Sramana 2013 10

Author(s): Ashokkumar Singh
Publisher: Parshvanath Vidhyashram Varanasi
Catalog link: https://jainqq.org/explore/525086/1

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ISSN 0972-1002 zramaNa SRAMANA A Quarterly Research Journal of Jainology Vol. LXIV _ No.IV No.IV Oct.-Dec.-2013 Inauguration of 21 Days Prakrit Workshop pArakhenAtha vArANasI Parshwanath Vidyapeeth, Varanasi pArzvanAtha vidyApITha, vArANasI Established : 1937

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STATUT SRAMANA (Since 1949) A Quarterly Research Journal of Jainology Vol. LXIV No. IV October-December 2013 Joint Editor Dr. Ashok Kumar Singh BONYO Parshwanath Vidyapeeth, Varanasi (Established: 1937) (Recognized by Banaras Hindu University as an External Research Centre)

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Dr. Shugan C. Jain Chairman, New Delhi ADVISORY BOARD Prof. Cromwell Crawford Univ. of Hawaii Prof. Anne Vallely Univ. of Ottawa, Canada Prof. Peter Flugel SOAS, London Prof. Christopher Key Chapple Univ. of Loyola, USA Prof. M.N.P. Tiwari B.H.U., Varanasi Prof. K. K. Jain B.H.U., Varanasi Dr. A.P. Singh, Ballia Prof. Ramjee Singh Bheekhampur, Bhagalpur Prof. Sagarmal Jain Prachya Vidyapeeth, Shajapur Prof. K.C. Sogani Chittaranjan Marg, Jaipur Prof. D.N. Bhargava Bani Park, Jaipur Prof. Prakash C. Jain JNU, Delh EDITORIAL BOARD Prof. Gary L. Francione New York, USA Prof. Viney Jain, Gurgaon Dr. S. P. Pandey 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. (patrikA meM prakAzita tathya aura vicAra lekhaka ke apane haiM / ) Theme of the Cover: Inauguration of 21 Days Prakrit Workshop Printed by- Mahaveer Press, Bhelupur, Varanasi

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Our Contributors sampAdakIya Contents 1. tIrthaMkara zAntinAtha kA jIvana carita - sAhitya, kalA evaM bhAratIya paramparA kI pRSThabhUmi meM DaoN0 zAnti svarUpa sinhA 2. bhASA - cintana kI paramparA meM jaina darzana kI bhUmikA DaoN0 arcanA rAnI dUbe 3. anekAntavAda : udbhava aura vikAsa DaoN0 yogeza kumAra jaina 4. saMskRta evaM anya bhASAoM ke jaina kozoM kA adhyayana oma prakAza siMha 5. Literature on Prakrit Grammar Dr. Ashok Kumar Singh 6. The Siddhacakra and Namokara Mantra Mr. Drew Stephens sthAyI stambha pArzvanAtha vidyApITha samAcAra sAbhAra prApti IV > 1-11 12-20 21-30 31-45 46-81 82-97 98-101 102

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Our Contributors Dr. Ashok Kumar Singh Associate Professor & Joint Editor of Sramana Parshwanath Vidyapeeth, Varanasi Mr. Drew Stephens Working as a Graduate Assistant at Religion Department University of Hawaii, specialized area : Introduction to World Religions, and specializing in Indian religion/Jainism email: drewfarrellstephens@gmail.com Dr. Shanti Swaroop Sinha Asssociate Professor, Visual Art History & Design Faculty of Visual Art, Banaras Hindu University, Varanasi Dr. Archana Rani Dubey Post-Doctoral Fellow JNU, New Delhi Dr. Yogesh Kumar Jain Assistant Professor Jainology, Comaparative Religion, Philosophy Department Jain Vishwa Bharti, Ladanun Sh. Om Prakash Singh Librarian Parshwanath Vidyapeeth, Varanasi

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sampAdakIya zramaNa kA akTUbara-disambara 2013 aMka prastuta karate hue atyanta prasannatA kA anubhava ho rahA hai| isa aMka meM hindI ke cAra aura aMgrejI ke do lekha sammilita kiye gaye haiN| hindI meM tIrthaMkara zAntinAtha kA jIvana carita-sAhitya, kalA evaM bhAratIya paramparA kI pRSThabhUmi meM (DaoN0 zAnti svarUpa sinhA), bhASA-cintana kI paramparA meM jaina darzana kI bhUmikA (DaoN0 arcanA rAnI dUbe), anekAntavAda : udbhava aura vikAsa (DaoN0 yogeza kumAra jaina),saMskRta evaM anya bhASAoM ke jaina kozoM kA adhyayana (oma prakAza siMha) tathA aMgrejI meM Literature on Prakrit Grammar (Dr. Ashok Kumar Singh), The Siddhacakra and Namokara Mantra (Mr. Drew Stephens) lekha prakAzita ho rahe haiN| hameM yaha batAte hue santoSa kA anubhava ho rahA hai ki varSa 2013 akAdamIya gatividhiyoM kI dRSTi se ullekhanIya rahA hai| jaina vidyA para 15 divasIya rASTrIya kAryazAlA lagAtAra tIsarI bAra Ayojita huii| isI prakAra prAkRta bhASA ke vikAsa ke apane uddezya kI pUrti hetu prAkRta bhASA evaM sAhitya para 9 divasIya evaM 21 divasIya do rASTrIya kAryazAlAyeM Ayojita huii| ina kAryazAlAoM meM pratibhAgiyoM kI saMkhyA, unakI ruci evaM utsAha ko dekha kara isa prAcya bhASA ke adhyetAoM kI saMkhyA meM vistAra ke prati hama AzAnvita haiN| isake atirikta eka divasIya rASTrIya saMgoSThI pustakAlaya para Ayojita huii| pro0 jayendra sonI (svIDena) kA 'dravya, guNa evaM paryAya' para eka viziSTa vyAkhyAna kA Ayojana vidyApITha ne kiyaa| sAtha hI hara varSa kI bhAMti isa varSa bhI AI0esa0je0esa0 upakrama ke antargata jUnajulAI meM videzI chAtra-chAtrAoM kA vidyApITha meM Agamana huA evaM unhoMne jaina dharma-darzana kA adhyayana kiyaa| nava-varSa kI maMgala kAmanAoM sahita ___ DaoN0 azoka kumAra siMha

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tIrthaMkara zAntinAtha kA jIvana carita-sAhitya, kalA evaM bhAratIya paramparA kI pRSThabhUmi meM zAnti svarUpa sinhA vartamAna caubIsI ke 16veM tIGkara zAntinAtha kA jIvana carita ahiMsA aura zAnti kI prabhAvanA kI dRSTi se bhI mahattvapUrNa hai| samrATa megharatha (zAntinAtha ke dasaveM pUrvabhava) ke jIvana kI 'kapota kathA', mahAbhArata meM zivi kathA aura bauddha zivi jAtaka meM bhI kiJcit parivartana ke sAtha isI rUpa meM prApta hotI hai| isI kathA ke anurUpa dRzyAMkana kumbhAriyA ke mahAvIra mandira meM utkIrNa hai| prastuta lekha sAhityika evaM purAtattvika tathyoM ke AdhAra para yaha dikhAne kA prayAsa hai ki tIrthakara zAntinAtha ke jIvana se sambandhita yaha prakaraNa rAjadharma, mAnavadharma, ahiMsA aura zAnti ke vyApaka pariprekSya meM bhAratIya Adarza mUlyoM kI nirantaratA aura sarvasvIkRti kA sUcaka hai| __ - sampAdaka bhAratIya kalA-itihAsa ke adhyayana meM zAstra evaM purAtattva ke saMvAda kI ahama bhUmikA rahI hai| bhAratIya itihAsa ke aneka anuttarita praznoM kA samAdhAna aura Age ke saMzodhanoM kI sambhAvanA kI dRSTi se zAstra aura purAtattva kA antarAvalambana aura bhI mahattvapUrNa ho jAtA hai| zAstroM ke avagAhana se jahA~ eka ora navIna vicAradhArAoM kA janma hotA hai, vahIM dUsarI ora zAstroM meM ullikhita sandarbho kI puSTi kaI bAra purAtAttvika pramANoM dvArA hI sambhava huI hai| prastuta zodha-patra meM hamane nimnalikhita tIna binduoM ko AdhAra banAyA 1. kaise pUrva paramparA kA koI kathAnaka kisI paravartI kathAnaka kA mUlasvara bana jAtA hai, jisameM bhAratIya saMskRti kI mUla AtmA nihita

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2 : zramaNa, varSa 64, aMka 4 / akTUbara-disambara 2013 2. kalA meM ukerI kathA kisI mAnyatA athavA avadhAraNA ko sthApita karatI hai? kyA vaha avadhAraNA pUre bhAratIya sandarbha ko udghATita karatI hai athavA kisI dharma vizeSa yA deva vizeSa athavA vyakti vizeSa kA hI pratinidhitva karatI hai? 3. hama isa prazna kA bhI sambhAvita uttara khojane kA prayAsa kareMge ki kaise koI mAnyatA sArvabhaumika hokara anivArya mAnavIya mUlya aura sAmAjika Adarza kA rUpa grahaNa kara letI hai| prastuta lekha meM uparyukta sandarbho meM hI "tIrthaMkara zAntinAtha ke jIvanadRzyoM kA sAhityika evaM kalAtmaka vivecana bhAratIya paramparA kI pRSThabhUmi meM" prastuta huA hai| solahaveM tIrthaMkara zAntinAtha jaina paramparA ke 24 tIrthaMkaroM meM eka hai jo pAMca pramukha tIrthaMkaroM (RSabhanAtha, supArzvanAtha, zAntinAtha, pArzvanAtha evaM mahAvIra) meM bhI mahattvapUrNa haiN| nAma aura lAMchana (mRga zAnti kA pratIka) ke sAtha hI zAnti kI prabhAvanA kI dRSTi se bhI zAntinAtha kA viziSTa mahattva hai| yahI kAraNa hai ki uttara-pradeza aura madhya-pradeza ke digambara paramparA ke aneka kalA-kendroM se hameM zAntinAtha kI mUrtiyoM evaM jinAlayoM ke bahusaMkhyaka pramANa milate haiN| sAtha hI ina kSetroM ke ukerI mahApramANa mUrtiyA~ bhI zAntinAtha kI vizeSa pratiSThA ko hI pramANita karatI haiN| zAntinAtha ke jIvana-caritra se sambandhita kathA kA vistRta varNana mukhyata: 11vIM zatI I0 ke bAda ke zvetAmbara jaina granthoM yathAtriSaSTizalAkApuruSacarita (hemacandrasUri kRta, 12vIM zatI I.) tathA zrIzAntinAtha caritra (bhAvacandra sUri kRta, 14vIM zatI I0) meM prApta hotA hai| zAntinAtha ke jIvana se sambandhita kathA kA ullekha lAlabhAI dalapatabhAI bhAratIya saMskRta vidyA mandira, ahamadAbAda saMrakSita zrI zAntinAtha caritra zIrSaka pANDulipi meM bhI upalabdha hai| yaha pANDulipi AcArya ajitaprabha sUri dvArA 14vIM zatI I0 ke uttarArdha (vi0saM0

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tIrthaMkara zAntinAtha kA jIvana carita-sAhitya, kalA evaM ... : 3 1453) meM likhI gayI hai| saMskRta bhASA meM likhita isa pANDulipi meM gujarAta zailI ke 10 laghucitra bhI hai| isameM zAntinAtha ke jIvana kI vividha ghaTanAoM ke sAtha hI zAntinAtha kA pUrvabhava meM mahArAja megharatha ke rUpa meM bhI vistAra se varNana milatA hai| varSa 2013 meM isa pANDulipi ko yunesko ne vaizvika sampatti bhI ghoSita kiyA hai| upuryakta granthoM meM sAmAnyatayA zAntinAtha ke paMcakalyANakoM (cyavana, janma, dIkSA, kaivalya prApti evaM nirvANa) kA ullekha huA hai| triSaSTizalAkApuruSacarita (tri0 za0 pu0ca0) (paMcama parva, paMcama sarga) meM zAntinAtha kI mAtA dvArA 14 zubha svapna dekhane (zloka 25-41), mRga lAMchana yukta zizu zAnti ke janma aura cAturdika zAnti kI vyApti (zloka 50-51), indra dvArA zizu ke janma-abhiSeka (zloka 72-84) tathA zAntinAtha ke vivAha evaM siMhAsanArUr3ha hone (zloka 110-113), yuddha-vijaya dvArA cakravartI banane (zloka 173-266), tIrtha sthApanA evaM samaya para rAjya chor3akara prasthAna evaM dIkSA grahaNa karane (zloka 272-290), kaivalya-jJAna kI prApti (zloka 291-293) aura usake pazcAt indra dvArA prathama dezanA ke nimitta zAntinAtha ke samavasaraNa kI racanA (zloka 294-305) se sambandhita kathA kA vistRta ullekha hai| zAntinAtha ke jIvana se sambandhita dRzyoM kA utkIrNana hameM kumbhAriyA (zAntinAtha evaM mahAvIra mandira) tathA mAuNTa AbU (vimala vasahI) ke jaina mandiroM para prApta hotA hai| ina dRzyoM meM kahIM bhI mRgalAMchana nahIM pradarzita hai| dRzyoM ke pahacAna kI anupasthiti meM zAntinAtha ke pUrvabhava se sambandhita mahArAja megharatha kI kathA kA vizeSa mahattva hai kyoMki do udAharaNoM (zAntinAtha evaM vimala vasahI mandira) meM zAntinAtha ke jIvana-dRzyoM kI pahacAna kA mUla AdhAra yahI kathA hai| mahArAja megharatha kI kathA kA vizad varNana triza0 pu0ca0 (paMcama parva, caturtha sarga, zloka 253-322) meM huA hai| kathA ke anusAra dasaveM pUrva bhava meM zAntinAtha megharatha cakravartI samrATa the, jo ahiMsA dharma ke parama anuyAyI the| isa para surUpa nAma ke devatA ne isakI satyatA

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4 : zramaNa, varSa 64, aMka 4 / akTUbara-disambara 2013 jAnane ke lie megharatha kI parIkSA lene kA nizcaya kiyA / pRthvI para Ate samaya surUpa ne eka bAja aura kapota ko lar3ate dekhA / parIkSA lene kA nizcaya kiyaa| parIkSA lene ke uddezya se surUpa deva kapota ke zarIra meM praviSTa ho gye| kapota prANarakSA ke lie ArtanAda karatA huA sabhA meM baiThe mahArAja megharatha kI goda meM A girA, jo usa samaya jina prarUpita dharma kI vyAkhyA kara rahe the| megharatha ne kapota kI prANarakSA kA vacana de diyaa| kucha dera bAda bAja bhI vahA~ pahu~cA aura usane megharatha se kahA ki vaha bhUkha vyAkula hai, isalie usake AhAra ( kapota) ko ve lauTA deN| isa para megharatha ne kahA " Azrita kA parityAga karanA kSatriya dharma (rAja dharma) nahIM hai", isake bAda megharatha ne bAja se kapota ke sthAna para dUdha yA kucha aura grahaNa karane ko khaa| sAtha hI yaha bhI kahA "jIva-hatyA se virata hokara ahiMsA nIti kA pAlana karo, jisase janma-janmAntaroM kA sukha prApta ho sakeM4 ( yaha kathana jaina paramparA kI mUla avadhAraNA ahiMsA kI prabhAvanA ko vyakta karatA hai / ) isa para bAja ne kahA "maiM jIvoM kA hI mA~sa khAne kA abhyasta huuN| " / " taba medharatha ne kahA "isa kapota ke mAMsa ke barAbara apane zarIra kA mAMsa tujhe dU~gA, jise khAkara tumhArI kSudhA - zAnta ho sakeM / megharatha ne tatkSaNa eka tulA maMgavAyA aura ve apane zarIra se mA~sa kATa-kATa kara tulA ke eka palar3e para rakhane lage ( dUsare palar3e para kapota), parantu kapota ke bhItara sthita devatA ne dhIredhIre apanA bhAra bar3hAnA prArambha kara diyaa| anta meM megharatha svayaM tulA para baiTha gye| isa prakAra megharatha ko kisI bhI prakAra dharma se cyuta hote na dekhakara surUpa deva ne antatogatvA apane ko prakaTa kiyA aura kahA "jisa prakAra graha svasthAna se cyuta nahIM hotA, usI prakAra Apa 'mAnavatA' se cyuta nahIM ho skte|"" jIvana ke anta samaya meM eka dina uparokta ghaTanA kA smaraNa ho Ane para megharatha ne mahAzAnti ke bIja rUpa saMsAra - virakti ko prApta kiyA / " isa prakAra kI kathA hameM bhAratIya paramparA ke anya dharmoM yathA- vaidikapaurANika evaM bauddha dharma meM bhI prApta hotI hai| vaidika paurANika 7

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tIrthaMkara zAntinAtha kA jIvana carita - sAhitya, kalA evaM paramparA meM aisI hI kathA rAmAyaNa evaM mahAbhArata tathA bauddha paramparA meM zivi jAtaka' meM kucha antara bheda ke sAtha varNita hai| yahA~ hama tulanAtmaka adhyayana kI dRSTi se kevala mahAbhArata kI kathA kA hI ullekha kara rahe haiN| :5 mahAbhArata kI kathAdeg (vana parva, tIrthayAtrA parva, adhyAya 131, zloka 1-31) ke anusAra candravaMzIya cakravartI samrATa mahArAja zivi ke dharmAcaraNa kI parIkSA lene hetu indra bAja aura agni kapota ke rUpa meM prakaTa hue| bAja se apanI prANarakSA kI yAcanA karatA huA kapota mahArAja zivi kI goda meM jA chipA / tri0za0pu0ca0 varNita megharatha kI kathA meM bhI kapota ke rAjA kI goda meM zaraNa lene kA ullekha huA hai| bAja ne kapota para apanA adhikAra mAnate hue rAjA se kapota ko chor3ane kA Agraha kiyA, parantu zivi ne kapota kI prANarakSA kA vacana diyA thaa| isalie unhoMne kahA "abhaya cAhane vAle ko Azraya denA unakA parama dharma hai" 11 sAtha hI zaraNAgata kI rakSA kA mahattva batAte hue yaha bhI kahA ki "zaraNAgata hue ko tyAganA brAhmaNa aura gau hatyA ke samAna hai 12 mahattvapUrNa hai| jaina kathA se antarabheda kI dRSTi se yahA~ bAja kI kSudhApUrti hetu rAjA dvArA zUkara, mRga athavA bhaiMse ke mAMsa dene kA prastAva bhI dhyAtavya hai|13 anta meM bAja dvArA kapota ke badale anya kucha bhI na svIkAra kiyA jAnA aura usake sthAna para rAjA zivi ke svayaM ke mAMsa kA kapota ke vajana ke barAbara tulA dvArA arpaNa karanA14, jaina kathA se sAmya rakhatA hai| yahA~ yaha bhI ullekhanIya hai ki prastuta kathA meM bAja svayaM hI mahArAja zivi kA mAMsa mAMgatA hai 15 jabaki jaina kathA meM megharatha svayaM hI apane mAMsa ke arpaNa kA prastAva karate haiM / 16 mahAbhArata kI isa kathA meM zivi dvArA yaha kahA jAnA ki tuma merA mAMsa mAMga rahe ho, ise maiM apane Upara tumhArI kRpA mAnatA hU~ 7, kaI dRSTiyoM se mahattvapUrNa hai| zeSa kathA kamobeza yathAvata hai / anta meM indra aura agni deva apane vAstavika rUpa ko prakaTa kara zivi ke kIrti evaM yaza kA AzIrvAda pradAna karate haiN| "

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6 : zramaNa, varSa 64, aMka 4 / akTUbara-disambara 2013 yahA~ yaha bhI ullekhanIya hai ki mahAbhArata kI mahArAja zivi kI kathA, jaina granthoM (hemacandra kRta tri0 za0pu0ca0, bhAvacandra kRta zrI zAntinAtha caritra evaM ajitaprabha kRta zrI zAntinAtha carita) meM varNita zAntinAtha ke pUrvabhava se sambandhita megharatha kI kathA se pUrvavartI hai| vastutaH isa prakaraNa kI kathA rAja dharma, mAnava dharma aura ahiMsA ke vyApaka pariprekSya meM bhAratIya Adarza mUlyoM kI nirantaratA aura sarva svIkRti kI sUcaka hai| zAntinAtha ke jIvana-dRzyoM ke zilpAMkana kA vistRta ullekha muni jayanta vijaya evaM guruvara pro0 mAruti nandana tivArI ne pustakoM meM kiyA hai / 18 maine isa sAmagrI kA kucha viziSTa dRzyAMkanoM evaM tulanAtmaka adhyayana kI dRSTi se hI upayoga kiyA hai| zAntinAtha ke jIvana-dRzyoM kA aMkana mukhyatayA kumbhAriyA sthita zAntinAtha evaM mahAvIra mandiroM tathA dilavAr3A sthita vimala vasahI ke jaina mandira ke bhramikA vitAnoM para huA hai| tInoM hI udAharaNa zvetAmbara paramparA se sambandhita haiM aura unakA aMkana zvetAmbara grantha tri0 za0pu0ca0 meM varNita kathA ke anurUpa huA hai| ullekhanIya hai ki zAntinAtha ke jIvana se sambandhita megharatha ke kathAnaka aura kathAtmaka aMkana na to digambara kalA-kendroM aura na hI digambara paramparA ke zAstroM meM prApta hote haiN| kumbhAriyA (banAsakAThA, gujarAta) ke zAntinAtha mandira (11vIM zatI I0) ke zAntinAtha se sambandhita jIvana-dRzyoM ke sampUrNa Patatatatatatatal

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tIrthaMkara zAntinAtha kA jIvana carita-sAhitya, kalA evaM ... :7 kathAMkana ko tIna AyatoM meM vibhakta kiyA gayA hai| prathama Ayata meM eka U~ce Asana para virAjamAna mahArAja megharatha ko sainikoM evaM saMgItajJoM se AvRtta dikhAyA gayA hai| sammukha hI eka tulA kA aMkana hai, jisake eka palar3e para kapota aura dUsare palar3e para svayaM megharatha kI AkRti hai| pUrva kI ora megharatha kI kAyotsarga meM tapasyArata AkRti AmUrtita hai, jo unake kapota evaM bAja kI kathA kA smaraNa hone ke pazcAt saMsAra se virakta ho tapasyA meM unmukha hone ke sandarbha kA purAtAttvika pramANa hai| Age zAntinAtha ke mAtA-pitA kI vArtAlApa meM saMlagna AkRtiyAM ukerI haiM, jinake samIpa hI mAtA kI zayana AkRti hai jisakI sammukha tri0 za.pu0 ca0 meM varNita 14 zubha svapnoM kA aMkana huA hai, jo tIrthaMkara ke garbha meM Ane kA sUcaka hai|29 dUsare Ayata meM mAtA ke sAtha zizu (zAntinAtha) kA aMkana aura isI ke dakSiNa kI ora indra kI goda meM zizu kA aMkana vastutaH janma-abhiSeka kA dRzyAMkana hai| tIsare Ayata meM cakravartI pada ke cihna yathA-navanidhi (navaghaTa ke mAdhyama se), khaDga, cakra, chatra ityAdi aMkita hai, jisake samIpa cakravartI rUpa meM zAntinAtha U~ce Asana para virAjamAna haiN| dAhinI ora zAntinAtha kA samavasaraNa aura usake Upara zAntinAtha kI baiThI AkRti kA aMkana hai, jisake mAdhyama se kaivalya-prApti ke bAda prathamopadeza kA dRzyAMkana huA hai| isI prakAra kA dRzyAMkana kumbhAriyA ke hI mahAvIra mandira (11vIM zatI I0) kI pazcimI bhramikA ke pAMcaveM vitAna para utrkINa hai| yahA~

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8 : zramaNa, varSa 64, aMka 4 / akTUbara-disambara 2013 para bhI sampUrNa dRzyAvalI tIna AyatoM meM vibhakta hai / zAntinAtha mandira ke udAharaNa se alaga yahA~ kathAMkana kA prArambha zAnti ke mAtA-pitA kI vArtAlApa karatI AkRtiyoM se huA hai, arthAt isa udAharaNa meM megharatha kI kathA kA aMkana nahIM huA hai| zeSa kathAMkana uparokta udAharaNa kI bhAMti cakravartI zAMtinAtha taka yathAvata hai| 20 parantu mahAvIra mandira ke isa dRzyAMkana meM sabhI AkRtiyoM ke nIce unakI pahacAna se sambandhita abhilekha utkIrNa hai| yahA~ cakravartI pada prApta karane se pUrva vibhinna yuddhoM ke lie zAnti ke prasthAna aura dIkSA ke pazcAt keza- luMcana kA zilpAMkana huA hai jabaki zAntinAtha mandira meM aise dRzya nahIM dikhAye gaye haiN| isI prakAra Age zAntinAtha kI kAyotsarga aura dhyAnamudrA meM utkIrNa AkRtiyAM unakI tapasyA aura kaivalya-prApti kA samaveta nirUpaNa karatI haiN| yaha bhI zAntinAtha mandira ke udAharaNa se alaga hai| Age pUrva meM varNita udAharaNa kI bhAMti samavasaraNa kA dRzya aura usake Upara zAntinAtha kI dhyAnastha AkRti utkIrNa hai| vimala-vasahI (mAuNTa AbU, dilavAr3A, rAjasthAna, 12vIM zatI I0) kI devakulikA saMkhyA 12 ki vitAna para zAntinAtha ke paMcakalyANakoM kA zilpAMkana kumbhAriyA ke zAMtinAtha mandira ke samAna hI hai| 21 yahA~ bhI kathA kA prArambha megharatha ke svayaM ke zarIra ke mAMsa ke dAna se hotA hai, jisameM tulA para eka ora chadma rUpa meM Abu: Vimalavasah, devakulika 12, samatala ceiling (A) showing life scenes of Santinatha

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tIrthaMkara zAntinAtha kA jIvana carita-sAhitya, kalA evaM ... :9 kapota rUpI surUpa deva aura dUsarI ora zarIra ke mAMsa ke Tukar3oM se bhAra pUrA na hone para megharatha ko hI zarIra dikhAyA gayA hai| Age dIkSA kalyANaka dRzya meM tri0 za.pu0ca0 ke varNana ke anurUpa zAntinAtha ko sahasrAmravana kI ora zivikA (pAlakI) meM baiThakara prasthAna karate dikhAyA gayA hai|22 isI krama meM Age keza-luMcana ke dRzya meM indra ke dvArA kezoM ko saMcita karane kA dRzyAMkana ullekhanIya hai| sAtha hI zAntinAtha kI do kAyotsarga martiyoM ke madhya samavasaraNa kA aMkana haA hai23 jo eka sAtha zAntinAtha kI tapasyA, kaivalya-prApti aura prathama dezanA kA saMyukta zilpAMkana hai| isa prakAra tInoM hI dharmoM (vaidika-paurANika, bauddha evaM jaina) meM varNitakathA ke adhyayana se jJAta hotA hai ki dharma kA mUla bhAva 'zaraNAgata kI rakSA', 'karuNA' evaM 'ahiMsA' jaina paramparA ke vizeSa saMdarbha meM hai| sAtha hI rAjA yA zAsaka ke lie dharma kA pAlana anivArya batalAyA gayA hai| tInoM hI paramparAoM meM aise kArya ke pazcAt hI devasthAna pAne kA adhikArI mAnA gayA hai| jaina paramparA meM zAntinAtha ke jIvanavRtta kA kathAtmaka sAhityika ullekha aura unake zilpAMkana ke adhyayana se spaSTa hai ki pUrvabhava meM cakravartI hote hue bhI zaraNagata kI rakSA, ahiMsA aura tyAga ke mArga para calate hue sabhI jIvoM ke sAtha maitrI-bhAva aura saMyama ke kAraNa hI unheM agale bhava meM tIrthakara (zAntinAtha) pada prApta huaa| tIrthaMkara pada prApta karane ke pazcAt bhI zAntinAtha ne samavasaraNa meM apanI prathama dezanA meM jagat ke kalyANa ke nimitta ahiMsA, aparigraha aura indriya-nigraha ke siddhAnta para hI bala diyaa|24 samavasaraNa meM paraspara vairabhAva vAle pazu-pakSiyoM kA sAtha-sAtha upasthita honA bhI tIrthaMkara ke upadezoM-ahiMsA bhAva kI hI phalazruti hai| zAstroM evaM dRzyAMkanoM ke avagAhana ke pazcAt hama nimnalikhita niSkarSa nikAla sakate haiMmegharatha kI kathA jahA~ eka ora anivArya dharmAcaraNa kA pratIka hai to vahIM dUsarI ora zAntinAtha kIjIvana-dRzyoM ke pahacAna meM sahAyaka bhI

