAdarzanoM meM se saMzaya nAmaka mithyAdarzana ko hI zraddhAnAtmaka saMzaya kahate haiN| jJAnAtmaka saMzaya ko mithyAjJAna kahate haiM aura zraddhAnAtmaka saMzaya ko mithyAdarzana kahate haiN| vicAraNIya hai ki jJAnAtmaka saMzaya (mithyAjJAna) aura zraddhAnAtmaka saMzaya meM mUlabhUta antara kyA hai? vastutaH bAta yaha hai ki sAmAnyataH kisI bhI viSaya ko jAnane meM jo saMzaya hotA hai use jJAnAtmaka saMzaya kahate haiM kintu jaba vahI saMzaya kisI mokSamArga ke prayojanabhUta viSaya ke sambandha meM hotA hai to use zraddhAnAtmaka saMzaya kahate haiM, kyoMki usameM mAtra jJAnAvaraNa karma kA udaya nimitta nahIM hotA, mohanIya karma kA udaya bhI nimitta hotA hai| zraddhAnAtmaka saMzaya kI avadhAraNA to jainAcAryoM kI hI viziSTa dena hai| sandarbha : 1. 3. 4. 5. 7. 8. prameyakamalamArtaNDa, sampA. paM. mahendra kumAra zAstrI, satyabhAmAbAI pANDuraGga, dvi. saM. 1941 mumbaI, sUtra 1 / 3 | nyAyadIpikA, saMpA. paM. darabArIlAla jaina koThiyA, banArasa, 1989-90, 1/8 / vahI, 1/9 / chahaDhAlA, kavivara daulatarAma, anu. maganalAla jaina, di. jaina svAdhyAya maMdira TrasTa, sonagar3ha, 4/6 / tattvArthazlokavArtika, saMpA. vidyAnanda, paM. vardhamAna pArzvanAtha zAstrI, solApura, 1949, adhyAya 1, sUtra 11, zloka 353, 355, / parIkSAmukhasUtram, mANikyanandi, saMpA. DaoN. yogezacandra jaina, paNDita ToDaramala smAraka TrasTa, jayapura tR. saM. 2009, 3/17 / vahI, 1/5 / tattvArthavArtika, AcArya akalaMka, saMpA. pro. mahendra kumAra jaina, bhAratIya jJAnapITha kAzI, 1943, 1/15/9 /

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jainadarzana meM saMzaya kA svarUpa : 25 mokSapaMjikA, 5 / sUryaprajJapti, malayagirivRtti, 2, pR. 5 / saptabhaGgItaraMgiNI, vimaladAsa, paramazruta prabhAvaka maMDala, agAsa, 1977, pR. 6 / syAdvAdamaMjarI, malliSeNasUri, anu. DaoN. jagadIzacandra jaina, paramazruta prabhAvaka maNDala, agAsa, 1992, 17 / nyAyadIpikA, pUrvokta, 2/11 / tattvArthavArtika, pUrvokta, 1/15/9 / vahI, 1/15/10 / sarvArthasiddhi, AcArya pUjyapAda, saMpA. siddhAntAcArya paM. phUlacandra zAstrI, bhAratIya jJAnapITha prakAzana, dillI 1991, 8/1 / / 15. ****

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jaina dArzanika sAhitya DaoN. azoka kumAra siMha [isa lekha meM Arambha se lekara 20vIM zatI taka jaina darzana para racita dArzanika kRtiyoM aura TIkA sAhitya kA kAlakrama ke anusAra nAma -nirdeza kiyA gayA hai|] ___ - sampAdaka jaina Agama sAhitya kI varNita viSaya-vastu kA prAcIna vargIkaraNa cAra anuyogoM meM kiyA gayA hai- dravyAnuyoga, gaNitAnuyoga, caraNakaraNAnuyoga aura dhrmkthaanuyog| dravyAnuyoga kA sambandha tatvamImAMsA aura jJAnamImAMsA se hai| tattvamImAMsA vastutaH vizvavyAkhyA kA eka prayAsa hai| isameM jagat ke mUlabhUta upAdAnoM tathA unake kAryoM kA vivecana vibhinna dRSTikoNoM se kiyA jAtA hai| apane astitva ke liye kisI anya ghaTaka para Azrita nahIM rahane vAle tathA kabhI bhI apane svarUpa kA tyAga nahIM karane vAle vizva ke mUlabhUta ghaTaka dravya kahalAte haiN| dravyAnuyoga inhIM mUlabhUta ghaTakoM kA vivacena karatA hai| jaina AgamoM meM vizva ke mUlabhUta ghaTaka ke liye astikAya, tattva, dravya artha aura padArtha zabda kA prayoga prApta hotA hai| bhagavatIsUtra, samavAyAMga aura RSibhASita meM astikAya, sthAnAMgasUtra meM astikAya aura dravya ke atirikta artha kA prayoga isake liye kiyA hai| sat zabda kA prayoga Agama yuga meM dravya ke liye nahIM huA hai| umAsvAti ne sat aura dravya ko abhinna batAyA hai| (tattvArthasUtra, 5,29) / sAmAnyatayA tattva, padArtha, artha aura dravya zabda paryAyavAcI rUpa meM prayukta hote haiM parantu inameM tAtparya ko lekara bhinnatA pAyI jAtI hai| tattva zabda sabase adhika vyApaka hai isameM padArtha aura dravya bhI samAhita haiN| artha kI vyApakatA kI dRSTi se dravya kI apekSA padArtha aura padArtha kI apekSA tattva adhika vyApaka hai| tattva meM padArtha aura padArtha meM dravya kA samAveza hotA hai| sat zabda isase bhI vyApaka artha meM prayoga kiyA gayA hai| vastuta: jo bhI astitvavAn hai vaha sat hai| jaina dArzanika sat aura dravya ko abhinna artha meM sUcita karate haiM- sad dravyalakSaNaM (tttvaarthsuutr,5,28)| jJAnamImAMsA ke antargata paMca jJAna, pramANa, naya, nikSepa, anekAntavAda, syAdvAda evaM saptabhaMgI kA vivecana hai| jahA~ taka Agama granthoM meM tattva-mImAMsA ke pratipAdana kA

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jaina dArzanika sAhitya : 27 prazna hai sUtrakRtAMga, sthAnAMga, samavAyAMga, vyAkhyAprajJapti, aupapAtika, rAjapraznIya, jIvAjIvAbhigama, prajJApanA, uttarAdhyayana, nandI aura anuyogadvAra meM mukhyataH yaha prApta hotA hai| jJAna-mImAMsA kA pratipAdana ukta granthoM ke atirikta kisI na kisI rUpa meM aMga grantha sUryaprajJapti, nirayAvalikA, kalpAvataMsikA, puSpikA, puSpacUlikA, vRSNidazA, mUlasUtra dazavaikAlika, chedasUtra dazAzrutaskandha evaM AvazyakasUtra meM bhI prApta hotA hai| prAkRta bhASA nibaddha svatantra dArzanika granthoM meM sarvaprathama digambara AcArya kundakunda (IsA kI dvitIya zatAbdI) ke grantha Ate haiM- aSTapAhuDa, samayasAra, niyamasAra, paMcAstikAyasAra, pravacanasAra aura rayaNasAra / sarvaprathama saMskRta bhASA meM nibaddha (tRtIya zatAbdI) grantha umAsvAti (digambara umAsvAmi) viracita svopajJabhASya sahita tattvavArthAdhigamasUtra, tathA prazamaratiprakaraNa, digambara AcArya samantabhadra (cauthIpAMcavIM zatI) viracita sanmatitarkaprakaraNa (prAkRta) aura nyAyAvatAra (saMskRta), mallavAdI (pAMcavIM zatI) kA dvAdazAranayacakra (prAkRta), pUjyapAda - devanandI (pAMcavI zatI) kI sarvArthasiddhi (tattvArtha para TIkA) aura siMhasUrigaNi (chaThIM zatI) kRta dvAdazAranayacakra TIkA nyAyAgamAnusArI chaThIM zatI kI dArzanika racanAyeM haiN| sAtavIM zatI aura usake bAda kI dArzanika racanAoM meM yAkinisUna AcArya haribhadra racita anekAntajayapatAkA, anekAntavAdapraveza, sarvajJasiddhi, anekAntasiddhi, zAstravArtAsamuccaya, SaDdarzanasamuccaya, tattvaprakAza, lokatattvavAdapraveza, anekAntapraghaTTa, tattvArtha para laghuvRtti, dvAdazAranayacakra para vRtti aura dharmottara ke nyAyabindu - TIkA para TippaNa, bhaTTa akalaMka racita aSTazatI (AptamImAMsA para TIkA), laghIyastraya, nyAyavinizcaya, nyAyacUlikA, siddhivinizcaya, pramANalakSaNa, pramANasaMgraha, pramANaratnapradIpa svarUpasambodhana, aSTazatI (AptamImAMsA para TIkA) aura rAjavArttika (tattvArtha para TIkA), cirantanAcArya (715I0) likhita tattvArtha-TippaNa, vAdIbhasiMha (sAtavIMAThavIM zatI) racita navapadArthanizcaya, syAdvAdasiddhi aura vAdanyAya aura kumAranandi racita vAdanyAya Adi haiN| navIM zatI meM racita dArzanika kRtiyoM meM guNadhara ke kaSAya prAbhRta para jayasena (837I.) racita jayadhavalA TIkA, haribhadrasUri ( 850 I.) racita aSTasAhastrikAprajJApAramitAsUtra para TIkA aloka, abhisamayAlaMkAra para TIkA aloka, abhisamayAlaMkAra para TIkA suttArtha, diGnAga ke nyAyamukha para vRtti, paMcasaMgraha aura saMcayAgAthApaMjikA subodhinI haiN| navI zatI meM hI digambara AcArya vidyAnanda racita AptaparIkSA aura svopajJa vRtti, alaMkRti, aSTasAhasrI (AptamImAMsA kI TIkA aSTazatI para vRtti), yuktyanuzAsana para TIkA aura guNabhadra (870I0) racita AtmAnuzAsana Adi racanAyeM haiN| ,

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28 : zramaNa, varSa 64, aMka 2 / apraila-jUna 2013 dasavIM zatI kI dArzanika racanAoM aura vRttiyoM meM siddhasenagaNi (dasavIM zatI) kRta tattvArtha-TIkA, siddharSigaNi (dasavIM zatI) kRta tattvArtha-TIkA, nyAyAvatAra para TIkA, candrarSi mahattara (930I0) kI sasvopajJavRtti paMcasaMgraha , karmagrantha saptatikA aura usakI svopajJavRtti, devasena (930 I0) racita darzanasAra, tattvasAra, tattvArtha TIkA, mANikyanandi kRta parIkSAmukha aura pramANaparIkSA, nemicandra siddhAntacakravartI athavA devendragaNi racita dravyasaMgraha, tribhaMgIsAra aura pravacanasAroddhAra, mANikyadhavala (970I0) viracita dravyasvabhAvaprakAza, kanakanandi (975I.) racita karmaprakRti, bRhat aura laghudravyasaMgraha aura paMcaprarUpaNa, akalaMka kI dArzanika kRtiyoM ke TIkAkAra anantavIrya dvArA (980I0) racita TIkA prameyaratnamAlA (laghIyastraya para), nyAyavinizcaya-vRtti, pramANasaMgraha-bhASya aura siddhivinizcayaTIkA aura nemicandra siddhAnta cakravartI 980I0) racita karmagrantha gommaTasAra (karmakANDa aura jIvakANDa), labdhisAra, kSapaNasAra, trilokasAra aura tattvArthasUtra-TIkA Adi kRtiyAM haiN| gyArahavIM zatI meM viracita dArzanika kRtiyoM meM amitagati ke grantha paMcasaMgraha evaM paramAtmasvarUpa, devagupta athavA jinacandragaNi athavA jinacandrabhaTTAraka athavA kulacandra (1017I.) kA navapadaprakaraNa aura usa para svopajJavRtti, navatattvaprakaraNa aura tathisUtra para TIkA, vAridarAjasUri (1025I0) racita pramANa-nirNaya aura nyAyavinizcaya (akalaMka)-vivaraNa, prabhAcandra (1040I.) racita dArzanika kRtiyA~ pramANadIpikA evaM siddhAntasAra tathA pramukha dArzanika granthoM para TIkAyeM- pravacanasAra - bhAskara, samayasAra -vRtti, tattvArtharatnaprabhAkara (tattvArthasUtra-TIkA), sambandhaparIkSA (bauddha dharmakIrti) -TIkA, Apta-mImAMsA-TIkA, laghIyastraya (akalaMka) para nyAkumudacandravRtti, parIkSAmukha (mANikyanandi) para vRtti prameyakamalamArtaNDa, paramAtmaprakAza (yogIndudeva) kI TIkA, AtmAnuzAsana (guNabhadra) para TIkA, bhAskaranandi (1050I.) kRta TIkA sukhabodhA (tattvArthasUtra), navAMgIvRttikAra abhayadevasUri (1060I.) racita navatattvaprakaraNa (jinacandra)bhASya, sanmatitarkaprakaraNa para racita tattvArthabodhavidhAyinI athavA vAdamahArNava aura candraprabhasUri (1092I.) kI darzanazuddhi athavA samyaktvaprakaraNa, nyAyAvatAra siddhasenavivRtti aura prmeyrtnkosh| bArahavIM zatI ke dArzanika granthoM meM anantavIrya (1100I.) kI mANikyanandi kRta parIkSAmukha para prameyaratnamAlA athavA laghuvRtti athavA paMjikA, jinavallabhasUri (1100I.) kRta kAlasvarUpakulaka, zubhacandra (1100I.) racita apazabdakhaNDana, samayasAra aura tattvArthasUtra para TIkAyeM, yazodevasUri athavA dhanadeva (1117I.)

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jaina dArzanika sAhitya : 29 racita navatattvaprakaraNa (devagupta)- TIkA, sakalakIrtibhaTTAraka (1125I.) likhita tattvArthasUtra -TIkA evaM jIvAnuzAsana, kalikAla sarvajJa AcArya hemacandra (1150I.) kRta pramANamImAMsA, jayasena (1150I.) kRta paMcAstikAyasAra (kundakunda)- vRtti, cakrezvarasUri (1150I.) racita bandha-zataka (zivazarmasUri)- vRtti, zAntisUri yA zAntyAcArya (1150I.) racita TIkA jainatarkavArttika (nyAyAvatAra), padmaprabhamaladhArideva racita niyamasAra - vRtti, naracandra upAdhyAya (1177I.) racita jJAnacaturvizatikA, maladhAri hemacandra (1180I.) racita vizeSAvazyakabhASya (jinabhadragaNi) para TIkA, ratnaprabhasUri (1181I.) racita pramANanayatattvAloka (vAdidevasUri) para ratnAkarAvatArikA TIkA aadi| terahavIM zatI ke dArzanika granthoM meM jinapati athavA jinadAsUri (1208I.) likhita paMcaliMgI (jinezvara)- TIkA, naracandrasUri (1210I.) kRta zrIdhararacitanyAyakandalITIkA, zAntisUri (1240I.) racita sAvacUri jIvavicAraprakaraNa, devabhadra (1240I.) kA nyAyAvatAra - vRtti para TippaNa, udayaprabhasUri (1243I.) likhita bandhazataka (zivazarmasUri) para TIkA, laghu samantabhadra (1250I.) likhita aSTasAhasrI (vidyAnanda) TIkA, bhAvasena (1250I.) kRta muktivicAra, pramANaprameya aura bhuktivicAra, devabhadra (1251I.) racita pramANaprakAza, malayagiri (1280I.) kRta zivazarma kI karmaprakRti aura candrarSimahattara kI saptatikA para TIkAyeM aura abhayacandra siddhAntacakravartI (1290I.) likhita nemicandra siddhAntacakravartI ke gommaTasAra para TIkA, vidyAnanda kI aSTasAhasrI para TippaNa aura akalaMka ke laghIyastrayI para tAtparya vRtti / caudahavIM zatI ke dArzanika granthoM meM prabhAcandra (1310I.) likhita samayasAra para TIkA, somatilakasUri (1338I.) likhita haribhadrasUri ke SaDdarzanasamuccaya para laghuvRtti, maladhAri rAjazekharasUri (1350I.) racita SaDdarzanasamuccaya, jayasiMhasUri (1365I.) likhita bhAsarvajJa ke nyAyasAra para nyAyatAtparyadIpikA, guNAkara yA guNasundara (1370I.) likhita haribhadrasUri ke SaDdarzanasamuccaya para vRtti, merutuMgasUri (1395I.) racita SaDdarzananirNaya, somasundara racita (1395I.) navatattva aura munisundara (1398I.) racita pNcdrshnsvruup| pandrahavIM zatI ke dArzanika granthoM meM guNaratnasUri (1412I.) dvArA zazadhara kRta nyAyasiddhAntadIpa para bhASya aura munIzvara (1430I.) likhita prmaannsaar| solahavIM zatI ke dArzanika granthoM meM jJAnabhUSaNa (1506I.) racita AtmasaMbodhana aura jJAnataraMgiNI, nemicandra (1530I.) kI jIvatatvapradIpikA (nemicandrasiddhAntacakravartI

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30 : zramaNa, varSa 64, aMka 2 / apraila-jUna 2013 ke gommaTasAra para TIkA), padmasundara (1550I.) racita pramANasundara, sumatikIrti (1564I.) kI nemicandrasiddhAntacakravartI ke gommaTasAra para TIkA, ahobalasUri (1565I.) likhita rAmAnuja ke vedAntasAra para TIkA, harSakulagaNi racita (1570I.) udayadharmagaNi ke vAkyaprakAza para TIkA, dharmasAgara (1572I.) racita nayacakra aura sarvajJazataka aura guNabhadra AcArya (1575I.) Adi tribhaMgIsAra upalabdha hote haiN| satrahavIM zatI meM race gaye dArzanika grantha isa prakAra haiM- dharmabhUSaNayati (1610I.) kRta nyAyadIpikA, sUracandra upAdhyAya (1622I.) jainatattvasAra, samayasundara (1641I.) sArasaptabhaMgItaraMgiNI, vinayavijaya (1650I.) racita nayakarNikA, upAdhyAya yazovijaya racita anekAntavyavasthAprakaraNa, dravyaguNaparyAyasAra, svopajJavRtti tAtparyasaMgraha sahita jainatarkabhASA, jainanyAyakhaNDanakhAdya, jJAnasAra, jJAnabindu, jJAnArNava, nayacakra, nayadIpa, nayarahasya, svopajJavRtti nyAyAmRtataraMgiNI sahita nayopadeza, nyAyabindu, nyAyAloka, jJAnArNava, vAdasaMgraha, syAdvAdamaMjUSA vRtti aura syAdvAdakalpalatAvRtti (zAstravArtAsamuccayaharibhadra), bAlabodha yA vivaraNa (tattvArthasUtra-TIkA), lAvaNyavijaya (1687I.) kRta dravyasaptatikA aura brahmadeva (1690I.) racita dravyasaMgraha (nemicandrasiddhAntacakravartI)vRtti aura matiratnasUri likhita nvtttvprkrnn-stbk| aThArahavIM zatI meM race gaye dArzanika grantha isa prakAra haiM- DhaDhA (1700I.) racita paMcasaMgraha, devacandra racita jJAnamaMjarITIkA (jJAnasAra, yazovijaya), nayacakra aura vicArasAra, maitrIratnasUri (1747I.) kA navatattvakaraNa-stabaka, dAmodara (1750I.) likhita nayaviveka (bhavanAtha)-alaMkAra, devendrakIrti (1750I.) racita samayasAraAtmakhyAti (amRtacandrasUri), haMsarAja (1750I.) likhita dravyasaMgraha (nemicandra) para vRtti, rAmacandra (1750I.) likhita dravyasaMgraha (nemicandra) para vRtti, kSamAkalyANagaNi (1772I.) likhita subodhinI (jIvavicAraprakaraNa-zAntisUri) aura phakkikA (tarkasaMgrahadIpikA-annamabhaTTa), jinalAbhasUri (1780I.) racita AtmAbodha athavA aatm-prbodh| unnIsavIM zatI meM race gaye dArzanika grantha-bhojakavi (1820I.) svopajJa vRtti sahita dravyAnuyogarkaNA, abhinava cArukIrti (1845I.) prameyaratnAlaMkAra (parIkSAmukhamANikyanandI para TIkA) evaM prmeyrtnaalNkaar-arthprkaashikaa| bIsavIM zatI meM race gaye dArzanika grantha-hemahaMsagaNi (1911I.) racita svopajJa nyAsa sahita nyAyasaMgraha aura svopajJa nyAsa sahita nyAyArthamaMjUSA, nyAyavijaya (1913I.) likhita 'adhyAtmatattvAloka, nyAyakusumAMjali prakaraNa, nyAyatIrtha prakaraNa aura

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jaina dArzanika sAhitya : 31 nyAyAlaMkAra-TIkA (pramANa-paribhASA, dharmasUri), vijayadarzanasUri athavA darzanavijayasUri athavA darzanavijaya (1918I.) likhita mahArNavatArikA (sanmatitarka), syAdvadabindu, gUDhArthadIpikA (tattvArthasUtra), buddhisAgarasUri (1924I.) likhita AtmadarzanagItA, svopajJa vRtti sahita AtmapradIpa, AtmaprakAza, bhAvArthavivecana (IzopaniSad), labdhisUri (1925I.) likhita svopajJa nyAyaprakAza sahita tattvanyAyavibhAkara, nemisUri (1940I.) kA nyAyasindhu, lAvaNyasUri (1946I.) likhita tattvAbodhinITIkA (anekAntavyavasthAprakaraNa-yazovijaya), vRtti pramoda (nayarahasya-yazovijaya),vRtti pramoda (nayopadezataraMgiNI-yazovijaya), bAlabodhinIvivRtti (naya-pradIpa-yazovijaya), DaoN. hIrAlAla jaina likhita vRtti (parIkSAmukha-mANikyanandi), municandrasUri (1969I.) likhita vRtti (bandhazataka-zivazarmasUri), udayacandra (1970I.) likhita tattvadIpikA (AptamImAMsA), paM0 sukhalAla saMghavI (1976I.) likhita vivecana (tttvaarthsuutr)| isa prakAra prastuta lekha meM dArzanikoM kI kRtiyoM kA zatAbdI ke krama se vivaraNa diyA gayA hai| sandarbha : pATara, kArla, insAiklopIDiyA Ava iNDiyana philAsaphI- khaNDa 1, do bhAga, motIlAla banArasIdAsa, naI dillI, tR.saM. 1995 / nyU kaiTalAgasa kaiTalAgarama (13 bhAga), madrAsa vizva vi., cennii| velaNakara, eca. DI, jinaralakoza, madrAsa vi.vi., cennaI 1944 / hm sb ****

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ratnAkarAvatArikA meM zabdArtha - sambandha vimarza DaoN. arcanA rAnI dUbe [vAdidevasUri ne pramANanayatattvAloka para syAdvAdaratnAkara nAmaka atyanta vRhad evaM kliSTa svopajJa TIkA racI hai / ratnaprabhasUri ne apane guru kI isa vizAlakAya TIkA para ratnAkarAvatArikA nAmaka sarala TIkA likhI hai| 'ratnAkarAvatArikA' jaina nyAya va jaina-darzana kA atyanta mahattvapUrNa grantha hai | AcArya ratnaprabhasUri ne apane guru 'vAdidevasUri' ke 'pramANanayatattvAloka' kI vRhad evaM kliSTa TIkA 'syAdvAdaratnAkara' meM praveza karane hetu 'ratnAkarAvatArikA' kI racanA kii| isake racayitA 'ratnaprabhasUri' kI gaNanA ucca koTi ke jaina vidvAnoM meM kI jAtI hai| zabda aura artha meM mImAMsaka tAdAtmya sambandha, naiyAyika tadutpatti sambandha, jaina vAcya - vAcaka sambandha aura bauddha koI sambandha nahIM maante| ratnaprabhasUri ne jainetara matoM kI samIkSA karate hue jaina mata kI sthApanA kI hai| prastuta patra kA uddezya 'ratnAkarAvatArikA' meM pratipAdita zabdArtha sambandha vimarza ko prastuta karanA hai|] - sampAdaka 'ratnAkarAvatArikA' kA racanAkAla lagabhaga 12vIM zatAbdI kA hai| bhAratIya dArzanika cintana meM pA~cavI zatAbdI se lekara pandrahavIM zatAbdI kA kAla mukhya rUpa se khaNDana-maNDana kA hI rahA hai| jahA~ taka ratnaprabhasUri kA prazna hai, ve bhI apane pariveza se aprabhAvita na raha sake tathA tatkAlIna pariveza ke anurUpa ratnAkarAvatArikA kI racanA kii| zabdArtha- sa - sambandha kI sampUrNa carcA meM jisa prakAra se uttara- pratyuttara kI zRMkhalA hameM dikhAI detI hai vaha sambhavataH usa yuga kI hI dena thI / yaha sarvamAnya tathya hai ki zabda kA prayoga arthabodha ke lie hI hotA hai| sabhI sArthaka zabda apane usa artha (vAcyArtha ) kA bodha karAte haiM jisake sAtha ve sambandhita hote haiN| isa prakAra zabda apane vAcyArtha ke saMketaka haiN| kintu yaha vAcyArtha kyA hai? vastu hai yA tAtparya hai, yaha vicAraNIya hai| pAzcAtya vicAraka barTreNDa rasela ne apane grantha 'ena inkvAyarI iNTU mIniMga eNDa Trutha' meM isa para gambhIratApUrvaka vicAra kiyA hai ki artha se hama kyA samajhate haiN| bhAratIya cintana meM eka ora artha se vAcya vastu ko samajhA jAtA hai to dUsarI ora artha se hama kathana ke tAtparya ko grahaNa karate haiN| ataH artha zabda bhAratIya paramparA meM vastu arthAt vAcya viSaya aura tAtparya donoM ke lie hI prayukta huA hai| artha zabda ke artha kI aspaSTatA ke kAraNa hI zabda aura

