Sruta Sarita

Author(s): Jitendra B Shah
Publisher: Shardaben Chimanbhai Educational Research Centre
Catalog link: https://jainqq.org/explore/001940/1

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SRUTA-SARITA zruta-saritA (Dalasukh Malavania Collected Papers) Editor Jitendra Shah Shreshthi Kasturbhai Lalbhai Smaraknidhi elibrary.org

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SRUTA-SARITA zruta-saritA ( Dalasukh Malavania Collected Papers )

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Shresthi Kasturbhai Lalbhai Smarak Nidhi (Ahmedabad) VOLUME-3 General Editor Jitendra B. Shah

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Sruta-Sarita zruta - saritA (Dalasukh Malavania Collected Papers) Editor Jitendra B. Shah Shreshthi Kasturbhai Lalbhai Smarak Nidhi C/o. Sharadaben Chimanbhai Educational Research Centre 'Darshan' Opp. Ranakpur Society Shahibaug Ahmedabad-380 004 (Gujarat State) INDIA

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Shresthi Kasturbhai Lalbhai Smarak Nidhi Vol. 3 Sruta-Sarita zruta-saritA Jitendra B. Shah Published by J. B. Shah Shreshthi Kasturbhai Lalbhai Smarak Nidhi C/o. Sharadaben Chimanbhai Educational Research Centre 'Darshan' Opp. Ranakpur Society Shahibaug Ahmedabad-380 004 (Gujarat State) INDIA Shreshthi Kasturbhai Lalbhai Smarak Nidhi First Edition : 2001 Copies : 500 Price : Rs. 600/

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prakAzakIya saMzodhana lekha prakAzana zreNimAM paMDitazrI dalasukha mAlavaNiyAjInA aMgrejI, gujarAtI, hindI bhASAmAM lakhAyelA saMzodhana lekho prakAzita karatA ame atyaMta harSanI lAgaNI anubhavIe chIe. A saMzodhana lekho jaina Agama ane jainadarzana upara gaMbhIra ciMtanano paripAka che. bhAratIya darzana ane jaina dharmanA saMzodhako ane jijJAsuone A saMgraha upayogI thaze tevI zraddhA che. A kAryamAM sahayoga karanAra tamAmanA ame AbhArI chIe. amadAvAda - 2001 - jitendra bAbulAla zAha

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Contents ENGLISH SECTION 1. BEGINNINGS OF JAINA PHILOSOPHY IN THE ACARANGA 2. EPITHETS OF LORD MAHAVIRA IN EARLY JAINA CANONS 3. TIRTHANKARA MAHAVIRA 4. LIFE OF LORD MAHAVIRA 5. A NOTE ON LORD MAHAVIRA'S CLAN 6. SOME OF THE COMMON FEATURES IN THE LIFE STORY OF BUDDHA AND MAHAVIRA 7. PROHIBITION AND INDIAN CULTURE 8. THE JAINA CONCEPT OF THE DEITY 9. PRAJNAPANA AND SATKHANDAGAMA 10. STUDY OF TITTHOGALIYA 11. ON BHADRESVARA'S KAHAVALI 12. THE WORD PUJA AND ITS MEANING 13. LORD MAHAVIRA'S ANUDHARMIKA CONDUCT 14. FUNDAMENTALS OF THE JAINA CODE OF CONDUCT 15. JAINA THEORY AND PRACTICE OF NON-VIOLENCE 16. THE STORY OF BHARATA AND BAHUBALI 17. A NOTE ON THE WORD PRATYEKABUDDHA IN JAINISM 18. REVEW 1 6 13 28 31 $ 'aau 4 8 C/ F sn M 4 40 47 52 64 75 98 103 107 118 124 136 139

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19. AgamayuganA vyavahAra ane nizcayanayo 20. pArzvapatyIyo ane mahAvIrano saMgha 21. nayavAdano prAraMbhika itihAsa GUJARATI SECTION 22. zUnyavAda 23. jaina darzana ane jIvanasAdhanA 24. amara yazovijayajI 25. 'dravyaguNaparyAyano rAsa' : eka noMdha 8 HINDI SECTION 26. prAcIna jaina sAhitya ke prAraMbhika niSThAsUtra 27. jaina dArzanika sAhitya ke vikAsa kI rUparekhA / 28. jaina dArzanika sAhitya kA siMhAvalokana 29. nirgrantha kA cAturyAma - 'sarvavArivArito' kA artha 30. jaina guNasthAna aura bodhicaryAbhUmi 21. boTika mata kA vivaraNa 32. AcArya mallavAdI kA nayacakra pariziSTa-1 pariziSTa-2 143 170 192 199 208 215 218 223 230 238 263 266 271 280 297 299

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ENGLISH SECTION

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BEGINNINGS OF JAINA PHILOSOPHY IN THE ACARANGA If we are to trace the history of the beginnings of Jaina philosophy the best source books are Acaranga and Sutrakrtanga which are the oldest works in the canonical literature of the Jainas. In these works the Jaina technicalities which are found in the Tattvartha-sutra of Umasvati are generally absent. Their contents show that the Jaina philosophy was not far away from the main stream of Vedic philosophy. It should be remembered that even commentaries such as Niryukti and Curni betray fascination for the Vedas. And we see that Acaranga-niryukti (vs. 11) calls the Acaranga, "Veda". But the Acaranga Curni (p. 185) goes a step further and says that the twelve angas are the Veda. This shows the prestige of the Veda amongst the public in those days. This is why the Jainas were ready to call their canonical literature "Veda". Not only this, the leader of the Jainas is designated as vedavi (vedavid) in Acaranga 145, 163, 174, 196. And we find that even a Muni is called vedavam (vedavan) in Acaranga 107. Likewise a preacher of Jaina philosophy is referred to as mahana at many places in Acaranga (202, 208, 276, 286, 292, 306, 309, 317, 323). This shows that the development of Jaina philosophy is not entirely independent of the Vedic tradition. And conversely the development of various Vedic philosophical systems (such as Nyaya etc.) is dependent on the Sramanic systems. In this manner the Hindu religion and philosophy is the result of an integration of the Brahmanic and sramanic religions and philosophies. The Acaranga is the oldest Jaina canonical text. The Sutrakrtanga (also older than the Angas) is more or less the exposition of the themes which were discussed in the Acarangasutra. So the beginnings of Jaina philosophy should be disucssed with Acaranga as the main source. According to Niryukti-Mulabhasya-Curni, these two Angas are considered

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SRUTA-SARITA as dealing with the conduct, and so it is assumed that philosophical problems cannot be found in these texts. But as the Acaranga is the oldest canonical text we cannot ignore it. (See Avasyakaniryuktitika by Haribhadra, Mulabhasyagatha 124 and Niryukti gatha 777; Sutrakrtangacurni, p. 3; Visesavasyakabhasya, gathas 2752--2777.) So an attempt is made here to trace in the Acaranga the beginning of the philosophical ideas of the Jainas. From the very first sentences of the Acaranga it is clear that the migration of the soul is accepted, and it is mentioned that one who accepts this migration of the soul is atmavadi, lokavadi, karmavadi and kriyavadi ("se ayavadi, logavadi, kammavadi, kiriyavadi" Acaranga 3). This shows that the Jaina philosophy is not Akriyavada or Nastikavada, because it accepts the soul, the Karma, and its results. The existence of the soul was accepted by the Upanisadic philosophers. While it was one according to them, the theory of many souls is propounded in the Acaranga (santi pana pudho sita Acar. 11 and 49; santi pana udayanissiya jiva anega Acar. 26; also see Acar. 37 and 49). This may be compared with the many Cittas of to the nature of this acittamanta we find no specific mention, only from description of the nature of the pure soul in Acar. 176 we can conclude that this accittamanta was conceived as having colour etc. which are the qualities of the matter (i. e. non-soul). In this way, jiva (citta) and acitta (ajiva) are the two categories with which the Jainas were concerned in the times of Acaranga. The migration of the soul depends on its karma and a being can be trasa or sthavara according to its karma. This is clearly mentioned : adu thavara ya tasattae, tasajiva ya thavarattae. adu va savvajoniya satta kammuna kappiya pudho bala. (Acar. 267). This explains the samsara of the soul (Acar. 49, 134, 149). And in order to explain this samsara, a substance other than the soul was necessary, and that was acetana or acitta (i.e. ajiva). The samsara is the bondage, and the soul should be liberated from it (Acar. 144, 45, 104, 155). The purpose of religion was to liberate from bondage, and this was the main theme of Acaranga (Acar. Ni. 9). Visible bondage was the external body, and internal bondage were the passions and the karmasarira (Acar. 99) : this karmasarira was of the nature of non-soul and so it was material. Thus the soul is bound by the external and internal bodies, and its parigraha includes the external material substances (acitta) which constitute the bondage. Had there not been anything except the soul, the bondage had not been possible. In order to

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BEGINNINGS OF JAINA PHILOSOPHY IN THE ACARANGA explain the bondage of the soul, the non-soul, i.e. material substance (acitta) was necessary. In this case the Jainas are following the Sankhya philosophy, and not the Advaita of the Upanisads. Out of the seven tattvas (Tattvartha 1.4) or nine padarthas (Sthanangas 867) only samvara is not mentioned in the Acaranga; the remaining however are mentioned individually at different places. This shows that the list of seven or nine categories was not yet fixed. Acar. = 1977. BIBLIOGRAPHY Ayarangasuttam (Acarangasutram), Mahavira Jaina Vidyalaya, Bombay, Acar. Ni. Acaranga Niryukti, included in Silanka's com. on Acar., Pub. Motilal Banarsidass, Delhi, 1978. Acaranga Cuirni, Pub. Rsabhadeva Kesarimal, Ratlam, 1941. Aupapatika, Suttagame, Part II, 1954. 5 Avasyakaniryukti, com. by Haribhadra, Agamodaya Samiti Mehsana, 1916, 1917. Bhagavati, Suttagame, Part I, Gurgaon, 1953. SBE = Sacred Books of the East, Vol. 22, Oxford, 1884. Sthanangasutra, Suttagame, Part I, 1953. Sutrakrtangacurni, Prakrit Text Society, Ahmedabad 1975. Tattvarthasutra, L. D. Series, Ahmedabad, 1974. Upanisadvakyamahakosa, Gujarati Printing Press, Bombay, 1940. Uttaradhyayana, Suttagame, Part II, 1954. Visesavasyakabhasya, Part II, L. D. Series, Ahmedabad, 1968. mmm

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EPITHETS OF LORD MAHAVIRA IN EARLY JAINA CANONS There were many groups of the Sramanas, each of them having a leader. This fact is proved sufficiently by the Pali Pitakas. All such leaders are given the following common epithets in the Pali canon. "saGghI ceva, gaNI ca, gaNAcariyo ca, jAto, yasassI, titthakaro, sAdhusammato bahujanassa, rattaJjU, cirapabbajito, addhagato, vayoanuppatto" -dIgha sAmaJaphalasutta / In addition to these common epithets in Pali canon Lord Mahavira, the leader of the group of Nigganthas, was further given such epithets as; "FAUT, Avuso nATaputto sabbaJja sabbadassAvI, aparisesaM jANadassanaM paTijAnAti, carato ca me tiTThato ca suttassa ca jAgarassa ca satvataM samitaM jANadassanaM paccupaTTitaM ti" -majjhimanikAya, dedvahasuttaM. In this paper I want to discuss the epithets of Lord Mahavira found in some of the texts of the Jain canonical literature. As these texts are not of the same time, I shall take them one by one according to their chronological order. This procedure will help us to know as to how a cluster of epithets was developed in the course of time, as to how the final one was arrived at, and as to how some of the common epithets became the property of a particular group-leader. The discussion will also make it clear that the epithets given to Lord Mahavira in the Pali Pitakas do not belong to the early period of time. Again it will prove the Acaranga part I to be earlier than the Pali Pitakas. It will also be clear from the discussion that as time passed on, some of these epithets acquired the status of names having lost their status of adjectives. The epithets, viz. Arihanta, Arhat, Buddha Jina, Vira, Mahavira and Tathagata were not the sole property of a leader of a particular sect whether Brahmin or Sramana. But it seems that they became popular amongst the Sramanic sects especially for Mahavira, Gosala and Buddha with the result that they were dropped by the Brahmin sects for their leaders. Similarly, the term

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EPITHETS OF LORD MAHAVIRA IN EARLY JAINA CANONS Buddha (139, 177, 882, 204) was used for an intelligent person but after Gautama it became the sole property of Buddhism and became the special name of Gautama. The term Buddha, though used as an epithet in early days for Mahavira, does not denote him in later period. The terms, Vira and Mahavira were common for a heroic person, but we see that they have become the real names of Lord Vardhamana; thus in course of time the original name Vardhamana was thrown in background giving place to the terms Vira and Mahavira. The terms Jina, and Arhat were common for all the leaders of sramanas and we see that the word Jaina was not the property of the followers of Lord Mahavira alone. It should be noted that the followers of Buddha were known for a long time as Jainas, but now the case is not so and only the followers of Mahavira are denoted by the word. Same is the case with the term Tathagata, and we now see that only lord Buddha is denoted by it. In this way the denotation of these words, though broad in early days, has become limited in course of time. In this context I shall try here to collect the various epithets given to Lord Mahavira in the earlier canonical literature of the Jainas. Acaranga, Part 1 The first part of the Acararga can be sub-divided in two sections. The chapters in the beginning giving the gist of the preaching is the first section and the last chapter, depicting the ascetic life of Lord Mahavira, is the second section. Let us now see the epithets used in them for Lord Mahavira. In his mendicant life Mahavira calls himself a 'Bhikkhu' (9. 2. 12.). He is also called 'Nayaputta' (9. 1. 10.) and Nayasuya indicating his clan, but both of these terms have become his names also. He is sometimes given an epithet 'Muni' which is generally used for an ordinary ascetic or monk. That even the sramanas were using the term 'Mahana' (Brahmana) for their respected persons is well-known from the Dhammapada of the Pali canon as well as from the Uttaradhyayana of the Jaina canon. So it is but natural that Mahana be used as one of the epithets of Mahavira (9. 1 23; 9. 2 16; 9. 3 14; 9. 4. 17; 9. 2. 10; 9. 4. 3). He is also called Nani (9. 1. 10) and Mehavi (9.1. 16) which fact indicates that he was not only a person of good character but was endowed with knowledge also. He is again and again given the epithet 'Mahavira' (9. 1. 13; 9. 3. 8; 9. 4. 14; 9. 2 1; 9. 3. 13) for his valour shown with regard to his ascetic life. And we see that it has become his real name. He is respectfully

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SRUTA-SARITA called Samana Bhagavam (9. 1. 1.) and the terms Bhagavam, bhagavonte, Bhagavaya occur so often that we can easily surmise that during the period he had become a highly venerable person amongst many such ascetics (9. 1. 4, 15; 9. 2. 5 6. 15; 9. 3. 12, 16. 9. 4. 1, 3, 5,; 9. 3. 7; 9. 4. 12; 9. 1. 23; 9. 2. 6. Though he was not omniscient (Choumatthe vi 9. 4. 15) he was akasai-- without any defilement and was also vigayagehi---without any longing (9.4. 15). It is clear that though he is given an epithet like Bhagavam, he is not called here in this portion Tirthankara. And as regards Bhagavam we should note here that even in the later portion of the canon even the ordinary Sramanas and Sthaviras are called Bhagavanta (II. 71, 162). In fact, there was a rule that an ascetic should address even an ordinary woman as 'Bhagavati' (II. 134). This indicates that the term 'Bhagavam' was not used for a leader or the head of a sect, and though a term for showing respect it did not had the meaning of an exalted person. As a preacher and head of a sect Now we turn to the preaching portion contained in the first eight chapters of the Acaranga part I. Here in many places the terms 'Vira' and 'Mahavira' are used but it should be noted that they do not refer to Lord Mahavira but to other persons who have shown valour in their ascetic life. (1. 172; 1. 185; 1. 140). We should also note that though while describing Mahavira's ascetic life he is called Vira' as well as 'Mahavira', as we have seen, we must conclude that there is the tendency towards the fact that Mahavira should become his name. This also is clearly established by the fact that the Pali Pitakas mention Mahavira as Nigantha Nataputta and not as Mahavira. So we can conclude that Lord Mahavira became famous by that name after the time of Pali Pitaka. In this part Lord Mahavira is referred to as 'Nayapeetta' (8. 8. 12), 'Mahanana maimaya' (200, 206), i (1, 10, 15, 16, 23, 45, 52, 58, 90, 185, 214, 216, 220). Once he is referred to as Tom Taci 31144TU GUURIT, TUI (Poo). Here we see that he is called Asuprajna and also having 70 and 49. At other place he is called 'Kausala' (166). But nowhere he is referred to as Tirthankara. In Dighanikaya etc. though he is given the epithet Tirthankara, it is significant that in Acaranga part I nowhere he is referred to as such. This may signify that this portion of the Acaranga is anterior to Dighanikaya. Lord Mahavira in this part is called 'Muni' (153, 159) being ranked with other such 'munis'. Here we find the use of 'Arahanta Bhagavanta' (126) and Jina (5. 5)

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EPITHETS OF LORD MAHAVIRA IN EARLY JAINA CANONS which shows that there were many such persons who were called Arihanta or Jina and Lord Mahavira was one of them. The epithet 'Araha' was also used for the Buddha and the use of this term was not absent in the Vedic literature. But when this word was used frequently for their leaders by the Sramanas the word was dropped by the Vedic writers. Like Mahana the term "Veyavi was also in vogue in ancient days for the learned and so it is used in such sense in the Acaranga (139). Such is also the case with the terms Aria (146, 207, 187) 'Mahesi' (160) and Medhavi (191). The term Jina' though used (162) in Acaranga part I it is surprising that it is not used with reference to Lord Mahavira. Sattha (188), though used only once for Mahavira, is frequently used for Buddha. To conclude, we can say that here the terms Muni, Mahana, Nayaputta, Vira, Mahavira and Bhagavan were main epithets for Lord Mahavira. But we must bear in mind that here also the epithet Tirthankara is not used. In Pali Pitaka, as we have seen, Lord Mahavira is referred to again and again by the terms Savvannu and Savvadassi, but in Acaranga we do not come across such terms, instead, we find the terms such as - 371670 (s. 8. 88), 317che stia (83), 249 (840), 3tfv (3. P. 8), Hool 471744711 (844), Anelisamani (9. 1. 116). Some of these terms may convey the meaning of omniscience, but it is significant that the proper term Savvannu is not used. We will see that this term is frequent in later Jaina literature so we may not be wrong if we conclude that this term is introduced in the period later than the time of the Acaranga part I and this will show that the Acaranga part I is earlier than the portions of Pali-Pitakas in which this term occurs. Sutrakrtanga, Part I In Sutrakrtanga part I we see further development. Here we can have the common epithets like Samana and Mahana, but many more are added, and some of the early epithets have become names in this part of the Sutrakrtanga. In Acaranga Vira and Mahavira were simple epithets but in Sutrakrtanga they have become the names (1. 1. 1; 1. 1. 27; 14. 2. 22; 1. 9. 24; 1. 14. 11.). For the first time Mahavira is given an epithet of 'Niggantha' (1. 14. 11) which appears in Pali-Pilakas as Nigantha, Nataputta. Naya, Nayaputte and Nayasuye are also used in Sutrakrtanga (1. 1. 27; 2. 3. 32; 2. 3. 31; 6. 26. 14, 23; 6. 21, 24). Like Mahavira now he is 'Mahamuni' (1. 9. 24; 2. 2. 15; 2. 1. 14). In Sutrakrtanga Kasave indicating his gotra is added (2. 2. 7; 2. 2. 25; 2. 3. 20; 3. 3. 2. 3. 4. 21;

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10 SRUTA-SARITA 11. 5, 32; 15, 21; 5. 12; 6. 7). Showing his relation to Vaisali he is also known as Vesalic (2. 3. 22). The previous tradition of Jina and Araha and Bhagava is also continued (2. 3. 19; 2. 3. 22; 6. 26; 6. 29; 2. 3. 22; 16. 1; 2. 3. 14). In Sutrakstanga it is quite clear that there was an order or religion known as Jinasasana (3. 4. 9) or Jinana Dhammam (6. 7) or Bhagavanusasana (2. 3. 14); and we find the mention of Jinavajana (14. 13) and Jinahiya (9. 6). The terms Buddha and Tathagata are also not absent (11. 25; 11. 36; 12. 16; 12. 18; 15. 18; 13. 2; 15. 20) but as mentioned above later on they indicated only the Buddha and not Mahavira. Here also as in Acaranga the term Savvannu is absent, but we find 7 7744 Rue Front, (6. 24), Anantacakkhu (6. 6; 6. 25), Savvadamise abhibhuya nani (2.5), damsana-nanasilo (6. 14); Anantananadamsi (9. 24) and evam se udahu anuttaranani anuttaradamsi anuttarananadamsanadhare arahaNayaputte bhagavam Vesalie (2. 3. 22), Tilogadamsi (14. 16) and Jagasavvadamsina (2. 331). A technical term for an omniscient person is used here for the first time. -Foghe Safe HEH-5, 1. 1, ya dafut 11. 38, Hafstei hf 14. 15. The following gatha is curious because there is no mention of Jnana varana : jamaIyaM par3appannaM lAgamissaM ca nAdhao savvaM mannai taM tAI daMsaNAvaraNaMtae / 15.1 The following traditional terms are also present in Sutrakrtanga :Niggantha (9. 24); Mahana (11. 1; 9.1), Mahesi (6. 26), 2464 (6. 17); Muni (6. 7), 79 (6. 28), V (6. 14, 23). But it should be noted that the term forrerate is not used. Acaronga, Part II In the second part of Acaranga the life of Mahavira as a householder is given (2. 175). It should be noted that nothing of the kind is found in the Acaranga part I and also in Sutrakrtanga. Here he is depicted as Sramana Bhagavan Mahavira (2. 175). The original name Kumara Vardhamana given by his parents is mentioned (2. 176) The tradition that the epithet 'Mahavira' was given by the gods seems to have been established here for the first time (2. 1. 177). Here the whole varnaka for Mahavira is thus : Samane Bhagavam Mahavire Nae Nayaputte Nayakalanivvatte Videhe Videhadinne Videhajacce Videhasumale (2. 179). Here we can see the tendency of depicting him with the epithets derived from his parental names. We are sure that his mother was called Videhadinna (2. 177). The epithets which were well established such as Jina (2. 179), Jinavara, Vira (2.

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EPITHETS OF LORD MAHAVIRA IN EARLY JAINA CANONS 179) etc. are also found here. But here for the first time the element of mythology enters into the field in the form that the gods performed the Titthayarabhisea (2. 176) and also that he was requested by the gods that : tittham pavattehi (2. 179), which can be compared with such a request to the Buddha by the Brahma. For the first time he is called here the Titthayara (2. 179), and also Savvannu, the epithet by which he is known in Pali Pitaka as Bhagavam Araham Jine Kevali Savvannu Savvabha-vadarisi (2. 179). And here we find 'Kevalipannatta dhamma' (2. 179) and again and again 'Kevali buya' (2. 13, 17, 26, 36, 48, 115, 116, 146, 152, 179) which shows that due to his being an omniscient person his preachings were to be accepted. Sutrakrtanga, Part II On the authority of the Niryukti (6) on Aca. we are sure that the second part of Acaranga was added in later times. But such is not the case with the second part of Sutrakrtanga. Yet we can say that the second part of Su. is later, because even the epithets for Mahavira establish this fact. We can prove that it is not earlier than even the second part of Aca. There is no mention of 'twelve angas' in the Aca. but the Su mentions the Ganipitaka (2. 1. 11). In Su. we find the mention of Dhammatittha (2. 1. 8) and Titthayara (2. 7. 11). The mention of Coyae pannavagas evamvayasi (2. 3. 2) and 'Acarya aha' (2. 4. 2, 4) definitely goes to prove its later date. The traditional epithets such as Samana (2. 6. 1), Mahana (2. 6. 4), Samane Nayaputte (2. 6. 19), Nayaputta (2. 6. 40) are found. And we also find the Buddha (2. 6. 42), Muni (2. 6. 42) etc. which are of the same type. Here even the pupil of Mahavira, is called Bhagavam (2. 7. 4). The knowledge of the Lord is called Kevalena punnena nanena (2. 6. 50). The teaching of Lord Mahavira is described as Niggantha Dhamma (2. 6. 42) and Nigganthepavayana (2. 2. 23; 2. 7. 2.) the epithet which is found in Pali Pitaka also. Here for the first time we have the mention of three Jewels viz. Jnana, Darsana and Caritra (2. 7. 14). We are further told that the followers of Parsva were known as Nigganthas and they were specified as 'pasavaccijja' (2. 7. 4.) In other Angas and non-Angas In the Angas which are later than Acaranga and Sutrakrtanga generally we find Samane Bhagavam Mahavire. But we must take note of a Varnaka which was well established during canonical period--440 40 HER 3715T FETT HEHCS purisuttame purisasIhe purisavarapuNDarIe purisavaragandhahatthIha' loguttame loganAhe logoppadIva logapajjoyakare abhayadae cakkhudae maggadae saraNadae' dhammadesae dhammasArahA dhammavaracAurantacakkavaTTI appaDihyabaranANadaMsaNadhare viyaTTachAume jiNe javae buddhe bohae mutte moyae savvaNU savvadarisI / bhagavatI sU0 5

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SRUTA-SARITA Here we may remember the importance of Purusa since the Rgveda. In various names of Visnu we find Purusottama, Purusapundarika and Purusavara. Gandhahasti is an epithet of the powerful elephant and Gandhagaja is found in Caraka. Lokanatha is also used for Visnu, etc. Lokapradipa is used for the Buddha in Buddhacarita of Asvaghosa. 12 With this Varnaka we may compare well-known Varnaka of the Buddha which is explained in Visuddhimagga (p. 133 ) - 'so bhagavA arahaM samyAsaMbuddhe vijjAcaraNasaMpanno sugato lokavidU anuttaro purisadammasArathI satthA devamanussAnaM buddho bhagavA' aMguttara 2. 285. Annotations : 1. In Mahavyutpatti one of the name of the Buddha is Vira. 2. In the Mahao Buddha is called Narottama and Sakyasimha. 3. Bodhisattva is called Gandhahasti-Mahao 704. 4. In Mahao Saranya and Sarana. mmm -

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TIRTHANKARA MAHAVIRA Antiquity of Jainism Whatever exists in the name of Jaina literature is post-Mahavira. No doubt there are references to Parsva and other Tirtharkaras but only on their authority nothing can be proved or disproved. We should take into account the other ancient and contemporaneous literature and also archaeological and other evidences. In the Vedic literature we find names like Rsabha, Aristanemi and such others but by mere names nothing can be proved. At the most we can say that such names were common in those days. Nothing more than that can be said. Life of Rsabha narrated in the Bhagavata can probably prove this much that he was a wel-known person in the Puranic tradition also or that the story of Rsabha as described by the Jainas so attracted the attention of the author of Bhagavata that he in his own way adapted it. Or, it can be said that in Rsabha Vedic and nonVedic authors found a person whom they could accept equally. But all this does not prove that Rsabha was the first founder of Jainism in the period of time which is beyond our capacity to count. The words such as Kesin or Vatarsana in the Vedas can prove nothing more than what they primarily mean. The tenets that go by the name of Jainism cannot definitely be suggested by those simple words. There is no archaeological or such other proof lying outside the pale of the Jaina literature to prove the existence of Jainism even before 1000 B. C. The nude images found in Mohen-jo-Daro can prove nothing more than that they are nude. On the basis of those nude images some may say that in those days yoga-tradition was prevalent among the people of Mohen-jo-Daro. But this is simply a conjecture. We can say nothing definitely until the seals found there are deciphered. Indra is called Purandara because he destroyed Puras or cities. And it is said that he killed Yatis. We do not know as to who these Yatis were. This much can be conjectured that Indra was responsible for the destruction of the city civilization and he had some enmity with these Yatis. Whether or not to connect

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14 SRUTA-SARITA the Sramanic religions with these Yatis is an open question for the scholars to decide. At this juncture this much can be said that the tradition of Yatis is continued throughout the history of sramanic cults which stand mainly for spiritual gain rather than for material prosperity whereas the early Vedic religion propounded by the Vedas stands for material prosperity. Without any doubt we can accept the existence of the Nirgranthas in the times of Buddha. As Mahavira was the senior contemporary of the Buddha we can say that antiquity of Jainism goes upto 6th Century B. C. And if the date given by the Jainas for Parsva is correct and if there is no legitimate doubt about that date we can hold that Jainism was prevalent even before 8th Century B. C. According to Jainas 22nd Tirthankara Neminatha or Aristanemi is contemporaneous with Krsna. So, we can go further and opine that even in the 14th Cent. B. C. tradition of Jainism, was probably present in India but we do not know in what form. There is no proof to go beyond this time. Even in earlier literature of the Jainas we have references of Aristanemi's relatives. So we can accept his historicity if we accept the authority of the Jaina literature. But we should bear in mind that we have no ground to believe that the Jaina philosophy and religion of that period were exactly the same in form as we find them propounded in the Earliest Jaina literature. Sources of the Life of Mahavira Life-story of Mahavira as is found in literature has three clear stages of development. In canonical literature of the Jainas two clear stages are found. The oldest source is the first part of the Acaranga (9th chapter) wherein only the ascetic hardship of his life is described and there is nothing which can be called mythical. From this source we know nothing about his life as a house-holder. The names of his father and mother do not occur in it, nor is his own original name found therein. Nayaputta (indicating his clan) and Mahavira, only these two names occur there. And at the end of each of the four parts of the chapter nine he is mentioned as Mahana. This seems to be quite curious because in later stories he is described as a Ksatriya, and not as a Brahmana. This mention of Mahavira as Mahana may be due to his persistence in saying that a true ascetic is a real Brahmana (Uttaradhyayana 25. 19. 35). It may be also due to his confession that he was the son of a Brahmin woman Devananda whose husband was a Brahmin Rsabhadatta (Bhagavati 9. 33). It has remained a mystery for us as to why the story of the change of embryo has been introduced. There are many explanations but we are not concerned with them here. The second stage of Mahavira's life-story is found in the Kalpasutra and

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TIRTHANKARA MAHAVIRA in the second part of the Acaranga which though included in the canonical literature are quite late. Here for the first time we get the information about his life as a house-holder. Names of his father, mother, clan and other relatives are given. We do not find here any important incident of his life as a house-holder or as an ascetic. We find only long descriptions of the dreams of his two mothers, of the change of embryo by a god, of the incident of his showing compassion for his mother by remaining quite motionless in the womb and of the mythological gods rejoicing on his birth, requesting him to establish the Tirtha and celebrating the beginning of his ascetic life, etc. The information about his age, the dates of his birth, world-renunciation etc. and his stay at various places during monsoon is given. For the first time mythological elements are found at this stage. And in other canonical works such as Bhagavati this mythological elements are gaining ground. In the canonical literature his preachings and encounter with others are described. 15 The third stage can be found in the Avasyakaniryukti and its various commentaries like Bhasya, Curnni, etc. and also in the Jaina Puranas wherein his life forms a part of the Jaina mythology of 24 Tirthankaras. At this stage a new topic of his previous births is added. Again, at this stage for the first time we see his connection with the first Tirthankaras Rsabha. Here we are told that in one of his previous births he was a grandson of Rsabha and a son of Bharata, the first Cakravarti. At this stage we find his life-story in details. Later authors follow these details. Is Mahavira the founder of Jainism? Generally the historians believe that Mahavira was the founder of Jainism. In a way this statement is correct because when Vardhamana rejected his householder's life and became an ascetic, he did not join any of the religious orders. And when he became Kevali or the omniscient he organised his own order of religious persons who had already accepted his teachings or who were ready to accept them. For some time the ascetics and the house-holders belonging to the order of Parsva did not join the newly organised order of Mahavira. They were in a state of indecision. They, in group or singly, visited him and put questions to him. Those who were satisfied with the answers accepted him as their leader. And others who were not satisfied, never joined his order. The credit goes to Gautama, the chief disciple of Mahavira, for uniting the two orders--one of Parsva and another of Mahavira. This can be ascertained from Uttaradhyayana (Ch. 23). But according to the traditions of the Jainas Mahavira is merely one of the

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16 24 Tirthankaras and the last in the series. So he should not be accepted as the founder of Jainism. As the above-mentioned two orders could get united it can legitimately be surmised that there was very little difference between the teachings of Mahavira and those of Parsva, the 23rd Tirthankaras. So, we should accept the traditional view that Jainism as such did not originate in the times of Mahavira. And the Pali Pitakas of the Buddhist, testify to this fact by wrongly saying that Nirgrantha Nataputta preached four vows. Actually four vows were preached by Parsva and not by Mahavira as can be seen in the Uttaradhyayana (23) dialogue. This mistake of the Buddhists goes to prove the existence of the order of Parsva side by side with that of Mahavira in the times of Buddha. And these two orders were known by the common name Nirgrantha. So, we can surmise that the tradition of the Nirgrantha was not originated by Mahavira but was already prevalent in the times of Mahavira, and that the tradition which came to be known by the term Jaina in later times was known by he term Nirgrantha in olden days. Stories of Mahavira's past births Stories narrating various incidents of Mahavira's previous births exemplify the theory of Karma which is the characteristic feature of Jainism. No one is free from the clutches of the results of his karma. Each one of us has to reap the results of our actions, good or bad. And even the Tirthankaras are not exempted from this universal rule. So the Tirthankara Mahavira had to experience the effects of his past deeds not only in his previous births but also in his last birth when he was to become Tirthankara. If we compare the Jataka stories with these stories, one prominent difference catches our attention. The Jataka stories emphasise the development of the Bodhisattva with regards to various spiritual qualities of the soul. Which are responsible for making of the Buddha, while the birth stories of Mahavira emphasise the theory of Karma. This does not mean that in his previous births there took place no incident providing opportunity to develop spiritual virtues. Such incidents took place in previous births of Mahavira too but the stories do not put emphasis on them. It becomes clear from these stories that after reaping the fruits of his karma he comes out victorious and becomes a perfect man to guide the others to the path of perfection. SRUTA-SARITA It is needless to say that these stories are narrated in such a way that they betray the impact of the contemporary literature of the Buddhists and of the Hindus. And also we must bear in mind that no better person could have been. found to illustrate the theory of Karma than Mahavira himself who was so much

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TIRTHANKARA MAHAVIRA respected by the Jainas. It will be appropriate if we illustrate here some of the incidents of his various births to show how the law of Karma worked in his case. Importance of compassion as a condition of right attitude is emphasised in the birth-stories of Mahavira. The first story is about a man, named Nayasara, living in a jungle. He shows the right way to the ascetics who had lost their path in the jungle. Again, out of compassion he gave them food to eat from whatever little he had. As a result of this little act of compassion he was able to attain right conviction for spiritual life when he heard the preaching of these ascetics. And as a result of this shifting of attitude or interest from the worldly life to the spiritual life he became in his last birth the Tirthankara the ('Ford-maker') i.e. propounder of the path to the spiritual liberation for beings lost in the jungle of worldly life. But to guard the virtue once acquired is very much difficult for a man who is not always vigilant, and this fact is clearly brought out by the birth-story of Marici. He was the grand-son of Rsabha, the very first Tirthankara of this cycle of ages, and the son of the first Cakravarti, Bharata. And when Rsabha prophesied that Marici is to become the first Vasudeva in his birth as Triprstha, the Cakravarti in his birth as Priyamitra and also the last Tirthankara Mahavira of this cycle of ages Marici became proud of his present accomplishment and future prospects and began to dance. This pride which is considered to be one of the prominent vices, was the cause of his first coming into the womb of a poor Brahmin lady and the gods had to change him from the womb of this poor lady to that of a rich and royal Ksatriya lady; this is according to the Svetambara version of his life story. Marici was initiated as an ascetic by Rsabha himself but he left the order, and it is said that he organised the Tridandi-Tapasa sect and in his various forthcoming births he became the Tapasa-Parivrajaka and took to wandering life and severe austerities; this trait can be regarded as the root-cause of his severe ascetic life in his last birth. His birth as Visvabhuti is also worth noting. It illustrates the fact that if the enmity is not removed entirely from the soul it bursts out even in the life of an ascetic. The same is the case with the sensual gratification or amorous sentiments. If they are not uprooted from the soul one will have to suffer the long train of miseries throughout many births to come. Visvabhuti, the elder brother of Visakhanandi, occupied a garden and spent days and nights there continuously in amorous sports; so, the younger Visakhanandi had no opportunity to enter the garden. His father was worried with this and found out a way. On false ground

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SRUTA-SARITA he sent Visvabhuti to conquer his revolting vassal, king Purusasimha. But to his surprise he found a friend in Purusasimha who gave him well-planned welcome. When he returned to his garden he found his younger brother occupying it. He became angry when he found that he has been cheated. But ultimately he realised the evils of worldly selfishness and took to asceticism. Once when he was in Mathura in a narrow lane on his begging tour a cow hit him and he fell down. On seeing this his brother who had come there for his marriage made remark'what a strong and powerful person you are? Even a mild animal like cow can hit you down.' He felt greatly insulted, his pride got aroused, he took the cow in his hands and threw her far away. Decided as he was in his mind to retaliate by killing him in his next birth because as a monk he could not kill him in this very birth, in his birth as Triprstha Vasudeva he actually killed Visakhanandi who was born as a lion then. The enmity between the two continued for several births. This lion, after so many births, took birth as Nagakumara. At that time. Visvabhuti's soul was born as Mahavira. On account of that deeprooted enmity Nagakumara harrassed Mahavira who was travelling in a boat. But this time Mahavira had uprooted the enmity by his meditation and austerities. Thus ended the enmity between them. As regards the evil effects of sensual gratification or amorous sentiments also we have a good illustration in the life of Visvabhuti. Visvabhuti had the benefit of having the advice from a great person like Sreyamsa who was not an ordinary teacher but a Tirthankara, yet due to the evil effects he was not able to conquer his passions. He poured the heated lead in the ears of his night guard only because when Visvabhuti slept, the guard did not stop the singing as he wanted to hear it. Visvabhuti thought that only he had the right to hear the song performed for his sake. And as a result of this Visvabhuti in his birth as Mahavira had to suffer the revengeful attacks by that guard when he was in his meditation. This time the enmity was destroyed by Mahavira and so the series of revengeful actions and reactions ended. 18 Life of an ascetic was not new for Mahavira. In his birth as Priyamitra Cakravarti on seeing the clouds disappearing he realised that all these worldly possessions are as transitory and worthless as those clouds. So, he immediately renounced the worldly pleasures and became a monk, but he could not destroy his passions. So he had to continue his sadhand for moksa in the following births. As Mahavira he performed severe penances to destroy all the passions and as a result of this he became perfect one and attained summum bonum. This was his. last birth. In his birth of Nandana he performed such actions which made him Tirthankara in his last birth as Mahavira. These actions are:

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TIRTHANKARA MAHAVIRA 19 1. Devotion to Arhat, 2. Devotion to Siddha, 3. Devotion to the Pravacana i. e. the Order of Law and the congregation of the holy persons, 4. Devotion to the Acarya--the head of the religious order, 5. Service of the old monsk, 6. Service of the teacher, 7. Service of the saints, 8-10. Predilection for right knowledge, right faith and right conduct which together constitute the Path to liberation, 11. Modesty, 12. Celibacy, 13. Meditation, 14. Austerity, 15. Charity, 16. Service of the needy, 17. Producing reconciliation among others, 18. Readiness to widen the frontiers of knowledge, 19. Devotion to the canonical literature, and 20. Enhancing the dignity of the religious order. Mahavira as a Householder Very little is known about Mahavira's life as a householder. He was a son of a Ksatriya Siddhartha of the Nayakula and his wife Trisala. This fact is corroborated by the epithet Nayaputta given to Mahavira in Jaina canon as well as in Pali Pitakas. But in Bhagavati (V. 33. 391), he himself accepts Brahmani Devananda--wife of a Brahmin Rsabhadatta as his mother. In order to explain away this fact the story of the change of embryo might have been invented and introduced by the Svetambara sect. No such story is found in the Digambara literature. It is curious to note that the Bhagavati tells us that this Brahmin couple was very rich and both the husband and wife were liberated in that very birth. This is contradicted in story depicting the change of embryo in the Kalpasutra wherein it is stated that the Brahmin's family was very poor and low. It is noteworthy that according to Acaranga and Kalpasutra Ksatriya parents were not liberated but went to heaven after their death. So, it seems that in the view of the authors of the canon the Brahmin parents were more advanced in the spiritual progress than the Ksatriya parents. We would like to remark that there is some confusion in the minds of the authors about this episode. Mahavira was born in Ksatriyakundagrama, otherwise called Kundapura or Kundalapura, which may be the suburb of Vaisali. This is the reason why he is mentioned as Vesalia in the Jaina Canon. His birth took place on the 13th day of the Caitra Sukla 599 B. C. according to the tradition. And most of the scholars now-a-days are inclined to accept this date. The name given to him by his parents was Vardhamana. About his another name Mahavira there are many explanations which should not bother us here because he is famous by this very name. And throughout his life beginning from childhood to the end of his life he exhibited extraordinary strength and vigour; this made him a great hero. When all his little friends were afraid of a snake he dared to pick it up and then he gently threw it away. It is said that when he was

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20 playing with his young friends a heavenly being in the form of a child mixed with the team and took Vardhamana on his shoulders and expanded his body to such an extent that he looked like a horrible demon. But fearless as Vardhamana was, he gave him a blow with his fist with the result that the god had to assume his natural form. This reminds us of the heroism of Krsna as a child. It is also said that when Mahavira was in the womb of his mother with a view to give as little trouble as possible to her he became motionless. But instead of relief this became the cause of worry for his mother who thought that the child in the womb might have dead. So, he moved and his mother was pleased. At that moment he decided not to become an ascetic as long as his parents were alive. All such stories. illustrate his respect for elders and his strength and vigour which he channelised in the field of spiritual progess. With great pomp the ceremonies at his birth, namegiving etc. are ornately described in Kalpasutra but only the mention of the name of his wife Yasoda is there and there is nothing about his marriage. ceremony. Digambara tradition does not accept that Vardhamana married. So, it seems that there was not a unanimous tradition as to whether he married at all. Jaina authors interpreted in two different ways the word Kumara occurring in the mnemonic verse of Niryukti and as a result of it two versions regarding his marriage developed in the life stories of Mahavira. It should be noted here that there is no bar for a Tirthankara on marrying in his life as a householder. There are many Tirthankaras who were married in their life as a householder. SRUTA-SARITA At the age of thirty Mahavira renounced the householder's life, left all his property, abandoned all relations and became a monk. It is said in Acaranga that he kept only one piece of cloth on his shoulder for thirteen months but did not use that to cover his body. The Digambara authors say that from the very day he became a monk he rejected all clothes. Mahavira as an Ascetic The account of his ascetic life given in the Acaranga 1. 9, the oldest part of the Jaina canonical literature, appears to be quite authentic. It contains no exaggerations; no supernatural elements are introduced in it. So, it will be better if we take that as a base for our account of his ascetic life. If we want to describe Mahavira's ascetic life in one word we should turn to that apt epithet Dirghatapasvi. But we should properly understand the real meaning of this word. It is said that during his twelve years of an ascetic life he had taken food for not more than 350 days in all. This may be true but that is simply the external aspect of austerity, which should not be given undue. importance. It was there no doubt. But that was means to the internal austerities,

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TIRTHANKARA MAHAVIRA 21 viz. meditation, etc. He was interested in purifying his self by destroying all passions. Of all passions it is desire or greed that is very difficult to uproot and he engaged himself in uprooting it, unmindful of anything else; hence he never paid any attention to food, etc. Thus his not having or taking food for months together is not important in itself. According to his own spiritual mandate he roamed about for begging. And if he did not get food within a short period of time, he stopped his begging tour and engaged himself in deep meditation. He was really interested in his meditation. So, he did not allow any interference in that; he did not allow even sleep to interfere it. He kept himself awake day and night and if by chance the attack of sleep was there he would walk to and fro. He would not stay at one place except in monsoon. And his resting places were open places under the tree, the cremation ground, deserted buildings etc. His principle for life was not to hury any one, not even the beings which are not seen by our eyes. So he performed his activities in such a manner that no being is hurt as far as possible. This is the reason why he did not take anything which was prepared for him. And there is no item which can be prepared without hurting any living being, so he preferred fast to breakfast. For him to take food meant to be a party to kill living beings for food. This is the reason he took no food for so many days and he observed fast for days and months. In order to test his equanimity which was his foremost vow he travelled far and wide and visited even the places like Radha and Vajjabhumi which were regarded in those days as the Anarya regions. And there he had to suffer hardships. Even the dogs were set free on him. Nobody allowed him to enter the village for his begging. All this he endured without hatred or anger and with compassion towards those people. As he was naked he was exposed to scorching heat, biting cold and heavy rains. This was not all. He had to suffer the bites of mosquitoes etc. Those were the unpleasant harassment but sometimes he had to suffer the so-called pleasant harassment. When in deep meditation he was invited by some ladies for amourous sports and on receiving no reply they would harass him with unpleasant rebuke and some times they would beat also. This was his real fight with the Mara. And he came out victorious. If we take into account this picture of his ascetic life there is no possibility of his having a pupil in the person of Gosala whom Bhagavati mentions as his pupil. Later authors have added many incidents of his ascetic life in his life story when it passed through the second and the third stages of development. It will

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22 not be out of place if we give some of them here. In Bhagavati (15) Mahavira himself narrates his relation with Gosala who became the leader of the Ajivikas. Scholars have their own doubts about this narrative. We may leave aside the question as to who was the teacher and who was the pupil between them. But this much we can say that both of them lived together for several years. Because both of them became the heads of their own orders, we should accept that in their own way they were great spiritual leaders in those days. And so each one of them must have influenced the other. In this story, we come across several informative statements which can be taken as true. Regarding the philosophical views we are not concerned here but it must be said. that this story is considered to be the main source for our knowledge of the doctrines of the Ajivikas as no original Ajivika work is extant. Further we find the mention of the death of Gosala which took place before that of Mahavira. And it is stated that even after the death of Gosala Mahavira lived for about fourteen years. Both of them met for the first time in Nalanda when Mahavira was staying there for his second monsoon. And they were together for six years. SRUTA-SARITA Buddha and Mahavira both in their preachings have denounced the determinism (Niyativada) of Gosala and accepted the theory of free will and effort. But it remains the open question whether Mahavira's acceptance of nakedness betrays the influence of Gosala. We have already said something about Mahavira's fearlessness and heroism during his childhood. This tendency is revealed during his ascetic life also. In spite of the danger of a ferocious serpent he deliberately took a particular road and when in meditation he was bitten by that serpent again and again he remained calm and cool and full of compassion towards it. At last he utterred only these words 'now be wise, be wise'. And the serpent repented for his misbehaviour. Such is also the case of the cruel and aggressive Sulapani yaksa. Mahavira stayed in the Yaksa's abode in spite of warnings given by many persons. For the whole night yaksa perpetrated cruel acts on Mahavira who endured them all with his usual equanimity and calmness. At the end the Yaksa got exhausted. He was not able to break Mahavira's meditation. He realised Mahavira's greatness, fell at his feet and requested him to grant forgiveness for his cruel deeds. Mahavira told him that enmity breeds enmity, so it should be uprooted from the heart. In many such incidents and especially in the case of Sangama Mahavira showed magnanimity of his mind. As a result of it, he came out victorious defeating the Mara. After twelve long years of such purifying spiritual discipline at the age of

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TIRTHANKARA MAHAVIRA 23 42 Mahavira was able to realise the true nature of the self and the world. Now he became kevali, the omniscient, quite capable of guiding others on the path he had traversed successfully. This happended on the bank of Rujuvalika in the vicinity of the village Jambhiagama. Mahavira as a Tirtharkara When the passions and ignorance were completely removed Mahavira became Vitaraga-free from attachment. On his being Vitaraga he attained perfect wisdom or omniscience. And from now onwards he was a perfect man endowed with capacity to preach the path. He became a Tirthankara 'who created the ford to cross the river of worldly misery'. So, it will be better if we understand the proper import of the word Tirthankara who is worshipped by the Jainas and be clear about the difference between the idea of God and that of Tirtharkara. Jainas are the worshippers of God in their own way and hence they should not be included in the group of atheists; yet they are called atheists because their conception of God is quite different from the one upheld by some others. Generally God is conceived as the Master, the Lord, and the Creator, of the world. Jainas do not accept this conception of God and if this be the only conception of God then the Jainas can be called atheists. But such is not the case. There are various conceptions of God and one of them is accepted by the Jainas. It is to be noted first that the Jainas accept many gods. For them there is not one God. According to others God has no beginning and He is perfect from the beginningless time. But the Jainas say that one becomes perfect after countless births by his own spiritual efforts at a proper time. According to others God is unique and matchless; but according to Jainas there are many such perfect souls and hence there are many Gods. Those men who have attained perfection are Gods in the proper sense of the term; this is what Jainas believe. These perfect men are called Arhats by Jainas, the Buddhists and other Sramanic sects. They are also called the Jaina and the Buddha. According to Jainas when such perfect men leave this world for ever they are regarded as siddhas. These are Gods worshipped by the Jainas. There are two types of perfect men; those who are interested in their own perfection and do not organise the religious order; they are perfect no doubt but they are not noticed by others as such and so they may not be worshipped. The other type is of men who since their previous births are endeavouring not only for their own perfection but for the perfection of others also. These persons alone are called Tirthankaras or Arhats and they are worshipped. From the above theory of Tirthankaras, it is clear that Tirtharkaras are not

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24 SRUTA-SARITA various incarnations of one God nor are they His messengers i. e. prophets. So they cannot be compared with Mohammed or Christ who are supposed to be the prophets or messengers of God. But they are the persons who preach and profess the religion which they have realized but have not learnt from others. According to the Jaina tradition, there is a series of 24 Tirthankaras in each half of the time-cycle; and there are countless cycles of time. We are living in a latter half of the present time-cycle called Avasarapini and Mahavira is the 24th Tirtharkara of this time-cycle. Mahavira's Teachings We should take note of the contribution of Mahavira in the sphere of religion and philosophy. In his times, there were many leaders of different religious sects and most of them did not believe in the Kriyavada i. e. they did not hold that the next birth of the soul is determined by its actions in previous births. Some of them were preaching the theory that there is no soul at all. And some of them were not accepting the distinction between good and bad acts. Again some were of the opinion that nothing happens to the soul even if you try to cut it with the sword. Some were propounding that one should not bother about one's liberation. Soul is destined to be liberated; so one should wait for that destined time when one is surely to attain liberation. Some were preaching that worldly enjoyment is the only end; they were asking all not to bother about the next world. Some were propagating that the highest aim is the attainment of heaven and not the liberation from worldly bondage; for the attainment of one should lead a religious life. And by religious life they meant performance of sacrifices which involved killing of animals; the sacrifices were meant for pleasing the gods. As a protest against this ideal of Religion there came into existence institutions of Parivrajakas and monks who having left their family and home were wandering in the search of soul. But they had no knowledge of the various types of living beings. So through ignorance they were killing living beings. There was hierarchy in the society in which only the Brahmins had the right to be a priest or a preacher. Only a Brahmin was authorized to perform the sacrifices on behalf of others. So without his medium the gods could not be approached directly by others. Women had no right to study the sacred lore. Only Sanskrit language was to be used for praying to the gods. Down-trodden sudras had no honourable place in the society. If we take into account this social background of Mahavira's times we can well understand his reactions to the time, his preachings, and his contribution to Religion and Philosophy. As a result of hard ascetic life of so many years Vardhamana attained the

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TIRTHANKARA MAHAVIRA sole aim of his life, viz. the non-attachment to the worldly things and hence became the omniscient one seeing the heart of everything, external as well as internal. He found himself capable of preaching what he had realized in his deep meditations. He organized the religious order of his own and became a Tirthankara of repute amongst so many Tirthankaras of his times. Non-Jaina Tirthankaras like Makkhali Gosala, Ajitakesakambala, Purana Kassapa Sanjaya and others were contemporary of Mahavira. Most of them were indulging in Akriyavada i. e. rejecting the theory of Karma. 25 Mahavira saw in his Akriyavada the root cause of worldly sins. So, his first sermon was directed against this theory. This sermon established on firm ground the theory of Kriyavada. The theory of Kriyavada presupposes the belief in one's being born in this or that class of living beings according to the acts one has performed in this or previous births. Moreover, Mahavira realized that attachment and aversion are the root-causes of our actions (Karma). He realised that unless the internal greed and desire to possess are removed from the minds. of the people neither spiritual nor worldly progress is possible. He realised that people were after worldly wealth but were not ready to have the spiritual treasure. He also realised that violent attitude of man was due to this desire to possess the property. So, in order to uproot this violence from man, the only way was to destroy the desire to possess. Makkhali Gosala was preaching fatalism. So, in his philosophy there was no place for the freedom of will. Everything happens in this external world or in the spiritual field according to the predestined design. Nothing can be changed by the effort of the soul. But against this Fatalism, Tirthankara Mahavira propounded that the soul is the master of its fate. It is the architect of its own future life, and so it can change it according to its own will and karma if it so desires. Thus he made man the master of his own life, present as well as future. He explained that there is no other than one's own self. So it was necessary to discipline the self in such a way that it can control and conquer the internal enemies, viz., passions and at last free itself from them. When the self achieves this state it is regarded as Liberated or the master of itself. The Vedic way of life aimed at pleasing the gods by sacrifices which involved killing of the animals. Vedic people sought worldly benefits by appeasing gods. And between gods and common men there was a class of the priests who were masters of the rituals which were necessary for the proper performance of the sacrifices. Tirthankara Mahavira opposed the system of sacrifices and showed the futility of worldly possessions. He preached that if a man is self-restrained and non-violent even the gods bow down before him. He taught the internal sacrifice

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26 SRUTA-SARITA as a means to liberation. The priests were insisting on the proper pronunciation of the Sanskrit language which was sacred to them. But Mahavira rejected this presumption and preached his sermon in Ardhamagadhi, the language of the people of Magadha. And thus the religious teachings were made available to all classes of people. We know from the Vedic Dharma-sutras that women and sudras were not allowed to learn the Vedic scriptures. But Mahavira's teachings were for all. As a result of this, even the so-called candala, considered to be the lowest in the society, was able to convince the Brahmin priests the futility of the bloody sacrifices and Jayanti and other women were able to discuss so many religious and philosophical questions with Mahavira himself. Mahavira was the first in history to preach the equality of all souls. Hence he pronounced that none should kill or harass any living being for self-interest. Upanisads taught the importance of knowledge but Mahavira took a step further and said that the essence of the true knowledge is non-violence (Ahimsa). And he explained again and again that violence results from the desire to possess. To the Ksatriya class he advised to conquer themselves instead of conquering others. If one is self-restrained, there will be no need to conquer others. The modern world which is ready for self-destruction through atom-bomb invented and used by the greedy men requires such message which was given 2500 years back by Mahavira. And for the traders class he had a message to limit their possessions in such a way that in the last phase of their life they may be able to renounce the householder's life and to become ascetics having nothing which could be regarded as their possession or property. During the times of Parsva there were four vows--not to kill, not to tell a lie, not to steal, not to possess. But Mahavira added to these the celibacy and thus he preached the five vows which are essential for the religious life. As an ascetic was supposed to possess nothing he was to beg for his food-requirements. As he had no house of his own he stayed under the tree or on the cremation ground or in the deserted house. He did not stay at one place but he travelled through the country preaching the message of non-possession and non-violence etc. While travelling he did not use any kind of vehicle. In philosophy he emphasised on the Vibhajjavada i. e. method of explaining a problem by analyzing it. By doing so he avoided the absolutistic views, such as absolute permanence or impermanence, absolute identity or difference, absolute unity or plurality. For explaining any point he taught the theory of Nayas-i. e. to look at a thing from various viewpoints or aspects. He grouped all those aspects in various ways--One oft-repeated four-fold group is as follows:

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TIRTHANKARA MAHAVIRA (1) Dravya (Substantial viewpoint), (2) Ksetra (Spatial viewpoint), (3) Kala (Temporal viewpoint), (4) Bhava (Modal viewpoint). Another two-fold group is-Dravyarthika-naya (Substance view) and Paryayarthika-naya (modal view). And with this theory of non-absolutism he was able to synthetise the various conflicting views prevalent in those days. Materialists were insisting that the body and soul are one and others were of the opinion that soul is quite different from the body. Mahavira agreed that as far as the worldly soul is concerned it is identical with the body, but the liberated one is quite different from body. There were some who were insisting that everything is permanent, while others said that nothing is permanent. But Mahavira explained that if one takes into account the substance of a thing, for him it is permanent but if one concentrates on the various changing phases or modes of the thing for him the thing is impermanent. In this way the theory of nonabsolutism or synthesis of the conflicting views was developed for the first time in philosophical field by Mahavira. There were many theories regarding the creation of the universe. But Mahavira taught that the universe is not created by any one, it is without beginning and end. So there is no god who can be regarded as the creator of this world. If someone is inclined to worship it is better if he worships that soul which is non-attached and hence perfect. By doing so he will be able to attain that ideal state. Thus his worship of the perfect soul will not be for gaining some worldly power or possession. As the perfect soul is non-attached he is not supposed to hear our prayers and grant us our desired things. It is we who are responsible for our well-being or otherwise. So it is better to depend upon one's own self than upon anybody else for one's spiritual uplift. Thus Mahavira made us realise that we all are equal and we can become God through proper spiritual discipline. This is the eternal message of Mahavira. At the age of 72 after preaching Dhamma for thirty years Mahavira attained Nirvana or liberation, left this world and became Siddha at Pava on the fifteenth night of the black half of Kartika (fifteenth night of the black half of Asvina as per calender prevalent in Gujarat). According to Jaina tradition, this was celebrated by lighting the lamps and since then the day is celebrated every year as the Festival of Lights (Dipavali).

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LIFE OF LORD MAHAVIRA (A Summary) We are nearing the celebration of the 2500th year of the Mahaviranirvana in 1974 A. D. The date of Nirvana of Lord Mahavira is not finally fixed but the traditionally accepted date of Nirvana is considered true by the Jainas and they will celebrate the occasion accordingly. But it is a pity that no authentic life-story of Lord Mahavira is available even after two hundred years of modern research. Whatever is written on Lord Mahavira's life is not purely historical; most of it is mythological. Here I want to give the clues for the historical life-story of lord Mahavira. The earliest life-story of Mahavira can be found in Acaranga part I which is the oldest of all the canonical texts. And what we find in it is not the description of his early life but the description of his ascetic life only. Here he is simply referred to as 'Naisue' and 'Nayaputte'. (9.1.10). It is curious to note that all the four subsections of the 9th chapter are concluded with the verse : esa vihI aNukkanto mAhaNeNa mahamayA / This shows that the author gives importance to the epithet 'Mahana' which he gives to Lord Mahavira. He is again and again referred to as 'Mahavira' (9.1.13; 9.2.1; 9.3.8; 9.3.13; 9.4.8.; 9.4.14) which became his name in later period. His proper name 'Vaddhamana' mentioned in later works is not found mentioned here. As regards his caste or parentage nothing can be known from this early portion of the Acaranga, except that he was 'Naisue' or 'Nayaputta' and if the word 'Mahana' has any significance with regard to his caste we can conclude that he was a Brahmin rather than a Ksatriya. And if we follow the Bhagavati, again a text having earlier canonical portions, our conclusion is coroborated by it. There he himself clearly mentions Devananda, the wife of a Brahmin, as his own mother (Bhagavati 9.33). The epithets 'Naisue' and Nayaputte' in the earlier portion were interpreted in later works as having

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LIFE OF LORD MAHAVIRA 29 connection with a clan of the Ksatriyas and a story of the change of embryo was inserted in his life-sketch in order to show that he was a Ksatriya and not a Brahmin. This necessity arose out of the conviction that Lord Mahavira was as much opposed to Vedism as was the Buddha, and the Buddha was not a Brahmin but a Ksatriya. Buddha is described to have thought that though both the Brahmana and the Ksatriya are worthy of giving birth a Buddha, he preferred to be born in a Ksatriya family. The Jainas, somehow not satisfied with this, invented the story of change of embryo to denounce the Brahmin caste. But this was not their universal and firm belief because all the chief disciples of Lord Mahavira are Brahmins and they are described as born of the high caste. So it was a temporary phase in Jaina history that they denounced the Brahmin caste. That the story of the change of embryo is not an older one can be proved by the fact that though Lord Mahavira is describing the capacity of Harinagamesi to change the embryo, he does not refer to the change of his own embryo nor does Gautama ask about it in Bhagavati (5. 4) when he is describing the said capacity of the same god Harinagamesi who is believed to have changed the embryo of Lord Mahavira. Even later canonical works such as Kalpasutra and the second part of Acaranga give no details of the life of Lord Mahavira. Therein the portion describing the dreams is much more lengthy and elaborate than the one dealing with other details of his life. Therein for the first time we know the names of his relatives and the story of the change of embryo which is repeated in all later Svetambara works. Here we may note a curious fact that, though Acarya Hemacandra talks of the change of Lord Mahavira's embryo in his Trisastisalaka, he clearly states in his Yogasastra-Tika that Lord Mahavira took his birth in the embryo of Trisala directly from the heaven. Stories regarding previous birth are also not found in the canonical works, but for the first time they appear in the Avasyakaniryukti and in later works we find the whole mythological life-story of Lord Mahavira. The later Svetambara version of Lord Mahavira's life-story deals with his marriage and tells us that he had a daughter who was married to Jamali. If we read Bhagavati's Jamali story we do not find any mention of the daughter of Mahavira married to him; of course, it is mentioned there that he had many wives. So in order to find out the true life-story of Lord Mahavira we should put

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30 SRUTA-SARITA emphasis more on the older works than on later Puranas, Here I have mentioned some of the facts of Lord Mahavira's life in order to draw the attention of the scholars to the problem of writing a historical life of Lord Mahavira. I must thank the organisers of this seminar for giving me an opportunity to speak before this august audience. Due to my ill health I was not able to write down my lecture and hence I have no written lecture with me. Yet you allowed me to speak on the subject. For this I am really grateful to you all. 000

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A NOTE ON LORD MAHAVIRA'S CLAN In Pali texts Nigantha Nathaputta (or Nataputta) and in Sanskrit Buddhist texts Nirgrantha (Nirgrantha) jnatiputra (Jnataputra) is used for Lord Mahavira (see Buddhist Hybrid Sanskrit Dictionary). In Jainagama texts also we have Nayaputta, Nayasuya, Nayaputta, Mahavira etc. According to the comm. of Samyuttanikaya 'Nata' was the name of his father but Malayasekhara says that Nata is the name of the clan, and most of the Jaina texts and commentators are unanimous in saying that Nata is the clan of the Ksatriyas. Recently Muni Nathmalji has opined that Prakrit word Naya or Nata should be sanskritized as Naga'. He may be correct to a certain extent as far as Prakrit word is concerned but when we see the word Nata or Natha used in Pali, there remains no possibility of sanskritizing it as Naga. Still we can keep this question of sanskritizing it as Naga. Still we can keep question of sanskritizing the word Naya open and find out some solution. In Acaranga II we find 'Nayanam khattiyanam (116) which shows that Nayas, were Ksatriyas. This is corroborated by Kalpasutra (20) also. But in Acaranga I which is the earliest text of the Jaina Canon Lord Mahavira is called 'Mahana' not once but four times at the end of all the four subsections of the ch. IX wherein ascetic practices of the Lord are described 'TH fa aNukkanto mAhaNeNa maImayA / ' This statement may be right if we see the story in Bhagavatisutra (9, 33, 380) where the Lord says-aaruit HIEU 3744|| | 37651 Sang HIEVG 3T1I'. Will it not be proper if we say that only after the introduction of the story of interchange of embryo the Lord was known as Ksatriya ? It can be assumed also that in order to validate the change of embryo this story in Bhagavati is inserted but that possibility is not there because in that case the question of relation of Trisala should arise which is not there.

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32 SRUTA-SARITA Here we may mention the other possibility also. The Buddha and the Mahavira--both of them have propagated that only the right type of a Bhiksu can be called a Brahmin or Mahana. In this sense the Lord may have been called a Mahana. Now let us see what information we get from the Jaina literature about the clan of the Lord and the Naya kula. It is certain that amongst the Vedic this Naya kula was not well-known. hence we find its mention very rare in the Vedic Puranas. And it is surprising to note that even in Jaina literature the Nayavamsa is given the prominent place in later times. An attempt is made to relate it with the famous Iksvakuvassa or to separate it from the same. This shows that the authors were not certain about the real position of the clan Naya. There are two clear traditions regarding the prominent Vamsas. One is represented by Jaina Canonical literature and its Niryukti etc. and other is of the Jaina Puranas. This will be clear from the following table. +These constituted the retinue of Rsabha. Avasyaka Niryukti. (193) Ugga Bhoga Rainna Khattia Ikkhaga Naya, Koravva Harivamsa. . X ' . . X * X . . . . . X Bhada Visesavasyaka. (1610. 1829) Bhagavati. (208) (9. 33)3 Sthananga. (497) Prajnapana (104) Kalpasutra (17) Brhatkalpa* (3265) . . . X X . X X . . . Ikkhaga . . . Soma X . Vijjahara Vanara * * Rakkhasa x . Harivansa. Paumacariyas In the Avasyakaniryukti it is said that Ikkhaga Vamsa began with Rsabha (181). So after Niryukti we find it mentioned as an important Vamsa in Jaina literature but the question is--if is a separate Vamsa, what is the relation between it and the Nayakula ? The authors are not unanimous about the answer. In bhagavati etc. and even in Visesavasyaka as we have seen two are separately mentioned. But Umaswati and other commentators like Abhayadeva (FIMO 153) are of the opinion that Naya is a branch of the Ikkhaga : Umasvati says? :- 3751

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A NOTE ON LORD MAHAVIRA'S CLAN sligarchog fHGTER SOCIETY: I raref-of-38 The comm. on this is- 'FIM 714 afrufasta: ruf fastest g&archa:' It should be noted here that even FAIRYUUTA (4.550) mentions Naha Vamsa quite different from Ikkhagakula. It speaks of these Vamsas : Kuru, Naha, Ugga, Yadava and Ikkhaku. Avasyakacurni explains the Nata as - MG: FA3999791fRT FAUTI MAAT'p. 245. Here we can see an attempt to relate the Naya kula with Rsabha. It will be interesting to note the meaning given to Ugga etc. by the Avasyakaniryukti-Uggas were arakkhi-guards, Bhogas guru--preceptors, Rainnas were vayamsa--friends and the rest were Khattiyas (193). So the Ava. cu. follows the Ava. N. when it includes relatives of Rsabha in the Nayas. Commentator Abhayadeva also follows him when he says 37101: 5&alchagfasta : (Comm. on Nayadhammakaha, p. 153). Jinasena does not mention Naya or Jnata but mentions Siddhartha, the father of Lord Mahavira as belonging to the Iksvakus - (Harivamsapurana, 2. 4. 13.), so also is done by the author of Cauppannamahapurisacariya (p. 271). Observation of the above given table shows that Harivamsa was included in the list of the prominent Vamsas for the first time by kalpasutra and it is quite clear that after the inclusion of Krsna story in the Jaina Canonical literature it was necessary to include the Harivamsa in the list. The Jaina puranas have it from the beginning One more striking fact is to be noted that the Rainna and the Khattiyas are removed from the list and the other ones are included. This also is a deliberate attempt to follow the Vedic North Indian tradition instead of the tradition which was followed by the people of the Bihar-East India, as such practice is not seen in the older Jaina text where we find "je mAhaNe khattiya jAyae vA tahuggaputte taha lecchaI vA / je pavvaIe paradattabhoI gotte na je thabbhai mANabaddhe // Suyagada I 13. 10 Here we see that the mahana and Khattiya are separately mentioned differentiating them from Ugga and Lecchai. Same tradition is followed by Ava. Ni. having a minor change, but not giving the place of reputation to the Vedic Puranic Vamsas. Annotation : 1. Anusandhana Patrika 1. 1. 2. itafatata (FG) Lo PBE. 3. Uvavaia also has this list. see Bhagavati 9. 33 382.

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34 SRUTA-SARITA 4. In the concerned gatha number six is given so the comm, counts Naya and Koravva as one. 5. Dr. Chandra : A Critical study of Paumacariyam, pp. 199, 226. 6. See also Vasudevahindi p 161 Cauppannamahapurisacariya p. 37 and Ava. Cu, p. 152. But according to Paumacariya Rsabha etc. are of Ikkhagakula. (94. 8) and the same says that Ikkhagakula originated with the son of Bharata (5, 9). 7. Can the word ta' be taken to mean famous ? 000

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PRAKRIT AND JAINISM SECTION SOME OF THE COMMON FEATURES IN THE LIFE STORIES OF THE BUDDHA AND MAHAVIRA In this short paper I would like to draw the attention of the scholars to some striking common features found in the life-stories of the Buddha and Mahavira. (1) The Story of bearing the Seed: Both these personalities became perfect in their final birth having undergone spiritual discipline in their previous births. They were not perfect in actuality from the time immemorial as is the case with God in some other systems. So, it is but natural that the life-stories of these two great personalities should be told from that particular previous birth that marks, in their journey to the Final Goal, a turning-point when they bore a seed that is to develop at last as Buddhahood and Tirthankarahood and to make them Buddha and Tirthankara, Founder of the Path of Liberation. If we compare the stories we find that Bodhisattva Sumedha prepares the way for the Dipankara Buddha by putting himself into the mud, so that Dipankara may not have any trouble in passing through the mudpath. And by this benevolent action Sumedha sows the seed in him to become Buddha in future life. Similar incidence is found in the story of Mahavira. The head of a village (gramacintaka), whose name is not given in the Avasyakacurni but who is named as Nayasara in later literature, shows the way to the monks who had lost their way in woods and who were hungry for many days. He also provides them with food and other necessary things. By this benevolent action Nayasara bears the seed that is to develop and make him Tithankara Mahavira.

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36 Both these stories contain a common feature, viz, the showing or preparing of the path. And this is very significant because both those persons were to found the Path of Liberation. Moreover, we find the feeling of Compassion prominent in both the stories. This suggests the fully developed compassion in both of them. (2) Proclamation: Dipankara, the first Buddha proclaims that Sumedha is to become the Buddha. It is interesting to note that a similar element is present even in the story of Mahavira. Rsabha, the first Tirthankara proclaims that Marici who was Nayasara in his previous birth is to become the last Tirthankara Mahavira. It should be remembered that Gotama the Buddha is also the last Buddha of this age. (3) Kapila : SRUTA-SARITA The above-mentioned Marici was the grandson of Rsabha and son of Bharata. It is said that he had a pupil named Kapila. And we find in the Buddha story also a person named Kapila after whose name the City of Kapilavatthu was established. This Kapila represents the previous birth of the Buddha. When we go into the details of the stories we find that both these Kapilas were born in the same age, when it was customary to marry one's own sister. And here we can safely say that the writers of both the stories had in their mind the sage Kapila, the Samkhya leader of the hoary past. Further is should be noted that the Jaina story knowingly or unknowingly suggests that the Buddha in his previous birth as Kapila was the pupil of Marici who Mahavira himself in his previous birth.(4) Adoration by Gods: In both the stories the god's adoration of both these great personalities on all the auspicious occasions is described at length. Some of these occasions are the birth, the bathing, the renunciation, the austerities, the enlightenment, the liberation, etc. Here we should note that those story-tellers consider these two great men to be superior to gods, and that is why they describe these great personalities as adored by gods when the occasion arose. By doing so they want the people to note that these persons were really worthy of adoration and that they were not like ordinary gods. who themselves have to worship them too. (5) Dreams: In both the stories there are many places where the dreams are described and interpreted. In the life-story of the Buddha. it is narrated that the mother of

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SOME OF THE COMMON FEATURES.... 37 the Buddha at the time of conception finds in dream an elephant entering into her womb. In the life-history of Mahavira it is narrated that the mother of Mahavira sees an elephant in one of her fourteen dreams at the time of conception. (6) Birth : It is reported that the Buddha was in full consciousness during his transfer from the divine life to the human life. Similar is the case with Mahavira. 1thors of both the stories are of the opinion that the Buddha and the Tirthankara should be born in some respected royal family. The Buddha while in heaven found out for himself the family of Ksatriyas worthy of his birth. Though it is said that in the opinion of the Buddha both the Brahmin and the Ksatriya families were worthy of the birth of a Buddha, the Buddha was not satisfied with any of the Brahmin families, which existed at that time, and hence he himself chose the Ksatriya family for his birth. As regards Mahavira it is said by the Svetambara writers that first he was conceived by a Brahmin lady named Devananda but Indra thought that birth of a tirthankara should not take place in a Brahmin family as the brahmin caste was considered to be lower than the Ksatriya caste. So Indra got the embryo removed from the Brahmin lady and got it put in a Ksatriya lady named Trisala. We can conclude from both the stories that there was a conflict between s and the Ksatriyas and the writers favoured the Ksatriyas and their favour towards Ksatriyas is reflected in these stories. Here we should remember that these two great men denounced the Vedas. And the Brahmins were the custodians of the Vedas. So, it was but natural for them to denounce the Brahmins. However, it should be borne in mind that this antagonism was not deep-rooted, and we find that all the chief disciples of the Mahavira were Brahmins, and they are described as coming from respectable families. (7) Name : Not all the stories agree about the name of the Buddha. Some have it as Siddhartha while the others have Sarvarthasiddha. but one thing is certain that on account of the Buddha's birth the family of Suddhodana became prosperous in every respect, and so the name Siddhartha or Sarvarthasiddha was given to the Buddha. Similar is the case with Mahavira. On account of his birth the Ksatriya Siddhartha's property increased tremendously. So the name Vardhamana was

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38 SRUTA-SARITA given to him. Here we should note the similarity between the name of the Buddha and that of the father of Mahavira. Both are called Siddhartha. (8) Schooling : Writers of both the stories are of the opinion that for both of them there was no need of going to school. They have written that their teachers were astonished to find in them the type of knowledge which the teachers themselves did not possess. It is reported that it is only for the sake of custom that they attended the school. (9) Marriage : Not all accounts agree as regards the marriage of the Buddha and the name of his wife. It is curious to note that even the Jaina writers differ as regards the marriage of Mahavira. The wife of the Buddha is named as Bhaddakacca, Yasodhara, Subhaddaka, Rahulamata, Yosovati, Bimba and Gopa. Mahavira's wife is named Yasoda. This name is somewhat similar to the name Yasodhara. Moreover, it is curious to find that the Mahavira's dauhitri (daughter's daughter) is named as Jasavai. This name is very similar to the name of the Buddha's wife. Yasovati. (10) Exhortation by gods : It is mentioned that when the gods of the Lokantika brahmaloka knew that Mahavira has decided to renounce the world, they came before him according to their custom. And after prayer they exhorted him to preach the path which would be beneficial to all the creatures. In the story of the Buddha also this exhortation is accepted as customary and the gods themselves take the forms of an old man, etc., in order to rouse him. Here we should note that when the Buddha was enlightened and was hesitating to preach the path the gods came before him and requested him to preach the law and not to have any hesitation in doing so. (11) Maravijaya : Both the great men have passed through severe austerities in order to be enlightened. And we find the chapter on Maravijaya in the story of the The story of the conquest of Sangama god in the life of Mahavira is similar to that of the Buddha's Maravijaya. Both these legends contain similar elements. The Buddha and Mahavira were not deprived of their inner peace and calmness even when Mara and Sangama inflicted tortures upon them and at last they conquered the evil, represented by Mara and Sangama.

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SOME OF THE COMMON FEATURES.... 39 Concluding remarks : These and many other such common features should be noted and studied in detail in order to find out the kernel of their life-story which is overlaid with very many extra elements in the course of long period of time. This type of study enables us to recognise the interplay of the influence of one story on the other as they are found at present. REFERENCES Lalitavistara Jatakatthakatha. part 1 E. J Thomas, Life of Buddha as Legend and History Avasyakacurni 000

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PROHIBITION AND INDIAN CULTURE I have to thank the authorities of the All India Prohibition Workers' Training Camp for giving me an opportunity to speak before you all on Prohibition and Indian Culture. As we all know the Indian Culture as is to-day is the result of the conflicts and compromises between many races. If we look through the history of the ancient times, we can conclude that two main streams of culture, the Vedic and the Non-Vedic are the pioneers in giving the shape to the Indian Culture. For the scope of my talk to-day I shall deal with efforts for prohibition by the Vedic or what we now call the Hindu religion and with the efforts by the Non-Vedic, in which I include the Jaina ad the Buddhist religions. I must apologize my Jews, Parsis, Muslim and Christian friends here for not including their efforts for prohibition, as the time at my disposal is short and also I must accept my ignorance in the subject. But it will be better if I say something in the beginning about them which I have come to know. As for the Muslims though the Kuran prohibits wine made from grapes, we see no Muslim country in which the prohibition is followed. Sufis were the Muslim saints but for them the wine (R) was an essential item of drink. As regards the Jews and Christians also we see no trace of prohibition in the life of an ordinary Jew, Christian, throughout the world. Parsis in India as they are to-day generally do not follow the policy of prohibition. Gandhiji had to bother about their trade in wine in Gujarat. Though the trade is decreased, the intoxicating drinks even in an ordinary Parsi home is decreased or not, I have no knowledge. This much can be said that they drink. After this short remark I now proceed to my proper subject. Wine and such other intoxicating drinks were generally the part of social and religious life of the primitive people throughout the world. The remnants of the custom can be seen even to-day in the so-called most Civilized religions such as Christianity and others. In these circumstances India can be proud of its prohibition

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PROHIBITION AND INDIAN CULTURE policy when in all other countries there is no such ban on intoxicating drinks. It is an astonishing fact of history of the world that from the ancient times the Vedic, the Buddhist and the Jaina religious teachers drew out attention for the utter neccessity of prohibition of wine and of such other intoxicating drinks not only from the religious ceremonies but from all the fields of daily life. The exception was made only for the medical treatment. Through their efforts in India most of the population of India following various religions have debarred the intoxicating drinks. I want here to trace the history of this great achievement. 41 Soma of the Vedic age was an intoxicating drink of the Aryans and it was an important item of the sacrifices performed by the Vedic people. This can be shown from the Rgveda itself in which the "whole of the ninth mandala and six hymns in other mandalas, are devoted to its praise." The soma was specially meant for the sacrificial rituals but the sura was 'essentially a drink of ordinary life. It was the drink of men in the sabha-assembly and gave rise to broils'. So it is but natural that though praised in Rgveda, Taittiriya Samhita and Satapathabrahmana, it is also disapproved in Rgveda itself and in other Vedic texts. The Atharvaveda condemns the sura as an evil. But it should be noted that according to Tait. Brahmana soma was the paramannam for gods and sura was for Men. 1.3.3.2-3. Various types of Abhiseka mentioned in the Vedic Texts could not be concluded without the final drink of Sura. This shows that Surd was an important drink in Vedic times. Amrta mentioned in the Vedas and later literature was certainly an intoxicating drink, but as regards its preparation the scholars are not unanimous in their opinion". The list of intoxicating drinks in India is a very large one. A list of 48 types of such intoxicating drinks is prepared by Prof. Omprakash in his book: Food and Drinks in Ancient India (p. 298). This shows that the early Indians were keen on having various types of intoxicating drinks. Historians say that apart from the Vedic Aryans there were Dravidians who inhabited India. And 'they consumed two intoxicating drinks-Ira and Masara Even though people were addicted to Sura or such other intoxicating drinks it must be noted that evil effects of drinking were known and the Nirukta: VI-27 mentions drinking sura as one of the great sins such as the killing of a Brahmin. There were some Brahmins who seeing the evil effects of the Sura,

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42 SRUTA-SARITA were avoiding the drink (Kathaka Sam, XIII. 2). And in Chandogya-Up (V. 2. 5) we find that the King Asvapati declares that there was no drunkard in his kingdom. Here we must distinguish between a drunkard and a person who drinks Sura. Even Panini and Gshyasutra testify to the fact that intoxicating drinks were common amongst the people. Even the women were served with the wine on the occasion of entry of the bride in the home for the first time. At the time of marrige the women who danced were served with Sura. But here it should be noted that Dharmasutra though acquainted with evil of the sura and other intoxicating drinks prohibited them for Brahmins and students only. The rest were allowed to have the particular type of intoxicating drinks?. But Bodhayana mentions that the Brahmins in the North had a peculiar custom of drinking liquor. Though the evil effects such as loss of wealth, insanity, absence of consciousness, loss of knowledge, life, wealth and friends etc. were well-known to the Vedic Aryans, we have evidence to show that for a long time they were not able to eradicate the evil even from the religious ceremonies. "Kautilya mentions the existence of shops of liquor having many rooms and provided with beds and seats and other comforts such as scents and garlands. ... Manufacture of wine was the monopoly of the state but on festive occasions right of private manufacture of bear for four days was recognised on payment of licence fees'.' It is surprising that only for a Brahmin woman it is said that if she drinks sura she will not have a company of her husband in the next world, The Veda and the Vedic literature-Brahmanas, Grhya-and Dharmasutras and Smrtis, in all of them there are the traces of prohibition but one is astonished to find that there is, as regards the prohibition, a distinction between the various types of intoxicating drinks; as for example, Soma is not prohibited but a particular type of Sura is prohibited, and that also not always. Further, while prohibiting Sura a distinction is also made between the four Varnas, Sudra is allowed to drink sura but not the Dvijas--i. e. the first three Varnas. Even in Sraddhas the grandfathers are not given the Sura but the grandmothers are offered. In Abhiseka the Sura was compulsory item in concluding ritual. Manu has two conflicting statements about Madya--the intoxicating drinks. According to some there is no sin in drink(a 4970 97 HE...) etc. and the others count the drink as one of the great sins. The early Tantras as is wellknown propagated the drinking of Madya even for liberating the soul or for the union with God Siva and the Sakti, the mother goddess. But the later Tantras tried to interpret the madya in other way. In the times of Ramayana and

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PROHIBITION AND INDIAN CULTURE Mahabharata the people were addicted to drinks in spite of the preaching against it. In spite of all this facts if we see the present condition of the Hindu-Vedic society, as regards the prohibition we can be proud of the achievements of the Indian pioneers of prohibition. In Vedic tradition according to the Mahabharata Sukra was the first Rsi who forbade for the first time Brahmanas from drinking intoxicating drinks and declared that if any Brahmana drank surd thenceforward, he would be guilty of the grave sin of Brahmana-murder. It should be noted here that it is for the Brahmanas. but in the Mahabharata itself we find a rare example of Balarama, the first person who prohibited the drink for all without any distinction of cast or creed. But we know his own kins the Yadavas were destroyed due to Surapana. So we can see that it was not possible in those days to achieve the success in the policy of prohibition. But still they must be regarded the pioneers of prohibition. 43 The real success of the prohibition policy is the result of the continuous wanderings of the monks of the Jaina and Buddhist Sangha. As they were moving throughout the country and preaching for the prohibition, and not only preaching but following themselves the precepts they were able to eradicate the evil from the most part of the Indian Society. Lord Mahavira of the Jainas was one of the pioneer upholder of the prohibition of the intoxicating drinks. And he himself and his follower monks. wandered throughout India and preached the people not to drink wine etc. His theory of Karma induced him to be against of the intoxicating drinks. He believed that the negligence (HI) was the real cause of Karma12. And the result of intoxicating drinks was nothing else than the negligence. So in order to liberate one self from the bondage of Karma it was necessary to avoid the intoxicating drinks. That is the reason why out of five type of pramada one is madya," and is also included in nine types of vikrti1 and in four types of mahavikrti (Stha. 274). Here we may note one of the sutra of Kalpasutra: "Monks or nuns who are hale and healthy and of a strong body, are not allowed during the Pajjusana frequently to take the following nine drinks: Milk, thick sour milk, fresh butter, clarified butter, oil, sugar, honey, liquor and meat" (SBE XXII, p. 5). It can be seen that prohibition is there but in mild from's. The next sutra confirms this conclusion. But the Sutras later than this are gradually having strong protest against the liquor etc., is an established fact. It is clearly stated in the Dasavaikalikasutra16 that a monk should not drink the Sura etc. in presence of others or in secret. Because if they are taken in presence of others, the defamation is sure. And if one drinks in secret, he becomes

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SRUTA-SARITA a thief and a deceitful person and incurs many other such vices. In Uttaradhyayana (21. 70) it is stated that one who drinks wine etc., after his death the hottest drinks are poured in his mouth in hell. This was one of the ways to terrorize a person addicted to drinks. And we must accept that in those days this worked well. 44 As for the laymen, the householders it seems that Lord Mahavira allowed the limited use of the liquors (Uva. 39). But the trade in spirituous liquors was prohibited. But the history shows that gradually the use of all kinds of liquors was prohibited for the laymen also. And as a result of this no Jaina layman could think of having an intoxicating drink even in modern times except those Jainas who are influenced by the modern Western style of living. Lord Buddha, was the most practical religious leader the world has ever produced. He not only preached against the intoxicating drinks but in order to give stress on non-drinking he included the precept of non-drinking in the essential ten precepts to be followed by a Buddhist monk and a layman. No one could be a Buddhist unless he was prepared to take the vow of abstinence from intoxicating wine and spirits causing negligence." In this way the vice of drunkenness was removed from the Buddhist Sangha in one stroke and in imitation the Vedic society also gradually followed in principle the preaching of the Buddha. Here we can see that Buddha and also Mahavira made no distinction between the various types of intoxicating drinks and also between the castes. When a person becomes a monk he loses his cast. The Buddha has said 'Just as, all great rivers, when they reach the great ocean, lose their former names and differences and are denominated as the great ocean, even so, these four castes Ksatriya, Brahmanas, Vaisya and Sudra, when they go forth from the household to the houseless life under the doctrine and discipline lose their former names and families and are denominated as devotees, disciples of the Sakya."" Further these words of the Buddha are worth considering: "There is not, in the highest perfection of knowledge and virtue any talk of birth (jativada) or of family Gottavada or a pride....Those who are in the bonds of considerations of birth or of family are far from the highest perfection of knowledge and virtue. After abandoning the bonds of considerations of birth......there is realization of the highest perfection of knowledge and virtue1. Buddha specifically advised the householders who followed him: "Let the householder who approves of this Dhamma not give himself to intoxicating drinks, let him not cause others to drink, nor approve of those that drink knowing it to end in madness. For through intoxication the stupid commit sins and made other people intoxicated, let him avoid this seat of sin, this madness, this folly,

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PROHIBITION AND INDIAN CULTURE delightful to the stupid."20 Moreover it also should be noted here that the Buddha has not included this vice in that of violence, because he has separated this vice from that of violence while enumerating ten precepts to be followed by his followers. But this does not mean that after taking the vows all the monks could avoid the drinks. In the Jataka (81) there is a story of the Sagata who was a sthavira, that is an elder monk. He was powerful enough to subdue a poisonous serpent with his miraculous power but when he was offered the rare type of wine he and his other pupils could not resist the drink. This shows that it was difficult even for the Buddha himself to control all of his own pupils as regards the drinks. Here it may be interesting to quote the Jataka verseWhen the effects of the wine were removed the ascetics realized their foolishness and said, "We drank, we danced, we sang, we wept. It was well that, when we drank the drink that steals away the senses, we were not transformed to apes". In the times after Lord Mahavira and the Buddha the Jaina monks gave more attention to the prohibition. This is evident from Mulacara and such other works, wherein we find the liquor as one of the item of the great sins, because it is the cause of non-restraint (p. 284, gatha 156). Acarya Haribhadra has written a short treatise entitled Madyapanadusanasatka wherein an example of an ascetic is given to show that how he believing less sin in the drink lost all his powers and after death took up the lower birth. Acarya Hemacandra, the prominent Jaina Saint of Gujarat, has clearly mentioned that the liquor is not to be drunk even by a laymanal. Here we have clear evidence to the fact that in his times it was a rule for layman not to use the spirited drinks and this rule is followed by the later generation upto this time. Acarya Hemacandra mentions in his Yogasastra some of the vices resulting from the intoxicating drinks22. "Even the most skilful person loses his intellect; the drunkard does not make difference between his wife and his mother; he loses the discriminative power and as a result he considers his master as servant and a servant as his master; a drunkard falls down on the earth and rolls and dogs discharge urine in his mouth; goes out of his senses and lie down naked in the street; gives out his secrets unconsciously; his fame, beauty, intelligence, and the wealth are removed from him; he dances as if caught by the devil, cries like an anguished, rolls on earth like a person having inflammatory fever, the spirited drinks are like poison and so they make the body unsteady, the senses tired and the soul

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46 SRUTA-SARITA unconscious; discrimination, restraint, knowledge, truth, purity, compassion, tolerance, and such other qualities are burnt up like the grass due to the intoxicating drinks. The liquor is the cause of the vices and all types of difficulties, so it is better to avoid it." After Hemacandra there were many Jaina monks who followed him in eradicating the evil from the society. Especially in Gujarat we must here remember the Swaminarayana and his followers whose efforts for prohibition are remarkable. The Swaminarayana will be remembered for his effects in the lower strata of the society for prohibition. Annotation : 1. Vedic Index. 2. Vedic Index. 3. Vedic Index. 4. ERE : Abhiseka. 5. Keith : The Rel. and Phil. of Veda and Upa. II p. 623. 6. Omprakash : p. 3 7. Ibid, p. 43-44. 8. Ibid, p. 57. 9. Ibid, p. 95. 10. Ibid, p. 96. 11. For an interesting story see, Fister To 4097. 12. 'UARY 1996 E 8. . 3, TOTHIT 407 13. 3To FTO Co 14. POTEM EGY 15. also see fitel, 8. 38, 4184 91 38EC ff. 349 sechef II p. 319. 16.-4. . 38-88 17. surAmerayajjapamAdaTTAnAviramaNI 18. facefuch, yeart - IX. 1.7. 19. diao 3758 YETI 20. Suttanipata, Dhammilla sutta 23-24. 21. Yogasastra 4. 6 ff. 22. Ibid, 4. 8. ff.

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THE JAINA CONCEPT OF THE DEITY We may begin with the Vedic times, for the Jaina concept of divinity is in some way related to, and in its earliest formulation, remains silhoutted against the Vedic background. The gods of the Vedas are to some extent similar to the Hellenic gods, and thus not unlike temporal kings, despite etheriality and transcendental character with which they were endowed. They were worshipped in order to please them just as for gaining favours which, to not a small extent, were frankly material and mundane. They were also propitiated for avoiding their displeasure and anger alike. And they were invoked for winning victories over Aryan's potential enemies. The form of worship was in main the animal sacrifices. During the period of the Brahmanas, the Vedic gods are said to own their celestial position to sacrifices. Many are the legends told of the conflicts between the devas and the daityas for gaining supremacy over cosmos and the way in which gods managed their upper hand through the power of sacrifices!. But, "in the Upanisads we find a criticism of the empty and barren ritualistic religion. They do not lead to final liberation". In the Upanisads, the "hymns to gods and goddesses are replaced by a search for the reality underlying the flux of things".3 The ultimate reality, according to the Upanisads, then, is none else but the Brahman which is identified with the Self. According to the Kena Upanisad, the Vedic gods of Fire, Air, etc. were themselves sustained by the power of the Brahman. This position indicated that Brahman is the supreme power of the Universe, and "the Vedic deities are the messengers of one light which has burst forth into the universal creation". The religion of the Jina (and other Sramanic sects) which grew and developed in the Upanisadic times formulated a conception of deity which reflects the mood and orientations of the period. If we, then, make, in the light of this background, an attempt to deal with

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48 our question concerning the conception of Jaina deity, we will be able to understand the development of the underlying ideals. Although the word Tirthankara is pre-eminently and extensively used now-a-days, the word used for the deity in the Acaranga, the earliest of the Jaina Agamic works. (ca. 3rd or 2nd century B. C.), is Arahanta3. And it is used in plural, which indicates that there were many such personages. It should be noted here that the word Arahanta was commonly used by the Buddhists, the Ajivikas, and perhaps the other Sramanic sects besides the Jainas. And we find the epithets 'bhagavanto' for their deities and 'bhagava" for each of them, which shows the respect accorded to them. They are also called 'Aria' (i. e. Arya'), which meant honourable, respectable, etc. The Buddha, too, is called 'ayyo' in Pali. The words 'muni' (muni), Vira and 'Mahavira' are also used. The epithet 'Buddha' was mainly in use with the Buddhists, although it was not unknown to the Jainas9. SRUTA-SARITA Here we must note that the deities accepted as supreme by the Jainas and some other Sramanic sects are the 'perfect men' and not the heavenly gods. The Vedic gods were accepted and respected by the Aryans due to fear of them or in order to get the worldly benefits and such other non-spiritiual objectives. But in the Sramanic sects, for the first time, fear gives way to adoration due to the concept of perfect, blemishless soul attributed to the perfected men; and their preachings of the way to the emancipation of the individual soul. It is clearly mentioned in the Dasaveyaliya (Dasavaikalika)1o that even gods bow down to a man who is constantly engaged in non-violence, self-control and austerities. Here it should be noted that even a lay monk is respected more than the gods. Not only that; the gods have to bow to such a monk. If this is the case with a lay monk, then, what to say of a perfect man like the Tirthankara ? It is mentioned in the Bhagavati (3. 2) that when there was a confrontation between the Indra of the Nether region and the Indra of the celestial region, the refuge for the former was Jina Mahavira. To place man above gods was a bold step which turned the tables and propounded the doctrine of the dignity of man. Further we do see in the later literature that the celestials are depicted as subordinates to the Tirthankara, even before his birth". In this way the prominent place was accorded to man, in preference to the heavenly beings. This can be further corroborated by the fact that amongst the four major types of worldly species of organisms to take birth, man is acknowledged as a species difficult to be chance-borne in12; because, only born as a man one can find enlightenment and liberation13. The prominence of the perfected man in the Sramanic sect resulted in the

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THE JAINA CONCEPT OF THE DEITY theory of the incarnation of God in the Vedic religion. Rama and Krsna, though born as man, are believed in later Brahmanical literature as the incarnations, and similarly the Sramanic sects have the theory of the series of Buddhas and Tirthankaras. In Mahayana Buddhism, the Buddha is one single person, but his various forms are accepted as the Buddhas at different places and at different times. But the Jainas are firm in their belief that each of the Tirthankaras is at separate individual, a perfect soul. Even when liberated from the physical integument, they keep their separate individual identity, even though they may be occupying the same point in space1. 49 Now let us see what the specific qualities and virtues of a Tirthankara. are. We are familiar with the strenuous ascetic life of Lord Mahavira's who is considered the last Tirthankara. He, by his incessant meditations on his inner self, was able to remove all passions from his soul and purify it. On becoming a pure soul, he attained omniscience". And this is the reason why he was able to show the right path to salvation; and in whatever he preached, there was no room for contradiction. This idea is very well expressed by the famous Jaina logician Samantabhadra, differentiating the Jaina Arhat from other preceptors: (1) Devagama-nabhoyana-camaradivibhutayah, Mayavisvapi dreyante natastvamasi no mahan. (2) Tirthakrtsamayananca parsparavirodhatah, Sarvesamaptata nasti kascideva bhaved guruh. (3) Sa tvamevasi nirdoso yuktisastravirodhivak, Avirodho yadistam te prasiddhena na badhyate. -Aptamimamsa.-1, 3, 61 (1) The miraculous attainments like an attendance offered by the celestial beings, a walking in the sky, a fan-service (worked by the celestial beings), and so on and so forth are found in the possession of even jugglers; these are therefore not what make you great in our eyes. (2) As for the preachings of the various sect-founders, they can not be all authentic because they are mutually contradictory; hence of these sectfounders some one at the most can be worthy of reverence. (3) And such an omniscient personage you alone are whose utterance is neither in conflict with logic nor in conflict with scripture. As for the proof of such an absence of conflict, it is the circumstance that what you seek to establish is never contradicted by what is known to be the case.