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10 : zramaNa, varSa 64, aMka 4 / akTUbara-disambara 2013 hai (kumbhAriyA ke zAntinAtha aura mAuNTa AbU ke vimala vasahI mandiroM ke dRzyoM meN)| isa adhyayana se yaha bhI siddha ho jAtA hai ki mUlataH megharatha rAjA zivi athavA zivi jAtaka meM ullikhita kathA kA abhipreta svara eka hI aura vaha hai zaraNAgata kI rakSA evaM karuNA bhaav| isake lie sarvasva samarpaNa, yahA~ taka ki svayaM ke zarIra kA samarpaNa bhI abhISTa hai| vastutaH isa kathA ko kisI dharma, devatA yA vyakti vizeSa se alaga zreSTha mAnava dharma kA pratIka mAnanA chie| isIlie yaha kathA samAna rUpa se sabhI paramparAoM meM svIkRta huii| bhagavatagItA meM bhI kahA gayA hai, "mahApuruSa jo AcaraNa karate haiM, sAdhAraNa manuSya usI kA anusaraNa karate haiN| vaha puruSa apane vilakSaNa kAryoM se jo Adarza sthApita karatA hai, sampUrNa vizva usakA anusaraNa karatA hai|' 1125 jaina prasaMga kI kathA bhI bhAratIya saMskRti ke mUlasvara ko hI vyakta karatI hai / sarve bhavantu sukhinaH sarve santu nirAmayAH / sarve bhadrANi pazyantu mA kazcidduHkhabhAgbhavet // kuSANakAlIna jaina AyAgapaToM para bhI "sarvajana hitAya, sarvajana sukhAya' 26 kA ullekha yahI bhAva prakaTa karatA hai / sandarbha sUcI : 1. triSaSTizalAkApuruSacarita (tri0 za0pu0ca), hemacandrasUri, anu0 gaNeza lalavAnI, bhAga 4, jayapura 1992, pR0 92-125 2. ema0 ena0 pI0 tivArI, jaina pratimA vijJAna, vArANasI, 1981, pR0 111 3. vahI 4. tri0za0pu0ca0, pU0 ni0, zloka 253-267 5. vahI, zloka 273 6. vahI, zloka 274 1

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tIrthaMkara zAntinAtha kA jIvana carita-sAhitya, kalA evaM ..: 11 7. triza0pu0ca0, zloka 282-83 7. vahI, zloka 314-15 9. kovela, jAtaka sTorI, khaNDa-cAra, pR0 250-56, sa0 249 10.mahAbhArata (dvitIya khaNDa), (anu0) rAmanArAyaNa datta zAstrI, gorakhapura, samvat 2051, pR0 1311 se 1313 11. evamabhyAgatasyeha kpotsyaabhyaarthinH| apradAne paraM dharma kathaM zyena na pshysi|| vahI, zloka 4 / 12. zaraNAgataM ca tyajate tulyaM teSAM hi pAtakam / / vahI, zloka 6 13. vahI, zloka 17 14. vahI, zloka 24 se 28 15. yadA samaM kapotena tava mAMsaM nRpottm| tadA deyaM tu tanmadhyAM sA me tussttirbhvissyti|| vahI, zloka 24 16. triza0pu0ca0, pU0 ni0, zloka 274 17. anugrahamimaM manye zyena yanmAbhiyAcase tasmAt te'dya pradAsyAmi svamAMsaM tulayA ghRtam / / mahAbhArata, pU0 ni0, zloka 25 18. muni jayantavijaya - holI AbU, anu0 yU0 pI0 zAha, bhAvanagara, 1954, pR0 70-71, ema0 ena0 pI0 tivArI, pU0 ni0 / 19. triza0pu0ca0, pU0 ni0, paMcama sarga, zloka 25 se 41 20. ema0 ena0 pI0 tivArI0, pU0 ni0, pR0 111-112 . 21. vahI, pR0 112 22. tri0zapu0ca0, pU0ni0, paMcama sarga, zloka- 278-279 23. muni jayantavijaya, pU0 ni0, harihara siMha, jaina Tempalsa ina vesTarna iNDiyA, vArANasI, 1982 pR0 64 yU0 pI0 zAha- jaina rUpa maNDana, naI dillI, 1987, pR0 156, ema0 ena0pI0 tivArI evaM esa0 esa0 sinhA- jaina ArTa eNDa aistheTiksa, dillI, 2011, pR0 69-70 24. tri0 za0 pu0 ca0, pU0 ni0, paMcama sarga, zloka 320-330 25. yadyadAcarita zreSThastattadevetaro jnH| sa yatpramANaM kurUte lokstdnuvrtte|| bhagavatagItA, 3.21 26. ema0ena0pI0 tivArI evaM esa0 esa0 sinhA -jaina ArTa aila poTenTa sozra oNpha iNDiyana hisTrI kalcara eNDa ArTa (vitha spezala ripharensa TU di kuSANa imaijeja phraoNma mathurA), svasti (pro0 hampA nAgarajaiyyA abhinandana grantha), (sampA0) nalinI balabIra, baMgalora, 2010, pR0 43 ****

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bhASA-cintana kI paramparA meM jaina darzana kI bhUmikA arcanA rAnI dUbe jaina paramparA meM bhASA-darzana viSayaka siddhAntoM ke bIja bhagavatIsUtra aura prajJApanAsUtra jaise prAcIna Agama granthoM meM prApta hote haiN| mahAvIra ke kAla meM mahAvIra aura jAmAli ke madhya matabheda bhASA-vizleSaNa ko hI lekara thaa| isa lekha meM jaina darzana ke vikAsa ke caraNoM ke anusAra kRtiyoM aura dArzanikoM kA vargIkaraNa unameM nihita bhASA-darzana sambandhI tathyoM kA aitihAsika krama meM vivecana prastuta kiyA gayA hai| - sampAdaka bhASA tattva tathA bhASA-darzana kI paramparA bhAratIya cintana meM prAcIna kAla se hI calI A rahI hai| 'devIM vAcamajanayandevA turIyAM vAcaM manuSyA vadanti' Adi zruti vAkyoM se spaSTa hai ki bhASA viSayaka manana evaM cintana AdikAla se hI prArambha ho rahA thaa| bhASA tathA usake arthavizleSaNa kA Arambha vaidika maMtroM evaM zrutiyoM ke rakSArtha brAhmaNa granthoM meM hameM dRSTigata hotA hai| yahI paramparA uttarottara unnati karatI huI pANini, pataMjali ke granthoM meM vikasita huii| bhartRhari kA 'vAkyapadIya' isI paramparA kA adhikArI grantha hai| bhAratIya darzana kA mImAMsA sampradAya bhI prAcIna kAla se hI bhASA aura zabda sambandhI vibhinna praznoM ke samAdhAna hetu pratyanazIla thaa| na kevala mImAMsakoM aura vaiyAkaraNoM ne bhASAsambandhI vibhinna samasyAoM para praur3ha grantha kI racanA kI apitu jaina evaM bauddha vicAraka bhI bhASA-darzana sambandhI aneka samasyAoM ko apanI paramparA ke pariprekSya meM sulajhAne meM lage the| bauddhoM kA 'apohavAda' kA siddhAnta isa dizA. meM gambhIra prayatna mAnA jAtA hai| bhASA-darzana sambandhI cintana kI paramparA jaina-darzana meM prAcIna kAla se hI calI A rahI hai| prAcIna jainAgama 'prajJApanAsUtra' meM bhASA kI utpatti

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bhASA-cintana kI paramparA meM jaina darzana kI bhUmikA : 13 kaise hotI hai? usakI vyApakatA kyA hai? bhASAyI kathanoM kA satyatA se kyA sambandha hai? isakI vistAra se carcA dArzanikoM ne zabda ke svarUpa, zabda kI nityatA kA prazna, zabdArtha-sambandha, zabda kI vAcyatA kA prazna, apohavAda, sphoTavAda, abhihitAnvayavAda, anvitAbhidhAnavAda Adi bhASA-darzana sambandhI viSayoM para gambhIratApUrvaka vicAra kiyA hai| bhASA-darzana ke kSetra meM jaina dArzanikoM kI bhUmikA ko samajhane ke lie jaina darzana kI vikAsa-yAtrA ke pariprekSya meM hI use samajhanA adhika ucita hogaa| Aja taka upalabdha samasta jaina dArzanika sAhitya ko dRSTi meM rakhate hue padmabhUSaNa paM0 dalasukha mAlavaNiyA ne jaina darzana zAstra ke vikAsa krama ko cAra yugoM meM vibhAjita kiyA hai." 1. Agama yuga - bhagavAna mahAvIra ke nirvANa se lekara lagabhaga eka hajAra varSa kA arthAt vikrama kI pA~cavIM zatAbdI taka 2. anekAnta sthApanA yuga -(vikrama kI pA~cavIM se AThavIM zatAbdI taka) 3. pramANazAstra vyavasthA yuga -(vikrama kI AThavIM se satrahavIM taka) 4. navya-nyAya yuga -(vikrama satrahavIM se Adhunika samaya-paryanta) dhyAtavya hai ki yugoM kA kucha isI prakAra kA vibhAjana paM0 sukhalAla jI ne kiyA hai evaM paM0 mahendra kumAra jaina ne bhI usI ko svIkAra kiyA hai| Agama yuga : bhagavAna mahAvIra ne jo vyAkhyAtmaka upadeza die the, unhIM upadezoM ko unake pradhAna ziSyoM ne saMgrahIta kiyA, ve hI Agama khlaae| vartamAna AgamoM ko mahAvIra praNIta kahane kA tAtparya yahI hai ki inakA prarUpaNa bhagavAna mahAvIra ne kiyA tathA grantha rUpa meM nibandhana unake pradhAna ziSyoM arthAt gaNadharoM ne kiyaa|

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14 : zramaNa, varSa 64, aMka 4 / akTUbara-disambara 2013 Agama yuga ke dArzanika sAhitya ke sambandha meM paM0 dalasukha mAlavaNiyA jI ne apanI pustaka 'Agama yuga kA jainadarzana meM vistRta rUpa se carcA kI hai| isake atirikta paM0 mahendra kumAra jaina dvArA likhita 'jaina-darzana' tathA DaoN0 mohana lAla mehatA dvArA likhita 'jaina dharma-darzana' meM bhI isa yuga ke dArzanika sAhitya kA vistRta vivecana upalabdha hai| ataH usakI punarAvRtti yahA~ apekSita nahIM hai| hamArA uddezya jaina dArzanika sAhitya meM bhASA - darzana sambandhI sAmagrI ko aMkita karanA hai / Agama yuga ke dArzanika sAhitya meM mukhya rUpa se tattvamImAMsA va AcAra mImAMsA kI hI carcA hai| jahA~ taka bhASA darzana viSayaka sAmagrI kA prazna hai to bhASA - darzana viSayaka siddhAntoM ke bIja hameM Agama granthoM se hI dikhane lagate haiM jo ki kramazaH Age ke yugoM meM vikasita hote haiN| prAcIna jainAgama 'bhagavatI sUtra' ke prathama zataka ke prathama uddezaka meM bhASA-vizleSaNa sambandhI vivaraNa evaM sandarbha prApta hotA hai| mahAvIra ke kAla meM hI prathama saMghabheda bhASA - vizleSaNa ko lekara hI huA thaa| bhagavAna mahAvIra aura unake bhAgineya jamAlI ke madhya jo vivAda calA usakA AdhAra bhASA - vizleSaNa hI thaa| 'AcArAMga sUtra" ke dvitIya zrutaskandha ke caturtha adhyayana 'bhASA - viveka' meM sAdhu-varga ko vacana-zuddhi ke upAya batAe gae haiN| isa prakAra bhASA ke naitika darzana kI carcA yahA~ upalabdha hotI hai| 'sthAnAMga sUtra'5 tathA 'samavAyAMga sUtra' meM jJAna, pramANa, naya, nikSepa jaise viSayoM ke bIja dikhalAI par3ate haiM, jisakA parivarddhana Age ke anekAnta sthApana va pramANa vyavasthA yuga meM hotA hai| ' anuyogadvAra sUtra' 6 meM zAbda- bodha prakriyA ke antargata nikSepa aura naya kA nirUpaNa prApta hotA hai| 'nandIsUtra'" jaina dRSTi se jJAna carcA karane vAlI uttama kRti hai| 'prajJApanAsUtra'' " ke ekAdaza 'bhASA padam' meM bhASA kI utpatti' usakI 'vyApakatA', bhASAyI kathanoM kI satyatA -asatyatA ke prazna para vistAra se carcA upalabdha hotI hai| "

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bhASA-cintana kI paramparA meM jaina darzana kI bhUmikA : 15 'dazavaikAlika sUtra' ke saptama adhyayana 'vAkyazuddhi' meM bhASA ke naitika darzana para vistAra se prakAza DAlA gayA hai| digambara Agama granthoM meM SaTkhaMDAgama, mahAbandha, kaSAyaprAbhRta aura kundakundAcArya ke 'paMcAstikAya', 'pravacanasAra', 'samayasAra' Adi pramukha haiN| SaTkhaMDAgama meM cha: khaNDa haiM tathA Agamika evaM saiddhAntika grantha hone ke kAraNa ise Agama siddhAnta, khaNDasiddhAnta Adi nAma die jAte haiN| kundakunda ke 'paMcAstikAya'10 meM saptabhaMgI, naya, padArtha, Adi viSayoM para saphala lekhanI calI hai| kundakunda kA samaya vikrama kI prathama zatAbdI anumAnita kiyA jAtA hai| AgamAntargata vibhinna viSayoM ko sAra rUpa meM prastuta karane vAlA sUtrAtmaka zailI kA grantha 'tattvArthasUtra' bhI isI yuga kA haiN| AcArya umAsvAti isake racayitA hai| 'tattvArthasUtra' meM jaina tattva-jJAna, AcAra, bhUgola, khagola Adi samasta mahattvapUrNa viSayoM kA pratipAdana hai|11 isa grantha kI bhASA saMskRta hai| zvetAmbara vidvAn aisA mAnate haiM ki vAcaka umAsvAti ne svayaM isa para bhASya bhI likhaa| 'tattvArthasUtra' kA racanA kAla vikrama kI cauthI-pAMcavIM zatAbdI mAnA jAtA hai| AcArya pUjyapAda ne chaThI zatAbdI meM 'tattvArthasUtra' para 'sarvArthasiddhi'12 nAmaka eka svatantra TIkA likhii| isa prakAra 'Agama yuga' ke dArzanika sAhitya ke parizIlana se spaSTa hotA hai ki isa yuga ke sAhitya meM mukhyata: tattva mImAMsA yA AcAra mImAMsA ko hI mahattva diyA gyaa| Agamayuga ke granthoM meM yadyapi anekAnta, naya, pramANa Adi jJAnamImAMsA ke tattvoM ke bIja yatra-tatra bikhare haiM parantu usakA bhalI-bhA~ti pallavana anekAnta sthApanA yuga se hI prArambha hotA hai| jahA~ taka bhASA-darzana sambandhI siddhAntoM kA prazna hai, bhASA-darzana sambandhI siddhAntoM kA bhI saMketa Agama yuga ke dArzanika sAhitya se hI milanA prArambha ho jAtA hai tathA usakA uttarottara vikAsa Age ke yugoM meM dekhA jA sakatA hai|

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16 : zramaNa, varSa 64, aMka 4 / akTUbara-disambara 2013 anekAnta-sthApana yuga : vikrama kI pAMcavIM-chaThI zatAbdI meM nAgArjuna, vasubandhu, diGnAga Adi bauddha AcAryoM ne dArzanika vAda-vivAdoM ke mAdhyama se dArzanikoM ke bIca eka tarka saMgharSa ko janma diyaa| bauddha vidvAnoM ne yuktipUrvaka bauddha siddhAnta kSaNikatAvAda kI sthApanA kii| isI kAla meM jaina vidvAn siddhasena aura samantabhadra kA udaya huaa| AcArya siddhasena ne 'sanmatitarka' tathA samantabhadra ne 'AptamImAMsA' kI racanA kara 'anekAntavAda' kI sthApanA kii|13 anekAnta sthApanA meM 'mallavAdi' ke 'dvAdazAranayacakra' kI bhI mahatvapUrNa bhUmikA rahI hai| Aja taka ke dArzanika granthoM meM yaha adbhuta grantha hai| isameM aneka dArzanika matavAdoM kI samIkSA kara anekAnta kI sthApanA kI gaI hai|14 anekAnta sthApana yuga kI vizeSatA yaha rahI hai ki isa yuga meM dArzanika matavAdoM kI samIkSA meM 'anekAnta' ko hI mAdhyama banAyA gyaa| isa yuga ke sabhI darzanAcAryoM ne anekAnta kI avadhAraNA ke sthirIkaraNa ke bharasaka prayAsa kie| isa yuga ke antima dArzanika AcArya 'haribhadra' mAne jA sakate haiN| unhoMne 'anekAntajayapatAkA', 'anekAntavAdapraveza' jaise mahattvapUrNa granthoM kI racanA anekAnta sthApana hetu kii| bhASA-darzana kI dRSTi se isa yuga kI jJAnamImAMsIya avadhAraNA ke antargata 'naya' kI avadhAraNA ko liyA jA sakatA hai| jaina abhimata 'naya' vicAra bhASAyI abhivyakti kA vizeSa prArUpa hai| vAcyArtha nirdhAraNa hetu 'naya' kA siddhAnta jaina darzana kI apanI vizeSatA hai| pramANa vyavasthA yuga jaisA ki nAma se spaSTa hai jaina darzana kI vikAsa yAtrA ke isa yuga meM pramANazAstra kI sthApanA huii| isa yuga meM bauddha dArzanikoM ne nyAya, mImAMsA Adi dArzanika sampradAyoM kI pramANa sambandhI mAnyatA kA khaNDana karake svatantra bauddha pramANa zAstra kI vyavasthA kii| punaH

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bhASA-cintana kI paramparA meM jaina darzana kI bhUmikA : 17 mImAMsAka 'kumArilabhaTTa' tathA naiyAyika 'udyotakara' ne bhI bauddha darzana ke khaNDana meM apane granthoM kI racanA kii| isa yuga kI mukhya vizeSatA thI, svapakSa kA maNDana tathA parapakSa kA khnnddn| jaina dArzanika bhI isa khaNDana-maNDana ke pariveza se achUte na raha sake tathA 'bhaTTa akalaMka deva' ne jainanyAya ke vidvattApUrNa granthoM ke dvArA jaina pramANazAstra kI pratiSThA kii| yaha yuga AThavIM zatAbdI se lekara lagabhaga 15vIM zatAbdI taka kA hai| 'haribhadrasUri' ne isI yuga meM jaina darzana ke pakSa ko sabala banAne ke lie 'zAstravArtAsamuccaya' tathA 'SaDdarzanasamuccaya' jaise apratima granthoM kA praNayana kiyaa|5 pramANavyavasthA yuga meM mukhya rUpa se pramANoM kI suvyavasthita vyavasthA huii| isake pUrva Agama yuga va anekAnta sthApana yuga meM paMca jJAnoM kI carcA AI thI tathA siddhasena ke 'nyAyAvatAra' meM pramANoM kI carcA kA prArambhika stara hI dRSTigata hotA hai| jaina bhASA-darzana viSayaka sAmagrI kI khoja karane para isa yuga meM 'zabdapramANa' kI carcA meM bhASAdarzana sambandhI sAmagrI pracura rUpa meM upalabdha hotI hai| ata: bhASA-darzana kI dRSTi se bhI pramANa vyavasthA yuga kA dArzanika sAhitya vizeSa upayogI siddha hotA hai| jaina bhASA-darzana ke siddhAntoM ke Akalana ke lie isa yuga ke dArzanika sAhitya kA parIkSaNa Avazyaka ho jAtA hai| bhASAdarzana sambandhI siddhAntoM kA vizeSa UhApoha pUrvaka niSpAdana isa yuga ke sAhitya kI upalabdhi kahI jA sakatI hai| navya-nyAya-yuga vikrama kI teharavIM zatAbdI meM udita 'gaMgeza upAdhyAya' navyanyAya zailI ke janmadAtA kahe jAte haiN| inakI zailI se prabhAvita hokara tatkAlIna dArzanikoM ne apane-apane sampradAya kA vikAsa isI zailI meM kiyaa| yadyapi anya sabhI dArzanika sampradAya navya-nyAya kI zailI ko apanAkara navIna rUpa meM apane dArzanika vicAroM kI sthApanA kara cuke the| parantu jaina paramparA meM satrahavIM zatAbdI taka navyanyAya zailI meM kisI grantha kI

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18 : zramaNa, varSa 64, aMka 4 / akTUbara-disambara 2013 racanA nahIM huii| satrahavIM zatAbdI ke aMta meM 'upAdhyAya yazovijaya' jI ne isa navIna zailI ko apanAkara jaina darzana ke granthoM ko navIna rUpa meM prastuta kiyaa| 'yazovijaya jI' se pUrva kisI bhI jaina dArzanika ne navya-nyAya zailI meM kisI prakAra ke grantha kI racanA nahIM kI hai| 'yazovijaya' jI ne 'jainatarkabhASA' va 'jJAnabindu' kI racanA navIna zailI meM kI hai| digambara paramparA meM vimaladAsa ne bhI 'saptabhaMgItaraMgiNI' kI racanA bhI isI zailI meM kI / jaina bhASA-darzana sambandhI sAmagrI ke rUpa meM 'yazovijaya jI' dvArA likhita 'bhASArahasya prakaraNa' isI yuga kI kRti hai|16 isa prakAra samasta jaina dArzanika sAhitya kA parizIlana karane se yaha spaSTa ho jAtA hai ki bhASA-darzana ke kSetra meM jaina cintaka Agama yuga se hI prayatnazIla rahe haiN| Agama yuga ke sAhitya kA pramukha viSaya tattvamImAMsA hI rahA hai parantu tattvamImAMsIya praznoM meM bhASA-vizleSaNa jaise viSayoM kA gambhIra cintana 'bhagavatI sUtra' meM hI prApta ho jAtA hai| puna: dArzanika vikAsa ke sAtha-sAtha IsA kI prathama zatAbdI se jJAnamImAMsA ke antargata bhASA-darzana sambandhI cintana prApta hotA hai| jahA~ taka jaina dArzanikoM ke bhASA cintana kA prazna hai unhoMne zabda kI nityatA evaM zabdArtha sambandha Adi viSayoM para bhale hI mImAMsakoM evaM vaiyAkaraNoM ke bAda praveza kiyA ho, parantu sattA kI vAcyatA tathA kathana kI satyatA Adi bhASA-darzana sambandhI viSayoM para prAcIna jaigAgamoM meM prakAza DAlA gayA hai| zabda kI vAcyatA sAmarthya kA prazna AcArAMga meM upalabdha hai| sthAnAMga ke 10veM sthAna meM zabda ke prakAra, satya bhASA, asatya bhASA kI carcA hai| bhagavatIsUtra, praznavyAkaraNa sUtra,prajJApanAsUtra' kA bhASA-padam, tathA 'mUlAcAra'18 meM bhASA vivecanAe~ upalabdha hai| ina sabhI AgamoM meM upalabdha sAmagrI ko jaina dArzanikoM ke bhASA-darzana kA pramukha AdhAra

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bhASA-cintana kI paramparA meM jaina darzana kI bhUmikA : 19 mAnA jA sakatA hai| puna: 'nikSepa' kI avadhAraNAe~ bhI jaina AgamoM meM upalabdha haiN| ina avadharaNAoM kA uddezya vaktA ke Azaya ko samajhAnA hai| ye sabhI viSaya bhASA-darzana se sambandhita hai| isI prakAra pUjyapAda, mANikyanandI, prabhAcandra Adi jaina dArzanikoM ne kramaza: 'sarvArthasiddhi', 'parIkSAmukha', 'prameyakamalamArtaNDa' tathA 'nyAyakumudacandra' Adi granthoM meM zabda kA svarUpa, zabdArtha sambandha, zabda ke vAcyatva ke prazna Adi para gambhIratA se vicAra kiyA gayA hai| jaina AgamoM ke sAMketika bhASA-darzana sambandhI viSaya jaina nyAya ke granthoM meM kramaza: vikasita hote ge| isa prakAra bhASA-darzana ke kSetra meM jaina dArzanikoM ke avadAna ko mahattvapUrNa mAnA jA sakatA hai| sandarbha sUcI: 1. paM0 dalasukha mAlavaNiyA, Agama yuga kA jaina-darzana, prAkRta bhAratI akAdamI, jayapura, pR0 281, 1990 2. paM0 mahendra kumAra jaina, jaina darzana,zrI gaNeza varNI digambara jaina saMsthAna, vArANasI, caturtha saMskaraNa, 2006, pR0 11 3. DaoN0 sAgaramala jaina, jaina bhASA-darzana, bhogIlAla leharacanda bhAratIya saMskRti saMsthAna, dillI, 1986 4. 'AcArAMgasUtra', dvitIya zrutaskandha caturtha, adhyayana, sampA. madhukara muni Agama prakAzana samiti, byAvara (rAja.), 1985 5. ThANaM, 10vA~ sthAnaka, vAcanA pramukha AcArya tulasI, sampA. muni nathamala, jaina vizvabhAratI lADanU~ (rAja.), 1976 / 6. aNuogadArAI, sampA. AcArya mahAprajJa, jaina vizvabhAratI,lADanUM rAja.,1996 7. nandIsUtra, prakaraNa 4 evaM 5, sampA. AcArya mahAprajJa, jaina vizvabhAratI, lADanUM (rAja.), 1997 8. prajJApanAsUtra, ekAdaza 'bhASA padama', sampA. madhukara muni, zrI Agama prakAzana samiti, byAvara (rAja.) 1983 9. dasaveAliyaM, saptama adhyayana, saM. vivecaka- muni nathamala, jaina vizvabhAratI lADanU~ (rAja.), 1974 10. paMcAstikAya sAra, kundakunda, vyAkhyA- pro0e0 cakravartI nayanAra, e0ena0 upAdhye,bhAratIyajJAnapITha,naIdillI, 1975