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ratnAkarAvatArikA meM zabdArtha-.... : 33 artha ke sambandha ko lekara aneka matoM kA nirmANa huA hai| zabda ke artha kI carcA karate hue bhartRhari kahate haiM, "jisa zabda ke uccAraNa se jisa artha kI pratIti hotI hai vaha usakA artha hai|" nyAyamaMjarIkAra artha kA lakSaNa karate haiM, 'jisa zabda se jisa artha kA saMketa kiyA jAtA hai arthAt jisa zabda se jisa artha kI pratIti hotI hai vahI usakA artha hai| isa prakAra artha se tAtparya vAcya se hai tathA zabda kI yahI upayogitA hai ki vaha vAcya-vastu kA bodha kraae| zabda apane vAcyArtha ke saMketaka haiN| ve kaise yaha saMketa karate haiM, yaha prazna alaga hai, parantu vAcyArtha zabda ke mAdhyama se prakaTa hotA hai isalie zabda aura vAcyArtha ke madhya sambandha nizcita hai| prazna yaha hai ki yaha sambandha kisa prakAra kA hai? usa sambandha kA svarUpa kyA hai? vaiyAkaraNoM ke matAnusAra zabda aura artha ke madhya tAdAtmya sambandha hai| mImAMsaka, vedAntI tathA tAMtrika bhI tAdAtmyavAda ke samarthaka haiN| bauddha zabda aura artha ke madhya koI sambandha nahIM mAnate haiN| sAMkhya aura jaina dArzanika vAcya-vAcaka sambandha mAnate haiN| jainoM kI yaha mAnyatA hai ki zabda meM pratipAdaka zakti hai, jisase ve artha kA pratipAdana karate haiN| DaoN0 mahendra kumAra jaina zabdArtha sambandha ke viSaya meM apane vicAra prastuta karate hue likhate haiM, "jisa prakAra jJAna aura jJeya meM jJApaka aura jJApta zakti svAbhAvika hai usI prakAra zabda aura artha meM pratipAdaka aura pratipAdya zakti svAbhAvika hai|"3 jaina dArzanika zabda aura artha ke madhya vAcya-vAcaka sambandha mAnate haiN| zabda vAcaka hai tathA artha vAcya hai| zabda kI alaga sattA hai aura artha kI alaga sattA hai| unake madhya tAdAtmya na hokara vAcya-vAcaka bhAva hai| eka dUsare se sambandhita hone kA tAtparya yaha nahIM ki zabda vastu rUpa ho, vaha to saMketaka mAtra hai| isa prakAra vAcya-vAcaka bhAva ke samarthaka jaina dArzanika tAdAtmyavAdI vaiyAkaraNoM, mImAMsakoM tathA bauddha aura naiyAyikoM kA khaNDana karate haiN| 'ratnAkarAvatArikA' kA prathama sUtra 'pramANanayatattvavyavasthApanArthamidamupakramyate' hai| yaha Adi vAkya grantha ke mukhya prayojana ko spaSTa karatA hai, kintu Adi vAkya kA yaha prayojana zabdArtha sambandha ke AdhAra para hI hogaa| ata: prastuta kRti meM sarvaprathama zabdArtha-sambandha ko lekara vibhinna dArzanikoM dvArA jo vibhinna prakAra kI zaMkAe~ prastuta kI gaI haiM, unake samAdhAna kA prayatna kiyA jAtA hai|

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34 : zramaNa, varSa 64, aMka 2 / apraila-jUna 2013 zabdArtha-sambandha - vibhinna pakSa : 'ratnAkarAvatArikA' meM sarvaprathama AdivAkya ke prayojana meM nihita zabda aura artha ke sambandha ko lekara bauddha dArzanika dharmottara yaha zaMkA prastuta karate haiM ki zabda aura artha ke madhya koI sambandha ho hI nahIM sktaa| yahA~ para yaha dhyAtavya hai ki mImAMsaka zabda aura artha ke madhya tAdAtmya-sambandha mAnate haiN| naiyAyika zabda-artha meM tadutpattisambandha mAnate haiM aura jaina dArzanika zabda aura artha meM vAcya-vAcaka sambandha mAnate haiN| bauddha dArzanika AcArya dharmottara zabda aura artha ke madhya koI sambandha hI svIkAra nahIM karate haiM, ata: vaha apane mata kI puSTi hetu uparyukta tInoM matoM kA khaNDana karate haiN| zabdArtha-sambandha-bauddha mata : AcArya ratnaprabhasUri ne zabdArtha sambandha ke viSaya meM bauddha pakSa prastuta karate hue dharmottara ke vicAroM ko grahaNa kiyA hai| pUrva pakSa ke rUpa meM dharmottara yaha prazna karate haiM ki zabda aura artha paraspara eka dUsare se sambaddha haiM athavA asambaddha? zabda aura artha paraspara asambaddha haiM- aisA mAnanA to ucita nahIM hogA, kyoMki aisA mAnane para zabdArtha ke bIca vAcya-vAcaka bhAva siddha nahIM hogaa| jJAtavya hai ki jaina dArzanikoM ko zabdArtha ke madhya vAcya-vAcaka sambandha abhipreta hai| yadi zabda aura artha eka dUsare se sambaddha haiM, aisA mAna liyA jAe to vicAraNIya hai ki unake madhya kauna sA sambandha hai? kyA tAdAtmya sambandha hai yA tadutpatti sambandha hai athavA vAcya-vAcaka sambandha hai?" isa prakAra zabdArtha sambandha ko lekara bauddha dArzanika AcArya dharmottara ke mAdhyama se AcArya ratnaprabhasUri cAra prakAra ke matoM kA ullekha karate haiM tAdAtmya-sambandha tadutpatti-sambandha 3. vAcya-vAcaka sambandha koI sambandha nhiiN| taduparAnta kramazaH ina matoM kI parIkSA karate haiM : mImAMsaka abhimata tAdAtmya sambandha : mImAMsaka zabda aura artha ke madhya tAdAtmya-sambandha svIkAra karate haiN| unake anusAra zabda aura artha paraspara abhinna haiN| jo zabda hai vahI artha hai tathA jo artha hai vahI zabda hai| donoM meM abhinnatA hai, abheda hai| 2.

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ratnAkarAvatArikA meM zabdArtha-.... : 35 AcArya ratnabhasUri dvArA tAdAtmya-sambandha kI samIkSA : tAdAtmya mata kI AlocanA karate hue AcArya ratnaprabhasUri kahate haiM ki yadi zabda aura artha meM abheda hai, to donoM alaga-alaga nahIM hoNge| sambandha to do bhinna-bhinna vastuoM meM hotA hai, ata: aisI sthiti meM unameM koI sambandha hI nahIM hogaa| dUsare, yadi donoM abhinna haiM to koI bhI zabda apane nizcita vAcyArtha kA bodha nahIM karA skegaa| yadi hama bhinna-bhinna zabdoM kA uccAraNa karate haiM jaise- ghaTa, paTa, gaja Adi to inameM bhinna-bhinna arthoM kI pratIti nahIM hogii| isa prakAra tAdAtmya-sambandha ko lekara AcArya ratnaprabha vibhinna prakAra kI ApattiyA~ dikhAte hue zabdArtha ke madhya tAdAtmya sambandha ko yuktisaMgata nahIM maante| naiyAyika abhimata tadutpatti-sambandha : naiyAyika abhimata tadutpatti-sambandha kA tAtparya hai ki ve zabda se artha kI utpatti svIkAra karate haiN| unake mata meM binA zabda ke artha kI utpatti nahIM hogii| bauddha dArzanika dharmottara ke mAdhyama se ratnaprabhasUri prazna karate haiM ki zabda aura artha ke madhya tadutpatti sambandha mAnate samaya zabda se artha kI utpatti mAnI jAe athavA artha se zabda kI utpatti mAnI jAe? puna: AcArya kA tarka hai ki yadi zabda se artha kI utpatti mAnI jAe to ghaTa, paTa, kalaza, kumbha Adi zabdoM ke uccAraNa karane ke sAtha hI ina padArthoM kI utpatti ho jAnI cAhie, parantu aisA anubhava meM nahIM hai tathA yaha to sarvavidita hI hai ki artha kI utpatti apane-apane kAraNoM se hotI hai tathA zabda kI utpatti svara-yaMtroM se hotI hai jaise- oSTha, daMta evaM jihvaa| isa prakAra zabda se artha kI yA artha se zabda kI utpatti mAnane vAle naiyAyikoM kA tadutpatti siddhAnta bhI yuktisaMgata nahIM hai| zabdArtha-sambanya - jaina abhimata vAcya-vAcaka bhAva : ratnAkarAvatArikA meM ratnaprabhasUri zabdArtha-sambandha ke viSaya meM vAcya-vAcaka bhAva kI puSTi hetu sarvaprathama bauddha dArzanika dharmottara kI tarapha se kucha zaMkAoM kA ullekha karate haiN| bauddha dArzanika dharmottara ke anusAra zabda aura artha meM vAcya-vAcaka bhAva bhI ucita nahIM hai| isa sambandha meM dharmottara kI Apatti yaha hai ki yadi zabdArtha ke madhya vAcya-vAcaka bhAva mAnA jAe to pahale yaha spaSTa karie ki yaha vAcya-vAcaka bhAva zabdArtha se abhinna hai athavA bhinna? 11 tatpazcAt dharmottara zabdArtha aura vAcya-vAcaka bhAva ko paraspara abhinna athavA bhinna mAnane ke donoM hI pakSoM kI asiddhi dikhAte haiN| 'ratnAkarAvatArikA' meM isa prakAra uttara-pratyuttara ke rUpa meM eka lambA vAda-vivAda dikhAyA gayA hai| AcArya ratnaprabhasUri mImAMsakoM ke tAdAtmyavAda tathA naiyAyikoM ke

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36 : zramaNa, varSa 64, aMka 2 / apraila-jUna 2013 tadutpattivAda- donoM kA khaNDana dharmottara se karAte haiM tathA dharmottara abhimata zabdArtha ke madhya koI sambandha na hone kA khaNDana svayaM karate haiN| anta meM jaina dArzanikoM ke mata kA maNDana karate hue saMketa ke sahakAra se zabda aura artha meM vAcya-vAcaka bhAva kI siddhi karate haiN|12 isa prakAra 'ratnAkarAvatArikA' meM AcArya ratnaprabhasUri zabdArtha sambandha ke viSaya meM mImAMsakoM ke tAdAtmyavAda tathA naiyAyikoM ke tadutpattivAda kI samIkSA meM jahA~ bauddha dArzanika dharmottara kA samarthana karate hue pratIta hote haiM, vahIM vAcya-vAcaka sambandha kI samIkSA meM bauddha dArzanika dharmottara ko hI pUrva-pakSa banAkara svayaM jaina-darzana sammata siddhAnta ko uttara-pakSa banAkara vAcya-vAcaka sambandha kI siddhi karate haiN| sandarbha : yasmiMstUccarite zabde yadA yo'rthaH prtiiyte| tamAhurartha tasyaiva nAnyadarthasya lkssnnm||, vAkyapadIya, sampA. zrI raghunAtha zarmA, sampUrNAnanda saMskRta vizvavidyAlaya, vArANasI, 2/328 / ayamasya padasyArtha iti kecit sa tena vaa| yo'rthaH pratIyate yasmAt sa tasyArthaH iti smRtiH||,nyaaymNjrii-jynt bhaTTa, paMcama Ahnikam, sampUrNAnanda saMskRta vizvavidyAlaya, vArANasI 1983, pR. 45 / jaina darzana, zrI gaNeza varNI digambara jaina saMsthAna, vArANasI-5, tR. saM., 1974, pR. 273 / ratnAkarAvatArikA, sampA. paM. dalasukha mAlavaNiyA, lAlabhAI dalapatabhAI bhAratIya saMskRti vidyAmandira, ahamadAbAda-9, dvi. saM., 1993, 1.1, pR. 16 / vahI, 1.1, pR. 16 / vahI, pR. 17 / vahI, pR. 17 / vahI, pR. 18 / tadutpattipakSe'pi kiM zabdAdarthaH unmajjet, arthAt vA zabda:? prAcikavikalpe... prakRtazAstrArambhAbhiyogo'pi nirupyog:syaat|- vahI, pR. 17/ vahI, pR. 19 / 11. vahI, pR. 19 / 12. vahI, pR. 22 // ****

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manaHparyayajJAnaH vizeSAvazyakabhASya ke vizeSa sandarbha meM ___pavana kumAra jaina [jaina darzana meM mana:paryayajJAna (mana:paryAya) jJAna ko atIndriya pratyakSa (iMdriya aura mana: nirepakSa) mAnA gayA hai tathA viSaya avadhi jJAna kI taraha rUpI padArtha hI hotA hai, arUpI nhii| avadhijJAna kI apekSA vizuddha hotA hai tathA usase asaMkhyAtaveM bhAga ko yaha jJAna jAna sakatA hai| yaha jJAna garbhaz2a saMjJI paryAptaka karmabhUmija paJcendriya manuSya ko hotA hai, devAdi ko nhiiN| paJcendriyoM meM bhI siddhi prApta apramatta saMyatoM ko hotA hai| isa saMdarbha meM koI matabheda nahIM hai parantu mana:paryayajJAnI dUsare ke dravya dvArA mana kI paryAyoM ko pratyakSa jAnakara pIche anumAna dvArA usake cintanIya rUpI-arUpI viSayoM ko jAnatA hai yA usake dvArA cintanIya rUpI padArthoM ko pratyakSa jAnatA hai, anumAna apekSita nhiiN| ye do mata mana:paryayajJAna ke viSaya ko lekara haiN| vizeSAvazyakabhASya meM tathA paravartI zvavetAmbara sAhitya meM prathama pakSa (anumAna se arthajJAna hotA hai) svIkRta hai| digambara paramparA meM tathA pUrvavartI zvetAmbara paramparA meM dvitIya pakSa svIkRta hai| paM0 sukhalAla saMghavI ne ina donoM matoM kI vivecanA kara prathama pakSa ko mAnya kiyA hai| lekhaka ne bhI isI mata ko puSTa kiyA hai, viSaya cintanIya hai|] -sampAdaka jainadarzana meM pA~ca jJAna svIkAra kiye gaye haiM- AbhinibodhikajJAna (matijJAna), zrutajJAna, avadhijJAna, mana:paryayajJAna aura kevalajJAnA' ina pAMcoM jJAnoM ko pratyakSa aura parokSa ke bheda se vibhakta kiyA gayA hai| pratyakSa jJAna ke do bheda haiM- 1. indriya pratyakSa aura 2. pAramArthika pratyakSA indriya pratyakSa ke zrotrendriyAdi pAMca aura atIndriya pratyakSa yA indriya- nirapekSa ke tIna bheda avadhijJAna, mana:paryayajJAna aura kevala jJAna haiN| atIndriya pratyakSa hone ke kAraNa mana:paryayajJAna AtmA se hone vAlA jJAna hai| isameM indriya evaM mana ke sahayoga kI AvazyakatA nahIM hotI hai, isIlie yaha pratyakSa jJAna hai| tattvArthasUtra meM indriya evaM mana se hone vAle jJAna (mati, zruta) ko parokSa aura AtmA se hone vAle jJAna ko pratyakSa kahA hai- aatmmaatrsaapekssprtykssm| manaHparyayajJAna kA lakSaNa : 1. Avazyaka niyuktikAra - mana:paryayajJAna saMjJIpaMcendriya ke manazcintita artha ko prakaTa karatA hai|

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38 : zramaNa, varSa 64, aMka 2 / apraila-jUna 2013 2. pUjyapAda - dUsare ke manogata artha ko mana kahate haiN| sAhacarya se usakA paryaya arthAt parigamana karane vAlA jJAna mana:paryaya hai|3 3. jinabhadragaNi kSamAzramaNa - mana ke viSaya athavA mana saMbaMdhI paryayana, paryavana athavA paryAya athavA usa (mana) ke paryAya Adi kA jJAna mana:paryaya hai| 4. akalaMka - vIryAntarAya aura mana:paryayajJAna ke kSayopazama se tadanukUla aGgaupAGgoM kA nirmANa hone para apane aura dUsare ke mana kI apekSA se hone vAlA jJAna manaHparyaya hai|" 5. vIrasenAcArya - parakIya mana ko prApta hue artha kA nAma mana hai aura usakI paryAyoM arthAt vizeSoM kA nAma paryAya hai, unheM jo jAnatA hai, vaha mana:paryAya hai| 6. vAdidevasUri - jo jJAna saMyama kI viziSTa zuddhi se utpanna hotA hai tathA mana:paryAya jJAnAvaraNa karma ke kSayopazama se utpanna hotA hai aura dUsare ke mana saMbaMdhI bAta ko jAna letA hai, vaha mana:paryAya haiN| 7. hemacandra - dravya mana ke ciMtana ke anurUpa jo nAnA prakAra ke paryAya hote haiM, unheM jAnane vAlA jJAna manaHparyAya jJAna hai| uparyukta sabhI lakSaNoM kA sAra yahI hai ki mana kI paryAyoM ko indriya aura anindriya (mana) kI sahAyatA ke binA sIdhe AtmA se jAnanA mana:paryAyajJAna hai| naMdIsUtra meM mana:paryayajJAna ke svAmI ke lie saMkSepa meM navavidha pAtratA (zarte) Avazyaka mAnI gaI haiM- 1. manuSya, 2. garbhajamanuSya, 3. karmabhUmijamanuSya, 4. saMkhyAtavarSAyuSyakamanuSya, 5. paryApta, 6. samyagdRSTi, 7. saMyata, 8. apramattasaMyata aura 9. RddhiprApta sNyt| manuSya gati meM hI mana:paryayajJAna hotA hai naraka, tiryaca aura deva gati meM mana:paryayajJAna nahIM hotA hai| manuSya gati meM bhI mana:paryayajJAna dI gaI Avazyaka pAtratA ko pUrNa karane vAle manuSyoM (saMyata) ko hI mana:paryayajJAna hotA hai|mn:pryaayjnyaan do prakAra kA hotA hai-Rjumati aura vipulmti| RjumatisAmAnya rUpa se manodravya ko jAnatA hai| yaha prAya: vizeSa paryAya ko nahIM jaantaa| Rjumati mana:paryayajJAnI itanA hI jAnatA hai ki amuka vyakti ne ghaTa kA cintana kiyA hai, deza, kAla Adi se sambaddha ghaTa kI anya aneka paryAyoM ko vaha nahIM jaantaa|10 vipulamati- vizeSagrAhiNI mati vipulamati hai| amuka vyakti ne ghar3e kA cintana kiyA hai| vaha ghar3A sone kA banA huA hai, pATaliputra meM nirmita hai, Aja hI banA hai, AkAra meM bar3A hai, kakSa meM rakhA huA hai, phalaka se DhakA huA hai| isa prakAra ke adhyavasAyoM ke hetubhUta aneka viziSTa mAnasika paryAyoM kA jJAna vipulamati mana:paryayajJAna hai|11

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mana:paryayajJAnaH vizeSAvazyakabhASya ke...: 39 SaTkhaNDAgama Adi digambara sAhitya meM Rjumati mana: paryAyajJAna 12 ke tIna bheda - 1.Rjumanogata, 2. Rjuvacanagata aura 3. RjukAyagata tathA vipulamati mana: paryAyajJAna 11 ke chaha bheda-1. Rjumanogata, 2. Rjuvacanagata, 3. RjukAyagata, 4. anRjumanaskRtArthajJa, 5. anRjuvAkkRtArthajJa aura 6. anRjukAyakRtArthajJa pratipAdita haiN| lekina zvetAmbara sAhitya meM Rjumati - vipulamati ke prabhedoM kA ullekha nahIM hai| mana:paryayajJAnI ke mana:paryayajJAna kA jJeya viSaya kyA hai, isake sambandha meM vidvAnoM meM matabheda hai? ina matabhedoM kI carcA paMDita sukhalAlajI ne jJAnabinduprakaraNa 14 meM do matoM ke rUpa meM kI hai : - 1. prathama mataH mana:paryayajJAnI mana ke dvArA cintyamAna vastu (manogata artha ) ko jAnatA hai arthAt kisI jIva ne mana meM jisa sacetana athavA acetana artha kA vicAra kiyA hai, usako AtmA ke dvArA mana: paryAyajJAna pratyakSa jAnatA hai| isakA yaha artha huA ki mana ke dvArA cintita artha ke jJAna ke lie mana ko mAdhyama nahIM mAnakara sIdhA usa artha kA pratyakSa hotA hai| isa mata ke samarthaka mana ke paryAya aura arthaparyAya liGga aura liGgI kA sambandha nahIM mAnate haiN| mana mAtra jJAna meM sahAyaka hai| jaise kisI ne sUrya bAdaloM meM hai aisA dekhA to usake isa jJAna meM bAdala to sUrya ko jAnane ke lie AdhAra mAtra haiM, vAstava meM pratyakSa to artha kA hI huA hai| isalie mana:paryayajJAna meM mana kI AdhAra rUpa meM AvazyakatA hai / 15 prathama mata ke samarthakaH niyuktikAra bhadrabAhu, devavAcaka, puSpadanta-bhUtabali, umAsvAti, pUjyapAda akalaMka, vIrasenAcArya, vidyAnaMda Adi AcAryoM ne uparyukta prathama pakSa kA samarthana kiyA hai| naMdIsUtra meM bhI mana:paryayajJAnI manuSya kSetra meM rahe hue prANiyoM ke mana dvArA pariciMtita artha ko prakaTa karane vAlA hai| isI prakAra Avazyakaniryukti evaM tattvArthabhASya kA bhI mata hai| 17 pUjyapAda, akalaMka18 Adi AcAryoM ne bhI mana:paryaya zabdagata mana kA artha dUsare kA manogata artha kiyA haiMparakIyamanogato'rtho mana ityucyte| tattvArtharAjavArttika, dhavalATIkA, tattvArthazlokavArttika Adi meM bhI isI prakAra artha kiyA hai| 2deg yaha artha mUrta hai yA amUrta isakI spaSTatA niryukti, naMdIsUtra, SaTkhaNDAgama Adi meM prApta nahIM hotI hai| isakI spaSTatA sarvaprathama umAsvAti ne karate hue kahA hai ki artha (mana:paryaya kA viSaya ) rUpI dravya hai / 21 1 20 SaTkhaNDAgama ke matAnusAra sarvaprathama dUsare ke mana kA jJAna hotA hai aura usake bAda meM dUsare kI manogata saMjJA, smRti, mati aura citta arthAt manojJAna ke uparAnta anya jIva ke maraNa, sukha-duHkha, lAbha-alAbha, kSema - akSema, bhaya-roga aura nagara vikAsa,

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40 : zramaNa, varSa 64, aMka 2 / apraila - jUna 2013 deza vikAsa, ativRSTi, anAvRSTi, suvRSTi - durvRSTi, subhikSa- durbhikSa Adi ko jAnatA hai| 2 bhUtakAla meM Acarita, varttana, vANI aura vicAra kA kisI jIva ko vismaraNa ho jAtA hai to bhI mana:paryaya binA pUche hI jAna sakatA hai| 23 itanA hI nahIM bhaviSya ke janmoM ko bhI jAna sakatA hai| isakA artha yaha huA ki mana:paryayajJAnI tInoM kAla ke vicAra, vANI aura vartana ko jAna sakate haiM / 24 isa prakAra prathama matAnusAra mana:paryayajJAnI dUsare ke mana ko sAkSAt jAnatA hai| 2. dUsarA mata - cintana pravRtta manodravya kI avasthAe~ arthAt manogata artha kA vicAra karane se jo mana kI dazA hotI hai, usa dazA athavA paryAyoM ko mana: paryAyajJAnA pratyakSa jAnatA hai| kintu una dazAoM meM jo artha rahA huA hai, usakA anumAna karatA hai arthAt mana vAle artha kA jJAna anumAna se mAnate haiM kyoMki mana kA jJAna mukhya aura artha kA jJAna bAda kI vastu hai| mana ke jJAna se artha kA jJAna hotA hai| pratyakSa rUpa se artha kA jJAna nahIM hotA hai / manaH paryAya kA vAstavika artha hai mana kI paryAyoM kA jJAna, na ki artha kI paryAyoM kA jJAna / 25 eka pakSa mana:paryayajJAna kA viSaya dUsare ke manogata artha ko svIkAra karatA hai aura dUsarA pakSa dUsare ke dravyamana ( paracitta kA sAkSAtkAra) ko mana:paryayajJAna kA viSaya mAnatA hai| dvitIya mata ke samarthaka- jinadAsagaNi, jinabhadra, haribhadra, malayagiri, yazovijaya Adi AcAryoM ne dvitIya pakSa kA samarthana kiyA hai arthAt dravya mana kI paryAyoM ko mana:paryayajJAna kA viSaya mAnA hai / yahA~ para prazna uThAyA gayA hai ki mana kI paryAyoM ko jAnane ke sAtha unameM cintyamAna padArthoM ko jAnane kI mAnyatA ucita hai yA anucit| isa sambandha meM kahA gayA hai ki cintyamAna padArtha mUrta bhI ho sakatA hai evaM amUrta bhii| kintu dUsare ke manogata artha ko amUrta mAnate haiM, to vahA~ para prathama mata ke anusara amUrta manogata artha ko mana:paryayajJAna kA viSaya mAnane meM visaMgati AyegI kyoMki chadmastha jIva amUrta viSaya ko dekha nahIM sakatA hai| vizeSAvazyaka bhASya meM mana:paryayajJAna kA jJeya : uparyukta visaMgati ko dUra karane ke lie jinabhadra ne dUsare ke mana ko mana:paryayajJAna kA viSaya mAnA aura bAhya artha ko anumAna kaa| jJAnAtmaka citta ko jAnane kI kSamatA mana:paryayajJAna meM nahIM hai kyoMki jJAnAtmaka citta to amUrta (arUpI) hotA hai| jabaki mana:paryayajJAna kA viSaya mUrta rUpI vastueM haiN| sabhI jaina dArzanikoM ke anusAra mana:paryayajJAnI rUpI dravyoM ko jAnatA hai / mana kA nirmANa manodravya kI vargaNA se hotA