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SRUTA-SARITA We should also take into account the distinction between any other perfect and pure soul and the Tirthankara. The Tirthankara is he, who, after attaining omniscience, preaches the law in order to liberate others, while other omniscient ones do not do so. The innate tendency to preach the law is the result of the activity or the act in Jina's previous existence. In the terminology of Karma-theory, it is the Tirthankara-nama-karma, which, when matured, results in the inborn impulse for preaching and establishing an order for religious life, so that messes can be liberated as a result of persuing that order. In order to accrue this particular kind of karma, one has to follow certain specific ways and practices in his previous existence 18. 50 The theory of the creation of the world is rejected in Jaina canonical works19, so the deity of the Jainas is not the creator of the Universe and he is not worshipped on that account. The Tirthankara, when he leaves the physical body and reaches at the topend of the Universe, he is called Siddha like any other liberated soul residing in that part of the Universe. This category of the Siddhas is recognized as the deities by the Jainas and praised as perfect souls. The stage of such ideal souls is achievable by all men. The only difference between the Tirthankara and the Siddha is this that the former has physical body while the latter has no material body. All the souls residing at the top-end of the Universe are equal in qualifications and all are equally pure, the difference between them disappearing with the loss of the physical body. If at all we want to make distinction, then we can do so with a view of their past life and the time of their liberation and also with regard to the size of their soul20. If we take into account the individual Siddha, he has an historical beginning but if the series of Siddhas as a whole is taken into account, there is no beginning21. They are immaterial, receptacle of everything living (jiva-ghana). They have jnana and darsana as their insignia, they possess unequalled happiness22. In the absence of the physical presence of a Tirthankara, the guidance to the religious order is provided by the ascetics who follow the path of liberation. And amongst them were recognised three grades: first, the leaders of the groups of the ascetics who are responsible for the conduct and welfare of the groups. They are called Acaryas, the spiritual preceptors. The second, the Upadhyayas, the teachers who are responsible for the canonical teaching and works associated with activities of spiritual engagement. The third, comprising the rest of the ascetics in the groups, are just termed sadhus, mendicants. These three are also praised and worshipped along with Arihants and Siddhas. So in this manner

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THE JAINA CONCEPT OF THE DEITY the Jainas have five deities in all, termed panca-paramesthin23. Annotations : 1. S. Radhakrishnan. The Principal Upanisads, Introduction, London 1953, p. 46. 2. Ibid., p. 49. 3. Ibid., p. 48. 4. Ibid. 5. Acaranga Sutra, 4. 1. 1. 6. Ibid., also Ibid., 1.1.1; and 1.2.4. 7. Ibid, 4.2.4; 2.2.3; 6.3.3. 8. Ibid., 2.3.5; 2.4.3; 5.4.4; 6.4.1. 9. Ibid., 8.2.4; 6.1.3. 10. Dhammo mamgalamukkittham ahimsa samjamo tavo deva vi tam mamamsanti jassa dhamme saya mano 1.1. 11. Kalpa-sutra, 84, 94, etc. 12. Uttaradhyayan sutra, 3. 1. etc. 13. Ibid., 3. 11. ff. 14. Ibid., 36. 56-68. 15. Aca. 9. Kalpa., 115. ff. 16. Kalpa., 120. 17. Ibid., 121. 18. cf. Tattvartha sutra 6. 23. 19. Suyagadamga sutta. 1. 1. 3. 5-9. 20. Utta. 36. 49-55, 65. 21. Ibid., 36. 66. 22. Ibid., 36. 67. 23. For further discussion, vide Visesavasyaka-bhasya (Published by L. D. Institute of Indology, Ahmedabad), 3470-3925. 000

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PRAJNAPANA AND SATKHANDAGAMA The Anga Sutra Drstivada is the common source of both Prajnapanasutra and Satkhandagama. That is, both these works have drawn upon the Drstivada for the material contained in them. Again, both these works are of the nature of compilation. But their style of presentation is different. One should note the points of this difference. Prajnapanasutra contains 36 literary divisions called 'Padas'. It keeps living being in the forefront. Satkhandagama, in the first Khanda called Jivasthana, investigates, through various points viz. gati etc., the 14th stage of spiritual evolution (gunasthana; here the term jivasamasa is employed for gunasthana), resulted from the destruction of Karmas. Of the remaining part Khuddabandha, Bandhasvamitva, Vedana-these Khandas could be said to deal with living being keeping Karma in the forefront. In the Varganakhanda too the main topic treated of is the vargana (class) of karma. The vargana of others is discussed in so far as it is conducive to the understanding of Karma-vargana. The VIth Khanda is known by the name of Mahabandha. Hence there too the discussion about Karma is the main. Out of the 36 'Padas' contained in Prajnapanasutra, the names of six 'Padas' (23-27, 35) occurring in the Prajnapanasutra itself are 'Karma' (23), Karmabandhaka (24), Karmavedaka (25), Vedabandhaka (26), Vedavedaka (27), Vedana (35). It is interesting to compare these names with those of the concerned Khandas of the Satkhandagama, suggested by the commentator. The concerned Khandas of the Satkhandagama discuss the topics more in detail and more minutely than the Padas of Prajnapanasutra. Thus in Prajnapanasutra, the discussions centre round the Jiva while in Satkhandagama they centre round the Karma. Prajnapanasutra prominently employs question-answer style adopted in Anga Sutras. And at many places it is clear that the questions and answers are of Gautama and Mahavira respectively. But Satkhandagama employs the scientific method the constituents of which are Uddesa, Nirdesa and Vibhaga. Only

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PRAJNAPANA AND SATKHANDAGAMA occasionally we come across the questions and answers. Prajnapanasutra which is of the nature of compilation is a work of one Acarya. But the case with Satkhandagama is different. Prajnapana contains no Culika. But in Satkhandagama Culikas have been added. We know not as to who made this additions and when. But the term Culika itself suggests that it is a later addition. The similar thing has happened even in case of Agamas like Dasavaikalika. Prajnapanasutra is written in the style of original Sutra while Satkhandagama employs commentarial or expository style in addition to it. In the Satkhandagama many a time the discussion is conducted through 'entrances' to exposition; this suggests commentarial style. That is to say, after having suggested the entrances to exposition by the words 'aniogaddarani' the exposition is conducted through all those 'entrances one by one'. Moreover, the terms like Krti, vedana, karma are explained through the method of Niksepas, viz. nama, sthapana, dravya and bhava. In doing so it has clearly followed the style of exposition found in the Niryukti of Jaina Agamas4. The employment of terms like 'anugama's, 'samtaparuvana", 'niddesa", "vihasa" (= vibhasa) also points to its commentarial style. Everywhere in Satkhandagama a discussion on those particular marganadvaras (topics of investigation) begins through the words 'gadiyanuvadena', 'imdiyanuvadena', 'kayanuvadena' etc. This system is rarely found in the Prajnapanasutra. Only two words 'disanuvadena' and khettanuvadena 10' occur in it. But the word 'gatyanuvadena' has not been employed in the discussion on gati, etc. Over and above the similarity of treatment we find, at various places, similarity of expression in both the works. This suggests that they had a common tradition as their basis. By similarity of treatment is meant the agreement on different points and it is easily noticed at many places in both the works. Hence it is not necessary for us to note all such places where the similarity of treatment is found. But we should note the places where the similarity of expression occurs. Generally we can say that both the works are composed in prose but they contain gathas also. Out of these gathas some, it seems, should be traditional sangrahani gathas. Gathas 99-101 of Prajnapana occur in Satkhandagama. The gathas as found in satkhandagama are as follows :Book XIV Su. 121 "tattha imam saharanalakkhanam bhanidam --

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54 SRUTA-SARITA Su. 122 saharanamaharo saharanamanapanagahanam ca / saharanajivanam saharanalakkhanam bhanidam// Su. 123 eyassa anuggahanam bahuna saharananameyassa / eyassa jam bahunam samasado tampi hodi eyassa // Su. 124 samagam vakkamtanam samagam tesim sariranippatti / samagam ca anuggahanam samagam ussasanissaso // It is noteworthy that Satkhandagama quotes these gathas having employed the term 'bhanidam' suggestive of quotation, while Prajnapanasutra does not use any such term. In Prajnapanasutra they are given in a reverse order. More oever, the gatha occurring in the concerned sutra 122 gives the reading 'lakkhanam bhanidam', while Prajnapana gatha 101 gives the reading 'lakkhanam eyam'. Though the gatha occurring in the Sutra 123 and Prajnapana gatha no. 10 are identical, the reading of this gatha given by Prajnapana is more correct than the one offered Satkhandagama. The reading as we find in Satkhandagama is in disorder and corrupt. Once again the gatha occurring in Sutra 124 and Prajnapana gatha 99 are one and the same but both the works give different readings. In this case too Prajnapana gives correct reading. At the occasion of discussing the topic of alpa-bahutva (numerical variation) of jiva (living beings), the beginning of 'Mahadandaya' in Prajnapana is as follows: "aha bhante savvajivappabahum mahadandayam vattaissami-savvatthova gabbhavakkantiya manussa.........". And the end is as follows :"sajogi visesahiya 96, samsarattha visesahiya 97, savvajiva visesahiya 98. Sutra 334. Even in Satkhandagama there occurs Mahadandaya. There its beginning is--"etto savvajivesu mahadamdao kadavvo bhavadi savvatthova manussapajjatta gabbhovakkamtia". And its end is--'nigodajiva visesahiya" Book VII. Sutra 1-79. The difference that we find in the two expositions-one in Satkhandagama and another in Prajnapanasutra is that Prajnapanasutra mentions 98 divisions of living beings while Satkhandagama mentions 78 divisions. The fact that some divisions are primary and some secondary should be considered to be the reason of this difference. But the important thing is that both the works give one namell 'Mahadandaka' to this discussion. This suggests the common tradition. The second Pada of Prajnapanasutra is 'Sthanapada'. Therein it is described as to where in the Universe living beings of various types or grades

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PRAJNAPANA AND SATKHANDAGAMA 55 beginning with those possessed of one sense-organ and ending with those who are emancipated souls-dwell. In the chapter called 'Ksetranugama' of the second part (Khanda) of Satkhandagama this very topic is discussed. The only difference that we find is that Satkhandagama discusses this topic through points of investigation (marganasthana), viz. Gati etc.; while Prajnapana discusses this topic taking one by one various grades of living beings--from those possessed of one sense-organ to the liberated. In Prajnapana, the treatment of this topic is lengthy while in Satkhandagama it is brief. In Prajnapana alpa-bahutva (numerical variation) is discussed through various entrances' to exposition. Therein both the living and non-living substances are treated of. Satkhandagama too, while treating of the 14 stages of spiritual evolution (gunasthanas), discusses the alpa-bahutva of living beings through various points of investigation viz. Gati etc12. This discussion contained Satkhandagama is deeper than the one found in Prajnapanasutra. Moreover, Satkhandagama deals with this topic, purely through the points of investigation, gati etc.13 According to Prajnapanasutra the points of investigation, are 26, while according to Satkhandagama they are 14. These 14 points of investigation, viz. Gati etc. are common to both the works. This can be seen from the following lists. Satkhandagama Prajnapanusutra 1 Disa14 2 Gati 3 Indriya 4 Kaya 5 Yoga 6 Veda 7 Kasaya 8 Lesya 9 Samyaktva 10 Jnana 11 Darsana 12 Samyama 13 Upayoga 14 Ahara 15 Bhasaka 1 Gati 2 Indriya 3 Kaya 4 Yoga 5 Veda 6 Kasaya 10 Lesya 12 Samyakrva 7 Jnana 9 Darsana 8 Samyama 14 Aharaka

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56 16 Parritta 17 Paryapta 18 Suksma 19 Samjni 20 Bhavassiddhika 21 Astikaya 22 Carima 23 Jiva 24 Ksetra 25 Bandha 13 Samjni 11 Bhavya 26 Pudgala The point worthy of note is that at the end of this treatment occurs, in both the works, the 'Mahadandaka'. (Satkha. Book VII, p. 575). As has been already said, Prajnapana mentions in Mahadandaka, 98 divisions of living beings, while Satkhandagama mentions 78. From the list given above it becomes clear that the points of investigation that are employed in Prajnapana in this topic are more in number than those employed in Satkhandagama. This leads us to conclude that the treatment of the concerned topic in Prajnapana suggests the fluid stage of investigation while the same in the Satkhandagama suggests the crystalized stage. The crystalized stage that resulted from fluid stage is represented by 14 stages of spiritual evolution (gunasthana) 14 points of investigation (marganasthana) and 14 divisions of living beings. (Jivasthana) which are accepted in the later works. SRUTA-SARITA The real thing seems to be that in the first Khanda named 'Jivasthana' the 14 points of investigation are employed in the investigation of each of the 14 stages of spiritual evolution. But in the second Khanda 'Khuddabandha' the system is changed. Therein the bandhaka (= living being) etc. are treated of through 14 points of investigation. There the discussion is not conducted from the point of view of gunasthana (keeping in view the 14 stages of spiritual evolution). This is the reason why the style of the treatment of this topic is similar in both the works.. The sthiti (life-span) of living beings is expounded in various ways in the Satkhandagama. In the Kalanugama (Book VII, p. 114 ff.) the kalasthiti (life-span) of living beings is expounded through 14 dvaras (points of investigation) beginning with gati. But in the Prajnapana it is discussed through 24 divisions

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PRAJNAPANA AND SATKHANDAGAMA 57 and sub-divisions of living beings-known as 24 dandakas (Prajnapana, Sthitipada IV). Again, similarity of treatment in regard to avagahana (occupation of space), antara (gap) etc. is found in both the works. We refrain from dealing with this point. It will suffice to suggest that the detailed and fine comparison of these two works is worth undertaking. That is to say, these two works are the solid means to know the stages of development of thought regarding living beings and Karma. We want to draw the attention of the scholars to this fact. The fact that Niryukti gathas occur in both the works suggests that Niryukti itself has borrowed them from some common source. Thus it is an interesting and even challenging problem to find out as to which gathas of Niryukti are from the pen of Bhadrabahu-Senior or Junior whoever he may beand which are borrowed from an old tradition, see, Sat. Vol. XIII, Su. 4-9, 12, 13, 15, 16 etc. Avani-31 ff, Visisa 604 ff. Moreover, one striking point of similarity is to be noted. In the discussion on gatyagati (transmigration) there occurs, in both the works, the discussion on the acquisition of the position of Tirthankara, Cakravarti, Baladeva, Vasudeva. The only difference is that Prajnapana adds two more positions viz. Mandalika and Ratna. (Prajnapana Su. 1466-68), Satkha. VI, Su. 216, 220. Upanga Prajnapana sutra is the work of Arya Syamacarya. But this does not mean that all the material contained in it is thought out by himself. It is so because his objective was to compile and arrange in a certain way, the material came down to him from the tradition of sruta. This is the reason why he has not followed the same classification of Living beings occurring in the first Pada while discussing the points of investigation sthiti etc. The exposition of the dvarassthana etc., which had been variously developed by the former Acaryas, was before him. So, his task was to collect and compile all the ideas and thoughts in proper dvaras. Though the exposition performed in the dvaras beginning with 'sthana' has bearing on all the living beings, there is no unanimity regarding the point as to which dvaras are to be treated of (employed) in which type of divisions of living beings. Keeping in view the point as to how the treatment of a particular subject can be easy, sub-divisions of living beings to be described at the occasion of dealing with a particular dvara-are determined. If one and the same individual were to describe it after considering all the points, then it is quite possible that he might describe it altogether differently. But this is not the with Prajnapana. Arya Syama has acquired, through tradition, the legacy of whatever the earlier Acaryas had thought. And in Prajnapana Arya Syama

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58 SRUTA-SARITA collected the thoughts and ideas arose in the tradition from time to time. If we look at Prajnapana from this view-point it is nothing but a systematic collection of ideas and thoughts accumulated in tradition upto that period. This is the reason why the readers were asked to refer to Prajnapana for complete discussion when the Agamas were put down in writing. Living being and Karma (moral causation)--these are the two main subjects dealt with in the Jaina Agamas. One trend of thinking keeps living being in the centre while discussing various topics viz. as to how many divisions of living beings there are, as to how long a living being of a particular type can live, as to where it dwells, in which class it can take birth after death, as to how many sense-organs it can possess, as to which sex it can have, as to how many knowledges it can possess, as to which karmas it can bind, etc. Another trend of thinking keeps Karma in the centre and discusses in the amid different types of Karma and their role in the spiritual evolution of degradation of a living being. Hence this trend, keeping in view the spiritual evolution or a living being, determines the 14 points of investigation (marganasthana) for the examination of and search for the 14 stages of spiritual evolution of a living being (gunasthana) which are known as Jivasamasa. These 14 points of investigation are the different divisions of living beings due to their gati etc. Prajnapana represents the first trend while old works on Karma like Karmaprakrti, Satkhandagama, etc. represent the second trend. The state of affairs being what it is, it becomes very difficult for us to determine the chronological order to these works. In the 15th Cent. and even after when the Sthanakavasi tradition tried to present in the form of thokada works, written in Gujarati the ideas and thoughts of Agamas, it presented the marganasthanas etc. in such a way as could be easily grasped by an ordinary reader. And in the Anga work named Sthananga too a particular item is presented keeping in view the number of its constituents. But let us remember that even in the days of Sthananga the ideas relating to living beings and Karma were presented in a complicated manner. So, style of treatment-i. e. its simplicity or otherwise cannot be a determining factor in fixing up the chronological order of these works. This is so because the nature of the style was dependent on the objective of the author and not on the nature of the subject-matter--simple or subtle. Hence we would be making a great blunder in fixing up the chronological order of Prajnapana and Satkhandagama if we were guided only by the fact that the treatment of the subject-matter in the Satkhandagama is more detailed and subtle than that found in Prajnapanasutra. Therefore we should tackle differently the problem of their chronological order. We should first study such works

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PRAJNAPANA AND SATKHANDAGAMA independently and only afterwards we should try to fix their chronological order. According to both these works, literature of both these types is rooted in Drstivada. This means that innumerable Acaryas have variously presented the subject-matter of Drstivada itself to achieve different objectives. This presents one more difficulty in fixing up the chronological order of the works on the basis of the nature of the treatment of the subject-matter simple or subtle. If one were not to take into consideration all these facts he can easily-but wrongly-conclude that as the discussions in Prajnapana are more simple and brief than those in Satkhandagama the former is prior to the latter. But on account of the difficulty as already pointed out it is not proper to fix Prajnapana prior to Satkhandagama. So, we have given up this manner of fixing up the chronological order of the works on the basis of the nature of their treatment. Now, it becomes necessary for us to employ the different method for fixing up their chronological order. Only after we have done so, we can utilise the argument based on the nature of treatment. The Author of Prajnapana and His Date: In the original text of Prajnapana there occurs no reference to its author. But in the beginning, after benedictory verses, there are two gathas which have some connection with this problem. Ac. Haribhadra and Ac. Malayagiri have commented on them. But they consider them to be of the nature of interpolation. These two gathas mention Arya Syama as the author of Prajnapanasutra. This means that even before the time of Ac. Haribhadra, Prajnapana was known as a work of Arya Syama. 59 Ac. Malayagiri uses an epithet 'Bhagavan for Arya Syama.' The passages in point are as follows: "bhagavan Arya Syamo'pi ittham eva sutram racayati" (Comm. p. 72). "bhagavan Arya-Syamah pathati" (Ibid, p. 47). "sarvesam api pravacanikasurinam matani bhagavan Arya Syama upadistavan" (Ibid, p. 385). "bhagavad-Arya-Syama pratipattau" (Ibid., p. 385) 15. This points out his greatness. From these two gathas it becomes clear that Arya Syama belonged to Vacaka lineage (vamsa), and was well versed in Purvasruta. In the composition of Prajnapana-sutra he had displayed his talent to such an extent that even Anga and Upanga works recommend the readers to refer to Prajnapana for detailed discussions on various subjects. The Nandisutra Pattavali enumerates the names beginning from Sudharma. There the eleventh name is of Arya eyama. The actual words of the Pattavali are: "vamdimo hariyam samajjam". Thus according to this Pattavali he

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60 SRUTA-SARITA belonged to Haritagotra. But the above mentioned two interpolated gathas regard him as 23rd in the line of Vacakavamsa. Following these two gathas Ac. Malayagiri too considers him to be 23rd in the line. But it is to be borne in mind that therein we are told this much that he is 23rd in the line; there we find no enumeration of the names from Sudharma to Arya Syama. From the Pattavalis we know the fact that there were three persons bearing the same name Kalakacarya. The first Kalaka is that whose death (according to Dharmasagariya Pattavali; birth according to Kharataragacchiya Pattavali) 16 occurred in 376 V. N. (i.e. 376 years after the death of Lord Mahavira). The second Kalaka is that who destroyed the King Gardabhilla and who flourished in V. N. 453 (= 17 years before the commencement of Vikrama Era). The third Kalaka is that who flourished in V. N. 993 = 523 V. S.) and who changed the day of Samvatsari from the 5th day of Bhadrapada to the 4th. According to the tradition represented by the Pattavalis the first Kalaka and Syamacarya, the author of Prajnapana, are identical. But in the Pattavalis Syamacarya is not regarded as 23rd in the line while in the two gathas, under consideration, he is so regarded. Hence it becomes necessary for us references to his number in the line as secondary, while tackling the problem of his date. The third Kalaka who flourished in 993 V. N. (= 523 V. S.) could in no way be the author of Prajnapana because Nandi which was written before 993 V. N. (= 523 V. S.) mentions Prajnapana in the list of Agamas. Now what remains for us to decide is as to who out of the first two Kalakas is identical with Syamacarya. Dr. U. P. Shah opines that, Syamacarya mentioned 11th in the line and Kalakacarya, destroyer of King Gardabhilla, become identical, if the first two Kalakas were regarded as one identical person. In the Pattavalis where these two Kalakas are considered to be two different persons, the date of one is 376 V. N. and that of another is 453. Though it is written there that 376 V. N. is the year of birth, elsewhere it is considered to be year of death. Similarly, 453 V. N. too seems most probably the year of death (of the second Kalaka). Thus there is no long gap between the dates of the two Kalakas. If we take 376 V. N. to be the year of birth (of the first Kalaka) even then there will be a gap of only 77 years between the dates of two Kalakas. These two Kalakas may or may not be identical but it is certain that Praina work of that Kalaka who flourished before the commencement of Vikram Era. In prajnapanasutra the exposition of the divisions of living beings is found

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PRAJNAPANA AND SATKHANDAGAMA in verses instead of in prose17. And these verses occur even in the Uttaradhyayana-sutra and Niryukti. From this it is proved that these verses are not added in the Prajnapanasutra atfer its compilation but they are included by the compiler himself while compiling the work. So, we can definitely say that Prajnapana is later than Uttaradhyayanasutra. It is interesting to note that Niryukti gathas occur in Mulacara and Satkhandagama. Hence it is very difficult to decide as to who-Junior or Senior Bhadrabahu-composed them. But many of them seem to be samgrahani gathas, current in the tradition, which afterwards, were included in the Niryukti by the author himself. Thus the problem of the date of the Niryuktis has its own difficulty. And according to scholars, Uttaradhyayanasutra has gradually assumed its present form. The narrative storypart, the didactic-part and the philosophical part-these three parts are noticeable in the Uttaradhyayanasutra. Scholars are of the opinion that these three parts are composed at different periods of time. But it is generally held that it assumed its present form in 3rd-4th Century B. C. And Prajnapana, being composed after Uttaradhyayana, should be of a later date, than that of Uttaradhyayana. Moreover, this much we can definitely hold that the gathas contained in the Acaranga-Niryukti (Refer to Prajnapana Su. p. 14, Note 1) are preserved in their original form. It is so because therein the mention is made of the 36 names of Prthivi (earth) and the number of these names is really 36. These very gathas occur in the Uttaradhyayanasutra. There too 36 names are hinted at in the phrase "bheya chattisamahiya". In spite of this hint or reference it enumerates 40 names (or types) of Prthivi. Hence the question arises as to when these four types were conceived and added to the 36. The four types were included in the gatha but the original reference to 36 remained there side by side. Ac. Silanka has explained only the 36 divisions mentioned in the AcarangaNiryukti. But the Acarangacurni enumerates 40 divisions. This clearly proves that the additional four divisions came to be included in the 36 after the composition of the Niryukti. The structure of the concerned gatha shows that it is a sangrahani gatha. In spite of this, some may raise a question as to whether this sangrahani gatha is from the pen of the author of Niryukti or it is a traditionally current gatha which he included in the Niryukti. The possible answer to this question is that he included the traditionally current gatha in his work, the reason being that it is found in the Uttaradhyayana too. 61 To sum up, if Prajnapana were composed after Uttaradhyayana, then we can conclude that it is a work belonging to the period of time later than 3rd-4th Century B. C.; that is, in that case we cannot assign it to an earlier date. Tradition believes, on the basis of the identical meaning of the two names

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62 SRUTA-SARITA that Kalaka who explained Nigoda and Ac. syama are not two different persons. According to tradition he secured the status of Yugapradhana in 335 V. N. and lived upto the year 376 V. N. Now, if Prajnapana were the work of this Kalaka, then it might have been composed in the period 335-376 V. N. (i. e. 135-194 years, before the commencement of Vikrama Era; 78-137 B. C.). If we were to consider Niryukti to be the work of Senior Bhadrabahu and also to think that there is a reason to believe that the Niryukti follows the Uttaradhyayama in mentioning 36 divisions then Prajnapana is proved later than the Niryukti; and the date of Prajnapana is not in conflict with that of Senior Bhadrabahu because he is believed to be earlier than Prajnapana. Satkhandagama, in its present form, is a work of two Acaryas Puspadanta and Bhutabali who are posterior to Dharasena who, in turn flourished sometime after 683 V. N. From this we can safely conclude that Prajnapana Satkhandagama. Maturity of thought, systematic treatment and employment of commentarial style--all these that are found in Satkhandagama are due to its being lately composed. Prajnapana is mentioned in the list of Agamas, given in the Nandisutra which belongs to the period of time prior to 523 V. S. Thus even the date of Nandisutra is not in conflict with our proposed date of Prajnapanasutra. Annotations : 1. The topics like 'Bandhasamittavicaya', Satkhandagama Book VIII, occasionally employ question-answer style. 2. Satkhandagama Book VI contains 9 Culikas, Book X, 1, Book XI, 2 and Book XII, 3. In the Su. 581 (Book XIV) it is explicitly stated that-"etto uvarimagamtho culia nama." 3. Satkhandagama Book I Su. 5; Book IX Su. 45; Book X. Su. 1; Book XI Su.1 & 165; Book XII Su. 1; Book XIII Su. 2 etc. 4. The employment of this method is noticed in Satkhandagama from Book IX Su. 45 to Book XIV. 5. Ibid., Book I Su, 7; Book III Su. 1 etc. 6. Ibid., Book I Su 7; Book IX Su. 71. 7. Ibid., Book I Su. 8; Book III Su. 1 etc. 8. Ibid., Book VI Su. 2 (p. 4), Book VI Su. 1 (p. 145); Book XIV Su. 1. 9. Ibid., Book I Su. 24, 33, 39, etc. 10. Prajnapanusutra 213-224; 276-324; 326-329.

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PRAJNAPANA AND SATKHANDAGAMA 63 11. At other places also the word Mahadandaka is used in Satkh See Book XIV. Su. 634 XI. Su. 30, VI Su 1, p. 140, 142. 12. Satkhandagama, Book V., P. 241 ff. 13. Ibid., Book VII P. 520 ff. 14. In Prajnapanasutra Pada 18 we find only 22 of this 26. Nos. 1, 24-26 are left out, see Su 1259. 15. All these references have been noted by Pt. Bechardasaji in his note in Bhagavatisutra, Pt. II, p. 135. 16. "adyah prajnapanakrta indrasya agre nigodavicaravakta Syamacaryaparanama / sa tu virat 376 varsair jatah. 17. These verses occur, with minor changes, in the XXXVI Chapter of Uttaradhyayana. OOO

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STUDY OF TITTHOGALIYA The Yugal conception of the Vedic tradition and the Avasarpini of the Jainas have a common feature of degradation in Bharatavarsa in every respect. Thus the present Kaliyuga of the Vedic tradition and the Dusama of the Jainas are the periods when degradation has taken place in every respect in comparison with their previous period of Satya and Susamadusama. So, it is but natural that degradation of the religious life should take place and so we find such narration in the religious literature. However it may here be noted that according to Vedic Tradition the kingcan change this process of degradation but according to the Jainas there is no such possibility. I propose to give the gist of my study of a work 'Titthogaliya (Sk. Tirthodgalika") which mainly deals with the degradation of the Jaina Tirthas. Unfortunately though included in the list of the 84 Agamas the work is not yet published. So, I have to base my study on the copy of the mss. of the work Titthogaliya supplied very kindly by Muni Shri Punyavijayaji. MSS OF THE WORK : The Jainagranthavali on p. 62 and Jinratnakosa on p. 161 give information regarding the availability of the mss. of the Titthogaliya. Also Bhandarkar Oriental Research Institute Cat. Vol. XVII part I gives description of three mss. of Titthogaliya having No. 395 to 397. Though the work itself gives us the information that it contains 1233 gathass, we find different number of gathas in different mss. The copy before me has 1251 gathas and some other mss. has 1254 gathas. And also we find the difference of granthagra mentioned at the end of the mss. Some have 1565 while others have 1570 granthagras. The press copy before me is based on a palmleaf mss. copied in V. S. 1452 at Patan at the instance of Acharya Sundara Suri of Tapagaccha. The three mss. with B.O.R.I. are dated V. S. 1584, 1612 and 1671 respectively.

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STUDY OF TITTHOGALIYA 65 Upto this time nothing is known about the contents of the work except some quotations given by Muni Shri Kalyan Vijayaji in his "Vira Nirvana Samvat Aur Jaina Kalaganana" in Hindi and some of the gathas quoted by Abhidhanarajendra Kosa from the beginning and from the end of the work. So it will be useful to scholars if some more information about this important work is given. A Canonical Work : This work is accepted as the Angabahaya work in the Parkirnaka class by the Svetambara Jainas. But it should be noted that it is not included in the 45 Agamas recognised by the Svetambars. However, it is given a place among the Prakirnakas in the list of the 84 Agamas. Its non-inclusion in the 45 Agamas requires explanation. One possible explanation might be its late origin, or, the other, possible explanation is as follows : The work deals with the details of process of the degradation of the Agama. It is possible that to some its propositions may not be aacceptable because they see that the Agamas which the work considers to be lost are available to them. On this account the work might have been neglected and it might not have been regarded as authoritative as the other works. A Svetambara Work : There are certain indications which show that the work was composed or compiled by a svetambara Acharya. Dreams of the mother of a Tirthankara are mentioned and they are in 14 in number? instead of 16, the number recognised by the Digambaras. It mentions that Maru devi was liberated (87) and also out of the 24 mothers of Tirthankaras eight were liberated. This certainly shows that the author was a Sve. Jaina. Moreover, we will see later on that some of the Agamas which are mentioned in the work do not find place in the canon of the Digambaras. The number of Kulakaras' is given as seven and not as fourteen, the number accepted by Tiloyapannatti10 and other Digambara work". Ten Accheragas are mentioed which go against the accepted views of the Digambaras: dasasu vi vAsesevaM dasa dasa accheragAI jAyAI / osappiNIe evaM titthogAlIe bhaNiyAiM // 883 // uvasagga-gambhaharaNaM itthItitthaM amavviyA parisA / kaNhassa avarakaMkA avayaraNaM caMdasUrANaM / / 884 // harivaMsa kuluppatti camaruppAo ya aTThasayasiddhA // assaMjayANa payA dasa vi aNateNa kAleNa / / 885 // 12

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66 SRUTA-SARITA Out of these ten only Uvasagga seem to be accepted by the Tiloyapannatti when it describes the special features of Hundavasarpini and says that 7 th. 23rd and the last 24th Tirthankaras have Uvasagga : mattamatevI saMtimatitthayarANaM ca uvasaggo / / 4. 1620 These and other views13 of T. go to prove that it is a Sve. work. Contents of the Work : After eulogy to Tirthanakaras14 Rsabha etc., (1-3) and Sramanasangha (4 a) the author proposes to write in short about the degradation of the Tittha (Titthogali) (4b). Originally this was preached by Lord Mahavira at Gunasila Caitya in Rajagraha (5-6). Kala is beginningless and endless and it is divided in twelve araga. It is permanent as well as impermanent according to different Nayas. Absolute or extreme view is wrong. Jainas preach Non-absolutism (Anekanta) (7-8). In Bharata and Aryavata there are Avasarapini and Utsarpini but in the rest of the world there is no change in Kala (9). Duration of two cycles, their nature, six divisions of each cycle, duration of division etc. (10-25), condition in (1) Susamasusma (26-54), Description of (2) Susama (55-62), of (3) Susamadusama (63-), in the last part of Susamadusama, 7 Kulakaras are born on after another of which the last is Nabhi and his wife is Marudevi (70-94). Narration of the Life of Rishabha begins (95), 13-14 Dreams (110-), their result (118-), gods' arrival to serve the mother (127), miracles at the time of birth (132-), coming of Disakumaris (136) and other gods Bhavanapati etc (182), moving of the thrones of Sakra, etc. praise and performance of bath ceremony by them at Sumeru (188), presents by the gods (267-). indra's arrival for the establishment of the Iksvaku Vansa (278), marriage and the birth of Bharat etc. (280), enthronement of Rsabha as a king (285), Diksha (292), Bharat and his Jewels (294). Eulogy of 24 Tirthankaras and various information about them (305) regarding their previous last birth as gods (306), their other contemporary Tirthankaras (313), Varna (colour), Samsthana (358), Table of Tirthankars and Cakri (359), Height (362) Age (372), Vamsa (383), Gotra (384), names of those who became king or Cakri and who did not accept the kingdom (385) Rsabha was born at the end of Susama-Dusama and the rest in (4) Dusama-Susama (388), kingship or otherwise in previous birth (389). Sruta (390), place (391) and time of Diksha (392), companions at the time of Diksha (393), penances at the time of Diksha (399), when they attained Kevalajnana (402), place where they attained it (405), Caityavrksas (407), Month of attaining Kevaljnana (411),

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STUDY OF TITTHOGALIYA Naksatra and Paksa (413), the day (413), the time, (417), penances before becoming Kevali (419), Samavasarana (421), Preaching (446), about pratikramana (447), Samaiya etc. (449), number of Ganadharas and the name of the first Ganadhara, (450), names of the first nuns (463), number of pupils, names of kings and parents (471), Antarakala (494), Tirthaviccheda (522), time of Liberation (524), position at that time (551), penance at the time (555), place (558), next life for their parents (563) description of Cakri (565), Ardhacakri, Kesavas and Baladevas (572), Pratisatru (606), condition at the concluding period of Dusama-Susama (614). When there remained three years, eight months and one paksa of Dusama-susama, Tirthankaras in different lands were liberated (615), on the same day Palaka was enthroned (616), then the following are mentioned inbetween the Nirvana and Saka Palaka Nandas Maruya Pusamitta reigned for "" Nahasena Gardhabha 33 Balamitta-Bhanumitta 60 40 100 (Gathas 617-618) 605 605 years and five months after the V. N. Saka became the king (619) 1323 years after Saka (i.e. V. N. 1928) in Kusumapura (Pataliputra) Dutthabuddhi (Kalki) will be born. His misdeeds are enumerated (625-); about Caturmukha (Kalki) king it is said that for satisfaction of his greed he will dig out the Stupas (631-), Lonadevi's story (637-), Nagara devata's intervention (651-), Floods in rivers Ganges etc. and destruction due to that (658), construction of new city by the king and for sometime his good. behaviour (672-). After fifty years of good behaviour again Kalki adopts his old tactics to harass the monks (674-) Acarya Padivata (678-), Kalki's death. at the age of 86 in V. N. 2,000 (685), Kalki's son Datta's enthronement by Indra (686), for a little less than 20000 years there will be regard for Sangha (689) the birth of Sokka, his son Jiyasattu, his grandson Meghaghosa and at the end there will be Vimalvahana king (690). 23 67 60 155 160 30 Begins the story of Srutahani upto Duppasaha (693)-Viccheda of Kevali in V. N. 64 with the death of Jambu (698). Viccheda of Manaparyaya etc. (695),

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68 Viccheda of Caturdasapurva at time of Sthulabhadra in V. N. 170 (697). The question regarding the Viccheda (698-). The birth of Mahavira when there remained 74 years and 8 months for the end of fourth Araka and his death occurred when 3 years and 8 months and 15 days remained for the end of the same (704-5). Sudharma Jambu, Prabhava Sayyambhava Jasabhadda, Sambhuto, Bhaddbahu (707-), due to anavrsti monks had to leave the Magadha (712), after returning back Sangha te viMti ekkamekaM sajjhAo kassa kettio gharati / hadi duThThakAleNaM amhaM naTTo u sajjhAo // 717 // jaM jassa dharaI kaMThe te te pariyaThThiUNa savvesiM / to Nehi piMDitAI tahiyaM ekkArasagAI // 718 // Some of the monks go to Bhaddabahu and say to him on behalf of taM ajjakAliyajiNo vIrasaMgho taM jAyae savvo / puvvasuyaka (va) mmadhAraya puvvANaM vAyaNaM dehi ||723|| but as he was not ready to give Vacana was asked by the monks as to what will be the danda proper for you for such behaviour (724-6). He replies :so bhaNati eva maNieM avisanno vIravayaNa niyameNa / vajjeyavvo suyanihao tti aha savvasAhUhiM // 727|| then the monks say to him - SRUTA-SARITA taM evaM jANamANo necchasi no pADipucchiyaM dAuM / taM thANaM pattaM kaha taM pAse ThavehAmo // 728|| vArasavihasaMbhogo vajjae to tayaM samaNasaMgho / jaM ne jAIjjaMto na vi icchasi vAyaNaM dAuM // 729 // on this he agrees to give Vacana (730), so more than 500 monks go to him, one of them being Sthulabhadra who only remains with him upto the end (738-), as he learns the 11th purva, his seven sisters come to him and a miracle is performed by him (749-) and knowing this Bhadrabahu informs him to discontinue the further vacana. But on his request he gives him vacana of the rest (764-). Story of previous life of Sthulabhadra (772-), Bhadrabahu though gives Vacana of the last four purvas to him he is not permitted to teach them to others; so, after him only ten Purvas remain (797-) eteNa kAraNeNaM u purisajuge aThThamammi vIrassa / sarAheNa paNaTTA jANa cattAri puvvAI // 798 / /

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STUDY OF TITTHOGALIYA 69 aNavaThThappo ya tavo tavapAraMcI ya do vi vocchinnaa| . coddasamuvvadharammI dharaMti sesA ujA titthaM // 799 / / taM eva sagavaMso ya naMdavaMso ya maruyabaMso ya / sayarAheNa paNacho samayaM sajjhAyavaMseNaM / / 800 / / paDhamo dasapuvvINaM sayaDAlakulassa jasakaro dhIro / / nAmeNa thUlabhaddo avihiMsAdhammamaddo tti / / 801 / / and the last Dasapuvvi will be Saccamitta (802-) and after V. N. 1000 in the time of Uttaravayaga the last knower of Puvvagaya the Viccheda of Purvas will occur (805-). Then follows the mention of the Viccheda of the rest of the Agamas (807) which is compared here with the account of the Digambara tradition :In V. N. or V. N. The end of Occurred according to Kevali Tittho. 694 Tiloya. 4. 1478 170 Srutakevali Tittho. 697 162 Tiloya. 4. 1484 375 Dasapurvi Tittho. 800 345 Tiloya. 4. 1486 565 Ekadasangadhara Tiloya 4. 1489 683 Acarangadhara 15 Tiloya 4. 1491 Will occur according to 62 1000 Puvvagaya Tittho. 806 1250 Tittho. 807 1300 1350 1400 1500 1900 2000 20000 20500 20900 Last six Angas and Vyakhyaprajnapti Samavaya Sthananga Kalpa and Vyavahara Dasasruta Sutrakstanga Nisitha Acaranga Uttaradhyayana Dasavaikalika Srutatirthavicceda Tittho. 810 Tittho. 811 Tittho. 812 Tittho. 813 Tittho. 814 Tittho. 815 Tittho. 816 Tittho. 822 Tittho. 823 Tiloya. 4. 1493 20317

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70 SRUTA-SARITA Then the lives of the following are narrated :-- Duppasaha the last monk (825). Faggusiri the last nun (837), Saccasiri the last lay-woman (838), Vimalavahana the last king and Sumuha his amatya (840). The Indra comes and offers his prayers to the Sangha (843). The gathas of the prayer are from Nandi (844-). Again, the life of Duppasaha (850-), and the future lives of Vimalavahana and others (857) are sketched. Upto the end of V. N. 21000 Avasyaka, Anuyogadvara and Nandi will remain intact (avvocchinna) (861-), two types of Caritra-Samayika and Chedopasthapaniya will be possible till the existence of the Tirtta. (863) and so- . jo bhaNati natthi dhammo neva sAmAiyaM na ceva yavayAI / so samaNasaMghavajjho kAyavvo samaNasaMgheNa // 864 // jai jiNamataM pavvajjaha tA mA vavahAradasaNaM muyaha / vavahAranayacchede titthucchedo jaohuvassaM // 865 / / icceyaM maNipiDasaM niccaM davvaTTayAe nAyavvaM / pajjAeNa aNicca niccAniccaM ca siyavAdo / / 866 / / jo siyavAyaM bhAsati pamANanayapesalaM guNAdhAraM / bhApeDa bhaNeNa sayA so hu pamANaM pavayaNassa // 867 / / At the end of (5) Dusama there will be the end of Dhamma and so after that Adhamma will prevail (870-). The condition during the (6) Dusama (871), mention of 10 accheragas (884) and of the no. 54 of Loguttamapurusas (886), and (6) Egantadusama Kala described (933) then only the Adhamma will prevail. And. godhammasamANAI tesiM bhaNuyANa suratAI // 940 // natural calamities (946), men will have to dwell in the Ganges, the Sindhu and the mounts (951-) duration of the (6) Atidusama (957). Then begins the description of the Utsarpini the progressive cycle of time wherein there will be progress in every respect. The first is (1) Atidusama in reverse form (959) the rains of five types (975), and as a result the depression of natural calamities (978-) and then comes (2) Dusama (987). evaM parivaDamANe loe caMde va dhavalapakhammi / tesiM maNuyANa tayA sahassa cciya hoi maNasuddhI // 091 / / Beginning of (3) Dusamasusama (993), mention of seven Kulakaras to be born in Dusama (999). Here it may be noted that after the gatha No. 1008 it is noted that 'gatha

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STUDY OF TITTHOGALIYA 71 Sahassami gatam'. This means that originally this gatha was numbered 1000th, from this it can safely be concluded that before this gatha eight gathas are somewhere interpolated. Mention of Tirthankars, Cakri and Vasudevas to be born in (3) Dusamasusama Kala 1019-). Seniya of the previous birth will be born as Mahapauma (Pauma) of this Tirthankara, parents and the dreams etc. (1020-), Mahapadma's other name Vimalavahana (1050), ganadharas of Mahapauma (1088), Names of the Tirthankaras to be born in Utsarpini in Bharata (105-), in Airavata (1110), Cakri of Bharata and Airavata (117-) Vasudeva etc. (1136-). Description of (4) Susama-Dusama Araka (1145-), of (5) Susama (1151), of (6) Susama-Susama (1150). The persons who do not deserve to hear this (1181.) and those who deserve (1184-). Preaching on Sammatta, Jnana and Caritta (1186) - 10 Yati Dharma (1187) adoration of Samyaktva (1202 -). sammattAo nANaM siyavAyasanniyaM mahAvisamaM / bhAvAbhAvavibhAvaM duvAlasaMgaM pi gaNipiDagaM // 1212 / / jaM annANI kamma khaveDa bahayA vi vAsakoDIhiM / taM nANI tihiMgutto khaveDa UsAsameteNa // 1213 / / Then comes the description of Moksa (1215) jaha nAma koi mecchoM nagaraguNeM vahuvihe vi jANato nava ei parikaheuM uvamAe tahiM asaMtIe // 1240|| Conclusion and adoration to Sangha and a request to correct The mistakes (1247-50). The Prasasti at the end is as follows: titthogAlI sammattA / zrI yoginIpuravAsibhirmahaddhika rAjamAnyaiH sakalanAgarikalaukamukhyaiSTha dUdA Tha0 ThakurA Tha0 padamasI hai: svepituH sA0 rAjazreyaseanuyogadvAracUrNiH 1 SoDazaka satravattiH 2 titthogAlI 2 zrI tADe tathA zrI RSabhadeva caritaM 12 sahasraM kAgade evaM pustikA 4 tapAgacchAnAyakasundarasUrINAmupadezena saMvata 1452 zrI patane lekhitA iti bhadraM // cha / Sources: The main theme of T. is to describe in detail the progressive annihilation of the present Tirtha. But in order to give an idea of the whole cycle of time which is called Kalpa and to present the theme of T. as a part of the whole cycle of time T. describes the two divisions of Kalpa the Avasarpini and Utsarpini setting up in that frame at a proper place the narration of progressive annihilation of the present Tirtha, so that one can have an idea of the same in the proper perspective. With this purpose in view the author has compiled this work using

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72 SRUTA-SARITA mainly canonical works and perhaps the old Niryuktis and some other works of which we know very little. It is definite that he has used for the description of the Kalpa or the Kalacakra the following works : Bhagavati Sutra S. 287, Jambudvipaprajnapti second vaksaskara sutras 18, wherein the Avasarpins and Utsarpini of Bharata are described. However, it may be noted here that the T. does not follow Jambu. (Sutra 28) with regard to the number of Kulakaras and their Niti. T. follows here Sthanaganga (556) and Samavayanga (157). This question of number is discussed by Jinabhadra in his Visesanavati and by Santicandra in his Cam. (p. 132). On Jamp. (also see my note on this, SthanangaSamavayanga p. 692-695). For life of Bharata vide Jambu P. Vaks. III. As regards the description of Tirthankaras and Kulakaras etc. which is found here, it is to be noted that we are not sure if it is from Avasyakaniryukti, we may consult the Avan 150 ff. for finding out the common source. Paumacariya (Uddesa-21) of Vimal gives the details as are found in T. We should also compare the Tiloyapannatti (41.313 ff) which is also useful in deciding the sources of T. Comparison and Date : In the T. itself we find many times stated that T. was preached by Lord Mahavira or the Jinavara (5, 677, 875, 895, 1180, 1246, 1247 etc.). Original T. had one lac padas (5, 1246) but this T. is an abridgment of the 706, 875). The reference to Titthogaliya is found in Vyavaharabhasya wherein it is stated : titthogAlI etthaM vattavvA hoda ANupuvvIe / tassa u agassa vucchedo jahiM viNiTThiA // 10. 904 // It is certain that according to Vyavaharbhasya the progressive vicceheda of Angas is described in T. The question was raised as to what was lost and what was not at the time of Jambu and the Vya. Bhasya says that it is to be decided according to T. (110.695). Some said (Vya. 10-695) that there was no path for liberation after Jambu. But in T. the question is decided that up to the end of the Dusama there will be Samayika and Cheda Caritras (T. 863-867). Moreover Vya. B. favourably records the view that there is no Viccheda of four Vyavaharas (10.703) as accepted by some (10.696). And according to T. there will be the persons who will possess the Kalpa and Vyavahara (10.702 : Kappavavaharadharino dhira). We find the same mentioned in T. : Taiya vi Kappa-Vavaharadharo-676 'Manaparamohi' etc. (T. 695 and Vya. B. 10.699) is from same source i.e. Niryukti. So it is certain that T. was present before the author of Vya. B. Some of the gathas of Sangha Stuti occurring in Nandi are found in T. --(vide T. 844-848 and Nandi 4-8) but in Nandi the order of these

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STUDY OF TITTHOGALIYA gathas is different. Here I am not in a position to decide whether T. quotes from Nandi. "Bavisawi Titthayara" T. 449 is common in Mulacara (7.36) and AvaN. 1243, and X 'Sapadikkamano Dhammo' T. 447 is also common in Mulacara (7. 129) and AvN, (1241). Moreover many gathas of T. describing the life of Rsabha and giving the common features of all the Tirthankaras are found in Avasyakaniryukti such as : AvN. (Dipika Ed.) 150-161=T. 70-81; AvN. (62-168=T. 83-89); AvN. 189-195 T. 275-280; AvN. 196-207-T. 282-290 and Bhasya No. 4; AvN. 221223 = T. 385-387; AvN. 228 = T. 399; AvN. 319-320 = T. 400-401; AvN. 253254 comp. with T. 402, 405 and 406; AvN 341, 346, 546, 547, 548, 552, 553, 551 T. 421-429; AvN. 554-567 T. 430-446; T. 1216-46 have many gathas common with Avn. 952-982; Avn. 1241-43 T. 447-449; Also comp. these with Devendrastava 273-302. T. has following gatha jaM annANI kammaM khavei vahuyAhiM vAsakoDIhiM / taM nANI tihiM gutto khavei ussAsametteNaM // 1213 / / The same is found in Mahapratyakhyana-101. With slight variation Kundakunda's Pravacanasara has : jaM annANI kammaM khavei bhavasayasahassakoDihiM / naM nANI tihiM gutto khavei ussAsametteNa // 3.38 / / and also Vimala's Paumacariya : 73 jaM annANa tavassI khavei bhavasayasahassakoDihi / kammaM taM tihi gutto khavei nANI muhutteNaM ||102. 177 // It also should be noted that sijjhanti cariya bhaTThA daMsaNa bhaTThA na sijjhanti // 19 // this latter half is found in Ekatvanupreksa of Kundakunda and T. has-- sijjhanti caraNahINA na sijjhanti // 1207 // But note that in Bhaktaparijna 66 is same as that of Kundakunda's Ekatva. 19, with a difference that the former has singular number. Amongst these authors it is difficult to say who is influenced by whom. T. Gathas 1226-1227 are from Uttaradhyayana 36. 56-57. These and other factors help us in deciding the date pf T. But since the dates of all the works

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74 utilised for comparison are not finally settled, we are not in a position to finalize. the date of T. This much we can say that it was compiled before Vyavahara bhasya and we may for the time being agree with Shri Muni Kalyanvijayji that T. was completed in 5th. Century of Vikrama era,-vide his essay on Vira Nirvan Samvat p. 30. SRUTA-SARITA Annotation: 1. History of Dharmasutra: Vol. V. Part I pp. 688 ff. 2. Ibid p. 698. 3. See B. O. R. I. Cat. Vol. XVII part I, Vo. 395-397 and Jainaratnakosa I. p. 161. 4. Jainagranthavali p. 62 gives SK. Tirthodgara. 5. tetIsaMnAhAoM doni satAu sahassamegaM ca / titthogAlIe saMkhA esAma NiyAu aMkeNa // || gAthA 1233 // 6. See Jainagranthavali p. 62 and 72 and also schubring: Doctrine of the Jains, p. 109. 7. marudevIpamuhAo viyasiyakamalANaNA u rayaNIe pecchiti suhapasutA codasapavare mahAsumiNe // 100 // also see gathas 1020 1022, 1024 8. aThThaNhaM jaNaNIo titthagarANaM tu hoMti siddhAo / aThThaya saNaMkamAre mAhiMde aTTha bodhavvA ||463 // 9. See gathas 70 ff.; 10. See Tiloya. 4. 421-504 11. Here we must note that Jambudvipaprajnapti (second Vaksaskira) mentioned 15 and not 7 Kulakaras. It adds the name of Rsabha to the 14 mentioned by Tiloyap. 12. These are from Sthananga-777 see also my Sthananga-Samavayanga P. 891. 13. egaMpi asahio micchaddize jamAkivvA gA0 1203 14. At the same time the other 9 Tirthankaras are also born in different lands and so the description of Reshabha will apply to them also (96-). Similar is the case with Bharat Cakri. He also has his contemporary Cakri in different lands (308). 15. There is some difference about the calculation but the year 683 is common, vide Dhavala part I Intro. pp. 26 ff. and Jaya Dhavala part I Intro. pp. 48 ff. 0

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ON BHADRESVARA'S KAHAVALI As early as 1932, in his Introduction to the second edition of Hemacandra's Parisistaparvan published in Calcutta, H. Jacobi called attention to Bhadresvara's Kahavali (pp. V; XI-XIII). He emphasized that, among all the works dealing with the Jaina Universal History, obnly these two go beyond Mahavira, the 24th Tirthankara, and add accounts of the further patriarchs. In this respect, Bhadresvara goes further than Hemacandra. Though he had at his disposal only one rotograph of a palm-manuscript, H. Jacobi was able to give a general appraisal of the Kahavali and various information about the contents, arrangement and sources of the collected stories. But he considered that its << literary merits >> were less than those of Hemacandra's work. Nowadays, more material is accessible, which is described below. Data concerning Bhadresvara's spiritual - affiliation and dates are also discussed : it is not irrelevant to know whether he is fairly old, or, at least, prior to Hemacandra who became the standard-author. From the detailed analysis of the contents presented here, one will easily realise that the Kahavali is a huge narrative work, collecting elements from various literary traditions. This paper is intended as a help to further investigations (Ed.). Mss of the Kahavali (Kathavali)* Br: The first mention of the ms. of Bhadresvara's Kahavali in Prakrit was made by some unknown author of the Catalogue of mss called Br (hattipanika)'. it records (No. 285) : 285 Kathavali-prathama-paricchedah; Pra. (=Prakrit) Mu. (= mukhyatah) 24 Jina- 12 Cakry-adi Haribhadra-suri-paryanta-satpurusa-caritra-vacyo Bhadresvarah 23800. << The first chapter of Bhadresvara's work called Kathavali, mostly written in Prakrit, of 23800 slokas (granthagra) (gives the lives of the 24

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76 SRUTA-SARITA Tirthankaras, the 12 Cakravartins and others, and ends with the life of Haribhadra >>. It is worth noticing that the author has not mentioned the material on which the ms was written. As we shall see later, the first chapter is divided into two parts. S. 1 : Palm-leaf ms. of Kahavali part I. It has 307 leaves and its size is 34 X 2 inches. Its granthagra is 12600 slokas. It was copied in V. S. 1497 (= 1440 A. D.). On leaf 304 Bandhudatta's Kaha is started but it is not completed in the last leaf (307) of the ms. This ms. is corrupt and the copies B and J based on it are also corrupt. S. 2 : Palm-leaf ms of Kahavali part II (dvitiyakhanda). It has 302 leaves and its size is 34 X 2 inches. At the end, the granthagra of the first chapter is mentioned as 23800. It was copied in V. S. 14... and is also corrupt?. S. 1 and S. 2 were both deposited in the collection of Sanghavi Pada Bhandar, Patan, now deposited in the Shri Hemacandracarya Jnana Mandira, Patan. And, as Dr. H. C. Bhayani and Dr. R. M. Shah are to edit the K., the mss are now in the L. D. Institute of Indology, Ahmedabad. Here it should be noted that S. 1 and S. 2 are not two parts of one and the same ms: as a matter of fact, S. 1 ends with the story of Bandhudatta and S. 2 begins with the story of Brahmadatta Cakravartin which is prior to the former. Hence we should conclude that S. 1 and S. 2 belong to two different sets of mss, and that the first part of S. 2 as well as the second rt of S. 1 are lost. Anyhow, we are fortunate to have the first chapter of the K. in a complete form. B: No. 13141 in the Oriental Institute, Baroda. It is a modern photocopy of S. 2 made in 1925. Plates 495-603 are equivalent to the original ms, leaves 249-3034 J. 1: A modern copy of palm-leaf ms. S. 1, leaves 1 to 177, kept in the L. D. Institute of Indology, Ahmedabad. J. 2: A modern copy of palm-leaf ms. S. 2, leaves 232 to 322, also kept in the L. D. Institute of Indology, Ahmedabad. Both of them have been got prepared by Muni Jinavijayji and donated by him to the L. D. Institute of Indology.

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ON BHADRESVARA'S KAHAVALI 77 K.1.2 : Modern copy of S. 1 and S. 2 on paper, kept in Kantivijayji Collection (Baroda), nos. 1979-1980. It was made in V. S. 1971 (= 1914 A. D.). The work is so extensive and the mss are so corrupt that nobody up to this time has edited it. Thus, it is still unpublished. Date of Bhadresvara The ms of the K (S. 1) is dated V.S. 1497 (= 1440 A. D.). On the other hand, K's first chapter and its ms. also ends with the life of Haribhadra whose date is fixed by Ac. Jinavijayji as the 8th century A. D. Thus, Bhadresvara should be put between the 9th and the 15th century. In his introduction to the Cauppannamahapurisacariya', Pt. Amrtlal Bhojak places him between V. S. 1050 and V. S. 1150 (= 993-1093 A. D.). I have collected some information about Bhadresvara. It runs as follows: (1) At the end of the ms. of Siddhahemasabdanusanarahasya-vrtti, it is stated : << samvat 1218 varse... Pathanena sri Bhadresvarasuriyogya-pustakam likhitam >>. This shows that Bhadresvara was existent in V. S. 1218 (= 1161 A. D.). But no more information is given about him. (2) In the prasasti of the Cc ms. no. 131, we learn that Ratnaprabha, the pupil of Devasuri wrote Upadesamalavrtti to please Bhadresvarasuri who was pupil of Devasuri. This was composed in V. S. 1238 (= 1181 A. D.). Thus we can say that in 1181 A. D. Bhadresvara was living. (3) In Cc ms no. 176 Vivekamanjariprakaranam satikam, the commentator Balacandrasuri informs us that Devendra (= Devasuri) established Bhadresvara as a suri by his own hand, that Abhayadevasuri was the pupil of Bhadresvara, and that Asada wrote a commentary on Vivekamanjari in V. S. 1248 (= 1191 A. D.) on the advice of Abhayadevasuri. This also confirms the existence of Bhadresvara before 1191 A. D. (4) Cc. no 202 Santinathacaritra which was composed by Munidevasuri in V. S. 1322 (= 1265 A. D.) confirms that Bhadresvara's gaccha was Brhadgaccha and also gives the following lineage : Municandra, Devasuri, Bhadresvarasuri, Abhayadeva, Madanacandra, Pradyumna, Jayasimhasuri, Munidevasuri. Thus we are sure that Bhadresvara did exist before 1265 A. D. (5) The prasasti of a ms of Nemicandra's commentary on Uttaradhyayana copied in V. S. 1308 (= 1251 A. D.) mentions the following lineage of the Candragaccha? : Nannasuri, Vadisuri, Sarvadevasuri, Pradyumnasuri; and when all of them died, Bhadresvara became the suri (head of the gaccha);

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78 then Devabhadra, Siddhasena, Yasodeva, Manadeva, Ratnaprabha, Devaprabha. This prasasti was composed and copied by Ratnakarasuri. It is identical with the other one found in Cc. no. 83, also copied in V. S. 1308, but the Cc. version is damaged so that some portion is left out. SRUTA-SARITA On the other hand, we know that Devaprabha had enshrined the image of Neminatha at Cambay in V. S. 1258 (= 1201 A. D.). Acarya Vadidevasuri the author of the Syadvadaratnakara who was born in V. S. 1143 (= 1086 A. D.) and died in V. S. 1226 (= 1169 A. D.) had many pupils whom he awarded suripada10; and as we know that Bhadresvara was awarded suripada by Devasuri, it means that Bhadresvara was living at least before 1169 A. D. when Devasuri died. (6) Bikaner Jaina Lekhasamgraha11, lekha no. 241, mentions one Bhadresvara, pupil of Madanasuri who enshrined the image of Parsva in V. S. 1368 (= 1311 A. D.). This Bhadresvara must be different from the previously mentioned one. The former was the guru of Abhayadeva whose pupil was Madanasuri, himself being mentioned as the guru of the latter. And it is certain that the first Bhadresvara must be earlier than 1311 A. D. which is the date for the second Bhadresvara. (7) Cc. no. 149 (2) Karmavipaka-karmagrantha-vrtti, has the following lineage: Bhadresvara, Santisuri, Abhayadeva, Paramananda, author of this commentary. No date of composition or of copy is given but the ms is of about V.S. 15th century according to Muni Sri Punyavijayaji. This Bhadresvara may be the author of the K. as here Abhayadeva is mentioned as his pupil. This fact is confirmed by the prasasti of the ms of the Vivekamanjari-prakarana quoted in (3). As Bhadresvara, the author of K. has not given the name of his preceptor, it is difficult to identify him with any of the above mentioned Bhadresvara. Thus it will be only a conjecture if I identify him with any of them considering the above data, he might have been the pupil of Devasuri (1086-1169 A. D.), having lived between 1100-1190 A. D. General remarks on K From the very beginning the Jaina preceptors were interested in storytelling. This can be asserted by the fact that many story-books beginning with the Nayadhammakahao are included in the Anga-class of the Jaina canonical literature; Ayaranga, Suyagadanga, Thananga, Samavayanga and Viyahapannatti are also not deprived of stories or facts about the lives of Tirthankaras and others.

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ON BHADRESVARA'S KAHAVALI Moreover, one of the four types of the interpretation of the Canonical texts is kathanuyoga. It is thus but natural that a vast narrative literature was produced by the Jaina authors. As far as the K is concerned, it is an important narrative work, for it is the very first book which gives the lives of all the 24 Tirthankaras of the present avasarpini, those of the future Tirthankaras, of the Cakravartins, the Baladevas, the Vasudevas, some of the Naradas and also of the great Jaina preceptors up to Haribhadra. Bhadresvara's plan was to narrate the biographies of great men up to his own time, but unfortunately he could not finish it. It can be said that his work became the model for the later prabandha literature which began in the later part of the twelfth century. 79 Bhadresvara is not an original writer. He compiles his K from various sources. This can be established by the fact that the life of Rsabha has its source. in the Vasudevahindi and the Avasyaka-curni. The life of Mahavira is also from the same, as well as from most of the stories found in the canonical literature, which Bhadresvara is the first author to use. Curni and Titthogalia are the sources for the stories about the reduction of the canonical literature. Mahanisiha is the source for stories regarding worship of the Jinas and such other ceremonials. K is indeed a type of << Universal History >>, but it has its own style of narration. Bhadresvara is certainly interested in narrating the << Universal History >>, but to add to its lustre he has included many attractive imaginative stories as examples or illustrations, just as the Tarangavai story and such others. Their main source may be Gunadhya's Brhatkatha and other works dependant on it. For his narration of Ramayana and Harivamsa (Mahabharata), the sources are Vasudevahindi and Paumacaria, and such other Jain Puranas. I could not compare Jinasena's Mahapurana and other such works with K, but the common sources for such a text must be Tiloyapannatti, Avasyakaniryukti and Titthogalia, etc. It seems that Bhadresvara had previously written the << Ramayana >>, << Tarangavai >>, << Bandhudattacaria >> and << Harivamsa >> which he later included in K at the end of these stories in K, he concludes: evam ca Rama-Ramanasiya-cariehim parisamattehim Ramayanam samattam Bhaddesarasuri-raiyam ti12. evam ca parisamatte carie baladeva-vasudevanam Harivamso vi samatto Bhaddesarasuri-raio tti13. iyam Bandhudatta-cariam Bhaddesarasuri-raiyam ti1. evam ca Kuniodayana rajja-kala-bbhava Tarangavai visa.... mai kaha ramma bhadda Bhaddesarasuri-raiya tti1.

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80 SRUTA-SARITA For Tarangavai the main source was Padalipta (see under 218). According to Dr. Bhayani, many gathas have been included here as they were in Padalipta's Kaha. So also must be the case with Ramayana, Harivamsa and such other stories, as in those days plagiary was not regarded as a vice. In these matters, originality was not considered as a great virtue, and authors were interested in narrating such things which would help the readers to enlighten their moral life. Their purpose was not to get any economical gain for themselves. Contents of the K Bhadresvara's Kis mostly written in Prakrit but verses in Prakrit and Sanskrit are scattered here and there. Generally, along with the present lifestories of the heroes, their previous and future births are also narrated. Though the purpose of the author is only to write a narrative work giving the gist of salakapurusas' lives (caria-sara), the K is a huge narrative work (yet unfinished!) on Jaina (Universal) History16. Further than that, these biographies are interspersed with a great number of independant illustrative stories. Here is the beginning of the K. : namiuna nahi-janiam deva-sarassai-guruna mahappam viraemi caria-saram Kahavalim abuha-suha-boham (1) dhamm'attha-kama-mokkha puris'attha te a suttia jehim padhamam iha bemi te ccia Risah'esara-Bharahacakki tti (2) Risaha-sami-Bharaha-cakkavatti-kaha bhannai... etc. Thus it starts with the life-stories of Rsabha, the first Tirthankara and his son Bharata, the first Cakravartin. Following the AvCu"?, Bhadresvara begins the story of Rsabha by first narrative his previous birth as Dhana Satthavaha. Vibhuhananda story is included under a dramatic form in the Caup 18, while the K tells it in a versified form . As for the AvCu, it does not take notice of it, for Rsabha's previous birth as Mahabala is not discussed. The K writes : tao pavisai Haragana-nado.... samvega-rasayanam Vibuhanandam nama nadayam ti Nadayakaha bhannai, and at the end of the kaha : nadayam ti gayam 20. These portions have been quoted as a sample showing Bhadresvara's style of writing. The limits of the various kahas are precised by the introductory

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ON BHADRESVARA'S KAHAVALI 81 phrase : ... kaha bhannai, and the concluding one : ... tti gayam. Thus Bhadresvara connects each story with the previous one, either stating that << now comes the story of such and such who followed the previous one >> or that << now comes the story of a figure who behaved like the previous one >>. In this manner, the chronological succession is respected and at the same time the stories serve as didactic examples. I now give the list of kahas, which is as follows21 : From J.1 pp. 1-286 = S. 1 pp. 1-177. 1. Risaha(Tir. 1); Bharaha (Cakrin I): PrPN 130; VH 157; Paum 21. 2. Vibuhananda nama nadaya; Caup 17. 3. Kagakahi. 4. Jambugakaha. 5. Kurucandakaha; PrPN 192; VH 169. 6. Ninnamiakaha; PrPN 324; VH 171. 7. Kulagarakaha; PrPN 193; VH 157. J. 1 on p. 30 says : samvaccharam ca java sami sacelo vihario tao param acelo samvutto tti. This shows that Bhadresvara follows Acaranga 1.9.46522, Av. niryukti 206 and the Svetambara tradition. Though following AvCu, he has sometimes also given other views, as in the case of the 32 Indras who came to Rsabha23. About Sejjamsa, AvCu 162 says that he was the son of Bharata, but according to Bhadresvara, who here follows the VH tradition24, he was Bahubali's grand-son25. On J. 1 p. 33, Cakresvari devi and Gomukha yaksa are mentioned, but they are not found in Caup. On p. 25 in saying that Marudevi was the first Siddha of this avasarpini, Bhadresvara follows the Svetambara tradition. 8. Ajiyakaha (Tir. 2); Caup 51; PrPN 25; VH 300; Paum 41. 9. Muddhabhaddakaha; Muddha Bhatta, Caup 53. 10. Sagaracakkikaha (Cakrin 2); VH; PrPN; Paum 42. 11. Purandaradattakaha. 12. Sambhavajinakaha (Tir. 3); PrPN26. 13. Abhinandanajinakaha (Tir. 4); PrPN. 14. Sumatijinakaha (Tir. 5); PrPN.

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82 SRUTA-SARITA 15. Paumappahajinakaha (Tir. 6); PrPN. 16. Supasajinakaha (Tir. 7); PrPN. 17. Candappahajinakaha (Tir. 8) PrPN. 18. Suvihijinakaha (Tir. 9); Cp. Pupphadantakaha, Caup 91; PrPN. 19. Siyalajinakaha (Tir. 10); PrPN; VH. 20. Sijjamsajinakaha (Tir. 11); PrPN. 21. Tiputthavasudeva (Vasudeva 1), who was to take birth as Vardhamana. It also includes the story of Ayala (Baladeva 1); PrPN; VH. 22. Vasupujjajinakaha (Tir. 12); PrPN; VH. 23. Duvitthavasudeva (Vasudeva 2). It also includes the story of Vijaya (Baladeva 2); PrPN. 24. Vijayasurikaha; VH. 25. Vimalajinakaha (Tir. 13); PrPN; VH. 26. Sayambhuvasudevakaha, including Bhaddakaha (Vasudeva and Baladeva 3); PrPN; VH. 27. Municandamunikaha; PrPN; VH. 28. Anantajinakaha (Tir. 14); PrPN; VH. 29. Purisottamavasudevakaha (Vasudeva 4), including Suppabhakaha (Baladeva 4); PrPN. 30. Dhammajinakaha (Tir. 15); PrPN. 31. Purisasimha and Sudamsanakaha (Baladeva and Vasudeva 5); PrPN; VH. 32. Maghavacakkikaha (Cakrin 3); PrPN; VH. 33. Sanamkumaracakkikaha (Cakrin 4); PrPN; VH; Paum 191. 34. Asiyakkhakaha; Caup 140 ff. 35. Santijina and Cakki (Tir. 16 and Cakrin 5); PrPN; VH 310. 36. Ilaputtakaha; PrPN. 37. Narasundaradevakaha. 38. Kurucandaikaha; PrPN; VH. 39. Kunthujinakaha (Tir. 17 and Cakrin 6); PrPN; VH. 40. Arajinakaha (Tir. 18 and Cakrin 7); PrPN; VH. 41. Virabhaddakaha; Cp. PrPN 722. 42. Kallanadevadamgiyakaha. 43. Pundariyavasudeva (Vasudeva 6), Anandabaladeva (Baladeva 6); cf. Purisapundariya in VH; PrPN 80.

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ON BHADRESVARA'S KAHAVALI 44. Subhumacakkikaha (Cakrin 8); PrPN; VH. 45. Dattavasudevakaha (Vasudeva 7), including Nandimittakaha (Baladeva 7); PrPN. 46. Mallijinakaha (Tir. 19); PrPN; VH. 47. Munisuvvayajinakaha (Tir. 20); PrPN; VH; Paum 198. 48. Vinhukumara-Mahapaumakaha (Cakrin 9); Cp. PrPN 706, 567; VH. 49. Ramayanakaha including Ramabaladeva and Lakkhana Vasudeva (Vasudeva and Baladeva 8); PrPN; VH 240; Paum. 50. Ramakaha, Ramanakaha, Vanarakaha; VH. 51. Narayakaha; PrPN; VH. 52. Khandayakaha; PrPN. 53. Mahurakaha; PrPN. 54. Bhamandakaha. 55. Hanuyantakaha; PrPN; VH 243. Here it should be noted that Khas Ramayana in extensive form27, while Caup contains it in short form on pp. 175-76. From S. 1 pp. 178-307. 56. Namijinakaha (Tir. 21); PrPN; VH. 57. Harisenacakkikaha (Cakrin 10); PrPN. 58. Jayacakkavatti (Cakrin 11); PrPN; VII. 59. Harivamsakaha (Mahabharata); PrPN 877; VII 356. Here Bhadresvara writes that between Jayacakki and Bambhadatta << vitthario Harivamso tti Harivamsakaha bhannai> >28; Paum 197. But in the Caup, the story of Harivamsa is narrated between Sitala and Sijjamsajina, on p. 181.--The beginning of Harivassa is also remarkable in K : evam ca Harivarisaniyassa Hari-Harini-juvalayassa purao santaie jao Harivamso tti29. These names are not found in Caup. 60. The K narrates Dakkhapajavaikaha30, but Caup has Riupadisattukaha on p. 99; PrPN.). 61. Mahakalakaha. 62. Vasudevakaha; cp. Caup 182; S. 1 pp. 183-274; PrPN. 63. Kamsakaha; PrPN 144. 64. Jarasandhakaha, on S. 1 pp.185-250; PrPN 278. 65. Carudatta and his daughter Gamdhavvasena; PrPN 258. 66. Vinhukumaramahamunino tivikkamacariam; PrPN 706.

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84 SRUTA-SARITA 67. Meghavahana. 68. Subhumacakki : he is actually the 8th Cakrin and the Baladeva Kanha. 69. Here again Rama-Ravana-kaha. 70. Carucanda and ganika Anangasena. 71. Baladeva-Vasudevakaha (Baladeva and Vasudeva 9). 72. Narayakaha; VH. In the course of this story, Nemijina says: tumam carima-deho navamo Naraya-vippo... cauvisa-Jina barasa-cakki nava padihari nava sarama. harino cakki harisu ya kesu vi nava naraya honti1 About clearing the meaning of salaka, we have : na ya sammatta-salaya-rahiya niyamen' ime jao tena : honti sayalapurisa bahattari; etc.32. 73. Aimuttamuni; PrPN; VH. 74. Aritthanemijinakaha (Tir. 22) : S. 1 pp. 127-279; PrPN; VH. 75. Damadanti-Kanagavaikaha; PrPN. 76. Ruppinikaha; PrPN; VH 80, etc. 77. Jambavaikaha; PrPN; VH. 78. Pajjunnasambakaha; PrPN 427; VH 77. 79. Kanho nama navamo Vasudevo; PrPN; VH 78 ff. 80. Pandavakaha; PrPN. 81. Dovaikaha; PrPN; VH. 82. Sagaradatta-Jinadatta; PrPN; VH. 83. Sukumalia; PrPN; VH; MN 113. 84. Damadantakaha; PrPN; VH. 85. Sagaracandakaha; PrPN; VH. 86. Aniruddha; PrPN. 87. Narada's travel to Puvvavideha to meet Simandhara33. 88. Dhanamjayakaha; PrPN. 89. Dhammaghosa-Dhammajakaha; PrPN 399-400. 90. Raimaikaha; PrPN 624. 91. Rahanemi; PrPN. 92. Bherikaha. 93. Vejjakaha.

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ON BHADRESVARA'S KAHAVALI 85 94. Virayakaha; VH 356. 95. Palagakaha; PrPN. 96. Nisadhakaha; PrPN. 97. Dhandhanakaha; PrPN. 98. Gayasukumalakaha; PrPN. 99. Thavaccaputta-Suya-Selagakaha; PrPN 349. 100. Kohapisayakaha. 101. Divayana. <>, Nami bhanai... <>34 On S. 1 p. 280, it is said that on knowing Kanha's unhappiness in the Naraka, Baladeva goes there to give solace to him. It also explains how the worship of Damodara and Baladeva became popular in India; PrPN 374. 102. Bambhadattacakkavattikaha (Cakrin 12); PrPN. 103. Municanda; VH; Uttaradhyayana niryutki p. 185. 104. Citta; PrPN. 105. Sambhuta; PrPN. 106. Sagaradatta; see Utt. Niryukti p. 192. 107. Navaphullamaliakaha. 108. Bandhudattakaha; see Utt. Niryukti p. 192. Here ends S. 1 on p. 307. S. 2 begins with the Bambhadatta story which has already been told in S. 135, and up to Bandhudattakaha, the text is the same. Then comes the story of Vaddhamana on S. 2 p. 39. From S. 2 pp. 1-232. 109. Jinavaddhamanakaha (Tir. 24)36; MN 68; PrPN 574; Paum pp. 9-16. Previous births of Vaddhamana are narrated according to AvCu pp. 128, 211-12. On S. 2 p. 41 : << satthitantaiganthe sayam kae >> On S. 2 p. 44 Mahavira's conception in Devananda's womb is mentioned; it is a feature of the Svetambara tradition. S. 2 p. 46 Indanama Vagaranam raiam. His wife's name is mentioned : Jasoyam nama raya-kannayar. It also writes: Piyadamsana tti va Anojjatti va namena dhiya jaya. 110. Atthigamakaha; PrPN 31. S. 2 p. 48 narrates the result of the ten dreams seen by Mahavira : cp. Viy.

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SRUTA-SARITA S. 2 p. 48 esa padhamo vasaratta; such is the way in which the narration is given for other Vasarattas. 111. Acchandaka-episode; PrPN 24-25. 112. Candakosiyakaha; PrPN 144. 113. Kambala-Sambalakaha; PrPN 144. 86 On S. 2 p. 51, it is said that a sravaka fasts on the eighth and fourteenth days, potthayam ca vaei. 114. Gosalakaha (S. 2 p. 52); PrPN 239. Mahavira meets Gosalaga during his second vasaratta38. G. left the Jina during the fifth vasaratta39, and during the sixth vasaratta he came back40. 115. Vesiyayanakaha; PrPN 733. Episode of teulesa on S. 2 p. 59: Gosala says: jena jaha bhaviavvam na tam bhavai annaha; on S. 2 p. 60 tao tattha (about lesa) Jayapaccayo Gosalo cauvvisaivapariao Ajivagasamghaparivario viharai. 116. Samgama episode; PrPN 737. Sakkena sami Mahaviro nama on S. 2 p. 63. 117. Camarindakaha; PrPN 255. 118. Episode of Gopala (cowherd); PrPN 579. 119. Sayaniya-Miyavai-Ajjacandanakaha on S. 2 pp. 66-176; PrPN; MN 113. 120. Manibhadda-Punnabhadda episode. 121. Karadakaha; PrPN. 122. Goyamakaha; PrPN 236, 100. Here the narration of all other Ganadharas is given on S. 2 p. 70; PrPN 225. Gathas of Ganadharavada in Visesavasyaka and here give different meanings. On S. 2 p. 71: bhayavam kim tattam ti << ya namia pucchanti Goyamaia. bhanai Jino: << uppanno vigaenam dhuve ya >>. soum imam virayanti patt'eyam tan-nissae duvalas'angaim. 123. Sumai-Nimai-nidarisanam. 124. Kedhivaterikaha (?). A narration about the worship of Jina. 125. Candana's diksa; PrPN 246; MN 113. 126. Usahadatta-Devananda's diksa; cp. PrPN 131. 127. Jamalikaha (First nihnava): PrPN 275. Here Jamali is recognised as the son of Mahavira's elder sister Piyadamsana on S. 2 p. 74.

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ON BHADRESVARA'S KAHAVALI 128. Sunakkhattakaha; PrPN 813. 129. Vaniavamsakaha. 130. Episode of teolesa thrown by Gosala towards Vardhamana, S. 2 p. 76; PrPN 239. 131. Episode of Revai, S. 2 p. 78; PrPN 644. Here the words of Viy are changed to << bring for me vijjauraya (bijapuraka) which is prepared for the family. But do not bring kumahakadahosaham (kusmandakatausadham) which is prepared for me >>; cp. Viy, Suttagame I, 731, 32-3. 132. Tisaguttakaha (second nihnava); PrPN 342. 133. Senia-Abhayakumarakaha; PrPN 856, 49. 134. Senadhiyakaha: wife of Abhaya. 135. Cedagakaha; PrPN. 136. Dadhivahana-Paumavatikaha; PrPN 358, 365. 137. Karakandukaha; PrPN 162. bhaniam ca: << Dahivahana-puttenam ranna o Karakanduna Vadahanaya-vatthavva candala bambhana kaya >>41 87 138. Dummuhakaha; PrPN. 139. Namikaha; cp. PrPN 310; VH. 140. Stories told by Madanika dasi of King Vijitasattu of Khiipaitthia city, S. 2 p. 94. In Caup 42, a dasi of the same name is found in Vibuhananda drama. 141. Kanakamanjarikaha for namokkara-mahappam. 142. Udayanakaha : << Karakandu-mausia ya Miyavai jise suo Udayano >>, S. 2 p. 100. See Udayana (2), PrPN 122. 143. Pajjoa-Sivakaha, S. 2, pp. 100-222; PrPN 428. 144. Sujaa-Vasavadattakaha; PrPN 693. 145. Sujettha-Celanakaha; PrPN 810, 265. Senia wanted to marry Sujettha, daughter of Cetaka, but Cetaka says: << naham ahedia-kule niya-dhuyam demi >>, S. 2 p. 102. 146. Sulahaputtakaha; see Sulasa (2), PrPN 838. 147. Koniakaha; PrPN 196, 205. 148. Pasannacandakaha; PrPN 444; VH. 149. Vijjamalikaha; see Senia, PrPN 857; Hariesa (2), PrPN 875. 150. Khuddagakaha; PrPN 215. 151. Jambukaha, S. 2 pp. 112-29; PrPN 270; VH 4.

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88 152. Mahubindukaha; VH 8. 153. Kuberadattakaha; PrPN 189. 154. Mahesaradattakaha; PrPN 590; VH. 155. Karissagakaha. 156. Kagakaha. 157. Vanarakaha; VH 6. 158. Koillarayakaha. 159. Neurapandia-siyalagakaha. 160. Vijjumalikaha; PrPN 704; VH 26, 20. 161. Sankhadhamagakaha; PrPN 736. 162. Silajaovanarakaha. 163. Therikaha. 164. Jaccakisorakaha. 165. Gamauda (?) kaha. 166. Sollagakaha. 167. Masahasasaunikaha. 168. Nimittakaha. 169. Nagasirikaha; VH. 170. Laliyangakaha; VH 9. Here the 16 stories told by Jambu and his eight wives are finished, on S. 2 p. 127. 171. Suriabhakaha (Paesi-story); PrPN 420, 853. 172. Candaikaha, S. 2 pp. 131-41; PrPN 244. 173. Sukkakaha; PrPN 807. 174. Bahuputtiyakaha; PrPN 503. 175. Pandarajjadevikaha; PrPN 423. 176. Siridevikaha; PrPN 790. 177. Dahanadevakaha; PrPN 365. 178. Miyaputtakaha; PrPN 601. 179. Ujjhiakaha; PrPN 114. 180. Abhaggasenakaha; PrPN 51; VH. 181. Sagadakaha; PrPN 747. 182. Bihassaikaha; VH. SRUTA-SARITA

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ON BHADRESVARA'S KAHAVALI 183. Nandisenakaha; PrPN 306; VH. 184. Ambaradattakaha. His previous birth-stories are told by Mahavira. 185. Subahukaha; PrPN 823; VH. 186. Seyanaa-Nandisenakaha; PrPN 858, 306. 187. Aimuttayakumarakaha; PrPN 2. 188. Cilaiputtakaha; PrPN. 189. Sumsumaputtakaha. 190. Ajjunakaha; PrPN 28; VH. 191. Pupphamalakaha. 192. Meghakumarakaha; PrPN 610. 193. Chaddiliyakaha. 194. Mayangavijjakaha; cp. Hariesa (1), PrPN 875; VH Mayangi. 195. Vijjaharakaha. 196. Dhannakaha; PrPN 396. 197. Salibhaddakaha; PrPN 779. 198. Cilayarayakaha; PrPN 261. 199. Khandayakaha; PrPN 211. 200. Indanagakaha; PrPN 98. 201. Sihahailiakaha. 202. Kayaunnakaha. 203. Meyajjakaha; PrPN 610. 204. Rankasahukaha. 205. Dadduradevakaha, S. 2 pp. 167-79; PrPN 358. 206. Cittagarakaha. Herefrom, we find stories about intelligent activities of Abhayakumara. 207. Cittayarakandukka(?)kaha. 208. Sivakaha; cp. PrPN 793. 209. Dhanayakaha. 210. Jonayakaha. 211. Namokkaraphalakaha. 212. Puppakhuraya-Lohakhurayakaha, S. 2 pp. 190-210. 213. Jayasenakaha. 214. Somakaha; cp. PrPN 863-64.

Page #99
90 215. Ajjanagakaha. 216. Sundarikaha; cp. PrPN 804. 217. Masanapalakaha. 218. Tarangavaikaha. Bhadda Bhaddesarasuri-raiya tti, S. 2 p. 200. Edited in H. C. Bhayani, Samkhitta-Taramgavai-Kaha. An Early Abridgment of Padalipta's Taramgavai. With Gujarati Translation. Ahmedabad, 1979 (L. D. Series 75), pp. 231-58; with a conspectus of verses common to Kahavali and Samkhitta-Taramgavai versions. 219. Malaikaha on S. 2 pp. 201-4. 220. Gagalikaha; PrPN 229. 221. Episode of Goyama going to astapada: S. 2 p. 201; AvCu 383. 222. Pundarika-Kandarikakaha; PrPN 459; MN 176. sami bhanai : << Goyama devanam vayanam pamanam udahu Jinavayanam? >>, on S. 2 p. 204. Before Mahavira's nirvana all ganadharas other than Goyama and Sudharma were liberated. And those two were liberated after Mahavira's Liberation, according to S. 2 p. 204. At that time, Kesi and other pupils of Parsva were present. The gatha acelak'uddesia... is from Kappa (Brhat k. 6364); about the meaning of acela S. 2 p. 204 says: tattha acellakkam appamollasia-vasanagahanam. 223. Sankhaikaha; cp. PrPN 734-35. 224. Anandaikaha; see S. 2 p. 230 and story no. 235; PrPN 80. SRUTA-SARITA 225. Uppalamalakaha, as good result of namokkara. 226. Paumasirikaha; cp. PrPN 417; VH. 227. Uddayanapabhavaikaha, on S. 2 pp. 210-18; PrPN 122. 228. Kumaradevakaha (= Kumaranandi); cp. PrPN 189. 229. Seniakovakaha, on S. 2 pp. 215b-6b. Abhayakumaro rajja-visesena viratto Seniakovao, on S. 2 p. 215. Abhayakumaro savvakajja-sahana-samattho, on S. 2 p. 215. 230. Abhayakumarakaha, on S. 2 pp. 209-15; PrPN 49; VH 26. 231. Hala-vihalakaha43; PrPN 879-880. << Srenika in future will be a Tirthankara named Mahapauma >>,

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ON BHADRESVARA'S KAHAVALI according to S. 2 p. 216; cf. PrPN 568; for Senia, VH 2, 16, 17, 20, 25, 27. 232. Varuna-Mohiakaha; PrPN 678. 233. Kulavalayakaha (story of Sankara Mahesara), on S. 2 pp. 220-21. 234. Tarangavaikaha. aha Cekkana va paina pariniya corium Tarangavai, tena Tarangavaikaha bhannai, S. 2 p. 222b. On p. 230a, there is a text which is not related with the main story. It has a relation with the story told in S. 2 p. 206b. 235. Kamadevakaha; PrPN 167. 236. Culanipiyakaha; PrPN 262. 237. Suradevakaha; PrPN 836. 238. Kundakoliakaha; PrPN 182. 239. Cullasayagakaha; PrPN 263. 240. Saddalaputtakaha; PrPN. Mahasayagakaha, on S. 2 p. 232; PrPN 585. From J. 2 pp. 1-275 (=S. 2 pp. 232-302). This copy was made from the Baroda manuscript. So S. 2 p. 232 = B p. 462. 242. Nandanapiya; PrPN 305. 243. Leuapiya; instead of this, Uvasagadasao 10 contains Salihipiya. 244. Ambadakaha. Story of the parivrajaka Ambada; PrPN 56. He is to be the 22nd future Tithankara, J. 2 p. 11. 245. Sulasakaha; PrPN 838; VH. She will be the future 15th Tirthankara, J. 2 p. 11. 246. Subhaddakaha up to p. 18; cp. PrPN 826; VH. Sa tuha bhajja sevadehim saha acchai, J. 2 p. 11. 247. Jayantisaviyakaha; cp. PrPN 276. 248. Punnavalakaha. 249. Narration on the 5th ara. On p. 8, it is said that the monks will go to Malava. Narrations about Saka, samvat, etc. which are also found in Titthogali 624 ff. where it is called Caturmukha, 635; Kalki, 673; Durmukha 651; MN 126, 179. 250. Dummuhakalagi episode, p. 9. 251. Nandaraja; Tittho 637.

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92 SRUTA-SARITA 252. Episode of Duppasaha, Tittho 830-840; MN 115. 253. 24 future Tirthankaras; cp. Tittho 1116. 254. Mahapadma story; cp. Tittho 1024. 255. Mahavira's life-time; Tittho 708 ff. 256. Gautama's Omniscience and Liberation; PrPN 101. 257. Jambu episode; cp. Tittho 698 ff., 712; VH. 258. Sejjambhavakaha; PrPN 854; Tittho 712. 259. Manippabhakaha; cp. PrPN 545. He was contemporary of Candapradyota. 260. Pupphaculakaha; PrPN 468. She becomes a kevalin in the Svetambara tradition. 261. Story about Prayagatirtha; PrPN 440, 468; VH. 262. << Here ends Maniprabha story >>, J. 2 p. 42. 263. << Here ends Kunika story >> J. 2 p. 42. 264. Anniaputtakaha; PrPN 42. 265. << Here ends Udas story >>, J. 2 p. 47. 266. Nandakaha; PrPN 297; Tittho 637. << Padaliputte nayare nhavie jao visae Nando nama putto >>, J. 2 p. 48. 267. Kappagakaha; PrPN 157. 268. Ajjasadha (nihnava); PrPN 94. << Moriyavamsa-ppasuo Balabhaddo nama raya >>, J. 2 p. 60. 269. Asamittakaha (nihnava); PrPN 93. 270. Gangadeva (nihnava); PrPN 218. 271. Rohagutta (nihnava); PrPN 646. 272. Bhaddabahukaha : evam ca dusiyam nihnavehim tittham bhusinti pavayana-purisa, jaha Bhaddabahu tti, J. 2 pp. 68-139; Tittho 724; PrPN 515. 273. Sarassai (sister of Bhadrabahu), J. 2 pp. 62-102. 274. Tivikkamakaha. 275. Bambhavaggikaha. 276. Akhandalakaha. 277. Virasubhakaha. 278. Sagadala-Thulabhaddakaha, pp. 102-41; Tittho 742 ff., 777 ff. 279. Nandarayakaha; Tittho 784; PrPN 297.