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20 : zramaNa, varSa 64, aMka 4 / akTUbara-disambara 2013 11. tattvArthasUtra, vivecaka sukhalAla saMghavI, pArzvanAtha vidyAzrama zodha saMsthAna, vArANasI, tRtIya saMskaraNa, 1993 12. sarvArthasiddhi, sampA. evaM anu. paM0 phUlacandra zAstrI, bhAratIya jJAnapITha, naI dillI, solahavA~ saMskaraNa, 2010 13. AptamImAMsA, samantabhadra, sampA. pro0 udayacandra jaina, zrI gaNezavarNI digambara jaina saMsthAna, vArANasI, dvitIya saMskaraNa, 2012 14. dvAdazAranayacakram, sampA. muni jambUvijaya, AtmAnanda sabhA,bhAvanagara, 1966 15. SaDdarzanasamuccaya, haribhadrasUri, sampA. DaoN0 mahendra kumAra jaina, bhAratIya jJAnapITha prakAzana, naI dillI, sAtavA~ saMskaraNa, 2009 16. bhASArahasyaprakaraNa yazovijaya, jaina grantha prakAzaka sabhA, rAjanagara (ahamadAbAda), vi0saM0 1997 17. praznavyAkaraNasUtra, hindI vyAkhyA paM0 hemacandra jI, sanmati jJAnapITha,AgarA 18. mUlAcAra (hindI, TIkA AryikAratna jJAnamatI jI), bhAratIya jJAnapITha, naI dillI, 1984, * ** *

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anekAntavAda : udbhava aura vikAsa yogeza kumAra jaina jaina darzana ke mahattvapUrNa siddhAnta anekAntavAda kA bIja "vibhajyavAda" ke rUpa meM sUtrakRtAGga jaise prAcIna aGga Agama meM hI prApta hotA hai| Adhunika vidvAnoM ke anusAra bhagavAn mahAvIra ke upadeza ko citravicitra puMskokila kI pAMkha kI saMjJA denA unake upadeza ko anekaraMgI anekAntavAda mAnanA hai| prastuta lekha meM anekAnta kA artha, AcArya siddhasena, AcArya vIrasena, AcArya mANikyAnandI, AcArya amRtacandra, upAdhyAya yazovijaya, AcArya tulasI Adi dvArA pradatta anekAntavAda ke lakSaNa, anekAntavAda ke bheda-prabheda kA vivecana kiyA gayA hai| -sampAdaka anekAnta jaina darzana kA prANa tattva hai| isa siddhAnta ke udbhava kI aitihAsikatA kA nizcaya karanA saMbhava nahIM hai| jisa prakAra Rgveda meM vizva kI utpatti ke saMdarbha meM kahA gayA hai - "ekaM sat viprA bahudhA vdnti|"1 sat to eka hI hai kintu vidvAn usakA varNana bahuta prakAra se karate haiM arthAt eka hI tattva ke viSaya meM nAnA prakAra ke vacana prayoga dekhe jAte hai, jise hama samanvayazIlatA kahate haiN| isI samanvayazIlatA kA zAstrIyarUpa jainadarzana sammata syAdvAda yA anekAnta hai| vizva-vaicitrya ke kAraNa kI jijJAsA se utpanna aneka matavAdoM kA niveza upaniSadoM meM hai| isa prakAra vibhinna matoM kA eka jAla sA bana gyaa| jisa prakAra eka hI pahAr3a se aneka nadiyA~ bahatI haiM usI prakAra eka hI prazna ke uttara meM aneka matoM kI nadiyA~ bahane lagIM aura jyoM-jyoM ve nadiyA~ Age bar3hIM unakA vistAra bhI huA aura aMta meM ve eka hI samudra meM jAkara mila gii| usI prakAra sabhI matavAdiyoM kA samanvaya mahAsamudrarUpara syAdvAda yA anekAntavAda meM ho gyaa| prAcIna tattva-vyavasthA meM bhagavAn mahAvIra ne kyA nayA arpaNa kiyA, ise jAnane ke lie AgamoM se bar3hakara hamAre pAsa koI sAdhana nahIM hai| paM0 sukhalAla saMghavI ne sanmati

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22 : zramaNa, varSa 64, aMka 4 / akTUbara-disambara 2013 tarka kI prastAvanA meM anekAnta ke aitihAsika vikAsa ke sambandha meM likhA hai- bhagavAn mahAvIra se pahale bhAratIya vAGmaya meM anekAntika dRSTi nahIM thI, aisA to nahIM kahA jA sakatA, parantu prAcIna jaina AgamoM ke pUrvavartI aura samasamayavartI dUsare dArzanika sAhitya ke sAtha tulanA karane para yaha to spaSTa hai ki vyavasthita nirUpaNa bhagavAn mahAvIra ke upadeza rUpa mAne jAne vAle jaina AgamoM meM hI hai| upalabdha jaina aMga granthoM meM anekAnta dRSTi kI tathA usase phalita hone vAle dUsare vAdoM kI carcA to hai parantu vaha bahuta saMkSipta hai| Agama para niyukti, bhASya aura cUrNi jaise sAhitya me yaha carcA kucha lambI to avazya dikhAI par3atI hai, parantu usameM tarkazailI evaM dArzanika vAda-prativAda bahuta hI kama hai| jaina vAGmaya meM saMskRta bhASA kA aura usake dvArA tarkazailI tathA dArzanika khaNDana-maNDana kA praveza hote hI anekAnta kI carcA vistRta rUpa letI hai tathA usameM naI-naI apekSAoM kA samAveza hotA hai aura usake mUla kalevara ke anusAra usameM aneka sapramANa vicAra-paramparAe~ sthAna prApta karake yogya rUpa se vyavasthita ho jAtI haiN| IsA ke bAda hone vAle dArzanikoM ne jaina tattva vicAra ko anekAntavAda ke nAma se pratipAdita kara bhagavAn mahAvIra ko isakA upadezaka btaayaa| 'laghIyastraya' meM AcArya akalaMkadeva ne likhA hai "sarvajJAya nirastabAdhakadhiye syAdvAdine nAma, syAtpratyakSamalakSayan svamatamabhyasyApyanekAntabhAk / tattvaMzakyaparIkSaNaM sakalavinaikAntavAdI tataH, prekSAvAnakalaMka yAti zaraNaM tvAmevavIraM jinam / / 5 / / pramANa aura naya se jIvAdi tattvoM kA samyagjJAna hotA hai, ata: ekAntavAdI bauddha Adi apane mata kA abhyAsa karake, pratyakSa se grAhya aura parIkSA karane ke lie zakya bhI anekAntAtmaka tattva kI ora lakSya nahIM karate, ata: ve sarvajJa nahIM ho skte| isalie vicArazIla nirdoSa parIkSakajana Apa vIra jinendra kI hI zaraNa meM jAte haiN| ata: sarvajJatA

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anekAntavAda : udbhava aura vikAsa : 23 aura doSa evaM AvaraNa se rahita jJAnavAna syAdvAdI Apake lie hamArA namaskAra hai| jaina graMthoM meM kriyAvAda, akriyAvAda, ajJAnavAda tathA vainayikavAda ke aMtargata 363 matoM kA ullekha milatA hai, yathA asidisadaM kiriyANaM akkiriyANaM ca taha culsiidii| satasaTThI aNNANI veNaiyANaM ca battIsA / * 4 kriyAvAdiyoM ke 180, akriyAvAdiyoM ke 84, ajJAnavAdiyoM ke 67 aura vinayavAdiyoM ke 32 isa prakAra saba milAkara 363 bheda mithyAvAdiyoM ke hote haiN| bhagavAn mahAvIrakAlIna dArzanika matoM ko jAnane ke lie Agama hI ekamAtra sAdhana hai| pAli sAhitya (dIrghanikAya) meM mahAtmA buddha ke samakAlIna chaH tIrthaMkaroM kA ullekha AtA hai- pUraNakassapa, makkhaligosAla, ajita kesakambali, pakudhakaccAyana, saMjayavelaTThiputta tathA nigaNThanAtaputta (mhaaviir)| isake atirikta aura bhI choTe-moTe zAstA the, jo apane siddhAntoM ko samAja meM pracalita kara rahe the / brahmajAlasutta ke 62 dArzanika mata isa prasaMga meM ullekhanIya haiN| inheM vahA~ gaMbhIra aura durjeya kahA gayA hai| bhagavAn mahAvIra ko kevalajJAna hone se pahale dasa mahAsvapnoM kA darzana huA thA, unakA ullekha bhagavatIsUtra meM AyA hai|" ina svapnoM meM se tIsare svapna kA phala yaha hai ki bhagavAn mahAvIra vicitra aise sva- para siddhAnta ko batAne vAle dvAdazAMga kA upadeza deNge| paM0 dalasukha mAlavaNiyA ke anusAra puMskokila kI pA~kha ko batAne vAle dvAdazAMga kA upadeza deNge| puMskokila kI pA~kha ko citra - vicitra kahane kA aura AgamoM ko vicitra vizeSaNa dene kA khAsa tAtparya to yahI mAlUma hotA hai ki unakA upadeza anekaraMgI - anekAntavAda mAnA gayA hai| citravicitra vizeSaNa se sUtrakAra ne yahI dhvanita kiyA hai| aisA nizcaya karanA

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24 : zramaNa, varSa 64, aMka 4 / akTUbara-disambara 2013 to kaThina hai, kintu yadi bhagavAn ke darzana kI vizeSatA aura prastuta citra-vicitra vizeSaNa kA kucha mela biThAyA jAe, taba yahI saMbhAvanA kI jA sakatI hai| yaha vizeSaNa sAbhiprAya hai aura isase sUtrakAra ne bhagavAn ke upadeza kI vizeSatA arthAt anekAntavAda ko dhvanita kiyA ho to koI Azcarya kI bAta nahIM hai| sUtrakRtAMgasUtra meM bhikSu kaisI bhASA kA prayoga kareM, isa prazna ke prasaMga meM kahA hai- vibhajyavAda kA prayoga karanA caahie| vibhajyavAda ke saMdarbha meM adhika jAnane ke lie bauddha graMthoM kA adhyayana Avazyaka hai| majjhimanikAya meM zubha mANavaka ke prazna ke uttara meM bhagavAn buddha ne kahA - he mANavaka! maiM yahA~ vibhajjavAdI hU~ ekAMzavAdI nhiiN| jaina TIkAkAra vibhajyavAda kA artha syAdvAda arthAt anekAntavAda karate haiN| ekAntavAda aura anekAntavAda kA bhI paraspara virodha spaSTa hI hai| aisI sthiti meM sUtrakRtAMga gata vibhajyavAda kA artha anekAntavAda, nayavAda, apekSAvAda yA pRthakkaraNa karake, vibhAjana karake kisI tattva ke vivecana kA vAda bhI liyA jAye to ThIka hogaa| apekSAdi se syAt zabdAMkita prayoga Agama meM dekhe jAte haiN| ekAdhika bhaMgoM kA syAdvAda bhI Agama meM milatA hai| ataeva AgamakAlIna anekAntavAda yA vibhajyavAda ko syAdvAda bhI kahA jAe to anucita nhiiN| bhagavAn buddha kA vibhajyavAda kucha maryAdita kSetra meM thA aura bhagavAn mahAvIra ke vibhajyavAda kA kSetra vyApaka thaa| yahI kAraNa hai ki jainadarzana Age jAkara anekAntavAda meM pariNata ho gayA aura bauddhadarzana kisI aMza meM vibhajyavAda hote hue bhI ekAntavAda kI ora agrasara huaa| AcArya mahAprajJa ke anusAra vibhajyavAda kA artha hai, "hara samasyA ko vizleSita karake dekho, samasyAoM ko milaao| samasyA ke samAdhAna meM mizraNa vAlI bAta vyApaka banatI hai| samasyA ko vibhinna koNoM se dekhanA aura socanA hotA hai|

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anekAntavAda : udbhava aura vikAsa : 25 adyatana upalabdha samagra sAhitya ko dhyAna meM rakhakara pro0 mahendra kumAra jI ne kAla vibhAga isa prakAra kiyA hai 1. siddhAnta AgamakAla 2. anekAnta sthApanA kAla 3. pramANa vyavasthA yuga 4. navIna nyAya yuga vi0 6vIM zatI taka vi0 7-8vIM zatI taka vi0 8 - 17 vIM zatI taka vi0 18vIM zatI se anekAnta kA svarUpa : pratyeka darzana yA dharma ke pravartaka kI eka AdhArabhUta vizeSa dRSTi hotI hai, jaise- bhagavAn buddha kI apane dharma pravartana meM madhyamapratipadA dRSTi hai aura zaMkarAcArya kI advaitadRSTi hai| jainadarzana ke pravartaka mahApuruSoM kI mUladRSTi anekAntavAda hai| jaina vAstava meM anantapadArthavAdI haiN| ananta Atmadravya, ananta pudgala dravya aura asaMkhyAta kAlANu dravya-- isa taraha anantAta padArtha pRthak-pRthak apanI svataMtra sattA rakhate haiN| kisI bhI sat kA sarvathA vinAza nahIM hotA aura na hI koI nUtana sat utpanna hotA hai| pratyeka padArtha pratisamaya apanI pUrvaparyAya ko chor3akara navIna paryAya ko dhAraNa karatA hai| yaha usakA svabhAva hai ki vaha pratisamaya pariNamana karatA rhe| isa taraha padArtha pUrva paryAya kA vinAza, uttara paryAya kA utpAda tathA dhrauvya ina tIna lakSaNoM ko dhAraNa karate haiN| 1deg isa taraha pratyeka vastu utpAda, vyaya aura dhrauvya isake vilakSaNa rUpa hai| yahI jaina paramparA meM pariNAma kA lakSaNa hai aura lakSaNa ke anusAra jaina darzana ko pariNAmI nityavAdI darzana kahA jAtA hai| 10 jagat kA koI bhI padArtha kyoM na ho vaha anantaguNAtmaka hai una anantaguNoM kA pariNamana bhinna-bhinna nimittoM se vibhinna prakAra kA huA karatA hai| una vibhinna vizeSatAoM ko jaba vibhinna dRSTikoNoM (apekSAoM) se jAnA jAtA hai taba pratyeka padArtha aneka rUpoM meM pratIta hotA hai| 11 jainadarzana meM vastu kA svarUpa anekAntavAda mAnA gayA hai| AcArya siddhasena divAkara ke anusAra

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26 : zramaNa, varSa 64, aMka 4 / akTUbara-disambara 2013 anekAntAtmakaM vastu gocaraH sarvasaMvidAm / ekadezaviziSTo'rthoM nayasya viSayo mtH|12 saba jJAnoM kA viSaya anekAntAtmaka vastu hai aura naya kA viSaya ekadeza (dharma) se viziSTa vastu hai| anekAnta kA artha hai- paraspara virodhI do tattvoM kA ekatra smnvy| tAtparya yaha hai ki jahA~ dUsare darzanoM meM vastu ko sirpha sat yA asat, sAmAnya yA vizeSa, nitya yA anitya, eka yA aneka aura bhinna yA abhinna mAnA hai vahA~ jainadarzana meM vastu ko sat aura asat, sAmAnya aura vizeSa, nitya aura anitya, eka aura aneka tathA bhinna aura abhinna svIkAra kiyA gayA hai aura jainadarzana kI yaha sat-asat, sAmAnya-vizeSa, nitya-anitya, eka-aneka aura bhinna-abhinna rUpa vastu viSayaka mAnyatA paraspara virodhI do tattvoM ke ekatra samanvaya ko sUcita karatI hai| 'anekAnta' yaha zabda 'aneka' aura 'anta' ina do padoM ke mela se banA hai| aneka kA artha hai- eka se bhinna aura anta kA artha hai- dhrm| prAya: sabhI darzana vastu ko anekAntasvarUpa svIkAra karate hI haiN| aisA koI darzana nahIM hai, jo ghaTAdi arthoM ko rUpa, rasAdi guNa viziSTa na mAnatA ho| jainadarzana kI dRSTi se bhI pratyeka vastu meM vibhinna apekSAoM se ananta dharma rahate haiN| ataH eka vastu meM aneka dharmoM ke rahane kA nAma anekAnta nahIM hai, kintu pratyeka dharma apane pratipakSI dharma ke sAtha vasta meM rahatA hai, aisA pratidina karanA hI anekAnta kA prayojana hai|13 / / jaina darzana meM vastu ko anekAntAtmaka mAnA gayA hai| AcArya akalaMka ne anta ko avayava, sAmIpya, samApti, dharma athavA aMza kA sUcaka batAyA hai| vasanAnta, udakAnta, saMsArAnta- ye kramaza: avayava, sAmIpya aura samApti ke vAcaka udAharaNa haiN|14 AcArya siddhasena sanmatitarkaprakaraNa meM likhate haiM -

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anekAntavAda : udbhava aura vikAsa : 27 bhayaNA vi hu bhaiyavvA jaha bhayaNA bhayai svvdvaaii| evaM bhayaNA Niyayo vi hoi smyaavirohenn||15 isa gAthA meM anekAnta ke lie mUlata: 'bhajanavAda' pada prayukta haiN| 'NamoaNegaMtavAyassa' ke rUpa meM anekAnta zabda kA prayoga milatA hai| anekAnta kI katipaya pramukha paribhASAe~ isa prakAra haiMAcArya amRtacandra ne samayasAra kI AtmakhyAti TIkA meM likhA hai"yadeva tat tadeva atat, yadevaikaM tadevAnekam, yadeva sat tadevAsat, yadeva nityaM tadevAnityam ityekavastuvastutvaniSpAdaka- parasparaviruddhazaktidvayaprakAzanamanekAntaH"16 arthAt vastu sarvathA sat hI hai athavA asat hI hai| isa prakAra eka hI vastu meM vastutva ke niSpAdaka paraspara virodhI dharmayugaloM kA prakAzana karanA hI anekAnta hai| AcArya akalaMkadeva ke anusAra, "sadasannityAnityAdi sarvathaikAntapratikSepalakSaNo'nekAntaH" 17 arthAt vastu sarvathA sat hI hai athavA asat hI hai| nitya hI hai athavA anitya hI hai, isa prakAra sarvathA ekAnta ke nirAkaraNa karane kA nAma anekAnta hai| vIrasenAcArya ke anusAra, "ko aNeyaMto nnaamjccNtrttN| 18 jAtyantara bhAva ko anekAnta kahate haiN| arthAt aneka dhamoM (svabhAvoM) ke ekarasAtmaka mizraNa se jo svAda (jAtyantara bhAva) prakaTa hotA hai, use anekAnta kahate haiN| parIkSAmukha meM AcArya mANikyanandI likhate haiM- "anekAntAtmakaM vastvekAntasvarUpAnupalabdheH"19 arthAt vastu anekAntAtmaka hai arthAt aneka dharma vAlI hai kyoMki vastu kA ekAnta svarUpa pAyA nahIM jaataa| AcArya abhinavadharmabhUSaNa yati ne likhA hai- 'aneke antAdharmAH sAmAnya vizeSa-paryAyaguNA yasyetisiddho'nekAntaH"20 arthAt jisake athavA jisameM aneka anta arthAt dharma sAmAnya, vizeSa, paryAya aura guNa pAye jAte haiM use anekAnta kahate haiN|

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28 : zramaNa, varSa 64, aMka 4 / akTUbara-disambara 2013 upAdhyAya yazovijaya jI ke anusAra- 'tattveSu bhAvA'bhAdiSabalaikarUpatvam' arthAt tattvoM meM bhAva-abhAvAdi kI anekarUpatA anekAnta hai| 'bhikSunyAyakarNikA' meM AcArya tulasI ne likhA hai- 'ekatra vastunivirodhyavirodhinAmanekadharmANAM svIkAraH anekAntaH' 22 arthAt virodhI aura avirodhI aneka dharmoM ke svIkAra ko anekAnta kahA jAtA hai| AcArya mahAprajJa ke anusAra anekAnta kA artha hai- abhinatA ko svIkAra karanA aura bhinnatA meM saha-astitva kI saMbhAvanA ko khojnaa|23 ina manISiyoM kI paribhASAoM ke Aloka meM yaha phalita hotA hai ki paraspara meM virodhI pratIta hone vAle do dharmo ke aneka yugala vastu meM pAye jAte haiN| isalie nitya-anitya, eka-aneka, sat-asat ityAdi paraspara meM virodhI pratIta hone vAle do dharmoM meM samudAyarUpa vastu ko anekAnta kahane meM koI virodha nahIM hai| vastu kevala aneka dharmoM kA piNDa nahIM hai, kintu paraspara meM virodhI pratIta hone vAle aneka dharmoM kA bhI piNDa hai| pratyeka vastu virodhI dharmoM kA avirodhI sthala hai| vastu kA vastutva virodhI dharmoM ke astitva meM hI hai| yadi vastu meM virodhI dharma na raheM to usakA vastutva hI samApta ho jaae| ata: vastu meM aneka dharmoM ke rahane kA nAma anekAnta hai| anekAnta kI paribhASAoM meM jo 'vastu meM paraspara virodhI aneka dharmoM kA pAyA jAnA' artha kiyA gayA hai usameM aneka zabda kA tAtparya do saMkhyA se hai| isa taraha anekAnta kA vAstavika artha 'vastu meM paraspara virodhI do dharmoM kA eka hI sAtha pAyA jAnA hotA hai| yaha artha vAstavika isalie hai ki paraspara virodhitA do dharmoM meM hI sambhava hai| DaoN0 hukumacaMda bhArilla ke mata meM, anekAnta 'aneka' aura 'aMta' do zabdoM se milakara banA hai| 'aneka' kA artha hai- eka se adhik| eka se adhika do bhI ho sakate haiM aura ananta bhii| do aura ananta ke bIca meM aneka artha sambhava haiM tathA anta kA artha hai- dharma aura gunn| sadekanityavaktatyAstadvipakSAzca ye nyaaH| sarvatheti praduSyaMti puSyaMtisyAditIha te||24

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anekAntavAda : udbhava aura vikAsa :29 arthAt sat-asat, nitya-anitya, eka-aneka aura vaktavya-avyaktavya ye paraspara viruddha ATha nayoM ke cAra jor3e haiN| inako yadi sarvathA ekAntadRSTi se mAne to ye eka-dUsare ke viruddha ho jAte haiM kintu yadi syAt arthAt kathaMcit rUpa se inheM svIkAra karane para ye eka-dUsare ke poSaka bane rahate haiN| anekAnta meM anekAnta kI yojanA : jisa prakAra jIvAdi pratyeka vastu anekAntAtmaka hai, usI prakAra anekAnta meM bhI anekAnta pAyA jAtA hai| arthAt anekAnta sarvathA anekAnta nahIM hai, kintu kathaMcit ekAnta aura anekAnta hai| jaba pramANa dRSTi se samagra vastu kA vicAra kiyA jAtA hai jaba vaha anekAnta kahalAtA hai aura aba naya dRSTi se vicAra kiyA jAtA hai taba vahI ekAnta ho jAtA hai| tAtparya yaha hai ki anekAnta pramANa kI apekSA se anekAnta hai aura naya kI apekSA se ekAnta hai| isa prakAra anekAnta meM bhI anekAntAtmakatA siddha hotI hai| bheda-prabheda : anekAnta ke do prakAra haiM- 1. samyaganekAnta aura 2. mithyA anekaant| paraspara viruddha do zaktiyoM kA prakAzana karane vAlA samyaganekAnta hai| nirapekSa nAnA dharmoM kA samUha mithyA-anekAnta hai| anya prakAra se anekAnta ke do bheda- 1. sahAnekAnta aura 2. krmaanekaant| eka sAtha rahane vAle dharmoM-guNoM ke samudAya kA nAma sahanekAnta hai aura krama se hone vAle dharmoM- paryAyoM ke samuccaya kA nAma kramAnekAnta hai| ina do prakAra ke anekAntoM ke udbhAvaka jaina dArzanika vidyAnandI haiM evaM inake samarthaka AcArya vAdIbhasiMha haiN| isa prakAra anekAnta ko mAnane meM koI vivAda nahIM honA cAhie kyoMki jo hetu svapakSa kA sAdhaka hotA hai, vahI sAtha meM parapakSa kA dUSaka bhI hotA hai| isa prakAra usameM sAdhakatva evaM dRSakatva donoM viruddha dharma eka

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30 : zramaNa, varSa 64, aMka 4 / akTUbara-disambara 2013 sAtha rUpa-rasAdi kI taraha vidyamAna haiN| ata: samasta sAdhyoM kA sAdhaka anekAnta siddhAnta hI hai| sandarbha sUcI: 1. Rgveda 1.164.46 2. udadhAviva sarvasindhavaH samudIrNAstvayi nAtha dRssttyH| na ca tAsu bhavAn pradRSyate pravibhaktAsu sritsvivoddhiH|| siddhasena/dvAtriMSikA, 4/15 / 3. sanmatitarka prastAvanA, pR0 84 4. gommaTasAra, 876 5. bhagavatIzataka 16, uddezaka 6 6. saMkejja yA'saMkitabhAva bhikkhU, vibhajjavAyaM ca viyaagrejjaa| ___ bhAsAdugaM dhammasamuTThitehiM, biyAgarejjA smyaa''smupnnnne|| sUtrakRtAMga 1/14-22 7. majjhimanikAya, sutta 99 8. Agama yuga kA jainadarzana, DaoN0 dalasukha mAlavaNiyA, pR0 54-55 9. soyA mana jAga jAye, AcArya mahAprajJa, pR0 155 10. utpAdavyayadhrauvyayuktaM sat, tattvArthasUtra, 5/30 11. tIrthaMkara varddhamAna, AcArya vidyAnanda, pR0 70-71 12. nyAyAvatAra, AcArya siddhasena divAkara, kArikA, 29 13. AptamImAMsA, tattvadIpikA kI prastAvanA, pro0 udayacanda jaina, pR0 89 14. rAjavArtika, akalaMka, 2.22 15. AcAryasiddhasena, 3/27 16. samayasAra (AtmakhyAti TIkA AcArya amRtacandra), 10/247 17. aSTazati/ aSTAhastrI, pR0 286 18. dhavalA, 15/25 19. parIkSAmukha sUtra, 85 20. nyAyadIpikA, pR0 220 21. anekAnta vyavasthA prakaraNam, upAdhyAya yazovijaya 22. bhikSunyAyakarNikA, 4/7 23. jainadarzana aura anekAnta prastuti, pR0 1 24. svayaMbhUstotra, 101 25. vahI, 103 ****

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saMskRta evaM anya bhASAoM ke jaina kozoM kA adhyayana oma prakAza siMha jaina paramparA meM upalabdha kozoM ko bhASA kI dRSTi se saMskRta, prAkRta, hindI aura anya bhASA ke kozoM ke antargata vargIkRta kiyA jA sakatA hai| jaina paramparA meM vibhinna zabdoM ke paryAyavAcI praznavyAkaraNasUtra ke sAtha niyukti, bhASya aura cUrNi meM prApta hote hai| vartamAna meM upalabdha svataMtra koza kI dRSTi se navam zatAbdI meM upalabdha dhanaJjaya nAmamAlA sarvaprathama koza kRti hai| prastuta zodha sArAMzikA meM jaina paramparA ke kozoM kA bhASAgata AdhAra para vargIkRta kara sarvekSaNa prastuta kiyA gayA hai| - sampAdaka sAhitya ke kSetra meM sAmAnyataH koza zabdakoza saMgraha evaM zabdAvalI ke rUpa meM prayukta hotA hai / vAmana zivarAma ApTe ne koza ke 24 artha batAye haiN| vidvAnoM dvArA dI gayI koza zabda kI paribhASA ke anusAra koza usako kahA jAtA hai, jisameM varNAnukrama meM zabda, usake paryAyavAcI tathA usake artha diye jAte haiN| saMdarbha granthoM evaM vizvakozoM kA mahattvapUrNa sthAna hai| jahAM zabdakoza kisI viSaya kI bodhagamyatA athavA kisI prazna kA uttara prApta karane ke lie sarvaprathama usa zabda athavA pada kA abhiprAya, tAtparya yA avadhAraNA se hameM avagata karAtA hai vahIM vizvavakoza usa kSetra ke sabhI viSayoM para pUrNa vivaraNa prastuta karatA hai| isa prakAra koza meM zabdakoza, pAribhASika zabdAvalI, bhaugolika koza aitihAsika koza, uddharaNa saMgraha, viSaya vizeSa ko lekara banI sUciyA~ yA anya uddezya se bane zabda saMgraha Adi sabhI samAhita haiN| jaina paramparA ke mUrdhanya vidvAna sva0 DaoN0 nemicandra zAstrI ke anusAra pratyeka darzana kI apanI mAnyatAyeM hotI haiM aura unhIM mAnyatAoM ke anusAra una zabdoM ko tat - tat paramparA ke anusAra paribhASita kiyA jAtA hai|

