Sramana 2015 04

Author(s): Sundarshanlal Jain, Ashokkumar Singh
Publisher: Parshvanath Vidhyashram Varanasi
Catalog link: https://jainqq.org/explore/525092/1

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ISSN 0972-1002 zramaNa SRAMANA A Quarterly Research Journal of Jainology Vol. LXVI No. II April-June 2015 bhaktAmarapraNatamaulimaNiprabhANAmuddyotakaM dalitapApatamovitAnam / samyak praNamya jinapAdayugaM yugAdAvAlambanaM bhavajale patatAM janAnAm / / bhaktAmarastotra-1 Parshwanath Vidyapeeth, Varanasi Established : 1937

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zramaNa SRAMANA (Since 1949) A Quarterly Research Journal of Jainology Vol. LXVI No. II April-June, 2015 Editor Dr. Shriprakash Pandey Associate Editors Dr. Rahul Kumar Singh Dr. Om Prakash Singh vArANasI maga Parshwanath Vidyapeeth, Varanasi (Established: 1937) (Recognized by Banaras Hindu University as an External Research Centre)

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ADVISORY BOARD Dr. Shugan C. Jain New Delhi 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. 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, Delhi EDITORIAL BOARD Prof. M.N.P. Tiwari Prof. Gary L. Francione B.H.U., Varanasi New York, USA Prof. K. K. Jain Prof. Viney Jain, Gurgaon B.H.U., Varanasi Dr. S. N. Pandey Dr. A.P. Singh, Ballia 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 Theme of the Cover:Bhaktamara-stotra verse-1 based picture, Yantraand Mantra. With curtesy : Sacitra Bhktamara-stotra by Sushil Suri NOTE: The facts and views expressed in the Journal are those of authors only. (fach # Stahlfgra 77ezt sit faar nga ato 3747 ) Printed by- Mahaveer Press, Bhelupur, Varanasi

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sampAdakIya 'zramaNa' ke prastuta aMka meM hama jaina Agama aura sAhitya para hindI ke cAra tathA aMgrejI ke do Alekha prakAzita kara rahe haiN| isake sAtha hI sammAnanIya pAThakoM ke liye jaina kathA sAhitya meM viziSTa sthAna rakhanevAlI, kAvyaguNoM se sampanna prAkRta bhASA meM nibaddha 'kahAyaNakosa' ke kartA jinezvarasUri ke ziSya sAdhu dhanezvarasUri dvArA viracita 'surasuMdarIcariaM' ke dazam pariccheda ko mUla, usakI saMskRta cchAyA, gujarAtI tathA hindI anuvAda sahita prakAzita kara rahe haiN| prAkRta meM nibaddha mUlata: isa premAkhyAna meM kula solaha pariccheda haiN| sabhI paricchedoM kI saMskRta cchAyA tathA gujarAtI anuvAda pa. pU. AcAryapravara rAjayazasUrIzvarajI ke ziSya pa. pU. gaNivarya zrI vizrutayaza vijayajI ma.sA. ne kiyA hai tathA hindI anuvAda evaM aMgrejI meM paricaya lekhana svayaM sampAdaka ne kiyA hai| 'zramaNa' meM isa grantha kA prakAzana dhArAvAhika ke rUpa meM janavarI-jUna 2004 ke aMka se prArambha huA thaa| janavarI-mArca 2010 taka isake ATha paricchedoM kA prakAzana anavarata rUpa se huA kintu aparihArya kAraNoM se yaha Age prakAzita nahIM ho paayaa| navam pariccheda kI saMskRta cchAyA pUrNata: taiyAra na ho pAne ke kAraNa, isa grantha ke dazam pariccheda se hama puna: isakA prakAzana prArambha kara rahe haiM jo ekAntara rUpa se pratyeka dUsare aMka meM prakAzita hotA rhegaa| AzA hai pAThaka 'surasuMdarIcariaM' kAvyarasa kA aba anavarata rUpa se rasAsvAdana kara paayeNge| isa aMka se hama 'zramaNa' ke mukhapRSTha para mAnatuMgAcArya (I.san 1305) kRta 'bhaktAmara stotra' ke eka zloka aura usapara AdhArita citra tathA pArzvapRSTha para usI zloka se sambandhita yantra aura mantra dene kI zrRMkhalA kA prArambha kara rahe haiN| tadanusAra hI sacitra 'bhaktAmara stotra' ke 44 zlokoM ko kramaza: pratyeka aMka ke mukhapRSTha para dene kI hamArI yojanA hai| 'bhaktAmara stotra' eka aisA bahupracalita evaM pavitra mAnA jAnevAlA stotra hai jise jainoM ke sabhI sampradAya samAna rUpa se svIkAra evaM pAThasmaraNa karate haiN| mAnA yaha jAtA hai ki isa stotra ke niyamita pATha se vyakti sabhI prakAra ke bhaya aura bImAriyoM se trANa pA jAtA hai| isa mahAcAmatkArika stotra ke zlokoM evaM tad AdhArita mantroM ke jApa se kaiMsara jaise asAdhya rogoM meM lAbha pAyA gayA hai| isa stotra ke cikitsIya prayoga ke sandarbha meM bhArata evaM videzoM meM aneka zodha cala rahe haiN| pro. harmana yAkobI ne san 1875 meM 'Jain Method of Curing' ke antargata bhaktAmarastotra ke mahattva ko darzAyA hai| AzA hai isa stotra ke kramaza: prakAzana se sammAnanIya pAThaka lAbhAnvita hoNge| hamArA sadA yahI prayAsa rahatA hai ki 'zramaNa' kA pratyeka aMka pichale aMkoM kI tulanA meM hara dRSTi se behatara ho aura usameM prakAzita sabhI Alekha zuddha rUpa se mudrita hoN| sudhI pAThakoM se nivedana hai ki Apa hameM apane bahamUlya sujhAvoM/vicAroM/AlocanAoM se avazya avagata karAte raheM tAki AgAmI aMkoM meM tadanusAra sudhAra lAyA jA ske| -sampAdaka

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Our Contributors 1. pro. kamaleza kumAra jaina AcArya evaM adhyakSa, jaina-bauddha darzana vibhAga, kAzI hindU vizvavidyAlaya, vArANasI 2. DaoN0 hemalatA jaina jenarala phelo, AI. sI. pI. Ara., saMskRta vibhAga, jayanArAyaNa vyAsa vizvavidyAlaya, jodhapura, rAjasthAna . 3. DaoN0 rajanIza zukla rASTriya saMskRta saMsthAna, naI dillI 4. DaoN0 zvetA jaina posTa DaoNkTorala phelo, saMskRta vibhAga, jayanArAyaNa vyAsa vizvavidyAlaya, jodhapura, rAjasthAna . 5. DaoN0 jyoti siMha pUrva zodha-chAtrA, darzana evaM dharma vibhAga, kAzI hindU vizvavidyAlaya, vArANasI 6. Dr. Shriprakash Pandey Joint Director, Parshwanath Vidyapeeth Dr. Jonardon Ganeri Recurrent Visiting Professor, Dept. of Philosophy, King's College, London

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Contents 1-9 10-16 17-28 - 29-34 35-45 kundakunda sAhitya meM zramaNa aura zramaNAbhAsa pro0 kamaleza kumAra jaina syAdvAdakalpalatA meM zabda kI dravyatva siddhi DaoN0 hemalatA jaina mudrArAkSasa meM prayukta prAkRtoM kA sArthakya DaoN0 rajanIza zukla AgamoM meM vAdavijJAna DaoN. zvetA jaina . jaina evaM bauddha darzana meM pramA kA svarUpa evaM usake nirdhAraka tattva DaoN0 jyoti siMha CONCEPT OF NIKSEPA (POSITING) IN JAINA PHILOSOPHY Dr. Shriprakash Pandey THE COSMOPOLITAN VISION OF YASOVLJAYA GANI Jonardon Ganeri sthAyI stambha pArzvanAtha vidyApITha samAcAra jaina jagat sAhitya satkAra 47-69 70-82 83-93 94-95 96 surasuMdarIcariaM

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Statement About the Ownership & Other Particulars of the Jouran) SRAMANA 1. Place of Publication Periodicity of Publication Printer's Name, Nationality and Address 4. Publisher's Name, Nationality and Address 5. Editor's Name, Nationality and Address : Parshwanath Vidyapeeth I.T.I. Road, Karaundi, Varanasi-05 : Quarterly. : Indrabhooti Barar, Indian. Prented at The Mahavir Press, Bhelupur, Varanasi-10 : Indrabhooti Barar, Indian, Secretary Parshwanath Vidyapeeth I.T.I. Road, Karaundi, Varanasi-05 : Dr. Shreeprakash Pandey (Editor) Dr. Omprakash Singh (Associate Edior) Dr. Rahul Kumar Singh (Associate Edior) Parshwanath Vidyapeeth I.T.I. Road, Karaundi, Varanasi-05 : Indrabhooti Barar, Secretary, Parshwanath Vidyapeeth Registerd Office Parshwanath Vidyapeeth, I.T.I. Road, Karaundi, Varanasi-05 (Pegistered under Act XXI as 1860) 6. Name and Address of Individuals who own the Jounal and Partners or share-holders holding more than one percent of the total capital. I, Indrabhooti Barar hereby declare that the particulars given above are true to the best of my knowledge and belief. Dated : 1-4-2015 Signature of the Publisher S/d Indrabhooti Barar

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kundakunda sAhitya meM zramaNa aura zramaNAbhAsa pro0 kamaleza kumAra jaina jaina-dharma-darzana meM bhagavat kRpA ke lie koI sthAna nahIM hai, apitu pratyeka jIva puruSArtha ke mAdhyama se hI apane Apa ko uttarottara unnata banAtA huA zramaNa jIvana ko svIkAra kara anta meM mukti ko prApta kara sakatA hai| jIva aura karma kA anAdikAlIna sambandha hai| ise isa prakAra bhI kahA jA sakatA hai ki jaba se jIva hai taba se karma bandhana hai aura isI karmabandhana ko kramaza: kATakara anta meM karmabandhana se pUrNa chuTakArA mukti hai, mokSa hai, jIva kA nirvANa hai aura yaha saba sakala cAritra rUpa zramaNacaryA ko dhAraNa kiye binA sambhava nahIM hai| kyoMki taiMtIsa sAgara kI Ayu vAle sarvArthasiddhi ke deva bhI, jo satat tattvacarcA meM tallIna rahate haiM, ve bhI sakala cAritra ko dhAraNa kiye binA mukti ko prApta nahIM kara sakate haiN| yaha hai zramaNacaryA kA mhttv| samyagdarzana kI prApti ke pazcAt aNuvratoM kA pAlana karate hue zrAvaka dvArA bAraha vratoM kA niraticAra pAlana karanA, puna: gyAraha pratimAoM kA pAlana karate hue mahAvratoM ko svIkAra karanA aura aTThAisa mUlaguNoM kA pAlana karanA municaryA kA samyak svarUpa hai| isI municaryA kA samyak rIti se pAlana karane vAlA vyakti zramaNa saMjJA se vibhUSita hotA hai| cattAridaNDaka meM sAdhu zabda se AcArya parameSThI, upAdhyAya parameSThI aura sAdhu parameSThI- ina tIna ko grahaNa kiyA gayA hai| isalie sAdhu aura zramaNa- ye donoM samAnArthaka haiN| zramaNa siMha ke samAna parAkramI, gaja ke samAna svAbhimAnI, baila ke samAna bhadra prakRti, mRga ke samAna sarala, pazu ke samAna gocarI vRtti vAle, pavana ke samAna nissaMga arthAt sabhI jagaha beroka-Toka vicaraNa karane vAle, sUrya ke samAna tejasvI arthAt sadAkAla tattvoM kA prakAzana karane vAle, sAgara ke samAna gambhIra, meru ke samAna akampa (aDola), candramA ke samAna zAntidAyaka, maNi ke samAna prabhApuJja yukta, kSiti ke samAna bAdhAoM ko sahane vAle, sarpa ke samAna aniyata vasatikA meM rahane vAle, AkAza ke samAna nirAlambI (nirlepa) aura sadAkAla paramapada kA anveSaNa karane vAle hote haiN|

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2 : zramaNa, varSa 66, aMka 2, apraila-jUna, 2015 AcArya somadeva sari ne yazastilakacampU meM guNoM ke AdhAra para zramaNa ke kSapaNaka Adi teIsa nAmoM kA ullekha kiyA hai, jinameM zramaNa bhI eka hai| unake anusAra tapazcaraNa rUpa zrama ke kAraNa munirAja ko zramaNa kahate haiN| cUMki tIrthaGkara bhagavAn mahAvIra svAmI ke dvArA upadiSTa vANI ko gautama Adi gaNadharoM ne gUMthA hai aura tadanantara usI ko AdhAra banAkara AcArya kundakunda ne Agama tulya granthoM kA sRjana kiyA hai aura solahavIM zatI ke bahuzruta vidvAn AcArya zrutasAgarasUri ne unheM kAlikAla sarvajJa kahA hai, ata: eka dRSTi se AcArya kundakunda kA bhagavAn kI vANI se sIdhA sambandha hai aura sIdhA sambandha hone se unake granthoM meM jinendra vANI kA samyak pratipAdana huA hai, isalie AcArya kundakunda ke anusAra yahA~ zramaNa ke svarUpa kA vivecana kiyA jA rahA hai| kyoMki zrAmaNya pada dhAraNa kiye binA na to duHkhoM se chuTakArA pAyA jA sakatA hai aura na hI zAzvata sukha ke AdhArabhUta nirvANa ko prApta kiyA jA sakatA hai| AcArya kundakunda kA spaSTa kathana hai ki yadi duHkhoM se chuTakArA pAnA cAhate ho to zramaNa pada ko svIkAra kro| kyoMki yaha zramaNa rUpa jaina liGga apunarbhava kA mUla kAraNa hai| bAhyaliGga aura antaraGgaliGga kA varNana karate huye AcArya kundakunda svAmI kA kahanA hai ki jo sadyojAta bAlaka ke samAna nirvikAra nimrantha rUpa ke dhAraNa karane se hotA hai, jisameM zira aura dAr3hI-mUMcha ke bAla ukhAr3a diye jAte haiM, jo zuddha hai, nirvikAra hai, hiMsAdi pApoM se rahita hai aura zarIra kI sambhAla tathA sajAvaTa se rahita hai vaha bAhyaliGga hai tathA mUrchA - para padArthoM meM mamatva pariNAma aura Arambha se rahita hai, upayoga aura yoga kI zuddhi se yukta hai, para kI apekSA se dUra hai evaM mokSa kA kAraNa hai vaha antaraGgaliGga arthAt bhAvaliGga hai| isI ko aura spaSTa karate huye paM0 pannAlAla sAhityAcArya likhate haiM ki- jainAgama meM bahiraGgaliGga aura antaraGgaliGga donoM hI liGga paraspara sApekSa rahakara hI kArya ke sAdhaka batalAye gaye haiN| antaraGgaliGga ke binA bahiraGga kevala naTa ke samAna veSa mAtra hai| usase AtmA kA kucha bhI kalyANa sAdhya nahIM hai aura bahiraGgaliGga ke binA antaraGgaliGga kA honA sambhava nahIM hai| kyoMki jaba taka bAhya parigraha kA tyAga hokara yathArtha nirgrantha avasthA prakaTa nahIM ho jAtI taba taka mUrchA yA Arambha rUpa Abhyantara parigraha kA tyAga nahIM ho sakatA hai aura jaba taka hiMsAdi pApoM kA abhAva tathA zarIrAsakti kA bhAva dUra nahIM ho jAtA taba taka upayoga aura yoga kI siddhi nahIM

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kundakunda sAhitya meM zramaNa aura pramaNAbhAsa : 3 ho sakatI hai| isa prakAra ukta donoM liGga hI apunarbhava-phira se janma dhAraNa nahIM karanA arthAt mokSa ke kAraNa haiN|" AcArya kundakunda svAmI ne spaSTa likhA hai ki yadi Apa mokSAbhilASI haiM to bandhuvarga se pUchakara jJAna, darzana, cAritra, tapa aura vIryAcAra rUpa paJcAcAra ko zrI guru se grahaNa kreN| zramaNa ke jo dravyaliGga aura bhAvaliGga kahe gaye haiM, unameM zramaNa kA yathAjAta bAhya rUpa dravyaliGga hai aura usakI antaraGga zuddhi bhAvaliGga hai -ye donoM liGga hI mokSa prApti ke utkRSTa sAdhana haiN| AcArya kundakunda svAmI ne zramaNa kA lakSaNa karate huye pravacanasAra meM likhA hai ki suvididapayatyasutto saMjamatavasaMjudo vigdraago| samaNo samasuhadukkho, bhaNido suddhovaogo tti / / arthAt padArthoM aura sUtroM ko acchI taraha jAnane vAle, saMyama aura tapa se yukta, rAga se rahita, sukha aura duHkha meM samAna bhAva rakhane vAle zuddhopayogI zramaNa haiN| upayoga tIna prakAra kA hai- azubhopayoga, zubhopayoga aura shuddhopyog| yahA~ AcArya kundakunda ne use hI zramaNa kahA hai jo zuddhopayogI hai| kyoMki zuddha ke pAsa hI zrAmaNya hai, zuddha ke pAsa hI darzana aura jJAna hai, zuddha kA hI nirvANa hotA hai aura zuddha hI siddha svarUpa hai| saddhassa ya sAmaNNaM bhaNidaM saddhassa daMsaNaM nnaannN| suddhassa ya NivvANaM socciya suddho Namo tss||11 yadyapi zAstroM meM do prakAra ke zramaNoM kA ullekha hai- eka zuddhopayogI zramaNa aura dUsare zubhopayogI zramaNa kintu inameM zuddhopayogI zramaNa nirAsrava haiM aura zeSa arthAt zubhopayogI sAsrava haiN|12 binA samyaktva ke zuddhopayoga sambhava nahIM hai aura mokSamArga meM samyaktva ke binA zubhopayoga kI bhUmikA bhI kAryakArI nahIM hai| kyoMki pApArambha ko tyAgakara samyaktva ke binA zubha cAritra meM udyamI hotA huA jIva yadi moha Adi ko nahIM chor3atA hai to vaha jIva apane zuddhAtmA ko prApta nahIM kara sakatA hai|13 zuddhAtmA kI prApti ke liye moha kA tyAga avazyambhAvI hai| isaliye AcArya kundakunda svAmI ne likhA hai ki jo jANadi arahaMtaM davyatta-guNatta-pajjayattehiM / so jANada appANaM moho khalu jAdi tassa ly||14

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4 : zramaNa, varSa 66, aMka 2, apraila-jUna, 2015 arthAt jo dravya, guNa aura paryAyoM ke mAdhyama se arahanta bhagavAn ko jAnatA hai, vaha apane ko jAnatA hai tathA usakA moha nizcaya se vinAza ko prApta hotA hai| aura jisakA moha naSTa ho jAtA hai vaha zuddha Atma tattva ko samyag rUpeNa prApta kara letA hai| isI prakriyA ko apanAkara sabhI arahanta bhagavAn karmoM kA nAzakara mukti ko prApta huye haiN|16 yaha prakriyA koI navIna nahIM hai, apitu yaha sanAtana kAla se calI A rahI hai| zramaNa ke dvArA jina aTThAisa mUla guNoM kA pAlana karanA nitAnta Avazyaka hai, ve isa prakAra haiM- paJca mahAvratoM kA pAlana, paJca samitiyoM kA pAlana, paJcendriya nirodha, kezalauMca, SaDAvazyakoM kA pAlana, acelapanA, asnAnavrata, bhUmizayana, adantadhAvana, khar3e hokara bhojana karanA, eka bAra bhojana karanA-ye aTThAisa prakAra ke mUlaguNa haiN| ina mulaguNoM meM pramatta hotA huA zramaNa chedopasthApaka hotA hai| mAsa, pakSa Adi se dIkSA ko kama karake punaH cAritra kI upasthApanA karanA chedopasthApanA hai| vadasamididiyarodho loco avsymcelmnnhaannN| khidisayaNamadaMtavaNaM ThidibhoyaNamegabhattaM c|| ede khalu mUlaguNA samaNANaM jiNavarehiM pnnnnttaa| tesu pamatto samaNo chedovaTThAvago hodi|17 zramaNa ke pAsa bAla ke agrabhAga ke barAbara bhI bAhya parigraha kA niSedha kiyA gayA hai|18 yadyapi zramaNa ke pAsa eka mAtra deha hI hotI hai, kintu vaha usa deha meM bhI mamatva rahita parikarma vAlA hotA hai| sAtha hI usa deha ko tapa meM lagAkara vaha apanI zakti ko chipAtA nahIM hai|19 yahA~ acela kA artha hai pA~ca prakAra ke vastroM kA tyaag|20 yadyapi vastroM kA tyAga zramaNa ke dravyaliGga ko hI prakaTa karatA hai, kintu yahA~ zramaNa kA bhAvaliGgI honA bhI apekSita hai| kyoMki bhAva rahita zramaNa samyagdarzana, samyagjJAna, samyakcAritra aura samyak tapa-ina cAra ArAdhanAoM ko prApta kara letA hai aura bhAva rahita zramaNa cirakAla taka dIrgha saMsAra meM bhramaNa karatA hai|21 bhAva zramaNa kalyANoM kI paramparA se yukta hokara sukhoM ko prApta karate haiM arthAt tIrthaGkara hokara garbha, janma Adi kalyANakoM se yukta hokara parama sukha ko prApta karate haiM aura gavya zramaNa manuSya, tiryaJca tathA kudeva yoniyoM meM janma lekara duHkhoM ko prApta karate haiN|22

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kundakunda sAhitya meM zramaNa aura zramaNAbhAsa : 5 yahA~ bhAva zramaNa kA artha samyagdRSTi zramaNa se hai aura dravya zramaNa kA artha mithyAdRSTi zramaNa se hai| kyoMki bhAva zramaNa hI prathama liGga hai| dravyaliGga paramArtha nahIM hai arthAt bhAva ke binA dravyaliGga paramArtha kI siddhi karane meM samartha nahIM hai|23 jo sAdhu zarIra Adi parigraha se rahita hai, mAna kaSAya se pUrNata: mukta hai tathA jisakI AtmA Atma svarUpa meM tallIna hai, vastuta: vahI zramaNa bhAvaliGgI hai|24 bAhya parigraha kA tyAga karanA tathA samasta zAstroM kA par3hanA bhAvarahita jIvoM ke liye nirarthaka hai|25 bhAva zramaNa arthAt samyagdRSTi muni sukhoM ko prApta karatA hai aura dravya zramaNa arthAt mithyAdRSTi muni duHkhoM ko prApta karatA hai| isa prakAra bhAva aura dravya zramaNa ke kramazaH guNa aura doSoM ko jAnakAra bhAva zramaNa hone kA prayatna karanA caahie|26 zramaNa ko AgamacakkhU27 kahA gayA hai| arthAt zramaNa kI pravRtti AgamAnusArI hotI hai| vaha Agama ke prati samarpita hotA hai| kyoMki AgamAnusAra kI gaI zramaNa kI pravRtti zreSTha kahI gaI hai| zramaNa ekAgratA ko prApta hotA hai| ekAgratA padArthoM ke nizcaya se AtI hai| padArthoM ke prati nizcaya Agama se hotA hai| ataH Agama meM kahI gaI zramaNa kI pravRtti hI zreSTha hai|28 zramaNacaryA svIkAra karane kA mukhya uddezya karmoM kA pUrNarUpeNa kSaya karake mukti ko prApta karanA hai, kintu jaba zramaNa Agama se rahita hotA huA na apane ko jAnatA hai, na hI dUsare ko jAnatA hai aura jaba vaha sva-para padArthoM ko nahIM jAnatA hai to vaha karmoM kA kSaya kaise karegA? arthAt aisI sthiti meM vaha zramaNa kabhI bhI karmoM kA kSaya nahIM kara skegaa| karmoM kA kSaya nahIM karegA to mukti ko prApta nahIM hogA tathA saMsArasAgara meM nirantara bhramaNa karate huye duHkha prApta karatA rhegaa| AgamahINo samaNo NevappANaM paraM viyaannaadi| avijANaMto atye khavedi kammANi kidha bhikkhuu||29 AgamAnusArI pravRtti karane se zramaNa para padArthoM ke prati taTastha ho jAtA hai| isaliye vaha zatru aura mitra samUha meM samAna dRSTi vAlA hotA hai| sukha aura duHkha kI sthiti meM vaha samAna ho jAtA hai| vaha kisI ke dvArA prazaMsA karane para phUlatA nahIM hai aura nindA karane para dubalA nahIM hotA hai| use miTTI ke Dhele aura svarNa meM koI antara dikhalAI nahIM detA hai, apitu usakI dRSTi meM sabhI pudgala kI paryAyeM hotI haiN| jIvana athavA maraNa meM vaha samabhAva vAlA hotA hai|30 jo sadA jJAna aura darzana Adi meM pratibaddha rahatA hai tathA mUla guNoM ke pAlana meM prayatnazIla rahatA hai, vaha paripUrNa zramaNa hotA hai|31 zramaNa kI eka vizeSatA yaha

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6 : zramaNa, varSa 66, aMka 2, apraila-jUna, 2015 bhI hai ki vaha AhAra meM, upavAsa meM, nivAsa meM, gamana meM, upakaraNa meM, vikathAoM meM tathA zramaNa meM bhI Asakti nahIM karatA hai|32 jIva mare yA jiye sAvadhAnI na varatane para nizcita rUpa se zramaNa ko hiMsA kA doSa lagatA hai, kintu samitiyoM ke pAlana meM prayatnazIla hone para zramaNa ko pApa bandha nahIM hotA hai|33 yadi nirapekSa tyAga na ho to bhAvoM kI vizuddhi nahIM hotI hai aura citta meM vizuddhi na hone para karmoM kA kSaya nahIM hotA hai|34 jisa vastu ke grahaNa karane aura visarjana na karane meM doSa na lage, usI ko lekara zramaNa kAla aura kSetra ko jAnakara pravRtti kre|5 jo vastu apratisiddha hai, asaMyata janoM ke dvArA prArthanIya nahIM hai, mUrchA Adi kI pravRtti karAne vAlI nahIM hai, use hI zramaNa ko alpa mAtrA meM grahaNa karanA caahiye|36 tIna vargoM meM se eka varNa vAlA, rogarahita, tapa ko karane meM samartha, vayaska, prazasta sukha vAlA, apavAda rahita vyakti isa nirgrantha liGga ko grahaNa karane yogya hai|37 zramaNa isa loka meM nirapekSa aura paraloka meM abhilASA rahita tathA ucita AhAra-vihAra karatA huA kaSAya rahita hotA hai|38 zramaNa bAhya annAhAra kA grahaNa eSaNA doSa rahita karatA hai, ata: vaha yukta AhAra grahaNa karane para bhI nirAhArI hotA hai|39 zramaNa cAhe bAlaka ho yA vRddha, thakA huA ho, rogI ho phira bhI vaha karane yogya cAritra isa prakAra kare ki usake mUlaguNoM kA uccheda na ho| yadi zramaNa AhAravihAra meM deza, kAla, zrama, zakti aura upadhi ko acchI taraha jAnakara aisI pravRtti karatA hai, jisameM alpa sAvadha ho to usake saMyama kA cheda nahIM hotA hai| isa prakAra zramaNa kI caryA mokSamArga meM kAryakArI hai| zramaNa caryA grahaNa karane kA uddezya saMsAra-sAgara se pAra utarakara nirvANa ko prApta karanA hai aura nirvANa zuddhopayoga ke binA sambhava nahIM hai| zuddhopayoga meM AtmabhAva hI pramukha hai| isameM parabhAva ke liye kiJcit bhI sthAna nahIM hai| ata: apanI zuddhAtmA meM sthiracitta hokara nirvANa prApti ke liye prayatna karanA caahiye| isake binA anya koI upAya nahIM hai| aba yahA~ zramaNAbhAsa ke svarUpa para vicAra karate haiN| antaraGga meM citta kI zuddhi na honA aura Upara se zramaNa jaisA veSa dhAraNa karanA zramaNAbhAsa hai| AcArya kundakunda svAmI ne zramaNAbhAsa kA lakSaNa karate huye likhA hai ki ___Na havadi samaNo tti mado saMjamatavasuttasaMpautto vi| jadi saddahadi Na atthe AdapadhANe jiNakkhAde / / 42

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kundakunda sAhitya meM zramaNa aura zramaNAbhAsa : 7 arthAt sUtra, saMyama aura tapa se saMyukta hone para bhI yadi vyakti jinokta AtmapradhAna padArthoM meM zraddhAna nahIM karatA hai to vaha zramaNa nahIM hai, apitu bAhya meM zramaNa jaisA AcaraNa athavA veSa dhAraNa karane ke kAraNa zramaNAbhAsa hai| isI ko spaSTa karate huye AcArya amRtacanda sUri ne likhA hai ki 'AgamajJo'pi saMyato'pi tapaHstho'pi jinoditamanantArthanirbharaM vizvaM svenAtmanA jJeyatvena niSpItatvAdAtmapradhAnamazraddhAnaH zramaNAbhAso bhvti'|43 arthAt Agama kA jJAtA hone para bhI, saMyata hone para bhI, tapa meM sthita hone para bhI jinokta ananta padArthoM se bhare huye vizva ko apane AtmA dvArA jJeya rUpa se jAnatA hai, isa kAraNa usa vizva meM Atma pradhAna hai, jo jIva usakA zraddhAna nahIM karatA hai vaha zramaNAbhAsa hai| jisakI dRSTi Agama kA anusaraNa nahIM karatI hai, usake saMyama nahIM hotA hai aura jisake saMyama nahIM hotA hai vaha zramaNa nahIM hotA hai| yadi bhagavAn jinendradeva dvArA kathita padArthoM meM zraddhAna nahIM hai to mAtra Agama ke jJAna se mukti nahIM ho sakatI hai aura yadi padArthoM ke prati zraddhAna hai to bhI asaMyata arthAt cAritra rahita vyakti ke mukti sambhava nahIM hai| 5 jisakI deha Adi padArthoM meM paramANu mAtra bhI mUrchA hai, aisA sarvAgama kA jJAtA bhI mukti ko prApta karane meM samartha nahIM hai|46 yadi zramaNa anya dravya kA Azraya karake ajJAnI hotA huA moha karatA hai, rAga karatA hai, athavA dveSa karatA hai to vaha vividha karmoM kA bandhana karatA hai|47 jisane sUtra ke artha aura padoM kA nizcaya kiyA hai, jisane kaSAyoM kA zamana kiyA hai aura adhika tapa karane vAlA bhI hai, kintu yadi laukika janoM kA saMsarga nahIM chor3A hai to vaha asaMyata hI hai| isI prakAra yadi koI nimrantha mudrA ko grahaNa kara laukika kAryoM meM laga jAtA hai to vaha saMyata tapa yukta hone para bhI laukika hI hai, alaukika nahIM hai|49 vaiyAvRtti meM udyata huA zramaNa yadi jIvoM ko kaSTa pahu~cAtA hai to vaha zramaNa nahIM hai|50 jo zramaNa guNoM meM hIna hone para bhI "maiM zramaNa hU~' aisA mAnakara garva karake guNoM meM adhika zramaNa se vinaya kI icchA karatA hai to vaha zramaNa ananta saMsArI hai|51 yadi

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8 : zramaNa, varSa 66, aMka 2, apraila-jUna, 2015 zrAmaNya meM adhika guNa vAle muni kriyAoM meM hInaguNa vAle muni ke sAtha pravRtti karate haiM to vaha paraspara meM eka jaisA hokara prabhraSTa cAritra vAle ho jAte haiM / 52 bhagavAn kI AjJA meM calane vAle zramaNa ko dekhakara jo dveSabhAva se unakA apavAda karatA hai aura vinaya Adi kriyAoM meM nahIM lagatA hai to vaha nizcaya se cAritra rahita hai / 3 isa prakAra zramaNa veSadhArI jo vyakti kisI bhI prakAra se zuddhopayogI zramaNa se viparIta kriyA karatA hai vaha zramaNa na hokara zramaNAbhAsI hai| uparyukta prakAra se zuddhopayogI zramaNa evaM zuddhopayoga se rahita zramaNAbhAsI ke svarUpa ko jAnakara hameM vivekapUrvaka kArya karate huye apanA lakSya nizcita karanA cAhiye / sandarbha : 1. ratnatraya pAribhASika zabdakoSa, pRSTha 505-506 2. yazastilakacampU, pRSTha 411-412 (draSTavya, ratnatraya pAribhASika zabdakoSa, pRSTha 505-506) 3. liMgaprAbhRta aura zIlaprAbhRta ko chor3akara zeSa chaha pAhuDoM kI antima gAthA kI prazasti meM ullikhita / 4. pravacanasAra, gAthA 214 5. vahI, gAthA 219 6. pravacanasAra, kundakundabhAratI, gAthA 3 / 5-6 kA hindI anuvAda 7. vahI, gAthA 3 / 5-6 8. pravacanasAra, gAthA 215 9. vahI, gAthA 217-218 10. vahI, gAthA 14 11. vahI, gAthA 310 12 . vahI, gAthA 284 13. vahIM, gAthA 83 14. vahI, gAthA 86 15. vahI, gAthA 87 16. vahI, gAthA 88 17. vahI, gAthA 221-222 18. suttapAhuDa, gAthA 17 19. pravacanasAra, gAthA 258 20. bhAvapAhuDa, gAthA 97 29. vahI, gAthA 97

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kundakunda sAhitya meM zramaNa aura zramaNAbhAsa : 9 22. vahI, gAthA 98 23. vahI, gAthA 2 24. vahI, gAthA 56 25. vahI, gAthA 87 26. vahI, gAthA 125 27. pravacanasAra, gAthA 267 28. vahI, gAthA 265 29. vahI, gAthA 266 30. vahI, gAthA 275 31. vahI, gAthA 227 32. vahI, gAthA 228 33. vahI, gAthA 230 34. vahI, gAthA 235 35. vahI, gAthA 240 36. vahI, gAthA 241 37. vahI, gAthA 252 38. vahI, gAthA 255 39. vahI, gAthA 257 40. vahI, gAthA 263 41. vahI, gAthA 264 42. vahI, gAthA 302 43. vahI, gAthA 302 kI vRtti 44. vahI, gAthA 269 gAthA 270 gAthA 272 47. vahI, gAthA 277 gAthA 279 49. vahI, gAthA 280 50. vahI, gAthA 289 51. vahI, gAthA 303 52. vahI, gAthA 304 53. vahI, gAthA 306 * ** **

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syAdvAdakalpalatA meM zabda kI dravyatva siddhi DaoN0 hemalatA jaina bhAratIya dArzanika paramparA meM nyAya-vaizeSika darzana zabda ko AkAza ke guNa ke rUpa meM pratipAdita karatA hai| nyAya-vaizeSika dArzanika zabda ko guNa mAnate haiM, jo pRthvI, jala, agni, vAyu, AtmA, kAla, dik evaM mana ina ATha dravyoM meM nahIM rahatA, ata: parizeSAnumAna se use AkAza kA guNa svIkAra kiyA gayA hai| jaina dArzanika zabda ko guNa nahIM apitu dravya mAnate haiN| 2066 varSa pUrva bhagavAn mahAvIra ne zabda ko pudgala dravya batAyA hai| Aja vijJAna bhI zabda ke paudgalika svarUpa ko svIkAra karatA hai| isa antarAla meM zabda-svarUpa ke viSaya meM vibhinna mata pracalita rahe haiN| jaina AcAryoM ne zabda ko dhvani kI dRSTi se paudgalika arthAt padgala dravya aura arthabodha kI dRSTi se jJAnAtmaka mAnA hai| vaijJAnika prayogoM ne bhI zabda ke paudgalika svarUpa ko siddha kiyA hai| jaina paramparA meM Agama sAhitya se lekara siddhasena, samantabhadra, mallavAdI, haribhadrasUri, bhaTTa akalaMka, abhayadevasUri, prabhAcandra, hemacandra, upAdhyAya yazovijaya Adi ke dvArA viracita granthoM meM isa viSaya para paryApta cintana huA hai| yaha zodhAlekha jainAcArya haribhadrasUri (700-770I0) viracita zAstravArtAsamuccaya tathA usa para upAdhyAya yazovijaya (17-18vIM zatI) kRta syAdvAdakalpalatA TIkA para kendrita hai| AcArya haribhadrasUri ne zAstravArtAsamuccaya ke 10veM stavaka meM zabdasvarUpa ke viSaya meM vedavAdI, mImAMsaka, bauddha, naiyAyika Adi ke matoM ko samucita rIti se prastuta kara usakA tArkika nirasana kiyA hai| isa zodhAlekha meM mAtra nyAyavaizeSikoM kI mAnyatA kA khaNDana kara zabda meM dravyatva kI siddhi kI gaI hai| naiyAyikoM ke matoM kA khaNDana karate hue upAdhyAya yazovijayajI ne naiyAyikoM dvArA mAnya sparza, saMyoga, saMkhyA, alpatva parimANa, mahat parimANa Adi guNoM aura kriyA ke AdhAra para zabda kA dravyatva siddha kiyA hai| maiMne naiyAyikoM ke zabda-svarUpa viSaya se sambaddha matoM ko pUrvapakSa meM rakhakara upAdhyAya yazovijaya ke tarkoM ko uttarapakSa ke rUpa meM yahA~ prastuta kiyA hai| isake sAtha hI svayaM ke kucha anubhava bhI sAjhA kie haiN| pUrva pakSa : nyAya-vaizeSika kA tarka zabda ko anitya evaM dravya svIkAra karane vAle jainoM ke sambandha meM naiyAyika kahate

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syAdvAdakalpalatA meM zabda kI dravyatva siddhi : 11 varNo na nitya iti tAvadavAdi yuktaM, dravyatvamasya punararthavazAd yduktm| vyomaikavartini guNe na virAjate tad, guJjava raajvnitaamnnihaarmdhye||| arthAt varNa (zabda) nitya nahIM hai, yaha yuktisaMgata hai, para varNa kA dravya svarUpa asaMgata hai| jaise rAjarAnI ke maNimayahAra ke bIca guJjA kA graMthana zobhA prApta nahIM karatA hai vaise hI eka mAtra AkAza ke guNa ko dravya madhya gina lenA azobhanakArI hai| ata: naiyAyika zabda ke adravyatva pakSa meM nimna kathana karate haiM1. udayanAcArya kahate haiM- 'zabdo guNaH, bahirindriya vyavasthApakatvAt, ruupaadivt| bahirindriya kI vyavasthA karane vAlA guNa hotA hai| jaise rUpa kA grahaNa jisa indriya se hotA hai vaha cakSu hai, rasa kA grahaNa jisase hotA hai, vaha rasanA hai| isI taraha zabda kA grahaNa jisase ho vaha zrotra indriya hai| rUpa, rasAdi guNoM ke samAna hI zabda bhI zrotra indiya kA vyavasthApaka hone se guNa hai, dravya nhiiN| 2. naiyAyika dUsarA tarka dete haiM ki yadi zabda dravya ho to zrotra se usakA grahaNa nahIM hogA, kyoMki zrotra dravya kA grAhaka nahIM hai| 3. naiyAyikoM kA tIsarA tarka hai ki zabda eka mAtra dravya AkAza meM Azrita hai aura jo dravya meM Azrita hotA hai, vaha dravya nahIM ho sakatA hai| uttara pakSa : upAdhyAya yazovijaya kRta tArkika khaNDana naiyAyikoM kI zabda ke sambandha meM kI gaI ukta sthApanA kA nirasana TIkAkAra nimna prakAra se karate haiM1. bahirindriya kA vyavasthApaka hone se jo zabda ko guNa kahA gayA hai, vaha asaMgata hai, kyoMki rUpAdi kI dravya se rahita svataMtra sattA asiddha hai| ataH naiyAyikoM kA dRSTAnta asiddha hai| dUsarI bAta yaha hai ki zabda kA grahaNa cakSu Adi anya indriyoM se nahIM hotA, usakA bhinna indriya zrotra se grahaNa hone ke kAraNa zabda ko guNa mAnane meM gaurava hotA hai, jo eka doSa hai| isase nyAya-vaizeSikoM kI yaha mAnyatA ki zrotrendriya dravya kA agrAhaka hotA hai, khaNDita ho jAtI hai| 2. dUsare tarka ke nirasana meM TIkAkAra kahate haiM ki zabda ke dravyatva kA anumAna zabda ke adravyatva anumAna se balavAna hai| 'zabdo dravyam, kriyAvattvAt zaravat'' isa anumAna dvArA zabda kA dravyatva siddha hai, kyoMki jo kriyAvAn hotA hai vaha dravya hotA hai|

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12 : zramaNa, varSa 66, aMka 2, apraila-jUna, 2015 naiyAyikoM dvArA zabda ko niSkriya (kriyArahita) mAnane para zrotra dvArA sva se asambaddha kA grahaNa hogA jisase usameM aprApyakAritva kI Apatti hone lagegI aura yadi zabda ke sAtha zrotra ke sambandha kI kalpanA kareM to do prakAra kI sthitiyA~ banatI haiM, yathA1. prathama yaha ki zrotra zabda ke janma sthAna meM pahu~cakara zabda ke sAtha sambandha sthApita kre| 2. dvitIya yaha ki zabda svayaM zrotra sthAna meM jAkara usase sambandha sthApita kre| donoM hI pakSa samIcIna nahIM haiM, kyoMki prathama pakSa meM zrotra AkAza svarUpa hone se niSkriya (kriyArahita) hai aura dvitIya pakSa meM zabda kI sakriyatA (kriyAyuktatA) svayameva svIkRta ho jAtI hai| ataH zabda dravya hai, yaha siddha hotA hai| yahA~ para yaha kahanA upayukta hogA ki zabda dhvani prAya: cetana aura acetana donoM ko asAdhAraNa rUpa se prabhAvita karatI hai| sthUla va zravya dhvaniyoM kA prabhAva to dRSTigocara hotA hai, para azravya aura sAmAnya dhvani taraMgeM bhI koI kama prabhAvita nahIM karatI hai| isIlie Aja DAkTara inphrAsonika aura alTrAsonika dhvani-pravAha se rogoM kA nidAna karate haiN| inphrAsonika zabdoM ko eka zakti ke rUpa meM prayukta karake rakta saMcAra kI gati ko teja kiyA jAtA hai, sar3e-gale UtakoM ko kATakara bAhara nikAlane meM, kIr3oM ko mArane Adi meM sahAyatA lI jAtI hai, lakar3I tathA dhAtuoM kI majabUtI parakhI jAtI hai| isa taraha jaba eksa-re dvArA khIceM gae phoTogrApha aspaSTa Ane lage taba alTrAsAuNDa zabda sAmarthya ne isa kArya ko sarala banA diyaa| ati sUkSma kampanoM ko jaba vidyuta Aveza pradAna kiyA jAtA hai to bhedana kSamatA itanI bar3ha jAtI hai ki vaha saghana se saghana vastu ke paramANuoM kA bhedana karake usakI Antarika racanA kA spaSTa phoTogrApha prastuta kara detA hai| alTrAsAuNDa ke dvArA cikitsAzAstrI nita navIna saphalatAe~ arjita kara rahe haiN| cikitsA jagat meM zabda ke sUkSmatama prayogoM kI upalabdhiyA~ zabda ke dravyatva ko siddha karatI haiN| ata: mahAvIra dvArA udghATita zabda dravyatA prAmANika hai| 3. tIsarI Apatti ke sambandha meM TIkAkAra sparza, vega, alpatva-mahattva, saMyoga, saMkhyA Adi guNoM ke AdhAra para zabda kI dravyatA siddha karate haiN| yathAka. sparza guNa dvArA zabda kI dravyatva siddhi : zabda meM sparza kI sattA siddha hai, kyoMki kAMse ke bartana Adi ke dhvani se sambandha hone para karNazaSkulI meM abhighAta hotA hai| cUMki aMbhighAta sparza evaM vega sApekSa kriyA se utpanna hotA hai, ataH zabda meM sparza guNa siddha hai|

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syAvAdakalpalatA meM zabda kI dravyatva siddhi : 13 zabdAyamAna brahmANDa ke sabhI sUkSma aura sthUla hama sabhI ko sparza guNa dvArA prabhAvita karate hI haiN| mukha se nikalA pratyeka zabda hamAre zarIra ko calAyamAna kara detA hai| phalataH hamArI sUkSma nAr3iyA~ jhaMkRta ho uThatI haiN| zabda kI sparzatA ke sambandha meM maiMne bhI kucha anubhava kiyA hai, jisase zabda kA sparza guNa siddha hotA hai| ve kucha anubhava isa prakAra hai1. yadi zabda meM sparza guNa na ho to per3a-paudhoM ko saMgIta sunAe jAne para unake vikAsa meM anukUla prabhAva nahIM ho| kintu prayogoM ke AdhAra para yaha dekhA gayA hai ki zrotrendriya se rahita per3a-paudhoM para saMgIta kA anukUla prabhAva hotA hai| 2. yadi zabda meM sparza guNa nahIM ho to dhvani karkaza yA mRdu pratIta nahIM ho| zabda dravya hai tathA usameM karkaza, mRdu Adi sparza-guNa rahate haiN| 3. mandiroM aura gharoM meM azubha pugaloM ke nivAraNArtha loga maMtroM, bhajanoM kA satata prayoga karate haiN| isameM bhI zabda kA sparza guNa siddha hotA hai| 8. Masaru Emoto was a Japanese author whose early work explored his theory that "Water could react to positive thoughts and words, and that polluted water could be made pure through prayer and positive visualization."8. maserU lekhaka ne apanI pustaka 'Hidden massage in water' meM pAnI ke prayoga ke bAre meM likhA hai| isa prayoga meM unhoMne do gilAsoM ko pAnI se bhraa| tatpazcAt eka gilAsa ko sAmane rakhakara abhadra zabdoM kA prayoga kiyA aura use phrija meM jamane ke lie rakha diyaa| isa taraha dUsarI gilAsa ke sammukha prazaMsA bhare zabdoM kA prayoga kiyA aura use bhI phrija meM rakha diyaa| dUsare dina jaba donoM gilAsa ko dekhA to pAyA ki abhadra zabdoM vAle gilAsa meM barpha kI AkRti badasUrata hai aura prazaMsAtmaka zabdoM vAlI gilAsa meM barpha kI bahuta hI sundara AkRtiyA~ banI haiN| yaha prayoga lekhaka ne aneka bAra kiyA tathA pratyeka bAra pariNAma eka jaisA hI rhaa| ata: isa prayoga se jalIya jIvana kI siddhi ke sAtha zrotrendriya rahita jala para zabdoM kI sparzatA siddha hotI hai| isa pustaka meM lekhaka kahatA hai ki gande pAnI ko prArthanA aura sakArAtmaka dRSTikoNa se zuddha kiyA jA sakatA hai| yaha jala zuddhikaraNa kA ahiMsAtmaka upAya hai| naiyAyika zabda kI sparzatA para eka zaMkA karate hue kahate haiM ki sparzavAna zabda dravya jaba karNachidra meM praveza karatA hai taba zrotradvAra para lage kasitUla ko vAyu praveza kI

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14 : zramaNa, varSa 66, aMka 2, apraila-jUna, 2015 taraha dhakkA laganA caahie| TIkAkAra uttara dete haiM ki sparzavAn dravya se dhakkA lage, aisA koI niyama nahIM hai, kyoMki jaise dhUma sparza se cakSu meM pIr3A hotI hai para netra ke bAla na to hilate haiM aura na hI unheM koI dhakkA lagatA hai| usI taraha zabda sparza se zrotrastha karpAsatUla ko dhakke se bAdhita honA Avazyaka nahIM hai| TIkAkAra yazovijaya yahA~ svayaM zaMkA uThAkara kahate haiM ki yadi koI yaha kahe ki zabda kI sahacArI vAyu se karNa kA abhighAta hotA hai, ata: zabda meM sparza gaNa kI siddhi nahIM hotI hai| isa zaMkA ke samAdhAna meM ve kahate haiM ki yaha abhighAta-vizeSa zabda kI tIvratA kA anuvidhAyI hai, vAyu kA nhiiN| karNarUpa avayava kA abhighAta zabda janya hone se zabda sparzavAn hai, siddha hotA hai| 2. vega-saMskAra guNa se zabda kI dravyatva siddhi : nyAya-vaizeSikoM ke anusAra vega nAmaka saMskAra guNa jisameM rahatA hai vaha dravya hotA hai| unakI isa mAnyatA ke AdhAra para upAdhyAya yazovijaya ne zabda meM dravyattva kI siddhi kI hai| ve kahate haiM ki dhUma aura prabhA kI taraha zabda kA sparza anudbhuta hotA hai| zabda meM anudbhuta sparza mAnane para bhI karNa kA abhighAta hotA hai, kyoMki abhighAta vegavAna nibiDAvayava dravya kI kriyA se hotA hai, usameM sparza kI apekSA nahIM hai| jaise pizAca ke pAdaprahAra meM vegavAna nibiDAvayava hone se abhighAta hotA hai, ThIka vaise hI zabda meM vegAtmaka guNa se abhighAta hotA hai| ata: vegAtmaka guNa se bhI zabda kI guNAzrayatA nirbAdha siddha hai| 3. alpatAdi parimANa guNa ke anubhava se zabda kI dravyatva siddhi : amuka zabda choTA hai aura amuka zabda bar3A hai, isa prakAra sarvajana siddha anubhava se zabda meM alpatva-mahattva siddha hai| para yadi koI yaha kahe ki jo parimANavAna hotA hai, usakI iyattA kA avadhAraNa hotA hai aura zabda meM iyattA kA avadhAraNa nahIM hotA hai to TIkAkAra kahate haiM ki jaise vAyu meM iyattA kA avadhAraNa na hone para bhI usameM alpatva-mahattva Adi parimANa sarvamAnya haiM, usI prakAra zabda meM bhI alpatvAdi guNa siddha hai|21 Aja vijJAna ne vAyu aura zabda ke parimANa avadhAraNa ko zakya banA diyA hai| zabda meM hone vAlI alpatva-mahattva kI pratIti zabda kI tIvratA-mandatA dvArA nahIM hotI hai, apitu zabda meM hone vAlI kriyA kI mandatAdi se pratIta hotI hai|12 jaise'zabda: mandamAyAti - zabda mandatA se A rahA hai' isa pratIti se zabda alpa hai evaM 'zabdaH tIvramAyAti - zabda tIvratA se A rahA hai| isa pratIti se zabda mahAn hai, isakI

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syAvAdakalpalatA meM zabda kI dravyatva siddhi : 15 utpatti hotI hai| yadi aisA na mAneM to mandavAhI agAdha gaMgAjala meM alpatva kI aura tIvravAhI pahAr3I jharanoM meM mahattva kI pratIti kI Apatti hogii| loka meM kriyAdharma kA kriyAvAna meM gauNa vyavahAra dekhA jAtA hai, isIlie manda bahate hue nIra ko 'manda' zabda se aura tIvra bahate hue nIra ko 'tIvra' zabda se kaha diyA jAtA hai| 4. vAyu pratinivartana se siddha saMyoga dvArA zabda kI dravyatva siddhi : vaktA ke kahane kI icchA hone para zarIra kI prANavAyu Upara uThakara zira meM TakarAtI hai aura vahA~ se pratinivartita hokara zabda ko utpanna karatI hai| ata: vAyu kA zabda se saMyoga siddha hai| pariNAmasvarUpa saMyoga guNa dvArA bhI zabda meM dravyatva kA anumAna hotA hai|13 5. saMkhyA ke yoga se zabda kI dravyatva siddhi : "eka zabda, do zabda, bahuta zabda' isa prakAra pratItiyoM se zabda meM ekatvAdi saMkhyA siddha hai| saMkhyA guNasvarUpa hai aura guNa dravya meM Azrita hotA hai, isalie saMkhyA ke Azraya se zabda ko dravyAtmaka mAnanA Avazyaka hai|14 isa taraha zAstravArtAsamuccaya TIkAkAra upAdhyAya yazovijaya ne nyAya-vaizeSika siddhAnta ke matoM se zabda kI dravyatA ko nirbAdha pratipAdita kiyA hai| jainoM ne sarvaprathama zabda ko paudgalika (Material) aura taraMga svarUpa vegavAna prasthApita kara use eka vaijJAnika AdhAra diyA hai| Aja vaijJAnika bhI zabda ko dravya rUpa meM svIkAra karate haiN| sandarbha : 1. prajJApanAsUtra, bhASA pada 2. zAstravArtAsamuccaya (syAdvAdakalpalatA TIkA sahita), 10.36, divyadarzana TrasTa, 68, gulAlavAr3I, mumbaI, vi0saM0 2044, pR0 149 3. vahI, 10.36, pR0 149 4. 'yat tAvad bahirindriyavyavasthApakatvAt zabdasya guNatvamuktam tadasat rUpAdInAmapi dravyaviviktAnAmasattvenA'tathAtvAd dRSTAntA'siddheH' - zAstravArtAsamuccaya, 10.36, pR0 158 5. vahI, 10.36, pR0 158 6. jinakI bArambAratA 20 harTja se kama hai ve inphrAsonika tathA 20,000 harTja se adhika vAlI dhvaniyA~ alTrAsonika kahalAtI haiN|- zabda brahma nAda brahma, pa0 zrIrAma zarmA, AcArya vAGmaya, akhaNDa jyoti saMsthAna, mathurA, 1.91

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16 : zramaNa, varSa 66, aMka 2, apraila-jUna, 2015 7. kaMsapAtryAdidhvAnAbhisaMbandhena karNazaSkulyAkhyasya zarIrAvayavasyAbhighAtadarzanena sparzavattayA tasya tatsiddheH, sparza-vegasApekSakriyAyA abhighaathetutvaat| - zAstravArtAsamuccaya, pUrvokta, 10.36, pR0 163 8. Masaru Emoto- Hidden Messages in Water, Published by Simon & Schuster 2011, ISBN-1451656858, www.books.google.co.in/.The_Hidden_Mess.... 9. 'zabda tIvratAnuvidhAyitvenAbhighAtavizeSasya taddhetukatvAt'- zAstravArtAsamuccaya, pUrvokta, 10.36, pR0 163 10. vegabannibiDAvayavakriyayaivAbhighAtaH, tatra sparzo na taMtramiti- vahI, 10.36, pR0 164 11. na ceyattAnavadhAraNaM bAdhakam, vAyvAdau tdnvdhaarnne'pylp-mhttvaavdhaarnnaat| vahI, 10.36, pR0 164 12. na cAtra kriyAniSThayoreva mandatvava-tIvratvayoH pratyayaH, zabde tu svagatayoreveti vizeSa iti vAcyam... vahI, 10.36, pR0 165 13. vahI, 10.36, pR0 166 14. vahI, pR0 167 *****