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ON BHADRESVARA'S KAHAVALI 280. Canakka-Candaguttakaha; PrPN 257, 245. 281. Asoka-Kunalakaha; PrPN 72, 245. 282. Sampaikaha; PrPN 741. 283. Episode of the first vacana of Jain Canonical literature; Tittho 716. 284. Ajjamahagiri-Ajjahatthikaha, which ends on p. 155; PrPN 563. 285. Episode of Rathayatra of Jivantasvamin at Ujjaini; pp.144-47; PrPN 291. 286. << It was told by Mahavira that there would be Samacari-bheda after Sthulabhadra >>, p. 147. 287. Elagacchakaha, p. 148; PrPN 137. 288. Dasannabhadda-Muddhadakaha; PrPN 361; MN 65. 289. Avantisukumalakaha, ends at p. 181; PrPN 67. 290. Vayarasamikaha, ends at p. 181; PrPN 661; MN 70. 291. Ajjarakkhiakaha; PrPN 616. 292. Gotthamahilakaha (7th nihnava); PrPN 234. *293. Sivabhuikaha; PrPN 794. << tesim sisa-paramparae samjayam khavanaya-darisanam >>, p. 206. 294. Kalagayariakaha; PrPN 17044. << Kalaga's sister was Silavai >>, p. 208. << He changed Pajjusana day from fifth or fourth day of Bhadrapada >>, p. 213. 93 295. Palittayasurikaha; PrPN 450. 296. Khaudariyakaha; PrPN 210. 297. Bhamagakhuddagakaha; PrPN 215 (Khuddagakumara). << samiddham ca taya Dakkhinavahe Manakhedapuram, Ladadese Bharuyaccham, Soratthavisae Valahipuram Girinagaram ca Surasenadese Mahurapuram >>, pp. 139-40. 298. Salivahanakaha; PrPN 777, 779. << Kavvarasaula Tarangavai nama kaha >> was created by Padalipta, p. 249. 299. Sihasahukaha; cp. PrPN 802, Siha (3). 300. Khandilayariyakaha-Nagajjunakaha; PrPN 212, 316. The narration about the second vacana is given on p. 257. << These two acaryas could not meet, so there remained some difference in readings in the Canon >>. so ya na calio pacchimehi, tao vivarana

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94 karehim pi Nagajjunia una evam padhanti tti, p. 258. Here Nandi is quoted. 301. Govindavacaka (like Umasvati); PrPN 239. 302. Umasvati. << viraiyani ya Umasai-vayagana sadatthanegapagaranaim >> p. 259. 303. Mallavadikaha. 304. Jinabhaddakhamasamanakaha. << je una Mallavai va puvva-gayavagahi khamapahano samano so khamasamano nama; 305. Siddhasenakaha; PrPN 787. 306. Bhavavirahakaha; MN 70 (Haribhadda). Final colophon : jaha asi iha sampayam devaloga-gao Jinabhaddagani khamasamano tti, raiyaim tena Visesavassaya-Visesanavai-satthani >>, p. 264. bhaniyao ya kahao Risahai-Jinana vira-carimanam tat-tittha-kahahim samam Bhavaviraho java suri tti. iya padhama-paricchedo tevisa-sahassio sa-atthasao viramai kahavalie Bhaddesara-suri-raiu tti. Pasamarai-Tattatthaini iti Kahavali...kassa dvitiyam khandam samaptam. samvat 14....45. SRUTA-SARITA Annotations : * In the quotations and the proper names, the orthography of the mss. is reproduced without change. 1. Published in JSS 1. 2 (V. N. 2466 = 1919 A.D.). 2. Cf. PC no. 402, p. 244. 3. Cf. PC no. 403. 4. I am grateful to Prof. J. P. Thaker for this information. 5. Hindi Introduction to Silanka's Caup. p. 41. 6. Cf. JC no. 301. 10. Cf. JSSI p. 248. 7. Cf. Jpp p. 31. 8. ity evam adi-pramukhesu suri-varyesu gacchatsu kathavasesam. 9. Cf. Jainadhatupratimalekhasamgraha, vol. 2, edited by Buddhisagarasuri, Padra, 1924, Lekha no. 517.

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ON BHADRESVARA'S KAHAVALI 11. Bikaner Lekhasamgraha, Nahta Brothers (Calcutta), V. S. 2482. 12. K. vol. I, leaf no. 177. 13. Ibid., leaf no. 281. 14. K. vol. II, leaf no. 39. 15. Ibid., leaf no. 200. 16. Cf. p. 18. 17. AvCu p. 131. 18. Caup p. 17. 19. J. 1 pp. 2-12. 20. J. 1 p. 12. 21. I here propose to list the stories with a few references or parallels which might be of some help for further studies. For PrPN and VH, I do not always mention the page number : it can be easily found from the alphabetical order or the indexes. 22. Suttagame I, 29. 23. J. 1 p. 23. 24. VH 164. 25. J. 1 p. 30. I have not tried here to compare the rest of the K with the AvCu. This is only an example to assert the existence of different traditions. 26. In the Vh, only some stories of Tir. are narrated. 27. J. 1 pp. 140-286. 28. S. 1 p. 178. 29. S. 1 p. 179. 30. S. 1 p. 179. 31. S. 1 p. 214; Paum 48; 182-197. 32. For salakapurusas, see VH 264. 33. For Narada, see Paum 122. 34. S. 1 p. 273. 35. See no. 101. 36. The story of the 23rd Tir., Parsvanatha, is missing ! 37. Life of Mahavira is not narrated in the VH. 38. S. 2 p. 152. About the various episodes regarding Gosalaga, see Viy XV and AvCu 282. 39. S. 2 p. 56. 40. S. 2 p. 57; MN 156.

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96 SRUTA-SARITA 41. Pada c of this Prakrit sloka is corrupt. We give a tentative text based on the Sanskrit counterpart found in AvCu II, p. 206 and Devendra's Utt. commentary (cf. H. JACOBI, Ausgewahlte Erzahlungen in Maharashtri, reprint Darmstadt, 1967, p. 37, lines 18-19) [E d.). 42. Caup p. 26. 43. See also S. 2 p. 215. 44. Edited with an English analysis in W. NORMAN BROWN, The Story of Kalaka, Texts, History, Legends and Miniature Paintings of the svetambara Jain Hagiographical Work. The Kalakacaryakatha (Washington, 1933), with 15 plates (Smithsonian Institution Freer Gallery of Art. Oriental Studies no. 1), pp. 102-7; also see pp. 33-4. 45. Cp. with the text given by H. JACOBI in his introduction to the edition of Hemacandra, Parisistaparvan, Calcutta, 1932, p. XII. The date mentioned by him is samvatsare 139x, though he seems to refer to the same manuscript as the one considered here [<< The last cipher is broken off >., Jacobi].

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ON BHADRESVARA'S KAHAVALI ABBREVIATIONS Jpp AVCu = Avasyaka-curni, ed. Anandasagarasuri, Ratlam, 1928-29. Caup = Silanka, Cauppannamahapurisacariya, Varanasi, 1961 (Prakrit Text Series 3). = Catalogue of Palm-leaf manuscripts in the Shantinatha Jain Bhandara, Cambay, vol. I, 1961; vol. II, 1966, Oriental Institute (Baroda). Catalogue of manuscripts Jesalmer collection, ed. Muni Punyavijayaji, Ahmedabad, 1972 (L. D. Series 36). JPI Jaina Parampara no Itinas, vol. 2, Ahmedabad, 1960. = Jain Pustak Prasasti Sangraha, Bombay, 1943 (Singhi Jain Series 18). JSS = Jain Sahitya Samsodhaka, Poona, 1919. JSSI Jain Sahitya no Samksipta Itihasa, by M, D. Desai, Bombay, 1933. Bhadresvara's Kahavali. MN Mahanisiha. Press-copy prepared by Muni Punyavijayaji, L. D. Institute of Indology (Ahmedabad). Paum = Vimalasuri, Paumacariya, Varanasi, 1962, part I (Prakrit Text Series 6). PC Catalogue of manuscripts in Patan, vol. I, Baroda, 1937 (GOS 76). PrPN = Dictionary of Prakrit Proper Names, Ahmedabad, 1970; 1972 (L. D. Series 28; 37). Tir. Tirthankara. Tittho Titthogali. Utt. niryukti = Uttaradhyayana, with Nemicandra's commentary, Balapur, 1937. VH Sanghadasa, Vasudevahindi, ed. Muni Caturvijaya and Punyavijayaji, Bombay, 1930 (2 vol.). Viyahapannatti, in Suttagame I, Gurgaon, 1953. Also see, supra, the section Mss of the Kahavali. 000

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THE WORD PUJA AND ITS MEANING In the beginning of the year 1987 there was a controversy in Bombay Jaina Community that whether a Jaina Acarya should have the navangi puja, just like that of an idol of a Jaina Tirthankara or not. This led me to investigate about the word puja in the Jaina Anga literature and this article is the result of my investigation. It was written first in Gujarati and now I give just a gist of it in English in honour of Dr. Colette Caillat whom I regard as a pioneer scholar of our times. I must first mention that now the tool for such investigation is available in the form of a dictionary called Agama Sabdakosa Vol. I published by Jaina Visva Bharati of Ladnun. And I have used this dictionary for collecting the word puja and such related words used in the Jaina Anga literature. For the meanings of those words I have consulted the commentaries by Silanka and Abhayadeva. Puya (Puja) We are fortunate to have the meaning of the word puja in the text itself and we see that the same meaning is followed generally by the commentators also. In Sutrakrtanga II ch. I we find the following text while discussing the theory of the Lokayatas : Tumam puyayami, tam jaha-asanena va panena va khaimena va saimena va vatthena va padiggahena va kambalena va payapunchanena va'. Dr. Jacobi has translated this text thus : << We shall present you with food, drink, spices and sweetmeats, with a robe, a bowl, or a broom >>2. From this it is quite clear that puja means to present something to an honourable person. The meaning of the word paya in Su. (I. 14. 11) given by silanka is :

Page #108
THE WORD PUJA AND ITS MEANING Abhyutthana-vinayadibhih puja vidheyeti' i. e. the puja should be done by the way of rising, modesty etc. In Su (I.16.4) we find : Ettha vi nigganthe.... no paya-sakkaralabhatthi, i. e. the Nirgrantha should not desire the puja-presents and hospitable treatment. The commentator only gives the chaya and adds that a monk should desire nirjara-destruction of the karmas In Sthananga (496) we find : Cha thana anattavao ahitate asubhate.... bhavanti. Tam jaha..... putasakkare. Cha thana attavato hitate... bhavanti. Tam... Java puta-sakkare. In its commentary Abhayadeva says : Anatmavan: sakasaya ity arthah.. Puja stavadi-rupa, tatpurvakah satkaro vastrabhyarcanam, pujayam va adarah pujasatkara iti >>5. In Sthananga (550) we find : Sattahim thanehim chaumattham janejja, tam.... pane aivaetta bhavati.... putasakkaram anuvuhetta bhavati. Its commentary is : Pujasatkaram = pusparcana-vastra-dyarcanam anubrmhayita = parena svasya kriyamanasya tasya anumodayita, tadbhave harsakarity arthah. In Sthananga (759) we find : Dasavihe asamsappaoge... payasamsappatoge.... In its commentary we find : Puja : puspadipujanam me syad iti pujasamsaprayogah >>?. In the same sutra we also find satkara-asamsa of which the comment is : Satkarah : pravaravastradibhih pujanam tan me syad iti satkarasamsaprayoga itik. From this we should conclude that puja and satkara are two different items, and not << pujaya satkarah >>. Samavaya (36) mentions the 36 adhyayanas of the Uttaradhyayana sutra and one of them is bahusrutapuja. Here puja should be taken as prasamsa which we find in gathas 15-30. In the Viyahapannatti (556) we find : payasakkarathirikara-natthayae. Only the chaya is given by the commentary, and not the meaning. Puyana - Puyana : (pujana - pujana) In Acaranga (1.1.1.1.) we find : imassa ceva jiviyassa parivamdanamanana-puyanae which is repeated many times. In its commentary Silanka says: pujanam paja--dravina-vastra-annapana-satkara-pranama-sevavisesarupan". In Acaranga (1.3.3.119) we have : duhao jiviyassa parivandana-mananapuyanae jamsi ege pamayanti. In its com. Silanka says: tatha pujanartham api

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SRUTA-SARITA pravartamanah karmasravair atmanam bhavayanti mama hi krtavidyasya upacitadravyapragbharasya paro dana-mana-satkarapranama-sevavisesaih pujam karisyatityadi pujanam tad evam artham karma upacinoti11. Here also the meaning of puyana is to give present etc. In Prasnavyakarana the text is : Na vi puyanate.... bhikkham gavesiyavvam. Its com. is pujanaya: Tirtha-nirmalya-dana-mastakagandhaksepamukhavastrikanamaskara-malikadanadilaksanaya12 100 In Su (1.2.2.11) we have: ja vi ya vandana-puyana iham. Silanka in his com. says: Rajadibhih kayadibhih vandana, vastrapatradibhis ca pujana13. Su (1.3.4.17) says: jehim narina samjoga puyana pitthato-kata. Its com. : Tatha tatsamgartham eva vastralamkaramalyadibhih atmanah 'pujana' kamavibhasa prsthatah krta14 Su (1.2.2.16) says: no 'viya puyanapatthae siya. The commentary is na ca upasargasahanadvarena pujaprarthakah - prakarsabhilasi syat15. Su (1.2.3.12) says: Nivvindejja silogapuyanam. Commentary: Nirvidyeta : jugupsayet pariharet atmaslagham stutirupam tatha pujanam vastradilabharupam pariharet16. Su (1.9.22) reads: ja ya vandanapuyana. Commentary: tatha ya ca surasuradhipati-cakravarti-baladeva-vasudevadibhih vandana, tattha tair eva satkarapurvika vastradina pujana1. The word puyanasu(sa)te anasaya found in Su (1.15.11) is commented by Silanka pujanam devadikrtam asokadikam asvadayati upabhunkta iti pujanasvadakah. Nanu cadhakarmano devadikrtasya samavasaranader upabhogat katham asau satsamyamavan? ity asankyaha na vidyate asayah pujabhiprayo yasya asau anasayah18. Puyatthi : In Samavayasutra (30, gatha 34) we have Jinapuyatthi, while calculating the thirty causes of mahamoha, << great infatuation of mind >>. Abhayadeva comments-<<< ajnani Janasya iva pujam arthayate yah sa Jinapujarthi >>19. Puyanakama. In Su (1.4.1.29) we have puyanakamo for which Silanka comments : Pujanam satkara-puraskarah, tatkamah tadabhilasi20. Puyanatthi. In Su (1.10.23) we have na ya puyanatthi. Silanka comments: pujanam

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THE WORD PUJA AND ITS MEANING vastrapatradina, tenarthah pujanarthah, sa vidyate yasya asau pujanarthi". From all these references it is quite clear that in Anga literature the word 'puja' with reference to a monk means to give respect and to give their requirements such as clothes etc., and not the 'puja' of limbs just as that of the idols of Tirthankaras. Here we may note the difference between puja and dana. I had asked an Acarya and he said that if a person goes to the receiver and gives him something it is his puja and if the receiver goes to the giver then it is dana. 101 Here we may also note that the word arca is used with reference to the worship of the idol of the Tirthankara and not the word puja in Jaatadharmakatha (1.16.758) Jinapadimannam accanam karei. Annotations : 1. Su p. 277. 2. In Sacred Books of the East, vol. XLV, p. 341. 3. P. 245. 4. P. 265. 5. P. 358. 6. P. 389. 7. P. 515. 8. P. 515. 9. See the Agamodaya Samiti edition, p. 683. 10. P. 26. 11. P. 169. 12. P. 109. 13. P. 64. 14. P. 100. 15. P. 65 16. P. 73. 17. P. 181-182. 18. P. 257. 19. P. 55. 20. P. 114. 21. P. 195.

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102 SRUTA-SARITA REFERENCES Acaranga = Agamodaya Samiti edition reprinted by Motilal Banarasidass, Delhi, 1978. This includes Sutrakrtanga also. = Agamodaya Samiti, Bombay edition. = Jain Vishva Bharati edition of Angasuttani, Vol. III. Bhagavati Prasnavyakarana Prasnavyakarana Commentary = Agamodaya samiti ed., 1918. Samavayanga = Agamodaya edition reprinted by Motilal Banarasidass, Delhi, 1985. This includes Sthananga also. Sthananga = Agamodaya edition reprinted by Motilal Banarasidass, Delhi, 1985. This includes Samavaya also. Su = Sutrakrtanga, see Acaranga above. OOO

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LORD MAHAVIRA'S ANUDHARMIKA CONDUCT It is an established fact that Mahavira's parents were the followers of Lord Parsva, the 23rd Tirthankara of the Jainas. It is also a fact there were some of the followers of Parsva who did not accept Mahavira as their tirthankara in the beginning but later on accepted his authority. As regards Mahavira himself, we know from the tradition that he was the last tirthankara of this age. It means that he must have followed the tradition of Parsva. In this note, I propose to discuss some of the references to the effect that he followed the old tradition. Acharanga, the oldest amongst the Jaina literature clearly refers to Mahavira's anushammiya conduct in these words : No cevimeNa vattheNa pihissAmi taMsi hemaMte / se pArae AvakahAe eyaM khu aNudhammiyaM tassa 1. 9. 1. gAthA 2 The word anudhammiya is explained in churni as gatanugata, meaning thereby the traditional law. ___This meaning of the word aNudhammiya i. e. 'traditional law' is supported by other textual references also : 1 'kAsavassa aNudhammacAriNo' sUtrakR0 1. 2. 2. 25 2 'eso'Nudhammo iha saMjayANaM / ' sUtrakR0 2. 6. 41 3 'eso'Nudhammo iha saMjayANaM / ' sUtrakR0 2. 6. 35 In all these references the word aNudhamma-anudharma-means the traditional Law.' The meaning of the word 3Toei will be quite clear from the following discussion of Nisitha Churni : 'aNAiNNA' NAma aNAsevitaM ti vuttaM bhavati / te ya savvehiM titthayarehiM goyamAdihiM ya gaNadharehiM

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104 AdisaddAto jaMbUNAmamAdiehi AyariehiM jAva saMpadamavi aNAiNNA teNa kAraNeNaM te vajjaNijjA / 'Aha - to ki jaM jiNehiM aNAiNNA to eyAe ceva ANAe vajjaNijjA / omityucyate / louttare aNudhamA / kimuktaM bhavati ? jaM tehiM gurUhiM ciNNaM cariyaM AceThThiyaM taM pacchimehiM vi aNucariyavvaM / hAya evaM tamhA tehiM palaMbA Na seviyA pacchimehiM vi Na seviyavvA / ato te vajjaNijjA / evaM aNudhammiyA bhavati / " gatha 4855. See also Brihatkalpa-gatha 995. The word anudharmita is not found in Sanskrit Dictionary but Pali Dictionary mentions aNudhammatA (Anguttara Vol. 2, p. 46 ) and gives its meaning :lawfulness, conformity to Dhamna. The word z is also found in Pali having its meaning-conformity or accordance with the law, consistency etc. The word is also used in Pali. The meaning of it is the major and minor Dhamna. If we consider the meaning of all these words then we can say that the word z of Acharanga means that Lord Mahavira acted according to law and so the commentators are right in explaining it as the traditional conduct. While explaining the word anudhammiya Silanka the commentator of Acharanga says : SRUTA-SARITA anupazcAddhArmikam anudhArmikam aparairapi tIrthakRdbhiH samAcIrNamityarthaH / tathA cAgamaH - se bemi - je ya aIyA je ya pahupannA je ya AgamessA arahaMtA bhagavaMtA je ya pavvayanti je ya pavvaissanti savve te sovahidhammo kaTTu dhimmayAe esA aNudhammiyatti egaM devadUtamAyAe pavvaiMsu vA pavvayaMti vA pavvaissanti vati / api ca garIyastvAt sacelasya dharmasyAnyaistathAgataiH / ziSyasya pratyayAccaiva vastraM dadhre na lajjayA // Here it is clear that the word means the traditional conduct. It is clearly said in the text that Mahavira had a cloth, but it was not used for the covering of his body. So the question is: then why did he keep the cloth with him ? The answer is given by the word 'anudhArmika' i. e. in keeping a cloth he only followed a tradition. And what was that tradition? The commentator has quoted an Agama which means that it is a tradition that every tirthankara keeps a devadusa-devadusya at the time of his pravrajya. It is clear that though it was of no use to him still he kept it only to follow a tradition. We know from the Buddhist text Mahavagga (1. 1. 12) that it was customary for a novice to keep uttariya on his skandha at the time of pravrajya. It seems that this was the custom which was followed by Mahavira by keeping Devadusya on his skandha. We know from the Buddhist texts that nigganthas were having only one sataka. This should be that one Sataka which was customarily kept by them at the time of pravrajya. They did not accept other than this, that is why they are called by the buddhist eka sATakA nigganthA | This tradition

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LORD MAHAVIRA'S ANUDHARMIKA CONDUCT was explained later by Acharyas in such a way that it became almost unbelievable on the one hand when they said that devadusya was given by Indra at the time of pravrajya'. And on the other hand the Svetambara Acharyas found in it the proof of their 4, though it is quite clear that it was not used by Lord Mahavira and that after 13 months he was without any cloth. So we can. say that keeping a cloth at the time of pravrajya has nothing to do with wor are but only it was a custom which was followed by Mahavira. Though at heart he was not in favour of keeping any cloth whatsoever, he simply kept it in order to follow the tradition. So we see that when it was removed from his person, he did not care to ask for other. 105 The secondary meaning of the word anudhamma is anukAladhamma according to Churni, which means that this was done so that the others coming later may follow him. This meaning of the word is also possible because whenever a tradition is followed by a great man it is to be taken as to be followed by others. also in the time to come. We know from other sources that Parsva and his followers were using clothes and were not naked. So it is possible that though Mahavira of his own accord wanted to be a naked monk, he had to keep a cloth at the time of his pravrajya to follow the tradition of the Parsva's sangha. This seems to be the reason why the word af is used for his conduct of keeping a cloth at the time of his pravrajya. Later when he became a powerful monk it was quite possible for him to leave that traditional cloth and innovate entire nakedness in his sangha. Mahavira's anudharmita is not restricted to the traditional conduct only but is extended to the traditional preaching also. This is testified by the following reference : 'avihiMsAmeva pavvae aNudhammo muNiNA paveio"-. sUtrakR0 1. 2. 1. 14 "This is the traditional Law preached by the Muni that one should follow Non-violence." : Here the commentator explains the word anudhamma as mokSaM pratyanukUlo is. But it should mean traditional law when we certainly know that the non-violence is the traditional law for the Jainas. There are certain things and places which are prohibited for the Jaina monks because of their possessing life. And life is so subtle a thing that each and everybody is not competent to know its existence or non-existence. In view of this fact one has to obey the rule of prohibition even though there may be no life

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106 SRUTA-SARITA in those things and places where there is possibility of life. In view of this fact Lord Mahavira, knowing fully well due to his omniscience that the tilas which were offered to him had no life, the water of a certain pond had no life and a certain place was fit for removing the refuse of the body, did not make use of those things. This was because he had to follow a tradition knowing fully well that if he would accept those things his followers would follow him and thereby he would be a cause to the break of that tradition. There was a danger of life of his followers in not accepting those things, still he was not ready to break the tradition. This incidence is narrated in Nishitha Bhasya Gathas 4855-4859 and also in Brihatkalpa Bhasya Gathas 995-1000. So all these references show clearly that Lord Mahavira had sufficient regard for the old traditional laws which he inherited from Parsva's Sangha and also establish the existence of the Jaina tradition prior to Mahavira himself. Annotation : 1. This was possible because of the word Deva in Devadusya. Really speaking it means only 3214, Geri in Hindi. Because of its high price it was called devadusya. It was called cas also, see Angavijja p. 160. Da

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FUNDAMENTALS OF THE JAINA CODE OF CONDUCT To arrive at a correct understanding and estimate of the Jaina ethical principles, it is necessary, first of all, to get an idea of the same in the Vedas and Buddhist works. It is difficult, otherwise, to assess the real role played by the Jaina code of conduct. A major part of the individual's conduct depends on the society. It does not appear that the Jaina society or Sangha has ever remained isolated. It has always maintained its existence in the midst of Vedic Society and in the intervening period it has done so along with the Buddhist Sangha. When the situation is like this, a key to properly evaluate the Jaina ethical principles lies not only in the Jaina scriptures but in the comparative study of the Vedic and Buddhistic codes also. It is, therefore, consistent and proper to discuss about the Jaina Code of conduct after a brief reference to the Vedic Code of conduct and also to the Buddhistic. The Sources of the Vedic Code of Conduct Vedas are the source of Vedic traditions; therefore the earliest source of the Vedic Code of conduct is the Srutis or the Vedas. Now, even if the Vedas are revelations or composed by God, they are just in the form of commandments in which logic has no place. It is not necessary to go into details regarding why an individual should behave in a particular manner and why he should not. Merely that is sufficient that it is propounded by the Vedas. In addition to Vedas, the Smrtis also are an authority in respect of Code of conduct. The reason why it is so is to be found in the fact that the Vedas are the original source of the Smrtis. In the case of the Code of conduct the roots of which did not lie in the available Vedas, it was argued that they did lie in the Vedas but that part of the Vedas is at present extinct. Thus, it is believed that the Smrtis have supported the Code of conduct as formulated in the Vedas, though really speaking, there are so many rules of conduct in the Smrtis which are not only not found in the Vedas but are opposed to those which are enunciated in

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108 SRUTA-SARITA the Vedas. The later codifiers have attempted to explain this contradiction but in vain. Really speaking, the Smotis have given the form and shape of the rules to the then prevailing beliefs and in order to inject the element of authority into them, they have invoked the help of the prestigious Vedas. Besides Srutis and Smrtis, the conduct of the distinguished people was also accepted as a standard. This meant that rules of ideal conduct observed by the distinguished people served as a beacon light to the followers in point of good conduct, even though they were not backed by both the Srutis and Smrtis. Puranas also were the additional source for their code of conduct. The stories occurring in the Puranas guided them regarding what they should do and what they should not do. Thus the Puranas supplied them with information about the ideal conduct. Despite all this, whenever they were in a fix about what should be the standard conduct in a particular matter, they were guided by a decision in that particular matter arrived at in a Vedic or religious conference. Thus, there were many sources which guided them in point of model conduct but the Vedas were the principal source. Even when a definite mention about a particular point was not there in the Vedas, it was believed that it should not go contrary to what was implicit in the Vedas. Suppose, if a moral conduct seemingly went against the Vedas, it was any how so construed that it appeared as if it conformed to them. So the prime source of the whole code of conduct is the Vedas, and that which goes against the Vedas can never stimulate religiosity or can never be a religion. Thus the Vedas are an authority for the Vaidikas in point of general conduct. But it is a great mistake if one thinks that the moral code which the Hindu Society at present has adopted as a basis is the same which was current in the days of the Vedas. But the situation is this that the lawgivers and codifiers have supported the contemporary and also modified rules of conduct; not only this but they have, on the contrary, rejected some Vedic laws of conduct though they were enjoined in the Vedas on the ground that they were not practicable in the kali age and substituted the rejected rules by the contemporary and modified rules of behaviour. Despite this, one thing is clear that an attempt even then is made to emphasize that the modified moral code is one that has the backing of the Vedas. This leads us to say that for them, the exclusive original source the rules of conduct is the Vedas and because of this they are for them final and imperative. In short, they trace the origin of the whole ethical code to the Vedas, though there may not be anything of the sort according to us. It can be summed up that transformation in tune with time has always occurred beginning from the Vedic times till today. The erudite and the elan have made use of their scholarship in proving that the modification had all the sanction of the Vedas. But

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FUNDAMENTALS OF THE JAINA CODE OF CONDUCT 109 the matter as it stands is different because very little support is derivable from the Vedas for the current deeprooted ethical code. What is strange is that the orthodox Hindus oppose in the name of the Vedas whenever the amendments in the Hindu Civil Code are proposed even when they are not against the Vedas. The Origin of the Buddhist Code of Conduct Only Buddha has the right to formulate a code of conduct technically called Buddhist Vinaya. After Buddha's Nirvana some of the Bhikkus began to say that they had now become independent, the restraint on them is now off, and that they were now at liberty to behave as they liked. Hearing them saying so, the faithful and wise five hundred Sthaviras (elderly monks) convened a conference and drew up an ethical code of those rules and regulations which Buddha himself had put into action. This code is at present known as the Vinaya Pitaka. Many schools and sects or sections sprang up later on in Buddhism but the common link that binds them all together is their belief that it is only the Buddha who has the right to promulgate a law of conduct. From this fact, the least that can be deduced is that the main, nay, the only source of the Buddhist ethical code is Buddha himself. The revered Buddha had told at the time of his salvation to Bhikkhu Ananda that every minor rules of the Buddhist ethical code can be made lax or can even be transgressed, if it is thought necessary by the Sangha. In spite of this, the Bhikkhus assembled in the conference could not find themselves in favour of transgression and decided that the observance of all the rules, major and even minor, was imperative, because Ananda had not asked Buddha for a clarification regarding what rules he considered very minor. Hundred years after Buddha's salvation, an element of laxity entered into some of the rules of certain Bhikkhus conduct. They defended this laxity on their part advancing their supposed reason that it was so laid down as that or that it had the support of Buddha's word. This provided the ground to the seven hundred elderly monks to re-assemble in the form of a conference and to resolve that the so called remissness had no sanction of Buddha's word and therefore the looseness in the observance which is against the Vinaya must be given up. Thus it is implied that the Buddhists clearly accepted that Buddha is the originator of the code of conduct. No one is empowered to make any exceptions in it. Not only this, but the Sangha did not welcome the freedom given by Buddha himself to be less strict in the observance of minor rules of even to transgress them because Buddha had left no specific instructions regarding what rules were minor and what rules were not. This shows that the Sangha had unshakeable faith in Buddha and believed

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110 SRUTA-SARITA that Buddha only was the infallible authority in matters of morality.2 The ethical code propounded in the Vedas is in the form of commandments and, therefore, there was no room for logic or arguments. While, on the contrary, there are found in the Vinaya Pitaka episodes necessitating the formulation by Buddha of particular rules and explaining their raison detre. It can be generally stated that Buddha has prohibited those actions and activities which are likely to evoke unfavourable response from the people and it is evident at every stage in the Vinaya that an attempt to establish the propriety of the observance of rules has been made. The fact that the observing individual is able to reap himself and show to others the concrete result of his observance constitutes a characteristic signalizing the Buddhist code. In other words, Buddha has not put so much emphasis on invisible fruit as he has on the visible. This is the difference deserving our attention between the two codes, Vedic and Buddhist. Jaina Code of Conduct : Metaphysics and Conduct Jaina ethical code and Jaina metaphysics cannot be considered separately. This means that it must be accepted that the Jaina ethical code should be framed so as to conform to the Jaina Metaphysics. It is commonly experienced that metaphysical thought is one and the ethical is just the opposite of it. There is a proverb that it is the thought that moulds the conduct. But it is specially so in India that the religionists have not made an endeavour to create a harmony covering a larger area of the metaphysical and ethical thought. The climax of metaphysical thought was reached by the vaidikas in the formulation of the doctrine of absolute monism and it was decided and accepted by them in principle that whatever appears in this universe is Brahma or its manifestation. But if the actual life had been shaped in accordance with that doctrine, the condition in India would have been different from that is to say, better than what it is to-day. India would not have been in the confused position in which it is today due to caste-distinctions, untouchability, statism, linguism etc. etc. Instead of this, an ideal social condition of which universal brotherhood was the essence would have come to be born in India. Unluckily, it is certain that ethical conduct has not been shaped after the metaphysical thought. The Jaina seers have drawn the attention of the Vaidikas to yet another defect in the metaphysical thought of theirs and it is this that the bondage and release in the case of the soul, rebirth, modificatory changes, and necessary discipline to effect a freedom from bondage will not be rationally explained if the soul is hypothesized, as by the Advaitins, as one which is immutable, unchangeable and perpetually the same. From social point of view, according to the theoreticians of the Advaitic doctrine, social

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FUNDAMENTALS OF THE JAINA CODE OF CONDUCT 111 reforms, changes in ethical code and moral conduct and reformulation of the political ideologies will not be possible. Their idea of the society will remain uniform and conservative throughout. Opposed to this, the theory of change or modification in the fields of individual, social, and political life and also in the fields of economics will have a place only if the soul is believed to be undergoing changes phenomenally while remaining the same essentially. Constitution of the Jaina Ethical Code According to Anekanta When the Jainas accepted the metaphysical doctrine of Anekantavada, it accepted at the same time the scope for change in every field of a man's life. The result that followed was this that it became renowned automatically as a progressive religion when it was at its zenith. Jainism was practically and theoretically against the beliefs such as those of the Vaidikas, namely, the narrow caste-distinctions, class-divisions, the concept of the high and the low, untouchability, woman's inequality etc. etc. and this was in consonance with its metaphysics. Unluckily, this potentiality of Jainism went on decreasing with the passage of time due to the Vedic impact. It cannot be said that the Jaina society at present has a separate existence quite distinct from the Vedic one from the progressive or the revolutionary points of view. It is a fact that Jaina society, like the Vedic one, does not entertain practices according to its principles today just as it also is a fact that its progressive and revolutionary attitude formerly was moulded by its metaphysical doctrine of Anekanta. In other words, the problem of the whole of India in the context of its current condition is to shape discipline, character and conduct after its theoretical pattern. It is entirely possible that the society as a whole will rise to a peak of perfection if both the Vaidikas and the Jainas adopt practices according to their respective principles. Commandment is Religion : Theory and Practice A commandment 311919 19 is a statement on which an emphasis is placed in the matter of Jaina ethical code. It means that the Jaina religion is constituted of the commandments uttered from time to time by Mahavira. From this it appears, though apparently that the Vedic injunctions and Jaina's also are unchallengeable being commandments but, really speaking, there is some distinction and it is this very distinction that divided the original structures of the Vedic and Jaina ethical codes. In framing the ethical code of the Buddhists some event was necessary to * be the reason for making a rule. It is clear from the Vinaya Pitaka that the code went on developing as the events arose and as a way out was to be found. But this is not meant to say that no basic principle of morality was at the back of the

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112 SRUTA-SARITA promulgation of the code. It is Buddha's principle of principles that a good work should be done and the bad should be avoided. Every rule can be tested in the background of this general statement. But who will be there to decide what is good and what is bad ? Buddha has reserved this right to himself. The sangha has not dabbled in this. But at the same time let this also be clear that Buddha's discrimination between good and bad was beyond logic. It was the claim of Buddha that he looked at everything through intuition but the bearers should surely exercise their power of reasoning and intelligence before accepting it and they should adopt it if they feel that whatever Buddha has said is true and beneficial. We can, then, say that even if Buddha's verdict was final in matters, moral and ethical, it was not that his directive was authoritarian. The situation is just the opposite in the case of Vedic injunctions. It is now obvious from the discussion so far that the Vedic directives are mandatory while the Buddhist ones are discretionary. The element of authority is inherent in the former and that of reason in the latter. The Jainas are by nature and training wedded to the doctrine of Anekantavada. This makes it impossible for them to be dogmatic and dictatorial in the matter of enunciating their ethical code. It is, indeed, true that the Jaina teachers and seers have said that it is Mahavira's commands which constitute religion but it is equally true that the roots of those commandments lay in Mahavira's uncommon omniscience and therefore, they cannot be tested from all points of view by the ordinary human knowledge. The jurisdiction of human knowledge is limited to certain, not all, things only and therefore, only some of Mahavira's commandments can be explained on the ground of reasoning. While there are many things which are beyond the comprehension of human knowledge or logical power. Therefore, such matters cannot be tested on the touchstone of reasoning. This indirectly also means that the Jaina monks are not in favour of believing that all of Mahavira's commandments, in their entirety, can and should stand logical scrutiny. They are partially logical and partially not. It is not possible to say that they are today totally logical, nor is it so to state they are totally illogical. The theory of this golden mean directly follows from the Jaina doctrine of Anekantavada.? Sources of the Jaina Code of Ethics The doctrine of Anekantavada is operative in the field of Jaina ethics also so far as the structure and spirit of it are concerned. The initial source of the Jaina ethics is the scriptures preached and taught by the Jinas, that is to say, Tirthankaras just as the Vedas in the case of the Vaidikas. In spite of this, it is not believed that the Jaina scriptures are the whole derivate main spring of the

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FUNDAMENTALS OF THE JAINA CODE OF CONDUCT 113 Jaina Code, in the case of the Vaidikas the case is contrary, that is to say, the roots lie in the Vedas even if they are not detectable in the available redaction of Vedas. Like the Buddhas, the Jainas do not subscribe to the belief that the Tirthankaras only can formulate the code and nobody else. The Jainas have tacitly accepted that the Tirthankaras enunciate some rules only and that there are many such formulae which are not grounded in the scriptures, that is to say in the canon but the Jain saints have added from time to time, looking to the exigency or need, minor rules as corollaries to the main or basic rules. From this point of view it boils down to this that according to the Jainas, not merely the Tirthankaras but the elderly saints also, ripe in knowledge and experience, are able and empowered to add rules and regulations which are conformatory to the Tirthankara's preachings, unlike the Bauddhas according to whom it is the Buddha alone in whose hands the sole right of enacting a code is vested. Acarya Sanghadasa has even gone to the length of saying that the Tirthankaras have not laid down any prescriptions or prohibitions but have merely proclaimed a broad and basic directive that what constitutes self-control should be practised and what is against it should be abandoned4 and so have also given freedom to the aspirants to frame any subsequent or subordinate rules just in consonance with the original directive. This belief of Acarya Sanghadasa is merely pertaining to the theoretical side of the whole problem. We should take its real meaning into consideration and not the verbal. The sum and substance of the whole discussion is that the Tirthankaras do not elaborate all the rules and regulations, as such an exhaustive exposition is not possible even. Therefore, all the prescriptions and prohibitions should be examined in accordance with the broad directive regarding duty and discipline, conduct and behaviour. The Brahma became absolutely indescribable when the various ideologies regarding the doctrine of absolutism went on becoming stronger day by day, when the metaphysicians realized the lingustic inefficiency and when the theory of inexpressibility or indefinability came to be supported. Not only this, but the full implication of the Upanisadic doctrine embodied into the statement. "gurostu maunaM vyAkhyAnaM ziSyAstu PEGASPIT:" (the silence of the teacher which, in fact, was a sermon in words, removed the doubts of the pupils) was apprehended clearly and in detail. At that time, it was also acknowledged about Buddha that he, throughout his whole life did not utter a single word of instruction or sermon and according to Digambara tradition, the Jaina Tirthankaras did not make use of the spoken language but merely uttered "Hum" which assumed the forms of respective languages understood by respective hearers. Therefore, the situation is bound to become more complicated than simpler if scriptural matters are interpreted in the light of the pronouncements of the Jaina teachers taking them as final. Therefore, the

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114 SRUTA-SARITA question will not be solved but will become knotty if and when we try to understand the aforesaid opinion of Sanghadasa divested of its context. The long and short of it all is this that the Tirthankaras are the initial source of the Jaina ethics. They are in a position to distinguish right from wrong through their uncommon intuitive powers and lay down prescriptions and prohibitions important for the spiritual aspirants. But the Jainas have not accepted that the Tirthankaras do this in the manner of Buddha and also they do not believe that all the prescriptive and prohibitory rules are found incorporated in the teachings of the Tirthankaras like the Vaidikas in the Vedas. But at the same time it has also been equally well accepted that the ethical and moral rules have also been framed and formulated on the basis of moral conduct and behaviour as well as preaching of teachers other than Tirthankaras, avoiding conflict and contradiction with the original objectives of realization, with reference to contemporary times and places, and that they all form collectively the main spring of the general moral code of the Jainas. The Fundamentals of Jain Ethics : knowledge and Action Dry and ignorant performance of religious activities do not deserve to be called ethics from the Jaina point of view. The essential requisite of good, ideal conduct is right knowledge. It is necessary that the vision or faith must be first, clear. The knowledge can be correct or right if it follows from clear vision. Every one has the knowledge of an object but from the spiritual standpoint it can be called true only when it flows from the correct assessment of a thing attempted from the extra-mundane, and not the mundane angle. The object of getting emancipation should invariably decide whether a particular action is permitted or prohibited. The knowledge without discrimination is not the right type of knowledge and a conduct is not the right type of conduct if it is not based on the right type of knowledge. Keeping this in mind it has been said that the conduct without right knowledge is like a load of sandalwood sticks placed on the back of a donkey.5 But, on the other side, it has been said regarding the meaning of knowledge and its area or dimension that it is not necessary for the ideal conduct to have the knowledge of elements of all the things. But as much knowledge is required as is essential to ensure right conduct. Knowledge which helps us in discriminating between the soul and the non-soul, is a minimum requirement. But that discrimination is not of the type of realization. But that much discrimination is required as can intensify the craving for self-realization instead of that for the world (Samsara).

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FUNDAMENTALS OF THE JAINA CODE OF CONDUCT 115 Total knowledge is born as a result of the observance of major vows and of the practices of penence and is in the form of realization. It also becomes, moreover, the cause of perfect conduct. The meaning of knowledge from this viewpoint, in the phrase--"T6 FUT 737T GUIT" (Dasaveyaliya 4. 10) "pity in the light of knowledge" is generally, the discrimination between the soul and the non-soul, but not the simple perception. On the rise of such a discrimination, a human being cultivates a liking for emancipation and keeping this in view or according to it, whatever activity a human being does take him nearer to emancipation. On the ground of such a belief only, the conduct of the monk, Masatusa, can be rationally explained. This monk had no knowledge of the scriptures. He had merely a craving for emancipation. He could not even remember the words of his Guru. In spite of this, only because of his hankering after final freedom, his conduct went on becoming purer day by day and ultimately acquired salvation. Approach of Total Spiritual Identity The root-cause of the good conduct referred to very often in the Acaranga Sutra is the being's approach of total spiritual identity beings. What is the raison d'etre for the unscrupulous observance of non-injury ? The answer to this question is that none of the world's beings at all wants pain. We ourselves do not want pain; then, why should we give pain to others ? 36: pratikUlAni pareSAM na samAcaret-We should not behave with others in a manner unsuitable to us. This is the sine qua non of the principle of total spiritual identity. If our conduct is modelled on this line of thought, there is no alternative to the observance of five major vows. Total spiritual identity is the touch-stone on which the nature of the action whether it is good or bad should be tested. This, in other words, means Samayika which is defined as the attitude of equipoise which is shown to all living beings, taking them as he himself, is characterized by the abandonment of sinful activities and is the extended form of five major vows. Everything is achieved if equipoise is achieved. Life is nothing without it. This is how the foundation of Jaina ethics is laid by equipoise. Circumspection (Apramada) On the basis of total spiritual identity with others, it has been decided that injury to any living being for selfish ends is not good conduct. But according to Jaina philosophy the whole universe abounds in living organisms, and even the exhalation and inhalation of breath without which life is difficult can afflict the other living organisms. Under these circumstances, how is it possible to lead a life of non-injury ? How can equanimity be achieved ? By way of removing these doubts it has been stated :

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116 SRUTA-SARITA jayaM care, jayaM ciTThe, jayamAse, jayaM sae / jayaM bhuMjato, bhAsaMto, pAvakammaM na baMdhaI / / -Dasaveyalia 4.8 Which means that one, who behaves with carefulness does not incur sin. The other words for carefulness are caution, vigilance, circumspection. It has been frequently said in the Acaranga that carelessness is injury and vigilance is non injury. There was no remedy available other than this to ensure non-injury. Therefore, complete caution, carefulness, awareness, zest for non-injury-all these taken together constitute, total circumspection. It was believed that you are observing the principle of non-injury if you behave with carefulness and no intention to do harm and even then you unwillingly inflict injury to other beings. Thus, circumspection also got a place along with total spiritual identity in the formulation of ideal code of ethics. Thus, the conduct of a being of constant awareness who is also enriched with total spiritual identity with other beings came to be considered as a model. Preponderance of the Cessation of Activity Thus, equipoise or equanimity being at the root of good conduct in general, it was considered necessary to lead a life according as the principle of non-injury is fully observed and maintained. To limit the area of activities was considered the easiest way for a life of non-injury. It is but natural that the idea of delimiting the field of activity or of designing the pattern of life so as to make it more accommodative to cessation of activities became predomi framing of the rules of conduct for the monks was done keeping the concept of narrowing the field of activity in the forefront. The whole formulary of the rules for the monks was modelled in the initial stage from this angle as is testified by such canonical works as the Acaranga. But this is only one of the aspects of the life of non-injury and generally the attention of all is directed to that. This has given rise to an erroneous belief that Jaina religion is the religion advocating the theory of complete abstention from activities. But really speaking, it is not so if the whole set of factors is taken into consideration. A student of Jain history knows that there are two categories, namely, the Jinakalpa and the Sthavirakalpa. It is true that there is no place for activity in the life of a Jinakalpa. But it is tantamount to not knowing the real meaning of Nivetti the life of a Sthavirakalpa, which was shaped by rules as problems and contingencies arose, is considered as dedicated to Nivetti only. The Jinakalpi moving about alone adopted the principle of Nivrtti in the final stage of his life and died as a desperado. Seclusion ruled and regulated his life. He wandered fearlessly and courted difficulties and disasters himself instead of putting others

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FUNDAMENTALS OF THE JAINA CODE OF CONDUCT 117 to hardships. But how many were there of this kind and category ? They were very few who can be counted on fingertips. There were no groups of these monks and they cared more for their own soul rather than giving sermons to enlighten others. Therefore, they preferred even death to diluting their goal of Nivrtti. But there were groups and bands of the Sthavirakalpis--both monks and nuns. On account of this, manifold problems of various kinds such as those of living, eating, drinking, dressing, wanderings, treating the ailments, defending themselves, propagating religion and maintaining it arose in the wake. Those only who do not know the history of the institution of monks or who have not even cast a look at the Chedagranthas or the commentaries thereon, will say that the way, that was found out by the monks taking into account the prevailing contemporary conditions and atmosphere was one of complete Nivrtti? Despite this it must be admitted that one can say that Jainism is characterized by total Nivrtti, because the final aim and end of Jainism is one of Nivrtti and there is a stronger desire to betake to that road. If Nivrtti means that one should not take the trouble of earning and maintaining the life but should sustain it by begging from others, the meaning is very narrow, though on the basis of this narrow meaning even, Jainism can be on the whole considered as characterized by Nivrtti. But at the same time one should not forget that Nivrtti means more than that. Thus, generally speaking, activity based on and guided by knowledge, total spiritual identity with others and utter circumspection are the main constituents forming the structure and spirit of Jain Ethics. Everything else is subordinate and supportive.* Annotation : 1. For detailed information, see "Sources of Hindu Dharma" by Dr. Altekar, published by Institute of Public Administration, Sholapur. 2. See Vinaya Pitika, panca satika and Sapta satika Skandhakas. 3. Sanmatitarka, 3. 43-45. 4. Brhatkalpa Bhasya, 3330. 5. Avasyaka-Niryukti, 100. 6. For the story of this monk, see the commentary on the fourth chapter of Uttaradhyayana Sutra. 7. See the preface to Nisitha curni by me. * Translated from Gujarati by Dr A. S. Gopani.

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JAINA THEORY AND PRACTICE OF NON-VIOLENCE The Vedic tradition upto the Upanisads did not bother about the theory and practice of non-violence (ahimsa). Even the word ahimsa is not found in the Vedas and the Brahmanas; it is found, for the first time, in the Upanisad (Cha. 3.17.4)1 The religion of the Vedas mainly consisted of the sacrifices; and there were many types of the Vedic sacrifices which could not be performed without the killing of animals. Even the Smrtis enforce the householders to serve not only the animal-meat but the beaf to the guests. In such circumstances it would be proper to say that the theory and practice of ahimsa were not of the Vedic origin, but were propounded by the Jainas, the Buddhists and other sramanas. In his 'Man in the Universe' Prof. W. Norman Brown rightly concludes that "The ideas Ahimsa and the unity of all life did not have their origin in Vedic Aryan thought, but entered it from outside. The environment in which those ideas were at home was that of Jainism and Buddhism. In them Ahimsa was a dominant and original, not supplemental, feature".2 Here in this short paper I want to discuss the Ahimsa doctrine of the Jainas in theory and practice. As far as the literary evidence is concerned we can say that Lord Mahavira seems to be the first person who was convinced that not only the mankind but all the moving and non-moving living beings should be protected and should not be harmed because he was convinced that each of them, just like any human being, does not want any harm to be done to it, And not only this, Mahavira is the first person who endeavoured to mould his life in such a way that he may not be willingly harmful to any one. This is quite clear when we read his life as is described in the Acaranga, the oldest Jaina text. He preached to the people his conviction in these words : "All beings are fond of life, like pleasure, hate pain, shun destruction, like life, long to live. To all, life is dear." In order to emphasize this conviction the Acaranga declares that : The Arhatas and Bhagavatas of the past, present, and future, all say thus, speak thus, declare thus, explain thus; all breathing, existing, living, sentient

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JAINA THEORY AND PRACTICE OF NON-VIOLENCE 119 creatures should not be slain, nor treated with violence, nor abused, nor tormented, nor driven away. This is the pure, unchangeable, eternal law, which the clever ones, who understand the world, have declared." The question is asked to the propagators of violence : "Ye professors ! is pain pleasant to you, or unpleasant ?" And on right reply it is clear that "For all of living beings pain is unpleasant, disagreeable and greatly feared"5_SO why should one kill others ? In this way killing of living beings of all types was denounced and nonviolence was accepted as the principle of good life. But was it possible to live without any harm to any body ? While answering this question the attention was given to the problem of sin. The violence or the killing itself is not the sin but the passion in the self is the cause of sin or the passion itself is sin. This theory of sin is found in Sutrakrtanga when it says that the pamaya (pramada) is the karma or sin (pamayah kammam ahamsu 1.8.3). The word pamaya is translated as carlessness but it means much more than that. We are convinced of this fact when we take into consideration the sayings of Buddha regarding this pramada. He says that all the akusalas are due to pramada : not only that but it destroys all the kusalas, (Anguttara; 1.6, 89). In Sthananga (502) the Jaina text pramada is described as having six types :1. mada--intoxication or arrogance, 2. nidra-slumbar, 3. visaya-sensuality, 4. kasaya-passion, 5. dyuta-gambling and 6. pratilekhana-pramada-idleness in inspection. Keeping in view this definition of sin we should define the violence which is counted as sin. This is the reason why Umasvati in his Tattvarthasutra defined the violence as pramattayogat pranavyaparopanam himsa--the killing which is done through the careless activity (of mind, speech and body) is violence. This corroborated by the advice given to the monks with reference to their behaviour in the world, the smallest part of which is inhabited by innumerable living beings and so it was impossible to live without killing any living-being. The question was asked--"How should (a monk) walk, stand, sit and lie down ? In what manner shall he eat and speak in order that he may not bind evil karman ? "The answer is this--"He should walk, stand, sit, and lie down carefully; if he eats and speaks carefully, he does not bind evil karman. Evil karman does not attach itself to a man who identifies himself with all being (and by this) looks on the beings in the right manner, who has closed the doors of 'influence and is content". Schubring : Dasaveyaliya 6. (7-9.) From all these Jaina canonical texts one thing is clear that one should

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120 identify himself with others and should try as far as possible not to harm any body with the intention of harming and should live in this world in such a way. that one may kill the other living beings with the kind feeling for them and only when it is unavoidable. With this view of non-violence in their mind the propagators of non-violence have first tried to find out for what purpose the people resorted to killing of the living beings. They have noted that people resort to killing with no purpose at all. When we read the Acaranga it is clear that for various purposes or without any there was killing of all types of living beings. In daily life the use of earth, water, fire, wind etc. was there without any sense of violence. For the purpose of food and drink and even for the religious ceremony the killing of living beings was allowed. Only for the sake of game and pleasure the performance of violence is noted in the Acaranga. War was also one of the cause of violence. When Lord Mahavira noted all these types of violence he renounced the world and took only such food, shelter etc. what was not prepared for him and that also only when there was utter neccessity. He made a rule not to accept any food or shelter etc. in which the killing of any living being, for his sake, was involved. As a general rule he was not in favour of accepting the meat, fish or wine. In this way he became an example of non-violent life, and then he propagated the non-violence in daily life to the people of East India, and was really responsible for propagation of religion rooted in non-violence. So we find that the Jaina religion is described as a religion rooted in non-violence." In this way in India the importance of ahimsa instead of satya (truth) was accepted in religion due to the propagation of the religion rooted in ahimsa. It may be noted here that before the time of Mahavira and the Buddha in Vedic religion the satya was most important. SRUTA-SARITA But after Mahavira and Buddha we find the importance of Satya as well as as of the Ahimsa, recognized in the Epic literature and the Puranas. It is quite clear that this is due to the influence of the Jaina and the Buddist religion. In view of the theory that the internal passion is the real violence and not the killing of the other living being it was clearly stated by Lord Mahavira thatpurisa tumam eva tumm-mittam kim bahiyam mittam icchasi ? (Aca. 1.3.3.4) tumam si nama tam ceva hantavvam' ti mannasi... tamha na hanta na vi ghayae (Aca. 1.5.5.4) "Man, Thou art thy own friend; Why Wishest thou for a friend beyond thy self" (SBE. Vol. XXII p. 33)

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JAINA THEORY AND PRACTICE OF NON-VIOLENCE 121 "Thou art thy self the person to be killed......so one should not be the killer or the murderer." (Aca. 1.5.5.4) Now let us see what the commentators and the other prominent Jaina Acaryas have to say regarding the violence and non-violence. Acarya Siddhasena has clearly stated that though one kills the living being one does not have the sin of killing because of his apramada (carefulness).8 Same sentiments are found in Oghaniryukti (748, 749) and in Acarya Kundakunda's Pravacanasara (3. 17) when they say that those who are careful (apramatta) to them there is no sin even though the living being is killed. The most profound discussion of the theory of non-violence is done by Acarya Jinabhadra in his Visesavasyakabhasya (Pub. L. D. S.) : "One should not feat that because earth, etc. are so crowded with souls, there would be himsa (injury) at every step whether one wills it or not. It has been pointed out earlier that what is struck by a weapon is not possessed of a soul. There will not be injury simply because the world is crowded with souls. It is the intention that ultimately matters. From the real point of view, a man does not become a 'killer' only because he has killed or because the world is crowed with souls, or remain innocent only because he has not killed physically, or because souls are sparse. Even if a person does not actually kill, he becomes a killer if he has the intention to kill; while a doctor has to cause pain, but is still non-injurious, innocent, because his intention is pure. A wise man equipped with the five samitis and the three guptis and practising restraint thereby, is noninjurious; not one who is of just the opposite type. Such a man of restraint is not regarded as injurious irrespective of whether he kills or hurts or does not; for it is the intention that is the deciding factor, not the external act which is inconclusive. From the real point of view it is the evil intention that is himsa (injury) whether it materialises into an evil act of injuring or not. There can be non-injury even when the external act of injury has been committed and injury even when it has not been committed. (2217-2222). Does this mean that the external act of killing is never injury ? Much depends on the evil intention. That external act of killing which is the cause of an evil effect, or is caused by evil intention is himsa (injury). But that which is not caused by evil intentions or does not result in an evil effect is not himsa in the case of the above-mentioned wise man. For example, sounds, etc. do not rouse the passions of a man free from attraction and infatuation because his mind or intention is pure, undefiled. A good man does not have infatuation for his

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SRUTA-SARITA mother however beautiful she may be; similarly, the external act of injury is not himsa in the case of a man of a pure mind. Thus that the world is crowded with souls does not mean that there is himsa at every step. 122 In order to inculcate this theory into practice the Jaina Acaryas developed the theory of Karma and produced the story literature to show the results of virtuous and sinful life. And we can observe the penetration of this Karma-theory in the life of the mass of India. Even in Jain Canonical literature we find that as a result of the participation in war many persons are said to be born in hell and such other lower places. (Bhagavati. 7.9.300). The theory that those who participate in the war are born in heaven is also repudiated in the canon. One can be born in heaven, only if he has regrets for participation in the war and becomes a monk in his last days, otherwise the hell is destined for such person. This is illustrated by the account of the life of one named Varuna of Vaisali. (Bhagavati 7.9.303). It is clearly stated in the story that during the war he was not ready to kill or harm any one who had not first offended him because of his vows ast house-holder. The question of participation in war for a monk does not arise. A person has to take in the beginning of his career as a monk a vow called Samayika i. e. identification with all living beings so that he may not kill or harm any living being. This vow is a vow of not indulging in any evil doings. After testifying his capacity to follow the monkish life he is to take the five vows not to kill, not to tell a lie etc. It is explained that the first vow of not killing is the most important one and the other four vows are the auxiliary to the first vow of non-violence. Utmost importance is attached to the vow of non-possession by a monk. Because due to the idea to possess some thing, one is engaged in fair or unfair means, in order to have the desired thing. It was due to this reason that Lord Mahavira decided to be a naked monk and advised his followers also to be naked. And to the householders he advised to limit their possession and not to indulge in such business in which there was violence. The result of emphasis on non-violence can be seen in the Jaina society. as well as in the followers of Hindu religion that all the Jainas are strict vegetarians and most of the Hindus also are vegetarians. It can be accepted without doubt that vegetarianism in India is due ot Jainism.

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JAINA THEORY AND PRACTICE OF NON-VIOLENCE 123 Annotation : 1. Brown W. Norman : Man in the Universe; Calcutta, Pub. Oxford and I BH publishing ___company, 1966; p. 54. 2. Brown W. Norman : Man in the Universe, p. 66. 3. SBE Vol. XXII, p. 19 4. SBE Vol. XXII, p. 36. "je ya atItA je ya paDupannA je ya AgamissA arahaMtA bhagavaMto te savve evamAikkhaMti evaM bhAsaMti evaM paNNaviMti evaM parUviti-savve pANA savve bhUyA savve jIvA savve sattA na haMtavvA, na ajjAveyavvA na parighitavvA na pariyAveyavvA na uddaveyavvA, esa dhamme suddhe niIe sAsae samicca loyaM niuNNehiM paveie....." AcA. 1.4.1.1. 5. SBE. Vol. XXII, p. 39; Acaranga 1.4.2: "patteyaM pacchissAmo / haM bho pAvAuyA, ki bhe sAyaM dakkhaM uyAha asAyaM ? samiyA paDivaNNe yAvi evaM bUyA-"savvesiM pANANaM savvesiM jIvANaM savvesiM sattANaM asAyaM aparinivvANaM mahabbhayaM dukkhaMti" 6. Kaham care kaham citthe kaham ase kaham sae / kaham bhumjanto bhasanto pavam kammam na bandhai //7// jayam care jayam citthe jayam ase jayam sae/ jayam bhumjanto bhasanto pavam kammam na bandhai //8// savva-bhuyappa-bhuyassa sammam bhuyai pasao / pihiasavassa dantassa pavam kammam na bandhai //9// 7. so ya ahimsamulo : dhammo jiyaragadosamohehim bhanio jinehi..............puspamala, gatha-5. 8. Siddhasena : Dvatrimsika 3.16. 000

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THE STORY OF BHARATA AND BAHUBALI* I. Introductory In colossal Bahubali [Gomatesvara (983 A. D.)] at Sravana Belgula in South India is one the wonders of the world. Generally the Jainas worship the idols of Tirthankaras but the worship of Bahubali is an exception. Though Bahubali is not a Tirthankara he is not only worshipped but also gets an abhiseka with grand celebrations just like Kumbha celebrations at Prayaga, after each period of twelve years. In South India there are many idols of Bahubali but in the North India idols of Bahubali are rare. Though he was able to conquer the Cakravarti Bharata in his physical fights, he renounced the world and became an ascetic. This may be the reason of his worship. Rama is worshipped by the Hindus as Maryada Purusottama, (comp. Tato bhanati Bahubali-jai tumam loguttamasuo hounam mojjayamatikkamasi pihujane ka ganana ? VH. p. 187) who as the greatest hero established the limits of morality and propriety. So is Bahubali for the Jainas in establishing the fact that to conquer the physical world or the Cakravarti, the conqueror of the physical world, is not enough. One should conquer his spiritual world, his pride, the inner vices and his soul'. Other important point also may be mentioned for his worship. When Bharata asked him to surrender his kingdom or have a battle with him, he asked for a duel so as to avoid the horrors of violence and unnecessary killings of the innocent people and destruction of the cities etc. In this manner he was the pioneer to establish the theory of no-war in this world. According to the Jainas Bahubali's father Rsabha was the first Tirthankara, his elder brother Bharata was the first Cakravarti and in the same manner Bahubali was the first man to establish no-war policy in this world, and hence there should be no surprize if he is given importance and worshipped just like a Tirthankara. The first colossal statue of Bahubali 58 feet high? was established by

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THE STORY OF BHARATA AND BAHUBALI 125 Camundaraya (983 A. D.) and it seems that thereafter many such idols were erected. The story of Bharata and Bahubali in Sanskrit is found that in Ravisena's Padmacarita but its main source is the Prakrit Padhamanuyoga? from which it is adapted. Prakrit works to adapt the story of Rsabha etc. are Jambudvipaprajnapti, Vasudevahindi, Avasyaka Niryukti, Visesavasyaka-bhasya, Avasyakacurni, Cauppannamahapurisa cariya of Silanka etc.--and Hemacandra's Trisastisalakapurusasarita in Sanskrit and many such other works in Prakrit and Sanskrit. The commentaries on Avasyaka-Niryukti by Haribhadra and Malayagiri though in Sanskrit narrates this story in Prakrit showing thereby that its source is Prakrit and not Sanskrit. II. Vasudevahindi (pp. 157-188) (VH) It will be better to know the whole story first, so that it will be easy to understand its development. And as the version of the story found in Avasyakaniryukti is in catch words, it will be better if we give the version from Vasudevahindi which is generally followed by others. CIS. The form of the story of Bahubali which is found in Vasudevahindi may be summarized thus : Rsabha was the son of twin Nabhi the 7th Kulakara and Marudevi (pp. 158, 183). Rsabha and Sumangala were twins and behaved like husband and wife. Sumangala gave birth to twin Bharata and Brahmi, a son and a daughter, and she also gave birth to 49 other twins of sons, i.e. 98 sons (p. 162). Further, Rsabha married to Sunanda who gave birth to Bahubali and Sundari (p. 162). So Rsabha had 100 sons, and two daughters. Rsabha at the request of the people became the sovereign king and ruled the Kosala Janapada from its capital city Vinita (p. 162). Rsabha taught script to Brahmi with his right hand and taught mathematics to Sundari through his left hand, Bharata was taught Rupa while Bahubali was taught painting (cittakamma) and palmistry (lakkhanam). It was for the first time that Rsabha taught arts and crafts to the people at large (p. 163). At the time of his renunciation Rsabha distributed his kingdom amongst Bharata and his other sons. Kaccha and Mahakaccha along with other 4000 kings also renounced the world with Rsabha. (p. 163). When Rsabha was roaming as an ascetic two princes namely Nami and Vinami, who were absent when Rsabha distributed his kingdom at the time of his renunciation, associated and helped him in various manner. Dharana Nagaraya, when he came to know that their object was to achieve some portion of the land,

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126 SRUTA-SARITA taught them maharohini and other vidyas and asked Vinami to establish his kingdom at Vaitadhya in the North and Nami to form his kingdom at Vaitadhya in the South. This is how the kingdom of Vidyadharas was established (p. 163). Rsabha, after his wandering about for the whole year, as an ascetic, got the first bhiksa (alms, food) from Sreyamsa the grandson of Bahubali and son of Somaprabha at Hastinapura. (p. 164). When Rsabha became an omniscient, Rsabhasen the son of Bharata became his first Ganadhara, the head of his all the ascetics while Brahmi became the head of nuns (p. 183). On the same day when Rsabha became an omniscient Bharata got the jewels, Cakra etc. Bharata came out to worship Rsabha (p. 183). After his Digvijaya Bharata asked his 98 brothers to treat him as a Cakravarti. They took advice of Rsabha and became monks (p. 136). Thereafter it was the turn of Bahubali. Duta was sent to him by Bharata asking him to serve the Cakravarti Bharata, Bahubali did not agree to the proposal. Bharata with his army went to Taksasila, Bahubali came out of the city and met Bharata. It was settled that only they two should fight without army or arms. When Bharata was conquered by Bahubali in all types of physical fights, he was ready to use his Cakra, given by god. Stunned by seeing this Bahubali told Bharata that if a son of the greatest man, like you, were not true to his words then what to think of others. (Jai tumam loguttamasuo hounam majjayamatikkamasi pihujane ka ganana (p. 187). He could visualise the greed of Bharata and also its result. On realising this he became a monk (p. 187). Instead of going to the assembly of Rsabha, he began his meditations there only because of his pride that how can he present himself before his younger brothers without obtaining omniscience, and because of this pride he could not become an omniscient. He stood like a pillar for an year in meditations and his whole body was surrounded by the creepers called Atimuktaka, just like a tree. At the same time Rsabha reached Taksasila. Brahmi asked Rsabha regarding Bahubali's not obtaining omniscience. Rsabha explained that he is mounted on a mountain called pride and that is the obstacle in his way. He thinks that how can he bow down to his younger brothers who have achieved their goal, their purpose (kayattha). On hearing this Brahmi, went there and gave the message from Rsabha that he cannot have omniscience while riding an elephant. On hearing this he realized his fault and removed pride, and immediately became an omniscient (p. 187-8). The land was named Bharata after the name of Cakravarti Bharata (p. 186). Bharata, attracted by the divine beauty of finger of Indra, started

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THE STORY OF BHARATA AND BAHUBALI 127 Indramaha festival (p. 184). Bharata also was responsible for creating the cast of Brahmins out of Jaina-laymen. (p. 184). Further he was responsible for the Arya Vedas which were quite different from Anarya Vedas depending on the preachings of Sandilya (p. 193). The previous birth-stories of Rsabha and others are also found in VH pp. 165 ff. III. Jambudvipaprajnapti (JP) Jambudvipaprajnapti, one of the Angabahya canonical texts of the Jainas relates the stories of Rsabha and Bharata in its II and III chapters respectively. And this seems to be the earliest version because the relation of Rsabha and Bharata as father and son is nowhere mentioned. Though Brahmi and Sundari are mentioned as prominent nuns of Rsabha's Sangha, they are not mentioned as his daughters. Indeed, it is mentioned that Rsabha taught lehaiao ...... kalao but again no mention is made of Brahmi and Sundari. Further, it is mentioned that before renunciation Rsabha enthroned his 100 sons, but here also not a single name of his son is given. It should also be noted that Marici the grand son of Rsabha is nowhere mentioned in this text. Moreove while describing the digvijaya of Bharata, opposition by avada cilaya of Northern half of Bharata Country is only mentioned and there is no mention of his encounter with Bahubali. So it was for the later authors to suggest the relation of Rsabha with Bharata, Bahubali, Brahmi, Sundari, Marici and others and create a new version of the story of Rsabha and Bharata. Here I would like to confine myself with the development of the story of Bharata and Bahubali. So other details which have no concern with the story are not noted here in this paper. In Jambudvipaprajnapti following facts are mentioned : Bharata was the Cauranta-cakkavatti and was residing at Viniya i.e. Ayodhya. Once upon a time Cakkarayana was emerged in his armoury and when Bharata was informed of it he ordered for the celebration in the city for eight days. Then the Cakkarayana proceeded one after another towards Magahatittha, in the east, Varadamatittha in the south-west, Pabhasatittha in the north-east, Sindhudevi-bhavana in the east, Veyaddhapavvaya in the north-east, Timisaguha in the west, and at all the places the presiding deities accepted Bharata as their sovereign. Then he ordered Susena, the commander of his army to cross the Sindhu river and establish his sovereignity over there in the west, and other places and Susena conquered

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128 SRUTA-SARITA Simhala, Babbara, Angaloya, Balayaloya, Javanadiva, Arabaa, Romaa, Alasandavisaya and many races of Mleccha residing in Northern Veyaddha upto the end of Sindhusagara. Then Bharata ordered Susena to open the southern doors of Timisaguha. Bharata entered the Timisaguha with his army and got prepared bridges on the river Ummaggajala and Nimaggajala and crossed the rivers and reached the other end of the Timisguha near its northern doors and he had to fight with the Avada cilayas of the northern Bharata. It was not easy for the Cilayas to conquer Bharata's commander Susena. So they asked for the help from their deities Mehamuha-s Nagakumara-s. Only to please them these deities gave trouble to the army of Bharata but at the end they surrendered and thus Bharata was able to become the Lord of northern part of Bharata. And after conquering the land of Cullahimavantapavvaya Bharata on the Usahakuda inscribed as follows: Osappini imise taiyae samai pacchime bhae, Ahamamsi cakkavatti Bharaho iya namadhijjena / Ahamamsi padhamaraya ahayam Bharahahivo naravarindo, Natthi maham padisattu jiyam mae Bharaham vasam // p. 581. On finding this Nami and Vinami the Vidyadhara kings of Veyaddha mountain also accepted him as Cakravarti and in token of that Vinami presented him with itthirayana and Nami with various types of jewels. Then the Cakkarayana goes towards Gangadevibhavana in the North-east and he becomes sovereign of that part also and procures Navanihis and returns to Viniya, his capital city and celebrations for coronation are held. Once when he was looking in the mirror his ideas took turn towards the purification of the soul and he became omniscient. So he became a monk, travelled to Atthavaya mountain, took the Sallehana and was liberated. IV. Mahabharata etc. The Mahabharatas : As regards Rsabha, in the Mahabharata we find that in the assembly of the Rsis of Brahma there is one named Rsabha (II. 11, Fn. p. 57). Significant is the mention in the Mahabharata of the Rsabhatirtha in the country of Kosala (III. 83. according to the Jainas was ruled by Rsabha. Further a king named Rsabha is also mentioned in the Mahabharata (VI, 10. 7). As regards Bharata, in the Mahabharata, the story of Bharata, the son of

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THE STORY OF BHARATA AND BAHUBALI 129 Dusyanta and Sakuntala is found. (I. 62-69). This Bharata was the Cakravarti according to the Mahabharata and the name of our country Bharatavarsa is due to this Bharata and not due to Bharata the son of Rsabha (I. 69, 49). Visnupurana and Srimadbhagavata Purana : The Vedic version of the story is found in the Visnu (VP) and the Bhagavata (BP) Puranas. According to VP (4. 2. 11) and BP (9.6.4) the dynasty of Iksvaka, who was born through nose of Manu when Manu sneezed. According to VP sons and grandsons of Iksvaku were the kings of Uttarapatha and Daksinapatha (VP. 4.2.12-14). But BP (9.6.5) says that the kingdom was divided as Eastern, Western, Central and the rest (Southern) amongst them. In this dynasty Rsabha is not mentioned. Story of Rsabha is mentioned in VP. (2.1) with reference to the dynasty of Svayambhu Manu, who had two sons, Uttanapada and Priyavrata. Priyavrata's son was Agnidhara and his son was Nabhi whose wife Marudevi gave birth to Rsabha whose 100 sons were Bharata and others. Here Bahubali etc. are not mentioned. Same is the case with BP (4 and 5). The kingdom of Bharata was formerly called Ajanabhakhanda but it took its new name Bharatavarsa from the time of Bharata, its king. (VP. 2.132; BP. 5.7.3). Rsabha is accepted by both the Puranas as an incarnation of God as a naked ascetic. The purpose of the incarnation is mentioned as the establishment of the heretical Arhaddharma (Jainism) opposing the Vedas in order to conquer the Asuras who could not be conquered by the Suras (gods) because of their faith in Vedas. The Asuras followed the Arhaddharma propounded by Rsabha and opposed the Vedas and so were conquered by the Suras. (VP. 3.17, 18; BP 5. 3.17 ff). T . The story of Bharata as a son of Rsabha is also found in both the Puranas. Bharata first becomes a king but due to his extreme devotion to God he renounced the kingdom and became a Parivrajaka and resided at Pulahasrama ra) and due to his attachment to a deer which was saved by him from drowning in the river he took his next birth as a deer, also devoted to the God. And in his next birth he became a Brahmin who in order to devote himself to God and nothing else behaved like a mad, foolish, blind and deaf man (Atmanam unmatta-jada-andha-badhirasvarupena darsayamasa-BP. 5.9.3.; Atmanam darsayamasa jadonmattakrtim jane VP. 2. 13. 44). And so he had to suffer hardship as Paramahamsa and at last he was liberated (VP. 2. 13-16; BP.

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130 5. 7-15). Here we can mark that the version of VP is the base for BP version. The occurrence of the Rsabha story in the Puranas in the context of the origin of Jainism and Buddhism, both of them opposing the validity of the Vedas, proves that these Puranas have adopted the story from the Jaina sources. Both of these Puranas though against Jainism and Buddhism are unanimous in praising an unattached way of life and they adopt the theory of nonviolence, non-attachment and equinimity as is preached by the Jaina Tirthankaras. They are opposed to the Jainism and Buddhism only for their nonacceptance of the validity of the Vedas. SRUTA-SARITA There was no way but to accept Rsabha and Buddha as an incarnation of God because nothing in this world happens without the will of God and none can deny the fact that they were great persons held in high esteem by the general public and so they were accepted as incarnations of God. V. Comparison of Paumacariya of Vimala (PC) and Avasyaka Niryukti (AN) In the next stage we find the sectarian bias of Svetambara and Digambara in the story. So it is proper that before we discuss those books pregnant with bias Paumacariya of Vimala should be discussed and compared with AN as it is certainly earlier than those books and also it contains some of the peculiarities of both the Svetambaras and Digambaras. (Paumacariya, Intro. pp. 18-21). Generally in Paumacariya (3, 4, and 20) the story is the same as it is in Avasyakaniryukti (AN). Paumacariya mentions : Aummi thovasese mihunam janiuna pavaralayannam / Kalam kauna tao suravarasokham puna labhanti // (3.39) This theory of Mihuna or the birth of twins also called jugalia is also accepted by AN (188), Vasudevahindi (p. 157) and Ravisena (PP. 3. 51). But this is not accepted by the Jinasena in his MP. But about Kulakaras AN (148) is not clear as to whether all of them were of the same lineage i.e. the descendants of the first Kulakara, while Vasudevahindi clearly mentions as such (pp. 157-8). Both the AN and VH accept seven Kulakaras beginning with Vimalavahana and ending with Nabhi. (also Samavayanga 246). But Paumacariya accepts 14 kulakaras (3.50-6) and it is not clear that they belong to the same lineage. Same is the case with Ravisena (PP. 3.74-88). Jambudvipaprajnapti also differs and says

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THE STORY OF BHARATA AND BAHUBALI 131 that there were 15 of them and mentions Rsabha also as the last Kulakara. Jinasena in his Mahapurana (MP) accepts Rsabha and Bharata also as Kulakaras and thus in all there are 16 kulakaras (MP. 3.76, ff. 3. 213, -3.229-32). Relation of Rsabha with Bharata etc. as father is mentioned in PC 3. 119. 120 but out of the two wives Sumangala and Nanda as to whose sons and daughters Bharata etc. were is not clear. The same is the case with AN. 187. Only about 98 sons other than Bharata and Bahubali it is clearly stated that Sumangala was their mother (AN. 188). In AN the cause of renunciation of Rsabha is not mentioned but PC mentions that on seeing the dark-blue cloth (nilam vasam datthum 3. 122) he desired the emancipation. According to Ravisena (PP. 3. 263) Nilanjana's dancing was the cause. In PC there is no mention of the simultaneous happenings of the attainment of Kevala by Rsabha and emergence of Cakra for Bharata. So Bharata has not to decide where to go first unlike the mention in AN 268 ff, that he went to Rsabha first with his mother, Marudevi. PC 4.37 mentions that 100 sons of Rsabha became ascetics but AN mentions that Rsabhasena, sons and daughter of Rsabha amd Marici and other grandsons became ascetics on hearing the preachings of Rsabha (AN. 270-77). The reason of becoming monks for Rsabha's sons was that they did not want to surrender to Bharata when he became Cakravarti (AN. 275-6). As regards the fight of Bharata and Bahubali PC and AN are unanimous in saying that there should be no war, only they two should fight (nadhammena jujjhe AN. 276; kim vahena logassa PC. 4.43). In AN the use of Cakra is due to some devata (AN. 276) while PC directly says that Bharata threw the Cakra towards Bahubali (PC. 4. 43). PP also confirms this and it is said that Cakra did not work (PC. 4. 47-8. PP. 4. 73). On being questioned by Bharata, Rsabha discloses that Marici will be the last Tirthankara in future, again he will become the first Vasudeva and Cakravarti. Hearing this Bharata goes to bow down to Marici (AN 304-12). Nothing is mentioned about this in PC. Ravisena only mentions that Marici became the head of Parivrajakas but does not mention his relation with Bharata (PP. 3. 293). Rsabha once reached Taksasila and this information was given to Bahubali. He wanted to worship Rsabha next morning but Rsabha other place. So in his memory Bahubali built a dharamacakra at the place where

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132 SRUTA-SARITA Rsabha stayed in Taksasila (AN. 260-1). VI. Sectarian trends and synthesis The next stage of the story is on the sectarian trends and we are sure that it is the stage when Svetambara and Digambara sects of the Jainas were separated in a distinct form. Jinabhadra (609 A. D.) follows the svetambara trend and Digambara Puranas beginning with Ravisena (678 A. D.) follow the Digambara trend with regard to dreams etc. (PP. 3. 123). As regards wearing of clothes by the ascetics or the Tirthankaras Vimala's PC is clear on this point. Vimala says that Rsabha while becoming an ascetic left the clothes etc. (PC. 135). And when he says that some of his colleagues became tapasas and began to wear clothes it follows that according to him those ascetics had no clothes when they became ascetics with Rsabha (PC. 3. 143). This tradition of ascetics being naked is maintained by all the Digambara Puranas beginning from Ravisena (678 A. D.). And as a result, they had to deny the liberation to women. For Bahubali Vimala says 'vosariya savvasango (4. 52) and for Bharata he says 'tinamiva caiuna rayavaralacchi' (4. 89). PP. says Bahubali became naked (4. 75). But AN is clearly following the "vetambara trend which is followed and further developed by Jinabhadra in his VI. AN 206 says that all the Tirthankaras take one cloth at the time of their becoming ascetics--"Savve vi egadusena niggata". And about the colleages of Rsabha AN 284 says that they weresukkambaras i. e. having white clothes as well as nirambaras, i. e. without clothes. In order to oppose the Digambara trend of non-liberation of women AN 184 according to Haribhadra and 181 according to Malayagiri proclaim that man, woman or eunuch can have the Tirthankarakarma. And this trend can be found in Pannavana (16) also where it is stated that there can be "itthilingasiddha, purisalingasiddha and napussakalingasiddha". This trend is emphasised by Jinabhadra when he says that Marudevi, the mother of Rsabha is the first siddha in this avasarpini (Vi. 1631). AN 159 simply says that Marudevi was liberated "ega siddhim patta marudeva nabhino patti". But Jinasena in his Mahapurana clearly mentions that first siddha was Anantavirya, the son of Bharata (24. 181). Removal of pride of Bahaubali by the daughters of Rsabha as nuns is accepted by VI-1718 but Jinasena's MP (36, 186) has a different story. It was removed when Bharata went to Bahubali and worshipped him. This suggests that a woman should not have privilege to preach an ascetic. Upto Rsabha's time society had no regular marriage system and that was

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THE STORY OF BHARATA AND BAHUBALI 133 established by Rsabha. So upto that time Mihunadhamma was prevailing in the society i. e. twins-brother and sisterwere behaving like husband and wife. This was also the case with Rsabha and his sister according to Svetambara tradition. Avasyakacurni clearly mentions that Sumangala, Rsabha wife was his sister-"ito ya bhagavam sumangalae bhaginie saddhim suham suhena viharai" p. 152. But according to Digambar Puranas Ravisena says Rsabha's wives were Sunanda and Nanda (3. 260) but it is strange when he says-Bharata was the son of Yasasvati (20. 124). Jinasena says that Rsabha married Yasasvati and Sunanda, both were the sisters of Kaccha and Mahakaccha (MP. 15. 69-70). Bharata and Brahmi were son and daughter of Yasasvati and Bahubali and Sundari were of Sunanda (MP. 15. 126. 16. 5, 7). Bahubali was the first Kamadeva (MP 16. 9). This Kamadeva mythology is a new conception adopted by Digambara Puranas. About this mihunadhamma however Digambara Harivamsapurana of Jinasena II (V. S. 840) who is later than the Jinasena I accepts this theory in his HP (7. 65 PP) but says that this system was abolished by Marudeva, the 12th Kulakara producing only one son (HP, 7. 166) and not daughter. When we read Mahapurana of Jinasena it is clear that he is trying to accommodate some Vedic ideas in Jaina mythology. Such a trend can be seen in PC also when it identifies Krtayuga with the times of Rsabha (PC. 3. 118). This trend was developed by Jinasena. He identifies Kulakaras with Manus and their times with Manvantara (MP. 3. 76, 77, 90, 94, 102 etc.) He uses the words Kulakara and Kuladhara and explains their meaning (3. 211-212). Rsabha is identified with Hiranyagarbha, Dhata and Svayambhu(15. 57) and further has given 1000 names of Jinendra (M.P. 25) explaining each of them. About the object of Rsabha's marriage Jinasena says what a good Vedic Brahmin can say (15. 60-64). And in this manner one can find many interesting information about the synthesis of Jaina and Vedic ideas in social, religious and philosophical spheres in Jinasena's MP. In this paper I have simply tried in short to show some of the stages of development of the story of Rsabha-Bharata and Bahubali. Much is left out and if some is interested in it he can find out for himself. I have to thank here Dr. N. J. Shah and Dr. H. C. Bhayani who have kindly read this paper and gave suggestions.

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134 Annotations: * Paper read at the Third International Sanskrit Conference held at Paris in 1977. 1. Mottur kasayajujjham samjamajujjena jujjhimo inhim/Parisahabhadehi samayam java thio uttamatthemmi // PC. 4. 51 2. For description of this colossal see, K. R. Srinivasan, Aspects of Jaina Art and Architecture, Ahmedabad, pp. 176-179. SRUTA-SARITA 3. Muni Punyavijayji's article on Padhamanuyoga, in Acharya Vijayavallabhasuri Smarakagrantha, Mahavira Jaina Vidyalaya, Bombay, pp. 49-56; AN. 250, 231; Vi. 1688, 1669; namavalinibaddham PC. 1. 8. 4. Theory of twins (juyalaga) is accepted by JP. p. 549, and it is clearly said that in Susamasusama there were no vivahai (marriages etc.), p. 548. So is the case with susama also p. 550, about Susamadusama text is not clear, because Marudeva is said to have given birth to Rsabha but Sumangala is not mentioned, p. 551. According to VH also we do not find mention that Marudevi have birth to Sumangala but as birth of twins is continued in the times of Rsabha also according to VH, we can conclude that Rsabha and Sumangala were twins, VS. p. 161. 5. Here Ravisena says that Potana was the capital of Bahubali and further he says that there was war but after that Bahubali proposed duel, PP. 4. 68 ff. 6. According to Jambudvipaprajnapti this is not the case. It is clearly mentioned that country of Bharavasa takes its name after the God of that name and even this name is permanent, p. 592. This clearly shows that author's mind is working towards mythicising. But VP (2. 1. 32) and BP (5. 4. 9) support VH Ravisena (PP. 4. 59) and Jinasena (MP. 15. 159) also support VH. 7. According to the Jainas the dynasty of Iksvaku begins with Rsabha (Vh. p. 164) AN 180-181 Vi-asiya ikkhubhoi ikkhaga tena khattiya honti-1610. But PC. says it began with Aiccajasa (5. 9), the son of Bharata (5. 3.).

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THE STORY OF BHARATA AND BAHUBALI 135 Bibliography AC = Jinadasa, Avasyakacurni, Ratlam, 1928. AN = Avasyakaniryukti included in VI. AN = Haribhadra's Com. 1916-17. AN = Malayagiri's Com. 1932-36. BP = Srimadbhagavata-mahapuranam Gitapress, Gorakhpur, V. S. 2018 Cauppannamahapurisacariya of Silanka, Prakrit Text Society, 1961. HP = Jinasena II, Harivamsapurana, Bharatiya Jnanapith, Kashi, 1962 Jambudvipaprajnapti, Suttagame Part II, 1954. MB = Mahabharata, Poona. MP = Mahapurana of Jinasena, Bharatiya Jnanapith, Kashi 1944. PC = Paumacaria of Vimala, I, II. Prakrit Text Society, 1962, 1968. PP = Padmacarita of Ravisena, Manik Chandra Digambara Jain Granthamala, No. 22. Bombay, V. S. 1985. VH = Sanghadasa's Vasudevahindi, Bhavanagar, 1930. VI = Visesavasyakabhasya, Part II of Jinabhadra, L. D. Series, Ahmedabad, 1968. VP = Visnupurana, Gita Press, Gorakhpur, V. S. 2024. Io

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A Note on the Word Pratyekabuddha in Jainism Buddha and Mahavira were contemporaneous great men of their times and as both of them were opponent to the Vedic religion and Philosophy and as they belonged to the Sramana cult it is but natural that some of their conceptions regarding religious and other matter were common. I want to deal in this note with their conception of the buddha and particularly with that of Pratyekabuddha. The word buddha generally means an enlightened person, and we see that this word is used for the Jaina tirthankaras also just like the Buddha. In Aca. 4.74 we have "se hu pannanamante buddhe arambhovarae"; Aca. 6.11 "buddhehieyam paveiyam"; also same in Aca. 8.28; Aca. -8.8.2. "-Buddha dhammassa paraga". In Suya, it can be found in the following passages -1.3.31; 1.8.24. "je u buddha mahabhaga vira sammattadamisino"; 1.9.32; 1.10.6 "Buddhe samahiyarae"; 1.11.22 - "nivvanaparama buddha"; in 1.11.25 etc., it is said about the Buddha that there are persons who though are not real buddhas call themselves buddhas- "abuddha buddhavadino / buddha mo tti ya mannanta"; 1.11.36 - "je ya buddha atikkanta je ya buddha anagaya / santi tesim paitthanan bhuyanam jagai jaha // The words Tathagata as well as buddha are also used-see 1.2.40; 1.13.2; 1.2.6 and also in Aca 3.60. Suya mentions the word buddha at so many places. The Agamasabdakosa for references to the word buddha (p. 535.) may be referred. For the Jainas and the Buddhists the Buddhas are of two types Svayamsambuddha and the Pratyekabuddha. Svayamsambuddha is the one who does not require any preaching by others. Same is the case with the Pratyekabuddha : see for the Buddhist conception Ria Klappenborg, The Paccekabuddha; A Buddhist Ascetic, (Leiden, E. J. Brill, 1974.). For the Jaina * N. H. Samtani and H. S. Prasad (eds.) Amala Prajna : Aspects of Buddhist Studies, P. V. Bapat Vol., Indian Books Centre, Delhi, 1989.

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A Note on the Word Pratyekabuddha in Jainism 137 conception, I give below some references Umasvati in his Tattvarthabhasya 10.7. says : "asti svayambuddhah. sa dvividhah arhamsca Tirthankarah, pratyekabuddhasiddhasca". It follows from that both the Tirthankara and the Pratyekabuddha do not require any preaching from others. The other two types of the Buddhas are "Buddhabodhita" i. e. those who require the preachings from the Buddha and for them Umasvati says that they are also of two types parabodhakasiddhah and Svestakarisiddhah i. e. those who preach and those who are only interested in their own good so that they do not preach. This contention of Umasvati is also accepted by Pujyapada in his Sarvarthasiddhi, the commentary on Tattvartha 10.9., as well as by Akalanka in his Rajavartika-10.9. Uttarajjhayanaim uses the word buddha to mean the "wise precepter" as well as for the "Tirthankara Mahavira" and also for Kesi and Goyama, Utta 8, 17 etc. 327, 574, 582, 984, 1432; 839, 843. In the Avassayasutta the word buddha is used for the "Siddha" 53. The word Patteyabuddha (Pratyekabuddha) is not found in early Jaina canonical works like Acaranga Suyagada, Uttarajjhayanaim and Dasaveyaliya-sutta but it is found in the late stratum of Bhagavai, (25.320) Sthananga 219, and in the appendix to Samavaya (p. 921) where the information about Panhavagarana is given. It is strange that though the commentary on Utta. ch. 9, Namipavvajja depicts Nami and other Pratyekabuddhas, the text is silent about Nami's identification as Pratyekabuddha (see Utta. Niryukti. 264-270 and its Com. by Santyacarya, pp. 299-305). Under these circumstances we may say that the idea of Pratyekabuddha was originally conceived by the Buddhists and then it was adopted by the Jainas. In Utta. Com. It is clear though Pratyekabuddha is not having any teacher but has some cause (nimitta) to ponder over the worthlessness of the samsara and as a result he remembers his previous birth and renounces the worldly life and becomes a monk and finally is liberated from this world.

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138 SRUTA-SARITA Bibliography Aca = Acaranga Suya = Suyagadanga Bhagavai = Bhagavatisutra Sthananga Samayaya = Samavayanga-all these five are included in Angasuttani, published by Jaina Vishva Bharati, Ladlun, V. S. 2031. Agama Sabdakosa = Published by Jaina Vishva Bharati, Ladlun, 1980. Utta = Uttarajjhayanaim Dasaveyaliya = Pub. Mahavir Jaina Vidyalaya, 1977. Avasyakasutra = Pub. Mahavir Jaina Vidyalaya, 1977. Uttarajjhayanasutta with Niryukti and Com. by santyacarya, Vol. II Devachand Lalbhai Granthamala, 1916. OOO

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REVIEWS Prasastapadabhasya with Sridhara's Nyayakandali : Edited and translated into Hindi by Pt. Durgadhara Jha, published by Varanaseya Sanskrit University, Varanasi, 1963 : Price Rs. 25=00. We are really happy to know that in memory of the great Sanskrit Scholar Dr. Ganganath Jha a Series has been started by the Varanaseya Sanskrit University and we can rightly say that no better choice could have been made than the undertaking of the publication of the Nyayakandali on Prasastapadabhasya which was out of print for many years and which was in demand so much that scholars had to pay high price for the same. We must thank Prof. Kshetresachandra Chattopadhaya, the General Editor of the Series for his choice of this valuable book. The editor Pt. Durgadhara Jha has translated the Kandali in lucid Hindi and written an Introduction explaining the tenets of the Vaisesika system. But he has observed silence on matters pertaining to authors life. We must congratulate him for preparing this nice edition. We know how exacting and tedious the task of editing is. He has enhanced the ultility of the edition by translating the difficult text on logic. The editor has emended the text on his own sweet will. This procedure is really helpful and one should adopt it if there were no other mss of the text available and if there were no other helpful and corroborative literature published. Otherwise is the case in the present instance. Varied mss of the text are recently found out at various places. And the vast Buddhist and Jaina literature pertaining to the subject has been published since the first publication of the Nyayakandali in A. D. 1895. The utilisation of this literature could have enabled him to correct the text with authoritative support. I say all this not to minimise the value of the present edition but to suggest a course to be followed by any editor.

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140 SRUTA-SARITA Early Madhyamika in India and China : by Richard H. Robinson; Motilal Banarsidass, Delhi, 1976, Price Rs.45/-. This is the Indian reprint of the book by Dr. Robinson. He was the great scholar of early Chinese Literature and Philosophy. His main contribution in this book is that for the first time he studied the Madhyamika school in India with special reference to its development in China in proper perspective. He was not satisfied with the studies of Madhyamika philosophy by the scholars of repute like Steherbatsky, La Vallee Poussin and Schayer. To some extant he was satisfied with the work of Dr. T. R. V. Murti, who compared the Madhyamika philosophy with that of Kant, Hegel-Bradley. Still it was necessary to know the influence of the Madhyamika philosophy in China when it was introduced by Kumarajiva between A. D. 401 and 409 and out of this influence how it was developed in China. This task is ably conducted by Dr. Robinson. First he has described the Early Indian Madhyamika and discussed the life and works of Kumarajiva who introduced the philosophy in China and then he has discussed the three main authors of China-Hui-Yuan, Seng-jui and Seng-Chao and their contribution to the Madhyamika philosophy. At the end he has given the translation of the original Chinese language 10 documents into English so that one can study for himself the Chinese madhyamika philosophy. No doubt this is most important contribution by Dr. Robinson and we in India should be grateful to this great scholar. OOO

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AgamayuganA vyavahAra ane nizcayanayo 1. adhigamanA vividha upAyo jaina darzanamAM vastunA nirUpaNamAM syAdvAda athavA anekAMtavAdano Azraya levAmAM Ave che, ane e syAdvAda ke anekAMtavAdano AdhAra vibhinna nayo che. bhagavAna mahAvIre aneka praznonA uttaro bhagavatIsUtramAM ApyA che. tenuM vizeSa adhyayana karIe to e vAta spaSTa thAya che ke temane te uttaro haThAgrahanA nathI. temAM kadAgraha dekhAto nathI, paNa vastune vividha rIte tapAsavAno prayatna che; ane vastune vividha rIte tapAsavI hoya to temAM dRSTikoNo badalavAnI jarUra paDe che. A badalAtA dRSTikoNone zAstrIya paribhASAmAM nayo kahevAmAM Ave che. jaina AgamomAM vastune jovAnA je vividha upAyo batAvavAmAM AvyA che, temAM judI judI jAtanAM vargIkaraNo najare paDe che. jema ke - (1) dravya-kSetra-kAla-bhAva vagere temAMnA eka vargamAM eka prakAra dravya, kSetra, kAla, bhAvano che, Ano ja bIjo prakAra dravya-kSetra-kAla-bhAva-guNano che, trIjo prakAra dravya-kSetra, kAla-bhava-bhAvano che ane cotho prakAra dravya-kSetra-kAla-bhava-bhAva-saMsthAnano che. prathama prakAranA dravyAdi cAra e ja mukhya che ane emAMnA bhAvanA ja vizeSo bhava, guNa ke saMsthAna che, kAraNa ke bhAva e paryAya che ane bhava, guNa ke saMsthAna paNa paryAyavizeSo ja che. AthI A varganI pratiSThA dravyAdi catune nAme vizeSarUpe jaina darzananA graMthomAM jovAmAM Ave che. (2) dravyArthika, paryAyArthika vagere dRSTionA bIjA vargIkaraNamAM dravyArthika ane paryAyArthika dRSTi mukhya che; jayAre ene ja bIjI rIte dravyArthika ane pradezArthika rUpe athavA oghaAdeza ane vidhAnaAdezarUpe paNa mUkavAmAM AvI che. Agamagata A be dRSTio ja mukhyarUpe nayo tarIke pratiSThita thaI che; ane te be dRSTionA AgaLa jaI pAMca nayo, cha nayo ane sAta nayo tathA vacananA jeTalA prakAra hoya teTalA nayo-ema bhedo karavAmAM AvyA che. paNa tenA sAta bhedo e darzanayugamAM vizeSarUpe mAnya thayA che.