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32 : zramaNa, varSa 64, aMka 4 / akTUbara-disambara 2013 ataH una pAribhASika zabdoM kA tAttvika artha usa paramparA ke AcArya hI kara sakate haiN| usa kAra pratyeka darzana yA AmnAya meM AvazyakatAnusAra naye-naye zabdArthoM kA gaThana yA saMyojana kiyA jAtA hai| isa prakAra ke viziSTa koza granthoM kA usa paramparA vizeSa ke anusAra iMgita karanA yuktisaMgata hai| jaina sAhitya eka prAcIna aura samRddha sAhitya hai, isameM samaya-samaya para anekavidha kozoM kI racanA huI hai| hamAre zodha kA uddezya jaina paramparA meM upalabdha jaina kozoM kA vibhinna AyAmoM meM adhyayana tathA malyAMkana karanA hai| isa zodha prabandha meM lagabhaga 100 se adhika jaina kozoM kI jAnakArI prApta hotI hai| jisameM saMskRtabhASA ke kozoM kI saMkhyA 53, prAkRta bhASA ke kozoM kI saMkhyA 15, hindI bhASA ke kozoM kI saMkhyA 34 tathA anya bhASA ke kozoM kI saMkhyA 15 hai| prastutIkaraNa kI suvidhA kI dRSTi se zodha prabandha ko nimna adhyAyoM meM vagIkRta kiyA gayA hai 1. koza kA mahattva tathA jaina koza kA udbhava evaM vikAsa 2. saMskRta bhASA ke jaina koza evaM kozakAra 3. prAkRta bhASA ke jaina koza evaM kozakAra 4. hindI bhASA ke jaina koza evaM kozakAra 5. anya bhASAoM ke jaina koza evaM kozakAra 6. upasaMhAra prathama adhyAya : koza kA mahattva tathA jaina koza kA udbhava evaM vikAsa - koza ko bhAratIya vADmaya meM vyAvahArika sAhitya kA eka atyanta mahattvapUrNa aMga mAnA jAtA hai| isakA astitva DhAI hajAra varSa se bhI parva milatA hai| lokajIvana evaM saMskRti kI AdhArazilA aura bhASA kA bala hai shbd| koza ina zabdoM kA saMgraha karate haiN| AcArya anaMbhaTTa ne Agama prAmANya meM Apta puruSa ke vacana ko pramANa kahA hai| yahA~ para vacana se

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saMskRta evaM anya bhASAoM ke jaina kozoM kA adhyayana : 33 abhipreta hai ucita zabda se ki saartha kA Adeza diyA jAtA hai isakI spaSTatayA pradhAnarUpeNa koza ke dvArA hI hotI hai| koza ke do mukhya prakAra hote haiM 1. zabdoza 2. viSayakoza zabda koza - pustakakoza, sAhityakAra koza, sAhityadhArA koza, kAlakoza, bolI koza, bhASA kosh| bhASA aura bolI ke koza aneka prakAra ke hote haiN| viSaya koza - vizvavakoza, paribhASAkoza, sUktikoza, nAmakoza, lokokti koza, muhAvarAkoza, prayogakoza aadi| viSaya koza kI saMkhyA to aura bhI adhika ho sakatI hai| vaidika sAhitya se sambaddha nighaMTuoM ko prArambhika koza kahA jA sakatA hai| jaina sAhitya ke vistAra ne apanI paramparA meM bhI koza- nirmANa kA mArga prazasta kara diyaa| jaina paramparA kA sarvAdhika prAcIna sAhitya Agama ardhamAgadhI prAkRta meM hai| jaina paraMparA meM zabdakoza kA prArambhika svarUpa mUla Agama sAhitya, niyukti, bhASya aura cUrNi meM upalabdha hotA hai| bhagavatIsUtra meM bhI koza ke viSaya meM carcA kI gaI hai| praznavyAkaraNa dasavA~ aMga hai isameM bhI ekArthaka zabdoM kA aneka sthaloM para nirdeza huA hai| asatyavAcI ke 30 paryAya ginAye gaye haiN| AgamoM ke vyAkhyA sAhitya meM niyuktiyoM kA prathama sthAna hai|aacaary bhadrabAhu ne aneka granthoM para niyuktiyAM likhI haiN| niyuktiyoM meM aneka sthAnoM para ekArthaka zabda kI carcA hai| udAharaNArtha - Avazyakaniyukti meM sUtra ke ekArthaka zabda-sUtra, taMtra, graMtha, pATha, shaastr| anuyoga ke ekArthaka zabda-anuyoga, niyoga,

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34 : zramaNa, varSa 64, aMka 4 / akTUbara-disambara 2013 bhASA, vibhASA, vaartik| sAmAyika zabda ke paryAya-sAmAyika samyavAda, samAja saMdopa prtyaakhyaan| dazavakAlika niryakti meM zramaNa zabda ke 20 paryAyavAcI, sAdhu zabda ke 28 paryAyavAcI, vRkSa zabda ke 12 ekArthaka aura puSpa zabda ke cha: ekArthaka batAye gaye haiN| uttarAdhyayayananiyukti meM Aya, aMga,saMyama, Adi zabdo ke 3 se lekara 8 ekArthaka batAye gaye haiN| 4. AcArAMga niyukti meM AcAra, avadhUnana, jinazAsana Adi zabdo ke 8 se 15 ekArthaka zabda diye gaye haiN| jaina Agama ke vyAkhya sAhitya meM niyukti ke bAda bhASya kA sthAna AtA hai| bhASya meM bhI ekArthaka zabdo ko dekhA jA sakatA hai jaise vyavahAra bhASya meN| bhASya ke bAda jaina AgamoM ke vyAkhyA sAhitya meM cUrNiyoM kA mahattvapUrNa sthAna hai| aneka AgamoM para cUrNiyA~ likhI gayI hai| inakA racanAkAla vikrama kI pAMcavIM zatAbdI hai| jinadAsa gaNi mahattara cUrNikAroM meM agraNI haiN| ina cUrNiyoM meM aneka zabdoM ke paryAya-nAma ullikhita hai1. maggAtotti vA piTThautti vA (AvazyakacUrNi, pUrvabhAga, pR0 56) mANaMti vA paricchedotti vA gahaNapagAotti vA egaTThA (AvazyakacUrNi pUrvabhAga pR0 376) abhipyAyotti vA buddhittivA egttuN| (AvazyakacUrNi, pUrvabhAga, pR0 543) khamatti vA titikkhatti vA ko hanirohati vA / (AvazyakacUrNi, uttarabhAga, pR0 116)

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saMskRta evaM anya bhASAoM ke jaina kozoM kA adhyayana : 35 Agamottara paraMparA meM aneka kozoM kI racanA huii| prAcIna koza graMthoM ke uddharaNoM ko dekhane se jJAta hotA hai ki prAcIna kozoM kI apekSA sarvathA bhinna the| purAtana samaya meM vyAkaraNa aura koza kA viSaya lagabhaga eka hI zreNI kA thaa| donoM hI zabdazAstra ke aMga the| laukika saMskRta bhASA ke upalabdha kozoM meM sabase prAcIna aura khyAti prApta amara siMha kA amarakoza hai| amara siMha bauddha dharmAvalambI the, kucha vidvAna inhe jaina bhI mAnate haiM, inakA samaya cauthI zatAbdI mAnA jAtA hai| jaina paramparA meM sarvaprathama upalabdha koza kI kRtiyoM ke rUpa meM navIM zatI meM mahAkavi dhanaMjaya ke tIna koza ulabdha hote hai-nAmamAlA, anekArtha nAmamAlA, anekArtha nighnnttu| jaina koza sAhitya kI samRddhi kI dRSTi se bArahavIM zatAbdI mahattvapUrNa hai| isa zatI meM kezavasvAmI ne nAnArthArNava saMkSepa evaM zabdakalpadruma kI racanA kI hai| isa zatAbdI meM AcArya hemacandra ne abhidhAnacintAmaNi, anekArtha saMgraha, nighaNTuzeSa aura dezInAmamAlA kozoM kI racanA kI hai| caudahavIM zatAbdI meM zrIdhara sena ne vizvalocana koza kI racanA kI hai| isakA dUsarA nAma muktAvalI koza hai| Adhunika jaina koza graMthoM kI racanA unnIsavIM zatAbdI ke uttarArdha se prAraMmbha hotI hai| unakA prakAzana bIsavIM zatAbdI ke prAraMbha se hotA hai taba se lekara aba taka jaina kozoM kI racanA hotI rahI hai| Adhunika koza graMthoM, meM abhidhAnarAjendra koza (sAta bhAgoM), ardhamAgadhI koza (cAra bhAga), abhidhAnarAjendakoza, pAiasaddamahaNNavo, jainendra siddhAnta koza (pAMca bhAgoM), jainalakSaNAvalI (tIna bhAga), prAkRta hindI koza Adi aneka koza upalabdha hote haiM jinakA vivecana isI zodha prabandha meM kiyA gayA hai| dvitIya adhyAya : saMskRta bhASA ke jaina koza evaM kozakAra - dhanaJjaya nAmamAlA - upalabdha saMskRta jaina kozoM meM dhanaJjaya nAmamAlA sarvaprathama koza hai| inakA samaya nauvIM zatAbdI hai| 1.

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36 : zramaNa, varSa 64, aMka 4 / akTUbara-disambara 2013 isa koza meM 200 zloko meM saMskRta bhASA ke pramukha zabdoM kA saMkalana kara gAgara meM sAgara bharane kA prayAsa kiyA gayA hai| vastu koza - kavi ziromaNi nAgavarma dvitIya ne jahA~ saMskRta meM bhASA-bhUSaNa nAma utkRSTa vyAkaraNa kI racanA kI vahIM kanar3a bhASA meM prayukta hone vAle saMskRta zabdoM ke artha hetu padyamaya nighaNTu yA vastu koza kI racanA kii| isakA samaya 11391149 I0 hai| abhidhAnacintAmaNi - jaina kozoM meM abhidhAnacintAmaNi kA viziSTa sthAna hai| isake racayitA AcArya hemacandra haiN| isa koza meM jaina pAribhASika zabdoM kA varNana milatA hai| isakI tulanA amara koza se karate haiN| isameM cha: kANDa hai1. devAdhideva kANDa, 2. devakANDa, 3. martyakANDa, 4. tiryakkANDa, 5. nAraka kANDa aura 6. sAdhAraNa kANDa / / anekArtha saMgraha - isa koza meM pratyeka zabda ke aneka artha pratipAdita kiye gaye hai| isa koza ke racanAkAra AcArya hemacandra haiN| isa koza meM 1889 padya haiN| yaha koza abhidhAnacintAmaNi ke bAda racA gayA hai| nighaNTu zeSa - ise vanaspati koza bhI kahate haiM isame cha: kANDa haiM- vRkSa, latA, gulma, zAka, tRNa aura dhAnya kaanndd| isakI zloka saMkhyA 396 hai| isake racanAkAra AcArya hemacandra hai| zliojcha koza - abhidhAnacintAmaNi ke dUsare pariziSTa ke rUpa meM yaha koza banAyA gayA hai| racanAkAra jinadeva muni haiN| jinaratnakoza ke anusAra inakA samaya 1433 ke AsapAsa hai| isameM 140 zloka prApta hote haiN| nAmamAlA koza - isake racayitA sahajakIrti haiN| inake nizcita kAla kA jJAna nahIM ho pAyA hai| koza ke AdhAra para ApakA samaya solahavIM zatAbdI nizcita hotA hai|

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8. 9. 10. 11. 12. 13. 14. 15. 16. 17. saMskRta evaM anya bhASAoM ke jaina kozoM kA adhyayana : 37 haiN| yaha isa koza ke praNetA padmasundara sundaraprakAza zabdArNava racanA vi0 saM0 1619 kI hai| isameM 2668 zloka hai| yaha koza zabdoM tathA unake arthoM kI vizada vivecanA karatA hai| nAma saMgraha isake racayitA bhAnucandragaNi haiN| inakA samaya vi0 1648 hai / koza ke anya nAma haiM- abhidhAna nAmamAlA tathA vivikta nAma saMgraha | - zAradIya nAmamAlA isa koza ke praNetA candrakIrti sUri ke ziSya harSakIrti sUri haiN| inakA samaya satrahavIM zatAbdI hai / isa koza meM kula 300 zloka haiN| - zeSanAmamAlA - muni sAdhukIrti jI ne isa koza kI racanA kI hai| inakA samaya bhI satrahavIM zatI hai| - zabdaratnAkara muni sundaragaNi ne vi0saM0 1680 meM isa koza kI racanA kI thii| isameM chaH kANDa hai| arhat, deva, manuSya, tiryak, nAraka, sAmAnya, kANDa / - vizvalocana koza muni dharasena ne vizvalocana koza kI racanA kI hai| isakA dUsarA nAma muktAvalIkoza bhI hai| inakA samaya caudahavIM zatAbdI mAnA jAtA hai| isa anekArtha koza meM 2453 zloka haiN| - apavarganAmamAlA - isake praNetA jinabhadrasUri haiN| isakA racanAkAla 12vIM zatAbdI nizcita hotA hai| ekAkSara nAma mAlikA amara dvArA kiyA gayA hai| isameM kula 21 zloka haiN| - ekAkSara koza kula 41 zloka hai| - isakA praNayana 12vIM zatAbdI meM ekAkSara koza mahAkSapaNaka praNIta hai| isameM ekAkSara nAmamAlA - isake praNetA muni sudhAkalaza haiN| isameM kucha 50 zloka haiN| inakA samaya satrahavIM zatAbdI hai|

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38 : zramaNa, varSa 64, aMka 4 / akTUbara-disambara 2013 uparyukta koza granthoM ke atirikta kucha choTe granthoM kI racanA 18vIM zatAbdI ke pUrva ho cukI haiM jo nimna hainighaNTu samaya, anekArtha nAmamAlA, abhidhAna cintAmaNi avacUri, zabdacandrikA, zabdabhedanAmamAlA, avyaya ekAkSara nAmamAlA, zabdasandoha saMgraha, zabdaratna pradIpa, gItArtha koza, paMcasaMgraha nAmamAlA, ekAkSarI nAnArthakANDa aadi| ina sabhI kozoM para manISI vidvAnoM ne TIkA bhI likhI hai jo nimna hai- dhanaJjaya nAmamAlA bhASya-amarakIrti, anekArtha nAmamAlATIkA, abhidhAnacintAmaNi, avacUri, abhidhAna cintAmaNi bIjaka, abhidhAna cintAmaNi nAmamAlA prakAvalI, anekArtha saMgrahaTIkA, nighaNTu zeSa TIkA aadi| tRtIya adhyAyaH prAkRta bhASA ke jaina koza evaM kozakAra1. pAiyalacchInAmamAlA- yaha koza upalabdha prAkRta kozoM meM prathama hai| isake racanAkAra paM0dhanapAla jaina haiN| ipakA samaya vi0 saM0 1029 hai| isa koza meM 276 gAthAeM haiN| isameM 298 zabdoM ke paryAyavAcI zabdoM kA saMkalana hai| dezI nAmamAlA - yaha dezI zabdoM kA koza hai| isake praNetA AcArya hemacandra haiN| inakA samaya 12vIM zatAbdI mAnA jAtA hai| inaseM 783 gAthAyeM haiN| abhidhAnarAjendra koza - isake praNetA vijaya rAjendra sUri hai| isa koza meM prAkRta jaina, Agama evaM vyAkhyA sAhitya meM ullikhita siddhAnta, itihAsa, zilpa, vedAnta, nyAya, vaizeSika, mImAMsA Adi viSayoM kA saMgraha kiyA gayA hai| isa koza ko taiyAra karane ke lie 97 graMthoM kA upayoga kiyA gayA hai| aneka viSayoM kA saMgraha karane ke lie isameM 60,000 zabdoM kA prayoga kiyA gayA hai| yaha 10,000 pRSThoM kA vizAla

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saMskRta evaM anya bhASAoM ke jaina kozoM kA adhyayana :39 grantha Dabala DimAI AkAra meM 7 bhAgoM meM prakAzita hai| ise vizva koza mAnA jAtA hai| ardhamAgadhI koza - isa grantha ke praNetA muni ratnacandra haiN| pAMca bhASAoM meM hone ke kAraNa ise hama paMcabhASA koza bhI kaha sakate haiN| yaha koza 3600 pRSThoM kA hai| isameM 49 granthoM se cune huye 50,000 zabdoM kA saMgraha kiyA gayA hai| pAisahamahaNNavo - isake praNetA paM0 haragovindadAsa trivikrama sena hai| isa koza ko taiyAra karane meM 300 granthoM kI sahAyatA lI gyii| purAtana jaina vAkya sUcI - isake praNetA jaina vidyA ke mardhanya vidvAna paM0 jugala kizora mukhtAra hai| isameM 64 mUla granthoM kI sahAyatA lI gayI hai| isameM 25352 prAkRta padyoM kI anukramaNikA hai| isakA prakAzana vIra sevA mandira, dillI se san 1950 meM huA hai| alpaparicita saiddhAntika koza - Agama graMthoM meM upalabdha hone vAle aise zabda jo vidyArthI ke lie kaThina pratIta hote hai unakA yahA~ vizeSa saMgraha kiyA gayA hai isakA prakAzana varSa 1952 hai| jainAgama zabda saMgraha - isakA dUsarA nAma ardhamAgadhI- gujarAtI koza hai| isake kartA muni ratnacanda haiN| koza meM mUla zabda ardhamAgadhI meM diye gaye haiM aura gujarAtI meM unake artha diye gaye haiN| isakA samaya san 1926 hai| Agamazabda koza - Agama zabda koza meM mUlazabdoM ko akArAdikrama meM rakhakara unakI saMskRta chAyA dI gayI hai| isa koza kA uddezya hai Agama meM prayukta zabdoM kA sthAna nirdeza krnaa| isa koza meM tIna prakAra ke zabda upalabdha hai, tatsama, 8.

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40 : zramaNa, varSa 64, aMka 4 / akTUbara-disambara 2013 tadbhava aura deshii| isake sampAdaka AcArya mahAprajJa haiN| isakA prakAzana varSa 1987 ii0| yaha sandarbha koza hai| 10. jinaratnakoza - isake saMkalana kartA eca0 DI0 velaNakara jI haiN| yaha koza ati mahattvapUrNa 53 jJAna bhaNDAroM ke AdhAra para akArAdi krama se saMgrahIta jaina granthoM kI sUcI hai| isameM jitane bhI graMtha hai una sabhI kI pANDulipiyoM kA sthAna nirdeza diyA gayA hai| caturtha adhyAya : hindI bhASA ke jaina koza evaM kozakAra - 1. lezyAkoza - yaha zvetAmbara vADmaya para AdhArita viSaya koza hai| isake sampAdaka zrI mohana lAla bAMThiyA hai| yaha koza 1966 meM kalakattA se prakAzita huA hai| isa koza meM jaina viSaya ko sarvavidita dazamalava vargIkaraNa ke AdhAra para 100 vargoM meM vibhakta kiyA gayA hai| kriyAkoza - yaha viSaya koza hai| isakA prakAzana 1969 I0 meM jaina darzana samiti, kalakattA se kiyA gayA hai| isake sampAdaka mohana lAla bAMThiyA hai| isakA nirmANa bhI dazamalava vargIkaraNa ke AdhAra para kiyA gayA hai| jainendra siddhAnta koza - yaha viSaya koza hai| isameM lagabhaga 6000 zabdoM tathA 2100 viSayoM kA varNana hai| isake praNetA kSullaka jinendra varNI hai| yaha koza 20 varSoM ke satat adhyayana ke pariNAma svarUpa banA hai| isameM tattvajJAna, AcArazAstra, karmasiddhAnta paurANika, viSaya, Agama, dArzanika, sampradAya Adi kA sasandarbha prAmANika vivecana hai| isa koza ko vizvakoza kA darjA diyA jAtA hai| jaina lakSaNAvalI - isa koza ke sampAdaka zrI bAlacandra siddhAntazAstrI hai| yaha eka jaina paribhASika koza hai| isameM

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saMskRta evaM anya bhASAoM ke jaina kozoM kA adhyayana :41 400 digambara evaM zvetAmbara graMthoM ke pAribhASika zabdoM kA saMkalana hai| yaha koza tIna bhAgoM meM bhAratIya jJAnapITha se prakAzita huA hai| isake prakAzana kA varSa 1972-1976 ke madhya kA hai| vardhamAna jIvana koza - isa koza ke sampAdaka mohanalAla bAMThiyA hai| isa koza meM jaina Agama sAhitya aura jaina Agametara sAhitya kA adhyayana kara bhagavAna mahAvIra (vardhamAna) ke jIvana se sambandhita yathAzakti sabhI prasaMgoM kA saMkalana karane kA prayAsa kiyA gayA hai| nAnArthodaya sAgara koza - isa koza ke sampAdaka ghAsIlAla jI ma0 sA0 haiN| isa koza meM 2294 zloka hai| isa koza meM zabdoM ke ekAdhika arthoM ko dikhAne ke lie samAnArthI zabdoM kA saMgraha kiyA gayA hai| prAkRta hindI koza - isa koza ke sampAdaka prAkRta vidyA ke mardhanya vidvAn DA0 ke0 Ara0 candrA hai| isakA prakAzana 1987 meM pAzvarvanAtha vidyApITha, vArANasI se huA hai| yaha koza graMthoM ke avataraNa Adi se rahita hone ke kAraNa anAvazyaka bhAra se mukta hai| prAkRta bhASA ke prAthamika vidyArthI ke lie mahattvapUrNa hai| isameM akArAdi krama se zabdoM ko sajAyA gayA hai| ekArthaka koza - isa koza kI sampAdikA samaNI kusuma prajJA haiN| yaha koza 1984 I0 meM jaina vizvabhAratI saMsthAna lADanUM se prakAzita huaa| isakI pRSTha saMkhyA 396 hai| yaha koza gadyapadha mizrita hai| isameM 1700 ekArthaka zabdoM kA saMkalana hai| pratyeka ekArthaka kA artha nirdeza aura pramANa diyA gayA hai| bhikSu Agama viSaya koza - isa koza kI sampAdikA sAdhvI vimala prajJA hai| yaha koza jaina vizvabhAratI saMsthAna lADanUM se prakAzita huA hai| bhikSu Agama viSaya meM 178 mukhya viSayoM

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10. 42 : zramaNa, varSa 64, aMka 4 / akTUbara-disambara 2013 ke AdhAra para aneka viSayoM ko carcA kI gayI hai| isameM viSayoM kA saMkalana aura unakA vistRta vivecana hai| jaina Agama vanaspati koza - jaina Agama vanaspati koza apane Apa meM eka anUThA prayoga hai| yaha koza Agama meM ullikhita vanaspati viSayaka zabdoM kA saMgraha hai| mUla zabda prAkRta bhASA meM, koSThaka meM saMskRta chAyA tathA TIkAkAra dvArA diyA gayA artha bhI mukhya rUpa se saMgrahIta hai| yaha koza jaina vizvabhAratI saMsthAna lADanUM se 1996 meM prakAzita huA hai| isake sampAdaka muni zrI candra kamala jI haiN| jaina pAribhASika zabda koza - isa koza ke sampAdaka AcArya mahAprajJa hai| isakA prakAzana jaina vizvabhAratI saMsthAna laoNDanU se 2009 I0 meM huA hai| isa koza meM 103 graMthoM ke AdhAra para akArAdikrama se pAribhASika zabdoM ke artha ko samajhAyA gayA hai| isameM adhikAMza paribhASAyeM prAcIna graMtho para AdhArita haiN| isa koza meM binA kisI pUrvAgraha ke zvetAmbara aura digambara donoM paraMparAoM ke maulika zruta kA upayoga kiyA hai| ukta kozoM ke atirikta aneka koza haiM jinakI sUcI isa prakAra haidezI zabda koza - AcArya mahAprajJa nirukta koza AcArya mahAprajJa kundakunda zabda koza - DaoN0 udaya candra jaina jaina pAribhASika zabda koza - maho0 candaprabhasAgara puSkara sUkti koza - A0 devendra munizAstrI jaina purANa koza - pro0 pravINa candra jaina jaina saMskRti-koza - pro0 bhAgacandra jI jaina 'bhASkara' prAkRta hindI-koza - pro0 udaya candra jaina jaina yoga pAribhASika koza - muni rAkeza kumAra >> ii

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saMskRta evaM anya bhASAoM ke jaina kozoM kA adhyayana :43 10. prAkRta sUkti koza - mahopAdhyAya candraprabha sAgara 11. saMskRta-prAkRta hindI aura - pro0 udaya candra jaina koza aMgrejI koza paMcama adhyAya : anya bhASA ke jaina koza evaM kozakAra 1. JAIN GEM DICTIONARY by J. L. Jaini isa koza kA prakAzana 1919 meM AgarA se huA hai| jaina dharma ko aMgrejI bhASA meM jainI mahodaya ne prastuta karane kA prayAsa kiyA hai| 2. DICTIONARY OF PRAKRIT PROPER NAMES by Mohan Lal Mehta & K. R. Chandra jaina sAhitya vizeSata: AgamoM meM ullikhita vyaktigata nAmoM ke saMdarbha meM yaha koza eka acchI jAnakArI prastuta karatA hai| isakA prakAzana 1972 I0 meM ahamadAbAda se do bhAgoM meM kiyA gayA hai| 3.JAIN BIBLIOGRAPHY by Dr.A.N. Upadhye isa graMtha meM deza-videza meM prakAzita jaina graMthoM evaM patrikAoM se aise viSayoM athavA sandarbho ko viSayAnusAra ekatrita kiyA gayA hai| 4. ENCYCLOPAEDIA OF JAINISM by Dr. Nagendra Singh yaha eka vizvakoza hai| isameM jaina sAhitya, Agama, darzana, kalA, sthApatya, vAstuzAstra, auSadhivijJAna, citrakalA Adi viSayoM kI vistRta jAnakArI dI gayI hai| yaha koza san 2000 meM 30 bhAgoM meM dillI se prakAzita huA hai| 5. ENCYCOLOPAEDIA OF JAIN STOUDIES-VOL-1 ART AND ARCHITECTURE by Prof. M.N.P. Tiwari, Prof. Hrihar Singh and Prof. Kamal Giri