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mana:paryayajJAna: vizeSAvazyakabhASya ke.... : 41 hai| mana paudgalika hai aura manaHparyayajJAnI manovargaNA ke paryAyoM ko jAnatA hai| lekina jisa vastu kA mana meM cintana kiyA gayA hai| vaha ciMtanIya vastu mana:paryaya jJAna kA viSaya nahIM hai| usa cintana kI gaI vastu ko mana ke paudgalika skaMdhoM ke AdhAra para anumAna se jAnA jAtA hai|26 yogasUtra aura majjhimanikAya meM bhI dUsare ke citta ko hI manojJAna kA viSaya mAnA hai|27 jinadAsagaNi28, haribhadra29, malayagiri30,upAdhyAya yazovijaya1 Adi AcAryoM ne jinabhadra kA hI samarthana kiyA hai| siddhasenagaNi ke anusAra ciMtana kI jAne vAlI amUrta vastu ko hI nahIM balki staMbha, kuMbha Adi mUrta vastu ko bhI anumAna se hI jAnA jAtA hai|31 siddhasenagaNi ne mana:paryaya kA artha bhAva mana kiyA hai| dravya mana kArya cintana nahIM krtaa| ciMtana ke samaya meM jo manovargaNA kI pudgala-skaMdhAdi AkRtiyA~ banatI haiM, ve saba pudgala rUpa hotI haiM, jabaki bhAva mana jJAna rUpa hone se amUrta hotA hai| chadmastha amUrta ko nahIM jAna sakatA hai| cintana ke samaya mana:paryayajJAnI vibhinna paudgalika skaMdha kI bhinna-bhinna AkRtiyoM kA sAkSAtkAra karatA hai| isalie mana kI paryAya ko jAnanA arthAt bhAva mana ko jAnatA hai aisA nahIM mAnanA, balki bhAva mana ke kArya meM nimitta bane manovargaNA ke pudgala- skaMdhoM ko jAnatA hai|33 . isa prakAra digambara paramparA meM mAtra prathama mata mAnya hai jabaki zvetAmbara paramparA meM donoM mata mAnya pratIta hote haiN| kintu hemacandra23 Adi uttarakAlIna AcAryoM ke dvArA dvitIya mata ko mahattva diyA gayA hai| uparyukta donoM matoM meM se dvitIya mata adhika ucita pratIta hotA hai, isake do kAraNa haiM1. bhAvamana jJAnAtmakarUpa hone se arUpI hotA hai aura arUpI padArthoM ko chadmastha nahIM jAna sakate haiN| lekina bhAva mana meM utpanna vicAroM se dravya mana meM jina manovargaNA ke skaMdhoM kA nirmANa hotA hai, ve pudgalamaya hone se rUpI haiM aura rUpI padArthoM ko chadmastha jAna sakatA hai| ataH manaHparyayajJAna kA viSaya dravya mana hI hotA hai, bhAva mana nhiiN| 2. mana:paryAya jJAna se sAkSAt artha kA jJAna nahIM hotA hai kyoMki mana:paryayajJAna kA viSaya rUpI dravya kA anantavAM bhAga hai|35 yadi manaHparyAyajJAnI mana ke sabhI viSayoM kA sAkSAt jJAna kara letA hai to arUpI dravya bhI usake viSaya ho jAte haiM kyoMki mana ke dvArA arUpI dravya kA bhI cintana ho sakatA hai, lekina mana:paryaya jJAnI inheM nahIM jAnatA hai| avadhijJAnI sabhI prakAra ke pudgala dravyoM ko grahaNa kara sakatA hai| kintu

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42 : zramaNa, varSa 64, aMka 2 / apraila-jUna 2013 mana:paryayajJAnI unake anantaveM bhAga arthAt mana rUpa bane hue pudgaloM ko mAnuSottara kSetra ke andara jAna sakatA hai| mana kA sAkSAtkAra kara usameM cintita artha ko anumAna se jAnatA hai| aisA mAnane para mana dvArA soce gaye mUrta-amUrta sabhI dravyoM ko jAna sakatA hai| uparyukta do kAraNoM se dvitIya mata kA pakSa adhika majabUta hone se mana:paryayajJAna kA viSaya dravyamAna ko mAnanA adhika tarkasaMgata hai| isakA samarthana paM. sukhalAla saMghavI34 ne bhI kiyA hai| unakA mAnanA hai ki prathama paramparA meM doSa utpanna hone ke kAraNa hI dvitIya mata kA vikAsa huA hai kyoMki mana:paryayajJAnI dUsare ke mana kI paryAyoM ko hI jAnatA hai, usake mana meM cintyamAna padArthoM ko tabhI jAna sakatA hai jaba mana kI paryAyoM ko jAna liyA ho| mana kI paryAyoM ko jAnane ke bAda yadi cintyamAna padArthoM ko jAnanA hai unheM anumAna se jAnA jA sakatA hai yA phira avadhijJAna se| cintana ko jAnanA tathA cintyamAna padArthoM ko jAnanA bhinna-bhinna prakAra ke kArya haiN| manaHparyayajJAna se jAnane kI prakriyA- ar3hAI dvIpavartI manavAle saMjJI paMcendriya paryApta kisI bhI vastu kA cintana mana se karate haiN| cintana ke samaya cintanIya vastu ke anusAra mana bhinna-bhinna AkRtiyoM ko dhAraNa karatA hai, ye AkRtiyA~ hI mana kI paryAyeM haiM / ina mAnasika AkRtiyoM ko mana:paryayajJAnI sAkSAt jAnatA hai aura cintanIya vastu ko mana:paryayajJAnI anumAna se jAnatA hai, jaise koI mAnasa zAstrI kisI kA ceharA dekhakara yA pratyakSa ceSTA dekhakara usake AdhAra se vyakti ke manogata bhAvoM ko anumAna se jAna letA hai, usI prakAra mana:paryaya se mana kI AkRtiyoM ko pratyakSa dekhakara bAda meM abhyAsa vaza aisA anumAna kara letA hai ki isa vyakti ne amuka vastu kA cintana kiyA hai kyoMki usakA mana usa vastu ke cintana ke samaya amuka prakAra kI pariNata AkRti se yukta hai, yadi aisA nahIM hotA to isa prakAra kI AkRti nahIM hotI isa taraha cintanIya vastu kA anyathAnupapatti (isa prakAra ke AkAra vAle manodravya kA pariNAma, isa prakAra ke cintana binA ghaTita nahIM ho sakatA, isa prakAra ke anyathAnupatti rUpa anumAna ) dvArA jAnanA hI anumAna se jAnanA hai| isa taraha yadyapi mana:paryayajJAnI mUrta dravyoM ko hI jAnatA hai, parantu anumAna dvArA vaha dharmAstikAyAdi amUrta dravyoM ko bhI jAnatA hai, ina amUrta dravyoM ko usa mana:paryAyajJAnI dvArA sAkSAtkAra nahIM kiyA jA sakatA hai| uparyukta carcA kA sArAMza yaha hai ki mana:paryayajJAnI kA viSaya dravyamana hI hotA hai, cintana ke samaya saMjJI paMcendriya ke dravya mana meM jina manovargaNA ke skaMdhoM kA nirmANa

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mana:paryayajJAna: vizeSAvazyakabhASya ke.... : 43 hotA hai, ve pudgala hone se rUpI hote haiM aura ina rUpI skaMdhoM (paryAyoM) ke AdhAra para cintana kiye gaye ghaTAdi padArtha ko anumAna se jAna letA hai| saMdarbha : 1. (a) nANaM paMcavihaM paNNattaM, taMjahA- AbhiNibohiyanANaM, suyanANaM, ohinANaM, maNa-pajjavanANaM, kevlnaannN|- naMdIsUtra, yuvAcArya madhukaramuni, Agama prakAzana samiti,byAvara 1991, pR. 24 / / (ba) matizrutA'vadhimana:paryAyakevalAni jJAnam / 1/9 - tttvaarthsuutr| maNapajjavanANaM puNa jaNamaNapariciMtiyatthapAgaDaNA- gAthA 76, Avazyakaniyukti, zrI jinazAsana ArAdhanA TrasTa, mumbii,| parakIya manogato'rthoM mana ityucyte| sAhacaryAttasya paryayaNaM parigamane mana:paryayApUjyapAda, sarvArthasiddhi, bhAratIya jJAnapITha,naI dillI gyArahavAM saM. 2002, pR. 67-68 / pajjavaNaM pajjayaNaM pajoM vA maNimmi maNasoM vo|....-vishessaavshykbhaassy, bhAI samaratha jaina zve. mu. zAstroddhAra TrasTa, ahamadAbAda 1962, gAthA 83, pR. 47 / vIryAntarAyamana:paryayajJAnAvaraNa kSayopazamAGgopAGganAmalAbhopaSTaMbhAdAtmIyaparakIyamana: sambandhena labdhavRttirUpayogI mana:paryayA-a.1, sUtra 23.3, tattvArtharAjavArtika, akalaMka,saMpA. paM. gajAdharalalAla jaina, sanAtana jaina graMthamAlA, pR. 58 / parakIyamanogato'rtho mana: manasa:paryAyaH vizeSAH mana:paryAya: tAn jAnAtIti mn:pryyjnyaanm|- SaTkhaNDAgama (dhavalATIkA), jaina saMskRti saMrakSaka saMgha, solApura 1993, pu. 13, pR. 212 / . vizuddhinibaMdhanAd viziSTAvaraNavicchedAjjAtaM manodravyaparyAyAlambanaM mn:pryaayjnyaanm|- sUtra. 2.22, pramANanayatattvAloka, zrI ratna jaina pustakAlaya, ahamadanagara, tR. saM. 2000, pR. 23 / manaso dravyarUpasya paryAyazcintanaguNapariNAmabhedAstadviSayaM jJAnaM mnHpryaayH|- . pramANa mImAMsA, hemacandra, anu. paM. zobhAcandrabharilla, pR. 35 / taM ca duvihaM uppajai taMjahA- 1. ujjumatI ya, 2. viulamatI yA- naMdIsUtra, yuvAcArya madhukaramuni, pUrvokta pR. 49 / riju sAmaNNaM sammattagAhiNI rijumaI mnnonnaannN| pAyaM visesavimuhaM ghaDamettaM ciMtiyaM munni|- vizeSAvazyakabhASya, gAthA 784 / _ viulaM vatthuvisesaNamANaM taggAhiNI maI viulaa| ciMtiyamaNusarai ghaDaM pagasao pjjvsehi|- vahI gAthA 785 / jaM. taM ujjumadimaNapajjavayaNANAvaraNIya NANa kammaM taM tivihaM ujumaM jANAdi, vacigadaM jANAdi, ujugaM kAyagayaM jaannaadi|-suutr 5.5.62 SaTkhaNDAgama, pu. 13, pR. 329 /

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44 : zramaNa, varSa 64, aMka 2 / apraila-jUna 2013 13. jaMtaM viulamadimaNapajjavayaNANAvaraNIyaMNAm kammaM chavviha ujjugamaNujjuNaM jANAdi, ujjugamaNujjugaM vacigadaM jANAdi, ujjumaNujjuNaM kAyagajjudaM jaannaadi|- SaTkhaNDAgama, bhAga 13, pR. 340 / jJAnabinduprakaraNam, paricaya, paM. sukhalAla saMghavI, siMghI jainajJAnapITha, ahamadAbAda 1941, pR. 41 / 15. sarvArthasiddhi 1.9, tattvArtharAjavartika 1.26.6-7 / 16. naMdIsUtra, yuvAcArya madhukaramuni, pR.52| avadhijJAnaviSayasyAnantabhAgaM mana:paryAyajJAnI jAnIte rUpidravyANi manorahasyavicAragatAni ca mAnuSyakSetrapatrini vizuddhatarANi ceti|-suutr 1.29, tattvArthadhigamasUtram (tattvArthabhASya) umAsvAti, seTha devacandra lAlabhAI, sUrata 1925 / 18. parakIyamanogatArthajJAna mn:pryy|- tattvArthavArtika 1.9.4 aura 1.3.2-4 / 19. sarvArthasiddhi 1.9, pR0 67, isI prakAra parakIya manasi vyavasthito'rthaH anena jJAyate ityetaavdtraapekssyte| sUtra 1.23, pR0 92 / (ka) tattvArtharAjavArtika 1.9.4, pR0 32, (kha) SaTkhaNDAgama (dhavalATIkA), pu. 13, sUtra 5.5.60, pR0 328, (ga) tattvArthazlokavArttika 1.23.13, pR. 246 / rUpidravyaSusarvaparyAyeSvavadherviSayanibandho bhvit| tadanantabhAge mn:pryaaysyeti|tttvaarthbhaassy, 1-26, pR. 104 / maNeNa mANasaM paDiciMdaittA paresiM saNNA sadi jaannaavi| SaTkhaNDAgama (dhavalATIkA), pu. 13, sUtra 56.63, pR. 332 / tatvArthavArtika, 1.23.4 / . SaTkhaNDAgama, pu. 13, sUtra 5.5.65, pR. 338 / vizeSAvazyaka bhASya, gAthA 814 / muNai maNodavvAiMnaraloe so mnnpjjyaannaaiN| kAle bhUya-bhavisse paliyADasaMkhijjabhAgammi davvamaNopajjae jANaI pAsai ya tggennte| teNAvabhAsie uNa jANai bajjheNumANeNaM -vizeSAvazyakabhASya, gAthA 813-14, manazcintApravartakAni dravyANi mnodrvyaanni| cintako hi mUrtamataM ca vastuM cintayeta na ca chadmastho'mUrtaM sAkSAt pazyati,tato jJAyate-anumAnAdeva cintanIyaM vstugcchti|- gAthA 813-814, vizeSAvazyakabhASya, maladhAri hemacandra vRtti, pR. 332 / / yogabhASya, 3-19, 34 / saNNiNA maNatteNa maNite maNosaMdhe aNaMte aNaMtapadesie davvaThThatAe taggate ya vaNNAdie bhAve maNapajjaNANeNaM paccakkhaM pekkhamANo jANati tti bhaNitaM, muNitamatthaM puNa paccakkhaM Na pekkhAta jeNa maNalaMbaNaM muttAmuttAM vA so ya 27. 28.

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29. 30. 31. 32. 33. 34. 35. mana:paryayajJAnaH vizeSAvazyakabhASya ke.... : 45 chaumattho taM aNumANato pekkhati tti Ato pAsANatA bhavitA / (saMjJI jIva dvArA manarUpa meM pariNata anantapradezI mana ke skandha tathA tadgata varNa Adi bhAvoM ko mana:paryayajJAnI sAkSAt dekhatA hai| vaha cintita padArtha ko pratyakSa nahIM dekhatA, anumAna se dekhatA hai, isalie usakI pazyattA batAI gaI hai| mana kA Alambana mUrtta-amUrtta donoM prakAra ke padArtha ho sakate haiM / amUrta ko sAkSAt nahIM dekhA sktaa)| naMdIvRtti (hAribhadrIya) jinazAsana ArAdhanA TrasTa, mumbaI, pR. 41 / iha manastvapariNataiHskandhairAlocita bAhyamartha ghaTAdilakSaNaM sAkSAddhAkSato manaHparyAyajJAnI na jAnAti, kintu manodravyANAmeva tathA rUpapariNAmAnyathAnupapattite'numAnata: naMdIvRtti (malayagiri) Agamodayasamiti, 1982, pR. 109 / , ye tu cintyamAnAH stambha-kuMbhAdayAstAnaka maanenaavgcchnti|- tattvArthAdhigamasUtram (tattvArthabhASyAnusAriNI), seTha devacandra lAlabhAI, saMvat 1982, pR. 101 / mano dvividhaM dravyamano bhAvamanazca tatra dravyamano manovargaNA, bhAvamanastu tA eva vargaNA jIvena gRhItAH satyo manyamAnAzcityamAnA bhAvAmano'bhidhIte / tatreha bhAvamAnaH parigRhyate, tasya bhAvamAnasaH paryAyAste caivaMvidhAH- yadA kazcidevaM cintayet kiMsvabhAva AtmA ? jJAnasvabhAvo'mUrtaH kartA sukhadInAmanubhavitA ityAdayo jJeyaviSayAdhyavasAyAH paragatAsteSu yajjJAnaM tnmnHpryaayjnyaanm| tAneva mana:paryAyan paramArthataH samavabudhyate, bAhyAstvanumAnAdevadevetyasau tnmnHpryaayjnyaanm|- tattvArthabhASyAnusAriNI pR.70| manase dadravyarUpasya paryAyAzcintanuguNAH pariNAmabhedAstadviSayaM jJAnaM manaH pryaayH| yadvAhyacintanIyArthajJAne tat AnumAnikameva na mnHpryaayprtykssm|- pramANamImAMsA, paM. sukhalAla saMghavI, sarasvatI pustakaM bhaMDAra, ahamadAbAda, 1989, 1.1.18, pR. 15 / tadanantabhAge mana:paryayasya / - tattvArthasUtra, 1.29 / pramANamImAMsA, bhASATippaNa, pR. 37-38 ****

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Ardhamagadhi Jaina Canons: Editing, Translation, Publication and Research Dr. Ashok Kumar Singh This article presents a brief sketch of the editors, publishers, translators of the Ardhamagadhi canonical literature. It also furnishes the details of publications of two important Ardhamagadhi texts - Acaranga and Uttaradhyayana as example. The researches carried out for Ph.D. Degrees on Jaina canons also have been enumerated here in two groups: Doctoral Disserations on Jaina canons in general and those on particular texts. It also contains brief information on sources dealing with Ardhamagadhi canonical literature. -Editor The publication of Ardhamagadhi canonical literature started during the latter half of the 19th century and within no time, the scholars all over the world were involved with it. Twentieth century has been very significant for publication and study of the canonical literature. The English translation of the Kalpasutra by Stevens in 1848 was probably the first effort in this direction. German scholar Mr. Weber critically edited a portion of Vyakhyaprajnapti (Bhagavati) with notes in 1865-1866. German Indologist Hermann Jacobi published the English translation of four texts- Acarangasutra, Sutrakrtangasutra, Uttaradhyayanasutra and Kalpasutra in Sacred Books of the East (SBE) Series No.17, 18, during 1879-1882. The text of Acarangasutra edited by Jacobi was published by Pali Text Society, London 1882. Leumann edited Aupapatika (Leipzig, 1883) Avasyakasutra and Jitakalpacurni (Berlin, 1892) and P. Stenthil edited Jnatadharmakatha. Warren edited upangasutra Nirayavalika and published it from Amsterdam 1879. LD Barnett published the English translation of Antakrddasa (1907) and Anuttaraupapatikadasa (1907). Walter Schubring brought out Acarangasutra in Roman script (Leipzig) in 1910. It was published in Devanagari script in (Jaina Sahitya Samsodhaka Samiti, Pune) 1924. Jarl Charpentier edited Uttaradhyayanasutra and published it from Uppsala 1922. Schubring

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ARDHAMAGADHI JAINA CANONS.... 47 also translated the first book (1st srutaskandha) of Acarangasutra in German under the title Worte Mahavira (Leipzig, 1926) along with some portion of the Sutrakrtangasutra. Schubring also edited chedasutras Nisithasutra, Brhatkalpasutra, Vyavaharasutra and mulasutra Dasavaikalikasutra (Ahmedabad 1923). Jaina Sahitya Sansodhaka Samiti, Pune published in Devanagari script some of the canonical texts published in Roman, such as Sutrakrtanga (1928), Upasakadasa (1930), Antakrddasa (1932), Anuttaraupapatikadasa (1932) and Vipakasutra (1932). Rai Dhanpat Singh, Murshidabad initiated the uphill task of the publication of canons, in India, in 1874 in the series Agama Sangraha. He incorporated the respective commentaries- tikas, dipikas, balavabodha etc. with the text and its Hindi translation. He published the important texts, only in eleven years. Hindi translation of Ach. Amolaka Rsiji of thirty-two Jaina canons accepted by Svetambara Sthanakavasi sect was published by Lala Sukhadeva Prasad Jwala Prasad, Hyderabad and Amola Jnanalaya, Dhulia. Sthanakavasi Ach. Ghasilal wrote Sanskrit commentary on thirty two texts. He also translated these texts in Hindi and Gujarati. These works were published by All India Svetambara Sthanakavasi Jaina Shastroddharaka Samiti, Ahmedabad. Phoolchand 'Pupphabhikkhu' prepared the abridged edition of texts, published in two parts, In: Sutragama. Its Hindi translation was published under title Arthagama. Rev. Ach. Atmaramaji translated in Hindi with Sanskrit rendering, word-meaning and commentary, the 19 texts out of 32 (accepted by Shanakavasi). These texts were published by Ach. Atmarama Jain Prakashan Samiti, Ludhiana. Its second edition was published, present Ach. of Sramanasangha Rev. Dr. Shivmuniji, as the editor. Sthanakavasi Ach. Hastimalaji wrote Sanskrit commentary on Nandisutra, prepared Hindi translation with Hindi commentary of Prasnavyakarana and Brhatkalpa. His Hindi translation of Antakrddasa with Sanskrit rendering and word-meaning was published by Samyagjnana Pracharkamandala, Jaipur. He was also

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48: Sramana, Vol 64, No. 2, April-June 2013 instrumental in preparing the Hindi translation in verse of the texts Uttaradhyayana and Dasavaikalikasutra. Akhila Bharatiya Sadhumargi Jaina Sanskriti Raksaka Sangha, Sailana brought out the texts of 32 canonical texts. The Hindi translation of Bhagavati in seven parts was also published from Sailana. Agama Prakashan Samiti, Byavar (Raj.) brought out Hindi translation of 32 Jaina canonical texts with notes and exhaustive introduction. Terapanth tradition under the patronage of Ach. Tulasi and Ach. Mahaprajna published the 32 canonical texts in six volumes- Angasuttani 1-3, Uvangasuttani 4-5 and Navasuttani 1-2, published by Jaina Vishva Bharati, Ladanun. Terapantha tradition also published texts with Hindi translation, notes etc. such as Acaranga, Sutrakstanga, Sthananga, Samavayarga, Uttaradhyayana, Dasavaikalika, Nandi, etc. English translation of the first part of Acaranga has also been published by Jaina Vishva Bharati, Ladanun. Acararga bhasya (Sanskrit comm.) has also been published by Ladanun. Padmaprakashan, Delhi has brought out the Hindi and English translation of the text and commentaries in the Illustrated Agama Series, Upapravartaka Sri Amarmuni as Editor-in-Chief and Shrichand Surana 'Sarasa' as the editor. As regards the publication of the canons by Svetambara Murtipujaka tradition Agamodaya Samiti, Surat published the texts edited by Sagaranandsuri. Munisri Punyavijayji, Munisri Jambuvijayaji, Pt. Bechardasa Doshi, Padmabhusana Pt. Dalsukh Malvania etc. great scholars of Jainology were instrumental in bringing out the editions of Mahavira Jain Vidyalaya, Mumbai. Mahavira Jaina Vidyalaya, in addition published the twenty-two Prakirnakas under the title Painnayasuttaim (two parts). Canonical texts were also published by Harsapuspamsta Text Series, Lakhabaval. It published for the first time the text of Mahanisithasutra (photo of manuscript). All the canons were published in the series Agamaratnamanjusa, edited by Munisri Anandsagarji. Agamasruta Prakashan, Ahmedabad published fortyfive Agama texts, edited by Muni Deep Ratnasagar. Agama Ahimsa Sansthana, Udaipur undertook the publication of Prakirnakas with Hindi translation. Besides, Motilal Banarasidass, Delhi, Agamodaya

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ARDHAMAGADHI JAINA CANONS.... : 49 Samiti, Mehsana, Hiralal Hansaraja, Jamnagar, Punjabhai Jaina Text Series, Navajivana office, Ahmedabad, Siddhacakra Sahitya Committee, Mumbai, Ksabhadeva Kesarimala Svetambara Sanstha, Ratlam, D. L. P. Fund Series, Surat, Yasovijaya Jaina Granthamala, Bhavnagar, Jaina Paramarthika Samstha, Bikaner, Atma- JnanaSramana- Siva Agama Prakashan Samiti, Ludhiana, Bhagavan Mahavira Meditation & Research Centre Trust, Delhi, etc. large numbers of institutions have made valuable contribution in publishing the canonical texts, their hindi and Gujarati translation and commentaries. The editions of Acarangasutra and Uttaradhyayana are given below to give an idea of the publication works in the area of canonical texts: Published Editions of Acarangasutra: 1. Text with Niryukti, Tika of Silanka, Dipika of Jinahamsa, Balavabodha of Parsvacandra, Rai Dhanapat Singh Bahadur Agama Sangraha S. No.1, Calcutta 1880, p. 437, 283. Text, ed. H. Jacobi, Pali Text Society, London 1882. // (Jaina Sutras Pt. 1) English trans. by H. Jacobi, SBES. Vol. No. 22, Oxford Clarendon Press, London 1884, P.P.1-212. 3. Reprint Motilal Banarasi Dass, Delhi, 1964. 4. (Acarargasutra) Text with Gujarati translation, Ravjibhai Devaraj Jaina Dharma Book Series, Ahmedabad 1902, p. 40, 253.// 2nd ed. p. 14, 403, 5. (Acarangasutra) ed. W. Schubring, Leipzig 1910, p.9, 109 // Reprinted Lie Chteristein, Krauseprint Ltd. 1966. 6. Text with glossary (Acararga) Ed. W. Schubring, In: Jaina Sahitya Samsodhaka Series, Jaina Sahitya Samsodhaka Committee, Pune 1924, p. 58. 7. Text with variant readings and glossary, Devanagari transliteration from Schubring's edition (Acarargasutra). The first srutaskandha is translated into German by W. Schubring In: 'Worte Mahaviras', Leipzig. 1926. Text with Hindi trans. of Amolaka Rsi, Lala Sukhadeo Sahaya Jwala Prasad Jauhari, Hyderabad 1916, p. 638. // 2nd ed. Trans. Amolaka Rsi, ed. Shobhacandra Bharilla, Amolaka Rsi Memorial S. No. 66, Amola Jaina Jnanalaya, Dhuliya 1950, p. 44, 380.