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144 (3) nAma-sthApanA-dravya-bhAva trIjA vargamAM nAma-sthApanA-dravya-bhAva e cAra nikSepo athavA ethI vadhu nikSeponuM sthAna che. AmAM mukhyarUpe zAbdika vyavahArano AdhAra zodhavAnI pravRtti che. nikSepo aneka chatAM darzanayugamAM ane AgamonI TIkAomAM paNa ukta cAra nikSepone ja mukhya mAnavAmAM AvyA che. (4) jJAnanaya ane kriyAnaya cothA vargamAM jJAnanaya ane kriyAnaya, eTale ke, jIvanamAM jJAnane mahattva ApavAnI dRSTi ane kriyAne mahattva ApavAnI dRSTi : mULa AgamamAM A be nayo vize ullekha nathI paNa niryuktibhASyomAM te spaSTa che. -vizeSA gA 3591, 3600, 3601.1 (5) vyavahAra ane nizcaya SRUTA-SARITA ane pAMcamA vargamAM bhagavatIsUtra ane bIjA Agamika graMthomAM ullikhita vyavahAra ane nizcayanayano samAveza che. (6) naya ane pramANa ane chevaTe naya ane pramANathI vastuno adhigama thAya che--ema manAyuM che. Ano artha e che ke chUTA chUTA dRSTikoNothI arthAt nayone AdhAre thatuM darzana e AMzika che, tyAre pramANathI karAyeluM darzana pUrNa che. Ama vastutaH jyAre naya ane pramANarUpa upAyanuM avalaMbana levAmAM Ave tyAre ja vastunA aMtima ane pUrNa svarUpanuM bhAna thAya che. 2. vyavahAra ane nizcayanaya athavA saMvRtisatya ane paramArthasatya vizvane satya ane mithyA mAnanArAM darzano bhAratIya darzano spaSTa rIte be vibhAgamAM vaheMcAI jAya che. ekamAM bAhya dRzya ane vAcya vizvane satya mAnanArAM ane bIjAmAM mithyA athavA mAyika mAnanArAM che. zAMkaravedAMta, zUnyavAda, vijJAnavAda Adi darzano bAhya vizvane mithyA, mAyika, sAMvRtika ke prapaMca mAnI tenI vyAvahArika sattA athavA sAvRtika sattA svIkAre che; jyAre zUnya, vijJAna ke brahmane pAramArthika sat svIkAre che. AthI viparIta bAhya dekhAtA jagatane satya mAnanArA vargamAM prAcIna bauddho, jaino, nyAyavaizeSika, sAMkhya, mImAMsako Adi che. dRSTibiMdunA A bhedane kAraNe advaitavAda ane dvaitavAda evA be bhedomAM sAmAnya rIte darzanone vaheMcI zakAya che. advaitavAdIoe potAnA darzanamAM sAmAnya jananI dRSTie je kAMI dekhAya che tene laukika ke vyAvahArika sAMvRtika kahyuM. jyAre jJAnI puruSanI dRSTimAM je Ave che tene pAramArthika, alaukika ke 52ma satya kahyuM. AmAM darzanabhedanI kalpanAne AdhAre apekSAbhedane vicAramAM sthAna maLyuM. tene AdhAre vyavahAradRSTi, saMvRti, avidyA, vyavahAranaya athavA vyavahArasatya ane paramArthadaSTi, nizcayadRSTi, nizcayanaya ke paramArthasatya jevA zabdo te te darzanamAM vaparAvA lAgyA che. chatAM paNa A badhAMno artha saune ekasarakho mAnya nathI te kahevAnI bhAgye ja jarUra che. AnuM kAraNa e che ke te te darzananI maulika vicAradhArAmAM je bheda che tene

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AgamayuganA vyavahAra ane nizcayanayo 145 laIne laukika satyamAM paNa bheda paDe che. vedAntadarzanomAM maulika vicArano AdhAra upaniSado che, jyAre bauddha zUnyavAda hoya ke vijJAnavAda, temanA maulika vicArano AdhAra buddhano upadeza che. tattvanI prakriyAmAM je upaniSadU darzana ane je prakAranuM buddha darzana e bemAM je prakArano bheda che te ja prakArano bheda vedAntanA ane bauddhanA advaitavAdamAM paDavAno. upaniSamAM brahmamAMthI ke AtmAmAMthI sRSTiniSpattinI je prakriyA hoya tene AdhAre laukika satyanuM nirUpaNa vedAntamAM karavAmAM Ave; ane tethI viparIta buddhanA upadezamAM je sRSTiprakriyA hoya tene mULa mAnI laukika satyanuM nirUpaNa karavAmAM Ave. Ama bAhya jagatanA bhedane laukika satyanA nAme banne virodhIo oLakhatA hoya, chatAM paNa temanI prakriyAno bheda to rahe ja che ane laukika satyane nAme vedAntanI badhI ja vAta bauddha na svIkAre ane bauddhanI badhI ja vAta vedAnta na svIkAre ema paNa bane che. advaitavAdIonA ukta zabdaprayogonI pAchaLa je eka samAna tattva che te to e che ke avidyA jyAM sudhI hoya che tyAM sudhI parama tattvano sAkSAtkAra thato nathI ane jayAre avidyAnuM AvaraNa dUra thAya che tyAre parama tattvano sAkSAtkAra thAya che. A bAbatamAM advaitavAda ane vaitavAdanuM paNa aikya che ja. je bheda che te e ke avidyAne kAraNe te te darzanoe gaNAvela tattvano sAkSAtkAra thato nathI. arthAt avidyA dUra thatAM je parama tattvano sAkSAtkAra thAya che te advaitavAda ane dvaitavAdamAM bhinna bhinna che. prastutamAM jaina saMmata vyavahAra ane nizcayanayano vicAra saMdarbhamAM karavo che. prathama kahevAI ja gayuM che ke jaina darzana advaitavAdI nathI. AthI temAM jyAre vyavahAra ane nizcayanaya jevA zabdono prayoga thAya tyAre te zabdono tAtparyArtha kAMIka judo ja hovo joIe; anyathA te paNa advaitavAdanI haroLamAM jaIne besI jAya. paNa jaina darzananA vikAsamAM evI bhUmikA kayAreya AvI ja nathI; jayAre temAM svaitavAdanI bhUmikA choDIne saMpUrNa rIte advaitavAdI valaNa apanAvavAmAM AvyuM hoya. prastutamAM vyavahAra ane nizcaya vize Agamayuga eTale ke bhagavAna mahAvIra pachI lagabhaga hajAra-bAraso varSa sudhInuM Agamika zvetAmbara sAhitya laI vicAra karavAno irAdo che. te eTalA mATe ke A be nayono arthavistAra krame karI kevI rIte thato gayo che ane temAM te te kALanI dArzanika carcAoe kevo bhAga bhajavyo che te zodhI kADhavAnuM kAma darzananA itihAsanA abhyAsI mATe saraLa paDe. 3. AgamamAM vyavahAra-nizcaya : indriyagamya ane indriyathI agamya bhagavatIsUtragata vyavahAra ane nizcayanAM je udAharaNa che temAMthI eka vastu phalita thAya che ke vastunuM indriyo vaDe karAyeluM darzana AMzika hoya che ane sthUla hoya che. vaLI te aneka lokone ekasarakhuM thatuM hoI lokasaMmata paNa hoya che ane evI lokasaMmati pAmatuM hoI te bAbatamAM loko kazI Apatti paNa karatA nathI ane te bAbatamAM zaMkA vinA pArasparika vyavahAra sAdhe che. AthI AvA darzanane vyavahArasatya mAnavAmAM lokavyavahArano Azraya levAmAM Avelo

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146 SRUTA-SARITA hovAthI te vyavahAranaya kahevAyo che; jyAre vastunuM evuM paNa rUpa che je indriyAtIta che, indriyo te jANI zaktI nathI, paNa AtmA potAnI nirAvaraNa dazAmAM pUrNa prajJA vaDe te jANe che. vastunA A rUpane tenuM yathArtha rUpa mAnavAmAM AvyuM che ane tene grahaNa karanAra te nizcayanaya che. bhagavatIsUtra(18.6. sU. 630)mAM bhagavAne spaSTa karyuM che ke goLane gaLyo kahevo te vyavahAranaya che, paNa nizcayanaye to temAM badhA prakAranA raso che. bhamarAne kALo kahevo te vyavahAranaya che ane temAM badhA varNo che te nizcayanaya che. A bAbatamAM rUpa, rasa, gaMdha,sparza Adi vizenA haLadara vagere aneka udAharaNo ApI spaSTa karyuM che ke narI AMkha vagere indriyo vaDe je varNo, raso ityAdi ApaNe jANIe chIe ane te te dravyomAM te te varNAdi che ema kahIe chIe, te badho vyavahAra che, paNa vastutaH nizcaya dRSTie to te te dravyomAM badhA ja varNAdi che. agni jevI vastu ApaNane bhale garama ja dekhAtI hoya ane barapha jevI vastu bhale mAtra ThaMDI ja lAgatI hoya paNa tenA nirmANamAM je pugala paramANuo che te paramANuomAMnA vadhAre paramANu jo uSNasparzarUpe pariNata thayA hoya to te uSNa lAge, paNa teno artha evo nathI ke temAM zIta paramANuono aMza che ja nahi. vaLI, je paramANu amuka kALe uSNarUpe pariNata hoya te ja paramANu agni upara pANI paDatA zItarUpe pariNata thaI jAya che; eTale ke zatarUpe pariNata thavAnI zakti temAM che, athavA to zItaguNa avyakta hato te vyakta thAya che. teno jo sarvathA abhAva hota to te kharazaMganI jema utpanna ja thaI zakata nahi. mATe mAnavuM paDe che ke agnidravyanA paramANuomAM paNa zItaguNane sthAna che. ApaNe sthUla rIte athavA to je varNanuM ke rasAdinuM pramANa vadhAre hoya tene prAdhAnya ApIne vyavahAra calAvIe chIe. paNa eno artha e nathI ke te te dravyamAM anya varNAdino sarvathA abhAva che. bhagavAne A prakArano khulAso karyo tenuM sahasya e che ke jaina darzanamAM pratyeka paramANumAM te te varNAdirUpe pariNata thavAnI zakti svIkArAI che. amuka kALe bhale koI paramANu kALo hoya, paNa te anya kALe rakta thaI zake che. Ane ja kAraNe jaina darzanamAM anya vaizeSika AdinI jema pArthiva, jalIya Adi paramANuonI jAti judI mAnavAmAM nathI AvI, paraMtu manAyuM che ke atyAre je paramANu pRthvIrUpe pariNata hoya te ja paramANu anyakALe jala ke teja-agnirUpe pariNata thaI zake che. Ane kAraNe sthUla daSTi athavA to indriyapratyakSa, je jaina darzana anusAra vastutaH pratyakSa paNa nathI paNa sAMvyavahArika pratyakSa che, tene AdhAre ApaNane amuka vastu kALI ke uSNa dekhAtI hoya chatAM paNa tAttvika rIte, eTale ke sarvaze je rIte tene joI che te rIte to te mAtra te ja varNa ke sparzadivALI nathI, paNa temAM badhA ja varNAdi che ema nizcayanayanuM mantavya che. vaLI narI nAMkhe uparathI kALo raMga dekhAya chatAM vastunI aMdaranA avayavomAM rahela ane AMkha sAme nahi Avela avayavomAM bIjA raMgo hoya tene to AMkha dekhI zake nahi ane bhamaro kALo che ema to ApaNe kahIe chIe paNa bahAra dekhAto bhamaro e ja kAMI bhamaro nathI paNa kharI rIte samagra aMdarabahAra je prakArano te hoya te bhamaro che. A paristhitimAM tene kALo kahevo te mAtra vyavahAranI bhASA che. temAM bIjA paNa raMgo hoI tene nizcayathI badhA varNayukta svIkAravo joIe.

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147 AgamayuganA vyavahAra ane nizcayanayo ahIM eka vAtanuM vizeSa dhyAna rAkhavAnuM che ke nizcayanaya vyavahAranaye jANela kALAno nirAsa nathI karato; paNa te ja mAtra che ane bIjA nathI evo bhAva emAM hoya to teno niSedha nizcayanaya kare che. nizcayanaya mAtra vyavahAranI sthUlatA ane ekAMgitAno nirAsa kare che. eTale ke vyavahAre jANela, nizcaya dvArA sarvathA nathI TharatuM, paNa te AMzika satya che, skUla satya che ema nakkI thAya che. sAta nayAntargata vyavahAra AgaLa kahevAI gayuM che ke dravyArthika ane paryAyArthika mULa nayo hatA tenA ja kALakrame pAMca-cha-sAta evA bhedo karavAmAM AvyA che. e nayonA bhedomAM paNa eka vyavahAranaya gaNAvavAmAM Avyo che. eTale nizcayanA anusaMdhAnamAM Avato vyavahAranaya ane A sAta bhedomAMno vyavahAranaya eka che ke judA te paNa vicAravuM joIe. anuyogadvArasUtramAM prastha vagerenAM dRSTAMtathI sAta nayone samajAvavAmAM AvyA che. tyAM prastha dRSTAMtamAM (anuyoga s 144) sAte nayonA avataraNa prasaMge avizuddha naigamano prAraMbha-- prastha mATe saMkalpa karI koI vyakti jaMgalamAM te mATe lAkaDA kApavA jAya che tyAre 'prastha mATe jAuM chuM' ema kahe che tyArathI--thAya che; eTale ke teNe lAkaDA mATe jAuM chuM ema na kahyuM paNa saMkalpamAM rahela prastha mATe jAuM chuM ema kahyuM te naigamanaya che, paNa te avizuddha che. pachI te lAkaDuM kApe che tyAre, tene chole che tyAre, tene aMdaranA bhAgamAM kotare che tyAre ane tenI saphAI kare che--suMvALapa Ape che tyAre paNa te prastha vizenI ja vAta kare che. te badhA prasaMge te uttarottara prasthanI najIka che paNa jyAM sudhI te prastha tenA aMtima rUpamAM taiyAra na thayuM hoya tyAM sudhI te kAMI vAstavika vyavahArayogya prastha kahevAya nahi. AthI A badhA naigamanayo uttarottara avizuddhamAMthI vizuddha, vizuddhatara naigamo che; ane jyAre prastha banAvavAnI badhI kriyAo pUrI thaI jAya ane tene prastha evuM nAma ApI zakAya tyAre tene je prastha ema kahevAya che te paNa vizuddhatara naigamanayano viSaya che ane taiyAra thayA pachI te vyavahAramAM prastha tarIke vaparAya che tyAre paNa te prastha nAme oLakhAya che tethI vyavahAranayano viSaya bane che. eTale ke naigamanayanA aMtima vizuddha naigame 'prastha' nAma dharAvavAnI yogyatA jyAre AvI tyAre tene prastha kahyuM ane te jyAre te rUpe vyavahAramAM AvyuM ane lokamAM te rUpe pracalita thaI gayuM tyAre te prastha vyavahAranayano viSaya banI gayuM. sArAMza e che ke naigamamAM prastharUpamAM na hoya tyAre paNa te prastha kahevAyuM; paNa vyavahAramAM to tyAre ja prastha kahevAya jyAre te prastharUpe vAparI zakAya tevuM banI gayuM hoya. sArAMza che ke ahIM vyavahAranayano viSaya te te nAme lokamAM oLakhAtI vastu--vizeSa vastu ema thAya che. mAtra sAmAnya lAkaDAne vyavahAranaya prastha nahi kahe; jo ke e ja lAkaDuM prastha banyuM che kAraNa ke lokavyavahAramAM lAkaDA tarIke to prastha ane bIjAM paNa aneka lAkaDAM che, paNa e badhAM lAkaDAMnA prakAromAMthI vizeSa AkRtivALAM lAkaDAMne ja prastha kahevAmAM Ave che, badhAne nahi; tattvanI bhASAmAM kahevuM hoya to vyavahAranaya sAmAnyagrAhI nahi paNa vizeSagrAhI che ema phalita thAya che.

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148 SRUTA-SARITA A dRSTAMta dravyanuM che paNa kSetranI daSTie vyavahAranayanuM udAharaNa vasati (anu. sUtra 144) dRSTAMtane nAme oLakhAya che. tame kyAM raho cho ?-evA praznanA uttaramAM koI 'lokamAM rahuM chuM ema zarU karIne uttarottara kahe ke "tiryam lokamAM', "jabUdvIpamAM', "bhAratamAM', "dakSiNa bhAratamAM", "pATalIputramAM', 'devadattanA gharamAM... ane chevaTe "devadattanA gharanA garbhagRhamAM rahuM chuM--ema kahe che. A avizuddha naigamathI zarU karIne vizuddhatara naigamanA udAharaNa che. vizuddhatara nigame je uttara Apyo ke garbhagRhamAM rahuM chuM, lokavyavahAramAM evo uttara maLe to ja te kAryasAdhaka bane, AthI tevo ja uttara vyavahAranayane paNa mAnya che. garbhagRha paNa samagra lokano eka bhAga hoI 'lokamAM rahuM chuM e uttara asaduttara to nathI, paNa te uttarathI laukika vyavahAra cAlI zake nahi eTale lokavyavahAra mATe jarUrI che ke samagra lokamAMno pratiniyata pradeza nivAsasthAna tarIke jaNAvavAmAM Ave. Ama A daSTAMtathI paNa vyavahAra vizeSagrAhI che ema nizcita thAya che. jema pUrva dAMtamAM lAkaDuM e ja prastha chatAM lAkaDAnI vizeSa AkRti siddha thAya tyAre ja te prasthanI kriyA karI zake che ane lokavyavahAramAM Ave che, tethI vizeSa prakAranuM lAkaDuM e prastha evA nAmane pAmI, mApaNIno lokavyavahAra siddha kare che. eTale ke saMkalpamAM rahela prastha nahi, paNa bAhya prasthanI AkRti dhAraNa karelo padArtha lokamAM prasthanuM kAma Ape che. mATe te ja prastha vyavahAranayano viSaya che. A prakAre pUrvokta bane daSTAMto dvArA vyavahAranaya vizeSagrAhI che e vAtane samarthana maLe che. je bheda che te e ke naigame saMkalpanA viSaya lAkaDAne paNa prastha kahyuM ane vyavahAra prasthAkAra lAkaDAne prastha kahyuM. Ama AmAM dravya ane tenA paryAyane najara samakSa rAkhI prastha dRSTAMta che; jyAre vasati dRSTAMtamAM avayava ane avayavInA vicAranA AdhAre naigama-vyavahAranI vicAraNA karI hoya tema jaNAya che kAraNa ke naigame to samagra lokarUpa avayavI dravyane potAno viSaya banAvI uttarottara saMkucita evA khaMDone te sparze che ane chevaTe vizuddhatara naigama tenA saMkucitatara pradezane pakaDIne nivAsasthAnano nirdeza kare che. naigame cIMdhI ApelA te pradezane ja vyavahAra paNa vyaktinA nivAsasthAna tarIke svIkArI le che. Ama akhaMDa dravyamAMthI tenA khaMDane vyavahAra sparze che. A dRSTie prastha ane vasati daSTAMtano bheda hoI Ane dravya nahi paNa mukhyapaNe kSetranI dRSTie dRSTAMta ApyuM che tema kahI zakAya. anuyoga dvAramAM (sU. 144) trIjuM udAharaNa pradeza dRSTAMtanuM che. AmAM koI kahe che ke saMgrahanayane mate pAMcanA (dravyanA) pradeza che te A pramANe-dharmapradeza, adharmapradeza, AkAzapradeza, jIvapradeza ane skaMdhapradeza. paNa AnI sAme vyavahAranayanuM kathana che ke tame je pAMcanA (dravyanA) pradeza kaho cho te barAbara nathI; temAM to bhrama thavAno saMbhava che; jema ke koI ke pAMca goSThika (eka kuTuMbanA) puruSonuM suvarNa che to temAM te suvarNa upara sauno sarakho bhAga lAge; tema pAMcanA pradeza kahevAthI te pradezo pAMcenA gaNAya-koI ekanA nahi. mATe kahevuM joIe ke pradezanA pAMca prakAra che. Ama saMgrahamAM pradeza sAmAnya mAnIne nirUpaNa hatuM jayAre vyavahAramAM pradeza vizeSane prAdhAnya ApavAmAM AvyuM che; arthAt vyavahAra bhedapradhAna che. vyavahAranayanA A dRSTAMtathI spaSTa thAya che ke vyavahAramAM upayogI sAmAnya nahi paNa tenA bhedo

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AgamayuganA vyavahAra ane nizcayanayo 149 che eTale te bhedamUlaka vyavahArane prAdhAnya Ape che. pUrvokta be daSTAMto ane AmAM zo bheda che e prazna vicAraNIya che. prastha dRSTAMta to spaSTapaNe dravya ane tenA paryAya vize che; eTale ke UrdhvatA sAmAnya dravya ane tenA paryAyo vize che. vasati daSTAMtamAM dravya ane tenA pradezanI vAta che; eTale ke eka ja dravyanA khaMDanI vAta che. AmAM te khaMDane paryAya kahI to zakAya, paNa te pariNamanane kAraNe nahi, paNa khaMDane kAraNe. eTale mukhya rIte A dRSTAMta dravyavyavahAranuM nahi paNa kSetravyavahAranuM che. ane pradezadaSTAMta je cheluM che temAM dravya sAmAnya eTale UrdhvatAsAmAnya nahi paNa tiryam sAmAnya samajAya che ane pachI te sAmAnyanA vizeSo, bhedo ke paryAyono vicAra che. Ama A traNe daSTAMto eka rIte bhedagrAhI, vizeSagrAhI, paryAyagrAhI chatAM temAM vyavahArano sUkSma bheda vivakSita che. vyavahAranaya bhedagrAhI che-A vastu AcArya pUjyapAde vyavahAranayanI je vyAkhyA karI che te parathI paNa siddha thAya che. parasAmAnyamAMthI uttarottara aparApara sAmAnyanA bhedo karavA evI vyAkhyA pUjyapAde vyavahAranI bAMdhI ApI che. A carcAnA prakAzamAM jo ApaNe anuyoga sUtragata vyavahAranI "vaSyarU vichiyae vivAre savvabesu"-(anuyoga sUtra 152 pRSTha 264; A gAthA AvazyakaniyuktimAM paNa che- gATa 756) A vyAkhyAno artha karIe to sarvadravyomAM vinizcita arthane eTale ke sAmAnya nahi paNa vizeSe karI nizcita arthAt uttarottara bhedone-vizeSone vyavahAra potAno viSaya banAve che-evo spaSTa artha phalita thAya che. AnA prakAzamAM AcArya haribhadra vyavahAranayanA anuyogagata lakSaNano je artha karyo che te vAjabI Thare che. temaNe vyAkhyAmAM kahyuM che ke "vRti nirAdhikye cayanaM cayaH, adhikazcayo nizcayaH sAmAnyam / vigato nizcayaH vinizcayaH= vitisAmAcamAva:' (pR. 124) arthAt vyavahAranayane mate sAmAnya nahi paNa vizeSa mukhya che. e ja AcAryo vaLI AvazyakaniyuktinI vyAkhyAmAM A pramANe kahyuM che : "vizaLa nizcayo vinizcaya: ! bApAtAnAvavodho na Rtipavitsannivaddha ti " mAvaThyani ihAri. gA 756; AnA bhASya mATe juo vizeSA. 2213thI, banne vyavahAramAM lokonusaraNa nizcayanA anusaMdhAnamAM vyavahAranaya ane sAtanayanA eka prakAra tarIke vyavahAranaya e bannemAM je vastu sAdhAraNa che te vizeSagrAhI che, ane vaLI bane vyavahAranayo lokavyavahAramAM upayogI vizeSane mahattva Ape che. vizeSa pUla buddhigrAhya che paNa sAmAnya sUkSma buddhigrAhya che, ane lokavyavahAra to sthUla buddhithI ja vizeSa thAya che tethI nizcayanA anusaMdhAnamAM vyavahAranayane mukhyarUpe lokavyavahArane anusaranAra mAnavAmAM Avyo ane sUkSmabuddhigrAhya vastune nizcayano viSaya mAnavAmAM AvI. ane A sthUla-sUkSmanA vicArabhedamAMthI ja nizcaya ane vyavahAranayanI AkhI vicAraNAe krame karI mAtra dravyAnuyoganuM ja nahi paNa caraNAnuyoganuM kSetra paNa sara karyuM che. ahIM e paNa dhyAnamAM rAkhavuM jarUrI che ke sAta nayAntargata vyavahArane vize te vizeSane

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150 SRUTA-SARITA viSaya kare che e vAtanuM samarthana karyA pachI paNa "vinichatye' e padano bIjo je artha AcArya jinabhadra kare che, te nizcayanayanA anusaMdhAnamAM AvatA vyavahArano je artha che tenuM anusaraNa kare che; eTale ke Agamagata bhamarAnuM dRSTAMta ApIne janapadamAM prasiddha je artha tene vyavahAra viSaya kare che ema jaNAve che-vizeSAgAda 2220. AthI sAta nayAntargata vyavahAra ane nizcayanA anusaMdhAnamAM Avato vyavahAra banne najIka AvI jAya che. 4. niryuktimAM vyavahAra ane nizcaya : pRthvI Adi kAya vize AvazyakanI ane bIjI niryuktiomAM vyavahAra-nizcayanuM kSetra vyApaka banyuM hoya tema jaNAya che. AcAranA kSetre aneka prazno UbhA thatA hatA tethI AcAra vize ane tene sparzatA dravyAnuyoganA padArtho vize paNa spaSTIkaraNa karavAnI AvazyakatA UbhI thaI hatI. tethI ApaNe niryuktiomAM evAM spaSTIkaraNo joIe chIe. zramaNoe skUla-sUkSma sarva prakAranA jIvanI hiMsAthI bacavAnI pratijJA lIdhI hoya che. skUla jIvo to dekhAya eTale temanI hiMsAthI bacavuM sarala hatuM, paNa sUkSma jIvo dekhAtA nathI. AthI temanI hiMsAthI kevI rIte bacavuM, e samasyA hatI. sAmAnya rIte jotAM jyAM ema lAge ke ahIM sUkSma jIvano saMbhava nathI tyAM paNa kevalInI dRSTie sUkSma jIvono saMbhava hoya ema bane ane vaLI jyAM sUkSma jIvono sAmAnya rIte saMbhava manAya tyAM paNa kevaLIne sUkSma jIvono abhAva jaNAya evuM paNa bane che. to eve prasaMge sAdhaka, jene kevaLa jJAna nathI, te zuM kare ? AvA ja koI praznamAMthI pRthvI Adine vyavahAra ane nizcaye sacitta-acitta mAnavAnI prakriyA zarU thaI haze, teno paDagho niryuktimAM paDyo che. piMDaniryuktimAM nizcaya ane vyavahAradaSTie sacitta pRthvIkAyathI mAMDI sacitta vanaspatikAya sudhIno vicAra karavAmAM Avyo che. -piMDaniryukti gA. 10-11; 16-17; 35-36; 38-39; 43-44. pRthvIkAya vize kahevAmAM AvyuM che ke nizcayathI sacitta pRthvIkAya parvatAdino madhyabhAga che. paNa vyavahArathI sacitta pRthvIkAya acitta ane mizrathI bhinna hoya te jANavI. A ja pramANe aplAya Adi vize kahevAmAM AvyuM che ke taLAva, vAva AdinuM pANI vyavahArathI sacitta che ane lavaNAdi samudranA madhyabhAga vagerenuM pANI nizcayathI sacitta che. e ja pramANe tejaskAya Adi vize paNa vyavahAra-nizcayathI vicAra karavAmAM Avyo che. ema kahevAyuM che ke taLAvanuM pANI sAmAnya rIte sacitta ja hoya che. paNa bhagavAna mahAvIre potAnA kevaLa jJAna vaDe jAyuM ke amuka taLAvanuM pANI acitta thaI gayuM che ane chatAM paNa tenuM pANI pIvAnI anujJA temaNe potAnA ziSyone ApI nahi. te eTalA mATe ke AgaLa upara A uparathI dhaDo laI bIjA sAdhuo tevA ja bIjA taLAvanA pANIne acitta mAnI pIvAnuM zarU kare to doSa lAgavAno saMbhava hato. AthI tevA doSane TALavA mATe temaNe te viziSTa taLAvanA pANIne pIvAnI paNa anujJA na ApI, kAraNa ke sAmAnya rIte taLAvanuM pANI sacitta ja hoya che eTale temaNe je taLAvamAM sUkSma jIvono abhAva joyo hato tene paNa vyavahAradaSTie sacitta mAnavA preraNA ApI ane tenuM pANI pIvAnI anujJA ApI nahi. - nizItha gA. 4859; bRhatkalpa 999.

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AgamayuganA vyavahAra ane nizcayanayo 151 nizcaya-vyavahArathI sacittano Avo ja vicAra oghaniryuktimAM paNa karavAmAM Avyo che. -oghaniryukti gA. 337-363. AtmavighAta vize | piMDaniryuktimAM dravya AtmA ane bhAva AtmAnA bheda pADavAmAM AvyA che, jJAnAdi guNavALuM je dravya te dravyAtmA che eTale ke pRthvIkAya Adi jIvAstikAya dravya te dravyAtmA che; ane jJAna-darzana-caraNa (cAritra) e traNa bhAvAtmA che. paranA prANAdino vadha karanAra sAdhu te paranI ghAta to kare ja che, paNa sAthe sAthe te potAnA caraNarUpa bhAva AtmAno paNa vighAta kare che tyAre prazna thAya che ke to pachI te vakhate tenA jJAnAtmA ane darzana AtmA vize zuM mAnavuM ? uttaramAM vyavahAra ane nizcayanayano Azraya karIne kahevAmAM AvyuM che ke nizcayanayane mate caraNAtmAno vighAta thayo hoya to jJAna-darzanano paNa vadha mAnavo joIe; ane vyavahAranayane mate caraNAtmAno vighAta thayo hoya to jJAna-darzana AtmAnA vighAtanI bhajanA che. -piMDaniryukti gA104-105. AnuM rahasya ema jaNAya che ke nizcayanaya e ahIM evaMbhUta naya jevo che. eTale te kALe caraNAtmavighAta kaho ke AtmavighAta kaho emAM kazo bheda nathI. tethI jyAre caraNAtmAno vighAta thayo tyAre tadabhinna jJAna-darzana AtmAno paNa vighAta thayo ja che. kAraNa, caraNaparyAyanuM prAdhAnya mAnIne AtmAne caraNAtmA kahyo che paNa ghAta to paryAyApanna AtmAno ja thayo che, tethI te paryAyanI sAthe kAlAdinI apekSAe anya paryAyono abheda mAnIe to caraNAtmAnA vighAta sAthe jJAna-darzanAtmAno paNa vighAta ghaTI jAya che. vyavahAranaya e bhedavAdI hoI caraNa eTale mAtra caraNa ja; tethI caraNanA vighAta sAthe jJAnadarzanano vighAta jarUrI nathI, tethI vyavahAranaye bhajanA kahevAmAM AvI che. caraNavighA jJAna-darzanavighAta mAnavo joIe e nizcayanayano khulAso bhASyayugamAM je karavAmAM Avyo che te vize AgaLa upara kahevAmAM Avaze. kAla vize zramaNanI dinacaryAmAM kAlane mahattvanuM sthAna che, AthI kAlavicAra karavo prApta hato. gaNitanI madadathI vizuddha dinamAna kADhI pauruSIno vicAra karavAmAM Ave te nizcayakAla jANavo paNa lokavyavahArane anusarI pauruSI mAnI vyavahAra karavo te vyavahArakAla che. -oghaniryukti gA. 282-283. vaLI, Avazyaka niryuktinI cUrNi(pR. 42)mAM khulAso karavAmAM Avyo che ke nizcayanayane mate dravyAvabaddha kSetrathI kAla judo nathI. dravyAvabaddha kSetranI je pariNati te ja kAla che. jemake gatipariNata sUrya jyAre pUrva dizAmAM dekhAya tyAre te pUrvANa kahevAya; ane jyAre te AkAzanA madhyamAM upara dekhAya tyAre madhyAhnakAla che; ane jyAre gatipariNata te sUrya pazcima dizAmAM dekhAya te aparANakAla kahevAya. mATe nizcayanayane mate dravyapariNAma e ja kAla che. mUla AgamamAM jayAre jIva-ajIvane kAla kahevAmAM AvyA tyAre A ja nizcayaSTino Azraya

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152 SRUTA-SARITA levAmAM Avyo hato ema mAnavuM rahyuM. sAmAyika kone ? niryuktimAM sAmAyika kone prApta thAya che teno gatyAdi aneka bAbatomAM vicAra karavAmAM Avyo che. temAM daSTi eTale samyagdarzanane laIne je vicAra che te vyavahAra ane nizcaya bane dRSTie karavAnI sUcanA ApI che; eTale ke vyavahAranaye sAmAyika vinAnAne ja sAmAyika thAya ane nizcayanaye sAmAyika saMpane ja sAmAyika thAya. -Avazyakaniyukti gA. 814(dIpikA) ahiMsA vicAra oghaniryuktimAM upakaraNanA samarthanamAM jaNAvavAmAM AvyuM che ke bAhya upadhi chatAM jo zramaNa AdhyAtmika vizuddhi dharAvato hoya to te aparigrahI ja kahevAya che. A che nizcayadaSTi. "ajjhatthavisohie uvagaraNaM bAhiraM pariharaMto / appariggahItti bhaNio jiNehiM telukkadaMsIhiM // " -oghani. gA. 745 AmAMthI ja hiMsA-ahiMsAnI vicAraNA karavAnuM paNa anivArya thayuM; kAraNa, je kAMI anya vrato che tenA mULamAM to ahiMsAvRta ja che. eTale niyuktikAra kahe che ke ahiMsAno AdhAra paNa Atmavizuddhi ja che. A saMsAra to jIvothI saMkula che; temAM jIvavadha na thAya ema bane nahi, paNa zramaNanI ahiMsAno AdhAra tenI Atmavizuddhi ja che- "ajjhappavisohIe jIvanikAehiM saMthaDe loe / phesiyahiMsAtta nihiM tenovaMtahiM | 747 |'' kAraNa ke apramatta AtmA ahiMsaka che ane pramatta AtmA hiMsaka che-A nizcaya che. "AyA ceva ahiMsA AyA hiMsatti nicchio eso / jo hoi appamatto ahiMsao hiMsao iyaro // 754 // " AnI TIkAmAM zrImad droNAcArya jaNAve che ke lokamAM hiMsA-vinAza zabdanI pravRtti jIva ane ajIva bane vize thatI hoI taigamanayane mate jIvanI ane ajIvanI bannenI hiMsA thAya che ema che. ane te ja pramANe ahiMsA vize paNa che. saMgraha ane vyavahArane mate paNa jIvanikAyane vize hiMsAno vyavahAra che; arthAt ahiMsAno vyavahAra paNa te nayone mate pajIvanikAya vize ja che. RjusUtranayane mate pratyeka jIva vize judI judI hiMsA che. paNa zabdasamabhirUDha ane evaMbhUta nayone mate AtmA ja hiMsA ke ahiMsA che. A ja nizcayanayano abhiprAya che. nizcayanaya e dravya ane paryAyano bheda mAnIne nahi, paNa paryAyanuM prAdhAnya mAnI potAnuM maMtavya rajU kare che; eTale ke AtmAnI hiMsA ke ahiMsA nahi paNa AtmA ja hiMsA ke ahiMsA che-ema nizcayanayanuM mantavya che. niryuktikArane mate je zramaNa yatamAna hoya; eTale ke apramatta hoya tenAthI thatI

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AgamayuganA vyavahAra ane nizcayanayo 153 virAdhanA e baMdhakAraNa nathI, paNa tenI Atmavizuddhine kAraNe te nirjarArUpa phala denArI che. je nizcayanayanuM avalaMbana le che ane je samagra Agamano sAra jANe che tevA paramarSionuM parama rahasya e che ke AtmapariNAma e ja hiMsA ke ahiMsA mATe pramANa che ane nahi ke bAhya jIvanI hiMsA ke ahiMsA. paraMtu A nizcayanI vAtanuM keTalAka loko avalaMbana to le che, paNa tenA vizeno yathArtha nizcaya eTale ke kharA rahasyanuM yathArtha jJAna jemane nathI, teo to bAhya kriyAmAM pramAdI thaIne cAritramArgano lopa ja kare che. sArAMza e che ke pariNAma para ja bhAra mUkI jeo bAhya AcaraNa; eTale ke vyavahArane mAnatA nathI teo cAritramArganA lopaka che--mATe vyavahAra ane nizcaya banneno svIkAra jarUrI che- "jA jayamANassa bhave virAhaNA suttavihisamaggassa / so hoi nijjaraphalA ajjhatthavisohijuttassa // paramarahassamisINaM samattagaNipiDagajharitasArANaM / pariNAmiyaM pamANaM nicchayamavalaMbamANANaM // nicchayamavalaMbaMtA nicchayao nicchayaM ayANaMtA / nAsaMti vagara vAhirasA DuM !'' -moghani7i59-61 "Aha-yadyayaM nizcayastato'yamevAlambyatAM kimanyeneti ? ucyate-nizcayamavalambamAnA: puruSAH 'nizcayataH' paramArthato nizcayamajAnAnAH santo nAzayanti caraNakaraNam / katham ? 'bAhyakaraNAlasAH' bAhyaM vaiyAvRttyAdi karaNaM tatra alasAH-prayatnarahitAH santazcaraNakaraNaM nAzayanti / kecididaM cAGgIkurvanti yaduta parizuddhapariNAma eva pradhAno na tu bAhyakriyA / etacca nAGgIkartavyam / yataH pariNAma eva bAhyakri yArahitaH zuddho na bhavatIti / tatazca nizcaya-vyavahAramatamubhayarUpamevAGgIkartavyamiti / " -monijIi TI . 762 vaMdanavyavahAra vize zramaNomAM vaMdanavyavahAranI rIta evI che ke je yeSTha eTale ke dIkSA paryAye jayeSTha hoyavayathI jayeSTha hoya te vaMdya che. paNa jyAre sUtravyAkhyAna thatuM hoya tyAre je sUtradhAraka hoya tene yeSTha mAnIne bIjA vaMdana kare. A prakAranA vyavahAra uparathI prazna upasthita thayo ke sUtradhArakane paNa jo jayeSTha kahI zakAtA hoya to jeo mAtra dIkSAparyAyathI-vayathI jayeSTha hoya ane sUtra ke tenuM vyAkhyAna jANatA na hoya temane vaMdana karavAthI zo lAbha ?- "coeti jai hu jiTTho kahiMci suttatthadhAraNAvigalo / vakkhaNaladdhihINo niratthayaM vaMdaNaM tammi // " -Ava. ni. gA. 712 (dIpikA) vaLI sUtravyAkhyAnaprasaMge jayeSThanI vyAkhyAmAM vayajayeSTha karatAM ratnAdhikane jayeSTha mAnavo ema manAyuM to pachI ratnAdhika zramaNa bhalene vayathI laghu hoya paNa jo vayathI jayeSTha evo zramaNa tenI pAse vaMdana karAve to te zuM e ratnAdhikanI azAtanA nathI karato ?

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154 SRUTA-SARITA "aha vayapariyAehi lahugo vi hu bhAsao ihaM jeTTho / rAyaNiyavaMdaNe puNa tassa vi AsAyaNA bhaMte // " -Ava. ni. gADha 713 (dIpikA) A zaMkAonuM samAdhAna karavAmAM AvyuM che ke jayeSThanI vyAkhyA prasaMgonusAra karavAmAM Ave che. sAmAnya rIte vratagrahaNano paryAya jayeSThanA nirNayamAM kAma Ave che, paNa sUtravyAkhyAnaprasaMgamAM to vrataparyAyane nahi paNa labdhine mukhya mAnavAmAM Ave che. ane AthI sUtravyAkhyAna karavAnI jenAmAM labdhi hoya te vayathI bhale ne laghu hoya paNa te jayeSTha gaNAya. AthI evA ratnAdhika jayeSThane vayajayeSTha vaMdana karyuM temAM kazuM ja anucita nathI. vaLI vyAkhyAna prasaMge to vayayeSTha namaskAra karyo che. AthI ratnAdhikanI AzAtanAno prasaMga paNa nathI. "jai vi vayamAiehiM lahuo suttatthadhAraNApaDuo / vakkhANaladdhimaMto so ciya iha gheppaI jeTTho // AsAyaNA vi NevaM paDucca jiNavayaNabhAsayaM jamhA / vaMdaNayaM rAiNie teNa guNeNaM pi so ceva // " -Ava. ni. gA. 714-715 (dIpikA) AcArya Avo nirNaya Apyo te pAchaLa temanI dRSTi zI hatI tenuM spaSTIkaraNa temaNe vyavahAra ane nizcayanayanA avalaMbanathI karyuM che. temaNe jaNAvyuM che ke vyavahAranuM anusaraNa karavAmAM Ave tyAre vayajayeSTha e jayeSTha gaNAya. paNa nizcayanayane mate to dIkSA paryAya ke vaya e pramANa nathI, paNa guNAdhikya e pramANa che. mATe bane nayone AdhAre prasaMga pramANe vartana karavAmAM kazo ja doSa nathI, jaina dharmamAM eka ja naya nahi, paNa banne naya jayAre maLe tyAre te pramANa bane che. mATe bane nayone mAnIne prasaMgAnusAra vaMdanavyavahAra karavo. A banne nayone mahattva ApavuM eTalA mATe jarUrI che ke guNAdhikya e AMtarika bhAva che ane sarva prasaMge e AMtarika bhAvanuM jJAna chadmastha mATe saMbhava nathI, mATe jyAM AMtarika bhAva jANavAmAM Ave eve prasaMge tene mahattva ApI vaMdanavyavahAranI yojanA nizcayadaSTine mahattva ApI karavAmAM Ave temAM kazuM khoTuM nathI, paNa sAmAnya rIte to dIkSAparyAye je jayeSTha hoya tene jayeSTha mAnIne viMdanavyavahAranI yojanA vyavahAranaye karavI e sugama lokasaMmata mArga che, kAraNa, guNAdhikya jANavuM lokane mATe sugama nathI, paNa dIkSAparyAya jANavo sugama che; eTale vyavahAranaye mAnI lIdhuM ke jeno dIkSAparyAya vadhAre te moTo eTale vaMdanIya- "na vao ettha pamANaM na ya pariyAo vi NicchayamaeNa / vavahArao u jujjai ubhayanayamayaM puNa pamANaM // nicchayao duneyaM ko bhAve kammi vaTTai samaNo / vavahArao u kIrai jo puvvaThio carittammi // " -Ava. ni. gA. 716-717 (dIpikA) AmAMnI aMtima gAthA bRhatkalpabhASyamAM paNa che. juo gA. 4506.

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AgamayuganA vyavahAra ane nizcayanayo 155 saMghavyavasthA jALavavA mATe A prakArano vyavahAra jarUrI che, anyathA guNajayeSTha gaNAvA sau prayatna kare ane avyavasthA UbhI thAya. ane guNanuM parIkSaNa sarvathA saMbhava nathI, tema sarvathA asaMbhava paNa nathI, mATe sAmAnya vyavahAra evo ke vatajayeSTha te jyeSTha ane vaMdanIya paraMtu vizeSa prasaMge jyAM guNAdhikayanA jJAnano nizcaya thAya tyAM te guNAdhika puruSa paNa vaMdanIya bane. A ja kAraNe lokadaSTithI athavA to vyavahAranayathI karelI vyavasthAne svayaM ahakevaLIbhagavAnuM paNa anusare che-evuM spaSTIkaraNa mULa bhASyakAre karyuM che. A ja vyavahAranI baLavattA che. mULa bhASyakAra jaNAve che ke vyavahAra paNa baLavAnuM che, kAraNa ke jayAM sudhI gurune evI jANa na hoya ke mAro ziSya kevaLI thaI gayo che tyAM sudhI te ahita potAno dharma samajIne chadmastha evA gurune vaMdana kare che "vavahAro vi hu balavaM jaM chaumatthaM pi vaMdai arahA / jA hoi aNAbhiNNo jANato dhammayaM eyaM // " -Ava. ni. mUla bhAga-123 A gAthA bRhatkalpa bhASyamAM paNa che. juo gA. 4507. niryuktigata vyavahAranizcayanI je carcA che te eka e vAta siddha kare che ke vyavahAramAMthI yathArthatAno aMza ocho thAya che; eTale ke AgamamAM vyavahAranuM tAtparya evuM hatuM ke temAM satyano-yathArthatAno aMza hato; jemake vyavahAradaSTie jyAre bhramarane kALo kahevAmAM Avyo tyAre temAM kALo guNa hato, paNa teno sadaMtara abhAva hoya ane bhamarAne kALo vyavahAranaye kahyo ema nathI. nizcayanaya kALA uparAMta bIjA vargonuM astitva kahe che, paNa kALAno abhAva batAvato nathI. vaLI, prasthane vyavahAramAM laI zakAya evA AkAravALuM lAkaDuM thAya tyAre prastha tarIke vyavahAranayane saMmata hatuM. e paNa batAve che ke lokavyavahAranA mULamAM yathArthatA tarapha durlakSa karavAmAM AvyuM nathI. AthI vyavahAranaya yathArthathI taddana nirapekSa nathI. paNa niryukti kALamAM vyavahAramAM A yathArthatA uparAMta aucityanuM tattva; eTale ke mUlyanuM tattva umerAyuM che. Ane kAraNe vyavahAranayanuM kSetra vyApaka banyuM che. saMsAramAM vayathI je jayeSTha hoya te jayeSTha gaNAya che teno to svIkAra vyavahAranaya kare ja che, paNa nizcayanayanI daSTie vayajayeSTha karatAM guNajayeSThanuM mahattva hoI nizcayanayamAM vayajayeSThano jayeSTha tarIke svIkAra nathI. bhamarAno kALo guNa nizcayanayanI dRSTie ayathArtha nathI, paNa te ghaNAmAMno eka che, A vicAraNA yathArthatAne AdhAra mAnIne thaI che, paNa jayeSTha kone kahevo e vicAraNAmAM vyavahAra-nizcayano AdhAra yathArthatAne badale mUlyAMkana che. AthI A kALamAM dravya ane bhAvano arthavistAra paNa thayo che. bAhya lokAcAra e dravya, ane tAttvika AcAra e bhAva. vyavahAranaya AvA dravyane ane nizcayanaya AvA bhAvane mahattva Ape che. AthI ja je tattvadRSTie; eTale ke yathArthanI dRSTie acitta hatuM tene paNa lokAcAra-vyavahAranI sugamatA ane vyavasthAnI dRSTie sacitta mAnavAmAM AvyuM. Ama vyavahAra lokonusaraNa karavA jatAM ayathArtha tarapha paNa vaLI gayo che. vyavahAranayanuM A valaNa bauddhonI saMvRti ke vedAMtanA vyavahArasatya jevuM che. paNa sAthe sAthe tenuM je mULa valaNa te paNa A kALamAM cAlu rahyuM che tenI noMdha paNa levI joIe. vaLI, nizcaya paNa A kALe

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SRUTA-SARITA paramArtha ke tattva tarapha jaI rahyo che; eTale ke te vyavahArathI sAva chUTo thavA jaI rahyo che. vaLI, lokavyavahAramAM bhASA mukhya bhAga bhajave che; ane ghaNI vAra bhASA tattvathI juduM ja jaNAvatI hoya che. paNa loko vicAra karyA vinA atAttvikane tAttvika mAnI vyavahAra calAvatA hoya che. A prakAranA atAttvika vyavahArane sthAne tAttvika vAtanI sthApanA e nizcayano uddeza bane che. AthI kahI zakAya ke lokanuM eTale samAjanuM, bahujananuM satya e vyavahAranaya, paNa koI virala vyakti mATenuM satya te nizcayanaya che. e be vacceno Avo bheda kALamAM spaSTa thAya che. 5. bhASyomAM vyavahAra ane nizcaya : lokavyavahAraparaka ane paramArthapaka 156 vyavahAra ane nizcayanayanI Agamagata bhUmikAmAM ApaNe joI gayA chIe ke eka sthUlagAmI che ane bIjo sUkSmagAmI che. A ja vastune laIne AcArya jinabhadre spaSTIkaraNa karyuM che ke vyavahAranaya e lokavyavahAraparaka che ane nizcayanaya e paramArthapa2ka che. A vastuno virdeza temaNe bhagavatIsUtragata udAharaNano AdhAra laIne ja karyo che-- "logavvavahAraparo vavahAro bhaNai kAlao bhamaro / paramatthaparo bhaNai Necchaio paMcavaNNetti // " vizeSA gA. 3589 AcArya jinabhadre kevaLa vyavahArane ja nahi, paNa naigamane paNa lokavyavahAraparaka jaNAvyo che-- " NegamavavahArA logavvavahAratapparA" vizeSA 37 paNa jyAre bhASyakAra vyavahAranayane lokavyavahA252ka jaNAve che ane nizcayane paramArthaparaka jaNAve che tyAre e paNa dhyAnamAM levuM joIe ke niryuktikALamAM te nayono je kSetravistAra ane arthavistAra thayo hato te paNa bhASyakALamAM cAlu ja che. te have ApaNe joIzuM. vyavahAra-nizcaya ane nayo AcArya jinabhadre jyAre vyavahArane lokavyavahAraparaka kahyo ane nizcayanayane 5ramArthapa2ka kahyo tyAre vaLI temane te bannenI eka judA prakAre vyAkhyA karavAnuM sUjhyuM. ApaNe jANIe chIe ke AcArya jinabhadre jaina darzanane sarvanayamaya kahyuM che; eTale ke je judAM judAM darzano che te ekeka nayane laIne cAlyA che, paNa jaina darzanamAM sarva nayono samAveza che--'miMda savvayamaya niLamatamavapnamanvaMta''--vizeSA. 72 / temaNe kahyuM che ke-- "ahaveganayamayaM ciya vavahAro jaM na savvahA savvaM / savvanayasamUhamayaM viNicchao jaM jahAbhUaM // 3590||" vizeSA saMsAramAM je vividha mato che te ekeka nayane AdhAre che, tethI te vyavahAranaya kahevAya kAraNa ke temAM sarva vastuno vicAra sarva prakAre karavAmAM Avato nathI, paNa sarvanayanA samUharUpa

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AgamayuganA vyavahAra ane nizcayanayo 157 je mata che, eTale ke je jaina darzana che, te nizcayanaya che, kAraNa ke te vastune yathAbhUtarUpe- yathArtharUpe grahaNa kare che. Ano artha e thayo ke lokamAM je vividha darzano che te vyavahAradarzano che ane jaina darzana te pAramArthika darzana hoI nizcayadarzana che. vaLI, nizcayanaya jo sarvanayono samUha hoya to te pramANarUpa thayo athavA to anekAMta ke syAdvAda thayo e paNa eno artha samajavo joIe; eTale ke nizcayanaya e nayazabdathI vyavahRta chatAM te sarvanayonA samUharUpa che. eTale te naya to kahevAya ja, chatAM paNa tenuM bIjuM nAma pramANa che, ema darzanakALamAM spaSTa jaNAvavAmAM AvyuM che. nayono zuddha-azuddha vibhAga AgamonI niyukti-bhAgya-cUrNi Adi TIkAomAM vyavahAra-nizcayanayo dvArA vicAraNAnuM kSetra vyApaka banyuM che. temAM dravyAnuyoga uparAMta caraNAnuyogamAM paNa nizcayavyavahArano praveza thayo che. ane vaLI nizcayanaya eTale zuddhanaya ema paNa mAnavAmAM AvyuM che. AnA mULamAM samagranayo vize zuddha naya ane azuddha naya kayo evo je vicAra karavAmAM Avyo che, te che. ApaNe anuyogadvAranI A pUrve karelI carcAmAM joyuM che ke temAM naigamanaya uttarottara avizuddhamAMthI vizuddha, vizuddhatara, vizuddhatama kema bane che tenI vicAraNA to hatI ja. tene AdhAre samagra namonA saMdarbhamAM zuddha-azuddhanI vicAraNA karavI e TIkAkAro mATe sarala thaI paDe tema hatuM. AvI vicAraNA AcArya jinabhadranA vizeSAvazyaka bhASyamAM ane tenI TIkAmAM thayelI jovA maLe che. temaNe sAmAyikakriyAnA karaNa vizenA vicAraprasaMge badhA nayone be vibhAgamAM vaheMcI nAkhyA che : zuddha ane azuddha. ane kahyuM che ke azuddha nayonI apekSAe te akRta che ane zuddha nayonI apekSAe kRta che. paNa samaya eTale ke siddhAnta evo che ke te kRtAkRta che. sArAMza e che ke vibhinna nayo tene kRta ke akRta kahe che paNa syAdvAdane AdhAre tene kRtAkRta mAnavuM joIe--eTale ke pramANa dRSTie te kRtAkRta che. -vizeSA. gA. 3370 A gAthAnI TIkA svopajJa to maLatI nathI, kAraNa ke te adhUrI ja rahI gaI che paNa tenI pUrti karanAra koTTAInI TIkAmAM jaNAvavAmAM AvyuM che ke -" zuddhanA: dravyarthapradhAna: naigamasaMgrahavyavahArAH / teSAM matena akRtaM sAmAyikaM nityatvAt nabhovat / dravyArthataH sarvameva vastu nityamiti pakSadharmatvam / zuddhanayAstu RjusUtrAdayaH / teSAM matena kRtaM sAmAyikaM anityatvAt ghaTavat / paryAyArthataH sarvameva anityaM kRtakaM ca vastu iti pakSadharmatvam / evamekAnte bhaGgadvayam / atha kRtAkRtatvamubhayarUpaM syAdvAdasamayasadbhAvAt / tat punarubhayarUpatvaM dravyArthaparyAyArthanayavivakSAvazAt bhavati |" -vizeSa voTTAyaMTIvA ! sArAMza e che ke naigama, saMgraha ane vyavahAranayo dravyArthapradhAna che; ane te azuddha nayo che. dravyArthapradhAna hoI te vastune nitya mAne che, paNa RjusUtrAdi eTale RjusUtra, zabda, samabhirUDha ane evaMbhUta e paryAyArthapradhAna che ane zuddha nayo che. paryAyapradhAna hoI te nayo varatune anityarUpe mAne che paNa sAdvAdamAM to badhA nayono samAveza hoI te dravya ane paryAya

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158 SRUTA-SARITA bannene svIkArI vastune nityAnitya mAne che. koTTAryanI A TIkAnuM anusaraNa karIne A koTyAcArya ane A hemacaMdra maladhArI paNa zuddha-azuddha nayAno ukta vibhAga mAnya rAkhe che. vaLI, eka vastu e paNa AmAM dhyAna devA jevI che ke nayo te eka-eka aMta hoI ekAMta che ane syAdvAda te ekAMtono samanvaya karato hoI anekAMta che. nayonA AvA zuddhAzuddha vibhAgane dhyAnamAM rAkhIne ja AcArya jinabhadra nizcayanayane zuddha naya kahyo che, kAraNa ke temane mate vyavahAra e azuddha nayamAM samAviSTa che te ApaNe upara joyuM. AcArya jinabha mULa gAthAmAM "phaniyamaM unnILI (vizeSA, gA. 1151) ityAdi kahyuM che paNa tenI pote ja racelI TIkAmAM kahyuM che ke-"zuddhanayamaprAyoDaya"--ityAdi. AthI phalita thAya che ke teo nizcayanayane zuddha naya mAne che. naigama-saMgraha-vyavahAra e samagranI saMjJA vyAvahArika naya paNa che evo mata cUrNimAM vyakta thayelo che ane e ja prasaMge RjusUtrAdi cArane cUrNimAM zuddha nayane nAme oLakhAvyA che. AthI e paNa phalita thaI jAya che ke zeSa naigamAdi azuddha nayo che, jenuM bIjuM nAma vyAvahArikanayo paNa che.-"vavAdaLA -saMda-vavadAra vavahAritti hitA... ujjusutAdINaM puNa cauNhaM suddhanayANaM.....Ava. cUrNi pR. 430 / A uparathI ApaNe joI zakIe chIe ke vyavahAra e azuddha naya che ane nizcaya e zuddha naya che evo abhiprAya AgamanI TIkAnA kALamAM sthira thayo hato. vaLI, ahIM eka bIjI vizeSatA tarapha paNa dhyAna devuM jarUrI che; te e ke, AgaLa ApaNe joyuM ke, vyavahAra e vizeSane mAnI cAle che paNa zuddhAzuddhanA vibhAgamAM vyavahAra dravyArthapradhAna che; eTale ke te sAmAnyane mAne che ema kahevAya. ane nizcaya e paryAyArthika hoI vizeSane viSaya kare che. AnuM spaSTIkaraNa ema saMbhave ke vaizeSiko ane naiyAyiko jene sAmAnyavizeSa kahe che eTale ke je aparasAmAnyane nAme oLakhAya che te sattA sAmAnyanI apekSAe vizeSa chatAM potAnA vizeSonI apekSAe sAmAnya che, eTale tene apekSAbhede sAmAnya ke vizeSa kahI zakAya. tAtparya e thayuM ke vyavahAra parasAmAnyane nahi paNa aparasAmAnyane viSaya kare che, je sattA sAmAnyanI apekSAe vizeSa che. AthI vyavahAranayane sAmAnyagrahI kahyo che, ane vizeSagrAhI kahyo te, bannemAM kazo virodha raheto nathI. vyavahArano viSaya sAta nayamAM je vyavahAranaya che tenA viSayanuM vivecana karatAM bhASyakAra AcArya jinabhadra jaNAve che ke vizeSathI bhinna evuM sAmAnya koI che ja nahi kAraNa ke kharaviSANanI jema te upalabdha thatuM nathI- "na visesattarabhUamatthi sAmaNNamAha vavahAro / 3vataMkavavadArAmAvAyo gharavisA 4 '' -vizeSAvazyaka bhASya-35

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AgamayuganA vyavahAra ane nizcayanayo ApaNe prathama joI gayA chIe ke vyavahAranaya sAmAnyagrAhI nahi paNa vizeSagrAhI che; enuM ja A samarthana che. guru-laghu vize 159 guru-laghuno vicAra tAttvi.ka rIte ane vyAvahArika rIte nizcaya ane vyavahAranayo vaDe AcArya jinabhadre karyo che te prasaMga ApaNe che--Avazyaka niryuktimAM jaNAvavAmAM AvyuM hatuM ke audArika, vaikriyAdi gurulaghu dravyo che ane karma, mana, bhASA e agurulaghu dravyo che. (vizeSA gA 658 e Ava ninI gAthA che, vaLI juo Avazyaka cUrNi pR 29) A niryuktigAthAnuM spaSTIkaraNa karatAM AcArya jinabhadra daNAve che ke vyavahAranayane mate koI dravya guru hoya che, jema ke leru-DhekhAro. koI laghu hoya che, jema ke dIpazikhA. koI gurulaghu--ubhaya hoya che jema ke vAyu. ane koI agurulaghu--nobhaya hoya che jema ke AkAza. paNa nizcayanayane mate to sarvathA laghu ke sarvathA guru koI dravya hotuM ja nathI paNa bAdara--sthUla dravya gurulaghu che ane bAkInA badhA dravyo agurulaghu che. vizeSA gA 659-660 A bAbatamAM vyavahAranaya prazna kare che ke jo guru ke laghu jevuM koI dravya hoya ja nahi to jIvapudgalonuM gamana je Urdhva ane adhaH thAya che tenuM zuM kAraNa ? ame to mAnIe chIe ke je ladhu hoya te UrdhvagAmI bane ane je guru hoya te adhogAmI bane. AthI jIva-pudgalone guru ane laghu mAnavA joIe, kAraNa ke temanuM gamana UMce paNa thAya che ane nIce paNa thAya che--vizeSA. gA. 661-662. mATe mAtra gurulaghu ane agurulaghu ema be prakAra nahi paNa guru, laghu gurulaghu ane agurulaghu--evA cAra prakAranAM dravyo mAnavA joIe evo vyavahAranayano mata che. vyavahAranayanA A mantavyano uttara nizcayanaya Ape che ke vyavahAranayamAM je UrdhvagamananuM kAraNa laghutA ane adhogamananuM kAraNa gurutA mAnavAmAM Ave che te anivArya kAraNa nathI, kAraNa dravyanI laghutA ke gurutA e judI ja vastu che ane dravyano vIryapariNAma e sAva juduM ja tattva che. ane vaLI dravyano gatipariNAma te paNa juduM ja tattva che. AmAM kAMI kAryakAraNabhAva jevuM nathI. --vizeSA gA 663 Ama mAnavAnuM kAraNa evuM che ke paramala manAtA paramANu paNa UMce javAne badale nIce paNa gamana kare che. to pachI temAM zo hetu mAnazo ? eTale ke jo laghutA e UrdhvagamanamAM hetu hoya to paramANu UMce javAne badale nIce kema jAya ? tenA nIcA javAmAM laghutA sivAya bIjuM ja kAMI kAraNa mAnavuM rahyuM. vaLI dhUmAdi je narI AMkhe dekhAya che te sthUla che chatAM te Urdhvagamana kema kare ? jo sthUlatA e adhogamanamAM nimitta hoya to dhUma nIce javo joIe; paNa te to UMce jAya che. Ama kema banyuM ? vaLI, mahAguru evA vimAnAdi nIce javAne badale AkAzamAM UMce kema UDI zake che ? vaLI, sAva sUkSma dehavALo deva paNa moTA parvatane kema UMco kare che ? vizeSA gA 664-665 jo bhArI parvata nIce javAne badale UMco jAya che temAM devanA vIryane kAraNa mAnazo to

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160 SRUTA-SARITA vyavahArasaMmata gurutA ekAMte adhogamananuM kAraNa che e ayukta Thare che; ane e ja pramANe laghutA e UrdhvagamananuM ekAMte kAraNa che e paNa ayukta kare che; vaLI gati-sthitipariNAmane kAraNe paNa jIva-pugalonI gatisthita thatI hoI temAM paNa gurutA ke laghutAnI kAraNatAnuM atikramaNa che ja. AthI vyavahAranayano mata ayukta Thare che. -vizeSA. gA. 667 Ama prastutamAM lokavyavahAramAM je sthUla dRSTithI Urdhva-adhogamananA kAraNarUpe laghutAgurutAne mAnavAnI prathA hatI te viruddha tattvavicAra karIne tenI kAraNatAno nirAsa nizcayanaya kare che. AmAM vyavahAra-nizcayanayano vicAra sAMvRtika-pAramArthika satyanA vicAra tarapha pragati karato hoya ema jaNAya che. vaLI nyAya vaizeSikamAM gurutvamAtra mAnyuM che ane laghutvane tenA abhAvarUpa mAnyuM che ane gurutvane kAraNe patana mAnyuM che te vicAra paNa AcAryanI samakSa che ja. jJAna-kriyA vize niryuktinA vicAra prasaMge ApaNe joyuM che ke temAM jeno cAritrAtmA vihata thayo teno jJAna-darzana AtmA paNa vighAtane pAmyo evo vicAra che. AnA ja anusaMdhAnamAM bhASyamAM nizcayanayane mate je ema kahevAmAM AvyuM che ke jo jJAnanuM phaLa samyam kriyAmAM na Ave to te jJAnane ajJAna mAnavuM (vizeSA. 1151)te ukta pakSanI bIjI bAju rajU kare che. je prakAre cAritrano nAza thavAthI jJAna-darzana paNa naSTa thayelA nizcayanaya mAne che te ja prakAre jo jJAna, kriyAmAM na pariName to te jJAnane paNa ajJAna mAnavuM joIe evo nizcayano abhiprAya che. ahIM yathArthatA karatAM mUlyAMkananI dRSTie mahattva ApavAmAM AvyuM che. zramaNajIvanamAM ke koI paNa jIvanamAM jJAna karatAM kriyAnuM mahattva eTalA mATe che ke mokSanuM sAkSAt kAraNa kriyA eTale ke cAritra bane che, kAraNa ke kevaLajJAna thayA pachI paNa jyAM sudhI cAritranI parAkASThA nathI thatI tyAM sudhI mokSa nathI. AthI jJAna ane cAritra e bemAM cAritranuM mUlya mokSadaSTie vadhe che. AthI cAritranA tAjave toLIne jJAnanI sArthakatA ke nirarthakatAne najara samRddha rAkhIne tenA jJAnaajJAna evA bheda karavAmAM AvyA che, ane nahi ke tenI yathArthatA ke ayathArthatAne AdhAre. kartutva vize AcArya jinabhadra samakSa e prazna hato ke sAmAyika koNe karyuM ? Ano uttara temaNe vyavahAra-nizcayano Azraya laIne Apyo che ke vyavahArathI to te jinendra bhagavAna ane gaNadhare sAmAyika karyuM che ane nizcayanaye to je vyakti sAmAyika kriyA kare che teNe ja te karyuM che. tAtparyArtha evo che ke sAmAyika zruta je bAhya che tenI racanA to tIrthakara ane gaNadhare karI che tethI te tenA kartA kahevAya. paNa sAmAyika e to samabhAvanI kriyA che ane te to AtmaguNa hoI je AtmA te kriyA kare teNe ja te aMtaraMga sAmAyika karyuM hoI te ja teno kartA kahevAya. Ama sAmayika zrata ane sAmAyika bhAva e krame vyavahAra ane nizcayanA viSaya bane che. -vizeSA gA. 3382

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AgamayuganA vyavahAra ane nizcayanayo 161 samyakta ane jJAnotpatti vize (kriyamANa-kRta vize) | kriyAkALamAM kAryaniSpatti mAnavI ke niSThAkALamAM-A jUno vivAda che. AnI sAthe asatkAryavAda ane satkAryavAda paNa saMkaLAyelA che. bhagavAna mahAvIra ane jamAlIno matabheda paNa A vize ja hato. A vivAdano vyavahAra ane nizcayanayanA matomAM samAveza karavAno prayatna A, jinabhadra bhASyamAM karyo che. temAM mithyAtvanA kSaya, upazama ke kSayopazama thaye samyakta eTale ke samyagdarzana ane samyajJAnanI utpattinA prasaMge temaNe vyavahAra-nizcayanI je yojanA karI che te A pramANe che-vyavahAranayane mate sabhyatva ane jJAna jenAmAM na hoya eTale ke je mithyASTi ane ajJAnI hoya tene samyajJAna utpanna thAya che. paNa nizcayanayano mata che ke samyakta ane jJAnathI sahitane ja samyagU jJAna thAya che. "sammattanANarahiyassa nANamuppajjai tti vavahAro / necchaiyanao bhAsai uppajjai tehiM sahiassa // " / -vizeSA. gA414. vaLI juo AvazyakacUrNi pR. 18, 23 ahIM vyavahAra ane nizcayanayo vacce je zaMkA-samAdhAna che te A pramANe che : vyavahAra : samyajJAnIne samyajJAna thatuM hoya to to eno artha e thayo ke je jAtautpanna-sat che te ja utpanna thAya che, ajAta-asat nahi. paNa ApaNe joIe chIe ke je jAta che te utpanna thatuM nathI, paNa je ajAta hoya che te jAta-utpanna thAya che, jemake mATInA piMDamAMthI ajAta evo ghaDo jAta thAya che. paNa jo ghaDo prathamathI ja jAta hoya to tene utpanna karavApaNuM kAMI rahetuM nathI; eTale ke tene vize kazuM ja karavApaNuM rahetuM nathI, mATe ajAtanI utpatti mAnavI joIe, jAtanI nahi. ane vaLI jAtanI paNa jo utpatti mAnavAmAM Ave, eTale ke je kRta che tene paNa karavAmAM Ave to pachI karavAno kyAMya aMta ja nahi Ave; eTale ke kAryasamApti kadI thaze ja nahi. mATe mAnavuM joIe ke mithyAtvI jIvamAM samyakta ane samyajJAna utpanna thAya che, je tenAmAM prathama hatAM nahi, paNa ema na mAnI zakAya ke samyajJAnIne samyajJAna utpanna thAya che. -vizeSA. gA. 415 vaLI, kRtane paNa karavAmAM Ave to kriyAnuM kAMI phaLa maLe nahi. ane vaLI pUrvamAM na hoya te ja kriyAnA phaLarUpe dekhAya che to kRtane karavApaNuM na hovAthI sanI kriyA nahi paNa asanI kriyA mAnavI ghaTe. vaLI, evuM paNa nathI ke je kALamAM kriyA zarU thaI e ja kALamAM niSpatti thAya, paNa dIrghakAlanI kriyA pachI ghaTAdi dekhAya che mATe tenI kriyAno kALa dIrgha mAnavo joIe. Ama vicAratAM mithyA jJAnIne dIrghakALa pachI samyajJAna utpanna thAya che ema mAnavuM joIe. -vizeSA. gA. 416 vaLI, koI paNa kAryano AraMbha karIe chIe tyAre AraMbhamAM to te dekhAtuM nathI, paNa kriyAnI samApti thaye te dekhAya che, mATe paNa kriyAkALamAM kAryane sat mAnI zakAya nahi, te ja rIte guru pAsethI tattvanuM zravaNa karavAnI kriyA cAlI rahI hoya tyAre tatkALe koI jJAna thaI jatuM nathI paNa zravaNAdi kriyAnI samApti thaye jJAna thAya che. sArAMza e che ke kriyAkALamAM kArya dekhAtuM

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SRUTA-SARITA nathI mATe te nathI paNa kriyAnI niSThA thaye te dekhAya che to kriyAkALamAM nahi paNa kriyAniSThAkALamAM te mAnavuM joIe. mATe mAnavuM joIe ke mithyArdaSTi ane ajJAnI samyaktva ane jJAnane pAme che, paNa samyagdaSTi ke samyajJAnI nahi. -vizeSA gA 417 162 nizcayanaya : ajAta hoya te jAta thAya e mAnI zakAya tevI vAta nathI, kAraNa ke je ajAta che te abhAvarUpa che ane abhAvanI to khaviSANanI jema utpatti saMbhavatI ja nathI. mATe ajAtanI utpatti mAnavI joIe nahi. ane jo ajAta paNa utpanna thatuM hoya to khaviSANa paNa utpanna thAya. mATe asatnI niha paNa satnI utpatti mAnavI joIe. AthI ja ame kahIe chIe ke samyaktvIne ane samyajJAnIne samyaktva ane samyajJAna thAya che, mithyAtvIne nahi. vizeSA gA 418 vaLI, jema satnI kriyA mAnavAmAM kriyAno virAma nahi thAya tema asatnI kriyA mAnavAmAM kriyAno virAma nahi thAya, kAraMNa, tame asat evA kharaviSANa vize game eTalI kriyA karo paNa te kadI utpanna ja thavAnuM nahi. Ama kriyAvirAmano abhAva to banne pakSe samAna che. paNa vadhArAmAM asatkAryapakSe e kriyAvirAma Adi doSono parihAra zakya nathI. sat evA AkAzAdi vize paryAyAntaranI apekSAe kriyAvirAma ghaTI zake che, paNa asamAM to evo paNa saMbhava raheto nathI. vaLI, utpattinI pUrve kArya sarvathA asat hoya to te jema utpatti pachI dekhAya che tema khaviSANa paNa pachI kema nathI dekhAtuM ? mATe mAnavuM joIe ke kArya, utpattinI pUrve kharaviSANa jema sarvathA asat nathI. Ama sarvathA asatnI utpatti mAnavAmAM doSo che, jenuM nivAraNa thaI zakatuM nathI. vizeSA gA 419 vaLI, kAryaniSpattimAM dIrghakALanI vAta karI te paNa yukta nathI, kAraNa ke ghaDAnI utpatti pahelAM sthAsAdi aneka kAryo utpanna thAya che te kAryo pratisamaye utpanna thAya che ane te paraspara vilakSaNa paNa che. Ama ghaNAM badhAM kAryo mATe lAMbo kALa gayo temAM e badho kALa ghaTakriyAno hato ema kema kahevAya ? vizeSA gA 420 vaLI, kAryanI kriyAnA AraMbhamAM te dekhAtuM nathI mATe te sat hoI zake nahi evo je AkSepa karavAmAM Avyo che teno uttara e che ke tame je kriyAno to AraMbha kaho cho te tenI kriyAno to AraMbha che nahi to pachI te tyAre kevI rIte dekhAya ? jema paTano AraMbha karIe tyAre ghaTa jovAnI AzA rAkhavI e vyartha che tema ghaTa pahelAnAM je sthAsAdi kAryo che tenI kriyAnA prAraMbhamAM paNa jo ghaTa na dekhAya to temAM kAMI Azcarya nathI. ane sthAsAdi kAMI ghaDo nathI jethI tenA AraMbhe te dekhAya. mATe AraMbhamAM dekhAto nathI--ityAdi je AkSepa che te yukta nathI. vizeSA gA 421 vaLI, ghaDo aMtima kSaNamAM dekhAya che mATe tene te kSaNamAM sat mAnavo joIe, pUrvakriyAkALamAM nahi--e je tame kahyuM temAM amAre eTaluM ja kahevAnuM che ke ghaDAno prAraMbha to antyakriyAkALamAM ja che tethI te antyakriyAkALe dekhAya che. AmAM zuM ajugatuM che ? vaLI, vartamAnakALamAM jyAre te kriyamANa che tyAre tene kRta na mAno ane akRta mAno

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13 AgamayuganA vyavahAra ane nizcayanayo to pachI tene kRta jyAre mAnazo? atIta kALa to naSTa hoI asatu che to te tene kevI rIte karI zakaze ? ane vaLI bhaviSyakALa to hajI anutpanna hoI asat che, to temAM paNa te kRta kevI rIte thAya ? mATe kriyamANane ja kRta mAnavuM joIe. -vizeSA. gA. 422 jo kriyamANa kRta hoya to pachI kriyamANa hoya tyAre kema dekhAtuM nathI-evo je AkSepa karavAmAM Avyo che te paNa yukta nathI, kAraNa ke prati samayamAM je judAM judAM kAryo niSpanna thaI rahyAM che tethI nirapekSa thaIne tame mAtra ghaDAno ja abhilASa dharAvo cho. AthI te te kAryanA kAlane ghaDAno kALa gaNIne tame mAnavA lAgI jAva cho ke mane kriyAkALamAM ghaDo dekhAto nathI. A tamArI skUlabuddhinuM pariNAma che. te te kALamAM thatA kAryanI upekSA na karo to te te kALe te te kArya dekhAze ja, bhale ghaDo na dekhAya. ane jyAre ghaDo kriyAmaNa haze tyAre tamane ghaDo paNa kRta dekhAze ja, mATe jarA sUkSmabuddhithI vicAro. -vizeSA. gA. 423 vyavahAra : paNa kArya anya samayamAM ja thAya ema zA mATe mAnavuM ? prathama samayamAM paNa te kema na thAya ? nizcaya ? eTalA mATe ke kArya kAraNa vinA to thatuM nathI, ane je kALe kAraNa hoya che te ja kALe kArya thAya che. mATe te anya kALamAM thatuM paNa nathI ane tethI dekhAtuM paNa nathI. A prakAre e bAbata siddha thaI ke kriyAkALamAM ja kArya hoya che; eTale ke kriyamANa kRta che, ane nahi ke kriyA uparAMta thaI jAya pachI; eTale kriyAniSThA thaye kArya thatuM nathI. -vizeSA. gADa 424 vaLI, jJAnano jyAre utpAda thaI rahyo che; eTale ke jJAnanI utpattinI kriyA thaI rahI che tyAre paNa jo jJAnane asata mAnavAmAM Ave to pachI te utpAda kono ? ane e kALamAM paNa jo ajJAna hoya to pachI jJAna kayA kALamAM thaze ? mATe mAnavuM joIe ke samyajJAnIne samyajJAna thAya che, ajJAnIne nahi. -vizeSA. gA425 vaLI, je tame ema mAno cho ke zravaNAdi kAla judo che ane te pachI jJAnotpatti thAya che-ityAdi. e bAbatamAM amAruM mantavya che ke zravaNAdi kAla che te ja to jJAnotpattino kALa che. paNa sAmAnya zravaNa nahi paNa viziSTa prakAranuM je zravaNa che; eTale ke evuM zravaNa je sAkSAt matijJAnanuM kAraNa che, teno kALa te ja matijJAnano kALa samajavAno che ane tevo to anya kSaNamAM saMbhave, jyAre matijJAna utpanna thAya che. vizeSA, gA. 426 prastuta carcAnI bhUmikA samajavA mATe zUnyavAdamAM karelI utpAdanI carcA, je mAdhyamika kArikAmAM karavAmAM AvI che te--(mAdhyamikakArikAvRtti pRSTha 13, 100, 138, 157, 181, 186, vagere) vizeSarUpe avagAhavAnI jarUra che. vaLI, sAMkhyono satkAryavAda (sAMkhya kA. 9) ane naiyAyika Adino asat kAryavAda vagere (nyAyasUtra 4. 1. 14-18; 4.1. 25-33; 4.1 44-52) tathA jainono sadasat kAryavAda je A pUrve carcavAmAM Avyo che tenuM paNa avagAhana jarUrI che (sanmatitarka 3. 47-49; paMcAstikAya gA15, 19, 60 Adi, nayacakra tRtIya ara).

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164 SRUTA-SARITA jamAlie karela nihnava jamAli ema mAnato ke kRta te ja kRta che ane kriyamANa kRta nahi, paNa bhagavAna mahAvIra kriyamANane kRta mAnatA. AthI mULe te carcA paNa kriyAkALamAM kAryanI niSpatti che ke niSThAkALamAM e praznanI AsapAsa ja che. eTale AcArya jinabhadra pUrvokta vyavahAranizcayane AdhAre je carcA karI che tevI ja rIte A carcA paNa samAna yuktio ApIne karI che eTaluM ja nahi, paNa banne prasaMge ghaNI gAthAo paNa samAna ja chevizeSatA daSTAMtamAM saMthAro ane dahanakriyAnI che. -vizeSAgA. 2308-2332 kevaLanI utpatti vize je prakAranI carcA samyakta ane jJAnanI utpatti vize karavAmAM AvI che tevI carcAne kevaLajJAnanI utpatti vize paNa avakAza che, ane vastutaH te koIpaNa utpatti vize lAgu paDI zake che. kevaLajJAna vize kahevAmAM AvyuM che ke nizcayane mate je samaya kevaLAvaraNanA kSayano che te ja kevaLanI utpattino paNa che. ane vyavahArane mate kSaya pachInA samaye kevaLajJAna utpanna thAya -vizeSAgA. 1334 A bAbatamAM vyavahAra ane nizcaya potapotAnuM samarthana A pramANe kare che : vyavahAra : kriyAkAla ane kriyAnI niSThAno kALa eka nathI, mATe jyAM sudhI karma kSIyamANa hoya tyAM sudhI tenuM kAryajJAna saMbhave nahi, paNa jyAre karma kSINa thaI jAya tyAre jJAna thAya. -vizeSA. gAda 133pa nizcaya : kriyA e kSayamAM hetu hoya to kriyA hoya tyAre kSaya thavo jAIe, ane kriyA jo kSayamAM hetu na hoya to pachI tethI juduM kayuM kAraNa che, je kriyAnA abhAvamAM paNa jJAnane utpanna kare ? eTale vivaza thaI jo ema kaho ke kriyAthI kSaya thAya che to pachI ema kema bane ke kriyA anya kALamAM ane kSaya anya kALamAM ? mATe je kALamAM kriyA che te ja kALamAM kSaya che ane te ja kALamAM jJAna paNa che. -vizeSA. gA. 1336 vaLI, jo kriyAkALamAM kSaya na hoya to pachInA kALe kevI rIte thAya ? ane jo kriyA vinAnA eTale ke akriyAkALamAM paNa kSaya mAnavAmAM Ave to pachI prathama samayanI kriyAnI paNa zI AvazyakatA rahe ? te vinA paNa kSaya thaI javo joIe. -vizeSA, gA. 1337 vaLI, AgamamAM paNa kriyAkAla ane niSThAkALanuM etva mAnavAmAM AvyuM che te paNa juo-temAM kahevAmAM AvyuM che ke je nirjIryamANa che te nirjIrNa che-te ja pramANe je kSIyamANa che te kSINa che ema kahI zakAya. vaLI, AgamamAM e paNa kahyuM che ke karmanI vedanA che ane akarmanI nirjarA che. e uparathI paNa kahI zakAya ke nirjarAkALe AvaraNa--karma che nahi. -vizeSA, gA. 1338 vaLI, AvaraNano abhAva hoya chatAM paNa jo kevaLajJAna na thAya to pachI te kyAre thaze? ane jo kSayakALe nahi paNa pachI kyAreka kevaLajJAna mAnavAmAM Ave to te akAraNa che ema mAnavuM paDe. to pachI bane ema ke kAraNa vinA ja utpanna thayuM hoya te kAraNa vinA ja

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165 AgamayuganA vyavahAra ane nizcayanayo patita paNa thAya. mATe AvaraNano vyaya ane kevaLajJAnanI utpattino samaya, aMdhakArano nAza ane prakAzanI utpattinA samayanI jema, eka ja mAnavo joIe. ane A ja pramANe sarvabhAvonI utpatti ane vyaya vize samajI levuM joIe. -vizeSA, gA. 1339-40 AvazyakacUrNi(pR. 72-73)mAM kevaLajJAna vize eka navI vAta kahevAmAM AvI che te paNa ahIM noMdhavI jarUrI che. kevaLajJAnanI utpattimAM koI kramaniyama nathI. koI matizruta pachI tarata ja kevaLane prApta kare che, to vaLI koI avadhi pachI mana:paryAya ane pachI kevaLane utpanna kare che; to koI vaLI mana:paryAya pachI avadhi ane pachI kevaLa e krame kevaLane pAme che. A uparathI ema siddha thAya che ke nizcayane mate jJAna eka ja che ane te che kevaLajJAna; paNa te ja judAM judAM AvaraNone laIne judAM judAM Abhinibodhika Adi nAmo dhAraNa kare che. siddhi-utpatti vize zUnyavAdI ema mAnatA hatA ke vastu svataH, parataH, ubhayataH ke nobhayataH, siddha thatI nathI. tethI te catuSkoTivinirmukta che; arthAta pratItyasamutpanna che. A bAbatamAM AcArya jinabhadra vyavahAra ane nizcayanayathI A pramANe vicAraNA karI che-koIka vastu svataH siddha che : jemake megha. koIka parataH siddha che : jemake ghaDo. ane koIka ubhayataH siddha che : jemake puruSa. ane koIka nityasiddha che : jemake AkAza-A vyavahAranayanuM mantavya che. paNa nizcayanuM mantavya evuM che ke badhI vastuo svataH siddhi ja che, paNa temAM nimitta bhale bane paNa potAmAM sAmarthya na hoya to te nimitta kAMI karI zakatuM nathI. jemake kharaviSANamAM sAmarthya nathI to temAM game teTalAM nimitta maLe paNa te siddha thaze nahi. mATe vastunI siddhi svataH ja mAnavI joIe. -vizeSAgA. 1717-1718 A vicAraNAmAM upAdAnane mukhya mAnI svataH siddhi mAnI che ane temAM nimittakAraNane gauNa mAnyuM che. tethI teno upayoga chatAM tene gaNatarImAM lIdhuM nathI ane siddhi svataH kahI che. AcArya kuMdakuMdanI upAdAna nimittanI carcA Ane maLatI che ane temanA mata pramANe paNa upAdAnanuM prAbalya che. vyavahAra-nizcayanI carcAmAM A carcA paNa vastusthiti karatAM mUlyAMkananI dRSTie thaI che te dhyAnamAM rAkhavuM jarUrI che. nirjarA vize vyavahArabhASyamAM nirjarA vize je carcA karavAmAM AvI che temAM paNa upAdAna baLavAna ke nimitta e ja samasyA che ane teno vicAra vyavahAra ane nizcayathI karavAmAM Avyo che. vyavahAranayane mata uttarottara guNAdhika vastu vaDe uttarottara adhika nirjarA thAya che. tAtparya e che ke vyavahAranaya nirjarAmAM bAhya nimittane baLavAna mAne che; paNa nizcayanayane mate to AtmAnA bhAvanI uttarottara vizuddhi game te koI vastuthI thaI zake che, ane e AtmAno bhAva uttarottara vizuddha thAya te mATe e jarUrI nathI ke nimitta guNAdhika ja hovuM joIe. guNahIna nimittathI paNa uttarottara bhAvavizuddhi thaI zake che. eTale nirjarAmAM mahattva bAhya vastunuM nahi paNa potAnA AtmAnA bhAvanuM che-A mantavya nizcayanuM che. dRSTAMta ApavAmAM

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166 SRUTA-SARITA AvyuM che ke eka baTuka bhagavAna mahAvIrane joIne gusse thayo, paNa temanA ja ziSya gotamane joIne-je bhagavAna mahAvIra karatAM guNamAM nyUna hatA-upazama bhAvane pAmyo. -vyavahAra bhASya u. 6, gA. 187-191 arthAt vyavahAranaya bAhya vastune mahattva Ape che ane nizcayanaya AMtarika bhAvane. vicAra karIe to jaNAze ke rAjamArgane vyavahAra anusare che; jyAre keDI, je samUhane kAmanI nathI paNa vyaktine kAmanI che, tene nizcaya anusare che. kharI vAta evI che ke keDI e kALAMtare rAjamArganuM rUpa le che tyAre te vyavahAramAM AvI jAya che, jyAre viralA vaLI navI keDI UbhI kare che. sAmAnya jana mATe to rAjamArga ja upayukta gaNAya ane virala vyakti mATe keDI athavA to viziSTa mArga. dharma jyAre bAhya vidhividhAnomAM AgaLa vadhI jAya che ane jayAre e ja bAhya vidhividhAno pradhAna banI jAya che tyAre nizcayanaya AvIne kahe che ke e to vyavahAra che. Ama nizcaya ane vyavahAra e bane mArgomAMthI ekano paNa nirAsa Avazyaka nathI paNa adhikArI bhede banne jarUrI che ema enuM tAtparya samajAya che. - paryAya vize eka artha mATe aneka zabdo vaparAya che ane eka ja zabdanA aneka artho paNa hoya che. samabhirUDhanaya pramANe jeTalA zabda teTalA artho che; eTale ke koI be zabdono eka ja artha hoI zake nahi. A bAbatamAM AcArya jinabhadra vyavahAra-nizcayanayothI vicAraNA karI che. teo jaNAve che ke vyaMjanazuddhikanayanI apekSAe badhA zabdo bhinna bhinna arthanA bodhaka che. AnuM tAtparya e jaNAya che ke zabdazuddhine mAnanAra naya eTale ke samabhirUDhanaya athavA to zabdonI racanA judI judI kriyAne AdhAre thatI hoI te te zabdamAM kriyAbheda rahevAno ja eTale arthabheda avazya hovo joIe, AvI zabdazuddhine mAnanAra naya te vyaMjanazuddhikanaya kahevAya. A nayanI daSTie zabdabhede arthabheda mAnavo jarUrI hoI paryAyo ghaTI zakatA nathI. paNa jo anya nayano Azraya levAmAM Ave to zabdo abhinnArthaka paNa hoI zake che. temaNe ema paNa jaNAvyuM che ke saMvyavahAra eTale ke lokavyavahArane dhyAnamAM laIe to lokamAM eka ja artha mATe nAnA zabdono prayoga thAya che. mATe vyavahAranaye aneka zabdo ekArthaka banI zake che paNa nizcayanayanI apekSAe ekArthaka banI zake nahi. mATe vyavahAranayanI apekSAe paryAyo samajavA, nizcayanI apekSAe paryAya zabdo hoI zake nahi. -vizeSA. 1376-77 lokAcAra vize bhagavAna mahAvIranA nirvANa pachI 214 varSe avyakta nidbhava thayo che teno paricaya A pramANe AcArya jinabhadre Apyo che-anya koI vAcanA Ape evuM na hoI svayaM AcArya ASADhe je divase potAnA ziSyone vAcanA ApavI zarU karI te rAtre ja hRdayazUlarogathI teo mRtyu pAmyA, ane deva thayA. AcArya avadhi jJAnathI jANyuM ke mArA ziSyone anya vAcanAcAryanI prApti duSkara che eTale teo temanA mRtyunI bIjAne jANa thAya te pahelAM ja pAchA potAnA zarIramAM pravezI gayA ane vinA vine ziSyonuM vAcanAkArya pUruM karI dIdhuM. ane aMte

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AgamayuganA vyavahAra ane nizcayanayo 167 ziSyone jaNAvI dIdhuM ke huM amuka divase marIne deva thayo hato, paNa mane tamArI anukaMpA AvI eTale tamAruM vAcanAkArya pUruM karavA meM mArA zarIramAM punaH praveza karyo hato. have e kArya pUruM thayuM che ane huM devalokamAM pAcho jAuM chuM, paNa huM devarUpe asaMyata chatAM tamArI saMyatanI vaMdanA meM ATalA divaso svIkArI te anucita thayuM che, to te badala tamArI saunI kSamA mAguM chuM. ane A rIte kSamA mAMgI teo devalokamAM sidhAvI gayA. deva to vidAya thaI gayA ane ziSyoe potAnA gurunA zarIranI aMtima kriyA karI paNa pachI temanA manamAM zaMkA thaI ke are, atyAra sudhI ApaNe asaMyatane vaMdana karatA rahyA te anAcaraNa thayuM ane asAdhune sAdhu mAnatA rahyA te mRSAvAda thayo. sAdhutA e to AtmAno guNa hoI avyakta che to pachI teno nirNaya karavo kaThina che ke koNa saMyata ane koNa asaMyata ? eTale A anAvaraNa ane mRSAdoSathI bacavAno eka upAya che ke ApaNe koIne vaMdana karavuM ja nahi. sthaviroe temane samajAvyA ke Ama zaMkAzIla thavAthI lokavyavahAra cAle nahi. tamAre badhA ja parokSa padArtha vize ane svayaM tIrthaMkaranA astitva vize paNa zaMkA karavI paDaze. tIrthakaravacanane pramANa mAnatA ho to sAdhunAM lakSaNo, je temaNe batAvyAM che, te juo. ane vaLI tamane deve je vAta karI temAM ja tame kema zaMkA nathI karatA ane tene sAcI kema mAnI lo che? vaLI, tame jANo cho ke jinapratimAmAM jinanA guNo nathI chatAM paNa potAnA AtmAnI vizuddhine mATe tame jinapratimAne vaMdana karo cho to te ja pramANe sAdhune vaMdavAmAM zo vAMdho che ? dhAro ke sAdhumAM sAdhupaNuM nathI, paNa eTalA khAtara ja jo tame sAdhunI vaMdanA na karo to pratimAnI paNa na karavI joIe. tame jinapratimAne to vaMdo cho to pachI sAdhune vaMdana karavAnI zA mATe nA pADo cho ? dekhAve sAdhu hoya paNa jo te asaMmata hoya to tene vaMdana karavAthI pApanI anumati devAno doSa lAge mATe sAdhune vaMdana na karavuM paNa pratimAne vaMdana karavuM--ema mAno to prazna che ke jinapratimA paNa jo devAdhiSThita hoya to tene vaMdana karavAthI tenI pApanI anumatino doSa kema na lAge ? ane tame e nirNaya to karI ja zakatA nathI ke A jinapratimA devAdhiSThita che ke nahi. tame ema mAno ke jinapratimA bhale devAdhiSThita hoya paNa ame to tene jinanI pratimA mAnI amArA vizuddha adhyavasAyathI namaskAra karIe chIe tethI kAMI doSa nathI to pachI sAdhune sAdhu mAnI vizuddha adhyavasAyathI vaMdana karavAmAM zo doSa che ? ane dhAro ke devanI AzaMkAthI tame jinapratimAne vaMdana karavAnuM choDI do paNa tame je AhAra zaiyA Adi svIkAro cho te paNa devakRta che ke nahi evI zaMkA to tamane thavI ja joIe. vaLI, zaMkA ja karavI hoya to evuM eka paNa sthAna nathI jayAM zaMkA na karI zakAya-pachI te bhojanano padArtha hoya ke paheravAnAM vastra hoya, ke potAno sAthI hoya. vaLI gRhasthamAM paNa yatinA guNono saMbhava to kharo ja. to pachI tene AzIrvAda ApI, tame maryAdAlopa zuM nathI karatA ? vaLI, dIkSA detI vakhate tame jANatA to nathI ke A bhavya che ke abhavya ? cora che ke paradAragAmI ? to pachI dIkSA kevI rIte dezo ? vaLI, koNa guru ane koNa ziSya e paNa kevI rIte jANavuM ? vacanano vizvAsa paNa kevI rIte karavo ? vaLI sAcuM zuM ne jUThuM zuM e paNa zI rIte jANI zakAze? Ama tIrthakara mAMDIne svarga-mokSa Adi badhuM ja tamAre mATe zaMkita banI jaze. pachI dIkSA zA mATe ?