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44 : zramaNa, varSa 64, aMka 4 / akTUbara-disambara 2013 vizva koza pArzvanAtha vidyApITha se 2011 meM prakazita huA hai| kalA evaM sthApatya sambandhI sampUrNa jAnakArI citra sahita saMgrahIta hai| isake atirikta aneka koza haiM1. DICTIONARY OF JAIN TERMS by Prof. Mukul Raj Mehta 2. DICTIONARY OF JAIN TECHNICAL TERMS by Ac. Mahaprajna 3. GLOSSARY OF JAIN TERMS by Dr. N.L. Jain 4. apabhraMza- hindI koza - DaoN0 nareza kumAra 5. gujarAtI vizvakoza - dhIrU bhAI ThAkara 6. jaina jJAna mahodadhi - tribhuvndaas| SaSTha adhyAya : upasaMhAra uparyukta vivaraNa se spaSTa hotA hai ki prAcI aura arvAcIna vidvAnoM ne sAhitya kI anya vidhAoM kI bhA~ti koza-nirmANa meM bhI vizeSa ruci dikhalAI hai| jaina sAhitya ardhamAgadhI, zaurasainI, mahArASTrI Adi prAcIna bhASAoM meM upalabdha hai, ye bhASAyeM Aja atyanta durUha ho gayI hai| ataeva isa vipula sAhitya ko samajhane ke liye kozoM kI nitAnta upayogitA hai| prAcIna jaina kozoM ke avalokana mAtra se yaha bAta bhI ubhara kara A rahI hai ki yadyapi jaina sAhitya prAkRta meM thA kintu jaina paramparA meM prAkRta kozoM kI tulanA meM saMskRta kozoM kI adhikatA hai| Adhunika kAzoM meM hindI, gujarAtI aura agrejI meM jaina koza, viSaya koza, udAharaNa koza Adi prastuta karane kA prayojana jaina adhyayana meM saMlagna chAtroM, zodhArthiyoM aura vidvAnoM ko samyak AdhAra pradAna karanA hai|

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saMskRta evaM anya bhASAoM ke jaina kozoM kA adhyayana : 45 koza - nirmANa kI dRSTi se dekhA jAya to yaha kahanA anucita na hogA ki prAcIna AcArya isa viSaya meM dakSa the| Arambhika koza padya meM likhe gaye kyoMki unheM kaNThastha karanA sarala thaa| kucha koza paryAyavAcI zailI meM likhe gaye, kucha viSaya ke anusAra vargIkRta huye, dhIre-dhIre akArAdikrama meM bhI koza likhane kI vidhA cala par3I, kyoMki aba samasta pustaka ko kaNSThastha karane kI pravRtti samApta ho gayI hai| Adhunika jaina koza akArAdikrama meM haiN| $ jaina kozoM kA eka viziSTa mahattva yaha hai ki unameM dezI zabda bhI adhika mAtra meM saMgrahIta haiN| Aja vyavahAra meM pracalita aise bahuta zabda haiM jo na to tatsama haiM aura na hI tadbhava | ataeva unheM saMskRta kozoM meM nahIM khojA jA sakatA apitu prAkRta kozoM meM unheM prApta kiyA jA sakatA hai| jaina koza mahattvapUrNa pUraka rUpa se hamAre jJAna kI abhivRddhi karate haiN| ****

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Literature on Prakrit Grammar Ashok Kumar Singh Irony with the literature on Prakrit grammar is that not even a single work of Prakrit grmamar is available in Prakrit language. All the availale texts on the subject are written in Sanskrit. The reason may be that the vocabulory of the Prakrit language consists of three types of words-Tatsama (Sanskrit equivalant), Tadbhava (derived from Sanskrit) an Desya (underivable). That is the objective of the Prakrit grammarians was to provide rules for the formation of Prakrit words from their Sanskrit equivalents. Hence Sanskrit was the medium of instruction. To facilitate the presentation of available works - texts, commentary and studies, may be classified into-(1) Texts on Prakrit grammar, (II) Works on the part of Prakrit grammar, (III) Modern works on Prakrit grammar, (IV) Works on the Dialects of Prakrit grammar such as on a. Apabhramsa, b. Ardhamagadhi, c. Desya Prakrit, d. Inscriptional Prakrit, e. Magadhi and f. Saurseni, (V Works on comparative grammar, (VI) General modern works on Prakrit language and their catalogues and (VII) Prakrit works referred to. -Editor Prakrit Vyakarana (lost), ascribed to Digambar Acarya Samantabhadra, may be treated as the first work of Jaina tradition, Prakrit Vyakarana (lost) by anonymous is in all probability, the earliest work of Svetambara sect. Prakrit-Laksana of Canda is probably the first extant work on Prakrit Grammar. However, According to French Scholar Luigia, Nitti- Dolci, the history of Prakrit grammar begins with Bharat's Natyasastra. (1) Texts on Prakrit grammar : 1. Prakrit Bhasa. Laksana of Bharat .In Natyasastra Bharat describes characteristics of Prakrit, especially with regard to that to

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Literature on Prakrit Grammar : 47 be used in Sanskrit dramas. In 17th chapter of his Natyasastra he has dealt with Prakrit in gathas 1-63 or 1-64.In the first gatha, he volits to explain the characteristics of Prakrit recitation. It is devoid of merits of refinement. In dramatic representation it is of three types: that is where words are the same as in Sanskrit (samanasabdam), divergent (vibhrastam) and of local usage (desigatam). Afterward he gives the example of the words of three kinds and phonetic changes that take place in Prakrit with regard to Sanskrit. To him Magadhi, Avanti, Pracya, Sauraseni, Ardhamagadhi, Bahlika and Daksinatya are well known languages. He also names Sakari, Canlali, Abhiri or Sabari and Dramio. According to French Scholar Luigia, Nitti- Dolci, the history of Prakrit grammar too begins with Bharat's Natyasastra. Pub. (The Prakrit Grammar of Bharat's Natyasastra) the text with English translation. JDL, XXV, 1934,// The text in Roman with French trans. by Luigia, Nitti- Dolci, In: Less Grammarian Prakrits, Paris 1938, pp. 64- 76.// Text in Roman with English translation, In: Prakrit Grammarians by Late Luigia Nitti Dolci (translated into English from French by Prabhakara Jha, Motilal Banarasidass, Delhi 1972, p. .12, 240,// P. L. Vaidya, Bharatamuninibaddham Prakrit Bhasasvarupam, In: Prakrit Grammar of Trivikrama, Sholapur 1954. Appendix VII. 2. Prakrit Laksana of Canda is a grammar of ancient (Arsa) Prakrit, in 99 sutras (four chapters only). Differing from all other grammarians Canda begins with nominal and pronominal flexion. He treats the vowels in the second and the consonants in the third. Opinion regarding his time varies. To Hornele, he it is prior to Vararuci and Hemacandra i.e. earliest of the known Prakrit grammarians while Dr. Hiralal Jain dated him during 2nd to 3rd cent. CE). Pub. Ed. A. F. R. Hornle, Part I, Text with a critical introduction and indices, Bibliotheca Indica, Calcutta (now Kolakata) 1880. // ed. Rebati Kant Bhattacarya, Calcutta 1923. // Muni Sri Darsanavijaya, Shah Mafatalal Manikcand, Viramgama, Gujarat

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48 : Sramana, Vol. 64, No. 4, Oct.-Dec. 2013 1936. Mss. AK. 1224.1225; Baroda. 2861, 4141; BBRAS.83; Bd. 1391, 1392. Bikaner 5714, 5715; BL. 119; BORI.60 of 1873-74 (inc.); 257 of 1884-86. 1391 and 1392 of 1887-91, 1224 and 1225 of 1891-95, 225 of 1892-95,229 of 1902-7. BORI.D.II. .ii. 284, 285 (inc.); Delhi I. 40.V 363 (b); Jhalarpatan p. 30. Pannalal Bombay (now Mumbai) II. p. 53.V.P. 6.Pet. III. p. 393 (No. 257). -Vrtti. Mss. Moodbidri II. 523 (f). -Auto-comm. Mss. BBRAS. 83. 3. Prakrit Prakasa of Vararuci (CE 5th cent.) is the oldest Prakrit grammarian of Eastern School after Bharat. He may be credited to have moulded this popular dialect i.e. Prakrit into a system. His pioneer effort is followed by other grammarians, generally adding many more information gathered from literature or from their experiences. He is a mysterious figure in the terrain of Indian literature. His life-history is terribly shrouded in obscurity. The date of Vararuci varies from 56 BCE to the 7th century CE. He is, however, prior to 7th cent. CE as the Chinese Hiuanthsang, travelling India in the first half of the 7th cent. CE.According to Blocle Vararuci was not anterior to 5th cent. CE mentioned him. To P. D. Gune and A.B. Keith he belonged to 3rd cent. CE. Without going into details of the problem, it is better to take 3rd to 5th cent. CE as the date of Vararuci. (SR Banerjee) Prakrit Prakasa consists of 12 chapters (paricchedas). Its first nine chapters are devoted to Mahara tri, 10th to Paisaci, 11th to Magadhi and 12th to Sauraseni. Vararuci has not mentioned the name Maharastri, except the sutra 'sesar Maharastrivat in the chapter of Sauraseni, regarded by Cowell as later addition, since Bhamaha has no commentary on it. However, there is no unanimity regarding its chapters. Some manuscripts contain 9 chapters, while in a few the content of 5th chapter is dealt into two, thus making the total 10 and Cowell's edition possesses 12 chapters. Pub. The text with the

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Literature on Prakrit Grammar : 49 commentary, Manorama of Bhamaha with notes, English translation, index of Prakrit words. A short introduction to Prakrit grammar by E.B. Cowell is also there. In Prakrit Prakasa. 1st ed. Hertford 1854; 2nd Reprint edition, London 1868. 3rd ed. Punthi Pustaka, Calcutta 1962/1. The text ed. Ramasastri Telanga, Varanasi 1899. // The text ed. Revatikant Bhattacharya, Calcutta, Ist ed. 1912. // Reprint ed. 1919 CE.// The text with commentaries Katyayani & Prakrit Manjari, ed. Batukanath Sharma and Baldeva Upadhyaya, Nirnaya Sagar Press, Bombay1915. // The text ed. with commentaries of Katyayana and Bhamaha with Bengla translation, ed. Basant Kumar Chattopadhyaya, Calcutta 1914.//. The text with comm. Manorama of Bhamaha, ed. Udayarama Dabral, Varanasi 1920. // The text with commentaries of Vasantraja and Sadananda, ed. Basant Kumar Sharma, Varanasi 1927. // The text with English translation, ed. P.L. Vaidva. Pune 1931. // The text with comm. Manorama of Bhamaha, ed. Udyotana Sastri, Varanasi 1940.// English translation of the text In: Grammar of the Prakrit Language by D. C. Sircar, University of Calcutta 1943. Revised and enlarged edition Varanasi 1970. // Text with commentary of Ramapanivada, Kunahana Raja, Madras 1946. // Prakrit Prabodha by Nemicandra Sastri (Varanasi 1965).//. The text with Gujarati translation, KV Trivedi, Navasari, Gujarat, 1957. // Text with Hindi translation by Jagannath Shastri, Varanasi 1959. // // Text with comm. of Narayna Vidyavinoda, ed. S. R. Banerjee, Sanskrit Pustaka Bhandar, Calcutta 1975. Mss. Adyar II. p. 872 (2 Mss.); Adyar D. VI.722, 724 (inc.). XIII. 1903 (inc.), 1904. Alwar 1156, 2470. America 2644, BORI. 293 and 294 of 1875-76,92 of 1881-82 (10 chapters), 182 of 1882 883, 256 of 1884-86 (12 chapters), 512 of 1886-92 , 660 of 1899 8 1915, BORI. D. II. ii. 273, 274 (12 chapters), 275, 276 (10 chapters), 277 (10 chapters); Govt Oriental Library Madras 55; Mysore ND X. 33955; Oxford 1786-179a (4 mss.); Pet. III.p. 393 (no. 256); Trav.University 466E, 540 A, 540B, 2984, 51 78, 5727A, 5727 B (inc.); Visvabharati 1516, 2203;

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50 : sramana, Vol. 64, No. 4, Oct.-Dec. 2013 Commentaries on Prakrit- Prakasa: (1) Prakrit-Manjari of Katyayana (date uncertain) in verse, comments upto ninth chapters only. According to Pischel, he must be from South India, but tradition places him in the Eastern region. Examples of this commentary tally with those of Bhamaha. The latter having a few additional examples. Pub. With text and Bhamaha commentary, ed. Basant Kumar Chattopadhyaya, Calcutta 1914. // With text, Batukanath Sharma and Baldeva Upadhyaya, Nirnaya Sagar Press, Bombay 1915.// Mss. Adyar II. p. 87b (2Mss.); Adyar D. VI.726, 727 (inc.), 728, 729, XIII. 1905 (inc.), Baroda 6586 (b); Burnell 43b; Govt Oriental Library Madras 55;, Moodbidri (Script Kannada) No. 523.p. 27. Mysore ND X. 33969(inc.); Pannalal Bombay (now Mumbai) V.P.19; Sravanabelagola 86C; Trav.University 540 A, 5727 B (inc.);Udaipur II.168, 2(7) ;Visvabharati 1516, 2203; (2) Manorama of Bhamaha (between 573 - 695 CE to 779-813 CE) belonging to Kasmira, is in prose, commented upto 11" chapter of Prakritprakasa, i.e. it left the Sauraseni dialect. The commentary is sometimes very brief and unclear. However, it is quite helpful in many respects. Pischel identifies the author of Kavyalankara, with the commentator of Prakrit Prakasa, but scholars conjecture the existence of several Bhamahas in Indian literature. Pub. With text, notes, English translation and Index of Prakrit words, by E.B. Cowell, In: Prakrit Prakasa. Ist ed., Hertford 1854; 2nd Reprint edition, London 1868. 3rd ed. Punthi Pustaka, Calcutta 1962.// With text and commentary of Katyayana, ed. Basant Kumar Chattopadhyaya, Calcutta 1914. // With text, ed. Udyotana Sastri, Varanasi 1940.// With text, ed. Udagarama Dabral, Varanasi 1977. Mss. Adyar II. p. 87b (2mss.); Adyar D. IVI.723, 724 XIII. 1905 (inc.), Alwar 1156; America 2644; BIII. 16; Baroda 1831 (1); Bikaner 5711;BombayUniversity 82,83; BORI. 293 and 294(inc.) of 1875-76, 92 of 1881-82,124 of A1882-83; 182 of 1882-83, 256

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Literature on Prakrit Grammar : 51 of 1884-86, 512 of 1886-92,660 of 1899 81915, BORI. D. II. ii. 273- 278; Oxford 1786-179a (4mss.); Pet. III.p. 393 (no. 256); Trav.University2984;, Udaipur II.165,17 (inc.); (3) Prakritsanjivani of Vasantaraja is the most exhaustive and elaborate commentary on this grammar, but only upto 8th chapter. (corresponding to the first 9 chapters of Cowell ed.). The age of Vasantaraj may be fixed as per the postulates of Pischel, last quarter of the 14th cent. CE to first half of the 15th cent. CE. Pub. With text and commentary of Sadananda, ed. Basant Kumar Sharma, Varanasi 1927. Mss. IO 941; MD 15489 (inc.); SB New DC. X 38827,40 269 (inc.). (4) Subodhini of Sadanand, commented Prakrit Prakasa only upto gth chapter (9th of Cowell ed.) like Vasantaraj, but shorter in comparison. Besides, his commentary on Prakrit- Prakasa, nothing is known about his life, age and personal history.Pub. With text and commentary of Vasantraja, ed. Basant Kumar Sharma, Varanasi 1927. Mss. I M. 5011 (inc.). Trav. University 51 78. (5) Prakrit Pada by Narayana Vidyavinoda, Mss. Bodleian Library, Oxford, Asiatic Society, Calcutta, Vindaban Research Institute, Loi Bajar. (6 )Commentary by Ramapanivada (2nd and 3rd quarters of 18th cent. CE), commented only upto 8th chapters of the text i.e. excluding the portion related with Paisachi, Magadhi and Sauraseni. This commentary bears close resemblance with that of Bhamaha. But there is difference in the division of chapters between the two. Bhamaha has commented on two more chapters, excluded by Ramapanivada. The latter's commentary is more detailed than that of the former. Pub. With text, Kunnhana Raja, Madras 1946. Mss. Adyar D. VI.725; GD& 64; Trav. Univ. 5782 D(inc.), 12816 (inc.). (7) Comm. Udaharana by Krsnalilasuka. Mss. MT.5156 (b).

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52 Sramana, Vol. 64, No. 4, Oct.-Dec. 2013 : (8) Vrtti) by Ramalabhacarya. Mss. Baroda 1533. (9). Comm. in verese by Venkatesh. Mss. Pul.II. p. 86 (3 mss.; inc.) 4. Prakrit Laksana of Namisadhu of the Western School is dated earlier than Hemacandra. His commentary (CE 1069) on Kavyalankara of Rudrata contains the features of Prakrit, particularly of Sauraseni, Magadhi, Paisaci and Apabhramsa. Namisadhu has commented elaborately on two gathas of Rudrata (11.11-12). These two gathas are important as these depict the opposition between Apabhramsa, of which the number of dialects gets multiplied on account of the differences in the local tounges and the unique languages according to a fixed norm. It is also significant because of the honour accorded to Prakrit. Pub. ed. Durgaprasad & K.P. Parab, Kavyamala S. No. 2, Bombay (now Mumbai) 1911. // The text in Roman with French trans. by Luigia, Nitti Dolci, In: Less Grammarian Prakrits, Paris 1938, pp. 158-165. The Prakrit Grammarians, pp.166-173. 5. Siddhahemasabdanusasana by Hemacandra (1088 CE-1172 CE ), the most important grammarian of the Western School, it treats of Prakrit grammar in 1119 sutras, as a continuation of his Sanskrit grammar. Out of eight chapters, the last is devoted to Prakrit. This chapter is again sub-divided into four sections (padas). The first quarter in 271 sutras, deals with the treatment of vowels and consonants, while the second consisting of 218 sutras deals with consonants: conjunct consonants, some suffixes, the Desi words and indeclinable. In fact, these two sections are devoted to phonetics. The third section contains rules on morphology and to some extent on syntax i.e. rules of declension, rules of syntax, conjugation and participles. The fourth section gives the Prakrit substitutes for Sanskrit roots (dhatvadesas), and rules of the dialects, such as Sauraseni, Magadhi, Paisaci, Culika-Paisaci and Apabhramsa. Thus, leaving aside Arsa, Hemacandra uses Arsa for Ardhamagadhi. He

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Literature on Prakrit Grammar : 53 has systematically and methodically arranged the subject- matter with his auto-commentary. Comm.(1) Auto-commentary (Tattvaprakasika -Brhadvrtti), (2) Haimadipika (Prakritvitti-Dipika) by Haribhadrasuri II, not extant. (3)Dipika of Jinasagarasuri, (4) Haimaprakrit-dhundhika or Vyutpatti-dipika of Udayasaubhagyagani, pupil of Saubhagyasagara, (CE 1534), (5)Prakritprabodha (Prakritvrtti-dhundhika) Naracandra-suri of Maladhari gaccha. (6) Prakritvyaksti (Padyavivsti) of Vijaya-rajendrasuri. (7) Dodhakavrtti on Apabhransadohas, occurred as illustrations. (8) Haimadodhakartha on Apabhrarsadoha occurred as illustrations. Pub. The text, Bhattanatha Svamin, Granthapradarsini Series, Vizagapattanam 1912. // The text, ed. K.C. Acarya, PTS, Varanasi 196 Pub. Text ed. R. Pischel, 'Hemacandra's Grammatik der Prakrit Sprachen (chapter VIII), two parts, Buchhandlung des Waisen hauses: Halle 1877, 1880, pp. XIV 235 (1), VII 247. [The first part consists of original text with word index and the second one had the German translation with explanation and critical and comprehensive study). // Prakritvyakarana (Chapter VIII), ed. Muni Sri Yatindravijaya, Jaina Prabhakar Press, Ratlam 1915, p. 54. // ed. P.L. Vaidya, Arhatmataprabhakara No.6, Hanuman Press, Pune 1928, 1936. [The text with index of words, roots and notes.] || Prakrit Vyakaranam (two parts)Trans. (Hindi) Upadhyaya Ratnamuni, Byavara 1963. [ Hindi commentary of text & auto-comm. on the pattern of Siddhanta Kaumudi, word index]. // Trans. (Gujarati) Dulicanda Pitambaradas, Miyagama1904. // The text with Dhundhika

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54 : Sramana, Vol. 64, No. 4, Oct.-Dec. 2013 Tika ed. Bhimsingh Manek, Nirnayasagar Press, Bombay 1903. // Vrtti or Prakasika, Jnana Dipika Press, Bombay 1872.// Prakrit Vyakaranam (2 parts) comm. Jnanamuni, 25th Centanary of Mahavira Nirvana Committee, In: Atmarama Jain Model School, Kamala Nagara, 1974,p. 495, [the text, auto-commentary, Sanskrit commentary on the pattern of Siddhanta Kaumudi, summary in Hindi, appendices] // Prakrit-vyakaranah, Muni Vajrasena, Atmanand Jain Text Series No.94, Jaina Atmanand Sabha, Bhavnagar 1980, p.48,452, [alphabetical index of Prakrit roots with their Sanskrit equivalents, alphabetical index of sutras, of words with Sanskrit rendering, list of sutras, text of Dodhaka vitti by anonymous, Prakrit declensions of word and roots. ] 6. Prakritakamadhenu, attributed to Lankesvara Ravana (according to some simply Ravana or only Lankesvara) is a small work on declensions etc. According to the author, a voluminous work on Prakrit grammar was composed by him and the present work is an abridged form of that extinct work. It treats of the rules of Prakrit grammar in 34 verses. It also deals with a few characteristics of Apabhramsa. Mss. Dacca University. 4179, List, Cal. 3157, 3158 7. Prakritsabdanusasana of Trivikramadeva (13th cent. CE), the son of Mallinatha, grandson of Adityavarman and pupil of Arhannandi, composed his sutras in conformity with Hemacandra. He discussed the characteristics of Maharastri, Sauraseni, Magadhi, Paisaci, Culika, Paisaci and Apabhramsa but left Arsa or Ardhamagadhi. In Apabhraiia, he added nothing new, except, the Sanskrit rendering in examples. In fact, he copied all the illustrations from Hemacandra with a few ommissions. His work, containing 1036 sutras, is divided into three chapters (adhyayas), each of which is again sub-divided into four sections (padas). Trivikrama's contribution to the field of Prakrit studies is his Desi words, dealt in six groups.

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Literature on Prakrit Grammar : 55 Comm. 1. Prakritsabdanusasana-Vrtti, an auto-commentary. Pub. The text, ed. R. Pischel, De Grammatik Prakrits.// The text ed. T.Ki Laddu, Parelgamena zu Trivikrama Prakrit Grammatik, Halle 1912. // Trans. (English) Ramanyasvami, ABORI (X) Pune 1930, pp.177-218. || Trivikrama sutrapatha (metrical) Bhattanathasvamin. // Text ed. Jagannathasastri, Chowkhamba Sanskrit Series, Benares 1950.// Text ed. P.L. Vaidya, Jaina Sansksti Samraksaka Sangha, Sholapur 1954. Mss. Adyar II.p. 87 b (2mss.); Adyar D. VI. 732-34; Baroda 1507 (c) (inc.); Baroda 1507 (c) (inc.); Govt.Or. Lib. Madras 33; Mysore I. p.327; Oppert. I.3427, 6054, 7998; Bombay IV. P.7; Trav. Uni. 540C, 5077, 10649,, 8. Karnataka- Sabdanusasana, of Bhatta Akalanka, a Digambar Acarya, in 1604 CE. Comm.(1)Karnataka-Sabdanusasana-Bhasamanjari by anonymous. (2)Karnataka-Sabdanusasana-Manjari makaranda by anonymous. 9. Prakrit-Kalpataru of Ramasarman (Ramatarkavagisa) follows the grammar of Purusottama. It has three chapters (sakha), which are again sub-divided into fifteen clusters (stavabas). Each cluster comprises again of several stanzas called flowers (kusuma). In nine clusters of the first chapter, the general characteristic features of Maharastri are dealt, dividing into vowel (ac), consonant (hal), conjunct (yukta), double (dvitva), conjugation (sandhi), root suffixes (tin), root substitutes (dhatvadesa) and indeclinables (nipatas). In the three clusters of 2nd chapter dialects Sauraseni, Pracya, Avanti, Bahliki, Magadhi, Ardhamagadhi and Daksinatya are treated. The first two clusters of the third chapter, describe in addition to Nagara, Vracada and Upanagara, a number of minor dialects. The last cluster is entirely devoted to Paisaci with its varieties. Ramasarmana refers to various kinds of Apabhramsa, classified according to the use of

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56: Sramana, Vol. 64, No. 4, Oct.-Dec. 2013 the desya (underivable) words current in each region in which it is spoken. Besides, Prakrit grammar, he wrote commentaries on the Unadikosa, Kavyasandipa and Mugdhavabodha. Grierson dated him not later than 16th cent. CE. He might have flourished between 12th and 16th cent. Commentary, an auto-commentary contains numerous quotations mainly on the various exploits of Radha Krsna which show that there existed a number of Prakrit poems from the episodes of this legend, current in mediaeval Bengal. Pub. Text in part, ed. G.A. Grierson, Asiatic Society of Bengal No. 8, Calcutta 1924.// The text (1-9 without 8) by L. Nitti Dolci, ed. de la Premier Sakha du Prakrit Kalpataru des Ramasarman, Paris 1939. By M. Ghosa, The Asiatic Society, Calcutta 1954.// Mss. IO 946. 10. Samksiptasastra of Kramdisvara, with epithet Vadindracakracudamani, i.e. 'Crest jewel of the circle of great disputants', belonged to a place identified with modern Burdwan division. Very scanty record pertaining to him and his date is available. He is generally placed between Hemacandra (1088 CE1172 CE) and Bopadeva (CE 1250) or after the latter, hence flourished between 10th to 11th centuries. Prakrit grammar of Kramdisvara is appended to his Sanskrit grammar Samksiptasastra. His work is divided into five sections: treatment of vowels (svarakaryam), consonants (halkaryam), word declensions (subantakaryam), verbs (tinantakaryam) and treatment of Apabhramsa (Apabhramsarambhah). Kramdisvara has not discussed in detail, the rules of Prakrit like later writers, but he has nicely recorded the main characteristic features of Prakrit language current during his time. Though short his grammar is significant, as he has for the first time discussed a number of dialects and sub-dialects of Prakrit including Apabhramsa, some of which really represent the Eastern variety of language.