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50: Sramana, Vol 64, No. 2, April-June 2013 9. (Acarargasutra) Text with niryukti and Silanka's commentary, ed. Sagaranandasuri, Agamodaya Samiti, Mehsana 1917, p. 252. 10. (Re edited 2nd ed.) ed. Jambuvijaya, Lala Sunder lal Jaina Agama Text S. No. 1, MLBD, Delhi 1978, p. 42+288, [With text etc. of Sutrakrtanga with alphabetical index of gatas of texts as well as niryuktis of these two texts). 11. (Acorangasutra) Text with niryukti, silanka comm. and Gujrati trans. of comm., Hiralal Hansaraja, Jamnagar 1932-35, 5 parts, p. 1120. 12. (Acarargasutra) Gujarati trans. of Silanka's comm. by Manek muni. Mohanlal Jain Joanabhandara, Gopipura, Surat 1922, p. 15, 352. 13. (Acarangasutra) Text with niryukti, Shilanka's commentary, Siddhacakra Sahitya Committee, Bombay 1932, Two parts, pp. 288, 289 400. 14. Text with niryukti, Jainanand Pustakalaya, Gopipura, Surat 1935. 15. Gujarati trans. of Ist srutaskandha Muni Saubhagyacandra, Mahavira Sahitya Prakashana Mandira S. No 4, Ahmedabad 1936, p. 52, 431, 110, [contains as appendices comparative study of Acararga and Bhagavadgita, a brief discussion of on six systems of philosophy, glossary of technical terms, and maxims of Acaranga] 16. Translation in Gujarati by Gopaldas J. Patel, Punjabhai Jaina Text S. No. 11, Navajivana Office, Ahmedabad 1935, p. 20,208. 17. Hindi Summary, Gopaldas Patel, Svetambara Sthanakavasi Jaina Conference, Bombay 1937, p. 132. 18. Text with niryukti, curni (Jinadasagani) ed. Sagaranandsuri, Rsabhadeva Kesarimala Svetambar Sanstha, Ratlam 1941, p. 382. 19. Comm. (dipika) of Ajitadeva, Ist srutaskandha, ed. Vijayakumudsuri, Manivijayagani Text S. No. 11, Bhavnagar 1949, p. 6, 240. 20. Text with Shilanka's Comm., D. L. P. Fund Series, Surat. 21. Text with Hindi trans. of Muni Saubhagyamala, ed. Vasantilal, Jaina Sahitya Samiti, Ujjain 1951, p. 621 [Also contains Sanskrit rendering, word meaning, Notes, along with Variant readings and Glossary of technical terms as appendices.] 22. Text with Hindi trans. Ghevaracandra Banthia, Agarachand Bhairodan Sethia, Jaina Paramarthika Sanstha, Bikaner 1951, p.7, 305. (prose order, word meaning etc. also] 23. with Sanskrit comm. and Hindi- Gujarati trans. Muni Ghasilala, Jaina Shastroddhara Samiti, Rajkot 1957-1971, 5 parts, p. 12, 720 (I), 72, 433 (II), 84, 619 (III) and 1186 (IV).

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ARDHAMAGADHI JAINA CANONS.... 51 24. Text with Hindi trans. comm. Atmaramaji, ed. Muni Samadarsi, Jaina Sastramala No. 6, 7 Atmaramaji Jaina Publication Committee, Ludhiana 1963, Two parts, p. 51, 1483. [contains Sanskrit rendering, padanvaya, glossary of technical terms. Hindi comm. is based on comm. (dipika) of Jinaharsa and (balavabodha) of Parsvacandra.// 2nd edition, editor, Ach. Dr. Shivamuniji Mah., Atma- Jnana- SramanaSiva Agama Prakashan Samiti (Ludhiana), Bhagavan Mahavira Meditation & Research Centre Trust, Delhi,2003 25. 1st srutaskandha, trans. in Bengali by Hirakumari Bothra, Jaina Svetambar Terapanthi, Mahasabha, Calcutta 1952, p. 4+71. 26. Ayare, ed. Phoolcandra 'Pupphabhikkhu' Sutragama Publication Committee, Gurgaon Cantt. 1953, pp. 1 100, [Text In: Suttagame Vol. The edition contains variant reading and brief discussion of Ardhamagadhi Grammar]. 27. Hindi trans. of Saubhagyacandra, ed. Pupphabhikkhu, Arthagama Vol. I, Gurgaon Cantt. 1971, p 165. 28. (Ayaro taha Ayaracula) ed. Nathmal Muni (Late Ach.Mahaprajna), Agamasutta Text S. No. 2, Jaina Svetambar Terapanthi Mahasabha, Kolkata 1957, p 632. [Text with variant readings and index of words.] 29. (Ayaro) ed. Yuvacarya Mahaprajna (Late Ach. Mahaprajna), trans. Muni Mahendra Kumar, Jaina Canonical Text S. No. 1, Jaina Vishva Bharati, Lad nun 1981, p. 24, 433. 30. Ist srutaskandha. Gujarati trans. Darshan Thakare, The Translator, Thanagarh Saurastra 1964, p. 432. 31. With Gujarati trans. Sadhvi Lilamabai, Hasumatiji, ed. Shobhachandr Bharilla, Prema Jinagama (S. No. 1) Publication Committee, Bombay 1974 75, p. 296. 32. Text ed. Jinendravijayagani, Agama Sudha Sindhu Vol. 1/1, Harsapuspamrta Jaina Text Lakhabawala 1974, p. 140. 33. (Ayarangasuttam) ed. Muni Jambuvijaya, Jainagama Text S. No. 2 (1) Mahavira Jaina Vidyalaya, Bombay 1977, p. 80, 422. [contains index of words, alphabetical list of gathas, notes, variant readings etc. 34. (Ist srutaskandha) Gujarati trans. ed. Nagindas Kevaladasa Shah, The editor, Ahmedabad 1979, p. 32, 145. 35. Ed. Ratanlal Doshi, A B. S. Jaina Culture Samraksaka Samgha, Sailana 1980, p. 416.

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52: Sramana, Vol 64, No. 2, April-June 2013 36. With Hindi trans. ed. Madhukar Muni, trans. Sricandra Surana, Jainagama Text S. No. 1, 2, Agama Prakashana Samiti, Byavar 1980, p. 47, 376 (1) 24, 483 (2)[contains comm. and notes in Hindi, with index of proper names, technical terms, gathas etc.). 37. Angasuttani Vol.1, Jaina Vishva Bharati Publication, Ladnun 1974, pp. 1 252. 38. (Adaro) Ist srutaskandha, Synod Chief Ach. Tulasi, ed. & comm, Ach. Mahaprajna, English trans. Dr. Nathmal Tatia, Muni Mahendra Kumar, Jaina Canonical Text Series Vol. 1, Today and Tomorrow's Printers & Publishers, New Delhi 1981, p. 24, 437. [Text in Devanagari and Roman Scripts with English translation, annotations, notes, glossary and Index with a foreword by Dr. Nathmal Tatia.] 39. (Acarargabhasyar) with comm. Ach. Mahaprajna, trans. Muni Dulaharaj, Jain Vishva Bharati Institute, Ladnun 1994, p 40, 543. [With Sanskrit comm. Hindi translation, comparative notes, topics in text and comm., classified list of topics and 12 appendices such as alphabetical index of sutras, index of verses, chapter -wise glossary of technical terms, list of roots in the text and list of verses occurred in Acarargacurni and vitti (Silanka). Published Editions of Uttaradhyayanasutra: 1. Text ed. by Jarl Charpentier, Uppsala 1922[with a critical introduction and notes). 2. Translated into English by H. Jacobi, in SBE. Series. Vol. 45. 3. The text with the com. of Laksmivallabha, In: Agamasamgraha, Calcutta 1879. 4. Text with commentary of Jayakirti (in Gujarati), Hiralal Hamsaraja, Jamnagar 1909. 5. With niryukti and commentary of santisuri, Devachand Lalbhai Pustakoddhara Fund, S., No. 33, 36, 41, Bombay 1916-17. 6. With commentary of Bhavavijaya, Jaina Atmananda Sabha, Bhavnagar 1917. 7. Vinayabhakti Sunder Charana Text Series, Bena, p. 1940. 8. With Hindi trans., Amolak Rsi, Lala Sukhadeva Sahaya Jwala Prasad, Hyderabad 1919, p. 624. 9. With Sanskrit commentary of Laksmivallabh, Hiralal Hansaraj, Jamnangar 1920. 10. ed. Jarl Sharpentier, Upasala1922.

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ARDHAMAGADHI JAINA CANONS.... : 53 11. With commentary of Kamalasamyama, Yasovijaya Jaina Granthamala Series, No. 46, Bhavnagar 1927. 12. With Nemicandra's sukhabodha in the Atmavallabha Granthavali, Valad. 13. With Sanskrit commentary of Jayantavijaya, Agra 1923. 14. With Gujarati trans. Jethalal Hirababa, Jaina Dharma Prasarka Sabha, Bhavnagar 1925-26, p.371. 15. With Sanskrit commentary of Kamalasamyama, Yasovijaya Jaina Granthamala, Bhavangar 1927. 16. With Sanskrit avacuri, Vira Society, Ahmedabad 1932, p. 141. 17. Text, Chotelal, Sinore 1933, p.199. 18. With curni, Rsabahdas Kesarimal Svetambar Sanstha, Ratlam 1933, p. 284. 19. With Gujarati trans., Hiralal Hansaraj, Jamnagar 1934. 20. Hindi translation Muni Saubhagyacandra, Svetambar Jaina Conference, Bombay 1935, p.454. 21. Gujarati trans., Saubhagyacandra, Laksmicandra Jhaveracanda Sabarmati, Ahmedabad 1937, p.392. 22. Gujarati version, trans. Gopladas J. Patel, Jaina Sahitya Prakasaka Samiti, Ahmedabad 1938. 23. With Hindi commentary, Atmarama, Jainasastramala Karyalaya, Lahore 1939-42. 24. With Gujarati trans. Guajrat Vidyasabha, Ahmedabad 1952. 25. With Guajrati trans. Jaina Pracya Vidyabhavana, Ahmedabad 1954. 26. Text with Hindi trans. Ghevarcand Banthia, Sethia Paramarthika Sanstha, Bikaner 1953. 27. Ed. R.D. Vadekar, Furguson College, Pune 1954, p. 128. 26. Ed. Shantilal V. Seth, Byavar 1953. 28. Sanskrit commentary and Gujarati Hindi trans. Muni Ghasilal, Jaina Sastroddhar Samiti, Rajakot 1959-61, p.2818. 29. With Sanskrit avacuri, Devacanda Lalbhai Pustakoddhara Fund, Surat 1960-61, p. 408. 30. With Hindi trans. Ratanalal Doshi, Akhila Bharatiya Sadhu Sangh, Sailana 1962. p. 392. 31. With Hindi trans. Ach. Tulsi & Yuvacharya Mahaprajna, Terapanthi Mahasabha, Calcutta 1967, p. 1076. 32. Hindi comm. Ach.Tulasi & Yuvacharya Mahaprajna, Terapanthi

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54: Sramana, Vol 64, No. 2, April-June 2013 Mahasabha, Calcutta 1968, p. 544 // Ach. Tulsi & Yuvacharya Mahaprajna, In: Dharma Prajnapti, Terapanthi Mahasabha, Calcutta 1970, p.345. 33. Hindi trans. Ach. Tulasi, & Yuvacarya Mahaprajna, Jaina Vishva Bharati, Ladnun 1975, p.267. 34. With Hindi trans. in verse, Jaina Visvabharati, Ladnun 1976. p.213. 35. Ed. Muni Punyavijaya, Bombay 1977. p.664. 36. With Hindi trans. Ach. Hastimalla, Samyagjnana Pracharak Mandala, Jaipur 1983, p.354. 37. With Hindi trans. Muni Madhukar, Agama Prakashan Samiti, Byavar 1985, p.732. 38. English trans., H. Jacobi, Motilala Benarsidass, Delhi Office, Delhi 1964. 39. Ed. Jinendravijayagani, In: Agama Sudha Sindhu vol. 13, Harsa Puspamrta Jaina Granthamala, Lakhabaval 1975, p. 85-200. 40. Ed. Kalyana Rsi, Amola Jnanalaya, Dhuliya 1962-71, p.162. Atmananda Sodha Sansthana, Hastinapur 1966, p.86. 41. Ed. Muni Kanhaiyalal 'Kamal' Anuyoga Prakasana, Sanderava 1976. 42. With Hindi comm. Ach. Tulasi, Jaina Svetambar Terapanthi Mahasabha, Calcutta 1967. p.672, 404. 43. With Bengali trans. & notes, Calcutta, University Calcutta 1960, p.16, 461. 44. Hindi trans. by Ach. Chandana, Sanmati Jnanapeeth, Agra 1972. p.480. 45. ed. Muni Trilokacanda, Jitmala Jaina, Delhi 1951. Researches based on Canonical texts in general: 1. Ardhamagadhi Agamon Men Atmatattva ki Avadharana, Samani Sambodha Prajna, Jaina Vishva Bharati (Deemed University) Institute, Ladnun 2002. 2. Agama Sahitya Men Jaina Acara, Ajit Shukdeva Sharma, B.H.U. (Parshwanatha Vidyapitha), Varanasi 1969, Unpub. 3. Agama Aura Tripitaka: Eka Anusilana, (D.Litt.) Muni Sri Nagaraja,, Pub. 4. Agama Aura Kabira, Ramesh Candra Sharma, Sup. Dr. Prem Svarup Gupta, Aligarh Muslim University, Aligarh 1982, Unpub. 5. Bharatiya Arthika Vicaradhara Men Jaina Vicarakon Ka Yogadana Evam Prabhava (600 BCE- 1500 CE), Suparshva Kumar Jain, Ch. Charan Singh University, Meerut 1982, Unpub.

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ARDHAMAGADHI JAINA CANONS.... : 55 6. Critical Study of the Monastic and Ascetic Life in Jainism together with Social and Political Life based on Nayadhammakahao, B.V. Moharilla, Nagpur University, Nagpur 1972, Unpub. 7. Everyday Life in Ancient India as Depicted in Prakrit Literature, K. Kamala, Osmania University, Hyderabad 1978, Pub. 8. Epistemology of the Jaina Agamas, Indra Chandra Sastri, B.H.U.Varanasi 1952, Pub. As Jaina Epistemology, Parshwanath Vidyapeeth S. No. 50, Varanasi 1990, p. 15, 490. 9. Economic Ideas in Jainism, Shyamlal Mandawat, Mohanlal Sukhadia University, Udaipur 1972, Unpub. 10. Economic Life In Ancient India as Depicted in Jaina Canonical Literature, Dr. D. C. Jain, Magadh University, Bodhgaya, 1978, Pub. Jaina Sastra, Prakrit & Ahinsa Research Institute, Vaishali 1980, p. 22, 162. 11. Gosvami Tulasidasa para Agamon ka Prabhava, Dr. Kripa Shankar Shukla, Sup. Hare Krishn Avasthi, Lucknow University, Lucknow 1977, Unpub. 12. History of Jaina Monachism (from inscriptions & literature), S. B. Deo, Bombay University, Bombay 1952, Pub. 13. India as described in the Early Texts of Buddhism & Jainism (D.Litt.) B. C. Law, Lucknow University, Lucknow 1941, Unpub. 14. Influence of the Agamas on the Ramacaritamanasa, Sitaram Saxena, Rajasthan University, Jaipur 1965, Unpub. 15. Jainagama ke Anusara Manava Vyaktitva Ka Vikasa, Dr. Harindra Bhusana Jain, Dr. Harisingh Gaur University, Sagar 1957, Pub. Sanmati Jnanapikha, Lohamandi, Agra 1974, p. 15,256. 16. Jaina, Bauddha Tatha Gita Ke Acara Darsana Ka Tulanatmaka Evam Samalocanatmaka Adhyayana, Sagarmal Jain, Jiwaji University, Gwalior 1971, Pub. Prakrit Bharati Academy, Jaipur, 17. Jaina Aura Bauddha Agamon Men Nari, Dr. Komal Canda Jain, Sup. Dr. Mohan Lal Mehta, B.H.U. Varanasi 1967, Pub. Parsvanatha Vidyapitha, S.No. 8, Varanasi 1967, p. 35, 269. 18. Jaina Agamon ke Darsanika Cintana Ka Vaisistya, Samani Mangalaprajna, Jain Vishwabharati, Ladnun 2002, Unpub. 19. Jaina Agamon Men Nari Jivana, Mrs. Komal Jain, Sup. Dr. Sushila Pant, Devi Ahalyabai University, Indore ---, Pub. Padmaja Prakashan, Devas, M.P. 1986, p. 16, 264. 20. Jaina Agamon Men Sramana, Sadhvi Caritralata Jain, Rajasthan University, Jaipur, Unpub.

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56: Sramana, Vol 64, No. 2, April-June 2013 21. Jaina Agama Sahitya Men Siksa, Samaja evam Arthavyavastha, Dr. Umesh Candra Singh, Sup. B.P. Singh, B.H.U., Varanasi 1988, Pub. Lecturer, Ancient_History, Central Higher Tibbetan Institute, Sarnath, Varanasi. 22. Life in Ancient India as depicted in Jain Agamas, Jagadish Candra Jain, Bombay University, Bombay 1944, Pub. Thesis and its Hindi Translation as Jainagama Men Pratipadita Bharatiya Samaja, Chowkhamba Vidya Bhavana, Varanasi 1965, p. 20, 620. 23. Pramukha Jain Agamon Men Bharatiya Darsana Ke Tattva, Sadhvi Suprabha, Devi Ahalyabai University, Indore 1989, Unpub. 24. Pracina Jain Sahitya Men Arthika Jivana, Kamala Prabha Jain, Sup. Prof. Sagarmal Jain, B.H.U. Varanasi 1986, Pub. Parshwanatha Vidyapitha S.No. 46, Varanasi 1988, p. 12, 212, 25. Theory of Karma in Jain Agamas, Suman Pravinacandra Shah, Bombay University of Mumbi, Mumbai 1983, Unpub. 26. Ardhamagadhi Upanga Sahitya Ka Samalocanatmaka Adhyayana, Rameshcanda Jain, Rani Durgavati, University, Jabalpur. Researches based on particular canonical texts & commentaries: 27. Anuyogadvarasutra: A study, Kanjebhai Patel, Gujrat University (L.D. Institute of Indology, Ahmedabad. ... 28. Acarargavrtti Ka Samiksatmaka Adhyayana, Sadhvi Rajsri, Sup. Dr. Udai Chand Jain, Mohanlal Sukhadia University, U daipur, 1996, Unpub. 29. Acarargasutra Pranita Adhyatmace, Alocanatmaka Adhyayana (Dissertation), R.T. Patil, Sup. SM. Shah, Pune University, Pune 1988, Unpub. 30. Acarargasutra Ka Alocanatmaka Adhyayana, Paramesthi Das Jain, Dr. Harisingh Gaur University, Sagar 1960, Pub. Parsvanath Vidyapith, S.No.37, Varanasi. 1987, P. 29, 177. 31. Acarangasutra: Eka Alocanatmaka Adhyayana, Sunita Jain, Sup. Dr. AN Sinha, Punjabi University, Patiyala, 1995, Unpub. 32. Acaranga Ka Adhyayana, Sadhvi Priyadarsana Sri, Awadhesh Pratap Singh University, Rewa 1984, Pub. As Acaranga Ka Nitisastriya Adhyayana, PV S.No.80, Varanasi 1995. 33. Ayaro ka Acaramimansatmaka Vislesana, Sadhvi Subhrayasa, Sup. Prof. Ashvini Kumar Rai, Jain Vishwabharati, Ladnun 2000, Unpub.

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ARDHAMAGADHI JAINA CANONS.... : 57 34. Bhagavati Men Adhyatma Aura Vijnana ke kucchaTattva, Samani Chaitanya Prajna, Jain Vishva Bharati, Ladnun 1998, Unpub. 35. Bshatkalpa bhasya Ka Sansketika Adhyayana, Mahendra Nath Singh, Sup. Dr. Harihara Singh, BHU, Pub. As PV S.No. 36. Critical Study of Early Jaina Theory of Knowledge as found in comm. on Nandisutra by Malayagiri, Haranarayana Pandey, Gujarat University, Gujarat 1978, Unpub. 37. Critical Study of Acarangacurni, Mrs. Vinaben Shah, LD Institute of Indology, Ahmedabad, 1985, Unpub. 38. Critical Study of the Monastic and Ascetic Life in Jainism together with Social and Political life based upon Nayadhammakahao, B.V. Moharilla, Nagpur University, Nagpur 1972, Unpub. 39. Critical Study of Nisithacurni, Dr. Madhusena, BHU, Varanasi, Pub. Parshwanath Vidyapeeth, Varanasi. 40. Jainagama parampara ke paripreksya men Acaranga ka parisilana, Poonamabala Ghildiyala, Lucknow University, Lucknow, 1992, Unpub. 41. Jnatadharmakathanga ka Samiknatmaka Adhyayana, Samani Satya Prajna, Sup. Dr. Harishankar Pandey, Jain Vishwabharati, Ladnun 2000, Unpub. 42. Jnatadharmakathanga: Eka Sansketika Adhyayana, Anya Anga Agamon Ke Paripreksya Men, Renu Tivari, Sup. Nisar Ahmad, B.H.U., Varanasi 1992, Unpub. 43. Jnatadharmakathanga ka Sahityika Evam Sansketika Adhyayana, Mrs. Rajkumari Kothari, Mohan Lal Sukhadia University, Udaipur, Pub. As Parshwanath Vidyapeeth, S.No. 141, Varanasi 2003. 44. Nandisutra ka Jaina Mimansatmaka Adhyayana, Sadhvi Srutyasha, Sup. Prof. Ashvini Kumar Rai, Jain Vishwabharati, Ladnun 1998, Unpub. 45. Niryukti, Curni Aura Tika Ke Adhara para Acaranga Ka Parisilanatmaka Adhyayana, Jagadish Narayana Sharma, Bihar University, Muzaffarpur 1974, Unpub. 46. Philosophical Study of the Sutrakstanga, Ch. Lalitha, Sup. Dr. VVS. Saibaba, Andhra University, Visakhapatanam,1994. 47. The Picture of Women as depicted in Jnatadharmakatha, (M. Phil.) Nalini B. Joshi, Sup. Dr. S.M. Shaha, Pune University, Pune 1988, Unpub. 48. Prajnapana ka Samiknatmaka Adhyayana, Mrs. Manju Siroya, Sup.