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168 SRUTA-SARITA ane jo tIrthakaranA vacanane pramANa mAnIne cAlazo to temanI ja AjJA che ke sAdhune vaMdana karavuM, te kema mAnatA nathI ? vaLI, jinavacanane pramANa mAnatA ho to jinabhagavAne je bAhyAcAra kahyo che tenuM vizuddha rIte pAlana karato hoya tene muni mAnIne vizuddhabhAve vaMdana karavAmAM bhalene te munine badale deva hoya paNa tame to vizuddha ja cho, doSI nathI. vaLI, tame ASADhAcAryanA rUpe je deva joyo tevA keTalA devo saMsAramAM che ke ekane joI e saumAM zaMkA karavA lAgI gayA cho, ane badhAne avizvAsanI najare juo cho ? kharI vAta evI che ke ApaNe chIe chadmastha. tethI ApaNI je caryA che te badhI vyavahAranuM avalaMbana laIne cAle che. paNa tenuM vizuddha bhAve AcaraNa karavAthI AtmAnI uttarottara vizuddhi thAya che emAM zaMkA nathI... A vyAvaharika AcaraNa eTaluM badhuM baLavAna che ke zrutamAM jaNAvela vidhithI chadmastha AhArAdi lAvyo hoya ane te kevaLInI dRSTie vizuddha na hoya paNa kevaLI te AhArane grahaNa kare che. ane vaLI evo prasaMga paNa bane che ke kevaLI potAnA chadmastha gurune vaMdana paNa kare che. A vyavahAranI baLavattA nathI to bIjuM zuM che ? jinendra bhagavAnanA zAsanano ratha be cakrothI cAle che : vyavahAra ane nizcaya. AmAMnA ekano paNa jo parityAga karavAmAM Ave to mithyAtva ane tatkRta zaMkAdi doSono saMbhava Ubho thAya che. mATe jo tame jinamatano svIkAra karatA ho to vyavahAranayane choDI zakatA nathI, kAraNa vyavahAranayano tyAga karavAmAM Ave to avazya tIrthoccheda che. A prakAre temane ghaNuM ghaNuM samajAvavAmAM AvyA paNa teoe potAno kadAgraha choDyo nahi eTale temano saMghathI bahiSkAra karavAmAM Avyo. pachI krame karI teo rAjagRha gayA tyAre maurya rAjA balabadde temane sanmArgamAM lAvavA eka yukti ajamAvI. temaNe lazkarane hukama karyo ke te sAdhuone pakaDIne mArI nAkho. gabharAIne teo rAjAne kahevA lAgyA ke rAjA, tuM to zrAvaka che ane ame sAdhu chIe to tane A zobhatuM nathI. rAjAe uttara Apyo ke tame to avyaktavAdI cho. tame kevI rIte nirNaya karyo ke huM zrAvaka chuM? vaLI, huM kevI rIte jANuM ke tame cora nathI ane sAdhu cho ? A sAMbhaLI teone potAnI bhUla samajAI ane teoe punaH vaMdanAvyavahAra zarU karyo. -vizeSA. gA. 2356-2388 bAhya upakaraNa ane bAhya vaMdana Adi vyavahAravidhi vize AkSepa ane samAdhAna je prakAre AvazyakacUrNi (uttarArdha pRSTha 29-30)mAM karavAmAM AvyAM che tenI paNa atre noMdha levI jarUrI che vyavahAravidhimAM avicakSaNa ziSya evI zaMkA karI ke bAhya upakaraNAdi vyavahAra che te anekAMtika che eTale te mokSamAM kAraNa nathI. paNa AdhyAtmika vizuddhi ja mokSamAM kAraNa che; mATe AdhyAtmika vizuddhi mATe prayatna karavo joIe. bAhya upakaraNa Adi anAvazyaka che. rAjA bharata cakravartIne kazA paNa rajoharaNAdi upakaraNo hatA nahi chatAM Atmavizuddhine kAraNe mokSa pAmyA, temane bAhya upakaraNono abhAva doSakara ke guNakara na thayo; ane bIjI bAju rAjA prasannacaMdra sAdhuvezamAM hatA chatAM paNa narakayogya karmano baMdha karyo. AmAM paNa bAhya upakaraNo temane kazA

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AgamayuganA vyavahAra ane nizcayanayo 169 kAma AvyAM nahi. tAtparya ema thAya che ke AMtarika upakaraNa Atmavizuddhi e ja mokSano upAya che ane bAhya rajoharaNAdi nirarthaka che. Ano guru uttara Ape che ke vatsa, bharata ane emanA jevA bIjA pratyeka buddha hatA, ane temane je bAhya upakaraNo vinA lAbha maLyo che to kadAcitya che. vaLI, temane paNa pUrvabhavamAM AMtara bAhya upasaMpadA hatI ja, ane temaNe tene kAraNe ja Atmavizuddhi prApta karI hatI, mATe emanuM dRSTAMta AgaLa karIne bAhyAcAra-vyavahArano lopa karavo ucita nathI. ane jeo ema kare che te tIrthaMkarano abhiprAya jANatA nathI. tIrthaMkarono abhiprAya evo che ke kayAMIka vyavahAravidhithI pravRtti karavI, kyAMyaka nizcayavidhithI ane kyAMIka ubhaya vidhithI. AmAM koI ekAMta nathI, vidhi aniyata che. AmAM cUrNikAre eka buddhanuM dRSTAMta ApyuM che. eka mUrkha IMTa nIce dInAra joyo paNa lIdho nahi ane mAtAne e vize vAta karI. mAtAe laI AvavA kahyuM eTalAmAM to te dInAra laIne koI cAlI gayeluM. eTale te mUrkha jeTalI IMTo joI tyAM dInAra hovAnuM mAnI badhAnI nIce dInAranI khoLa karI. paNa ema kAMI dInAra maLe ? te ja pramANe keTalAka nizcayavAdIo ekAda daSTAMtane AdhAre AcaraNanI ghaTanA karavA jAya che temAM teo unmArgadarzaka ja banI jAya che ane darzanano tyAga kare che.

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pArthApatyayo ane mahAvIrano saMgha prastuta nibaMdhamAM mULa AgamamAMthI pArthApatyayo eTale bhagavAna pArzvanA anuyAyIo ane bhagavAna mahAvIranA saMghano paricaya karAvavAnuM dhAryuM che. AgamanA paravartI niryukti, bhASya, cUrNi, ane TIkA temaja temanA AdhAre lakhAyelA svataMtra graMthomAM paNa e saMghanuM varNana Ave che paraMtu temanI maulikatA Agama jeTalI nathI, kAraNa ke teno AdhAra Agama sAhitya ke anya paraMparA che. tethI A lekhamAM mukhya AdhAra Agama sAhitya upara ja rAkhavAmAM Avyo che. ahIM eTaluM dhyAnamAM rAkhavAnuM che ke upalabdha Agama sAhitya chinnabhinna avasthAmAM hoI pArthApatyIyo ane bhagavAna mahAvIranA saMgha vize karavAmAM Avela gaNatarI saMpUrNa nahi ja thaI zake paraMtu amuka aMze te ApaNane vastusthitino jhAMkho khyAla ApanArI to avazya thaze e niHsaMdeha che. pArthApatyIyo bhagavAna mahAvIranA saMghamAM jemanA maLI gayAno ullekha nathI tevA mAtra 510 pArthApatyayonI noMdha AgamamAM maLI Ave che. e 510 pArthApatyayomAMthI 503 sAdhu hatA. e sAdhuo temanI pUrvAvasthAmAM koNa hatA e vize AgamamAM kazI ja hakIkata ApavAmAM AvI nathI. mAtra be sAdhuonA gRhasthajIvana vize noMdha karavAmAM AvI che. temAMno eka caMpAno rAjA hato ane bIjo teno maMtrI hato. pAMca zramaNopAsakanA jIvanavRtto maLI Ave che temAMnA cAra to kSatriya hatA ane eka zUdra hato. ane bAkInI be mahApAsikAo hatI, e banne kSatriya varNanI hatI. nIce te pArthApatyIyono paricaya ApavAmAM Ave che. jitazatru : e caMpAno rAjA hato. tene tenA maMtrIe jaina dharmanA siddhAMtomAM zraddhALu banAvyo hato. samaya jatAM te bane e cAturyAmikadharmamAM dIkSA lIdhI. nAyA-1. 12. subuddhiH e caMpAnA rAjA jitazatruno maMtrI hato. te prathama zramaNopAsaka hato paraMtu pachIthI dIkSA lIdhI. (upara juo) nAyA-1. 12.

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pArzvapatnIyo ane mahAvIrano saMgha ghera temanuM nAma ApavAmAM AvyuM nathI. te jitazatru tathA subuddhinA dIkSAguru hatA. nAyA-1. 12. 500 : kAliyaputta, AnaMdaradhmiya, kAsava vagere 500 pArzvapatyIya zramaNo taMgiyA nagarImAM viharatA hatA, tyAre tyAMnA zrAvakoe temane saMyama ane tapanuM phaLa pUchyuM ane jyAre temane devo zAthI devalokamAM utpanna thAya che e pUchavAmAM AvyuM tyAre temanAmAM e vize matabheda hato tenI pratIti thaI. A vAtanA khabara gautame bhagavAna mahAvIrane ApyA. 171 bhAga-2.5 citta :--seyaviyAnA rAjA paesIno sArathi. te sAvatthI nagaramAM paesI rAjAno saMdezo laIne gayela tyAM kesA zramaNa sAthe paricaya thAya che. ane zramaNopAsakanA vrato svIkAre che. ane jyAre kesI vihAra karatA seyaviyAmAM AvyA tyAre paesI--je adharmI hato tene temano upadeza sAMbhaLavAnI preraNA ApI. rAya-54. paesI--seyaviyAno rAjA, (juo citta) kesI zramaNa pAse jaIne jIvanA astitva vize carcA kare che. ane jyAre tene jIvanA astitvanI khAtarI thAya che tyAre zramaNopAsakanAM vrato aMgIkAra kare che. rAya. siddhattha--bhagavAna mahAvIranA pitA. teo kSatriyakuMDapuranA pratiSThita kSatriya hatA, ane pArzvapatyIya zravaNopAsaka hatA. AyA-2. 15. 15.-16. supAsa--bhagavAna mahAvIranA kAkA. teo pArzvapatyIya zravaNopAsaka jaNAya che. AyA-2. 15, 15. naMdivadvaNa--mahAvIranA moTA bhAI. e pArzvapatnIya zramaNopAsika jaNAya che. AyA-2. 15. 15. tisalA--mahAvIranI mAtA. e pArsthApatyIya zramaNopAsikA hatI. AyA-2. 15. 15. sudaMsaNA----bhagavAna mahAvIranI moTI bahena. e pA zramaNopAsikA jaNAya che. AyA-2. 15. 15. pArthApatyIya sAdhuono sarva prakAre hiMsA, jUTha, corI ane bAhya parigrahathI nivRttirUpa cAturyAmika dharma hato. ane jyAM jyAM pArzvapatnIya zramaNopAsakanuM varNana Ave che tyAM tyAM te mahAvIranA zramaNopAsaka mATe prasiddha pAMca aNuvrata ane sAta zikSAvrato e banne maLI bAra vratarUpa agAra dharma svIkAre che. ahIM prazna e thAya ke jo pArzvanA anuyAyI zramaNo mATe cAra vrata hatA to zramaNopAsaka mATe pAMca aNuvrato kevI rIte saMbhavI zake ? sAdhunAM cAra vrato hatAM to upAsakanA cAra aNuvrata hovAno vadhAre saMbhava che. paraMtu AgamamAM temane mATe pAMca aNuvrato maLe che tenI saMgati zI rIte meLavavI ?

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172 SRUTA-SARITA eTaluM to cokkasa ja che ke bhagavAna mahAvIre zramaNono cAturyAmika dharma hato tenA badale pAMca mahAvrato karyA. temanA pahelA pAMca mahAvratonI prathA pArzvanA anuyAyIomAM hatI ja nahi, to zramaNopAsakamAM pAMca aNuvratono saMbhava kaI rIte thaI zake ? zramaNopAsakanA pAMca aNuvrato hatAM jo ema mAnIe to sAdhunAM pAMca mahAvrata svIkAravAM joIe. paraMtu e vAta svIkAravAnI to itihAsa spaSTa nA pADe che. ethI A asaMgatinuM samAdhAna bIjI rIte meLavavuM rahyuM. bhagavAna mahAvIre sAdhuo mATe pAMca mahAvratanI prathA pADI e to suvidita ja che tethI pAMca aNuvratanI prathA paNa temaNe ja pADI hatI ema bhArapUrvaka ApaNe kahI zakIe, kAraNa ke e pAMca mahAvratanI apekSAe A pAMca vrato aNu che. ane tethI ja ApaNe nizcitarUpe kahI zakIe ke bhagavAna pArzvanA anuyAyIo pAMca aNuvratono aMgIkAra karatA na hatA. paraMtu haju eka praznano javAba devAno rahe che. jo pArthanA gRhastha anuyAyIo pAMca aNuvrato letA na hatA to sarvatra teo pAMca aNuvrata svIkAratA evA ullekho kema maLe che? ApaNe AgaLa joIzuM te pramANe jainAgamamAM vadhAre varNano mahAvIranA zramaNopAsakanA Ave che ane AgaLa joyuM te pramANe mAtra sAta ja pArzvanA anuyAyI zramaNopAsakanI noMdha maLI Ave che. te sAtamAMthI paNa mAtra benuM ja jIvana jarA vistArathI che. bAkInA pAMcanA to mAtra nAmollekha sivAya kazuM ja maLatuM nathI. vaLI jaina AgamamAM ekane maLatI hakIkatone vAraMvAra varNavavAmAM nathI AvatI te to ApaNe jANIe chIe eTale tene prasaMge varNakathI kAma levAya che. tevI ja rIte samAna jIvanavRtta paNa pharI pharI lakhavAmAM nathI AvatA paraMtu tene maLatA jIvanavRttamAM joI levAnuM kahI devAmAM Ave che. ane Ane pariNAme saMkalanakAre pramAdathI mahAvIranA zramaNopAsakanA jIvanavRtta jevuM ja A pArthApatyIyonuM paNa jIvana ghaDI kADhyuM hoya e saMbhavita che. ane tethI ja pArzvanuyAyI zramaNopAsakane paNa temaNe pAMca aNuvrato letA ema jaNAvI dIdhuM. ane e ja pramANe atyAra sudhI e vAta ApaNe mAnatA AvyA chIe tethI sarvatra AgamamAM samAna ullekha hovA chatAM pArzvanuyAyI zramaNopAsaka pAMca aNuvrato letA, ema mAtra ullekhanA AdhAre mAnavuM e bhUlabhareluM gaNAya. Ama thavAmAM eka bIjuM kAraNa paNa ApI zakAya. saMkalanakAra pAse sAdhunAM vrato vize bhagavAna mahAvIra ane pArzvaparaMparAnA matabhedanI paraMparA hatI. paraMtu zramaNopAsakanAM vrato vize e paraMparAmAM kAMI ja kahevAmAM AvyuM na hatuM. ane tethI saMkalanakAre upAsakanAM vratomAM e bane tIrthaMkara vacce kAMI matabheda nahi hoya ema mAnI lIdhuM haze ane tethI bhagavAna mahAvIranA upAsakonAM vrato pArzvanA upAsakone paNa lAgu pADI dIdhAM. ane tethI AgamamAM teo pAMca aNuvrato letA e ullekha Ave te svAbhAvika che. Azcarya to e che ke saMkalanakAranI A bhUla TIkAkAro paNa joI zakyA nathI. A uparathI ApaNe eTaluM to nizcita bhAve kahI zakIe ke teo pAMca aNuvrato to

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pArthApatyayo ane mahAvIrano saMgha 173 nahi ja letA hoya. cAra aNuvrato letA hoya e vadhAre saMbhavita che. vaLI pApatyIya sAdhunAM vratone mahAvrata nathI kahyA paraMtu vIDaMAja dhakhe kahyo che. tethI e sAdhunAM cAra vratone maLatA cAra upAsakanAM vrato hoya je, vratone "aNu' zabda na paNa lagADato hoya. athavA to koI bIjI rIte cAra ke tethI vadhAre ochA vrato upAsako letA hoya, e saMbhavita che. pArzvanA upAsako sAta zikSAvrato letA ema paNa AgamamAM to che. paraMtu vastutaH teo letA ke kema tenI nizcitapaNe hA ke nA kahevA mATe ApaNI pAse pUratAM sAdhano nathI. paraMtu e vratonuM svarUpa jotAM ApaNe eTaluM kahI zakIe ke bhagavAna pArzvanA jamAnAmAM e prakAranA vikasita svarUpavALAM vratonA astitvano ocho saMbhava che. samasta AgamamAM pArthApatyaya zramaNInuM eka paNa nAma AvatuM nathI e vicAraNIya to che ja, pArzvanA nirvANane haju base varSa paNa pUrAM thayA na hatAM tyAM to mahAvIrano janma thayo. eTalA TUMkA samayamAM pArzvanA saMghamAMthI eka aMgano tadana uccheda thAya e asaMbhavita lAge che. kalpasUtra pramANe to bhagavAna mahAvIranI AryAo karatAM pArthasaMghanI AryAonI saMkhyA be hajAra17 vadhAre hatI; paraMtu aitihAsika dRSTie jotAM mahAvIranI AryAo karatA e vadhAre hoya e saMbhavita lAgatuM nathI. kAraNa ke mahAvIra pahelAnA brAhmaNa saMpradAyanI parivrAjikAonA ullekho alpasaMkhyaka che, eTaluM ja nahi paraMtu mahAvIranA samakAlIna buddha to strIone prathama potAnA saMghamAM bhikSuNInuM sthAna ApavAnI nA pADI hatI... ane temanI pAlaka mAtA tathA AnaMdanA ati Agraha bAda ja temaNe bhikSuNI saMghanI sthApanA karI hatI. e uparathI eTaluM tAravI zakIe chIe ke bhagavAna mahAvIra pahelA strIone dIkSA devAno rivAja bahu ja ochA pramANamAM haze eTaluM ja nahi paraMtu e rivAja temanA najIkanA bhUtakALamAM zarU thayo haze tethI pArzvanAtha bahu alpasaMkhyaka strIone potAnA saMghamAM meLavI zakyA haze. bhale e alpasaMkhyaka heya chatAM e paraMparAno mahAvIranA samayamAM taddana lopa thaI gayo hato e mAtra AgamamAM ullekha na maLe e uparathI mAnI levuM bhUlabhareluM gaNAya. vartamAna AgamamAM ullekha na maLe teTalA mAtrathI ema mAnI levuM ke mahAvIranA samayamAM pArthApatyIya zramaNIo nahi ja hoya. teno artha e thAya ke ApaNe ema svIkArI laIe chIe ke vartamAna AgamamAM badhA pArthApatyIyonI noMdha levAI hatI, ane atyAra sudhI e noMdho tevA svarUpamAM jaLavAI rahI che. paraMtu jayAre Agama tarapha dRSTipAta karIe chIe tyAre ApaNane turata ja dhyAnamAM AvI jAya che ke AgamanI noMdho chinnabhinna avasthAmAM che. tethI ema mAnavAne kAraNa che ke vidyamAna pArthApatyIya zramaNInI noMdha levAI ja nahi hoya athavA levAI haze to naSTa aMza sAthe sadA mATe lupta thaI hovAthI ApaNane ullekha na maLe te svAbhAvika che. tethI temanA astitvano mAtra Agama para AdhAra rAkhI inkAra karavo ThIka na gaNAya. vaLI paravartI sAhityamAM e pArthApatyIya zramaNInA ullekho maLI Ave che tethI temanA astitvanI vadhAre khAtarI thAya che. pArthApatyaya zramaNo 14 pUrvanuM ciMtanamanana karatA. e pUrva temane bhagavAna pArzvanA upadezarUpe vArasAmAM maLyA hatA ema jaNAya che. jo ke kayAMka kyAMka pArthApatyIyo agiyAra

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174 SRUTA-SARITA aMgano abhyAsa karatA ema paNa maLe che" paraMtu e saMkalanakAranI bhUla jaNAya che, kAraNa ke aMga to mahAvIrano upadeza gaNAya che, to tenuM astitva mahAvIranA upadezaka jIvana pahelA kema saMbhavI zake ? mahAvIrano saMgha bhagavAna mahAvIranA saMghanI gaNatarI kalpasUtramAM ApavAmAM AvI che. paraMtu e saMkhyA vize sujJa vicArakane prazna thavA saMbhava che ke e saMkhyA bhagavAna mahAvIranA nirvANa samaye astitva dharAvatA saMghanI che ke temanA kevaLajJAna pachI sthapAyelA tIrthamAM anukrame je je AvyA che temano saravALo che ke temanA janmakALathI nirvANa sudhInA jaina saMghanI gaNatarI che ? emAMnA eka paNa praznano javAba devA ApaNI pAse pUratI sAmagrI nathI. vaLI e saMkhyA paNa evI rIte ApavAmAM AvI che ke vartamAnamAM sahaja bhAve UThatA nIcenA praznono khulAso paNa ApI zake tevI nathI. bhagavAnanA tIrthamAM keTalA pArthApatyIyo maLyA ? keTalA parivrAjakoe temanI pAse upAsakanAM vrata ke dIkSA aMgIkAra karI ? cAre varNamAMthI temanA anuyAyIomAM konI pradhAnatA rahI ? temanI pAse keTalA avivAhitoe dIkSA lIdhI ? keTalAe nAnI vayamAM dIkSA lIdhI ? vaLI temanA anuyAyIo keTalA gAmamAM hatA? kayA gAmamAM temanA vadhAre anuyAyIo hatA? e ane evA bIjA keTalAya praznono khulAso chinnabhinna avasthAmAM rahelA AgamamAMthI je kAMI adhUrI evI paNa mAhitI maLI Ave che. te parathI maLI jAya eTalA mATe prayatna karavAmAM Avyo che. zramaNa zramaNI zramaNo 8. upAsikA | zrAvaka zrAvikA pAsaka kula 11 14 brAhmaNa kSatriya vaizya 553 pa95 30 6 0 | w 0 - 2 - 0 1 ~ z oooom lo oo ooool 0 6 | ja 0 0 0 0 0 | 0 in pArthApatyIya anyatIrthika 703 704 ajJAta 25 28 kula 1331 | 31 | 26 13 [ 1417 uparanuM koSTaka evI rIte ApavAmAM AvyuM che ke te para najara karatA veMta ja ApaNane bhagavAna mahAvIranA saMghano khyAla AvI jAya. e pramANe ApaNe joIe chIe ke kula 1417

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pArthApatyayo ane mahAvIrano saMgha 175 mahAvIranA anuyAyIo AgamamAMthI maLI Ave che. ane A saMkhyA temanA anuyAyIonI pUrNa saMkhyA che ema to ApaNe mAnI zakIe nahi, kAraNa ke sAdI samaja pramANe vicAra karIe to ApaNane jaNAze ke mahAvIranA samasta anuyAyIonAM jIvanavRttAMto AgamamAM noMdhAya e saMbhavita temaja zakaya nathI. AgamamAM to khAsa karIne temanA saMghamAM je parama tapasvI hatA, jemanA jIvananI bIjA para chApa paDI zake ema hatuM, vaLI je vyaktio te samayamAM samAja temaja rAjanaitika kSetramAM prasiddha hatI ane mahAvIranA saMghamAM bhaLI hatI mAtra tevI prabhAvazALI vyaktionAM jIvanavRttAMtonI noMdha levAmAM AvI che. vaLI jeTalAnA jIvananI noMdha levAI haze te badhAnAM jIvanavRttAMto atyAre AgamamAM maLI AvavAno saMbhava nathI, kAraNa ke Agamano moTo bhAga naSTa thaI gayo che. ane tenI sAthe ghaNAnAM jIvananI noMdho naSTa thaI javAno saMbhava che. tethI AgamamAMthI tAravela 1417nI saMkhyA pUrNa mAnavAnI bhUla na karavI joIe. mahAvIranA saMghamAM ethI kyAMya moTI saMkhyAmAM manuSyo bhaLyA haze ema mAnavuM joIe. rAjAo tathA jemano spaSTa kSatriya tarIke ullekha che tevAone kSatriyanA khAnAmAM mUkyA che. jemano mULamAM gAhAvaI, seDhI, amAtya, athavA sArthavAha tarIke ullekha che e badhAne vaizya gaNavAmAM AvyA che. mAlAkAra, maMkha, sovAya, mUsiyAra ane kuMbhakAra e badhAno samAveza zUdramAM karyo che. je pArthApatyIyo mahAvIranA saMghamAM maLyA temano koSTakamAM pArthApatyIyonA khAnAmAM samAveza karyo che. je anyatIrthiko mahAvIranA saMghamAM maLyA te badhAne anyatIthikanA khAnAmAM gaNAvyA che. jemanA varNa vize AgamamAM kazuM ja nathI kahevAmAM AvyuM tevAone ajJAtanA khAnAmAM mUkayA che, jo ke tevAonA varNa vize paravartI sAhitya mAhitI Ape che paraMtu ahIM te dhyAnamAM levAmAM nathI AvI. ane tethI ja paravartI sAhityamAM badhA gaNadharone brAhmaNa kahyA hovA chatAM AThane ajJAtamAM mUkyA che. jayAM anumAnathI varNano nizcaya zakya hato tyAM anumAnathI e varNa nakkI karavAmAM Avyo che. bhagavAna mahAvIra jyAM jyAM upadeza detA tyAM tyAM AkhA gAmanA loko temanA upadezanuM pAna karavA ToLAbaMdha jatA. evo AgamamAM spaSTa ullekha che. 25 temAMthI keTalAka vrato aMgIkAra karatA ane bAkInA temanAmAM zraddhA tathA bhaktivAna thatA. AvA zraddhALuonI paNa moTI saMkhyA haze. koSTakamAM batAvyA pramANe strI tathA puruSa zramaNopAsakanI kula saMkhyA mAtra 39nI che ane te sAdhunI saMkhyA karatAM ochI che. kharI rIte e zramaNopAsakonI saMkhyA zramaNo karatAM moTI haze ja. bhagavAna mahAvIre agArika tathA anagArika e banne dharma para bhAra Apyo e kharuM paraMtu Agamano moTo bhAga zramaNonAM caritro roke e svAbhAvika che. vaLI zramaNajIvana karatAM upAsakapaNuM sahaja che ane tethI zramaNopAsakanA jIvananI noMdho zramaNa jeTalI AgamamAM na maLI Ave chatAM e zramaNopAsakanI saMkhyA zramaNo karatAM vadhAre haze ja. AgamamAM to mAtra jeo samAja tathA rAjanaitika kSetramAM prabhAvazALI hatA tevA zramaNopAsakanI ja noMdho levAI. badhAnI le e saMbhavita na hatuM. tethI ApaNe ema mAnavuM joIe ke zramaNopAsakanI saMkhyA zramaNa karatAM vadhAre hatI ja, vaLI jeTalI AgamamAM saMkhyA maLe che tethI paNa vadhAre zramaNopAsako hatA.

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SRUTA-SARITA jema kSatriyo, brAhmaNa saMpradAyamAM vizeSa rasa letA thayA hatA tema zramaNa paraMparAmAM paNa rasa letA thayA hatA. ane tene pariNAme buddha ane mahAvIra jevA tejasvI puruSo kSatriyakuLamAM janmyA hatA chatAM dhArmika kSetramAM potAno viziSTa prabhAva dAkhavI gayA che. e kALa kSatriyono jAgRti kALa kahI zakAya. sthUla ane nakAmAM kriyAkAMDo sAme temano baLavo hato ane tethI ApaNe koSTakamAM joIe chIe te pramANe brAhmaNa karatAM kSatriyonI saMkhyA vizeSa che. 176 vaLI bhagavAna mahAvIra pote kSatriyakuLamAM janmyA hatA. tethI kSatriyo temanA prabhAvamAM vizeSa Ave te svAbhAvika che ane brAhmaNa kSatriyone potAnA karatAM halakA samajatA hoI temanuM ziSyapada svIkAravAmAM hINapada mAne che. tethI mahAvIranA anuyAyIomAM kSatriyanI apekSA brAhmaNanI ochI saMkhyA rahe temAM Azcarya pAmavA jevuM kazuM ja nathI. koSTakamAM eka paNa brAhmaNa zramaNopAsaka nathI teno artha evo nathI ke koI paNa brAhmaNa zramaNopAsaka nahi ja hoya. haze kharA paraMtu temanI saMkhyA bahu ja alpa haze. ema thavAnuM kAraNa e che ke jo brAhmaNane jaina thavuM hoya to temane sAdhu thavuM ThIka paDatuM. kAraNa ke ema karavAthI tenAM sAmAjika baMdhano tUTI jatAM. tene samAjanI kazI paravA karavAnI jarUra na rahetI. paraMtu jo zramaNopAsaka thAya to to tene samAjamAM ja rahevuM paDe. ane e brAhmaNasamAja tenA pratye te vedavarodhI mahAvIranA saMghamAM bhaLyo hovAthI sartana karavAne taiyAra na hato. tethI brAhmaNone zramaNopAsaka thavAmAM ghaNI muzkelIno sAmano karavAno hoI temane mATe jo mahAvIranA saMghamAM bhaLavuM hoya to sAmAjika baMdhano pheMkI daI sAdhu thavuM vadhAre sarala paDatuM ane tethI brAhmaNa zramaNa karatAM brAhmaNa zramaNopAsakanI saMkhyA ochI rahe emAM Azcarya pAmavA jevuM nathI. koSTakamAM sauthI ochI saMkhyA zUdronI che te jarA vicAraNIya che. bhagavAna mahAvIranA zUdra anuyAyIonI saMkhyA bIjA karatAM ochI jarUra haze. paraMtu koSTakamAM batAvela saMkhyAthI te kyAMya vadhAre haze ja. jo ke mahAvIre, janmathI jAtivAdano nAza karavA prayatna karyo e sAcuM paraMtu temanA kSatriya temaja brAhmaNa zramaNo pUrvasaMskArane lIdhe e jAtivAdanI mahattA taddana choDI zakyA na hatA ane dharmapracAramAM temaja AgamanI gUMthaNImAM temano mukhya hAtha hovAthI temaNe e zUdro tarapha jarA upekSA rAkhI hoya e saMbhavita che. ane tethI prabhAvazALI koIka ja zUdra sivAyanA bIjA zUdronI noMdha levAmAM upekSA rakhAI hoya, pariNAme AgamamAM ApaNane mAtra gaNyAgAMThyA zUdronAM caritro maLI Ave che. vaLI brAhmaNa tathA kSatriyamAM jeTalA tejasvI puruSo hatA teTalA zUdramAM maLI AvavAno saMbhava ocho hato ane tethI mAtra koIka ja prabhAvazALInI noMdha AgamamAM rahI che ane bIjA bhulAI gayA che. vaLI Aja bane che tema teo potAnA manuSyatvane bhUlI gayelA hoI brAhmaNa ane kSatriyanI samAna koTimAM AvatA saMkoca karatA haze. e kAraNe mahAvIranA saMghamAM temanI alpa saMkhyA rahe e svAbhAvika che. bhagavAna mahAvIranA saMghamAM dIkSita thanArA zramaNo zarUAtamAM ugra tapasyA karatA

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pArthApatyayo ane mahAvIrano saMgha 177 ane pachI yogyatA pramANe bAra ke agiyAra aMganuM ciMtanamanana karatAM29. vaLI koI koI to e uparAMta pUrvanuM paNa jJAna meLavaMtA. zramaNo sthaviro pAse abhyAsa karatA. zramaNIo jJAnI AryAo pAse aMgano abhyAsa karatI. ane jIvanano aMta najIka jANI anazana laI zarIrano tyAga karatA. zramaNopAsako1 dharma sAMbhaLI tIvra tapasyAo karatA. ane jJAnacarcAmAM paNa rasa letA. teo zramaNonI jarUriyAto pUrI pADatA. koI koI upAsaka to jJAnacarcAmAM eTalA badhA UMDA UtaratA ke bhagavAna mahAvIra paNa temanA jJAnanI tArIpha karatA. to koI koI tapasyAmAM potAnuM teja batAvatA ane te eTale sudhI ke bhagavAna mahAvIra temanI sau zramaNo vacce tArIpha karatA ane kahetA ke mArA AkhA zramaNa saMghamAM amuka upAsakanI tapasyA prazaMsanIya che. teo paNa potAnI jiMdagIno aMta najIka jANI zramaNo peThe anazana vrata letA ane kAyAno tyAga karatA. zramaNopAsikAo paNa jJAnacarcA ke tapasyAmAM upAsako jeTalo ja rasa letI. bhagavAna mahAvIra pAse dIkSA lenAramAM gaNyAgAMThyA ja avivAhita hatA. dIkSita thanAramAM ekanA sivAya badhA 20 varSathI uparanA hatA e vartamAna Agama parathI kahI zakAya che. te uparathI jaNAya che ke bhagavAna mahAvIra pAse dIkSA lenArAo moTe bhAge yogya uMmare ja dIkSA letA haze. nIcenuM koSTaka kayA gAmamAM keTalA anuyAyIo hatA te batAve che. tene AgamamAM mahAvIranA anuyAyIonAM je jIvanacaritra ApyAM che te uparathI banAvavAmAM AvyuM che. AgamamAM jemanA vize noMdha na levAI hoya tevAonAM gAmonAM nAma AgamamAM na hovAthI, vaLI eka gAmamAMthI paNa jeTalA hoya teTalA badhAnAM caritro AgamamAM na hovAthI A koSTaka adhUruM ja gaNAya paraMtu eka dRSTie pUruM che. ane te e ke AgamamAM je gAmomAM mahAvIranA jeTalA anuyAyI jaNAvyA che tenI saMpUrNa mAhitI Ape che. ane te uparathI sAdhAraNa rIte bhagavAna mahAvIranA saMgha vistArano khyAla Ape ja che. ane tethI tenI upayogitA siddha che.

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178 SRUTA-SARITA bhagavAna brAhmaNa kSatriya zramaNa zramaNI zrAvaka | zramaNa | zramaNI upAsaka 1 upAsikAzriAvaka zriAvikA : : : : : gAmanuM nAma aojhA-sAe AlabhiyA usabhapura usukAra kaNagapura kaMpilapura kAgaMdI kosaMbI kollAgasaMnivesa (nAlaMdA pAse) khattiyakuMDapura caMpA tuMgiyA teyalIpura nAlaMdA purimatAla polAsapura mAhaNakuMDagAma mahApura moyA meMDhiyagAma rAyagiha vANiyagAma vArANasI vijayapura vItabhaya vIrapura vaisAlI sugniva sudhosa sogaMdhiyA sAvatthI hatthiNApura halvisIsa ajJAta : : : : : : : : : : : : : : : : : : : : : : : : : kula 1] 553 |

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180 SRUTA-SARITA bhagavAna mahAvIranA saMghamAM maLI janArA pArthApatyIyo uttarAdhyayanamAM ema kahevAmAM AvyuM che ke mahAvIra pahelAnA zramaNo Rju ane prAjJa hatA ane tethI ema jaNAya che ke bhagavAna pArzvanAthe temanA mATe niyamopaniyama banAvavAmAM bahu ja dhyAna na ApyuM. temane AdhyAtmika mArgamAM cAlavA pArzvanAthe cAra vrato pALavAnI AvazyakatA batAvI dIdhI ane temanI samajaNa para vizvAsa rAkhIne, temanI sahRdayatA para nirbhara rahI bIjA niyamopaniyama ghaDavA tarapha upekSA karI hoya ema jaNAya che. jema jema samaya vyatIta thato gayo, tema tema lokomAM RjutAne badale vakatA AvatI gaI ane prajJAne badale jaDatA vadhatI gaI. pariNAme pArthaparaMparAmAM zithilAcAra vyApe e svAbhAvika che. tethI jayAre bhagavAna mahAvIre upadeza devo zarU karyo tyAre pArthaparaMparAmAM zithilAcArIonuM sAmrAjya vyApI gayuM hatuM. bhagavAna mahAvIrathI A dekhI zakAya tema hatuM nahi. tethI temaNe cAra vratone badale pAMcaka vrato levAnI AvazyakatA samajAvI ane AdhyAtmika jIvanamAM zithilatA na Ave mATe aneka niyamopaniyamoSa banAvyA. teo potAnA saMghamAM temane ja sthAna ApatA jeo temanA banAvelA niyamopaniyamo tathA pAMca vratone svIkAravA rAjI hatA. pariNAma e AvyuM ke temanA saMghamAM jemane AdhyAtmika jIvana mATe kharI bhUkha hatI teo ja maLatA. ane e rIte jayAre mahAvIrano saMgha kharA AdhyAtmika premIothI UbharAvA lAgyo, ane tenI asara jyAre sarvatra vyApI gaI tyAre je pArthApatyayonuM khAsa karIne saMyamanirvAha ja dhyeya hatuM teo paNa temanA saMghamAM bhaLyA. ane e rIte prAcIna ane navIna saMghanuM aikya thavA pAmyuM. jyAre teo parivartana karatA tyAre cAturyAmika dharma choDI temane pAMca mahAvrato svIkAravA paDatA ane taduparAMta pratikramaNane savArasAMja karavAnuM svIkAravuM paDatuM. mahAvIranA saMghamAM maLI janArA pArthApatyayonI saMkhyA moTI haze paraMtu temAMnA bahu ja thoDA vize AgamamAM noMdha maLI Ave che. vaLI keTaleka ThekANe "thero' kahIne kAma calAvyuM che. e prasaMge moTI saMkhyA hovAno saMbhava che chatAM ahIM gaNatarImAM be ja gaNyA hoI AgamamAMthI ochAmAM ochA evA maLI janArA pArthApatyIyo nI saMkhyAmAM maLI Ave che. jemanA vize AgamamAM noMdha che te paNa eTalI adhUrI che ke te uparathI temanA pUrva jIvananI mAhitI ApavI azakya che. te pArthApatyIyo nIce pramANe hatA - kAlAsavesiyaputta-e zramaNa hatA. temaNe bhagavAna mahAvIranA virone sAmAyika vize prazno pUkyA hatA. ane jyAre temane bodha thayo tyAre cAturyAmika dharma choDI bhagavAna mahAvIre prarUpela sapratikramaNa paMca mahAvrato aMgIkAra karyA. bhaga. 1-9. kesI-teNe sAvatthImAM gautama sAthe bhagavAna mahAvIra ane pArzvanA upadezamAM je kAMI bheda dekhAto hato te vize carcA karI. ane vAstavika kAMI bheda hato nahi tenI jyAre khAtarI thaI tyAre parivartana karyuM. temanI sAthe temanA ghaNA ziSyo paNa hatA. temaNe paNa avazya parivartana karyuM haze paraMtu utta. mAM kezIe parivartana karyuM ema jaNAvyuM che. bIjA vize utta. mauna che. utta. 23. rAya. pa3 vagere.

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pArthApatyayo ane mahAvIrano saMgha 181 udakapeDhAla puttannAlaMdAmAM gautama ane tenI vacce zramaNopAsakanA pahelA vrata vize lAMbI carcA thaI ane jayAre tene gautamanI vAta gaLe UtarI tyAre gautama temane mahAvIra pAse laI gayA. tyAM teNe parivartana karyuM. sUya. 2. 7. sthaviro (2 ?)-temaNe mahAvIrane sAMta lokamAM anaMta rAtrIono saMbhava kevI rIte ghaTI zake e vize pUchyuM hatuM. mahAvIre temane pArzvavacananuM pramANa ApIne e samajAvyuM ane te sAMbhaLI temaNe parivartana karyuM. bhaga-pa-9. gAMgeya-teNe vANijja gAmamAM mahAvIra sAthe nArakInA jIva vize khUba lAMbI carcA karI. ane jyAre tene mahAvIranI sarvajJatAnI khAtarI thaI tyAre parivartana karyuM. bhaga-9-32. nIce jeo mahAvIranA saMghamAM bhaLyA hatA teono TUMko paricaya ApavAmAM Avyo che. ane AgamanA sthaLano paNa sAthe nirdeza karavAmAM Avyo che jethI vizeSa jANavAnI jijJAsA dharAvanAra sahajamAM te joI zakaze. 1. zramaNo ane zramaNIo 1. brAhmaNa zramaNo tathA zramaNIo. () - indabhUI--(goyama), mULamAM teo jyAre dIkSita thayA, jyAM dIkSita thayA, emAMnuM kAMI paNa maLatuM nathI. teo agiyAra gaNadharamAMnA eka hatA. Agamano moTo bhAga e gautame mahAvIrane pUchelA prazno tathA tenA uttaro roke che. samavAya. 11. bhagai nAyA, vagere. agnibhUI-(bIjA gautama). e paNa gaNadhara hatA. mULamAM temanA vize kAMI ja kahevAmAM AvyuM nathI. eka vakhata teoe mAyA nagarImAM mahAvIrane prazno pUchela. samavAya 11. bhaga. 3. 1. vAyubhUI-(trIjA gautama). e gaNadhara hatA. temaNe mahAvIrane mAyAmAM prazno pUchyA hatA. e sivAya bIjuM kAMI vizeSa AgamamAM maLatuM nathI. samavAya. 11. bhaga. 3. 1. usabhadatta-mahAvIra prathama A usabhadattanI patnInA garbhamAM AvyA paraMtu pachI tisalAnA garbhamAM devo laI gayA. kevaLajJAna pachI jayAre mahAvIra brAhmaNakuDapuramAM AvyA tyAre teNe dIkSA lIdhI. AyAda 2. 15. bhagata 9. 33. savANabhUI-pUrvadezanA zramaNa mAtra eTaluM ja temane vize jaNAvyuM che. nAma parathI brAhmaNa jaNAya che. temane gozAle bALI mUkyA hatA. bhagata 15. jayaghosa ane vijayaghosa-vArANasInA yAjaka brAhmaNo. utta, 25. kapila-jeNe corone pratibodhyA. utta. 8. purohita ane tenA be putro-e usuyAra nagaranA brAhmaNo hatA. putro avivAhita utta. 14 hatA.

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182 SRUTA-SARITA (2) devAnaMdA-usabhadattanI patnI. mahAvIre dIkSA ApI. juo. usabhadatta, bhaga, 933. jasA-usuyAranA purohitanI patnI. utta. 14. 2. kSatriya zramaNo tathA zramaNIo (). udAyaNa-vItabhayano rAjA. mahAvIra teno dIkSA levAno abhiprAya jANI caMpAmAMthI vItabhaya AvyA ane dIkSA lIdhI. udAyaNanI gAdIe tenA putra abhayane badale bhANeja kesI Avyo. bhaga. 13. 6. aImuttaya-polAsapuranA rAjAno putra. e mahAvIranA saMghamAM sauthI laghuvasyaka dIkSita hato. avivAhita avasthAmAM dIkSA lIdhI. aMta. 6. 15. bhaga. 5. 4. alakna-vArANasIno rAjA aMta. 6. 16. jAlI-zreNika-dhAriNIno putra. rAjagRhamAM dIkSA. anutta. 1. 1. vehalla ane hAsa-rAjagRhanA rAjA zreNikanA cellaNAthI thayelA putro. anutta. 1. 8-9. mAlI, uvayAlI, purisaseNa, vAriseNa, dIhata. lakRdaMta-e zreNika-dhAriNInA putro hatA. rAjagRhamAM dIkSA. anutta. 1. 10. - abhaya-zreNika-naMdAno putra. rAjagRhamAM dIkSA. anutta. 1. 10. dIhasaNa, mahAsaNa, lakRdaMta, gUDhadaMta, suddhAMta, halla, duma, dumasaNa, mahAdumaseNa, saha, sIhaseNa, ahAsIhaseNa. punnasaNa e zreNika-dhAraNinA putro hatA. anutta. 2, 1-13. meha-zreNika-dhAraNIno putra. nAyA 1. 1. varuNa-vaisAlIno yoddho hato. bhaga. 7. 9. varuNano mitra-coddho hato. bhaga. 7. 9. jamAli ane bIjA 500-kSatriyakuDapurano kSatriyakumAra hato. mahAvIre dIkSA lIdhA pachI thoDe varSe temanAthI judo paDyo. jaina saMghamAM A pahelo nidbhava gaNAya che. bhaga. 9. 33. siva-rAyarisI-hatthiNApurano rAjA. virbhAgajJAna udAharaNa tarIke bahu ja prasiddha che. bhaga. 11. 9. subAhukumAra-hatthisIsano rAjakumAra vi. 2. 1. bhaddanaMdI-usabhapurano rAjakumAra. vi. 2. 2.

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pArzvapatyIyo ane mahAvIrano saMgha sujAya--vIrapurano rAjakumAra. suvAsava--vijayapurano rAjakumAra jiNadAsa--sogandhiyAno rAjakumAra. vesamaNa--kaNagapurano rAjakumAra. mahabbala--mahApurano rAjakumAra bhaddanaMdI--caMpAno rAjakumAra mahacaMda--sudhosano rAjakumAra. varadatta--sAeano rAjakumAra. vi 2. 10. pauma, mahApama, bhadda, subhadda, paumabhadra, paumaseNa, paumagumma, nalinIgumma, ANaMda, naMdana, zreNikAnA pautro hatA. caMpAmAM dIkSA. kappava. 1-10. balasirI--sugivo rAjakumAra. usuyAra--suyArano rAjA. (6) kamalAvaI--suyAranI patnI. upara juo. jayaMti--kosaMbInA rAjAnA pitAnI bahena. 183 utta 14. bhaga 12-2 naMdA, naMdamatI, naMdottarA, naMdaseNiyA, mahuyA, sumarutA, mahAmayA, marudevA, bhaddA, subhaddA, sujAtA, sumaNaiyA ane bhUyadittA e zreNikanI rANIo hatI. rAjagRhamAM dIkSA aMta 7 suNakbatta. kAgaMdIno sArthavAha sidAsa ane pellaa. rAjagRhanA sArthavAha bhAIorAmaputta ane caMdimA. sAeanA sArthavAha bhAIo. pizcima ane peDhAlaputta. vANiyagAmanA sArthavAha bhAIo vehalla, rAjagRhano sArthavAha. vi 2. 3. vi 2. 4. vi 2. 5. vi 2. 6. vi 2. 7. vi 2. 9. vi 2. 8. kAlI, sukAlI, mahAkAlI, kaNDA, sukaNDA, mahAkahA, vIrakaNDA, rAmakahA, piuseNA, ane mahAseNakaNDA. teo zreNikanI rANIo hatI. zreNikanA mRtyu pachI mahAvIre temane caMpAmAM dIkSA dIdhI hatI. aMta 8 3. vaizya zramaNo dhanna kAgaMdIno sArthavAha. tenI tapasyA mahAvIre AkhA saMghamAM utkRSTa varNavI che. anutta 3. 1. utta. 19. utta 14. anutta 3. 2. anutta. 3. 3-4 anutta 3. 5-6 anutta 3. 7-8. anutta 3. 10

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184 maMkAti, kiMkima ane kAsava rAyagihanA gAhAvai khemaa. kAgaMdIno gAhAvai sthitidhara. kAgaMdIno gAhAvai kailAsa ane haricaMdaNa. sAeanA gAhAvai bAratta. rAyagihano gAhAvai suEsaNa ane puNabhadda. vANiya gAmanA gAhAvai. citta. purimatAlano seTTiputta samuddapAla. caMpAnA vaNikano putra. sumaNabhada,ane supaika. sAvathInA gAhAvai meha, rAyagihano gAhAvai jaNAya che. jiNapAliya. caMpAno sArthavAha dhana. rAyagihano sArthavAha teyalIputta. taiyalIpurano amAtya. dhanna. caMpAno sArthavAha dhanna. rAgihano sArthavAha anAthI muni. kosaMbInA vaNikano putra. 4. zUdra zramaNo tathA zramaNIo. harikesa. kosaMbIno sovAga. (31) aMta. 6. 3. ajjuNamAlAkAra. rAjagRhano mALI gosAlaka. sAvathIno maMkha. zarUAtamAM mahAvIra sAthe rahyo paNa pachI judo paDyo bhaga 15 utta12 5 ajJAta varNanA zramaNo tathA zramaNIo ghammaghosathe2. rAjagRhamAM. (6) poTTilA. musiyAranI putrI ane te teyalIpuranA amAtya taiyalIputtanI patnI. SRUTA-SARITA (37) aMta-6. 1,2,4 aMta-6. 5. aMta 6. 6. aMta. 6, 7-8. aMta 6. 9. aMta 6. 10-11. bhaga-11, 11. uttara 13. utta21 aMta. 6. 12-13. aMta 6. 14 nAyA 1. 9. nAyA 1. 13 nAyA 1. 14 nAyA 1. 15 nAyA. 1. 2 utta. 0 nAyA 1. 14. nAyA. 1-2

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pArthApatyayo ane mahAvIrano saMgha 185 nAyA. 1-15 thero (2 ?) caMpAmAM kumAraputtiyo (2 ?) nAlaMdAmAM. sUya. 2. 7. a6. sUya. 2. 6. roha. rAyagihamAM bhaga. 1. 6 . pigala. sAvatthImAM bhaga. 2. 1. nArayapura ane niyaMThiputta bhaga, 5. 8. thero (2 ?) rAyagihamAM bhaga, 8. 7. AnaMda thera. sAvatthImAM bhaga 15 juo- kappavada 9. suNambara. ayojajhAmAM. bhaga. 15 juo-anutta. 3. 2. siMha. meMDhiyagAma bhaga 15. juo, anutta. 2. 10. mAyandiputta. rAyagiha bhaga 18. 9. gammathera. utta. 27 viatta, sohama, maMDiya, moriyapura, akaMpiya, amalabhAya, meyaja ane pabhAsa e mahAvIranA gaNadharo hatA. temanA vize mULamAM kAMI vizeSa maLatuM nathI. samavAya 11 () ajjA. (2 ?) nAma ApavAmAM nathI AvyA. teo teyalIpuramAM hatI. nAyA. 1-14 ajjacaMdaNA. caMpAmAM. aMta, 8 6. anyatIrthika zramaNo (4) 700 ziSyo. kaMpilapuranA aMbaDa parivrAjakanA ziSyo. uva. 39 khaMdaya. sAvatthIno parivrAjaka bhaga. 2. 1. kAlodAyI. rAyagihana anyatIrthika bhagata 7. 10 pognala. AlabhiyAno parivrAjaka. bhagata 11. 12 2. upAsaka ane upAsikAo. 1 vaizya zramaNopAsako tathA zramaNopAsikAo (4) naMda maNiyAra, mahAsaya gAhAvaI, vijaya gAta, AnaMda gADa, suNaMda gADa, maduya gA, sudAsaNa seDhI. rAyagihanA vaizyo-nAyA. 1-13. uvA, 8, bhaga, 15. bhaga. 15, bhaga, 15, bhaga, 18-7, aMta. 6. 3. kramazaH

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186 SRUTA-SARITA leva. nAlaMdAno gAhAvaI. sUya, 2-7. AnaMda. vaNiyAgAmano gAhAvaI. uvA. 1 kAmadeva ane pAliya. caMpAnA gAhAvaIo. uvA. ra. utta, 21, kramazaH cUlaNipiyA ane surAdeva vArANasInA gAhAvaIo. uvA. 3 ane 4 kramazaH cUlasaya. isidita ane bIjA. AlabhiyAnA gAhAvaIo. uvA. 5, bhaga. 11. 12. kramaza: 3. zrAvako 1. kSatriya zrAvaka tathA zrAvikAo. zreNika rAyagihano rAjA. uvA, 8, aMta, 6. 1,2,4 nirayAvaliyA. bhaga. 1. nAyA. 1,1 vagere. sayANiya. kosaMbIno rAjA-(?) bhagata 12,12. udAyaNa. kosaMbIno rAjA bhagata 12, 12. kUNiya. caMpAno rAjA. zreNikano putra. uva. anutta vagere. ATha jiyasatuja sAvatthI, kAgaMdI, vANiyagAma, caMpA. vArANasI, AlabhiyA, kaMpilapura, polAsapura, uvA. 9, 10, anutta. 3, 1. uvA. 1, uvA, 2, uvA, 3, uvA. 4, uvA. 5, uvA. 6. ane uvA. 7 kramazaH ceTakapa vaizAlino rAjA-nirayA, (4) cellaNA. saNiyanI patnI. bhaga- 1, aMta, 6. 2. vagere. pabhAvaI. udAyananI patnI. vItabhaya. bhaga 12. 2. brAhmaNa zrAvaka. () bahula. brAhmaNa kollAga saMnivezano-- bhaga- 15. kuMDakoliya. kapilapurano gAhAvaI. uvA. 6. naMdaNipiyA, sAlihipiyA, saMkha* ane pombalI sAvatthInA gAhAvaI.uvA. 9, ane 10, bhaga, 12. 1. kramazaH zramaNopAsako (ra ?) nAma nathI ApyA. taMgiyAnA zramaNopAsako bhaga. 2. 5. (2) sivANaMdA. vANiyagAmanA AnaMda gAnI patnI. uvA. 1.

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pArthApatyIyo ane mahAvIrano saMgha bhadA. caMpAnA kAmadeva gAhAvaInI patnI. uvA 2. sAmA ane dhanA. vArANasInA cUlaNipiyA ane surAdevanI patnIo. uvA. 3. 4. bahulA. AlabhiyAnA cUlayanI patnI. uvA pa. pUsA. kaMpilapuranA kuMDakoliyanI patnI. uvA. 6. asiNI, phaguNI ane uppalA, sAvathInA gRhapationI patnIo. uvA8 ane 10. bhaga- 15. revaI7 maeNDhiyagAmanI. bhaga 15. 2. kSatriya zramaNopAsako tathA zramaNopAsikAo. (4) abhIti. vItabhayano rAjakumAra. bhaga 13. 6. (4) miyAvaI. kosaMbInA rAjAnI rANI. bhagai 12. 2. 3. zUdra zramaNopAsaka ane zramaNopAsikAo. () sadAlapura. polAsapurano kuMbhAra. uvA, 7. (2) uvA 7. kalpa, 137. ThA. 691 agnimittA. sadAlapuranI patnI. sulasAbe 4. anyatIrthika zramaNopAsaka. aMbaDa. kaMpilapurano parivrAjaka uva. 40. TippaNo : 1. mULamAM pArzvanA anuyAgIo mATe pAsArvagvajJa zabda vaparAyo che. tenI vyAkhyA A pramANe karavAmAM Ave che-pAzvatyaSNu-pardhasvAmizigI atyaM-ziSyaH paryApatyayaH (nU 2. 7.). pArthApatyAnAMTWniziNAmAM pAzvatthI : (HTI. 2. 2.), pArzvanAthazaSyaziSya (. 2), vAtamisAdhI (HT 2) vagere. vaLI bIje satya e zabda paNa mahAvIranA samayamAM pArthanA anuyAyIo mATe vaparAto hato. jyAre mahAvIre upadeza devo zarU karyo tyAre e pArzvanA anuyAyIo zithilAcArI thaI gayA hatA. tethI e pArthIi zabda paravartI kALamAM teno mULa artha choDIne game te zithilAcArI mATe vaparAvA lAgyo. TIkAomAM e zabdanuM saMskRtarUpAntara be rIte karavAmAM AvyuM che. pazvaccha ana pAtha. ane e banne zabdano artha TIkAkAro samAna le che. jo e pApatya zabda tenA mULa arthamAM zithilAcArI

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188. SRUTA-SARITA arthamAM vaparAyo hota to tenuM saMskRta eka ja pArastha evuM thavuM joIe. paraMtu TIkAkAro e pattha zabdanuM saMskRtarUpAntara pArthastha evuM paNa kare che. paraMtu teno artha jayAre samajAve che tyAre e pAzvastha evA zabdamAMthI zithilAcArIno bhAva kADhavA mATe temane bahu ja kheMcatANa karavI paDe che. jemake sAdhuguNAnAM pArzve tiSThatIti pArzvasthaH (sU. 1.9) pArzvaH samyakatvaM tasmin jJAnAdipArve tiSThatIti pArzvastha: ( 6. rU. 4) zanIvAre (tra 9) jJAnAvihirvartI. (a. . 4.) ane e ja batAve che ke samaya jatAM e pArthIi zabda tenA mULa arthane choDIne zithilAcArInA arthamAM rUDha thaI gayo. A lekhano udeza mAtra pArthApatyIyo ane mahAvIranA saMghamAM maLelI vyaktiono paricaya karAvavAno che. pArthApatyayonI keTalIka mahAvIrathI judI paDatI mAnyatAo vize temanA svataMtrasiddhAMto vize tathA evI ja keTalIka bAbato vize ghaNuM lakhavAno avakAza che. paraMtu A lekhamAM e vize carcA karavAmAM nahi Ave. e viSaya mATe to eka svataMtra nibaMdhanI jarUra jaNAya che, ane te avakAze lakhAze. bhagavatInA paMdaramA zatakamAM gozALaka cha dizAcarane maLe che. TIkAkAra jaNAve che ke teo prathama pArthApatyIya zramaNo hatA. temane meM ahIM gaNyA nathI. keTalIka vakhate thera zabda bahuvacanamAM vaparAyelo che. te prasaMge bethI vadhAre ghera hovAno saMbhava che chatAM meM ahIM tene prasaMge gaNatarImAM be ja gaNyA che. 5. jainonA AgamamAM AvatA A pradezI rAjAnI hakIkatane bilakula maLatI hakIkata bauddhonA tripiTakamAM "pAyAsIsuttamAM" Ave che. digdha. 23. muLamAM supAsa, naMdivardhANa ane sudesaNA vize temanI mahAvIra sAthenI sagAInI hakIkata sivAya vizeSa kAMI vigata maLatI nathI. jo teo mahAvIranA saMghamAM hota to saMkalanakAra jeNe AvI viziSTa vyaktionAM caritranI noMdha levAnI bahu kALajI rAkhI che, temanA vize jarUra vizeSa mAhitI Apata. paraMtu evuM kAMI nathI tethI meM temane pArthApatyaya gaNyA che. jo ke Avazyaka niryuktinI 2307mI gAthAmAM-'jamAlI jayAre mahAvIrathI judo paDyo tyAre sudaMsaNA tene anusarI' evuM maLe che chatAM te uparathI sudaMsaNA-mahAvIranI moTI bahena-e matabheda pahelA mahAvIrane anusaratI hatI ema nizcitapaNe kahevuM kaThina che, kAraNa ke te gAthAnI TIkAmAM e 'sudesaNA' zabdanA artha mATe be matanI nodha che. temAM eka mate sudesaNA te mahAvIranI putrI ane bIja mate temanI bahena ema jaNAvyuM che. vaLI bhagavatIsUtramAM jamAlInuM vistArathI jIvana ApavAmAM AvyuM che tyAM paNa priyadaMsaNA ke sudaMsaNA bemAMthI ekeya jamAlIne anusaryA evI noMdha nathI levAI. paravartI sAhityamAM priyadaMsaNAne jamAlInI patnI tarIke jaNAvI che. vaLI jayAre jamAlIno mahAvIra sAthe matabheda thayo tyAre prathama to teNI tene anusarI evo ullekha to maLe che paraMtu sudaMsaNA jamAlIne anusarI evo ullekha A saMdigdha sthaLa sivAya kyAMya paNa prAcIna graMthomAM nathI maLato. tethI sudaMsaNAne pArthApatyIya gaNavI vadhAre ucita che. (TI. 612). sthAnAMgasUtramAM bhaviSyamAM tIrthakara thanArA nava vyaktionAM nAmo ApyAM che, ane temAMno eka supAsa che. TIkAkAre e supAsane mahAvIranA kAkA jaNAvyA che. paraMtu mULa ke TIkA e eka vAta sivAya supAsanA jIvana vize kazuM ja jaNAvatA nathI, tethI e kahevuM kaThaNa che ke te bhagavAna mahAvIranA saMghamAM zramaNa tarIke ke upAsaka tarIke hatA. TIkAkAre bIjA bhaviSyanA thanArA tIrthakaranA jIvana vize thoDI ghaNI mAhitI ApI che paraMtu A supAsa vize to sAva mauna ja pakaDyuM che. e ja batAve che ke teo mahAvIre saMdha sthApyo tyAM sudhI jIvyA ja nahi hoya. tethI temane pArthapatrIya gaNavA vadhAre ucita che.

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pArthApatyIyo ane mahAvIrano saMgha 189 7. 1, savvAo pANAivAyAo veramaNaM, 2, savvAo masAvAyAo veramaNaM, 3, savvAo adiNNAdANAo veramavi, 4. savvAno hiCIMIbo veramavi | rAya. 58. I. A. X. P. 160 8. rAya-14. nAyA 2. 22. 6. 3. rarU. 3a. dha7 vagere . upAsaka, nAyAdhammakahA, aMtagaDa, kappavaMsiyA, bhagavaI, sUyagaDa, uttarAdhyayana, anuttarovavAie se apAmAM mahAvIranA zramaNopAsakanAM jIvanacaritro Ave che. 11. rAya, ane nAyA, 1. 12 12. AcAi 2. 15. 15-16, 13. utta. 23 14. rAya, 54, vagere. 15. rAyaDa 54. vagere. 16. s. B. E. XLV. P. 122-123. Jainism in N. India. P. 7. 17. pAsassa NaM arahao puSphaculApAmokkhAoM aTTattIsaM ajjiyA sAhassIo ukkosiyA ajjiyA saMpayA htthaa| kalpa. 162. samAsa mAvo mahAvIrakSa annavaMbA pAmuvADo chattI niyA sadasso rUddhasiyA nathI saMpathI utthA | kalpa. 135. 18. cullavagna. X 1-3. 19. triSaSTi, pR. 51, pada, 20. rAya, 53. 21. nAyA. 1. 12. 92. 22. aMga tathA pUrva vize gaveSaNApUrvaka eka svataMtra lekha lakhavAnI jarUra jaNAya che. te banne vize paravartI sAhityamAM bahu ja gUMcavaNamAM nAkhI de tevI hakIkato maLI Ave che. e badhA ja ullekhonuM khUba vicArapUrvaka pRthakkaraNa karI pUrva e zuM ane aMga e zuM teno paricaya karAvavAnI jarUra rahe che. 23. sAdhAraNa rIte mahAvIranA saMghanA cAra vibhAga karavAmAM Ave che. zramaNa, zramaNI, zramaNopAsaka ane zramaNopAsikA. (bhaga 20-4) paraMtu ahIM cha bhAga pADavAmAM AvyA che. zramaNa, zramaNI, zramaNopAsaka, zramaNopAsikA, zrAvaka ane zrAvikA. AgamamAM gRhasthabhaktonAM jIvanacaritromAM keTalAkanA jIvanavRttAMtamAM kyAMya paNa temaNe vrato lIdhAM hoya evo ullekha nathI, tevAone jemanA mATe spaSTa bAra vrato lIdhAno ullekha maLe che temanAthI judA pADavA mATe ahIM chevaTanA be bheda vadhAravAmAM AvyA che. 14000-zramaNo, 36000-AryAo, 159000-zramaNopAsako, 318000-zramaNopAsikAo mahAvIranA saMghamAM hatI :- kalpa-134-137. 25. uva 38. 26. utta. 12. 27. ahIM zramaNonI caryAnI bahu ja TUMkamAM noMdha ApavAmAM AvI che. 28. uva, 23-30, 32mAM e tapasyAonuM vistArathI varNana che te jijJAsue joI levuM.

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190 SRUTA-SARITA 29. uva. 31, mAM zramaNonA abhyAsa, tathA ciMtanamanana vize vistArathI kahyuM che te joI levuM. 30. e anazana vize. bhagai 9. 33. jovuM ane zramaNo tathA zramaNopAsakanAM caritro jovAM. te caritro kayA sUtramAM Ave che te AgaLa ApavAmAM AvyuM che. 31. upAsakonuM saMpUrNa jIvana kema vyatIta thatuM tenuM vistArathI ahIM varNana nathI Apato. 32. uttara 23. 33. utta. 23. 34. utta. 23. 35. AcArAMga. 36. avivAhita ema jemanA vize na lakhyuM hoya te saune vivAhita samajavA. 37. sthAnAMga sUtramAM (sU) 621) ema jaNAvyuM che ke mahAvIre ATha rAjAone dIkSA dIdhI. temanAM nAma A pramANe jaNAvyA che : vIraMga, vIrajasa, saMjaya, eNijjaya, seya, siva, udAyaNa, ane saMkha kAsiddhaNa. pATha truTita hovAthI chelluM nAma TIkAkAre potAnI taraphathI umeryuM che. (tada saM9 sivANa trevaM caturthadde sati thA mavati te vaivaM date pustafdhvati) pahelA traNa AgamamAM bIje sthaLe jaNAvyA nathI. mAtra sarva prathama ahIM A sUtramAM temanAM nAmo maLe che. paraMtu Azcarya e che ke TIkAkAra he che ke te pratItAA uparathI ema jaNAya che ke e TIkAkAranA samaya sudhI to temane vize AgamamAM noMdha haze. paraMtu pachI lupta thaI gaI. cothA vize paNa AgamamAM kAMI noMdha nathI. paraMtu TIkAkAra tene paesIrAjAno koI nijaka' jaNAve che. seyane TIkAkAra amalakappAno rAjA jaNAve che. paraMtu e seye to dIkSA lIdhI hoya tevo ullekha nathI. (juo, rAyaDa 1) siva mATe juo bhaga 11. 9. udAyaNa e upara jaNAvela ja che. ane saMkha nAma TIkAkAre sUcavyuM che. chatAM te kahe che ke bIjAM sUtromAM kAsInA rAjAnuM nAma "alakha' maLe che, (juo aMtara 6. 16 ) ane tethI te jaNAve che ke saMkha e alakhanuM ja bIjuM nAma hovAno saMbhava che. 38. sthAnAMga(691)mAM kUNikanA putranuM nAma paNa udAyaNa jaNAvyuM che ane tene bhaviSyanA tIrthakara tarIke jaNAvyo che. mULamAM tenA vize vizeSa kAMI maLatuM nathI. triSaSTi. pAda 247 39. bhagavAna mahAvIranI patnI jasoyA, putrInI putrI sesavaI ane putrI piyadaMsaNAne eka vibhAgamAM gaNyAM nathI. kAraNa ke temanA vize nizcita rUpe kAMIpaNa mULa uparathI kahevuM azakya che. mULamAM mAtra temano mahAvIra sAtheno sAMsArika saMbaMdha batAvyo che. e sivAya kazuM ja jaNAvyuM nathI. AcAi 2. 15. paravartI sAhityamAM piyadesaNAe dIkSA lIdhI ema jaNAvyuM che. paraMtu AgamamAM bhagavatI sUtramAM jyAM jamAlInuM caritra vistArathI ApavAmAM AvyuM che tyAM teno nAmollekha paNa nathI. UlaTuM jamAlIne ATha rANIo hatI ema batAvyuM che. bhaga, 9-33. 40. sthAnAMga-(691)mAM dhanUne bhAvI tIrthakara kahyo che-TIkAkAra dhannanuM vistArathI caritra Ape che. paraMtu bhUlathI temaNe hatthINApurane tenuM gAma jaNAvyuM che. juo anutta. 3. 1. 41. sudharmAnA ziSya jaMbune mahAvIranA saMghamAM gaNavAmAM nathI AvyA. kAraNa AgamamAM eka paNa evo ullekha nathI maLato jethI ema mAnI zakAya ke teo mahAvIranI jIvita dazAmAM saMghamAM bhaLyA hatA. vaLI paravartI sAhitya temano dIkSA paryAya 64 varSe batAve che ane siddhi lAbha mahAvIra pachI 64 varSe batAve che tethI paNa e ja vAtanI siddhi thAya che ke teo mahAvIranI jIvitAvasthAmAM se na hatA. temaNe dIkSA sudharmA pAse lIdhI hatI.

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pArthApatyIyo ane mahAvIrano saMgha 191 42. kalpatherAvalImAM temanA anukrama-bhAradvAja, agnivesAyana, vasiSTha, kAzyapa, gautama, hAritAyana, kauDinya, ane kauDinya gotro batAvyAM che. paravartI sAhityamAM temane brAhmaNa gaNyA che. 43. zreNikane sthAnAMga(da91)mAM bhAvI tIrthakara jaNAvyo che. 44. A jitazatru eka hatA ke aneka te kahevuM, kaThaNa che. vaLI jitazatru e kharuM nAma che ke upAdhi che te paNa anizcita che. 45. bhagavAnanA mAmA, kUNikanI mAtAnA pitA. temane upalabdha AgamamAM mahAvIranA darzane AvatA jaNAvyA nathI. vaLI zramaNopAsaka evuM vizeSaNa paNa maLatuM nathI. chatAM teo mahAvIrabhakta hatA e ApaNe temanI sagAI uparathI anumAna karI zakIe chIe. 46. sthAnAMga(691)mAM saMkha ane samagane bhAvI tIrthakara batAvyA che. pokhalInuM bIjuM nAma sAMga hatuM. kalpa(135)mAM temane zramaNopAsakamAM mukhya batAvyA che. 47. sthAnAMga(691)mAM revatIne bhAvI tIrthakara kahI che. sulasA ane revatIne kalpasUtramAM (137) zramaNopAsikAomAM mukhya gaNAvI che. 48. sulatAne TIkAkAro rAyagihanA nAganI patnI jaNAve che. tene kalpamAM zramaNopAsikAomAM mukhya kahI che ane sthAnAMgamAM bhAvI tIrthakara jaNAvI che.

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nayavAdano prAraMbhika itihAsa bhinna bhinna draSTAoe karela vizvanuM pRthakkaraNa bhAratIya darzanazAstrano pradhAnatayA uddeza mokSa rahyo che. ane tethI ja mokSano vicAra karavA jatAM pratyeka darzanakArane jagatanuM pRthakkaraNa karavuM ja paDyuM che. vedAntIoe mAyAjALathI para jaIne brahmamaya jagata joyuM. sAMkhyadarzana pravartaka kapila RSine jagata, svarUpane bhUlela puruSa ane prakRtinI sRSTi jaNAI, nyAyasUtrakAra gautama ane vaizeSika darzanakAra kaNAda RSie samasta jagata sAta padArthamAM samAviSTa joyuM, bhagavAna buddhe nirvANa mArga zodhatAM nAma ane rUpamaya jagata nihALyuM. ane bhagavAna mahAvIre cetana, ane jaDanA paryAyothI niSpanna vizvanuM darzana karyuM. e badhAmAM vAstavika rIte virodha che ? e badhA draSTAonA vizvadarzana para UDatI najara pheMkIe to sau koI juduM juduM kahetA hoya tema bhAse paraMtu jarA UMDA UtarIe to jaNAya ke eka draSTAe potAno anubhava jarA vistArathI jagatasanmukha dharyo che jyAre bIjAe enI e ja vastu saMkocIne kahI che. eTale ApaNane virodhI jaNAtI vastuomAM paNa vAstavika rIte virodha nathI hoto paraMtu ApaNI dRSTimAM virodha hovAthI ApaNe samanvaya karavA azaktimAna thaIe chIe. ane e dekhAtA virodhono samanvaya karavAnuM kArya syAdvAda kare che. vastunI anaMtadharmAtmakatA ApaNe upara joyuM te pramANe bhagavAna mahAvIre vizvane jaDa ane cetananA paryAyothI niSpanna nihALyuM che. e rIte A asIma vizvane e be tattvonA vikArabhUta mAnIe tyAre ApaNe e paNa mAnavuM ja paDe che ke e be tattvono bhinna bhinna rUpe prakAza--te A anaMta vizva. arthAt te banne tattvo anaMtadharmavALA hovA joIe anyathA, anaMtarUpe prakAzita na ja thaI zake. syAdvAdanI AvazyakatA ane tenuM gAMbhIrya vyavahAramAM AvatA jaDa ane cetananA e anaMta vikAro taddana nirapekSa nathI paraMtu sApekSa che. e badhAne nirapekSa levA jaIe to temanuM svataMtra astitva kayA prakAranuM che te jANavA

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nayavAdano prAraMbhika itihAsa 193 ApaNe azaktimAna thaIe. ane eno kaI rIte vyavahAra karavo tenI samajaNa paDe nahi. eTale ApaNo vyavahAra jANe ke ajANe sApekSa ja hoya che. eTale jagatamAM jIvatI koI paNa vyakti e apekSAvAda vinA calAvI zake ja nahi. ane ethI ja e apekSAvAda-syAdvAda-anekAMtavAdanI mahattA sau koI vicArakane svIkAryA vinA cAle ja nahi. ApaNe vyavahAramAM e apekSAvAdano jANe ke ajANe upayoga karatA hoIe chIe tyAre e svAbhAvika hovAthI vagara vicAre ja vyavahata thAya che paraMtu jyAre e syAdvAdanuM vaijJAnika vivecana karavAmAM Ave che, tyAre vidvAne mATe paNa jeTalo vyavahAramAM sahelo che, teTalo ja samajavAmAM kaSTasAdhya bane che. ane e kAraNathI ja bhAratIya darzanakAromAM zaMkara jevA mahAna tattvavettAe paNa e syAdvAdanuM khaMDana karavA jatAM gaMbhIra bhUla khAdhI che, ema AjanA e vAdane pacAvanArAonuM daDha mantavya che. bhAratIya darzanazAstromAM apekSAvAda-cAdvAdane spaSTa rUpe vikasAvanAra eTaluM ja nahi paraMtu e apekSAvAdanA pAyA upara ja potAnA samasta tattvajJAnano mahAna mahela caNanAra jaina darzana che. syAdvAdanA AdhArabhUta naya dezya ke adazya tamAma vastu anaMta dharmAtmaka che ema jaina darzana svIkAre che. e anaMta dharmomAMnA eka eka dharmanI pradhAnatA ane bIjA dharmonI gauNatAthI eka ja vastu anaMta rIte prakAzita thAya che. eTale eka ja vastune ApaNe paNa tenA eka eka aMzanI pradhAnatA rAkhIne joIe to anaMta rIte joI zakIe. vyavahAramAM to ApaNane samasta vastuo temanA saMpUrNa svarUpamAM upayogamAM nathI AvatI paraMtu te te AMzika svarUpamAM upayogamAM Ave che, ane te te vastunA AMzika svarUpa jJAnane pUrNa jJAna to na ja kahI zakAya. paraMtu apekSAkRta satyajJAna jarUra kahI zakAya. AvA apekSAkRta AMzika satyajJAnane jaino naya kahe che. ane e badhA nayo maLIne sAdvAda thAya che. eTale syAdvAdamAM nayanuM sthAna mahattvanuM che te sahaja samajAya tevI vAta che. vyavahAra temaja paramArthamAM nayano upayoga vyavahAramAM to e nayothI ja ApaNuM kAma cAle che. tattvajJAnanA pradezamAM paNa e nayano teTalo ja upayoga che. jo e nayane bhUlyA to vasvarUpanuM yathArthajJAna thavAno saMbhava ja nathI. AtmA eka che evo ullekha jaina zAstromAM maLe che ane anaMtajIvothI vizva vyApta che evo ullekha paNa maLe che. jene nayavAdanuM bhAna nathI tevAone AvA paraspara virodhI dekhAtA ullekho joIne bhrama thavAno saMbhava che, paraMtu e bhrama nayavAda bhAMge che ane AtmAnuM ekatva temaja anekatva siddha kare che. zuddha caitanya to badhA AtmAmAM ekasarakhuM ja che. ane e apekSAe badhA AtmA eka ja che, paraMtu badhAnuM caitanya sarakhuM hovA chatAM samasta AtmAonuM vyaktitva bhinna bhinna che, tethI AtmA aneka paNa che. tevI ja rIte nitya temaja anitya vagere

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194 SRUTA-SARITA taddana virodhI jaNAtA dharmo paNa eka ja vastumAM judI judI dRSTi dvArA siddha kare ane e rIte tattvajJAnanA pradezamAM koI paNa vastune aneka dRSTithI vicArIne temAM virodhI dekhAtA dharmomAM paNa avirodha kyAM rahelo che te zodhI ApavAnuM kArya nayavAda kare che. ane e rIte tattvajJAnamAM dekhAtA aneka virodhone zamAvI, badhA tattvajJAnIomAM kyAM keTalI samAnatA rahelI che te spaSTa karI Ape che ane e rIte manamAM udbhavatA aneka bhramone dUra karIne tattvajJAnanA pradezamAM sarvadharmasamanvaya karavAnuM mahAna kArya kare che, ane tattvajJAnanA pradezamAM paNa nayavAda anupama pratiSThAne pAme che. saMpUrNa nayono samUha syAdvAda e badhA nayo-badhI apekSAo-badhAM AMzika satyo maLIne sAdvAda bane che. sAdvAda vastune jeTalI apekSAothI joI zakAya teTalI apekSAothI joIne vastutattva nirNaya kare che ane ethI syAdvAdane tattvajJAnanA pradezamAMthI kADhI nAkhIe to hAthInA svarUpane nakkI karavA beThelA AMdhaLAo, badhAno eka mata nahi thavAthI laDAI karavA maMDI jAya che, tema tattvajJAnanA pradezamAM paNa syAdvAdarUpI divyacakSunA abhAve sadAya laDAI ja rahevAnI. syAdvAdanA abhAve badhAM darzanomAM je paraspara khaMDanamaMDananI prathA cAlI che e zAstrIya laDAIno aMta karavAnuM zreya syAdvAdane che, e satya bhAratIya darzanazAstramAM UMDA UtaranArane turata samajAya tevuM che. jaina sAhityamAM naya jaina tattvajJAnanuM mULa syAdvAdamAM hovAthI prAcIna, madhyakAlIna temaja arvAcIna jaina sAhityamAM syAdvAdano uttarottara vikAsa thato gayo che tevI ja rIte naya e syAdvAdano prANa hovAthI zvetAmbaromAM AgamathI zarUAta karIne yazovijayajInA vidvattApUrNa graMthomAM ane digaMbaromAM kuMdakuMdanA AdhyAtmika graMthothI mAMDIne atyAra sudhI lakhAyelA tattvajJAnanAM tamAma pustakomAM naya vize uttarottara vikAsapUrNa vicAro maLI Ave che. jeTalo zrama jainAcAryoe jaina darzananA prANabhUta siddhAnta syAdvAdane vikasAvavA karyo che teTalo ja zrama-are tethI paNa vadhAre e syAdvAdanA prANabhUta nayavAdane vikasita karavA sevyo che. jainetara darzanomAM naya bIjAM darzanomAM nayavAdanI tadana upekSA ja thaI che ema kahI zakAya nahi. vedAntIonA vyavahAra ane paramArtha; bauddhonA saMvRti satya ane paramArtha satya tathA tripiTakamAM AvatA ekattanaya, nAnattanaya, avyApAranaya, ane evaMdhammatanaya e cAra alvanaya ane nyAya vaizeSikanI pRthivyAdine nitya temaja anitya mAnanAra daSTio, vagere e jainetara darzanomAM nayanAmapUrvaka ke nayanAma vinA nayano svIkAra tema ja vyavahAra thayo che tema batAve che paraMtu bIjAM darzanoe e vAdanuM vaijJAnika vivecana karavA tarapha lakSa nathI ApyuM jayAre jaina darzanane to syAdvAda ane nayavAda AdhArabhUta hovAthI tenA vaijJAnika vivecana tarapha jainAcAryoe khUba ja lakSa ApyuM che ane e banne vAdanA vaijJAnika vivecanathI jaina darzanamAM vizeSatA ANI che.

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nayavAdano prAraMbhika itihAsa 195 AgamamAM naya jaina sAhityamAM naya vizenI sauthI prAcIna mAnyatA zvetAMbaronA AgamomAM ane zvetAMbara tathA digaMbarane sarakhI rIte mAnya umAsvAtinA tattvArtha sUtramAM sacavAyelI maLI Ave che. AgamomAM naigama, saMgraha, vyavahAra, RjusUtra, zabda, samabhirUDha ane evaMbhUta e sAtane mULa nayo gaNavAmAM AvyA che. zvetAMbaromAM Agamika paraMparAne sAcavanArA prAcIna tema ja arvAcIna graMthomAM e sAtane ja mULa nayo gaNavAmAM AvyA che. digaMbaromAM umAsvAtinA paNa pUrvavartI kundakundanA AdhyAtmika graMthomAM nayanI spaSTa judI carcA maLatI nathI paraMtu jIvanI prarUpaNA karatI vakhate kuMdakuMde vyavahAranaya ane nizcayanayano upayoga karyo che ane dravyonI carcA karatI vakhate temaNe dravyArthika temaja paryAyArthika nayano upayoga karyo che. paraMtu temanA graMthomAM kyAMya paNa nayonI judI carcA na hovAthI temanA mate mULa nAyo kayA hatA te jANavuM kaThina che. AgamomAM paNa koI vakhate nizcayanaya ane vyavahAranayano upayoga thayelo che ane dravyArthika temaja paryAyArthika daSTi vinA to AgamamAM eka paNa DagaluM AgaLa cAle tema nathI. tattvArthasUtramAM naya bIjI paraMparA umAsvAtinA tattvArthasUtranI che temAM naigama, saMgraha, vyavahAra, RjusUtra ane zabda e pAMcane mULa nayo gaNavAmAM AvyA che. umAsvAtie A pAMca mULa nayo mana kalpanAthI mAnyA nathI paNa e pAMca mULa naya mAnavAnI paraMparA temaNe niyuktimAMthI lIdhI che. digaMbaromAM tattvArthanI prAcIna upalabdha TIkA sarvArthasiddhi manAya che ane te TIkAmAnya sUtrapAThamAM naigamAdi sAta no Agamika paraMparAne maLatA jaNAvavAmAM AvyA che paraMtu e TIkA tattvArthabhASya karatAM prAcIna nathI ema aneka pramANothI paM. sukhalAlajIe siddha karyuM che. tethI tattvArthabhASyasaMmata sUtrapAThamAM Avela pAMca nayavAdane ja umAsvAtinI mULanaya vizenI mAnyatA gaNavAmAM ja vadhAre prAmANikatA che. AgamamAM nayanuM avikasita prAthamika svarUpa je prakAranuM nayanuM pratipAdana pAchalA sAhityamAM maLe che tevuM jainAgamomAM maLatuM nathI. jainAgamonI saMkalanA je samaye thaI hatI tyAre pAchaLanA prAkRta temaja saMskRta sAhityamAM maLI Ave che tevo dArzanika saMgharSa jainonA e prAkRta Agama sAhityamAM praveza pAmyo na hato. eTaluM ja nahi paraMtu e samayamAM AgamanA paravartI sAhityamAM maLe che tevuM tIvra rUpa dArzanika saMgharSe dhAraNa paNa karyuM na hatuM. tethI nayavAda to avikasita svarUpamAM ane maryAdita kSetravALo AgamamAM daSTigocara thAya che. Agamika nayavAdamAM temaja AgamanA nikaTanA paravartI upalabdha niryukti sAhityamAM saptabhaMgInAM darzana nathI thatAM. jo ke bhagavatI sUtranA eka ullekha parathI eka ja vastumAM astitva ane nAstitva bane manAtA ema spaSTa thAya che arthAt e saptabhaMgInuM mULa AgamamAM maLI Ave che kharuM. vaLI nayomAM tatkAlIna pracalita samasta vAdono samanvaya je pAchalA sAhityamAM karavAmAM Avyo che te paNa A Agamika nayavAdamAM najare paDato nathI e

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196 SRUTA-SARITA A Agamika nayavAdanI prAthamika dazA sUcave che. AgamanA nikaTanA paravartI niyukita tathA bhASyomAM e samanvayanI zarUAta thaI che jene paravartI saMskRta sAhityamAM AcAryoe atyaMta vikasAvyo che. AgamamAM nayonI uttarottara vizuddhi mATe prasthaka daSTAMta AgamomAM nayonI vyAkhyA ApavAmAM AvI nathI paraMtu anuyoga dvAra sUtramAM te dareka nayonI uttarottara vizuddhi prasthakAdi daSTAMto vaDe samajAvavAno prayatna karyo che. e uparathI eTaluM to spaSTa thAya che ke AgamanI saMkalanA samaye paNa nayonuM cokkasa svarUpa saMkalanakAranA khyAlamAM haze ja. paravartI sAhityamAM nayonI vyAkhyA je rIte karavAmAM AvI che te prAyaH A dRSTAMta pAchaLanA nayanA vicArane dhyAnamAM rAkhIne ke atyAre AgamamAM upalabdha nahi evI koI Agamika vyAkhyAne ja AbhArI hoya ema mAnavuM nApAyAdAra to nahi ja gaNAya. prasthaka daSTAMta dvArA niyonI uttarottara vizuddhi A pramANe samajAvavAmAM AvI che. koI eka manuSyane kuhADo laIne jaMgala tarapha jato joIne tene koI pUche ke "tuM kyAM jAya che ?" to "huM prasthaka levA jAuM chuM" e javAba avizuddha naigama gaNAya. kAraNa ke te kharI rIte prasthaka mATe nathI jato paraMtu prasthaka mATe lAkaDuM levA jato hoya che. tene lAkaDuM kApato joIne koI pUche ke "tuM zuM kare che ?" to teno "prasthaka kApuM chuM" e javAba vizuddha naigama gaNAya. kAraNa ke pUrva karatAM tenA javAbamAM satyano aMza vadhAre che. tevI ja rIte prasthaka pUruM thAya tyAM sudhInI uttarottara kriyAo vakhate puchAyelA praznonA javAbo uttarottara vizuddha naigama che. kAraNa ke uttarottara kAryanI najIkamAM che. tevI ja rIte vyavahAranayamAM paNa samajavAnuM che. kAraNa ke A naya paNa naigamanI peThe laukika vyavahArapradhAna hovAthI upacAravALo che. saMgrahanayanI dRSTimAM to dhAnya sahita prasthakane prasthaka kahevAya che. tenI dRSTimAM e lAkaDAnuM mApa prasthaka nahi paNa meya sahita hoya to ja te prasthaka kahevAya che. tethI naigama karatAM vizuddha che. RjusUtranI daSTimAM prasthaka paNa prasthaka temaja meya vastu paNa prasthaka che ane ethI te saMgraha karatAM vizuddhatara che, kAraNa ke te saMgraha karatAM jarA vadhAre UMDo jaI e bannemAM prasthaka zabdano vyavahAra thAya che ema batAve che, vaLI te vartamAna mAna ane meyamAM ja teno vyavahAra kare che. tyAra pachInA traNa zabdanayo to tethI paNa jarA UMDA jAya che ane zabdano je artha hoya tene ja grahaNa kare che. tene mate prasthaka te bahAra paDela lAkaDAno padArtha ke meya vastu nahi paraMtu amuka parimANa te prasthaka kahevAya evo je jIvano upayoga te prasthaka che. ethI te sauthI UMDo Utare che tethI vizuddhatama che. AgamamAM naigama-vyavahAra eka jevA ApaNe upara joyuM te pramANe ahIM naigama ane vyavahAranA viSayamAM bheda pADyo nathI. paraMtu paravartI sAhityamAM tema nathI. mAtra upacArapradhAna laukika vyavahArano ja vyavahAranayamAM samAveza nathI karavAmAM Avyo paraMtu saMgrahanA viSayano vistAra te paNa vyavahArano viSaya gaNavAmAM Avyo che. niryukti temaja umAsvAtinA tattvArthamAM bannenA viSayano spaSTa bheda darzAvyo che. ane e rIte bannene bheda spaSTa karI dIdho che. jo tema na karavAmAM Ave to bemAMthI

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nayavAdano prAraMbhika itihAsa 197 ekanI ja upayogitA gaNAya ane bIjAne nayagaNanAmAM sthAna maLe nahi. A rIte e bannene kAyama rAkhavAmAM AvyA che. AgaLa jatAM naigamane mULa nAmAMthI bAda paNa karavAmAM Avyo che ane kAyama rAkhyo che to tenI vyAkhyA AgamathI judA prakAranI karavAmAM AvI che. (3) AgamamAM nayanI maryAdA AgamamAM nayavAda jainonI pracalita mAnyatAono samanvaya kare che, jainonI potAnI gaNAtI koI paNa mAnyatA laIne tenA para jayAre vicAra karavAnuM prApta thAya che tyAre e nayadvArano upayoga karavAmAM Ave che. A AgamanA nayavAdanI maryAdA che. je maryAdA pAchaLanA vidvAnoe toDI che ane nayavAdane jagatanA samasta vAdo sudhI vistArIne tene amaryAdita banAvyo che. tattvArthamAM nayanI maryAdA Agamika maryAdA umAsvAtie toDI nathI. eTaluM ja nahi paraMtu bhASyamAM paNa nayavAdanI eTalI ja maryAdA sacavAyelI pratIta thAya che. jyAre pUchavAmAM Ave che ke naya e zuM tantrAntarIya che tyAre javAba Ape che ke e tannAMtarIya nathI paraMtu jJayarUpa arthanA judI judI dRSTie thayela adhyavasAyo che. e uparathI spaSTa che ke bhASya lakhAyuM tyAM sudhI nayo dvArA jainetara mAnyatAono samanvaya karavAmAM Avato na hato paraMtu e jaina daSTine samajAvavAmAM ja kAmamAM levAmAM AvatA. A vAta temanA bhASyamAMnA vivecana uparathI spaSTa che. tattvArtha mULamAM temaja bhASyamAM saptabhaMgIno ullekha karavAmAM Avyo nathI paraMtu e saptabhaMgInuM avikasita svarUpa kevuM hatuM tenAM darzana avazya e mULa temaja bhASyamAM karI zakAya che. temanA pitAjIta siddhaH" eka ja vastumAM be judI judI apekSAe virodhI dharmonI paNa siddhi thAya che. e sUtramAM saptabhaMgInuM rahasya maLI Ave che paraMtu jevI rIte paravartI sAhityamAM ke kundakundanA graMthomAM spaSTapaNe sapta bhaMgo darzAvavAmAM AvyA che te rIte spaSTapaNe bhAMgAo darzAvavAmAM nathI AvyA. te mULa ane bhASyanA samaya sudhI nayanI avikasita prAthamika dazA sUcave che. tattvArtha mULamAM nayanI svataMtra vyAkhyA ApavAmAM AvI nathI. mULamAM to pramANa ane naya dvArA sAta tattvono adhigama thAya che. eTaluM ja jaNAvavAmAM AvyuM che. paraMtu tenA bhAgyamAM nayanI vyAkhyA maLI Ave che temAM prApaka, kAraka, sAdhaka ityAdi zabdone nayanA paryAyavAcI zabdo jaNAvyA che ane jIvAdi padArthanuM jJAna karAve che te naya ema spaSTa karyuM che. ane AgaLa jatAM jIvanA eka padArthanA jJAnamAM thatA bhinna bhinna adhyavasAyone naya kahyA che. niryuktimAM naya tenA jarA vikasita svarUpamAM niryuktimAM paNa sAmAnya nayanI spaSTa judI vyAkhyA karavAmAM AvI nathI paraMtu nAnA uttarottara vikAsano itihAsa ApaNane temAMthI maLI Ave che kharo. temAM sAte nayonI judI judI

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198 vyAkhyA karavAmAM AvI che. eTaluM ja nahi paraMtu eka eka nayanA so so bheda karIne sAtaso naya karavAmAM AvyA che, je AgamamAM dekhAtA nathI. vaLI mULa nayanI mAnyatAmAM paNa bheda paDI gayelo jaNAI Ave che. niryuktimAM matAMtare chellA traNa nayane eka karI pAMca ja mULa nayo mAnanArI paraMparAnAM darzana thAya che. ane e pAMcanA pAMcaso bheda paNa karavAmAM AvyA che. umAsvAtinA tattvArtha sUtramAM Avela pAMca mULa nayavAdanA AdhArabhUta A niryuktigata pAMca nayavAda ja che, ema mAnavAmAM kazI aDacaNa nathI. arthAt umAsvAtie e pAMca nayavAda pote navo Ubho nathI karyo paraMtu Amika sAta nayavAdane gauNa rAkhI A pAMcane ja mULanayo svIkAryA che, temAM temanI pratibhAnAM darzana che. SRUTA-SARITA vaLI niryukti to tyAM sudhI pratipAdana kare che ke jina pravacanamAM je kAMI kahevAmAM AvyuM che te naya dvArA ja kahevAmAM AvyuM che. naya vinAnuM eka paNa vacana jinapravacanamAM che ja nahi. A rIte niryuktie nayanuM mahattva khUba ja vadhArI dIdhuM che. ane e uparathI ApaNe kalpanA karI zakIe chIe ke AgamamAM temaja niryuktimAM e nayonI maryAdA jinapravacananI mAnyatAo sudhI ja hatI, je pAchaLanA sAhityamAM toDavAmAM AvI che. paraMtu pAcho prazna puchAya che ke tyAre upalabdha samasta jainAgamomAM tevuM pratyeka pade naya dvAra vivecana kema dekhAtuM nathI ? teno javAba niryuktikAra Ape che ke khAsa karIne tattvajJAnanA viSayamAM dekhAtA virodhono samanvaya karavAnI AvazyakatA rahe che, tethI nayono tattvajJAnathI bharapUra dRSTivAdamAM pratyeka pade upayoga karavAmAM Avyo che. ane bIje zrotAnI yogyatA vagere joIne kyAMka nayavAdano upayoga karavAmAM Avyo che. ane jyAM jarUra nathI tyAM te vinA paNa calAvI levAmAM AvyuM che. jainAcAryoe nayaprati vadhAre lakSa kema ApyuM ? ApaNe upara joyuM te pramANe niryuktioe e nayanA mahattvano nirdeza karyo che ane pAchaLanA sAhityamAM nayano je vistAra daSTigocara thAya che, te e nayanA mahattvadarzI nirdezane AbhArI che ema mAnavuM jarAya atyuktipUrNa nathI. e nirdezamAM ja jainAgamanI cAvI rahelI che. ethI paravartI AcAryoe e cAvIne pUrNa banAvavA athAga parizrama sevyo che. jene laIne jaina darzana nayavAda ane syAdvAdanA siddhAntane tattvajJAnanA pradezamAM tenA saMpUrNa svarUpamAM mUkavAnA prayatnamAM ajoDa rahyuM che ane tethI ja pratiSThAne paNa pAmyuM che.