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Literature on Prakrit Grammar :57 Comm. Kumaranandi and Goyicandra are ascribed the authorship of two commentaries (vitti) on both Sanskrit and Prakrit portion of his grammar. That by Goyicandra was an elaborate commentary (both not available). The only commentary available is the Prakritpada of Candidevasarma. The two editions of this commentary are available. One published by Rajendra Lal Mitra and other published from Kolakata in 1989. 11. Prakrit Sarvasva by Markandeya (CE 17th cent.) written in 20 chapters in verse with a prose commentary followed by illustrations, is very much similar to the grammar of Purusottama, particularly in the sections on the dialects of other than Maharastri. His personal history is totally obscure. His work mentions the name of Sakalya, Kohala, Bharata, Vararuci, Bhamaha and Vasantaraja as his authorities. He furnished some additional characteristic features of Sauraseni, normally absent in other grammatical works. After classifying Prakrit into three categories: Tatsama, Tadbhava and Desya, sub-divides Tadbhava, again into four classes: Bhasa, Vibhasa, Apabhramsa and Paisaci. Bhasas include Maharastri, Sauraseni, Pracya, Avanti and Magadhi excluding Ardhamagadhi, Daksinatya and Bahliki. Vibhasa, includes Sakari, Candali, Sabari, Abhiraka and Takki. He denies Odri and Dravili. He describes only three kinds of Apabhraisa: Nagara, Vracada and Upanagara. For treatment of Eastern Prakrit dialects this work supplies significant material. Pub. by S.P. Bhattanathasvami, Grantha Paradarsini Series No. 3, Vizagapatanam, The Arsa Company, Book -selling Dept.1912,1927./ / K.C. Acarya, Prakrit Text Society, Varanasi 1968. Mss. IO. 5130; MD 15662; Oppert I. 8107;Oxford 181a; 12. Prakrit Masideepa or Manidipika of Appayadixit III,(flourished 1553), patronised by Cinnabommabhupala, is a short

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58 Sramana, Vol. 64, No. 4, Oct.-Dec. 2013 : compilation based on early works. It is also considered as a commentary on the sutras of Valmiki with a gloss. Pub. T.T. Srinivasagopalacara, Oriental Research Institute Mysore, 1953, p..364. Mss. Hz. 265; Extr.67; MD 16861; Mysore I. p. 327; Skt. Coll. Mys. p.7. 13.Prakri Rupavatara of Simharaja(15th cent.), son of Samudravandheyas of Western School, divided his Prakrit work containing 1063 sutras, into technical terms(sanjna), convention (paribhasa), samhita, word declinsions (subanta), root declinsions (tinnanta) and dialects Sauraseni etc. It may be called a counterpart of the Laghukaumudi of Varadaraj. The author undertook an independent arrangement of the rules, drawing on the same collection of sutras, which in their original sequence, are known to have been comented on by Trivikrama. It is an important treaty for the knowledge of the declension and conjugation, chiefly because Simharaja quotes more than Hemacandra and Trivikrama. The work is divided into XXII chapters. Pub. by E. Hultzsch, Royal Asiatic Society, Prize Publication Fund No. 1.London 1909.Mss. Adyar D. VI. 731; Pul. II.p. 85; Trav. Uni. 155 (inc.) 500, 5118; Wish 154. 14. Prakritananda of Raghunatha Sarman (18th cent.), contains 419 sutras. It treats of words and roots in two sections (paricchedas) respectively. It presents a short form of Prakrit Prakasa of Vararuci. Pub. ed. Jinavijaya muni, Rajasthan Puratana Sastra Sangraha, Rajasthana Oriental Research Institute, Jodhpur, 1954.Mss. Lahore 6; Proceed ASB 1880, Radh 38; (NCC .XIII, p. 143). 15. Prakritanusasana by Purusottama (1265 CE), the best representative Prakrit grammarain of the Eastern School. He forms the triad with Ramatarkavagisa and Markandeya. Very little is known about his life and personal history. It contains a curious farrago of dialects, which renders that work a mine of interesting forms of Prakrit. The Prakrit dialects described by him are Maharastri (upto

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Literature on Prakrit Grammar : 59 chapters eight, and Sauraseni, Pracya, Avanti, Magadhi, Sakari, Candali, Sabari. Takki, Nagaraka Apabhramsa, Vracada etc. Apabhramas, Kaikeya Paisacika, Sauraseni and other Paisacikas, in next 9 chapters, respectively. Pub. Le Prakrtanusasanam of Purusottam, ed. Luigia Nitti- Dolci, Carriens de la Societe Asiatique, Paris, 1938. VI, pp. XXVII, 141.// The text in part (only ch. IXXX) in Devanagari with English translation by D.C. Sircar, In: A Grammar of the Prakrti Language, Calcutta 1943, pp. 106-120.// Rep. In Devanagari script by M.Ghosh in the Appendix I, pp. 15669 to his edition of Ramasarman's Prakrit Kalpataru, Calcutta 1954. 16. Prakrit - Laksana of Simhadevagani, ed. Kedar Nath Sastri, In: Vagbhatalankara commentary II. 2-3 Kavyamala 48, Bombay3rd ed. 1916. 17. Prakrit-Laksana in Visnudharmottara-purana, ed. by M. Ghosh. In: Prakrit -Kalpataru, Appendix IV, Calcutta 1954. 18. Prakrit - Vyakarana (Sutrapatha only) of Trivikrama- Bhatta Nathasvami, contains 1085 sutras. The work is divided into 12 sections (padas) grouped into three chapters (adhyayas).As regards the content of this grammar, it is a metrical reproduction of the grammar of Hemacandra. The technical terms are different because Trivikram adopted certain symbols of the Paninian type, At some places the original order of Hemacandra is slightly changed but that has always been done for metrical reasons. Examples are also taken from Hemacandra in most cases. Trivikrama has added Sanskrit rendering, Pub. Grantha Paradarsini Series, pp. 1-28.// by Jaganntha Sastri, Chowkhamba Sanskrit Series, Benares 1950 AD.// P.L. Vaidya, Jaina Sanskriti Samraksaka Sangha, Sholapur 1954. 19. Prakritvyakarana or Prakritpada by Narayana Vidyavinodacarya or Narayana Pancanana also referred to as commentary on Prakrit chapters of Sanksiptasara of Kramadisvara

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60 : Sramana, Vol. 64, No. 4, Oct.-Dec. 2013 (NCC .X, p. 74). However, taken to be an independent exposition. (NCC. XIII, p. 134). 20. Prakritadisadbhasavyakarana, Mss. Anandasarma, 3598, 7130. Paliyam 940 (b); * Comm. (Vitti) Mss. Kamakoti 12/16, Paliyam 912 (b). (NCC .XIII, p. 142) 21. PrakritCandrika, grammar, Mss. Baroda 4139 (inc.); Chani 1097; Gough, p. 212 (metrical); Radh 38. 22. Audaryacintamani (CE 1518) a grammar of Srutasagara, a Digambar Jain, pupil of Vidyanandin and grand pupil of Devendrakirti. Containing six chapters, it is based on Hemacandra's work. According to some it is a commentary (JRK.p. 68-69). Pub. First three chapters only from Vizagapatanam. Mss. Alphabetical list Beng. Govt. p. 22; CPB. 7054; RASB.VI. 4627. 23. Cintamani - Vyakarana by Subhacandrasuri, a Digambar Acarya, according to colophon of his Pandavapurana. It consists of 1224 sutras, divided into three chapters (adhyayas), with four sections each. MT 2770. (vide. ABORI,XIII. p. 46). -Comm.Cintamani-Vyakarana-vrtti, an auto-commentary by Subhacandra. Mss. Sravanabelagola 250; (NCC .VII.p. 57). 24. PrakritCandrika, grammar in metres by Krsnasesa or Sesakssna, on the model of his Padacandrika. It consists of nine chapters (prakasas). It is written for beginners. It gives general rules of Prakrit, non-conjunct (asamyukta), conjunct (samyukta) consonants, adverbs, declinsions of words, numerals, roots, krdanta an d various dialects, respectively. It is based on grammar of Hemacandra and Trivikrama. Pub. Subhadra Upadhyaya, Amar Publication, Varanasi 1969. Mss. BORI. 255 of 1884-86;, 243 of 1895-98, BORI .D II. ii. 271,272, IO 945; Pet. III. p. 393 (no. 255); (vide. NCC XIII, p. 133)

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Literature on Prakrit Grammar : 61 Comm. Prakritdipika a comm. by anonymous on Prakrit Candrika of Sesakssna. Mss. Pul. II. p. 85 (2 mss. (inc.) 25. Prakritcandrika, grammar by (Karanjakavisarabhauma) by Vamanacarya, mentioned in commentary on Pingalachandas, Mss. L. 1608; Oxf. 197a. 26. Prakritcintamani by anonymous (NCC. XII, p. 133). 27. Prakritdipika, or Prakritprabodha by Naracandrasuri, on declension and conjugation of words in the gth chapter of Sabdanusasana of Hemacandra. Mss. BORI .8 of 1877-78, D. p. 124. Pattan I.p. 88; Pet. p. 127 (no. 300);(vide. NCC IX, p. 352b). 28. Prakrit Pradipika by Candidevasaraman. Mss. Mysore I. p. 327, Radh .38, 29. Prakrit Pradipika by Narasimha, Pub. In: Granthapradrsini .Vide. CC. II. p. 81a. (vide. NCC XIII p.138). 30. Prakritbhasantaravidhana by Candra, Mss. Buhler 556. (II) Works on the Part of Prakrit Grammar: 1. Prakrit Dhatupatha, by anonymous, Mss. Mysore, ND. X 33945. (NCC. XIII, p. 134). 2. Prakritpadani, by anonymous. TD 59 43 (inc.) .(NCC. XII,p. 133). 3. Prakritsabdamanjari by Narayanacarya, Mss.Warangal 8. (NCC. XIII, p. 141) 4. Prakrit -Sabdarupavali of Pratapavijaya, paradigms of Prakrit grammar, explained in Sanskrit, Pub. Ahmedabad 1912, p. VIII, 248. Mss. Mysore NDX. 33949 (inc.), 33950. (NCC .XIII,p. 141) 5. Prakritsiddharupa, Mss. Trav.Uni. 4246 (inc.) (NCC. XIII, p. 142)

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62 : Sramana, Vol. 64, No. 4, Oct.-Dec. 2013 6. Prakritakaradisabdamanjari, Mss. Adyar PL .p.156. (NCC. XIII,p. 143). 7. Subhasa- Candrika of Laksmidhara (c. middle of 14th cent.), is for the grammar of Trivikrama, what Siddhanta Kaumudi is for the Astadhyayi of Panini. Pub. Rao Bahadur Kamalashankar Pranashankar Trivedi, Bombay Sanskrit & Prakrit Series No.71, Bombay 1936. 8. Sarksiptasare Prakstadhyaya of Karamadisvara,. ed. by S.R.Banerjee, Pub. Prakrit Text Society, Ahmedabad 1976. 9. Harinamamrte Praktapada ed. by S.R.Banerjee, Bulletin of the Calcutta Philological Society, IV,1963, pp.10-31. 10. Prakritpadayavyakarana by anonymous, 11. Prakrit Pathamala of Muni Ratnacandra. (III) Modern works on Prakrit Grammar: 1. Grammar of Prakrit language (English), by Dinesacandra Sircar, is based, mainly on the Pali, Prakrit epigraphs and on the works of medieval Prakrit grammarians such as Vararuci, Katyayana, Bhamaha, Hemacandra, Purusottama and others, The work is divided into 12 chapters. The chapters 1-9 describe the grammatical structure of Maharastri. The chapters 10-12 deal wth Paisaci, Magadhi and Sauraseni dilects, respectively. The minor Prakrit dialects described by Purusottama in the Prakstanusasana and by Hemacandra in the Siddhahema Sabdanusasana are discussed in the appendix. It also contained introduction, notes, index and glossary. Pub. University of Calcutta, Calcutta 1943, p.10, 126, Motilal Banarasidass, Delhi, Ed. 2nd 1970, p.10,176, 2. Les Grammarians Prakrits by Luigia Nitti Dolci, contains the notable contribution of the author in identifying the original work of Vararuci from the chapters added later on. On convincing reasons he showed that the last three chapters of the Prakitprakasa were interpolated by later authors. The author brought together materials from three

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Literature on Prakrit Grammar : 63 principal commentators of Prakrit Prakasa, helpful in reconstructing the first eight chapters of the work, written by Vararuci. The reconstructed text may bring about some changes in the current view about Maharastri Prakrit. The author also ventured to explore the works on the language of which Vararuci might have based his grammar. The author collected sufficient data to show that the grammarians in all likelihood had before him some recension of Hala's Saptasatakam. Pub. Adrien-Maisonneuve, Paris 1938, pp. ix+ 229. 3. Prakrit Grammarians by Late Luigia Nitti Dolci (translated into English from French by Prabhakara Jha), deals with the special features of the works of Vararuci, Bharat, Purusottama, Markandeya, Kramadisvara, Hemacandra, Namisadhu, Trivikrama, Valmiki, and Canda, especially regarding their treatment of sub-dialects. Pub. Motilal Banarasidass, Delhi 1972, p.12, 240, 4. Introduction to Prakrit (English) by A. C. Woolner, divided into two parts, deals with the three periods of the Indo - Aryan language, the three stages of the Middle period, the literary and spoken Prakrits, their classification and characteristics, general features, phonetics, their system of single consonants, compound consonants, vowels, sandhi, declension, conjugation, classification of Prakrit languages and their history of literature in the first part. The second part consists of a number of extracts from Sanskrit and Prakrit literature which illustrate different types of Prakrit dialectsSauraseni, Maharastri, Magadhi, Ardhamagadhi, Avanti, Apabhramsa etc. most of which are translated into English. The book contains valuable information on the phonetics and grammar of the Dramatic Prakrits- Sauraseni and Maharastri. It contains indices also. Pub. Motilal Banarasidass, Delhi 1972, p.12, 240, 5. Prakrit Pravesika, is Hindi translation of AC Woolner's Introduction to Prakrit, Pub.Munshiram Manohar Lal Oriental Publishers, Delhi 1968,

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64 : Sramana, Vol. 64, No. 4, Oct.-Dec. 2013 6. Prakrit Vyakarana (Hindi) Madhusudan Prasad Misra, containing 11 chapters, presents the characteristic features of Maharastri in first 7 chapters and peculiarities of Sauaraseni, Magadhi, Paiisaci and Apabhramsa from Maharastri, in remaining chapters. Alphabetical index of Prakrit words. Pub. Chowkhamba Vidyabhavana ,Varanasi, 1960.p.298 7. Eastern School of Prakrit Grammarians by Satya Ranjana Banerjee, attempts to present study of Prakrit grammarians, divided into Eastern and Western school and their respective linguistic features. The work divided into three parts, treats the Prakrit grammarians of Eastern School together with a bird's eye view of the Western school in the first part. The second part treats of the linguistic traits, peculiar to the Eastern School and the characteristic features of Prakrit dialects and sub-dialects, based on the texts of Purusottama, Ramasarman and Markandeya are given. The last part contains six appendices.The edited text of Bharat, Purusottama etc. have been included. Pub. Vidyasagara Pustaka Mandira, Calcutta 1977, p.5, 104, 8. Prakrit Bhasano Ka Rupa Darsana (Hindi) by Narendra Nath Acarya, is a study of Prakrit language, based on Prakrit Prakasa of Vararuci. Divided into 9 chapters, it deals with different versions of origin of Prakrit dialects and sub-dialects of Prakrit. It treats mainly with grammatical analysis of about 1000 Prakrit words, occurring in Prakrit Prakasa of Vararuci, in alphabetical order. It contains sutras of Prakrit Prakasa with its Hindi translation. Pub, Rama Prakashan, Lucknow 1963, p. 242. 9. Prakrit Margopadesika, (Gujarati) Becharadas Doshi, Pub. Gurjara Grantha Ratna Karyalya Ahmedabad, 1958 CE. 10. Prakrit Margopadesika (Hindi), Becharadas Doshi, trans. into Hindi by Sadhvi Subrata from Gujarati , Pub. Motilal Banarasidasa, Delhi 1968,

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Literature on Prakrit Grammar : 65 11. Prakrit Vimarsa by Sarayu Prasad Agrawal contains two sections: elementary grammar and selections. On the basis of introduction of R.Pischel's grammar, it gives genesis of various dialects of Prakrit, their features, phonetics; morphology etc. The selected portion includes those pertaining to Maharastri, Jaina Maharastri, Sauraseni, Jaina Sauraseni, Magadhi, Ardhamagadhi and from texts Prakrit Dhammapada and Asokan Inscriptions. Pub. Ist. Ed. Lucknow University, 1953, // Visvavidyalaya Hindi Prakasana, University of Lucknow, 1968, p.143, 116,13, 12. Prakrit Pravesika by Komal Chanda Jain, divided into two sections: Elementary grammar and selections. Grammar portion adopts Maharastri, as dealt in Vararuci as its model. Variations from Maharastri, in other dialects have been provided prior to the specimens of every other Prakit. The collection of extracts aim to show the different dialects of Prakrit as they grow through the ages. Every passage or verse is followed by its Sanskrit rendering. Pub, Tara Publications, Varanasi 1971,p. 214, 13. First Book of Prakrit, (English) by AT. Upadhye is an elementary grammar of Prakrit, through 34 lessons, designed for Matriculation standard. Pub.Kolhapur 1959, p.240, 14. Prakrit Bhasa Pravesa (Marathi) by AT Upadhye, is the Marathi translation of above mentioned work. Pub. JB Upadhye, Nandani Kolhapur. 15. Prakrit Bhasa, (Hindi) by Prabodha Bechar Pandit, is a collection of three lectures of the author's On the role of Prakrit in evolution of Vernacular Indian languages, a historical perspective, ancient dialects and sub-dialects of Prakrit and lastly, subsequent evolution of Prakrit. Pub. Jaina Sanskrti Sansodhana Mandala, Varanasi 1954, p.58, 16. Abhinava Prakrit Vyakarana by Nemicandra Shastri, intends to present grammar of Prakrit following the pattern of Siddhanta

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66 : Sramana, Vol. 64, No. 4, Oct.-Dec. 2013 Kaumudi of Bhattoji Dixit. Divided into eleven chapters, it also has sixteen appendices listing Prakrit words in alphabetical order, occurred as examples (1), formation of feminine words with use of feminine suffixes (2), adverbs and words formed with combination of adverbs (3), words illustrating use of cases, (4), compound words(samasa) (5), secondary suffixes (taddhitanta) (6), secondary roots formed with affix yan, formed with yanlug, denominative roots (namadhatu) (7), primary suffixes (krdanta) (8), Sauraseni terms (9), Jaina Sauraseni terms (10), Magadhi terms (11), Ardhamagadhi terms (12), Jaina Maharastri terms (13), Paisaci terms (14),Culika Paisaci terms (15)and Apabhraisa terms(16). Pub. Tara Publications, Varanasi, 1963, p.24,532. 17. Prakrit Prabodha,(Hindi) by Nemicandra Shastri, is an introduction to the Prakrit language, composition, and translation with examples. This work encompasses all the rules needed for translation and composition. It also contains selections from different Prakrit texts. Pub. Chowkhamba Vidya Bhavana, Sanskrit Text Series No. 130, Varanasi 1965, p.258, 18. Prakrit Dipika, (Hindi) by Sudarsana Lal Jain, divided into three sections, it provides the grammar of Prakrit, translation from Hindi to Prakrit and vicea versa. It also has collections from texts representing major dialects with Hindi translation. Pub. Parshvanath Vidyasrama Sodha Sansthana (Now Parsvanath Vidyapeeth) Varanasi 1983, p.272. 31.Prakrit Sabdanusasana , Jivaraja Gautama, 19. Prakrit Cintamani, (Sanskrit) by Stahanakavasi saint Muni Ghasilalji, is an elementary grammar of Prakrit-Maharastri, Sauraseni, Alpabhraisa etc. with commentaries Kaumudi (Sanskrit) and Tattvadipika in Hindi. Pub. Acarya Sri Ghasilalji Maharaj Sahitya Prakasana Samiti,Indore 1987,p. 108, 20. Prakrit Kaumudi (Sanskrit) by Stahanakavasi saint Muni Ghasilalji, in five chapters, is based on the grammar of Hemacandra.

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Literature on Prakrit Grammar : 67 It also has commentary Kaumudi in Sanskrit and Tattva-Dipika in Hindi. Pub. Acarya Sri Ghasilalji Maharaj Sahitya Prakasana Samiti, Indore 1988, p. 358, (IV) Works on Comparative Grammar: 1. Comparative Grammar of the Prakrit Languages, R. Pischel, trans. from German into English by Subhadra Jha, is one of the most popular, comparative and comprehensive study, on Prakrit grammar. This monumental work was originally written in German. It provides an introduction of Prakrit languages and their grammarains, a comparative study of phonetics, morphology, word formation and compounds. It also contains general index and glossary.Pub. Motilal Banarasidass, Varanasi 1957, p.437. 2. Prakrit Bhasaon Ka Vyakarana is Hindi translation of Comparative Grammar of the Prakrit Languages of R.Pischel by Hemacandra Joshi, Bihar Rastrabhasa, Parisad, Patna. 3. Tulanatmaka Pali, Prakrit, Apabhramsa Vyakarana, (Hindi) trans. by Mahavira Prasad Lakhera, of the English title A Comparative Grammar of Middle Indo Aryan of Dr Sukumar Sen, is the only work dealing with all the middle Indo-Aryan dialects. It treats, comparatively, of the grammar of Prakirt of Asokan inscription, inscriptions of Ceylone, dramas of Asvaghosa, Niya and Gandhari, Buddhist hybrid Sanskrit, Pali, Maharastri, Ardhamagadhi, Sauraseni, Magadhi, Pracya, Avanti, sakari, Takki(Dhakki), Nagaraka, Vracadaka, Upanagarka, Kaikaya, Paisacika, Avahatthi and Culika-Paisaci. It deals with phonetics, declension, suffixes and compounds. Pub. Lokabharati Prakasana, 15-A , Mahatma Gandhi Marga, Allahabad 1969,p. 216,(49/H44). 4. Sanskrit Rupaka Aura Prakrit (Hindi) by Dr. Mahesvara Prasad Singh , deals in five chapters with form of dramas, minor dramas in Sanskrit, introduction of prominent Sanskrit and Prakrit works, the prescribed rules regarding the dialects spoken by particular

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68 : Sramana, Vol. 64, No. 4, Oct.-Dec. 2013 characters, analytical study of Prakrit used in Sanskrit dramatic works and evolution of Prakrit as used in the dramas through the ages. Pub. Aditya Book Center ,165D, Kamla Nagar, Delhi -7 ,1997, p. (49/H 197). 5. Prakrit Bhasano Ka Tulanatmaka Vyakarana Aura Unamne Prak Sanskrit Tattva by K. R. Chandra, Prakrit Vidya Mandala, L.D. Institute of Indology, Ahmedabad 1982. p. 90. (V) Works on the Dialects of Prakrit a. Apabhramsa: Literary sources reveal that by the time of Dandin, Apabhramsa was no longer a rustic dialect but an established third literary language alongwith Sanskrit and Prakrit.Apabhramsa in its various forms, gradually developed into a full-fledged written language and it was thought necessary by Prakrit grammarians to deal with it grammatically, because it was considered to be a branch of Prakrit. During the classical and medieval periods, Prakrit grammarians treated Apabhramsa in specific chapters or sections in their treatises also. The Apabhraisa sections were not written in Apabhramsa or Prakrit but in Sanskrit. Significantly, the oldest extant works on Prakrit grammar, Vararuci's Prakrit Prakasa, does not take any notice of Apabhramsa. Hemacandra (11th cent. CE) extensively deals with this language. His Apabhraisa section, like other parts of the grammar, is written in sutra and with fresh examples in verses. To illustrate the rules of this section Hemacandra has also composed the Apabhraisa verses in the 8th canto of his Kumarapalacaritra, also known as Dvayasrayakavya. The next important grammar of this language is Prakrit Sabdanusasana of Trivikramadeva. The Apabhransa, described in his Grammar is Nagara. Markandeya (16th cent. CE ) in his Prakrit Sarvasva, deals with Nagara. According to him an anonymous author mentions 27 kinds of Apabhramsa which all may be included into Nagara Vracada and Upanagara only. Next,

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Literature on Prakrit Grammar : 69 treatment of Apabhramsa in Canda's Prakrit Laksana is not significant. Kramadisvara's Sanskrit Grammar Sanksiptasara, Purusottama's Prakritanusasana and Ramatarkavagisa's Prakritkalpataru deal with Apabhrarsa as well. Some of the modern works dealing with Apahramsa are as follows1. Prakrit Vyakarana contains sutras of the eighth chapter of Hemacandra's Siddhahema Vyakarana on Apabhramsa with Sanskrit rendering. Pub. Acarya Jinakrpacandrasuri, Nirnayasagar Press, Mumbay 1918, p. 243. 2. Apabhraisa Studien, Ludwig's Alsdorf ,Leipzig 1937. 3. Historical Grammara of Apabhramsa (English) by Gajanana Vasudeva Tagare is a chronological study of nearly all the edited Apabhramsa texts available upto 1945. The Apabhrarsa texts were classified according to the place of their composition and the linguistic data was arranged in a chronological sequence and thus the spacetime context of each form was determined. The texts were regionally grouped as: (1) Western Apabhramsa ,the area of present-day Gujarati, Hindi and Rajasthani dialects; (2) Southern Apabhramsa, roughly Marathi speaking area and its adjoining districts; (3) and Eastern Apabhraisa, the area of modern Bengali, Bihar and Oriya. No text representing Nothern Apabhramsa belonging to this period was then available. After illuminating the term Apabhramsa and fixing its period and classifying the texts in their space-time context, the author offers a general conspectus of the phonological and morphological features of Apabhraisa in the introduction. Then follow sections on phonology, declension, conjugation, nominal stemformation according to diachronic method connecting the evolved linguistic features to its modern descendant wherever possible. The work ends with an index verborum which lists all the words occurring in study with their Sanskrit and Prakrit etymologies as well as references to their cognates in the modern Indo-Aryan. In fact, the work presents the history of Indo-Aryan during CE 500-1200. Pub.