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mudrArAkSasa meM prayukta prAkRtoM kA sArthakya DaoN0 rajanIza zukla sAMsArika nAnAvidha kriyAkalApoM meM saMlagna, vyagra, zoka-saMtapta tathA dinabhara ke zArIrika zrama se thake-hAre, cintita mAnava ke lie manoraJjana kA ekamAtra sAdhana hai- nATya yA nATakaM / duHkhArtAnAM zramArtAnAM zokArtAnAM tapasvinAm / vizrAntijananaM kAle nATyametad bhaviSyati / / isa dRzya kAvya ko rUpaka bhI kahA jAtA hai- rUpakaM tatsamAropAt jisameM dRzyakalAoM, vidyAoM, zilpoM evaM jJAna-vijJAnoM kA ekatra samAveza pAyA jAtA hai| nATya kA nATaka kAvya hI hai kaarnn| isameM vibhAvAnubhAvAdi ke citraNa se alaukika Ananda (rasa) kI upalabdhi hotI hai aura jaba gItasaMgItAdi se anuraJjita pAtroM dvArA usakA prayoga dikhalAyA jAtA hai taba vaha nATaka kA rUpa dhAraNa kara letA hai| nATya meM jIvana ke aise vyApAroM evaM ghaTanAoM kA nibandhana hotA hai jo sUkSma, komala, bhAvanAtmaka tathA marmasparzI hote haiN| saMvedanazIla Antarika bhAvoM ke sAtha hI jisameM bAhya rasAkarSaka ceSTAe~ bhI samanvita hotI haiN| ata: kahA jA sakatA hai ki nATya meM sabhI bhAvoM sabhI prakAra ke rasoM evaM kriyAkalApoM kI triveNI pravAhita hotI hai'sarvabhAvaiH sarvarasaiH srvkrmprvttibhiH| nAnAvasthAntaropetaM nATakaM saMvidhIyate' / / '3 nATya yA rUpaka ke pradhAna cAra tattva haiM -saMvAda, gIta, abhinaya tathA rs| rUpaka meM ina tattvoM ko anivArya batalAyA gayA hai| nATyakAra apanI racanA meM jisa kisI bhI bhASA kA prayoga karatA hai usakA mAdhuryaoja evaM prasAda guNa sampanna tathA saMvedya evaM sambodhya honA Avazyaka hai| AcArya bharata ke abhimatAnusAra nATaka vA nATya kI bhASA mRdu, lalitapada sampanna gUr3hazabdArthahIna aura janasukha sambodhya honA cAhie- mRdulalitapadArtha-gUr3hazabdArthahInaM janapadasukhasambodhyaM yuktimannaztyayojyaM bahukRtarasamArgamaM bhavati jagati yogyaM nATakaM preksskaannaam| saMskRta nATakoM meM vizeSarUpa se saMskRta evaM janabhASA prAkRta kA prayoga kiyA jAtA hai| uccakoTi ke puruSa pAtra tathA nAyaka Adi ko saMskRta kA tathA nAyikA evaM anya strI pAtra aura nimnazreNI ke samagra pAtroM ko dezaja bhASA prAkRta kA prayoga yuktiyukta

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18 : zramaNa, varSa 66, aMka 2, apraila-jUna, 2015 batalAyA gayA hai| AcArya vizAkhadatta kRta mudrArAkSasa isI paramparA kI sampoSaka nATyakRti hai jisakA prAkRta prayogoM kI dRSTi se sArthakatA batAne kA prayAsa kiyA gayA hai| mudrArAkSasa saMskRta nATakoM meM sarvathA anupama evaM apUrva nATaka hai| vizAkhadatta nATyazAstra ke jJAtA hone ke bAvajUda bhI eka navIna paramparA ke janmadAtA siddha hue haiN| vizAkhadatta kI saMskRta bhASA meM viziSTa pada racanA kI zaktimattA evaM suspaSTatA sarvathA prazaMsanIya hai| vizAkhadatta kI bhASA siddha karatI hai ki vizAkhadatta eka ucca koTi ke kalAkAra the| inake nATaka kI saMskRta bhASA sarasa tathA parimita upamAoM se yukta hai| paravartI nATakAroM meM ekamAtra yahI nATakakAra haiM jinhoMne apanI racanA ko nATaka samajhakara likhA hai arthAt inakI racanA raMgamaMcIya hai| dRzyakAvya kA adhikAMza lakSaNa inake nATaka meM vidyamAna hai| mudrArAkSasa meM kavi ne apanI bahulatA kA paricaya dete hue rAjazAstra, jyotiSa, darzanazAstra, nyAyazAstra Adi kI pAribhASika padAvalI kA prayoga kiyA hai| unakI bhASA samAsabahulA hai| raudra evaM vIrarasapUrNa varNanoM meM samAsapradhAna bhASA aura saMyukta vargoM ke saMyojana meM kavi ne apane kathana meM ojasvitA utpanna kI hai| padAvalI rasAnurUpiNI hai| unhoMne upamA, rUpaka, zleSa, arthAntaranyAsa, aprastutaprazaMsA tathA samAsokti Adi alaMkAroM kA sundara prayoga kiyA hai| vizAkhadatta ne alaMkAroM kA prayoga bhAvotkarSa ke lie kiyA hai| chandoM meM zArdUlavikrIDita aura sragdharA chandoM kI pradhAnatA hai| vasantatilakA, zikhariNI, praharSaNI, anuSTupa, mAlyabhAriNI, puSpitAyA, suvadanA aura AryA Adi chandoM kA bhI prayoga kiyA hai| mudrArAkSasa kI saMskRta paramparA-pratiSThita hai| gadya aura padya donoM meM hI vizAkhadatta ne samAsa evaM ADambarayukta komala sarasa evaM aucityapUrNa padAvalI kA prayoga kiyA hai| nATakakAra kA zabdavinyAsa ojamaya evaM kautUhalapUrNa hai| kavi kI bhASA meM bhAvukatA ke sthAna para prabhaviSNutA apekSAkRta adhika hai| vizAkhadatta kI saMskRta bhASA meM ojomaya gadya kA vizeSataH samAveza huA hai| kintu vibhinna sthAnoM para unakI bhASA meM kAvya kA lAlityamaya pravAha dRSTigocara hotA hai| yathA - AsvAditadviradazoNitazoNazobhAM saMdhyAruNAmiva kalAM shshlaaNchnsy| jRmbhAvidAritamukhasya mukhAtsphurantI ko hartumicchati hareH paribhUya daMSTrAm / /

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mudrArAkSasa meM prayukta prAkRtoM kA sArthakya : 19 arthAt aisA kauna vIra hai jo siMha ke anuzAsana kA tiraskAra kara jamhAI lete samaya usake khule hue mukha se usakI dAr3hI ukhAr3a lene kA sAhasa karegA jo tatkAla hI hAthI ke vadha karane ke kAraNa usake rakta se raktima zobhAvAlI aura sAyaMkAla meM aruNa varNa ke candramA kI kalA ke samAna dedIpyamAna ho rahA hai| mudrArAkSasa meM nATakIya aucitya kI dRSTi se prAya: kAvyakalpanAoM kA abhAva hai| vizAkhadatta kI nATya-kalA kI tulanA bhavabhUti evaM kAlidAsa kI nATyakalA se karane para aisA pratIta hotA hai ki isameM camatkArapUrNa ukti aura kAvyamaya bhAvAbhivyaMjanA kA abhAva hai| vizAkhadatta ne lokoktiyoM kA yuktisaMgata prayoga kiyA hai| udAhAraNArtha - anarthoM kI bahulatA ke lie samAnArthI saMskRta kahAvata- 'ayamaparo gaNDasyopari sphottH'| pAMcaveM aMka kA yaha prasaMga jIvasiddhi ke prati vizvAsaghAta spaSTa hone para rAkSasa kA udgAra hai|' kAvya kalA kI dRSTi se yaha nATaka mahattvapUrNa nahIM, caritra kI dRSTi se yaha grantha atyanta mahattvapUrNa hai| isa nATaka meM puruSa pAtroM kI pradhAnatA tathA strI pAtroM kA abhAva hai| isa nATaka meM sAta aMka haiM aura 23 puruSa pAtra tathA cAra strI pAtra haiN| vizAkhadatta kauTilya ke arthazAstra, zukranIti evaM anya nItizAstroM meM varNita vijJAna se pUrNa paricita the| arthazAstra ke pAribhASika zabdoM kA nATakakAra ne apanI racanA meM prayoga kiyA hai| samakAlIna dharmoM kA bhI vizAkhadatta ko jJAna thaa| bauddhadharma ke siddhAntoM kA pratipAdana bhI vizAkhadatta ne kSapaNaka se karavAyA hai| yathA - alihantANaM paNamAmo je de gambhIladAe buddhie| louttalehiM loe siddhiM maggehiM magganti / / sAsaNamalihantANaMppaDivajjaha mohbaavehijjaannN| je paDhamamettakaDuaM pacchA patthaM ubdisnti||' bhArata kI prAcIna bhASAoM meM prAkRta bhASAoM kA mahattvapUrNa sthAna hai| loka bhASAoM ke rUpa meM prArambha meM inakI pratiSThA rahI aura kramazaH ye sAhitya evaM cintana kI bhASAe~ bniiN| prAkRta prAcIna bhArata ke jIvana aura sAhityika jagat kI AdhArabhUta bhASA hai| janabhASA se vikasita hone ke kAraNa aura jana-sAmAnya kI svAbhAvika (prAkRtika) bhASA hone ke kAraNa ise prAkRta bhASA kahA gayA hai| prAcIna vidvAn namisAdhu ke anusAra 'prAkRta' zabda kA artha hai- vyAkaraNa Adi saMskAroM se rahita logoM kA svAbhAvika vcn-vyaapaar| usase utpanna athavA vahI vacana vyApAra prAkRta hai| prAk kRta pada se prAkRta zabda banA hai, jisakA artha hai pahale

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20 : zramaNa, varSa 66, aMka 2, apraila-jUna, 2015 kiyA gyaa| prAkRta zabda kI vyutpatti karate samaya 'prakRtyA svabhAvena siddhaM prAkRtama' athavA 'prakRtInAM sAdhAraNajanAnAmidaM prAkRtam' artha ko svIkAra karanA caahie| bhinna-bhinna pradezoM meM bole jAne ke kAraNa svabhAvataH unake rUpoM meM bhinnatA aaii| una bolacAla kI bhASAoM yA boliyoM ke AdhAra para sAhityika prAkRteM vikasita huiiN| AcArya bharata ne nATyazAstra meM prAkRtoM kA varNana karate hue mAgadhI, avantijA, prAcyA, zUrasenI, ardhamAgadhI, vAhlIkA aura dAkSiNAtyA nAma se prAkRta ke sAta bhedoM kI carcA kI hai| bharata ke nATyazAstra11 meM dhIrodAtta aura dhIraprazAnta nAyaka, rAjamahiSI, gaNikA evaM zrotriya brAhmaNa Adi ke lie saMskRta tathA zramaNa, tapasvI, bhikSu, tApasa, strI,nIca jAti aura napuMsakoM ke lie prAkRta bolane kA vidhAna hai| nATyazAstra ke pariprekSya meM saMskRta-nATakoM ke adhyayana se spaSTa hotA hai ki inameM ucca varga ke puruSa agramahiSiyA~, rAjamantriyoM kI putriyA~, vezyAe~ Adi saMskRta tathA sAdhAraNatayA striyA~, vidUSaka, zreSThI, naukara-cAkara Adi nimnavargIya pAtra prAkRta meM bAtacIta karate haiN| isase saMskRta aura prAkRta-nATakoM kI bhASikI mizraNagata ubhayaniSThatA para AdhRta usa sAMskRtika cetanA kI sUcanA milatI hai jisakA pArasparika AdAna-pradAna ukta donoM bhASAoM ke nATakoM meM hotA rahA hai| isalie saMskRta-nATakoM ke tattva kI sahI jAnakArI kI prApti prAkRta-nATakoM ke anuzIlana se hI sambhava hai| nATyazAstra ke satrahaveM adhyAya meM AcArya bharata ne kahA hai- nATakoM meM cAra prakAra kI bhASAe~ prayukta hotI hai jo saMskRta aura prAkRtamaya hotI haiN| bhASAcaturvithA jJeyA dazarUpe pryogtH| saMskRtaM prAkRtaM caiva yatra pAThyaM pryujyte||12 atibhASA, AryabhASA, jAtibhASA aura nyonyantarI bhASA ye cAra prakAra kI bhASAe~ haiM aura nATakoM meM inakA prayoga vibhinna sthaloM meM hotA hai| prAkRta ke upalabdha vyAkaraNoM meM sabase prAcIna prAkRta prakAza ke praNetA vararuci ne mahArASTrI, zaurasenI, mAgadhI aura paizAcI Adi bhedoM kA varNana kiyA hai| mahArASTrI sabase uttama prAkRta ke rUpa meM ginI jAtI thii| mahAkavi daNDI apane kAvyAdarza meM likhate haiM ki 'mahArASTrAzrayAM bhASAM prakRSTaM prAkRtaM viduH13 arthAt kavi loga mahArASTra deza meM pracalita mahArASTrI prAkRta ko sabase uttama mAnate the| prAkRta

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mudrArAkSasa meM prayukta prAkRtoM kA sArthakya : 21 vyAkaraNoM meM sabase pahale isI kA varNana rahatA hai| dUsarI prAkRtoM ke viSaya meM unake vizeSa niyama dekara kaha diyA jAtA hai 'zeSaM mahArASTrIvat' arthAt zeSa mahArASTrI kI bhaaNti| bharata ne nATyazAstra meM AvantI aura vAhlIkI bhASA kA ullekha mahArASTrI ke sandarbha meM kiyA hai| unhoMne nATakoM meM dhUrta pAtroM ke lie AvantI kA aura dyUtakAroM ke lie vAhlIkI kA prayoga kahA hai| kAlidAsa se lekara usake bAda ke sabhI nATakoM meM padya meM prAya: mahArASTrI bhASA kA hI vyavahAra dekhA jAtA hai| nATakoM ke strI pAtra apane gIta mahArASTrI meM gAte haiN| zaurasenI prAkRta madhyadeza kI bhASA thii| saMskRta-nATakoM meM prAkRta gadyAMza sAmAnya rUpa se zaurasenI bhASA meM likhA gayA hai| bharata ke nATyazAstra meM zaurasenI bhASA kA ullekha hai, unhoMne nATaka meM nAyikA aura sakhiyoM ke lie isa bhASA kA prayoga batAyA hai| mAgadhI pUrva prAnta kI prAkRta hai| isakA kendra prAcIna magadha deza thaa| nATakoM meM nIca pAtra mAgadhI bolate haiN| bharata ke nATyazAstra meM mAgadhI bhASA kA ullekha hai aura unhoMne nATakoM meM rAjA ke antaHpura meM rahanevAle, suraMga khodanevAle, kalavAra, azvapAlaka vagairaha pAtroM ke lie aura vipatti meM nAyaka ke lie bhI isa bhASA kA prayoga karane ko kahA hai|14 parantu mArkaNDeya dvArA apane prAkRtasarvasva meM uddhRta kiye hue kohala ke 'rAkSasabhikSakSapaNakaceTAdyA mAgadhI prAhuH' isa vacana se mAlUma hotA hai ki bharata ke kahe hue ukta pAtroM ke atirikta bhikSu, kSapaNaka Adi anya loga bhI isa bhASA kA vyavahAra karate the| nATakIya prAkRtoM meM mAgadhI bhASA ke udAharaNa dekhe jAte haiN| nATakIya mAgadhI ke sarva-prAcIna namUne azvaghoSa ke nATakoM ke khaNDita aMzoM meM milate haiN| bhAsa ke nATakoM meM, kAlidAsa ke nATakoM meM aura mRcchakaTika Adi nATakoM meM mAgadhI bhASA ke udAharaNa vidyamAna haiN| varNa vikAra meM yaha prAkRta anya prAkRtoM se bahuta bheda rakhatI hai| isameM saMskRta sa ko za aura ra ko la ho jAtA hai| ya yathAsthita rahatA hai balki ja kA bhI ya ho jAtA hai| nATyAcAryoM dvArA parigaNita dasa prakAra ke rUpakoM aura aTThAraha prakAra ke uparUpakoM meM bhANa, Dima, bIthI, troTaka, saTTaka, goSThI prekhaNa rasaka, hallIsaka aura bhANika cU~ki lokansaTya ke prakAra haiM, isalie anumAna hai ki ye mUlataH prAkRta meM hI rahe hoNge| rUpaka-uparUpaka ke ukta bhedoM meM prAyaH ve hI pAtra haiM jo prAkRta meM kathopakathana karate haiN| prAkRta-bhASAoM kA prathama nATakIya prayoga saMskRta ke rUpakoM meM upalabdha hotA hai| saMskRta nATakoM meM mukhyata: azvaghoSa se lekara rAjazekhara paryanta ke nATakoM meM

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22 : zramaNa, varSa 66, aMka 2, apraila-jUna, 2015 nATakIya prAkRta-bhASAoM kA pracura prayoga dRSTigocara hotA hai| saMskRta bhASA jana sAmAnya kI bhASA nahIM paNDitoM evaM rAjA tathA tata-tat samakakSa logoM kI bhASA thii| sAmAnya logoM ke bola-cAla kI bhASA saMskRta nahIM, prAkRta bhASA thii| nATakoM ko adhika lokapriya banAne ke lie vibhinna bhAgoM meM pracalita vibhinna prAkRta bhASAoM kA prayoga kiyA jAtA thaa| nATakoM meM aneka prakAra ke pAtra hote haiM aura ve apanI yogyatAnusAra evaM avasthAnusAra vibhinna prAkRta bhASAoM kA prayoga karate haiN| saMskRta nATakoM meM mUlataH zaurasenI, mahArASTrI aura mAgadhI prAkRta kA prayoga huA hai| kahIM-kahIM arddhamAgadhI, apabhraMza evaM anya prAkRtoM kA bhI prayoga ekAdha sthala para huA hai| mRcchakaTika aura mudrArAkSasa meM nATakakAroM ne nATyazAstra ke niyamoM ko dhyAna meM rakhakara vibhinna prAkRtoM kA prayoga vibhinna pAtroM dvArA karAyA hai| prAkRta ke aitihAsika svarUpoM kA vivecana karate samaya vibhinna nATakakAroM evaM kAla para dhyAna denA Avazyaka hai| kyoMki vibhinna nATakakAroM dvArA prayukta prAkRta ke vibhinna svarUpa milate haiM aura yahI sthita kAla kI dRSTi se bhI hai| prAcInakAla ke nATakoM meM prayukta prAkRta Adhunika kAla ke nATakoM meM prayukta prAkRta se kucha aMzoM meM bhinna hai| zaurasenI prAkRta saMskRta nATakoM kI gadyabhASA mukhyataH zaurasenI prAkRta hai| zaurasenI saMskRta nATakoM meM mahilAoM, baccoM, napuMsakoM, jyotiSiyoM, vikSipta tathA asvastha logoM dvArA prayukta hotI hai| vizAkhadatta kRta mudrArAkSasa meM zaurasenI kA prayoga ullekhanIya hai| yathA - prathama aMka meM hI pratihArI kI ukti zaurasenI meM isa prakAra hai - pratihArI - "ajja devo candasirI sIse kamalamuulAAramaMjaliM Nivesia ajjaM vinnnnvedi| icchAmi ajjeNa abbhaNaNNAdo devassa pavvadIsarassa pAraloiaM kA, teNa a dhAridapuvvAiM AharaNAI bamhaNANaM pddivaademitti|" 15 pratihArI - mahArAja candramA kI sI chavi dhAraNa karane vAle mahArAja kamala kalikA kI bhA~ti aMjali ko sira se lagAkara Apase nivedana karate haiM ki ApakI anumati se maiM rAjA parvatezvara kA zrAddha karanA cAhatA hU~ aura unake dvArA pahale dhAraNa kiye gaye AbhUSaNoM ko brAhmaNoM ko denA cAhatA huuN| candanadAsa prathama aMka meM zaurasenI meM isa prakAra kahatA hai - cANakkammi akaruNe sahasA sahAviMdassa vi jnnss| Nihossa vi saMkA kiM uNa mahaM jaaddosss||16

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mudrArAkSasa meM prayukta prAkRtoM kA sArthakya : 23 arthAt nirdaya cANakya ke dvArA kisI nirdoSa puruSa ko bulAye jAne para bhI usake mana meM zaMkA utpanna ho jAtI hai, phira aparAdhI puruSa kI to bAta hI kyA? paMcama aMka meM kSapaNaka dvArA zaurasenI meM eka kathana isa prakAra hai - kSapaNaka - "tado hage rakkhasassa mittaM tti kadua cANakkahadaeNa saNikAlaM NaarAdo nnivyaaside| dANIM vi rakkhaseNa aNeaakajjakusaleNa kiMAva tAlisaM AlahIadi jeNa hage jIaloAdo nnikkaasijjemi|"17 arthAt tadanantara kyoMki maiM rAkSasa kA mitra thA, ata: cANakya ne apamAnita kara mujhe nagara se bAhara kara diyaa| isa samaya bhI aneka rAjakAryoM meM kuzala rAkSasa ke dvArA kucha usI prakAra ke kArya kiye jA rahe haiM jisase maiM aba isa saMsAra se hI vidA kara diyA jaauuNgaa| SaSTha aMka meM hAtha se rassI lie puruSa praveza karatA hai aura zaurasenI meM kahatA hai"aiso so padeso ajjacANakkassa udumbareNa kahido jahiM mae ajja cANakkANattIe amaccarakkhaso pekkhidvvo| kahaM eso kkhu amaccarakkhaso kidasIsAvaguNThaNo ido evva aaacchdi| tA jAva imehi jiNNujjANapAdavehi antaridasarIro pekkhAmi kahiM AsaNapariggahaM karedi tti"|18 arthAt yaha vahI sthAna hai, jahA~ udumbara ke dvArA mAnya cANakya ko dI gaI sUcanA ke anusAra mujhe amAtya rAkSasa ke darzana karane haiN| dekhakara (kyA yahI amAtya rAkSasa haiM?) sira para pardA DAle ye to idhara hI A rahe haiN| to jaba taka ye Asana nahIM grahaNa kara lete-isa udyAna ke per3a kI Ar3a se maiM chipakara dekhatA huuN| sAtaveM aMka meM candanadAsa dvArA prayukta prAkRta zaurasenI kA udAharaNa isa prakAra hai - "haddhI haddhI amhArisANaM vi NiccaM cArittabhaMgabhIruNaM corajaNocidaM maraNaM hodi ti Namo kidntss| aha vA Na NisaMsANaM udAsINesu idaresu vA visesotthi| taha hi"19 arthAt hA dhikkAra hai, dhikkAra hai| caritrabhaMga hone ke bhaya se saMtapta hamAre jaise vyakti kI mRtyu bhI corajanoM ke lie upayukta mRtyu kI taraha hotI hai| ata: namaskAra hai-mahArAja yamarAja ko| athavA nirdaya vyaktiyoM ke sAmane padAsInoM yA dUsaroM meM bheda nahIM ho paataa| mahArASTrI prAkRta saMskRta nATakoM meM jina prAkRtoM kA prayoga huA hai unameM mahArASTrI sarvazreSTha hai| mahAkavi daNDI ne vAkyAdarza meM mahArASTrI prAkRta ko sarvazreSTha batAyA hai| yathA

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24 : zramaNa, varSa 66, aMka 2, apraila-jUna, 2015 'mahArASTrAzrayAM bhASAM prAkRtaM viduH'| mahArASTrI meM geyatA kA vaiziSTya hai, isameM pada bar3e hI sukumAra hote haiN| uccAraNa kI kliSTatA kA abhAva isakI pramukha vizeSatA hai| mudrArAkSasa meM mahArASTrI prAkRta ke katipaya udAharaNa isa prakAra haicara kA kathana mahArASTrI meM isa prakAra hai paNamaha jamassa calaNe kiM kajjaM devaehi annnnehi| aiso khu aNNabhattANaM harai jI cddphddtN|| arthAt yamarAja ke caraNoM meM praNAma karo! idhara devatAoM ko pUjane se kyA lAbha? kyoMki anya devatAoM ke upAsakoM ke prANa bhI yamarAja hara le jAte haiN| punazca - purisassa jIvidavvaM visamAdo hoi bhttighiaado| mArei savvaloaM jo teNa jameNa jiiaamo||21 arthAt hama saboM kI jindagI sadaiva isa bhayaMkara yamarAja kI bhakti para nirbhara karatI hai| vahI yama jo prANimAtra ke lie mRtyu hai- hamAre jIvana kA AdhAra hai| naTI kA eka kathana mahArASTrI prAkRta kA udAharaNa isa prakAra hai ajja iyhni| aNNANioeNa maM ajjo annugenndu|| 22 arthAt Arya! maiM A gayI Adeza dekara mujhe anugRhIta kreN| caturtha aMka meM puruSa kA kathana mahArASTrI prAkRta meM isa prakAra hai dUle paccAsattI daMsaNamavi dullahaM adhnnnnehi| kallANakulahalANaM deANaM via mnnussdeaannN| 1 arthAt svarNamaya meru parvata para rahane vAle devatAoM ke samAna mahAna evaM unnatavaMza meM utpanna rAjAoM ko durbhAgyazAlI vyaktiyoM se darzana bhI durlabha hai, samIpa rahanA to sarvathA kaThina hai| mAgadhI prAkRta bhagavAna buddha ne jisa bhASA meM upadeza diyA thA, vaha niHsandeha mAgadhI thI, pAli nhiiN| mAgadhI kA mUla AdhAra magadha ke AsapAsa kI bhASA hai| vararuci ise zaurasenI se nikalI huI mAnate haiM- 'prAkRta zaurasenI' laMkA meM pAli ko hI mAgadhI kahate haiN|

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mudrArAkSasa meM prayukta prAkRtoM kA sArthakya : 25 saMskRta nATakoM meM nIca koTi ke pAtra mAgadhI kA prayoga karate haiN| kSapaNaka, cANDAla, siddhArthaka, samiddhArthaka, ceTa, ceTI, vajralomA Adi pAtra mAgadhI kA prayoga karate haiN| mudrArAkSasa ke saptam aMka ke tRtIya zloka meM mAgadhI kA prayoga isa prakAra hai - motUNa AmisAiM maraNabhaeNa tiNehiM jiiaNtN| vAhANa muddhahariNaM hantuM ko NAma nnibbNdho|| 24 arthAt mRtyu bhaya se mAMsa chor3akara tRNoM se jIvana-yApana karane vAle bhole hiraNoM ko mArane meM zikAriyoM kA kauna sA Agraha hai| mudrArAkSasa ke saptam aMka meM cANDAla vAlomA ke kathana meM bhI mAgadhI kA prayoga dekhA jA sakatA hai - eso ajjaNIdisaMjamidabuddhipulisaAle gihIde amaccarakkhase tti| 25 arthAt Arya kI nIti se kuNThita buddhi aura puruSArthavAle amAtya rAkSasa pakar3a liye gaye haiN| rAkSasa dvArA dvitIya aMka meM mAgadhI kA prayoga draSTavya hai - pAUNa niravasesaM kusumarasaM kusaladAe attnno| jaM uggirei bhamaro aNNANaM kuNai taM kjj|| 26 arthAt bhramara (madhumakkhI ) apanI caturatA se samasta puSparasa ko pIkara jo vastu bAhara nikAlatA hai, vaha dUsare (deva pita) ke kArya ko karatA hai| isakA pakSAntara yaha hai ki bhramara ke samAna maiM ApakA dUta apanI caturatA se samasta kusumapura ke vRttAnta ko jAnakara Apase jo kucha kahatA hUM, vaha kahA huA merA vacana Apake sandhi, vigraha Adi kArya kA sAdhana bnegaa| SaSTha aMka ke prArambha meM hI siddhArthaka kA kathana isa prakAra hai - jaadi jaladaNIlo kesavo kesighAdI jaadi a jaNadiTTi candamA cndutto| jaadi jaaNakajjaM jAva kAUNa svvN| paDihadaparapakkhA ajjcaannkknniidii|| 27 arthAt megha ke samAna zyAmavarNa vAle tathA kezI nAmaka rAkSasa ko mArane vAle viSNu kI jaya ho| manuSyoM kI dRSTi ke lie candratulya candragupta kI jaya ho| yuddhArtha udyata

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26 : zramaNa, varSa 66, aMka 2, apraila-jUna, 2015 senA ke binA zatrupakSa ko naSTa kara dene vAlI Arya cANakya kI nIti kI jaya ho| isI aMka meM samiddhArthaka bhI mAgadhI meM hI kahatA hai saMdAve batAresANaM gehUsave suhaaattaannN| hiaaTThidANaM vihavA virahe mittANaM duunnndi|| 28 arthAt duHkha meM zItala zazi kI bhA~ti saMtApa-hAraka, ghara ke utsavoM meM sukhadAyaka, hRdaya meM sadaiva vidyamAna mitroM ke viraha meM aizvarya bhI pIr3ita karate haiN| saptam aMka meM vajralomA kA kathana mAgadhI meM itanA sundara hai| yathA - jai mahaha lakkhiduM zepyANe vihave kulaM kalattaM / tA palihaleha visamaM lAApatthaM suduulenn||29 yadi apane prANa, vibhava, kula aura kalatra kI rakSA karanA cAhate ho to viSa kI bhAMti rAjA ke lie apathya arthAt avAMchanIya padArtha kA prayatna pUrvaka parityAga kro| isa prakAra isa nATaka ke vibhinna pAtroM ne zaurasenI, mAgadhI aura mahArASTrI kA prayoga kiyA hai| priyaMvadaka, puruSa, dauvArika jaise pAtra zaurasenI kA hI prayoga karate haiN| upasaMhAra saMskRta sAhitya ke kSetra meM mudrArAkSasa azvaghoSa, kAlidAsa, bhAsa Adi dvArA racita nATakoM kI apekSA navIna zailI meM praNIta nATaka hai| yaha vizAkhadatta kA eka adbhuta nATaka hai, jisameM sAta aMka haiN| isa nATaka meM puruSa tathA nArI pAtroM meM jo pAtra prAkRtabhASI haiM unameM naTI, cara, pratihArI, siddhArthaka, candanadAsa, AhituNDika, priyaMvadaka, puruSa dauvArika, karabhaka, kSapaNaka, samiddhArthaka, cANDAla, kuTumbinI aura putra jaise pAtra mukhya haiN| isa nATaka meM mukhyata: tIna prAkRta- zaurasenI, mahArASTrI aura mAgadhI kA prayoga milatA hai| gadya kI bhASA sAmAnyataH zaurasenI hai aura padya kI bhASA mhaaraassttrii| kintu yaha vidhAna striyoM ke sAtha lAgU nahIM hotA hai| kucha puruSa pAtra padya bhAga ko bhI zaurasenI meM hI prastuta karate haiN| vizAkhadatta ne prAkRtoM kA prayoga vyAkaraNa ke niyamAnusAra kiyA hai| mudrArAkSasa rUpaka meM zaurasenI, mahArASTrI (padya meM) aura mAgadhI (kSapaNaka, siddhArthaka aura cANDAla bolate haiM) prAkRtoM kA prayoga huA hai| vizAkhadatta dvArA prayukta prAkRta ke svarUpa ko dekhane se pratIta hotA hai ki inakI prAkRta bhASA sarvathA kRtrima arthAt vyAkaraNamUlaka

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mudrArAkSasa meM prayukta prAkRtoM kA sArthakya : 27 hai| kyoMki katipaya hastalikhita pratiyoM meM mAgadhI ke viziSTa lakSaNoM kA nirvAha kiyA gayA hai| jaise-saMskRtaM 'nya' ke sthAna para 'NNa,' 'kSa' ke lie 'haka', 'ccha' ke lie 'zca', 'stha' ke lie 'sta', 'STha' ke lie 'STa kA prayoga milatA hai| sAthasAtha za, la, aura e kA prayoga milatA hai| mudrArAkSasa meM zaurasenI padyoM ke cihna bhI dRSTigocara hote haiN| yaha zAstra niyamAnukUla hai, kyoMki gadya meM zaurasenI kA prayoga karanevAloM ke lie mahArASTrI meM gAnA Avazyaka nahIM hai| aisI bAta kevala striyoM ke sAtha dekhI jAtI hai| isa nATaka meM zaurasenI padyoM kA prayoga karane vAle puruSa hI hai| ataH padya meM zaurasenI kA bhI prayoga anucita nahIM hai| madrArAkSasa kI racanA para vicAra karane se patA calatA hai ki yaha racanA kAlidAsa, bhavabhUti, bhAsa evaM zUdraka kI racanA kI bhA~ti prAkRta kI dRSTi se vizeSa mahattvapUrNa nahIM hai phira bhI isa nATaka meM prAkRta prayogoM kA mahattvapUrNa sthAna hai| sandarbha : 1. nATyazAstra, bharata, 1/114 2. dazarUpaka 1/7,uddhRta hindI dazarUpaka, sampA. DaoN. sudhAkara mAlavIya, kRSNadAsa akAdamI, vArANasI, 1995, pR.6 pR0.7 3. nATyazAstra, 19/147 4. vastu netA rasasteSAM bhedkH| dazarUpaka 1/11, pUrvokta pR0 13 5. nATyazAstra 19/152 (mUla) 6. mudrArAkSasa, vizAkhadatta, anu. Ara.DI.karmarkara, caukhambhA saMskRta pratiSThAna, dillI 2002,aMka 1/8 7. vahI, pR0 165 8. vahI, 5/2 9. vahI, 14/18 10. nATyazAstra 17/49 11. vahI, 17/31,43 12. vahI, 17/26 13. kAvyAdarza, 1/34 14. mAgadhI tu nrendrnnaamntHpurnivaasinaam| nATyazAstra, 17/51 sandhikArazva rakSatAm / vyasane nAyakAnAM cApyAtmarakSAsu mAgadhI, vahI 17/57 15. mudrArAkSasa, pUrvokta, pR.23 16. vahI, 1/21 17. vahI, pR. 142

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28 : zramaNa, varSa 66, aMka 2, apraila-jUna, 2015 18. vahI, pR. 176 19. vahI, pR. 195 20. vahI, 1/21 21. vahI, 1/18 22. vahI, pR. 4 23. vahI, 4/4 24. vahI, 7/3 25. vahI, pR.202 26. vahI 2/11 27. vahI, 6/1 28. vahI, 6/2 29. vahI, 7/1 *** **

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AgamoM meM vAdavijJAna DaoN. zvetA jaina tatvabodha ke lie guru-ziSya ke madhya huA saMvAda yA do vidvAnoM yA vyaktiyoM ke madhya huA vimarza vAda kahalAtA hai| vAda saddharma kI prastuti, sulakSaNa kI sthApanA aura durlakSaNa kI nivRtti tathA mithyA dhAraNAoM ke khaNDana ke lie kiyA jAtA rahA hai| upAyahRdayakAra to yahA~ taka kaha dete haiM- 'yadIha loke vAdo na bhavet, mugdhAnAM bAhulyaM syAt" yadi loka meM vAda nahIM hogA, to mUr3ha logoM kI bahulatA ho jaaegii| arthAt vAda mUr3hatA ke nAza ke lie kiyA jAtA rahA hai| kahA bhI gayA hai - 'moho viNNANa vivaccAso ra viveka jJAna kA viparyAsa hI moha yA mUr3hatA hai| ataH mUr3hatA ke nAza hetu kiyA gayA vAda jJAna kA setu yA sAdhana hai| jJAna ke setu yA sAdhana ke rUpa meM kRta vAdoM ke aneka udAharaNa AgamoM meM prApta hote haiN| upAsakadazAMgasUtra ke sAtaveM adhyayana meM bhagavAn mahAvIra kA sakaDAlaputra se niyati kI kAraNatA ko lekara vAda hotA hai| isa vAda meM bhagavAn dvArA aise hetu upasthApita kiye jAte haiM, jinakA vaha pratyuttara nahIM de pAtA hai aura anta meM use puruSArtha kI mahattA kA bodha hotA hai| miTTI ke bartana Adi niyati se banate haiM, puruSArtha se nahIM - sakaDAlaputra dvArA yaha kahane para bhagavAn mahAvIra usase pUchate haiM ki koI agnimitrA ke sAtha vipula bhoga bhoge to tuma kyA karoge ? uttara meM vaha kahatA hai ki maiM use pIyU~gA, bA~dha dUMgA, dhamakAU~gA, usakI bhartsanA kruuNgaa| taba bhagavAn kahate haiM- 'to jaM vadasi - natthi uTThANe i vA jAva niyayA savvabhAvA, taM te micchaa'| tuma prayatna, puruSArtha Adi ke na hone kI tathA honevAle saba kAryoM ke niyata hone kI jo bAta kahate ho, vaha asatya prastuta vAda meM yaha bAta ubhara kara A rahI hai ki jisa niyati ke siddhAnta ko sakaDAla svIkAra karatA hai, usakA AcaraNa yA vyavahAra meM anupAlanA karane meM vaha asamartha hai| ataH jo siddhAnta saiddhAntika rUpa meM to siddha hotA hai, kintu vyavahAra meM asiddha hai, usakA svIkaraNa nahIM ho pAtA - aisA tattvabodha isa vAda se hotA hai| upAsakadazAMga ke chaTheM adhyayana meM kuNDakaulika aura deva ke madhya isI taraha kA vAda prApta hotA hai, jisase puruSArtha kI kAraNatA kI siddhi hotI hai| rAjapraznIyasUtra meM kezIzramaNa aura rAjA pradezI kA 'zarIra bhinna hai aura jIva bhinna hai' viSaya ko lekara vAda huaa| rAjA pradezI ke kula meM yaha mAnyatA calI A rahI thI ki jo jIva hai vahI zarIra hai aura jo zarIra hai vahI jIva hai| vaha isa siddhAnta ke aucitya ko tarkoM aura prayogoM ke AdhAra para siddha karate hue kahatA hai

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30 : zramaNa, varSa 66., aMka 2, apraila-jUna, 2015 1. mere pitAmaha adhArmika hone se yadi naraka meM gae, to ve apane priya pautra (mujhe) ko yaha kahane nahIM Ae ki adharma mata krnaa| kahane kA tAtparya yaha hai ki jIva / aura zarIra eka haiM tabhI to mRtyu ke bAda koI astitva nahIM rahA, ata: ve mujhe kahane nahIM aae| yadi zarIra aura jIva bhinna-bhinna hote to unakA jIva nayA zarIra dhAraNa karake bhI premavaza mujhe sajaga karane jarUra aataa| ata: jIva hI zarIra hai| 2. merI dAdI dhArmika pravRtti kI thIM, vaha bhI svarga meM jAkara mujhe cetAne yA batAne nahIM aayiiN| 3. apane kRta prayogoM ke AdhAra para rAjA kahatA hai ki lohe kI kumbhI ko lepa Adi se banda karane ke bAvajUda bhI usameM DAle gae jIvita puruSa ke mRta hone para usa jIva ke usameM se nikalane ke darAra Adi koI nizAna nahIM haiN| 4. lohe kI kumbhI ko lepa Adi se banda karane ke bAda bhI usameM rakhe hue mRta zarIra meM kRmi utpanna ho ge| binA cheda kI banda kumbhI meM jIva kaise praviSTa ho gae? 5. taruNa aura tAkatavara puruSa eka sAtha pA~ca bANa nikAlane meM samartha hotA hai, kintu zaktihIna puruSa pA~ca bANa nikAlane meM samartha nahIM hotA hai| ata: jIva aura zarIra eka haiM kyoMki zarIra ke balazAlI aura abalazAlI hone se hI kArya zakti meM antara AtA hai| 6. taruNa puruSa vajanadAra lohe ke bhAra ko uThAne meM samartha hotA hai jabaki eka vRddha puruSa samartha nahIM hotA hai| isase bhI yahI siddha hotA hai ki jIva aura zarIra eka hai| 7. jIvita manuSya aura mRta manuSya ke taula meM antara nahIM hone se jIva aura zarIra kI bhinnatA siddha nahIM hotii| 8. jIvita vyakti ke Tukar3e-Tukar3e karake dekhane para bhI usameM kahIM jIva dikhAI nahIM diyaa| ata: jIva kI koI pRthak sattA nahIM hai| uparyukta sabhI tarkoM ke yuktiyukta uttara dekara rAjA pradezI ko kezIzramaNa ne santuSTa kiyaa| isaprakAra vAda ke prayoga se rAjA ke vicAroM meM parivartana ho skaa| sUtrakRtAMga meM bhagavAn pArzvanAtha ke ziSya nirgrantha udaka peDhAlaputra kA pratyAkhyAna viSayaka prazna aura gautama gaNadhara ke samAdhAna kA eka sundara vAda prastuta hai| isameM 'vAda' zabda kA prayoga karate hue prazna pUchA gayA hai-'savAyaM bhagavaM goyame udayaM peDhAlaputtaM evaM vdaasii'| udaka nimrantha kahate haiM ki kumAraputra nAmaka zramaNa nirgrantha

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AgamoM meM vAdavijJAna : 31 gRhastha zramaNopAsakoM ko isa prakAra karavAte haiM- 'nannattha abhijoeNaM gAhAvatIcaraggahaNavimokkhaNayAe tasehiM pANehiM NihAya daNDaM' / kintu yaha duSpratyAkhyAna hai, unheM -'tasehiM pANehiM' ke sthAna para 'tasabhUtehiM pANehiM' se pratyAkhyAna karavAnA caahie| udaka nimrantha duSpratyAkhyAna kI siddhi meM hetu dete haiM ki abhiyogoM kA AgAra rakhakara jo zrAvaka trasa prANiyoM kI hiMsA kA pratyAkhyAna karate haiM, ve karmavazAt una trasajIvoM ke sthAvara jIva ke rUpa meM utpanna hone para unakA vadha karate haiM, aisI sthiti meM ve pratijJAbhaMga karate haiM, unakA pratyAkhyAna duSpratyAkhyAna ho jAtA hai| merA (udaka nirgrantha kA) mantavya hai ki 'trasa' pada ke Age 'bhUta' pada ko jor3akara tyAga karAne se pratyAkhyAna supratyAkhyAna hotA hai| samAdhAna meM gaNadhara gautama kahate haiM ki zramaNopAsaka ko usI prANI ko mArane kA tyAga hai, jo vartamAna meM 'trasa' paryAya meM hai, vaha jIva bhUtakAla meM sthAvara rahA ho yA vartamAna meM trasa se sthAvara bana gayA ho, usase usakA koI prayojana nahIM, na usase usakA vratabhaMga hotA hai, kyoMki karmavaza paryAya-parivartana hotA rahatA hai| jaina vidvAna zrI canda surANA 'sarasa' ne isake vivecana meM 'bhUta' pada kI anupayuktatA ke tIna kAraNa batalAe haiM(1) 'bhUta' zabda kA prayoga nirarthaka hai, punaruktidoSayukta hai| (2) 'bhUta' zabda 'trasasadRza' hone se abhISTa nahIM hai| (3) 'bhUta' zabda upamArthaka hone se usI artha kA bodhaka hogA, jo nirarthaka hai| isa prakAra vAda viSaya-nirNaya ke lie bhI kie ge| uttarAdhyayana sUtra ke 23veM adhyayana meM pArzva paramparA ke kezIkumAra zramaNa aura gaNadhara gautama ke madhya donoM paramparAoM ke AcAra bheda aura vicArabheda ko lekara vAda huA hai| jaba pArzva aura mahAvIra- ina donoM paramparAoM ke ziSya eka dUsare ke paricaya meM Ae to unake mana meM veza evaM vrata-niyama ke antara ko dekhakara tarka-vitarka khar3A huaa| aisI sthiti meM kezIzramaNa aura gautama zramaNa ne ziSyoM kI upasthiti meM paraspara eka-dUsare se milakara dharmavAda kara samAdhAna karanA Avazyaka smjhaa| vAda karane se yaha samajha meM AyA ki hamArA mUla lakSya eka hI hai, usameM koI antara nahIM hai, kintu mAnava mana kI badalatI huI gati evaM sAdhakoM kI yogyatA ko dekhakara vibhinnatA kI gaI hai| paMca mahAvrata sthApita karane tathA zveta vastra yA nirvastra kI paramparA pracalita karane kI kAraNatA ziSyoM ko spaSTa kI gii| bAhyAcAra veza kA prayojana kevala loka pratIti hai| mokSa rUpa lakSya eka hai, usake vAstavika sAdhana jJAna-darzana-cAritra sabake samAna haiN|

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32 : zramaNa, varSa 66, aMka 2, apraila-jUna, 2015 vyAkhyAprajJaptisUtra meM apratyAkhyAnakriyA ke sambandha meM gaNadhara gautama ne bhagavAna mahAvIra se jijJAsA kI ki kyA zreSThI aura daridra ko, raMka aura kSatriya (rAjA) ko apratyAkhyAna kriyA arthAt karmabandha samAna hotA hai ? bhagavAn hetu sahita uttara dete hue kahate haiM-'goyamA! aviratiM paDucca; se teNaTTeNaM goyamA! evaM vuccai seTiTThassa ya taNuyassa ya kiviNassa ya khattiyassa ya samA ceva apaccakkhANakiriyA kjji|' arthAt he gautama! avirati ke kAraNa zreSThI, daridra, kRpaNa (raMka) aura rAjA ko apratyAkhyAna kriyA -karmabandha samAna hotA hai| yaha vAda spaSTa kara rahA hai ki karma-bandhana kA niyama rAjA aura raMka meM koI bheda nahIM karatA hai, vaha sabake lie samAna hai| ata: dharma-sAdhanA koI garIba bhI utane hI sAmarthya se kara sakatA hai, jitanA ki koI amIra vykti| vyAkhyAprajJapti ke dvitIya zataka meM sthaviroM aura zramaNopAsakoM ke madhya saMyama aura tapa-phala ke sambandha meM vAda huaa| zramaNopAsakoM ke pUchane para sthavira kahate haiM ki saMyama kA phala anAsravatA aura tapa kA phala vyavadAna arthAt karmoM kA vizeSa rUpa se kATanA yA malina AtmA ko zuddha karanA hai| pratyuttara meM zramaNopAsaka punaH prazna karate haiM ki yadi saMyama kA phala anAsravatA hai aura tapa kA phala vyavadAna hai to deva devaloka meM kisa kAraNa se utpanna hote haiM? yaha pratiprazna saMketa karatA hai ki unake mana meM yaha dhAraNA banI huI hai ki saMyama aura tapa se devaloka prApta hotA hai| sthavira isakA uttara dete hue kahate haiM ki rAgayukta tapa se, sarAga-saMyama se, karmitA (karmakSaya na hone se), saMgitA (dravyAsakti) se deva devaloka meM utpanna hote haiN| isa vAda ke dvArA zramaNopAsakoM kI saMyama aura tapa se devaloka-prApti kI mithyAdhAraNA samApta ho gaI tathA ve saMyama aura tapa ke samyak prayojana ko samajha paae| isaprakAra jainAgamoM meM zramaNoM, zramaNopAsakoM aura svayaM bhagavAna mahAvIra ke vAdoM kA varNana prastuta huA hai| tattvabodha ke prayojana se kiye jAne vAle ye vAda vItarAgakathA kahe jAte haiM kyoMki inameM jaya-parAjaya ko koI sthAna nahIM hotA hai| dharmapracAra ke sAdhana ke rUpa meM vAda kA mahattva rahA hai| yahI kAraNa hai ki bhagavAn mahAvIra ke RddhiprApta ziSyoM kI gaNanA meM vAda-pravINa ziSyoM kI pRthak gaNanA kI gaI hai| sthAnAMgasUtra meM kahA hai'samaNassa NaM bhagavao mahAvIrassa cattAri sayA vAdINaM sadevamaNuyAsurAe . parisAe aparAjiyANaM ukkositA vAdisaMpayA hutthaa'|

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AgamoM meM vAdavijJAna : 33 zramaNa bhagavAn mahAvIra ke vAdI muniyoM kI saMkhyA cAra sau thii| ve deva-pariSad, manuja-pariSad aura asura-pariSad meM aparAjita the| yaha unake vAdI ziSyoM kI utkRSTa sampadA thii| sthAnAMgasUtra meM kathA ke bhedoM kA varNana karate hue kahA gayA hai-'cauvvihA kahA paNNattA, taMjahA- akkhevaNI, vikkhevaNI, saMveyaNI, nnivednnii'|10 kathA ke cAra prakAra haiM- 1 AkSepaNI 2 vikSepaNI 3 saMvedanI 4 nivednii| saMvedanI aura nirvedanI kathAe~ ve haiM, jinameM guru apane ziSya ko saMvega aura nirveda kI vRddhi ke lie upadeza detA hai| AkSepaNI kathA guru aura ziSya ke bIca hone vAlI dharmakathA hai, jise jainamatAnusAra vItarAga kathA aura nyAyazAstra ke anusAra tattvabubhutsu kathA kahA jA sakatA hai| isameM AcArAdi ke viSaya meM ziSya kI zaMkAoM kA samAdhAna AcArya karate haiN| vikSepaNI kathA meM svasamaya aura parasamaya donoM kI carcA hai| yaha kathA guru aura ziSya meM ho taba to vItarAga kathA hI hai, yadi jayArthI prativAdI ke sAtha kathA ho to vaha vAda-vivAda kathA meM samAviSTa hotA hai| isaprakAra ye kathAe~ hI vAda ke rUpa meM niyojita haiN| vAda yA kathA ke dvArA vyakti ke mana meM rahI huI galata dhAraNAoM ko nirmUla kiyA jAtA hai aura jijJAsAoM ko zAnta kiyA jAtA hai| ata: vAda kA mana ke vijJAna se sIdhA-sIdhA sambandha hai| manovijJAna kI prasiddha antarnirIkSaNa aura prekSaNa vidhiyA~ vAda kI anta:kriyA ko spaSTa karatI haiN| viliyama vuNTa kI antarnirIkSaNa vidhi anta:vAda se tathA vATsana kI prekSaNa vidhi sadvAda se sambaddha hai| svayaMbuddha stara ke vyakti dUsaroM se vAda na karake anta:vAda (svayaM se vAda karanA) kara svaprajJA se prabuddha ho jAte haiN| unake antara meM calane vAlI isa vAda-vidhi ko antarnirIkSaNa vidhi ke antargata samAviSTa kiyA jA sakatA hai| sAmAnya jana guru se vAda karake, vidvAnoM se vAda karake prabuddha hote haiM to unakI yaha vidhi prekSaNa-vidhi meM zAmila kI jA sakatI hai| isa vidhi meM anya vyakti arthAt guru Adi ziSya kI manovRttiyoM kA nirIkSaNa kara use vAda zailI se prabuddha banAte haiN| prastuta Agamika vAdoM meM manovaijJAnikatA spaSTa dRggocara hotI hai| jaise- bhagavAn mahAvIra dvArA sakaDAlaputra ko sIdhe apane siddhAntoM ko nahIM samajhAyA gayA, apitu usakI pUrvamAnyatA ko prAyogika rUpa se avyAvahArika siddha kara puruSArtha kI mahattA ko batAyA gyaa| kezIzramaNa ne rAjA pradezI ko samajhAne meM unhIM toM ko khaNDita karane vAle tarka die, na ki anya trk| yaha pratItigamya hai ki jaba taka vyakti ko svayaM ke tarka doSapUrNa nahIM lagate taba taka anya hetu athavA dUsare ke siddhAnta usako .