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zUnyavAda bhagavAna buddha ja bhAratamAM evA dharmapravartaka thayA che jemaNe zraddhA nahIM, paraMtu buddhi upara bhAra Apyo che. temaNe guru aneka karyA paNa eka pachI eka ema e badhAne choDIne chevaTe nirvANamArganI zodha temaNe jAte ja karI ane prathama to emane ema lAgyuM ke A mArI zodha loko jaladI svIkArI zakaze nahIM. eTale upadezaka banavA karatAM mauna rahevAnuM temaNe nakkI karyuM paraMtu pachI Agraha thatAM temaNe dharmacakranuM pravartana karyuM. te ja bauddhadharma e dharmanA pAyAnAM cAra tattvo evAM che jemAM zarIranAM nahIM, paNa AdhyAtmika rogonA cikitsaka tarIke buddha ApaNI samakSa upasthita thAya che. saMsAramAM du:kha che. duHkhanuM kAraNa che, duHkhanuM nivAraNa e mokSanirvANa che ane nirvANanuM kAraNa eTale mokSamArga che. saune samajavAmAM Ave eTaluM ja nahIM paNa e dharmanuM phaLa A lokamAM ahIMne ahIM meLavI zakAya che evI A sIdhI sAdI vAta buddhanI hatI. ane te temaNe potAnA upadezanA traNa pAyA upara racI hatI-badhuM ja kSaNika che, duHkha che ane anAtma che. upaniSadoe zAzvata evA AtmA-brahmanI zodha karI hatI ane e tattva AnaMdamaya che ema bhArapUrvaka kahyuM hatuM. AnuM anusaraNa te kALanA lagabhaga badhA ja vicArakoe karyuM hatuM ane Atmatatvano svIkAra karyo hato, je saune mate avinazvara hatuM. AthI viruddha abhiprAya hato ke AtmA jevuM tattva che to kharuM paNa te avinazvara nahIM paNa vinazvara che. pAMca bhUtomAMthI e utpanna thAya che. ane mRtyusamaye teno uccheda thAya che tethI vinazvara che, zAzvata nathI. buddha potAne vibhajyavAdI (minAya sumasutta 99, pR. 197) kahyA che eTale ke koI paNa bAbatamAM ekAMta athavA ekAMzano Azraya nahIM paNa vizleSaNa karIne nirUpaNa karavAno vibhajyavAda mArga temano hato. AthI teo potAne madhyamamArganA pathika jaNAve che. eTale temaNe spaSTa kahyuM ke AtmA jo zAzvata-nitya-kUTastha hoya to brahmacarya nirarthaka Thare ane teno mRtyu pachI sarvathA uccheda thavAno hoya topaNa brahmacarya nirarthaka Thare. mATe saMsAramAM badhuM ja pratItyasamutpanna che, tethI vastuno sarvathA uccheda thato nathI ke sarvathA te zAzvata nathI. A mAro madhyamamArga che, ema buddhe vAraMvAra kahyuM che. buddhanI A tarkasaMgata vAtano svIkAra sau koI zraddhAthI nahi paNa tenI pUrI cakAsaNI karyA pachI ja kare evo Agraha buddha rAkhyo hato. Ane pariNAme AvI sIdhI sAdI jaNAtI vAta chatAM paNa jayAre te tarkane sarANe caDI tyAre tenI vyAkhyAo

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200 SRUTA-SARITA aneka prakAre thavA lAgI ane bauddhadharmamAM aneka saMpradAyo UbhA thayA. temAMno eka saMpradAya te zunyavAdane nAme oLakhAya che. A zUnyavAda zabda evo bhrAmaka che ke te zabda ja e saMpradAya vize virodhIne tenA vize bhrama phelAvavAnI pUrI taka ApI che. Ama to svayaM buddhe paNa zUnya zabdano prayoga karIne potAnA maMtavyane rajU karyuM hatuM "ve te suntA tathA tamafsatA razmIrA bhIratthA tattaro suggata parisaMyuttA" ityAdi. arthAt tathAgatano upadeza gaMbhIra che, lokottara che ane zUnyatAthI yukta che ityAdi. (saMyuttanikAya-bhAga 4 mahAvagna, saM. pa5 sura pa3, pR. 348). eTale zUnyanI carcA navI nathI. paraMtu nAgArjune tene darzananuM rUpa ApyuM tyAre te zabdanA arthano ghaNo vikAsa thayo. ane dArzanika kSetre teNe moTo bhrama e Ubho karyo ke zUnyavAdI e kazAmAM mAnatA nathI. paraMtu vAstavikatA evI nathI. badhA ja bauddha saMpradAyomAM bIjA game te matabhedo hoya paNa pratItyasamutpAda vAdano siddhAMta sarvasvIkRta che ane nAgArjune to pratItyasamutpAda ane zUnyatA enArthaka che ema spaSTa kahyuM che. eTale sarvazUnyano artha e to to nathI ja ke nAgArjunane mate jagatamAM kazuM ja tattva nathI. paraMtu e che ke je kAMI che te pratItyasamutpanna che. bauddha saMpradAyano vikAsakrama joIe to te A pramANe che.-bhagavAna buddhe badhI ja vastuo kSaNika che ema kahyuM tyAre temanI dalIlo hatI ke badhI ja vastuo tenA AtmAthI zUnya che. ahIM AtmAthI zUnyanuM tAtparya e hatuM ke koIpaNa vastumAM kazuM ja sthAyI kahI zakAya evuM tattva nathI. eTale ke dravya ke dharmI nathI paNa tenAM pariNAmo ke dharmo che. Ama dharma-dharmImAMthI dharmIno viccheda buddha karyo ane mAtra dharmonuM astitva svIkAryuM. A arthamAM buddha anAtmavAdI che. bauddhono hInayAna e dharmavAda che. ane dharmIno niSedha kare che. abhidhamapiTakamAM A dharmo kayA che tenuM vistArathI nirUpaNa thayuM che. ApaNe pravAha joI tene nadI evuM nAma ApIe chIe. vastutaH e binduono pravAha che. AthI binduo asti che paNa nadI asti nathI. nadI e e to mAtra ApaNI kalpanA che. te ja pramANe pratikSaNa utpanna thatA navAnavA citto e ja AtmapravAha che ke cittasaMtati che. AmAM citto e asti che paNa AtmA jevuM kazuM nathI. Ama prathama tabakkAmAM dharmIzUnyatAno siddhAnta sthira thayo. dharmomAM nAma ane rUpa-evA be mukhya bhedo paDyA jene ApaNe cetana-jaDa evuM nAma ApI zakIe. Ama AMtara ane bAhya dharmonuM astitva prathama tabakkAmAM svIkArAyuM. AnuM bIjuM nAma che pugalanerAlya athavA dharminairAbhya. abhidharmapiTakamAM A dharmono ghaNo badho vistAra karavAmAM Avyo ane temano paNa kAMIka svabhAva che evuM nirUpaNa karavAmAM AvyuM ane te te dharmanA te te svabhAvabhedane kAraNe te te dharmo judA judA manAyA. Ama sarvAstivAdane nAme eka prakAre svabhAvavAda Ubho thayo. paraMtu te kALe bhAratIya darzanomAM svabhAvanA svarUpa vize je carcA thaI temAMthI e phalita thayuM ke vastuno svabhAva e koIpaNa kAraNe utpanna thato nathI. e to sadaiva vidyamAna hoya che. je kAMI kAraNathI utpanna thAya te svAbhAvika kahevAya nahi. tethI svabhAva eTale nitya evuM samIkaraNa thayuM. AthI nAgArjune badhA dharmone paNa niHsvabhAva mAnyA eTale ke svabhAvazUnya mAnyA eTale ke pratItyasamutpanna mAnyA.

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zUnyavAda yaH pratItyasamutpAdaH zUnyatAM tAM pracakSmahe / sA prajJaptirupAdAya pratipatsaiva madhyamA // ma 24-18 Ama zUnyavAdano puraskartA nAgArjuna manAyo. nAgArjunanA A nirUpaNa karanAra be pustako che--vigrahavyAvartanI ane madhyamakazAstra. Ama pudgalanairAtmyamAMthI dharmanairAtmya sudhI nAgArjune bauddhadarzananI pragati karAvI. eTale AbhAsa evo Ubho thayo ke nAgArjuna to dharma paNa mAnatA nathI ane e ja mAnyatAne AdhAre tenuM nirAkaraNa karavAmAM AvyuM. eTale bauddhadharmamAM vijJAnavAde zUnyavAdamAMthI AgaLa prasthAna karyuM. tenuM maMtavya evuM hatuM ke bAhya dharmanuM astitva ke teno svabhAva bhale na hoya kAraNa tenA astitvano AdhAra ApaNA potAnuM jJAna che. ane jJAna to svAnubhavasiddha che. mATe bAhya dharmo bhale na manAya paNa AMtaradharma-vijJAna-citta eno to inkAra thaI zake tema nathI. mATe vijJAna sat che, bIjuM mithyA che evI mAnyatAno pracAra vijJAnavAde karyo. zUnyatAvAdanI jema vijJAnavAdanAM mULa paNa laMkAvatAramAM maLI Ave che. paNa te te vAdanA nirUpaNanA svataMtra graMtho pachIthI lakhAyA temAM zUnyavAda ane pachI vijJAnavAda evo krama che. Ama bauddhadharmanI anekavidha je dArzanika pragati thaI tenAM A sopAno che. have ApaNe nAgArjunanA zUnyavAda vize thoDI vadhu carcA karIe. anya dArzanikonA vividha tarkonuM nirAkaraNa karavAmAM nAgArjune spaSTa karyuM che ke mArI koI pratijJA nathI jene siddha karavAnI mArI javAbadArI hoya. mAruM kArya to anya dArzaniko je tarkane AdhAre pramANa ane prameyanI carcA kare che te keTalo lUlo che te darzAvavAnuM che-- yadi kAcana mama pratijJA syAnme tata eva bhaved doSaH / nAsti 2 mama pratijJA tasmAtravAsti me voSa: // vigraha 29. paNa Ano artha e paNa nathI ke tene dArzanika rIte kazuM ja mAnya nathI. AnuM spaSTIkaraNa karavA nAgArjune be prakAranA satyanI vAta karI che. eka saMvRti satya ane bIjuM pAramArthika satya saMvRti che. 201 dve satye samupAzritya buddhAnAM dharmadezanA / lokasaMvRti satya ca satyaM ca paramArthataH // ma 24.8 saMvRttisatya eTale jene vedAntIo vyavahAranuM satya kahe che te che ane pAramArthika eTale vastunI zUnyatA, svabhAvazUnyatA, pratItyasamutpannatA. candrakIrtie saMvRttisatyanI vyAkhyA karI che ke ma. TI. 24.8 - (1) samantAt varaNaM saMvRtiH / ajJAnaM hi samantAt sarvapadArthatattvAvacchAdanAt saMvRtirucyate / ajJAna e samagra padArthanA tAttvika svarUpanuM sarvaprakAre AvaraNa kare che tethI te (2) parasparasaMbhavanaM vA saMvRtiH anyonyasamAzrayaNetyarthaH /

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202 ekabIjAno ekabIjAthI saMbhava-utpatti=astitva e saMvRti che. (3) saMvRtti: saMto tovyavahAra / sa ca abhidhAnAbhidheyajJAnajJeyAvilakSaLa:// saMketa vaDe cAlato lokavyavahAra e saMvRti che. eTale ke A zabdano A artha, A jJAna ane eno A viSaya----e prakArano je kAMI lokamAM zAbdika vyavahAra che te saMvRti che. A traNe prakArano lokamAM vyavahAra che te lokasaMvRti kahevAya che. A lokavyavahAra pAramArthika satya nathI. ane vacanavyavahArathI je para che ane sAmAnya rIte jJAna-jJeyano je bheda karIne vyavahAra cAle che tethI paNa para pAramArthika satya che--"ta: taMtra paramArthe vAmAM pravRtti: kuto vA jJAnasya ? sa hi paramArtho aparapratyayaH zAntaH pratyAtmavedyaH AryANAM sarvaprapaJcAtItaH / nopazyite na vApi jJAyate''-ma. TI. 24.8 je ApaNI najare caDe che te pAramArthika satya nathI paNa vyavahAranuM satya che. pAramArthika satya to zUnya che SRUTA-SARITA sarvaM ca yujyate tasya zUnyatA yasya yujyate / sarvaM na yujyate tasya zUnyaM yasya na yujyate / ma 24.14 zUnyatAne siddha karavA nAgArjune vigrahavyAvartinI graMtha lakhI pramANanAM lakSaNonuM parIkSaNa karyuM. dArzanika jagatamAM prameyanI siddhi pramANane AdhAre thatI hoI nAgArjune prathama to e siddha karavA prayatna karyo ke dArzaniko jene pratyakSAdi pramANa mAne che te kharekhara pramANa nathI. kAraNa pramANa pote ja siddha nathI. ane evA asiddha pramANathI prameyanI siddhi kevI rIte thaI zake vigrahavyAvartinI 31-52. nAgArjunanI A bAbatanuM anusaraNa tattvopaplavanA kartA bhaTTa jayarAzie karyuM che. A pramANe nAgArjune tarka ke nyAyanI praNAlI upara ja sarvaprathama prahAra karI te kevI pAMgaLI che te batAvI ApyuM ane dArzanikone sAvadhAna karI dIdhA. ane ApaNA vyavahA2nAM je jJAno che te tattvagrahaNamAM kAragara nathI. paNa te sauthI para evI prajJA ja paramArthanuM grahaNa karavA samartha che ema batAvI ApyuM. ApaNane zabdothI thatuM ane indriyo tathA manathI thatuM jJAna vastunA marmane pahoMcI zakatuM nathI paNa avAcya evA tattvane ApaNI nirmaLa prajJA ja pAmI zake che. A bAbata nAgArjune vAre vAre kahI che. nAgArjuna pUrve tArkika rIte ApaNI mati ane indriyazakti tathA zabdazakti vastutattvanuM jJAna karAvavAmAM kevI pAMgaLI che, tenuM tarkapuraHsara nirUpaNa thayuM na hatuM eTale nAgArjune te karIne eka nave mArge dArzanikone dorI javA prayatna karyo. kAMI ja jANI nathI zakAtuM ema paNa nahi ane badhuM ja ApaNe sAmAnya jJAna vaDe yathArtha jANI zakIe chIe ema paNa nahi, paraMtu nirmaLa prajJA hoya to tattvanA svarUpa sudhI pahoMcI zakAya che evo madhyama mArga nAgArjune batAvyo. AvuM karavA jatAM nAgArjuna vize tenA virodhIomAM eka bhramajALa UbhI e thaI ke nAgArjuna to sarvazUnyavAdI che ane bIjI tarapha enA anuyAyIo ema mAnatA thaI gayA ke nAgArjune badhAM ja darzanonuM khaMDana karI nAkhyuM che-- badhAM ja tattvajJAnano vilopa karI nAMkhyo che. paNa kharI vAta ema na hatI. eno to eTalo ja

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zUnyavAda 203 prayatna hato ke je tarkane aMtima mAnIne ApaNe cAlIe chIe te tarka kevo nabaLo che ane tenI nabaLAI tarka dvArA ja teNe batAvI che. mATe ja e kahe che- sarvadRSTiprahANAya yaH saddharmamadezayat / . 3manuSpamudrA nama ma zautamam II ma. 27.30. ane teNe sthApela zUnyavAda vize paNa cetavaNI ApavAmAM AvI che ke - vinAzayati durdraSTA zUnyatA mandamedhasam / sapa yathA tuhIto vidyA vA tuwdhatA ma24-11 e to sarpa jevo che. jo tene ThIka rIte pakaDavAmAM na Ave to pakaDanArano nAza kare che. vaLI badhA matavAdanuM nirAkaraNa zUnyavAdathI thAya che e sAcuM paNa jo zUnyavAdane pakaDIne besI rahevAmAM Avaze to teno saMsAramAMthI nistAra che ja nahi. zUnyatA sarvadRSTinAM proktA niHsaraNaM jinaiH / - ceSAM tu zUnyatAdaSTi: tAn sApyAna vApare ma. 13.8 mATe prajJA pAmavA mATe prayatnazIla thavuM e ja jarUrI che ane eTalA mATe ja zUnyavAdanuM nirUpaNa karavAmAM AvyuM che. vaLI juo mA 22.11,12. sarvamAnya prameyonuM nirAkaraNa karavA mATe nAgArjune mAdhyamikakArikA lakhI ane tattva to catuSkoTI mukta che tema nirUpyuM. nAgArjuna sarvazUnyavAdI eTale sarvathA abhAvavAdI nathI e to teNe karelA tattvanA lakSaNathI siddha thAya che : aparapatyayaM zAntaM prapaJcairaprapaJcitaM / nivatvamanAnArthAt tattvastha nakSapAm II 18.9 tattva e parapratyeya nathI eTale ke bIjo ApaNane tenuM bhAna karAvI zake e zakya nathI. enuM jJAna to jAte ja karavuM rahyuM. prapaMca-eTale ke vANI-zabda vyavahArathI tenuM varNana thaI zakatuM nathI, nirvikalpa che, tenA nAnA artha che nahi ane te zAMta che. e bhAva, abhAva, bhAvAbhAva ane na-bhAva-na-abhAva-ema cAra koTIthI para che, mAtra prajJArUpa che ane buddhi tenuM varNana kaI rIte karI zake tema che nahi. je potAnA astitva mATe anya upara AdhAra rAkhe che te kharI rIte asti kahevAya ja nahi. tethI zUnya che, ane paramArtha dRSTie anutpanna paNa che. je sata che te sadaiva upalabdha thAya che, ane tethI upalabdha thatA hovAthI sApekSa padArtha koI ne koI rIte sat che ja. Ama zUnyatA e sarvazUnyatAnA arthanI bodhaka nathI ja. eTaluM ja kahI zakAya ke te pAramArthika satuM nathI ane prapaMca paNa nathI. mata 15.6, 7, 10; catu zataka 8. 20. paNa A zUnyatAnI samaja ApavI hoya to vyavahArano Azraya levo anivArya che. kAraNa paramArtha avAcya chatAM tenI samaja to zabdonA Azraya vinA ApI zakAtI nathI, ane zabdavyavahAra e pAramArthika nathI paNa vyAvahArika che.

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204 vyavahAramanAzritya paramArtho na dezyate / paramArthamanAgamya nirvANaM nAdhigamyate / ma. 24-10 jagatamAM kazuM ja vAstavika nathI e siddha karavAmAM anya dArzanikonAM maMtavyo jevAM ke kAla, AkAza, gati, hetu-pratyaya, AtmA ityAdinI jema svayaM bauddhonI sthira mAnyatAo jevI ke cAra Aryasatya, saMsA2, nirvANa ane buddha paNa~~~ prapaJcanti ye buddhaM prapaJcAtItabhavyayam / te prapaJcahatAH sarve na pazyanti tathAgatam // 22.15 tathApato ni:svamAvo ni:svabhAvamimaM nAt || ma 22.16 AvuM badhuM ja pAramArthika satya nathI, paNa vyAvahArika satya che ema batAvI ApyuM che. saMsAramAM kazuM ja paramArthatattva nathI. A jagatane kevala vyAvahArika sattA che. vastuo kSaNika paNa nathI, nitya paNa nathI, te utpanna thatI nathI, naSTa thatI nathI, te te badhI abhinna che ema paNa nahi, bhinna che ema paNa nahi, mAtra ApaNane te utpanna ane naSTa thatI dekhAya che. ApaNA manathI tenA guNadharmo ane saMbaMdho kalpIne eka kAlpanika jagata ApaNI samakSa ApaNe khaDuM karIe chIe. saMsAranA padArtho sApekSa che, ekabIjAne AdhAre rahelA che ane tethI ja te pratItyasamutpanna che, pAramArthika nathI, niHsvabhAva che, zUnya che. svabhAvazUnya ke niHsvabhAvanuM spaSTIkaraNa candrakIrtie karyuM che. temAM spaSTapaNe teNe samIkaraNa karyuM che ke pratItyasamutpanna zUnya sApekSavyavahAra madhyamArga. pratItyasamutpannanI spaSTatA e che ke vastunI utpatti svAbhAvika nathI athavA svabhAvathI vastuno utpAda nathI ane je svabhAvasiddha nathI tenI sattA paNa nathI, tenuM astitva paNa nathI, teno utpAda paNa nathI. ane jeno utpAda nathI teno nAza kema hoya ? tenuM nAstitva paNa kema hoya ? mATe tene zUnya kahevuM ke sApekSa kahevuM e ja ucita gaNAya. Ama vastunA be aMta utpatti ane vinAza e nahi paNa vastu madhyamArgI che. te nathI utpanna ke nathI vinaSTa paNa zUnya che, pratItyasamutpanna che, madhyamamArgI che. SRUTA-SARITA = = = A rIte zUnyavAdIoe vastuvicAranA be cheDAmAM je virodha che tenuM ja spaSTIkaraNa karyuM che--e be cheDA A che--eka evuM vidhAna che ke je kAMI sat che teno svabhAva hovo joIe ane bIjuM vidhAna che ke badhI ja vastuonI utpatti anyathI thAya che. A baMne vidhAnomAMnA prathamathI e phalita thAya che ke je kAMI sat che te svAbhAvika hoI tenI utpatti saMbhave ja nahi, kAraNa svabhAvanuM nirmANa thaI zakatuM nathI. mATe te utpanna thatAM nathI. ane naSTa paNa thatAM nathI. mATe kahevuM joIe ke svabhAva e nirapekSa che ane pariNAma ke parivartanathI zUnya che. bIjA vidhAnano phalitArtha e che ke jagatanI badhI ja vastuo anyathI utpanna thAya che ane naSTa thAya che. arthAt badhI ja vastuo sApekSa che, parivartanazIla che. Ama baMne parasparavirodhI vidhAnono vacalo mArga mAdhyamiko svIkAre che ke badhuM ja zUnya che, kazAmAM koI svabhAva nathI. vigrahavyAvartinImAM nAgArjuna potAnA maMtavyano sAra ApI de che ke-- zUnyateti sAdhuktA / yazca pratItya bhAvo bhavati hi yazca pratItya bhAvo bhAvAnAM

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zUnyavAda 205 tasyAsvabhAvatvam // 22 / / A zUnyatAnuM prayojana zuM ? tenuM spaSTIkaraNa nAgArjune karyuM che ke karmaklezakSayAnmokSaH karmaklezA vikalpataH / te prapaJcAt prapaJcastu zUnyatAyAM nirudhyate // - 28. prapaMcanI vyAkhyAmAM candrakIrtie laukika prapaMca kevo che te batAvyuM che-- te ve vivAda anAmitkaMsAragrastAt jJAna-seca-varga-vAva-rtA---kriyAdhaTa-paTa-muTa-tha-pa-venA-strI-puruSa-sAma-sAma-sura-Tu-yazo yazo-nindrA-prazaMsAdilkssnnaadvicitraatprpnycaat upajAyante / ma. TI. 18.5 saMsAra e vyAvahArika ke sAMvRtika satya che. eno artha evo to nathI ja ke te vadhyAputra jema sarvathA avAstavika che. e saMsAramAM rahIne ja mokSane prApta karavAno che. te saMsAranI vyAkhyA ke vicAraNA tarkathI thaI zakatI nathI. tenA svarUpano nirNaya ke te sata che ke asat thaI zakato nathI mATe te tarkIgocara che. e ja rIte nirvANa paNa je pAramArthika che te paNa takagocara to che ja. Ama e baMnenA svarUpamAM kAMI khAsa bheda nathI. baMne avAcya che, jJAnanA agocara che. AthI nAgArjune kahyuM ke na saMsArasya nirvANAt kiJcidasti vizeSaNam / na nirvANasya saMsArAt kiJcidasti vizeSaNam // nirvANasya ca yA koTiH koTi: saMsaraNasya ca / na tayorantaraM zizcit asUkSmapi vidate |H. 25H 19-20 saMsAra ane nirvANamAM kazo ja bheda nathI. kAraNa ke sarvaM tathyaM na vA tatthaM tathyaM cAtathyameva ca / naivAtathya naiva tathyamevRddhanuzAsanam II ma. 18.8 bhagavAna buddha lokonuM anukaraNa karIne temane sanmArge lAvavA mATe kadIka A badhuM tathya che ema kahe che. kAraNa ke buddhanuM vacana che ke loko mayA sAdhU vivadati, nAhaM lokena sArdhaM vivadAmi / yalloke saMmataM tanmamApi asti saMmataM, yalloke nAsti saMmataM, mamApi tannAsti saMmatam // ma TI. 18.8 A rIte lokonI bhASAmAM ja temanI ja samajano AdhAra laIne temaNe upadeza Apavo zarU karyo eTale temaNe kahyuM ke hA, tame jene tathya kaho cho te tathya che ja. paNa juo eno anyathAbhAva paNa thAya che te to tame joyuM ne mATe tene atathya paNa jANavuM. AthI AgaLa jaIne temaNe samajAvyuM ke juo bAlajana jene tathya samaje che tene Aryajana atathya samaje che. Ama tathya e atathya paNa che-taththAtathya che ane ethI AgaLa vadhIne jenI buddhimAM mAtra jarAka AvaraNa rahI gayuM che tene ema upadeza che ke bhAI, A tathya paNa nathI ane atathya paNa nathI.

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206 SRUTA-SARITA jema vaLyAsutane zyAma paNa na kahI zakAya ane avadAta paNa na kahI zakAya tema A badhI ja vastune tathya ke atathya paNa na kahI zakAya. Ama krame karI buddha ziSyone tattvasparzI mArge lAve che. ma. 18. pratItyasamutpAda vize thoDI vadhAre carcA karavI jarUrI che. nAgArjune pratItyasamutpAda mATe prAraMbhamAM ja niSedhaparaka ATha vizeSaNo ApyAM che anirodhamanutpAdamanucchedamazAzvatam / anekArthamanAnArthamanAgamamanirgamama // : pratItyasamuFAvuM........... , , 2. A ATheya niSedhaparaka vizeSaNo evAM che jemAM dArzanika maulika vividha mAnyatAo ane kalpanAono saMgraha thaI jAya che. te kahe che-vastu utpanna nathI, vinaSTa nathI; teno uccheda nathI, te zAzvata nathI; te abhinna nathI. bhinna nathI, teno Agama nathI ane nirgama paNa nathI. candrakIrtie spaSTIkaraNa karyuM che ke prathama jo utpatti ja nathI--e jo nizcita thAya to bAkInA je pratiSadho che tene samajavAmAM saralatA paDaze. eTale ja nAgArjuna sau prathama utpattinI kalpanAnuM nirAkaraNa kare che- na svato nApi parato na dvAbhyAM nApyahetutaH / utpannA nAtu vidyanta bhAva: vana vana | ma. 1.3 svataH utpatti nirarthaka ja Thare tethI lAbha paNa zuM? te pote vidyamAna che ja, pachI utpanna thavAno zo artha ? mATe svataH utpatti ghaTe nahi. vaLI tema mAnavA jatAM anavasthA paNa thAya. parathI paNa utpatti thatI nathI. kAraNa "para" e siddha nathI ane siddha hoya topaNa apekSita eka sivAyanA badhA ja para che, to tethI jo utpatti thatI hoya to saMsAranA samagra "para" janaka mAnavA paDaze. badhuM ja badhA padArthothI utpanna thAya che ema mAnavuM paDe, kAraNa 'tulya paratvavRtteDaganaDapi smiAtuM ' madhyamakAvatAra 6.14. ajanaka manAtA evA badhA ja 'para' rUpe samAna che. to badhA ja ajanako "para" hovAne kAraNe janaka banI jaze ane sva ane para e baMnethI paNa kAMI utpanna thaI zake nahi, kAraNa e baMnemAM doSonuM darzana karAvyuM ja che. ahetuthI paNa kAMI utpanna thAya nahi. hetu na hoya to kAryakAraNa evo vibhAga ja na bane. vaLI jo hetu vinA kazuMka utpanna thaI zakatuM hoya to vaMdhyAputra, gaganakusuma-e badhuM paNa utpanna thaI jAya. Ama vastuno utpAda ghaTato nathI (ma, 21.12) ane jeno utpAda ja nathI tenA

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zUnyavAda nirodhanI carcA ja vyartha che. (mada 1,11; 7.29) ATalI utpAdanI carcAthI nAgArjunanI dalIlo kevI che te vize ApaNe jANI zakIe A zUnyavAda vize dArzanikone ghaNuM kahevAnuM che paNa te vize pharI koI vAra. chIe. saMdarbhagraMtho nAgArjuna-madhyamakazAstra, caMdrakIrtikRta TIkA sAthe--vigrahavyAvartinI, pra- bauddha saMskRta graMthAvalI-10 Aryadeva-catuHzataka, Aloka prakAzana, nAgapura. zAMtideva-bodhicaryAvatAra ane zikSAsamuccaya, pra. bauddha saMskRta graMthAvalI-11-12. T. R. V. Murti--The Central Philosophy of Buddhism, George Allen and Unwin, 1960. 207 B. K. Matilal--Epistemology, Logic and Grammar in Indian philosophical Analysis Mouton, 1971.

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jaina darzana ane jIvanasAdhanA (paryuSaNa vyAkhyAnamALAmAM Apela vyAkhyAna) jaina darzanano itihAsa joIe to tenAM mULa jaina AgamomAM che ane jaina AgamomAM je sAhityano samAveza che te eka kALanuM nathI. AthI jaina darzananA itihAsanI kathA aTapaTI che. temAM javAnuM A sthAna nathI, paNa Agama sthira thayA ane vyavasthita thayA te kALa sudhImAM jaina darzane je rUpa lIdhuM tenI vAta karIe. A kALa bhagavAna mahAvIrathI mAMDI lagabhaga eka hajAra varSa sudhIno gaNI zakAya. eTale A eka hajAra varSamAM AgamamAM jaina darzane je rUpa lIdhuM ane tenI vyavasthA thaI te vize ahIM carcA karavI che. sarvaprathama e to nakkI thayuM ja hatuM ke jaina darzana e kriyAvAdI darzana che, AtmavAdI darzana che ane karmavAdI darzana che. A traNe zabdo bhale judA rahyA paNa teno bhAvArtha eka ja che ke te Astikadarzana che. prAcIna kALamAM nAstikadarzana mATe akriyAvAdI evo zabda hato. tenuM tAtparya e hatuM ke satkarma ke duSkarma jevuM kAMI nathI, A loka sivAya paraloka nathI, ane je kAMI che te A lokamAM ja che. AvuM darzana kadAca AtmA mAne to paNa karma ane tenA phaLano svIkAra karatuM na hoI te nAstika ja Thare. Ama AtmavAda sAthe karmavAda ane kriyAvAda saMkalita hoya te ja sAco AtmavAda kahevAya ane AstikavAda kahevAya evuM te kALe maMtavya hatuM. kriyA e paNa prAcIna kALamAM karma mATe ja vaparAto zabda hato. te ghasAto-bhUMsAto thayo tyAre karmavAda tenA vikasita rUpamAM Avyo. jaina darzane Agamika kALamAM e maMtavya to sthira karyuM ja hatuM ke AtmA che ane tene karmanuM baMdhana che. e baMdhana anAdi chatAM temAMthI chuTakAro saMbhave che. ane chuTakAro eTale mokSa, siddhi ke nirvANa. A nirvANano mArga e ja dharma ane e dharmanI prarUpaNA arihaMto kare che. AgamakALamAM samyakdarzana, jJAna ane cAritrya, A traNane mokSanAM sAdhana kahyAM che ane saMkSepamAM jJAna ane kriyA athavA cAritra ema che. jJAna samyak to ja hoya jo darzana athavA to samyaktva zraddhA--sAcI zraddhA jIve prApta karI hoya. AthI darzanane ahIM juduM gaNyuM nathI. saMsArI jIva anAdikALathI karmathI baMdhAyelo che ane eka vAra jo baMdhana chUTe to punaH baMdhanamAM paDavAne tene koI kAraNa rahetuM nathI. karmanuM baMdhana e jIvano ajIva sAtheno saMbaMdha che.

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jaina darzana ane jIvanasAdhanA Ama upaniSadamAM mAtra eka ja tattva brahma ke AtmA manAyuM hatuM athavA to nAstikomAM mAtra ajIva tattva ja manAyuM hatuM, tene sthAne jaina darzanamAM jIva ane ajIva ema be tattvonI mAnyatA rUDha thaI. krame karI ajIva eTale paramANu-pudgala evo jaDa padArtha svIkRta thayo. A jaDa padArthamAM rUpa, rasa, gandha ane sparza A guNo che, jyAre AtmA athavA jIvamAM AmAMnuM kAMI ja nathI. te arUpI, agaMdha, arasa ane asparza manAyo. paramANu-pudgala mUrta manAyA eTale ke temanuM jJAna indriyo karI zake tevo te padArtha che, jyAre AtmA ke jIva atIndriya manAyo. tenuM jJAna indriyathI na thaI zake tevo te amUrta padArtha che, Ama jIva ane ajIvanuM svarUpa spaSTa karavAmAM AvyuM. 209 ApaNI AsapAsa dekhAtuM jagata che tenI to nA kahI zakAya nahIM. paNa tenI utpatti ane svarUpa vizenA aneka prazno prAcIna kALathI thatA AvyA che. tenI utpatti koI eka padArthathI thaI che ke aneka padArthathI, tenI utpatti koNe karI che, kyAre karI che, AvA aneka prazno dArzanika jagatamAM carcAtA hatA. jaina AgamapUrvenI mAnyatA evI hatI ke jagatamAtra pAMca bhUta dharAve che--pRthvI, jala, teja, vAyu ane AkAza. e pAMcamAMthI ja koI eka AtmAnI utpatti che ane temanA vinAza sAthe AtmAno paNa vinAza thAya che. vaLI evI paNa eka mAnyatA hatI ke eka ja nAnA rUpe dekhAya che. ane te viza athavA to AtmA che. vaLI koInI evI mAnyatA hatI ke saMsAramAM pAMca mahAbhUto che ane te uparAMta chaThTho AtmA che. temane mate AtmA ane loka zAzvata che ane badhuM ja niyata che. saMsArane kSaNika mAnanAranI vaLI evI mAnyatA hatI ke A lokamAM mAtra pAMca skaMdho che. vaLI evI paNa mAnyatA hatI ke A lokanI utpatti Izvare karI che, athavA to svayaMbhUe karI che ke brahma athavA to aMDathI A loka utpanna thayo che. A badhI ja mAnyatAothI judA paDIne jaina darzane AgamakALamAM svIkAryuM ke loka to anAdi che. tenuM nirmANa koIe karyuM nathI. paraMtu dharma, adharma, AkAza, jIva ane pudgala-- A pAMca maLIne ja loka che. tenI utpatti koIe kadI karI nathI. te anAdikALathI ja che ane anaMtakALa sudhI rahevAno che. A lokanA adho, madhya ane Urdhva evA traNa bhAga che. madhyalokamAM manuSya ane tiryaMca jIvo che ane UrdhvalokamAM devo ane adholokamAM nArako che. lokAgre--eTale ke UrdhvalokanA cheDe siddha ke mukta jIvono nivAsa che. jIva potAnA karma anusAra traNe lokamAM nAnA janma dhAraNa kare che ane e jyAre karmavihIna thaI mukta thAya che tyAre sadaiva mATe lokanA agra bhAgamAM sthita thAya che. tyAMthI tene kadI pAchA vaLavAnuM nathI. Ama jIva ane tenA karmane kendramAM rAkhIne lokanI vyavasthA che e spaSTa thAya che. AthI jIva ane karma--e be tattvo ja mukhya che. bAkInA tene AdhAre, tenA spaSTIkaraNa mATe jarUrI evAM tattvo svIkRta thayelAM che. te A pramANe :-- jIva ke AtmAne jaina darzanamAM prAraMbhathI ja gatizIla mAnela che eTaluM ja nahi paNa zarIraparimANI paNa mAnela che. eka tarapha jIvane za2I2parimANI mAnyo ane bIjI taraphathI tenI muktinuM sthAna UrdhvalokamAM ane tenA punarjanmanuM sthAna lokamAM aneka jagyAe mAnyuM--vaLI AkAza to anaMta ane tenA amuka ja bhAgamAM loka--AvI mAnyatA baMdhAI. pariNAme dharmanuM

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SRUTA-SARITA tattva svIkAravuM anivArya jaNAyuM, je jIva ane pudgalane gatimAM sahAya kare paNa jIvanI gati pAchI amaryAdita na banI jAya ane khAsa karI mukta jIva sadaiva gati ja na karyA kare paNa UrdhvalokamAM aMte sthira thAya--AvI vicAraNAne pariNAme dharmAstikAyane lokamAM maryAdita evuM tattva svIkAravuM paDyuM. jIva ane pudgalane jema gati mATe dharma tema sthiti mATe adharmanI paNa kalpanA karavI paDI. eTale ke jIvanI gatizIlatA ane zarI2 parimANatA--A benA anusaMdhAnamAM dharma ane adharmaA be astikAyono svIkAra thayo che. anya matAvalaMbIne Avo koI svIkAra karavo paDyo nathI, kAraNa temane mate AtmA vyApaka che, te sarvatra vidyamAna che. halana-calana mAtra zarIrAzrayI che tethI AtmAmAM gatino prazna ja nathI. mAtra jaina darzana jene mate jIva zarIramAM parimANI hoI gatizIla mAnavo paDyo ane tethI tadanuSaMgI dharma ane adharma paNa svIkAravA paDyA. 210 AgamakALamAM evo samaya maLI Ave che, jyAre A dharma ane adharma vizeno svIkAra thayelo nathI. vicAraNAne AdhAre pachIthI teno svIkAra thayo che e spaSTa che. AthI ja bhagavatIsUtramAM evA prasaMgo maLI Ave che jyAM AjanI pracalita vicAraNA pramANe dharma ke adharmanuM astitva hovuM joIe tyAM paNa te bAbatano koI nirdeza maLato nathI. vaLI A be tattvo mATenA je zabdo che te paNa anyatra AvA ja arthamAM pracalita nathI. AthI bhagavatImAM tenA paryAyo je ApavAmAM AvyA che te pracalita arthone dhyAnamAM laIne hoI vyAkhyAnakArone mUMjhavaNa UbhI kare che, ane vyaMjanaparyAya ane arthaparyAya evA bhedono Azraya laI vyAkhyA karavI paDe che. darzanavicAraNAnuM prayojana jema A sRSTi, loka ke jagatanuM spaSTIkaraNa che, tema mokSa paNa prayojana che ja. AthI lokavicAraNAmAM jema pAMca pUrvokta astikAyo-jIva-ajIva-dharma-adharmaAkAza-nI carcA thaI tema mokSalakSI tattvavicAraNAmAM sAta ke nava tattvanI vicAraNA che ane Ano saMbaMdha jIvanasAdhanA sAthe che. te spaSTa che. sAta tattvo che-jIva-ajIva-Asrava-baMdha-saMvaranirjarA ane mokSa. temAM puNya ane pApa be umerIe to nava tattva thAya che. A tattvonuM vizeSa nirUpaNa ahIM jarUrI nathI, kAraNa sau zrotA enAthI paricita che. paraMtu ahIM jIvanasAdhanA A tattvone lakSIne je che te vize vizeSa vicAra karavo che. prAcIna kALathI ja jaina dharma vize AkSepa thato Avyo che ke temAM pApanA kAraNabhUta manane mahattva ApavAmAM AvatuM nathI paNa kAya eTale ke zarIrane mahattva ApavAmAM Ave che. tAtparya evuM che ke sAmAnya rIte pracalita "mana va manuSyALAM ArAM baMdhamokSayoH' A siddhAnta jainone mAnya nathI. A AkSepanI tapAsa thavI jarUrI che. e sAcuM che ke jainoe 'vehavuvavavaM mahAtam'. A vAta kahI che ane mAnI paNa paraMtu vastusthitine jarA UMDANathI vicAravI jarUrI che. bhagavAna mahAvIranI je sAdhanAnuM varNana che te uparauparathI jotAM ema lAge ke temaNe potAnA zarIrane ghaNuM kaSTa ApyuM--aneka upavAso karyAM ane aneka prakAranAM zArIrika kaSTo sahana karyAM. tethI jANe ke dehane kaSTa ApavAthI badhuM siddha thaI jatuM hoya evI bhAvanA thAya. paraMtu temaNe je kAMI kaSTa sahyuM te to gauNa che. temanI sAdhanAmAM apramAda ane te pUrvaka dhyAna

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211 jaina darzana ane jIvanasAdhanA nuM je mahattva che te saunA dhyAnamAM AvatuM nathI. vaLI anya dharmo karatAM jaina dharmanuM kaDaka AcaraNa paNa AvI mAnyatA mATe javAbadAra che e bhUlavuM na joIe. paraMtu e kaDaka AcaraNa athavA to kaSTa sahevAnI taiyArI ane AvazyakatA je manAI che te pAchaLa paNa dhyAna mATenI anukULa bhUmikA ja rahelI che te tarapha to dhyAna apAyuM nathI. AthI ja Avo bhrama phlAvA pAmyo che ke jaino to mAtra dehadamanamAM mAne che. bhagavAna mahAvIranI sAdhanAnA varNanamAM temanAM kaSTonI vAta che ja paraMtu teo satata dhyAnamAM rahetA. A bAbata paNa vizeSarUpe jaNAvI che. paraMtu jaina paraMparAmAM paNa A eka doSa dAkhala thaI ja gayo ke dhyAna siddha karavA dehakaSTo hatAM tene badale dehakaSTothI ja jANe sarva siddhi hoya evo bAhyAcAra goThavAyo. Ama jainono bAhya AcAra ja Avo bhrama Ubho karavA mATe javAbadAra che. vastusthiti ethI UlaTI ja che. jainonI pratyeka AcArakriyAmAM kAyotsarganI je vAta Ave che tenuM to mahattva bhulAI gayA jevuM che ane bAhya AcaraNanuM mahattva vadhI gayuM che. bhagavAne spaSTapaNe pramAdane karma kahyuM che. te mAnasika athavA AMtarika ja che, A rIte joIe to bAhya kriyAthI baMdha nahi paNa pramAdathI ja baMdha thAya che te tarapha dhyAna apAtuM nathI eTale jainone kAyadaMDa mahattvano che ane manodaMDa nahi evI khoTI mAnyatA pracalita thaI che. paraMtu hiMsA AdinI vyAkhyAmAM vadhu ke hatyAne jIvana maraNane jeTaluM mahattva nathI apAyuM teTaluM AtmAnA pramAdane mahattva apAyuM che te maulika paraMparA che ane tenI upekSA thavAthI ja bAhyAcAra joIne AkSepa karavAmAM Avyo che ane jo AjanA jainonuM jIvana joIne ja koI nirNaya karavAno hoya to te AkSepa sAco ja Thare. eTalI hada sudhI jainonuM patana thayuM che ema mAnavuM joIe. paraMtu mULa mAnyatAmAM to ane samagra bhAve karma-vicAraNAmAM paNa karmabaMdhanuM kharuM kAraNa kAyika pravRtti nahIM paNa kaSAyo ja che-e vAta AjasudhI paNa mAnya che. temAM kazo bheda koI paNa AcArye pADyo nathI. AthI kahI zakAya ke jainone mate paNa mAnasika kriyA ja karmabaMdhanuM kAraNa che e svIkRta hakIkata che. AthI jaina dharma upara kAyadaMDanA mahattvano je AkSepa che te ucita nathI. jIvanasAdhanAmAM tapanuM mahattva che. bha. mahAvIrapUrve tapa eTale zarIrakaSTo sahevAM e mAtra artha hato. paNa bhagavAna mahAvIre tapano artha vistRta karyo che. bAhya ane Attara evA tapanA be vibhAga karyA che ane bAhyane to mAtra AntaratapanuM sAdhana mAnyuM che, ane AntaratAmAM dhyAna ane samAdhinuM vizeSa mahattva svIkAryuM che. AvI sthitimAM anazana vagere karavA jarUrI kharA paNa te ja samAdhi ke dhyAnamAM bAdhaka na banatA hoya to A vastu ApaNe samajI levI joIe. paraMtu Aje to AMtaratapanuM koI mahattva rahyuM nathI, mAtra bAhya tapasyAnuM mahattva vadhI gayuM che. A joI koI AkSepa kare to temAM teno doSa nathI paNa jainonA AcaraNano doSa che. A vastumAM vivekanI jarUra che ane bAhya AcaraNanI je maryAdA che te samajI levI jarUrI che. te na samajavAthI tapasyA karyA chatAM moha-mamatA rAga-dveSa ochA thatA nathI ane chatAM dharma karyAno saMtoSa levAya che te avivekanI parAkASThA che. bauddhomAM jene vipazyanA kahevAmAM AvI che tenI siddhi jainomAM anuprekSAthI thAya che. paNa

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212 SRUTA-SARITA 1 che. anuprekSAnI samagra paddhati jIvanavyavahAramAMthI lupta thaI gaI hoya tevuM dekhAya che. AthI jaina paraMparAmAM dhyAnaprakriyAno punaruddhAra karavAnI jarUra che. bauddha vipazyanAmAM maitrI, pramoda, kAruNya ane mAdhyathyanI sAdhanA jarUrI manAI che. te ja pramANe jaina sAdhanAmAM paNa tene sthAna apAyuM ja che. vaLI hiMsA Adi doSo A loka ane paraloka banne mATe hitakara nathI evuM ciMtana ane vartana ane dharmamAM samAna bhAve svIkRta che. te ja pramANe jagata ane svazarIranA svabhAva vizenuM ciMtana paNa, ane tadanurUpa vyavahAranuM paNa mahattva bane dharmomAM sarakhuM che. jainomAM anuprekSAno upadeza che temAMnI anitya bhAvanA, azaraNabhAvanA, etvabhAvanA ane azucibhAvanA paNa bannemAM eka jevI ja che. Ama jIvanasAdhanAno krama, jyAM kyAMya sAdhanAnI vAta hoya tyAM eka jevo ja hoI zake, bhale darzanavicAraNAmAM bheda hoya. AnI pratIti gItAnirdiSTa sthitaprajJanAM lakSaNo ane jaina-bauddhamAM sAcA zramaNanA lakSaNonI tulanA karavAthI saheje thaI jAya che. saMsAra anitya, azuci ane azaraNa che, e tAttvika vAta sAcI hoya to paNa - vyavahAramAM khAna-pAna nivAsa ane vastra vinA cAlatuM nathI. sukha-sagavaDa vinA cAlatuM nathI ane te mATe jIvanano samagra prapaMca ApaNe Ubho karIe chIe e hakIkata che. vairAgya mATe saMsArane anitya, azuci ke azaraNa mAnIe e eka vAta che paNa vartana tethI sAva juduM hoya che te hakIkata che. AvI sthitimAM A bAbatamAM ApaNe A TANe vicAra karavo jarUrI che. jIvanano vyavahAra badhuM ja anitya mAnavAthI cAlI zake che ke nahi, e vicAraNAno muddo che. jaina AcAryoe ja kahyuM che ke jo ekAMtaanitya badhuM mAnavAmAM Ave to vyavahAra cAlI zake ja nahi, A muddA upara to jainoe bauddhonuM khaMDana karyuM che ane kSaNikavAdanuM nirAkaraNa karyuM che, ane chatAMya anityanI bhAvanA bhAvavAnI vAta AgaLa dharavAmAM Ave che to A vastu vicAraNIya banI jAya che. anityanuM tAtparya mAtra saMbaMdho anitya che eTaluM ja che. janmajanmAntaramAM ApaNe mAnIe chIe ane jo badhA ja saMbaMdhono nitya mAnIe to ApaNuM jIvana ja durghaTa banI jAya. A janmanI patnI kadAca pUrve janmanI mAtA paNa hoya ! A janmano putra pUrva janmamAM pitA paNa saMbhave ane zatru-mitranA saMbaMdho vize paNa Ama ja che. ane jo A badhA ja saMbaMdhono vicAra karIne A janmamAM vyavahAra karavAno hoya to vyavahAra kema cAle e vicAro. AthI ja samajavuM joIe ke saMbaMdhamAtra anitya che; pachI te zarIrano hoya ke kuTuMbIjanono, eTale mamatvanI mAtrA eTalI to na ja vadhAravI ke te ApaNA vikAsamAM ADe Ave. Atmika vikAsa e mukhya dhyeya che te tarapha AgaLa vadhavAnuM che. saMsAranI vyavasthA evI rIte goThavavI jethI krame karI vikAsa paNa thAya ane saMsAracakra sucAru cAle. pati-patnInA saMbaMdha paNa anitya to che ja, paNa paraNIne tarata koI e saMbaMdhanI anityatA vicArI tyAga kare to tenA te kartavyane ApaNe sAruM na mAnI zakIe. koI paNa kRtyamAM vyavasthA hovI joIe. ane kayuM kAma kyAre ucita gaNAya te vicArI levuM jarUrI che. saMsAramAM rahyA chatAM saMsAranI upekSA nahi paNa te suMdara kema bane, saMvAdI kema bane, eno ja vicAra karavo joIe, nahi ke teno tiraskAra. jyAre choDavo hoya tyAre paNa temAM eka jAtanI pUrI samaja mAtra potAnI nahi paNa samagra saMbaMdhIo saMmati

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jaina darzana ane jIvanasAdhanA paNa jarUrI che. javAbadArI uThAvyA pachI temAMthI bhAgavAno prayatna to kAyaratA che. gharamAM rahIne paNa tyAga-tapasyAne pUro avakAza che. kharI rIte te sAdhanAnI kharI parIkSA to gharamAM ja thAya che, ghara choDyA pachI nahi. eTale jo gharanI parIkSAmAM pAsa thavAya to ja ghara choDIne nIkaLe te sArthaka thAya. anyathA bejavAbadArI ja uttarottara vadhe. A prakriyA sacavAtI nathI tene laIne ja samagra zramaNavargamAM avyavasthA UbhI thaI che, ane saMvAda jovA maLato nathI. 213 eka maulika prazna e paNa che sAMsArika sAmagrIno-eTale ke vijJAne UbhI karelI sAmagrIno tyAga karavo e eka vAta che paNa te sAmagrInA vikAsamAM saMsArI jIve koI ruci na dAkhavavI e bIjI vAta che. saMsArI jIvo sAMsArika sAmagrInA vikAsathI je vimukha thAya to pariNAme je saMsAramAM badhI bAbatamAM vikAsa thaI rahyo che te thAya nahi ane pariNAma e Ave ke AdikALanA manuSya jevuM jIvana jIvavAnuM pasaMda karavuM paDe, A azakya che. AthI vaijJAnika dRSTi to apanAvavI ja paDe ane te e ke manuSyanA jIvanamAM badhI ja sukha-sagavaDo UbhI karavI. eka vaijJAnika rAta-divasa samAdhi lagAvI navI zodhamAM tatpara che ane tenuM dhyeya to eka mAtra e ja hoya che ke teno lAbha duniyAne maLe, potAne ja lAbha maLe te nathI hoto. A prakriyAne aTakAvavAnI jarUra nathI. paraMtu manuSyanA manane ja mAtra sudhAravAnI jarUra che. te svArthI na thAya--je kAMI hoya te vaheMcIne bhogavavAnI bhAvanAvALo thAya. AvuM karavAnI jarUra che. badhA ja kAMI saMsAratyAgI thaI zake nahi, to pachI saMsArane bhayaMkara banAvI tyAga karAvavAno kAMI artha nathI. paNa prApti chatAM temAMthI vairAgya janme ane vaheMcIne khAto thAya e karavAnI jarUra che. saMsAramAM atyAre have vizvakuTuMbanI bhAvanAne vikasAvavAno pUro avasara che ane te bhAvanA vikase to saMsAranA je doSo dekhAya che te dUra thAya pachI saMsAra zA mATe choDavo paDe ? zarIrane azucino bhaMDAra mAnI vairAgya keLavavAnI vAta paNa vicAraNIya che. azuci che mATe choDavuM ema zA mATe ? tene zuci banAvavA prayatna kema na karavo ? ane jIvanamAM juo to jaNAze ke azuci tAttvika rIte mAnyA chatAM vyavahAramAM zucitA lAvavA ApaNe prayatna nathI karatA ? jo zucitA mATe prayatna na karatA hota to Aje je sughaDatA dekhAya che--zarIranI ke gharanI ke zerInI ke gAmanI te zakya hatI ? ane vastutaH zarIrane azuci mAnavA chatAM paNa tene nIrogI banAvavA zakya teTalA badhA prayatna ApaNe nathI karatA ? e prayatno binajarUrI che ema mAnavAnI jarUra nathI. kAraNa, zarIra e to dharmanuM prathama sAdhana che. jyAre mAtra lakSa AtmAnuM bane tyAre zarIranI upekSA sahana thAya, paraMtu tyAre paNa zarIrane teno khorAka kevaLI paNa Ape ja che e bhUlavuM na joIe. eTale azuci che mATe te upekSaNIya che ema mAnI levAnI jarUra nathI paNa tenI pAsethI yatheccha kAma levA mATe tenI jarUrI darakAra to rAkhavI ja joIe. Ama aci che mATe tene kAdavamAM khadabadatuM rAkhI vadhAre azuci banAvavAnI jarUra nathI paNa tene zuci ane suMdara banAvavAnI jarUra che. A mATe ja bhaktAmaramAM bhagavAnanA zarIranA pudgalaparamANune azuci mAnyA nathI, paraMtu zuci mAnyA che. AvI sthitimAM mAtra vairAgya ane te paNa jaDa buddhivALAne lAvavA mATe azucinI vAta hatI tene vistArI azucimAM paDavAnI jarUra nathI paraMtu samagra vAtAvaraNamAM zucitA lAvavA prayatnanI jarUra che.

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214 SRUTA-SARITA Aje paNa jaina zramaNone zucino pUro khyAla nathI, tenI AvazyakatA samajAI nathI tethI temanA maLathI rastAnI zerIo gaMdI karatA AMcako lAgato nathI. A sarvathA anucita che. jyAre vijJAne zuci-sAdhano upalabdha karI ApyAM che tyAre tenA upayogathI dUra rahevAmAM buddhimattA nathI. azaraNabhAvanA vize paNa vicAra jarUrI che. e vAta sAcI che ke mRtyu ke roga-duHkhanA bhAgI koI banI zakatA nathI. eTale azaraNabhAvanA bhAvavI jarUrI che paNa jIvanamAM koIne koIno sahakAra lIdhA vinA cAlatuM paNa nathI-e paNa hakIkata che. eTale jIvanavyavahAra to zaraNa svIkAryA vinA cAlato nathI to parasparanA sahakArapUrNa jIvanavyavahAra kema na goThavavo ? AkhuM saMsAracakra jo kharI rIte vicArIe to sahakArathI ja cAlI rahyuM che. to sahakAranI bhAvanAne ja zA mATe vadhAre vizuddha na karavI ane tene ja AdhAre samagra jIvanavyavahAra kema na goThavavo ? sAdhu thayA pachI paNa gRhasthasaMghanI sahAya vinA to cAlatuM ja nathI. ghara nahi to upAzrayamAM mamatva baMdhAtuM jovAya che ane bhakto vinA zramaNajIvanano vyavahAra paNa cAlI zakato nathI. AvI sthitimAM azaraNabhAvanAnuM rUpAMtara sahakAranI bhAvanAmAM kema na karavuM? jIvananI sahakAra bhAvanA e anivArya zarata che ane te janmathI mAMDI mRtyuparyaMta jarUrI che. A rIte joIe to jIvanano AdhAra ja sahakAra che eTale tenI ja bhAvanA keLavavI jarUrI che. mRtyu samaye vairAgya ane mamatvanA tyAga arthe azaraNa bhAvanA keLavIe paNa jIvana paryata to sahakAra ja keLavIe. Ama thAya to temAM jIvanasAdhanAmAM kAMI UNapa Ave evuM nathI. UlaTAnuM te samRddha banaze.

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amara yazovijayajI bhAratIya darzanonI vibhinna paraMparAonA nirmANamAM khAsa eka vyaktinA nahi paNa sarakhA vicAro dharAvanAra eka varganI buddhi kArya kare che. te te vargamAMnI koI eka vizeSa vyakti jyAre te varganA vicArone vyavasthita rUpa Ape che tyAre te te paraMparA te te vyaktivizeSane nAme prasiddhine pAme che. paNa teno artha e nathI ke te vyaktie te te paraMparAne vyavasthita karI eTale pachI bIjAoe kazuM ja karavAnuM rahetuM nathI. bhAratIya nyAyadarzanane gautame vyavasthita karyuM eTale tenuM darzana tyAM ja samApta thAya ema nathI. bIjuM gautamamAM je mULa vicAro vyavasthita thayA che tenuM samarthana karanArA Aja paNa vidyamAna che ane e ja hakIkata bhAratIya badhAM darzano vize kahI zakAya. bhagavAna mahAvIre jaina dharma ke darzanane je vyavasthita rUpa ApyuM tenA vize paNa ukta nyAye kahI zakAya ke temAMnuM badhuM temanuM potAnuM hatuM ja nahi paNa sarakhI vicAradhArA anusAra eka varganA vicAronuM pratibiMba temanI vyavasthAmAM hatuM. je vastu eka vyaktinI hoya che, te tenA mRtyu pachI bhulAI jAya tevo saMbhava che paNa je vastu eka varganI hoya che teno aMta zIghra Avato nathI. e ja kAraNa che ke bhAratIya darzanonI paraMparA laMbAya che ane tene anusaranAra eka varga hoya che. pazcimamAM ethI UlaTuM bane che. tyAM je dArzaniko thayA che te moTe bhAge vaiyaktika darzanane mahattva Ape che. pariNAme te te dArzanikonI paraMparA bahu laMbAtI nathI. jene kaMI kahevuM hoya che te pUrva dArzanikanA samarthanamAM nahIM paNa tenA khaMDanamAM ja moTe bhAge kahe che. pariNAme pleTo ke kAnTanI paraMparA ghaDAtI ke laMbAtI nathI paNa teo ekalA aTUlA jevA rahI jAya che. AvI paristhitimAM bhAratIya darzanomAM koIpaNa dArzanikane svataMtra dArzanikanuM pada maLavuM saMbhavita nathI. paNa eno artha e paNa nathI ke bhAratanA dArzanikone potAnuM kazuM ja devAnuM paNa hotuM nathI. dinAga, dharmakIrti, vAtsyAyana, udyotakara, zaMkarAcArya, rAmAnuja, vAcaspati, kumArila, prazastapAda jevA mahAna bhAratIya dArzanikoe koI navuM darzana bhale na sthApyuM hoya, paraMtu potAnAM darzano mATe je kaMI temaNe karyuM che, te eka svataMtra dArzanikanA kArya karatAM jarA paNa UtaratuM nathI. te ja pramANe jaina darzana vize paNa kahI zakAya ke siddhasena, samantabhadra, jinabhadra,

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216 SRUTA-SARITA akalaMka, haribhadra, vidyAnaMda ke yazovijayajI jevAoe jaina darzananA nirUpaNamAM je phALo Apyo che te temane svataMtra dArzaniko tarIke bhale yaza na apAve paraMtu temanAM kAryonuM mahattva tethI kaMI ochuM thatuM nathI. tenAM kAraNono vicAra paNa ahIM thoDo karI levo joIe. nyAyadarzana ke vaizeSikadarzana bhedamUlaka darzana che ane tene mate AtmA jevA padArtho nitya che, tethI viparIta vedAMtamAM abhedane prAdhAnya che. jayAre bauddha darzanamAM badhI ja vastuo kSaNikaanitya che. gautama ke kaNAde bhedanI sthApanAmAM je dalIlo ApI hoya tenuM nivAraNa vedAnta karavuM joIe ane nityanI sthApanAnuM utthApana bauddhoe karavuM ja joIe. A paristhitimAM bhAratIya darzanomAM pArasparika khaMDananI paraMparA cAle e svAbhAvika che. ethI ja ApaNe joIe chIe ke nyAyasUtramAM potAnA samaya sudhImAM nyAyaparaMparA sAme anya paraMparAmAM je AkSepo thayA hatA te badhAno uttara ApavAno prayatna thayo che ane potAnI mAnyatAne navI dalIlothI daDha karavAmAM AvI che. nyAyasUtrakAra pachI je bauddha vidvAno thayA temaNe nyAyasUtranI sthApanAne utthApI hatI. teno uttara vAtsyAyane ApIne nyAyadarzanane dRDha karavAno prayatna karyo. paNa tenuM khaMDana dinAne karyuM ane bauddhapakSane sthira karyo. A rIte nyAya ane bauddhonuM jema vAgyuddha thayuM che tema bIjAM darzanonuM paNa paraspara yuddha thayuM che. pratyeka darzananA pramukha vidvAnanuM e kartavya manAyuM che ke teNe potAnA samaya sudhImAM te te darzana vize je AkSepo thayA hoya tenuM nivAraNa karIne navI dalIlo ApI potAnA pakSane daDha karavo joIe. AthI potAnA pakSane daDha karavAnuM kArya koI paNa navI sthApanAthI jarA paNa ochA mahattvanuM nathI. e ApaNane sahajamAM samajAI jAya che. A vastusthitinA prakAzamAM vAcaka yazovijayajIno jaina darzana ane te dvArA bhAratIya darzanomAM je phALo che teno jayAre vicAra karIe chIe tyAre temanuM mahattva ApaNI AgaLa UpasI Ave che. AcArya gaMgeze bhAratIya darzanamAM navyanyAyanI sthApanA karI ane vicArane vyakta karavAnI eka cokasAIbharelI praNAlIno AvirbhAva karyo. tyAra pachI badhAM darzanone e navI zailIno Azraya levo paDyo che. enuM kAraNa eka ja che ke koIpaNa vicArane spaSTa ane cokkasa rUpamAM mUkavAmAM e zailI je prakAre sahAyaka bane che tevI sahAyatA prAcIna praNAlImAM maLatI na hatI. AthI zAstrakArone potAnA vicAro e zailInA Azraye vyakta karyA sivAya cAle tema na hatuM. A ja kAraNa che ke vyAkaraNa ane alaMkAra jevA viSayomAM paNa teno Azraya levAmAM Avyo che. e pachI to badhAMya darzano teno Azraya le temAM kazI ja navAI na lekhAya. paraMtu e zailInA cAraso varSanA pracalana chatAM jaina darzanamAM e zailIno praveza thayo na hato. cAraso sADAcAraso varSanA e vikAsathI jaina darzana ane jaina dharma saMbaMdhI samasta sAhitya sAva vaMcita hatuM. bhAratIya sAhityanA badhAM kSetre e zailIno praveza thayo chatAM paNa jaina sAhityamAM e na pravezI temAM jainAcAryonI zithilatAne ja kAraNa mAnavuM joIe. kAraNa, jo potAnA zAstrane nityanUtana rAkhavuM hoya to je je anukUla ke pratikUla vicAro potAnA samaya sudhI vistaryA hoya teno yathAyogya rIte potAnA zAstramAM samAveza karavo Avazyaka che. anyathA te zAstra bIjAM zAstronI haroLamAM UbhuM rahI zake ja nahIM. e cAraso sADAcAraso varSanA vikAsano samAveza

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217 amara yazovijayajI ekale hAthe vAcaka yazovijayajIe jaina zAstramAM karyo che. temanA A mahAna kAryano jayAre vicAra karIe chIe tyAre temanI pratibhAne namana karyA vinA chUTako nathI thato. temaNe aneka viSayonA graMtho lakhyA che paNa te na ja lakhyA hota to paNa temaNe je jaina darzanane navya nyAyanI zailImAM mUkIne apUrva kArya karyuM che tene laIne teo amara thaI gayA che. aDhAramI sadImAM upAdhyAyajI ma. zrI yazovijayajIe je kArya karyuM te pAchuM tyAM ja aTakI gayuM. tyAra pachI bhAratIya darzanomAM paNa kazo vizeSa vikAsa thayo nathI je hAlamAM vIsamI sadInA pUrvArdhamAM thayo che. DaoN. rAdhAkRSNa jevAe pazcimanAM darzanono abhyAsa karIne pUrva ane pazcimano samanvaya karatuM nUtana vedAMta darzana ApyuM che ane e rIte bhAratIya darzanomAMnA vedAMta pakSane adyatana banAvavAno prayatna karyo che. paraMtu Adhunika darzana zAstramAMthI grAhya ke tyAjyano vicAra karanAra haju koI jaina dArzanika pAkyo nathI. e jyAM sudhI nahi pAke tyAM sudhI vAcaka yazovijayajI jaina darzana vize aMtima pramANa raheze, paraMtu vAcaka yazovijayajInA AtmAne ethI saMtoSa bhAgye ja thAya. temaNe aSTasahasrI jevA graMthane dazamI sadImAM bahAra kADhIne aDhAramI zatAbdIno banAvI dIdho te temanA e aSTasahastrInA vivaraNane jyAM sudhI koI vIsamI sadImAM lAvIne na mUke tyAM sudhI emano AtmA asaMtuSTa ja zA mATe na rahe ? jaina samAja temanA sArasvata satra nimitte e sukAI gayelA vidyAgnotane pharI sajIvana karaze to tenI bhakti sAcI ane mUlyavAna gaNAze.

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'dravyaguNaparyAyano rAsa': eka noMdha zrI zreyaskara maMDaLa, mahesANA dvArA upA. yazovijayajIkRta 'dravyaguNaparyAyano rAsa' tenA TabA sAthe I. 1938mAM prakAzita thayela che. temAM vistRta viSayAnukrama uparAMta aMtamAM tenA chUTA bola' paNa chApavAmAM AvyA che. A kRti jUnI gujarAtI bhASAmAM lakhAI che. saMskRtamAM lakhAyela 'dravyAnuyogatarkaNA' nAmano graMtha che. AnA kartA bhoja sAgara che. bhoja sAgare yazovijayajInA dravyaguNaparyAyarAsano AdhAra laIne AnI racanA karI che. 'dravyaguNaparyAyano rAsa' e graMtha ghaNA bhAge gujarAtImAM te saikAmAM lakhAyela eka mAtra dArzanika graMtha hovAno saMbhava che. Ama gujarAtI bhASAmAM lakhAyela dArzanika sAhityamAM AnuM mahattvanuM sthAna che. A graMthanI jUnAmAM jUnI hastaprata saM. 1729(I. 1673)mAM lakhAyelI maLe che. eTale e pUrve kyAreka tenI racanA upAdhyAya yazovijayajIe karI haze ema mAnI zakAya. upAdhyAya yazovijayajI kRta 'jaMbUsvAmIno rAsa' saM. 1739mAM racAyo che eTale 'dravyaguNaparyAyano rAsa' e pUrve ja racAyo che emAM zaMkA nathI. jUnA kALathI cAlI AvatI carcA jJAna caDe ke kriyA-e carcA emanA kALamAM paNa zamI na hatI. eTaluM ja nahIM paNa keTalAka jJAnanI sarvathA upekSA ja karatA hatA. temAM sthAnakavAsI saMpradAya paNa eka hato. eTale graMthanA prAraMbhamAM zAstranAM avataraNo ApIne upAdhyAyajIe siddha karyuM che ke jJAna vinAnI kriyA niSphaLa che ane AcAramAM paNa apavAda karavA paDe to tema karIne paNa jJAnanI ArAdhanA karavI joIe ema spaSTa karavAno prayatna upAdhyAyajIe karyo che. A graMthanuM nirmANa karavAmAM upAdhyAyajIe aneka graMthonAM avataraNono upayoga karela che. tethI temanI bahuzrutatA siddha thAya che ane tethI ja kahI zakAya ke bhagavAna mahAvIrathI mAMDIne IsAnI sattaramI sadI sudhImAM dravya-guNa-paryAya vize bhAratIya darzanomAM je vicAraNA thaI haze tenuM parIkSaNa AmAM che. ane chevaTe te bAbatamAM jaina darzananI mAnyatAnI sthApanA upAdhyAyajI jevA bahuzruta vidvAna kare e paNa apekSita che ja. graMthanuM pArAyaNa karatAM e bAbata spaSTa thAya che ke AmAM upAdhyAyajIe e apekSAne nyAya Apyo ja che.

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'dravyaguNaparyAyano rAsa' : eka noMdha 219 bhAratIya darzanomAM bhedavAda ane abhedavAdanA vyavasthApako thayA che ane e vAdonI parAkASThA thayA pachI ja jaina darzane vAdavivAdamAM praveza karyo che eTale svAbhAvika che ke te darzanamAM virodhI vAdonA samanvayane sthAna maLe tethI ja jainonA bhedabhedavAda che. Ama jaina darzana samanvayavAdI hoI te anekAMtavAdI darzana tarIke pratiSThita thayuM che. - anya darzanoe padArtha vize vicAra karyo che temAM vedAMtanA advaitadarzanamAM ekamAtra brahmapadArthanuM astitva mAnyuM che. bAkI badho teno ja prapaMca che ane te tenAthI bhinna nathI- Ama abhedavAdanuM prAdhAnya temAM che. e sivAyanA dArzanikoe padArthanI saMkhyA ekAdhika mAnI che. e badhAno bhedabhAva eTalA mATe che ke ekAdhika padArtho ekabIjAthI sarvathA bhinna che. evI saunI mAnyatA sthira thayelI che. A banne vAdono samanvaya karI jainoe bhedabhedavAdanI sthApanA karI che. prastuta graMthamAM evI sthApanA che ke jagatamAM padArtha be ja che-dravya ane paryAya. guNa e paryAya ja che. dravya, guNa ane paryAya-Ama traNa padArtha mAnanArA jainomAM paNa thayA che, paraMtu upAdhyAyajIe e mata svIkAryo nathI paNa guNa ane paryAyanI ekatA mAnI che. Ama be ja mULa padArtho jainone mAnya che ema upAdhyAyajInI sthApanA che. vaizeSika ane naiyAyikoe padArthanI lAMbI yAdI ApI hatI temAM temaNe paNa dravya ane guNano svIkAra karyo ja che. bheda e che ke temaNe guNa ane dravyano AtyaMta bheda mAnI temane joDanAra eka anya padArtha samavAya nAmanA saMbaMdhano svIkAra karyo che; jayAre jainoe temane jaNAvyuM ke samavAya nAmanA saMbaMdhane kAraNe ja be padArtho joDAtA hoya to e trIjA padArtha samavAyane paNa dravya-guNa sAthe joDanAra anya padArtha kalpavA jatAM anavasthA thaze mATe dravya ane guNanuM tAdAbhya=abheda mAnavo joIe. e banne abhinna chatAM lakSaNabhedane kAraNe anubhavane AdhAre temane bhinna mAnI zakAya. anubhava evo che ke guNanA grahaNa mATe koI eka ja indriya kAme lAge che, jyAre dravyagrahaNa ekAdhika indriyo vaDe thaI zake che. Ama banne abhinna chatAM temane bhinna mAnavAmAM Apatti nathI. guNane paryAya eTalA mATe kahevAmAM Ave che ke guNa sadeva parivartanazIla che. tenuM astitva dravya sAthe sadaiva che ja paNa te navAnavA rUpe temAM rahe che, eka rUpe nahIM. AthI tene paryAya saMjJA dIdhI che. ahIM eka bIjI carcA paNa zarU thAya che ke paryAya je navAnavA rUpe Ave che te kArya hoI tene satkArya-eTale ke vidyamAna evuM kArya mAnavuM ke asatkArya eTale ke sarvathA vidyamAna na hoya chatAM navuM ja utpanna thAya che, ema mAnavuM. ahIM paNa be pakSo che. naiyAyiko kAryane asatkArya mAne che jyAre sAMkhyo ane bIjA abhedavAdIo satkArya mAne che. ahIM paNa jainone mate kArya sa-asat bane che. te guNa rUpe sadaiva sat che ja. vaLI dravyanA abhedane kAraNe paNa sat che ja. te kArya avyakta hatuM te mAtra have vyakta rUpe prakaTa thayuM che tethI te satya ane asat bane che. avyakta rUpe hatuM ja mATe satu ane vyakta na hatuM mATe asat--Ama be virodhI

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220 SRUTA-SARITA matono samanvaya kArya paratve paNa jainoe karyo che te ahIM rAsamAM paNa upAdhyAyajIe spaSTa karyuM che. dravyanuM vyAvartaka lakSaNa teno guNa ja bane che tethI guNane dravyathI sarvathA bhinna mAnI zakAya nahIM kAraNa te teno svabhAva che. ane svabhAvane bhinna mAnavA jatAM te vyAvartaka banI zakaze nahIM. chatAM paNa bhinna eTalA mATe mAnavo ghaTe ke dravya dhruva che jayAre guNa parivartanazIla che. Ama dravya ane guNano bhedAbheda upAdhyAyajIe siddha karyo che. naiyAyikoe sAmAnya ane vizeSa nAme svataMtra padArtho svIkAryA che. te bAbatamAM upAdhyAyajIe spaSTa karyuM che ke dravya e ja sAmAnya che ane paryAya e vizeSa che. tethI temane bhinna mAnavAnI jarUra nathI. mukhya rUpe A carcA pachI saptabhaMgI ane nayonI carcA vistArathI dravyaguNanA saMdarbhamAM karavAmAM AvI che, ane graMthane pUrNa karavAmAM Avyo che. aMtanA padyamAM jaza evuM nirdiSTa hoI te nizcita rUpe yazovijayajInI kRti che- je dinadina ema bhAvae dravyAdi vicAra te leze jaza saMpadA sukha saghaLA sAra. (14.19)

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HINDI SECTION

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prAcIna jaina sAhitya ke prAraMbhika niSThAsUtra prazna yaha hai ki hama jaina sAhitya ko anya sAhitya se alaga kyoM karate haiM ? isakA uttara yaha hai ki bhAratIya sAhitya meM veda se lekara aba taka jo sAhitya prakAza meM AyA hai usameM hama jise jaina sAhitya ke nAma se pahacAnate haiM vaha anya vaidika sAhitya se sarvathA alaga hai / isakA mukhya kAraNa yaha hai ki jahA~ anya sAhitya-vizeSa rUpa se dhArmika sAhitya-vedamUlaka hai arthAt veda ko hI pramANa mAnakara jisakI racanA huI hai, vahIM jise hama jaina sAhitya kahate haiM usakA prArambha hI veda ke prAmANya ke virodha hetu huA hai / yaha virodha prArambha meM do taraha se prakaTa hotA hai : eka to bhASA ko lekara aura dUsarA pratipAdya vastu ko lekara / vaidika sAhitya kI bhASA jo ziSTa-mAnya saMskRta thI usake badale jaina sAhitya kA prArambha prAkRta, arthAt loka bhASA se huA / vedoM aura usakI bhASA ne 'mantra' kA pada prApta kiyA thA / ataeva usake uccAraNa Adi meM koI pharka nahIM par3anA cAhie aura usake vidhipUrvaka uccAraNa mAtra se kArya-siddhi kI dhAraNA vaidikoM meM dRr3harUpa se prasthApita ho cukI thii| isake virodha meM jaina sAhitya ne prAkRta ko apanI bhASA ke rUpa meM svIkAra kiyA aura tIrthaMkara lokabhASA ardhamAgadhI meM upadeza dete haiM aisI mAnyatA sthira huI / phalasvarUpa prArambhika jaina sAhitya kI racanA prAkRta meM hI huI hai vaha bhI yahA~ taka ki IsA kI cauthI sadI taka to hameM yaha spaSTa dikhAI detA hai / parantu jaba gupta kAla meM saMskRta bhASA aura vaidika dharma ke punarutthAna kA prArambha hone lagA taba jainoM ne bhI prAkRta ke uparAMta saMskRta bhASA ko bhI apanAyA / vaha bhI yahA~ taka ki mala jaina AgamoM kI TIkAyeM-gadya yA padya meM prAkata meM likhI jAtI thI usake badale kI sAtavIM zatAbdI ke prArambha se saMskRta meM likhI jAne lagI aura phira kabhI bhI prAkRta meM likhI hI nahIM gaI aura eka bAra jaba paramparA meM saMskRta bhASA kA praveza huA phira to (phalasvarUpa) sAhitya ke sabhI prakAroM meM prAkRta ke badale mukhya rUpa se saMskRta ko apanA liyA gayA / yaha to huI bhASA kI bAta ! aba hama pratipAdya vastu ke bAre meM vicAra kareM / veda, brAhmaNa, AraNyaka aura upaniSad kAla ke bAda kA hI jaina sAhitya hameM upalabdha

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224 SRUTA-SARITA hai yaha nirvivAda hai / ataH vaidika sAhitya ke prabhAva se sarvathA mukta aisA jaina sAhitya zakya hI nahIM / parantu vaidika dharma kI niSThA hai, jo siddhAMta hai unase jaina sAhitya kahA~ alaga par3atA hai, isI kA vicAra karanA abhISTa hai / prArambha meM aisA huA hai ki vaidika vicAroM ko hI kucha bAtoM meM apanA liyA gayA parantu kAlakrama se unameM parivartana AyA / udAharaNa ke taura para, AcArAMga meM AtmA ke pAramArthika svarUpa ke nirUpaNa meM mAtra vaidika vicAra hI nahIM, usakI paribhASA ko bhI apanA liyA gayA, parantu jaba yaha mAlUma huA ki jaina sammata svatantra vicAra ke sAtha vaida sammata Atma-svarUpa kA samagra bhAva se koI mela nahIM hai taba kAlakrama se usameM parivartana kiyA gayA / AcArAMga meM eka tarapha yaha kahA gayA ki AtmA saMsAra meM paribhramaNa karatI hai / isa maulika vicAra ke sAtha AtmA kI vaidika sammata vyApakatA kA mela saMbhavita hI nahIM / etadartha AtmA ko deha pariNAma rUpa mAnakara usakI veda sammata vyApakatA kA niSedha kiyA gayA / isake parimANa svarUpa AcArAMga meM jo yaha kahA gayA thA ki AtmA na to dIrgha hai na hI laghu usake badale vaha laghu-dIrgha ke rUpa se svIkAra huA aura yaha bAta saMsArI AtmA taka hI maryAdita na raha kara siddha AtmA meM bhI svIkAra karanI par3I / / vaidika vicAra meM upaniSad taka samagra vizva kA mUla koI eka tattva hai, aisI vicAra dhArA kI puSTi dI gaI hai / arthAt eka mAtra brahma yA AtmA hI vizva prapaMca ke mUla meM hai aisI vicAraNA vaidikoM meM dRr3ha hotI gaI aura upaniSadoM meM usa vicAra ko antima rUpa de diyA gayA / parantu jaina AgamoM meM citta aura acitta, athavA cittamaMta yA acittamaMta, athavA jIva aura ajIva ina do tattvoM ko hI svIkRti milI hai / vizva kI utpatti kI vicAraNA vaidika sAhitya meM huI thI aura Izvara jaise alaukika tattva kI pratiSThA bhI vaidikoM ne kI thI / isake sthAna para yaha vizva anAdi kAla se vidyamAna hai aura anAgata meM vidyamAna rahegA itanA hI nahIM balki aisI sthiti meM adhinAyaka Izvara jaise tattva kA bhI asvIkAra karanA yaha jaina tattvajJAna kI vizeSatA hai, jo jaina sAhitya meM pracura mAtrA meM pragaTa hotI rahI hai / karma kI pratiSThA yajJa karma ke rUpa meM mukhyatayA vaidikoM meM thI / sArAMza yaha ki yajJakarma ko vaidikoM ne svIkAra kiyA thA / parantu samagra prakAra ke karma aura usake phala kI carcA atyanta gauNa thI / isIlie karma siddhAMta kI carcA upaniSad taka to guhya vidyA thI, jisakI carcA sabake sAmane nahIM parantu ekAMta meM karanI par3atI thI / upaniSadoM meM yajJa karma kI pratiSThA kama karake usake sthAna para jJAnamArga kI pratiSThA karane kA prayatna kiyA gayA / parantu karma ke nAma se yajJakarma kI pratiSThA kA nirAkaraNa jaina sAhitya meM spaSTa hai / itanA hI nahIM balki karma-vicAraNA pramukha rUpa se jaina sAhitya meM dikhAI par3atI hai / isameM prathama to yaha ki AtmA kI vizuddhi ke lie yA AtmasAkSAtkAra ke lie mAtra jJAna kA hI mahattva nahIM parantu jJAna aura kriyA donoM kA eka samAna mahattva hai aisI spaSTatA kI gaI / yahA~ kriyA kA artha satkarma athavA sadAcaraNa se hai / upaniSadoM ne jJAnamArga kI pratiSThA karane kA prayatna kiyA hai, parantu sadAcAra yA sadAcaraNa kA

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prAcIna jaina sAhitya ke prAraMbhika niSThAsUtra 2 25 jaisA cAhie vaisA spaSTIkaraNa aura vivaraNa usa sAhitya ko antargata dikhAI nahIM detA / isIlie parigraha ke pApa yA hiMsA ke pApa ke viSaya meM upaniSad hamAre mArgadarzaka nahIM bana sakate / jahA~ sabhI kucha Atma-svarUpa ho vahA~ kauna kise mAre aura kauna kyA le yA chor3e?-aisI vicAraNA ke lie bahuta avakAza nahIM rahatA / isI kAraNa se sadAcAra ke jo stara jaina sAhitya meM sthApita kie gaye ve vaidika sAhitya jo ki upaniSadoM taka vikasita huA thA usameM una staroM kI koI vizeSa carcA nahIM dikhAI detI / jaba ki jaina sAhitya meM to una staroM kI hI mukhya carcA usake prArambhika sAhitya meM dikhAI par3atI hai aura jo stara usameM sthApita hae usI kI paSTi heta samagra jaina dhArmika sAhitya prayatnazIla rahA hai aura usakI amiTa chAyA upaniSad ke bAda ke vaidika vAGmaya meM bhI dikhAI par3atI hai| ___ karmavicAraNA meM jaina sAhitya kI pramukha vizeSatA yaha hai ki karma karane vAle ko usakA phala karma khuda hI detA hai, vaidika matAnusAra yajJakarma meM usake phala ke lie deva para AdhAra rakhanA par3atA thA aura usake bAda to devatA ko mantramaya svIkAra kara liyA gayA aura pariNAma yaha huA ki karma kA phala vAstavika devatA ke adhIna na rahate hue mantra ke adhIna bana gayA / isa taraha mantra ke jJAtA kA mahattva bar3ha gayA aura ve hI sarvazaktisampanna bana kara ubhara Ae / isa paristhiti kA sAmanA jaina sAhitya meM do taraha se huA-eka to yaha ki una mantroM kI zakti kA nirAkaraNa, saMskRta bhASA kA hI nirAkaraNa karake karane meM AyA aura dUsarA yaha ki mantra meM aisI kisI zakti ko hI asvIkAra kara diyA gayA aura usake sthAna para karma meM hI phaladAyinIzakti ko svIkAra kiyA gayA / isa prakAra karma karane vAle kA hI karma ke phala ke viSaya meM mahattva sthApita huA / arthAt jo jaisA karatA hai vaisA hI phala vaha prApta karatA hai / yaha bAta siddhAMtarUpa meM sAmane AI / isa prakAra karma kA phala dene kI zakti devatA yA Izvara ke mantra meM nahIM parantu usa karma meM hI nihita hai, jisako lekara phala hai--yaha siddhAMta sthira huA / pariNAmasvarUpa manuSya hI zaktisampanna banA / manuSya hI nahIM, balki saMsAra ke samasta jIva apane karma ke lie svatantra hue / isa prakAra jIva ko usake svAtantrya kI pahacAna karane kA sarva prathama prayAsa jaina sAhitya meM hI dikhAI paDatA hai / isa siddhAnta dvArA yaha bhI phalita huA ki ye jIva unake apane karma ke kAraNa hI saMsAra meM bhramaNa karate haiM aura duHkhI hote haiM / usake lie anya koI vyakti kAraNa nahIM aura agara aisA hai to apane zAzvata sukha ke lie use khuda hI prayatna karanA hogA / use koI dUsarA sukha nahIM de sakatA / vaha to use apane AMtarasvarUpa se hI prApta karanA hogA aura usakA upAya hai--karmavihIna bananA / jainoM kI prAcInatama pustaka 'AcArAMga' hai aura usameM karmavihIna kaise banA jA sakatA hai jisase saMsAra kA paribhramaNa Tala jAe aura paramasukha nirvANa avasthA prApta ho, yaha bAta samajhAI gaI hai / vaidikoM ke karmakAMDI yajJamArga aura upaniSadoM ke jJAnamArga se yaha mArga-arthAt karmavihIna hone kA yaha mArga-sarvathA nirAlA hai--sAmAyika athavA samabhAva kA siddhAMta

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SRUTA-SARITA karmavihIna banane kA mArga hai / tadanusAra sarva jIva samAna haiM-- matalaba ki kisI ko duHkha pasaMda nahIM, kisI ko mRtyu pasaMda nahIM, sabako sukha acchA lagatA hai, jInA acchA lagatA hai, isalie aisA kucha bhI na karo jisase dUsaroM ko duHkha pahu~ce / yaha sAmAyika aura usakA sarvaprathama upadeza bhagavAn mahAvIra ne hI diyA hai| aisA spaSTIkaraNa sUtrakRtAMga meM hai / aisI sAmAyika ke lie sarvasva kA tyAga karane para hI hama dUsaroM ke duHkha ke nimitta nahIM baneMge, arthAt ghara-saMsAra se virakta hokara bhikSArthI jIvana yApana karo, aisA kahA gayA hai| ghara-saMsAra basAyA ho to aneka prakAra ke karma karane par3ate haiM jo anya ko duHkhadAyaka hai / isalie agara dUsaroM ke duHkha kA nimitta na bananA ho to saMsAra se virakta ho jAnA hI saccA mArga hai / bhikSAjIvI banane kI bhI yaha maryAdA hai ki jo kucha apane nimitta se banAyA gayA ho usakA svIkAra kadApi nahIM karanA, kAraNa ki isameM vaha khuda bhale hI hiMsA na karatA ho parantu parokSarUpa se anya dvArA vaha hiMsA karAtA hai / pariNAmasvarUpa AhAra Adi AvazyakatAoM para maryAdA lAnI paDatI hai aura tapasvI bananA par3atA hai / isa prakAra hama dekhate haiM ki jaina dharma meM tapasyA kA mahattva sthApita huA / 226 vaidikoM meM bhikSAjIviyoM ke lie aisI koI maryAdA nahIM hai / bauddhoM meM bhI nahIM hai aura anya zramaNa saMpradAya meM bhI nahIM hai / isI lie jaina sAhitya meM anazana Adi tapasyA ko vizeSa mahattva diyA gayA hai / tapasyA to pahale bhI hotI thI / parantu vaha dUsare prakAra kI thI arthAt usa tapasyA meM dUsare jIvoM ke duHkha kA vicAra nahIM thA; jaise ki paMcAgni tapasyA / isameM apane zarIra ko kaSTa milatA hai, isameM saMdeha nahIM, paraMtu anya kITa-pataMgoM Adi ko bhI kaSTa milatA hai isa para jarA bhI dhyAna usameM nahIM diyA gayA / agni Adi meM jIva hai isakA vicAra bhI jaina sAhitya ke pUrva huA hI nahIM hai / isIlie 'AcArAMga' meM sarvaprathama SaDjIva nikAya ke svarUpa ko batAyA gayA jisase jise ahiMsaka bananA ho, paraduHkhadAyaka na bananA ho use yaha to jAnanA hI cAhie ki jIva kahA~ aura kaise haiM / ise jAne bagaira anya jIvoM ke kaSToM kA khyAla hI nahIM AegA / use jAnane ke bAda hI manuSya ahiMsaka bana sakatA hai / isa prakAra tapasyA kA rUpa hI badala gayA, jisakA prArambha jaina sAhitya meM hI upalabdha ho sakatA hai / punaH, isa tapasyA kA uddezya kisI zakti ko prApta kara dUsaroM kI bhalAI - burAI karanA yaha nahIM hai, parantu ekamAtra Atmavizuddhi karanA hI usakA dhyeya hai / saMgRhIta karmoM kA kSaya karane meM hI ise upayoga meM liyA jAtA hai, jisase zIghra hI karma vihIna banA jA sake / dhArmika sadAcAra kI eka vizeSatA yaha bhI hai ki dhArmika anuSThAna vyaktigata vastu hai, sAmUhika nahIM / jo bhI yajJa hote the ve purohita ke Azraya yA sahAyatA binA sampanna nahIM hote the / paraMtu jaina dharma meM koI bhI dhArmika anuSThAna ho vaha vyaktigata hI hogA, sAmUhika nahIM; bhale hI hama jIva samUha meM rahate hoM / eka jagaha ikaTThA hokara dhArmika anuSThAna karate hoM parantu vaha anuSThAna to vyaktigata hI honA cAhie / aisI prArambhika mAnyatA jaina dharma kI thI / jIva khuda hI apanA mArgadarzaka hai aura mArga kA pathika bhI vaha khuda hI hai / dUsarA preraka ho aisA

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prAcIna jaina sAhitya ke prAraMbhika niSThAsUtra 227 ho sakatA hai parantu preraNA prAptakara anuSThAna usI vyakti ko karanA hotA hai / isa prakAra preraka to tIrthaMkara bane; dharmAnuSThAna kA mArga batAnevAle hue, parantu unake batAe hue mArga para calane kA kAma to sAdhaka ke lie nizcita huA / isa prakAra jaina sAhitya meM Izvara kA sthAna tIrthaMGgara ne liyA / jo mAtra mArgadarzaka yA mArgakAraka hai; parantu ve dUsaroM kA kalyANa karane yA daNDa dene ke lie zaktimAna nahIM / unake AzIrvAda se kucha prApta nahIM hotA, parantu unake batAe hue mArga para calane se hI vyakti apanA kalyANa kara sakatA hai / isa prakAra jaina sAhitya meM bhakti to hai parantu vaha ekapakSIya bhakti ke rUpa meM pratiSThita huI / usa bhakti meM lena-dena nahIM hai, mAtra Adarza kI upasthiti hai / isa prakAra jaina darzana meM Izvara yA bhagavAn kI samagra bhAva se navIna kalpanA upasthita huI aura unakI puSTi samagra jaina sAhitya meM dikhAI detI hai| jainoM ne vaidikoM kI bhAMti aneka maMdira, pUjA Adi bhakti nimitta se nirmita kie parantu usameM birAjamAna bhagavAn vItarAgI haiM ataeva ve bhakta kI bhakti se prasanna bhI nahIM hote aura bhakta se nArAja bhI nahIM hote / isa prakAra kI bahuta sI maulika vizeSatAoM se 'Agama' nAma se pahacAnA jAne vAlA jaina sAhitya samRddha hai / usa sAhitya kI jo TIkAe~ racI gaI unameM maulika dhAraNAe~ to kAyama hI rahI, parantu jisa kaThora AcaraNa kI apekSA mUla meM kI gaI thI usakA pAlana sahaja nahIM thA; aura phira dharma jaba eka samUha kA dharma bana jAtA hai, usake anuyAyiyoM kA eka vizAla samAja banatA hai, taba usake maulika kaThora AcaraNa meM deza, kAla aura paristhiti ke anusAra parivartana karanA bhI anivArya bana jAtA hai aura usake lie suvidhA mUla Agama ke TIkAkAroM ne upalabdha kara dI hai / ahiMsA Adi kI jo maulika vicAraNA thI usameM DhIla-DhAla bhI kara dI hai / vaha bhI itanI hada taka ki gItA kI ahiMsA aura jaina Agama kI TIkA kI ahiMsA meM koI vizeSa bheda nahIM raha gayA paristhiti ne palaTA khAyA usameM bhI bhagavAn mahAvIra ne yajJa Adi meM jo AdhyAtmika hiMsA thI usake sthAna para AtyaMtika ahiMsA kA pratipAdana kiyA thA, vaha aba DhIlA paDa gayA / bahuta laMbe kAla taka nahIM Tika sakA yaha eka hakIkata hai| isalie AkhirakAra madhyamamArgIya ahiMsA bhI astitva meM AI aura hiMsA bhI madhyamamArga para A khar3I huI; dharmAcaraNa meM yajJoM ke anuSThAna meM se hiMsA lagabhaga nikala gaI, usI prakAra ahiMsA ke ati kaThora mArga meM se ahiMsA kA AcaraNa bhI madhyama mArga para A pahu~cA / 'ati sarvatra varjayet' kA siddhAMta hI AkhirakAra svIkArya banatA hai, yaha isa AtyaMtika hiMsA aura AtyaMtika ahiMsA ke dvandva meM bhI dRSTigocara hotA hai / pUrvavaNita jaina niSThAoM ko AdhAra banAkara vipula pramANa meM Agametara sAhitya kI racanA huI hai / usakA eka mAtra dhyeya ahiMsA, satya, asteya, brahmacarya aura aparigraha ko puSTa karanA hai / jaina AcAryoM ne lalita vAGmaya para jo kAma kiyA-vaha sAdhAraNa nahIM hai-usameM bhI isa maulika dhyeya ko ve bhUle nahIM hai / zrRGgArapradhAna kRti kI racanA karate hue bhI anta meM to sAdhu ke AcAra kA svIkAra aura usake pariNAma svarUpa mokSa jaise parama dhyeya kI prApti meM paryavasAna hotA hai aura dUsare pakSa meM agara hiMsA Adi dUSaNa hoM to usakA pariNAma naraka yAtanA