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58: Sramana, Vol 64, No. 2, April-June 2013 Dr. Udai Chand Jain, Mohanlal Sukhadia University, Udaipur, 1996, Unpub. 49. Rsibhasita Ka Darsanika Adhyayana, Sadhvi Pramod Kunvar, Sup. Dr. Umesh Chandra Dube, BHU, Varanasi, 1991, Pub. As Rsibhasita Eka Adhyayana, 2009. 50. Satakhandagama men Gunasthana Vivecana, Pramila Jain, Rani Durgavati University, Jabalpur 1984, Pub. Bharatavarsiya Digambar Jain Mahasabha, Lucknow, -, p. 40, 260, 51. Samayikaniryukti: Patha sampadana evam Parisilana, Samani Kusuma Prajna, Jain Vishwabharati, Ladnun 1998. Pub. As Avasyaka Niryukti (vol. 1), ed. Dr. Samani Kusumaprajna, Jain Vishva Bharati Institute, Ladnun(Raj.) 200. 52. Sthanangasutra ka Samalocanatmaka Adhyayana, Parasamani Kheencha, Sup. Dr. Udaichand Jain, Mohan Lal Sukhadia University, Udaipur, Unpub. 53. Sthanangasutra ka Sanskrtika Adhyayana,, Nirmal Chordia, Jain Vishva Bharati, Ladnun, 1997, Unpub. 54. Studies in Bhagavatisutra, J.C. Sikdar, Sup. Dr. Hira Lal Jain, Bihar University, Muzaffarpur 1960, Pub. Prakrit Jain Sastra Evam Ahinsa Research Institute, Vaishali 1964, P. 24, 658, 55. Study of Jain Ethical Ideas with Special Reference to Acarangasutra, Veena Jain, Delhi University, Delhi 1977, Unpub. 56. Upasakadasao ka Samiknatmaka Anusilana, Samani Subhaprajna, Sup. Dr. Harishankar Pandey, Jain Vishwabharati, Ladnun 2002, 57. Upasakadasanga Aura Usaka Sravakacara-Eka Parisilana, Subhash Candra Kothari, Sup. Dr. Premsuman Jain, Mohan Lal Sukhadia University, Udaipur 1985, Pub. Agama Ahinsa Samara Prakrit Sansthan, Udaipur 1988,p. 12, 243, 58. Uttaradhyayana: Eka Adhyayana, Mahesh Prasad Srivastava, Sup. Dr. Sachchidanand Srivastava, Gorakhpur University, Gorakhpur 1988, Pub. As Uttaradhyayanavke Visesa Sandarbha Men, Sabdapeeth, 743 Moti Lal Nehru Nagar, Allahabad 1991, p.238. 59. Uttaradhyayanasutra Ka sailivaijnanika Adhyayana, Amita Prajna, Sup. Dr. Harishankar Pandey, Jaina Visvabharati, Ladnun, 2002, Unpub. 60. Uttaradhyayanasutra Ka Samalocanatmaka Adhyayana, Sudarshan Lal Jain, B.H.U. Varanasi 1968, Pub. As Uttaradhyayanasutra Eka

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ARDHAMAGADHI JAINA CANONS.... : 59 Parisilana, Parsvanatha Vidyapith, Varanasi 1970, Prof. Sanskrit Department, B.H.U. Varanasi. Its Gujarati translation also published by PV S.No. 134, Varanasi 2001. 61. Uttaradhyayana Aura Dhammapada Ka Tulanatmaka Adhyayana, Mahendra Nath Singh, Sup. Prof. Sagarmal Jain, B.H.U. Varanasi 1986, Pub. Visvavidyalaya Prakasana, Varanasi 1992. Sr. Lecturer, Ancient History Department, U. P. College, Varanasi. 62. Upasakadasangasutra: Eka SamiknatmakaAdhyayana, Amita Jain, Kuruksetra University, Kuruksetra, 1998, Unpub. 63. Vipakasu tra evam usaki Tika ka Darsanika evam Sansketika Adhyayana, Fatahlal Jaroli, Mohan Lal Sukhadia University, Udaipur 1997, Unpub. 64. Visesavasyakabhasya Ka Darsanika Adhyayana, H.P. Sanghave, B.H.U., Varanasi 1973, Unpub. Jainological Researches Abroad 65. The Jain Stories in the of Anga of the Canons of the Jain, Huttemann, With Im Fredinand, Strasbourg 1907, 51 S. - Auchim Buchh. 66. Malli- Jnata: the gah Section of the 6th Anga Nayadhammakahao Svetambara - Jain Canon, Gustav Roth (Mschr.) 1952. Getr. Pag. Munchen, 1952. 67. Specimine of the Nayadhamma-kahao, P. Steinthal, Berlin 1881, 84 S. Leipzig, 1982. 68. A Critical Introduction to the Panhavagarana, the 10h Anga of the Jain Canon, Amulya Candra Sen, Wurzburg 1936. 67 S. - Hamburg, 1935 69. The Aupapatikasutra: the first Upanga of Jain with Introduction, Text and glossary. Ernest Leumann, Leipzig 1882. 70. Upon the lastv Fasting in the old Painna in the Jain Canon, Kurt, Kamptz. Von. 71. Suryaprajnapti and history of the text of Jambudvipaprajnapti by Specimen. Joseph Friedich Kohl, Bonn 1937. XL II, 18 S. Vollst. Als: Bonner Orientalist Studien. 20. Bonn, 1937. 72. The Kalpasutra: The Old Jain Ascetic Text, Translation, Glossary, etc., Walther Schubring, Leipzig 1905. Works on History of Jaina Canonical Literature 1. A History of the Canonical Literature of the Jainas (English) by H. R. Kapadia, contains preface, analysis, genesis, classification redaction of the Jaina scriptures, extinct canons of the Jainas, the

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60: Sramana, Vol 64, No. 2, April-June 2013 canonical comparision and evaluation, their subject matter, exegetical literature etc. Pub. The Author, Sankadi Sheri Gopipura, Surat 1941, p. 272 (99/E 47). 2. Some Jaina Canonical Sutras (English) by Bimal Charan Law, gives general account of Jaina canonical literature along with treatment in detail, of 11 angas, first six upangas, three chedasutras Nisitha, Mahanisitha and Kalpasutra, both culikasutras, mulasutras: Avasyaka and Dasavaikalikasutras and Tattvarthadhigamasutras. The work contains an introduction by E. J. Thomas. Pub. Bombay Branch of Royal Asiatic Society, Bombay 1949, p. xv, 213 (99/E 213) (99/E 49). 3. Jaina Agama Sahitya Manana Aura Mimansa (Hindi) by Ach. Devendra Muni Shastri, is a panoramic study of Jaina canonical literature with comparative study of relevant Buddhist and Vedic texts. It deals with importance of Jaina canons, Anga, Upanga, Mula, Cheda, Culika, Prakirnaka texts, exegetical literature: niryukti, bhasya, curni, tikas, Digambar literature and comparative study anthologies, glossary etc. Pub. Taraka Guru Jaina Text S. No. 71, Udaipur 1977, p. 44,768. 4. Jaina Agama Sahitya: Eka Anusilana (Hindi) by Muni Jayantasenasuri, deals with the classification, date of composition, nomenclature, order of composition, canons in Digambar tradition, subject - matter of Jaina canons and exegetical literature. It also presents a survey of society, polity, economic conditions and religion as depicted in Jaina canons. Pub. Raja Rajendra Prakashan Trust, Rajendra Suri nana Mandira, Ratana Pole, Hathi Khana, Rajendra Suri Chowk, Ahmedabad 1994, p. 60, 240. 5. Jaina Agama Sahitya (Hindi- English) ed. K R Chandra is a collection of 30 important articles related with various aspects of Jaina canons. Pub. Prakrit Jaina Vidya Vikasa Fund, 375, Sarasvati Nagar, Ahmedabad 1992, p. 304. 6. Jaina Upanga Sahitya: Eka Anusilana (Hindi) by Devendra Muni Pub. Tarakaguru Jaina Library, Sastri Circle, Udaipur. 7. Jaina Mula Agama Sahitya: Eka Parisilana (Hindi) by Devendra Muni, Pub. Tarakaguru Jaina Library, Shastri Circle, Udaipur. 8. Jainagama Digdarsana (Hindi) by Muni Dr. Nagraj, gives short sketch of Svetambar Jaina canons and exegetical literature. Pub. ed. Muni Mahendra Kumar 'Prathama' Rajasthan Prakrit Bharati Samsthan, Jaipur 1980, p. 193 (99/H 804). M

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ARDHAMAGADHI JAINA CANONS....: 61 9. Prakrit Aura Usaka Sahitya (Hindi) by Hardeo Bahari gives a brief sketch of the prominent works of Prakrit, i.e. canonical and Noncanonical literature, Prakrit Kavyas, dramas etc. It also contains a few maxims with their Hindi translation. Pub. Rajkamal Prakashan, Delhi 1984 (40/H 74). 10. Paiya Bhasao Ane Sahitya (Gujrati) by Hiralal Rasikadasa Kapadia, divided into two parts, Prakrit language and its literature. It gives the content of Prakrit dialects. Pub. Vinayacandra Gulabcandra Shah, Bhavnagar 1950, p. 252, (40/G 24). 11. Prakrit Sahitya Ka Itihasa (Hindi) by Jagdish Chandra Jain, divided into eleven chapters, it deals with the evolution of languages, classification of Prakrit dialects, Svetambar and Digambar canonical literature, exegetical literature and other selected texts in Prakrit, in first four chapters. The fifth chapter is devoted to Prakrit literature (5th-10th cent. CE), the sixth to Prakrit narrative literature (4th- 17th cent. CE), the 7th and 8th chapters to carita kavyas and kavya literature in Prakrit (18 to 17th cent. CE). The 9h - 11" chapters deal with Prakrit dialects in Sanskrit drama, Prakrit sastakas, Prakrit works in grammar, prosody, rhetoric, astrology, poetry etc. several topics. Pub. Chowkhamba Vidyabhavan, Rastra Bhasa Text S. No. 82, Varanasi, Ed 2nd 1985, p. 667. 12. Prakrit Aura Usaka Sahitya (Hindi) by Dr. Mohan Lal Mehta, Pub. Bihar Rastrabhasa Parisad , Patna 1966, p. 26.(40/H 132). 13. Prakrit Bhasa Aura Sahitya Ka Alocanatmaka Itihasa (Hindi) by Nemicandra Sastri (40/ H 104). 14. Jaina Sahitya Ka Bshad Itihasa (Hindi) in 7 volumes. a. Vol. 1, by Pt. Bechardas Doshi, divided into twelve chapters (prakaranas), it deals with the content and other details of12 Anga texts. The volume contains an exhaustive and learned introduction by the author on redaction, composition, language, date, volume, etc. of canons, in general. It has also three appendices. Pub. Parshwanath Vidyapeeth, S.No.6, Varanasi, Ed. 2nd 1989, p.16,330, b. Vol. 2.by Dr. Jagdish Chandra Jain & Dr. Mohan Lal Mehta deals with arigabahya texts: twelve upargas, four mulasutras, six chedasutras, two culikasutras and ten prakirnakas. Pub. Parshwanath Vidyapeeth, S.No.7, Varanasi, Ed. 2nd 1989, p. 18, 368. c. Vol. 3.by Dr. Mohan Lal Mehta, entitled 'Agamika Vyakhya Sahitya' treats of exegetical literarure of Svetambar canons i.e.

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62: Sramana, Vol 64, No. 2, April-June 2013 niryuktis, bhasya, curnis, Sanskrit commentaries and those in Vernacular languages. The works have been treated in chronological order, clubbing all the works of an author together. Pub. Parshwanath Vidyapeeth, S.No.11, Varanasi, Ed. 2nd 1989, p. 8, 510. 15. On the literature of Svetambaras of Gujarat (English) by Johannes Hertel, throws light on the extensive literature of the Svetamabars. As the subject treated in are very multifarious, the author emphasizes the necessity of its publication and draws the attention of the scholars towards it. Pub. Yasovijaya Jaina Text Bhavnagar, 1922, p. 26. (40/E 1). 16. Jainas in the History of Indian Literature (English) by Maurice Winternitz, gives bare outlines of epics, great epics, narrative literature, lyrical, dedactive, scientific, technical and philosophical works of Jaina tradition. Pub. Jaina Sahitya Sansodhaka, S. No 2, Pratisthana, Ahmedabad 1946, p. 62,(99/E28). 17. Jinist Literature (English) by M. Winternitz, PO ,Vol. 2nd 1937-38, p. 42. 18. Jaina Sahityano Sanksipta Itihasa (Gujrati) by Mohanchand Dalichand Desai, divided into seven parts, presents in chronological order, sketch of Svetambar Jaina literature from the age of Mahavira up to 1900 CE. Jaina Svetambar Conference, Bombay 1933, p. 146, 147, 1080 (40/G1). 19. Jaina Sahitya Ka Itihasa (Hindi), Pub. Jnanamandira Tha. Narasinghji Pole, Vadodara (SGN 83). 20. Sahitya Paricaya, Osawala Press, 186 Cross Street, Kolakata (99/H 126). 21. Bharatiya Bhasaon Ke Vikasa Aura Sahitya Ki Samtddhi Mne Sramanon Ka Mahattvapurna Yogadana (Hindi) by K.R. Chandra (40/H 472). 22. Digambar Jaina Bhasa Granthaha Namavali (Hindi) comp. Babu Jnanacanda Jaini, Pub. Digambar Jaina Dharma Pustakalaya, Lahore 1901, p. 28 (PJS 169) 23. Jaina Literature in English (English ) by Jyoti Prasad Jain (PJS 294) Bibliography: 1. Prof. Sagarmal Jain & Dr. A P Singh (comp.) Doctoral Dissertations in Jaina & Buddhist Studies, PV Series No.30, Varanasi 1930. 2. Dr. Kapoor Chand Jain, Bibliography of Prakrit and Jaina Research, Kailash Chand Jain Memorial Trust, Khatauli, 3rd revised Ed. 2004,

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ARDHAMAGADHI JAINA CANONS....: 63 3. Pt. Bechardas Doshi Jaina Sahitya Ka Brhad Itihasa (Hindi) Vol.1 (Anga Agama), Parshwanath Vidyapeeth S.No.6, Varanasi, Ed. 2nd 1989. 4. Dr. Jagdish Chandra Jain & Dr. Mohan Lal Mehta, Jaina Sahitya Ka Bshad Itihasa (Hindi) Vol. 2 (Arga Bahya Agama), Parshwanath Vidyapeeth S.No.7, Varanasi, Ed. 2nd 1989. 5. Dr. Mohan Lal Mehta, Jaina Sahitya Ka Bshad Itihasa (Hindi) Vol. 3 (Agamika Vyakhya Sahitya) Parshwanath Vidyapeeth, S.No.11, Varanasi, Ed. 2nd 1989. 6. Dravyanuyoga (Text and Hindi Translation) ed. Munisri Kanhaiya Lalji 'Kamala', Guru Fateh Pratap Memorial Agama Anuyoga Series-8, Agama Anuyoga Trust, Ahmedabad 1995. ****

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Concept of Substance, Quality and Modes in Indian Philosophy with special referance to Jainism Dr. Shriprakash Pandey This article deals with Concept of Dravya, Guna and Paryaya in Indian philosophy in general and Jainism in particular. The different meanings of the term dravya, definition and characteristics of dravya in Indian system of philosophies, general and specific attributes of substances, characteristics of qualities, its types, relation between qualities and substances, relation between quality and modes with special reference to Siddhasena Divakara, concept of mode, its type, relation between substance and modes relation among substance, qualities and modes have been dealt in comparatively on the basis of ancient texts. It also includes the observation of modern scholars on the topic. The paper has cited the ancient texts frequently. -Editor Substance (dravya), quality (guna) and modes (paryaya) are the terms widely discussed in Indian philosophical systems, in one form or other, in their respective metaphysics. The Prakrit-Pali word 'davva' and its Sanskrit equivalent 'dravya' are very old. The various meanings in which the term is used in every day parlance in poetry, in grammatical texts, in medical texts, in philosophical texts, etc. appear to have been conventionally assigned to it long ago. In Jain tradition also the term dravya has been used in different contexts connoting different meanings. In connection with the division of positing (niksepa') into appellation (nama), representation (sthapana), substance or potentiality (dravya ) and actual state (bhava); with regard to the aspects of substance (dravya), field of locus (ksetra), time (kala), state of mode (bhava), etc.; with relation to the point of view (naya) into substantial (dravyarthika) and modal

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CONCEPT OF SUBSTANCE QUALITY....: 65 (paryayarthika); the conduct- external (dravyacara ), internal (bhavacara), etc. and the karma as material (dravyakarma) and psychic (bhavakarma) etc., the Jain texts use 'dravya' in different sense in each context. Characteristics of Substance Substance (dravya) is the crux of the Jain metaphysics. In Jainism the term sat, dravya and tattva are used as synonyms. Dravya in Jain philosophy represents, in general, an entity or object. Jainacarya Umasvati (3nd cent. CE) in his Tattvartha-sutra says2 that substance/ dravya is the characteristics / indicator of existent reality. What is real is substance. What is reality/sat? He says3 that reality constitutes origination, destruction and permanence. That is all objects/entities in this cosmos, whether sentient or insentient, are inherent with origination-destruction-permanence characteristics and these three take place simultaneously. New form of an entity is its origination; giving up its old state is destruction and the continuation of the nature of the substance is permanence. For example, destruction of the state of milk results in origination of the state of curd and the continuation of its being dairy product i.e. a bye product of cow's milk, for use by us, continues as its existence. This way each and every entity in this cosmos goes through origination-destructionpermanence continuously at every moment. Hence all these entities are termed as substance and are real /sat. The term 'dravya' is defined in Jain philosophy in the sense of fundamental entities or reals (saddravyas)-medium of motion (dharmastikaya ), medium of rest (adharmastikaya), space (akasastikaya), soul (jivastikaya), matter (pudgalastikaya) and time (addhasamaya or kala). In Jainism there are two classes of substance: sentient (jiva) and insentient (ajiva). Insentient comprising matter (pudgala), the fulcrum or medium of motion (dharma), the fulcrum of rest (adharma), space (akasa) and time (kala). According to Dhavala, comm. of Satkhandagama, the term dravya denotes also the 'flowing' (continuing), 'essence', etc. In the essence which flows, flowed and will flow in present, past and future (trikala),

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66: Sramana, Vol 64, No. 2, April-June 2013 respectively by attaining modifications, without abandoning its own exclusive characteristic, absent in other substances(dravyas). In Samkhya philosophy, the word dravya stands for Prakrti-Purusa, in Carvaka for four primordial elements- earth, water, air and fire, essential for evolution. In Nyaya-Vaisesika system it stands for the substratum of qualities and action (guna-karma-adhara) which is of nine types: earth, water, fire, air, ether (or space), time, direction, soul and mind. In the ancient Jaina Agamas like Uttaradhyayana, etc. the term dravya is also found to have been used in the very sense of 'Gunanam asavo" or substratum of qualities/attributes and also as 'Dravyam hi gunanam samudayah'" or clusters of attributes. However, Uttaradhyayana, in one of its previous verse says that it is knowledge which knows substance (dravya), quality (guna) and modes (paryaya). Patanjali, the author of Mahabhasya, used the term dravya in the said sense. To quote his words, 'we can break a jar and make a bowl instead, or vice-a-versa and we can break a bangle and make the ear-ring or vice-a-versa. But in the first case what persists in the midst of changing forms like jar, bowl, etc. is clay and in the second case what persists in the midst of changing forms like bangle, ear-ring etc., is gold. This clay in the first and gold in the second case is called Reality-substance (tattva-dravya). Vyasa in his commentary on Yogasutra and Mimamsaka Kumarila Bhatta also in his Slokavartika, give similar interpretation of the term dravya. Vyasa explains with an illustration thus: 'We have to understand the three-fold mutation -of external aspects, of timevariation and of intensity-in the case of elements, organs, because there is distinction between the substance and external aspects. But in the strict sense there is a single mutation. For the external aspects (there) is nothing more than the substance itself. It is merely an evolved form of the substance amplified in the form of the external aspects. In such cases there is within the substance an alteration of the condition of present external aspect with regard to past,future and present time forms. There is no alteration of the matter. Just as dividing a plate of the gold there is an alteration of its condition, so

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CONCEPT OF SUBSTANCE QUALITY....: 67 as it is altered but there is no alteration of gold. At some other places Patanjali? explains the term 'dravya' as an aggregate of qualities (guna-samudaya) or a stream of qualities (guna-sandravah). The interpretation of dravya as 'that whose basic character (maulikatva) remains unimpaired even in the midst of the emergence of newer and a newer quality is dravya, suited to Buddhist line of thought because to them, as held by Vasubandhu and santaraksita 'whatsoever exists with own characteristics is substance'. 'Inherence of qualities is not in the substance'; all real elements, being equally independent in this regard, become substances sui generis as separate entities. On account of their fundamental thesis of non-substantialism (anatmavada), the Buddhists don't recognize the Vaisesika distinction of padarthas as substance, qualities, action (karma), etc., but reduces all things to the status of dharmas, i.e. unique momentary ultimate elements. It is, therefore, the term dravya is conspicuous by its absence from the Pali suttas and even from the Abhidharma. In the Vaibhasika School, however, it almost replaces the Buddhist term dharma'. Here all real dharmas are called dravya. All these interpretations of dravya given by Mahabhasya, Vyasabhasya, Slokavartika are available in Jain tradition. Used first time by Umasvati in Tattvartha-sutra and in auto-commentary there on. The evolution of the conception of dravya coincides with the development of the Jain metaphysical thought in corresponding period. In Sarvarthasiddhi10, Tattvartha-rajavartika and Tattvarthaslokavartika, of Digambara tradition, it is explained that 'existence (being or sat) is the differentia of a substance, i.e. that which exists is a substance. What the term 'existence' and 'substance' mean? With regard to the problems- the concept of existence (sat) and definition of substance both in the Digambara and Svetambara views are one and the same. To both, 'existence is characterized by origination, destruction and permanence' and 'that which has qualities and modes is a substance.The Digambara idea of differentia of a substance is found in the sutra "sad-dravyalaksanama2 and also in sutra 'utpadavyayadhrauvyayuktam sat' representing both Digambara

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68: Sramana, Vol 64, No. 2, April-June 2013 and Svetambara views on the conception of substance. Only this concept has been made clearer by the sutra 'sat-dravyalaksanam?. 13 Jinabhadragani made a veritable catalogue of all the interpretations of the term 'dravya' prevalent during his time and explained the etymology of the word.To quote his words, 'davaye duyate doravayavo vigaro gunanasandavo / davvam bhavvam bhavassa bhuva bhavam ca joggam. ' *4 Ac. Hemacandra while enunciating the nature of object of Pramana in the words of Akalanka's, employs the term 'dravya'in the sense of something permanent or static (dhruvabhavalo, sasvata, sthira) which is in agreement with its interpretations made by the Agamas, grammatical texts and other Indian systems of thought. The etymological derivation which he suggests in this connection is the one that has been offered in the kit section, viz. dru + suffix ya." Ac. Kundakunda also explains that dravya is the inherent essence of all things, manifesting itself in and through infinite modifications, and is endowed with guna- capacities or qualities and reveals permanence, change, inherent therein to be real. 18 Dravya is endowed with its unchanging nature of existence. Ac. Pujyapada defines thus, that which undergoes modification is substance. This modification takes place in the same way as the original lump of gold undergoes modification having its original form destroyed (vyaya) and a new form born (utpada) but the substance gold continues or persists (dhrauvya) in this process of change. Thus, dravya endowed with quality and modes is conceived as Reality. For every substance possessing the quality of permanency (dhrauvya) consists in the persistence of its fundamental characteristics throughout its various modifications. Sat is the characteristic of dravya and origination, decay and permanence characterize Reality-sat-dravya. Thus, dravya means destruction modification or state) and decay (vyaya) and permanency (dhrauvya). General and specific attributes of Substance! In Jainism, each substance has infinite attributes. Some attributes

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CONCEPT OF SUBSTANCE QUALITY.... : 69 are generic in nature i.e. found in more than one substance types, while the others are termed specific or unique to a particular substance type. Generic attributes, found in all substances, be they sentient or insentient are as follows: --Existence / eternal existence (astitva) i.e. by its virtue the substance exists forever and can be neither created nor destroyed. --Causal efficiency or functionality (vastutva) i.e. every substance is capable of performing a purposeful action (artha-kriya) --Substantiveness or fluency or persistence (dravyatva) i.e. due to this attribute the substance keeps on changing e.g. the ocean keeps on changing its modes by having waves at every moment but it always stays as ocean. --Objectivity or measurability (prameyatva) i.e. by its virtue a substance can become an object of knowledge. --Extension in the space/ occupying space or some sort of form (pradesatva) i.e. by virtue of this attribute a substance can occupy space and have some shape / form. --External persistence or identity / essence / invariance (agurulaghutva) i.e. an attribute which prevents the substance and its attributes from leaving its substancehood or attributes, e.g. sugar even if mixed with poison does not leave its nature of being sweet. Generic attributes which are found in more than one substance types: --Insentient e.g. matter, space, time etc. except living beings. -Characterized by existence, endowed with qualities and mode or Attributes, specific to a particular substance type are as follows: -- Jiva: knowledge, intuition, conduct, bliss, energy etc. -- Pudgala: touch, taste, odour, colour or from etc. -- Dharma: supports motion -- Adharma: supports rest - akasa: provides space to stay / exist. - Kala: supports change / transformation Characteristics of Quality/Attributes (guna ) In Jain Agamas, generally we get the use of terms dravya and paryaya. At few places there is mention of guna but it does not connote its