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34 : zramaNa, varSa 66, aMka 2, apraila-jUna, 2015 buddhigamya nahIM hote| ina saba bAtoM se kezIzramaNa kI manojJatA prakaTa hotI hai| kezIgautama vAda to pUrNa rUpa se manovaijJAnika hai| vahA~ mAnava-mana kI badalatI huI gati ko dekhate hue bAharI AcAra-niyamoM meM parivartana ko Avazyaka batAyA hai| karmabandha meM zreSThitva yA daridratA kAraNa nahIM hai, apitu mana ke bhAvoM kI uccAvacatA, rAgadveSAtmakatA kAraNa hotI hai| sthaviroM dvArA zramaNopAsakoM ke mana meM banI huI vaicArika pranthiyoM ko samajhakara pratyuttara denA manovaijJAnikatA ko hI puSTa karatA hai| niSkarSata: yaha kahA jA sakatA hai ki vAda-vidyA meM na kevala samucita takoM se uttara diyA jAtA hai, apitu zrotA kI mAnasikatA ko samajhakara manovaijJAnika DhaMga se uttara dekara zrotA ke mastiSka aura hRdaya donoM ko santuSTa kiyA jAtA hai| saMdarbhaH 1. upAyahRdaya, prathama prakaraNa, pRSTha 1 2. nizIthacUrNi, 26-draSTavya: jainadharma kI hajAra zikSAe~, madhukara muni, munizrI hajArImala smRti prakAzana, vyAvara, 1973, pRSTha 203 3. uvAsakadasAo, madhukara muni, Agama prakAzana samiti, byAvara, 1980, adhya. 7, sUtra 200, pR. 251 4. rAjapraznIyasUtra, sUtra 235-270, Agama prakAzana samiti, byAvara 5. sUtrakRtAMgasUtra, dvitIya zrutaskandha, saptam adhyayana, Agama prakAzana samiti, byAvara, sUtra 847, pR. 189 6. vahI, sUtra 886, pR. 188 7. vyAkhyAprajJaptisUtra, prathama zataka, Agama prakAzana samiti, byAvara, uddezaka 9, sUtra 25, pR. 152 8. vahI, dvitIya zataka, uddezaka 5, sUtra 16-19, pR. 219-20 9. sthAnAMgasUtra, sthAna 4, Agama prakAzana samiti, byAvara, sUtra 648, pR. 443 10. vahI, sthAna 4 *****

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jaina evaM bauddha darzana meM pramA kA svarUpa evaM usake nirdhAraka tattva DaoN0 jyoti siMha zramaNa paramparA kI dhArA meM bauddha aura jaina darzana pramukha pravAha haiN| anya darzanoM kI bhA~ti ina darzanoM meM bhI satya aura asatya jJAna ke nirdhAraNa ke viSaya meM satya jJAna ko 'pramA' aura asatya jJAna ko 'apramA' kahA gayA hai| jJAna yAvat vyavahAra kA asAdhAraNa kAraNa hai| pratyeka vastu jJAna ke dvArA hI jJAta ho sakatI hai| vastu ke jJAna ke pazcAt usase svArtha kI siddhi kI AzA hone para use pAne kI, svArtha-vidhAta kI AzaMkA hone para use haTAne kI tathA svArtha evaM svArtha-vighAta donoM kI asaMbhAvanA meM audAsInya kI pravRtti dekhI jAtI hai| yadA-kadA aisA bhI hotA hai ki kisI vastu ko iSTa kA sAdhana samajhakara, use prApta karane kI ceSTA ke anantara, vaha vastu kisI anya prakAra kI dRSTa hotI hai, jaise zukti meM rajata kI buddhi| ataH pravRtti saMvAda arthAt jo vastu jisa rUpa meM jJAta hotI hai, usakI usI rUpa meM vyavasthita hone evaM na hone ke AdhAra para bhI jJAna kA bheda honA Avazyaka hai| ciMtakoM ne sampUrNa vyavahAra ke jJAna ke dvArA utpanna hone para bhI saMvAdI evaM visaMvAdI rUpa meM usake dvidhA vibhakta-svarUpa ke AdhAra para usake pramA evaM apramA do bheda kiye haiN| jisa jJAna ke viSaya kA pravRtti ke sAtha saMvAda dekhA use pramAtmaka tathA jisa jJAna ke sAtha pravRtti kA visaMvAda dekhA use apramAtmaka yA bhrama khaa| pramA ke svarUpa aura usake nirdhAraka tattvoM kI samasyA yaha hai ki sAmAnyata: satya jJAna ko pramA tathA asatya jJAna ko apramA kahA jAtA hai| bhAratIya darzanoM meM bhI apanI-apanI mAnyatAoM ke anusAra pramA kA svarUpa nirdhAraNa kiyA gayA haiN| jaise koI dArzanika saMpradAya anadhigatatA (navInatA) ko pramA kA nirdhAraka tattva mAnate haiM to anya dArzanika saMpradAya abAdhitA ko pramA kA nirdhAraka tattva mAnate haiM, to kucha dArzanika aise bhI haiM jo upayogitA ko pramA kI pramukha kasauTI yA nirdhAraka tattva mAnane para bala dete haiN| ataeva apanI-apanI mAnyatAoM ke anurUpa, nizcita vyavahAra kI upapatti ke lie dArzanikoM ne pramAtmaka jJAna kI vibhinna paribhASAyeM prastuta kI haiN| pramAtmaka jJAna kI paribhASAoM meM isa vibhinnatA kA hetu, vibhinna saMpradAyoM ke tattva vinizcaya meM upajIvya sUkSma evaM sthUla-prapaMca ke prati unakA vizeSa dRSTikoNa hai| maiMne apane zodhapatra meM jaina aura bauddha darzana ke pramA ke svarUpa va nirdhAraka tattva para kramazaH vicAra kiyA haiM kyoMki ina donoM darzanoM meM AcAra mImAMsA va saMskRti kI dRSTi meM samAnatA hai parantu pramA ke viSaya meM paryApta bheda hai|

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36 : zramaNa, varSa 65, aMka 2 apraila-jUna, 2015 " sarvaprathama bauddha dArzanika jJAna ko pramANa aura apramANa bheda se dvidhA vibhakta svIkAra karate haiN| yahA~ 'pramANaM' zabda 'pramA' kA hI apara paryAya hai| bauddha dArzanika dharmottara ne vaidha jJAna arthAt, premA ko anadhigata, avisaMvAdI aura arthakriyA samartha kahA hai| dharmottara ke anusAra pramA kA mahattva usa vastu ko prApta karane vAlI kriyA meM sahayoga dene meM hai| jisakA jJAna prApta kiyA jA rahA hai| arthAt kisI vastu 'ka' ke jJAna se yadi hama 'ka' ko pA le rahe haiM to 'ka' kA jJAna vaidha hai| dharmottara kA mAnanA hai ki adhigata jJAna se isa prakAra ke lakSya kI pUrti nahIM hotI arthAt jaba prathamatayA hameM usa viSaya kA jJAna hotA hai tabhI hama vastu kI ora Age bar3hate haiN| dubArA prApta jJAna Age bar3hane meM hamArI sahAyatA preraka rUpa meM karatA hai / ataH isa prakAra kA jJAna anadhigata nahIM hai, pramA nahIM hai / bauddha darzana kI isa dRSTi se smRti pramA nahIM hai| saMzaya aura bhrama bhI pramA nahIM hai kyoMki isase bhI kisI lakSya kI prApti nahIM hotI / bhrAmaka jJAna lakSya prApti meM sAdhaka na hone ke kAraNa pramA ke antargata nahIM AtA / saMzaya meM eka hI vastu viSayaka jJAna eka hI samaya meM vibhinna koTika jJAna udbhAsita karatA hai| aisA kisI bhI vastu svarUpa ke lie saMbhava nahIM hai aura saMzaya bhI lakSya kI prApti meM sAdhaka nahIM hotA hai| isI kAraNa bauddha mata to spaSTa rUpa se isa viSaya para Agraha karatA hai ki anadhigatatA pramA kA Avazyaka lakSaNa hai| isake anusAra adhigata (jJAta) jJAna pramA kI zreNI meM nahIM aataa| ataH bauddha darzana kA mata hai ki kisI bhI jJAna meM jaba taka nizcitatA yA saMzayarahitatA tathA anadhigatatA kI anubhUti na ho, vaha pramA nahIM hotA / bauddha avisaMvAdakatA ko bhI pramA kA anivArya lakSaNa yA nirdhAraka tattva mAnate haiN| bauddhoM dvArA diyA gayA 'avisaMvAdI' kA artha bhATTa mImAMsakoM ke 'avisaMvAdI' ke artha se bhinna hai| bauddhoM ke anusAra jJAna kI vastu agara usa jJAna ke mAdhyama se prApta kI jA sake to jJAna avisaMvAdI hai aura vaha pramA kI koTi meM A sakatI hai| jaise parvata para dhUma ko dekhakara hameM agni kA jJAna ho rahA hai| agni ke isa jJAna se usa sthAna para jAkara yathArthataH agni prApta kiyA jA sakatA hai| isa prakAra bauddha pramA kI vyavahAravAdI paribhASA dete haiN| unake anusAra pramA kA carama uddezya artha siddhi hai isalie ve avisaMvAditA ko pramA kA pramukha nirdhAraka tattva mAnate haiN| bauddhoM ke dvArA batalAye gaye pramA ke isa avisaMvAditA ke lakSaNa kA aura adhika spaSTa rUpa DaoN0 ambikA datta zarmA apanI pustaka meM varNita karate haiM ki avisaMvAda bhI do prakAra se dekhA gayA hai- vyavahAra avisaMvAda tathA jJAna avisaMvAda, jise dUsare zabdoM meM abAdhitA bhI kaha sakate haiN| vAstava meM yaha donoM prakAra ke avisaMvAda paraspara atyadhika ghaniSTha rUpa se saMbaMdhita haiN| jJAna kI abAdhitA bhI prAyaH vyavahAra ke

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jaina evaM bauddha darzana meM pramA kA svarUpa evaM usake nirdhAraka tattva : 37 avisaMvAda ke rUpa meM hI parilakSita hotI hai| kisI vastu kA jJAna zUnya meM prApta nahIM hotA balki vyavahAra meM hI hotA hai| pahale hameM kisI vastu ke svarUpa kA jJAna hotA hai, usase hameM kucha AkAMkSA hotI hai tathA hama kriyA meM vizeSa rUpa se pravRtta hote haiM aura vyavahAra athavA kriyA evaM usake jJAna kA yaha krama niraMtara calatA rahatA hai| isa samasta vyavahAra tathA usake sAtha hI usake jJAna meM yadi saMvAda hotA hai to vaha pramA rUpa mAnA jAtA hai tathA yadi isameM kisI bhI stara para visaMvAda hotA hai to vaha jJAna apramA rUpa mAnA jAtA hai| dharmakIrti ne bhI dharmottara ke samAna pramA kA lakSaNa "avisaMvAdijJAnama pramANam" kiyA hai| "visaMvAdaH asyAsti-iti visaMvAdI, na visNvaadiiti-avisNvaadii"| isa prakAra bauddha darzana meM avisaMvAdi zabda kA artha hai, "apane pratIyamAna viSaya kA kAlAMtara meM tyAga na karane vaalaa|" isI artha ko dhyAna meM rakhate hae artha kriyA sthiti ko avisaMvAdI zabda se dyotita kiyA gayA hai| "arthasyakriyAyAH artha kriyA sthiti'' isa samAsa ke anusAra niSpanna artha kriyA sthiti zabda ke avayavArtha ke anusAra dAha-pAka Adi kA avyabhicAra hI artha kriyA sthiti zabda se liyA jAyegA, arthAt jinakI icchA se vyakti agni Adi artho ko letA haiM, una dAha-pAka Adi prayojanoM (phaloM) kA usa artha (agni Adi) se vyabhicArita na honaa| kyoMki yaha sarvamAnya siddhAnta hai ki binA kisI uddezya ke manuSya kI pravRtti nahIM hotI jaise Aga kA grahaNa dAhakAdi ke uddezya se kiyA jAtA hai| ata: yaha vyApti gRhIta hotI hai ki jo bhI dAhaka hogA vaha agni hai| isa prakAra dAhakatva ke agnitva samaniyata hone ke kAraNa dAhakatva ke pramAyika jJAna se svarUpa kA nizcaya karanA saMbhava hai| ata: niSkarSa rUpa meM yaha kahA jA sakatA hai ki arthakriyAsthiti kA abhipAya haiagni Adi se utpanna hone vAlI dAhapAka Adi artha kI niSpati kA avighna yA pramANAntara se vyabhicarita na honaa| cakSu saMyogAdi ke anantara jJAta agni svarUpa koI vastu prAthamika jJAna ke kAla meM dAha-pAkAdi kA Aga se saMbaMdha svarUpa-saMvedana ke kAla meM na hone se prAthamika jJAna ko svataH pramANa nahIM kahA jA sakatA hai| ataeva AcArya dharmottara ne pramANa viSaya ko 'grAhya' tathA 'adhyavaseya' rUpa se do bhAgoM meM vibhakta kiyA hainirvikalpa jJAna ke dvArA svalakSaNa gRhIta hotA hai tathA vikalpa jJAno se adhyavaseya viSaya gRhIta hotA hai| isa prakAra prathama kSaNa meM vastu ke AkAra mAtra kA tathA taduttara kSaNa meM jAti guNa Adi svalakSaNa se yukta jJAna kA bhAna hotA hai| isa prakAra prAyaH jJAnagata prAmANya, jJAnAnantara se hI adhyavaseya hai| yadyapi abhyAsadazApanna jJAna meM

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38 : zramaNa; varSa 66, aMka 2, apraila-jUna, 2015 arthakriyA sthiti, jJAnAntara se adhyavaseya nahIM hotI, tathApi vaha pramANa hI hai| abhyAsa dazApanna-jJAnazabda se aise viSaya kA jJAna vivakSita hai, jisa viSaya ko bArabAra dekhane ke kAraNa saMdeha kabhI nahIM hotaa| jo vastu jisa rUpa meM hai, usako usI jJAna meM avagAhana karane vAlA jJAna pramANa hotA hai| anabhyAsadazApanna jJAna meM vastu kI tadrUpatA kA nizcaya jJAnAntara saMvAda se hI hotA hai; kintu abhyAsadazApanna jJAna meM jJAnAntara saMvAda bhI Avazyaka nahIM hotaa| ata: jahA~ arthakriyA-sthiti jJAnAntara se jJAta hotI hai use yadi pramANa mAnA jAtA hai to sthala vizeSa meM svataH arthakriyA ke anubhava hone para use pramANa na mAnane kA kAraNa nahIM hai| yahI kAraNa hai ki visaMvAdAbhAva cAhe anya sAdhana se gRhIta ho athavA svata: gRhIta ho, usake sAdhana ko vivakSita kiyA gayA hai| ataeva "saMvAdAnubhavaH pramA' na kahakara saMvAdaviruddha visaMvAda ke abhAva kI hI lakSaNa meM vivakSA karake viruddhArthaka vinamra ke praveza rUpa gaurava ko phalamukha hone se svIkAra kiyA gayA hai| "saMvAdAnubhavaH pramANam' pramA kA yaha lakSaNa svIkAra karane para jJAnAntara saMvAda kI niyamata: apekSA hogii| phalata: abhyAsadazApanna jJAna jahA~ saMvAda kI apekSA nahIM hotI, pramANa nahIM hogaa| yahI kAraNa hai ki visaMvAda bhAva kI vivakSA ke gurU prayAsa ko bhI mAnyatA pradAna kI gii| yahA~ yaha avazya dhyAtavya hai ki visaMvAdAbhAva kA pratiyogI visaMvAda jahA~ upasthiti hogA vahIM usake abhAva jJAna ke lie jJAnAntara saMvAda kI apekSA hogii| abhyAsadazApanna jJAna meM visaMvAda kI upasthiti na hone se, usake abhAva ke satyApana ke lie jJAnAntara kI apekSA nahIM hotii| phalataH sampUrNa vyavasthA utpanna ho jAtI hai| dAhapAkAdi kI sthiti kevala agni Adi dravyAtmaka padArthoM meM hI saMbhava hai, zabdAdi meM to aisA koI dharma nahIM hotaa| isake viparIta AkAMkSA, yogyatA Adi ke bala para zabda jisa jJAna ko utpanna karatA hai, vaha usakA viSaya nahIM hotA, ata: arthakriyA sthiti zabda se usa sthala meM kyA gRhIta hogA? isa samasyA ke samAdhAna meM dharmakIrti kahate haiM, 'avisaMvAda zabda'pyebhiprAya nivedanam' arthAt avisaMvAdana kA tAtparya, vaktA jisa artha ke bodhana ke abhiprAya se zabda kA prayoga karatA hai, usa abhiprAya ko buddhistha kara denA hai| lekina yahA~ dharmakIrti ke Upara yaha AkSepa kiyA jAtA hai ki unheM "avisaMvAdijJAna pramANam" yaha pramA sAmAnya kA lakSaNa na karake "abAdhito bodhaH pramANam' yaha sarvapramAnugrAhaka pramA lakSaNa karanA caahie| kintu yaha AkSepa dharmakIrti ke Azaya ko na samajhane ke kAraNa utpanna huA hai; kyoMki zabdajJAna meM (jisameM avyApti kI saMbhAvanA se pra.ta AkSepa kiyA gayA hai) "avisaMvAdana" kA tAtparya abhipAya nivedana se hai| ataH zabda viSaya jJAna abhiprAya nivedana se hI pramANa mAnA jAtA hai|

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jaina evaM bauddha darzana meM pramA kA svarUpa evaM usake nirdhAraka tattva : 39 dharmakIrti kI prakRta kArikA tathA pramA ke lakSaNa para vicAra ke prasaMga meM yaha zaMkA avazya hotI hai ki anumitirUpa jJAna meM avisaMvAda zabda se kyA prApta karate haiM tathA isake Upara dharmakIrti ne mauna kyoM dhAraNa kara liyA? kyA vahA~ pramA kA anya lakSaNa abhipreta hai athavA koI anya upapatti hai, jise atyaMta sarala samajhakara AcArya ne usakI upekSA kI hai? isa samasyA ko samAhita karane ke lie yaha tathya prastuta kiye jA sakate haiM- 1. anumiti sthala meM pramA kA anya lakSaNa vivakSita hone para "avisaMvAdyanubhava: pramA' yaha pramA sAmAnya kA lakSaNa nahIM raha jaayegaa| 2. AcArya kA anya lakSaNa abhipreta hotA to ve usakA bhI ullekha karate jaise zabda pramA ke lie avisaMvAdana ke bhinna artha abhiprAya nivedana kA ullekha karate haiN| ata: yahI lakSaNa avikalpa rUpa meM sabhI pramAoM meM grAhya hai| anumiti sthala meM 'avisaMvAdana' kA abhiprAya kyA hai? isake uttara meM yaha kaha sakate haiM ki vyApti smaraNa ke anantara pakSa dharmatA jJAna se hone vAlI anumiti meM abhyAsadazApanna jJAna kI taraha visaMvAdAbhAva sutarAM rahatA hai, kyoMki dhUma meM agni ke sAhacarya kA nizcaya ho jAne ke pazcAt yaha zaMkA hI nahIM raha jAtI ki dhUma agni ko chor3akara kahI anyatra raha sakatA hai ataH dhUma meM pakSa vRttitA kA jJAna hone ke pazcAt agni kI asaMdigdha upasthiti hotI hai| ata: vyApti ke nizcaya meM jJAnAntara saMvAda kI bhale hI AvazyakatA ho anumiti meM usakI AvazyakatA nahIM raha jAtI hai| nyAyAdi-darzanoM meM 'ayaMghaTa' yaha sAvikalpa pratyakSAtmaka pramA jJAna tathA 'rajju' meM 'sarpa' yaha bhramAtmaka jJAna ke rUpa meM svIkRta hai| kintu bauddha dArzanika ina donoM hI jJAnoM ko kalpanAjanita hI mAnate haiN| inake anusAra ghaTa ke sAtha cakSurindriya kA sannikarSa hone para rUpa mAtra kI pratIti hotI hai, jo yathArthataH pratyakSa hai| tadanantara pUrva saMskAravAsanA se rasAdi kA smaraNa hotA hai| rasa, rUpAdi kI pratIti kalpanA prayukta hai| phalataH kalpanApor3ha na hone se yaha jJAna pratyakSa nahIM hai| rajju meM sarpa kI pratIti bhI kalpanA prayukta hI hai| indriya sannikarSa ke anantara rajju ke AkAra kA avagAhI nirvikalpa jJAna prathamataH hotA hai| manda prakAza Adi kAraNoM se rajju svarUpa, pratyakSa ke anantara sphuTatayA avabhAsita nahIM hotA, kintu pUrvAnubhUta vAsanAvazAta sarpa kI pratIti hotI hai| donoM meM kalpanA prayukta hone para bhI ghaTajJAna meM artha kA avisaMvAda tathA sarpa jJAna meM visaMvAda hone se, ghaTajJAna pramAtmaka tathA sarpajJAna bhramAtmaka hotA hai| kevala indriyajanya na hone se pratyakSAbhAsa to donoM hI haiN| pramA svaraspandamAna marIcinizcaya kA pratibhAsa to pratyakSAtmaka hotA hai; kintu usameM jala kI kalpanA pratyakSAbhAsa hai| anumAnajanya jJAna kisI sthala meM pratyakSa tathA kisI sthala meM apratyakSa donoM hI mAnA jAtA hai| pIta zaMkha jJAna, jJAna-viSayabhUta artha ke

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40 : zramaNa, varSa 66, aMka 2, apraila-jUna, 2015 visaMvAda ke kAraNa pramANa nahIM hotA / anumityAtmaka jJAna meM saMsthAna mAtra kI upasthiti hI arthakriyA hai, phalataH vaha pramA hai| marumarIcikA meM jala kI pratIti abhimata arthakriyA na hone se apramA hai| isa prakAra saMpUrNa loka prasiddha bhramajJAna avisaMvAdi pada ke vyAvartya haiM, anyathA unake pramAtmakatva kI Apatti hotI hai| ataH abhiprAya ke avisaMvAda se hI jJAnoM ko pramANa mAnA jAtA hai| visaMvAda kI sthiti meM koI jJAna pramANa nahIM ho sakatA / dharmakIrti ne zabda ko, vaktA ke vivakSita artha ko zrotA kI buddhi meM prakAzita karane ke kAraNa pramANa kahA hai; kintu zabda kA yaha pramANya vastu ke yarthAthatA ke AdhAra para nahIM hai, anyathA vibhinna zAstroM ke pravartaka AcArya tattva ke viSaya meM vibhinna mAnyatAyeM na upasthita karate / ataH artha tattva nibandhana na hone se zabda kA prAmANya upekSya hI hai| yahI kAraNa hai ki bauddha dArzanika zabdAdi ko sArvabhauma pramANa nahIM mAnate, kyoMki apane-apane sampradAyoM ke sImita kSetra meM hI zabda, pramAtmaka jJAna karA pAtA hai; kintu apane sampradAyoM meM zabda kI pramANikatA bauddhoM ko iSTa hai| vAstava meM dharmakIrti Adi kA mata bauddhoM ke upayogitAvAda kA hI pariSkRta rUpa hai isalie ve una kaThinAiyoM se jo usa mata ke mUla rUpa se saMbandhita haiM, mukta nahIM ho skte| dharmakIrti ke isa mata para bhI prazna uThatA hai ki kisI jJAna ke utpanna hone para kauna sA phala usake anukUla hai tathA kauna sA isake pratikUla yaha nirNaya kaise ho ? udAharaNArtha hameM jJAna utpanna hotA hai ki sAmane ghar3e meM pAnI hai| hama use pIte haiM tathA pIne para vaha khaTTA sA peya lagatA hai| hameM isase jJAna hotA hai ki ghaTa meM pAnI nahIM, anya koI dravya hai| kintu isa nirNaya ke pUrva hameM yaha jJAna honA Avazyaka hai ki pAnI kA svAda kisa prakAra kA hotA hai punaH prazna uThatA hai ki isa pUrva jJAna kA AdhAra kyA hai aura phira pUrNarUpeNa vijJAnavAdI mImAMsA meM jisameM kisI bhI sthAyI tattva ko hama sthAna nahIM denA cAhate haiM, yaha kaThinAI aura bhI jaTila rUpa meM sAmane AtI hai| jala kA pUrNa jJAna pUrNarUpeNa vaiyaktika hai athavA usameM avazya hI vyakti nirapekSatA tathA sAdhAraNatA hai? yadi hama kisI sthAyI jala tattva kI nirapekSa sattA na mAneM taba pratyeka vyakti kA jala kA anubhava na kevala bhinna-bhinna hogA balki yaha bhI kahA jA sakatA hai ki alagaalaga samaya usakA jala grahaNa apanI suvidhA ke anusAra bhinna-bhinna bhI ho sakatA hai| aisI sthiti meM koI vastu hai hI nahIM mAtra vijJAna kA eka pravAha hai, eka ke bAda dUsarI kar3I pUrNataH asaMbaMdhita hote hue bhI pravAhamaya hai tathA usakI niraMtaratA hI usakI anivAryatA hai| aisI sthiti meM jJAna ke pramAtva athavA apramAtva kI kalpanA nahIM kI jA sakatI hai| bauddha svayaM isa bAta ko bhalI prakAra jAnate haiM isIlie unhoMne jJAna tathA usake viSaya meM sAdhAraNatA tathA nirapekSatA lAne ke lie mUla bhAMti kI carcA kI hai| yaha mUla

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jaina evaM bauddha darzana meM pramA kA svarUpa evaM usake nirdhAraka tattva : 41 bhAMti hI hamAre jJAna ko sAdhAraNatA tathA nirapekSatA pradAna karatI hai, kyoMki yaha sabhI manuSyoM meM samAna hai, kintu aisI avasthA meM yaha mata advaita vedAnta ke bilkula samIpa pratIta hone lagatA hai| bauddhoM dvArA dI gaI pramA kI paribhASA tathA pramA ke anivArya lakSaNa 'avisaMvAdI' ke artha kI alaga r3haMga se AlocanA karate hue bhATTa dArzanikoM ne bhI likhA hai ki 'agara jJAna kA uddezya vastu ko prApta kara lenA hI hai aura vastu kI prApti ke pazcAt hI vaha siddha hotA hai to bijalI camakane se jisa jJAna kI prApti hotI hai vaha sadaiva asiddha rahegA kyoMki bijalI kI camaka ko hama prApta nahIM kara sakate / 9 parantu isa prakAra ke AkSepa lagAnA vAstava meM bauddha pramANa mImAMsA ko pUrNatayA samajha na pAne ke kAraNa hai| isa prakAra ke AkSepa eka prakAra ke bhrama para AdhArita haiN| yaha bhrama arthakriyA samartha vastu pradarzakam kA artha nahIM samajhane ke kAraNa huA hai| 'arthakriyA samartha' kA artha vaisA jJAna nahIM hai jo artha prApti meM tatkAla sAdhaka ho yA yarthAthataH sAdhaka ho hii| arthakriyA samartha kA artha yaha hai ki agara usa jJAna para vizvAsa karake hama usa vastu kI prApti kI ceSTA kareM to vaha vastu prApta kI jA skegii| jaise jala kA jJAna mujhe ho rahA hai aura yaha pramA rUpa tabhI hogA jabaki pyAsa lagane para yaha jala merI tRSNA ko zAMta kara ske| isI prakAra bijalI kI camaka kI prApti ke saMdarbha meM prApti kA artha mAtra muTThI meM baMda kara lenA nahIM hotaa| bijalI kI camaka kI anubhUti hI usakI prApti hai| bauddha darzana meM pramA kA svarUpa va nirdhAraka tattva para vicAra karane ke pazcAt sUkSma adhyayana hetu jaina darzana meM pramA kA svarUpa aura usake nirdhAraka tattva para vicAra kreNge| jaina AgamoM meM prakArAntara se pramANa kI carcA bahuvidha huI hai tathApi pramANa kA prAmANika vizleSaNa tarkayuga kI dena hai / prAmANya- apramANya kA alaga-alaga vicAra karane ke bajAya jJAna ke svarUpa ke sAtha hI pramANa kA svarUpa samajha lene kA saMketa umAsvAti ne kiyA thA jo Age calakara anya dArzanika paramparAoM kI bhA~ti pramANa ke saMbaMdha meM yathocita vivecana, vizleSaNa kA kAraNa bnaa| jaina darzana meM pramANa- lakSaNa ke saMdarbha meM bahuta sArI paribhASAyeM dI gaI haiN| kisI ne 'svaparAvabhAsI jJAna' ko pramANa batalAyA hai| 10 to kisI ne svaparAvabhAsI bAdha rahita jJAna 11 ko pramANa kahA hai| kisI kI dRSTi meM 'svaparAvabhAsI vyavasAyAtmaka jJAna pramANa 12 hai to koI anadhigatArthaka avisaMvAdI jJAna ko pramANa kahatA hai / 3 kahIM samyakM jJAna ko pramANa batalAkara svArthavyavasAyAtmaka jJAna ko samyak jJAna kahA hai| 14 eka sthala para sva aura apUrva artha ke vyavasAyAtmaka jJAna ko bhI pramANa kahA gayA hai yadyapi yaha dhyAtavya hai ki ina lakSaNoM meM koI vizeSa aMtara nahIM hai| jo matabheda pratyakSa bhI ho rahe haiM to ve zabdoM ke kAraNa hue haiN| uparokta varNana se yaha to spaSTa hai ki jaina darzana meM jJAna ko hI pramANa kA kAraNa mAnA gayA hai| yaha pramANa jJAna sampUrNa vastu ko grahaNa karatA hai aura usameM sAmAnya

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42 : zramaNa, varSa 66, aMka 2, apraila-jUna, 2015 jJAna kA svasaMveditva dharma bhI rahatA hai| pramANa hone se use avisaMvAdI bhI honA apekSita hai| visaMvAda, saMzaya, viparyaya evaM anadhyavasAya se rahita avisaMvAdI samyak jJAna pramANa hotA hai| isa saMdarbha meM akalaMka kA anadhigatArthagrAhI evaM mANikyanandi kA apUrva zabda samAnArthaka hai, jo ajJAta artha kA nizcaya karane vAle jJAna ke lie arthAt pramA ke lie prayukta hue haiN| isa prakAra jaina darzana meM pramiti yA pramANa ajJAna-nivRtti rUpa hotA hai, isalie jJAna hI pramANa mAnA gayA hai kyoMki iSTa vastu kA grahaNa aura aniSTa vastu kA tyAga jJAna ke kAraNa hI hotA hai| jaise aMdhakAra kI nivRtti meM dIpaka sAdhakatama hotA hai, usI prakAra jAnane kI kriyA meM sAdhakatamatA jJAna kI hI rahatI hai, indriyoM Adi kI nhiiN| indriya sannikarSAdi jJAna kI utpAdaka sAmagriyA~ ho sakatI haiM lekina ve acetana evaM ajJAna rUpa hone ke kAraNa pramiti meM sAkSAt kAraNa nahIM ho sakatI hai| jJAna jahA~ svayaM ko jAnatA hai, vahA~ vAhya artha ko bhI jAnatA hai, isalie sva aura para kA nizcayAtmaka jJAna pramANa mAnA gayA hai|" pramANa meM artha kA samyak nirNaya bhI hotA hai|8 artha ke nirNaya meM sva nirNaya bhI samAviSTa hotA hai| pramANa ke anya lakSaNoM me pAye jAne vAle nizcita bAdharahita, aduSTakAraNajanyatattva, lokasammatattva, avyabhicArI vyavasAyAtmaka Adi vizeSaNa prakArAntara se samyak artha ko hI vyaMjita karate haiN| jaina darzana meM pramA ke svarUpa aura usake nirdhAraka mAnadaNDoM kI carcA karate hue svAmI zrI guruzaraNAnanda ne khaNDanakhaNDakhAdya-pramA pakSa meM likhA hai ki 'jaina-dArzanikoM ke anusAra vastu kI sattA meM jJAnamAtra pramANa hai'| yadyapi anya darzanoM meM indriyAdi ko bhI pramANa zabda se vyavahRta kiyA gayA hai, tathApi jaina dArzanikoM kI yaha dRSTi hai ki jo apanI sattA ke lie anya sAdhana kI apekSA na kare tathA svayaM dUsare sattA pramANita kare, vahI pramANa zabda se vyavahata ho sakatA hai| isa paribhASA kI saMgati saMpUrNa jJAnoM me hone se saMpUrNa jJAna pramANa hai| bAdha kI sthiti meM jJAna ko pramANa nahIM mAnA jA sktaa| ataeva nyAyAvatAra meM pramANa kA lakSaNa, "pramANaM svaparAbhAsijJAnaM bAdhavivarjitam" isa prakAra kiyA gayA hai| isakA tAtparya yaha hai ki jo jJAna apanA tathA anya kA prakAzana kareM tathA jisakA viSaya bAdhita na ho vaha pramANa hai| 'ghaTamahaM jAnAmi' ityAdi jJAnoM meM jJAna kI viSayatA prakAzita hotI hai ata: ghaTAdi arthoM kI taraha jJAna bhI, jJAna viSayatA prakAzita hotA hai| ataeva 'ayaM ghaTa' ke samAna 'ghaTamahaM jAnAmi' yaha jJAna bhI pramANa hai| isa prakAra samyagartha ke nirNAyaka jJAna ko pramANa kaheMgeM; kyoMki yahI jJAna bAdhita nahIM hotaa| phalata: "samyagarthaniNaryaH pramANam" yaha pramANa mImAMsA prokta lakSaNa bhI uparyukta arthoM kI hI vivecanA karatA hai jo sarvathA jaina siddhAMta sammata hai|9

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jaina evaM bauddha darzana meM pramA kA svarUpa evaM usake nirdhAraka tattva : 43 nyAyadarzana, mImAMsA darzana aura bauddha naiyAyika smRti ko apramA mAnate haiM kintu jaina darzana smRti ko pramA rUpa mAnate haiN| jaina darzana ke anusAra smRti kevala pichale anubhavoM ke saMskAroM kI kevala punaH abhivyakti nahIM hai| jaina darzana jJAna ke pA~ca prakAra mAnate haiM- mati, zruti, avadhi, mana:paryAya, kevala jnyaan| mati jJAna sAdhAraNa jJAna hai, jo indriya se apratyakSa saMbaMdha dvArA prApta hotA hai, isI ke antargata 'smRti' saMjJA athavA pratyabhijJA athavA pahacAna aura tarka athavA pratyakSa ke AdhAra para kiyA gayA Agamana anumAna, abhinibodha yA anumAna athavA nigamana vidhi kA anumaan| mati jJAna ke tIna bheda kie gaye haiM- upalabdhi athavA pratyakSa jJAna bhAvanA athavA smRti aura upabhoga athavA ardhgrhnn| yathAahiSyamANagrAhiNa iva gRhIta grAhiNo'pi nA praamaannym| na smatera pramANatvaM gRhIta graahitaakRtm| api tyanartha janyatvaM tadAprAmANya kaarnnm|" 29 arthAt smRti bhI parimANAtmaka hotI hai, jo vicAraka use apramANika kahate haiM ve bhI saMskAra mAtra janyatA ke kAraNa hI aisA kahate haiN| spaSTa hai ki artha se utpatti na honA hI smRti ke aprAmANya kA mUla hai| phalata: grahItagrAhitva ko apramANya kA prayojaka nahIM kahA jA sktaa| vedAnta paribhASAkAra ne bhI isI hetu se smRti ko pramANa mAnA hai|22 smRti ko isalie apramA nahIM kaha sakate ki vaha bhUtakAla kA viSaya prastuta karatI hai| yaha utanI hI vastuniSTha hai jitanI ki ve vastuyeM haiM jo vartamAna meM pAyI jAtI haiN| jaba anumAna jJAna hotA hai to smRti usameM sahAyaka hotI hai| anumAna ke lie smRti Avazyaka hai| smRti janya jJAna itanA upayogI hai ki alpa jJAna ke sAdhanoM meM isakA upayoga jarUrI mAnA gayA hai| smRti ke pramAtva kI avahelanA nahIM kara skte| bhUtakAla ke jJAna tathA anumAna dvArA jJAna tathA upamAna pramANa meM bhI smRti janya jJAna kI upayogitA hai| smRti pramAtva kI dRSTi se mahattvapUrNa hai| smRti kA viSaya vAstava meM vastu sthiti na hokara hamArA pUrva jJAna hI hai, vahI usakA pradatta hai tathA usI kI anurUpatA para smRti hI pramANa jJAna pUrNarUpeNa vaiyaktika ghaTanA hai tathA smRti ke atirikta kisI bhI anya mAdhyama se usakA jJAna nahIM ho sktaa| isalie pUrvajJAna ke viSaya meM smRti ko pramANa mAnane meM kisI ko koI Apatti nahIM honI caahie| smRti bhI yathArtha athavA ayathArtha ho sakatI hai| ataH pramA tathA apramA ke bheda ko smRti ke saMdarbha meM karake smRti ko pramA ke aMtargata hI mAnA jAnA caahie| jaina dArzanikoM ne samyak jJAna kI paribhASA dete hue kahA hai

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44 : zramaNa, aMka 2, apraila-jUna, 2015 yathAvasthitatattvAnAM saMkSepAdvistAreNa vA / yo va bodhastAmatrAhuH samyagjJAnaM manISiNaH / / varSa 66, arthAt tattvoM kA unakA avasthA ke anurUpa saMkSepa yA vistAra se jo bodha hotA hai use hI vidvAn loga samyak jJAna kahate haiN| madhvAcArya ne sarvadarzanasaMgraha meM bhI isakI TIkA kI hai yena svabhAvena jIvAdayaH padArthA vyavasthitAstena svAbhAvena mohasaMzayarahitvenAvagamaH smygjnyaanm| 23 arthAt jisa svabhAva athavA rUpa meM jIvAdi padArtha avasthita haiM usI rUpa meM moha tathA saMzaya se rahita hokara unheM jAnanA samyak jJAna hai| jJAna kI isa paribhASA se tIna bAteM spaSTa haiM - 1. jisa rUpa meM padArtha vyavasthita hai unheM usI rUpa meM jAnanA pramA hai (isa tathya se jaina darzana nyAya ke samIpa dikhalAI detA hai)| 2. vastu ko moha se pare arthAt pUrvAgraha se pare hokara jAnanA pramA hai tathA 3. pramA saMzaya rahita jJAna hai| isa prakAra jaina jJAnamImAMsA meM pramA ke vyavahAravAdI pakSa ke anusAra pramA kI ye tIna upAdhiyA~ batAI gaI haiM jisake dvArA pramA ke svarUpa kA nirdhAraNa hotA hai| uparokta vivecana meM jaina aura bauddha darzana ke pramA ke svarUpa tathA usake nirdhAraka tattva kI vyAkhyA spaSTa rUpa se kI gayI hai| sarvaprathama bauddha darzana meM pramA ke nirdhAraNa meM tIna lakSaNa apekSita haiM- prathama ajJAta artha ke prakAzaka ke rUpa meM, dvitIya avisaMvAdI jJAna rUpa meM tathA tRtIya arthasArUpya ke rUpa meN| vahIM jaina darzana meM pramA se Azaya hai sva evaM para artha kA nizcayAtmaka jJAna pradAna karAne vaalaa| jaina dArzanika bauddhAbhimata nirvikalpaka jJAna ko avyavasAyAtmaka hone ke kAraNa pramANa nahIM mAnate haiN| jaina dArzanika pramANa ko jJAnAtmaka mAnane ke sAtha nizcayAtmaka bhI mAnate hai| nizcayAtmakatA tathA vyavasAyAtmakatA hI jaina darzana kA pramukha lakSaNa hai, jo use bauddha darzana meM pratipAdita pramANa lakSaNa se pRthak karatI hai / yadyapi bauddha darzana ke pramANa se jaina pramApma lakSaNa meM anadhigatArthagrahitA evaM avisaMvAditA kA bhI samAveza huA hai| kintu jaina asaMvAdita ko nizcayAtmakatA meM phalita karate haiN| jabaki bauddha darzana ke kSaNikavAdI hone se jaina dArzanika kahate haiM ki bauddha tattvamImAMsA meM dRSTa artha prApta nahIM hotA apitu anya artha prApta hotA hai| kyoMki bauddha kSaNikavAdI haiM, ve smRti ko bhI pramANa nahIM maante| jaina dArzanikoM dvArA pramANa kI savikalpaka, vyavasAyAtmaka evaM saMvyavahAra ke lie upayogI mAnane ke kAraNa saMvAdakatAgata ve doSa nahIM Ate jo bauddha dArzanikoM dvArA sAtha nirvikalpaka pratyakSa evaM bhrAntajJAna rUpa anumAna pramANa ke Ate haiN|

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jaina evaM bauddha darzana meM pramA kA svarUpa evaM usake nirdhAraka tatva : 45 isa prakAra ina dArzanikoM ne apanI mAnyatAoM ke AdhAra para aisI vyAkhyA prastuta kI jisake AdhAra para vyavahAra ko samanvita karane para bhI tattva evaM tattva sAdhana ke prati unakA dRSTikoNa sArthaka rhe| sandarbha: 1. khaNDanakhaNDakhAdya-pramApakSa, (kulapati DaoN0 maNDana mizra kI prastAvanA se alaMkRta) svAmI zrI guruzaraNAnanda, DaoN0 harizcandramaNi tripAThI, sampUrNAnanda, saMskRta vi0vi0, vArANasI 2. bhAratIya darzana (jJAnamImAMsA evaM tattvamImAMsA), DaoN0 eca0 ena0 mizrA, pR0 25 3. bhAratIya dArzanika samasyAe~, DaoN0 nanda kizora zarmA, pR0 60 4. vahI, pR0 61 5. khaNDanakhaNDakhAdya-pramApakSa, pUrvokta, pR0 46 6. dvividho hi pramANasya viSayo grahayo'dhyavaseyazca - nyAyabindu TIkA, pR0 16 7. khaNDanakhaNDakhAdha:pramApakSa, pR0 46-47 8. etaccAnumAna jJAnaM kvacid pratyakSaM kvacid pratyakSameva, pramANavArtika bhASya, pR0 332 9. bhAratIya jJAnamImAMsA, DaoN. nIlimA sinhA, pR0 35 10. svaparAvabhAsakaM yathA pramANaM bhuvi buddhilakSaNam - svayaMbhUstotra, 63 11. pramANaM svaparAbhAsijJAnaM bAdhavirvajitam, nyAyAvatAra, 1 12. vyavasAyAtmakaM jJAnamAtmAgrAhakaM mtm| grahaNaM nirNayastena mukhyaM praamaannymshnute| laghIyastraya, 60 13. prmaannvisNvaadijnyaanmndhigtaarthdhigmlkssnntvaat| aSTazatI, aSTasahasrI, pR 175 14. svApUrvArthavyavasAyAtmakaM jJAnaM pramANam, parIkSAmukha 1-1 15. samyagjJAnaM prmaannm| svArthavyavasAyAtmakaMjJAnaM smygjnyaanm| pramANaparIkSA, vidyAnanda, sampA. daraMbArIlAla koThiyA, vIrasevA mandira TrasTa, vArANasI, 1977, pR:1 16. parIkSAmukha - 1/2 17. pramANanayatattvAloka, 1/2 18. pramANamImAMsA, 1/1/2 19. vahI 20. pramANamImAMsA, 1/1/4 21. nyAyamaMjarI, pR0 23 22. vedAMtaparibhASA, pR0 16 23. sarvadarzanasaMgraha, pR0 137 ** ***

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English Section

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CONCEPT OF NIKSEPA (POSITING) IN JAINA PHILOSOPHY Dr. Shriprakash Pandey In Jaina philosophy, to determine the actual meaning of word (vacyartha), there are two principal theories i.e. (1) Theory of Naya (Standpoints/viewpoints) and (2) Niksepa (positing/syrabols/imports of words). Here, I would deal with Niksepa. Language is means of communication. All practical intercourse or exchange of knowledge has language for its chief instrument. Language is a constituent of words. When it is couched or embodied in language, intangible knowledge becomes tangible and hence conveyable. We know that the language is made of words. There are numerous languages which constituent millions of words. Each . language use different words for communication and to explain the objects. A word expresses numerous modes and shades of its import. For the expression of such modes and shades the selfsame word is qualified by a number of adjuncts. In other words one and the same word used, is employed to yield several meanings depending on the purpose of context. For example, in our communication, we use the word 'Raja' in many senses. 'Raja may be the name of an individual, 'Raja' may be an actor playing the role of a king in a drama, it may be used for someone who happened to be a king in the past, the present king or the would be king. But unless we know the context in which word Raja is used, it is difficult to understand the exact content of the word. It is therefore, necessary to have knowledge of the use of language and the definite content of the meaning of the words that we use. Here comes the function of Niksepa. According to Acarya Yasovijaya 'Niksepa is that specific (verbal) construct which eliminates the irrelevant and applies appropriately the relevant meaning of the word as per context." In fact, the function of Niksepa is to determine the meaning of the word in the same context in which the word is spoken. The essence of the Niksepavada is to

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48 Sramana, Vol 66, No. 2, April-June 2015 study the implications of the meanings in the words and in their definiteness and to try to find out the implication of the words in meaning. Niksepa is also used in the sense of Nyasa where it means implication and clarification. Background: The method of Niksepa was developed in the Agamic period itself. In the speculative period and also in the period of logical development, the method continued to flourish. While rhetorics gives the method of determining the particular meaning of a multi-sensed word, it is only the commentaries on the Jaina Agamas, which give the method of determining the intended meaning of a uni-sensed word. This method is useful not only for the treatises on logic but the analytic approach of this method has a universal utility in that it is a valuable instrument for defining the intended meaning and purpose of any systematic treatise on any subject.2 If we go through the development of the knowledge and practical behaviour including verbal expression, we find that primarily - the object in its wholeness is known through valid cognition (Pramana), and subsequently the same object is cognised in parts through the Nayas (viewpoints/standpoints). All our knowledge is synthetic in the beginning, and becomes analytic at the next stage. When we know anything obviously we name it. For example, a thing of particular shape and capable of holding water is named as 'jar'. This nomenclature is responsible for the relationship of denotative and denotatum between the word 'jar' and its referent (the objective jar). This is the initial stage of word-meaning relationship which undergoes semantic expansion in due course. Thus a drawing or a picture of a jar, though incapable of carrying water, is also called jar; likewise a mass of clay and a potsherd is also called jar. At this stage of semantic expansion it becomes imperative to ascertain the

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Concept of Niksepa in Jaina Philosophy : 49 intended meaning of a word precisely in a particular context of its use. This method of knowing the intended meaning is called Niksepa.3 The Basis of Niksepa The basis of niksepa can be analyzed into four aspects as (1) primary (pradhana), (2) secondary (apradhana), (3) imagined (kalpita) and un-imagined (akalpita). Out of nama, sthapana, dravya and bhava, bhava, is un-imagined dusti, hence it is primary. Other three are being concerned with the mental constructions fall into primary. These three are expressions, which are primarily concerned with grammatical and linguistic analysis of the statements and not so much with the expositions of the nature of the object. Utility of Niksepa Niksepa is dialectical technique. According to Anuyogadvara-sutra the main function of niksepa is to clear the meaning and to find a definite meaning of the words. The function of niksepa as Laghiyastraya describes is to remove the inadequate meaning of a word and to present the exact meaning. It removes the ignorance; doubt or perversity of meaning and determines the exact meaning of the word used. Pt. Sukhalalji Sanghvi in his commentary on Tattvarthasutra writes,' the chief medium of all the human conduct and transaction of knowledge is language. According to the intention of the speaker and the given context, the same word may be used in different meanings. In any case, four meanings at least are had by each and every word. It is these four meanings that are the four classification of its general meaning. This classification is known as niksepa by knowing which the intention of the speaker is easily and clearly known. On account of the definition of the niksepa, a natural question arises as to what is the necessity of the theory of niksepa in the logical analysis of the meaning of the term, when the theories like Pramana (valid knowledge) and Naya (theory of standpoint) are already

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50 : Sramana, Vol 66, No. 2, April-June 2015 introduced by Jaina Acaryas for the valid knowledge of the nature of the object? The answer is that pramana and naya are concerned with the knowledge of the object fully or partially respectively, but niksepa is more concerned with linguistic use of the words and their meanings. It is a dialectical technique. The utterance of a word expresses the meaning that the speaker intends to in addition to the meaning that accrues to the word. The unintended meanings of the words create confusion and ambiguity in the use of the words. For the knowledge of an object we depend on language, which has its limitations. The language sometimes presents difficulties in understanding the connotation of the word because the real meaning and the meaning, which the speaker intends, may differ. Therefore, the meaning of the words can be considered as of two types: (1) Primary meaning, and (2) Secondary meaning. To make a distinction between the two, it is important to analyze the linguistic function of niksepa. This function is performed by four types of niksepa i.e. nama, sthapana, dravya and bhava. The object of these different forms of niksepa is primarily to dispel errors and misunderstandings about the meaning of the words used to explain the things. The types of Niksepa Tattvartha-sutra lists four categories of positing i.e. 'nama-sthapanadravya-bhavatas tannyasah'? Niksepa is of four types: (1) Nama-niksepa (Namal Positing) (2) Sthapana-niksepa (Representational Positing) (3) Dravya-niksepa (Substantive Positing) (4) Bhava-niksepa (Modal Positing) We have one more classification of niksepa based on Varganas. Accordingly there are six types of Vargana-niksepa:

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Concept of Niksepa in Jaina Pnilosophy : 51 1. Nama-vargana 2. Sthapana-vargana 3. Dravya-vargana 4. Ksetra-vargana 5. Kala-vargana, and 6. Bhava-vargana In Satkhandagama and Dhavala all the prakaranas are defined having used these six types of niksepas. In Slokavartika', Vidyananda maintains that there may be infinite number of Niksepas but all can be included in above mentioned four types of Niksepas maintained by Tattvartha-sutra. (1) Nama-niksepa (Namal Positing) The namal positing refers to the name especially the proper name arbitrarily given to an object or person without considering its etymological meaning and irrespective of the qualities suggested by the name. Mostly it is gathered on the basis of convention set up by the father, mother or some other people." For example the name of an ugly person may be 'Sudarsana' (good-looking) or the name of a very poor person may be Laksmi Narayana. However, if the names given to the individuals do acquire the connotation suggested by the name, it would be bhava-niksepa, The namal positing refers to proper names, but some proper names have their various modes of expressions or synonyms suggesting different meanings. For example Indra is also called Devendra, Surendra, Purandara, Sakra etc. But a proper name given to an individual or a cowman (Gopalaputra) cannot be exchanged to any one of these synonyms. Indra is always called Indra. The words which are meaningless or who evolved accidentally like Dittha and Davittha, when used as symbols (samketa), are called nama. Thus the identity of name with its object is conventional (upacaratah). With points of view of time (kala) Nama-niksepa has two aspects: one is permanent and the other is temporary. The names, which are

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52 : Sramana, Vol 66, No. 2, April-June 2015 permanent given to the eternal objects, refer to sasvata-nama-niksepa (eternal namal positing) as Siddhasila (abode of liberated souls), Surya (Sun), Loka (the universe) etc. In the case where there are modifications and developments, it is temporary or Asasvata-namaniksepa (non-eternal namal positing). From the point of view of Meru etc, it lasts as long as the objects, whereas in case of the names like 'Devadatta'etc. they do not last as long as object because these names are changed even if the object is existent.. Types of Nama-niksepa12 (1) Jatinama (Name Indicating Generality) The Samanya (generality) which is characterized by existence (tadbhava) and similarity (sadnsya) is called Jati e.g. cow, man, ghata (pitcher), pata (cloth) etc. (2) Dravya-nama (Name Indicating Substance) It is of tow types: (i) Samavaya-dravya (Name indicating inherent Substance) Which is inherent and relatively identical with substance is called samavaya-dravya. For instance: to call one-eyed person, as Kana (blind with one eye) is samavaya-dravya-nama niksepa. In this instance, a blind man's eye is inherent in the substance (the man as a whole). (ii) Samyoga-dravya-nama (Name indicating union with Substance) When we name a thing due to its union with any independent substance it is called samyoga-dravya-nama. For instance darda (stick), chatra (umbrella) etc. are independent existing substance but the person who possesses danda and chatra is called dandi and chatri respectively. It is of eight types: With regard to one and many Jivas (souls) and Ajivas (non-souls) with union and predication made about them, there can be only eight types of predication:

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Concept of Niksepa in Jaina Philosophy : 53 (i) Eka-jiva (one soul), (ii) Nana-jiva (many souls), (iii) Eka-ajiva (one non-soul), (iv) Nana-ajiva (many-non-souls), (v) Eka-jiva-ekaajiva (one soul one non-soul), (vi) Eka-jiva-nana-ajiva (one soul many non-souls), (vii) Nana-jiva-eka-ajiva (many souls and one non-souls), (viii) Nana-jiva-nana-ajiva (many-souls many nonsouls). (3) Guna-vacaka-nama (Name indicating qualities) That which is opposite and non-opposite to modes is called quality (guna) e.g. a black blooded person is called Krsna-rudhira (one whose blood is black). These names are given due to qualities like black, red, etc., the substance has. (4) Kriya-nama (Name indicating action) When a person is named on the basis of his activity or occupation it is called kriya-nama. For example: one who sings, is called singer, one who dance is called dancer etc. (2) Sthapana-niksepa 13 (Representational Positing) Sthapana Niksepa refers to the identification of the meaning with the word. When in a copy, statue, photograph or picture of an object, we superimpose or establish the real meaning of the object and designate them by that very name, then there is Representational Positing (Sthapana-niksepa) viz. to call Jina image as Jina, Buddha image as Buddha etc. Here we employ the term "Jina' or 'Buddha' in the sense of the representation of the real Jina or Buddha (as God). It lasts for a short in a picture etc. but lasts as long as the object in the image etc. According to Representational positing the first category of truth, the soul, can be analyzed as follows: An object, for instance a statue or printing, may be treated as if it were a soul thought it is a soul only symbolically. Sthapana-niksepa is of two types: 1. Tadakara-sthapana-niksepa and 2. Atadakara-sthapana-niksepa.14 Dhavala enumerates Sadbhavasthapana and Asadbhava-sthapana as its two types. 15

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54 : Sramana, Vol 66, No. 2, April-June 2015 (1) Tadakara Sthapana Niksepa (Similar Representational Positing) If the meaning of an object is similar to the object it is called tadakarasthapana-niksepa (Similar Representational Positing). For example to identify the picture of Devadatta as Devadatta or picture of Mahavira as Mahavira is called tadakara-sthapana-niksepa. It is also called sadbhavana niksepa. Dhavalato describes eleven types of Tadakara-sthapana-niksepa on the basis of means and medium of which an imagel object is established. (i) Kastha-karma: when the image of one, two, three and four legged creatures are carved at wooden panels, it is called Kasthakarma. (ii) Citra-karma: When these four types of images are sketched on the wall, cloth and a pillar by ochre etc. is called Citra-karma. (iii) Pota-karma: When the image of elephant, horse, man, womer, bullock, lion etc. is carved on the special piece of cloth, it is called Pota-karma. (iv) Lepya-karma: to sketch the figures by the paste of clay, chalk, sand etc. is called Lepya-karma. (v) Layana-karma: to engrave an image on the portion of a mountain is Layanakarma. (vi) Saila-karma: to engrave an image on the rock is called Sailakarma. (vii) Gsha-karma: to prepare an image with the help of brick and piece of stone is called Gsha-karma. (viii) Bhitti-karma: similar to wall, the image made of straw, is called Bhitti-karma.

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Concept of Niksepa in Jaina Philosophy: 55 (ix) Danta-karma: the image engraved on the teeth of elephant is called Danta-karma. (x) Bhenda-karma: the image made of cotton and clay is called Bhenda-karma. (xi) Anya-karma: Casting images through the other mediums by molding process, like copper, silver, gold, aluminum etc. is called anya-karma. (2) Atadakara-sthapana-niksepa (Dissimilar Representational Positing) If the meaning of an object is dissimilar to the object, it is called atadakara-sthapana-niksepa (dissimilar representational positing). For example the signs if chess i.e. raja (king), vajira, (minister), hathi (elephant) etc. Here we superimpose the meaning of the king, minister, elephant etc. in the dissimilar objects of the chess. It is also called asadbhavana niksepa. (3) Dravya-Niksepa17 (Substantive Positing) Dravya-niksepa does not refer to the mental, the physical element, like the intention as to the nature of the object. That which is the cause of the past or the future; or that which expresses the state of the object in one of the transferable forms, like, past as used in the present is called dravya-niksepa (substantive positing). For example to call Indra to one who has once experienced the state of Indra, or will experience the state of Indra in future, or the person who has been teacher once in past and presently is retired from the post of teacher, to call him at present as teacher is dravya-niksepa. According to dravya-niksepa the first category of truth, the soul, can be analyzed as follows: A human soul may be called a celestial soul if it occupied a celestial body in a past life or is likely to occupy such a body in a future life.