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SRUTA - SARITA meM dikhAyA jAtA hai / isa prakAra sadguNa kI pratiSThA aura asadguNoM kA nirAkaraNa -- isa dhyeya ko svIkArate hue madhya kAla se Aja taka jaina AcAryoM ne bhAratIya sAhitya meM asaMkhya kathA sAhitya pradAna kiyA hai / isa samagra sAhitya ke vivaraNa kA yahA~ sthAna nahIM, mAtra usakA sAra kyA hai yahI jAnanA hamAre lie bahuta hai / 228 jaina AcAra kA AdhAra agara sAmAyika hai, to jaina vicAra athavA darzana kA AdhAra nayavAda se niSpanna anekAMtavAda hai / jIvoM ke prati samabhAva agara AcAra meM sAmAyika ho to vibhinna vicAroM ke prati Adara kI bhAvanA ho aisA nayavAda anivArya hai / arthAt vicAra meM samabhAva ko jaina darzana kA AdhAra stambha mAneM to ucita hI kahA jaaegaa| ataeva jo prAcInatama nahIM aise Agama meM jinakA praveza kAlakSama seM huA aise dravyArthika paryAyArthika nayoM kA praveza yaha vaicArika samabhAva kI mahattA ko samajhAne kI dRSTi se hI huA hogA aisA hI mAnanA ucita hai / aisA kyoM mAnA jAya isakI thor3I carcA jarUrI hai, ataH yahA~ isakI carcA kI jAya to ucita hI hogA / kAraNa, bhAratIya darzanoM meM vivAda nahIM parantu saMvAda lAne kA jo mahAna prayatna jaina dArzanikoM ne kiyA hai vaha abhUtapUrva hai isameM saMdeha nahIM / jaina darzana yA dArzanika sAhitya kA vAstavika nirmANa kaba huA ? to usakA uttara yaha hai ki AcArya umAsvAti ke 'tattvArthasUtra' se / isake pUrva anya bhAratIya darzanoM ke vicAroM kI vyavasthA ho cukI thI / usakA samarthana bhI ho rahA thA aura vaha Aja taka cala bhI rahA hai / ucita samarthana ke sAtha jabataka do virodhI mata upasthita na ho, taba taka nayavAda ko avakAza hI nahIM hai / tattvArthasUtragata jaina tattvoM kI vyavasthA kA samarthana karanA jarUrI thA aura usake samarthana meM se hI nayavAda kA udaya huA jisake pariNAmasvarUpa jainoM kA anekAMtavAda dArzanika kSetra meM pracalita huA / AcArya siddhasena ne bhAratIya vividha dArzanika maMtavyoM kA vibhAjana 'sanmatitarka' meM vividha nayoM karake anekAMtavAda kA mArga sugama banA diyA / ataeva AcArya mallavAdI ne usake vistArarUpa meM 'nayacakra' kI racanA karake yaha dikhAne kA prayatna kiyA ki bhAratIya darzanoM meM eka-aneka Adi, athavA satkArya Adi yA puruSa niyativAda Adi yA dhruva-adhruva Adi, yA vAcya - avAcya Adi, jo jo vividha maMtavya haiM, ve eka hI vastu ko vividha dRSTi se dekhane ke mArga haiM / ve saMpUrNa satya nahIM parantu AMzika ApekSika satya haiM / una sabhI paraspara ke virodhI vAdoM meM apanI dRSTi ko hI saca mAnane se aura virodhiyoM kI dRSTi ko mithyA mAnane se virodha dikhAI degA / parantu una sabhI dRSTiyoM kI vAdoM ko svIkAra kareM tabhI vastu ke saMpUrNa satya darzana ke prati pragati ho sakatI hai / aisA siddha karane ke lie unhoMne una sabhI vAdoM kI sthApanA aura anya dvArA utthApanA batalAI / sabhI vAdoM ne apane Apako prabala aura dUsaroM ko nirbala dikhalAne kA prayatna kiyA hai aura isIlie una sabhI vAdIprativAdioM ko apanI hI nahIM parantu anya kI dRSTi kA bhI svIkAra karanA anivArya hai aisA siddha karane kA prayatna nayacakra ne kiyA hai aura isa prakAra nayavAdoM se niSpanna anekAMtavAda vastu kA samagra bhAva se yathArtha darzana karAne meM samartha hai aisA siddha kiyA hai / mallavAdI dvArA sthApita isa jaina dArzanika niSThA ke AdhAra para samagra jaina dArzanika

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prAcIna jaina sAhitya ke prAraMbhika niSThAsUtra 2 29 sAhitya kA nirmANa huA hai aura bhAratIya dArzanikoM meM saMvAda kI sthApanA karane kA prayatna huA dhArmika aura dArzanika sAhitya ke alAvA vyAkaraNa, alaMkAra, nATaka, saMgIta, nRtya Adi vividha sAhitya kI laukika vidhAoM meM bhI jainoM kA pradAna sAmAnya nahIM hai / yaha jaina sAhitya isalie hai ki isakI racanA jainoM ne kI hai parantu vAstavika rUpa se usakA jaina dharma yA niSThA ke sAtha koI sambandha nahIM / etadartha vaha sAhitya usake viSaya jaina saMskRti mAtra meM sImita na ho kara sArvajanika hai ataeva sarvopayogI hai / mAtra jainoM ke AhAte meM use banda nahIM kiyA jA sakatA / yaha isalie ki jaina sAhitya kA jo makhya lakSaNa yA dhyeya hai ki vaha AtmA ko karma se mukta hone meM sahAyaka bane--yaha lakSaNa isa prakAra ke laukika sAhitya meM upalabdha nahIM hotA isalie use jaina sAhitya ke aMtargata ginanA Avazyaka nahIM / sirpha vidvAnoM kI usa ora upekSA haiM unake nivAraNa artha usakA paricaya jaina sAhitya meM diyA jAya to vaha ucita prastuta lekha meM jaina sAhitya kI niSThA ke bAre meM sAdhAraNa paricaya dene kA prayatna kiyA hai / yaha koI antima zabda nahIM hai / vicAraka vizeSa carcA-vicAraNA kareM aura eka nirNaya para Ae~ aisI vinatI karU~ to ayogya na hogA /

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jaina dArzanika sAhitya ke vikAsa kI rUparekhA / jaina darzana ke sAhityika vikAsa ko cAra yugoM meM vibhakta kiyA jA sakatA hai / (1) Agamayuga - bhagavAna mahAvIra ke nirvANa se lekara karIba eka hajAra varSa kA arthAt vi. pA~cavIM zatAbdI taka kA, (2) anekAntavyavasthAyuga -- vi. pA~cavIM zatAbdI se AThavIM taka kA, (3) pramANavyavasthAyuga -- vi. AThavIM se satrahavIM taka kA aura (4) navIna nyAya yuga -- vikrama satrahavIM se Adhunika samaya paryanta / (1) Agamayuga : bhagavAna mahAvIra ke upadezoM kA saMgraha, gaNadharoM ne aGgoM kI racanA prAkRta bhASA meM karake, jinameM kiyA ve Agama kahalAye / unhIMke AdhAra se anya sthaviroM ne ziSyoM ke hitArtha aura bhI sAhitya viSayavibhAga karake usI zailI meM grathita kiyA, vaha upAGga, prakIrNaka cheda aura mUla ke nAma se prasiddha hai / isake alAvA anuyogadvAra aura nandI kI racanA kI gaI / AcAra, sUtrakRta, sthAna, samavAya, vyAkhyAprajJapti, jJAtAdharmakathA, upAsaka dazA antakRddazA, anuttaraupapAtikadazA, praznavyAkaraNadazA, vipAka -- ye 11 aGga upalabdha haiM aura bAharavA~ dRSTivAda vicchinna hai / aupapAtika, rAjapraznIya, jIvAbhigama, prajJApanA, sUryaprajJapti, jambUdvIpaprajJapti, candraprajJapti, kalpikA, kalpAvataMsikA, puSpikA, puSpacUlikA aura vRSNidazA -- ye bAraha upAGga hai / Avazyaka, dazavaikAlika, uttarAdhyayana tathA piNDaniryukti ye cAra mUlasUtra hai / nizItha, bRhatkalpa, vyavahAra, dazAzrutaskandha, paJcakalpa aura mahAnizItha ye cha: chedasUtra haiM / catuH zaraNa, AturapratyAkhyAna, bhaktaparijJA, saMstAraka, tandulavaicArika, candravedhyaka, devendrastava, gaNividyA, mahApratyAkhyAna aura vIrastava ye daza prakIrNaka haiM / AgamoM kA antima saMskaraNa vIranirvANa ke 980 varSa bAda ( matAntara se 993 varSa ke bAda) valabhI meM devadhi ke samaya meM huA / kAlakrama se AgamoM meM parivartana huA hai kintu isakA matalaba yaha nahIM ki Agama sarvAMzataH devadhi kI hI racanA hai aura usakA samaya bhI vahI hai jo devadhikA hai / AgamoM meM AcArAGga aura sUtrakRtAGga ke prathama zrutaskandha avazya hI pATalIputra ke saMskaraNa kA phala hai / bhagavatI ke kaI praznottara aura prasaGgoM kI saMkalanA bhI usI saMskaraNa

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jaina dArzanika sAhitya ke vikAsa kI rUparekhA / ke anukUla ho to koI Azcarya nahIM / pATalIputra kA saMskaraNa bhagavAn ke nirvANa ke bAda karIba der3ha sau varSa bAda huA / vikrama pA~cavIM zatAbdI meM valabhI meM jo saMskaraNa huA vahI Aja hamAre sAmane hai kintu usameM jo saMkalana huA vaha prAcIna vastuoM kA hI huA hai / sirpha nandIsUtra tatkAlIna racanA hai aura kucha aisI ghaTanAoM kA jikra milAyA gayA hai jo vIranirvANa ke bAda chaH sau se bhI adhika varSa bAda ghaTIM hoM / aise kucha apavAdoM ko chor3a deM to adhikAMza IsavI san ke pUrva kA hai isameM sandeha nahIM / Agama meM tatkAlIna sabhI vidyAoM kA samAveza huA hai / darzana se sambaddha Agama ye haiM :- sUtrakRtAGga, sthAnAGga, samavAyAGga, bhagavatI (vyAkhyAprajJapti), prajJApanA, rAjapraznIya, jIvAbhigama, nandI aura anuyoga / 231 sUtrakRtAGga meM sRSTi kI utpatti ke viSaya meM matAntaroM kA niSedha kiyA hai / kisI Izvara yA brahmAdi ne isa vizva ko nahIM banAyA, isa bAta kA spaSTIkaraNa kiyA gayA hai / AtmA zarIra se bhinna hai aura vaha eka svataMtra dravya hai isa bAta ko bhArapUrvaka pratipAdita karake bhUtavAdioM kA khaNDana kiyA gayA hai / advaitavAda kA niSedha karake nAnAtmavAda kA pratipAdana kiyA hai / kriyAvAda, akriyAvAda, vinayavAda aura ajJAnavAda kA nirAkaraNa karake zuddha kriyAvAda kI sthApanA kI gaI hai / sthAnAGga tathA samavAyAGga meM jJAna, pramANa, naya, nikSepa ina viSayoM kA saMkSepa meM saMgraha yatratatra huA hai / kintu nandIsUtra meM to jainadRSTi se jJAna kA vistRta nirUpaNa huA hai / anuyogadvArasUtra meM zAbdArtha karane kI prakriyA kA vistRta varNana hai tathA pramANa, nikSepa aura naya kA nirUpaNa bhI prasaGga se usameM huA hai / prajJApanA meM AtmA ke bheda, unake jJAna, jJAna ke sAdhana, jJAna ke viSaya aura unakI nAnA avasthAoM kA vistRta nirUpaNa hai / jIvAbhigama meM bhI jIva ke viSaya meM aneka jJAtavya bAtoM kA saMgraha hai / rAjapraznIya meM pradezI nAmaka nAstika rAjA ke prazna karane para pArzva santAnIya zramaNa kezI ne jIva kA astitva siddha kiyA hai / bhagavatI meM jJAna-vijJAna kI aneka bAtoM kA saMgraha huA hai aura aneka anya tIrthika matoM kA nirAsa kiyA gayA hai / Agamayuga ina dArzanika viSayoM kA nirUpaNa rAjapraznIya ko chor3a deM to yuktiprayukti pUrvaka nahIM kiyA gayA hai aisA spaSTa hai / pratyeka viSaya kA nirUpaNa jaise koI draSTA dekhI huI bAta batA rahA ho isa DhaGga se huA hai / kisI vyakti ne zaGkA kI ho aura usakI zaGkA kA samAdhAna yuktiyoM se huA ho yaha prAyaH nahIM dekhA jAtA / vastu kA nirUpaNa usake lakSaNa dvArA nahIM kintu bheda-prabheda ke pradarzana pUrvaka kiyA gayA hai / AjJApradhAna yA zraddhApradhAna upadezazailI yaha Agamayuga kI vizeSatA hai / ukta AgamoM ko digambara AmnAya nahIM mAnatA / bArahaveM aGga ke aMzabhUta pUrva ke AdhAra se AcAryoM dvArA grathita SaTkhaNDAgama, kaSAyapAhuDa aura mahAbandha ye digambaroM ke Agama haiM / inakA viSaya jIva aura karma tathA karma ke kAraNa jIva kI jo nAnA avasthAe~ hotI hai yahI mukhya rUpa se hai /

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232 SRUTA-SARITA ukta AgamoM meM se kucha ke Upara bhadrabAhu ne niyuktiyA~ vi. pA~cavIM zatAbdI meM kI haiN| niyukti ke Upara vi. sAtavIM zatAbdI meM bhASya bane / ye donoM padya meM prAkRta bhASA meM grathita haiM / ina niyuktiyoM aura unake bhASya ke AdhAra se prAkRta gadya meM cUrNa nAmaka TIkAoM kI racanA vi. AThavIM zatAbdI meM huI / sarva prathama saMskRta TIkA ke racayitA jinabhadra haiM / unake bAda koTTAcArya, koTyAcArya aura phira haribhadra haiM / haribhadra kA samaya vi. 757-827 muni zrI jina vijayajI ne nizcita kiyA hai / niyukti se lekara saMskRta TIkAoM paryanta uttarottara tarka pradhAna zailI kA mukhyataH Azraya lekara Agamika bAtoM kA nirUpaNa kiyA gayA hai / haribhadra ke bAda zIlAGka, abhayadeva aura malayagiri Adi hue / inhoMne TIkAoM meM tatkAlIna dArzanika mantavyoM kA paryApta mAtrA meM UhApoha kiyA hai / digambara AmnAya ke AgamoM ke Upara bhI cUrNiyA~ likhI gaI haiM / vi. dasavIM zatAbdI meM vIrasenAcArya ne bRhatkAya TIkAyeM likhI haiM / ye TIkAe~ bhI dArzanika carcA se paripUrNa haiM / AgamoM meM saba viSayoM kA varNana viprakIrNa thA yA ativistRta thA / ataeva sarva viSayoM kA silasile se sAra saMgrAhaka saMkSipta sUtrAtmaka zailI se varNana karane vAlA tattvArtha sUtra nAmaka grantha vAcaka umAsvAti ne banAyA / jaina dharma aura darzana kI mAnyAtAoM kA isa grantha meM itane acche DhaMga se varNana huA hai ki jaba se vaha vi. cauthI yA pA~cavIM zatAbdI meM banA taba se jaina vidvAnoM kA dhyAna vizeSataH isakI ora gayA hai / AcArya umAsvAti ne svayaM bhASya likhA hI thA / kintu yaha paryApta na thA kyoMki samaya kI gati ke sAtha sAtha dArzanika carcAoM meM gambhIratA aura vistAra bar3hatA jAtA thA jisakA samAveza karanA anirvAya samajhA gayA / pariNAma yaha huA ki pUjyapAda ne chaThI zatAbdI meM eka svataMtra TIkA likhI jisameM unhoMne jaina pAribhASika zabdoM ke lakSaNa nizcita kiye aura yatra tatra dignAgAdi bauddha aura anya vidvAnoM kA alpa mAtrA meM khaNDana bhI kiyA / vikrama sAtavIM AThavIM zatAbdI meM akalaMka, siddhasena aura unake bAda haribhadra ne apane samaya taka hone vAlI carcAoM kA samAveza usameM kara diyA / kintu tattvArtha kI sarva zreSTha dArzanika TIkA zlokavArtika nAmaka hai jisake racayitA vidyAnanda haiM / AgamoM kI tathA tattvArtha kI TIkAyeM yadyapi Agama yuga kI nahIM haiM kintu unakA sIdhA sambandha mUla ke sAtha hone se yahIM unakA saMkSipta paricaya karA diyA hai / (2) anekAntavyavasthA yuga : nAgArjuna, asaMga, vasubandhu aura dignAga ne bhAratIya dArzanika paramparA ko eka naI gati pradAna kI hai / nAgArjuna ne tatkAlIna bauddha aura bauddhetara sabhI dArzanikoM ke sAmane apane zUnyavAda ko upasthita karake vastu ko sApekSa siddha kiyA / unakA kahanA thA ki vastu na bhAvarUpa hai, na abhAvarUpa aura na ubhaya yA anubhayarUpa / vastu ko kisI bhI vizeSaNa dekara usakA rUpa batAyA nahIM jA sakatA, vastu avAcya hai yahI nAgArjuna kA mantavya thA / asaGga aura vasubandhu ye donoM bhAIyoM ne vastu mAtra ko vijJAnarUpa siddha kiyA aura bAhya jar3a padArthoM kA apalApa

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jaina dArzanika sAhitya ke vikAsa kI rUparekhA / 233 kiyA / vasubandhu ke ziSya dignAga ne bhI unakA samarthana kiyA aura samarthana karane ke lie bauddha dRSTi se navIna pramANa-zAstra kI bhI nIMva rakhI / isI kAraNa se vaha bauddha nyAyazAstra kA pitA kahA jAtA hai / usane yuktipUrvaka sabhI vastuoM kI kSaNikatA ke bauddha siddhAnta kA samarthana kiyA / bauddha vidvAnoM ke viruddha meM bhAratIya sabhI dArzanikoM ne apane apane pakSa kI siddhi karane ke lie pUrA bala lagAyA / naiyAyika vAtsyAyana ne nAgArjuna aura anya bauddha dArzanikoM kA khaNDana karake AtmAdi prameyoM kI bhAvarUpatA aura una sabhI kA pArthakya siddha kiyA / mImAMsaka zabara ne vijJAnavAda aura zanyavAda kA nirAsa karake vedApauruSeyatA sthira kI / vAtsyAyana aura zabara donoM ne bauddhoM ke 'sarvaM kSaNikaM' siddhAnta kI AlocanA karake AtmAdi padArthoM kI nityatA kI rakSA kI / sA~khyoM ne bhI apane pakSa kI rakSA ke lie prayatna kiyA / ina sabhI ko akele dignAga ne uttara dekara ke phira vijJAnavAda kA samarthana kiyA / tathA bauddha saMmata sarva vastuoM kI kSaNikatA kA siddhAnta sthira kiyA / IsA kI pA~cavIM zatAbdI taka calane vAle dArzinikoM ke isa saMgharSa kA lAbha jaina dArzanikoM ne apane anekAntavAda kI vyavasthA karake liyA / bhagavAna mahAvIra ke upadezoM meM nayavAda arthAt vastu kI nAnA dRSTibinduoM se vicAraNA ko sthAna thA / dravya, kSetra, kAla aura bhAva ina cAra apekSAoM ke AdhAra se kisI bhI vastu kA vidhAna yA niSedha kiyA jAtA hai, yaha bhI bhagavAna kI zikSA thI / tathA nAma, sthApanA, dravya aura bhAva ina cAra nikSepa ko lekara kisI bhI padArtha kA vicAra karanA bhI bhagavAna ne sikhAyA thA / ina bhagavadupadiSTa tattvoM ke prakAza meM jaba siddhasena ne uparyukta dArzanikoM ke vAdavivAdoM ko dekhA taba unhoMne anekAnta vyavasthA ke liye upayukta avasara samajha liyA aura apane sanmatitarka nAmaka graMtha meM tathA bhagavAn kI stuti pradhAna battIsioM meM anekAntavAda kA prabala samarthana kiyA / yaha kArya unhoMne vi. pA~cavIM zatAbdI meM kiyA / / siddhasena kI vizeSatA yaha hai ki unhoMne tatkAlIna nAnAvAdoM ko nayavAdoM meM sanniviSTa kara diyA / advaitavAdioM kI dRSTi ko unhoMne jaina-sammata saMgraha naya kahA / kSaNikavAdI bauddhoM kA samAveza RjusUtranaya meM kiyA / sAMkhyadRSTi kA samAveza dravyArthikanaya meM kiyA / tathA kaNAda ke darzana kA samAveza dravyArthika aura paryAyArthika meM kara diyA / unakA to kahanA hai ki saMsAra meM jitane darzanabheda ho sakate haiM jitane bhI vacanabheda ho sakate hai, utane hI nayavAda haiM aura una sabhI ke samAgama se hI anekAntavAda phalita hotA hai / ye nayavAda, ye paradarzana tabhI taka mithyA haiM jaba taka ve paraspara ko mithyA siddha karane kA prayatna karate haiM, eka dUsare ke dRSTibindu ko samajhane kA prayatna nahIM karate / ataeva mithyAbhiniveza ke kAraNa dArzanikoM ko apane mata kI kSatiyoM kA tathA dUsaroM ke mata kI khUbiyoM kA patA nahIM lagatA / eka taTastha vyakti hI Apasa meM lar3ane vAle ina vAdiyoM ke guNa-doSoM ko jAna sakatA hai / syAdvAda yA anekAntavAda kA avalambana liyA jAya to kahanA hogA ki advaitavAda bhI eka dRSTi se ThIka hai / jaba manuSya abheda kI ora dRSTi karatA hai aura bheda kI ora upekSAzIla ho jAtA hai taba use hI abheda

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SRUTA-SARITA hI abheda najara AtA hai / jaina dRSTi se unakA yaha darzana dravyArthika naya kI apekSA se huA hai, aisA kahA jAyagA / kintu dUsarA vyakti abhedagAmI dRSTi se kAma na lekara yadi bhedagAmI dRSTi yAnI paryAyArthikanaya ke bala se pravRtta hotA hai to use sarvatra bheda hI bheda dikhAI degA / vastutaH padArtha meM bheda bhI hai aura abheda bhI hai / sAMkhyoM ne abheda hI ko mukhya mAnA aura bauddhoM ne bheda hI ko mukhya mAnA aura ve donoM paraspara kA khaNDana karane meM pravRtta hue ataeva ve donoM mithyA haiM / kintu syAdvAdI kI dRSTi meM bhedadarzana bhI ThIka hai aura abheda darzana bhI / do mithyA anta milakara hI syAdvAda hotA hai, phira bhI vaha samyag hai / usakA kAraNa yaha hai ki syAdvAda meM una donoM viruddha matoM kA samanvaya hai, donoM viruddhamatoM kA virodha lupta ho gayA hai / isI prakAra nitya - anityavAda, hetuvAda - ahetuvAda, bhAva- abhAvavAda, satkAryavAda-asatkAryavAda ityAdi nAnA viruddhavAdoM kA samanvaya siddhasena ne kiyA / 234 siddhasena ke isa kArya meM samantabhadra ne bhI apanI pratibhA kA pradarzana kiyA hai / unhoMne tatkAlIna virodhI ekAntavAdoM meM doSa batAkara syAdvAda mAnane para hI nirdoSatA ho sakatI hai; isa bAta ko spaSTa kiyA hai / unakI vizeSatA yaha hai ki unhoMne virodhI vAdoM ke yugala ko lekara saptabhaMgiyoM kI yojanA kaise karanA isakA spaSTIkaraNa, bhAva- abhAva, nitya-anitya, bheda - abheda, hetuvAda - ahetuvAda, sAmAnya - vizeSa ityAdi tatkAlIna nAnAvAdoM meM saptabhaMgI kI yojanA batA karake, kara diyA hai / vastutaH samantabhadrakRta AptamImAMsA anekAnta kI vyavasthA ke lie zreSTha graMtha siddha huA hai / Apta kise mAnA jAya isa prazna ke uttara meM hI unhoMne yaha siddha kiyA hai ki syAdvAda hI nirdoSa hai ataeva usa vAda ke upadezaka hI Apta ho sakate hai / dUsaroM ke vAdoM meM aneka doSoM kA darzana karA kara unhoMne siddha kiyA hai ki dUsare Apta nahIM ho sakate kyoMki unakA darzana bAdhita hai / samantabhadra ke yukatyanuzAsana meM dUsaroM ke darzana meM doSa batAkara una doSoM kA abhAva jaina darzana meM siddha kiyA hai tathA jaina darzana guNoM kA sadbhAva anya darzana meM nahIM hai isa bAta ko yuktipUrvaka siddha karane kA saphala prayatna kiyA hai / sanmati ke TIkAkAra mallavAdI ne nayacakra nAmaka eka svatantra grantha kI racanA vi. pA~cavI chaThI zatAbdI meM kI hai / anekAnta ko siddha karane vAlA yaha eka adbhuta grantha hai / granthakAra ne sabhI vAdoM ke eka cakra kI kalpanA kI hai| jisameM pUrva - pUrvavAda kA uttara- uttaravAda khaNDana karatA hai / pUrva-pUrva kI apekSA uttara-uttara vAda prabala mAlUma hotA hai kintu cakragata hone se pratyeka vAda pUrva meM avazya par3atA hai / ataeva pratyeka vAda kI prabalatA yA nirbalatA yaha sApekSa hai / koI nirbala hI ho yA sabala hI ho aisA ekAnta nahIM kahA jA sakatA / isa prakAra sabhI dArzanika apane guNadoSoM kA yathArtha pratibimba dekha lete haiM / aisI sthiti meM syAdvAda kI sthApanA anAyAsa svataH siddha ho jAtI hai / siMhagaNi ne sAtavIM ke pUrvArdha meM isake Upara 18000 zloka pramANa TIkA ko likhakara tatkAlIna sabhI vAdoM kI vistRta carcA kI hai / isa prakAra isa yuga ke mukhya kArya anekAnta kI vyavasthA karane meM choTe moTe sabhI jainAcAryoM ne bharasaka prayatna kiyA hai aura usa vAda ko aisI sthira bhUmikA para rakha diyA hai

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jaina dArzanika sAhitya ke vikAsa kI rUparekhA / 235 ki Age ke AcAryoM ke lie sirpha usa vAda ke Upara hone vAle naye naye AkSepoM kA uttara denA hI zeSa raha gayA hai / (3) pramANavyavasthA yuga : ___ bauddha pramANazAstra ke pitA dignAga kA jikra A cukA hai| unhoMne tatkAlIna nyAya, sAMkhya aura mImAMsA darzana ke pramANa lakSaNoM aura bheda-prabhedoM kA khaNDana karake tathA vasubandhu kI pramANa viSayaka vicAraNA kA saMzodhana karake svatantra bauddha pramANa-zAstra kI vyavasthA kI / pramANa ke bheda, pratyeka ke lakSaNa prameya aura phala ityAdi sabhI pramANa sambaddha bAtoM kA vicAra karake bauddha dRSTi se spaSTatA kI ora anya dArzanikoM ke tattat matoM kA nirAsa kiyA / pariNAma yaha huA ki dignAga ke virodha meM naiyAyika uddyotakara, mImAMsaka kumArila Adi vidvAnoM ne apanI kalama calAI aura usa naye prakAza meM apanA darzana pariSkRta kiyA / ina sabhI ko tatkAlIna dArzanika kSetra meM sarvazreSTha vAdI dharmakIrti ne uttara dekara parAsta kiyA / dharmakIrti ke bAda grathita aisA koI bhI dArzanika grantha nahIM jisameM dharmakIrti kA jikra na ho / prAyaH sabhI pazcAdbhAvI dArzanikoM ne unake svamata virodhI tarkoM kA uttara dene kA prayatna kiyA hai aura svAnukUla tarkoM ko apanA liyA hai| tadantara dharmakIrti kI ziSya paraMparA ne dharmakIrti ke pakSa kA samarthana kiyA aura anya dArzanikoM ne unake pakSa kA khaNDana kiyA / yaha vAda-prativAda jaba taka bauddha dArzanika bhArata chor3akara bAhara cale na gaye barAbara hotA rahA / isa sudIrghakAlIna saMgharSa meM jainoM ne bhI hissA liyA hai aura apanA pramANazAstra vyavasthita kiyA hai / nyAyAvatAra nAmaka eka choTI sI upalabdha kRti siddhasena ne banAI thI yaha paramparA hai| tathA pAtrasvAmI ne dignAga ke hetulakSaNa ke khaNDana meM trilakSaNakadarthana nAmaka grantha banAyA thA / aura bhI choTe moTe grantha bane hoMge kintu ve saba kAlakavalita ho gaye haiM / jaina dRSTi se pramANazAstra kI pratiSThA pUrva paraMparA ke AdhAra se yadi kisI AcArya ne kI hai to vaha akalaMka hI hai / akalaMka ne dharmakIrti aura unake ziSya dharmottara tathA prajJAkara kA khaNDana karake jaina dRSTi se pratyakSa aura parokSa aise do pramANa kI sthApanA kI / indriya pratyakSa ko vyAvahArika pratyakSa kahA tathA avadhi, manaHparyaya aura kevala jJAna ko paramArthika pratyakSa kahA / yaha bAta unhoMne naI nahIM kI kintu jaina paramparA ke AdhAra se hI kahI hai / unhoMne ina pratyakSoM kA tarkadRSTi se samarthana kiyA tathA pratyeka ke lakSaNa, viSaya aura phala kA spaSTIkaraNa kiyA / parokSa ke bheda rUpa se unhoMne smRti, pratyabhijJAna, tarka anumAna aura Agama ko batAyA / aura pratyeka kA prAmANya samarthita kiyA / smRti kA prAmANya kisI dArzanika ne mAnA nahIM thA / ataeva saba dArzanikoM kI dalIloM kA uttara dekara usakA prAmANya akalaMka ne upasthita kiyA / pratyabhijJAna ko anya dArzanika pratyakSa rUpa mAnate the, yA pRthak svataMtra jJAna hI na mAnate the tathA bauddha to usake prAmANya ko bhI mAnatA na thA-ina sabhI kA nirAkaraNa

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236 SRUTA-SARITA karake unhoMne usakA pRthak prAmANya sthApita kiyA aura usI meM upamAna kA samAveza kara diyA / parokSa ke ina pA~ca bhedoM kI vyavasthA akalaMka kI hI sUjJa hai / aura prAyaH sabhI jaina dArzanikoM ne akalaMkopajJa isa vyavasthA ko mAnA hai / pramANavyavasthA ke isa yuga meM jainAcAryoM ne pUrva yuga kI sampatti anekAntavAda kI rakSA aura vistAra kiyA / AcArya haribhadra aura akalaMka ne bhI isa kArya ko vega diyA / AcArya haribhadra ne anekAnta ke Upara hone vAle AkSepoM kA uttara anekAntajayapatAkA likha kara diyA / AcArya akalaMka ne Apta mImAMsA ke Upara aSTa aSTazatI nAmaka TIkA likhakara bauddha aura anya dArzanikoM ke AkSepoM kA tarkasaMgata uttara diyA aura usake bAda vidyAnanda ne aSTasahasrI nAmaka mahatI TIkA likhakara anekAnta ko ajeya siddha kara diyaa| haribhadra ne jaina darzana ke pakSa ko prabala banAne ke lie aura bhI kaI graMtha likhe, jinameM zAstravArtAsamuccaya mukhya hai / akalaMka ne pramANavyavasthA ke lie laghIyastraya, nyAyavinizcaya, aura pramANa-saMgraha likhA aura siddhivinizcaya nAmaka grantha likhakara unhoMne jaina dArzanika mantavyoM ko vidvAnoM ke sAmane akATya pramANa-pUrvaka siddha kiye / AcArya vidyAnanda ne apane samaya taka vikasita dArzanika vAdoM ko tattvArthazlokavArtika meM sthAna diyA aura unakA samanvaya karake anekAntavAda kI carcA ko pallavita kiyA / tathA pramANazAstra sambaddha viSayoM kI carcA bhI usameM kI / pramANaparIkSA nAmaka apanI svatantra kRti meM dArzanikoM ke pramANoM kI parIkSA karake akalaMka nirdiSTa pramANoM kA samarthana kiyA / unhoMne Apta parIkSA meM AptoM kI parIkSA karake tIrthaMkara ko hI Apta siddha kiyA aura anya vRddhAdi ko anApta batAyA / AcArya mANikyanandI ne akalaMka ke granthoM kA sAra lekara parIkSAmukha nAmaka jaina nyAya kA sUtrAtmaka grantha likhA / gyArahavIM zatAbdI meM abhayadeva aura prabhAcandra ye donoM mahAna tArkika TIkAkAra hue / eka ne siddhasena ke sanmati kI TIkA ke bahAne samUce dArzanika vAdoM kA saMgraha kiyA / aura dUsare ne parIkSAmakha kI TIkA prameyakamalamArtaNDa aura laghIyastraya kI TIkA nyAyakamadacandra meM jaina pramANazAstra sambaddha yAvat viSayoM kI vyavasthita carcA kI / inhIM do mahAn TIkAkAroM ke bAda bArahavIM zatAbdI meM vAdI deva devasUri ne pramANa aura naya kI vistRta carcA karane vAlA syAdvAdaratnAkara likhA / yaha grantha svopajJa pramANanayatattvAloka nAmaka sUtrAtmaka grantha kI vistRta TIkA hai / isameM vAdI deva ne prabhAcandra ke granthoM meM jina anya dArzanikoM ke pUrvapakSoM kA saMgraha nahIM huA thA unakA bhI saMgraha karake sabhI kA nirAsa karane kA prayatna kiyA hai / vAdI deva ke samakAlIna AcArya hemacandra ne madhyama parimANa pramANamImAMsA likha kara Adarza pAThya grantha kI kSati kI pUrti kI hai / isI prakAra Age bhI choTI moTI dArzanika kRtiyA~ likhI gaIM kintu unameM koI naI bAta

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jaina dArzanika sAhitya ke vikAsa kI rUparekhA / nahIM milatI / pUrvAcAryoM kI kRtioM ke anuvAda rUpa hI ye kRtiyA~ banI haiM / inameM nyAyadIpikA ullekha yogya hai / (4) navyanyAya yuga : bhAratIya dArzanika kSetra meM navyanyAya ke yuga kA prAraMbha gaMgeza se hotA hai / gaMgeza kA janma vi. 1257 meM huA / unhoMne navIna nyAyazailI kA pravartana kiyaa| taba se sabhI dArzanikoM ne usake prakAza meM apane apane darzana kA pariSkAra kiyA / kintu jaina dArzanikoM meM se kisI kA, jaba taka yazovijaya nahIM hue, isa ora dhyAna nahIM gayA thA, phala yaha huA ki 13vIM zatAbdI se 17vIM zatAbdI ke aMta taka bhAratIya darzanoM kI vicAradhArA kA jo nayA vikAsa huA usase jaina dArzanika sAhitya vaMcita hI rahA / 18vIM zatAbdI ke prAraMbha meM vAcaka yazovijaya ne kAzI kI ora prayANa kiyA aura sarvazAstra vaizAradya prApta kara unhoMne jaina darzana meM bhI navIna nyAya kI zailI se kaI graMtha likhe aura anekAntavAda ke Upara die gaye AkSepoM kA samAdhAna karane kA prayatna kiyA / unhoMne anekAntavyavasthA likhakara anekAntavAda kI punaH pratiSThA kI / aura aSTasahasrI tathA zAstravArtAsamuccaya nAmaka prAcIna granthoM ke Upara navIna zailI kI TIkA likhakara una donoM granthoM ko Adhunika banAkara unakA uddhAra kiyA / jainatarkabhASA aura jJAnabiMdu likhakara jaina pramANazAstra ko pariSkRta kiyA / unhoMne nayavAda ke viSaya meM nayapradIpa, nayarahasya, nayopadeza Adi kaI grantha likhe haiM / 237 vAcaka yazovijaya ne jJAnavijJAna kI pratyeka zAkhA meM kucha na kucha likhakara jaina sAhitya bhaNDAra samRddha kiyA hai / isa navyanyAya yuga kI saptabhaMgItaraMgiNI bhI ullekha yogya hai /

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prastAvanA jaina dArzanika sAhitya kA siMhAvalokana bhagavAn mahAvIra se lekara aba taka ke jaina dArzanika sAhitya kA siMhAvalokana karanA yahA~ iSTa hai / samagra sAhitya ko vikAsakrama kI dRSTi se hama cAra yugoM meM vibhakta kara sakate (1) Agamayuga, (2) anekAnta sthApanayuga, (3) pramANazAstravyavasthA yuga aura (4) navInanyAya yuga / yugoM ke lakSaNa yugoM ke nAma se hI spaSTa haiM / phira bhI kAla kI dRSTi se thor3A spaSTIkaraNa Avazyaka hai / prathama yuga kI maryAdA bhagavAn mahAvIra ke nirvANa (vi. pUrva 470) se lekara karIba eka hajAra varSa kI hai arthAt vi. pA~cavIM zatAbdI taka hai / dUsarA pA~cavIM se AThavIM zatAbdI taka, tIsarA AThavIM se satrahavIM zatAbdI taka aura cauthA aThArahavIM se Adhunika samaya-paryanta / yahA~ itanA kaha denA Avazyaka hai ki pUrva yuga kI vizeSatAe~ uttara yugama meM kAyama rahI hai aura usa yuga kA jo nayA kArya hai usI ko dhyAna meM rakhakara uttara yuga kA nAmakaraNa huA hai / pUrva yuga meM uttara yuga kA bIja avazya hai; parantu pallavana nahIM / pallavana kI dRSTi se hI yuga kA nAmakaraNa huA hai I granthakAroM kA krama prAyaH zatAbdI ko dhyAna meM rakhakara kiyA gayA hai / jahA~ taka ho sakA hai, yaha prayatna kiyA gayA hai ki unake paurvAparya mukhya rUpa se dhyAna meM rakhakara hI unakI kRtiyoM kA varNana kiyA jAya / dazakoM ko vicAra meM rakhakara varNana saMbhava nahIM / Agama-yuga ke sAhitya para jo TIkA-TippaNiyA~ huI haiM, unakA varNana subhIte kI dRSTi se usI yuga ke varNa ke sAtha kara diyA hai, yadyapi ye TIkAe~ usa yuga kI nahIM haiM / samagra sAhitya ke avalokana se yaha patA lagatA hai ki jaina dArzanika sAhityagaMgA ina pacIsa zatAbdiyoM meM satata pravAhita rahI hai / pravAha kabhI gambhIra huA, kabhI vistIrNa, kabhI manda aura kabhI teja, kintu rukA kabhI nahIM / (1) Agamayuga / bhagavAn mahAvIra ne jo upadeza diyA, vaha Aja zrutarUpa meM jaina AgamoM meM surakSita hai / AcArya bhadrabAhu ne zruta kI utpatti kA varNana karate hue eka sundara rUpaka kA upayoga kiyA

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jaina dArzanika sAhitya kA siMhAvalokana 239 hai'-"tapa-niyama-jJAnarUpa vRkSa ke Upara ArUr3ha hokara anantajJAnI kevalI bhagavAn bhavyajanoM ke hita ke lie jJAnakusuma kI vRSTi karate haiM / gaNadhara apane buddhi-paTa meM una sakala kusumoM ko jhelate haiM aura pravacana-mAlA gUMthate haiM / " yahI pravacana-mAlA AcArya paramparA se, kAlakrama se, hameM jaisI bhI TUTI phUTI avasthA meM prApta huI hai, Aja 'jainAgama' ke nAma se prasiddha hai / jaina Agamika sAhitya, jo aMgopAMgAdi bhedoM meM vibhakta hai, usakA antima saMskaraNa valabhI meM vIranirvANa se 980 varSa ke bAda aura matAntara se 993 varSa ke bAda huA / yahI saMskaraNa Aja upalabdha hai| isakA matalaba yaha nahIM ki AgamoM meM jo kucha bAteM hai ve prAcIna samaya kI nahIM haiM / yatra-tatra thoDA bahuta parivartana aura parivardhana hai isa bAta ko mAnate hue bhI zailI aura viSaya varNana ke AdhAra para kahA jA sakatA hai ki AgamoM kA adhikAMza IsvI san ke pUrva kA hai, isameM sandeha ko koI avakAza nahIM / jaina dArzanika sAhitya ke vikAsa kA mUlAdhAra-ye hI prAkRta bhASA-nibaddha Agama rahe haiM / ataeva sakSepa meM inakA vargIkaraNa nIce diyA jAtA hai1. aMga 1-AcAra, 2-sUtrakRta, 3-sthAna, 4-samavAya, 5-bhagavatI, 6-jJAtRdharmakathA, 7upAsakadazA, 8-antakRddazA, 9-anuttaraupapAtikadazA, 10-praznavyAkaraNa, 11-vipAka, 12-dRSTivAda (lupta hai) 2. upAMga 1-aupapAtika, 2-rAjapraznIya, 3-jIvAbhigama, 4-prajJApanA, 5-sUryaprajJapti, 6-jambUdvIpaprajJapti, 7-candraprajJapti, 8-kalpikA, 9-kalpAvataMsikA, 10-puSpikA, 11-puSpacUlikA, 12-vRSNidazA / 3. mUla 1-Avazyaka, 2-dazavaikAlika, 3-uttarAdhyayana, 4-piNDaniyukti, (kisI ke mata se 4oghaniyukti) / 4. cUlikAsUtra 1 nandIsUtra / 2 anuyogadvArasUtra / 5. chedasUtra 1-nizItha, 2-mahAnizItha, 3-bRhatkalpa, 4-vyavahAra, 5-dazAzrutaskandha, 6-paJcakalpa / 6. prakIrNaka 1-catuHzaraNa, 2-AturapratyAkhyAna, 3-bhaktaparijJA, 4-saMstAraka, 5-tandulavaicArika, 6candravedhyaka, 7-devendrastava, 8-gaNividyA, 9-mahApratyAkhyAna, 10-vIrastava /

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SRUTA-SARITA ina sUtroM meM se kucha to aise haiM, jinake karttA kA nAma bhI upalabdha hotA hai jaisedazavaikAlika zayyaMbhavakRta hai, prajJApanA zyAmAcArya kRta hai / dazAzruta, bRhatkalpa aura vyavahAra ke karttA bhadrabAhu haiM / 240 ina sabhI sUtroM kA sambandha darzana se nahIM hai / kucha to aise haiM, jo jaina AcAra ke sAtha sambandha rakhate haiM jaise- AcArAGga, dazavaikAlika Adi / kucha upadezAtmaka hai jaise uttarAdhyayana, prakIrNaka Adi / kucha tatkAlIna bhUgola aura khagola Adi sambandhI mAnyatAoM kA varNana karate haiM, jaise - jambUdvIpaprajJapti, sUrya prajJapti Adi / chedasUtroM kA pradhAna viSaya jaina sAdhuoM ke AcAra sambandhI autsargika aura ApavAdika niyamoM kA varNana va prAyazcitoM kA vidhAna karanA hai / kucha grantha aise haiM, jinameM jinamArga ke anuyAyioM kA caritra diyA gayA hai jaise- upAsakadazA, anuttaraupapAtikadazA Adi, kucha meM kalpita kathAe~ dekara upadeza diyA gayA hai, jaise jJAtRdharmakathA Adi / vipAka meM zubha aura azubha karma kA vipAka kathAoM dvArA batAyA gayA hai / bhagavatIsUtra meM bhagavAn mahAvIra ke sAtha hue saMvAdoM kA saMgraha hai / bauddha suttapiTaka kI taraha nAnA viSaya ke praznottara bhagavatI meM saMgRhIta haiM / darzana ke sAtha sambandha rakhane vAloM meM khAsakara - sUtrakRta, prajJApanA, rAjapraznIya, bhagavatI, nandI, sthAnAMga, samavAya aura anuyoga mukhya haiM / sUtrakRta meM tatkAlIna mantavyoM kA nirAkaraNa karake svamata kI prarUpaNA kI gaI hai / bhUtavAdiyoM kA nirAkaraNa karake AtmA kA pRthag-astitva batAyA hai / brahmavAda ke sthAna meM nAnAtmavAda sthira kiyA hai / jIva aura zarIra ko pRthak batAyA hai / karma aura usake phala kI sattA sthira kI hai / jagadutpatti ke viSaya meM nAnAvAdoM kA nirAkaraNa karake vizva ko kisI Izvara yA aisI hI kisI vyakti ne nahIM banAyA, vaha to anAdi ananta haiM, isa bAta kI sthApanA kI gaI hai / tatkAlIna kriyAvAda, akriyAvAda, vinayavAda aura ajJAnavAda kA nirAkaraNa karake susaMskRta kriyAvAda kI sthApanA kI gaI hai / prajJApanA meM jIva ke vividha bhAvoM ko lekara vistAra se vicAra kiyA gayA hai / rAjapraznIya meM pArzvanAtha kI paramparA meM hue kezI zramaNa ne zrAvastI ke rAjA paesI ke praznoM ke uttara meM nAstikavAda kA nirAkaraNa karake AtmA aura tatsambandhI aneka bAtoM ko dRSTAMta aura yuktipUrvaka samajhAyA hai / bhagavatIsUtra ke aneka praznottaroM meM naya, pramANa, saptabhaGgI, anekAntavAda Adi aneka dArzanika vicAra bikhare par3e haiM / nandI jainadRSTi se jJAna ke svarUpa aura bhedoM kA vizleSaNa karane vAlI eka sundara kRti 1 sthAnAMga aura samavAyAMga kI racanA bauddhoM ke aMguttara nikAya ke r3haMga kI hai| ina donoM meM bhI AtmA, pudgala, jJAna, naya, pramANa Adi viSayoM kI carcA AI hai / bhagavAn mahAvIra ke zAsana meM hue nihnavoM kA varNana sthAnAMga meM hai| aise sAta vyakti batAe gae haiM jinhoMne kAlakrama

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jaina dArzanika sAhitya kA siMhAvalokana 241 se bhagavAn mahAvIra ke siddhAntoM kI bhinna bhinna bAta ko lekara apanA matabheda prakaTa kiyA hai / ye hI nihnava kahe gae haiM / anuyoga meM zabdArtha karane kI prakriyA kA varNana mukhya hai, kintu prasaMga se usameM pramANa aura naya kA tathA tattvoM kA nirUpaNa bhI acche DhaMga se huA hai / AgamoM kI TIkAe~ ___ ina AgamoM kI TIkAe~ prAkRta aura saMskRta meM huI haiM / prAkRta TIkAe~ niyukti, bhASya aura cUrNi ke nAma se likhI gaI haiM / niyukti aura bhASya padyamaya haiM aura cUrNa gadya meM / upalabdha niyuktiyA~ bhadrabAhu dvitIya kI racanA haiM / unakA samaya vikrama pA~cavIM yA chaThI zatAbdI hai / niyuktiyoM meM bhadrabAhu ne kaI prasaMgoM meM dArzanika carcAe~ baDe sundara DhaGga se kI haiM / khAsa kara bauddhoM tathA cArvokoM ke viSaya meM niyukti meM jahA~ kahIM avasara milA, unhoMne avazya likhA hai / AtmA kA astitva unhoMne siddha kiyA hai / jJAna kA sUkSma nirUpaNa tathA azhasA kA tAttvika vivecana kiyA hai / zabda ke artha karane kI paddhati ke to ve niSNAta the hI / pramANa, naya aura nikSepa ke viSaya meM likhakara bhadrabAha ne jaina darzana kI bhUmikA pakkI kI hai| kisI bhI viSaya kI carcA kA apane samaya taka kA pUrNarUpa dekhanA ho to bhASya dekhanA cAhie / bhASyakAroM meM prasiddha saMghadAsagaNi aura jinabhadra haiM / inakA samaya sAtavIM zatAbdI hai / jinabhadra ne vizeSAvazyaka bhASya meM Agamika padArthoM kA tarkasaMgata vivecana kiyA hai| pramANa, naya, nikSepa kI sampUrNa carcA to unhoMne kI hI hai, isake alAvA tattvoM kA bhI tAttvika yuktisaMgata vivecana bhI kiyA hai / aisA kahA jA sakatA hai ki dArzanika carcA kA koI aisA viSaya nahIM rahA, jina para jinabhadra ne apanI kalama na calAI ho / bRhatkalpabhASya meM saMghadAsa gaNI ne sAdhuoM ke AhAra-vihAra Adi niyamoM ke utsarga-apavAda mArga kI carcA dArzanika DhaMga se kI hai / inhoMne bhI prasaMga se pramANa, naya aura nikSepa ke viSaya meM likhA hai / karIba sAtavIM-AThavIM zatAbdI kI carNiyA~ milatI haiM / carNikAroM meM jinadAsa mahattara prasiddha haiM / inhoMne nandI kI cUrNI ke alAvA aura bhI cUrNiyA~ likhI haiM / cUrNiyoM meM bhASya ke hI viSaya ko saMkSepa se gadya meM likhA gayA hai / jAtaka ke DhaMga kI prAkRta kathAe~ inakI vizeSatA hai / jaina AgamoM kI sabase prAcIna saMskRta TIkA A. haribhadra ne kI hai / unakA samaya vi. 757 se 857 ke bIca kA hai / haribhadra ne prAkRta cUrNiyoM kA prAyaH saMskRta meM anuvAda hI kiyA hai aura yatra-tatra apane dArzanika jJAna kA upayoga karanA bhI unhoMne ucita samajhA hai / isIlie hama unakI TIkAoM meM sabhI darzanoM kI pUrva-pakSarUpa se carcA pAte haiM / itanA hI nahIM kintu jainatattva ko bhI dArzanika jJAna ke bala se sunizcita rUpa meM sthira karane kA prayatna dekhate haribhadra ke bAda zIlAMkasUri ne (dazavIM zatAbdI) saMskRta TIkAoM kI racanA kI / zIlAMka

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242 SRUTA-SARITA ke bAda prasiddha TIkAkAra zAntyAcArya hue / unhoMne uttarAdhyayana kI bRhat TIkA likhI hai / isake bAda prasiddha TIkAkAra abhayadeva hue jinhoMne nava aGgoM para saMskRta meM TIkAe~ rciiN| unakA janma 1072 aura svargavAsa vikrama 1135 meM huA hai / ina donoM TIkAkAroM ne pUrva TIkAoM kA pUrA upayoga to kiyA hI hai para sAtha hI apanI ora se naI dArzanika carcA bhI kI hai| yahA~ para aise hI TIkAkAra maladhArI hemacandra kA nAma ullekha yogya hai / ve bAharavIM zatAbdI ke vidvAna the / kintu AgamoM kI saMskRta TIkA karane vAloM meM sarvazreSTha sthAna malayagiri kA hI hai / prAMjala bhASA meM dArzanika carcA se pracura TIkAe~ yadi dekhanA ho to malayagiri kI TIkAe~ dekhanA cAhie / unakI TIkA par3hane meM zuddha dArzanika grantha ke par3hane kA Ananda AtA hai / jaina zAstra ke karma AcAra, bhUgola-khagola Adi sabhI viSayoM meM unakI kalama dhArApravAha se calatI hai aura viSaya ko itanA spaSTa karake rakha detI haiM ki phira usa viSaya meM dUsarA kucha dekhane kI apekSA nahIM rahatI / jaise vAcaspati mizra ne jo bhI darzana liyA tanmaya hokara use likhA, usI prakAra malayagiri ne bhI kiyA hai / ve AcArya hemacandra ke samakAlIna the / ataeva unheM bAharavIM zatAbdI kA vidvAn samajhanA cAhie / saMskRta-prAkRta TIkAoM kA parimANa itanA bar3A thA aura viSayoM kI carcA itanI gahanagahanatara ho gaI thI ki bAda meM yaha Avazyaka samajhA gayA ki AgamoM kI zabdArtha batAne vAlI saMkSipta TIkAe~ kI jAya~ / samaya kI gati ne saMskRta aura prAkRta bhASAoM ko bolacAla kI bhASA se haTAkara mAtra sAhityika bhASA banA diyA thA / taba tatkAlIna apabhraMza arthAt prAcIna gujarAtI bhASA meM bAlAvaboMdhotna kI racanA huI / inheM 'TabA' kahate haiM / aise bAlAvabodhoM kI racanA karane vAle kaI hue haiM, kintu 18vIM sadI meM hue loMkAgaccha ke A. dhamasiMha muni vizeSa rUpa se ullekha yogya haiN| kyoMki inakI dRSTi prAcIna TIkAoM ke artha ko chor3akara kahIM-kahIM svasaMpradAya-saMmata artha karane kI rahI hai / inakA saMpradAya mUrtipUjA ke virodha meM utthita huA thA / digambara Agama __ uparyukta Agama aura usakI TIkAe~ zvetAmbara sampradAya ko hI mAnya haiM / digambara sampradAya aMgAdi prAcIna AgamoM ko lupta hI mAnatA hai, kintu unake AdhAra se aura khAsakara dRSTivAda ke AdhAra se AcAryoM dvArA grathita kucha graMthoM ko Agama rUpa se vaha svIkAra karatA hai / aise Agama granthoM meM SaTkhaMDAgama, kaSAyapAhuDa aura mahAbandha haiM / ina tInoM kA viSaya jIva aura karma se vizeSa sambandha rakhatA hai / dArzanika khaMDana maMDana mUla meM nahIM, kintu bAda meM honevAlI unakI bar3I bar3I TIkAoM meM vizeSatayA pAyA jAtA hai / SaTkhaMDAgama kI racanA puSpadanta aura bhUtabali AcAryoM dvArA aura kaSAyapAhur3a mUla kI racanA AcArya guNadhara dvArA vikrama kI dUsarI zatAbdI ke bAda huI hai aura unapara bRhatkAya TIkA dhavalAjayadhavalA kI racanA vIrasenAcArya ne vikrama kI navamI zatAbdI meM kI hai / mahAbandha yA mahAdhavala kI racanA bhUtabali AcArya ne kI hai /

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jaina dArzanika sAhitya kA siMhAvalokana digambara AmnAya meM kundakundAcArya nAma ke mahAn prabhAvaka AcArya hue haiN| unakA samaya abhI vidvAnoM meM vivAda kA viSaya hai / DaoN. e. ena. upAdhye ne aneka pramANoM se unakA samaya IsA kI prathama zatAbdI nizcita kiyA hai| muni zrI kalyANavijayajI unheM pAMcavIM - chaThIM zatAbdI se pUrva nahIM mAnate / unake grantha digambara saMpradAya meM Agama ke samAna hI pramANita mAne jAte haiM / pravacanasAra, paMcAstikAya, samayasAra, aSTapAhur3a, niyamasAra Adi unake prasiddha grantha haiM / unhoMne AtmA kA naizcayika aura vyAvahArika dRSTi se suvivecana kiyA hai / saptabhaGgI kA nirUpaNa bhI unhoMne kiyA hai / unake graMthoM para amRtacandra Adi prasiddha vidvAnoM ne saMskRta meM tathA anya vidvAnoM ne hindI meM vyAkhyAe~ kI haiM / I 243 tattvArtha sUtra aura usakI TIkAe~ AgamoM meM jaina prameyoM kA varNana viprakIrNa thA / ataeva jaina tattvajJAna, AcAra, bhUgola, khagola, jIvavidyA, padArthavijJAna ityAdi nAnA prakAra ke viSayoM kA saMkSepa meM nirUpaNa karane vAle eka grantha kI AvazyakatA kI pUrti AcArya umAsvAti ne kI / unakA samaya abhI anizcita hai, kintu unheM tIsarI cauthI zatAbdI kA vidvAna mAnA jA sakatA hai / apane sampradAya ke viSaya meM bhI unhoMne kucha nirdeza nahIM kiyA, kintu zrI nAthUrAmajI premI ne eka lekha likha kara yaha siddha karane kI ceSTA kI hai ki ve yApanIya the / unakA yApanIya honA yuktisaMgata mAlUma detA hai / unakA 'tattvArthAdhigamasUtra' zvetAmbara aura digambara donoM sampradAya meM mAnya huA haiM / itanA hI nahIM, balki jaba se vaha banA hai taba se abhI taka usakA Adara aura mahattva donoM saMpradAyoM meM barAbara banA rahA hai / yahI kAraNa hai ki chaThI zatAbdI ke digambarAcArya pUjyapAda ne usa para 'sarvArthasiddhi' nAmaka TIkA kI racanA kI / AThavIM navIM zatAbdI meM to isakI TIkA kI hor3asI lagI hai / akalaGka aura vidyAnanda ne kramazaH 'rAjavArtika' aura 'zlokavArtika' kI racanA kI / siddhasena aura haribhadra ne kramaza: bRhatkAya aura laghukAya vRttiyoM kI racanA kI / pUrvokta do digambara haiM aura aMtima donoM zvetAmbara haiM / ye pAMcoM kRtiyA~ dArzanika hI haiM / jaina darzana sammata pratyeka prameya kA nirUpaNa anya darzana ke usa usa viSayaka mantavya kA nirAkaraNa karake hI kiyA gayA hai / yadi hama kaheM ki adhikAMza jaina- dArzanika sAhitya kA vikAsa aura vRddhi eka tattvArtha ko kendra meM rakhakara hI huA hai to atyukti nahIM hogI / dignAga ke pramANasamuccaya ke Upara dharmakIrti ne pramANavArtika likhA aura jisa prakAra usIko kendra meM rakhakara samagra bauddhadarzana vikasita aura vRddhiMgata huA usI prakAra tattvArtha ke AsapAsa jaina dArzanika sAhitya kA vikAsa aura vRddhi huI hai / bArahavIM zatAbdI meM malayagiri ne aura caudahavIM zatAbdI meM kisI cirantana muni ne bhI TIkAe~ bnaaiiN| Akhira meM aThArahavIM zatAbdI meM yazovijayajI ne bhI apanI navya paribhASA meM isakI TIkA karanA ucita samajhA aura isa prakAra pUrva kI satrahavIM zatAbdI taka ke dArzanika vikAsa kA bhI aMtarbhAva isameM huA / eka dUsare yazovijayagaNi ne prAcIna gujarAtI meM isakA bAlAvabodha banAkara isa kRti ko bhASA kI dRSTi se Adhunika bhI banA diyA / ye sabhI zvetAmbara the / digambaroM meM bhI zrutasAgara (solahavIM zatAbdI), vibudhasena, yogIndradeva, yogadeva, lakSmIdeva, abhayanandI sUri Adi ne bhI saMskRta meM TIkAe~ banAI haiM / aura kucha digambara

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244 SRUTA-SARITA vidvAnoM ne prAcIna hindI meM likhakara use Adhunika banA diyA hai / ___ abhI-abhI bIsavIM zatAbdI meM bhI usI tattvArtha kA anuvAda kaI vidvAnoM ne kiyA hai aura vivecana bhI hindI tathA gujarAtI Adi prAMtIya bhASAoM meM huA hai / sarvazreSTha vivecana paM. sukhalAla jI kA hai / aisI mahattvapUrNa kRti kA saMkSepa meM viSayanirdeza karanA Avazyaka hai / jJAna mImAMsA "pahale adhyAya meM jJAna se sambandha rakhane vAlI mukhya ATha bAteM haiM jo ki isa prakAra haiM :- 1-naya aura pramANa rUpa se jJAna kA vibhAga / 2 -mati Adi Agama prasiddha pA~ca jJAna aura unakA pratyakSa-parokSarUpa do pramANoM meM vibhAjana / 3-mati-jJAna kI utpa bheda-prabheda aura usakI utpatti ke kramasUcaka prakAra / 4-jaina paramparA meM pramANa mAne jAne vAle Agama zAstra kA zrutajJAna rUpa se varNana / 5-avadhi Adi tIna alaukika pratyakSa aura unake bheda-prabheda tathA pArasparika antara / 6-ina pA~co jJAnoM kA tAratamya batalAte hue unakA viSaya nirdeza aura unakI eka sAtha sambhavanIyatA / 7-kitane jJAna bhramAtmaka bhI ho sakate haiM yaha aura jJAna kI yathArthatA aura ayathArthatA ke kAraNa / 8-naya ke bheda-prabheda / jJeya mImAMsA jJeyamImAMsA meM mukhya solaha bAteM AtI haiM jo isa prakAra haiM-dUsare adhyAya meM- 1jIvatattva kA svarUpa / 2-saMsArI jIva kA bheda / 3-indriya ke bheda-prabheda, unake nAma, unake viSaya aura jIvarAzi meM indriyoM kA vibhAjana / 4-mRtyu aura janma kI sthiti / 5-janmoM ke aura unake sthAnoM ke bheda tathA unakA jAti kI dRSTi se vibhAga / 6-zarIra ke bheda, unake tAratamya, unake svAmI aura eka sAtha unakA sambhava / 7-jAtiyoM kA liMgavibhAga aura na TUTa sake aise AyuSya ko bhogane vAloM kA nirdeza / tIsare aura cauthe adhyAya meM 8-adholoka ke vibhAga, usameM basane vAle nAraka jIva aura unakI dazA tathA jIvanamaryAdA vagairaha / 9-dvIpa, samudra, parvata, kSetra Adi dvArA madhyaloka kA bhaugolika varNana, tathA usameM basane vAle manuSya, pazu, pakSI Adi kA jIvana, kAla / 10-devoM kI vividha jAtiyA~, unake parivAra, bhoga, sthAna, samRddhi, jIvanakAla aura jyotirmaMDala dvArA khagola kA varNana / pA~caveM adhyAya meM 11- dravya ke bheda, unakA paraspara sAdharmya-vaidhah; unakA sthitikSetra aura pratyeka kA kArya / 12-pudgala kA svarUpa, usake bheda aura usakI utpatti ke kAraNa 13-sat aura nitya kA sahetuka svarUpa / 14paudgalikabandha kI yogyatA aura ayogyatA / 15-dravya sAmAnya kA lakSaNa, kAla ko dravya mAnane vAlA matAntara aura usakI dRSTi se kAla svarUpa / 16-guNa aura pariNAma ke lakSaNa aura pariNAma ke bheda / cAritra mImAMsA cAritra mImAMsA kI mukhya 11 bAteM haiM-chaThe adhyAya meM 1-Asrava kA svarUpa, usake bheda aura kisa-kisa Asravasevana se kauna-kauna karma ba~dhate haiM unakA varNana hai / sAtaveM adhyAya

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jaina dArzanika sAhitya kA siMhAvalokana meM 2- brata kA svarUpa, brata lene vAle adhikAriyoM ke bheda aura vrata kI sthiratA ke mArga / 3- hiMsA Adi doSoM kA svarUpa / 4 - brata meM sambhavita doSa / 5- dAna kA svarUpa aura usake tAratamya ke hetu / AThaveM adhyAya meM 6 - karmabandhana ke mUlahetu aura karmabandhana ke bheda / navaveM adhyAya meM -7 saMvara aura usake vividha upAya tathA usake bheda-prabheda / 8- nirjarA aura usake upAya / 9 - jude - jude adhikAra vAle sAdhaka aura unakI maryAdA kA tAratamya / dasaveM adhyAya meM 10 - kevala jJAna ke hetu aura mokSa kA svarUpa / 11 - mukti prApta karane vAle AtmA kI kisa rIti se kahA~ gati hotI hai usakA varNana | 245 isa saMkSipta sUcI se yaha patA laga jAyagA ki tatkAlIna jJAnavijJAna kI eka bhI zAkhA achUtI nahIM rahI haiM / tattvavidyA, AdhyAtmika vidyA, tarkazAstra, mAnasazAstra, bhUgola- khagola, bhautika vijJAna, bhUstaravidyA, jIvavidyA Adi sabhI ke viSaya meM umAsvAti ne tatkAlIna jaina mantavya kA saMgraha kiyA hai / yahI kAraNa hai ki TIkAkAroM ne apanI dArzanika vicAradhArA ko bahAne ke lie isI grantha ko cunA hai aura phalataH yaha eka jaina darzana kA amUlya ratna siddha huA hai / isa prakAra kI jJAnavijJAna kI sabhI zAkhAoM ko lekara tattvArtha aura usakI TIkAoM meM vivecana hone se kisI eka dArzanika mudde para saMkSepa meM carcA kA honA usameM anivArya hai| ataeva jainadarzana ke maulika siddhAnta anekAntavAda aura usIse sambandha rakhane vAle pramANa aura naya kA svatantra vistRta vivecana usameM sambhava na hone se jaina AcAryoM ne ina viSayoM para svatantra prakaraNa grantha bhI likhane zurU kie | (2) anekAnta sthApanayuga / siddhasena aura samantabhadra dArzanika kSetra meM jaba se nAgArjuna padArpaNa kiyA hai taba se sabhI bhAratIya darzanoM meM nava jAgaraNa huA hai / sabhI dArzanikoM ne apane-apane darzana ko tarka ke bala susaMgata karane kA prayatna kiyA hai / jo bAteM kevala mAnyatA kI thI unakA bhI sthirIkaraNa yuktiyoM ke bala se hone lagA / pArasparika matabhedoM kA khaMDana-maMDana jaba hotA hai taba siddhAntoM aura yuktiyoM kA AdAna-pradAna honA bhI svAbhAvika hai / phala yahI huA ki dArzanika pravAha isa saMgharSa meM par3a kara puSTa huA / prArambha meM to jainAcAryoM ne taTastha rUpa se isa saMgharSa ko dekhA hI hai kintu paristhati ne jaba unheM bAdhita kiyA, jaba apane astitva kA hI khatarA upasthita huA, taba samaya kI pukAra ne hI siddhasena aura samantabhadra jaise pramukha tArkikoM ko upasthita kiyA / inakA samaya karIba pA~cavIM - chaThI zatAbdI kA hai / siddhasena zvetAmbara aura samantabhadra digambara the / jaina dharma ke antima pravartaka bhagavAn mahAvIra ne nayoM kA upadeza to diyA hI thA / kisI bhI tattva kA nirUpaNa karane ke lie kisI eka dRSTi se nahIM, kintu zakya sabhI naya- dRSTibinduoM se usakA vicAra karanA sikhAyA thA / unhoMne kaI prasaMgoM meM dravya, kSetra, kAla aura bhAva -- ina cAra dRSTiyoM se tattva kA vicAra samakAlIna dArzanika matavAdiyoM ke sAmane upasthita kiyA thA

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246 SRUTA-SARITA | isa prakAra anekAntavAda-syAdvAda kI nIMva unhoMne DAla hI dI thI / kintu jaba taka nAgArjuna ke dvArA sabhI dArzanikoM ke sAmane apane-apane siddhAnta kI siddhi tarka ke bala se karane ke lie AvAja nahIM uThI thI, jaina dArzanika bhI soye hue the / sabhI dArzanikoM ne jaba apane apane siddhAntoM ko puSTa kara liyA taba jaina dArzanika jAge / vastutaH yahI samaya unake lie upayukta bhI thA, kyoMki sabhI dArzanika apane apane siddhAnta kI satyatA aura dUsare ke siddhAnta kI asatyatA sthApita karane para tule hue hone se kiMvA abhiniveza ke kAraNa dUsare ke siddhAnta kI khUbiyA~ aura apanI kamajoriyA~ dekha nahIM sakate the / una sabhI kI samAlocanA karane vAle kI atyanta AvazyakatA aise hI samaya meM ho sakatI hai / yahI kArya jaina dArzanikoM ne kiyA / zUnyavAdiyoM ne kahA thA ki tattva na sat hai, na asat, na ubhayarUpa hai, na anubhayarUpa, arthAt vastu meM koI vizeSaNa dekara usakA nirvacana kiyA nahIM jA sakatA / isake viruddha sAMkhyoM ne aura prAcIna aupaniSadika dArzanikoM ne saba ko sat rUpa hI sthira kiyA / naiyAyika-vaizeSikoM ne kucha ko sat aura kucha ko asat hI siddha kiyA / vijJAnavAdI bauddhoM ne tattva ko vijJAnAtmaka hI kahA aura bAhyArtha kA apalApa kiyA / isa ke viruddha naiyAyika-vaizeSikoM ne aura mImAMsakoM ne vijJAnavyatirikta bAhyArtha ko bhI siddha kiyA / bauddhoM ne sabhI tattvoM ko kSaNika hI siddha kiyA taba mImAMsakoM ne zabda aura aise hI dUsare aneka padArthoM ko akSaNika siddha kiyA / naiyAyikoM ne zabdAdi jaise kinhIM ko to kSaNika aura AkAza-AtmAdi jaise kinhIM ko akSaNika siddha kiyA / bauddhoM ne aura mImAMsakoM ne IzvarakartRtva kA niSedha kiyA aura naiyAyikoM ne IzvarakartRtva siddha kiyA / mImAMsakabhinna sabhI ne veda ke apauruSeyatva kA virodha kiyA, taba mImAMsaka ne usI kA samarthana kiyA / isa prakAra isa saMgharSa ke pariNAmasvarUpa nAnA prakAra ke vAdavivAda dArzanika kSetra meM upasthita the / ina sabhI vAdoM ko jaina-dArzanikoM ne taTastha hokara dekhA aura phira apanI samAlocanA zurU kI / unake pAsa bhagavAn mahAvIra dvArA upadiSTa nayavAda aura dravyAdi cAra dRSTiyA~ thIM hI / unake prakAza meM jaba unhoMne ye vAda dekhe taba unhoMne apane anekAntavAda-syAdvAda kI sthApanA kA acchA maukA dekhA / siddhasena ne sanmatitarka meM nayavAda kA vivacana kiyA hai, kyoMki anekAntavAda kA mUlAdhAra nayavAda hI hai| unakA kahanA hai ki sabhI nayoM kA samAveza-do mUlanayoM meM-dravyArthika aura paryArthika meM ho jAtA hai / dRSTi yadi dravya, abheda, sAmAnya, ekatva kI ora hotI hai to sarvatra abheda dikhAI detA haiM aura yadi paryAya, bheda, vizeSa, anekatvagAmI hotI hai to sarvatra bheda hI bheda najara AtA hai / tattvadarzana kisI bhI prakAra kA kyoM na ho vaha Akhira meM jAkara ina do dRSTiyoM meM se kisI eka meM hI sammilita ho jAyagA / yA to vaha dravyArthika dRSTi se hogA, yA paryAyArthika dRSTi se / anekAntavAda ina donoM dRSTiyoM ke samanvaya meM hai na ki virodha meM / siddhasena kA kahanA hai ki dArzanikoM meM paraspara virodha isalie hai ki yA to ve dravyArthika dRSTi ko hI saca mAna kara calate haiM yA paryAyArthika dRSTi ko hI / kintu yadi ve apanI dRSTi kA rAga chor3a kara dUsare kI dRSTi kA virodha na karake usa aura upekSAbhAva dhAraNa kareM taba apanI dRSTi meM sthira raha kara bhI unakA darzana samyag-darzana hai, cAhe vaha pUrNa na bhI ho / pUrNa samyagdarzana

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jaina dArzanika sAhitya kA siMhAvalokana 247 to sabhI upayukta dRSTiyoM ke svIkAra se hI ho sakatA hai / kintu sabhI dArzanika apanA dRSTirAga chor3a nahIM sakate / ataeva ve mithyA haiM aura inhIM kI bAta ko lekara calane vAlA anekAntavAda mithyA na hokara samyag ho jAtA hai / kyoMki anekAntavAda sarvadarzanoM kA jo tathyAMza hai, jo aMza yuktisiddha hai use svIkAra karatA hai aura tattva ke pUrNa darzana meM usa aMzako bhI yathAsthAna saMniviSTa karatA hai / siddhasena kA to yahA~ taka kahanA hai ki kisI eka dRSTi kI mukhyatA yadi mAnI jAya to sarvadarzanoM kA prayojana jo mokSa hai vaha nahIM ghaTa sakegA / ataeva dArzanikoM ko apanI prayojana kI siddhi ke lie bhI anekAntavAda kA AzrayaNa karanA cAhie aura dRSTi moha se dUra rahanA cAhie / mahAmUlyavAn muktAmaNiyoM ko bhI jaba taka kisI eka sUtra meM bA~dhA na jAya jaba taka gale kA hAra nahIM bana sakatA hai / unameM samanvaya kI kabhI hai / ataeva unakA khAsa upayoga nahIM / kintu ve hI maNiyA~ jaba sUtrabaddha ho jAtI haiM, unameM samanvaya ho jAtA hai taba unakA pArthakya hote hue bhI eka upayukta cIja bana jAtI hai / isI dRSTAnta ke bala se siddhasena ne sabhI dArzanikoM ko apanI-apanI dRSTi meM samanvaya kI bhAvanA rakhane kA Adeza diyA hai / aura kahA hai ki yadi aisA samanvaya ho tabhI darzana samyag darzana kahA jA sakatA hai anyathA nahIM / kAryakAraNa ke bhedAbheda ko lekara dArzanikoM meM nAnA vivAda calate the / kArya aura kAraNa kA ekAnta bheda hI hai, aisA nyAya-vaizeSika mata hai / sAMkhya kA hai ki kArya kAraNarUpa hI hai / advaitavAdiyoM kAma mata hai ki saMsAra meM dRzyamAna kAryakAraNabhAva mithyA hai, kintu eka dravyaadvaita brahma hI sat hai / ina sabhI vAdiyoM ko siddhasena ne eka hI bAta kahI hai ki yadi ve paraspara samanvaya na sthApita kara sakeM to unakA vAda mithyA hI hogA / vastutaH abhedagAmI dRSTi se vicAra karane para kArya-kAraNa meM abheda hai, aura bhedagAmI dRSTi se dekhane para bheda hai, ataeva ekAnta ko parityAga karake kArya-karaNa meM bhedAbheda mAnanA cAhie / bhagavAn mahAvIra ne dravya, kSetra kAla aura bhAva se kisI vastu para vicAra karanA sikhAyA thA, yaha kahA jA cukA hai | isI ko mUlAdhAra banA kara kisI bhI vastu meM svadravyAdi catuSTaya kI apekSA se sat aura paradravyAdi catuSTaya kI apekSA se asat ityAdi saptabhaMgo kI yojanA rUpa syAdvAda pratipAdana bhI siddhasena ne vizadarUpa se kiyA hai / sadasat kI taraha ekAneka, nityAnitya, bhedAbheda ityAdi dArzanikavAdoM ke viSaya meM bhI dravyArthika aura paryAyArthika dRSTi ko mUlAdhAra banAkara syAdvAda dRSTi kA prayoga karane kA siddhasena ne sUcana kiyA hai / ___ bauddhoM ne vastu ko vizeSarUpa hI mAnA, advaitavAdiyoM ne sAmAnyarUpa hI mAnA aura vaizeSikoM ne sAmAnya aura vizeSa ko svataMtra aura AdhArabhUta vastu se atyanta bhinna hI mAnA / dArzanikoM ke isa vivAda ko bhI siddhasena ne dravyArthika aura paryAyArthika kA jhagaDA hI kahA aura vastu-tattva ko sAmAnya vizeSAtmaka siddha karake samanvaya kiyA / bauddha ne vastu ko guNa rUpa hI mAnA, guNabhinna koI dravya mAnA hI nahIM / naiyAyikoM ne dravya aura guNa kA bheda hI mAnA / taba siddhasena ne kahA ki eka hI vastu sambandha ke bheda se nAnA rUpa dhAraNa karatI hai arthAt jaba vaha cakSurindriya kA viSaya hotI hai taba rUpa kahI

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248 SRUTA-SARITA jAtI hai aura rasanendriya kA viSaya hotI hai taba rasa kahI jAtI hai, jaise ki eka hI puruSa sambandha ke bheda se pitA, mAmA Adi vyapadezoM ko dhAraNa karatA hai / isa prakAra guNa aura dravya kA abheda siddha karake bhI ekAntAbheda nahIM hai aisA sthira karane ke lie phira kahA ki vastu meM vizeSatAe~ kevala parasambandha kRta haiM yaha bAta nahIM hai / usameM tattadrUpa se svapariNati bhI mAnanA Avazyaka hai / ina pariNAmoM meM bheda binA mAne vyapadeza bheda bhI sambhava nahIM / ataeva dravya aura guNa kA bheda hI yA abheda hI hai, yaha bAta nahIM, kintu bhedAbheda hai / yahI ukta vAdoM kA samanvaya hai / siddhasena tarkavAdI avazya the, kintu usakA matalaba yaha nahIM hai ki tarka ko ve apratihatagati samajhate the / tarka kI maryAdA kA pUrA jJAna unakoM thA / isIlie to unhoM ne spaSTa kaha diyA hai ki ahetuvAda ke kSetra meM tarka ko dakhala na denA cAhie / Agamika bAtoM meM kevala zraddhAgamya bAtoM me zraddhA se hI kAma lenA cAhie aura jo tarka kA viSaya ho usI meM tarka karanA cAhie / dUsare dArzanikoM kI truTi dikhA kara hI siddhasena santuSTa na hue| unhoMne apanA ghara bhI ThIka kiyA / jainoM kI una Agamika mAnyatAoM ke upara bhI unhoMne prahAra kiyA hai, jinako unhoMne tarka se asaMgata samajhA / jaise sarvajJa ke jJAna aura darzana ko bhinna mAnane kI Agamika paramparA thI, usake sthAna meM unhoMne donoM ke abheda kI naI paramparA kAyama kI / tarka ke bala para unhoMne mati aura zruta ke bheda ko bhI miTAyA / avadhi aura manaHparyAya jJAna ko eka batAyA tathA darzana-zraddhA aura jJAna kA bhI aikya siddha kiyA / jaina AgamoM meM naigamAdi sAta naya prasiddha the / usake sthAna meM unhoMne unameM se naigama kA samAveza saMgraha-vyavahAra meM kara diyA aura mUla naya dravyAthika aura paryAyAthika mAna para unhIM do ke avAntara bheda rUpa se cha: nayoM kI vyavasthA kara dI / avAntara bhedoM kI vyavasthA meM bhI unhoMne apanA svAtaMtrya dikhAyA hai / itanA hI nahIM kintu usa samaya ke pramukha jaina saMgha ko yugadharma kI bhI zikSA unhoMne yaha kaha kara dI hai ki sirpha sUtrapATha yAda karake tathA usa para cintana aura manana na karake mAtra bAhya anuSThAna ke bala para aba zAsana kI rakSA honA kaThina hai / nayavAda ke viSaya meM gambhIra cintana-manana karake anuSThAna kiyA jAya taba hI jJAna kA phala virati aura mokSa mila sakatA hai / aura isI prakAra zAsana kI rakSA bhI ho sakatI hai / siddhasena kI kRtiyoM meM sanmatitarka, battIsiyA~ aura nyAyAvatAra haiM / sanmatitarka prAkRta meM aura zeSa saMskRta meM haiM / siddhasena ke viSaya meM kucha vistAra avazya ho gayA hai, kintu vaha Avazyaka hai, kyoMki anekAntavAdarUpI mahAprAsAda ke prArambhika nirmAtA zilpiyoM meM unakA sthAna mahattvapUrNa hai / siddhasena ke samakakSa vidvAn samantabhadra haiM / unako syAdvAda kA pratiSThApaka kahanA cAhie / apane samaya meM prasiddha sabhI vAdoM kI aikAntikatA meM doSa dikhAkara una sabhI kA samanvaya anekAntavAda meM kisa prakAra hotA hai, yaha unhoMne khUbI ke sAtha vistAra se batAyA hai| unhoMne

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jaina dArzanika sAhitya kA siMhAvalokana svayaMbhUstotra meM caubIsoM tIrthaMGkaroM kI stuti kI hai / vaha stuti stotra - sAhitya meM anokhA sthAna rakhatI hai / vaha AlaGkArika eka stutikAvya to hai hI, kintu usakI vizeSatA usameM sannihita dArzanika tattva meM hai / pratyeka tIrthaMGkara kI stuti meM kisI na kisI dArzanikavAda kA AlaGkArika nirdeza avazya kiyA hai / yuktyanuzAsana bhI eka stuti ke rUpameM dArzanika kRti hai / pracalita sabhI vAdoM meM doSa dikhAkara yaha siddha kiyA gayA hai ki bhagavAn ke upadezoM meM una doSoM kA abhAva hai / itanA hI nahIM, kintu bhagavAn ke upadeza meM jo guNa haiM una guNoM kA sadbhAva anya kisI ke upadeza meM nahIM / tathApi unakI zreSTha kRti to AptamImAMsA hI hai / 249 hama arhanta kI hI stuti kyoM karate haiM, aura dUsaroM kI kyoM nahIM karate ? isa prazna ko lekara unhoMne Apta kI mImAMsA kI hai / Apta kauna ho sakatA hai isa prazna ke uttara meM unhoMne sarvaprathama to mahattA kI saccI kasauTI kyA ho sakatI hai, isakA vicAra kiyA hai / jo loga bAhya ADambara yA Rddhi dekhakara kisI ko mahAn samajha kara apanA Apta yA pUjya mAna lete haiM unheM zikSA dene ke lie unhoMne arihanta ko sambodhana karake kahA hai devAgamanaboyAnacAmarAdivibhUtayaH / mAyAviSvapi dRzyante nAtastvamasi no mahAn // devoM kA Agamana, nabhoyAna aura cAmarAdi vibhUtiyA~ to mAyAvI puruSoM meM bhI dikhAI detI hai / ataeva itane mAtra se tuma hamAre lie mahAn nahIM ho / phalitArtha yaha hai ki zraddhAzIla logoM ke lie to ye bAta mahattA kI kasauTI ho sakatI hai, kintu tArkikoM ke sAmane yaha kasauTI cala nahIM sakatI / isI prakAra zArIrika mahodaya bhI mahattA kI kasauTI nahIM, kyoMki devaloka ke nivAsiyoM meM bhI zArIrika mahodaya hote hue bhI ve mahAn nahIM, kyoMki unameM rAgAdi doSa haiM / taba prazna huA ki kyA jo tIrthaMkara yA dharma-pravartaka kahe jAte haiM jaise buddha, kapila, gautama, kaNAda, jaiminI Adi-unheM mahAn aura Apta mAnA jAya ? isakA uttara unhoMne diyA hai ki ye tIrthaMkara kahe to jAte haiM kintu siddhAnta paraspara viruddha hone se ve bhI sabhI to Apta ho nahIM sakate / kisI eka ko hI Apta mAnanA hogA / vaha eka kauna hai, jise Apta mAnA jAya ? isake uttara meM unhoMne kahA hai ki jisake mohAdi doSoM kA abhAva ho gayA hai aura jo sarvajJa ho gayA hai vahI Apta ho sakatA hai| aisA nirdoSa aura sarvajJa vyakti Apa arthAt bhagavAn vardhamAna Adi arhanta hI haiM, kyoMki ApakA upadeza pramANa se abAdhita hai / dUsare kapilAdi Apta nahIM ho sakate kyoMki unakA jo upadeza hai, vaha aikAntika hone se pratyakSa bAdhita haiM / Apta kI mImAMsA ke lie aisI pUrva bhUmikA bA~dha karake AcArya samantabhadra ne kramazaH sabhI prakAra ke aikAntika vAdoM meM pramANabAdhA dikhAkara samanvayavAda, anekAntavAda jo ki bhagavAn mahAvIra ke dvArA upadiSTa hai usI ko pramANa se abAdhita siddha karane kA saphala prayatna kiyA hai / siddhasena ke samAna samantabhadra kA bhI yahI kahanA haiM ki ekAntavAda kA AzrayaNa karane para kuzalAkuzala karma kI vyavasthA aura paraloka ye bAteM asaMgata ho jAtI haiM / samantabhadra ne AptamImAMsA meM do virodhI ekAntavAdoM meM kramazaH doSoM ko dikhAkara yaha batAne kA saphala prayatna kiyA hai ki inhIM do virodhI ekAntavAdoM kA samanvaya yadi syAdvAda

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250 SRUTA-SARITA ke rUpa meM kiyA jAtA hai, arthAt inhIM do virodhI vAdoM ke mUla meM rakha kara saptabhaMgI kI yojanA kI jAtI hai to ye virodhI vAda bhI aviruddha ho jAte haiM, nirdoSa ho jAte haiM / bhagavAn ke pravacana kI yahI vizeSatA hai| sarvaprathama aisA samanvaya unhoMne bhAvaikAnta aura abhAvaikAntavAda ko lekara kiyA hai / arthAt sat aura asat ko lekara saptabhaMgI kA samarthana karake unhoMne siddha kiyA hai ki ye sadadvaita aura zUnyavAda tabhI taka virodhI haiM jaba taka ve alaga-alaga haiM kintu jaba ve anekAntarUpI muktAhAra ke eka aMgarUpa ho jAte haiM taba unameM koI virodha nahIM / isIprakAra unhoMne dvaitavAda aura advaitavAda Adi kA bhI samanvaya kara lene kI sUcanA kI hai / siddhasena ne nayoM kA sundara vizleSaNa kiyA to samantabhadra ne unhIM nayoM ke AdhAra para pratyeka vAdoM meM syAdvAda kI saMgati kaise baiThAnA cAhie ise vistAra se yuktipUrvaka siddha kiyA hai / pratyeka do virodhI vAdoM ko lekara saptabhaGgoM kI yojanA kisa prakAra karanA cAhie isake spaSTIkaraNa meM hI samantabhadra kI vizeSatA hai / ukta vAdoM ke alAvA nityaikAnta aura anityaikAnta; kArya-kAraNa kA bhedaikAnta aura abhedaikAnta; guNa-guNI kA bhedaikAnta aura abhedaikAnta; sAmAnya-sAmAnyavat kA bhedaikAnta aura abhedaikAnta; sApekSavAda aura nirapekSavAda; hetuvAda aura ahetuvAda; vijJaptimAtravAda aura bahiraMgArthataikAntavAda; daivavAda aura puruSArthavAda; para ko sukha dene se puNya ho, duHkha dene se pApa ho-aisA ekAntavAda aura sva ko duHkha dene se puNya ho, sukha dene se pApa ho aisA ekAntavAda; ajJAna se bandha ho aisA ekAnta aura stokajJAna se mokSa aisA ekAnta; vAkyArtha ke viSaya meM vidhivAda aura niSedhavAda-ina sabhI vAdoM meM yukti ke bala se saMkSepa meM doSa dikhA kara anekAntavAda kI nirdoSatA siddha kI hai, prasaMga se pramANa, sunaya aura durnaya, syAdvAda ityAdi aneka viSayoM kA lakSaNa karake uttara kAla ke AcAryoM ke lie vistRta carcA kA bIjavapana kiyA hai / mallavAdI aura siMhagaNI siddhasena ke samakAlIna vidvAn mallavAdI hue haiM / ve vAdapravINa the ataeva unakA nAma mallavAdI thA / unhoMne sanmatitarka kI TIkA kA hai / taduparAnta nayacakra nAmaka eka adbhuta grantha kI racanA kI / ye zvetAmbarAcArya the / kintu akalaMkAdi digambarAcAryoM ne bhI inake nayacakra kA bahumAna kiyA hai / tatkAlIna sabhI dArzanikavAdoM ko nayoM ke antargata batA karake unhoMne eka vAdacakra kI racanA kI hai / usa cakra meM uttara uttara vAda pUrva pUrva vAda kA virodha karake apane-apane pakSa ko sabala siddha karatA hai / ___granthakAra kA to uddezya yaha hai ki ye sabhI ekAntavAda apane Apako pUrvavAda se prabala samajhate haiM kintu apane vAda se dUsare uttaravAda ke astitvakA khayAla ve nahIM rakhate / eka taTastha vyakti hI isa cakrAntargata pratyeka vAda kI ApekSika sabalatA yA nirbalatA jAna sakatA hai; aura vaha tabhI jaba use pUrA cakra mAlUma ho ina vAdoM ko paMktibaddha na karake cakrabaddha karane kA uddezya

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jaina dArzanika sAhitya kA siMhAvalokana 251 yaha hai ki paMkti meM to kisI eka vAda ko prathama sthAna denA paDatA hai aura kisI eka ko antima / uttarottara khaMDana karane para antima vAda ko vijayI ghoSita karanA prApta ho jAtA hai / kinta yadi ina vAdoM ko cakrabaddha kiyA jAya to vAdoM kA anta bhI nahIM aura Adi bhI nahIM / sumIte ke lie kisI eka vAda kI sthApanA prathama kI jA sakatI hai aura kisI eka pakSa ko anta meM rakkhA jA sakatA hai, kintu cakra baddha hone se usa antima ke bhI uttara meM prathamavAdI hI ThaharatA hai aura vahI usa antima kA khaMDana karatA hai aura isa prakAra ekAntavAdiyoM ke khaMDanamaMDana kA cakra milatA hai / anekAntavAda hI ina sabhI vAdoM kA samanvaya kara sakatA hai / AcArya ne ina sabhI ko cakrabaddha karake yahI sUcita kiyA hai apanI apanI dRSTi se ve sabhI vAda sacce haiM, kintu dUsaroM kI dRSTi meM mithyA Thaharate haiM / ataeva nayavAda kA upayoga karake ina sabhI vAdoM kA samanvaya karanA cAhie; aura unakI saccAI yadi hai to kisa naya kI dRSTi se hai use vicAranA cAhie / mallavAdI ne pratyeka vAda ko kisIne nayAntargata karake sabhI vAdoM ke srota ko anekAntavAda rUpI mahAsamudra meM milAyA hai, jahA~ jAkara unakA pRthagastitva miTa jAtA hai aura sabhI vAdoM kA samanvayarUpa eka mahAsamudra hI dikhAi detA hai / nayacakra kI eka aura bhI vizeSatA hai aura vaha yaha ki usameM itara darzanoM meM bhI kisa prakAra anekAntavAda ko apanAyA gayA hai use dikhAyA hai| isa nayacakra ke Upara siMha kSamAzramaNa ne 18000 zloka pramANa bRhatkAya TIkA kI hai / . unakA samaya sAtavIM zatAbdI se uttara meM ho nahIM sakatA kyoMki unhoMne diGnAga aura bhartRhari ke to kaI udAharaNa diye haiM kintu dharmakIrti ke grantha kA koI udAharaNa nahIM / aura na kumArila kA hI usameM kahIM nAma hai / usameM samantabhadra kA bhI koI udAharaNa nahIM, kintu siddhasena aura unake granthoM kA udAharaNa bAra-bAra hai / nayacakraTIkA kA saMpAdana muni zrI jambUvijayajI kara pAtrakesarI isI yuga meM eka aura tejasvI digambara vidvAn pAtrasvAmI hue jinakA dUsarA nAma pAtrakesarI thA / inhoMne 'trilakSaNa kadarthana' nAmaka eka grantha likhA hai / isa yuga meM pramANazAstra se sIdhA sambandha rakhane vAlI do kRtiyA~ huI--eka siddhasena kRta nyAyAvatAra aura dUsarI kRti ke vilakSaNa kA khaNDana kiyA gayA hai aura jainadRSTi se anyathAnupapatti rUpa eka hI hetulakSaNasiddha kiyA gayA haiM / jaina nyAyazAstra meM hetu kA yahI lakSaNa nyAyAvatAra meM aura anyatra mAnya hai| yaha grantha upalabdha nahIM hai / (3) pramANazAstra-vyavasthAyuga / haribhadra aura akalaMka asaGga-vasubandhu ne vijJAnavAda kI sthApanA kI thI, kintu svatantra bauddha dRSTi se pramANazAstra kI racanA va sthApanA kA kArya to dignAga ne hI kiyA / ataeva vaha bauddha tarkazAstra kA pitA mAnA jAtA hai / unhoMne tatkAlIna naiyAyika, vaizeSika, sAMkhya, mImAMsaka Adi darzanoM