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70: Sramana, Vol 64, No. 2, April-June 2013 real meaning used in the context of substance. In Acaranga-sutra, mention of guna -- 'je gume se avatte, je avatte se gune 20 is in the sense of subject. 'Guna'denoting capacity or quality of dravya occurs as a distinct category along with dravya and paryaya in Vyakhyaprajnapti, Uttaradhyayana and Anuyogadvara-sutra. Its definite conception is found in Tattvarthadhigamasutra of Umasvati and other Indian texts. With the development of the metaphysical thought the conception of qualities was made clearer by the later Acaryas. Uttaradhyayana mentions dravya as the substratum of qualities and the characteristic of guna is that gunas are inherent in one single substance. Ac. Kundakunda, Umasvati and Pujyapada adopt the same meaning and justify this adoption of meaning as well. Umasvati holds that gunas are inherent in dravya and they are themselves attributless (nirguna gunah)21 i.e. those which have substance as their substratum and which are not themselves the substratum of other qualities. It means quality or qualities cannot be substratum of other qualities. Above definition seems to be contradictory, but it underlies that if we consider quality of quality, we will land in fallacy of infinite regress. If the inherent quality in the substance possesses other qualities, it will appear itself as a substance-substratum in turn to possess a quality. For this reason gunas has been defined as that which are inherent in a substance and are not themselves the substratum of other qualities. Qualities are inherent in substance but the quality in itself is bereft of any quality. Pujyapada also defines dravya as 'dravyasraya nirguna gunah'i.e. 'those which have substance as their substratum and which are not themselves the substratum of other qualities, are qualities. The qualification without quality is intended to exclude molecules of two atoms etc. These molecules have got for their receptacle the atoms which constitute these molecules; these, however, possess qualities. Therefore, these have been excluded by the qualification "without qualities". Pujyapada adds that some are of the opinion that modes like pitcher also have substance as their substratum and are without qualities. So qualities would apply to these modes also. But it is not so. Substance as substratum (dravyasraya) implies that

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CONCEPT OF SUBSTANCE QUALITY....: 71 quality or qualities reside permanently in substance because of the qualifying word permanently understood. Akalanka also gives the same view when he says, 'nityam dravyasritvam ye vartante te guna iti." Vidyananda also follows Pujyapada and Akalanka. Definition of guna, as found in Uttaradhyayana and Tattvarthadhigama and as interpreted by different Acaryas confirms that gunas inhere or exist permanently in the substance and they do not possess other qualities. Paryayas on the other hand, inhere in dravya but they do not exist there permanently because of being subject to origination and decay. This is the fundamental difference between guna and paryaya i.e. these are respectively essential and accidental characters or potentiality and actuality in substance. The dravya may significantly be said to possess different gunas at different times, while itself persisting through time as an indefinite subject with a whole series of different gunas inhering in it. The Nyaya school, however, maintains that substances, just at the moment of their creation, are devoid of qualities which come to be intimately related with them later by relation of inherence (samavaya)22 According to Ac. Kundakunda the condition, in fact, forming the nature of dravya is guna. It is non-different from its initial existence. To him the condition which, in fact, forms the nature of dravya, the existing entity established in its nature is dravya. It means that the nature (svabhava) stands for transformation (parinama) and the nature which is thus of the form of transformation (parinama) is guna which in its turn, is non-different from sat, (substance) dravya. Division of Quality Divided into two, i.e. general (samanya- ten in numbers23) and particular (visesa-sixteen in numbers24), the gunas, found in all substances are general in nature. These gunas help in proving substanceness of substance (dravyatva of dravya). The particular gunas help in proving specificness of substance. For example,

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72: Sramana, Vol 64, No. 2, April-June 2013 consciousness is found only in jiva-dravya and not in other five substances. Kundakunda gives another classification of guna as with form (murta) an formless (amurta) also. The qualities of corporeal matter-substance (murta dravya) such as form, taste, smell, touch, etc. are murta-gunas and the qualities of the non-corporeal soul, such as consciousness, knowledge, self-awareness, conduct, bliss, energy, etc.are amurta-gunas. The Indian philosophical schools, other than Jainism, have also given serious thought to the concept of guna and its relation with dravya and paryayas. The Nyaya-Vaisesika school defines guna, its characteristics and classification in the same manner as that of Jains. According to Vaisesika-sutra 'the definition of guna is that gunas are inherent in substance-substratum (dravya) and they are themselves attributless and actionless. Prasastapadabhasya is clear on the definition of guna and mentions relatedness to quality or capacity (gunatvabhisambandha), inherence in substance (dravyasritatvam), qualitylessness (nirgunatvam) and actionlessness (niskriyatvam ) are the common features of all qualities like colour, etc. It is explained on the basis of this conception of guna, colour, taste, smell, touch, priority and posterity, heaviness (weight), liquidity, adhesiveness (or cohesiveness) and velocity are murta-gunas. Murta-gunas are qualities belonging to non-ubiquitous substance, while intelligence, pleasure and pain, desire, effort, thoughts on merit and demerit and sound are amurta-gunas, i.e. qualities belonging to ubiquitous substances. Number, dimension (parinama), separateness, conjunction and disjunction are ubhayagunas, i.e. these are both murta and amurtagunas, as they belong to both non-ubiquitous and ubiquitous substances. It culminates that the influence of the Nyaya-Vaisesika system with regard to the definition of attribute (guna) and its classification into murta-and amurta is evident in Jain works like Uttaradhyayana, Tattvarthadhigama, Pravacanasara and the later works-Sarvarthasiddhi, Tattvartha-Rajavartika of Bhatta Akalanka and Tattvartha-slokavartika of Vidyananda.

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CONCEPT OF SUBSTANCE QUALITY.... : 73 Samkhya system of philosophy enumerates gunas viz. essence (sattva), energy (rajas) and mass or inertia (tamas) as the components of Praksti- the primordial matter of nature, which cannot be discriminated from them. Prakrti is also non-discriminated, objective, general, non-intelligent and productive. It is explained that these gunas are of the nature of pleasure, non-pleasure and pain, respectively. They mutually suppress, support, produce, consort and exist. When sattva is prominent, then it is so by suppressing rajas and tamas with its characteristics-pleasure and illumination and it exhibits itself as pleasure and illumination. When rajas is predominant, then it is so (by suppressing) sattva and tamas with the characteristics of pain and activity. When tamas is pre-dominant then it is (by suppressing) sattva and rajas with its characteristics of delusion and fixture. The qualities are mutually supporting like a binary (dravyanuka). They are mutually productive, as a lump of clay produces jar and are mutually consorting as husband and wife are mutually consorting, so are the qualities. It is further explained thus: "Sattva is considered to be light and bright, rajas exciting and mobile and tamas is only heavy and enveloping. When sattva becomes pre-dominant, the limbs become light, the intellect becomes bright and the organs become clear (i.e. acute).' 'Just as a bull is very much excited at the sight of another bull, so as the nature of rajas which is observed to be mobile. A man of the nature of rajas is fickle-minded. When tamas becomes predominant, the limbs become heavy and the organs become enveloped (i.e. dull)-incapable of apprehending their objects'. 'Their function is considered to be aiming to achieve a common end. Just as lamp composed of oil, fire and the wick, opposed to one another, illuminates objects, so sattva, rajas and tamas, although opposed to one another, produce an effect. On the conception of gunas, Dr. S. N. Dasgupta remarks, 'In Samkhya, there is no separate existence of qualities, i.e. no inherence of qualities in a substance as they are found in the Jain philosophy and the Nyaya-Vaisesika school, but it holds the view that each and

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74: Sramana, Vol 64, No. 2, April-June 2013 every unit of quality is but a unit of a substance. He maintains that the ultimate entities in Samkhya philosophy are called gunas-sattva, rajas and tamas. These entities manifest themselves as gunas by their various modifications. The fundamental ideas formed in the Samkhya system sometimes unconsciously affected all later constructions. Mind stuff (sattva), energy-stuff (rajas) and massstuff (tamas) -the fundamental entities, as interdependent moments are very real and substantial existence have found affection in the Buddhist concept of three elements (dharmas), viz. mind (citta), forces (samskaras) and matter (rupa), respectively. In the Vijnaptimatrasiddhi Vasubandhu actually equated the Buddhist term 'dharma' with the Samkhya's term guna. "You maintain the realities are gunas, we say they are dharmas.'25 According to Stcherabatsky, 'to every unit of quality there is corresponding subtle element (dharma) which either directly manifests itself or according to Sarvastivadins remaining forever a transcendental reality, produce a reaction (karitva, laksana) which we wrongly interpret as being a quality.' 6 Vaibhasikas admit the objects of five senses, viz. colour, shape, sound, odour, taste and tangible as substantial entities not as inherent in the substance, just as they are admitted in Nyaya-Vaisesika system. According to this view, it should be said earth is odour' instead of saying earth has odour, etc. The same principle is applied to the mental sphere; there is no spiritual substance apart from mental elements or faculties that are conceived as subtle realities or substances sui generis, very much on the same pattern as the elements of matter. There is no soul apart from feeling, ideas, volitions, etc. Relation between Qualities and Substance Generally, we meet three currents of thought in Indian philosophy with regard to the relation between qualities and substance viz. (i) doctrine of Identity (abhaedavada, (ii) doctrine of difference (bhedavada) and (iii) doctrine of identity-cum-difference (bhedabhedavada). On the basis of the definition of sat, Dr. Y. J. Padmarajiah26 divided Indian Philosophy into five classes:

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CONCEPT OF SUBSTANCE QUALITY.... : 75 The philosophy of being or identity. The philosophy of becoming (change) or differences. The philosophy subordinating difference to identity. The philosophy subordinating identity to difference. The philosophy coordinating both identity and difference. The Vedanta as the school of identity par excellence and Buddhism as that of difference par excellence respectively represent the first and class second. The Samkhya, the bhedabhedavada (of Bhartsprapanca, Bhaskara, Yadava and Nimbarka) and the Visistadvaitavada (of Ramanuja) figure under the classe third. The Vaisesika and Dvaita (of Madhva) systems come under the forth type. 27 Jainism is described in fifth category. Nyaya-Vaisesika school is regarded as bhedavadi as they establish the relation between guna and dravya as of difference. To them the substance like earth, water, fire, air, space, direction, time, soul, etc., are substantive entities between guna and the qualities such as, colour, taste etc., inhering in material things and knowledge etc. inhering in the soul-substance. The Vedanta philosophy of absolute monism, being the advocate of the doctrine of identity between Reality (the Brahman) and its capacity holds the view that there is an identity between Brahman and absolute intelligence and absolute bliss or between the self and the selfluminous pure consciousness. For it is only self, not the object of any knowledge and is yet immediate and ever present in the consciousness. No one can doubt about his own self, because it itself is manifested along with all the states of knowledge. Thus real self is identical with the pure manifesting unity of all consciousness i.e. Brahman. Samkhya advocates somehow identity-cum-difference (kathancitbhedabheda) in the relation of primordial matter (Prakrti) and with its three qualities, viz. sattva, rajas and tamas. These three qualities are constituents of Prakrti, not only to be discriminated but also not inherent in it. Patanjali raised the question whether dravya is different

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76: Sramana, Vol 64, No. 2, April-June 2013 or non-different from gunas like-sound (sabda), touch (sparsa), etc. After examining both the aspects he finally, supported the doctrine of identity-cum-difference. The Buddhists deny the existence of substance but accept elements (dharmas) which correspond to gunas- sattva, rajas, and tamas of the Samkhya. They deny the very difference between the categories of substance and qualities. There is no inherence of qualities in substances; in this respect all real elements are equally independent. As separate entities they then become substances sui generis. Jains propounded the distinction between dravya and its gunas, partly in order to mark the logical difference between ultimate subject of knowledge or judgment and partly also to answer puzzles about change and identity of permanence-in-change. Jains, maintain the doctrine of identity-cum-difference with regard to the relation between guna and dravya. In accordance with the Nyaya-Vaisesika, they established the relation of inherence of gunas in dravya as revealed in the definition given by Uttaradhyayana and Umasvati29. But they hold that dravya and its gunas are not separate entities like those of Nyaya-Vaisesika school, these are intrinsically related, though somehow different. Kundakunda maintains that the relation between these is one of coeval identity, unity, inseparability and of essential simplicity, but not of union or combination. Thus the relation between guna and dravya is of identity-cum-difference, e.g. colour, taste, smell and touch of the ultimate atom (paramanu) and their material substratum, though being distinguishable with regard to appellation, form, etc. Similarly, in the case of soul the qualities of self-awareness and knowledge are inseparable from, though they may be said to be distinct from the substratum by the points of view of name etc. Pujyapada maintains somehow distinct relation (kathancitbhedabheda) between dravya and guna and while explaining the aphorism 'gunaparyayavat dravyam'30 defines that 'dravya' is somehow different from its gunas and paryayas. Hence the suffix 'matup (vat)' denoting possession is

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CONCEPT OF SUBSTANCE QUALITY.... : 77 used here. He adds that those characteristics, always associated with a substance are qualities and those, not associated are modes. A substance possesses both. Thus, that which makes distinction between one substance and another is called a quality. Further it is of inseparable connection and permanent. If such distinguishing characteristics were not present, it would lead to intermixture or confusion of substance. He further clarifies that the collection of qualities and modes, which is somehow considered different from these, is called substance. If the aggregate were completely the same, it would negate both substance and qualities. Therefore, those who admit substance as the cluster of qualities must also admit that the cluster of qualities is also somehow different from the qualities. Akalanka, while adhering to Pujyapada on the relation between dravya and its guna says that 'although qualities and modes are nondifferent from dravya, still there is some difference with regard to its characteristics, etc. e.g. there is somehow difference in the golden ring in spite of there being non-difference between gold and ring. Siddhasena Gani also advocates the view of identity-cum-difference between guna and dravya. Relation between Quality/attribute and modes Gunas are a quite usual feature of Vaisesika system; the notion of paryaya is peculiarly Jain, though seen in its popular sense in later Nyaya works.31 In early works the notion of gunas is very simple; gunas stand, to generalize from the illustrations, for the essential differentia of a thing; but in many later works the doctrine has been much more elaborated possibly after the manner of the Vaisesika system.32 Those properties (dharma), peculiarities (visesa) and states (avastha) of a substance, which originate and perish, emerge and vanish, are called in the Jain system of philosophy paryayas33 or parinamas for which the equivalent term in Nyaya system is guna. The word guna and pajjaya (Skt. paryaya) or bhava are found in the comparatively old Agamas like Bhagavati (Vyakhyaprajnapti), Uttaradhyayana , etc. to signify capacity or quality and condition (or

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78: Sramana, Vol 64, No. 2, April-June 2013 mode) of a substance, respectively. The term bhava is used for modes as well as for entity (padartha). In Yaska's Nirukta the term bhava is used in the sense of entity (sattva). While the term non-existence (abhava) is regarded as one of the categories of entity (padartha) in the Nyaya-Vaisesika system. Modified state (vikaratmaka-bhava) of an entity is paryaya. That is why guna is defined as 'sahabhavr4 or yugapadavasthayi i.e. that which exists permanently and coexistingly or simultaneously with the substance is guna. Paryaya is kramabhavi or ayugapadavasthayi i.e. that which exists in the substance successively.Uttaradhyayana clearly mentions that guna is inherent in one single substance (ekadravyasrita) while that of paryaya exists in both the substance and quality (ubhayasrita). The characteristics of paryaya are oneness, separatedness, number, figure, conjunction and disjunction. Vidyananda offers logical arguments in support of distinction in question, but Akalanka, who preceded him, maintains that there is an identity-as-well-as-distinction (bhedabheda) between the meaning of the terms guna and paryaya, a position followed by Amotacandra as also by Siddhasena Gani in his commentary on Tattvarthabhasya. He adds that generality (samanya), general rule (utsarga), association (anvaya) and guna are synonymous and so are particular (visesa), difference or distinction (bheda) and paryaya. Siddhasena Gani holds that gunas are of special capacities inherent in a dravya; they exist in it simultaneously such as, form (rupa), etc. in matter (pudgala), while paryayas or modes, exist in a dravya in succession. Matter substance (pudgala dravya) as clay etc. does not give up its own inherent nature (svabhava or guna) clayness or earthiness, while the particular forms the lump of clay, pitcher, etc. are paryayas as another state and another name of the same substance. Therefore, the relation between the guna and the paryaya is one of somehow identity-cum-difference. Qualities and modifications can be roughly compared with inseparable and separable accidents. Quality is mainly a differentia of a substance, while the modification stands for the apparent condition or state of appearance which serves as badge for individual discrimination.

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CONCEPT OF SUBSTANCE QUALITY....: 79 Kundakunda explaining the distinction between guna and paryaya through illustrations says that 'Sentiency or the manifestation of consciousness is the guna of Jiva- substance; while its modifications are god-hood, manhood etc. Corporeality (rupitva) is the guna of pudgala or matter and its paryayas are manifold like wood, table etc. When these primary paryayas have, in turn, sub-paryayas, the position of guna comes to be slightly different. We are led to the distinction something like that of the general and particular gunas.35 Siddhasena Divakara's view on the relationship of Guna an Paryaya: 37 Abhedavada: Siddhasena Divakara (5th cent. CE) introduced a new trend with regard to the relation between guna and paryaya. According to him the two terms guna and paryaya are but synonyms, 36 have one and the same meaning. He objects to those who accept that colour, taste, smell and touch are independent cognizable qualities having substance as their substratum. His argument is that 'had there been a difference of meaning between the terms guna and paryaya, Lord Mahavira would have spoken of a third stand point (naya) gunarthika-naya, along with the dravyarthika and paryayarthika. This theory of abhedavada, propounded by Divakara, is not widely held and is strongly opposed. This argument, however, seems to have been supported by Siddhasena Gani38, Hemacandra, Haribhadra39 and Hermann Jacobi40. Though Devasuri has tried to make out a distinction between the meaning of the two terms- guna and paryaya, he also seems to be under the influence of the thesis of identity. Ach. Hemacandra did not at all insert the term guna in his aphorism 'visayalaksana' on the object of a pramana, nor did he raise the question as to whether the term guna and paryaya are identical or different in meaning. Thus, it is apparently clear that he too was the advocate of non-difference or identity of guna and paryaya11. Upadhyaya Yasovijaya (17th Cent. CE) worked on the same line and tried to establish the theory of identity between guna and paryaya. Answering the legitimate question raised by Siddhasena Divakara

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80: Sramana, Vol 64, No. 2, April-June 2013 Dr. A. N. Upadhye maintains that the paryaya is an external imposition; it may be of manifold kinds; the same paryaya may be possible on different substance grounds; the same substance may be subjected to different paryayas at different time; and the paryaya is not essentially inherent in the very nature of the substance. The only relation between substance and paryaya is that a substance cannot be imagined without one or the other paryaya. Paryaya stands for the fluctuating aspect of substance and qualities and requires to be stated when anything about a substance is to be said; and hence the necessity of a paryayarthika-naya. As distinguished from it we have dravyarthika-naya in which the attention is directed not towards the fluctuating aspect of the thing but to the permanent aspect of it, namely the substance with qualities. Guna cannot be perceived anywhere else than in substance; and a substance cannot be conceived without guna. Gunas being embedded in and coeval with the substance, there is no necessity of a third-point of view as gunarthika. It would have been necessary only if the Jains like Nyaya-Vaisesika would have admitted the possibility of substance without gunas at least for a while. Further the canonical references vanna-pajjavehim and gardha-pajjavehim can be thus explained.42 Dr. A. N. Upadhye's logic seems to be valid because had guna and paryaya been identical, there would not have been the existence of the two - guna and paryaya as separate entity. Thus, on the basis of the history of the relationship of guna and paryaya it can be said that both the terms were being used in the age of the Agamas. With the advent of the age of Jain logic, a discussion as to whether the two terms are identical or different in meaning, got prominence. As a result, the different teachers adopted and defended different standpoints and established also their theses on the said problem. Bhedavada: The upholders of this view are Umasvati, Kundakunda, Pujyapada and Vidyananda. They maintain distinction between guna and paryaya. Umasvati enunciates his bhedavada in the sutra: (gunaparyayavaddravyam)meaning by that substance is possessed of qualities and modifications. Kundakunda criticizing the false

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CONCEPT OF SUBSTANCE QUALITY.... : 81 believers who belief in oneness (aikantikam) of the paryaya and guna, maintains that the object of knowledge is made up of substances, to be characterized by qualities and with which, moreover are (associated) the modifications. A substance is therefore that which is endowed with qualities and accompanied by modifications.43 Pusyapada and Vidyananda held the same view. Bhedabhedavada:This view can be described as a tendency than a well developed attitude. It suggests a coalescence of mutual identity and difference between guna and paryaya in a substance. Akalanka and Vadidevasuri seem to hold this view. Akalanka, for instance, holds that gunas themselves are identical with paryayas (tato guna eva paryayah) and that gunas are also a distinct category from paryaya, a fact which is sanctioned according to Akalanka by scriptural authority.44 Vadidevasuri maintains that gunas always kalabhedapeksaya inhere in an entity, paryayas come one after another- kalavibhedapeksaya, hence the guna and paryaya are different. Different between the two is not sarvatha or as great as it is between a pillar and a jar; nor is the identity (abheda) between them (as indissolvably intimate) as it is between a thing and its nature (svarupavat). The difference consists in the peculiar nature (svarupapeksaya) of each and the identity in their (common) abode (dharmyapeksaya).45 Dr. Y. J. Padmarajiyah has very beautifully summarized these all three views in his work, 'Jaina Theories of Reality and Knowledge. 46 Apart from Jains, the other Indian philosophical schools like Nyaya-Vaisesika, etc. are since the very beginning, advocates of difference (bhedavadin) maintain the difference of quality (guna) and action (karmas), etc. from substance (dravya ). The distinction of sat-vastu and (real entity) in the form of dravya, guna and paryaya in Jaina philosophy reminds one of dravya, guna and karma of Vaisesikas called as sat or artha. Hence they are of the view that the qualities and actions of a substance are different from this substance. On the other hand, the Jain position that guna and paryaya are the transformations of (parinama) dravya

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82: Sramana, Vol 64, No. 2, April-June 2013 reminds one of the corresponding Sarkhya positions that all physical phenomena are the transformations of Praksti. Concept of Mode:The technical meaning ascribed to the term paryaya in the Jain system of philosophy is to be found in no other systems. In Jainism, paryaya means that which undergoes change or transformation.47 Modification means forfeiture of the precedent (state) and appropriation of the succeeding state. 'Parisamantadayah paryayah' means which undergo changes or transformation from all angles is paryaya.48 Umasvati also used the term paryaya for transformation (parinama) or change.49 In Jainism, definition of paryaya must be read in context with that of substance (dravya). While discussing the definition of dravya we have already discussed many of the characteristics of paryaya. To recapitulate its meaning for clarification it is to be explained that the derivative meaning of 'paryaya' (pari+ aya) is kramavartin (that which undergoes succession) or kramika-parivartana (change into another state in succession--spatial and temporal). In the series of substance, its newer modes rise up and fall down according to the changes in space and time. So the series or succession of conditions or states takes place due to paryaya of a substance by the spatial and temporal order. Paryaya inheres in both dravya and guna and it denotes states (bhava), particularity (visesa), change or mutation (parinama) etc., as they are not permanent in substance and qualities. Oneness, separateness, number, figure, conjunction and disjunction are the characteristics of paryaya. Umasvati while explaining aphorism 'utpadavyayadhrauvyayuktam sat'maintains that origination, cessation and persistence constitute existence. All substances are real as they have existence and existence is combination of appearance, disappearance and persistence. What appear and disappear are modes and what persists is substance. Existence is the combination of impermanence and permanence, modes and substances. By giving an example of soul, he explains the impossibility of the absolute permanence. If the soul were absolutely permanent, it could not undergo transformation from the

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CONCEPT OF SUBSTANCE QUALITY.... : 83 life of a human to that of God and vice-versa, because it would obliterate the distinction between worldly life and the state of liberation and consequently, the spiritual discipline for the achievement of liberation would lose all meaning. In this connection his Svopajnabhasya-tika brings out the positive aspects of the four kinds of traditional non-existence: 1.Pre-origination non-existence is existence in another form, e.g. before a golden pot originates the gold exists. 2. Post cessation non-existence is also existence in another form, e.g. before a golden pot is destroyed, the gold exists. 3. The mutual non-existence of two things is because of their existence e.g. this gold pot is not that gold pot and that gold pot is not this gold pot. 4. Absolute non-existence refers to that which can never exist by definition of what does exist, e.g. the 'square circle' is understood as impossible because both square and circle exist independently. These four kinds of traditional non-existence are used to show the continuity among origination, cessation and persistence, between modes and substance. In the cessation of one mode there is origination of another and through this substance persists. So Late Prof. Nathmal Tatia remarks, "the logical dilemma of partless, indivisible, imperceptible units making something many zeros making one-has perplexed Indian philosophy for centuries. One conclusion was that reality is an illusion; there are only modes but no substance. This gave non-absolutist solution which rejects absolutist philosophies of impermanence and permanence. The atom is understood as a combination of one substance and many qualities; the qualities have no independent existence but must be contained by the substance."Si Kundakunda maintains that paryaya is the mode of existence of dravya through which its triple nature-origination, destruction and permanence is manifested. He gives an example of gold and ornaments made of it. 52 When the gold is melted to prepare ornament, the disappearance of the previous form of gold is destruction (vyaya),

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84: Sramana, Vol 64, No. 2, April-June 2013 new ornament made is origination (utpada ) and yet all the while presence of gold through change is its persistence (dharuvyata). Ac. Hemacandra uses the term paryaya in the sense of all the properties like qualities, actions, etc. of the substance. Dravya or substance possesses qualities (guna) and modes (paryaya). Thus, it is apparently clear that each dravya, undergoing changes into different forms in accordance with the cause as result of its own changing nature, attains various transformations. The capacity of causing transformation (parinama) or change in a substance is called quality and the transformation due to guna is known to be mode. Division of Mode Mode is generally divided into two types viz. (1) indistinct or nonspatial mode (artha-paryaya ) and (2) distinct or spatial mode (vyanjana-paryaya). Artha denotes effect (or object) and vyanjana is that which becomes manifest. The continuous flow of the real runs parallel to the continuous flow of the duration of time. This intrinsic change of substance is called arthaparyaya. Intrinsic mode of substance occurring for one moment (ekasamayavarti arthaparyaya) takes place in all the six fundamental substances due to the general changing state of substance. Its origination and destruction occur on account of the change that all substance undergo. Vyanjanaparyaya is gross, lasting, expressible in words and capable of articulation. That is why its area is limited to perceptible substance, viz. matter (pudgala). A physical object may have a particular mode- say table for certain duration of time. This state of table is vyanjana-paryaya of matter. Similarly, a mundane soul's existence as a particular form of life, say a horse, is its vyanjana-paryaya. Arthaparyaya on the other hand is subtle, fleeting, evanescent and ephemeral. It continues without any external influence. It lasts only for one moment (samaya) and therefore cannot be expressed in words. But it is found in all substances- whether perceptible or not and whether gross or subtle. Thus molecular disintegration and aggregation that occur every moment in a physical object is an intrinsic mode. Similarly, the continuous change that takes place in consciousness of a soul is its indistinct mode (artha-paryaya).