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56 : Sramana, Vol 66, No. 2, April-June 2015 Some times dravya-niksepais used to indicate the sense of secondary, just as one who crushes the burning charcoal is called Dravyacarya. Here dravyacarya means secondary (apradhana) acarya because he does not possesses the quality of the (pradhana) acarya.18 Dravya is also used to indicate the negation of conscious activity (upayogaSunyata or dravya-kriya) e.g. the worship of Jina even though done with devotion yet performed in unmethodical way characterized by the desire for this world (loka) and the other world (paraloka) and not free from the desire is called dravya-kriya, which does not cause liberation. The scope of dravya-niksepa is much wider. It covers the expressions relating to the past or the future as projected into the present tense. The would be king is also called king and when the king is dead his body is also referred to the king. Dravya-niksepa is of two types: (1) Agama-dravya-niksepa (2) No-agama-dravya-niksepa Agama-dravya-niksepa refers to the implication of the meanings and the cognitive content of the meaning rather than the exact expressed form of the knowledge. The subject matter of agamadravya-niksepa is that jiva (soul) who knows about any particular scripture but he is not utilizing the knowledge of the same presently. Of course, he had been utilizing it in the past and will utilize in future, yet he is called as sastrajna (one who possesses the knowledge of the scripture20. Agama-dravya-niksepa is of nine21 types: 1. Sthita, 2. jita, 3.Paricita, 4. Vacanopagata, 5. Sutrasama, 6. Arthasama, 7. Granthasama, 8. Namasama and 9. Ghosasama. 2. No-agama-dravya-niksepa: That, which is different from Agama, is called No-agama-dravyaniksepa. It is divided into three categories:

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Concept of Niksepa in Jaina Philosophy : 57 (i) Jna-sarira, (ii) Bhavya-sarira and (iii) Tadvyatirikta2 Jna-sarira or Jnayaka-sarira is that body through which the soul (Atman) knows. When we see the dead body of a learned man, we say 'he was a learned man'. Here it is jna-sarira no-agama-dravyaniksepa. When the present embodied soul is to be a learned man in future, it is called bhavya-sarira. For instance, by observing the lustrous qualities of the body and characteristics of the child Devadatta, we proclaim that he would be a learned Devadatta. This is bhavya-sarira no-agama dravya-niksepa. These two types of niksepa lay emphasis on body of the soul, which is only the medium. In the third, the emphasis is not so much on the body, but on the bodily activities, like movement of the hands etc. For instance when an ascetic is preaching, he may make gesture with hands. These gestures are tad-vyatirikta no-agama-dravyaniksepa. The Jnayaka-sarira-no-karma is further divided into three subcategories i.e. Bhuta, Vartamana and Bhavi. (i) Bhuta: On the basis of past body (last birth) to call a present embodied soul as jnata (knower), e.g. to call the body of Marica as Bhagavana Mahavira on the basis of his last birth, is bhuta-noagama-dravya-niksepa. (ii) Vartamana: to call the present body of that same jnata as jnata, is vartamana-no-agama-dravya-niksepa. (iii) Bhavi: If the same embodied soul is called jnata keeping in view the existence of his body in future, is bhavi-no-agama-dravyaniksepa. Out of past, present and future body of the soul, the past body is of three23 types: a) Cyuta (Released body after complete fruition of Age-determiningkarma (Ayusya-karma).

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58 : Sramana, Vol 66, No. 2, April-June 2015 b) Cyavita (Body compelled to release by suicide) c) Tyakta (Released body after religious death (samadhimarana), through meditation). All these three bodies concerned after death are called bhuta. The last tyakta-sarira is of three 24 types: (i) Bhakta-pratyakhyana: During the meditation, before the death comes, the sadhaka serves his body himself and get his body served by others. It is called bhakta-pratyakhyana. (u) Ingini: During the meditation when the sadhaka serve, 111s body and do not allow others to serve, then it is called Ingini. (iii) Prayopagamana: when the sadhaka neither himself serves his body nor let others to serve him and lies on one side static like a wooden piece, it is called prayopagamana. Out of these three kinds of meditation, the first one, Bhaktapratyakhyana is further divided on the basis of duration in three types: A) Uttama: When the sadhaka gradually reduces his food day by day for twelve years and then releases his body finally , it is called Uttama. B) Jaghanya: At the last hours, when the sadhaka leaves food only for one muhurta (48 minutes) just before the death, it is called jaghanya. C) Madhyama: To release the body after gradually decreasing the food for (4) Bhava-niksepa25 (Modal Positing) The meaning, which satisfies the etymology of the concerned word, is a called Bhava-niksepa (Modal Positing). In other words the meaning of the word accomplished by its actual state is bhavaniksepa. "Vartamana paryayayopalaksitam dravyam bhavah'. The

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Concept of Niksepa in Jaina Philosophy : 59 substance with present modes is bhava. According to this niksepa, to call a rich man as Laksmipati (lord of Laksmi, the goddess of wealth) or to call a person as Sevaka who is actually serving one or a teacher who is actually engaged in teaching in classroom.26 According to bhava-niksepa the first category of truth, the soul, can be analyzed as follows: The living thing may be called a soul, pointing to its actual state now. It is also divided into two types: (i) Agama-bhava-niksepa and (ii) No-agama-bhava-niksepa. The learned man who is teacher and useful as teacher may be called teacher, is instance of agama-bhava-niksepa and the teacher while engaged in teaching may be considered a teacher by the point of view of no-agama-bhava-niksepa. It has also three forms:27 (1) Laukika, (2) Kupravacanika and (3) Lokottara. (1) Laukika: for instance, according to common parlance of language 'Sriphala'is auspicious. (2) Kupravacanika: for instance, according to it 'Vinayaka' (Ganesa) is called auspicious. (3) Lokottara: from the ultimate point of view religion with jnana (knowledge), darsana (faith) and caritra (conduct). The function of bhava-niksepa is primarily concerned with the expression of the present state and the mode of the object. These are the four types of niksepa through which everything is expressed. Though, there is infinite number of linguistic expressions, but every expression has to be in the form of four niksepas. Inter-relation between Nama, Sthapana, Dravya and Bhava Defining the inter-relation of this niksepa, Upadhyaya Yasovijaya maintains that except bhava-niksepa, all exist in all the three. The

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60 Sramana, Vol 66, No. 2, April-June 2015 nama, for example, is common in every object, which is named (namavana), representations (sthapana) and in the substance. To be devoid of bhava is the characteristics of sthapana and it is equally in all the three, because all the three are devoid of bhava. The dravya (substance) also exists in the nama, sthapana and dravya, because it is the substance, which is named, and of which representation is made, and, of course the substance in the substance itself is present by its very nature. Therefore, it is improper to distinguish them as they are devoid of any contradictory quality. Nevertheless, they possessed of contradictory qualities, e.g. the representational (sthapana) is different from namal (nama) and substantive (dravya) positing. Because in sthapana, we have the form (akara), intention (abhipraya), conception (buddhi), action (kriya) and the resultant (phala-darsana) e.g. in the sthapana of Indra, the form as being possessed of thousand eyes. The intention of that person who gave form to the sthapana of Indra was to make the real Indra. The person who sees the form understands it as Indra undoubtedly. It is also seen that the devotees bow to that form of Indra and get the desired objects i.e. birth of son etc. This is observed neither in nama-Indra nor the dravya-Indra. On account of these characteristics, representational positing (sthapana) is different from that of namal (nama) and substantive (dravya) positing. Similarly, the dravya-niksepa being potential cause of the bhavaniksepa is also different from nama and sthapana. Therefore, as the milk and the buttermilk are identical from the point of view of whiteness yet, there are different from the point of view of sweetness etc.; similarly, the nama etc., though identical from one point of view, are different from another point of view. 28 Now a question arises that if the bhava is the object then what is the use of accepting nama, etc., which are devoid of dravya? The answer is that even nama etc. are the modes (paryaya) of object and therefore, in general, they also are not excluded from

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Concept of Niksepa in Jaina Philosophy : 61 the bhava. When one says Indra without adding any qualification then at first, generally we mean all four-nama, sthapana etc. After that being qualified with the context, it is known specially. The nama, sthapana etc. are used as the cause of the bhava-niksepa, because the emotions are aroused with the sthapana of Jina in the name of Jina or looking the sight of the body (dravya) of a dead Jaina monk. Of course the three -the nama etc. alone are not the immediate and unfailing cause of exciting the emotions and therefore, the old acaryas accept the superiority of the bhavaniksepa, which is the immediate and unfailing cause. Acarya Yasovijaya emphasizes that all four types of niksepa are equally important. If the name of the pitcher were not the characteristic of the pitcher, then it would not be indicator of it; because it is the cause of relation of identity with one, which is not different from it. Therefore, every thing is in the form of name. Everything has a form of its own whether it is intelligence, words or the pitcher. The form of blue and the particular posture is proved by the experience.29 Everything is substantial (dravya) because every where the substance is experienced as the cause of the manifestation and the concealment and free from all modifications like a snake which sometimes being coiled raises his hood and sometimes contracts his body. But in every stage the substance snake is the same. Therefore, all things are substantive. Similarly, all things are of the nature of bhava because there is continuous chain of changing modes one after another and all are related with cause and effect. Thus all the objects are of the nature of namadi-catustaya (nama-shapana, dravya and bhava). So for as substance and modes are concerned nama, sthapana and dravya niksepa are all concerned with the substance and its attributes, while bhava-niksepa has reference to its modes.

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62 Sramana, Vol 66, No. 2, April-June 2015 The Relation and arrangement of Niksepa with Naya The relation between niksepa and naya is that of the relation of object and expression of its qualities. Naya is epistemological (jnanatmaka) while niksepa is concerned with the expression of the contents of knowledge through language. There are two broad categories of Naya (standpoints) i.e. (I) Dravyarthika Naya (substantial standpoint)- those concerned with understanding of substance and (2) Paryayarthika Naya (modal standpoint)-those concerned with the understanding of modes. There are two traditions in understanding these nayas. The first agamic tradition represented by Jinabhadragani Ksamasramana, enumerates naigama, samgraha, vyavahara within dravyarthika-naya while rjusutra and sabda, samabhirudha and evambhuta nayas, according to him, refers to paryayarthika naya. The second logical tradition represented by Siddhasena Divakara, enumerates Samgraha and Vyavahara within dravyarthika and rest in paryayarthika naya. As for niksepas are concerned, nama, sthapana and dravya are incorporated in dravyarthika-naya30 while bhava-niksepa refers to the paryayarthika-naya. This is the Siddhasena Divakara's contention, which is referred by revered Jinabhadragani Ksamasramana in his Visesavasyaka-Bhasya. Jinabhadragani justifying his view of niksepa (positing) on namaskara says that 'sabda, samabhirudha, and evambhuta accept bhava-niksepa (modal positing) and remaining nayas entertain all the four types of niksepa. Some others hold that rjusutra-naya subjects to only nama and bhava-niksepa31. But this is not so; because Anuyogadvara-sutra clearly mentions that rjusutranaya subjects to dravya-niksepa.32 When rjusutra-naya considers the lump of the gold as the cause of the different shapes (necklace etc.) of the gold, there is no reason why it would discord the sthapana of the Indra which has the shape of Indra and by looking at which the word Indra is uttered. In this way jusutra-naya accepts nama and sthapana also. Some others

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Concept of Niksepa in Jaina Philosophy: 63 maintain that samgraha and vyavahara-naya except sthapana, subject to remaining three (nama, dravya and bhava). But this view is not free from defects. It must be accepted that either generic (Samgrahika) or the non-generic-naigama (asamgrahika-naigama) does accept the sthapana-niksepa, because the acceptance of the sthapana is not prohibited in substantial viewpoint (dravyarthika-naya) except in the generic (samgraha) and empirical-viewpoint (vyavahara-naya). Generally, nama-niksepa subjects to naigama, samgraha and vyavahara, enumerated in dravyarthika-naya. As nama-niksepa is meant for naming the objects, it is related with substance only. Modes cannot be subject matter of nama-niksepa because they are always changing. Here a question may arise that if all the three types of sabda-nayas are paryayarthika, then how the nama-niksepa works there? Answer is that meaning is not important but words are important there. The word is in itself a mode. Therefore that which subjects to modes is paryayarthika. The subject matter of sthapana niksepais dravyarthika-naya (naigama, samgraha, vyavahara) only, because, from tadakara (similar) and atadakara (dissimilar) niksepa the substance is referred. Substance cannot be established in modes. Without the existence of the object in which the representation (sthapana) is made, sthapana-niksepa cannot be proved. Dravya-niksepa is undoubtedly dravyarthika (samgraha, vyavahara) because unless the existence of substance, which is traikalika (existing in past, present and future), is not justified, the unity between the three states cannot be proved. Bhava-niksepa subjects to modes (paryaya) particularly to evambhuta-naya. Niksepa with reference to Soul: Soul named as soul is called nama-niksepa of soul: the sthapananiksepa of the soul is the sthapana of gods etc., the bhava-niksepa

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64 : Sramana, Vol 66, No. 2, April-June 2015 of the soul is possessed of the subsidence of the knowledge - obscuring karmas. Thus these three nikespas are possible with reference to soul but not the dravya-niksepa. This would be possible, if only who is not soul at present would become a soul in future, just as one who is not god in the present is to become god in future and that is called dravya-niksepa of god. But this cannot be accepted because the existence of knowledge in a soul is considered to be without beginning and without end. But if we imagine a soul, to be devoid of qualities and modes but possessed of a beginningless knowledge, then this would be a nonexistent thing. In this way only a liberated soul would be a real soul and no other soul- therefore, this point of view is also not free from defects, as elaborated by the commentator of Tattvartha.33 One should keep in his mind that all mundane souls would be substantial but they would not be contradictory to real because it is held that the name etc. of an object are invariably concomitant with the real. 34 Thus, niksepas are very useful to understand the actual meaning of the word used in the given context. For example, when watching a student entering in a classroom, we say "Raja came', the meaning of this statement is different from that when we say "Raja came' watching any boy playing the role of a king at the stage of a drama. In first instance the Raja is the name of the student while in second instance he is an artist playing the role of the king. Even today, we use the phrase like 'Maharaja Gwalior' (the king of Gwalior) and 'Maharaja Benaras'(the king of Benaras), but at present the meaning of the phrase is not the same as it was before 1947. Presently it is considered on the basis of dravya-niksepa while before 1947 it was considered from the point of view of bhava-niksepa.35 We have described the above-mentioned account of Niksepa on the basis of Tattvarthasutra, Jaina-tarka-bhasa and other Jaina philosophical works. Mr. Banshidhar Bhatta in his 'Canonical Niksepa, Studies in Jaina Dialectics 36 has mentioned two major categories of Niksepa i.e. (i) Canonical Niksepa and (ii) Post

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Concept of Niksepa in Jaina Philosophy : 65 Canonical Niksepa. In 'Introduction of the book he writes, 'The Niksepa plays an important part in the post canonical literature of Svetambara Jains and in later Digambara works. The post canonical niksepa is a dialectical technique - and as such it is not only employed but also explained. By contrast, the canonical niksepa (niksepa as found in Svetambara canons) is a pattern or a cluster of related patterns, and the very word niksepa does not occur. Niksepas are found in many dogmatical works of the Jaina canon, but the niksepa material (canonical niksepa) is mainly found in three works: Vyakhyaprajnapti, Jivabhigama and Prajnapana. They cover almost half of the entire Svetambara canons. These three treatises contain less exegetical matter than several other canonical works. In modern times, the Bhagavati, one of the most important works amongst the three, has been studies rather intensively. The Definition of canonical nik sepa is based on the occurrence of certain terms called as determinants. Two to five determinants are used by canonical niksepa, while post canonical may have more than five. The standard determinants of the canonical niksepa are davva (dravya)', khetta (ksetra), kala, and bhava. These are the very basis on which the canonical structure is determined. The canonical niksepa has at least two determinants. Dr. Bhatta quotes two examples for the rough idea of niksepa: (i) 'According to substance, the world has an end; according to space, the world has an end; according to time, the world has no end; according to non-physical nature, the world has no end.' (ii) 'The world exists according to substance, space, time, and nonphysical nature. According to space, it is subdivided into hell, world of human beings and heaven' Here, substance, space, time, non-physical nature are the determinants.

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66 : Sramana, Vol 66, No. 2, April-June 2015 The treatment of different forms of the canonical niksepa is mainly morphological. But there are historical implications as well. Different dialectical efforts probably stand for different schools in early Jainism, which does not differ much in their views. The subdivisions of niksepa are based on few new terms coined. There are six terms of this type37: S. A. 'Sarira' and 'Agama' Samukha niksepa with amukha i.e. with programme Niramukha niksepa without amukha, i.e. without programme Davvao niksepas introducing the determinants in the ablative case i.e. davvao (according to substance) Davva-loga niksepa supplying determinant and catchword in the form of a compound i.e. davva-loga. Amukha style recurring dialectical pattern, employing 'programmes' but not to be classified as niksepa. Dr. Bhatta has classified the forms of the Niksepas as under: Niksepa Canonical Parallels Samukha Pattern Samukha Irregular Niramukha Pattern Davvao Davva-loga Close Remote Post-canonical S. A. Miscellaneous Classical Niksepa

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Concept of Niksepa in Jaina Philosophy : 67 References: 1. (i) Prakaranadivasenapratipatya (tya) divyavacchedayathasthana viniyogaya sabdartharacanavisesa niksepah. Jaina-tarka-bhasa, Upadhyaya Y sovijaya, Trans. Shobhachandra Bharilla, Sri Trilok Ratna Stha. Jain dharmik Pariksha Board, Pathardi, 1964, Niksepa Parichcheda, p. 68. (ii) Sabdesu visesanabalena pratiniyatarthapratipadanasakterniksepanam niksepah| Jaina-siddhanta-dipika-10.42, English rendering by Satkari Mukerjee, JVB, Ladnun, 1985, p.192 (iii) nicchaye ninnaye khivadi tti nikkhevol Dhavala Tika samanvita Satkhandagama, Eds. Hirala Jain, Sheth Shitabray Lakshmichand, Jain Sahityoddharak Fund, Karyalaya, Amaraoti, 1954, Book 1, p.10. 2. New Dimensions in Jain Logic, English rendering of 'Jaina Nyaya ka Vikasa' by Nathmal Tatia, JVB, 1984, p.63 3. Ibid p. 64 4. Jaina Darsana: Svarupa aura Vislesana, Devendra Muni Shastri, Tarak guru Jain Granthalaya, Udaipur, 1975, p. 282 5. aprastutarthapakaranat prastutarthavyakaranacca niksepa phalavan Laghiyastraya, 7.2 6. Tattvartha-sutra, Commentary by Pt. Sukhlal Sanghvi, Parshwanath Vidyapeeth, 2009, p. 6 7. (i) Tattvartha-sutra, 1/5 (ii) Sanmatitarka-prakarana, Ed. Pt. Sukhlal Sanghvi, 1/6 8. Dhavala, 1/1,1,1/10/4, referred in Jainendra-siddhanta-kosa, Part II, Bharatiya Jnanapith Prakashan, 1992, p. 591 9. Slokavartika, Pujyapada, 2/1/5 10. tatra prkstarthanirapeksa namarthanyataraparinatirnama niksepa, Jaina-tarka-bhasa, p. 68. 11. Tattvarthasutra, English Trans. by K. K. Dixit, L. D. Institute of Indology, 1974, p.10 12. Jainendra-siddhanta-kosa, Part II, p.591 13. yattu vastu tadarthaviyuktam tadabhiprayena sthapyate citradau tadTsakaram, aksadau ca nirakaram, citradyapeksayattvaram.....namasthapananiksepah. Jaina Tarka-Bhasa, Niksepa Parichcheda, p.69 14. sayara iyara thavanal Nayacakravstti, 273

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68 : Sramana, Vol 66, No. 2, April-June 2015 15. Dhavala 1/1,1,/20/1 16. (i) Dhavala , (pu. 13 verse-10) (ii) Saskhandagama, 13/5,3/10/9 17. (i) bhutasya bhavino va bhavasya karanam yanniksipyate sa dravyaniksepah. Jaina-tarka-bhasa, p. 69 (ii) anagataparinamvisesam pratiglhitabhimukhyam dravyaml/ Tattvarthavartika, 1/5, p.28 18. kvacid pradhanye,pi dravyaniksepah pravartate, yatha, ngaramardako dravyacaryah, acaryagunarahitvat apradhanacarya ityarthah/ Jaina-tarka-bhasa, p.69 19. (i) taddvidham-agama-no-agama/ Tattvarthavartika, 1/5, p. 29 (ii) Anuyogadarasutra, Madhukarmuni, APS, Vyavar, 1987, 538 Pra., p.438 20. Slokavartika 1/5, verse 62 21. Jainendra-siddhanta-kosa, Part II, p. 591 22. Anuyogadarasutra, Madhukarmuni, 540 Pra. p. 438, Satkhandagama,9/4,1 verse 61/267 23. Anuyogadarasutra, Madhukarmuni, 541Pra., p.439 24. Dhavala 1/11, 1/23/3 25. (i) vivaksitakriyavisistam svatattvam yanniksipyate sa bhavaniksepah Jaina-tarka-bhaya, p.70 (ii) vartamanatatparyayopalaksitam dravyam bhavah, Sarvarthasiddhi, Pujyapada, 1/5/1716 26. Jaina Philosophy of Language, Dr. Sagarmal Jain, Parshwanath Vidyapeeth, Varnasi, 2006, p. 102. 27. Anuyogadarasutra, Madhukarmuni, 565 Pra., p.446 28. namapi sthapanadravyabhyamuktavaidharmyadeva bhidyata iti. dugdhatakradinam svetattvadina...... iti sthitam., Jaina-tarka-bhasa, p.71 29. Ibid, p. 72 30. (i) namam thavana davie tti esa davvatthiyassa nikkhevol Sanmatitarka, Ibid, 1/6 (ii) The Philosophy of Welfare Economics of Dr. Amartya Sen and Jain Philosophy, Trafford Publication, USA and Canada, 2011, p.267 31. namaitiyam davvatthiyasya bhavo a pajjavanassa/ sangah vavahara padhamagassa sesa u iyarassall

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Concept of Niksepa in Jaina Philosophy: 69 svamate tu namaskaraniksepavicarasthale, "bhavam ciya sadvamayasesa icchanti savva nikkheve/ Visesavasaykabhasya, JinAhadragani Ksamasramana, verse 2847 32. ujjusuassa age anu vautte agamo egam da Vavassayam, puhattam necchai, Anuyogadvarasutra, 14 33. Cf. Tattvarthabhasyavrtti, p. 48 34. Jaina-tarka-bbhasa, Engl. Trans. by Dr. D. N. Bhargava, MLBD, Delhi 1972, p. 83 35. Jaina Philosophy of Language, Dr. Sagarmal Jain, Parshwanath Vidyapeeth, Varnasi, 2006, p. 103. 36. Canonical Niksepa, Studies in Jaina Dialectics' (with foreword of K. Bruhn & H. Haertel, by Banshidhar Bhatta, Bharatiya Vidya Prakashan, Delhi, Reprint Delhi, 1991, 'Introduction' p.XV, XVI. 37. Ibid, p.40 *****

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THE COSMOPOLITAN VISION OF YASOVIJAYA GANI Jonardon Ganeri Two ways of World making Speaking of a multitude of irreducible "worlds," Nelson Goodman draws our attention to the idea that there is no one unique way of describing, depicting, representing or otherwise capturing in thought the shared space we inhabit. Made worlds-versions, views, renderings - differ from one another as a novel might differ from a painting, or a poem from a news report. If that is right, and if we nevertheless want to be able to speak of conflict and consistency between worlds, then our standards of comparison and measures of rightness must appeal to considerations other than merely correspondence with the truth. Goodman therefore says that "So long as contrasting right versions not all reducible to one are countenanced; unity is to be sought not in an ambivalent or neutral something beneath these versions but in an overall organization embracing them."! Goodman's notion of a made world performs some of the same conceptual work as is done by its counterpart in Jainism, the concept of a naya, a perspective, standpoint or attitude within which experience is ordered and statements are evaluated. The Jains argue that diferent philosophy, when they construct different philosophical systems, emphasize different stand-points.? (cf. Matilal 1998: 133). With the Jainas too, a prominent thought is that conflicting right views are to be brought together not by trying to show that there is, after all, some single truth underneath, of which the views are but different modes of presentation, but rather than there is a coordinating unity above, to which each view makes a proper but partial contribution. This familiar distinction between top-down and bottom-up models of unity is one much in evidence in recent discourses about cosmopolitanism. In favour of a top-down approach, for example, it

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The Cosmopolitan Vision of Yasovijaya Gani : 71. has been said that "trans-disciplinary knowledge, in the cosmopolitan cause, is more readily a translational process of culture's in-betweenness than a transcendent knowledge of what lies beyond difference, in some common pursuit of the universality of the human experience. The idea that different view-points are co-inhabitants in a single matrix, and to that extent susceptible to syncretism, is what distinguishes the cosmopolitan vision from pluralism, whose cardinal tenet is that the irreconcilable absence of consensus is itself something of political, social or philosophical value. In early modern India, these thoughts had a political as well as philosophical importance. For much of the sixteenth and seventeenth centuries, the Sufi doctrine of wahdat al-wujkd ('Unity of Being') guided a quest for a single spiritual vision underpinning all religions. Hindu texts were translated into Persian in the belief that, suitably decoded, they could be read as speaking about that divine unity which was the proper concern of the Islamic mystic. The thought that the texts of other religions are, in Carl Ernst's phrase, "hermeneutically continuous" with the Quran, served as the guiding force in an extensive translational exercise patronised by the Persianate court from Akbar through to Dara Shukoh (1615-1659). This project was certainly neither pluralist nor syncretic, but nevertheless recognised the existence of a common religious space available for joint occupation by a plurality of religions. It was a bottom-up approach to religious cosmopolitanism. The same period was also, and presumably not coincidentally, a period of extraordinary innovation and dynamism in the philosophical activity of indigenous Sanskrit intellectuals. In particular, there arose a new school of logic, the Navyanyaya, whose methods and techniques were highly effective and much emulated throughout the world of Sanskrit scholarship. Training centers for Navyanyaya flourished in Varanasi. Navadvipa and Mithila, attracting students from all over the Indian continent and perhaps even further a field.

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72 : Sramana, Vol 66, No. 2, April-June 2015 Upadhyaya Yasovijaya Gani (1608-1688 AD) It is in the context of these political and philosophical movements that I would like to examine the work of one of Jainism's great intellectuals, Yasovijaya Gani . Born in Gujarat in 1624, he died there in 1688 after a long and varied career. The Gujarat of his day was home to a diverse trading population, including Arab, Farsi, Tartar, Armenian, Dutch, French and English mercantile communities. Roughly speaking, Yasovijaya Gani's intellectual biography can be seen as falling under three heads: 1. An apprenticeship in Varanasi studying Navyanyaya, a period writing, 2. Jaina philosophical treatises using the techniques and methods of Navyanyaya, and 3. A time spent writing works with a markedly spiritual and religious orientation. Yasovijaya's extended stay at a Nyaya teaching centre or matha in Varanasi lasted perhaps twelve years (from around 1642 to about 1654); certainly, it was enough to provide him, according to his own testament, with a broad knowledge of Navyanyaya and to earn him the respectable title Nyayavisarada, "One who is skilled in logic"4. According to some accounts, he came to Varanasi in the company of his teacher Muni Nayavijaya, both having disguised themselves as Brahmins in order to gain admission to the matha. Since, however, there are reports of Buddhists from Tibet traveling to India to study Nyaya, and since, after all, teaching was the chief livelihood of the Nyaya Pandit, the veracity of this story is open to doubt. As for the identity of Yasovijaya Gani's matha, is concerned, it has been conjectured that it was the one headed by Raghudeva Nyayalankara, primarily on the basis of the fact that Yasovijaya mentions him by name in one of his works, the Astasahasrivivarana'. Raghudeva did live in Varanasi and was a prominent public intellectual of the period. He was also, though, a Bengali and a pupil of the famous Bengali Harirama Tarkavagisha. Yasovijaya, on the other hand, frequently evinces a critical attitude towards the founding figure of Bengali Navyanyaya, Raghunatha Shiromani, even repeating a

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The Cosmopolitan Vision of Yasovijaya Gani: 73 piece of derisive slang about him: "Cursed is the province of Bengal, where there is the one-eyed Siromani". I think that his teacher is as likely to have been another prominent Varanasi Naiyayika of the same period, Rudra Nyayavacaspati. Rudra belonged to the family of a renowned Varanasi scholar whose views Raghunatha had criticised, Vidyanivasa (as Rudra's brother, Visvanatha Pancanana, tells us). The antagonism between this influential family of Naiyayikas with strong ties to Varanasi and the followers of Raghunatha's new school is perhaps evident in Yasovijaya's attitudes. At a later stage in his career, Yasovijaya began to write increasingly spiritualistic religious treatises, and I will shortly say more about these. According to the fullest biography of Yasovijaya we have to date, one of the decisive events in the process leading to this transformation was Yasovijaya's meeting with the poet Anandaghanaji. Before this turn towards the philosophy of the self, however, Yasovijaya had produced several of the finest works in Jaina epistemology, including the Jaina-Tarkabhasa and the Jaina Nyayakhandakhadya, utilising the methods of Navyanyaya in a reformulation of Jaina epistemology. It is of particular interest to see how Yasovijaya takes the Nyaya idea that a single object can have a variegated colour (citrarupa) - for example, that of a single pot whose parts are both blue and red - and in particular Raghunatha's defense of this idea with the help of the new concept of non-pervasive location (avyapya-vrttitva), and how he carefully distinguishes this explanation of the way a single reality can have apparently mutually excluding properties from the Jaina explanation in terms of nonAbsolutism (anekantavada). The importance of these ideas was not to be lost in the later works which will be my concern shortly, works in which a variety of ethical themes are explored within an anekantavada framework, including the moral and intellectual virtues worthy of cultivation, the nature of spiritual exercises, the idea of a spiritual path and its analogy with a medicine for the soul, and the concept of that self for the benefit of which all these ideas are developed.

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74 : Sramana, Vol 66, No. 2, April-June 2015 Secular Intellectual Values In one of the ethical works, the Jnanasara, Yasovijaya systematically describes thirty-two moral and intellectual virtues jointly constitutive of a virtuous character?. Many would be equally familiar to a Buddhist or Hindu, but two are distinctive: neutrality (madhyasthata) and groundedness in all view-points (sarvanayasraya). Neutrality is explained in terms of the dispassionate use of reason: a person who embodies this virtue follows wherever reason leads, rather than using reason only to defend prior opinions to which they have already been attracted. Yasovijaya stresses that neutrality is not an end in itself, but rather than it is a means to another end. We adopt a neutral attitude, he says, in the hope that this will lead to well-being (hita), just as someone who knows that one among a group of herbs is restorative but does not know which one it is, acts reasonably if they swallow the entire lot. As we can see from this example, philosophy is thought of as a medicine for the soul, the value of a doctrine to be judged by its effectiveness in curing the soul of its ailments. That is why it can be reasonable to endorse several philosophical views simultaneously, just as one can take a variety of complementary medicines. Being grounded in all view-points means giving to each view-point its proper weight within the total picture; it is akin to the "overarching organisation" in Goodman's Ways of World-making. The benefit that accrues from this is again linked to the use of reason, this time the ability to engage in reasoned discourse. Someone who is so grounded can enter into a beneficial discussion about religion and ethics (dharma); otherwise the talk is just empty quarrelling (suskavada-vivada)." For Yasovijaya in the Jnanasara, the final goal to which the cultivation of these and the other virtues leads is the soul's fulfillment (purnata), a fulfillment consisting in 'consciousness, bliss and truth' (saccidananda)." The idea that assuming a neutral attitude towards all views is the way to fulfill partially the reminiscent of Greek Pyhrronism, where it is argued that developing an attitude of indiscriminate refusal to assent to any

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The Cosmopolitan Vision of Yasovijaya Gani : 75 view (epoche) is the means to achieve that tranquility of mind (ataraxia) necessary for happiness (eudaimonia). Tolerance and the Critical Evaluation of Others Paul Dundas (2004) has shown how, in the Dharmapariksa, Yasovijaya uses the concept of neutrality as the basis for an irenic strategy towards other religions. Followers of other religious traditions can be considered as conforming to the true (i.e. Jaina) path if their attitude towards the doctrines of their own tradition which is sufficiently non-dogmatic. Dundas worries, reasonably enough, that in spite of being inclusivist, such a position nevertheless does still assert the superiority of the Jaina path. Perhaps that is why, in the Adhyatmopanisat-prakarana, Yasovijaya advances another strategy. He now argues that the virtues to which Jainism gives particular prominence, namely impartiality, neutrality, and nononesidedness, are in fact already present in the various non-Jaina systems, albeit in an only implicit form. For all the systems seek an "overarching organisation" when it comes to sorting out and arranging their internal doctrinal claims. All therefore do embody the quintessential Jaina principles and virtues in their own theoretical practice, whether or not those principles and virtues receive any explicit mention in the official meta-theory. Let me examine this idea in more detail. Yasovijaya argues that no body of 'theory' (sastra), whether Jaina or non-Jaina, is to be accepted merely on the basis of sectarian interest. Instead, the theory should be subject to testing, just as the purity of a sample of gold is determined by tests involving rubbing, cutting and heating. I2 In a body of theory, the relevant test is to see whether the various prescriptive and prohibitive statements pertaining to some one issue 'rub together', that is to say, whether they cohere with one another and pull in the same direction. For example, in Jainism the prescriptions concerning religious meditation and the prohibitions on the use of violence are coordinate and together pull in the direction of moksa." In practice, of course, no reasonably large and complex

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76 : Sramana, Vol 66, No. 2, April-June 2015 body of theory will meet this test; nor can coherence be manufactured simply by "cutting out some statements and keeping others. The only method for dealing with such apparent incoherences as inevitably do arise is the method of/conditionalised assertion (syadvada) and non-onesidedness (anaikantya). To say that the soul is eternal is to depict human subjectivity in one way; to say that the soul is noneternal is to depict it in another: both depictions, in their own way, gesture at something right about what it is to be a human subject. Yasovijaya then shows how each of the non-Jaina systems does incorporate the spirit, if not the latter, of the principle of nononesidedness.'s Referring by name to Samkhya, Vijnanavada Buddhism, Vaisesika, the three Mimamsaka schools of Kumarila, Prabhakara and Murari, and Advaita Vedanta, he concludes that syadvada is a doctrine of all the systems (syadvadam sarvatantrikam).16 The Vedantins, for example, say that the soul is both bound and unbound, relativising those statements to the conventional and the absolute in order to avoid contradiction. Likewise, Kumarila says that entities are both particular and universal, conditioning these claims upon aspects of experience. Yasovijaya concludes by bringing the discussion back to the cultivation of an attitude of neutrality. All the different systems of belief are equal in requiring of their practitioners that they adopt an attitude of balance and coordination; indeed this balance and neutrality is the very point of sastra. True religious and moral discourse (dharmavada) is based on this; the rest is just a sort of foolish hopping about (balisavalgana)." It is worth emphasising that Yasovijaya by no means considers the doctrines of conditionalised assertion and nononesidedness to lead to a laissez-faire relativism, for he explicitly here dismisses the Carvaka as being too confused in their understanding of the topic of liberation even to be said to have a 'view'.18 Neutrality does not mean acceptance of every position whatever, but acceptance only of those which satisfy at least the minimal criteria of clarity and coherence needed in order legitimately to constitute a point of view.

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The Cosmopolitan Vision of Yasovijaya Gani : 77 The Self We have seen that Yasovijaya first identifies certain moral and intellectual virtues as being quintessentially Jaina, and how he then argues that if non-Jaina systems understood the nature of their own practice more clearly, they would see that they too embed those virtues in their conception of the philosophical path. I have also noted that the embodiment of those virtues is thought of as a means to some further end. In a final step, Yasovijaya argues that the equanimity which is the end of the Jaina path is consistent with the realization of that universal self, consisting of truth, bliss and consciousness, also spoken of in the Upanisads and the Gita. In the first chapter of the Adhyatmopanisat-prakarana, Yasovijaya tells us that there are two different perspectives on the self. From a strictly etymological perspective, it is the one who performs a variety of actions and activities. From the perspective of ordinary linguistic practice, however, it is the mind as endowed with virtuous qualities like friendliness." In the second chapter, however, Yasovijaya describes the state of true self-awareness in decidedly Upanisadic terms, a state which is beyond deep sleep, beyond conceptualisation, and beyond linguistic representation, and he says that it is the duty of any good sastra to point out the existence and possibility of such states of true self-awareness, for they cannot be discovered by reason or experience alone. How. then, should these two visions of the self be organised, the one consisting in pure bliss and undivided consciousness, the other of a multitude of spatially bounded and active selves? One might have expected Yasovijaya to say that both have their proper place in a non-onesided attitude towards selfhood, but in fact he gives clear preferential weighting to the unitary conception of self (a conception which he also identifies, in the final chapter, with samata, a state of pure equanimity). That comes out most clearly in the Adhyatmasara, where he states unequivocally that the apparent multiplicity of selves is an illusion, likening it to the illusion of a multitude of moons caused by the eye disease timira, double-vision.20 Having repeated once again that the self consists in

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78 : Sramana, Vol 66, No. 2, April-June 2015 truth, consciousness and bliss, he quotes with approval Bhagavadgita?!.."The senses are high, so they say. Higher than the senses is the mind; higher than the mind is thought; while higher than thought is He (the soul)."22 This is the spiritual fullness which Yasovijaya has told us. It is the outcome of the exercise of neutrality and groundedness in all view-points. Both the Adhyatmasara and the Adhyatmopanisat-prakarana, we can note, are sprinkled with references to the Bhagavadgita and the Upanisads. Yasovijaya and Dara Shukoh: A Cosmopolitan Ideal in 17th Century India With this synopsis of the development of Yasovijaya's thought, let me return to the political context in which he lived and in particular to the religious cosmopolitanism of Dara Shukoh (1615-1659). It was in 1655 or 1656, at just the time when Yasovijaya would have been finishing up his studies in Varanasi, that Dara Shukoh himself assembled in Varanasi with a team of the most renowned Sanskrit pandits to help him execute his plan of translating the Hindu scriptures, or at least those of them that were "hermeneutically continuous" with the Quran. He was to supervise the translation into Persian of fifty-two Upanisads, of the Yogavasistha and of the Bhagavadgita, all of which, he believed could be read as speaking of the divine unity, if one mapped their terminology into that of Sufism in accordance with the notational isomorphisms he had already established, in a book entitled The Meeting-Place of the Two Oceans (Majma-ul-Barhain), the title indicative of a conception of Hinduism and Islam as coming together at a point of confluence. A translation into Sanskrit, possibly made by Dara Shukoh himself, is entitled Samudra-sangama. In the 'Preface' to his translation of the Upanisads, Dara Shukoh tells us that "As at this period the city of Benares, which is the centre of the sciences of this community, was in certain relations with this seeker of the Truth (sc. Dara Sukoh], he assembled together the Pandits and Sarnyasis who were the most learned of their time and proficient in the Upanekhat, he himself being free from all materialistic motives, translated the essential

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The Cosmopolitan Vision of Yasovijaya Gani : 79 parts of monotheism, which are the Upanekhat, i.e. the secrets to be concealed, and the end of purport of all the saints of God, in the year 11067 A.H. (1657 C.E.)" (Hasrat 1982: 266). That Yasovijaya would have had a keen interest in Dara Shukoh's inclusivist project, had he known about it, is certain. And it seems hard to imagine that he could not have known about it given the high status of the project, which gave employment to a great number of the most celebrated Sanskrit intellectuals of the day, and given also its pivotal role in one of the most momentous events of the epoch, providing Aurangzeb with an excuse to brand Dara Shukoh a heretic and arrange for his execution (having alreacy imprisoned their ailing father, Shahjahan), thereby usurping the Mughal throne. Yasovijaya was eventually to return to Gujarat, but according to a curious detail in his biography, he went first to Agra and continued his work there for a few years. Whether true or not, and one cannot be entirely sure, the detail is indicative of the circulation of both people and ideas at this time between centers of Islamic and Hindu intellectual influence. Yasovijaya, I have suggested, sought a top-down account of the unity to which the various viewpoints are susceptible, a unity grounded in a shared appreciation of the intellectual virtues associated with the translational process of cultures' in-betweenness". I have also suggested that he felt a considerable pull towards another account of unity, the bottom-up account represented by his interest in spiritual unity. This second move would have served to bring his thinking into line with the "Unity of Being" ideology currently in vogue in the centres of political power. The tension in Yasovijaya's conception of a supra-religious spiritual community is apparent in the way he invokes that celebrated metaphor of identity-and-difference, the metaphor of the ocean and its waves. Yasovijaya says: "The divisions born from the (various) standpoints are merged in a great universal form, just as the huge waves generated by strong winds in the ocean."23

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80 Sramana, Vol 66, No. 2, April-June 2015 That seems both to recapitulate the Vedantic use of the image of waves not different from the body of water that is the ocean and yet retaining their separate identity24 but also to hint that it is the emergent pattern produced by the interaction in which the unity is to be found. The ability to see that picture comes, however, with the cultivation of the distinctively Jaina virtues of neutrality (madhyasthata) and impartiality (samata), which for Yasovijaya are the grounding cosmopolitan virtues in a multi-faith community. Interestingly, Dara Shukoh appeals to the very same metaphor, again giving it a distinctive twist: "The inter-relation between water and its waves is the same as that between body and soul or as that between sarira and atma. The combination of waves, in their complete aspect, may be likened to abul-arwah or paramatma; while water only is like the August Existence, or suddha or chetan."25 Here we have on display the two models of unity with which I began, the top-down model represented by the single pattern created by the waves in interaction with each other, and the bottom-up model signified by the body of water itself, to which all the waves belong. Where one might have expected the Jaina Yasovijaya to espouse the top-down model, and the Sufi Dara Shukoh the bottom-up model, what one finds instead is a desire by both to offer some accommodation of each model. And perhaps, indeed, a robust religious cosmopolitanism does require there to be space for both a unifying vision and a vision of unity. References: 1. Goodman, Nelson. Ways of Worldmaking. The Harvester Press, 1978, p. 5. 2. Matilal, B. K., Central Philosophy of Jainism, L. D. Institute of Indology, Ahmedbad, 1981, p. 30 3. Desai, Mohanlal Dalichand. Yashovijayaji: The Life of a Great Jaina Scholar. Bombay: Meghji Hirji & Co., 1910, p.54

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The Cosmopolitan Vision of Yasovijaya Gani : 81 4. Vidyabhushan S. C., History of Indian Logic, 1921: Culcutta University, p. 217 5. Astasasri-tatparyavivarana, Part 1, Ed. Munishri Vairagya Yati Viajayji, Pravachan Prakashan, Pune 2004, p.9 6. Nyayakhandakhadya, Folio 43 7.Yasovijaya Gani, Jnanasara, translated by A. S. Gopani, Jaina Sahitya Vikas Mandal, Bombay, 1986, p.3-4 8. Ibid, 16.2, p. 86 9. Ibid, 16.8, p.89 10. Ibid, 32.5, p.188 11. Ibid, 1.1, p.3 12.Adhyatmopanisad, Commentary by Bhadrankara Surishwarji Maharaj, Shri Jnanoday Printing Press, Pindwada, V.S. 2042,1.17, folio 20 13. Ibid, 1.18, folio 20 14. Ibid, 1.19, folio 20 15. Ibid, 1.45,46, folio 45-52 16. Ibid, 1.51, folio 67 17. Ibid, 1.71, folio 67 18. Ibid, 1.52, folio 50 19. Ibid, 1.2,4, folio 6,7 20. Adhyatmasara, Ed. Dr. Sagarmal Jain, Shri Rajrajendra Prakashan Trust Ahmedabad, 2009, 18, 13-20, p.661 21. Bhagvadgita, 3.42 22, Adhyatmasara, 18.39-40 23. Adhyatmopanisat-prakarana, 2.41 24. Brahmasutra Samkrabhasya 2.1.13 25. Dara Shukoh 1929: 44f. BIBLIOGRAPHY (Texts of Yasovijaya Gani) Adhyatmasara. Edited by Ramanalal C. Shah. Sayala: Sri Raja Sobhaga Satanga Mandala, 1996. Adhyatmopanisat-prakarana. Edited by Sukhlalji Sanghvi. Ahmedabad: Sri Bahadur Singh Jaina Series, 1938. Dharmapariksa, Mumbai: Shri Andheri Gujarati Jain Sangha, 1986.

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1917. 82 : Sramana, Vol 66, No. 2, April-June 2015 Jaina Nyayakhandanakhadya. Edited by Badarinath Shukla. Chowkhamba Sanskrit Series No. 170, 1966, Varanasi. Jaina Tarkabhasa. Edited by Sukhlalji Sanghvi, Mahendra Kumar & Dalsukh Malvania. Ahmedabad: Sri Bahadur Singh Jaina Series, 1938/ 1942/1997. Jnanasara, Edited & Translated by Dayanand Bhargava. Delhi: Motilal Banarsidas, Delhi, 1973. Other Primary Sources Brahmasutra-sarkarAhasya, Edited with Commentaries by N. A. K. Shastri and V. L. Shastri Pansikar. Bombay: Nirnaya Sagar Press, 1917. Secondary Literature Dr Shukna, viajma-ul-Barhain, or The Mingling of the Two Oceans by Prince Muhammad Dr Shukoh. Edited and Translated by M. Mahfuz-ul-Haq. New Delhi: Adam Publishers, 1655/1929 (2006 Edition). Dr Shukoh (1957 [1657]), Sirr-i Akbar: The Oldest Translation of the Upanisads from Sanskrit into Persian, Edited by Tara Chand & S. M. Raza Jalali Nayni. Tehran: Taban. Desai, Mohanlal Dalichand. Yashovijayaji: The Life of a Great Jaina Scholar. Bombay: Meghji Hirji & Co., 1910. Dundas, Paul. The Jains. London: Routledge, 1992. Dundas, Paul. "Beyond Anekantavada: A Jaina Approach to Religious Tolerance," Oxford Press, Delhi Ahimsa, Anekanta and Jainism. Edited by Tara Sethia, 123-136. Motilal Banarsidas, 2004, Delhi. Ernst, Carl W. "Muslim Studies of Hinduism? A Reconstruction of Arabic and Persian Translations from Indian Languages." Iranian Studies 36, 2 (2003) 173-195. Ganeri, Jonardon. "Dr Shukoh and the Transmission of the Upanisads to Islam." Migrating Texts and Traditions. Edited by William Sweet. Ottawa: University of Ottawa Press. Goodman, Nelson. Ways of Worldmaking. Hassocks: The Harvester Press, 1978. *****

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pArzvanAtha vidyApITha samAcAra A 15 Day National Workshop on 'Research Methodology in Humanities' (April 11-25, 2015) organised successfully Parshwanath Vidyapeeth (PV), an eminent institute of Indology in general and Jainology in particular, is well known to the academic world both within and outside India. It is recognized by Banaras Hindu University for Ph. D. degree and also by Scientific & Industrial Research Organization, Deptt. of Science and Technology, Government of India for conducting research. Basically being a Research Institute, its total emphasis is on fundamental and result oriented original research in different branches of Sramana Tradition as well as Indological Studies. In absence of proper research methodology and research techniques, the researchers engaged in their research fail to do systematic and result oriented research even after spending lot of time than scheduled for research. Research methodology is defined as a systematic analysis or investigation into the research subject in order to discover rational and experimental principles, facts, theories, applications and processes. A successful completion of the research highly depends on its research methodology. Keeping in view the importance of the subject Parshwanath Vidyapeeth organised a 15 Day National Workshop on Research Methodology in Humanities from 11th to 25th April, 2015. PAISLEREYANE RESEARCH METHODOLOGY IN HUMAN Inaugural Function Digniteries on the dias in the inaugural session of Reserach Methodology Workshop

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84 : Sramana, Vol 66, No. 2, April-June 2015 In this workshop the deliberations had confined to the subjects such as Sanskrit, Prakrit, Pali, Hindi, English, Linguistics, Philosophy and Religion, History, Ancient History, Culture & Archaeology, History of Art, Library Sciences, Museology, Education, Geography, Economics, Sociology.and Law. There were 115 participants from the different universities, i.e. Banaras Hindu University, Varanasi; Mahatma Gandhi Kashi Vidyapeeth, Varanasi; Sampurnanand Sanskrit University, Varanasi, I.I.T., Roorkee; Purvanchal University, Jaunpur; J.J.T. University, Zuzunu and Barkatullah University, Bhopal. The Inaugural function was held on 11th April 2014. Prof. Prithivish Nag, Vice-chancellor, Mahatma Gandhi Kashi Vidyapith, Varanasi, was the Chief Guest, Prof. K. D. Tripathi, Hony. Advisor, Indira Gandhi National Centre for the Arts, Varanasi presided over this session and Sh. D. R. Bhansali, a famous Industrialist and Philanthropist was the Guest of Honour for this inaugural session. Total 37 lectures were delivered by the experts in this workshop. These lectures are as follows: i. Significance and Nature of Research Methodology by Prof. S. P. Pandey, Head, Deptt. of Philosophy and Religion, BHU, Varanasi. 2. Research Methodology in Different Ways by Prof. Kamal Giri, Director, Jnan Pravah, Varanasi. 3. Research Terminology by Prof. Rajaneesh Shukla, Department of Philosophy, Sampurnanand Sanskrit University, Varanasi. 4+5. Research Methods; Research Methodology by Prof. Marutinandan Prasad Tiwari, Professor Emeritus, Faculty of Arts, BHU, Varanasi. 6+7. Academic Writing and Review; E-content Development by Dr. Sanjay Kumar Tiwari, Academic Staff College, BHU. 8. Bibliometric Study by Shri Ram Kumar Dangi, Assistant Librarian, Central Library, BHU, Varanasi.

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pArzvanAtha vidyApITha samAcAra : 85 9+10+11. Qualitative Research; Citation; Referencing and Bibliography by Prof. Ravi Shankar Singh, Deptt. of Geography, BHU, Varanasi. 12. Historical Research by Prof. Sitaram Dubey, Former Head, Deptt. of Ancient Indian History, Culture and Archaeology, BHU, Varanasi. 13. Pracya Vidya men Sodha Pravidhi by Prof. Hari Shankar Pandey, Dean, Faculty of Sramana Vidya, Sampurnanand Sanskrit. University, Varanasi. 14. Aims and Objective of the Research by Prof. Rajaram Shukla, Head, Deptt. of Nyaya Darsana, SVDV, BHU, Varanasi. 15+16. Hypothesis; Data Collection by Prof. Usha Rani Tiwari, Muscology Section, Deptt. of Ancient Indian History, Culture and Archaeology, BHU, Varanasi. 17+18. Statistical Analysis by Prof. Sohan Ram Yadav, Head, Deptt. of Sociology, BHU, Varanasi. 19. Field Research by Prof. Arvind Kumar Joshi, Deptt. of Sociology, Faculty of Social Sciences, BHU, Varanasi. 20. How to prepare Synopsis by Prof. Ashok Kumar Jain, Deptt. Jaina-Bauddha Darsana, SVDV, BHU, Varanasi. 21. Sodha Vicara athava Sodha Jijnasa ka Janma evam Samasya Kathana ki Racana by Dr. Ashish Tripathi, Deptt. of Hindi, BHU, Varanasi. 22. Ethical Issues in preparation of Research Reports including Publications by Prof. B. D. Singh, Former Rector, BHU, Varanasi. 23. Various Aspects of Research Methods and Methodology by Prof. R. K. Jha, Deptt. of Philosophy and Religion, BHU, Varanasi. 24. Role of Citation Analysis in Research Discussion on Web of Science and Scopus by Dr. Vivekanand Jain, Deputy Librarian, Central Library, BHU, Varanasi.

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86 : Sramana, Vol 66, No. 2, April-June 2015 25. Writing Style: Referencing, Notes and Citation by Prof. Rana Gopal Singh, Head, Deptt. of Geography, BHU, Varanasi. 26. Research Methodology in Humanities and Social Sciences: A Comparative Study by Prof. D. R. Patanayak, Deptt. of English, BHU, Varanasi. 27. Review of Literature by Dr. Jyoti Rohilla Rana, Deptt. of History of Art, BHU, Varanasi. 28. Content Analysis by Prof. Siddharth Singh, Deptt. of Pali and Buddhist Studies, BHU, Varanasi. 29. Selection of the Topic by Prof. Sachchidanand Mishra, Deput. of Philosophy and Religion, BHU, Varanasi. 30. Research and Research Methods by Prof. Bimalendra Kumar, Former Head, Deptt. of Pali and Buddhist Studies, BHU, Varanasi. 31. Various Aspects of Research in Vedic Literature by Dr. Upendra Tripathi, Deput. of Veda, SVDV, BHU, Varanasi. 32+33. Diacritical Marks and Transliteration; Editing and Proof reading by Dr. S. P. Pandey, Joint Director, Parshwanath Vidyapeeth, Varanasi. 34+35. Thesis Writing ; Manuscript Editing by Prof. Prabhunath Dwivedi, Former Head, Deptt. of Sanskrit, Mahatma Gandhi Kashi Vidyapeeth, Varanasi. 36. Interview and Questionnaire by Dr. A. P. Singh, Deptt. of Library Science, BHU, Varanasi. 37. Techniques of Research Writing by Prof. Sanjay Kumar, Deptt. of English, BHU, Varanasi. At the end of the workshop a Paper/Power-point presentation by the participants was done. On the basis of the final result four participants were awarded Certificate of Merit with prizes.