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70 : Sramana, Vol. 64, No. 4, Oct.-Dec. 2013 Deccan College Post Graduate College & Research Institute, Pune 1948, p. 38,342.// 2nd edition, Motilal Banarasidass, Delhi 1987, p. 16, 454. 4. Apabhramsa Prakasa (Hindi) by Dr. Devendra Kumar treats, in brief, the historical evolution of Apabhramsa language and its grammar. It appends the account of Acarya Devasena, Puspadanta, Muni Ramasingh, Muni Kanakamara, Acarya Hemacandra, Somaprabha etc. Pub. G.P.Varni Digambar Sodha Sansthana, Varanasi 1950, p. 235, 5. Siddhahema Apabhraiba, text of the relevant portion of eighth chapter of Hemacandra grammar. Pub. Carutara Pravacana, Vallabha Vidyanagar, 1956, p. 78. 6. Apabhrarsa Vyakarana, ed. by HC Bhayani, contains portion occurred in the eighth chapter of Hemacandra's Siddhahema Vyakarana on Apabhramba. Alongwith, scholarly introduction, the edition includes Gujarati word meaning, Sanskrit equivalents, Gujarati translation, notes and alphabetical index of words. Pub. Forbes Gujarati Sabha S No. 66. Vitthalbhai Patel Marg, Bombay,4th ed. 1960, p. 50, 192. 7. Apabhrarsa Vyakarana, (Hindi) Saligrama Upadhyaya, deals with Apabhramsa grammar of Hemacandra (Sabdanusasana), with an exhaustive introduction and Hind translation of the relevant text, commentary and examples. The introduction deals with features of Apabhramba grammar of Hemacandra, literary evaluation of examples quoted therein, sources of these examples and introduction of selected works of Apabhramsa literature. It also contains alphabetical index of words. Pub. Chowkhamba Vidyabhavana, Varanasi 1965, p.114, 8. Apabhraisa Bhasa ka Adhyayana (Hindi) by Virendra Srivastava, a dissertation approved for D. Lit., is divided into four sections, and contains ten chapters, in all. It begins with the study of the meaning of the term Apabhraiia, treatment of Apabhraisa

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Literature on Prakrit Grammar : 71 in works of rhetorics, Prakrit grammars, Apabhraisa in liteature, in inscriptions, its nature, classification etc. in the first, the phonetics, morphology, syntax etc. I are treated in the next sections. Pub. Bharati Sahitya Mandira, Favvara, Delhi, p. 302. 9. Apabhraisa Pravesa (Hindi) by Vipin Bihari Trivedi, containing four sections, deals with historical tradition of Apabhramsa, Apabhraisa as a language, literature of Apabhramsa, phonetics, morphology and selections from the text and glossary. Pub. Parula Prakashana, Lucknow 1967. 10. Sutra Saili Aura Apabhraisa Vyakarana by Parama Mitra Shastri is divided into two sections, containing 7 and 6 chapters, respectively. The first section deals with the tradition of grammar, grammar in sutra style, survey of sutra style grammar in Sanskrit, Pali, and Prakrit. Prakrit grammarins dealing with Apabhamsa, Apabhraisa in Hemacandra's grammar and his works and relation between Apabhramsa and Desi, in first section. The second section treats of phonetics, noinations, gerund, prefixes verbs, suffixes and adverb. Pub. Nagari Pracharini Sabha, Varanasi 1967, p. 245. 11. Apabhrarsa Bhasa Aura Vyakarana, (Hindi) by Siva Sahaya Pathak, is a linguistic study of Apabhraiia, consisting four chapters. It deals with history and evolution of Apabhraisa language, with Apabhraisa grammar, Desi, types of Apabhraisa and its literature. It treats of phonetics, morphology and Hindi translation of the text, auto-commentary, as well as examples of relevant portion of Hemacandra Sabdanusasana (8/4/ 329-446) and an index of words. The Sanskrit rendering of examples is also given. Pub. Madhya Pradesh Hindi Grantha Academy, 97, Malaviya Nagar, Bhopal 1976. p. 16, 368. 12. Hemacandra ke Apabhramsa Sutron ki Prsthabhumi (Hindi) by Parama Mitra Shastri and Ramanath Pandey, a linguistic study of Apabhraisa language, it is divided into 13 chapters. It throws

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72: Sramana, Vol. 64, No. 4, Oct.-Dec. 2013 light on the Indo-Aryan languages, Middle Indian languages, Prakrit, Pali and Apabhramsa and later development of Prakrit, in the first two chapters. In the third chapter, it deals with the treatment of Apabhramsa in their work, period of Apabhramsa and its main features, its types and its relationship with Desi Prakrit in fourth, treatment of Apabhramsa grammar in the grammatical work of Prakrits in the fifth. In the next chapters, it treats of phonetics, morphology, adverb, suffixes, verbs and syntax. Pub. Parama Mitra Prakasana, D pocket, 214, Dilasad Garden, Delhi 1999, p. 492. 13. Apabhramsa Aura Hindi (Hindi) by Devendra Kumar Jain, divided into thirteen sections, deals with meaning of Apabhramsa, Abhiras and Apabhramsa, Sanskrit grammarians and Apabhramsa, Apabhramsa and Desya, age and classification of Apabhramsa, its phonetics, morphology, syntax etc. in the first. The second, presents the account of its literature and sections 3-11 treat of prominent poets, prosody, sentiment, figure of speech, mottif etc. in Apabhramsa literature. The work separately deals with Muktaka, Kanyas (lyrics) evaluation of Apabhramsa with respect to various regional dialects including Khadi Boli. It also contains selections with Hindi translation made from prominent texts. Pub. Rajasthan Prakrit Bharati Sansthan, Prakrit Bharati Academy, S No. 26, Jaipur, p. 248. 14. Apabhramsa Racana Sauarabha (Hindi) by Kamalachand Sogani, is an attempt to teach Apabhramsa grammar and language through 84 exercises. Pub. Apabhramsa Sahitya Academy, Jaina Vidya Sansthana, Digambar Jaina Atisaya Ksetra, Sri Mahavira Ji, 1991, p. 208. 15. Apabhramsa Kavya Saurabha (Hindi) by Prof.KC Sogani, is a selection from different Apabhramsa works with Hindi translation, grammatical analysis and glossary. Pub. Apabhramsa Sahitya Academy, Jaina Vidya Sansthana, Digambar Jaina Atisaya Ksetra, Sri Mahavira Ji, 1992, p. 102,198,44.

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Literature on Prakrit Grammar: 73 b. Ardhamagadhi: 1. Jaina Siddhanta Kaumudi (1882) by Satavadhani Ratnacandra Ji is a grammar of Ardhamagadhi Prakrit, written in Sanskrit sutras. It also contains author's introduction and commentary in Sanskrit. Dhatupatha, Sutrapatha and an alphabetical index of sutras are also appended. Hemacandra, not treating Ardhmagadhi in his Sabdanusasana, this work becomes very significant. Its author has also compiled Ardhamagadhi Dictionary. Pub. Meharcanda Lachman Das, Lahore 1938. p.xii+411 2. Ardhamagadhivyakarana, Satavadhani Ratnacandra (1938 CE). 3. Introduction to Ardhamagadhi by A.M. Ghatage, in English, gives a short but illuminating account of the grammatical peculiarities of Ardhamagadhi. It makes a general survey without any special reference to different stages of the language. The book is divided into three parts: Phonology, Morphology, Syntax and Compounds. Each part is sub-divided into several chapters, lessons or sections. There are three appendices: a grammatical summary, two glossaries one of the Ardhamagadhi- English words and other of English - Ardhamagadhi words. Pub. School & College Book Stall, Kolhapur 4th Ed. 1951. p. XII, 257. 4. A Study of Ardhamagadhi Grammar (English) by HB Gandhi is based on simple sutras from the grammar of Hemacandra and good deal of examples from numerous books on grammar. It deals with origin and features of Ardhamagadhi: phonetics, declension, conjugation, suffixes, compounds and syntax. Pub. Surat 1938, p. 102. 5. A Historical Grammar of Ardhamagadhi (Sanskrit) by Satya Svarupa Misra & Haripriya Misra, begins with special features of OIA, MIA, various stages of MIA and individual dialects of various stages of MIA,viz. Asokan, Pali, Niya, Maharastri, Sauraseni, Magadhi, Paisaci and Ardhamagadhi. All the normal and exceptional treatments of sounds have been included. In morphology, it presents

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74 : Sramana, Vol. 64, No. 4, Oct.-Dec. 2013 the history of case-endings and various nominal declensions and pronominal declensions, the numerals, personal endings. It also deals with history of the present, past and future formations of the verbs, participles, gerunds and infinitives. Pub. Ashutosh Prakasan Sansthana, Varanasi 1982, p. 8,132. 6. Pracina Ardhamagadhi ki Khoja Men (Hindi) K R Candra, attempts to show that the original language of the Svetambar Agama has suffered numerous alterations under impact of later influential Sauraseni and Maharastri. A glimpse of original features of Ardhamagadhi is evident from a few earlier canonical texts and from some preserved archaic variant readings. Dr. Candra's present study supplements and corroborates what other scholars have found from linguistic, formal, stylistic and content based features that are shared by the Asokan and Pali on the other. The work invites fresh efforts to determine the real linguistic character. Prakrit Jaina Vidya Vikasa Fund, Ahmedabad, 1991, p.18,112 7. Restoration of Original Lanuage of Ardhamagadhi (English) by K R Candra is the English version of above-mentioned work. Pub. Prakrit Jaina Vidya Vikasa Fund, Ahmedabad, 1994, p.103 8. Pramparagata Prakrit Vyakaraha Ki Samiksa Aura Ardhamagadhi (Hindi) by KR Candra, in 15 sections, attempts to discuss the viability of certain rules, in the context of Old Prakrit, particularly Ardhamagadhi and their usages in ancient manuscripts of the texts. It has picked up T> D, P>V, eliding of non-initial alpaprana consonants, portion of Sruti, N>N, Non-initial N, two form of Ardhamagadhi Old and New. Pub. Prakrit Jaina Vidya Vikasa Fund, 375, Sarasvati Nagar, Ahmedabad-15, 1995, p.152. 9. A Manual of Ardhamagadhi Grammar (English) by PL Vaidya, 10. A Grammar of Ardhamagadhi Prakrit, compiled by Sri Satavadhani Ratnacandra Muni. Meharcanda Lachman Das, Lahore, 1938.

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Literature on Prakrit Grammar : 75 11. Ardhamagadhi Reader, Banarasidass Jain, Punjab University Oriental Publications, Lahore 1923. 12. Ardhamagadhi Grammar, Dr. HiraLal Shastri, Shantivilla, Surat 1938. 13. Ardhamagadhi Grammar for Beginners, V.M. Shah, Ahmedabad. 14. Ardhmagadhi Sabdarupavali by Ratnacandra Satavadhani contains declension or inflection of Ardhamagadhi nouns and pronouns. Pub. Sethia Jaina Granthamala No.72, Bhairodan Jethmala Sethia Bikaner 1928, p. 18. 15. Ardhmagadhi Dhaturupavali by Ratnacandra Satavadhani contains declension of Ardhamagadhi roots. Pub. Sethia Jaina Granthamala No.72, Bhairodan Jethmala Sethia Bikaner 1928, p. 110. c. Works on Inscriptional Prakrit Historical Grammar of Inscriptional Prakrits by M.A.Mahendrele presents the entire insciptional materials dating from the middle of the 3rd cent. B.C.E. to the end of 4th cent. CE in such a convenient manner that the relevant forms on any particular point can be picked out in a moment. The author has more over tried to locate, both in time and space, the exact spot where each of the various speech tendencies involved had its origin, and to indicate the directions in which those tendencies spread. For this purpose, he divided inscriptions into four regional groups: Western, Southern, Central, and Eastern leaving out Asoka's imperial edicts issued from Patalipitra which he dealt with separately in his first chapter. Pub. Deccan College Dissertation Sries 3, Deccan College Post Graduate & Researc Institute Pune 1948,p.XXXVIII, 342, d. Sauraseni Grammar Sauraseni Prakrit Vyakarana (Hindi) by Udayacanda Jain, contains grammatical rules of Sauraseni, the language of Agamas

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76: Sramana, Vol. 64, No. 4, Oct.-Dec. 2013 of Digambars, its phonetics, declension, etc. It also contains collections from different Sauraseni works. The work has a scholarly introduction on evolution of this dialect in historical perspective by Prof. Premsuman Jain. Pub. Prakrit Adhyayana Prasara Kendra, Udaipur 1988, p. 119,128. (49/H154A). e. Desya Prakrit Studies in Desya Prakrit by H.C. Bhayani, is a collection of author's diverse writings, namely, Studies in Desinamamala, Origins of multiple meanings of Desya words, Bhasalaksana chapter of Gitalarikara, importance of Jaina literature for the study of Desya Prakrit, notes on Some Desi words and his Apabhramsa section, like other parts of the grammar, is written in sutra and with fresh examples in verses Prabandha Pancasati Bhasa Samagri. Pub. Kalikala Sarvajna Hemacandra Navam Janma Satabdi Smrti Siksana Nidhi, Ahmedabad 1988, p.30, 278. VI. General works on Prakrit and their Catalogues 1. A Bibliography of Prakrit Language (English) compiled by SR Banerjee, attempts to register all important and significant writings done in the field of Prakrit in the major European languages since 1800 CE-a period when the study of Prakrit was beginning to come to lime light in the Western world. Only exceptionally, any item beyond 1960 has been included. The entries contained herein are 450, divided into, grammar and edited texts, Prakrit grammatical works and authors referred to, general books, papers, works and articles on Prakrit languages. Pub. Sanskrit Book Depot (P), Calcutta 6, 1977, p.31. 2. Prakrit Languages and their contribution to Indian Litearature (English) by SM Katre, attempts to introduce the literary and linguistic heritage, contained in the Prakrit literature and to assess the manifold contribution that Middle - Indo Aryan has made to Indian culture in general. Pub. Bharatiya Vidya Bhavan, Studies No 3, Bombay 1945, p.102,

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Literature on Prakrit Grammar : 77 3. Prakrit Bhasayen Aura Bharatiya Sanskrti Men Unaka Avadana (Hindi) translation by Ramashankar Jaitlee of abovementioned work of S M Katre, Pub. Rajasthan Hindi Grantha Academy, Jaipur, 1972. 4. Prakrit Svayamsiksaka (Hindi) by Dr. Prem Suman Jain, attempts to teach Prakrit translation and composition through very easy method. It also contains collections from various Prakrit texts. Pub. Prakrit Bharati, Jaipur, 1979, p.210. 5. Prakrit Studies (English-Hindi) ed. KR Candra, is a collection of twenty five articles, presented in the seminar held at Ahmedabad, 1973, Pub. L D Institute of Indology Series No. 70, Ahmedabad -9, 1978, p. XXXI, 186. 6. Prakrit Racana Saurabha (Hindi) by Prof. KC Sogani, attempts to teach Prakrit translation and composition through 85 lessons, Pub. Apabhraiba Sahitya Academy,Jaina Vidya Sansthan, Digambar Jaina Atisaya Ksetra Sri Mahavira Ji -20, (Raj) 1994, p.256. 7. Sanskrit Prakrit Jaina Vyakarana Aura Kosa Ki Paramapara ed. Muni Dulaharaja, Kalu Gani Janma- Satabdi Samaroha Samiti, Chhapar (Raj.), 1977, p. XVIII, 570 8. Historical Grammar of Ancient Indian Grammarians (Sanskrit, Pali, Prkarit) (English) by Suresh Candra Banerjee, describes the works and the authors of Sanskrit, Pali and Prkarit in chronological order. It also contains bibliographical references. Pub. Sharda Publishing House, Delhi 1996, p. 220. (VII)Prakrit Grammars and Grammarians referred to: 1. A Prakrit Grammar with English translation quotes extracts from it, vide Pischel (43, 2. A Prakrti Grammar with English Translation, Hrsikesa Sastri, Lala Meharcanda of Lahore. Pub.Calcutta 1883.

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78: Sramana, Vol. 64, No. 4, Oct.-Dec. 2013 3. A Short Grammar of Prakrit (Prakrit Sabda Rupavali) Ramacandra Dinanath Shastri (Ahmedabad 1905), 4. An Epitome of Prakrit Grammar, Laksmana Shastri (Tanjore 1904), 5. Beitrage Zur Grammatic des Jaina Prakrit, Eduard Muller, Berlin 1879. 6. Bhandirabhasavyakarana- with vagivara's commentary Bhasamanjari, cf. IOC No. 5135. 7. Bhasa Prakrit, Berlin 1923. 8. Bhasabheda- mentioned by Candrasekhara in his commentary on Sakuntala. cf. Pischel {41, 9. Bhasarnava, Candrasekhara, the father of Visvanatha, cf. Pischel {41, 10. Bhasavivecana-- cf. Pischel {41, 11. Bharatamanjari, Narayana, written in five Asvasas in poem as exercise in Prakrit. cf. IOC No. 5135. 12. De Grammaticis Pracritics, R. Pischel (Vratislaciae 1874), 13. De Prakrita Dialects Libric Duc by Howffar (Berlin 1836), 14. Desi- Prakasa -Pthvidhara on Mrcchakatika quotes from it, vide Pischel {41, 15. Desisiddha-vide Pischel {8, 16. Sadbhasacandrika, Bhamakavi, Aufrecht, Cat. Cat.I. 679. 17. Sadbhasamanjari-Aufrecht, Cat. Cat.I. 679. 18. Sadbhasarupamalika, Durganacarya, mentioned by Laksmidhara in Sadbhasacandrika.

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Literature on Prakrit Grammar : 79 19. Sadbhasasubanta (rup)adarsa of Nagoba Aufrecht, Cat. Cat.I. 679, 20. Saobhasavartika - same as Prakritrahasya. Aufrecht, Cat. Cat.I. 679, 21. Salbhasa-vivarana-, V. Krsnamacarya, Brahmavidya, XXVI, 1962, pp. 98-100. 22. Elementarbuch der Sauraseni R. Hannover (1924). 23. Institutiones Lingue Pracriticae, Christianus Lassen (Berlin 1923), 24. Institutiones Lingue Pracriticae. Nicolaus, Delius, (Bonnae, ad Rhenun, 1839), 25. Institutiones Lingue Pracriticae. Christianus Lassen, (Bonnae and Rhenum, 1837). 26. Jenaer Literaturzeitung, R. Pischel (1875), 27. Materialen Zur Kennitres Des Apabhrania, R.Pischel, Berlin 1902. 28. Elementarbuch der Sauraseni R. Hannover (1924). 29. Paiya Pavesa by Hiralal Sanghavi, Sarvajanika Book, Surat. 30. Prakrit Grammatic, T. K. Laddu (Halle 1912), 31. Prakrit- Vyakarana of Bhoja- cf. Pischel {41, 32. Prakrit - vyakarana of Puspanatha, Pischel {41. Appaya Disit in his Prakrit Manidipa mentions the name of Puspanatha as one of his authorities. 33. Prakrit- (Sabda) Pradipika of Narasimha Printed in Grantha pradarsini Series, Theodor Aufrecht, Catalogus Catalogorum I. 360. 34. Prakrit (sabda) Pradipika of Narasimha, 35. Prakrit Candrika -A translation of Prakrti passages in the Venisanhara, Theodor Aufrecht, Catalogus Catalogorum I. 360

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80: Sramana, Vol. 64, No. 4, Oct.-Dec. 2013 36. Prakrit Candrika of Vamanacarya. Vide Pischel{41, 37. Prakrit Kaumudi, Theodor Aufrecht, Catalogus Catalogorum I. 360. Vide Pischel (41, only the name of the text. 38. Prakrit Laksana of Panini,Referred to by Hornele in the introduction to his edition of Canda's Prakrit Laksana, Calcutta cf. Pischel {31, 39. Prakrit Namalinganusasana, Theodor Aufrecht, Catalogus Catalogorum I. 360 40. Prakrit sahitya- Ratnakara-Pischel {41, Candrasekhara, the father of Visvanatha, and the author Bhasarnava, refers to it in his commentary on Sakuntala. He also quotes one Bhasabheda - a work on Prakrit. 41. Prakrit Sarskara- Aufrecht, Cat. Cat.I. 361. 42. Prakrit Saroddharavstti-cf. Pischel {34, 43. Prakrit Sutra Valmiki- Aufrecht, Cat. Cat.I. 361. 44. Prakrit Vyakarana of Puspanatha, 45. Prakritastadhyayi-- Aufrecht, Cat. Cat.I. 361. 46. Prakritbhasantaravidhana of Candra- Theodor Aufrecht, Catalogus Catalogorum I. 360. 47. Prakritbhasantaravidhana of Candra, 48. Prakritbhasaprakriya- Theodor Aufrecht, Catalogus Catalogorum II. 302. 49. Prakriticia, S. Gold Schmidt (Strassburg 1879), 50. Prakritkalpalatika, Quoted by Hrisikesh Shastri, in his work. 51. Prakritprabodha of Narendracandrasuri or Naracandra-Pi-schel {36, and Theodor Aufrecht, Catalogus Catalogorum I. 360.It is a commentary on Hemacandra's Prakrit grammar, dealing with the declensions and conjugation of words in 8th chapters

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Literature on Prakrit Grammar : 81 52. Prakrit-vyakarana of Samntabhadra- cf. Pischel {41, only the name. Aufrecht, Cat. Cat. I. 361. 53. Prolegomena Zu Trivikramas R. Pischel (Berlin 1902), 54. Radices Pracriticae, Nicolaus, Delius, Bonnae, ad Rhenun, 1839. 55. Svayambhu-Vyakarana of Svayambhu (8th cent.)- an Apabhramsa-Vyakarana, not extant. 56. Vararuci and Hemacandra, Theodor Block, Guttersloh, 1893. 57. Vartikarnava-bhasya, Katyayana, cf. Pischel {32,41}. ****

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The Siddhacakra and Namokara Mantra Drew Stephens The Siddhacakra is a Yantra depiciting nine essential elements of Jainism. This Yantra Siddhacakra can be worshipped daily by oneself with the principal rite of Jain worship, the eightfold-worship. The Namokara mantra is most frequently uttered prayer in Jainism, towards the five supreme being. This article traces the origin of writing of Namokara mantra in Jain literary tradition. Treatment of Siddhacakra is mainly based on Yogasastra of Hemacnadra. Beside eightfold worship, Siddhacakra also plays a role in Snatra paja, Navapada or Ayambila. This yantra should be seen as the most successful attempt to organize the worshipful objects of Jain devotion into a single yantra. This article also discusses the role played in esotoric and trantic exercised foundational element of Trantic Sadhana in the context of the two- Siddhayantra and Namokara mantra. -Editor INAVAPADAS MEANS SHRI SIDDHACHAKRAJI heb NAV PAD Arihant Siddha Acharya Upadhyaya Sadhu Darshan Gyan Charitra Tara xin 71 zrIpAla rAjA mayaNA suMdarI ..... ............... Top left= Siddhacakra yantra in a temple with ritual offerings placed on it. Top right=Siddhacakra being bathed in milk during the snatra paja, or ritual bath, Bottom= The corresponding nine worshipful elements in Jainism displayed in the yantra.

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The Siddhacakra and Namokara Mantra: 83 The Siddhacakra is a yantra depicting "nine essential elements of Jainism." It is to be used in meditation by one as an alternative towards worshipping one's guru in case he is not present, because it depicts the nine elements of Jainism most worthy of worship. These elements include arihant (meaning conqueror of enemies), siddhas (accomplished/liberated ones), Acaryas (heads of the samgha), upadhyaya (teachers of scriptures) the sadhu (ascetic), darsana (faith) jnana (wisdom) caritra (conduct), as a sort of collective idol which one can perform the ashta puja to, or the daily offering of eight items to a Jain idol, typically a Tirthankara. Sandalwood paste and flowers are among the eight items offered to the figures on this Siddhacakra. While one might think that the offering of flowers and sandalwood paste is merely a common Indian method of devotion (bhakti), the Jains are careful to incorporate spiritual meaning to the puja, so as to blur the lines between merely devotion (bhakti) practice and methodological meditation. For example, when one places the flowers and sandalwood paste on the Siddhacakra, or any Jain idol, mandala etcetera, it symbolizes the conduct and knowledge that the worshipper aspires to respectively. The meanings of the other six items offered to the Siddhacakra or any Jain idol are the ocean of samsara one must cross to reach liberation as water, the tapa of ascetic life as incense, pure consciousness as the candle, rice as a non-fertile grain as meaning the confidence that this is one's last birth, sweet food as indulgence devoid of attachment, and finally fruit as the resulting reward of ones long self-cultivation.2 This use of the yantra shows that the Siddhacakra can be worshipped daily by oneself with the principle rite of Jain worship, the astapuja, and also conveys the importance of meanings of offerings attributed to the Siddhacakra or Idol worship. While many may typically assume that Jain devotion or bhakti is primarily based on the desire to acquire good karma, many Jains in fact worship the idols with devotion with the hopes of eliminating their karma, thereby

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84 : Sramana, Vol. 64, No. 4, Oct.-Dec. 2013 progressing toward liberation, a goal often thought to be reachable only through austerity. The Namokara mantra is "The most frequently uttered prayer and sacred formula in Jainism; an expression of homage to the five worship-worthy beings; the Tirthankars, the liberated souls, the ascetic leaders, the ascetic preceptors and the ordinary ascetics." In reciting this so called Maha-mantra of Jainism, one says "I bow to the arhats, I bow to the siddhas, I bow to the acharyas, I bow to the teachers, I bow to the sadhus," as the primary content of the mantra, but then this mantra is finished with saying "This five-fold mantra destroys all sins and obstacles and of all auspicious mantras, is the first and foremost one," thereby reiterating why it is considered the Maha-mantra of their religion. It should be noted that when the Panca paramesthi version of the Namokara mantra is recited it is only towards the five supreme beings, while when called the Navakara mantra the four supreme attributes additionally listed in the Siddhacakra are also recited. In addition to simply stating that one bows in devotion to the the Arhat, Siddha, Acarya, teacher and Sadhu respectively, the mantra states the outcome of its recitation is that the mantra itself destroys sins and obstacles (karma) so that one may progress towards becoming the very Arhat that the mantra is used for worshipping. There is a long tradition of writing down the mantra at the start of a text or inscription, to ensure, as stated above that obstacles will be overcome. The earliest example of this practice is from the Hathigumpha inscription from 162 B.C.E., which also mentions the Jain King Kharvela. No one knows exactly how old the mantra is but Hemacandra gives an account of its earliest place in legend when he writes in his work, Trisastisalaka purusacaritra (The Lives of the Sixty Three Great Men), that Parsvanatha, the Tirthankara before Mahavira, recited this mantra in order to magically ensure that two dying snakes would magically be re-incarnated as the king

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The Siddhacakra and Namokara Mantra: 85 and queen of the nagas, who in turn become the attendants of Parsvanatha, Dharanendra and Padmavati + The Namokara mantra is so important to the Jain community that it appears they have developed an entire style of music, which sings this mantra in innumerable tempos and pitches in order to dance in celebration while singing the mantra. Additionally, there are smartphone 'apps' geared for Jains, which play Namokara radio stations to the accompaniment of sliding images of Jain Tirthankara Idols. Context-Siddhacakra and Namokara mantra I first became aware of both the Siddhacakra and Namokara mantra in reading the Yogasastra of Hemacandra, wherein he gives a beautiful description of the Siddhacakra meditation, and concludes saying that this practice should be properly learned before a guru before practicing, a warning he gives only to this specific teaching. Hemacandra states: "Taking from the Vidyapravada, the wise and intelligent monks like Vajraswami and others thought the Siddhacakra to be the seed of emancipation, and a water bearing cloud capable of quelling the fire of continued re-births. The circle of the siddhas should always be learned from the guru and meditated upon for the destruction of karma." 5 From this praise of the Siddhacakra worship and claim of its power to destroy karma, it can be seen that if the Namokara mantra is the Mahamantra of Jainism due to its capability to destroy karma, the Siddhachakra yantra in turn would safely be considered the Mahayantra of the religion and as complementary to the Namokara Mantra. Hemacandra furthermore explains that the Namokara mantra also purifies one from karma when stating: "More over the yogis should especially meditate on the purest of mantras, the Panca-paremesthi namaskara mantra, the absolver for the three worlds." Prescriptions are given to recite this mantra 108

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86 : Sramana, Vol. 64, No. 4, Oct.-Dec. 2013 times in order to receive the exact merit of one full fast "though he may be eating all along." Hemacandra brings both the Siddhacakra and Namaskara mantra up in a chapter dedicated to meditation on mystic syllables or Padastha dhyana, showing that the two tools are complements of eachother, and that one should think of the Siddhacakra while reciting the mantra and vice versa. Also Jainpedia.org testifies to the associated between the Namokara mantra and the Siddhacakra yantra. Hemacandra includes a lengthy description of the application of this mantra and yantra in his eighth chapter of the Yogasastra, which includes visualizing inside one's body the five figures worthy of worship sitting on a lotus and its petals atop the summit of Mount Meru. From this description, it appears evident the Siddhacakra Yantra and Namokara mantra both are methodological tools used by the laities to worship all that deserves worship throughout Jainism with the aid of a visual and auditory anchor, which leads us into form. Due to the importance of the Siddhacakra yantra and Namokara mantra, they are both used in a variety of kinds of Jain worship and meditation. For example, one of the most popular websites of Jain believers describes the Siddhacakra, also called the Navapada, in a way re-iterating it's use as a meditational yantra, in saying : "It is absolutely essential to keep the mind concentrated in an auspicious meditation in order to attain the purity and perfection of the soul. There is the need for a prop of something if the mind should acquire concentration and should intensify it. In all the theories and directions in the Jain Dharma relating to meditation, there is a very interesting and beautiful description of the Navapada." This Jain believer goes on to say that while worshipping the figures mentioned in the Namokara mantra and Navpada/Siddhacakra Yantra one ideally meditates on all their attributes as well. The Arhat has twelve, the Siddha has eight, the Acarya thirty six, the Upadhyaya