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CONCEPT OF SUBSTANCE QUALITY.... : 85 Vyanjanaparyaya which is of two kinds, viz.natural state (svabhava) and particular state (vibhava), takes place in soul (Jiva) and matter, whereas only arthaparyaya operates in all the other four substances viz. medium of motion, medium of rest, space and time. Vyanjanaparyaya occurs due to the cause of particular changing state vibration (parispandana) of worldly souls and matters. The activity of origination and destruction of these vyanjanaparyayas sometimes take place and sometimes do not take place. There is no rule to occur every moment; it may or may not occur at every moment. In addition to these vyanjanaparyaya and arthaparyayas, in Prajnapanasutra, two other kinds of paryaya viz. modes of living substance (jiva-paryaya and modes of non-living substance (ajivaparyaya) are mentioned. These are infinite in number How the modes of living substance are infinite, Prajnapana describes that Nairayika, Bhavanapati, Vanavyantara, Jyotiska, Vaimanika, earth-bodied (prthvikayika), water-bodied (apkayika), etc. all these souls are innumerable but plant-bodied (vanaspatikayika) and liberated (siddha) are infinite, therefore, modes of living substance are infinite. Being advocate of momentariness (ksanikavada) the Buddhists deny the existence of past, present and future (traikalika) permanent substance and give importance to the modes. They hold that the elements of existence are momentary appearances, momentary flashing into the phenomenal world out of unknown source. The modes last for a single moment (ksana) only. They disappear as soon as they appear, in order to be succeeded by the next moment by another momentary existence. Thus a moment becomes a synonym of an element (dharma), two moments are two different elements. An element becomes something like a point in time-space. That is why a mode like cognition is admitted in Buddhism, but the soul as permanent entity endowed with knowledge modes (jnana-paryaya) is denied. They hold that there is no soul apart from the feelings, ideas, volitions, etc. The Upanisads and Vedanta establish the doctrine of absolute reality (Kutastha Brahman) which is just contrary to Buddhist system of

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86: Sramana, Vol 64, No. 2, April-June 2013 thought. Vedantists consider the perceptible world as the result of superimposition (adhyasa) of Maya, the power of Brahman. Hence the world is appearance or transformation of Brahman through Maya (parinama- in case of Ramanuja's Qualified Monism). Dr. B. N. Seal explains 'the power of Maya is the power to realize the unreal to import practical Reality or mediate existence to that which does not and cannot possess absolute Reality or self-existence. The synthesis of these two rival doctrines-Buddhist and Vedantist took place in Jainism. In the Upanisadas, the doctrine of evolution of Prakrti (prakrtiparinamavada) is embodied, but Purusa (Self) has been accepted as immobile or unchanging (kutastha). In opposition to this doctrine of prakrtiparinamavada Lord Mahavira introduced the doctrine of change or transformation (parinamavada) allpervading by admitting the state of transformation in these two substances--self (jiva) and non-self (ajiva), after having defined existence (satta) as characterized by origination, decay and permanence. Relation between substance and modes: Now the question arises, what is the relation of modes with the substances? Is it of difference or non-difference? Answer of this question is revealed in a conversation held between the disciples of Lord Parsvanatha and Lord Mahavira occurred in Vyakhyaprajnapti. The disciples of Lord Parsvanatha ask, 'what is the samayika and its meaning? Lord Mahavira replies that the soul only is samayika and it is the meaning (artha) of the samayika. Thus soul is a substance and samayika is its mode. It is revealed in this explanation that Lord Mahavira advocated the theory of non-difference of substance and its mode by substantial point of view (dravyarthika-naya). But elsewhere he advocated the theory of difference between these, by modal standpoint (paryayarthika-naya). According to Vyakhyaprajnapti 'the non-permanent (asthira) changes, but the permanent (sthira) does not change; the non-permanent breaks, while the permanent does not break'. Similarly, the fool (bale) and the wise (pandita) are eternal but foolishness (baliyattam) and

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CONCEPT OF SUBSTANCE QUALITY....: 87 erudition (pandiyattam) are non-eternal. Acaranga Sutra3 - je aya se vinnaya, je vinnaya se aya) also records the relation of soul as substance with its knowledge (as transformation -paryaya) and maintains that there is difference of knowledge from soul, but knowledge being essential quality of the soul, is non- different from it. If there had been absolute non-difference between the soul and knowledge, the soul would have been destroyed with the destruction of knowledge. Ac. Kundakunda also throws light upon the problem of the identity and difference of substance and modes by explaining it on the basis of the Agamic view and holds that there cannot be a substance without mode nor modes without a substance; they have a non-different state of relation. Though there is difference between substance and its mode from the point of view of significance, quality and utility, yet the one cannot exist apart from the other as the difference not fundamental. For example, an ornament which is mode of gold is different from gold in significance (sanjna), quality (laksana) and utility (prayojana). But there can be no ornament apart from gold and gold apart from some form of its modification. The relation between substance and mode is the same as the relation between the matter and its form.54 Thus, there lies an objective identity among substance, quality and mode. But there is also a subjective difference among them as regard to their concept of distinctness and separateness in the metaphysical analysis. So there arises the question of identity and difference. Ac. Kundakunda maintains that there are two kinds of difference, viz. distinctness and separateness (anyatva and prthaktva). The first one is made by thought and the second one is objective. The relation of difference exists among substance, quality and mode in the sense of distinctness (anyatva). In this way the likely occurrence and identity (bhedabheda) is carefully kept down by him through the application of the distinction between distinctness and separateness. Inter-relation of substance, quality and modes: Substance, quality and modes are called the object of knowledge.55

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88: Sramana, Vol 64, No. 2, April-June 2013 The substances which form the objectivity comprise the ego, the non-ego and the combinatory resultants of the two. The substance forms the substratum of qualities and modifications and it is constantly endowed with origination, destruction and permanence without leaving its existential character. It is very nature of substance to be amenable to these three states;58 origination and destruction are simultaneous and interdependent and are not possible on the absence of the substance.59 The object of knowledge has always one or the other modification. This trio refers to modifications and qualities and the substances, as it forms the essential basis of the three, comes to be predicated of them that moment.61 The object of knowledge has always one or the other modification. 62 One object originates and the other passes away, while the substance is permanent.63 There is nothing as absolute production or destruction in this world: what is the production of one is the destruction of the other.64 The substance, quality and modes are existential; as to the relation between the three they are non-separate (aprthaktva) and non-identical (anyatva): they cannot be separate because they are the co-occupants of the same spatial existence and they are non-identical because one is not the other.65 All three are called Sator dravya. Sthanangacalls it matnikapada. At another place it is called 'Uppaneyi, vigameyi va dhuveyi va'. 66 This trio is the basis of infinite quality or manifoldness of substance. This view is supported by Ac. Samantahadra,67 Jinabhadragani Ksamasramana,68 Amrtacandrasuri,69 Jinadasaganio and Abhayadeva suriin their respective works. Thus, the substances according to Jainism, are the irreducible constituents which being themselves existential, give an existential character to the universe. The substance can be material as well as spiritual. So primarily, in view of their livingness or otherwise, they are two and finally the same can be six. These substances are not immutable but subjected to constant changes in their qualities and modifications with which they are endowed. We see that Jains,

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CONCEPT OF SUBSTANCE QUALITY.... : 89 as per their reconciliatory metaphysical standpoint have tried to assimilate the contradictory views regarding the definition of the said terms. The above discussions show that the concept of substance, quality and modies in Jainism is blend or synthesis of all concepts regarding dravya, guna and paryaya found and discussed in other systems of Indian philosophy. References: 1. (i) Siddhiviniscaya Comm., 12-2, p. 739. (ii) Upasakadhyayana, 827. (iii) Laghiyastraya, auto-comm., 76, p. 799. 2. Satdravyalaksanam, Tattvartha-sutra, 5.29. 3. Utpada-vyaya-dhrauvyayuktam sat- Tattvartha-sutra, 5.30; Aptamimamsa, Samantabhadra, verse 72. 4. Uttaradhyayana, 28/6, Sanmatitarka, Siddhasena Divakara, verse 12. 5. Pancastikaya (Vitti) Ac. Amstacandra, verse 44. 6. Uttaradhyayana, 28/5. 7. Mahabhasya, 4.1.3, 5.1.119. 8. Tattvasamgraha, 313-15. 9. (i) Sat-dravyalaksanam- Tattvarth-sutra, 5.29. (ii) Utpadavyayadhrauvyayuktam sat, Ibid, 5.30. (iii) Gunapryayavad dravyam, Ibid, 5.37. 10. Sarvarthasiddhi, Pujyapada, 5.29. 11. Aparicattashavenuppadavyayasmyuttas/gunavamcasapajjayam jam tam davvam ti vuccanti-Pravacanasara, Kundakunda, 2.3. 12. Tattvarth-sutra, 5.29, 5. 38. 13. Sarvarthasiddhi, Pujyapada, 5.29. 14. Visesavasyakabhasya, verse 28. 15. Laghiyastraya, 2.1. 16. Dravati tarstan paryayan gacchati itidravyam dhrauvyalaksanam, Pramanamimarsa, Hemacandra, 1.1.30. 17. Pramanasamuccaya, p. 24. Pancastikaya, verse 18. 18. Pravacanasara, 1.87; 2.3,6,13. 19. Vide. Jain, Dr.Veer Sagar and Jain, Dr. Shugan C., Study Notes, Vol. 1. 5.50, ISJS, 2013. 20. Acararga-sutra, 1.1.

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90: Sramana, Vol 64, No. 2, April-June 2013 21. Drvyasraya nirguna gunah- Tattvarthasutra, 5.41, Jaina Laksanavali, Vol. II, p. 412. 22. 'Adya ksane nirguna dravyar tisthati'- Tarkabhasa etc. 23. Astitva (being or existence), vastutva (entity-hood), dravyatva (substancehood), prameyatva (objectivity), pradesatva (possession of space-points), aguru-laghutva (steadfastness or neither heavy-nor light), cetanatva (sentience), acetanatva (non-sentience), murtatva (perceptible by sense organs and amurtatva (non-perceivable). 24. Jnana, darsana, sukha, virya, sparsa, rasa, gandha, varna, gatihetutva, vartnahetutva etc. 25. The Central Philosophy of Buddhism, p.19. 26. Jain Theories of Reality & Knowledge, Dr. Padmarajiah, Jain Sahitya Vikas Mandal, Bombay 1963, p. 25-26. 27. Ibid, p. 26. 28. (i) Uttaradhyayana, 28.6., (ii) Avasyakaniryukti, Haribhadra's Comm., 978, p.445. (iii) Dhavala, 1.18, 137, 174. (iv) Nyayaviniscaya-vivarana, 1-115, p. 428-29. 29. (i)Tattvarthasutra, 5.29, 5.40. (ii) Pancadhyayi, 1.104-5. 30. Sarvarthasiddhi, 5.38. 31. Nyayakosa, Third Edition, vide. paryaya, p. 491. 32. Alapapaddhati, p. 155 etc.; Amrtacandra's comm. on Pravacanasara, p. 124. 33. Utpadavinasalaksanah paryayah- Tattvarthabhasya, Siddhasena Gaoi Comm., 5.30,5.31. 34. (i)Dhavala, 1. p. 174. (ii) Gunah sahabhavi dharmah- Pramananayatattvaloka 5-7. 35. Pravacanasara, Kundakunda, Param Shruta Prabhavak Mandal, Agas, 'Introduction' A. N. Upadhye, p.63. 36. Sanmatitarka-prakarana, ed. Pt. Sukhlal Sanghvi & Pt. Bechardas Doshi, verse-8-15, of 3rd kanda, pp.63-64. 37. Do una naya bhagavaya davatthiya-pajjavatthiya niyaya/ Etto ya gunavisese gunatthiyanao vi jujjanto- Sanmatitarka- III.10. 38. Vastutah paryayah gunaityaikantikam Siddhasena Gani's Comm. on Tattvarthasutra, ed. H. R. Kapadia, 1926, p. 428.

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CONCEPT OF SUBSTANCE QUALITY....: 91 39. Cf. The lengthy passage, in Sanmati-tarka-prakarana from Sastravarta-samuccaya where Haribhadra offers, in substance, the same arguments as Siddhasena Divakara. 40. Jacobi, Hermann, Jain Sutras, pt. II, intro- p. 34. 41. Tathahi- dravyaparyayoraikantuikahehepariharena kathancit bhedabhedavadah syadvadibhirupeyate, PramanamimansaHemacandra, 1.1.32-35, p. 28. 42. Pravacanasara, Kundakunda, 'Intro. A. N. Upadhye, p.63. 43. Gunavam ca spajjayam jam tam davam hi vuccanti, Pravacanasara 2.3. 44. Gunabhavadayuktiriti cennarhatpravacanaahrdayadisu guno padesat, Tattvartharajavartika- p.243. 45. Syadvadratnakara, p.736. 46. Padmarajiyah, Dr. Y.J., Jaina Theories of Reality an Knowledge pp. 258-266. 47. Svabhava-bibhavarupataya yati paryenti parimanatiti paryaya iti paryayasya vyutpatti- Nayacakra, p. 57. 48. Tattvartharajavartika, 1.31, 1.15. 49. Tattvarthasutra, Umasvati, 5.41 50. Pravacanasara- Tattvapradipika vrtti, Amrtacandra, verse 2.4, p.117. 51. That Which Is, Dr. N. Tatia, Harpar Collins Publisher, London, 1994, pp. 135-36 52. Prajnapana-suta, 438, Ed. Madhukar Muni, APS, Vyavar, p.38. 53. Acaranga Sutra, 1.5.5. 54. Pravacanasara, 2.4 55. Ibid, 1.87. 56. Ibid, 1.36. 57. Ibid, 1.87, II, 3,6,13 58. Ibid, II,7 59. Ibid, II,8 60. Ibid, I,18 61. Ibid, II,9 62. Ibid, I,18 63. Ibid, 2,11 64. Ibid, II. 27.

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92: Sramana, Vol 64, No. 2, April-June 2013 65. Ibid, Intro. Dr. A. N. Upadhye, p.62. 66. Sthanarga-sutra, Gujarati trans. Pt. Dalsukh Malvania, 10.46. 67. Aptamimamsa, Samantabhadra, verse 59-60. 68. Visesavasyaka-bhasya, verse 2666. 69. Pancastikaya comm. Amrtacandra, verse 11. 70. Dasavaikalika-sutra, p. 16. 71. Sanmati-tarka-prakarana, Abhayadevavetti, p. 410. (i) Uttaradhyayana, 28.6. (ii) Avasyakaniryukti, Comm.- Haribhadra 978, p. 445. (iii) Dhavala, I. 18, 137, 174. ****

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pArzvanAtha vidyApITha samAcAra upAdhyAyaratna jJAnasAgara mahArAja ke rajata dIkSA jayaMtI varSa ke upalakSya meM saMgoSThI (14/04/2013):jaina muni upAdhyAyaratna jJAnasAgara mahArAja kI rajata dIkSA jayaMtI varSa ke upalakSya meM zruta saMvardhana, meraTha ke sahayoga se karauMdI sthita pArzvanAtha vidyApITha meM 'bhAratIya saMskRti ke vikAsa meM pustakAlayoM kA yogadAna' viSayaka eka divasIya rASTrIya saMgoSThI kA 14 apraila 2013 ko Ayojana huaa| udghATana satra ke adhyakSa pada se bolate hue bhArata sarakAra ke pUrva mukhya sUcanA Ayukta DA. o. pI. kejarIvAla ne kahA ki pustakAlaya saMskRti kA janaka hai| nAlandA pustakAlaya kA udAharaNa dete hue kahA ki nAlandA ke vinAza ke bAda sabhyatA kA andhakAra yuga A gyaa| unhoMne kahA ki takanIkI vikAsa ke sAtha pustakAlayoM ke svarUpa meM bhI parivartana kI AvazyakatA hai| Aja kI paristhiti meM jisa pustaka kA prakAzanAdhikAra samApta ho cukA hai usa pustaka kI pUrI kI pUrI chAyA prati karane kI anumati honI caahiye| saMgoSThI ke udghATana satra ke mukhya atithi pada se bolate hue prakhyAta zikSAzAstrI evaM kAzI hindU vizvavidyAlaya kAryapariSada ke pUrva sadasya pro esa.bI.siMha ne prAcIna, prasiddha evaM samRddha pustakAlayoM kA udAharaNa dete hue unake mahattva para prakAza ddaalaa| Apane rAjasthAna ke jaina granthoM kA udAharaNa dete hue unheM bhAratIya saMskRti ke vikAsa meM ahama bhUmikA nibhAne vAlA btaayaa| pro. kamaleza kumAra jaina, pro. azoka kumAra jaina, zrI oma prakAza siMha, zobhita mizrA, DaoN. arUpA majumadAra, DaoN. hIrakakAMti cakravartI, zrI rAma kumAra dAMgI, DaoN. vivekAnanda jaina, bRjeza kumAra garga, vijetA mAlavIya,Adi kula milAkara dezabhara ke lagabhaga 17 pratibhAgiyoM ne isa saMgoSThI meM apane zodhapatra kA vAcana kiyA aura lagabhaga 135 pratibhAgiyoM ne bhAga liyaa| kAryakrama ke saMyojaka pustakAlayAdhyakSa pArzvanAtha vidyApITha zrI oma prakAza siMha ne saMgoSThI ke bAre meM jAnakArI pradAna kI, saMcAlana DaoN. saMjIva sarrApha ne tathA atithiyoM kA svAgata DaoN. azoka kumAra siMha ne kiyaa| pArzvanAtha vidyApITha kA paricaya pArzvanAtha vidyApITha ke ekeDamika DIna DaoN. zrIprakAza pANDeya ne diyA aura dhanyavAda jJApana DaoN. rAhula kumAra siMha ne kiyaa| kAryakrama ke saphala Ayojana ke lie sabhI ne pArzvanAtha vidyApITha ke mainejiMga kameTI ke presiDeNTa DaoN. zugana canda jaina ke prayAsoM kI bhUribhUri prazaMsA kii|

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94 : zramaNa, varSa 64, aMka 2 / apraila-jUna 2013 pArzvanAtha vidyApITha, vArANasI, 21 divasIya prAkRta bhASA evaM sAhitya zikSaNa kAryazAlA:pU. munirAja zrI prazamarati vijaya jI ma.sA. kI preraNA evaM vArANasI ke prasiddha udyogapati evaM suzrAvaka zrIdhanapatarAja bhaMsAlI, pArzvanAtha vidyApITha ke koSAdhyakSa zrI satIza kumAra loDhA aura devarddhi pariSada, nAgapura ke Arthika sahayoga se pArzvanAtha vidyApITha, varANasI dvArA 12 maI se 2 jUna, 2013 taka prAkRta bhASA evaM sAhitya zikSaNa hetu eka kAryazAlA kA Ayojana kiyA gyaa| isameM bhAga lene vAle pratibhAgiyoM kI saMkhyA 58 thii| inameM DaoN. dIpti raMjana paTanAyaka (kA.hi.vi.vi.) evaM DaoN. saMtoSa kumAra mizrA(AsAma) esosieTa prophesara, DaoN. arcanA zrIvAstava (ma.gAMdhI kAzI vidyApITha), DaoN. candramaulIzvara pANDeya (pU.vi.vi.jaunapura), DaoN. umAzaMkara rAya (DaoN. rAma manohara lohiyA, phaijAbAda), DaoN. azvina kumAra tivArI, DaoN. rAjabahAdura yAdava (sahAyaka prophesara), DaoN. saMgItA siMha evaM DaoN. arcanA kumArI (posTa DaoNkTarala phelo, darzana vibhAga), DaoN. anurAdhA pAThaka, darzana vibhAga, DaoN. suzIla kumAra siMha, DaoN. saMgItA siMha (itihAsa vibhAga), pI.eca.DI., evaM zeSa sabhI zodha chAtra the| isa kAryazalA meM adhyApana kArya pU. prazamarati vijaya jI ma. sA. (16 kakSAyeM), DaoN. dInAnAtha zarmA esosieTa prophesara, gujarAta vizvavidyAlaya (48 kakSAyeM) evaM DaoN. azoka kumAra siMha, pArzvanAtha vidyApITha, vArANasI (32 kakSAyeM) ne kiyaa| kAryazAlA meM lagabhaga 100 kakSAeM evaM cAra vizeSa vyAkhyAna- 'vaidika saMskRta para prAkRta kA prabhAva' tathA 'ardhamAgadhI Agama sAhitya', DaoN. azoka kumAra siMha, 'prAkRta abhilekha' pro. mahezvarI prasAda aura 'kAtantra vyAkaraNa' pro. jAnakI prasAda dvivedI ke vizeSa vyAkhyAna hue| kAryazAlA meM AcArya hemacandra ke prAkRta vyAkaraNa ke sUtra evaM unake udAharaNa meM Ae zabdoM ke vyAkaraNika vizleSaNa ke sAtha, ardhamAgadhI Agama- uttarAdhyayana sUtra (gAthA) aura upAsakadazA (gadya), mahArASTrIpaumacariya (vimalasUrikRta) aura abhijJAna zAkuntalam tathA zaurasenI- pravacanasAra (AcArya kundakunda) se cayanita aMzo kI saMskRta chAyA, hindI artha evaM zabdoM kA vyAkaraNika vizleSaNa sahita adhyayana karAyA gyaa| hemacandra ke vyAkaraNa se sandhi, samAsa, zabda rUpa, dhAtu rUpa, dhvaniparivartana, svara pavirtana, asaMyukta vyaJjana pavirtana, saMyukta vyaJjana parivartana Adi kA adhyayana karAyA gyaa| mUlyAMkana hetu saptAha ke anta meM par3hAye gaye gadyAMzoM evaM padyAMzoM kI likhita parIkSA lI gyii| aMta meM likhita evaM maukhika parIkSA lI gii|

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pArzvanAtha vidyApITha samAcAra : 95 parIkSA ke AdhAra para prathama, dvitIya evaM tRtIya sthAna pAne vAle pratibhAgiyoM meM zrI rAkeza kumAra mizra (prathama), DaoN. anurAdhA pAThaka evaM suzrI dIpikA (dvitIya), DaoN. santoSa kumAra mizrA evaM suzrI sAvitrI (tRtIya), ko kramaza: tIna hajAra, do hajAra evaM eka hajAra kA puraskAra evaM DaoN. ke. Ara. candrA sampAdita prakRta-hindI koza kI eka-eka prati bhI bheMTa kI gii| isa 21 divasIya kAryazAlA kA udghATana 12 maI ko saMskRta ke zIrSastha vidvAna evaM indirA gAMdhI rASTrIya kalA kendra, vArANasI ke parAmarzadAtA pro. kamaleza datta tripAThI ne kiyaa| 2 jUna ko samApana samAroha ke mukhya atithi sampUrNAnanda saMskRta vizvavidyAlaya ke prati kulapati prophesara yadunAtha dUbe evaM sabhApati pro. mahendranAtha rAya, pramukha kalA saMkAya, kaa.hi.vi.vi.rhe| kAryazAlA ke Ayojana hetu pArzvanAtha vidyApITha ke prabandha samiti ke adhyakSa zrI ramezacandra buraDa, sabhApati DaoN. zugana canda jaina, zrI dhanapatarAja bhaMsAlI evaM saciva zrI indrabhUti buraDa ke saMrakSakatva meM eka Ayojana samiti kA gaThana kiyA gyaa| thaa| DaoN. azoka kumAra siMha kAryazAlA nidezaka, zrI oma prakAza siMha, DaoN. navIna kumAra zrIvAstava evaM DaoN. rAhula kumAra siMha, sahasaMyojaka, zrI rAjeza kumAra caube evaM dayAzaMkara siMha, vitta-prabandhaka, mahendra luNAvata, DaoN. zrInetra pANDeya evaM DaoN. ruci rAya pracAra samiti se tathA zrI rAkeza siMha bhojana vyavasthApaka ke rUpa meM jur3e rhe| dravya, guNa, paryAya para DaoN. jayandra sonI, AsTriyA, kA vyAkhyAnaH pArzvanAtha vidyApITha, vArANasI dvArA Ayojita 'dravya, guNa, paryAya' viSayaka eka divasIya vyAkhyAna meM mukhya vaktA ke rUpa meM 'insabuka vizvavidyAlaya' AsTriyA ke DaoN. jayandra sonI ne kahA ki jaina darzana ke anusAra guNa aura paryAya ko dravya se alaga nahIM kiyA jA sktaa| sattA utpAda-vyaya-dhrauvya saMyukta hai| adhyakSIya udbodhana dete hue darzana evaM dharma vibhAga, bI.eca.yU. ke pUrva vibhAgAdhyakSa pro. e. ke. rAya ne kahA ki jaina darzana meM 'dravya' zabda anekArthaka hai| isa avasara para munizrI prazamarati vijaya jI ne jaina dharma kI dRSTi se dravya, guNa, paryAya ke mahattva para prakAza ddaalaa| isa avasara para DaoN. rAhula siMha (samanvayaka), pro. esa. vijaya kumAra, pro. urmilA caturvedI ne bhI apane vicAra vyakta kiye| isa avasara para DaoN. ruci rAya, DaoN. jayanta upAdhyAya, zrI omaprakAza siMha, zrI rAjeza caube upasthita the|