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Te fuito Hrar: 87 The Valedictory function was held on the 25th April 2015. Prof. Maheshwari Prasad, National Professor and Former Director, Parshwanath Vidyapeeth, Varanasi, presided over the session and Prof. S. N. Upadhyay, Former Director, I.I.T., BHU, Varanasi, was the Chief Guest. The Workshop was conducted under the Directorship of Dr. S. P. Pandey, Joint Director, Parshwanath Vidyapeeth, Varanasi. Dr. Shrinetra Pandey was the Coordinator of the workshop. A 15 Day National Workshop on Prakrit Language & Literature (15-29 May, 2015) organised successfully There is enormous literature in Prakrit language. Majority of the Prakrit works still remains inaccessible to the scholars of Jainology as well as to those working in other disciplines because of nonavailability of Prakrit texts with their translations in other languages. For comparative and comprehensive study of Indian tradition, history, culture, literature, language, poetics etc. knowledge of Prakrit is essential Keeping in view the importance of the subject Parshwanath Vidyapeeth organised a 15 Day National Workshop on Prakrit Language and Literature from 151h - 291h May 2015. A great Scholar of Sanskrit, Prakrit and Jainism, Param Pujya Muni Shri Prashamarati Vijayji during his stay at Vidyapeeth had throughout encouraged and inspired Vidyapeeth to organise such workshops. Pujya Muni Shri not only encouraged but actively participated in the workshops. He wanted Prakrit Workshop to be the permanent feature of Parshwanath Vidyapeeth. This is the 5th workshop on Prakrit in this series. Parshwanath Vidyapeeth is committed to impart knowledge of Prakrit to the students and scholars interested in Indological studies. Teaching of Prakrit generally aims to enable the participants to successfully attempt and comprehend each Prakrit words, derived from Sanskrit. In fact the pattern of this workshop will be teaching Prakrit grammar through operational procedure employed in Sanskrit grammar. Sutras of Prakrit grammar used in the words will be

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88 : Sramana, Vol 66, No. 2, April-June 2015 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 are 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 texts and their effort in 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. The Inaugural function of the workshop was held on 15th May, 2015. Prof. G. C. Tripathi, Vice-chancellor, Banaras Hindu University, was the Chief-guest and Prof. Yadunath Prasad Dubey, Vicechancellor, Sampurnanand Sanskrit University, Varanasi presided over the session and Prof. M. N. P. Tiwari, Professor Emeritus, Faculty of Arts, BHU, Varanasi was the guest of honour. Vice Chancellor, B.H.U. addressing the inaugural session of the Prakrit Workshop There were 32 participants in the workshop from the different universities, i.e. Banaras Hindu University, Mahatma Gandhi Kashi

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pArzvanAtha vidyApITha samAcAra : 89 Vidyapeeth, V. B. S. Puryanchal University, Jaunpur, and Sampurnanand Sanskrit University, Varanasi. In order to provide a sound background of Prakrit Language and Literature, besides regular three lectures scheduled per day (total 40 lectures) on grammar, one special lecture was arranged daily by the eminent scholars of the respective subjects. Following special lectures were delivered during the workshop: 1. Agamika Vyakhya Sahitya evar Prakrit Vyakarana Sahitya' by Dr. S. P. Pandey, Joint Director, PV, Varanasi. 2+3. 'Abhilekhiya Prakrit'; 'Bharatiya Vidya evarn Sanskrti ke Adhyayana va Sodha men Prakrit Bhasa ka Mahattva? by Prof. Maheshwari Prasad, National Professor, New Delhi: 4. 'Pitaka Sahitya' by Prof. Bimalendra Kumar, Ex-Head, Deptt. of Pali and Buddhist Studies, BHU, Varanasi. 5. 'Prakrit katha Sahitya' by Prof. Ashok Kumar Jain, Ex-Head, Deptt. of Jaina and Bauddha Darsana, BHU, Varanasi. 6. "Sauraseni Sahitya'by Prof. Kamalesh Kumar Jain, Head, Deptt. of Jaina and Bauddha Darsana, BHU, Varanasi. 7. 'Prakrit ke Vividha Rupa evam Mahattva' by Prof. Deenanath Sharma, Gujarat University, Ahmedabad. 8. 'Vividha Prakrit Vyakarana'by Prof. Janaki Prasad Dwivedi, Sampurnanand Sanskrit University, Varanasi. 9. "Kavyaprakasa men Kavyasastriya Tattva' by Dr. Umakant Chaturvedi, SVDV, BHU, Varanasi. 10. 'A vyaya-vicara' by Dr. Rahul Kumar Singh, PV, Varanasi. Apart from the special lectures maximum classes were engaged by Prof. Deenanath Sharma, Gujarat University, Ahmedabad and Dr. Rahul Kumar Singh, PV, Varanasi.

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90 : Sramana, Vol 66, No. 2, April-June 2015 In this workshop an examination was held followed by a viva-voce. On the basis of the final result three participants were awarded certificate of merit with prizes. Valedictory function of the workshop was held on 291h May, 2015. Prof. Prabhunath Dwivedi Former Head Deptt. of Sanskrit, MGKV Varanasi, Presided over the session. Prof. Yadunath Prasad Dubey, Vicc-chancellor, Sampurnanand Sanskrit University, Varanasi, was the Chief Guest and Prof. Deenanath Sharma, Gujarat University, Ahmedabad, was the Guest of Honour for this session. The Workshop was completed successfully under the Directorship of Dr. S. P. Pandey, Joint Director, Parshwanath Vidyapeeth, Varanasi and Dr. Rahul Kumar Singh, co-ordinator of the workshop. oTAvA yUnivarsiTI, kanADA ke chAtroM/adhyApakoM kA jaina vidyA prazikSaNa kAryakrama ke antargata pArzvanAtha vidyApITha meM Agamana pArzvanAtha vidyApITha, karauMdI meM dinAMka 2 jUna 2015 ko oTAvA yUnivarsiTI, kanADA se jaina vidyA prazikSaNa kAryakrama ke antargata padhAre 14 chAtroM ke lie do vizeSa vyAkhyAna pArzvanAtha vidyApITha evaM ignAiTiMga mAinDa phAuNDezana, mumbaI ke saMyukta tattvAvadhAna meM Ayojita kiye gye| isa vizeSa prazikSudala kA netRtva kara rahI thIM- prophesara ene valelI, DipArTameNTa Apha klAsikala eNDa rilIjiyasa sTaDIja, yUnivarsiTI Apha oTAvA tathA DaoN. kAminI gogarI, yUnivarsiTI Apha mumbii| prathama vyAkhyAna pro0 mArutinandana prasAda tivArI, imareTasa prophesara, kalA saMkAya evaM pUrva vibhAgAdhyakSa, itihAsa-kalA vibhAga, kAzI hindU vizvavidyAlaya kA jaina kalA evaM pratimA vijJAna para huaa| kalA ko paribhASita karate hue pro0 tivArI ne kahA ki kalA sAhitya kI vaiyaktika racanA hai| kalA pUrI saMskRti kI eka vistRta mauna abhivyakti hai| kisI bhI kAla kI kalA vartamAna meM bhI aparivartita rUpa meM hI prApta hotI hai| isa dRSTi se jaina kalA ke AdhAra para pUrI jaina saMskRti, darzana evaM dharma ko bhalIbhAMti samajhA jA sakatA hai| pro0 tivArI ne batAyA ki jaina tIrthaMkara kI mUrtiyA~ dhyAnamudrA evaM kAyotsarga mudrA meM hI pAyI jAtI haiN| dhyAnamudrA cintana ke zIrSa bindu ko vyakta karatI hai aura kAyotsarga mudrA jaina kalA kA vilakSaNa vaiziSTya hai| upasarga meM bhI jaina tIrthaMkara kAyotsarga madrA kA parityAga nahIM krte| unhoMne batAyA ki jaina tIrthaMkaroM ke sAtha vRkSoM kA ullekha unake paryAvaraNa ke prati prema kA dyotaka hai| isa krama meM unhoMne khajurAho tathA

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pArzvanAtha vidyApITha samAcAra : 91 dilavAr3A ke mandira, candraprabha kI kuSANakAlIna mUrti, devagar3ha ke RSabhanAtha ityAdi mUrtiyoM ke kAla, sthAna evaM unakI vizeSatAoM kA ullekha karate huye batAyA ki mUrtiyA~ hameM yaha sandeza detI haiM ki ahiMsA, satya, asteya, aparigraha ke AdhAra para koI bhI vyakti yA sAdhaka yazavAn evaM pUjya ho sakatA hai| hika pAsvanAtha cArANasI sAvita Som jainavidyA adhyayanarata oTAvA yUnivarsiTI kA chAtra/adhyApaka dala dUsarA vyAkhyAna pro0 harihara siMha, prAcIna bhAratIya itihAsa, saMskRti evaM purAtattva vibhAga, kAzI hindU vizvavidyAlaya, vArANasI kA jaina sthApatya para thaa| pro0 siMha ne prAcIna bhArata meM banane vAlI 'saMracanAtmaka evaM zailIkRta' do prakAra kI imAratoM kI vizeSatAe~ evaM antara kA vivecana karate hue mAnava nirmita zailakRta jaina guphAoM kI vizad vivecanA kii| unhoMne candragupta maurya dvArA paTanA meM nirmita pattharoM ke mahaloM kI vizeSatAoM kI vivecanA karate hue isI kAla meM nirmita nAgArjuna evaM barAbara kI sarvaprAcIna sApta guphAoM kI vizeSatAoM, nirmAtAoM evaM nirmANa ke uddezyoM para vidhivata prakAza ddaalaa| isI krama meM pro. siMha ne rAjagRha meM prApta do jaina guphAoM ke sAtha-sAtha udayagiri tathA khaNDagiri meM khAravela ke parijanoM dvArA nirmita jaina gaphAoM kI vizeSatAoM kA bhI vizad vivecana kiyaa| unhoMne ina guphAoM meM prApta abhilekhoM para bhI paryApta prakAza ddaalaa| pro0 siMha ne jUnAgar3ha kI zRMkhalAbaddha guphAoM kA vivecana karate hue candraguphA kA vizeSa rUpa se citraNa kiyA jahA~ AcArya hariSeNa ke ziSya puSpadanta evaM bhUtabalI ne digambara jaina grantha SaTkhaNDAgama kI racanA kii| isa krama meM unhoMne karnATaka ke bAdAmI aura ahirolI kI guphAoM evaM elorA kI guphAoM kA bhI vizad vivecana kiyaa| mAra pro0 siMha ne jaina mandiroM kI sAmAnya vizeSatAoM ko vyAkhyAyita karate hue saMracanAtmaka jaina mandiroM kI viziSTatAoM para bhI prakAza ddaalaa| isa krama meM unhoMne

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92 : Sramana, Vol 66, No. 2, April-June 2015 vizvavikhyAta AbU parvata ke jaina mandiroM ke sthApatya evaM kalA kA vizad vivecana kiyaa| gujarAta ke prathama solaMkI zAsaka bhImadeva prathama ke maMtrI vimalazAha dvArA nirmita mandira tathA solaMkI nareza bhImadeva dvitIya ke maMtrI tejapAla dvArA nirmita mandiroM kA ullekha karate hue Apane ina mandiroM ko jaina mandiroM meM prAcInatama evaM jaina dharma kI pUjana paddhati ke anukUla btaayaa| vyAkhyAna kA prArambha jaina maMgalAcaraNa dvArA huaa| pazcAt atithiyoM kA svAgata pArzvanAtha vidyApITha ke saMyukta nidezaka DaoN0 zrIprakAza pANDeya ne kiyaa| DaoN0 pANDeya ne saMsthA kA saMkSipta paricaya dete hue isa prakAra ke vyAkhyAnoM kI prAsaMgikatA para prakAza ddaalaa| atithiyoM kA mAApaNa kara svAgata DaoN0 rAhula kumAra siMha, risarca esosieTa tathA DaoN0 omaprakAza siMha, pustakAlayAdhyakSa ne kiyaa| kAryakrama kA saMcAlana DaoN0 rAhula kumAra siMha ne kiyaa| isa avasara para oTAvA vizvavidyAlaya kI pro0 ena valelI, mirelA sTosika, lIha Drapo, raiMDI phroTsa, josana pineyU, sTephanI mAlTAisa, kAile vAlDena, caNTala vAla, jesikA phorDa, je0sI0 Ayarsa, liNDaze iselera, nikolasa abrAnsa, jUliyA kansarelA tathA AzISa pimple evaM DaoN0 kAminI gogarI, mumbaI yUnivarsiTI Adi upasthita the| vyAkhyAna ke daurAna saMsthAna ke DaoN0 malaya kumAra jhA, DaoN0 ruci rAya, zrI rAjeza kumAra caube tathA anya vidvAna upasthita the| kAryakrama ke anta meM AbhAra pradarzana DaoN0 zrIprakAza pANDeya ne kiyaa| pro0 mArutinandana tivArI, kAzI hindU vizvavidyAlaya meM prophesara-emariTasa ke pada para niyukta bhAratIya kalA-itihAsa, vizeSata: jaina kalA evaM pratimAvijJAna ke kSetra meM vizvastarIya vidvAna pro0 mArutinandana prasAda tivArI kI kAzI hindU vizvavidyAlaya ke kalA itihAsa vibhAga meM prophesara emariTasa ke rUpa meM niyukti huI hai| pro0 tivArI pArzvanAtha vidyApITha ke zodha chAtra rahe haiN| pArzvanAtha vidyApITha parivAra ApakI isa upalabdhi para gauravAnvita hai| DaoN0 dInAnAtha zarmA prAkRta vibhAga, gujarAta vizvavidyAlaya meM prophesara niyukta ... pArzvanAtha vidyApITha ke pUrva pravaktA evaM vartamAna meM prAkRta vibhAga, gujarAta vizvavidyAlaya meM rIDara ke pada para kAryarata prAkRta bhASA ke bahuzruta vidvAn DaoN0 dInAnAtha zarmA ko

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pArzvanAtha vidyApITha samAcAra : 93 parsanala pramozana ke tahata prophesara niyukta kiyA gayA hai| unakI yaha niyukti 01.09.2009 se mAnya hogii| pro0 zarmA ko pArzvanAtha vidyApITha parivAra kI tarapha se hArdika bdhaaii| jilA pArzvanAtha vidyApITha dvArA yoga zivira kA Ayojana | dinAMka 21 jUna 2015, antarrASTrIya yoga divasa ke avasara para pArzvanAtha vidyApITha sthita zrI yazovijaya dhyAna sAdhanA kendra meM eka yoga zivira kA Ayojana kiyA gayA jisameM vidyApITha parisara sthita chAtrAvAsa ke chAtra-chAtrAoM tathA vidyApITha ke karmacAriyoM evaM unake parivAra dvArA yogAbhyAsa kiyA gyaa| zivira ke pratibhAgiyoM ko yogya zikSaka dvArA Asana aura prANAyAma tathA dhyAna kA ucita prazikSaNa diyA gyaa| yoga-zivira meM yogAbhyAsa karate huye pratibhAgI vidyApITha ke risarca esosieTa DaoN. rAhula siMha kI anuvAda-pariyojanA bhAratIya dArzanika anusaMdhAna pariSad dvArA svIkRta DaoN. rAhala siMha, risarca esosieTa, pArzvanAtha vidyApITha ko bhAratIya dArzanika anusaMdhAna pariSad dvArA haribhadra sUri racita 'anekAntavAda-praveza ke anuvAda kI eka pariyojanA svIkRta huI hai| isa pariyojanA kI avadhi do varSa.hai jisameM DaoN. siMha ukta grantha kA hindI evaM aMgrejI anuvAda tathA romana TrAnsaliTarezana kreNge| * ****

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jaina jagat bhogIlAla laheracanda insTITyUTa oNpha iNDolaoNjI, dillI dvArA prAkRta bhASA aura sAhitya kI 27vIM grISmakAlIna adhyayanazAlA kA saphala Ayojana bhogIlAla laheracanda insTITyUTa oNpha iNDolaoNjI, dillI dvArA dinAMka 17 maI se 07 jUna 2015 taka 27vIM ikkIsa divasIya prAkRta bhASA evaM sAhitya kI grISmakAlIna adhyayanazAlA kA saphalatA ke sAtha Ayojana kiyA gyaa| isa kAryazAlA meM uttara pradeza, madhya pradeza, hariyANA, bihAra, rAjasthAna, mahArASTra, tamilanADu, karnATaka, Andhra pradeza, ur3IsA, pazcima baMgAla evaM dillI Adi pradezoM ke ucca zikSaNa saMsthAnoM se samAgata Arambhika evaM uccattara- ina donoM pAThyakramoM meM bayAlisa pratibhAgiyoM ne bhAga liyaa| ikkIsa divasIya isa prAkRta kAryazAlA meM aneka jJAnavardhaka kAryakramoM kA Ayojana huaa| inameM sarvaprathama 21 maI 2015 ko iNDiyA iNTaranezalana seMTara, naI dillI meM saMsthAna kI ora se navasRjita vyAkhyAnamAlA ke antargata saMsthAna ke upAdhyakSa evaM ela0DI insTITyUTa oNpha iNDolaoNjI, ahamadAbAda ke nidezaka DaoN0 jitendra bI0 zAha kA kalpasUtra ke laghucitroM para AdhArita viziSTa vyAkhyAna kA Ayojana prasiddha kalAvid viduSI zrImatI kapilA vAtsyAyana jI kI adhyakSatA meM kiyA gyaa| sAtha hI prAkRta bhASA ko zAstrIya bhASA ke rUpa meM pratiSThita karane hetu zrImatI kapilA vAtsyAyana kI preraNA evaM sAnnidhya meM dinAMka 02 jUna, 2015 ko iNDiyA iNTaranezalana seMTara, naI dillI meM saMsthAna kI ora se pratinidhi samvAda kA ayojana kiyA gyaa| saMsthAna ke nidezaka pro0 gayAcaraNa tripAThI ke saMyojakatva meM sampanna isa kAryakrama meM pramukha rUpa se mAnanIyA kulapati samaNI cAritraprajJA jI, jaina vizva bhAratI saMsthAna, lADanU~, pro0 jitendra bI. zAha, nidezaka- ela0DI0 insTITyUTa, ahamadAbAda tathA pro0 jagatarAma bhaTTAcArya, vizvabhAratI zAntiniketana, pazcima baMgAla, samaNI kusumaprajJA, jaina vizvabhAratI Adi sammilita hue| prAkRta bhASA evaM sAhitya ke isa pAThyakrama meM deza ke khyAtilabdha jina vidvAnoM ne adhyApana kArya kiyA unameM variSTha vidvAn pro0 kiraNa kumAra thapalyAla (lakhanaU), pro0 dharmacanda jaina (jodhapura), pro0 jagatarAma bhaTTAcArya (zAntiniketana, pazcima baMgAla), pro0 kamaleza kumAra jaina (jayapura), DaoN0 jitendra kumAra jaina (udayapura),

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jaina jagat : 95 DaoN0 porika zAha (ahamadAbAda), DaoN0 anekAnta kumAra jaina (dillI), pro0 gayAcaraNa tripAThI (nidezaka), pro0 phUlacanda jaina premI (nidezaka, zaikSika) evaM pro0 azoka kumAra siMha pramukha haiN| isa pAThyakrama kI sampUrti para maukhika evaM likhita parIkSA lI gii| isameM pravINatA sUcI ke AdhAra para prArambhika pAThyakrama evaM uccatara pAThyakrama meM prathama dvitIya evaM tRtIya puraskAra pradAna diyA gyaa| isa adhyayanazAlA ke udghATana satra kA Ayojana 17 maI 2015 ko kiyA gyaa| satra ke adhyakSa the- pro0 rameza kumAra pANDeya, kulapati, zrIlAla bahAdura zAstrI saMskRta vidyApITha, naI dillii| mukhya atithi the- pro0 ramezacanda bhAradvAja, adhyakSa, saMskRta vibhAga, dillI vizvavidyAlaya evaM sArasvata atithi the pro0 jayapAla vidyaalNkaar| samApana samAroha kA Ayojana 07 jUna 2015 ko zrI rAjakumAra jaina osavAla kI adhyakSatA meM kiyA gayA jisakI mukhya atithi thIM pro0 dIpti esa0 tripAThI, prophesara dillI vishvvidyaaly| AcArya samrATa zivamunijI ma.sA. kA maMgala cAturmAsa praveza sUrata meM zramaNa saMghIya yugapradhAna AcArya pa.pU. zivamunijI ma.sA. tathA yuvAcArya pravara zrI mahendra RSijI kA maMgala cAturmAsa praveza isa bAra sUrata (gujarAta) meM dinAMka 25 julAI 2015 ko ho rahA hai| AcAryazrI apane ziSyavRnda sahita prAtaH 07.30 baje mahAvIra bhavana, bhaTAra roDa se vihAra kara zivAcArya samavasaraNa, sUrata meM pdhaareNge| cAturmAsa ke daurAna yoga aura dhyAna ke aneka zivira Ayojita kiye jaayeNge| labdhivikrama guru kRpApAtra AcArya vijaya rAjayazasUrIzvarajI ma.sA. kA maMgala cAturmAsa praveza zAntAnuja, mumbaI meM zrI zAntAkruja jaina tapAgaccha saMgha, mumbaI meM prakhara pravacanakAra pU. gurudeva zrImad vijaya rAjayazasUrIzvarajI ma.sA. evaM pUjya AcAryadeva zrI ratnayaza sUrIzvarajI ma.sA., gaNivarya vizrutayaza vijayajI ma.sA. Adi kA vizAla sAdhu-sAdhvI parivAra sahita maMgala cAturmAsa praveza dinAMka 29 julAI 2015 ko prAtaH 08 17 baje hogaa| cAturmAsa ke daurAna vividha kAryakrama Ayojita kiye jaayeNge| *****

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sAhitya-satkAra grantha samIkSA : pustaka : jaina darzana pAribhASika zabdakoza, muni kSamAsAgara, maitrI samUha, prathama saMskaraNa, 2009, dvitIya saMskaraNa, 2014, pR. 453, hArDa bAuNDa, mUlya 220 rupaye, aaiiesbiien-81-7628-017-81| jaina darzana ke zabdoM kI apanI eka viziSTa vyavasthA hai, unakA artha vizeSa adhyayana ke uparAnta hI spaSTa ho pAtA hai| samAnya pAThaka kaI bAra jaina darzana kA adhyayana karate samaya yA dharmopadeza Adi sunate samaya zabdoM kA. artha spaSTa na hone ke kAraNa kaThinAI kA anubhava karate haiN| unheM tatkSaNa arthabodha ho sake tathA adhyayana-cintana-manana meM AsAnI ho, isa uddezya kI pUrti hetu muni kSamAsAgara jI dvArA lagabhaga 12 varSoM ke athaka prayAsa dvArA isa zabdakoza kI racanA huI hai| yaha zabdakoza vibhinna zabdakozoM kI paramparA meM eka choTA sA koza hai| isameM jaina tattvajJAna, AcAra-zAstra, karma siddhAnta, bhUgola aura paurANika viSayoM se sambandhita pA~ca hajAra zabdoM kA saMkalana kara unakA saMkSipta paricaya diyA gayA hai| yaha saMkalana aneka mahattvapUrNa aura prAmANika jaina granthoM ke AdhAra para kiyA gayA hai| grantha ke anta meM zabdoM kI sandarbha-sUcI bhI dI gayI hai| vizAlakAya kozoM kI bahumUlya sAmagrI kA saMcayana karane vAle isa zabdakoza kI mahattA aura upayogitA jaina dharma aura darzana meM ruci rakhane vAle sAmAnya pAThakoM ke lie adhika hai| DaoN0- rAhula kumAra siMha ** ***

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zrImaddhanezvarasUriviracitaM surasuMdarIcariaM (dazam pariccheda) pU. gaNivarya zrI vizrutayazavijayajIkRta saMskRta chAyA, gujarAtI aura hindI anuvAda sahita parAmarzadAtrI pa.pU. sAdhvIvaryA ratnacUlAjI ma.sA. pArzvanAtha vidyApITha, vArANasI 2015

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Surasundaricariam: An Introduction Jaina narrative literature is enormously rich. Particularly the narrative literature of Svetambaras is a veritable storehouse of folk-tales, fairy-tales, beast-fables, parables, illustrative examples, apologues, allegories, legends, novels, funny stories and anecdotes. Apart from a large number of tales and parables and legends found in Jaina canons itself, the Jaina writers/authors have created new stories and legends of their own also. The versatile Jaina monk authors were very practical minded. They exploited the Indian people's inborn love for stories for the propagation of their dharma. Surasundaricariam (last quarter of the 11th century AD), is a voluminous romantic epic composed in Prakrit by Srimad Sadhu Dhanesvara Suri, pupil of Sri Jinesvara Suri author of ' 'Kahayanakosa.' Richer in content, it is an important work of Jaina narrative literature. The whole subject matter of the epic is divided into sixteen chapters (pariccheda). Each chapter contains a story interwoven with some another story which keep retained the interest of the readers. This is the first time when it's Hindi translation is being published with Gujarati and Sanskrit cchaya prepared by Parama Pujya Ganivarya Shri Vishrutayash Vijayaji Maharaj, the worthy disciple of Parama Pujya Acharya Pravara Shri Rajayash Surishvarji Maharaj. We are very grateful to Acharyashri for entrusting this work to us for publication. Sramana is presenting this beautiful story for its readers in part. We shall be publishing it in every alternate issue. We have already published chapter 1-8 of Surasundaricariam in our successive issues. Here follows the 10th chapter. ***** -The Editor

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Surasundaricariam 10th Pariccheda The story of the 10th pariccheda of Surasundaricariar revolves around Amaraketu, King of Hastinapur, queen Kamalavati, Sresthi Dhanadeva and his wife Candrakanta, Sridatta, Vidhuprabha, Sumati, Samarapriya, Citravega along with some other characters. After Sresthi Dhanadeva's wife gives birth to a son, Dhanadeva organizes a great function at this auspicious occasion. On 12th day of his son's birth, Dhanadeva goes to king and invites him with queen on dinner. The King comes to Dhanadeva's house with all his grace. The wife of Dhanadeva, Candrakanta invites queen Kamalavati to name her newly born child. Kamalavati names the child as Srideva. Since the queen has no child, seeing the Candrakanta's son becomes grieved and expresses her desire of having a son to King Amaraketu. The King assures her that he will worship to God and very soon fulfill her desire. The king goes for rigorous worship and one day Vidyuprabha Deva of isanakalpa appeared before him. Being pleased, Vidhuprabha gives his two ear-rings to King Amaraketu. Amaraketu gives those ear-rings to queen and after some days she dreams that a golden pitcher entered in her body and suddenly became disappeared. The king calls dream interpreters who confirm that she will gave birth to a son soon. Dhanadeva reminds King Amaraketu the incident of snake bite of Citravega at Kusagra Nagar where the Bhilapati (leader of a tribal group) made Citravega cured with a Mani (a precious stone). At that time Kevali Bhagavanta (the omniscient) had declared that in next birth Citravega will be born as a son of Amaraketu and after being kidnapped along with his mother by a Varideva, he will be grown-up at the house of a Vidyadhara. So the baby in womb of queen Kamalavati is definitely the Vidhuprabha. Dhanadeva added that still he has that special Mani given by Pallipati in his ring and if that Mani is given to queen, she will have no problem in giving birth of the baby. Dhanadeva gives that Mani ring to king and king

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gives that to queen. After some time the queen got pregnant. In seventh month, she felt the craving of pregnancy (dohada) that she should give donations to poor and visit the city with all her public of the kingdom sitting on an elephant. The king gets that craving realized and does all that accordingly. (1-106) All of sudden the elephant gets mad and starts running uncontrolled in the direction of north-east. The queen who was sitting on the elephant becomes frightened. In order to get rid from the elephant, the king suggests Kamalavati to catch the branch of the banyan tree coming in the way. But she fails do that and the elephant flyes in the air rapidly along with her. The king sends his soldiers headed by Samarapriya in search of the queen and returns to home. After sometime, Samarapriya informs the king that though siill they have not been able to locate queen but they have got a clue. A passenger told Samarapriya that he had witnessed a lady and an elephant falling in the Padmodara pond. Now the king becomes worried and calls Sumati, the astrologer to know about the queen. Sumciti assures the king that she is alive. He tells to king that when you will get a stained string of flower beads (garland) laying in any odd place, exactly one month after that day you will meet the queen. Sumati proclaims that the queen will gave birth to a son but she will be separated with her son just after the birth. Days elapsed but there is no information about the queen. One day when king Amaraketu was in deep sleep, he saw a dream. He saw that a stained string of flower beads was coming towards him from north direction and when he caught that string that became fragrant. He proceeds in the same direction. In the way he looses his fly-whisk into a well covered by grass. When the soldiers went down in the well in search of the flywhisk, there they get Kamalavati standing in the well. She was brought out of the well. She tells the complete story as to how she was kidnapped by the elephant, how she fell down in the pond, how she met with a group of travelers (sartha), how she met with Sridatta, and how on the invitation of Sridatta she reached Kusagra Nagar. (107-207).

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Kamalavati kept on saying the king that after having some rest, she accompanied the group of travelers and reached in the jungle where the Bhils attacked on the group of travelers. The group of travellers was scattered and she was left alone in the jungle. The jungle was full of dangerous creatures, animals and hunters. She got thirsty and in search of water she reached to a pond. There she stayed at night. At midnight she felt pain (labor) in her stomach and after some time she gave birth to a child. She prayed all the gods, inhabitants of jungle and animals to protect her son. Being tired due to wandering all the way in the jungle she got slept. When she was in sleep, she heard someone calling her. When she awoke and proceeded in the direction the voice was coming from, suddenly she felt that her son was not there in her lap and she got fainted. (208-250)

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zrImaddhanezvarasUriviracitaM surasuMdarIcariaM dasavA~ paricchedaH gAhA takkamma-kusala-vilayA-samUha-vihiyammi sUi-kammammi / halluttAvali-giha-dAsi-vihiya-takkAla-karaNijje / / 1 / / saharisa-pariyaNa-vajjariya-vajja-suya-jamma-harisiya-maNeNa / dhaNadhamma-seThiNA aha vaddhAvaNayaM samADhattaM / / 2 / / saMskRta chAyA tatkarmakuzalavanitAsamUhavihite sUtikarmaNi / halluttAvala (zIghraM)gRhadAsIvihitatatkAlakaraNIye / / 1 / / saharSaparijanakathitavaryasutajanmaharSitamanasA / dhanadharmazreSThinA'tha vardhApanakaM samArabdham / / 2 / / yugmam / / gujarAtI anuvAda 1.2. te kAryamAM kuzala svI mahilAonA samUha bar3e sUti karma (janma kRtya) karAye chate, tathA zIghratA pUrvaka gharanI dAsIo var3e te samaye karavA yogya kArya karAye chate... harSapUrvaka svajanoM dvArA kahevAyela zreSTha putranA janmathI khuza bhayela manavAlA dhanadharmazreSThira vadhAmaNAno prArambha karyo, (yugmam) hindI anuvAda ___ janmakRtya karAne meM kuzala mahilAoM dvArA sUtikarma arthAt janma kRtya karAe jAne ke bAda, ghara kI dAsiyoM dvArA usa samaya karane yogya kArya-sampanna hone ke bAda svajanoM dvArA putra janma kA samAcAra pAkara prasanna dhanadharma zreSThi ne badhAI kA kArya prArambha kiyaa| gAhA aviy| gahiyakkhavatta-pavisaMta-nayara-nArI-jaNoha-ramaNIyaM / ramaNI-yaNa-muha-maMDaNa-vAvaDa-niya-baMdhu-vara-dAraM / / 3 / /

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vr-daargg-nivesiy-vNdnn-maalaa-snnaah-siy-klsN| siya-kalasa-hatya-pavisaMta-vaDa-kijjaMta-kala-sahaM / / 4 / / kala-saha-paura-pAula-maMgala-saMgIya-pavara-pekkha NayaM / pekkhaNaya-pikkhaNakkhitta-loya-dijjaMtaM-taMbolaM / / 5 / / aviya ghosiya-jIvA-'ghAo moyaaviy-viul-bNdi-niurNbo| dijjta-viviha-dANo dINANAhAi-suha-jaNao / / 6 / / pi-jinn-mNdir-kijjNt-vjj-vr-mjjnnaai-vaavaaro| vara-vatthamAiehiM saMmANiya-sAhu-saMdoho / / 7 / / bhojiya-sayaNa-samUho saMmANiya-vaNiya-nAyara-mahallo / jaNa-jaNiya-camakkAro suya-jamma-mahUsavo vihio / / 8 / / saMskRta chAyA api c| gRhiitaaksstpaatrprvishnngrnaariijnaughrmnniiym| rmnniijnmukhmnnddnvyaapRtnijbnyuvrdvaarm||3|| vrdvaaraapniveshitvndnmaalaasnaathsitklshm| sitklshhstprvishdvrtkriymaannklshbdm||4|| klshbdprcurprvrkulmngglsnggiitprekssnnkm| prekssnnkprekssnnkssiptlokdiiymaantaambuulm||5|| tisRbhiH kulkm|| api ca / ghoSitajIvAghAtaH mocitavipulabandinikurambaH / dIyamAnavividhadAno diinaa'naathaadisukhjnkH||6|| pratijinamandirakriyamANavaryavaramajjanAdivyApAraH / varavastramAdikaiH sanmAnitasAdhusandohaH // 7 // bhojitasvajanasamUhaH snmaanitvnnignaagrmhllo(smuuhH)| janajanitacamatkAraH sutajanmamahotsavo vihitaH / / 8 / / gujarAtI anuvAda 3-8. (purajanma mahotsava)- grahaNa karelA akSata pAtra sahita praveza

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karatA nagaranA nArIjanonA samUha thI ramaNIyo... ramaNIyo (nArI) nA mukhamaMDanamAM lAgelA potAnA baMdhuvoMnA zreSTha dvAra zreSTha dvAramAM sthApana karela vaMdanamAlAthI zobhatA zvetakalaza... zvetakalaza upara sthApana karela hAtha var3e praveza karatA mArgamAM karAtA manohara zabda.. manohara zabdathI pracura maMgala saMgItavar3e zreSTha nATaka....nATakane jovAmAM vyAkSipta cittavAlA lokone taMbola apAyuM tathA amArInI ghoSaNA karAI, ghaNA baMdIonA samUhane choDAvAyo, dIna- anAthAdine sukha utpAdaka vividha prakAranuM dAna apAyuM, tathA pratyeka jinamaMdiramAM zreSTha abhiSekAdi anuSThAna karAyA, zreSTha vastrAdi var3e sAdhu samudAyanI bhakti karA ... svajana samUhane bhojana karAvyA, vaNik nagara janonuM sanmAna karAyuM, A pramANe lokone camatkAradAyaka putrajanmano mahotsava karAyo... ( SaDbhiH kulakam ) ... hindI anuvAda akSata pAtra lekara nagara meM praveza karane vAlI nAriyoM se ramaNIya, nAriyoM ke mukhamaMDana hetu unake bAMdhavoM dvArA banAe gae zreSTha dvAra aura una zreSTha dvAroM meM sthApita vandanamAlA se suzobhita zveta kalaza ko hAthoM se grahaNa karane para utpanna manohara zabda se ota-prota saMgIta se saje nATakoM ko vikSipta citta se dekhane vAloM ko pAna diyA gyaa| usake pazcAt jIvaghAta na karane kI ghoSaNA kara bahuta se bandIjanoM ko chor3a diyA gyaa| garIba evaM anAtha logoM ko sukha dene vAle vividha prakAra ke dAna die gae tathA pratyeka jinamandira meM abhiSeka anuSThAna Adi karAe ge| zreSTha vastroM se sAdhu samudAya kI bhakti karane ke pazcAt svajanoM ko bhojana karAyA gayA tathA vyApArI va vaNika varga kA sammAna kiyA gyaa| isa prakAra logoM dvArA camatkArI putrajanma mahotsava manAyA gyaa| gAhA evaM kaya- kAyavvo saMpatte vArasamma diyahammi / gahiUNa darisaNIyaM saMpatto rAiNo mUlaM / / 9 // saMskRta chAyA evaM kRtakartavyaH samprApte dvAdaze divase / gRhItvA darzanIyaM samprApto rAjJo mUlam / / 9 // gujarAtI anuvAda : 9. A pramANe karelA kartavyavAlo te zreSThi bAra meM divase bheTaNaM laI 'rAjAnI pAse pahoMcyo..

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hindI anuvAda isa prakAra kartavya kA pAlana karane vAlA vaha zreSThi rAjA se bheMTa karane ke lie bArahaveM dina rAjA ke pAsa phuNcaa| gAhA kaya-viNao dhaNadevo bhaNai mahA-rAya! setttthi-vynnenn| devI-sahieNa tume bhottavvaM amha gehammi / / 10 / / saMskRta chAyA kRtavinayo dhanadevo bhaNati mahArAja ! zreSThivacanena / devIsahitena tvayA bhoktavyamasmAkaM gehe / / 10 / / gujarAtI anuvAda 10. karelA vinayavAlo dhanadeva kahe cha, zreSThinA vacana bar3e he mahArAja! mahArANI sahita Ape amArA ghare bhojana karavA padhAravA, che. hindI anuvAda vinaya pUrvaka dhanadeva ne rAjA se kahA, Apa mahArAnI sahita hamAre ghara bhojana karane hetu pdhaareN| gAhA hasiUM rannA bhaNiyaM na hoi kiM seThiNo imaM gehaM / piu-sariso jaM seTThI viciMtago sayala-rajjassa? / / 11 / / saMskRta chAyA hasitvA rAjJA bhaNitaM na bhavati kiM zreSThina idaM geham ? / pitRsazo yatzreSThI vicintakaH sakalarAjyasya? / / 11 / / gujarAtI anuvAda 11. hasIne rAjAsa kahayu, zreSThi to pitA sanmAna sakala rAjyako hitacintaka che tethI zuM A zreSThinuM ghara na kahevAya? hindI anuvAda ha~sate hue rAjA ne kahA ki zreSThi to sampUrNa rAjya kA pitA hotA hai to kyA yaha ghara zreSThi kA nahIM hai? .

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gAhA tahavi hu seTThI jaM bhaNai kiMci taM ceva amha kAyavvaM / iya bhaNie dhaNadevo mahA-pasAutti bhaNiUNa / / 12 / / niya-gehe gaMtUNaM takkAluciyaM samattha-karaNIyaM / niya-pariyaNeNa kArai ANaMdiya-mANaso jAva / / 13 / / devI-sahio rAyA kareNuyA-visara-parigao tAva / saMpatto seTThi-gihe baMdi-jaNugghuTTha-jaya-saho / / 14 / / saMskRta chAyA tathA'pi khalu zreSThI yad bhaNati kiJcittadevA'smAkaM kartavyam / iti bhaNite dhanadevo mahAprasAda iti bhaNitvA / / 12 / / nijagehe gatvA tatkAlocitaM samastakaraNIyam / nijaparijanena kArayati AnanditamAnaso yAvat / / 13 / / devIsahito rAjA kareNukAvisaraparigatastAvat / samprAptaH zreSThigRhe bandijanopuSTajayazabdaH / / 14 / / tisRbhiH kulkm|| gujarAtI anuvAda 12-14. rAjAnu zreSThinA ghare Agamana- chatAM paNa zreSThI je kahe che te amAre karavaM joie A pramANe kahe chate dhanadeva bolyo 'Ape mahAna kRpA karI rAma kahIne potAnA ghare jaine Anandita manavAlo te jyAM sudhImAM karavA yogya samasta kArya potAnA parijano pAse karAve che| teTalIvAramA stutipAThako dvArA jora jorathI thatAM 'jaya' nA pUrvaka rAjA hAthaNIonA samUhathI yukta devIo sahita zreSThinA ghare padhAryA (tisRdhiH kulakam) hindI anuvAda phira bhI yadi zreSThi kahate haiM to hameM avazya karanA caahie| itanA kahane para dhanadeva ne kahA, Apane mujha para bar3I kRpA kI yaha kahakara apane ghara jAkara 'Anandita hotA hai aura usa samaya karaNIya sabhI kAryoM ko apane parijanoM dvArA karAtA hai| tabhI hAthiyoM ke samUha sahita bandIjanoM dvArA jayaghoSa kie jAte hue rAjA devI-sahita zreSThi ke ghara phuNcaa| tisRbhiH kulkm| gAhA kaya-maMgalovayAro uttariya kareNuyAi devi-juo| vara-muttAhala-viraiya-caukka-sIhAsaNe pavare / / 15 / /

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uvaviThTho devi-juo tatto ya vilAsiNIhiM pavarAhiM / / ArattiyAvayAraNa-pamuhammi vihimmi vihiyammi / / 16 / / bhutto divyAhAraM niya-pariyaNa-saMjuo jhaa-vihinnaa| mosIsa-vilattaMgo parihAviya-divva-vara-vattho / / 17 / / saMskRta chAyA kRtamaGgalopacAra uttIrya kareNodevIyutaH / varamuktAphalaviracitacatuSkasiMhAsane pravare / / 15 / / upaviSTo devIyutaH tatazca vilAsinIbhiH pravarAbhiH / ArAtrikAvatAraNapramukhe vidhau vihite / / 16 / / bhuktavAn divyAhAraM nijaparijanasaMyukto yathA vidhinA / gozIrSaviliptAGgaH paridhApitadivyavaravastraH / / 17 / / tisRbhiH kulakam / / gujarAtI anuvAda 15-18. mahArANI sahita hAthaNI para thI UtIne karAyelA maMgala UpacAravAlo rAjA rANI sahita zreSTha muktAphalathI nirmita catuSka (cAra khUNA vAlA) siMhAsana para beTho...tyAM zreSTha strIo var3e AratI utAraNa vi. vidhi karAye chate..vidhipUrvaka gozIrSa caMdanathI vilepana karAyela aMgavAlA, dhAraNa karelA divya vastrayukta rAjAra sva parijana sahita divya AhAra, bhojana karyu... hindI anuvAda maMgalopacAra karAe jAne ke bAda rAjA hAthI se utarakara devI sahita zreSTha motiyoM se alaMkRta cAra pairoM vAle siMhAsana para baitthaa| devI sahita baiThe rAjA kI zreSTha striyoM ne AratI utaarii| tatpazcAt gozIrSa candana Adi se vilepita aMga vAle rAjA ne divya vastroM vAle paridhAna dhAraNa kara svaparijanoM sahita divya AhAra kA bhoga kiyaa| tisRbhiH kulkm| gAhA viNaya-naeNaM tatto dhaNadeveNaM imaM tu vinnatto / devIe piya-bhagiNI vajjarai imaM mahA-rAya! / / 18 / /

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saMskRta chAyA vinaya-natena tato dhanadevena idantu vijJaptaH / devyAH priyabhaginI kathayati idaM mahArAja ! / / 18 / / gujarAtI anuvAda 18. tyArabAda vinayathI namelA dhanadeve rAjAne vinaMti kI- 'he mahArAjA! mahArANInI priyadhaginI kahe che kehindI anuvAda vinayAvanata dhanadeva ne rAjA se vinatI kiyA 'he mahArAja! mahArAnI kI priya bhaginI kahatI hai kigAhA pasavaMti piu-harammI paDhamaM kila syl-vnniy-jaayaao| kAraNa-vaseNa keNavi saMjAyaM neva taM majjha / / 19 / / saMskRta chAyA prasavanti pitRgRhe prathamaM kila sakalavaNijajAyAH / kAraNavazena kenA'pi sajjAtaM naiva tanmama / / 19 / / gujarAtI anuvAda 11. dareka vaNik strIo pitAnA ghare prasUti kare che. paraMtu koI kAraNavazAt mAre te pramANe thayuM nathI... hindI anuvAda sabhI vaNika striyA~ apanI pahalI prasUti pitA ke ghara para hI karatI haiM kintu kisI kAraNavaza se mere sAtha aisA nahIM ho paayaa| tA devi-dasaMNeNaM iheva kila piu-haraMti mannAmi / tA jai ittiya-bhUmiM Agacchai hoi tA laDheM / / 20 / / saMskRta chAyA tasmAt devIdarzanenehaiva kila pitRgRhamiti manye / tasmAdyadi iyabhUmimAgacchati bhavati tadA laSTam (sundrm)|20| gujarAtI anuvAda. 20. tethI mahArANInA darzana var3e ahIM ja huM pitA- ghara che ema mAnuM chu tethI jo ahIM sudhI mahArANI padhAre to suMdara....

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hindI anuvAda mahArAnI ke darzana ke bAda yahI mere pitA kA ghara hai, aisA maiM mAnatI huuN| isalie mahArAnI yadi yahA~ A jAya to yaha ati uttama hogaa| gAhA eva ca teNa bhaNie aha devI rAiNA annunnnnaayaa| sirikaMtAe samIve saMpattA kaMcui-sameyA / / 21 / / saMskRta chAyA evaJca tena bhaNite'tha devI rAjJA'nujJAtA / zrIkAntAyAH samIpe samprAptA kaJcukIsametA / / 21 / / gujarAtI anuvAda 21. A pramANe tenA var3e kahevAye chate rAjA var3e anujJA pAmelI mahArANI kaMcukinI sAthe zrIkAMtAnA ghare aavii| hindI anuvAda aisA unake kahane para mahArAnI rAjA kI AjJA pAkara apane kaMcukI (anta:purAdhyakSa) sahita zrIkAntA ke ghara A gyiiN| gAhA tattha ya maNoramAe vilevnnaahrnn-vtthmaaiihiN| pUiya bhaNiyA devI suyassa nAmaM karesutti / / 22 / / saMskRta chAyA tatra ca manoramayA vilepanA''bharaNavastrAdibhiH / pUjayitvA bhaNitA devI sutasya nAma kurviti / / 22 / / gujarAtI anuvAda 22. tyAM suMdara vilepana, AvaraNa, vastrAdi bar3e satkAra kaTIne zrImatIsa kaDaM 'he mahArANI! putranuM nAma pADo'! hindI anuvAda vahA~ sundara vilepana, AbharaNa aura vastra Adi se sammAnita kara dhanadeva kI patnI ne kahA he mahArAnI! putra kA nAmakaraNa kreN|

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gAhA bhaNiyaM devIe tao siddhiNi! tuha ceva hoi uciyamiNaM / tahavi tumae bhaNiyaM kAyavvamavassamamhANaM / / 23 / / saMskRta chAyA bhaNitaM devyA tataH zreSThini ! tavaiva bhavati ucitamidam / tathApi tvayA bhaNitaM kartavyamavazyamasmAkam / / 23 / / gujarAtI anuvAda 23. mahArANIe kahayaM he zeThANIjI! A kArya tamane ja ucita che. chatAM paNa tamArA var3e je kahevAya te amAre kaTyU~ joisa. hindI anuvAda mahArAnI ne kahA, 'he zreSThi patnI! yaha kArya Apa kareM yahI ucita hai tathApi Apa ke dvArA jo bhI kahA jAyegA vaha karanA hamArA kartavya hai| gAhA gahiUNa niucchaMge taM bAlaM kamala-komala-karahiM / kamalAvaIe bhaNiya sugaMdha-gaMdhe khivaMtIe / / 24 / / saMskRta chAyA gRhItvA nijotsaGge taM bAlaM kamalakomalakarAbhyAM / kamalAvatyA bhaNitaM sugandhaganyAn kSipantyA / / 24 / / gujarAtI anuvAda 24. kamala samAna komala hastavar3e te bAlakane potAnI godamAM grahaNa kaTIne, sugaMdhi gaMdhane prasarAvatI kamalAvatI rANIsa khaa| hindI anuvAda kamalake samAna komala hAthoM se bAlaka ko apanI goda meM lekara sugandha phailAtI huI kamalAvatI rAnI ne khaa| gAhA sirikatAe jaNio dhaNadeveNaM tu bAlao eso| mAU-piu-addha-nAmo siridevo nAmameyassa / / 25 / /

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saMskRta chAyA zrIkAntAyA janito dhanadevena tu bAlaka eSaH / mAta- pitrarthanAmA zrIdevo nAmaitasya / / 25 / / gujarAtI anuvAda 25. (putranuM nAmakaraNa) - zrIkAMtA ane dhanadevano A bAlaka che. mAtApitAnuM ar3adhA-ar3adhA nAma sahita A bAlakanuM nAma 'zrIdeva' thAo. hindI anuvAda zrIkAntA aura dhanadeva donoM kA yaha bAlaka hai, isalie mAtA-pitA donoM Adhe nAma ke sAtha isa bAlaka kA nAma 'zrIdeva' ho / gAhA aisohaNaM hi nAmaM vihiyaM devIi iya bhaNaMteNa / avihava-nAri- gaNeNaM maMgala- saddo samugghuTTho / / 26 / / saMskRta chAyA atizobhanaM hi nAma vihitaM devyeti bhaNatA / avidhavAnArIgaNena maGgalazabdaH samudghaSTaH / / 26 / / gujarAtI anuvAda 26. mahArANI var3e ati suMdara nAma rakhAyuM, ema kahetI sohAgaNanArI oe maMgala zabda guMjAvyo ! hindI anuvAda mahArAnI ne bahuta sundara nAma rakhA, aisA kahakara suhAgana mahilAoM ne maMgala zabda gaae| gAhA aha taM maNahara-dehaM muTThIkaya-kara- - juyaM visAlacchaM / sukumAla-pANi-pAyaM daTThUNa viciMtae devI / / 27 / / saMskRta chAyA atha taM manoharadehaM muSTikRtakarayutaM vizAlAkSam / sukumArapANipAdaM chaSTvA vicintayati devI / / 27 / /

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gujarAtI anuvAda 28. have manohara zarIravAlA, muTTImA samAya tevA hasta yugaM, vizAla netra, sukomala hAtha pagavAlA te bAlakane joi mahArANI vicAre che. hindI anuvAda aba manohara zarIra vAle, muTThI meM samA jAyeM aise hAthoMvAle, vizAla netra tathA sukomala hAtha-paira vAle usa bAlaka ko dekhakara mahArAnI vicAra karatI haiN| gAhA dhannA majjha vayaMsI jIe suo eriso samuppanno / jaNa-maNa-nayaNANaMdo maha puNa eyaMpi na hu jAyaM / / 28 / / saMskRta chAyA dhanyA mama vayasyA yasyAH suta IzaH samutpannaH / janamanonayanAnando mama punaretadapi na khalu jAtam / / 28 / / gujarAtI anuvAda 28. mArI sakhI dhanya che ke jene lokonA mana ane netrane khuza karanAra sundara putra janamyo. mATe to svo putra nathI. hindI anuvAda hamArI sakhI dhanya hai jisane logoM ke mana aura A~khoM ko Anandita karane vAlA putra paidA kiyA hai| mere pAsa to aisA putra nahIM hai| gAhA kiM majjha jIvieNaM kiMvA maha vihala-gavva-rajjeNa / jAM niya-taNayassa muhaM picchAmi na maMda-bhaggatti / / 29 / / saMskRta chAyA kiM mama jIvitena kiMvA mama viphalagarvarAjyana / yAvat nijatanayasya mukhaM prekSe na mandabhAgyeti / / 29 / / gujarAtI anuvAda 29. (rANInI putra jhaMkhanA)- athavA rAjyanA phogaTa garva var3e zu? ke maMda bhAgyavAlI huM putranA mukhane nathI jotI to mArA jIvavA var3e zuM? ke manda bhAgyavAlI huM putranA mukhane nathI jotI to mArA jIvavA var3e. shuN|

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hindI anuvAda jabataka apane svayaM ke putra kA mukha na dekha lUM maiM mandabhAgyavAlI hI kahI jaauuNgii| mere jIne se kyA lAbha? mujhe rAjya kA anAvazyaka garva kyoM ho? gAhA emAi ciMtayaMtI AbhAsittA vayaMsiyaM niyayaM / rannA sahiyA devI saMpattA niyaya-gehammi / / 30 / / saMskRta chAyA evamAdi cintayantyAbhASya vayasyAM nijakAm / rAjJA sahitA devI samprAptA nijagehe / / 30 / / gujarAtI anuvAda 30. ityAdi vicAro karatI potAnI sakhIne kahIne rAjA sahita mahArANI potAnA mahele gaI. hindI anuvAda yaha vicAratI huI rAnI apanI sakhI ko kahakara apane mahala meM calI gyii| gAhA tattha ya taM citaMtI suya-jammukkaMThiyA ssoillaa| paricatta-deha-ciTThA uvviggA sayala-kajjesu / / 31 / / mattA va mucchiyA iva suttavya mayavya vigaya-sattavva / jhANa-gaya-jogiNi iva uvaraya-nIsesa-vAvArA / / 32 / / parihAyaMta-sarIrA guru-soyAyAsa-sAma-muha-kamalA / rannA kayAi diThThA puTThA kamalAvaI tAhe / / 33 / / saMskRta chAyA tatra ca taM cintayantI sutajanmotkaNThitA sazokavatI / parityaktadehaceSTodvignA sakalakAryeSu / / 31 / / matteva mUrchiteva supteva mRteva vigatasattveva / dhyAnagatayoginIva uparataniHzeSavyApArA / / 32 / / parihIyamAnazarIrA guruzokAyAsazyAmamukhakamalA / rAjJA kadAcidchaTA pRSTA kamalAvatI tadA / / 33 / / tisRbhiH kulakama

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gujarAtI anuvAda 31-33. have te bAlakane yAda karatI putra janma mATe utsuka, zokayuktA, zarIranI anya ceSTAothI rahita, sakala kAryomAM udvigna pAgala jevI, jANe mUrcchA pAmelI, sutelAnI jema-marelAnI jema-jANe prANa rahita, dhyAnamA rahela yoginInI jema samasta vyApArarahita, dubalA zarIravAlI, bhAre zokanA kAraNe zyAmamukhakamalavAlI te kyAreka rAjA var3e jovAI ane tyAre karmalAvatI rANIne pUchayu... ( tisRbhiH kulakam) hindI anuvAda usa bAlaka ko yAda karatI huI putra janma ke lie utsuka zokayukta, zarIra kI sabhI ceSTAoM se rahita sabhI kAryoM meM pAgaloM jaisI udvigna, jaise mUrcchita ho gayI ho, binA prANa ke mare hue ke samAna soI huI, dhyAna meM magna yoginI kI taraha sabhI vyApAroM se rahita dubalI zarIra vAlI bhArI zoka se santapta hone ke kAraNa malina mukhavAlI ko rAjA kadAcit dekhakara kamalAvatI rAnI se pUchA / (tisRbhiH kulakam) gAhA devi! tumaM kiM vimaNA dubbala dehA ya dIsase iNhiM / kiM vaMchiyaM na pujjai sAhINe kiMkarammi mae ? / / 34 / / saMskRta chAyA devi tvaM kiM vimanA durbaladehA ca dRzyasa- idAnIm / kiM vAJchitaM na paryaMte svAdhIne kiGkare mayi / / 34 / / gujarAtI anuvAda 34. he devi! hAlamAM tuM vimanaskA tathA durbala dehavAlI kema dekhAya che? nokaro mane svAdhIna hote chate paNa zuM tArI IcchA pUrNa nathI thatI? hindI anuvAda he devi! Apa anyamanaska tathA durbala dehavAlI kyoM dikha rahI haiM? kyA hamAre adhIna rahane vAle naukara ApakI icchA pUrti nahIM kara pA rahe haiM? gAhA bhaNiyaM devIe tao aMsu-jalAsAra sitta sihiNAe / piyayama ! tuha pyasAyA saMpajjai vaMchiyaM savvaM / / 35 / /

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saMskRta chAyA bhaNitaM devyA tato'zrujalAsArasiktastanayA / priyatama ! tava prasAdAt sampadyate vAJchitaM sarvam / / 35 / / gujarAtI anuvAda 35. tyAre azrujaladhArAthI siMcAyelA stanavAlI devIe kahyu-he priyatama! tArA prasAda thI badhA vAMchita pUrNa thAya che. hindI anuvAda taba azrujala dhArA se siMcita stanavAlI devI ne kahA- he priyatama! ApakI kRpA se sabhI vAMchita kArya sampanna hote haiN| gAhA taM natthi kiMpi sokkhaM tuha ppasAyAu jaM na me pattaM / / navaraM putta-paloyaNa-sokkhaM suiNevi no da8 / / 36 / / saMskRta chAyA tannAsti kimapi sukhaM tava prasAdAt yanna mahyaM prAptam / navaraM putrapralokanasaukhyaM svapne'pi no chaSTam / / 36 / / gujarAtI anuvAda 16. tArA prasAdathI evaM koI paNa sukha nathI je mane prApta na thayu hoya... mAtra putra darzana- sukha svapnamAM paNa joyuM nathI. hindI anuvAda ApakI kRpA se aisA koI sukha nahIM hai jo mujhe prApta nahIM hai| mAtra putra janma kA sukha maiMne svapna meM bhI nahIM dekhaa| gAhA dhannAu tAu nArIo ittha jAo ahonisiM naah!| niyayaM thaNaM dhayaMtaM thaNaMdhayaM haMdi! picchaMti / / 37 / / saMskRta chAyA dhanyAstA nAryo'tra yA aharnizaM nAtha ! / nijakaM stanaM dhayantaM stanandhayaM handi ! prekSante / / 37 / /

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gujarAtI anuvAda 38. he nAtha! te nArIo dhanya che ke jeo niraMtara potAnAM stananuM pAna karanAra navajAta zizune kharekhara juve ch| hindI anuvAda he nAtha! ve nAriyA~ dhanya haiM jo nirantara stanapAna karate hue navajAta zizu ko dekhatI haiN| gAhA pacchA pariNIyAivi sirikaMtAe suo samuppanno / tumae mannAyAe na puNo maha maMdabhAgAe / / 38 / / saMskRta chAyA pazcAt pariNItAyAmapi zrIkAntAyAM sutaH samutpannaH / tvayA mAnyAyA na punarmama mandabhAgAyAH / / 38 / / gujarAtI anuvAda 38. mArA pachI paraNelI svI zrIkAMtAne putra thai gayo. paraMtu tArI mAnitI hovA chatAM manda bhAgyA svI mane haju putra nathI thayo. hindI anuvAda mere bApa vivAha karanevAlI zrIkAntA ko bhI putra ho gyaa| kintu Apa dvArA sammAnya hone para bhI Aja taka mujhe putra kI prApti nahIM huii| gAhA tA deva! desu puttaM aha navi tA natyi jIviyaM majjha / tuTTai thaNovi aha ei khIramannA gaI nasthi / / 39 / / saMskRta chAyA tasmAd deva ! dehi putramatha nA'pi tarhi nAsti jIvitaM mama / truTyataH stanAvapi atha eti kSIramanyA gati-nAsti / / 39 / / gujarAtI anuvAda 39. tethI he deva! have putra Apa! te (putra) nathI to mAla jIvana nathI. mArA stana tUTI jaze. athavA temAM dUdha Avaze te sivAya koI gati nathI...