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The Siddhacakra and Namokara Mantra : 87 twenty five, and the Sadhu twenty seven, making a total of one hundred and eight attributes worthy of worship, conveniently the same number of beads on an Indian garland (mala) and possibly the most sacred number to India. These attributes differ slightly between ,,the Digambara and Svetambara sects but the number sequence adding to 108 is the same. This shift from worshipping the Tirthankara's attributes instead of merely the liberated person is important as it shows that the functionality in Jain ritual lies in its ability to harmonize the essence of devotion (bhakti) and the memorizing Jain ideals into one practice. This example of Jain prayer emphasizes that worshippers are worshipping the idols for their attributes and not just as people when saying, "To the leaders on the path of liberation, destroyers of mountains of karmas, knowers of the whole of reality, I bow to acquire their qualities," and also "The virtues of the Siddhacakra are so many, We can't describe them. "1 They fulfill the desires of the worshipper. We pray them thousand times'.12 In this way the practitioner can pay devotion to the five worshipful beings through the Siddhacakra and Namokara mantra while systematically memorizing their 108 attributes with a mala in hand. As the notable scholar Lawrence Babb notices Siddhacakra's use in Ritual puja. The Siddhacakra may be used in the principle form of ritual worship the Asta paja, or offering of eights auspicious and spiritually meaningful items. In the above top-left picture at the start of this essay it shows a common representation of the Siddhacakra with flowers and sandalwood paste offered to it. This picture shows the Siddhacakra as a sort of collective idol, which one can perform the ashta puja to, or the daily offering of eight items to a Jain idol, typically a Tirthankara idol. Sandalwood paste and flowers are among the eight items that can clearly be seen offered to the figures on this Siddhacakra. While one might think that the offering of flowers and sandalwood paste is merely a common Indian method of devition

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88 : Sramana, Vol. 64, No. 4, Oct.-Dec. 2013 (bhakti), the Jains are careful to incorporate spiritual meaning to the puja so as to blur the lines between merely bhakti practice and methodological meditation. For example, when one places the flowers and sandalwood paste on the Siddhacakra, or any Jain idol, Mandala etcetera, it symbolizes the conduct and knowledge that the worshipper aspires to respectively. The meanings of the other six items offered to the Siddhacakra or any Jain Idol are the ocean of samsara one must cross to reach liberation as water, the tapas of ascetic life as incense, pure consciousness as the candle, rice as a non-fertile grain as meaning the confidence that this is one's last birth, sweet food as indulgence devoid of attachment, and finally fruit as the resulting reward of ones long self-cultivation." This use of the yantra shows that the Siddhacakra can be worshipped daily by oneself with the principle right of Jain worship, the astapuja, and also conveys the importance of meanings of offerings attributed to the Siddhacakra or Idol worship. The Siddhacakra also plays a role in the snatra paja, which is a reenactment of the Tirthankara's annointment (Abhiseka) by Indra and the Gods at the climax of his birth celebration. On the picture at the top right of this document, one can see the idol is installed at the top of a miniature Mount Meru where he and a Siddhacakra are bathed in pancamsta or five kinds of immortality granting nectar symbolized by milk, curds, sugar, saffron, and butter. 14 The liquid symbolizing nectar washes over the idol and the Siddhacakra to then be collected out of a spout, (much like the spout of a yoni-lingama), so that worshippers can use the liquid for its magical properties. The snatra puja along with the kalyanaka puja, which celebrates the five sacred rites of passage in a Tirtharkaras life, invokes the presence of all the deities of heaven as exemplar devotees of Jainism. In this context it becomes clear from the elaborate dress of the worshippers, who wear crowns and tiaras, that they are in fact identifying themselves with the gods so as to worship the Tirthankara in the same way that he was worshipped by the gods in myth and legend. is

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The Siddhacakra and Namokara Mantra : 89 Puja which uses the Siddhacakra, but was unable to find much information on is called the Arihanta puja. In this descrition from a jain website we hear of: "A lengthy temple ritual which can take three days to complete is the Arihanta paja, paying respect to the arihants. There is a ritual of prayer focused on the Siddhacakra, a lotus-shaped disc bearing representations of the arhat, the liberated soul, religious teacher, religious leader and the monk (the five praiseworthy beings), as well as the four qualities namely perception, knowledge, conduct and austerity to uplift the soul." 16 This Puja, of which I could not find information on elsewhere, sounds very reminiscent of a ritual Hemacandra describes in which one meditates on the Siddhacakra diagram while reciting om Namo Arihananam, the first and most important line of the Namokara mantra, one thousand and one hundred times, and that "one should meditate in this manner for eight days this eight lettered mystical mantra to remove all odds and obstacles."??? To differentiate whether one is performing the ritual for liberation or worldly desires one simply meditates without Om and with Om respectively. 18 This brings us to the last puja in which the Siddhacakra is directly involved which is the festival called Navapada Oli or Ayambila. The contemporary practice of this puja seems to be largely geared on the legend of King Sripala and his Queen Mayanasundari. In this story the Queen cures her husband and seven hundred others with leprosy by asking the guru for help and receiving the Siddhacakra teaching along with its complementary Oli fast. The earliest available text of this legend comes from Ratnasekharsuri in 1372 C.E., but as seen before, the vow of worshipping the Siddhacakra and the Namokara mantra for eight days while the Navpad Oli worship of the Siddhacakra lasts nine days. The Ayambila or Oli fast requires that one can only eat boiled grains once a day for food. A significant difference between this use of the Siddhacakra and its other uses is

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90 : Sramana, Vol. 64, No. 4, Oct.-Dec. 2013 that in the Navpada Oli paja the yantra is made on the ground with sand grains, much like the method used to make the Tibetan Sand Mandalas. Jains then bring a wealth of offerings to yantra made from colored grains and also create their own offerings out of rice such as making a swastika out of rice topped with three small piles of rice, a crescent moon, and an anuswara or dot. This rice offering represents the four types of domains in the universe, the human, animal, heaven, and hell as the four squares in the swastika, with the three piles representing the three jewels of right conduct, view, and knowledge, the crescent representing the abode of the Siddhas, and the Anuswara as the Arhat. The Siddhacakra should be seen as the most successful attempt to organize the worshipful objects of Jain devotion into a single yantra. However, this does not mean that it was the only attempt. There are other Jain yantras, which appear to aspire to the same goal. For example, below to the right is a sacred syllable symbol with each of it's lines representing the five worshipful beings alluded to in the Siddhacakra and Namokara mantra. Right below this picture is another attempt to show the five worshipful beings alongside the Namokara mantra. John Cort explains that even the mendicant is not dismissed from worshipping the five worshipful beings with an idol. While the mendicant does not make offerings to the five worshipful beings as the laity do towards the Siddhacakra, due to his lack of possessions, he nevertheless carries around with him five conch shells representing the five worshipful beings, who are also the main focus of the Siddhacakra and Namokara mantra. These conch shells he wraps in a cloth and places atop a tripod made of three sticks whenever he lectures, begs, or does anything of religious importance. This tool used for the worship of the five supreme beings called a Sthapanacarya, is among the only possessions a mendicant owns besides a fly whisp and a mouth cover. "' Below are other attempts at outlining the five worshipful beings in a visual representation.

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The Siddhacakra and Namokara Mantra : 91 Now that a back-round of the Siddhacakra and Namokara mantra has been laid out, let us look into their roles played in esoteric and arguably tantric exercises. There is much to be explored regarding the role the Siddhacakra and associated Namokara mantra play throughout Jain yoga/tantra treatises written by authors in the Medieval era such as Somadeva, Hemacandra, and Subhacandra. Specifically I would like to argue that the prescribed program of meditation within these author's writings represents a trend which when analyzed and compared to saiva, sakta and Vajrayana contexts can clearly seen to be definable as tantric. Somadeva, Hemacandra, and Subhacandra all describe four kinds of meditation, Pindastha, Padastha, Rupastha, and Rupatita, or meditation based on objects, mantras, form, and formlessness respectively. In the 8th chapter of Hemacandra's Yogasastra and the 38th chapter of Subhacandra's Jnanaranava one finds two nearly identical descriptions of a Siddhacakra padastha practice. This practice involves one conceptualizing oneself as the arihant himself seated on his throne in the center of an eight petal lotus which. I identify as the Siddhacakra, otherwise known as the Navapada in reference to its nine/nava positions (eight petals surrounding the ninth position in the center) where the Arihant is seated. Next the practitioner installs the five letter vidya/spell ASIAAUSAA, an acronym for the five worshipful beings figured in the Namokara mantra, onto five separate "lotuses," or cakras, in the body.

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92 : Sramana, Vol. 64, No. 4, Oct.-Dec. 2013 According to Subhacandra this practice was revived by Sanjayant and other ascetics from the Tenth Purva called Vidya-nuvada and "is the highest abode of enjoyment and moksa" and is used "for pacification of great pains of birth"(i.e. samsara).20 The Yogasastra claims that this practice was taken from the Vidyapravada by Vajra Swami and preached as "the seed of emancipation" and that "the circle of the Siddhas should always be learned from the guru and meditated upon for the destruction of karma."21 The Yogasastra instead says the Vidya should be contemplated on "according to the precept of the scripture." 22 The motivation of making the Namokara mantra into an acronym seems to largely be based on the practicality of being able to install the seed syllables onto the lotuses/chakras of the body. The installation of seed syllables representing divinities onto the body is foundational to Tantric systems throughout India and is known by the term nysasa. An excellent example of nyasa used as a tantric method is outlined in Jayakhya-Samhita, available in the appendix to The Tantric Body; The Secret Tradition of Hindu Religion, by Gavin Flood. In this text one is reminded that the divinization of the body which takes place with Nyasa can only be performed when it directly follows the bhutasuddhi, or purification of the body procedure. Very important and revealing is that the installation of the five worshipful beings in the Siddhacakra practice also can only be performed after first purifying the body. Both the Yogasastra and the Jnanaranava describe this bhutasuddhi process in detail throughout their chapters on pindastha meditation. The Jain pindastha and classic tantra bhutasuddhi both involve envisioning the elements earth fire water and air as being purified in a nearly identical manner. For instance in both the Yogasastra and Jnanaranava the practitioner visualizes that his body made of earth along with its karmas are burnt to ashes with fire, washed away with water, and swept away with wind, and Gavin flood gives a nearly identical presentation of Bhutasuddhi from the tantric texts Jayakhya and Somasambu in saying "the adept burns the body in imagination and then floods it with the water

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The Siddhacakra and Namokara Mantra : 93 arising from his meditation in order to create a pure divine body for worship."23 The processes of purification and divinization of the self through bhutasuddhi and Nyasa were evidently so foundational to Indian tantra that Jainism could not easily ignore them, for doing so would risk the losing followers who were drawn to such elaborate and systematic methods towards salvation, while also making conversion to Jainism less appealing due to an alternatively difficult process of salvation through mere rigorous austerity and meditation on the pure self. Bhutasuddhi and nyasa were so foundational to tantric systematics that Jainism evidently saw it to its advantage to appropriate these methods into its own Yoga/tantric system rather than to criticize and abstain from them. Gavin Flood confirms the dational nature of bhutasuddhi and nyasa in saying, "if anything is common to tantric traditions it is the divinization of the body through the processes we have described:, "mantra, the bhutasuddhi, Nyasa and so on." 24 Attaining yoga or union with one's Ista-devata as a tantric meditational practice Another foundational element of Tantric Sadhana is the notion that through meditation on one's Ista-devata in devotion one may acquire likeness or identity with that diety. Arthur Avalon, recognized as one of the first western scholars to seriously study Indian Tantra remarks "So the Mind which thinks of the divinity which it worships, (ista-devata) is at length, through continued devotion transformed into the likeness of that Devata. By allowing the Devata thus to occupy the mind for long it becomes as pure as the Devata. This is the fundamental principle of Tantrika Sadhana or religious practice."25 Just as the laity clearly identifies with the gods as proto-exemplars of the ideal Jain devotee, the Siddhacakra and Namokara mantra appear to encourage the devotee to meditate on the 108 divine qualities so as to identify with the ascetic and the Arihant himself. This process of identifying with the Arihant through the systematic worship of his divine attributes becomes quite clear when reading

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94: Sramana, Vol. 64, No. 4, Oct.-Dec. 2013 Hemacandra's instruction to the practitioner telling him "one should imagine one's own luminous soul residing in the eight petaled lotus," a spot generally reserved for the arhat, who, being in the center, has the remaining eight worshipful things and beings surrounding him on the eight petals of the lotus. 26 Hemacandra elaborates on how devotion to the Arhat in the center of the eight other petals (worshipful beings/things), can lead one to actually become the arhat being worshipped in saying: "By the practice of matierial meditation, the meditating yogi, who identifies himself with the omniscient, finds himself to be an omniscient. The omniscient on whom I am meditating is myself. Having thus identified himself with the omniscient, the meditating yogi is accepted as an omniscient. By meditating on the detached, one himself becomes detached and gets free from the karmic bondage. By meditating on the attached, one himself becomes a victim of attachment. He who constantly indulges in a certain sentiment, comes to be identified with that particular sentiment, just as a crystal that assumed the color in juxtaposition of which it is placed."27 "The This passage is nearly identically parallel to the description of Rupastha meditation in the Jnanaranava text which says impure soul becomes one with that thought-action, with which he is unified; as a crystal attains the color, with which it is associated with."28 Here in these descriptions of Rupastha meditation is where I see the foundation of Jain ritual devotion. More so than other Indian traditions, Jainism stresses that the soul is a mirror, or a crystal, which is commonly used to describe karma as a dust gathering on this mirror, hindering its reflection. In this context however the soul as a mirror wiped clean of the dust of karma is able to reflect what is set in front of it, including the siddhachakra and Namokara mantra. Hemacandra and Subhacandra are literally suggesting that "you are what you think," and that to meditate on the Arihanta centered in the Siddhacakra with all one's mind is essentially allowing one to become a mirror image whatever is

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The Siddhacakra and Namokara Mantra : 95 worshipped. This brings to mind the law of karma as expressed in the BIhadaranyaka Upanisad, which says that : "What a man turns out to be depends on how he acts and how he conducts himself. If his actions are good, he will turn into something good, A man turns into something good by good action and bad by bad action. And so people say, 'a person here consists simply of desire.' A man who resolves in accordance with his desire acts in accordance with his resolve, and turns out to be in accordance with his action ' A man who's attached goes with his action, to that very place which his mind and character clinge. When they are all banished, those desires lurking in one's heart; then a person become immortal."29 This description of karma sounds very similar to how Hemacandra above describes one as essentially the same as what he desires and chooses to perceive. Hence if one's only desire is to becomes desireless like the Arihant then this necessarily come about. David Gordon White interestingly brings up an interesting Indian theory of yogic perception in his Sinister Yogis, which mentions the notion that light bursts forth out of people's eyes mimicking the streaming of rays from the sun, and consequently eats its objects of perception as food. With this he brilliantly suggests that this is how Idols are able to receive the edible offerings in front of them, the offerings are eaten by the idols through their gaze.30 This helps one understand the concept of non-duality within Indian religion and also sheds some light on how one may acquire likeness or identity with one's object of devotion/meditation. Clearly from this evidence one can see the that fundamental tantric method of attaining likeness or identity with one's object of devotion/meditation was prevalent within Jainism at least in the times of Hemacandra and Subhacandra. Goddess of Emancipation and attributes of Jina anthropomorphized as celestial goddesses. The most striking element found within the texts of Hemacandra and Subhacandra, along with Somadeva, is the notion of the bliss of

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96: Sramana, Vol. 64, No. 4, Oct.-Dec. 2013 emancipation being symbolized by the sexual union with MoksaLaksmi, who most often is thought of as the consort of Visnu, but in these author's texts also plays the role of consort to the Arihiants and Siddhas. This element of sublimating sexuality to symbolize the bliss of emancipation likely the most recognizable as Tantric While in Somadevas writing one could argue that the mention of salvation and sexual union with Laksmi is merely a literary ornamentation, it clearly plays a more systematic role in Yogasastra and Jnanarnava as it is brought up in specifically instructive and technical passages devoid of any prose or literary ornamentation. For instance, in the chapter on Padastha in Yogasastra the Arham mantra is said to unite one with the goddess of liberation and in the Jnanarnava it is said that one mantra serves as a female messenger between the meditating practitioner and the goddess of salvation. Concluding Remark: Admittedly, I was at first very hesistent to write on this topic of Jain Tantra within Pindastha, Padastha, Rupastha and Rupatita meditation techniques, due to the fact that I wrongly assumed it was an obscure trend that only lasted a couple centuries. However I was fortunate enough to be given a brief outline of Jain meditation by the famous Digambara Acarya nun Mataji in the Jambudweep temple complex of Hastinapur. This thankfully revitalized my interest in this systematic outline of meditation highlighted by Hemacandra and Subhacandra. It is my hope that this research has not only highlighted the fundamental ta ntric elements existent in jain meditation but also will help show that Jain yoga is much more than simply the yoga (activity) of following all the customary vows in adherence to the three jewels samyagdarsana, samyagjnaana and samyak caritra. References : 1. Babb, Absent Lord, p.221 2. http://www.sacred-texts.com/jai/8puja.txt

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The Siddhacakra and Namokara Mantra : 97 3. Babb, Absent Lord, p.220 4. http://jainsquare.com/2011/06/02/the-deliverance-of-the-pair-of-serpents 5. Yogasastra, Hemacandra, eighth chapter, p.223 6. Ibid, p. 211 7. Ibid p.212, p.213 states "The fruit of the recitation of this mystical formula which has been described as one full fast, is with the view to inspire the novices or unlettered; but the wise say that it is capable of entitling one to heavenly existence of even absolution." 8. http://beta.jainpedia.org/themes/principles/holy-symbols/siddhacakra.html 9. http://www.jainworld.com/jainbooks/guideline/60.htm 10. http://www.jainlibrary.org/elib_master/jaina_edu/jaina_edu_article/ 108_Attributes_of_the_Five_Supreme_Beings_200014.pdf 11. http://www.jainworld.com/jainbooks/firstep-1/parmesthi.htm 12. http://www.jainuniversity.org/oli.aspx 13. http://www.sacred-texts.com/jai/8puja.txt 14. Babb, Absent Lord, p.75 15. Ibid,p.79 16. http://www.jainworld.com/philosophy/worship.asp 17. Yogasastra, Hemacandra, p.221 18. Ibid, p.222 19. http://www.jacklaughlin.ca/readings/spiritual_life/ cort_svetambara_ murtipujak _ mendicant.pdf Svetambara Murtipujak Mendicant p.66 20. Jnanaranava, Subhacandra, p. 408 21. Yogasastra, Hemacandra, p. 223 22. Ibid 23.Gavin Flood, The Tantric Body, p.142 24. Ibid, p.171 25. Comparative Mantrashastra, p. 33 26. Yogasastra, Hemacandra, p. 221 27. Ibid, 227, 228 This passage is nearly identical to the description of 28. Yogasastra, Hemacandra, p. 418 29. Upanisadas, Patrick Olivelle, p.65 30. Sinister Yogis, David Gordon White, p.154-155 ******

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em pArzvanAtha vidyApITha samAcAra 15 Days National Workshop on Prakrit Language and Literature January 4-18, 2014 Sponsored by Shri Lekh Raj Mehta, Senior Advocate, Jodhpur Venue pecth, L. T. 1. Road, Bui Sh. Lekh Raj Mehta Parshwnanth Vidyapeeth Objective of the Workshop: There is enormous literature in Prakrit, majority of the Prakrit works still remains inaccessible to the scholars of Jainology as well as to those working in other disciplines because of non-availability of Prakrit texts with their translations in other languages. For comparative study of Indian tradition, history, culture, literature, language, poetics etc. knowledge of Prakrit is essential. Therefore a concerted effort to provide knowledge of Prakrit language is the need of the hour. The vocabulary of the Prakrit consists of three types of words Tatsama, Tadbhava and Deshya. Of these three types, the Prakrit language aims at the study of Tadbhava words. Teaching of Prakrit generally aims to enable the participants to successfully attempt and

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pArzvanAtha vidyApITha samAcAra : 99 comprehend Prakrit words, derived from Sanskrit. In fact the pattern of this school will be to teach the Prakrit grammar through operational procedure employed in Sanskrit grammar. Sutras of Prakrit grammar used in the words will be explained. The method adopted here for learning Prakrit language is drilling system. The formation of each word is analyzed and rules of grammar applied in a particular word is explained. After attending this course one will be able to cultivate the knowledge of Prakrit. The scholars working in the field of Indology will find a new area because of their access to original text and their effort to comparative studies will get a boost. In turn, Prakrit studies will find a new bunch of scholars who can handle the Prakrit texts. Those adept in Sanskrit can grasp Prakrit very easily. They may be engaged in editing and translation of the Prakrit texts. Ultimately the base of Prakrit scholars is bound to expand, which is the need of the hour. The exploration of original sources is likely to enhance the standard of the researches in Indology as a whole. Syllabus of the Workshop of Prakrit Grammar : Prakrit Grammar, gth Chapter of Siddhahemasabdanusasana of Ach. Hemachandra. The Prakrit grammar here implies the rules of Maharashtri dialect, supposed to be the standard form of Prakrit. Other dialects are studied in the light of variations, which they have from Maharashtri. The syllabus is designed to give the knowledge of alphabets- vowels and consonants, genders, cases, rules of Prakrit on conjugation (sandhi), compound (samasa), change of gender etc. The phonetic changesvowels, single consonants, conjuncts-- , elision of vowels, augmentation of nasal, declension of nouns, pronouns, numerals, modes, tenses, Prakrit substitutes for Sanskrit roots, taddhita, krit affixes, indeclinable particles, etc. Besides there will be special lectures on origin of Prakrit, its main dialects and their main characteristics.

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SO 100: 944, af , 317 8 / star al-falsam pog3 For the rules of Prakrit grammar 8th Chapter of Siddhahemasabdanusasana of Ach. Hemchandra will be the base text. Eligibility for admission- MA/Acharya in Sanskrit, Prakrit, Pali, Linguistics, Philosophy, History, Hindi (with Sanskrit in BA/ Shastri). However, candidates with Ph.D., teaching and working in Jaina studies will be given preference. Procedure of Selection of Participants. a. Applications will be invited through circulars to universities, colleges and research institutes. b. Admission Committee will scrutinize the application forms received and sort out applicants for admission. Number of Participants 30 Number of Lectures Schedule of Lectures: Two sessions of two hours each during 1:00PM to 5:00PM Method of Teaching of Texts: a. Sanskrit Rendering of Prakrit words occurred in the examples. b. Grammatical analysis of each word with rules (sutras) of Hemachandra Grammar. Method is to explain each step citing rules (sutras) through which Prakrit words are derived from its Sanskrit equivalent. c. Hindi Meaning of Prakrit words. Method of Evaluation: Maximum Marks 300 (100 marks from one weekly test. (100 marks final examination, 100 marks viva-voce). Test Certificates: will be awarded to the participants on completion of the course and having passed all the oral and written tests. Eligibility for certificate: 90 % attendance is essential. Certificate of Merit: First three participants securing highest marks will be awarded Certificate of Merit with cash prize (amount decided by management of PV). Study Material:

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fang fanta HHTER 101 a. For general grammar a booklet of Prakrit grammar will be provided. b. Participants will be advised to possess a copy of the Hindi translation Text with Hindi translation of Hemacandra grammar. General Instructions: (a) Medium of instructions will be Hindi. (b) Photocopies of all Certificates/Degrees should be enclosed with the application form. (c) No participant will remain absent from his/her daily lectures, and weekly tests or final test etc.; and must obtain a minimum of 45% marks in aggregate. Mentor of the Works : Pujya Munishri Prasamrati Vijayji M. S. Patrons : Sh. Ramesh Chand Barar, Dr. Shugan C. Jain, Sh. Dhanpat Raj Bhansali Advisor of the Workshop : Sh. Satish Jain (Treasurer, PV), Dr. D. N. Sharma, Dr. S. P. Pandey Director of the Workshop : Dr. Ashok Kumar Singh (+91 87655 08520) Co-ordinator of the Workshop : Dr. Navin Kumar Srivastav (+91 99560 40975) Organizing Committee : Rajesh Kr. Chaubey (Finc.), Om Prakash Singh (Hospitality), Dr. Rahul Kr. Singh (Acad.), Dr. Shrinetra Pandey (Publicity) ****

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sAbhAra prApti pArzvanAtha vidyApITha ko nimna pustakeM sAbhAra prApta huIM 1. zrI siddhahemacandrazabdAnuzAsane ajJAtakartRkA DhuNDikA (SaSTho vibhAgaH ) sampA.-AcArya zrIvijayazIla candrasUri ziSyaH muni vimalakIrtivijayaH, prakA.-kalikAlasarvajJa zrI hemacandrAcArya navama janmazatAbdI smRti saMskAra zikSaNa nidhi, ahamadAbAda, I. 2013, mUlya - 400/ 2. zrI zrAddhaguNavivaraNa (saTIka bhAvAnuvAda) (guja.) sampA. - pU. munizrI dharmatilaka vijaya mahA., prakA. zrI smRti mandira prakAzana, ahamadAbAda, I. 2013 3. jIvana kI pAvaraphula bAteM jo rakhe hameM haradama Age lekhaka - zrIcandraprabhasAgara, prakA. - zrI vijayazAzrI phAuNDezana, bI.-7, anukampA dvitIya, ema. AI. roDa, jayapura (rAja.), I. 2013, mUlya - 30/ ****

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OUR IMPORTANT PUBLICATIONS 1. Prakrit - Hindi Kosa Edited by Dr. K.R. Chandra 1200.00 2. Encyclopaedia of Jaina Studies Vol. I(Art & Architecture) 4000.00, $ 100.00 3. Jaina Kumara Sambhavam Dr. Neelam Rani Shrivastava 300.00 4. Jaina Sahitya Ka Brhad Itihasa, Vol. I -Vol. VII, 1430.00 5. Hindi Jaina Sahitya Ka Brhad Itihasa, Vol. I-Vol. III Dr. Shitikanth Mishra 1270.00 6. Jaina Pratima Vijnana Prof. M.N.P. Tiwari 300.00 7. Jaina Dharma Darsana Dr. Mohanlal Mehta 200.00 8. Sthanakavasi Jaina Parampara Ka Itihasa Dr.S.M.Jain & Dr. Vijaya Kumar 500.00 9. Studies in Jaina Philosophy Dr. Nathmal Tatia 200.00 10. Theaory of Reality in Jaina Philosophy Dr.J.C. Sikdar 300.00 11. Doctrine of Karma in Jaina Philosophy H.V.Glasenapp 150.00 12. Jainism: The Oldest Living Religion Dr. Jyoti Prasad Jain 40.00 13. Scientific Contents in Prakrit Canons Dr.N.L. Jain 400.00 14. Pearls of Jaina Wisdom Editors: Dr.S.M. Jain & Dr.S.P. Pandey 120.00 15. Studies in Jaina Art Dr. U.P. Shah 300.00 16. Dr. C. Krause: Her Life and Literature Vol. I Editor: Dr. S.P. Pandey 500.$ 40-00 17. Jainism in a Global Perspective Editors: Dr. S.M. Jain & Dr.S.P. Pandey 400.00. $ 19.00 18. Multi-dimensional Application of Anekantavada Editors: Dr.S.M.Jain & Dr. S.P. Pandey 3500.00, $ 20.00 19. Advanced Glossary of Jaina Terms Dr. N.L.Jain 300.00 20. Uttaradhyayana-Sutra: Eka Parisilana (Gujrati) Dr. S. L. Jain & Trans. A. Santilal Joshi 300.00 21. Jains Today in the World Pierre Paul Amiel 500.00 22. Kasayapahuda (Chapters on Passion) Dr. N.L. Jain 300.00 23. Jaina Karmagrantha Part -I-V (Pt. Sukhlal Sanghvi) 400.00 Parshwanath Vidyapeeth, I.T.I. Road, Karaundi, Varanasi-5