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96 : $49, af 64, 3447 2 / 34707-TE 2013 kAryakrama kA saMcAlana DaoN. azoka kumAra siMha, atithiyoM kA svAgata saMsthAna ke akAdamIya pramukha DaoN. esa. pI. pANDeya evaM dhanyavAda jJApana vyAkhyAna mAlA ke samanvayaka DaoN. zrInetra pANDeya ne kiyA Work On Research Project: A History of Jains during the 1947 Partition of India Claremont Lincoln University in Claremont, California, USA in association with International School for Jain Studies India, is undertaking an academic research project on the subject. Mr. Matthew Zara Fischer, a Ph. D. student at the university is the Project Director. The motive of this research is to record the living Jaina narrative surrounding the history of the partition while survivors are still alive as our research relies on the experiences of those who were involved as either participants, observers, or by standers in India or in Pakistan [West or East).Our interviewing team, consisting of Dr. Navin Kumar Srivastava as the Field Directorand accompanied an important Jain friend will talk/ interview to about the history of that of 1947. Dr. Srivastava record already took more than 40 interviews from different parts of the country including Delhi, Ghaziabad, Gurgaon, Faridabad, Jaipur, Ambala, Chandigarh, Kot-Kapura, Jammu etc. ****

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jaina jagat akhila bhAratIya zrI jaina zvetAmbara mUrtipUjaka yuvaka mahAsaMgha kA 13voM rASTrIya mahA-adhivezana sampannaHakhila bhAratIya zrI jaina zvetAmbara mUrtipUjaka yuvaka mahAsaMgha kA yugAntakArI 13vA~ rASTrIya mahA-adhivezana paramapUjya mAlavA-bhUSaNa, mahAtapasvI A.zrI navaratnasAgarasUrIzvara jI ma.sA. ke ziSyaratna pUjya muni zrI jinezaratnasAgara jI ma.sA. kI pAvana nizrA meM 12 kalyANaka bhUmi zrI hastinApura jI tIrtha meM 13 evaM 14 apraila, 2013 ko apUrva harSollAsa ke sAtha sampanna huaa| isake Ayojaka zrI jaina zvetAmbara mUrtipUjaka yuvaka mahAsaMgha (uttara bhArata) ke adhyakSa zrI nIraja jaina ne sabhI pratinidhiyoM kA svAgata kiyaa| mukhya atithi zrI paMkaja siMha (mahAsaciva, bhAjapA, uttara pradeza) dvArA 'yuvA' patrikA ke navInatama aMka kA vimocana kiyA gyaa| samApana satra ke mukhya atithi meraTha ke sAsaMda zrI rAjendra jI agravAla ne pUjya zrI jinezaratnasAgara jI ma.sA. dvArA likhita pustaka 'paramAtmA kA abhiSeka : eka vijJAna' kA vimocana kiyaa| sampUrNa Ayojana zrI jaina zvetAmbara mUrtipUjaka yuvaka mahAsaMgha (uttara bhArata) ke Ayojakatva meM sampanna huaa| adhivezana meM uttara bhArata ke zrIsaMgha pramukhoM sahita anekAneka gaNamAnya mahAnubhAvoM ne apanI sammAnanIya upasthiti pradAna kii| DaoN. dilIpa dhIMga bane nidezaka DaoN. dilIpa dhIMga (eDavokeTa) aMtarrASTrIya prAkRta adhyayana evaM zodha kendra (inTaranezanala seMTara phaoNra prAkRta sTaDIja eMDa risarca), cenaI ke nidezaka manonIta kiye gaye haiN| yaha kendra 1982 meM sthApita jainavidyA zodha pratiSThAna (risarca phAuMDezana phaoNra jainolaoNjI) kI ikAI hai| pratiSThAna ke saMsthApaka mahAsaciva kRSNacaMda corar3iyA ne batAyA ki tIna dazaka pUrva isI pratiSThAna ke AraMbhika anudAna evaM samarpita prayAsoM ke phalasvarUpa madrAsa vizvavidyAlaya meM jainavidyA vibhAga kI sthApanA huI thii| sukhAr3iyA vizvavidyAlaya, udayapura (rAjasthAna) dvArA prAkRta evaM jainavidyA meM svarNapadaka se sammAnita kavi DaoN. dhIMga dvArA likhita evaM sampAdita pacAsa se adhika pustakeM prakAzita ho cukI haiN| DaoN. dilIpa dhIMga kA pArzvanAtha vidyApITha dvArA hArdika abhinndn| samagra jaina cAturmAsa sUcI 2013 hetu cAturmAsa sUcanAoM kA AmantraNa jaina samAja kI ekatA, samanvaya aura saMgaThana kI ekarUpatA kI bhAvanA utpanna karane

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98 : zramaNa, varSa 64, aMka 2 / apraila-jUna 2013 hetu samagra jaina sampradAyoM (zvetAmbara mUrtipUjaka, sthAnakavAsI, terApaMthI evaM digambara sampradAyoM) ke lagabhaga 15 hajAra se adhika jaina sAdhu-sAdhviyoM ke prativarSa hone vAle cAturmAsa evaM samAja kI sabhI gatividhiyoM kI sampUrNa jAnakAriyA~ pradAna karane hetu vizva vikhyAta, niSpakSa, bhArata ke sampUrNa jaina samAja kI ekamAtra pUrNa evaM prAmANika aitihAsika patrikA samagra jaina cAturmAsa sUcI kA vigata 34 varSoM se prativarSa niyamita prakAzana kiyA jAtA rahA hai| isase jaina samAja kAphI lAbhAnvita ho rahA hai| sAdhu-sAdhviyoM ke 2013 meM svIkRta hone vAle cAturmAsoM evaM samAja kI sabhI gatividhiyoM kI jAnakAriyoM se yukta "samagra jaina cAturmAsa sUcI 2013" pRSTha 600, mumbaI sthAnakavAsI jaina cAturmAsa sUcI (gujarAtI pAkeTa buka) pRSTha 500 evaM raMgIna cArTa ke sAtha 35veM aMka kA prakAzana karane kA nizcita kiyA gayA hai| ataH Apase nivedana hai ki Apake gA~va/zahara/kasbe/upanagaroM meM jina pUjya jaina gaccha nAyaka AcAyoM, sAdhu-sAdhviyoM ke 2013 varSa ke cAturmAsa svIkRta hue haiM, una sabhI saMta-satiyoM ke cAturmAsa kI jAnakAriyA~ nIce likhe pate para bhijavAne kI kRpA karAveM, tAki cAturmAsa prArambha ho taka inakA prakAzana ho ske| samparka sUtraH- bAbUlAla jaina 'ujjvala' saMpAdaka 105, tirupati apArTameMnTasa, AkurlI krosa roDa naM.1, kAMdivalI (pUrva), muMbaI 400101 TelIphaiksa: (022) 2887 1278 mobAila naM.: 9324521278 Email: ujjwal prakashan@gmail.com paMjAba upapravartinI viduSI mahAsatI pU. zrI saritA zrI jI ma.sA. kA vAhana durghaTanA meM golokavAsaH zramaNasaMgha ke bhISma pitAmaha, tapasvI ratna pUjya zrI sumati prakAza jI ma.sA. kI antevAsinI pU.zrI vijayAzrI jI ma.sA. kI suziSyA pU.zrI saritA jI ma.sA. kA eka jUna 2013 ko vAhana durghaTanA meM kAladharma ko prApta ho gayIM, pU.ma.sA. mahArASTra ke ahamadanagara se cAturmAsa sthala puNe kI ora vihAra kara rahIM thiiN| mArga meM kAmaragA~va ghATa ke pAsa rAjamArga para vAhana ne Takkara mAra dii| unheM Ananda jI cikitsAlaya lAyA parantu mArga meM hI unake prANa pakheru ur3a cuke the| Apake asAmayika nidhana se jo kSati huI hai usakI pUrti sambhava nhiiN| ****

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sAhitya-satkAra - pustaka samIkSA mannaha jiNANa ANaM (jinAjJA ko mAno)- granthakartA-pUjya pUrvAcArya tAtparya saMskRta prabodha dIpikA vRttikAra-pUjyapanyAsa pravara zrI rAjamANikya gaNi, saMpAdaka evaM saMzodhaka- pUjyapAdAcArya deva zrImadvijayakIrtiyazasUri, sanmArga prakAzana, jaina ArAdhanA bhavana, pAchIyAnI pola rilIpha roDa, ahamadAbAda-380001, prakAzana varSa 2013 I., mUlya 300rupye| isa grantha ke mUla meM pAMca prAkRta padya haiM jinameM 36 kartavyoM ke nAma nirdiSTa haiN| ise zrAddha dina kRtya svAdhyAya kulaka ke rUpa meM likhA gayA hai| tAtparyavRtti saMskRta meM hai tathA usameM aneka Agama granthoM ke prAkRta padya tathA kahIM-kahIM saMskRta ke padya bhI uddhRta haiN| jaisA ki isa grantha kA nAma hai 'manaha (manha yA mantrai) jiNANa ANaM' tadanusAra hI viSayoM kA vivecana hai| isameM 36 prakaraNa haiM-1. jinAjJA svarUpa 2.mithyAtva svarUpa (mithyAtva kA parihAra) 3.samyaktva nirUpaNa, 4-9.SaDAvazyaka-prarUpaNa, 10.pauSadhavrata, 11.dAna karttavyatA, 12.zIlanirUpaNa, 13.tapanirUpaNa, 14.bhAva-svarUpa, 15.svAdhyAya-prarUpaNa, 16.namaskAra varNana, 17.paropakAra svarUpa, 18.yatanA nirUpaNa, 19.jinapUjA kartavya, 20.jinastavana, 21.gurustuti, 22. sAdharmika vAtsalya, 23.vyavahAra zuddhi, 24.rathayAtrA, 25.tIrthayAtrA, 26.upazamavarNana, 27.viveka-nirUpaNa, 28.saMvaraprarUpaNa, 29.bhASA-samiti,30.jIvakaruNA, 31.dhArmikajanasaMsarga, 32.karaNa-damana, 33.caraNa-pariNAma, 34.saMghopari bahumAna, 35.pustaka-lekhana aura 36.prabhAvanA tiirth| isake bAda grantha prazasti tathA cha: pariziSTa haiM jinameM prAkRta evaM saMskRta padyoM kA akArAdikrama, vRtyantargata kathAoM kA akArAdikrama, mUlasUtragata pAThabheda, kutubapurazAkhA-nigama-mata varNana tathA zrAvaka-karaNIya svaadhyaay| inameM paJcama aura SaSTha pariziSTa gujarAtI bhASA meM haiN| prArambha meM bhI gujarAtI bhASA meM svAdhyAya tapa kA tathA granthagata viSayavastu kA pratipAdana hai| jinezvara bhagavAn kI AjJA mAnakara 36 karttavyoM (jinezvara AjJA kA pAlana, mithyAtva kA tyAga, samyaktva kA svIkAra Adi) kA pAlana karanA caahie| yahI isakA uddezya hai|

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100 : zramaNa, varSa 64, aMka 2 / apraila-jUna 2013 grantha paThanIya hai| isameM uddhRta prAkRta-saMskRta padyoM ko dekhakara lekhaka kI zodha-pravRtti kA parijJAna hotA hai| pAda TippaNI meM prAkRta padyoM kI saMskRta chAyA dI gaI hai jisase prAkRta samajhane meM suvidhA ho gaI hai| pro. sudarzana lAla jaina darzanazaddhiprakaraNam-(samyaktva-prakaraNama) vAdIbhasiMha, pUjyAcArya zrI candraprabhasUrIzva, vRttikAra- pUjya zrI cakrezvarasUri, pUjya zrI tilakasari tathA pUjya zrI devaprabhasUri, sanmArga prakAzana, jaina ArAdhanA bhavana, pAchIyAnI pola rilIpha roDa ahamadAbAda-380001, muuly-500rupye| mUlagrantha prAkRta gAthA meM hai aura pAMca bhAgoM meM vibhakta hai- 1.devatattva, 2.dharmatattva, 3.mArgatattva, 4.sAdhutattva (gurutattva) aura 5.tattva-tattva (jIvAdi nava tttv)| ina pAMca tattvoM ke zraddhAna se samyagdarzana puSTa hotA hai| ina pAMca tattvoM kA hI isameM vivecana hai| mUla ke sAtha do saMskRta TIkAe~ dI gaI haiN| gujarAtI bhUmikA ke sAtha ATha upayogI pariziSTa haiM 1.gujarAtI bhASA meM bhAvAnuvAda sahita mUlagrantha, 2.vibhinna granthoM meM samupalabdha gAthA sUcI, 3.gRhItAnyagrantha-gAthAvRtti sUcI 4.pUrvaprakAzana kI kucha viziSTa azuddhiyoM kA zuddhi-patra, 5.upayogI grantharatnoM kI sUcI, 6.sadRzaprAya vRttiyoM kI sUcI 7.antargata kathAoM kI sUcI tathA gAthAoM kI akArAdi krama se suucii| yaha grantha saba prakAra se upayogI hai| pro. sudarzana lAla jaina 2. jaina evaM vaidika paramparA meM draupadI : eka tulanAtmaka adhyayana lekhikA- DaoN0(zrImatI) zIlA siMha, granthamAlA saMpAdaka- pro. sudarzana lAla jaina, prakAzaka-pArzvanAtha vidyApITha, prakAzana varSa 2011I., mUlya 450rupye| 'jaina evaM vaidika paramparA meM draupadI : eka tulanAtmaka adhyayana' zIrSaka kRti DaoN0(zrImatI) zIlA siMha kA uparyukta viSaya para likhA gayA pI-eca0DI0 upAdhi (kAzI hindU vizvavidyAlaya) hetu zodha-prabandha hai| DaoN0 zIlA siMha pArzvanAtha vidyApITha kI nyUkema zodhachAtrA rahI haiM aura unhoMne DaoN0 azoka kumAra siMha esosieTa prophesara ke nirdezana meM zodha kiyA thaa|

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sAhitya-satkAra : 101 bhAratIya saMskRti kI pramukha paramparAoM vaidika aura zramaNa meM paraspara prabhUta vinimaya huA hai| Aja AvazyakatA vividha paramparAoM meM antarnihita ekatA ke tattvoM kA samIkSAtmaka evaM tulanAtmaka adhyayana prastuta karane kI hai| draupadI kA caritra jaina evaM vaidika paramparA meM sAmAnya rUpa se lokapriya hai| parantu apanI-apanI pRthak pRSThabhUmiyoM ke kAraNa donoM paramparAoM meM draupadI kA citraNa-pariveza pRthak-pRthak hai| jainAcAryoM kI pravRtti jaina siddhAntoM ko dRSTAntoM ke mAdhyama se sahaja banAkara prastuta karane kI rahI hai| isa kAraNa hiMsA, asaMyama aura nidAna ke bhayAvaha pariNAmoM kA upadeza dekara sanmArga para lAne ke lie draupadI kathA ko AdhAra banAyA gyaa| isa kRti meM vaidika evaM jaina donoM hI paramparAoM meM upalabdha pracura sAhitya ke samyak adhyayana ke AdhAra para draupadI kathA kA tulanAtmaka vivecana prastuta kiyA gayA hai| isa kRti ke mAdhyama se draupadI ke kathAnaka para vyApaka prakAza pdd'egaa| DaoN. ruci rAya laghvarhannIti (saMskRta mUla evaM vRtti, pAThAntara, hi.anu. evaM pariziSTa sahita) AcArya hemacandra, anuvAda evaM sampAdaka DaoN azoka kumAra siMha, granthamAlA sampA. dIpti esa0 tripAThI, rASTrIya pANDulipi mizana prakAzikA granthamAlA saM08, rASTrIya pANDulipi mizana naI dillI tathA nyU bhAratIya buka kaoNraporezana, naI dillI, prathama saMskaraNa 2013, pR0 32, 282 sAjilda, mUlya ru0 350/caulukya rAjA kumArapAla ke Agraha para 'arhanIti' nAmaka zAstra se sAra uddhRta karake kAlikAla sarvajJa AcArya hemacandra dvArA laghvarhannIti kI racanA kI gaI hai| svayaM hemacandra dvArA rAjA aura prajA ke kalyANa ke lie zIghratA se smaraNa meM Ane vAle tathA saralatA se jJAta hone vAle uttama zAstra laghvarhantrIti kI racanA karane kA ullekha hai| laghvarhantrIti kA vargIkaraNa adhikaraNa aura prakaraNa meM hai| isameM cAra adhikAroM meM 23 prakaraNa haiN| isake kula zlokoM kI saMkhyA 920 hai| laghvarhannIti ke vargIkaraNa para kauTilya ke arthazAstra kA prabhAva dikhAI par3atA hai| kauTilya arthazAstra kA bhI vargIkaraNa adhikaraNa, prakaraNa meM huA hai| isake AkAra ko dekhate hue adhikaraNa aura prakaraNa ke adhyAya aura kArika ke rUpa meM bhI upavargIkaraNa prApta hote haiN|

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102 : zramaNa, varSa 64, aMka 2 / apraila-jUna 2013 arthazAstra meM 15 adhikaraNa, 180 prakaraNa, 150 adhyAya, 380 kArikAyeM aura isameM zloka evaM gadyAMza kI saMkhyA lagabhaga 6000 anuSTup zloka haiN| laghvahanIti ke AkAra ko dekhate hue isake adhyAya aura kArikA upavargIkaraNa kI AvazyakatA nahIM thii| arhantrIti ke prathama adhikAra ke ekamAtra prakaraNa ke Arambha meM prathama tIrthaGkara RSabhadeva aura antima tIrthakara bhagavAna mahAvIra kI vandanA kI gaI hai| bAIsa prakaraNoM kA Arambha dvitIya se lekara teIsaveM tIrthaGkara kI stuti se kiyA gayA hai| rAjA zreNika dvArA mahAvIra se yaha prazna pUchane para ki rAjAoM ke nIti mArga kA praNetA kauna hai| ve Adi tIrthaGkara RSabhadeva ko isakA praNetA batAte haiN| prathama cakravartI bharata ne usI ke AdhAra para zAsana ke lie AcArya veda catuSka kI racanA kii| parantu kAlAntara meM vaha naSTa ho gyaa| magadha samrATa zreNika dvArA pUche gaye praznoM ke uttara meM antima tIrthaGkara mahAvIra dvArA diye gaye uttara ke AdhAra para prastuta zAstra kA nirUpaNa kiyA gayA hai| samaya bItane ke sAtha suvidhi Adi tIrthaGkaro ke kAla meM mithyAtviyoM (jainetaroM) dvArA aGgIkAra karane se hiMsA Adi se doSayukta hokara vaha (zAstra) bhraSTa ho gyaa| isalie zreSTha puruSoM dvArA use chor3akara pUrva AcAryoM dvArA racita aneka grantha jo pRthvI tala para aba bhI vidyamAna hai, unakA Azraya lekara loka-vyavahAra kA AcaraNa kiyA jAtA hai| AcArya hemacandra ke anusAra rAjA zreNika ke praznoM kA jisa prakAra bhagavAna mahAvIra samAdhAna kiyA usI kA nirUpaNa arhannIti meM kiyA gayA hai| kAlikAla sarvajJa dvArA 918 saMskRta zlokoM meM viracita kRti laghvarhanIti cAra adhikAroM meM vargIkRta hai| isake cAroM adhikAroM kA zIrSaka -1. bhUmikA-bhUpAla-guNavarNana, 2. yuddha tathA daNDanIti, 3. vyavahAra adhikAra aura 4. prAyazcita hai| prathama aura caturtha adhikAra meM eka-eka prakaraNa haiM, yuddha tathA daNDanIti zIrSaka dUsare adhikAra meM do prakaraNa haiN| jabaki tIsare vyavahAra adhikAra meM unnIsa prakaraNa haiN| isake prathama prakaraNa meM vyavahAra mArga kA svarUpa aura vyavahAra mArga ke aThAraha bhedoM kA varNana kiyA gayA hai| isake aThAraha bhedoM kA zIrSaka aura krama isa prakAra haiM- 1. RNAdAna svarUpa, 2. samthyotthAna, 3. deyavidhi, 4. dAyabhAga, 5. sImAvivAda, 6. vetanAdAna, 7. krayetarAnusantApa, 8. svAmibhRtya vivAda, 9. nikSepa, 10. asvAmivikraya, 11. vAkyapAruSya, 12. samaya-vyatikrama, 13. parastrIgrahaNa, 14. dyUta, 15. stainya, 16. sAhasa, 17. daNDapAruSya aura 18. strI-puruSa dhrm|

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sAhitya-satkAra : 103 varNya-viSaya kI AvazyakatAnusAra AcArya hemacandra ne eka viSaya ke lie adhikatama 145 aura nyUnatama 12 zlokoM kA upayoga kiyA hai| isa dRSTi se dAya bhAga (paitRka sampatti kA vibhAjana) sarvAdhika vistRta hai aura sambhUyotthAna prakaraNa, samaya vyatikrAntiprakaraNa aura dyUta prakaraNa laghutama AkAra vAle haiN| inameM pratyeka meM zlokoM kI saMkhyA mAtra 12 hai| isake mUla kA sampAdana laghvarhannIti kI upalabdha pA~ca pANDulipiyoM meM se cAra (do bhogIlAla laheracanda saMskRta vidyAmandira, dillI evaM do AcArya hemacandra jJAnamandira, pATana, gujarAta) ke AdhAra para kiyA gayA hai| hindI anuvAda ke sAtha isameM pariziSTa ke rUpa meM zlokAnukramaNikA evaM zabdAnukramaNikA bhI hai| DaoN. rAhula kumAra siMha * ** *

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sAbhAra prApti pArzvanAtha vidyApITha ko nimna pustakeM sAbhAra prApta huIM 1. jainadharma meM gurupUrNimA lekhaka- upAdhyAya prajJasAgara muni, bhAratIya jJAnapITha, lodI roDa, naI dillI, prathama saMskaraNa 2012, mUlya- 40ru0 / 2. zvetapicchAcArya zrI vidyAnanda jI munirAja uvAca prastuti - elAcArya zrutasAgara mahArAja, jJAnavarddhanotsava varSa kendrIya samiti, naI dillI, prathama saMskaraNa 2013, mUlya- shrddhaa| 3. zvetapicchAcArya kA AdhyAtmika kSitija prastuti- satIza jaina (AkAzavANI), kundakunda bhAratI, 18bI, spezala iMsTITyUzanala eriyA, naI dillI, prathama saMskaraNa 2012, mUlya- zraddhA / 4. zvetapicchAcArya zrI vidyAnanda jI ke tapasvI jIvana kI citramaya jhAMkI prastuti - satIza jaina (AkAzavANI), jJAnavarddhanotsava varSa kendrIya samiti, naI dillI, prApti sthAna- kundakunda bhAratI 18bI, spezala iMsTITyUzanala eriyA, naI dillI, prathama saMskaraNa 2013, mUlya- zraddhA / 5. EQUANIMITY Volume I Upadhyaya Amar Muni, Sugal & Damani & Veerayatan, Nalanda (Bihar), Ist Edition 2012, Price - Rs. 200/ 6. The Samayika Sutra Volume I Upadhyaya Amar Muni, Sugal & Damani & Veerayatan, Nalanda (Bihar), Ist Edition 2012, Price - Rs. 200/ ****

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Our Contributors Padma Muni Ji C/O Yogesh Jain J-100, 1/f, R.B.I Colony Paschim Vihar, New Delhi-110063 Dr. Veer Sagar Jain Professor, Sri Lal Bahadur Shastri National Sanskrit Vidyapeeth, New Delhi. Dr. Ashok Kumar Singh Associate Professor Parshwanath Vidyapeeth, I.T.I. Road, Karaundi, Varanasi Dr. Shriprakash Pandey Associate Professor Parshwanath Vidyapeeth, I.T.I. Road, Karaundi, Varanasi Dr.Archana Rani Dubey Post Doctoral Fellow Special Centre for Sanskrit Studies Jawahar Lal Nehru University, New Delhi Pawan Kumar Jain Deptt.of Sanskrit, JN Vyas University, Jodhpur. (Raj.)

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