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hindI anuvAda isalie he deva! mujhe putra deM nahIM to usake binA merA jIvana nahIM hai| mere stana yA to TUTa jAyeMge yA unase dUdha nikalane ke alAvA kucha nahIM hogA / gAhA tatto rannA bhaNiyaM etthatthe kuNasu devi ! mA sogaM / ArAhittA tiyasaM pUremi maNorahe'vassaM / / 40 / / saMskRta chAyA tato rAjJA bhaNitamatrArthe kuru devi ! mA zokam / ArAdhya tridazaM pUrayAmi manorathAnavazyam / / 40 / / gujarAtI anuvAda 40. tyAre rAjAe kahayuM- 'he devi! A viSayamAM zoka na kaMra, devI ArAdhanA karIne avazya tArA manoratha pUrNa karIza. hindI anuvAda - taba rAjA ne kahA, 'he devi isa viSaya meM Apa zoka na kreN| maiM deva kI ArAdhanA kara ApakA manoratha avazya pUrA kruuNgaa| gAhA iya bhaNiUNaM rAyA kAuM pUyaM jiNiMda- paDimANaM / siya- vasaNa dharo ummukka-sayala maNi-kaMcaNAharaNo / / 41 / / - posaha- sAlaM gaMtuM aTThama bhattaM pagihiuM vihiNA / kusa - satyare nisanno evaM bhaNiuM samADhato / / 42 / / saMskRta chAyA - iti bhaNitvA rAjA kRtvA pUjAM jinendrapratimAnAm / sitavasanadhara unmuktasakalamaNikaJcanA'' bharaNaH / / 41 / / pauSadhazAlAM gatvA'STamabhaktaM pragRhya vidhinA / kuzasaMstAre niSaNNa evaM bhaNituM samArabdhaH / / 42 / / gujarAtI anuvAda 41-42. (deva ArAdhanA)- ema kahIne zvetavastradhArI, samastamaNi

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tathA suvarNanA alaGkArono tyAga karelA rAjAsa jinabimbonI pUjA karIne, pauSadhazAlAmAM jaIne vidhivar3e aTThamanuM paccakkhANa kI kuzanA saMthArAmAM svA rahIne teNe kahevAno prAraMbha karyo. (yugmam) hindI anuvAda aisA kahakara samasta maNi aura svarNAbhUSaNoM ko tyAgakara zvetavastradhArI rAjA ne jinabimba kI pUjA kara, pauSadhazAlA meM jAkara vidhipUrvaka aTuM kA pratyAkhyAna kara kuza ke saMstAraka para AsIna hokara kahanA prArambha kiyaa| gAhA devo va dANavo vA jiNa-sAsaNa-bhatti-saMjuo kovi / jaha saMnihio sigdhaM Agacchau vaMchiyaM deu / / 43 / / saMskRta chAyA devo vA dAnavo vA jinazAsanabhaktisaMyuktaH ko'pi / yathA saMnihitaH zIghramAgacchatu vAJchitaM dadAtu / / 43 / / gujarAtI anuvAda 43. jinazAsana nA pratye bhaktivAlo koI paNa deva hoya ke dAnava hoya je najIka hoya te jaldI Avo ane mALaM icchita pUrNa kaTo. hindI anuvAda jina zAsana ke prati bhaktivAlA koI bhI deva yA dAnava jo samIpa ho, hamArI icchA pUrNa kre| gAhA evaM ca ciMtayaMto egate sNniruddh-jnn-psro| niccala-deho ciTThai rAyA jA tinni diyahAI / / 44 / / tA rayaNi-carima-jAme viddhaMsiya-sayala-timira-saMghAyaM / bhAsura-dehaM purisaM daTUNa viciMtae rAyA / / 45 / / saMskRta chAyA evaJca cintayannekAnte saMniruddhajanaprasaraH / nizcaladehastiSThati rAjA yAvat triNi divasAni / / 44 / / tAvadrajanIcaramayAme vidhvaMsitasakalatimirasaGghAtam / bhAsuradehaM puruSaM STvA vicintayati rAjA / / 45 / / yugmam / /

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gujarAtI anuvAda 44-45. A pramANe vicAra karatAM lokarahita sakAMtasthAnamAM nizcala dehavAlo rAjA RNa divasa gaye chate rAcinA chellA praharamAM aMdhakArano nAza karanAra savA dedIpyamAna puruSane joine vicAre che. (yugmam) hindI anuvAda isa prakAra vicAra karate hue ekAnta sthAna meM jahA~ logoM kA AnA jAnA na ho, nizcala zarIra vAlA rAjA tIna dina baiThakara rAtri ke antima pahara meM, jisane samasta andhakAra samUha kA nAza kara diyA hai, aise dedIpyamAna puruSa ko dekhakara vicAra karatA hai| (yugmam) gAhA nimisaMti loyaNAi tA kiM eso na hoi devotti / na ya maNuyANa sarIre jAyai evaMvihA dittI / / 46 / / saMskRta chAyA nimiSato locane tasmAtkimeSa na bhavati deva iti / na ca manujAnAM zarIre jAyataivaMvidhA dIptiH / / 46 / / gujarAtI anuvAda 46. palakArA yuktalocanavAlo hovAthI A deva to na hoi zake, tathA manuSyonA zarIramAM AvA prakAranI kAMti nathI hotii| hindI anuvAda AkhoM kI palakeM hilane se yaha deva to nahIM ho sakatA aura manuSyoM ke zarIra meM aisI kAnti sambhava nahIM hai| gAhA tA hojja imo ko puNa caraNAvi mahiM phusaMti neyassa / evaM vigappayaMto rAyA AbhAsio teNa / / 47 / / saMskRta chAyA tarhi bhavedayam kaH punazcaraNAvapi mahIM spRzato naitasya / evaM vikalpayan rAjA AbhASitastena / / 47 / /

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gujarAtI anuvAda 48. to A koNa ho? valI AnA caraNo paNa pRthvI talane sparzatA nathI. A pramANe vikalpo karato rAjA te devavar3e bolAvAyo. hindI anuvAda to yaha hai kauna? isake paira bhI jamIna ko sparza nahIM krte| aisA vicAra karate hue rAjA ne usa deva se khlaayaa| gAhA bho amarakeu-nara-vara! ugga-taveNaM kilAmio si na kiM? / evaM bhaNamANo so abbhuTTiya rAiNA bhaNio / / 48 / / saMskRta chAyA bho amaraketunaravara ! ugratapasA klAnto'si na kim ? / evaM bhaNan so'bhyutthAya rAjJA bhaNitaH / / 48 / / gujarAtI anuvAda 48. he amaraketu rAjA! uya tapathI tuM thAkyo nathI ne? A pramANe kaDaM tyAre udho thaIne rAjA bolyo. hindI anuvAda he amara ketu rAjA! ugra tapasyA se kahIM Apa thaka to nahIM gae haiN| aisA kahe jAne para uThakara rAjA ne khaa| gAhA ko siM tumaM katto vA samAgao kahasu maha mahAbhAga!? / bhaNiyaM sureNa nara-vara! kahemi koUhalaM jai te / / 49 / / saMskRta chAyA___ ko'si tvaM, kuto vA samAgataH, kathaya mama mahAbhAga? / bhaNitaM sureNa naravara ! kathayAmi kutUhalaM yadi te ! / / 49 / / gujarAtI anuvAda 49. he mahAyAgayazAlI! tame koNa cho? kyA thI padhAryA? mane kaho, deva var3e kahevAyu- he rAjA! jo tane kutUhala hoya to kahuM?

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hindI anuvAda he mahAbhAga! tuma kauna ho? tuma kahAM se Aye ho mujhase kho| deva ne kahA he rAjA yadi tumheM kutUhala hai to suno gAhA IsANa-kappa-vAsI vihuppaho nAma sura-varo ahayaM / Asanna-cavaNa-samao para-loya-hiyaM samAyariuM / / 5 / / titthayara-vaMdaNatthaM videha-vAsammi Agao Asi / tattha mae so bhayavaM ApuTTho niyaya-vuttaMtaM / / 51 / / saMskRta chAyA IzAnakalpavAsI vithuprabho nAma suravaro'ham / AsannacyavanasamayaH paralokahitaM samAcaritum / / 50 / / tIrthakaravandanArthaM videhavarSe''gata Asam / tatra mayA sa bhagavan ApRSTo nijavRttAntaH / / 51 / / yugmam / / gujarAtI anuvAda 50-51. (devavANI)- IzAnakalpavAsI vidyutpraya nAmano huM deva chu. najIkamAM ja cyavana samaya hovAthI paraloka, hita sAdhavA tIrthaMkara vaMdanA mATe huM mahAvideha zretramA gayo hato, tyAM mArA bar3e potAno vRttAMta bhagavAnane pUchAyo. (yugmam) hindI anuvAda maiM IzAnakalpavAsI vidyutprabha nAma kA deva huuN| cyavana samaya najadIka hone se paraloka hita sAdhane hetu tIrthaMkara vandanA ke lie videha kSetra meM gayA thaa| vahA~ mujhase bhagavAna ne nija vRttAnta puchvaayaa| gAhA uppattI kattha mahaM cuyassa etto bhavissae bhayavaM!? / tatto jiNeNa bhaNiyaM bharahammi ya hatthiNapurammi / / 52 / / jo acchai puttatthI posaha-sAlAi posahammi tthio| siri-amarakeu-rAyA tassa tumaM hosi puttotti / / 53 / /

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saMskRta chAyA utpattiH kutra mama cyutasyeto bhaviSyati bhagavan ? / tato jinena bhaNitaM bharate ca hastinApure / / 52 / / ya Aste putrArthI pauSadhazAlAyAM pauSadhe sthitaH / zrI amaraketurAjA tasya tvaM bhaviSyasi putra iti / / 53 / / yugmam gujarAtI anuvAda 52-53. he bhagavan! ahIMthI cyavelA evA mAro janma kyAM thaze? tyAre bhagavAne jaNAvyu. 'bharatakSetramAM hastinApura nagaramAM putrano arthI pauSadhazAlAmAM pauSadhamAM rahelo je zrI amaraketu rAjA che, teno tuM putra thaIza. hindI anuvAda he bhagavan! yahA~ se hone para merA janma kahA~ hogA ? taba bhagavAna ne batAyA ki bharatakSetra ke hastinApura nagara meM putrArthI pauSadhazAlA ke pauSadha meM raha rahe ke putra ke rUpa meM tumhArA janma hogaa| a gAhA tavvayaNaM soUNaM samAgao rAya! tuha sabhIvammi / tAmAkuNasu kilesaM ahayaM hohAmi tuha putto / / 54 / / saMskRta chAyA tadvacanaM zrutvA samAgato rAjan ! tava samIpe / tasmAd mA kuru klezamahaM bhaviSyAmi tava putraH / / 54 / / gujarAtI anuvAda 54. paramAtmAnuM vacana sAMbhalIne he rAjan! tamArI pAse Avyo chu tethI kleza na karo, huM tamAro putra thaIza ! hindI anuvAda paramAtmA kA vacana sunakara he rAjan ! maiM tumhAre pAsa AyA huuN| isalie tuma kleza mata kro| maiM tumhAre putra ke rUpa meM janma luuNgaa| gAhA gehasu kuMDala - juyalaM nariMda! evaM tao u devIe / jIe icchasi puttaM dAyavvaM tIi AbharaNaM / / 55 / /

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saMskRta.chAyA gRhANa kuNDalayugalaM narendra ! etattatastu devyAH / yasyA icchasi putraM dAtavyaM tasyai AbharaNam / / 55 / / gujarAtI anuvAda 55. (deva dvArA kuMDalayugala pradAna) tethI he rAjA! A kuMDala yugalane grahaNa kara. tathA je devIthI tuM putrane icche che tene A AdharaNa Apa. hindI anuvAda (deva dvArA kuMDala yugala pradAna) isalie he rAjA! yaha kuNDala yugala grahaNa kareM aura jisa devI ke putra rUpa meM janma lenA cAhate hoM, use hI yaha AbhUSaNa deN| gAhA iya bhaNiuM kannANaM uttAriya kuMDalAiM divvaaiN| ranno samappiUNaM devo aIsaNIbhUo / / 56 / / saMskRta chAyA iti bhaNitvA karNAbhyAmuttArya kuNDale divye / / rAjJe samarpya devo'darzanIbhUtaH / / 56 / / gujarAtI anuvAda 56. A pramANe kahIne kamAMthI ce divya kuMDala utArI rAjAne ApI deva adRzya thayo. hindI anuvAda yaha kahakara apane kAna se do divya kaMDala utAra kara rAjA ko diyA aura deva antardhyAna ho gyaa| gAhA rannAvi rayaNi-virame gaMtuM devIe viyasiya-muheNa sura-daMsaNAi savvo vuttaMto sAhio tatto / / 57 / saMskRta chAyA rAjJA'pi rajanIvirame gatvA devyA vikasitamukhena / suradarzanAdiH sardo vRttAntaH kathitastataH / / 57 / /

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gujarAtI anuvAda 57. (rAjA dvArA mahArANIne kuMDala yugala pradAna)___prasanna mukhavAlA rAjAsa savAre mahArANI pAse jaIne deva darzana vigere sarva vRttAMta khyo| hindI anuvAda prasanna mukhavAlA rAjA bhI subaha hone para rAnI ke pAsa jAkara devadarzanAdi kA vRttAnta khaa| gAhA-. ..kuMDala-juyalaM appiya pabhAya-kiccaM karittu nIsesaM / paDilAhiya sAhu-jaNaM sayaM pabhutto varAhAraM / / 58 / / saMskRta chAyA kuNDalayugalamarpayitvA prabhAtakRtyaM kRtvA niHzeSam / pratilAbhya sAdhujanaM svayaM prabhukto varAhAram / / 58 / / gujarAtI anuvAda 58. mahArANI ne kuMDala yugala ApIne, samasta prAdhyAtika kRtya karIne, sAdhu bhagavaMtone vahorAvIne pote zreSTha bhojana karyuhindI anuvAda mahArAnI ko kuNDala yugala dekara, sabhI ne prAta: kriyA se nivRtta hokara sAdhu bhagavantoM ko AhAra bahorA kara svayaM zreSTha bhojana kiyaa| gAhA aha annayA ya devI riu-NhAyA rayaNi-carima-jAmammi / da8 sumiNaM sahasA paDibuddhA vevira-sarIrA / / 59 / / saMskRta chAyA athAnyadA ca devI RtusnAtA rajanIcaramayAme / STvA svapnaM sahasA pratibuddhA vepamAnazarIrA / / 59 / / gujarAtI anuvAda 59. (mahArANIne svapradarzana) have koI samaye Rtu snAtA, kaMpatA zarIravAlI rANI svapna joine rAtrinA carama samaye ekadama jaagii|

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hindI anuvAda isa prakAra eka dina rAnI Rtu snAnoparAnta kampita zarIra vAlI rAtri ke antima prahara meM svapna dekhakara sahasA jAga gyii| gAhA bhaNiyA rannA suMdari! kIsa akamhAo kaMpiyA taM si / tIe bhaNiyaM piyayama! saMpai sumiNaM mae di8 / / 6 / / saMskRta chAyA bhaNitA rAjJA sundari ! kasmAdakasmAt kampitA tvamasi / ... tayA bhaNitaM priyatama / samprati svapnaM mayA chaTam / / 60 / / gujarAtI anuvAda 60. rAjAsa kahyu- he sundarI! tuM ociMtI kema kaMpavA lAgI? tyAre mahArANIsa kaDaM 'he priyatama! hamaNA meM svapna joyuM che! . hindI anuvAda rAjA ne kahA, he sundarI! tuma acAnaka kaise kAMpa rahI ho| taba mahArAnI ne kahA 'he priyatama! abhI-abhI hamane eka svapna dekhA hai| gAhA kila kaNagamao kalaso majjha muhe pavisiuM vinnikkhNto| keNAvi bhaMjaNatyaM nIo dUraM sa kuddheNa / / 11 / / saMskRta chAyA kila kanakamayaH kalezo mama mukhe pravizya viniSkrAman / - kenA'pi bhajanArtha nIto dUraM sa kuddhena / / 61 / / gujarAtI anuvAda 61. suvarNamaya kalaza mArA mukhamAM pravezIne nIkalI gayo- kruddha thayelo koI tene bhAgavAM mATe dUra laI gyo| hindI anuvAda maiMne dekhA ki suvarNamaya kalaza praveza kara nikala gyaa| kruddha huA koI vyakti use tor3ane ke lie dUra le gyaa|

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gAhA puNaravi bahu- kAlAo kahavi hu laddho sa khIra- paDipunno / siya- kusuma - mAliyAe maevi saMpUio tatto / / 62 / / saMskRta chAyA punarapi bahukAlAt kathamapi khalu labdhaH sa kSIrapratipUrNaH / sitakusumamAlayA mayA'pi sampUjitastataH / / 62 / / gujarAtI anuvAda 62. ane pharI pAcho ghaNA samaye kyAMyathI paNa te kalaza khIrathI bharelo prApta thayo, tyAra pachI puSpanI mAlA var3e meM paNa karI | pUjA hindI anuvAda usake bAda kAphI samaya bAda kisI prakAra vaha kalaza khIra se bharA huA prApta huaa| taba maiMne puSpa kI mAlA se usakI pUjA kii| gAhA evaM sumiNaM daThThe muha kaDuyaM pariNaIi suMdarayaM jAo bhaeNa kaMpo maha dehe teNa nara - nAha! / / 63 / / saMskRta chAyA etat svapnaM dRSTvA mukhakaTukaM pariNatyAM sundaram / jAto bhayena kampo mama dehe tena naranAtha ! / / 63 / / gujarAtI anuvAda 63. prAraMbhamAM kaTuka tathA pariNAmamAM (aMte) suMdara A svapnane joine he rAjan! tethI bhayavar3e mArA zarIramAM kaMpa thayo che / hindI anuvAda prArambha meM kar3avA kintu sundara anta vAlA vaha svapna dekhakara he rAjana! usake bhaya se merA zarIra kAMpane lgaa| gAhA taM soUNa nari~do jAo sogAuro daDhaM hiyae / vajjarai devi! suviNaM lAbhaM sUei taNayassa / / 64 / /

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saMskRta chAyA tacchutvA narendro jAtaH zokAturo cha hRdaye / kathayati devi ! svapno lAbhaM sUcayati tanayasya / / 64 / / gujarAtI anuvAda 64. te sAMthalIne hRdayamA atyaMta zokAtura thayelA rAjAe kaho. he devi! A svapna putrano lAbha sUcave che. hindI anuvAda yaha sunakara hRdaya meM atyanta zokAkula hokara rAjA ne kahA, he devi! yaha svapna putra lAbha kI sUcanA detA hai| gAhA sesaM ca suviNa-jANaga-pucchaga-vihiNA viyANiuM tujjha / sAhissaM mA kAhisi uvvegaM kiMci hiyayammi / / 65 / / saMskRta chAyA zeSaM ca svapnajJApakapRcchakavidhinA vijJAya tava / kathayiSyAmi mA kariSyasi udvegaM kiJcidahRdaye / / 65 / / gujarAtI anuvAda 65. ane cAkI- sarva, svapna jANakArane vidhipUrvaka pUchIne, jANIne, tane kahIza, tethI hRdayamAM jarA paNa udvega na kr| hindI anuvAda zeSa svapna pAThakoM se vidhipUrvaka pUcha kara tathA jAnakArI lekara maiM Apako btaauuNgaa| isalie Apa hRdaya meM koI udvega na laaeN| gAhA- tatto pabhAya-samae gaMtuM atthANa-maMDave raayaa| ANavai sumiNa-satthattha-jANae jhatti bAharaha / / 66 / / saMskRta chAyA tataH prabhAtasamaye gatvA''sthAnamaNDape rAjA / AjJApayati svapnazAstrArthajJApakAn jhaTiti vyAharata / / 66 / /

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gujarAtI anuvAda 66. tyAravAda savAre sabhA-maMDapamA jaIne rAjAra jaldIthI svapna pAThakone bolAvo te pramANe AjJA kii| hindI anuvAda . usake bAda subaha sabhAmaMDapa meM Akara rAjA ne 'zIghra svapnapAThakoM ko bulAo, aisA Adeza diyaa| pAhA tatya niutta-narehiM taheva saMpADiyAe aannaae| sAmaMta-maMti-pura-nAyagehiM punnammi atyANe / / 67 / / kaya-viNayA suviNannU uvaviTThA aha nariMda-Asanne / ghaNadevovi huranno Asanno ceva uvaviTTho / / 68 / / saMskRta chAyA- ... tatra niyuktanaraistathaiva sampAditAyAmAjJAyAm / sAmantamantripuranAyakaiH pUNe AsthAne / / 67 / / kRtavinayAH svapnajJA upaviSTA atha narendrA''sanne / dhanadevo'pi khala rAjJa Asanna evopaviSTaH ||68||yugmm|| gujarAtI anuvAda 60-68. (svApAThakornu Agamana) niyukta loko var3e te ja pramANe AjJA pAlana karAye chate sAmantamantrI tathA nagaranA zreSThIothI bharelI sabhAmAM vinayapUrvaka have svapnapAThako rAjAnI najIka beThA, dhanadeva paNa rAjAnI najIka ja gheTho. (yugmam) hindI anuvAda niyukta logoM dvArA usake anusAra Adeza pAlana karAe jAne para sAmanta, mantrI tathA zahara ke zreSTha logoM se bharI sabhA meM svapnapAThaka rAjA ke najadIka baitthe| dhanadeva bhI rAjA ke najadIka baitthaa| gAhA tatto rannA tesiM siTTho sur-dNsnnaai-vRttNto| . puvutto savvIvi hu suviNaga-uvalaMbha-avasANe / / 69 / /

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saMskRta chAyA tato rAjJA teSAM ziSTaH suradarzanAdivRttAntaH / ... pUrvoktaH sarvo'pi khalu svapnopalambhAvasAne / / 69 / / gujarAtI anuvAda 61. tyAre rAjAsa teone devanA darzanathI prAraMbhIne pUrvokta samasta vRttAnta svapnanI prApti paryantano kahayo. hindI anuvAda taba rAjA ne usa devadarzana kI ghaTanA se prArambha kara svapna paryanta taka kI sampUrNa ghaTanA ko btaayaa| gAhA sammaM viNicchiUNaM suviNa-sarUvaM kaheha bho! tattaM / iya bhaNiyA te ranA annonnaM jAva ciMtiMti / / 70 / / tAva ya dhaNadeveNaM bhaNiyaM nara-nAha! desu avhaannN| suviNa-paramattha-jANaNa-heuM nisuNesu vuttuMtaM / / 71 / / saMskRta chAyA samyag vinicitya svapnasvarUpaM kathayata bho ! tattvam / iti bhaNitA te rAjJA'nyonyaM yAvaccintayanti / / 70 / / tAvaccadhanadevena bhaNitaM naranAtha ! dehi avadhAnam / svapnaparamArthajJAnahetu nizRNuta vRttAntam ||71||yugmm|| gujarAtI anuvAda 60-61. he svapnapAThako! tame sArI te vicArIne tattva jaNAvo,' A pramANe rAjA var3e kahevAyelA teo paraspara jyAM vicAre che. teTalIvAramAM dhanadeve kA-he rAjana! sAvadhAna chano. svapnanA paramArthane jANavA mATe A vRttAMta sAMbhalo... hindI anuvAda . rAjA ne kahA- he svaprapAThakoM! tuma acchI prakAra vicAra kara svapna ke tattva ko btaao| rAjA ke aisA kahane para ve paraspara vicAra karane lge| tabhI dhanadeva ne kahA he rAjan! dhyAna deN| svapna kA paramArtha jAnane ke lie yaha vRttAnta suneN| yugmam //

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to| aha aDavIe diTTho bhillavaI, teNa jaha ya sappehiM / baddho u cittavego vimoio maNi-pabhAvAo / / 72 / / jaha teNa niyaya-carie siDhe devassa Agamo Asa / deveNa kevalI aha diTTho ya kusagganayarammi / / 73 / / jaha bhAvi-bhavaM puTTho kevaliNA jaha ya tassa AilaiM / siri-amarakeu-ranno hohisi putto tumaM bhai! / / 74 / / jaNaNIi samaM tattha ya avahario puSva-veriya-sureNa / tA cittavega! khayarAhivassa gehammi vaDihisi / / 75 / / saMskRta chAyA ttH| athA'TavyAM NTo bhillapatistena yathA ca sapaiH / baddhastu citravego vimocito maNiprabhAvAt / / 72 / / yathA tena nijakacarite ziSTe, devasyA''gama AsIt / devena kevalI atha chaTazca kuzAsanagare / / 73 / / yathA bhAvibhavaM pRSTaH kevalinA yathA ca tasmai AdiSTam / zrIamaraketurAjJo bhaviSyasi putrastvaM bhadra ! / / 74 / / jananyA samaM tatra cApahataH pUrvavairisureNa / tasmAt citravega ! khacarAdhipasya gehe vaya'si / / 75 / / gujarAtI anuvAda dhanadeva dvArA vRttAnta kathanaH 82-85. have jaMgalamA zrIlapatisa je sIte sarpathI vITalAyela citravegane maNinA prabhAvathI choDAvyo jethI potAnAM caritramA devanuM Agamana je rIte kaDuMane deve kuzAyanagaramAM kevalajJAnIne joyA ane bhAvidhyAva pUchayA... kevalajJAnI bhagavaMte tene karvA ke- 'bhadra! tuM amaraketu rAjAno putra thaIza. tathA pUrvabhavanA vaiI deva var3e mAtAnI sAthe apaharaNa karAyelo he citravega! tuM vidyAdhara adhipatinA gharamAM moTo thaIza...

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hindI anuvAda jaMgala meM bhIlapati ne jisa prakAra sarpa daMza kA upacAra maNi ke prabhAva se kiyA, jisa prakAra apane caritra meM deva ke Agamana ko batAyA aura deva kuzAgranagara meM kevalajJAnI ko dekhakara hAla-cAla pUchA... kevalI bhagavanta ne unheM batAyA ki bhadra, 'tUM amaraketu rAjA kA putra hogA tathA pUrvajanma meM vairIdeva dvArA mAM ke sAtha apahRta he citravega ? tUM vidyAdhara rAjA ke ghara meM bar3A hogaa| gAhA emAi puvva- uttaM savittharaM sAhiyaM nara- vaissa / dhaNadeveNaM jAva ya saMpatto hatthiNapurammi / / 76 / / saMskRta chAyA evamAdi pUrvoktaM savistaraM kathitaM narapateH I dhanadevena yAvacca samprApto hastinApure / / 76 / / gujarAtI anuvAda 76. dhanadeve hastinApuramAM Avyo tyAMsudhIno pUrvokta vRttAMta A pramANe vistArapUrvaka rAjAne kahyo. hindI anuvAda dhanadeva ne khuda ke hastinApura meM Ane taka kA samasta vRttAnta isa prakAra rAjA ko khaa| gAhA tA deva! devi - udare vihuppaho so suro samuppanno / hohI, jao na kevali-vayaNaM iha annahA hoi / / 77 / / saMskRta chAyA tasmAt deva ! devyudare vidhuprabhaH sa suraH samutpannaH / bhaviSyati, yato na kevalivacanamihA'nyathA bhavati / / 77 / / gujarAtI anuvAda 77. tethI he rAjan ! mahArANInI kukSimAM te vidyutprabhadeva utpanna thayo harI. kAraNa ke kevalajJAnInuM vacana anyathA yatuM nathI /

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hindI anuvAda isase he rAjan! aisA lagatA hai ki mahArAnI ke garbha meM vaha vidhuprabha deva utpanna huA hai kyoMki kevalajJAnI kA vacana vRthA nahIM jaataa| gAhA puvva-viruddha-sureNaM hario khayarassa vaDio gehe| sAhiya-bahuviha-vijjo milihI so niyaya-jaNaNIe / / 78 / / saMskRta chAyA pUrvaviruddhasureNa hataH khacarasya vardhito gehe / sAdhitabahuvidhavidyo miliSyati sa nijakajananyAH / / 78 / / gujarAtI anuvAda 68. pUrvanA vairI devavar3e apaharaNa karAyelo vidyAdharanAM AvAsamAM vadhelo, sAdhelI ghaNI-vidyAvAlo te potAnI mAtAne malaze. hindI anuvAda pUrvajanma ke vairI deva dvArA apaharaNa kiyA huA tathA vidyAdhara AvAsa meM palA-bar3hA tathA aneka vidyAoM kA sAdhaka vaha apanI mAtA se milegaa| icchiya-kannAdANaM mAlAe pUyaNaMpi mannA si / eso nariMda! suviNaya-paramatyo phurai maha hiyae / / 79 / / saMskRta chAyA icchitakanyAdAnaM mAlAyA pUjanamapi manye / eSa narendra ! svapnaparamArthassphurati mama hRdaye / / 79 / / gujarAtI anuvAda 1. he narendra! icchita kanyAdAna- mAlA var3e pUjana zayuM sanma huM mAnuM chu A pramANe svapna mArA hRdayamA sphure che. hindI anuvAda . he narendra! icchita kanyAdAna kA mAlA dvArA pUjana huA, aisA maiM mAnatA hU~ aura isa prakAra svapna hamAre hRdaya meM sphurita ho rahe haiN|

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gAhA eyaM dhaNadevassa o vayaNaM soUNa suviNayannUhi / bhaNiyaM aho! auvvaM eyassa u buddhi-kosallaM / / 8 / / saMskRta chAyA etad dhanadevasya o vacanaM zrutvA svapnajJaiH / bhaNitaM aho ! apUrvametasya tu buddhikauzalyam / / 80 / / gujarAtI anuvAda 80. (svApAThakonuM maMtavya)- A pramANe dhanadeva, vacana sAMthalIne svapnapAThakosa kahyu, kharokhara! A dhanadevanuM buddhikauzalya apUrva che. hindI anuvAda ___ dhanadeva kA yaha vacana sunakara svaprapAThakoM ne kahA isa dhanadeva kA buddhi kauzala apUrva hai| gAhA sayayaM tallicchehivi bahu-sattha-viyakkhaNehiM amhehiN| tavdhiha-buddhi-viuttehiM sakkiyaM no viNiccheuM / / 81 / / saMskRta chAyA- satataM tallipsairapi bahuzAstravicakSaNairasmAbhiH / . tadvidhabuddhiviyuktaizzakyaM no vinizetum / / 81 // gujarAtI anuvAda 81. aneka zAstromAM vicakSaNa te te zAstromAMja mama hovA chatAM tevA prakAranI buddhithI rahita amArA bar3e Ano nizcaya karavo azakya che. hindI anuvAda ___ aneka zAstroM meM vicakSaNa, una-una zAstroM meM magna hone para bhI usa prakAra kI buddhi se rahita hamAre dvArA yaha nizcaya karanA sambhava nahIM hai| gAhA susiliTTho naNu atyo nirUvio rAya! vaNiya-utteNa / savvesiM amhANavi susaMmao ceva esotti / / 82 / /

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saMskRta chAyA- suzliSTo nanvartho nirUpito rAjan ! vaNijaputreNa / sarveSAmasmAkamapi susammatavaiSa iti / / 82 / / gujarAtI anuvAda 82. paraMtu he rAjana! vaNikaputra dhanadeva var3e A svapnano artha sArI rIte kahevAyo che. amane sarvane paNa te mAnya che. hindI anuvAda parantu he rAjan! vaNika putra dhanadeva dvArA isa svapna kA artha ThIka prakAra se kiyA gayA hai, aura yaha hama sabhI ko mAnya hai| gAhA iya bhaNie te rannA taMbola-payANa-puvyayaM savve / paTTaviyA taha savve sAmaMta-mahaMtamAIyA / / 83 / / saMskRta chAyA iti bhaNite te rAjJA tAmbUlapradAnapUrvakaM sarve / prasthApitA tathA sarve sAmantamahattamAdikAH / / 83 / / gujarAtI anuvAda 83. A pramANe kahevAye chate svapna pAThako tathA sAmaMta-mahaMtAdione taMbola-pAnavIDu ApavA pUrvaka rAjAsa vidAya ApI. hindI anuvAda aisA kahakara rAjA ne sabhI svapnapAThakoM tathA sAmantoM Adi ko tAmbUla arpaNa kara vidA kiyaa| gAhA tatto rannA bhaNiyaM iNDiM dhaNadeva! kimiha kAyavvaM / devIi samaM amhaM uvaTThie dusaha-virahammi / / 84 / / saMskRta chAyA tato rAjJA bhaNitamidAnIM dhanadeva ! kimiha kartavyam / devyA samamasmAkamupasthite duHsahavirahe / / 84 / /

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gujarAtI anuvAda 84. (rAjAnI ciMtAno upAya) have rAjAsa kahyu- he dhanadeva! devInI sAthe anmAro duHsaha viyoga upasthita thaye chate te viSayamAM zuM karavU joisa. hindI anuvAda taba rAjA ne kahA 'he dhanadeva! rAnI ke sAtha hamArA duHsaha viyoga upasthita huA hai, isa viSaya meM kyA karanA cAhie? gAhA kiM ettha atthi kovi hu paDighAya-vihI suduTTha-suviNassa / bhaNiyaM dhaNadeveNaM na annahA kevali-girA o / / 85 / / saMskRta chAyA kimatrA'sti ko'pi khalu pratighAtavidhiH suduSTasvapnasya / bhaNitaM dhanadevena nAnyathA kevaligirA o / / 85 / / gujarAtI anuvAda 85. A atiduSTa svapnanAM pratighAtano koi paNa upAya ahIM che. tyAre dhanadeve kahyu, 'kevalIdhagavaMtanuM vacana anyathA thatu nathI! hindI anuvAda isa duSTa svapna ke pratighAta kA kyA yahA~ koI upAya hai? taba dhanadeva ne kahA ki kevalI bhagavanta kA vacana anyathA nahIM hotaa| gAhA tahavi hu esa uvAo kIrai mA hojja teNa pddighaao| maMcaya-paDiyANa puNo tahaTThiyA ceva bhUmitti / / 86 / / saMskRta chAyA tathApi khalveSa upAyaH kriyate mA. bhavettena pratighAtaH / maJcakapatitAnAM punastathAsthitA eva bhUmiriti / / 86 / / / gujarAtI anuvAda 86. chatAM paNa A saka upAya kaTI zakAya bhale tenAthI pratighAta na paNa thAya, kAraNa ke mAMcaDA upara thI paDelAne bhUmi ja Azaro che.

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hindI anuvAda phira bhI eka upAya kiyA jA sakatA hai| bhale hI usase svapna kA pratighAta na ho, kintu maMca para se gire hue ko bhUmi kA hI AsarA hotA hai| gAhA pallIvaiNA taiyA divva maNI jo samappio majjha / so esa aMgulIyaga- nivesio ciTThau karammi / / 87 / / eso aciMta sattI aNeya ThANesu diTTha- mAhappo / tA eyaM devIe karaTThiyaM deva! kAreha / / 88 / / saMskRta chAyA pallIpatinA tadA divyamaNi-ryaH samarpito mama / sa eSa aGgulIyakanivezitastiSThatu kare / / 87 / / eSo'cintyazaktiranekasthAneSu chaSTamAhAtmyaH / tasmAdetaM devyAH karasthitaM deva ! kArayata / / 88 / / yugmam / / gujarAtI anuvAda 87-88. pallipatie tyAre mane je divyamaNi Apyo hato te A hAthanA aMguThAmA rahelo che. A divyamaNi acintya zaktiyukta che, teno prabhAva anya sthAnomAM jovAyo che. tethI he deva! e divyamaNi mahArANInA hAthamAM paherAvo.. (yugmam) hindI anuvAda pallipati ne usa samaya jo maNi diyA thA vaha hamAre hAtha ke aMgUThe meM hai| yaha divya maNi acintya zaktiyukta hai| usakA prabhAva anya sthAnoM meM dekhA gayA hai| isalie he deva! yaha divyamaNi rAnI ko pahanAie / gAhA puvva - viruddhovi suro haraNe devIi hojja asamattho / eyassa pabhAvAo, aha kahavi karijja avaharaNaM / / 89 / / tahavi hu, avagArammI sakkissai neva vaTTiuM vairI / / nAuM imaM naresara ! mA sogaM kiMcivi kareha / / 90 / /

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saMskRta chAyA pUrvaviruddho'pi suro haraNe devyA bhavedasamarthaH / etasya prabhAvAdatha kathamapi kuryaadphrnnm| 89 / / tathApi khalvapakAre zakSyate naiva vartituM vairI / jJAtvedaM narezvara ! mA zokaM kiJcidapi kuruta / / 90 / / gujarAtI anuvAda__89-90. pUrvano zatrudeva paNa A divyamaNinA pradhyAvathI mahArANInuM apaharaNa karavA asamartha thaze. o kadAca apaharaNa karaze to paNa teno apakAra karavA te vairI samartha nahIM ja bane. A jANIne he narezvara! jarA paNa zoka na karo... hindI anuvAda pUrva kA zatrudeva bhI divya maNi ke prabhAva se mahArAnI kA apaharaNa karane meM asamartha ho jaayegaa| yadi kadAcit apaharaNa kara bhI liyA to unakA apakAra to kara hI nahIM sktaa| isalie yaha jAnakara he rAjA! Apa zoka na kreN| gAhA annaM c| suviNa-paDighAyaNatyaM kAresu jiNAlaesu mhimaao| pUesa samaNa-saMghaM taduciya-vatthAsaNAIhiM / / 11 / / saMskRta chAyA anyacca / svapnapratighAtArtha kAraya jinAlayeSu mahimnaH / pUjaya zramaNasacaM taducitavastrAsanAdibhiH / / 91 / / gujarAtI anuvAda 11. ane valI. svapnanA pratighAta mATe jinAlayomA mahotsava kaTarAvo, suyogya vastra AsanAdi bar3e zramaNa saMghano satkAra karo. hindI anuvAda svapna ke pratighAta ke lie athavA svapna kA Apake jIvana para koI asara na par3e, isake lie jinamandiroM meM mahotsava aura zramaNa saMgha ko suyogya, vastra Adi dAna kreN|

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gAhA dAvesu abhaya dANaM vivihAbhiggaha- tavesu ujjamasu / - evaM kayammi nara- vara! savvaMpi hu suMdaraM hohI / / 92 / / saMskRta chAyA dApaya abhayadAnaM vividhA'bhigrahatapassu udyaccha / evaM kRte naravara ! sarvamapi khalu sundaraM bhaviSyati / / 92 / / gujarAtI anuvAda 92. abhayadAna Apo, vividha prakAranAM abhigraha tathA tapamAM udyama karo, A pramANe karAye chate he narapati! badhuM ja suMdara thaze. hindI anuvAda Apa abhayadAna deN| vibhinna prakAra ke abhigraha pUrvaka tapa kreN| aisA karane se he rAjan ! saba kucha acchA hogaa| gAhA iya bhaNiuM dhaNadevo samappiDaM aMgulIyayaM niyayaM / paNamittA rAyANaM viNiggao rAya * bhavaNAo / / 93 / saMskRta chAyA iti bhaNitvA dhanadeva: samarpya aGgulIyaM nijam / praNamya rAjAnaM vinirgato rAjabhavanAt / / 93 / / gujarAtI anuvAda 93. A pramANe kahIne rAjAne potAnI aMguThi samarpita karIne, rAjAne praNAma karIne dhanadeva rAjabhavanathI pAchoM pharyo! hindI anuvAda aisA kahakara rAjA ko apanI aMgUThI samarpita kara tathA rAjA ko praNAma kara dhanadeva vApasa rAjabhavana A gyaa| gAhA rannAvi huM gaMtUNaM devI- bhavaNammi sayala vRttaMto / siTTho samappiyaM taha devIe aMgulIyaM taM / / 94 / / -

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saMskRta chAyA rAjJApi khalu gatvA devIbhavane sklvRttaantH| ziSTaH samarpitaM tathA devyai agulIyaM tam / / 94 / / gujarAtI anuvAda 14. rAjAsa paNa mahArANInA bhavanamAM jaI sakala vRttAMta kahayo. tathA mahArANI ne te aMgUThI aapii| hindI anuvAda rAjA ne mahAsanI ke bhavana meM jAkara unheM sArA vRttAnta sunAyA aura mahArAnI ko vaha aMgUThI de dii| gAhA bhaNiyA ya devi! eyaM khaNaMpi hatthAo neva mottavvaM / eyassa pabhAvAo pabhavaMti na khudda-sattAI / / 15 / / saMskRta chAyA bhaNitA ca devi ! etad kSaNamapi hastAnnaiva moktavyam / etasya prabhAvAt prabhavanti na kSadrasattvAni / / 95 / / gujarAtI anuvAda 95. ane rAjAsa kahayuM- he devi! A aMguThI kSaNavAra paNa hAthamAthI kADhavI nahIM, A aMguThInA prabhAvathI kSudra prANIo vigere upadrava karavA samartha nahIM bane. hindI anuvAda rAjA ne kahA, he devI! Apa yaha aMgUThI- eka kSaNa ke lie bhI hAtha se mata nikaaliegaa| isa aMgUThI ke prabhAva se kSudra prANI kisI prakAra kA upadrava karane meM saphala nahIM hoNge| gAhA jiNa-maMdira-jattAiM kAraviyaM tAhi rAiNA savvaM / kamalAvaIvi tatto jAyA Avanna-sattatti / / 96 / /

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saMskRta chAyA jinamandirayAtrANi kArApitaM tadA rAjJA sarvam / kamalAvatyapi tato jAtA''pannasattveti / / 96 / / gujarAtI anuvAda 96. kamalAvatInuM garbhadhAraNa tathA dohada (garbhiNI strI kA manoratha) - tyArabAda rAjAsa jinamaMdirAmA yAtrA vigere sarva anuSThAna karAvyA, tyArabAda kamalAvatI paNa garbhavatI thaIhindI anuvAda usake bAda rAjA ne jinamandira meM yAtrA Adi sabhI anuSThAna kraayaa| usake bAda kamalAvatI bhI garbhavatI ho gyii| gAhA suha-saMpaData-hiya-iTTha-vatthu-suviNIya-pariyaNa-juyAe / aha sattamammi mAse jAo devIe dohalao / / 97 / / saMskRta chAyA sukhasampahRdayeSTavastusuvinItaparijanayutAyAH / atha saptame mAse jAto devyA dohadakaH / / 97 / / gujarAtI anuvAda 18. sukhapUrvaka prAptathatI hitakArI iSTa vastu tathA vinIta parivAra thI yukta mahArANIne have sAtame mahine dohada thayo. hindI anuvAda sukhapUrvaka sabhI icchita vastuoM tathA vinIta parivAra ke sAtha rahatI huI rAnI ko sAtaveM mahIne meM dohada huaa| gAhA lajjAe taM kassavi jAhe na kahei tAva kaiyAvi / parihAyaMta-sarIrA diTThA rannA imaM bhaNiyA / / 98 / / saMskRta chAyA lajjayA taM kasyA'pi yadA na kathayati tAvat kadA'pi / parihIyamAnazarIrA chaTA rAjedaM bhaNitA / / 98 / /

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gujarAtI anuvAda 18. paNa lajjAthI rANI koI ne kaI paNa kahetI nathI tyAre kyAreka sukAtA zarIravAlI tene joIne rAjAsa kahyu... hindI anuvAda kintu zarma ke mAre rAnI ne isa bAta ko kisI se nahIM btaayaa| phira sukha rahe zarIra vAlI rAnI ko dekhakara rAjA ne kahAgAhA devi! tuha kiM na pujjai dIsasi aidubbalA jao iNDiM / devIe to bhaNiyaM dohalao esa me nAha! / / 99 / / saMskRta chAyA devi ! tava kiM na pUryate zyase'tidurbalA yata idAnIm / devyA tato bhaNitaM dohadaka eSa mama nAtha ! / / 99 / / gujarAtI anuvAda 99. he devi! zuM tArI icchA pUrNa thatI nathI. ke jethI hamaNAM tu ati dubalI dekhAya che? tyAre mahArANIsa kAM 'he nAtha! mane dohada utpanna thayo che. hindI anuvAda he devi! kyA ApakI icchA pUrNa nahIM ho rahI hai jisase ki Apa atyanta durbala dIkha rahI ho| taba mahArAnI ne kahA, he nAtha! mujhe dohada utpanna huA hai| gAhA vara-vAraNamArUDhA dANaM ditI ya asthi-loyassa / tuha-ucchaMga-niviTThA tumae chattaM dharateNaM / / 10 / / hiMDAmi rAya! nayare pariyariyA syl-bhicc-vggenn| rannA bhaNiyaM suMdari! kIrai ahuNA duyaM eyaM / / 101 / / aha pavara-paTTa-hatthI siMgAriya ANio niuttehiM / tatthArUDho rAyA devI uNa tassa ucchaMge / / 102 / / saMskRta chAyA varavAraNamArUDhA dAnaM dadatI cArthilokasya / tavotsaGganiviSTA tvayA chatraM dhArayatA / / 100 / /

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hiNDe rAjan ! nagare parivRttA sakalabhRtyavargeNa / rAjJA bhaNitaM sundari ! kriyate adhunA drutametad ||101||yugmm / atha pravarapaTTahastI zrRGgArayitvA''nIto niyuktaH / tatrA''rUDho rAjA devI punastasyotsaGge / / 102 / / gujarAtI anuvAda- . 10-102. zreSTha hAthI upara beThelI, yAcaka vargane dAna ApatI, tamArA kholAmAM beThelI, svI mane tame chA dhAraNa karatA ho te rIte he rAjan! samasta cAkara samudAyathI parivarelI huM nagaramAM phaLaM... tyAre rAjAra kA he sundari! hamaNA zIghra A kraashe|| hindI anuvAda zreSTha hAthI para baiThI huI, yAcaka varga ko dAna detI huI, ApakI goda meM baiThI huI Apa mere lie chatra dhAraNa kiye ho, isa prakAra he rAjan! maiM samasta sevaka samudAya ke sAtha nagara meM phirUM aisA dohada utpanna huA hai| taba rAjA ne kahA, 'he sundarI! yaha maiM zIghra hI krvaauuNgaa| gAhA uvari dhavalAyavattaM muttAhala-rehiraM sayaM rnnaa| dhariyaM tatto vivihaM paDhaMta-thui-pADha-nivaheNa / / 103 / / tUresu rasaMtesu vajjatesu ya asaMkha saMkhesu / kalapANaehiM vihie viyaMbhamANe ya saMgIe / / 104 / / asthi-jaNa-pUriyAsaM dANaM detA samattha-nayarammi / ANaMda-ninbharAhiM thuvvaMtA nayara-nArIhiM / / 105 / / AhiMDiUNa vivihaM caukka-tiya-caccaresu icchAe / aha pura-varAu bAhiM nIhario kuMjaro kamaso / / 106 / / saMskRta chAyA upari dhavalAtapatraM muktAphalarAjamAnaM svayaM rAjJA / ghRtaM tato vividha paThyamAnastutipAThanivahena / / 103 / / tUryeSu rasatsu vAdyamAneSu cA'saMkhyasaMkhyeSu / kalapAnakairvihite vijRmbhamANe ca saGgIte / / 104 / /

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arthijanapUritAzaM dAnaM dadatI samastanagare / AnandanirbharAbhiH stUyamAnA nagaranArIbhiH / / 105 / / AhiNDya vividhaM catuSkantrikacatvareSvicchayA / atha puravarAd bahirniHsRtaH kuJjaraH kramazaH / / 106 / / catasRbhiH kalApakam gujarAtI anuvAda 103-106. (rANInA dohadanI pUrti) rAnI ke dohada kI pUrti have niyukta puruSo var3e zaNagAra sajIne zreSTha paTTahastI lavAyo. te hAthI para rAjA ArUDha thayA, ane mahArANI rAjAnAM kholAmAM beThI, rANInI Upara muktAphala thI zobhatuM zveta Atapatra svayaM rAjAeM dhAraNa karyu. tyArabAda stuti pAThakono samudAya jayajayakAra karato hto| hAthI vividha mArgothI pasArathato nagara bahAra nikalyo / hindI anuvAda sabhI niyukta puruSoM ne saja-dhaja kara zreSTha paTTa hAthI ko liyAM, rAjA usa hAthI para ArUr3ha hue aura mahArAnI unakI goda meM baitthiiN| rAnI ke Upara motiyoM se zobhita chatra rAjA ne dhAraNa kiyaa| usake pazcAt stuti pAThaka jaya-jayakAra kara rahe the| hAthI vividha mArgoM se phiratA huA nagara ke bAhara niklaa| gAhA sahasacciya ummiTTho viccholiMto samattha- jaNa-niyaraM / aivegeNa payaTTo isAna - disA muho tAe / / 107 / / saMskRta chAyA sahasaiva niraGkuza (ummiTTho) kampayan samastajananikaram / ativegena pravRttaH IzAnadigmukhastadAH / / 107 / / gujarAtI anuvAda - 107. ( gajarAjano upadrava) ane ocIMto gAMDo thaI gayelo te hAthI samasta jana samUhane kaMpAvato, IzAna dizA tarapha tyAre ativega var3e cAlyo. hindI anuvAda - ( gajarAja kA upadrava) acAnaka pAgala ho gayA vaha hAthI samasta janasamUha ko kampAyamAna karatA huA IzAna dizA kI tarapha ativega se bddh'aa|

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gAhA re! leha leha, dhAvaha esa gao esa jAi puraotti / emAi vAharaMto bhicca-jaNo dhAi paTThIe / / 108 / / saMskRta chAyA re! lAta lAta dhAvata eSa gaja eSa yAti purata iti / evamAdi vyAharan bhRtyajano dhAvati pRSThe / / 108 / / gujarAtI anuvAda 108. are! are! lo...lo.. dor3o..dor3o...A hAthI pAse AvI rahyo che. ityAdi bolato nokaravarga pAchala dor3e che. hindI anuvAda are! are! lo daudd'o| vaha hAthI pAsa A rahA hai, yaha kahatA naukaravarga pIche kI tarapha daudd'aa| gAhA rAyAvi hu jAhi kahavi hu dhariuM va caei kari-varaM taM tu / tAhe bhaNiyA devI esa gao tAva ummiTTho / / 109 / / aivegao payaTTo cAijjai kahavi no niyatteuM / tA uttarimo kahavi hu iyaraha aDavIe pADehI / / 110 / / saMskRta chAyA rAjA'pi khalu yadA kathamapi khalu dhartuM na zaknoti karivaraM tantu / tadA bhaNitA devI eSa gajastAvaniraGkuzaH / / 109 / / ativegataH pravRttaH zakyate kathamapi na nivartitam / tasmAduttarAvaH kathamapi khalvitarathA'TavyAM pAtayiSyati / 110 / gujarAtI anuvAda 109-110. rAjA paNa keme kaTIne A zreSTha hAthIne vaza karavA samartha na thayo tyAre devIne kahyu. A hAthI unmatta thayo che. ativegavAlo thayelo te keme kaTIne Tokavo zakya nathI. tethI koI paNa te hAthI parathI utarI jaisa anyathA ApaNane jaMgamAM pADaze.

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hindI anuvAda rAjA bhI saba prayAsa kara usa zreSTha hAthI ko vaza meM karane meM samartha nahIM ho ske| devI ne kahA yaha hAthI unmatta ho gayA hai, isa ativega vAle hAthI ko rokanA sambhava nahIM hai| isalie hameM kisI prakAra hAthI se nIce utaranA cAhie, nahIM to hama svayaM parezAnI meM par3a jaayeNge| gAhA kamalAvaIe bhaNiyaM oyariyavvaM kahaM nu nara-nAha! / rannA bhaNiyaM nisuNasu picchasi vaDa-pAyavaM purao / / 111 / / eyassa ya hetuNaM jAhI hatthI tao tume devi! / sAhAe laggiavvaM sahasA hatthiM pamottUNa / / 112 / / saMskRta chAyA kamalAvatyA bhaNitamavataritavyaM kathannu naranAtha ! / rAjJA bhaNitaM nizrRNu prekSase vaTapAdapaM purataH / / 111 / / etasya cA'dhaH yAsyati hastI tatastvayA devi / zAkhAyAM lagitavyaM sahasA hastinaM pramucya / / 112 / / gujarAtI anuvAda 111-112. rANI kamalAvatIsa kahyu- he rAjan! kevI rIte utaravU? tyAre rAjAra kA-sAMdhala! Agala vaTavRkSa dekhAya che. he devi! te vRkSanI nIcethI hAthI pasAra thaze tyAre ekadama hAthIne chor3Ine DAlI pakaDI levii| hindI anuvAda rAnI kamalAvatI ne kahA he rAjana! maiM kisa prakAra utarUM? rAjA ne kahA suno| Age baragada kA per3a dikha rahA hai jyoMhI hAthI per3a ke nIce se gujare, hAthI ko chor3akara per3a kI DAlI ko pakar3a lenaa| gAhA evaM ca jAva rAyA deviM ullavai tAva so htthii| aivegeNaM patto vaDa-vAyava-hiTTha-bhUbhAge / / 113 / / saMskRta chAyA evaM ca yAvadrAjA devImullapati tAvat sa hastI / ativegena prApto vaTapAdapAdhobhUbhAge / / 113 / /

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gujarAtI anuvAda 11. A pramANe rAjA mahArANIne jyAM kahe che tyAM to te hAthI atizaya vegapUrvaka vaTavRkSanI nIce AvI gayo. hindI anuvAda isa prakAra rAjA ne rAnI se jaisA kahA thA, atizaya vegapUrvaka calatA vaha hAthI usa baragada ke per3a ke nIce A gyaa| gAhA dakkhattaNao rAyA jhatti vilaggo ya tassa sAhAe / laggasu laggasu devi! jhatti evaM bhaNemANo / / 114 / / saMskRta chAyA dakSatvato rAjA jhaTiti vilagnazca tasya zAkhAyAm / laga laga devi ! jhaTiti etad bhaNan / / 114 / / gujarAtI anuvAda 114. he devi! jaldI zAkhA pakar3I lo...pakar3I lo...sama bolato caturAIthI rAjA zIghra te jhADanI zAkhAne valagI gayo. hindI anuvAda he devI jaldI zAkhA pakar3a lo, aisA kahakara rAjA ne caturAI se per3a kI zAkhA ko pakar3a liyaa| gAhA aivegao karissA (ssa?) adakkhayAe ya itthi-bhAvassa / gambhassa ya garuyattA bhaya-vevirao sarIrassa / / 115 / / kaya-ajjhavasAyAvi huna sakkiyA jAhi tattha laggeuM / tAhe ya kari-varo so jhaDatti tatto avkkNto||116|| saMskRta chAyA ativegataH kariNo'dakSatayA strIbhAvasya / garbhasya ca gurutvAt bhayavepamAnatazzarIrasya / / 115 / / kRtA'dhyavasAyA'pi khalu na zakyA yadA tatra lagitum / tadA ca karivaraH sa jhaTiti tato'pakrAntaH / / 116 / / yugmam / /

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gujarAtI anuvAda 115-116. rANI hAthInA ativegane kAraNe, caturAino abhAva, strI sahaja svadhAva, gardhanI gurutA tathA zarIramAM ayane kAraNe kaMpa hovAthI adhyavasAya karyo hovA chatA te zAkhAne pakaDavA jyAre samartha na banI ane te hAthI to jhaDapa thI tyAMthI pasAra thaI gayo! hindI anuvAda rAnI hAthI ke ativega ke kAraNa caturAI ke abhAva, strI sahaja svabhAva, garbha kI gurutA tathA zarIra bhaya ke kAraNa kAMpane ke kAraNa cAha kara bhI zAkhA pakar3ane meM samartha nahIM ho sakI aura hAthI jaldI se vahA~ se calA gyaa| gAhA aha guru-sogo rAyA tahaThio jA tao paloei / tA picchai gayaNeNaM jaMtaM begeNa taM kariNaM / / 117 / / saMskRta chAyA atha guruzoko rAjA tathAsthito yAvattataH pralokate / tAvat prekSate gaganena yAntaM vegena taM kariNam / / 117 / / gujarAtI anuvAda 118. have tyAM rahelo zokAtura rAjA tyAMthI jyAM najara kare che tyAM to AkAzamArge jatAM te gajarAjane joyo... hindI anuvAda taba zokAkula rAjA ne jahA~ taka dRSTi jA sakatI thI AkAza mArga se jAte hue hAthI ko dekhaa| gAhA aha vimhio maNeNaM ciMtai rAyA aho! mahacchariyaM / mottuM bhUmi-payAraM vaccai hatthI naha-yaleNa / / 118 / / saMskRta chAyA atha vismito manasA cintayati rAjA aho ! mahadAzcaryam / muktvA bhUmipracAraM vrajati hastI nabhastalena / / 118 / /

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gujarAtI anuvAda 118. have Azcarya pAmelo rAjA manamAM vicATe che. are! mahAn Azcarya! bhUmi upara cAlavAyU~ choDIne hAthI AkAzamArge cAle che. hindI anuvAda Azcaryacakita rAjA vicAra karatA hai ki are yaha to mahAna Azcarya hai ki bhUmi para calane vAlA hAthI bhUmi ko chor3akara AkAza mArga se jA rahA hai| gAhA ahvaa| puSva-viruddha-suro so vilasai nUNaM imeNa rUveNa / na hu kevaliNA bhaNiyA bhAvA iha annahA hoti / / 119 / / saMskRta chAyA athavA ! pUrvaviruddhasuraH sa vilasati nUnamanena rUpeNa / na khalu kevalinA bhaNitA bhAvA ihA'nyathA bhavanti / / 119 / / gujarAtI anuvAda___ 119. (devamAyA rANInuM apaharaNa) athavA to pUrvano vairI deva A Apa bar3e vilAsa karato lAge che. kharekhara kevalibdhagavaMte kahelA yAvo ahIM anyathA thatA nathI! hindI anuvAda athavA to pUrva kA bairI deva isa rUpa meM vilAsa kara rahA hai| saca. kaheM to kevalI bhagavaMta kA kahA gayA bhAva anyathA nahIM hotaa| gAhA evaM viciMtayaMtassa tassa, hatthI adNsnniibhuuo| tAva aNu-magga-laggaM ranno sinnaM samaNupattaM / / 120 / / saMskRta chAyA evaM vicintayataH tasya hastyadarzanIbhUtaH / tAvadanumArgalagnaM rAjJaH sainyaM samanuprAptam / / 120 / /

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gujarAtI anuvAda 120. rAjA A pramANe ciMtavatA hatA tyAMto hAthI adRzya thaI gayo. telIvAramAM pAchaLa raheluM rAjAnuM sainya malI gayuM. hindI anuvAda rAjA isa prakAra cintA kara hI rahA thA ki hAthI vahA~ se adRzya ho gyaa| itanI dera meM pIche rahe hue rAjA ke sainika bhI vahAM A phuNce| gAhA aha kari-vara- maggeNaM samarappiya- pamuha- suhaDa-saya- kaliyaM / devI - gavesaNatthaM paTTaviDaM sAhaNaM rAyA / / 121 / / kahakahavi garuya - soo sAmaMta-mahaMtagANa vayaNeNa / patto niya- nayarammI sunno vunno nirANaMdo / / 122 / / saMskRta chAyA atha karivaramArgeNa samarapriyapramukhasubhaTazatakalitam / devIgaveSaNArthaM prasthApya sAdhanaM rAjA / / 121 / / kathaMkathamapi guruzokaH sAmantamahattamAnAM vacanena / prApto nijanagare zUnya udvigno nirAnandaH / / 122 / / yugmam / / gujarAtI anuvAda 121 -122. have hAthInA mArge rANIne zodhavA mATe samarapriya vigere so subhaTa sahita sainyane mokalIne guru zokavAlo, zUnya manaska, udvigna tathA AnaMda rahita rAjA sAmaMta tathA mahaMtonA vacanavar3e keme karIne potAnAM nagaramAM Avyo! (yugmam) hindI anuvAda aba hAthI ke jAne vAle mArga para rAnI kI talAza ke lie samarapriya subhaTa se yukta sainikoM ko bhejakara zokayukta, anyamanaska, udvigna tathA Ananda rahita rAjA sAmaMta tathA mahantoM ke anusAra apane nagara meM aayaa| gAhA paricatta- rajja - citto ciTThai jA kaivi tattha divasANi / kamalAvai- saMpAvaNa- AsAe dhariya niya-jIo / / 123 / /

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tA anna-diNe sinnaM samarappiya-samuhamAgayaM sahasA / dINaM vimaNaM khinnaM lajjA-vimaNaMta-muha-kamalaM / / 124 / / saMskRta chAyA parityaktarAjyacittastiSThati yAvat katyapi tatra divasAni / kamalAvatIsamprApaNA''zayA ghRtanijajIvitaH / / 123 / / tasmAdanyadine sainyaM samarapriyapramukhamAgataM sahasA / dInaM vimanaH khinnaM lajjAvinatamukhakamalam / / 124||yugmm / / gujarAtI anuvAda 123-124. (mahArANInI zodha chatAM aprApti) rAjyane viSe vimanaska, kamalAvatI rANIne prAptinI AzA bar3e potAnA jIvane dhAraNa karato rAjA keTalAM divasa tyAM rahayo, tyAM eka divasa ocItu dIna, vimana, kheda pAmelu, tathA lajjAthI namelAM mukhakampalavAluM samarapriyanI mukhyatAvAlu, sainya AvI gA... (yugmam) hindI anuvAda kamalA rAnI milegI, aisI AzA meM jIvita rAjya ke viSaya meM anyamanaska rAjA kucha dinoM taka vahA~ rhe| tabhI eka dina acAnaka vahA~ dIna, binA mana ke, duHkhI tathA lajjA se jhuke mukhakamala vAlA samarapriya pramukha sainika AyA..(yugmama) gAhA aha rannA ApuTTho samarappio kahasu bhaha! vuttaMtaM / kiM diTTho duTTha-karI devIvi vimoiyA tatto? / / 125 / / saMskRta chAyA__atha rAjJA''pRSTaH samarapriyaH kathaya bhadra ! vRttAntam / kiM chaTo duSTakarI devyapi vimocitA tataH ? / / 125 / / gujarAtI anuvAda 125. tyAre rAjAra samarapriyane pUchayu 'he bhadra! vRttAMta jaNAva zuM duSTa hAthI jovAyo? te hAthI pAsethI devI ne choDAvI?... hindI anuvAda taba rAjA ne samarapriya se pUchA kyA vaha duSTa hAthI milA? usa hAthI ke pAsa se devI ko chur3AyA kyA?

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gAhA dIhaM nIsasiUNaM bhaNiyaM samarappieNa suNa dev!| kari-vara-disA-payaTTA pattA aDavIi tA amhe / / 126 / / saMskRta chAyA dIrgha nizvasya bhaNitaM samarapriyeNa zRNu deva ! / karivaradikpravRttAH prAptA aTavyAM tasmAd vayam / / 126 / / gujarAtI anuvAda 126. dIrgha niHsAso nAkhIne samarapriye kahyu- he deva! sAMbhalo, hAthInI dizAmAM jatAM ame jaMgalamAM pahoMcyA. hindI anuvAda lambI sAMsa lekara samarapriya ne kahA, 'he deva! sunie, hAthI kI dizA meM jAte hue hama jaMgala meM phuNce| gAhA tattha ya bahu-ppayAraM gavesamANehiM deva! amhehiM / divo na so kari-varo neva ya devI na ya puttii||127|| saMskRta chAyA tatra ca bahuprakAraM gaveSayamANai-deva ! asmAbhiH / chaSTo na sa karivaro naiva ca devI na ca pravRttiH / / 127 / / gujarAtI anuvAda 120. tyA aneka prakAre zodha karatAM paNa he rAjana! apArA vaDe te hAthI jovAyo nathI ke nathI jovAI devI prApti mATe koI pravRtti paNa jovAI nathI. hindI anuvAda vahAM aneka prakAra se khojane para bhI vaha hAthI nahIM milA aura devI bhI nahIM miliiN| unakI kisI pravRtti ke viSaya meM kucha bhI patA nahIM claa| gAhA avarAvava-savara-gaNaM pucchaMtANaM sudUra-pattANaM / aha anna-diNe kahiyaM kappaDiya-nareNa ekkeNa / / 128 / /

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saMskRta chAyA aparAparazabaragaNaM pRcchatAM sudUraprAptAnAm / athA'nyadine kathitaM kArpaTikanareNaikena / / 128 / / gujarAtI anuvAda 128. paraspara bhIlanA samudAyane pUchatAM pUchatAM dUra pahoMcI gayelA amane koI divase eka kArpeTaka nare kAM... hindI anuvAda Apasa meM bhIla logoM se pUchate-pUchate hama kAphI dUra nikala gaye tabhI eka dina eka kArpaTika hameM milaa| usane hameM batAyA gAhA tatto sattama-1 -divase paumoyara- nAmae sara - varammi / gayaNAu nivaDamANo mahilA saMhio karI diTTho / / 129 / / saMskRta chAyA tataH saptamadivase padmodaranAmni sarovare / gaganAd nipatanmahilAsahitaH karI dRSTaH / / 129 / / gujarAtI anuvAda 129. 'sAta divasa pahelAM padmodara nAmanA sarovaramAM AkAzamAMthI par3atA strI sahita hAthIne joyo hato. hindI anuvAda hamane sAta dina pahale padmodara nAmaka tAlAba meM AkAza se girate hue eka strI aura hAthI ko dekhA thaa| gAhA tatto bhaya-bhIeNaM dUra - TThiya-guvila- taru pavidveNa / nArI - rahio puNaravi paloio tattha hatthitti / / 130 / / viyaraMto sara - tIre, iya tassa o vayaNayaM suNeUNa / bhaNiyaM daMsasu bhaddaya! taM sigghaM sara- varaM amha / / 131 / / saMskRta chAyA tato bhayabhItena dUrasthitagupilatarupraviSTena / nArIrahitaH punarapi pralokitastatra hastIti / / 130 / /

Page #160
vicarassaraHtIre, iti tasya o vacanaM zrutvA / bhaNitaM darzaya bhadraka ! tat zIghraM sarovaramasmAkam / 131 / yugmam gujarAtI anuvAda 130-131. tyAravAda DaranA mAryA dUra rahela vRkSamAM chUpAIne rahela ame phaTI strIrahita hAthI ne tyAM sarovarane kinAre pharato joyo, A pramANe tenA vacana sAMthalIne ame kA 'he bhadra! jaldI amane te sarovara batAva! (yugmam) hindI anuvAda usake bAda Dara ke mAre per3oM kI Ar3a meM chupakara maiMne phira strI rahita hAthI ko usa tAlAba ke kinAre Tahalate hue dekhaa| aisA sunakara hamane zIghra vaha tAlAba kahAM hai? batAne ko khaa| gAhA aha teNa daMsiyaM taM paloiyaM sara-varaM samaM teNa / na ya uvaladdhA devI niuNaMpi gavesamANehiM / / 132 / / saMskRta chAyA atha tena darzitaM tat pralokitaM sarovaraM samaM tena / na copalabyA devI nipuNamapi gaveSayamANaiH / / 132 / / gujarAtI anuvAda 132. pachI te kArpaTike batAvela sarovara tenI sAthe joyuM, khUba sArI rIte zodhakhola karavA chatAM mahArANInI prApti na thaI! hindI anuvAda phira usa yAtrI ke batAne ke anusAra hamane usake sAtha usa tAlAba ko dekhA! kintu acchI prakAra se khojane para bhI mahArAnI kahIM nahIM miliiN| gAhA sara-vara-joyaNa-mitte viutta-purisehiM pAvio hatthI / taM dhittuM nirANaMdA ihAgayA deva-mUlammi / / 133 / saMskRta chAyA sarovarayojanamAtre viyuktapuruSaiH prApto hastI / taM gRhItvA nirAnandA ihA''gatA devamUle / / 133 / /

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gujarAtI anuvAda 13. zodhavA gayela puruSone sa.rovaranA eka yojana mAtravistAramA hAthI malI gayo tene laine AnaMda vinAnA ame ApanI pAse ahIM AvyA chiis| hindI anuvAda talAza karane gae vyaktiyoM ko tAlAba ke eka yojana vistAra meM hAthIM mila gayA use lekara hama Ananda rahita Apake pAsa Aye haiN| gAhA tA kiM tatyeva sare gabhIra-nIrammi uvarayA devI / aha tatto uttariuM pattA u kahiMpi vasimammi? / / 134 / / saMskRta chAyA tasmAtkiM tatraiva sarasi gabhIranIre uparatA devI / atha tata utIrya prAptA tu kasminnapi vasatau ? / / 134 / / gujarAtI anuvAda 134. tethI zuM te ja sarovaranA uMDA pANImAM devI sanmAI gayA haze? (mRtyu pAmyA haze) athavA to tyAMthI utarIne koI vasatimAM gayA haze? hindI anuvAda isalie aisA lagatA hai ki usa sarovara ke pAnI meM yA to devI samA gayI haiM (mRtyu ko prApta kara cukI haiM) yA vahA~ utara kara kisI gA~va meM calI gayI haiM? gAhA ahavA sAvaya-paure vaNammi keNavi viNasiyA hojja / na ya jANAmo kiMcivi nariMda! devIe vuttaMtaM / / 135 / / saMskRta chAyA athavA zvApadapracure vane kenA'pi vinAzitA bhavet / na ca jAnImaH kiJcidapi narendra ! devyA vRttAntam / / 135 / / gujarAtI anuvAda - 135. athavA to ghaNAMjaMgalI pazuothI yukta vanamA koisa mArI nAMkhyA haze. he narendra! devIno bIjo koI vRttAMta anme jANatA nathI.

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hindI anuvAda yA ina jAnavaroM se bhare jaMgala meM koI unheM mAra DAlA ho| he rAjan! devI kA anya koI vRttAnta hameM jJAta nahIM hai| gAhA evaM ca jAva jaMpai samarappio patthivassa se puro| tAva ya dAra-niutto kaya-viNao evamullavai / / 136 / / saMskRta chAyA evaJca yAvajjalpati samarapriyaH pArthivasya tasya purataH / tAvacca dvAraniyuktaH kRtavinaya evamullapati / / 136 / / gujarAtI anuvAda 136. A pramANe samarapriya aTa te rAjAnI Agala jyAM vAta kare che tyAM to karelAvinayavAlo dvArapAla A pramANe bole che. hindI anuvAda isa prakAra samarapriya bhaTa usa rAjA ke Age jahA~ bAta kara rahA thA, vahA~vinayapUrvaka abhivAdana karatA huA dvArapAla Akara rAjA se bolaa| sumati nAma ke jyotiSI kA AgamanaH gAhA dArammi sumai-nAmo nemittI ciTThaitti suNiUNa / bhaNiyaM rannA kiM bho! so eso sumai-nemittI? / / 137 / / jassAesAu tayA dinnA naravAhaNeNa maha devI? / pAsa-TThiehiM siTuM, nariMda! evaMti, aha rannA / / 138 / / bhaNiyaM pavisau sigdhaM pucchAmo jeNa devi-vuttaMtaM / vayaNANaMtarameso pavesio dAravAleNa / / 139 / / saMskRta chAyA dvAre sumatinAmA naimittikastiSThati iti zrutvA / / bhaNitaM rAjJA kiM bho! sa eSa sumatinaimittikaH ? / / 137 / / yasyA''dezAttadA dattA naravAhanena mama devI ? / pArthasthitaiHziSTaM, narendra ! evamiti, atha rAjJA / / 138 / /

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bhaNitaM pravizatu zIghraM pRcchAmo yena devIvRttAntam / vacanAnantarameSa pravezito dvArapAlena / / 139 / / gujarAtI anuvAda 130-139. (sumati naimittikanuM Agamana)- dvAramA sumati nAmano naimittika AvI udho che, te sAMdhalI rAjAra kA 'zuM te je pelo sumati nimittiyo, ke jenA AdezathI tyAre naravAhana var3e mane devI apAI hatI... tyAre bAjumAM rahelA lokosa kaDaM he narendra! hA. eja.. tyAre rAjAra kahyu jaldIthI tene praveza Apo, jethI devIno vRttAMta pUrcha' rAjAnA A vacana bAda tarata ja dvArapAle naimittikano praveza karAvyo. (tribhiH vizeSakama) hindI anuvAda daravAje para sumati nAma kA jyotiSIM Akara khar3A hai| aisA sunakara rAjA ne kahA, 'kyA yaha vahI sumati hai jisake Adeza para naravAhana kI tarapha se mujhe devI prApta huI thiiN| taba pAsa meM rahane vAle logoM ne kahA ki hAM, rAjana! yaha vahI hai| taba rAjA ne kahA, 'zIghra unheM andara le Ao, jisase unase hama devI kA vRttAnta pUcha skeN| rAjA ke isa vacana ke bAda dvArapAloM ne jyotiSI kA mahala meM praveza kraayaa| gAhA kaya-uvayAro rannA uvaviTTho viNaya-puvyayaM sumii| ApuTTho, kiM devI jIvai va navatti vajjarasu? / / 140 / / saMskRta chAyA kRtopacAro rAjJA upaviSTo vinayapUrvakaM sumatiH / ApRSTaH, kiM devI jIvati vA naveti kathaya ? / / 140 / / gujarAtI anuvAda 140. karAyela upacAravAlo sumati naimittika vinayapUrvaka beTho, tyAre rAjAra pUchayu 'zuM mahArANI jIve che ke nahIM te kaho! hindI anuvAda - svAgata Adi kie gaye upacAra ke bAda sumati jyotiSI vinayapUrvaka baitthaa| taba rAjA ne usase pUchA ki mahArAnI jIvita haiM yA nhiiN|

Page #164
gAhA uaogaM dAUNaM bhaNiyaM aha sumaiNA jiyaitti / akkhaya-dehA saMpai miliyA iva baMdhu- vaggassa / / 141 / / saMskRta chAyA upayogaM dattvA bhaNitamatha sumatinA jIvatIti / akSayadehA samprati mIliteva bandhuvargasya / / 141 / / gujarAtI anuvAda 141. (naimittika dvArA rANI vRttAMta) - upayoga ApIne sumati naimittike kahyuM 'te jIve che.. akhaMDa dehavAlI hamaNAM baMdhuvargane malelI jANe jaNAya che. hindI anuvAda jJAna se dekhakara jyotiSI ne kahA ki 'vaha jIvita hai| akhaNDa dehavAlI devI apane bandhu bAMdhavoM ko mila gayI haiM, aisA lagatA hai| gAhA kaiyA samAgamo maha tIe, kiM vA havejja se gabbhe ? | iya puTTho nara - vaiNA kaya- uvaogo puNo bhAi / / 142 / / saMskRta chAyA kadA samAgamo mama tasyAH, kiMvA bhavettasyA garbhe ? / iti pRSTo narapatinA kRtopayogaH punarbhaNati / / 142 / / gujarAtI anuvAda 142. 'te rANIno mane samAgama kyAre thaze? teNInA garbhanuM zuM thaze ? A pramANe rAjA var3e pUchAyela naimittike upayoga mUkIne pharI A pramANe bolyo. hindI anuvAda usa rAnI se merA milana kaba hogA? usake garbha kA kyA hogA? aisA jyotiSI se pUchane para usane kahA / gAhA jaiyA nariMda! suviNe giNhasi visama-TThiyaM kusuma - mAlaM / tatto ya mAsa- mitte samAgamo tumha devIe / / 143 / /

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saMskRta chAyA yadA narendra ! svapne gRhNAsi viSamasthitAM kusumamAlAm / tatazca mAsamAtre samAgamastava devyAH / / 143 / / gujarAtI anuvAda 143. 'he narendra ! jyAre svapnamAM tu viSama sthAnamA rahelI puSpamAlAne grahaNa karIza tyArathI eka mahinAmA tane devInuM milana thaze. hindI anuvAda he rAjA! jaba Apa viSama sthAna meM par3I puSpamAlA kA grahaNa kareMge, usake eka mahIne ke andara ApakA devI se milana hogaa| gAhA hohI taNao tIe vijujjihI kiMtu jAya- metto so / niya - mAUe, nara - vara ! evaM kila kahai hu nimittaM / / 144 / / saMskRta chAyA bhaviSyati tanayastasyA viyokSyate kintu jAtamAtraH saH / nijamAtuH, naravara ! evaM kila kathayati khalu nimittam / / 144 / / gujarAtI anuvAda 144. rANIne putra thaze paNa he rAjan ! janmatAnI sAthe tene mAtAno viyoga thaze. e pramANe nimittazAstra kahe che. hindI anuvAda rAnI ko putra prApti hogI kintu he rAjan ! janma ke sAtha hI usakA mA~ se viyoga ho jAyegA, aisA jyotiSa zAstra kaha rahA hai| gAhA puTTho puNaravi rannA jappaNi- viutto sa jIvihI kiM no? | katthavi vuddhiM jAhI, kaiyA va samAgamo teNa ? / / 145 / / saMskRta chAyA pRSTaH punarapi rAjJA jananIviyuktaH sa jIviSyati kiM na ? / kutrA'pi vRddhiM yAsyati, kadA vA samAgamastena ? / / 145 / /

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gujarAtI anuvAda 145. phI paNa rAjAra pUchayu :mAtAthI viyoga pAmelo te jIvaze ke nahIM? te moTo kyAM thaze? teno melApa kyAre thaze? hindI anuvAda rAjA ne puna: pUchA 'mAtA se viyoga ko prApta vaha jIvita rahegA ki nhiiN| vaha bar3A kahA~ hogA? usase milanA kaba hogA? gAhA aha sumaI bhaNai puNo bahu-kAlaM jIvihI sa te putto| kattha ya buDDhaM jAhI eyaM puNa neva jANAmo / / 146 / / saMskRta chAyA atha sumati-bhaNati punarbahukAlaM jIviSyati sa tava putraH / kutra ca vRddhiM yAsyati etad puna-na~va jAnImaH / / 146 / / gujarAtI anuvAda 146. tyAre sumati naimittike kahyu- 'tAro putra lAMbo kAla jIvaze, paraMtu te kyAM moTo thaTo te vAta hu~ jANato nathI. hindI anuvAda taba sumati jyotiSI ne kahA, 'ApakA putra lambe samaya taka jIvita rahegA kintu vaha bar3A kahA~ hogA, maiM yaha bAta nahIM jaantaa| gAhA kusumAyara-ujjANe jaiyA gayaNAo kannagA paDihI / tatto ya sigyameva hi samAgamo tumha taNaeNa / / 147 / / saMskRta chAyA kusumAkarodyAne yadA gaganAt kanyA patiSyati / tatazca zIghrameva hi samAgamastava tanayena / / 147 / / gujarAtI anuvAda 148 kusumAkara udyAnamAM jyAre AkAzamArgathI kanyA paDaze vyArabAda tarataja tAro putra sAthe samAgama tho.

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hindI anuvAda kusumAkara udyAna meM jaba AkAzamArga se kanyA giregI usake turanta bAda ApakA Apake putra ke sAtha milana hogaa| gAhA tavvayaNaM soUNaM gaya-sogo pahasio bhaNai raayaa| bho! bho! suvanna-lakkhaM sigdhaM sumaissa dehatti / / 148 / / saMskRta chAyA tadvacanaM zrutvA gatazokaH prahasito bhaNati rAjA / bho ! bhoH ! suvarNalakSaM zIghraM sumataye dehIti / / 148 / / gujarAtI anuvAda 148. (naimittikane bheTa tathA visarjana) naimittika, te vacana sAMthalIne cAlI gayela zokavAlo tathA khuza bhayelo rAjA kahe che. 'are! are! eka lAkha suvarNa jaldI thI sumatine Apo. hindI anuvAda jyotiSI kI yaha bAta sunakara zoka mukta evaM khuzI se rAjA kahatA haisumati ko zIghra hI eka lAkha suvarNa mudrA do| gAhA eya-vayaNAo amhaM devI-virahammi garuya-sogaggI / pasaraMto olhavio samAgamAsA-jaloheNa / / 149 / / saMskRta chAyA etadvacanAdasmAkaM devIvirahe guruzokAgniH / prasaran vidhyApitaH samAgamA''zAjalaughena / / 149 / / gujarAtI anuvAda___ 149. AnA vacanathI devInA virahamA phelAyelo thAre zokalapa agmi, devInA samAgamachapI pANInA dhodha bar3e bujhAvAyo che. hindI anuvAda ___ isa vacana se devI ke viraha se phaile bhArI zoka rUpI agni, devI ke milana rUpI pAnI ke jharane se bujha gyii|

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gAhA aha niyayAbharaNeNaM suvana-lakkheNa pUio sumii| nIhario rAyAvi hu maNayaM jAo vigaya-sogo / / 150 / / saMskRta chAyA atha nijakA''bharaNena suvarNalakSaNa pUjitaH sumatiH / niHsRto rAjA'pi khalu manAk jAto vigatazokaH / / 150 / / gujarAtI anuvAda 150. have potAnA AdharaNa tathA lakSasuvarNa var3e sanmAna pAmela naimittika sumati visarjana pAmyo, rAjA paNa thor3o zoka rahita thayo. hindI anuvAda usake bAda AbhUSaNa aura eka lAkha suvarNa mudrAoM se sammAnita sumati jyotiSI apane ghara calA gayA aura rAjA bhI zokarahita ho ge| gAhA aha annayA ya rAyA sutto rayaNIi pecchae sumiNaM / uttara-disA-muheNaM vayamANeNaM mae kUve / / 151 / / paDiyA addha-milANA dhavalA kusumANa mAliyA diTThA / gahiyA sahasA jAyA paccaggA surahi-gaMdhaDA / / 152 / / saMskRta chAyA athA'nyadA ca rAjA supto rajanyAM prekSate svapnam / uttaradiGgamukhena vrajatA mayA kUpe / / 151 / / patitA'rdhamlAnA dhavalA kusumAnAM mAlikA chaTA / gRhItA sahasA jAtA pratyayA surabhiganyAyA ||152||yugmm / gujarAtI anuvAda 151-152. (rAjAne svapna darzana) have koI vakhate rAtrimA sUtelo rAjA juve che ke 'uttaradizA tarapha thI AvatI kUvAmAM paDelI, aDadhI mlAna thayelI puSpamAlA mArA var3e grahaNa karAI ane te mAlA ociMtI surabhigaMdhayukta tAjI thaI gaI. (yugmam) hindI anuvAda

Page #169
kisI samaya rAta meM soyA rAjA svapna dekhatA hai ki uttara dizA kI ora se AtI huI kueM meM girI AdhI mlAna ho gayI puSpamAlA ko maiMne grahaNa kiyA aura vaha mAlA turanta sugandha se bharI tAjI ho gyii| gAhA daThUNamiNaM sumiNaM paDibuddho ciMtae imaM raayaa| eyaM hi sumai-bhaNiyaM diTuM sumiNaM mae ajja / / 153 / / saMskRta chAyA chaTvedaM svapnaM pratibuddhacintayatIdaM rAjA / etad hi sumatibhaNitaM chaTaM svapnaM mayA'dya / / 153 / / gujarAtI anuvAda 153. A svapna joIne jAgelo rAjA A pramANe vicAre che ke, sumati nimittiyA nA kahevA pramANe me Aje svapna joyuM che. hindI anuvAda yaha svapna dekhakara jAgrata huA rAjA vicAra karatA hai ki sumati ke kahane ke anusAra hI Aja maiMne svapna dekhA hai| gAhA tA hohI lahu iNDiM majjha vayaMtassa uttara-disAe / visama-dasA-pattAe devIe saMgamo'vassaM / / 154 / / saMskRta chAyA tasmAt bhaviSyati laghu idAnIM mama vrajata uttaradizi / viSamadazAprAptAyA devyAH saGgamo'vazyam / / 154 / / gujarAtI anuvAda 154. (svapnocita kAryA tethI atyAre uttaradizAmAM jatA viSama paristhitimAM AvelI devIno avazya mane zIghra samAgama thaze. hindI anuvAda isalie uttara dizA meM jAte hue viSama paristhiti meM AtI huI devI kA mujhase zIghra hI milana hogaa|

Page #170
gAhA - iya ciMtiUNa rAyA niya- desa paloyaNa- cchaleNaM tu / guru- seNA - pariyario nIhario hatthiNa- purAo / / 155 / / saMskRta chAyA iti cintayitvA rAjA nijadezapralokanacchalena tu / gurusenAparikarito niHsRto hastinApurAt / / 155 / / gujarAtI anuvAda 155. A pramANe vicArIne potAnA dezane jovAnA bahAnAthI moTI senAthI parivarelo rAjA hastinApura thI nIkalayo ! hindI anuvAda yaha vicAra kara rAjA apane deza kA daurA karane ke bahAne bar3I senA lekara hastinApura se nikala gyaa| gAhA kaivaya-payANagAiM gaMtuM uttaMga- giri- samAinne / aiguvila- taru-saNAhe aDavi-paesammi egammi / / 156 / / AvAsio sasenno aha kUve dIha - taNa - samocchaie / kahavi hu pamAya-vasao paDiyA ranno camara- hArI / / 157 / / yugmaM saMskRta chAyA katipayaprayANakAni gatvotuGgagirisamAkIrNe / atigupilatarusanAthe'TavIpradeze ekasmin / / 156 / / AvasitaH sasainya athakUpe dIrghatRNasamavacchanne / kathamapi khalu pramAdavazataH patitA rAjJaH cAmaradhAriNI / / / / 157 / / yugmam gujarAtI anuvAda 156-157. keTalAka prayANo karIne uMcA parvatothI vyApta, khUbaja gahana vRkSonA samudAyavAlA eka jaMgalanA pradezamAM sainya sahita rAjA rahayo, have lAMbA ghAsa thI AcchAdita kuvAmAM koika pramAdanA vazathI rAjAnI cAmaradhArI te kuvAmAM paDI. yugmam /

Page #171
hindI anuvAda kitanA prayANa kara U~ce parvatoM se vyApta, gahana vRkSoM se yukta eka jaMgala pradeza meM rAjA sainikoM sahita rhaa| tabhI lambI ghAsa se Dhake kueM meM asAvadhAnIvaza rAjA kA cAmaradhArI gira pdd'aa| yugmm| gAhA aha rannA ANatto puriso rajju-ppaogao tattha / oinno saMtamase io tao jAva gavisei / / 158 / / tA egattha-nilukkaM picchai juvaI taDIi agaDassa / bhaya-kaMpaMta-sarIraM saMtamase tattha accaMtaM / / 159 / / saMskRta chAyA atha rAjJA''jJaptaH puruSo rajjuprayogatastatra / avatIrNa santamasa itastato yAvat gaveSayati / / 158 / / tAvadekatra nilInAM prekSate yuvatI taTyAmavaTasya / bhayakampamAnazarIrAM santamase tatrA'tyantam / / 159 / / gujarAtI anuvAda 158-159. have rAjAnI AjJA pAmelA puruSo doraDAnA prayogathI te kuvAmAM utA. aMdhArAmAM ahIM-tahIM jyAM zodhe che tyAM to kuvAnA kinAre atyaMta aMdhArAmAM eka bAju chupAyelI tathA bhayathI dhUjatA zarIravAlI yuvatIne juve che. (yugmam) hindI anuvAda rAjA kI AjJA die hue kucha puruSa rassI ke sahAre kueM meM utare aura aMdhere meM idhara-udhara khojane lge| tabhI ve kueM ke eka kinAre aMdhere meM chupI bhaya se kA~patI yuvatI ko dekhate haiN| gAhA kAsi tumaM iha suMdari! ii puTThA jA na dei paDivayaNaM / tAva ya jala-majjha-gayA vilAsiNI kNtth-gy-paannaa||160|| saMpattA teNa tao cittUNa tayaM kameNa niihrio| vajjarai rAya! etthaM annAvi hu acchae juvaI / / 161 / /

Page #172
saMskRta chAyA kA'si tvamiha sundari ! iti pRSTA yAvanna dadAti prativacanam / tAvacca jalamadhyagatA vilAsinI kaNThagataprANA / / 160 / / samprAptA tena tato gRhItvA tAM krameNa niHsRtaH / kathayati rAjan ! atrA'nyA'pi khalvAste yuvatI / / 161 / / yugmam / / gujarAtI anuvAda 160 - 161. he sundari ! tuM koNa che? ra pramANe pUchAyelI kaI javAba thI ApatI tyAM to te strI kaMThe AvelA prANa samAna pANInI aMdara pahoMcI gaI. tyArabAda tene prApta karI anukrame bahAra Avyo ane kahe che rAjan! ahIM bIjI paNa mahilA che? hindI anuvAda he sundarI! tuma kauna ho ? aisA pUchane para bhI koI javAba na dene vAlI vaha strI jaise usake prANa kaMTha meM Akara ruka gae hoM, pAnI meM andara pahu~ca gyii| phira use lekara ve bAhara Aye aura rAjA se bole, he rAjan ! yahA~ eka dUsarI mahilA bhI hai| gAhA AbhaTThAvi na bhAsai bhaeNa kaMpaMta-taNu-layA varaI / eyaM nisamma ranno phuriyaM aha dAhiNaM nayaNaM / / 162 / / saMskRta chAyA AbhASitApi na bhASate bhayena kampamAnatanulatA varAkI / etad nizamya rAjJaH sphuritamatha dakSiNaM nayanam / / 162 / / gujarAtI anuvAda 162. bhayathI kaMpAyamAna tanu latA samAna ( patalI latA samAn) te bicArI bolAvavA chatAM bolatI nathI. A vAta sAMbhalIne rAjAnI jamaNI A~kha pharakavA lAgI. hindI anuvAda bhaya se kAMpatI, patalI latA ke samAna vaha becArI bulAne se bhI nahIM bola rahI thii| yaha sunakara rAjA kI dAhinI A~kha phar3akane lgii|

Page #173
gAhA aha vimhieNa ranno viciMtiyaM kiM havijja sA devii| ahavA iha aDavIe devIe saMbhavo kattha? / / 163 / / saMskRta chAyA atha vismitena rAjJA vicintitaM kiM bhavet sA devI / athavA ihATavyAM devyAH sambhavaH kutaH ? / / 163 / / gujarAtI anuvAda 163. have vismayapAmela rAjAra vicAryu zuM te mahArANI haze, paNa A araNyamAM devInI saMbhAvanA kyAthI? hindI anuvAda Azcaryacakita rAjA ne vicAra kiyA, kyA vaha mahArAnI haiM kintu isa jaMgala meM usa devI kI sambhAvanA kaise ho sakatI hai? gAhA ahavA kamma-vasANaM sattANaM navari ettha saMsAre / bhaviyavvayA-vaseNaM natthi tayaM jaM na saMbhavai / / 164 / / saMskRta chAyA athavA karmavazAnAM sattvAnAM navaramatra saMsAre / bhavitavyatAvazena nAsti tad yanna sambhavati / / 164 / / gujarAtI anuvAda 164. athavA to kharekhara A saMsAramA karmavaza prANIone bhavitavyatAnA yogathI evaM kaMi ja nathI ke je na thAya. hindI anuvAda athavA to isa saMsAra meM karmavaza prANioM ke bhAgya se aisA kucha bhI nahIM hai jo na ho sakatA ho| gAhA__ jai sA havijja devI tA suMdarameva, kAvi aha annA / tahavi hu uttArijjau karuNA-mUlo jao dhammo / / 165 / /

Page #174
saMskRta chAyA yadi sA bhavet devI tarhi sundarameva, kApyathAnyA / tathApi khalu uttAryatAM karuNAmUlo yato dharmaH / / 165 / / gujarAtI anuvAda 165. jo te devI hoya to to sarasa ja athavA jo bIjI koI paNa mahilA hoya to paNa kharokhara tene bahAra kAr3havI joIsa kAraNa ke karuNAmaya ja dharma ch| hindI anuvAda yadi vaha vahI devI hai taba to ThIka hai kintu yadi dUsarI koI mahilA bhI ho to nizcita hI use bAhara nikAlanA cAhie kyoMki karuNA hI dharma hai| gAhA iya ciMtiUNa ranA bhaNio puriso tayaMpi kaDDehi / aha so rajjUi puNo puriso kUvammi oinno / / 166 / / saMskRta chAyA iti cintayitvA rAjJA bhaNitaH puruSaH tAmapi karSa / atha sa rajjvA punaH puruSaH kUpe'vatIrNaH / / 166 / / gujarAtI anuvAda 166. A pramANe vicArIne rAjAsa puruSane kahyu- 'te strIne paNa bahAra kAr3ha tyArabAda doraDA sAthe te puruSa pharI kuvAmAM utayo. hindI anuvAda aisA vicAra kara rAjA ne usa puruSa se kahA, 'usa strI ko bhI bAhara nikaalo| usake bAda rassI ke sahAre vaha vyakti dubArA kueM meM utraa| gAhA bhaNiyA ya suyaNa! ahayaM ranno siri-amarakeu-nAmassa / vayaNaNaM tuhuttAraNa-kajjeNaM puNaravi paviTTho / / 167 / / saMskRta chAyA bhaNitA ca sutano ! ahaM rAjJaH zrIamaraketunAmnaH / vacanena tavottAraNakAryeNa punarapi praviSTaH / / 167 / /

Page #175
gujarAtI anuvAda 160. te puruSe te strIne kAM- 'he sutano! zrI amaraketunAmanA rAjAnI AjJA thI tane bacAvavA bahAra kADhavA phaTI huM ahIM Avyo chu. hindI anuvAda __ usa puruSa ne usa strI se kahA, 'he devi zrI amaraketu nAmaka rAjA kI AjJA se tumheM bacAne ke lie athavA bAhara nikAlane hetu punaH yahA~ AyA huuN| gAhA tA Aruha maMcIe naragAgArAo aNdh-kuuvaao| jeNuttAremi lahuM eyaM ca nisamma sA vynnN||16|| ArUDhA maMcIe kameNa uttAriyA tao devI / dubbala-dehA rannA kahakahavi hu paccabhinnAyA / / 169 / / saMskRta chAyA tasmAdAroha maJcAyAM narakAgArAdanyakUpAt / yenottArayAmi laghu etacca nizamya sA vacanam / / 168 / / ArUDhA maJcAyAM krameNotArittA tato devI / durbaladehA rAjJA kathaMkathamapi khalu pratyabhijJAtA / / 169 / / yugmm|| gujarAtI anuvAda 168-169. (kUvAmAthI rANInI prApti) tethI mAMcA upara besI jA jethI aMdhakUvAmAthI tane jaldI bahAra kADhuM A vacana sAMdhalIne te strI mAMcA upara car3hI gaI. kramathI tene bahAra kAr3hI. durbala dehavAlI te devIne rAjAsa mahAmuzkelIsa olakhI. (yugmm) hindI anuvAda isalie maMca ke Upara baiTha jAo jisase aMdhere se tumheM bAhara nikAlA jA ske| yaha sunakara vaha strI maMca ke Upara baiTha gii| bAhara nikalane ke bAda durbala zarIravAlI usa devI ko kaThinAI se rAjA pahacAna ske| gAhA sAvi ya daTTuM rAyaM rovaMtI ghagghareNa saheNa / caraNa-vilaggA rannA aMsu-jalapphunna-nayaNeNa / / 170 / /

Page #176
nayA niyayAvAse deviM daTThUNa pariyaNo savvo / aiguru- sogo rovaI viviha palAvehiM dINa - muho / / 171 / / saMskRta chAyA - sApi ca dRSTvA rAjAnaM rudantI gharghareNa zabdena / caraNavilagnA rAjJA azrujala (apphunna) ApUrNanayanena / / 170 / / nItA nijakAvAse devIM dRSTvA parijanaH sarvaH / atiguruzoko roditi vividhapralApai dInamukhaH / / 171 / / yugmam / / gujarAtI anuvAda 170 - 171. teNI paNa rAjAne joine gadgad zabdoM var3e raDatI azrujalathI pUrNa netrI var3e rAjAnA caraNamAM paDI. o rAjA paNa teNIne potAnA mahelamA lai gayo, mahArANIne joine atyaMta zokayukta dInamukhavAlI samasta parijana varga vividha pralApo var3e raDavA lAgyo. hindI anuvAda rAjA ko dekhakara gadgad hokara rotI huI AMsuoM se bharI AMkhoM vAlI vaha rAjA ke caraNa meM gira pdd'ii| rAjA bhI use apane mahala meM le ge| mahArAnI ko dekhakara atyanta zokAkula dIna mukhavAle parijana rone lage / gAhA aha kaya- sarIra-ciTThA puTThA kamalAvaI nariMdeNa / taiyA kariNA nIyAe kiM tume devi! aNubhUyaM ? / / 172 / / saMskRta chAyA atha kRtazarIraceSTA pRSTA kamalAvatI narendreNa / tadA kariNA nItayA kiM tvayA devi ! anubhUtam ? / / 172 / / gujarAtI anuvAda 172. have zArIrika kriyAo pUrNa karI rAjAe kamalAvatI rANIne pUchayuM. he devI! hAthI tane uMcakIne lai gayo tyAre te zuM anubhUti karI? hindI anuvAda pazcAt zArIrika dainika kriyAe~ pUrNa kara rAjA ne kamalAvatI rAnI se pUchAhe devI! jaba hAthI Apako le gayA taba Apane kyA anubhava kiyA ?

Page #177
gAhA kaiyA va kahava paDiyA bhIsaNa-kUvammi ettha aDavIe? / kamalAvaIi bhaNiyaM suNasu mahA-rAya! sAhemi / / 173 / / saMskRta chAyA kadA vA kathaM vA patitA bhISaNakUpe'trATavyAm ? / kamalAvatyA bhaNitaM zrRNu mahArAja ! kathayAmi / / 173 / / gujarAtI anuvAda 183. kyAre ane kevI rIte tuM A jaMgalamA bhISaNa kUdAmAM paDI tyAre kamalAvatI ra kaDaM he mahArAjA! huM kahuM chu, Apa sAMthalo. hindI anuvAda kaba aura kaise tUM isa jaMgala ke bhISaNa kueM meM girI? taba kamalAvatI ne kahA, mahArAja maiM batA rahI hU~ sunie| gAhA vaDa-pAyavammi lagge deve taM vilaggiuM asattA hN| vega-pahAviya-kariNA hariyA egAgiNI tAva / / 174 / / saMskRta chAyA vaTapAdape lagne deve taM vilagitumazaktAham / vegapradhAvitakariNA hRtA ekAkinI tAvat / / 174 / / gujarAtI anuvAda 184. (kamalAvatI rANIno vRttAMta)- Ape vaDanA jhADane pakar3I lIdhuM paNa hu pakaDavA asamartha banI teTalI vAramAM to vegathI doDatA hAthIe mane skalIne dhAraNa kaTI. hindI anuvAda ___ Apane per3a kI DAla ko pakar3a liyA thA kintu maiM nahIM pakar3a skii| itanI dera meM zIghratA se daur3atA huA hAthI AyA aura mujha akelI ko dhAraNa kara liyaa| gAhA aha so giri-sariyAe visama-taDiM pAviUNa sahasatti / aivega-bhaMga-bhIuvya naha-yalaM jhatti uppaio / / 175 / /

Page #178
saMskRta chAyA atha sa girisarito viSamataTIM prApya sahaseti / ativegabhaGgabhIta iva nabhastalaM jhaTiti utpatitaH / / 175 / / gujarAtI anuvAda 185. ane acAnaka te hAthI parvata-nadI vigere viSama sthalone prAptakarI ati veganA bhaMgathI jANe DI na gayo hoya tema AkAzamA uDyo. hindI anuvAda ___tabhI acAnaka vaha hAthI pahAr3a, nadI Adi viSama sthaloM se hotA huA ati vega ke TUTane se jaise Dara gayA ho, AkAza meM ur3a gyaa| gAhA tatto bhaya-bhIyAe viciMtiyaM haMta! kri-vr-pvittttho| avaharai kovi devo na jeNa kariNo vayaMti nahe / / 176 / / saMskRta chAyA tato bhayabhItayA vicintitaM hanta ! karivarapraviSTaH / apaharati ko'pi devo na yena kariNo vrajanti nabhasi / / 176 / / gujarAtI anuvAda 186. tyAre ayathI DarelI meM vicAryu ke 'hAthImA praveza karela koI paNa deve mAruM apaharaNa karela che. anyathA hAthI AkAzamA uDe nhiiN| hindI anuvAda taba bhaya ke kAraNa DarI huI maiMne vicAra kiyA ki hAthI meM praveza kiye hue kisI deva ne merA apaharaNa kiyA hai, anyathA hAthI AkAza meM ur3atA nhiiN| gAhA iya vimhiya-hiyayA haM puNo puNo jA mahiM paloemi / picchAmi tAva giri-taru-pamuhaM samagaMva vaccaMtaM / / 177 / / saMskRta chAyA iti vismitahRdayAhaM punaH punaryAvanmahIM pralokayAmi / prekSe tAvad giritarupramukhaM samakaM vA vrajantam / / 177 / /

Page #179
gujarAtI anuvAda 177 A pramANe vismita hRdayavAlI hUM vAraMvAra pRthvIne jotI hatI tyAre parvata-vRkSo Adi paNa sAthe jatAM hUM jotI hatI. hindI anuvAda isa prakAra vismita hRdayavAlI maiM bAra-bAra pRthvI ko dekhatI rahI tathA sAthasAtha jAte pahAr3a aura vRkSoM ko bhI dekhatI rhii| gAhA aviy| 20 gAgiNI araNNe mahilA bIhijja aDavI - majjhammi / iya kaliuMva sahAyA taruNo vegeNa dhAvaMti / / 178 / / saMskRta chAyA api ca / / ekAkinI araNye mahilA bibhIyAt aTavImadhye | iti kalayitveva sahAyAstaravo vegena dhAvanti / / 178 / / gujarAtI anuvAda 178. ane vaLI, jaMgalamAM rahelI ekalI mahilA jaMgalanI vacce Dare ema samajIne ja jANe vRkSo vegathI doDatA hatA. hindI anuvAda aura jaMgala meM rahI akelI strI jaMgala ke bIca meM hone ke kAraNa DarI huI hai, aisA samajhakara jaise vRkSa tejI se daur3a rahe the| gAhA-. kiDiya - nayara - samAI calaMta- maNuyAiM gAma- nayarAI / jala - bhariya - sara - varAiMvi (pi?) mahi - nivaDiya - chatta sarisAI / 179 dIhara-vaNa- rAIo sappa- saricchAo saccavijjaMti / pAli- saricchA giriNo sAraNi- sarisAo sariyAo / / 180 / / saMskRta chAyA kITakAnagarasamAni calanmanujAni grAmanagarANi / jalabhRtasarovarANyapi mahInipatitachatrasadRzAni / / 179 / /

Page #180
dIrghavanarAjayaH sarpasackSA zyante / pAlisakSA girayaH saraNIsazAH saritaH / / 180 / / gujarAtI anuvAda 181-180. cAlatA mAnavo tathA gAma me nagaro kIDiyATA samAna..tathA pANIthI bharelA sovo pRthvI para paDelA chA samAna...moTI vanarAjIo sarpa samAna...parvato pAlI samAna... tathA nadIo nIka samAna..dekhAtI hatI...yugmama. hindI anuvAda calate mAnava tathA gA~va aura nagara cIMTI ke samAna, pAnI se bhare tAlAba pRthvI para rakhe chAte ke samAna, bar3e vRkSoM kI katAreM sAMpa ke samAna, pahAr3a mer3a ke samAna tathA nadiyA~ nAlI ke samAna dikha rahI thiiN| gAhA aha dUramaigayAe saMbhario aMgulIyaga-maNI so| avahatthiya tAhi bhayaM pahao so teNa kuMbha-yaDe / / 181 / / saMskRta chAyA atha dUramatigatayA saMsmRto'gulIyakamaNiH saH / apahastayitvA tadA bhayaM prahataH sa tena kuMbhastaTe / / 181 / / gujarAtI anuvAda ___ 181. dUra gayA pachI mane AMgalImA rahelo pelo maNi yAda Avyo, tyAre meM bhaya chor3Ine te hAthInAM kuMthasthala Upara ghA karyo. hindI anuvAda - dUra jAne ke bAda aMgulI meM par3I maNi yAda aaii| taba maiMne niDara ho hAthI ke kuMbhasthala para vAra kiyaa| gAhA aviy| maNi-saMjuya-kara-pahao vajjeNiva tADio gaiMdo so| mottuM guru-cIhADiM ahomuho jhatti gayaNAo / / 182 / / jA nivaDai vegeNa tAva ya hiTThA-muhaM niyaMtIe / diTuM mahaMtamegaM saro-varaM bhaMgura-taraMgaM / / 183 / /

Page #181
saMskRta chAyA api ca / / maNisaMyuktakaraprahato vajreNeva tADito gajendraH saH / muktvA gurucIhADI (cItkAra) adhomukho jhaTiti gaganAt / 182 yAvannipatati vegena tAvacca adhomukhaM pazyantyA / chaSTaM mahadekaM sarovaraM bhaGgurataraGgam / / 183 / / yugmam / / gujarAtI anuvAda 182-183. ane valI maNiyukta hAthanA prahArathI jANe tADana na karAyo hoya tema moTI garjanA karIne adhomukhavALo jaldI AkAzathI nIce vegapUrvaka utare che. tyAre nIce jotI meM nAzavaMta taraMgovAluM eka moTuM sarovara joyuN| hindI anuvAda maNiyukta hAtha ke prahAra se jaise kabhI kisI ne pratAr3ita na kiyA hoya, vaisI bar3I garjanA kara nIce mukhavAlA hAthI jaldI se nIce utara rahA hai| tabhI nIce dekhatI hue mujhe taraMga rahita eka tAlAba dikhaa| gAhA parihattha-maccha-puccha-cchaDAhi ucchaliya-salila-uppIlaM / mahu-matta-mahuyarI-visara-ruddha-viyasaMta-tAmarasaM / / 184 / / saMskRta chAyA (dakSa) parihatthamatsyapucchacchaTAbhirucchalitasaliloppIlam (sngghaatm)| madhumattamadhukarIvisararuddhavikasattAmarasam / / 184 / / gujarAtI anuvAda 184. (sarovaracaM varNana) mAchaLIonA pUMchaDAnI chaTAthI jalarAzi jenmAM uchalI rahI hatI, madonmatta madhukarInA samudAyathI ruMdhAyela vikasita kamalo jemAM che. hindI anuvAda vaha tAlAba aisA thA jisameM machaliyoM ke pUMcha se jalarAzi uchala rahI thI, jisameM madonmatta bhaMvaroM ke samudAya ko banda kara dene vAle kamala khile the|

Page #182
gAhA aviy| phuraMta maNi- jAlayaM taraMta TiTTibhAlayaM / rahaMga - paMti- maMDiyaM vihaMga - sattha- vaDuyaM / / 185 / / api ca / / saMskRta chAyA sphuradmaNijAlakaM taratTiTTibhAlayam / rathAGgapaGiktamaNDitaM vihaGgasArthavaDuyaM (vyAptam) / / 185 / / gujarAtI anuvAda 185. ane valI sphurAyamAna maNInI jAla jevuM, taratA TiTTibha (titalI) nuM jANe ghara cakravAkanI paMktithI zobhatuM, pakSIonA samUha thI vyApta. hindI anuvAda tejavAle maNi se zobhita tathA jisameM tairate hue TiTTibha (titalI) prakAzita maNiyoM ke jAla kI taraha zobhita hai jo pakSioM ke samUha se vyApta hai tathA jisameM cakravAka pakSI kI katAreM zobhita ho rahI haiN| gAhA bhamaMta - bhUri- gohiyaM saroruhAli - sohiyaM / aNega-sAvayAulaM jhasoha- luddha - sAulaM / / 186 / / saMskRta chAyA bhramadbhUrigodhikaM saroruhAlizobhitam / anekazvApadAkulaM jhaSaughalubdhasaGkulam / / 186 / / gujarAtI anuvAda 186. bhamatI moTI godhAoyukta, kamaLonI zreNIthI zobhatuM, aneka duSTa prANI othI vyApta, mAchalIonA samudAyamAM lubdha zikArIo thI vyApta. hindI anuvAda jisameM vizeSa prakAra ke bar3e jIva Tahala rahe the, jo kamala kI paMktiyoM se zobhita hai, jisameM aneka duSTa jIva haiM tathA jo machalI mArane vAle zikAriyoM se vyApta hai|

Page #183
gAhA calaMta-bhIma-gAhayaM raData-dadrohayaM / marAla-paMti-sohiyaM tamAle-tAla-rehiyaM / / 187 / / saMskRta chAyA calabhImagrAhakaM raTanda1raughakam / marAlapatizobhitaM tamAlatAlarAjitam / / 187 / / gujarAtI anuvAda * 180. cAlatA bhayaMkara grAha jaMtuo jyAM che. avAja karatA deDakAonA samUha jyAMche, rAjahaMsanI paMktiothI manohara, tamAla ane lAlanA jhADathI suMdara. hindI anuvAda jisameM magara Adi aneka bhayaMkara jIva calate haiM, jisameM meDhakoM kA samUha Tara-Tara kI AvAja karatA hai tathA jo tamAla ke per3oM tathA rAjahaMsa kI paMktiyoM se zobhita hai| gAhA raNaMta-chappayAliyaM balAya-paMti-mAliyaM / phuraMta-sippi-saMpuDaM bhamaMta-bhIma-dIvaDaM / / 188 / / saMskRta chAyA raNatvaTpadAlikaM balAkApatimAlikam / sphuratzuktisampuTaM pramabhImadIvaDama / / 188 / / gujarAtI anuvAda . 188. raNakAra karatA aparAonI zreNivAluM, chagalAonI hAramAlA thI zodhatuM, suMdara chIpalAonA saMpuTavAvaM, amatA bhayaMkara dIpaDAthI Akula. hindI anuvAda - jisameM bhaMvaroM kI zreNiyAM guMjAra kara rahI haiM, jo bakuloM kI paMktimAlA se zobhita hai, jisameM sundara sIpoM ke sampuTa haiM tathA jo bhayaMkara vizeSa prakAra ke jIvoM se Akula hai| gAhA aha tammi nIra-punne aNorapArammi sara-vare htthii| gayaNAo nIsahaMgo paDio buDDo ya jala-majjhe / / 189 / /

Page #184
saMskRta chAyA atha tasmin nIrapUrNe'NorapAre sarovare hastI / gaganAd niHsahAGgaH patito magnazca jalamadhye / / 189 / / gujarAtI anuvAda 189. have te AMvA pANIthI bharelA agAdha sarovaramAM gaganathI asakta aMgavAlo hAthI paDayo ane pANImAM DUbI gayo. (paJcabhiH kulakam ) hindI anuvAda tabhI pAnI se bhare agAdha talAba meM AkAza se azakta aMgoM vAlA hAthI girA aura pAnI meM DUba gyaa| (paMcabhi kulakam ) gAhA- - aha nIsahe gaiMde buDDhe gaMbhIra - nIra- majjhammi / maNiNo mAhappeNaM jala uvariM ceva thakkA haM / / 190 / / - saMskRta chAyA atha niHsahe gajendre magne gambhIranIramadhye | maNe- mahAtmyena jaloparimeva sthitA'ham / / 190 / / gujarAtI anuvAda 190. have azakta aMgavAlo hAthI uMDApANImAM DUbI gaye chate maNinA prabhAvathI hUM jala Upara ja rahI. hindI anuvAda azakta aMgoM vAlA hAthI gahare pAnI meM DUba gayA kintu maNi ke prabhAva se maiM Upara hI tairatI rhii| gAhA AsAiya-phalagAvi ya uttariuM sara- varassa tIrammi / uvaviTThA bhaya- bhIyA guru- sogA iya viciMtaMtA / / 191 / / saMskRta chAyA AsaditaphalakA'pi cottIrya sarovarasya tIre / upaviSTA bhayabhItA guruzoketi vicintayantI / / 191 / /

Page #185
gujarAtI anuvAda 191. prApta karelA pATIyAvAlI huM sovaranAM kinAre utarI. ane ayathI DarelI tathA thAre zokavAlI A pramANe vicAra karatI beThI! hindI anuvAda prApta takhte ke sahAre maiM tAlAba ke kinAre utrii| bhaya se DarI tathA zokayukta maiM isa prakAra vicAra karatI huI baitthii| gAhA tArisa-riddhi-juyAvi hu khaNeNa eyAgiNI kahaM jAyA / desiyaM-juvaIva aho! ai-guvilo kamma-pariNAmo / / 192 / / saMskRta chAyA tAzarkhiyutA'pi khalu kSaNenaikAkinI kathaM jAtA / dezikayuvatiriva aho ! atigupilaH karmapariNAmaH / / 192 / / gujarAtI anuvAda 192. (sarovara pA rANIno vilApa) tevA prakAranI RddhivAlI kSaNavAramA dezamA pravAsa mATe gayelI strInI jema ekalI kevI rIte thaI gaI? kharekhara! karma pariNAma ati gahana che. hindI anuvAda sarovara ke pAsa rAnI kA vilApa itanI Rddhi se sampanna deza meM rahane ke lie gayI strI kI taraha akelI kisa prakAra ho gaI, yaha nizcita rUpa se karma phala ati gahana hai| gAhA so kattha bhicca-vaggo sA ya sirI so vinniiy-privaaro| hohAmi kahaM iNhiM vihiyA egAgiNI vihiNA? / / 193 / / saMskRta chAyA sa kutra bhRtyavargaH sA ca zrI sa vinItaparivAraH / bhaviSyAmi kathamidAnI vihitA ekAkinI vidhinA ? / / 193 / / gujarAtI anuvAda 193. te nokaravarga kyA? te lakSmI kyA? te vinIta parivAra kyA? bhAgyavar3e mane ekalI karAI have zuM thaze?

Page #186
hindI anuvAda ve naukara-cAkara kahA~ haiM? lakSmI kahAM haiM, vaha vinIta parivAra kahAM hai, bhAgya ke kAraNa maiM akelI ho gayI, Age kyA hogA? gAhA emAi ciMtayaMtI uvarima-vatyeNa chAiDaM vayaNaM / saraNa-vihUNA soeNaM tattha ahaM roviuM laggA / / 194 / / saMskRta chAyA evamAdi cintayantI uparitanavastreNa cchAdayitvA vadanam / zaraNavihInA zokena tatrA'haM rodituM lagnA / / 194 / / gujarAtI anuvAda 194. ityAdi vicAra karatI uparanA vastrabar3e mukhane DhAMkIne zaraNa rahita huM zokavar3e tyAM rudana karavA lAgI. hindI anuvAda ityAdi vicAra karatI huI maiM zaraNa rahita UparI vastra se muMha DhaMkakara rone lgii| gAhA etthaMtarammi keNavi bhaNiyA kiM suyaNu! royase karuNaM? / tatto sasaMbhamAe paloiyaM me taohuttaM / / 195 / / saMskRta chAyA atrAntare kenA'pi bhaNitA kiM sutano ! rodiSi karuNam ? / tataH sasambhramayA pralokitaM mayA tadabhimukham / / 195 / / gujarAtI anuvAda 195. sTalIvAramA koi var3e kahevAyu- he sutano! kema karuNAjanaka raDe che? tyAre saMbhramapUrvaka meM tenI sAme joyu... hindI anuvAda tabhI kisI ne kahA he putrI kyoM itanI karuNApUrvaka vilApa kara rahI ho| tabhI saMbhrama pUrvaka maiMne sAmane dekhA

Page #187
gAhA kaivaya-purisa-sahAo taruNa-naro vesarIi ArUDho / kaya-muha-saMdhI purao diTTho udbhliyNgillo||196|| saMskRta chAyA katipayapuruSasahAyastaruNanaro vesaryAmArUDaH / kRtamukhasandhiH purato chaSTa udhUlitAGgavAn / / 196 / / gujarAtI anuvAda 116. (sArthano melApa) keTalAka puruSonI sAthe khaccara upara beThelo, dhUlathI kharaDAyela zarIravAlo yuvAna puruSa AgaLa joyo| hindI anuvAda aneka puruSoM ke sAtha khaccara para baiThA huA, dhUladhUsarita zarIra vAlA eka yuvaka dikhAI diyaa| gAhA aha so dahraNa mamaM vimhiya-hiyauvva vesraahiNto| uttariya majjha calaNesu nivaDio bhaNai evaM tu / / 197 / / saMskRta chAyA atha sa STvA mAM vismita hRdaya iva vesaryAH / / uttIrya mama caraNayo-rnipatito bhaNati evantu / / 197 / / gujarAtI anuvAda 198. have te puruSa mane joine jANe vismaya pAmelo khaccara parathI utarIne mArA caraNomAM paDayo. ane A pramANe bolyo. hindI anuvAda___taba vaha puruSa mujhe dekhakara Azcarya cakita ho khaccara para se utara kara mere caraNoM meM girakara isa prakAra bolAgAhA parijANasi bhagiNi! mamaM siridatto haM kusggnyraao| Asi gao para-visae vaNijja-buddhIe satya-juo / / 198 / /

Page #188
saMskRta chAyA parijAnAsi bhagini ! mAM zrIdatto'haM kuzAgranagarAt / AsaM gataH paraviSaye vaNijyabuddhayA sArthayutaH / / 198 / / gujarAtI anuvAda 198. he bhaginI ! mane olakhe che? kuzAgranagara thI Avelo zrIdatta chu- vyApAra mATe sArthanI sAye anyadezamAM gayo hato. hindI anuvAda he bhaginI ! mujhe pahacAnatI ho ? maiM kuzAgra nagara se AyA huA zrIdatta huuN| sArtha ke sAtha vyApAra ke lie maiM anya deza meM gayA thaa| gAhA bArasama-vaccharAo puNaravi calio purammi niyayammi / satyeNa samaM iNhiM saMpatto iha paesammi / / 199 / / saMskRta chAyA dvAdazavatsarAt punarapi calitaH pure nije / sArtheNa samamidAnIM samprApta iha pradeze / / 999 / / gujarAtI anuvAda 199. cAra varSa bAda have pAcho potAnA nagara tarapha cAlelo sArthanI sAthai hAlamAM A pradezamAM Avyo / hindI anuvAda sArtha ke sAtha bAraha varSoM pazcAt apane nagara kI tarapha vApasa Ane para hAla hI meM isa pradeza meM AyA huuN| gAhA tA bhagiNa! keNa vihiNA jAyA egAgiNI tumaM ettha ? / iya bhaNiyA teNa ahaM vigaya- bhayA jhatti saMjAyA / / 200 / / saMskRta chAyA tasmAd bhagini ! kena vidhinA jAtaikAkinI tvamatra ? | iti bhaNitA tenA'haM vigatabhayA jhaTiti saJjAtA / / 200 / /

Page #189
gujarAtI anuvAda 200. tethI he bahena! kyA kAraNathI tuM ahIM sakalI thai che? A pramANe teNe karvA tethI hu~ tarata bhayarahita thii| hindI anuvAda he bhaginI! kisa kAraNa se tuma yahA~ akelI ho gayI ho? usake aisA kahane para maiM turanta bhayarahita ho gyii| gAhA tatto ya mae siTTho gyaavhaaraai-niyy-vuttNto| aha dinna-vayaNa-soyA bhaNiyA vaNieNa teNAhaM / / 201 / / saMskRta chAyA tatazca mayA ziSTo gajA'pahatAdinijavRttAntaH / atha dattavadanazaucA bhaNitA vaNijena tenA'ham / / 201 / / gujarAtI anuvAda 201. tyArabAda meM hAthI dvArA apaharaNano mATo vRttAMta kahyo-pachI te vANiyAsa mukha zuddhi karAvI o pachI mane kahyu. hindI anuvAda usake bAda hAthI ke dvArA kie apaharaNa ke vRttAnta ko maiMne use sunaayaa| usake bAda usa baniyeM ne mukha zuddhi karAne ke bAda mujhase khaa| gAhA dUrammi hatthiNapuraM sAvaya-corehiM duggamo maggo / AsannaM khu kusaggaM kiM kAyavvaM tume bhagiNi!? / / 202 / / saMskRta chAyA dUre hastinApuraM zvApadacaurai-TuMgamo mArgaH / AsannaM khalu kuzAgraM kiM kartavyaM tvayA bhagini !? / / 202 / / gujarAtI anuvAda 202. hastiAnApura nagara dUra che. duSTa prANIo tathA coro thI vyApta durgama mArga che. kuzAyanagara najIkamAM che, to he bhaginI! tAre | karavU che?

Page #190
hindI anuvAda__hastinApura nagara dUra hai| vahAM jAne kA rAstA khataranAka prANiyoM aura coroM ke kAraNa durgama hai| kuzAgranagara najadIka hai| to he bahana! aba tumheM kyA karanA hai? gAhA tatto ya mae bhaNiyaM kusagganayarammi vaccimo tAva / pecchAmi baMdhu-vaggaM pabhUya-kAlAo siridtt!|| 203 / / saMskRta chAyA tatazca mayA bhaNitaM kuzAgranagare vrajAvastAvat / prekSe banyuvarga prabhUtakAlAt zrIdata ! / / 203 / / gujarAtI anuvAda 203. tyAre meM kahayuM he zrIdatta! hamaNA kuzAyanagaramA jaisa ghaNA vakhate baMdhuvargane joizA... hindI anuvAda taba maiMne kahA he zrIdatta! abhI kuzAgranagara meM caleMge aura vahA~ kAphI lambe samaya se mile bhAiyoM se mileNge| gAhA aha teNa sahariseNaM nIyA satyammi niyaya-AvAse / viNaovayAra-puvvaM ca kAriyA sayala-deha-ThiI / / 204 / / saMskRta chAyA atha tena saharSeNa nItA sArthe nijakAvAse / vinayopacArapUrvaM ca kAritA sakaladehasthitiH / / 204 / / gujarAtI anuvAda ___204. have zrIdatta harSapUrvaka mane sArthamAM potAnA AvAsamAM laI gayo, ane vinaya-upacAra pUrvaka samasta zarIranI sAravAra kraavii| hindI anuvAda taba zrIdatta khuzI-khuzI mujhe apane AvAsa meM le gayA aura vinaya tathA upacAra pUrvaka zarIra kI sevA suzruSA kii|

Page #191
gAhA taM deva-dina-kuMDala-pamuhaM savvaMpi niyaya-AbharaNaM / mottUMNa aMgulIyaM samappiyaM tassa vaNiyassa / / 205 / / saMskRta chAyA tad devadattakuNDalapramukhaM sarvamapi nijakA''bharaNam / muktvA'gulIyaM samarpitaM tasya vaNijasya / / 105 / / gujarAtI anuvAda .. 205. eka mAtra aMguThI choDIne deve Apela kuMDala vigere badhAM AdharaNa te vANiyAne AphyA. hindI anuvAda___ eka mAtra aMgUThI ko chor3akara deva dvArA die gae kuMDala Adi sabhI AbhUSaNa usa baniyeM ko maiMne diyaa| gAhA tatto satyeNa samaM caliyA siridtt-priynn-smeyaa| kijjaMta-viviha-viNayA vaNieNaM, DoliyArUDhA / / 206 / / saMskRta chAyA tataH sArtheNa samaM calitA zrIdattaparijanasametA / kriyamANavividhavinayA vaNijena, (zibikA)DolikArUDhA / / 206 / / gujarAtI anuvAda 206. tyArabAda sArthanI sAthe zrIdattanA parijana sAthe huMcAlI, vANiyA var3e karAyelA vividha prakAranA vinayavAlI huM zivikAmAM beThI! hindI anuvAda usake bAda kAravAM (sArtha) aura zrIdatta ke parijanoM ke sAtha maiM clii| baniyeM dvArA kiye gae vibhinna prakAra kI vinaya vAlI maiM DolI meM baitthii| gAhA sovi hu sattho jAva ya lahuya-payANehiM vayai aNudiyahaM / kaivaya-payANagAI tA ega-diNammi aDavIe / / 207 / /

Page #192
saMskRta chAyA so'pi khalu sArtho yAvacca laghukaprayANai rvrajatyanudivasam / katipayaprayANakAni tAvadekadine'TavyAm / / 207 / / gujarAtI anuvAda 207. te sArtha paNa jaldI prayANa karavA pUrvaka dararoja Agala cAle che. Ama keTalAka prayANI dvArA eka divasa jaMgalamAM AMvyo / hindI anuvAda vaha kAravA~ bhI zIghratA se pratidina Age Age calatA rhaa| isa prakAra kaI dina calane ke bAda eka dina jaMgala meM aayaa| gAhA avasauNeNaM thakko diyahe diyahe na jAyae sauNaM / jAva ya divaDa - mAse volINe savva-satthillA / / 208 / / saMbala-rahiyA tahaiM ThAumasattA tao samuccaliyA / avaganniya avasauNaM niya-pura-gamaNassa turamANA / / 209 / / saMskRta chAyA apazakunena sthito divase divase na jAyate zakunam / yAvacca dvayArdhamAse'tikrAnte sarvasArthikAH / / 208 / / zambalarahitAstatra sthAtumazaktAstataH samuccalitAH / avagaNayya apazakunaM nijapuragamanasya tvaramANAH / / 209 / / yugmam gujarAtI anuvAda 208. apazukana thavAthI sArtha rokAI gayo. divasonA divaso gayA paNa zukana na thA. sArthanA badhA lokoe doDhamAsa jeTalo samaya tyAM pasAra karyo paNa bhAthu khalAsa thaI javA thI tyAM rahevA asamartha evA teo apazukananI avagaNanA karIne potAnAM nagaramAM javAnI utAvalA karatAM tyAMthI cAlyA. hindI anuvAda apazakuna hone se kAravAM ko roka lie gyaa| kaI dina bIta gae para zakuna nahIM huaa| kAravAM ke sabhI loga pandraha dina taka vahA~ rahe kintu rAste kA bhojana

Page #193
samApta ho jAne ke kAraNa vahA~ rahane meM asamartha loga apazakuna kI avagaNanA kara apane nagara meM jAne ke lie utsuka ho cala pdd'e| gAhA tatto bIya-payANe pabhAya- samayammi tammi satyammi / sahasA annAucciya dinno bhillehiM okkhaMdo / / 210 / / saMskRta chAyA tato dvitIyaprayANe prabhAtasamaye tasmin sArthe / sahasA ajJAta eva datto bhillairavaskandaH / / 210 / / gujarAtI anuvAda 210. (sArthamAM dhADa) tyArabAda bIjA prayANamAM prabhAta samaye te sArtha Upara acAnaka ajANatA ja bhIloe dhADa pADI. hindI anuvAda usake bAda dUsare prayANa meM subaha ke samaya anjAne bhIloM ne kAravAM para acAnaka hamalA kara diyaa| gAhA aha kalayalaM nisAmiya sattha-jaNe tattha AulIbhUe / bhillehiM hammamANe lhasijjaMte ya sayarAhaM / / 211 / / sajjhasa - bhariyA ahamavi paDiyA aDavIi jAva ikkallA / ghettUNaM ega- disaM naTThA aiguvila- taru-: - gahaNe / / 212 / / saMskRta chAyA atha kalakalaM nizamya sArthajane tatrA''kulIbhUte / bhillai - rhanyamAne strasyamAne ca (sayarAhaM ) zIghram / / 211 / / sAdhvasabhRtA'hamapi patitATavyAM yAvadekAkI / gRhItvA ekadizaM naSTA'tigupilatarugahane / / 212 / / gujarAtI anuvAda 211-212. 'have kolAhala sAMbhalIne sArthanA pravAsIo Akula vyAkula thayA. bhIlo bar3e haNAye chate jaldI sarakavA lAgyA. bhaya yukta hUM

Page #194
paNa ekalI jaMgalamAM AvI par3I. tyAre eka dizA tarapha atigahana vRkSonI jhADI tarapha nAzI... hindI anuvAda kolAhala sunakara kAravAM ke sabhI loga parezAna ho ge| bhIla dvArA parAbhUta ho jaldI-jaldI jAne lge| Dara ke kAraNa maiM akele jhAr3I yukta jaMgala meM A gyii| gAhA khaNamegaM tatthacchiya vayAmi kila tammi sattha-ThANammi / puNaravi milAmi jeNaM satthassa ahaMti ciMtaMtI / / 213 / . jAva payaTTA gaMtuM tAva na jANAmi kattha gaMtavvaM / katto samAgayA haM kAe va disAe so sattho / / 214 / / saMskRta chAyA kSaNamekaM tatrasthitA vrajAmi kila tasma'issArthasthAne / punarapi milAmi yena sArthasya'hamiti cintayantI / / 213 / / . yAvat pravRttA gantuM tAvanna jAnAmi kutra gantavyam / kutassamAgatA'haM kasyAM vA dizAyAM sa sArthaH / / 214 / / yugmam gujarAtI anuvAda 213-214. kSaNamAtra tyAM rahI punaH te sArthanA sthAne javU ane pharI te sArthane hu~ malUM sama vicAratI javA mATe taiyAra to thaI paNa kyA javU te jANI na zakI. kyAthI huM AvI chu ane kai dizAmAM te sArtha che te paNa na jaNAyu. hindI anuvAda maiM vahA~ kucha dera rahI phira kAravAM meM mujhe vApasa jAnA cAhie, yaha socakara jAne ke lie taiyAra ho gyii| kintu kahA~ jAUM? maiM kahAM se AI hU~? aura merA kAravAM kisa dizA meM hai? yaha maiM na jAna skii| gAhA bhaya-kaMpaMta-sarIrA tAhe eyaM disaM gaheUNa / saMjAya-disA-mohA caliyA taru-gahaNa-majjheNa / / 215 / /

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saMskRta chAyA bhayakampamAnazarIrA tadA ekAM dizaM gRhItvA / sajAtadigmohA calitA tarugahanamadhyena / / 215 / / gujarAtI anuvAda 215. (sArthathI vikhUTI paDelI rANI) bhayaMkara kaMpatA zarIravAlI tyAre te dizAne lakSyakarIne dizAthI mohita thayelI vRkSonA gahana bhAganI madhyamAMthI pasAra thii| hindI anuvAda -- jora se kAMpatI maiM taba usa dizA ko lakSya kara jaise usa dizA se mohita ho gayI hU~, ghane vRkSoM ke bIca meM A gii| gAhA dUraM gaMtUNa puNo valiyA vaccAmi piTThaohuttaM / siridatta-jaNa-gavesaNa-parAyaNA tattha vaNa-gahaNe / / 216 / / saMskRta chAyA dUraM gatvA punarvalitA vrajAmi pRSThatomukham / zrIdattajanagaveSaNaparAyaNA tatra vanagahane / / 216 / / gujarAtI anuvAda 216. zrIdattanA mANasone zodhavAnmAM lAgelI dUra jaine phaTI pAchI valI. ane te bhayaMkara aTavImAM phaTI Agala cAlI. hindI anuvAda zrIdatta ke logoM ko DhUr3hatI huI dUra jAkara puna: pIche AI aura usa bhayaMkara jaMgala meM phira se Age bddh'ii| gAhA aha bhaya-taralacchIe io tao tattha paribhamaMtIe / ummagga-gamaNa-bhajjaMta-kaMTayAinna-caraNAe / / 217 / / paha-sama-suDhiyAi daDhaM pae pae nIsahaM kaNaMtIe / vasimannesaNa-heDaM caDiUNa thalammi egammi / / 218 / / jA pulaiyaM samaMtA tAva na dIsai kahaMpi vasimaMti / viyaraMta-vAla-nivahA samaMtao bhIsaNA aDavI / / 219 / /

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saMskRta chAyA atha bhayataralAkSyA itastatastatra paribhramantyAM / unmArgagamanabhaJjatkaNTakA''kIrNacaraNayA / / 217 / / pathazramazrAntayA ddhaM pade pade niHsahaM kvaNantyA / vasatyanveSaNahetuM caTitvA sthalaikasmin / / 218 / / yAvad chaSTaM samantAttAvanna zyate kathamapi vasatiriti / vicaradvyAlanivahAH samantato bhISaNA'TavI / / 219 / / tisRbhiH kulakam gujarAtI anuvAda 218-211. have ayathI pharatI AMkhavAlI jaMgalamA ahIM tahIM pharatI, unmArgamAM javAthI bhAMgelA kAMTA thI bhoMkAyelA pagavAlI...mArganA zramathI thAkelI hovAthI pagale-pagale atyaMta kaNasatI, vasatine zodhavA mATe eka sthaLamAM caDIne... jyAM cArebAju joyuM tyaM koI vasati dekhAI nahIM, paNa pharatAM vyAla-vAghanA samUha vAlI cAre bAju bhayaMkara aTavI dekhAI... (tisRdhiH vizeSakam) hindI anuvAda bhaya ke kAraNa merI A~kheM phar3aka rahI thIM, galata rAste para bhaTaka jAne ke kAraNa pairoM meM kA~Te cubha gae the, calate calate thaka jAne aura paira ke kAMTe ke kAraNa karAhatI, Asa-pAsa koI bastI hai yA nahIM, yaha dekhane ke lie eka U~ce sthAna para car3hakara cAroM tarapha dekhI kintu koI bastI nahIM dikhAI dI kintu zera bAgha vAlA bhayaMkara jaMgala avazya dikhAI diyaa| gAhA aviy| kattha ya karAla-kesari-guMjiya-savaNuttasaMta-sAraMgA / katthai mahaMta-jujhaMta-matta-vaNa-mahisayAinnA / / 220 / / saMskRta chAyA api ca / kutra ca karAlakezarigarjanAzravaNotrasatsAraGgAH / kutrApi mahadyudhyamAnamattavanamahiSAkIrNAH / / 220 / /

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gujarAtI anuvAda 220. ane vaLI, kyAMka bhayaMkara siMhanI bADanA zravaNathI bAsa pAmelA haraNo hatA, kyAMka moTu yuddha karatAM matta jaMgalanI bheMso hatI... hindI anuvAda vahA~ kahIM to siMha kI bhayaMkara garjanA se Dare hue hirana the to kahIM lar3ate hue jaMgalI bhaiMse the| gAhA katthai garuya-pavaMgama-vimukka-bokkAra-bahiriya-diyaMtA / kattha ya vaNa-dava-DajhaMta-jaMtu-kaya-bhIsaNArAvA / / 221 / / saMskRta chAyA kutrApi gurukaplavaGgamavimuktabutkArabadhiritadigantAH / __ kutra ca vanadavadahyamAnajantukRtabhISaNArAvAH / / 221 / / gujarAtI anuvAda 221. kyAMka moTA vAnaTonA mukAtA butkAra thI baherA karAyA che dizAnA aMtamyAga, ane kyAMka. vananA dAvAnalathI baLatA jIvo var3e bhISaNa avAja thaI rahyo hato....... hindI anuvAda kahIM to bandaroM ke citkAra se baharI ho gayI dizAeM thIM to kahIM bana meM lagI dAvAnala (jaMgalI Aga) meM ubala rahe jIvoM kI bhayaMkara AvAja ho rahI thii| gAhA katthai pyNdd-gNddy-khNddiy-ruru-visr-ruhir-biibhcchaa| katthai saraha-paloyaNa-palAyamANoru-kari-visarA / / 222 / / saMskRta chAyA kutrA'pi pracaN'gaNDakakhaNDitaruruvisararudhirabIbhatsAH / kutrApi sarabhapralokanapalAyamAnorukarivisarAH / / 222 / / gujarAtI anuvAda 222.kyAMka pracaMDa geMDAthI pIDita thayelaharaNo hatA, khecaronA rudhirathI khIbhatsa kyAMka siMhanA jovAthI palAyamAna thatA hAthIono samudAya hato.

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hindI anuvAda kahIM gaiMDoM se pIr3ita hirana the to kahIM khecaroM ke khUna se bIbhatsa bane... kahIM siMha ko dekhakara bhAgatA hAthiyoM kA samUha thaa| gAhA aviy| viyaraMta-mahA-dhaNu-hattha-loddhayA sukka-maya-sira-saNAhA / jeTThakka-mUla-kaliyA guru-cittA-rohiNI-sameyA / / 223 / / saMskRta chAyA api ca / vicaranmahAdhanurhastalubdhakAH zuSkamRgazirasanAthAH / jyeSThArkamUlakalitA gurucitrArohiNIsametAH / / 223 / / gujarAtI anuvAda 223. ane vaLI, moTA dhanuSya hAthamAM laine pharatA zikArio, haraNonA zuSka mastakothI yukta zikArIo... moTA AkaDAnA vRkSanA mUlathI yukta- guru citra tathA rohiNI auSadhathI yukta.... (pakSe)- maghA nakSatra, dhanuH rAzi, hasta nakSatra, ArdrA nakSatra jemAM che... zukra-mRgazira nakSatra sahita... jyeSTha nakSatra, sUrya, mUla nakSatrathI yukta... bRhaspati tathA citrA sohiNI nakSatrathI yukta... hindI anuvAda jisameM bar3e-bar3e dhanuSa hAtha meM lie zikAriyoM kA samUha ghUma rahA thA, sUkhe hue hiranoM ke mastaka se yukta zikArI... bar3e... Akar3e ke vRkSa kI jar3a se yukta tathA guru, citra tathA rohiNI auSadhi yukta, maghA nakSatra dhanurAzi, hasta nakSatra, ArdrA nakSatra jisameM hai, jo zukra mArgazIrSa nakSatroM se yukta jyeSTha nakSatra sUrya, mUla tathA vRhaspati citrA rohiNI nakSatra se yukta hai| gAhA bhadda-vaya-samaNa-sahiyA uTuMta-visAha-payaDa-maMdArA / viyaraMta-bhUri-rikkhA rehai aDavI naha-sirivva / / 224 / /

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saMskRta chAyA bhadravratazramaNasahitA, uttiSThadvizAkhaprakaTamandArAH / vicaradbharinakSatrA rAjate'TavI nabhaHzrIriva / / 224 / / gujarAtI anuvAda 224. sArA vrata niyamonuM pAlana karanArA sAdhuo jemAM che. zAkhA vinAnA pragaTa maMdAra vRkSo jemA che tathA allUka (TIMcha) prANIo jemAM phaTI rahyA ch| (pakSe)- bhadrapada tathA zrAvaNanakSatrathI yukta.. vizAkhA-zani-maMgala-vigere nakSatrothI yukta AkAzanI zodhAnI jema A aTavI zodhI rahI che. hindI anuvAda____jisameM vrata Adi niyamoM kA pAlana karane vAle sAdhu haiM, jisameM zAkhA rahita mandAra vRkSa hai, jisameM bhAlU Adi prANi vicaraNa kara rahe haiN| (pakSe) jahA~ bhAdrapada tathA zravaNa nakSatra se yukta vizAkhA, zani, maMgala Adi nakSatroM se yukta AkAza suzobhita ho rahA hai| gAhA aha taM aDaviM suiraM paloyayaMtIi gADha-tisiyAe / ekkammi disA-bhAe dihra jala-bhariya-saramegaM / / 225 / / saMskRta chAyA atha tAmaTavIM suciraM pralokayantyA gADhatRSitayA / ekasmin digbhAge chaTaM jalabhRtasara ekam / / 225 / / gujarAtI anuvAda 225. have A aTavIne lAMbA kAla paryaMta jotI atyanta tRSAtura thayelI meM eka dizA bhAgamAM. pANIthI bhareluM eka saTovara joyu. hindI anuvAda aise jaMgala ko lambe samaya se dekhatI, pyAsa se vyAkula maiMne pAnI se bharA huA eka sarovara dekhaa| gAhA tatto tattohuttaM caliyA bhaya-lola-loyaNA ahayaM ! kahakahavi hu saMpattA tammi paesammi kiccheNa / / 226 / /

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saMskRta chAyA tatastadabhimukhaM calitA bhayalolalocanA aham / kathaMkathamapi khalu samprAptA tasmin pradeze kRcchreNa / / 226 / / gujarAtI anuvAda 226. tyAre thayathI caJcala netravAlI huM te sarovara tarapha cAlI, keme karIne te sthAne mahAtmahenate pahoMcI. hindI anuvAda bhayayukta caMcala netroM vAlI maiM usa sarovara kI tarapha cala par3I aura kAphI mehanata karane ke bAda vahA~ phuNcii| gAhA pIyaM ca tattha salilaM uvaviTThA taru-varassa hiTThamgi / etthaMtarammi taraNI aMtario pasariyA rayaNI / / 227 / / saMskRta chAyA pItaM ca tatra salilamupaviSTA taruvarasyA'dhaH / atrAntare taraNirantaritaH prasRtA rajanI / / 227 / / gujarAtI anuvAda 228. tyAM pANI pIyUM ane vRkSanI nIce beThI. teTalIvAramA sUryAsta thai gayo ane rAtri phelAI. hindI anuvAda vahA~ pAnI pIkara per3a ke nIce baitthii| itane meM sUryAsta ho gayA aura rAta ho gyii| gAhA to| phekkAraMti sivAo jaha jaha guJjanti sAvayA vivihaM / taha taha bhaeNa hiyayaM kaMpai maha tattha rannammi / / 228 / / saMskRta chAyA ttH| phetkArayanti zivA yathA yathA garjanti zvApadA vividham / tathA tathA bhayena hRdayaM kampate mama tatrA'raNye / / 228 / /

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gujarAtI anuvAda 228. tyArabAda ziyAlIyAo jema-jema phelkATo choDe che ane jaMgalI prANIo vividha prakAre avAja kare che tema-tema te jaMgalamA bhaya var3e mAjhaM hRdaya kampavA lAgyuM. hindI anuvAda usake pazcAt jaise-jaise siyArina huAM-huAM karatI huI cillAtI, jaMgalI jIva bhinna-bhinna prakAra kI AvAje nikAlate vaise-vaise usa jaMgala meM Dara ke mAre merA hRdaya kAMpane lgaa| gAhA aha aha-ratta-samae jAyA udarammi dUsahA viyaNA / tavvasao ya kaNaMtI lulAmi bhUmIe jAva ahaM / / 229 / / tAva ya migIva ranne aiguru-viyaNAhi pIDiya-sarIrA / sayameva pasaviyA haM mahA-kileseNa nara-nAha ! / / 230 / / saMskRta chAyA atha ardharAtrasamaye jAtodare dussahA vedanA / tadvazatazca kvaNantI lolAmi bhUmau yAvadaham / / 229 / / tAvacca mRgIvA'raNye'tiguruvedanAbhiH pIDitazarIrA / svayameva prasUtA'haM mahAklezena naranAtha ! / / 230 / / yugmam / / gujarAtI anuvAda 229-230. (putrajanma)- teTalAmA aDadhI rAte peTamA asahya vedanA thavA lAgI. te vedanAnA kAraNe kaNasati hu~ bhUmi para jyAM AloTu chu teTalIvAramA to haraNiyAnI jema ati bhAre vedanAothI pIDita zIravAlI meM he naranAtha! prasava kryo| (janma Apyo) hindI anuvAda itane meM AdhIrAta ke samaya peTa meM asahya darda uThane lgaa| usa darda ke kAraNa karAhatI maiM jaba bhUmi para loTane lagI, tabhI hariNI kI taraha bhArI zarIra vAlI mujhe prasava huaa| (bAlaka ko janma diyA)

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gAhA mucchA-virame ya tao lulamANaM mahi-yalammi taM bAlaM / ghittUNa nijucchaMge garuya-siNeheNa tatto ya / / 231 / / gaMtUNa jalAsanne pahAvittA tAhi niyy-vtthaaii| pakkhAliya egate uvaviTThA taru-layA-gahaNe / / 232 / / saMskRta chAyA mUrchAvirame ca tato luThantaM mahItale taM bAlam / gRhItvA nijotsaGge gurusnehena tatazca / / 231 / / gatvA jalA''sanne snAtvA tadA nijakavastrAdi / prakSAlya ekAnte upaviSTA tarulatAgahane / / 232 / / yugmam / / gujarAtI anuvAda 231-232. mUrchA cAlI gaI tyAre pRthvItala para AloTatA te bAlakane ati sneha var3e potAnA kholAmAM laine najIkanA saTovaramAM snAna karIne tyArabAda mArA vastrAdi dhoIne sakAMtamAM vRkSanI gahana jhADImAM betthii| hindI anuvAda mUrchA samApta hone ke bAda jamIna para loTate bAlaka ko uThAkara ati sneha se maiMne apanI goda meM liyA, pAsa ke sarovara meM snAna kara phira apane kapar3e Adi dhokara ekAnta meM vRkSa kI gahana jhAr3I meM baiTha gyii| gAhA taM divvaM-maNi-saNAhaM uttAriya aMgulIyayaM hatthA / __kaMThammi mae baddhaM suyassa evaM bhaNaMtIe / / 233 / / saMskRta chAyA taM divyamaNisanAthamuttArya aMgulIyakaM hastAd / kaNThe mayA baddhaM sutasyaivaM bhaNantyA / / 233 / / gujarAtI anuvAda 233. te divyamaNithI prabhAvita mudrikA hAthamAthI utArIne putranA kaMThamAM me A pramANe bolatA pahelAvI.

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hindI anuvAda phira usa divya maNi se prabhAvita aMgUThI ko hAtha meM se utAra kara putra ke gale meM yaha kahate hue pahanA dii| gAhA eyassa pabhAvAo mA maha taNayassa kevi aMgammi / paharaMtu bhUya-sAvaya-pisAya-duTTha-ggahAIyA / / 234 / / saMskRta chAyA etasya prabhAvAmA mama tanayasya ke'pi aGge / praharantu bhUtazvApadapizAcaduSTaprahAdikAH / / 234 / / gujarAtI anuvAda 234. AnA prabhAvathI mArA putranA koi paNa aMgamA bhUta, jaMgalI pazuo, pizAca ke duSTa graho vi. prahAra nahIM kre| hindI anuvAda isa aMgUThI ke prabhAva se hamAre putra ke kisI bhI aMga ko bhUta-pizAca, jaMgalI jAnavara tathA duSTa graha kisI bhI prakAra nukasAna na pahu~cA skeN| gAhA vaNa-vAsiNIo! nisuNaha bho bho vaNa-devayAo / maha vayaNaM / taNaya-sameyA saMpai saraNaM bhavaINamallINA / / 235 / / saMskRta chAyA vanavAsinyaH ! nizRNuta bho bho vanadevatAH ! mama vadhanam / * tanayasametA samprati zaraNaM bhavatInAmAlInA / / 235 / / gujarAtI anuvAda 235. he vanavAsio! he vanadevatA! mAjhaM vacana sAMthalo. putra sahita huM hamaNAM tamArA zaraNe AvelI chu| hindI anuvAda____ he vanavAsiyoM! he devatAgaNa! merA vacana suno, putra sahita maiM tumhAre zaraNa meM AI huuN|

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gAhA kesari-vagghAINaM maMsAhArANa kUra - sattANaM / bhIsaNa- aDavI-paDiyA rakkheyavvA payatteNa / / 236 / / saMskRta chAyA kezarivyAghrAdInAM mAMsAhArANAM krUrasattvAnAm / bhISaNATavIpatitA rakSitavyA prayatnena / / 236 / / gujarAtI anuvAda 236. siMha vAgha Adi mAMsAhArI krUraprANI othI A bhayaMkara aTavImAM paDelAM amArUM prayatna pUrvaka rakSaNa karavuM. hindI anuvAda siMha, bAgha Adi mAMsAhArI krUra jIva se isa bhayaMkara jaMgala meM prayatna pUrvaka hamArI rakSA kro| gAhA jai putta! imA rayaNI hoMtA maha tammi hatthiNapurammi / tA ettiya - velAe rAyA vaddhAvio hoMto / / 237 / / saMskRta chAyA yadi putra ! iyaM rajanI abhaviSyat mama tasmin hastinApure / tadA etAvanvelAyAM rAjA vaddhArpito'bhaviSyat / / 237 / / gujarAtI anuvAda 237. he putra ! jo A rAtri te hastinApura nagaramAM hota to ATalIvAramAM to rAjAne vadhAmaNI prApta thaI gaI hota ! hindI anuvAda he putra ! Aja kI rAta yadi hama hastinApura meM hote, to itane samaya meM rAjA ko badhAI saMdeza bhI prApta ho gayA hotaa| gAhA sayalassa pariyaNassa ya purassa sAmaMta maMti- vaggassa / kassa va na hojja toso puttaya! tuha jamma- samayammi / / 238 / /

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saMskRta chAyA sakalasya parijanasya ca purasya sAmantamantrivargasya / kasya vA na bhavettoSaH putra ! tava janmasamaye / / 238 / / gujarAtI anuvAda 238. he putra! sakala parijana, nagaranA sAmaMta-mantrIvarga Adi kone tArA janma samaye AnaMda na thayo hota? hindI anuvAda sakala parijanoM ko, nagara ke sAmanta aura mantrIvarga Adi kisako tumhAre janma ke samaya Ananda nahIM huA hotA? gAhA duvihiya-vihi-vihANA paDiyAe bhIsaNe ya rannammi / jAo si majjha puttaya! karemi kiM maMda-bhaggA haM? / / 239 / / saMskRta chAyA durvihitavidhividhAnAt patitAyA bhISaNe cAraNye / jAto'si mama putra ! karomi kiM mandabhAgyA'ham ? / / 239 / / gujarAtI anuvAda 239. nahIM dhArelu vidhi-bhAgya karanAra hovAthI bhayaMkara jaMgalamA AvI paDayA tyAre he putra! tuM janamyo, maMda bhAgyavAlI huM zuM karUM? hindI anuvAda ___ durbhAgya ke kAraNa maiM isa bhayaMkara jaMgala meM A pdd'ii| taba tumhArA janma huaa| maiM maMdabhAgyazAlI hU~, kyA karUM? gAhA jAyammi tume puttaya! rannapi hu saMpayaM imaM vasimaM / naTuM bhayaM asesaM ucchaMga-gae tume vaccha! / / 240 / / saMskRta chAyA jAte tvayi putra ! araNyamapi khalu sAmpratamidaM vasatim / naSTaM bhayamazeSamutsaGgagate tvayi vatsa ! / / 240 / / gujarAtI anuvAda 240. he putra! tAro janma thaye chate A jaMgala paNa vasati samAna che. tuM kholAmA hote chate mAro samasta bhaya naSTa thai gayo che.

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hindI anuvAda he putra! yahA~ tumhArA janma hone ke kAraNa yaha jaMgala bhI bastI ke samAna hai| tuma hamArI goda meM Ane ke bAda merA sampUrNa bhaya samApta ho gayA hai| gAhA tuha muha-paloyaNeNaM saMpanna-maNorahA bhavissAmi / ravi-kara-pahayaMdhayAre jAyammi diNammi sakayatthA / / 241 / / saMskRta chAyA tava mukhapralokanena saMpannamanorathA bhaviSyAmi / ravikaraprahatAnyakAre jAte dine sakRtArthA / / 241 / / gujarAtI anuvAda 241. sUryanA kiraNothI aMdhakAra nAza thaye chate divasa ugatA tArA mukhane jovAthI pUrNa manorathavAlI huM kRtArtha thai. hindI anuvAda sUrya kI kiraNoM se nAza ko prApta aMdhakAra ke bAda dina ugane jaise tumhArA mukha dekhakara merI sabhI icchAeM pUrI ho gaIM, maiM kRtArtha ho gyii| gAhA emAi bhaNaMtIe paha-sama-khinnAe nIsahaMgAe / viyaNA-vigamAo tahiM samAgayA me tahiM nihA / / 242 / / saMskRta chAyA evamAdi bhaNantyAH pathazramakhinnayA niHsahAGgayA / vedanAvigamAttatra samAgatA mAM tadA nidrA / / 242 / / gujarAtI anuvAda 242. A pramANe bolatAM mArganA zramanA khedathI asamartha aMga thavAthI tathA vedanA dUra thavAthI mane tyAre nidrA AvI gii| hindI anuvAda aisA kahate hue mArga meM kie gae zrama ke kAraNa calane meM asamartha hone ke duHkha kI vedanA ke dUra ho jAne ke kAraNa mujhe nIMda A gyii| gAhA tatto khaNaMtarAo paDibuddhA jhatti maMda-bhaggA haM / keNAvi hu ullaviyaM eyaM sahaM suNeUNaM / / 243 / /

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saMskRta chAyA tataH kSaNAntarataH pratibuddhA jhaTiti mandabhAgyA'ham / kenA'pi khalallapitametad zabdaM zrutvA / / 243 / / gujarAtI anuvAda 243. (kamalAvatIrANI nA putra nu apaharaNa) koinA vaDe bolAyelA A zabdo sAMdhalIne maMdabhAgyavAlI huM tyArabAda kSaNavAramA jAgI. hindI anuvAda kisI ke dvArA bulAe gaye zabda suna kara maiM mandabhAgyavAlI jaga gyii| gAhA niuNaM joyaMteNavi pabhUya-kAlAo pAva! diTTho si| kAhAmi vaira-aMtaM aNuhava-duvihiya-phalamihi / / 244 / / saMskRta chAyA nipuNaM pazyatA'pi prabhUtakAlataH pApa ! chaTo'si / kariSyAmi vairAntaM, anubhava durvihitaphalamidAnIm / / 244 / / gujarAtI anuvAda 244. 'sAvadhAnIpUrvaka jovA chatAM paNa he pApI! tuM ghaNA samaye dekhAyo che. have vairano aMta kaTIza. have duSkRtyanA phaLane anubhava. hindI anuvAda ___ sAvadhAnI pUrvaka talAzane para he pApI! tUM bahuta samaya bAda dikhAI diyA hai| aba maiM duzmanI kA anta kruuNgaa| tUM aba apane bure karmoM kA phala bhugata! gAhA eyaM sadaM soccA bhIyA, ko esa evamullavai? / iya ciMtiya jAva ahaM niya-ucchaMgaM paloemi / / 245 / / . tA natthi tattha putto viciMtiyaM tAhi hA! kimeyaMti / kiM kahavi hojja paDio ahavA keNAvi avahario? / / 246 / kiMvA sumiNaM eyaM kiMvA mai-vinbhamo mahaM eso? / emAi ciMtayaMtI gavesiuM tAhi pAraddhA / / 247 / /

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saMskRta chAyA etat zabdaM zrutvA bhItA ka eSa evamullapati ? / iti cintayitvA yAvadahaM nijotsaGgaM pralokayAmi / / 245 / / tAvannAsti tatra putraH vicintitaM tadA hA ! kimetaditi / kiM kathamapi bhavet patito'thavA kenA'pyapahRtaH ? / / 246 / / kiM vA svapnametat kiM vA mativibhramo mamaiSaH ? / evamAdi cintayantI gaveSayituM tadA prArabyA / / 247 / / tisRbhiH kulakam gujarAtI anuvAda 245-248. A zabdo sAMdhalIne huM DaTI gaI. 'A koNa bole che? A pramANe vicArIne jyAM hUM mArA kholAne jouM chu tyAM to puTara na hato, tyAre vicAryu are! A zuM thayuM? zuMkyAMka te putra paDI gayo? athavA to zuM koI nA var3e apaharaNa karAyu? zuM A svapna che A mAro matizrama che? ityAdi vicAratI bAlakane zodhavAnI zaruAta kii| hindI anuvAda usake yaha zabda sunakara maiM Dara gayI yaha kauna bola rahA hai? yaha vicAra karatI huI jaba maiMne apanI goda dekhI to merA putra merI goda meM nahIM thaa| maiMne socA yaha kyA ho gayA, kyA putra kahIM gira gayA? yA kisI ne usakA apaharaNa kara liyA? yA phira kahIM yaha svapna merA matibhrama to nahIM hai? aisA socate hue bAlaka ko khojane lgii| gAhAio tao tattha gavesayaMtI suyaM mahA-rAya! apAuNaMtI / sirammi vajjeNava tADiyA haM dhasatti mucchAi vasaM gayatti / / 248 / / saMskRta chAyA itastatastatra gaveSayantI sutaM mahArAja ! aprApnuvanti / zirasi vajreNeva tADitA'haM dhasa iti mUccharyA vazaM gteti||248| gujarAtI anuvAda 248. Ama-tema putrane zodhavA chatAM putrane na jotI tevI huM he mahArAjA! mastaka para jANe vajra vaDe haNAlI 'dhasa' ra pramANe mUrchA vaza thii|

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hindI anuvAda idhara-udhara putra ko talAzane para bhI use na pAkara he rAjan! aisA lagA jaise mere mastaka para kisI ne vajra se prahAra kiyA hai| maiM ghAyala 'dhasa' karake mUrcchita ho gyii| gAhA sAhu-dhaNesara-viraiya-suboha-gAhA-samUha-rammAe / rAgaggi-dosa-visahara-pasamaNa-jala-maMta-bhUyAe / / 249 / / esovi parisamappai kamalAvai-putta-haraNa-nAmotti / surasuMdari-nAmAe kahAi dasamo pariccheo / / 250 / / saMskRta chAyA sAdhudhanezvaraviracitasubodhagAthAsamUharamyAyAH / rAgAgnidveSaviSadharaprazamanajalamatrabhUtAyAH / / 249 / / eSo'pi parisamApyate kamalAvatIputraharaNanAmeti / surasundarinAmnyAH kathAyAH dazamaH paricchedaH / / 250 / / gujarAtI anuvAda 249-250. sAdhu dhanezvara var3e racAyelI subodha gAthAnA samUha bar3e ragya, rAgAmi tema ja dveSa chapa viSadharane zAMta karavA pANI temaja maMtrarUpa... 'kamalAvatI putraharaNa' nAmano surasundari nAmanI kathAno A dazamo pariccheda samApta thayo... iti dazamaH paricchedaH hindI anuvAda sAdhu dhanezvara dvArA racita subodha gAthAoM kI samUha rUpa sundara rAgAgni aura dveSa rUpI viSadhara ko zAnta karane vAle jala aura mantra rUpa kamalAvatI putraharaNa nAmaka surasundarI kathA kA dasavAM pariccheda samApta huaa| dazamaH pariccheda samAptaH / / *****

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bhaktAmara yaMtra - 1 Bhaktamara Yantra - 1 TUR 'bhaktAmarapraNatamAlimANaprabhANA 'naklI nakalI naktI navatI nakalI naklI nakalI saasvaahaa| slAma vAlambanaM bhavajale patatAM janAnAm // 1 // naklI nakto nakalI nakalI nakalI kalI klI nakalI nakalI kelI nakalI / hohA phaTAvakAra vihatANamo ayeGIG | nakalI nakalI kalI klI nakalI nakalI nakalI klI jaiktI kelI klI kA mudyotakaM dalitapApatamovitAnam / sapataya AANSUSHILE PREHENSEENE PEHERE - hone alnnabali Rddhi-OM hIM arha Namo arihaMtANaM Namo jiNANaM OM a si A u sA apraticakre phaT vicakrAya jhau jhauM svaahaaN| maMtra-OM hA~ hI haM zrIM klIM blU krauM OM hIM namaH svaahaa| prabhAva--sArI vighna-bAdhAe~ dUra hotI haiN| Removal of all obstacles. Parshwanath Vidyapeeth, I.T.I. Road, Karaundi, Varanasi-5