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252 ke prameyoM kA to khaNDana kiyA hI kintu sAtha hI unake pramANalakSaNoM kA bhI khaNDana kiyA / isake uttara meM prazasta, udyotakara, kumArila, siddhasena, mallavAdI, siMhagaNi, pUjyapAda, samantabhadra, Izvarasena, aviddhakarNa Adine apane-apane darzana aura pramANazAstra kA samarthana kiyA / taba dignAga ke TIkAkAra aura bhAratIya dArzanikoM meM sUrya ke samAna tejasvI aise dharmakIrti kA padArpaNa huA / unhoMne una pUrvokta sabhI dArzanikoM ko uttara diyA aura dignAga ke darzana kI rakSA kI aura naye prakAza meM usakA pariSkAra bhI kiyA / isa taraha bauddha darzana aura khAsakara bauddhapramANazAstra kI bhUmikA pakkI kara dI / isake bAda eka ora to dharmakIrti kI ziSya-paramparA ke dArzanika arcaTa, dharmottara, zAntirakSita, prajJAkara Adi hue jinhoMne dharmakIrti ke pakSa kI rakSA kI aura isa prakAra bauddha pramANazAstra ko sthira kiyA aura dUsarI ora prabhAkara, umbeka, vyAmaziva, jayanta, sumati, pAtrasvAmI, maMDana Adi bauddhetara dArzanika hue, bauddha pakSa kA khar3ana kiyA aura apane darzana kI rakSA kI / SRUTA-SARITA cAra zatAbdI taka calane vAle isa saMgharSa svarUpa AThavIM navIM zatAbdI meM jaina dArzanikoM meM haribhadra aura akalaMka hue / haribhadra aura akalaMka hue / haribhadra ne anekAntajayapatAkA ke dvArA bauddha aura itara sabhI dArzanikoM ke AkSepoM kA uttara diyA aura usa dIrghakAlIna saMgharSa ke manthana meM se anekAntavAdarUpa navanIta sabhI ke sAmane rakkhA; kintu isa yuga kA apUrva phala to pramANazAstra hI hai aura use to akalaMka kI hI dena samajhanA cAhie / dignAga se lekara bauddha aura bauddhetara pramANazAstra meM jo saMgharSa calA usake phalasvarUpa akalaMka ne svataMtra jaina dRSTi se apane pUrvAcAryoM kI paramparA ko khyAla rakha kara jaina pramANazAstra kA vyavasthita nirmANa aura sthApana kiyA / unake pramANasaMgraha, nyAyavinizcaya, laghIyastraya Adi grantha isake jvalanta udAharaNa haiM / akalaMka ke pahale nyAyAvatAra aura trilakSaNakadarthana nyAyazAstra ke grantha the / haribhadra kI taraha unhoMne bhI anekAntavAda kA samarthana, vipakSiyoM ko uttara de karake AptamImAMsA kI TIkA aSTazatI meM tathA siddhivinizcaya meM kiyA hai / aura nayacakra kI taraha yaha bhI aneka prasaMga meM dikhAne kA yatna kiyA hai ki dUsare dArzanika bhI pracchannarUpa se anekAntavAda ko mAnate hI haiM / haribhadra ne svatantrarUpa se pramANazAstra kI racanA nahIM kI kintu dignAgakRta (?) nyAyapraveza kI TIkA karake unhoMne yaha sUcita to kiyA hI hai ki jaina AcAryoM kI pravRtti nyAyazAstra kI ora honI cAhie tathA jJAnakSetra meM caukAbandI nahIM calanI cAhie / phala yaha huA ki jaina dRSTi se pramANazAstra likhA jAne lagA aura jainAcAryoM ke dvArA jainetara dArzanika yA anya kRtiyoM para TIkA bhI likhI jAne lagIM / isake viSaya meM Age prasaMgAt adhika kahA jAyagA / akalaMka deva ne pramANazAstra kI vyavasthA isa yuga meM kI yaha kahA jA cukA hai / pramANazAstra kA mukhya viSaya pramANa, prameya, pramAtA aura pramiti hai / isameM se pramANoM kI vyavasthA akalaMka ne isa prakAra kI hai--

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jaina dArzanika sAhitya kA siMhAvalokana pramANa pratyakSa parokSa mukhya sAMvyavahArika smRti pratyabhijJAna tarka anumAna (saMjJA) (ciMtA) (abhinibodha) avadhi mana:paryaya. kevala Agama indriyAnindriyapratyakSa ( zruta) ( matijJAna) akalaMka kI isa vyavasthA kA mUlAdhAra Agama aura tattvArtha sUtra haiM / AgamoM meM mati, zruta, avadhi, mana:paryaya aura kevala ye pA~ca jJAna batAe gae haiM / inameM se prathama ke do indriya aura mana kI apekSA se hI utpanna ho sakate haiM aura antima tInoM kI mAtra AtmasApekSa hI utpatti hai; usameM indriya aura mana kI apekSA nahIM / ataeva sarvaprathama prAcIna kAla meM Agama meM ina pA~co jJAnoM kA vargIkaraNa nimna prakAra huA jisakA anusaraNa tattvArtha aura paMcAstikAya meM bhI huA dekhA jAtA hai jJAna pratyakSa parokSa avadhi mana:paryaya kevala mati zruta kintu bAda meM isa vibhAgIkaraNa meM parivartana bhI karanA paDA / usakA kAraNa lokAnusaraNa hI mAlUma par3atA hai, kyoMki loka meM prAyaH sabhI dArzanika indriyoM se honevAle jJAna ko pratyakSa hI mAnate the / ataeva jainAcAryoM ne bhI AgamakAla meM hI jJAna ke vargIkaraNa meM thoDA parivartana lokAnukUla hone ke lie kiyA / isakA patA hameM nandIsUtra se calatA hai jJAna pratyakSa parokSa indriya pratyakSa no indriya pratyakSa mati zruta zrotra. cakSu. ghrANa. jihvA. sparzana. (nirvikalpa pratyakSa) avadhi manaH kevala. zrutanizrita azrutanizrita avagraha IhA avAya dhAraNA autpattikI vainayikI karmajA pAriNAmikI (savikalpa pratyakSa ) 253

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SRUTA-SARITA isase spaSTa hai ki nandIkAra ne indriyasApekSa jJAna ko pratyakSa aura parokSa donoM meM rakkhA / jJAna dvirUpa to ho hI nahIM sakatA ataeva, jinabhadra ne spaSTIkaraNa kiyA hai ki indriya jJAna ko sAMvyavahArika pratyakSa mAna karake nandIkAra ne use pratyakSa meM bhI ginA hai vastutaH vaha parokSa hI hai / nandIkAra se pahale bhI indriya jJAna ko pratyakSa pramANAntargata karane kI prathA cala par3I thI isakA patA nandIsUtra se bhI prAcIna anuyogadvArasUtra se calatA hai / nandIkAra ne to usI kA anukaraNa mAtra kiyA hai aisA jAna paDatA hai / anuyoga meM pramANa vivecana ke prasaMga meM nimna prakAra se vargIkaraNa hai- jJAnapramANa 254 pratyakSa anumAna upamAna Agama indriya pratyakSa noindriya pratyakSa zrotre cakSu, ghrANa. jihvA. sparzana avadhi, manaH kevala isase spaSTa hai ki akalaMka ne pratyakSa kA jo sAMvyavahArika bheda batAyA hai, vaha AgamAnukUla hI hai, vaha unakI naI sUjha nahIM / kintu smRti, pratyabhijJAna tarka, anumAna aura Agama rUpa parokSa ke pA~ca bhedoM kA mati, saMjJA, cintA, abhinibodha aura zruta ke sAtha samIkaraNa hI unakI maulika sUjJa hai / matu, saMjJA Adi zabdoM ko umAsvAti ne ekArtha batAyA hai aura bhadrabAhu ne bhI vaisA hI kiyA hai / kintu jinabhadra ne una zabdoM ko vikalpa se nAnArthaka mAna kara matyAdi jJAnavizeSa bhI siddha kiyA hai / kucha aisI hI paramparA ke AdhAra para sakalaMka ne aisA samIkaraNa ucita samajhA hogA / isa prakAra samIkaraNa karake akalaGka ne pramANa ke bhedApabheda kI tathA pramANa ke lakSaNa, phala, pramAtA aura prameya kI jo vyavasthA kI, vahI abhI taka mAnya huI hai / apavAda sirpha hai to nyAyAvatAra aura usake TIkAkAroM kA hai / nyAyavatAra meM pratyakSa, anumAna aura zabda ye tIna pramANa mAne gae the, ataeva usake TIkAkAra bhI ina tInoM ke hI pRthak prAmANya kA samarthana karate haiM / haribhadra ne pramANAzAstra kA koI svatantra grantha nahIM banAyA, kintu zAstravArtAsamuccaya meM tathA SaDdarzanasamuccaya meM unhoMne tatkAlIna sabhI darzanoM ke pramANoM ke viSaya meM bhI vicAra kiyA hai / isake alAvA SoDazaka, aSTaka Adi granthoM meM bhI dArzanika carcA unhoMne kI hai / lokatattvanirNaya samanvaya kI dRSTi se likhI gaI unakI choTI-sI kRti hai / yogamArga ke viSaya meM vaidika aura bauddhavADmaya meM jo kucha likhA gayA thA usakA jaina- dRSTi se samanvaya karanA haribhadra kI jainazAstra ko khAsa dena hai / isa viSaya ke yogabindu, yogadRSTisamuccaya yogaviMzikA SoDazaka Adi grantha prasiddha haiM / unhoMne prAkRta bhASA meM bhI dharmasaMgrahaNI meM jainadarzana kA pratipAdana kiyA hai / unakI AgamoM para likhI gaI dArzanika TIkAoM kA ullekha ho cukA hai / tattvArtha TIkA ke viSaya meM bhI likhA jA cukA hai / haribhadra kI pravRtti ke anurUpa unakA yaha vacana sabhI ko unake prati AdarazIla banAtA hai--

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jaina dArzanika sAhitya kA siMhAvalokana 255 "pakSapAto na me vIre, na dveSaH kapilAdiSu / yuktimadvacanaM yasya, tasya kAryaH parigrahaH // " lokatattvanirNaya / vidyAnanda isI kAla meM vidyAnanda hue / yaha yuga yadyapi pramANazAstra kA thA, tathApi isa yuga meM pUrva bhUmikA ke Upara anekAntavAda kA vikAsa bhI huA hai / isa vikAsa meM vidyAnandakRta aSTasahastrI apanA khAsa sthAna rakhatI hai / vidyAnanda ne tatkAlIna sabhI dArzanikoM ke dvArA anekAntavAda ke Upara kiye gaye AkSepoM kA tarkasaMgata uttara diyA hai / aSTasahasrI kaSTasahasrI ke nAma se vidvAnotna meM prasiddha hai / vidyAnanda kI vizeSatA yaha hai ki pratyeka vAdI kA uttara dene ke lie prativAdI khaDA kara denA / yadi prativAdI uttara de aura taTastha vyakti vAdi-prativAdI donoM kI nirbalatA ko jaba samajha jAya tabhI vidyAnanda anekAntavAda ke pakSa ko samarthita karatA hai isase vAcaka ke mana para anekAntavAda kA aucitya pUrNarUpa se a~ca jAtA hai / . vidyAnanda ne isa yuga ke anurupa pramANazAstra ke viSaya meM bhI likhA hai / isa viSaya meM unakA svatantra grantha pramANaparIkSA hai / tattvArtha zlokavArtika meM bhI unhoMne pramANazAstra se sambaddha aneka viSayoM kI carcA kI hai / isake alAvA AptaparIkSA, patraparIkSA, satyazAsanaparIkSA, yuktyanuzAsanaTIkA Adi grantha bhI vidyAnanda ne likhe haiM / vastutaH akalaMka ke bhASyakAra vidyAnanda haiM / anantakIrti ___ inhIM ke samakAlIna AcArya anantakIrti hai / unhoMne siddhivinizcaya ke AdhAra se siddhAnta granthoM kI racanA kI hai / siddhivinizcaya meM sarvajJasiddhi eka prakaraNa hai / mAlUma hotA hai usI ke AdhAra para unhoMne laghusarvajJasiddhi aura bRhatsarvajJasiddhi nAmaka do prakaraNa grantha banAe / tathA siddhivinizcaya ke jIvasiddhiprakaraNa AdhAra para jIvasiddhi nAmaka grantha banAyA / jIvasiddhi upalabdha nahIM hai| siddhivinizcaya ke TIkAkAra anantavIrya dvArA ullikhita anantakIrti yahI ho to koI Azcarya kI bAta nahIM / vAdirAja ne bhI jIvasiddhi ke kartA eka anantakIrti kA ullekha kiyA hai / zAkaTAyana isI yuga kI eka aura vizeSatA para bhI vidvAnoM kA dhyAna dilAnA Avazyaka hai / jaina dArzanika jaba vAdapravINa hue taba jisa prakAra unhoMne anya dArzanikoM ke sAtha vivAda meM utaranA zuru kiyA isI prakAra jaina sampradAya gata matabhedoM ko lekara Apasa meM bhI vAdavivAda zuru kara diyA / pariNAmasvarUpa isI yuga meM yApanIya zAkaTAyana ne strImukti aura kevalimukti nAmaka svatantra prakaraNoM kI racanA kI jinake AdhAra para zvetAmbaroM aura digambaroM ke pArasparika khaNDana ne adhika jora pakar3A / zAkaTAyana amoghavarSa kA samakAlIna hai kyoMki inhIM kI smRti meM zAkaTAyana ne apane amoghavRtti banAI hai / amoghavarSa kA rAjyakAla vi. 871-934 hai /

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256 SRUTA-SARITA anantavIrya akalaGka ke siddhivinizcaya kI TIkA anantavIrya ne likhakara aneka vidvAnoM ke lie kaMTakAkIrNa mArga ko prazasta kiyA hai / prabhAcandra ne inakA smaraNa kiyA hai / tathA zAntyAcArya ne bhI inakA ullekha kiyA hai / inake vivaraNa ke abhAva meM akalaGka ke saMkSipta aura sAragarbha sUtravAkya kA artha samajhanA hI dustara ho jAtA / jo kArya aSTazatI kI TIkA aSTasahasrI likhakara vidyAnanda ne kiyA vahI kArya siddhivinizcaya kA vivaraNa likhakara anantavIrya ne kiyA, isI bhUmikA ke bala se AcArya prabhAcandra kA akalaGka ke granthoM meM praveza huA aura nyAyakumudacandra jaisA suprasanna aura gambhIra grantha akalaGkakRta laghIstraya kI TIkA se upalabdha huA / mANikyanandI aura siddharSi akalaMka ne jaina pramANazAstra jaina nyAyazAstra ko pakkI svatantrabhUmikA para sthira kiyA yaha kahA jA cukA hai / mANikyanandI ne dasavIM zatAbdI meM akalaMka ke vAGmaya ke AdhAra para hI eka 'parIkSAmukha' nAmaka graMtha kI racanA kI / parIkSAmukha grantha jaina nyAyazAstra ke praveza ke lie atyanta upayukta grantha hai, itanA hI nahIM kintu usake bAda hone vAle kaI sUtrAtmaka yA anya jaina pramANa granthoM ke lie AdarzarUpa bhI siddha huA hai, yaha niHsandeha hai / siddharSi ne isI yuga meM nyAyAvatAra TIkA likha kara saMkSepa meM pramANazAstra kA sarala aura marmagrAhI grantha vidvAnoM ke sAmane rakhA hai / kintu isameM pramANabhedoM kI vyavasthA akalaMka se bhinna prakAra kI hai / isameM parokSa ke mAtra anumAna aura Agama ye do bheda hI mAne gaye haiM / abhayadeva abhayadeva ne sanmatiTIkA meM anekAntavAda kA vistAra aura vizadIkaraNa kiyA hai kyoMki yahI viSaya mUla sanmati meM hai / unhoMne pratyeka viSaya ko lekara lambe-lambe vAdavivAdoM kI yojanA karake tatkAlIna dArzanika sabhI vAdoM kA saMgraha vistArapUrvaka kiyA hai / yojanA meM krama yaha rakkhA hai ki sarvaprathama nirbalatama pakSa upasthita karake usake prativAda meM uttarottara aise praznoM ko sthAna diyA hai, jo kramazaH nirbalatara, nirbala, sabala aura sabalatara hoM / anta meM sabalatama anekAntavAda ke pakSa ko upasthita karake unhoMne usa vAda kA spaSTa hI zreSThatva siddha kiyA hai / sanmatiTIkA ko tatkAlIna sabhI dArzanika granthoM ke dohanarUpa kaheM to ucita hI hai / anekAntavAda ke atirikta tatkAlIna pramANa, prameya, pramAtA aura phala viSayaka pramANazAstra kI carcA ko bhI unhoMne ukta krama se hI rakha kara jaina dRSTi se hone vAle pramANAdi ke vivecana ko utkRSTa siddha kiyA hai / isa prakAra isa yuga kI pramANazAstra kI pratiSThA meM bhI unhoMne apanA hissA adA kiyA hai| abhayadeva kA samaya vi. 1054 se pUrva hI siddha hotA hai kyoMki unakA ziSya AcArya dhanezvara muMja kI sabhA meM mAnya thA aura isI ke kAraNa dhanezvara kA gaccha rAjagaccha kahalAyA hai / muMja kI mRtyu vi. 1054 ke AsapAsa huI hai /

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jaina dArzanika sAhitya kA siMhAvalokana 2 57 prabhAcandra kintu isa yuga ke pramANazAstra kA mahattvapUrNa grantha prameyakamalamArtaNDa hI hai isameM to sandeha nahIM / isake kartA pratibhAsampanna dArzanika prabhAcandra haiM / prabhAcandra ne nyAyakumudacandra kI racanA laghIyastraya kI TIkArUpa se kI hai usameM bhI mukhyarUpa se pramANazAstra kI carcA hai / parIkSAmukhagrantha jisakI TIkA prameya kamalamArtaNDa hai, laghIyastraya, nyAyavinizcaya Adi akalaMka kI kRtiyoM kA vyavasthita dohana karake likhA gayA hai / usameM akalaGkokta viprakIrNa pramANazAstra sambaddha viSayoM ko kramabaddha kiyA gayA hai / ataeva isakI TIkA meM bhI vyavasthA kA honA svAbhAvika hai / nyAyakusumacandra meM yadyapi pramANazAstra sambaddha sabhI viSayoM kI sampUrNa aura vistRta carcA kA yatra tatra samAveza prabhAcandra ne kiyA hai, phira bhI pramANazAstra kI dRSTi se kramabaddha viSaya-parijJAna prameyakamalamArtaNDa se hI ho sakatA hai, nyAyakumudacandra se nahIM / anekAntavAda kA bhI vivecana pada-pada para ina donoM granthoM meM huA hai / zAkaTAyana ke strImukti aura kevalibhuktiprakaraNa ke AdhAra se abhayadeva ne strImokSa aura kevalIkavalAhAra siddha karake zvetAmbarapakSa ko puSTa kiyA aura prabhAcandra ne zAkaTAyana kI pratyeka dalIla kA khaNDana karake kevalikavalAhAra aura strImokSa kA niSedha karake digambara pakSa ko puSTa kiyA / isa yuga ke anya zvetAmbara-digambara pakSa ko puSTa kiyA / isa yuga ke anya zvetAmbaradigambarAcAryoM ne bhI ina viSayoM kI carcA anya granthoM meM kI hai / prabhAcandra muMja ke bAda hone vAle dhArAdhIza bhoja aura jayasiMha kA samakAlIna hai kyoMki apane granthoM kI prazastiyoM meM vaha ina donoM rAjAoM kA ullekha karatA hai / pa. mahendrakumAra jI ne prabhAcandra kA samaya vi. 1037 se 1122 anumAnita kiyA hai / vAdirAja vAdirAja aura prabhAcandra samakAlIna vidvAna haiM sambhava hai vAdirAja kucha baDe hoM / vAdirAja ne akalaMka ke nyAyavinizcaya kA vivaraNa kiyA hai| kisI bhI vAda kI carcA meM kaMjUsI karanA vAdirAja kA kAma nahIM / aneka granthoM ke uddhaharaNa dekara vAdirAja ne apane grantha ko puSTa kiyA hai / nyAyavinizcaya mUla grantha bhI pramANazAstra kA grantha hai / ataeva nyAyavinizcaya vivaraNa bhI pramANazAstra kA hI grantha hai| usameM anekAntavAda kI puSTi bhI paryApta mAtrA meM kI gaI hai / prajJAkarakRta pramANavArtikAlaGkAra kA upayoga aura khaNDana-donoM isameM maujUda haiM / / jinezvara, candraprabha aura anantavIrya ___ kumArila ne mImAMsAzlokavArtika likhA, dharmakIrti ne pramANavArtika, akalaGka ne rAjavArtika aura vidyAnanda ne tattvArthazlokavArtika likhA / kintu zvetAmbarAcAryoM meM se kisI ne vArtika kI racanA na kI thI / yadyapi haribhadra ne gadya aura padya donoM meM likhA thA / abhayadeva ne to sanmati kI itanI bar3I TIkA likhI ki vaha vAdamahArNava ke nAma se khyAta huI / kintu vArtika nAmaka kRti kA abhAva hI thA / isIse koI nAsamajha yaha AkSepa karate hoMge ki zvetAmbaroM ke pAsa apanA koI vArtika nahIM / isI AkSepa ke uttara meM jinezvara ne vi. 1095

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258 SRUTA-SARITA ke AsapAsa pramAlakSma nAmaka nyAyAvatAra ke vArtika kI racanA kI / isameM anya darzanoM ke pramANabheda aura lakSaNoM kA khaNDana karake nyAyAvatAra saMmata parokSa ke do bheda sthira kiye gae haiM / yaha vArtika prameyaratnakoSa jitanA saMkSipta nahIM aura na vAdamahArNava jitanA bar3A / kintu madhyaparimANa hai / vidyAnanda ke zlokavArtika kI taraha isakI vyAkhyA bhI svopajJa hI hai / vi. saM. 1149 meM paurNamikagaccha ke sthApaka AcArya candraprabhasUri ne prameyaratnakoSa nAmaka eka saMkSipta grantha likhA hai / vistIrNa samudra ke avagAhana meM jo azakta haiM aise mandabuddhi abhyAsI ke lie yaha grantha naukA kA kArya dene vAlA hai / isameM kucha vAdoM ko sarala aura saMkSipta rUpa meM grathita kiyA gayA hai / / candraprabhasUri ke hI samakAlIna AcArya anantavIrya ne bhI prameyakamalamArtaNDa ke prakhara prakAza se cakAcauMdha ho jAne vAle alpazakti jijJAsu ke hitArtha saumya prabhAyukta choTI-sI prameyaratnamAlA kA parIkSAmukha kI TIkA ke rUpa meM gumphana kiyA / vAdI devasUri ___ apane samaya taka pramANazAstra aura anekAntavAda meM jitanA vikAsa huA thA, tathA anya darzana meM jitanI dArzanika carcAe~ huI thI una sabhI kA saMgraha karake syAdvAdaratnAkara nAmaka bRhatkAya TIkA vAdI devasUri ne svopajJa pramANanayatattvAvaloka nAmaka sUtrAtmaka grantha ke Upara likhI / isa grantha ke paDhane meM nyAyamaJjarI ke samAna kAvya kA rasAsvAda milatA hai / vAdIdeva ne prabhAcandrakRta strImukti aura kevalimukti kI sAmpradAyika carcA kA bhI zvetAmbara dRSTi se uttara diyA hai| unakA pramANanayatattvAvaloka parIkSAmukha kA anukaraNa to hai hI kintu nayapariccheda aura vAdapariccheda nAmaka do prakaraNa jo parIkSAmukha meM nahIM the, unakA isameM sanniveza isakI vizeSatAe~ bhI hai / syAdvAdaratnAkara meM prameyakamalamArtaNDAdi anya granthagata vAdoM kA zabdata: yA arthata: uddharaNa karake hI vAdI devasUri santuSTa nahIM hue haiM kintu prabhAcandrAdi anya AcAryoM ne jina dArzanikoM ke pUrvapatroM kA uttara nahIM diyA thA, unakA bhI samAveza karake unako uttara diyA hai aura isa prakAra apane samaya taka kI carcA ko sarvAMza meM sampUrNa karane kA prayatna kiyA hai / inakA janma vi. 1143 aura mRtyu 1226 meM huI / hemacandra aura malliSeNa vAdI devasUri ke janma ke do varSa bAda vi. 1145 meM sarvazAstravizArada AcArya hemacandra kA janma aura vAdI devasUri kI mRtyu ke tIna varSa bAda unakI mRtyu haI hai (1229) / AcArya hemacandra ne apane samaya taka ke vikasita pramANazAstra kI sArabhUta bAteM lekara pramANamImAMsA kI sUtrabaddha grantha ke rUpa meM racanA kI hai; aura svayaM usakI vyAkhyA kI hai| hemacandra ne apanI pratibhA ke kAraNa kaI jagaha apanA vicAra-svAtantrya bhI dikhAyA hai / vyAkhyA meM bhI unhoMne ati saMkSepa yA ati vistAra kA tyAga karake madhyamArga kA anusaraNa kiyA hai / jaina nyAyazAstra ke praveza ke lie yaha atIva upayukta grantha hai / durbhAgyavaza yaha grantha apUrNa hI upalabdha hai / AcArya hemacandra ne samantabhadra ke yuktyanuzAsana kA anukaraNa karake ayogavyavacchedikA aura

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jaina dArzanika sAhitya kA siMhAvalokana 259 anyayogavyavacchedikA nAmaka do dArzanika dvAtriMzikAe~ racI / unameM se anyayogavyavacchedikA kI TIkA malliSeNakRta syAdvAdamaJjarI apanI prasanna gambhIra zailI tathA sarvadarzanasArasaMgraha ke kAraNa prasiddha hai / zAntyAcArya isa yuga meM hemacandra ke samakAlIna aura uttarakAlIna kaI AcAryoM ne pramANazAstra ke viSaya meM likhA hai unameM zAntyAcArya jo 12 vIM zatAbdI meM hue apanA khAsa sthAna rakhate haiM / unhoMne nyAyAvatAra kA vArtika svopajJa TIkA ke sAtha racA; aura akalaGka sthApita pramANabhedoM kA khaNDana karake nyAyAvatAra kI paramparA ko phira se sthApita kiyA / ratnaprabha devasUri ke hI ziSya aura syAdvAdaratnAkara ke lekhana meM sahAyaka ratnaprabhasUri ne syAdvAdaratnAkara meM praveza kI sugamatA kI dRSTi se avatArikA banAI / usameM saMkSepa se dArzanika gahana vAdoM kI carcA kI gaI hai / isa dRSTi se avatArikA banAI / usameM saMkSepa se dArzanika gahana vAdoM kI carcA kI gaI hai| isa dRSTi se avatArikA nAma saphala hai, kintu bhASA kI ADambarapUrNatA ne use ratnAkara se bhI kaThina banA diyA hai / phira bhI vaha abhyAsIoM ke lie kAphI AkarSaNa kI vastu rahI hai / isakA andAjA usakI TIkopaTIkA kI racanA se lagAnA sahaja hai / isI ratnAkarAvatArikA ke bana jAne se zvetAmbarAmnAya se syAdvAdaratnAkara kA paThanapAThana vanda ho gayA / phalataH Aja syAdvAdaratnAkara jaise mahattvapUrNa grantha kI sampUrNa eka bhI prati prayatna karane para bhI abhI taka upalabdha nahIM ho sakI hai / siMha-vyAghrAzizu vAdI deva ke hI samakAlIna AnandasUri aura amarasUri hue jo apanI bAlyAvasthA hI se bAda meM pravINa the aura unhoMne kaI vAdiyoM ko vAda meM parAjita kiyA thA / isI ke kAraNa donoM ko siddharAja ne kramazaH 'vyAghrazizuka' aura 'siMhazizuka' kI upAdhi dI thI / inakA koI grantha abhI upalabdha nahIM yadyapi amaracandra kA siddhAntArNava grantha thA / satIzacandra vidyAbhUSaNa kA anumAna hai ki gaMgeza ne siMha-vyAghra vyAptilakSaNa nAmakaraNa meM inhIM donoM kA ullekha kiyA ho, yaha sambhava hai| rAmacandra Adi AcArya hemacandra ke vidvAn ziSyamaNDala meM se rAmacandra-guNacandrane saMyuktabhAva se dravyAlaGkAra nAmaka dArzanika kRti kA nirmANa kiyA hai, jo abhI taka aprakAzita hai / saM. 1207 meM utpAdAdisiddhi kI racanA zrI candrasena AcArya ne kI isameM vastu kA utpAda-vyaya-dhauvyarUpa trilakSaNa kA samarthana karake anekAntApavAda kI sthApanA kI gaI hai / - caudahavIM zatAbdI ke Arambha meM abhayatilaka ne nyAyAlaGkAra TippaNa likhakara haribhadra ke samAna udAratA kA paricaya diyA / yaha TippaNa nyAyasUtra kI kramika pA~coM TIkA-bhASya, vArtika,

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260 SRUTA-SARITA Upara liyA gayA hai / tAtparya, parizuddhi aura zrI kaNThakRta nyAyAlaGkAra ke somatilaka kI SaDdarzanasamuccaya TIkA vi. 1389 meM banI / kintu pandrahavIM zatAbdI meM honevAle guNaratna ne jo SaDdarzana kI TIkA likhI vahI adhika upAdeya banI hai / isI zatAbdI meM merutuGga ne bhI SaDdarzananirNaya nAmaka grantha likhA / rAjazekhara jo pandrahavIM ke prArambha meM hue unhoMne SaDdarzanasamuccaya, syAdvAdakalikA, ratnAkarAvatArikApaJjikA ityAdi grantha likhe / aura jJAnacandra ne ratnAkarAvatArikApaJjikATippaNa likhA / rAjazekhara jaina darzana ke grantha likhakara hI santuSTa nahIM hue / unhoMne prazasta pAdabhASya kI kandalI ke upara paJjikA likhakara haribhadra aura abhayatilaka ke mArga kA anusaraNa kiyA / bhaTTAraka dharmabhUSaNa ne 'nyAyadIpikA' isI yuga meM likhI hai / solahavIM zatAbdI meM sAdhuvijaya ne vAdavijayaprakaraNa aura hetukhaNDana ye do grantha likhe / isa prakAra akalaGka ke dvArA pramANazAstra kI pratiSThA hone para isa meM jo jaina dArzanikoM kI satata sAdhanA rahI hai usakA digdarzana pUrNa hotA hai / aura sAtha hI nae yuga kA prArambha bhI / (4) navInanyAyayuga / vi. terahavIM sadI meM gaMgeza nAmaka pratibhAsaMpanna tArkika mahAn naiyAyika hue / nyAyazAstra meM navInanyAya kA yuga inhIM se prArambha hotA hai / inhoMne navIna paribhASA meM nUtanazailI meM tattvacintAmaNi nAmaka grantha kI racanA kI / isakA mukhya viSaya naiyAyika prasiddha pratyakSAdi cAra pramANa haiM / cintAmaNi ke TIkAkAroM ne isa navInanyAya ke grantha kA uttarottara itanA mahattva baDhAyA ki nyAyazAstra aba prAcIna aura navIna ina do vibhAgoM meM vibhakta ho gayA / itanA hI nahIM anya vedAntI vaizeSika, mImAMsaka Adi dArzanikoM ne bhI apane-apane darzanoM ko isI navIna zailI kA upayoga karake pariSkRta kiyA / sthiti ne itanA palaTA khAyA ki isa navIna nyAya kA zailI pravINa hue binA koI bhI dArzanika sabhA darzanoM ke isa vikAsa kA pAragAmI nahIM ho sakatA / itanA hote hue bhI jaina dArzanikoM meM se kisI kA dhyAna isa aura vi0 satrahavIM zatAbdI ke anta taka gayA nahIM / vAdI devasUri kI mRtyu ke 31 varSa bAda gaMgeza kA janma vi. 1257 meM huA aura unhoMne zailI kA parivartana kiyA / kintu jaina dArzanakoM ne gaMgeza ke bAda bhI jo kucha vAdI devasUri ne kiyA thA usI ke gIta gAe / phala yahI huA ki jaina darzana ina pA~ca zatAbdiyoM meM honevAle dArzanika vikAsa se vaJcita hI rahA / jahA~ ina pA~ca zatAbdiyoM ke isa navIna prakAza meM anya dArzanikoM to apane darzana kA pariSkAra kara liyA, vahA~ jainadarzana isa navIna zailI ko na apanAne ke kAraNa apariSkRta hI raha gayA / yazovijaya satrahavIM zatAbdI ke anta ke sAtha hI jainasaGgha kI isa ghora nidrA kA bhI anta huA / saM. 1699 meM ahamadAbAda saGgha ne paM. yazovijaya meM usa pratibhA kA darzana kiyA jisase jaina darzana kI isa kSati kI pUrti kA honA sambhava thA / seTha dhanajI sUrA kI vinaMtI se paM. yazovijaya ko lekara unake guru AcArya nayavijaya ne vidyAdhAma kAzI kI ora vihAra kiyA / vahA~

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jaina dArzanika sAhitya kA siMhAvalokana 26 1 yazovijaya jI ne sabhI darzanoM kA tathA anya zAstroM kA pANDitya prApta karake nyAyavizArada kI padavI prApta kI / bAdameM unhoMne akele hI jainadarzana kI ukta kSati kI pUrti kI / anekAntavyavasthA nAmaka svatantra grantha navInanyAyazailI meM likhakara jainadarzana ke mahattvapUrNa siddhAnta anekAntavAda kA pariSkAra kiyA / isI prakAra jaina tarkabhASA aura jJAnabindu likhakara jainadarzana kI jJAnaviSayaka aura pramANaviSayaka paribhASA ko pariSkRta kiyA / nayapradIpa, nayarahasya aura nayAmRtataraGgiNI nAmaka svopajJa TIkA ke sAtha nayopadeza likhakara nayavAda kA pariSkAra kiyA / nyAyakhaNDakhAdya aura nyAyAloka meM navIna zailI meM hI naiyAyikAdi dArzanikoM ke siddhAntoM kA khaNDana kiyA / isake alAvA anekAntavAda kA utkRSTa prAcIna grantha aSTasahastrI kA vivaraNa tathA haribhadrakRta zAstravArtAsamuccaya kI TIkA syAdvAdakalpalatA likhakara ina donoM granthoM ko adyatanarUpa de diyA / bhASArahasya, pramANarahasya, vAdarahasya Adi rahasyAnta aneka grantha navInanyAya kI paribhASA meM likhakara jaina darzana meM naye prANa kA saJcAra kara diyA / yazovijaya ke sirpha darzana ke viSaya meM hI likhA-yaha bAta nahIM / Agamika aneka gahana viSayoM kI sUkSma carcA, adhyAtmazAstra kI carcA, yogazAstra, alaGkAra aura AcArazAstra kI carcA karanevAle bhI aneka pANDityapUrNa granthoM kI racanA karake jaina vAGmaya ko unnata bhUmikA ke Upara sthApita karake apane sarvazAstravaizAradya kA pradarzana kiyA hai / jaina darzanazAstra kA navInananyAya kA yaha yuga yazovijayayuga kahA jA sakatA hai, kyoMki akele yazovijaya ke hI sAhitya se isa yuga kA dArzanika-sAhitya bhaNDAra puSTa huA hai / dUsare vidvAnoM ne kucha choTI-moTI ginatI kI pustakoM kI racanA dArzanika kSetra meM kI hai sahI kintu yazovijaya-sAhitya ke sAmane una sabhI kA mUlya nagaNya hai| yazasvatsAgarAdi isa yuga meM saM. 1757 meM vidyamAna yazasvatsAgara ne saptapadArthI, prAmANyavAdArtha, vAdArthanirUpaNa, syAdvAdamuktAvalI jaise dArzanika granthoM kI racanA kI / digambara vidvAn vimaladAsane 'saptabhaGgI taraGgiNI' nAmaka grantha kA praNayana navInanyAya kI zailI meM kiyA hai| yazovijaya dvArA sthApita paramparA kA isa bIsavIM sadI meM phira se uddhAra huA hai / A. vijayanemi kA ziSyagaNa navInanyAya kA adhyayana karake yazovijaya ke sAhitya kI TIkAoM kA nirmANa karane lagA hai / / [premI abhinandana grantha se / ] TippaNa :1. "tavaniyamanANarukkhaM ArUDho kevalI amiyanANI / to muvai nANavuddhi bhaviyajaNavibohaNaTTAe /

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262 taM buddhimaeNa paDeNa gaNaharA gihiuM niravasesaM / titthayarabhAsiyAI gardhati tao pavayaNaTTA // " Avazyaka niryukti 89, 90 / 2. dekho paM. sukhalAla jI kRta 'vivecana kI prastAvanA pU. 67 / 3. "tIrthakRtsamayAnAM ca parasparavirodhataH / sarveSAmasatA nAsti kazcideva bhaved guruH / " " sa tvamevAsi nirdoSo yuktizAstrAvirodhivAk / avirogho yadiSTaM te prasiddhena na bAdhyate // " SRUTA - SARITA /

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nirgrantha kA cAturyAma-'sarvavArivArito' kA artha pAlipiTaka meM dIghanikAya-sAmaJaphalasutta meM aura anyatra bhagavAna buddha ke samakAlIna aneka tIrthaMkaroM ke matakA nirdeza hai / unameM jainadharma ke pravartaka bhagavAn mahAvIra ke matakA bhI nirdeza milatA hai / vahA~ bhagavAn mahAvIra ko 'nigaMTha nAta-putta' (isake pAThAntara bhI milate haiM) kahA gayA hai / jaina Agama meM bhI bhagavAn mahAvIra ke lie aneka vAra 'nAyaputta' (jJAtRputra) nAma milatA hai / ataeva vidvAnoM ne bhagavAn mahAvIra kA hI mata pAlipiTakoM meM nAtaputta ke nAma se diyA gayA hai-ise svIkRta kiyA hai / yahA~ jo unakA viziSTa mata sAmaJaphalasutta meM batAyA gayA hai, usI kI carcA karanI hai / usameM jo pATha hai vaha isa prakAra hai nigaNTho nAtaputto maM etadavoca-'idha mahArAja, nigaNTho cAtuyAmasaMvuto hoti / kathaM ca mahArAja nigaNTho cAtuyAmasaMvarasaMvutto hoti ? idha mahArAja nigaNTho savvavArivArito ca hoti, sabbavAriyutto ca savvavAridhuto ca hoti, savvavAriphuro ca / evaM kho mahArAja nigaNTho evaM cAtuyAmasaMvarasaMvuto hoti ayaM vuccati mahArAja nigaNTho gatatto ca yatatto ca Thitatto cAti / " isa ullekha meM jo 'savvavArivArito' ityAdi pATha hai usase kyA abhipreta hai, isIkI vizeSa carcA yahA~ karanI hai / TIkAkAra buddhaghoSa kA Azraya lekara sarvaprathama DA. yAkobI ne isakA anuvAda karane kA prayatna kiyA hai / unhoMne 'savvavArivArito' gata 'vAri' zabda kA artha pAnI samajhA hai aura tAtparya nikAlA ki-Nigantha abstains from all (cold) water. kintu 'savvavArivutto' Adi padoM meM jo 'vAri' zabda AtA hai usakA artha niSiddha yA niSedhayogya samajhA hai / ataeva artha kiyA ki he abstains from all bad deeds, by abstinence from all bad deeds he is free from sins, he realises abstinence from all bad deeds, (S.B.E. vol, XLV, Intro. p. XX). usake bAda isa ullekha ke jitane bhI anuvAda hue, una saba meM prathama 'vAri' zabda kA sarvatra 'pAnI' artha hI dikhAI detA hai- (R. Davids : S. B. B. II, p. 74; zrI kazyapa kRta hindI pR. 21; DA. nagarAja anuzIlana, pR. 454 ityAdi) / apavAda kevala phenca bhASA meM jo DA. renUne anuvAda kiyA (1949) usameM dikhAI detA hai / unhoMne 'vAri' zabda kA 'vAraNayogya' aisA spaSTa artha kiyA hai / ataeva sarvatra 'vAri' zabda kA eka artha unhoMne kiyA hai / Azcarya hai ki isa ullekha meM pAlikoSa bhI 'vAra' zabda kA artha 'pAnI' hI detA

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264 SRUTA-SARITA DA. yAkobI ko bhI 'pAnI' artha karane meM asaMgati to dikhatI hI thI / ataeva unhoMne koSTaka meM (Cold) jor3a diyA, kyoMki yaha to saMbhava ho hI nahIM sakatA hai ki koI bhI saba prakAra ke 'jala' kA tyAga kara sake / jaina nirganthoM ne kevala ThaMr3e jala kA hI tyAga kiyA thA, ataeva yAkobI ko bhI jor3anA par3A / kintu vahA~ 'vAri' zabda kA artha 'pAnI' hai bhI nahIM, yaha to unake bhI dhyAna meM nahIM AyA / ve kevala buddhaghoSa kA hI anusaraNa karake raha gaye / vastutaH yahA~ 'vAri' zabda kA artha 'vAraNayogya' arthAt niSiddha pApa hI hai / isa bAta kA samarthana jaina Agama sUtrakRtAMga se ho jAtA hai / jina zabdoM kA prayoga pAli meM haiM unhIM zabdoM kA prayoga hera phera se sUtrakRtAMga meM bhI dekhA jAtA hai / Azcarya isa bAta kA avazya hai ki jo prayoga pAli meM liyA gayA, vaha usa kAla meM jainoM meM viziSTa hogA; kintu prAcIna AgamoM meM kevala eka hI bAra yaha dekhA jAtA hai aura vaha bhI bhagavAn mahAvIra jI kI stuti ke prasaMga meM / saMbhava hai ki Age calakara jaba bhagavAn mahAvIra ke pA~ca mahAvrata kI prasiddhi vizeSa huI taba yaha prayoga gauNa ho gayA, usane apanA mahattva kho diyA; ataeva kevala eka hI bAra yaha prayoga jainAgama meM dekhA jAtA hai / sUtrakRtAMga meM mahAvIra kI stuti meM kahA gayA hai se vAriyA itthi sarAibhantaM upahANavaM dukkhakhayaTThayAe / logaM vidittA AraM paraMca savvaM pabhU vAriyasavvavArI // 6. 2 7 (P. T. S.) pAlipiTaka meM bhagavAn mahAvIra nigaMTha nAtaputta ke viSaya meM kahA gayA hai 'savvavArivArito' aura yahA~ mahAvIra ke varNana meM kahA gayA hai 'pabhU vAriyasavvavArI' * -donoM kA tAtparyArtha hI nahIM; zabda bhI eka haiM / aba isa sUtrakRtAMga kI TIkAoM meM isakA jo artha kiyA gayA hai use dekheM, jisase spaSTa ho jAyagA ki yahA~ 'vAri' zabda kA artha 'pAnI' hai hI nahIM / _"savvaM pabhU vAriya prabhavatIti prabhuH / vazayitvA ityarthaH / athavA savvaM pANAdivAdAni davvato, prabhuH jJeyaM prati, pradhAnatvAcca vAritavAn ziSyAn hiMsA-anRta-steya-parigrahebhya iti, maithunarAtribhakta ta pUrvokte / sarvasmAdakatyAdAtmAnaM ziSyAMzca vAritavAn iti sarvavArI sarvaMvAraNazIla ityarthaH / " cUrNi / ___ "sarvametat prabhuH bhagavAn sarvavAraM bahuzo nivAritavAn / etaduktaM bhavati prANAtipAtaniSedhAdikaM svato'nuSThAya parAMzca sthApitavAn, nahi svato'sthitaH parAMzca sthApayitumalamityarthaH / " zIlAGkakRta TIkA / donoM TIkAoM meM bhI samAdhAnakAraka rIti se zabdArtha nahIM kiyA gayA kintu, tAtparyArtha spaSTa hI haiM / zIlAGka kA to pATha hI 'vAra' hai, 'vAri' nahIM hai /

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nirgrantha kA cAturyAma-'sarvavArivArito' kA artha 265 mAiyaM yahA~ yaha bhI spaSTa karanA jarUrI hai ki bhagavAn mahAvIra ne dIkSA lete samaya jo pratijJA kI thI usase bhI spaSTa hotA hai ki unhoMne sarva pApoM kA vAraNa kiyA thA-"tao NaM samaNe jAva loyaM karittA siddhANoM namukkAraM karei, savvaM me akaraNijjaM pAvakammaM ti kaTTa caritaM paDivajjaI" AcArAMga, dvitIyazru. sU. 179, pR. 424 yaha saba dekhate hue 'vAri' zabda kA artha 'vAraNayogya' = pApa kA hI honA ucita hai na ki vAri = pAnI / TippaNa : Canon Bouddhque, Pali; Suttapitaka Dighanikaya, tome I, p. 51. yahA~ jo pATha diyA hai vaha prAkRta TekasTa sosAyaTI dvArA sUtrakRtAMgacUNi jo chapa rahA hai usIse liyA gayA hai anya pAThAntara isa prakAra haiM-'pabhU vAriya savvavAraM' AgamodayaAvRtti aura DA. vaidyakI AvRtti /

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jaina guNasthAna aura bodhicaryAbhUmi' bhArata meM yogaprakriyA kA saMpUrNa itihAsa likhA jAnA abhI bAkI hai| kintu yaha saMbhAvanA to vidvAnoM ko saMmata hai ki siMdhu kI AryapUrvakAlIna prAcIna saMskRti meM jo mudrAe~ milI haiM una kA saMbandha yoga se hai / adyatana bhAratIya saMskRti meM vaidika aura avaidika donoM meM yoga kA sthAna mahattvapUrNa hai / itanA hI nahIM kintu yoga kA aMtima lakSya nirvANa yA mokSa sabhI meM eka jaisA hai--yaha sUcita karatA hai ki samagra yoga prakriyA kA mUlasrota eka hI hai / yahA~ saMkSepa meM eka jaisA hai-yaha sUcita karatA hai samagra yoga prakriyA kA mUlasrota eka hI hai| yahA~ saMkSepa meM avaidika saMskRti jaina aura bauddha kI yogaprakriyA kA sAmya-vaiSamya dikhAnA abhipreta hai / kintu yaha dAvA nahIM ki yahA~ saMpUrNa bAtoM kA nirdeza hai / kucha hI mahattvapUrNa tathyoM kA nirdeza karanA abhISTa hai-yaha isa lie ki vidvAna isa viSaya meM vizeSa abhyAsa ke lie prerita hoM / jainoM meM AtmavikAsa ke sopAnoM kA sAmAnya nAma jIvasamAsa yA guNasthAna hai| mahAyAna bauddhoM meM vihAra yA bhUmi nAma se ina kA nirdeza hai / jainoM meM guNasthAna caudaha haiM aura bauddhoM meM mahAyAna meM vihAra 13 haiM, bhUmi sAta yA daza haiM / AcArya asaMga ne vihAra aura bhUmioM kA samIkaraNa kiyA hai / hInayAnI bauddhoM meM sotApatti Adi cAra sopAnoM kA nirdeza hai-vaha vastutaH ati saMkSepa meM vikAsakrama ke sopAna samajha ne cAhie / vaidika aura avaidika-donoM meM AdhyAtmika vikAsa ke lie dhyAna kA mahattva svIkRta bhUmi aura guNasthAnoM kI isa bAta meM sahamati hai ki prathama samyakdRSTi kA lAbha jarUrI hai / usake bAda vizuddhajJAna kI prApti hotI hai / usake bAda kleza yA kaSAyoM kA nivAraNa hotA hai itanA ho ne para hI sarvottamajJAna kevalajJAna yA sarvajJatva kA lAbha hotA hai / yahI prakriyA vaidikoM ke saMmata yogamArga meM bhI dekhI jAtI haiM / kleza ke nivAraNa kI prakriyA meM bhI upazama aura kSayaye donoM prakAra sarvasaMmata jaise hai / upazama kI prakriyA meM upazAnta doSa jaba apanA kArya karanA punaH zuru karatA hai taba patana hotA hai aura aisA patana kSaya kI prakriyA meM saMbhava nahIM, yaha bhI sarvasaMmata bAta hai / mahAyAna meM aura hInayAna meM bhI klezoM ke nAza se nirvANa mAnA gayA hai / sarvajJatva kI prApti nirvANa ke lie anivArya nahIM / mahAyAna ke anusAra jJeyAvaraNa kA nivAraNa vahI karegA jise samyaksaMbuddha honA hai / arhata ke lie klezAvaraNa kA nivAraNa hI paryApta samajhA For Private-& Personal Use Only

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jaina guNasthAna aura bodhicaryAbhUmi 267 gayA hai / kintu jainoM meM tIrthakara ho yA sAmAnya vItarAgI-donoM ke lie jJAnAvaraNa kA nivAraNa anivArya hai itanA hI nahIM kintu klezAvaraNa ke nivAraNa ke hote hI jJAnAvaraNa kA nivAraNa ho hI jAtA hai / aura binA isa ke nirvANa yA mokSa saMbhava hI nahIM / mahAyAna meM jJeyAvaraNa ke nivAraNa kA vizeSa prayatna apekSita hai / yahA~ itanA dhyAna meM lenA jarUrI hai ki jaina ho yA bauddha donoM meM jina siddhAntoM kI yahA~ carcA kI gaI hai, una kI vyavasthA ke lie paryApta samaya vyatIta huA hai / ye siddhAMta prAthamika bhUmi kA meM hI sthira ho gaye hoM esA nahIM hai / jaina aura bauddha ye donoM adhyAtmamArga para bala denevAle dharma haiM / ye donoM sAdhanA ke dvArA nirvANa prApti kA mArga dikhAte haiM / jaina ke mata meM AtmA eka svatantra dravya hai jina ke vividha pariNAma hote haiM kintu bauddha dharma kA mAnanA hai ki AtmA koI svatantra dravya nahIM kintu citta kI dhArA yA saMtati kA nAma AtmA diyA gayA hai / AtmA mAnA jAya yA nahIM kintu donoM ne anAdikAla se janma-paraMparA yA saMsAra kA cakra to samAna bhAva se mAnA hai aura donoM kA uddezya isa janmaparaMparA kA nirAkaraNa karanA yaha hai / AtmA ko dravya mAnakara jaina usake vividha pariNAmoM ke dvArA panarjanma aura saMsAracakra kI ghaTanA samajhAte haiM aura bauddha naye-naye cittoM ke utpAda yA cittasaMtAna ke dvArA saMsAracakra kI upapatti karate haiM / bauddhoM meM eka aisA bhI saMpradAya huA jo pudgala ke nAma se AtmA kA svatantra astitva mAnatA thA aura punarjanma ke cakra kI upapatti karatA thA kintu Atmadravya kA svIkAra bauddhoM ke dvArA saMmata dharma-dharmizUnya, kevala dharma kI kalpanA ke sAtha saMgata nahIM hone se usa mAnyatA ko bala milA nahIM / phira bhI dUsare rUpa meM mahAyAna meM AlayavijJAna ke nAma se AtmA jaisA tattva A hI gayA jisase chUTakArA pAnA dArzanika kAla ke bauddha ke lie kaThIna ho gayA / jo bhI ho kintu jaina-bauddha donoM ne saMsAracakra ke kATane ke upAyoM ko mAnakara nirvANa kI mArga prazasta kiyA hai--isa meM to saMdeha nahIM hai| vyAvahArika bhASA meM jaina aura bauddha meM antara ho ne para bhI lakSya kI dRSTi se donoM eka hI dizA ke yAtrI haiM--aisA kahA jA sakatA hai| zAstra meM jainoM ke dvArA sacetana padArtha ke lie AtmA yA jIva zabda kA prayoga hotA hai| kintu bauddhoM ke dvArA sattva yA pudgala zabda kA prayoga hotA hai / yahA~ hama donoM ke lie AtmA zabda kA hI prayoga kareMge / mokSa kI prApti kI yogyatA rakhanevAle AtmA ko jaina bhavya saMjJA detA hai aura usa yogyatA se zUnya AtmA abhavya hai / arthAt mAnyatA aisI hai ki saMsAra meM jitane bhI AtmA haiM una meM se kucha aise bhI haiM jina kA mokSa kabhI hogA hI nahIM / aisI hI mAnyatA bauddhoM meM bhI dekhI jAtI hai / unake anusAra AtmA ke do bheda haiM-gotra aura agotra / gotra kI tulanA bhavya se aura agotra kI tulanA abhavya se hai / / jaina aura bauddha donoM ke anusAra nirvANa ho jAne ke bAda bhavabhramaNa nahIM hotA arthAt punaH janma lene kI koI guMjAIza nahIM / yadi sabhI kA nirvANa ho jAyagA to saMsAra AtmA se rikta ho jAegA isa prazna ke uttara kI talAza meM se yA jo jina yA buddha ke batAe mArga kA

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SRUTA-SARITA kabhI anusaraNa nahIM karatA to usa kI kyA gati ho-- aise prazna ke uttara kI talAza meM se bhavyaabhavya aura gotra - agotra kI kalpanA kA janma huA hogA--aisA saMbhavita hai / bhavya aura gotra meM se bhI sabhI mokSa yA nirvANa ko prApta hoMge hI--aisA bhI niyama nahIM hai / yogyatA ho ne para bhI usa yogyatA ke kAryakArI hone kA anivArya nahIM--aisA bhI jaina-bauddha donoM ne mAnA hai / jaina aise bhavyoM ko durbhavya kahate haiM, aura bauddhoM meM use Atyantika anairyAnika bodhicitta kahA hai / jaba ki nirvANa prApta karanevAloM ko nairyAnika bodhicitta kI saMjJA dI hai / isa kalpanA kA mUla anubhava meM hai / loka meM dekhA jAtA hai ki bIja meM aMkurotpAdana kI yogyatA to hai kintu kAraNa sAmagrI kA prApti na ho ne se aMkura hotA nahIM hai / aisI hI bAta durbhavya aura anairyAnika ke lie kahI jA sakatI hai / 268 jainoM ke anusAra bhavya jaba apanA dhyeya siddha para letA hai taba vaha kevalI hokara nirvANa prApta kara letA hai / aise kevalI ke bhI do bheda kie gae haiM : sAmAnya kevalI aura tIrthaMkara / sAmAnya kevalI dharmazAsana kI sthApanA nahIM karatA jaba ki tIrthaMkara dharmazAsana kI sthApanA karatA hai / hInayAnI bauddhoM meM bhI arhata yA pratyekabuddha aura buddha aise do prakAra kI kalpanA hai / arhata dharmacakra kA pravartana nahIM karatA aura buddha dharmacakra kA pravartana karatA hai / jainoM ne tIrthaMkara ko - arhata bhI kahA hai / mahAyAnI bauddhoM ne buddhaprApti para bhAra na dekara bodhisattva kI caryA para bhAra diyA aura yaha Adarza upasthita kiyA ki bodhisattva samyak saMbuddha honA cAhatA hai kintu jaba taka saMsAra meM sabhI prANIoM kI mukti nahIM ho jAtI taba taka vaha apanA nirvANa nahIM cAhatA / isa prakAra jaina tIrthaMkara yA hInayAnI ke arhata kI apekSA mahAyAnI dharma meM bodhisattva kI hI pratiSThA ko bar3hAyA / aura Agraha rakhA ki bodhicaryA kA Adarza kevala apanA mokSa hI nahIM honA cAhie kintu samagra prANI kI mukti honA cAhie / yaha mantavya hInayAna ora jaina donoM ke Adarza se Age bar3ha gayA / jainoM ke tIrthakara aura hInayAna ke buddha -- ye donoM apa ne mokSa ko mahattva dete haiM, zAsana kI sthApanA prAsaMgika hai / jainasaMmata anya sAmAnya kevalI yA hInayAna ke pratyeka buddha zAsana kI sthApanA nahIM karate yAni mokSamArga kA upadeza nahIM dete aura tIrthaMkara yA buddha mokSamArga kA upadeza dete hai isa bheda kA yahI kAraNa mAnA gayA hai ki sAdhanA ke prArambha meM apa ne aura para ke kalyANa kI dRSTi honA yA na honA yaha hai / kintu hInayAnI buddha yA jaina tIrthaMkara apanA nirvANa sthagita nahIM karate yA sthagita karane kI bhAvanA bhI nahIM rakhate kintu mahAyAnI kA bodhisattva apa ne nirvANa ke lie utAvalA hai hI nahIM / usane to samagra prANI kI mukti apanA dhyeya banA liyA hai / yahI donoM ke Adarza meM bheda upasthita karatA hai / jaina tIrthaMkara upadezaka avazya hai / kintu anya ke mokSa ke lie kriyAzIla nahIM hai / hInayAnI buddha kI bhI vahI sthiti hai / jaba ki bodhisattva kevala upadeza dekara saMtuSTa nahIM ho jAtA prANioM ke kaSToM kA nivAraNa apane prANa ga~vA kara bhI karanA bodhisattva ko iSTa hai / aura samyaksaMbuddha ko bhI /

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jaina guNasthAna aura bodhicaryAbhUmi 269 bodhisattva kI caryA meM aura jaina tIrthaMkara kI caryA meM isa dRSTibheda ke kAraNa bheda dekhA jA sakatA hai / hInayAnI buddha ke pUrvajanma kI kathAoM meM bodhisattva kI caryA kA arthAt pAramitAoM kI prApti kA jo nirUpaNa hai. vaha mahAyAnI bodhisattva ke Adarza kA pratipa hInayAnI buddha kA jo citra mUlapiTaka se upasthita hotA hai usa meM jAtakakathA se phalita honevAlA buddhajIvana dikhAI nahIM detA / kintu jaina tIrthakara ke samAna upadezaka pradhAna jIvana dikhAI detA hai, bodhisattva kA Adarza usase upasthita nahIM hotA / arthAt yaha hama kaha sakate haiM ki duHkhanivAraNa kA mArga dikhAte haiM kintu nivAraNa meM sakriya nahIM / kintu bodhisattva yA samyaksaMbuddha kA mahAyAnasaMmata Adarza to sakriya vyakti upasthita karatA hai / vaisI sakriya vyakti buddha kI pUrvajIvana kI jAtakakathA meM dekhI jAtI hai, pAlipiTaka meM anyatra nahIM / yaha jAtakoM meM mahAyAna ke prabhAva kA dyotaka hai / jaina tIrthakara aura hInayAnI buddha donoM apa ne kleza aura ajJAna ke nivAraNa ke lie prayatnazIla haiM phirabhI jAtakoM ke buddha aura jainoM ke dvArA tIrthakaracarita meM varNita pUrvabhavoM kI kathA dvArA upasthita tIrthakara meM bheda dikhAI detA hai / pAlipiTaka meM mUla meM jisa prakAra buddha kI sAdhanA kA varNana hai vaha aura jaina Agama mUla tathA vAda ke sAhitya meM varNita pUrvabhavoM kA tIrthaMkara kI sAdhanA kA varNana eka jaisA kahA sakatA hai| donoM meM apane kleza aura ajJAna kA prayatna spaSTa hai| jainoM ne vAda ke sAhitya meM bodhisattva kA mArga upasthita honepara bhI dhyeyarUpa se use svIkRta nahIM kiyA aura apane mokSa ke mahattva ko kama karake bodhisattva ke sakriya mArga ko nahIM apanAyA / jaba ki bauddhoM ne apane mokSa ke mahattva ke sAtha parake duHkhanivAraNa ke sakriyamArga ko apanAyA avazya aura tadanusAra hI jAtakoM kI racanA kI / sArAMza yaha hai ki hInayAnI boddhoM ne mahAyAna ke Adarza ko buddha ke pUrvajanma kI kathAoM meM le liyA kintu buddhabhava kI kathA meM usa kI koI asara ho ne nahIM dI / mahAyAna meM to buddhacarita kI apekSA bodhisattva kA hI carita buddhacarita kA sthAna le letA hai / aura buddha ko to laukika kI apekSA alaukika hI banA diyA hai / aura avatAravAda ko prazraya de diyA hai / jaina tIrthaMkara ke jo pUrvabhavoM ke carita haiM una meM apa ne hI kleza ke nivAraNa kA prayatna spaSTa hai kintu jo vizeSatA dekhI jAtI hai vaha dUsarI hI hai / bauddhoM ne citta kA vizleSaNa karake abhidharma likhA kintu jainoM ne karma kA vizleSaNa kiyA aura usa kA eka svataMtra zAstra banA liyA aura karmazAstra ke mUla siddhAnta-jaise karma vaise phala-ko tIrthakaracarita dvArA upasthita kiyA / jAtakoM meM bodhisattva eka aisA vyakti hai jo apane guNoM kA pradarzana karatA hai kintu jaina tIrthakara ke pUrvabhava kI kathA to-aise vyakti ko upasthita karatI hai jo sAmAnya mAnavI hai jisa meM guNadoSa donoM haiM / aura jo apa ne doSoM ke kAraNa nAnAbhava karatA hai aura apa ne karma kA phala bhogatA hai / tAtparya yaha hai ki pUrvabhavoM kA varNana isa dRSTi ko samakSa rakhakara kiyA gayA hai ki vyakti choTA ho yA bar3A vaha apa ne karma kA phala avazya pAtA hai / ataeva sAdhaka ko cAhie ki bUre karmoM se baceM, akarma na ho sake to satkarma kareM kintu bUre karma to kare nahIM / kisI guNa kI vRddhi karake parAkASThA taka pahu~cAnA, pAramitA prApta

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270 SRUTA-SARITA karalenA-yaha jAtaka kathAoM kA rahasya kahA jA sakatA hai to tIrthaMkara ke pUrvabhavoM kA itanA hI rahasya hai ki tIrthaMkara ko bhI apa ne karma ke phala bhoga ne par3ate haiM / kisI khAsa vizeSaguNa kI uttarottaravRddhi aura parAkASThA kaise hotI hai-yaha dikhAnA tIrthaMkara carita ke pUrvabhavoM kA uddeza phalita nahIM hotA / yahI kAraNa hai ki bodhicaryA aura tIrthakaracaryA meM bhI bheda ho gayA / jainoM ne AtmA kI unnati kA krama karma ke kSaya ke krama se varNita kiyA hai jabaki bodhicaryA meM guNavRddhi kI aura dhyAna kendrita hai / kintu anta meM jAkara AvaraNanirAkaraNa donoM meM samAnarUpa se mAnA gayA hai / jaina yogasAdhanA aura bauddha yogasAdhanA meM jo maulika bheda hai, usa kA vicAra karanA jarUrI hai / hInayAna kI sAdhanA aura mahAyAna kI sAdhanA meM bhI bheda hai / yogasAdhanA meM jaina bauddha donoM meM jo sAmya hai vaha itanA hI ki bodhilAbha yA samyagdRSTi ke vinA yogasAdhanA meM praveza hI nahIM mila sakatA hai / mithyAdRSTi kA tyAga hI bauddha hInayAna, mahAyAna donoM kI prathama zarta hai / mithyAdRSTi kA tyAga hI jainasAdhanA kI bhI prathama zarta hai / yahI samyagdRSTi eka aisI hai jo donoM ke anusAra janma janmAntara meM sAtha raha sakatI hai / usake bAda kI jitanI bhI yogyatA samyaksaMbodhi ke lie bauddhoM ne aura kevalajJAna ke lie jainoM ne mAnI hai usake viSaya meM bauddhoM kI mAnyatA hai ki vaha yogyatA kaI janma-janmAntaroM meM prApta ho sakatI hai una kA vikAsa bhI kaI janma-janmAntaro meM ho sakatA hai / jaba ki jainoM kA mAnanA hai ki samyagdRSTi ke alAvA jo bhI yogyatA prApta kI ho, yadi apa ne dhyeya taka pahu~ca ne ke pahale mRtyu ho jAya to vaha samApta ho jAtI hai naye janma meM naye sIrese usa yogyatA kI prApti ke lie prayatna karanA par3atA hai| jaina-bauddha donoM kI tattva-vyavasthA meM bhI bheda hai / ataeva dhyAna kA viSaya bhI bhinna ho jAtA hai / itanA hI nahIM kintu jainoM meM dhyAna kI parAkASThA meM vastu kA sAkSAtkAra hotA hai to mahAyAnI aura hInayAnI donoM bauddhoM meM vastu kA pratibhAsa dhyAna kI parAkASThA meM sthAna hI nahIM pAtA / isa prakriyAbheda ke kAraNa jaina aura bauddha ko mAnya sAdhanA ke sopAnoM meM bheda par3a jAtA hai| phira bhI itanA kahA jA sakatA hai ki prathama klezAvaraNa kA dUra honA aura bAda meM jJAnAvaraNa yA jJeyAvaraNa kA dUra honA isa mAnyatA meM jaina aura bauddhoM kA aikamatya hai / arthAt yaha kahA jA sakatA hai ki binA kleza ke dUra hue vizuddhatama jJAna kA saMbhava nahIM-yaha mAnyatA donoM kI samAna hai aura yahA~ Akara samagra bhAratIya yoga paramparA kA bhI aikamatya hai / TippaNa :1. vArANaseya saMskRta vizva vidyAlaya meM tA. 21-2-71ke dina honevAle bauddha yoga tathA anya bhAratIya sAdhanAoM kA samIkSAtmaka adhyayana seminArake lie likhA gayA /

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AcArya jinabhadra kRta boTika mata kA vivaraNa boTika mata kA sarvaprathama vivaraNa Avazyaka-niryukti ke mUlabhASya meM (vizeSA.' gA0 3032 - 3035) AyA hai / usI kI vyAkhyA AcArya jinabhadra ne vizeSAvazyaka meM gA0 30363097 meM kI hai arthAt vizeSAvazyaka meM boTika mata kI carcA samagra rUpa se 62 gAthAoM meM kI hai| mUlabhASya kI 4 gAthA aura carcA ke anta meM AnevAlI kathAsaMbaddha gA0 3089, 3092 - do gAthAe~ nikAla dI jAe~ to boTika mata kI carcA ke liye vizeSAvazyaka meM 56 gAthAe~ raha jAtI haiM / AcArya haribhadra ne isI boTika mata kI carcA apane dharmasaMgrahaNI grantha meM gA0 10161134 meM kI hai / arthAt AcArya jinabhadra ne isa carcA ko 56 gAthAoM meM samApta kiyA thA vahA~ AcArya haribhadra ne 119 gAthAoM meM kiyA hai| spaSTa hai ki carcA kA vistAra dugune se bhI adhika hai / AcArya jinabhadra ne boTika mata kI utpatti kI kathA dI hai (vizeSA. 3032-3035), kintu AcArya haribhadra ne utpatti ke viSaya meM kucha bhI nahIM kahA / vAstavika bAta yaha hai ki Avazyaka - niyukti kI vyAkhyA vizeSAvazyaka meM hai aura Avazyaka - niyukti meM nihnavoM kA ullekha hai / ataeva prAsaMgika rUpa se ukta sAta nihnavoM ke alAvA AThaveM boTika kI carcA karane kA avasara AcArya jinabhadra ko milA hai / AcArya haribhadra to pAJca mahAvratoM kA vivaraNa dharmasaMgrahaNI meM dete haiM aura prasaMga meM aparigraha vrata ke vivaraNa meM vastrAdi saMyama ke upakaraNoM ko (gA. 1039) parigraha mAnA jAe yA nahIM-- isa carcA ko 'anya' = boTika ke dvArA uThAyA gayA hai / ataeva boTika kI kathA yA usakI utpatti ke prasaGga ko dene kI AvazyakatA AcArya haribhadra ne mahasUsa nahIM kI hai / maiM prathama yahA~ AcArya jinabhadra ke mantavya ko upasthita kara rahA huuN| phira kahIM avasara milane para AcArya haribhadra ke mantavya kI carcA karU~gA / yahA~ AcArya jinabhadra ke TIkAkAroM ke vivaraNa kA bhI yathAyogya Azraya liyA hai / AcArya jinabhadra ke anusAra bhagavAna mahAvIra ke nirvANa ke bAda 609 varSa bItane para

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272 boTika kI dRSTi utpanna huI / yaha dRSTi rathavIrapura samudbhuta huI (3032). aba vicAraNIya yaha hai ki digambara sampradAya jo strImukti aura kevalI - kavalAhAra kA virodha karatA hai, kyA vaha bhI boTika sampradAya ke utthAna kA jo samaya hai, usI samaya meM hai ? AcArya jinabhadra kI samagra carcA se yaha phalita nahIM hotA ki digambara - zvetAmbara kA bheda boTika ke samaya se hI huA; kyoMki boTika kI carcA meM kahIM bhI strImukti-niSedha kI carcA nahIM hai aura kevalI - kavalAhAra kA virodha bhI nahIM hai / ataeva boTika sampradAya ke bAda hI kabhI digambara-sampradAya jo strImukti nahIM mAnatA aura kevalI - kavalAhAra kA niSedha karatA hai, utpanna huA-- yaha mAnanA ucita hai / SRUTA-SARITA mUlaprazna, upadhi parigraha hai yA nahIM, donoM ne samAnarUpa se uThAyA hai / AcArya jinabhadra ne kahA hai ki Arya kRSNa ke dvArA jaba jina - kalpa kA vivaraNa ho rahA thA aura sthavira - kalpa tathA jina- kalpa kI upadhi kI carcA jaba kRSNAcArya ne kI taba zivabhUti ne AcArya kRSNa se prazna kiyA ki jinakalpa kA AcaraNa isa kAla meM kyoM na kiyA jAe ? AcArya kRSNa ne uttara meM kahA ki isa kAla jinakalpa vicchinna ho gayA hai / yaha sunakara zivabhUti ne kahA'asamartha puruSoM ke liye yaha vicchinna ho - to - ho, kintu samartha ke liye kyoM vicchinna mAnA jAe ?' (vize0 3036, 3037) AcArya ne usakI kambalI ke, vinApUche Tukar3e kara diye the, ataeva usakA mana, kaSAya se kaluSita ho cukA thA aura kahane lagA -- parigraha se kaSAya, mUrcchA bhaya Adi bahuta se doSa hote haiM, ataeva sUtra meM aparigraha kA samarthana kiyA gayA hai aura hama dekhate haiM ki svayaM jinendra bhagavantoM ne to acela rahanA svIkAra kiyA thA aura unhIM ke dvArA jaba jinakalpa kI prarUpaNA kI gaI hai to jinakalpa kA anusaraNa kyoM na kiyA jAe ? aura sUtra meM muni ko acela - parISaha kA vijaya karane vAlA batAyA hai-- isa se yaha bhI siddha hotA hai ki bhagavAna ko muni acela rahe, yahI sammata hai / bhagavAna ne vastra rakhane kI jo bAta kahI hai, vaha bhI tIna kAraNoM se hai-- arthAt yadi lajjA jIta na sake, nindA se Dara jAe aura parISaha vastra - grahaNa ke liye kahA nahIM hai / isI yaha sammata hai (3039, 3040) ataeva sahane kA sAmarthya na ho, taba hI / aikAntika rUpa se se nizcita hotA hai ki jinendra ko 'muni acela rahe' maiM acela rahU~gA / zivabhUti ke ina tarkoM kA uttara AcArya kRSNa ne diyA, vaha isa prakAra hai-- parigraha arthAt vastrAdi upadhi ko kaSAya kA kAraNa mAnA jAya to tumhAre isa zarIra ko bhI kaSAya kA hetu kyoM na mAnA jAya ? tAtparya yaha huA ki kaSAya kA kAraNa hone se yadi vastrAdi kA tyAga anivArya ho to zarIra bhI kaSAya kA kAraNa hone se usakA bhI tyAga anivArya ho jAegA (3041) saMsAra meM aisI kaunasI vastu hai jo kisI na kisI ko kaSAya kA hetu na banatI ho ? svayaM dharma bhI kisI ko kaSAya kA hetu banatA hai, to kyA dharma bhI kaSAya kA kAraNa hone tyAjya hai ? dekhA gayA hai ki svayaM jinendra bhagavAna mahAvIra, gozAlaka aura saMgamadeva ke

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boTika mata kA vivaraNa liye kaSAya ke hetu bane haiM aura jainadharma bhI virodhI ke liye kaSAya kA hetu banA hai; to kyA jina bhagavAna kA aura jainadharma kA kaSAya kA hetu hone se tyAga karanA jarUrI hai ? ataH vastra bhI kaSAya kA hetu hai-- itane mAtra se tyAjya nahIM (3042, 3043) / zivabhUti -- deha, jinendra bhagavAna aura jainadharma kisI ko bhale hI kaSAya kA hetu hote hoM, kintu yadi una dehAdi kA svIkAra 've mokSa ke sAdhana hai' aisI buddhi ke sAtha kiyA jAe to ye parigraha nahIM banate, inheM grantha nahIM kahA jA sakatA (3044) / 273 kRSNa-- yadi yahI bAta hai to vastrAdi kA bhI mokSa ke sAdhana mAna kara grahaNa kiyA jAe to inheM bhI grantha = parigraha nahIM mAnA jA sakatA (3044) aura parigraha - janya doSa bhI nahIM ho sakate / zivabhUti -- vastrAdi grantha mUrcchA ke hetu haiM, ataeva ve grantha = parigraha haiM aura muni to nirgrantha hotA hai / ataH vastrAdi tyAjya hai / kRSNa - vastrAdi kI taraha tumhArA deha aura AhArAdi bhI mUrcchA-hetu bana sakate haiM, to ve bhI grantha- parigraha haiM hii| yadi kaho ki deha meM anAsakti hai, ataeva vaha grantha nahIM to vastrAdi meM bhI jo anAsakta haiM, unake liye ve bhI grantha kaise kahe jAe~ ? (3045) zivabhUti -- deha aura AhAra prArambha avasthA meM ye mokSa ke sAdhana haiM-aisI buddhi hone se ye mUrcchA ke hetu nahIM banate / ataH parigraha nahIM kahe jAe~ge / kRSNa - taba vastrAdi meM bhI 'ye prArambha avasthA meM mokSa ke sAdhana haiM-- aisI buddhi hone se ye bhI mUrcchA ke kAraNa nahIM baneMge, so parigraha nahIM ho sakate (3046) / zivabhUti -- vastrAdi sthUla vastuoM meM mUrcchA honA svAbhAvika hai, ataH vastrAdi parigraha haiM hI / kRSNa - taba zarIra bhI sthUla hone se usameM bhI mUrcchA anivArya hogI aura vaha bhI parigraha mAnA jAegA / itanA hI nahIM, vaha to atyanta durlabha hai kyoMki use kharIdA nahIM jA sakatA, ataH usameM to vizeSa rUpa se tumhArI mUrcchA hogI hai (3047) / vastra ke tyAga se hI yadi mokSa kA sambhava mAnA jAe to tiryaJca aura zabara (bhIla) Adi vastra kA upayoga nahIM karate; kevala deha aura AhAra mAtra meM mUrcchA karate haiM, phira bhI unakA mokSa nahIM dekhA gayA / ve to prAyaH naraka meM jAte haiM / ataH vastra ke tyAga se hI mokSa kI sambhAvanA nahIM mAnI jA sakatI (3048) / aura yaha bhI dekhA gayA hai ki saMsAra meM bahuta se manuSya aise haiM, jinake pAsa vastrAdi haiM hI nahIM, kintu dUsare ke vastrAdi vaibhava ko dekha kara apane AtmA ko niyantraNa meM nahIM rakha sakate aura mUrcchA jaise kaSAya-doSoM se kaluSita hokara karmamala kA arjana kara lete haiM / ataeva vastra ke tyAga-mAtra se hI mokSa-gamana ho jAtA hai-- yaha mAnanA ucita nahIM ( 3049) / aisA bhI dekhA gayA hai ki koI-koI muni zarIra para ke vastra, mAlA, anulepana aura

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274 SRUTA-SARITA AbharaNAdi upasarga ke kAraNa hote hue bhI ve anAsakta rahate haiM aura kevala-jJAna ko prApta karate haiM / ataH vastra ke hone mAtra se Asakti hotI hI hai--aisA nahIM mAnA jA sakatA (3050) / sArAMza yaha hai ki kisI muni ko vidveSI ne jabaradastI vastrAdi pahanA diye hoM, taba bhI anAsakti ke kAraNa use kevala-jJAna ho sakatA hai / zivabhUti-vastrAdi ko grantha parigraha mAnanA jarUrI hai, kyoMki usake rahane se corI Adi kA bhaya rahatA hai / kRSNa-yadi aisA mAnA jAe to kabhI-kabhI jJAnAdi bhI 'yaha kahIM naSTa na ho jAe' isa prakAra se bhaya kA hetu hai; to kyA jJAnAdi bhI grantha mAne jAe~ge ? bhaya kA hetumAtra hone se grantha nahIM mAnA jA sakatA / bhaya kA hetu to zarIra bhI banatA hai / dekhA gayA hai ki 'ise kahIM kutte Adi na kATa leM' isa prakAra ke bhaya kA hetu zarIra bhI hai / ataeva bhaya kA hetu hone mAtra se kisI ko grantha kahanA upayukta nahIM haiM (3051) / / zivabhUti-jJAna zarIrAdi ke viSaya meM hamArI buddhi hai ki ye mokSa ke sAdhana haiM, ataeva ye bhaya ke hetu hote hue bhI grantha / parigraha nahIM kahe jAe~ge / kRSNa-aisI sthiti meM vastrAdi ke viSaya meM bhI hamArI buddhi ho ki ye mokSa ke sAdhana haiM to ye grantha / parigraha kaise kahe jAe~ge (3052) zivabhUti-viSayoM ke viSaya meM bhI ArakSaNa kI bhAvanA ke kAraNa raudra dhyAna hotA hai / vastra rakhane para bhI raudra dhyAna hotA hai, to vastrAdi ko bhI grantha / parigraha mAnanA jarUrI hai / kRSNa-zarIrAdi ke viSaya meM bhI saMrakSaNa kI bhAvanA se raudra dhyAna hogA, to vaha bhI grantha / parigraha ho jAegA (3053) / zivabhUti-dehAdi ke viSaya meM raudra nahIM kintu prazasta dhyAna hogA, kyoMki ye to mokSa ke sAdhana haiM / - kRSNa-isI prakAra vastra ke viSaya meM bhI dharma-sAdhana hone kI bhAvanA ke kAraNa prazasta dhyAna hI hogA / (3053) vAstavika dRSTi se dekhA jAe to avirata puruSa ke liye jo-jo vastu bhaya kA hetu banatI hai, vahI vastu virata puruSa ke liye prazasta bhAva ke kAraNa mokSa kA hetu bana jAtI hai (3054) / ataH yaha jarUrI nahIM ki vastra ArtadhyAna kA kAraNa bane / deha ke liye upakArI hone se jisa prakAra AhAra grantha / parigraha nahIM hai, usI prakAra viSa kA pAna karane vAlA kanaka=suvarNa bhI deha kA upakArI hone se grantha / parigraha nahIM kahA jAegA aura dharmAntevAsinI yuvatI bhI grantha / parigraha nahIM kahI jAegI (3055) / ___ataH hama kisI vastu ko ekAntataH grantha yA agrantha nahIM mAna sakate / badi usameM mUrchA hai to vaha vastu grantha kahI jAegI aura mUrchA nahIM hai to vaha grantha nahIM mAnI jAegIaisA nizcaya jarUrI hai (3056) /

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boTika mata kA vivaraNa 275 ataH vItarAga aura vItadveSa ke liye jo-jo vastrAdi saMyama ke sAdhana haiM, ve parigraha nahIM haiM aura jo-jo saMyama kA sAdhana nahIM banatA apitu saMyama kA ghAta karane vAlA hotA hai, vaha parigraha hai (3057) / zivabhUti-yaha batAveM ki vastrAdi saMyama kA upakAraka kisa prakAra se hai ? kRSNa-zItArta ke liye vastra upakAraka hai; kyoMki vastra hone para zIta ke kAraNa ArtadhyAna hogA nahIM anyathA ve agni se zItanivAraNa kareMge yA tRNa-janya agni jalA kara jIvoM kI hiMsA kareMge / (aisA karane para ahiMsA vrata ke bhaGga kI sambhAvanA hai) ataH vastrAdi saMyama kA upakAraka mAnanA jarUrI hai; kyoMki vastra hone se agni aura tRNa ke jIvoM kI rakSA ho jAtI hai (3058) / muniyoM ke liye cAroM kAla meM svAdhyAya-dhyAna kA sAdhana bhI vastra banate haiM, kyoMki vastra hone se rAtri meM zIta se pIDA nahIM hotI; aura rAta meM girane vAle sacitta pRthvI (mahi), dhUmikA (mahikA), varSA, osa, raja Adi ke jIvoM kI rakSA kA sAdhana vastra banatA hai / isa prakAra saMyama kI sAdhanA meM vastra upakAraka hone se parigraha nahIM hai (3059) / isake alAvA vastra kA anya upayoga bhI hai-jaise ki mRta ko DhA~kanA aura bahAra le jAnA, rogI ke prANoM kI rakSA karanA Adi-Adi / isI prakAra muMhapattI Adi bhI jisa prakAra saMyamopakAraka hai--isakA samarthana kara lenA cAhiye (3060) / zivabhUti-vastra ke viSaya meM ApakA tarka jAnA, kintu pAtra kI kyA AvazyakatA hai ? kyA usake vinA munidharma kA pAlana nahIM ho sakatA ? kRSNa-jIvoM se saMsakta aise sattU, gorasa, pAnaka jaisI pIne kI vastugata jIvoM kI rakSA pAtra se hI ho sakatI hai| parigalana se honevAle prANaghAta kA tathA pazcAtkarma kA nivAraNa pAtra se ho sakatA hai / rogI aura bAla-ziSyoM ke liye pAtra meM bhikSA lA kara unakA upakAra kiyA jA sakatA hai / pAtra meM bhikSA lA kara sAthI sAdhuoM ko dene se dAnadharma kI prApti bhI hotI hai / isa taraha pAtra bhI saMyamadharma kA sAdhana banatA hai / itanA hI nahIM, apitu sAdhuoM meM paraspara samatA kA bhI sAdhanapAtra isaliye banatA hai ki pAtra meM lA kara ekasAtha bhojana kara sakate haiM (3061, 3062) / zivabhUti-muniyoM ke liye aparigraha kA zAstra meM vidhAna hai / ataeva vastra pAtra Adi rakhane para usa AjJA kA bhaGga hotA hai / ataH vastrAdi kA parigraha nahIM rakhanA cAhiye / kRSNa-yaha satya hai ki sUtra meM aparigraha kA vidhAna hai; kintu parigraha kA lakSaNa hai mUrchA; aura mUrchA kA niSedha to sabhI padArthoM ke viSaya meM kiyA hai, kevala vastra-pAtra ke viSaya meM nahIM / zarIra, AhAra, ziSya picchAdi ke viSaya meM bhI ukta sUtra kA vidhAna lAgU hotA hI hai / hama bhI mAnate haiM ki vastra-pAtra meM mUrchA nahIM rakhanI cAhiye; kintu saMyamopakArI hone se unameM mUrchA na karake unakA grahaNa karanA cAhiye, jaise ziSya kA grahaNa kiyA jAtA hai (3063) /

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276 * SRUTA-SARITA zivabhUti-tIrthaGkaro kI taraha unake anuyAyI sabhI muniyoM ko bhI vastra-pAtra rahita hI rahanA ucita hai; arthAt acela aura pANipAtra rahanA anivArya hai / ataH muniyoM ko vastra-pAtra rakhanA nahIM cAhiye / kRSNa-tIrthaGkara apanI sAdhaka avasthA meM bhI nirupama dhRti aura zarIra-saMghayaNa vAle hote haiM tathA cAra jJAna aura sAtizaya zakta-sampanna hote haiM / unhoMne sabhI parISahoM ko bhI jIta liyA hotA hai / isaliye vastra ko saMyama kA sAdhana mAna kara grahaNa na kareM, yaha unake liye ucita hI hai; tathA unake chidra-rahita hAtha hI pAtra kA kAma dete haiM; ataeva pAtra ko saMyamopakArI samajha kara nahIM rakheM, yaha ucita hI hai (3064) / dUsarI bAta yaha bhI hai ki vastra-pAtra ke abhAva meM bhI sAdhAraNa muniyoM ko pUrvokta jina doSoM kI sambhAvanA hai, una doSoM kA sambhava vastra-pAtra ke abhAva meM bhI tIrthaGkaroM ko hai nahIM / ataH tIrthaGkaroM ke liye vastra-pAtra saMyama kA sAdhana nahIM hone se ve unakA grahaNa nahIM karate (3065) phira bhI savastra tIrtha kA upadeza dene ke liye dIkSA ke samaya eka vastra kA grahaNa karate hI haiM; kintu vaha vastra bhI cyuta ho jAtA hai taba acela hI bana jAte haiM (3066) / zivabhUti-jinakalpI Adi sadaiva nirupadhika hote haiM / ataeva unakA anukaraNa sabhI muniyoM ko karanA cAhiye / kRSNa-yaha koI ekAnta nahIM hai ki jinakalpI-svayaMbuddha Adi upadhi nahIM rakhate / dekhA gayA hai ki ve ekAntataH sopadhika haiM, kyoMki zAstra meM ghuTuNa' kI apekSA se unake upakaraNoM kA nAnA prakAra kA mAna batAyA gayA hai (3067) / zivabhUti-kintu tIrthaGkara to acela hote haiM, ataeva muniyoM ko bhI acela hI rahanA jarUrI hai| kRSNa-tIrthaMkaroM kI taraha yadi rahanA ho to tuma unakI taraha sAtizaya nahIM, ata: unakI taraha acela bhI nahIM ho sakate (3068) / jisa prakAra rogI, vaidya ke upadeza ke anusAra AcaraNa karake nIroga banatA hai; kintu rogI, vaidya ke veza-AcAra Adi kA anusaraNa nahIM karatA / vaidya ke veza evaM AcaraNa kA anusaraNa karane meM koI vizeSatA bhI nahIM / unake upadeza ke anusaraNa meM lAbha hai / isI prakAra tIrthaGkara bhI bhavaroga ke vaidya haiM / ataH tIrthaGkara-rUpI vaidya ke Adeza kA pAlana karake bhavaroga se muni mukta hote haiM; kintu kevala unake veza kA anukaraNa to kare para upadeza kA pAlana na kare, to bhavaroga se mukta hotA nahIM (3069, 3070) / / zivabhUti-yadi tIrthaGkara ke veza kA anusaraNa karake unake samAna banU~ to kyA Apatti kRSNa-tIrthaGkara paropadeza ke vazavartI nahIM haiN| usI taraha tumheM bhI paropadeza ke vazavartI nahIM honA cAhiye / dUsarI bAta yaha bhI hai ki tIrthaGkara apanI chadmasthAvasthA meM kisI ko upadeza bhI nahIM dete aura dIkSA bhI nahIM dete / usI taraha sabhI karane laga jAeM, taba hI unake sAtha

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boTika mata kA vivaraNa sarvataH sAdharmya ho sakegA, anyathA nahIM / zivabhUti-yadi aisA bhI kiyA jAe to kyA Apatti hogI ? kRSNa-yadi tIrthaGkaroM kA sampUrNa rUpa se anukaraNa karanA zurU kara diyA jAe to yaha jo tIrtha abhI cala rahA hai, usakI kyA gati hogI ? koI bhI chadmastha kisI ko upadeza bhI nahIM de sakegA aura dIkSA bhI nahIM de sakegA, to tIrtha kA viccheda hI ho jAegA / zivabhUti-tIrthaGkara kA sabhI bAtoM meM sAdharmya jarUrI nahIM mAnA jAe to phira ApakA kyA kahanA hai ? kRSNa-yadi tIrthaGkara kA anukaraNa hI nahIM karanA hai, to yaha acela-kalpa kA Agraha bhI kyoM rakhate ho (3071, 3072) / zivabhUti-merA yaha Agraha nahIM ki tIrthaGkara kI sabhI bAtoM kA anusaraNa karU~; phira bhI acelakatA kA Agraha kyoM na kiyA jAe ?--yaha Apa batAe~ / kRSNa-tIrthaGkara ke sAtha sarvataH sAdharmya nahIM hai, arthAt unake samAna hama sAtizaya nahIM haiM, ataH acchA yahI hai ki hama unake veza kA aura AcAra kA sarvataH sAdharmya na karake aMzataH anukaraNa kareM (3073) / zivabhUti-jinakalpa ke viSaya meM jinavaroM kI AjJA to hamAre samakSa hai hI, taba jinakalpa kA Azraya kyoM na liyA jAe ? kRSNa-hama yaha nahIM kahate ki jinakalpa ke viSaya meM jinavaroM kI AjJA nahIM hai / vaha to avazya hai, kintu dekhanA yaha hai ki jina muniyoM ne jinakalpa kA Azraya liyA thA, unakI kisa prakAra kI yogyatA thI / ve uttama dhRti aura saMghayaNa se sampanna the, pUrvo kA jJAna rakhate the aura sadAkAla sAtizaya the tathA jinakalpa ke svIkAra ke pUrva apane jIvana meM paryApta parikarma arthAt pUrva-taiyArI rUpa vividha kriyA se sampanna the / hamAre jaise sAmAnya puruSoM ke liye jinakalpa kI AjJA tIrthaGkaroM ne nahIM dI haiM (3074) / ataeva jinavara kI AjJA se yadi jinakalpa kA svIkAra karanA cAhate ho, to yaha bhI to jinavara kI AjJA hI hai ki Aja ke kAla meM jinakalpa vicchinna hai-ise kyoM nahIM mAnate ? jinakalpa ke astitva kA yadi pramANa mAnate ho, to vaha Aja nahIM haiM-ise apramANa kyoM mAnate ho ? (3075) / zivabhUti-jinavara kA kauna sA vacana hai, jisameM jinakalpa ke viccheda kI bAta kahI gaI hai ? kRSNa-jina-vacana isa prakAra hai zrI jaMbU svAmI ke gata hone para (1) mana:paryava jJAna, (2) paramAvadhi jJAna, (3) pulAka labdhi, (4) AhAraka labdhi (5) kSapaka zreNI, (6) upazama zreNI, (7) jinakalpa, (8) parihAravizuddhi cAritra, (9) sUkSma samparAya cAritra, (10) yathAkhyAta cAritra, (ye tIna saMyama haiM,) (11) kevalajJAna aura (12) siddhi-ye vicchinna ho gae haiM (3076) /

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SRUTA-SARITA zivabhUti -- para muniyoM ke liye acela - parISaha jItane kI bAta nahI hai; yadi vastra kA grahaNa kiyA jAtA hai, to muni acela parISaha ko jItane vAlA nahIM kahA jA sakatA / 278 kRSNa - eSaNIya vastra kA upayoga karane para bhI vaha acela - parISaha jItane vAlA kahA jA sakatA hai / jaise vizuddha AhAra karane vAlA kSudhA - parISaha ko jItane vAlA kahA jAtA hai, usI prakAra vizuddha buddhi vAlA muni eSaNIya vastra kA upayoga karake bhI acela parISaha ko jItane vAlA kahA jA sakatA hai (3077) / AhAra lene mAtra se kisI ko ajita-parISaha mAna liyA jAe to paristhiti yaha hogI ki jinendra ko bhI sarvathA jita parISaha nahIM mAnA jA sakegA, athavA AhAra lekara hama 'jita- parISaha' kahate haiM, to vastra ke viSaya meM bhI yahI bAta kyoM na mAnI jAe ? arthAt eSaNIya vastra kA upayoga karane vAlA bhI 'jitAcelaparISaha' kyoM na mAnA jAegA ? (3078) / jisa prakAra apanI bubhukSA Adi kA pratIkAra AhArAdi lekara karane para bhI yadi rAgadveSa se rahita hai, to muni bubhukSAdi parISahoM ko jItane vAlA mAnA jAtA hai (3079) usI prakAra zruta - vihita vidhi se rAga-dveSa se rahita hokara yadi vizuddha vastra ko grahaNa karatA hai, to vastra kA sevana karane para bhI acela parISaha ko jItane vAlA hotA hai (3080 ) / zivabhUti -- sacela ko acela - parISaha jItane vAlA kaise kahA jA sakatA hai ? kRSNa-loka aura siddhAnta meM celaka hone para bhI aura celaka nahIM hone para bhI acela kahA jAtA hai / parizuddha arthAt eSaNIya aisA atyanta jIrNa, kutsita, asAra agaNanIya arthAt atyanta choTA athavA tuccha aura aniyata rUpa se upayoga meM Ane vAlA vastra yadi muni ke pAsa ho, taba bhI use naGgA -- acela muni kahA jAtA hai; kyoMki muni ko vastra meM mUrcchA nahIM hai / acelaka zabda kA yaha prayoga gauNa rUpa se hai; kintu tIrthaGkara ko vastra hI nahIM, ataH unheM mukhyarUpa se acela kahA jAtA hai (3081, 3082) / jisa prakAra kaTivastra ko mastaka meM bAndha kara bahuvastra vAlA vyakti jala meM avagAhana karatA ho to use naGgA hI kahA jAtA hai, usI prakAra vastra ke hone para bhI muni acela kahA jAtA hai (3083) / jaise kisI strI ne atyanta choTA, jIrNa aura kutsitaM, chidroM vAlA vastra pahanA ho, phira bhI vastra ko bunane vAle se kahatI hai- 'bhAI, zIghratA se mujhe vastra de do maiM nagna hU~ / ' usI prakAra muni ne bhI yadi choTA jIrNa Adi vastra pahanA ho, phira bhI acela kahA jAegA (3084) / tIna kAraNoM se Agama meM vastra grahaNa karane ko kahA hIM' hai / ataeva jo sAtizaya nahIM hai, use vastra dhAraNa karanA cahiye (3085 ) | jinakalpa ke yogya jo nahIM haiM, unheM hI lajjA, kutsA aura parISaha avazya hote haiM; tathA yaha bhI bAta hai ki hI kA artha hai lajjA aura lajjA hI saMyama hai / ataH saMyama ke liye bhI vastra ko vizeSarUpa se dhAraNa karanA jarUrI hai (3086) / yadi tIrthaGkaroM ke mata ko pramANa mAnate ho, to vastra aura pAtra kA tyAga na karo; kyoMki

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boTika mata kA vivaraNa aisA karane para pUrvokta doSajAla meM pha~sa jAoge aura samiti ke ghAta ko bhI prApta karoge / ataeva aisA na ho, yahI acchA hogA (3087) / jo pAtra kA prayoga nahIM karatA, vaha eSaNA samiti kA yathArtha rUpa se pAlana nahIM kara sakatA hai / jo vastra - rahita hai, vaha nikSepa, AdAna aura vyutsarga samiti kA pAlana nahIM kara sakegA; aura pAtra - rahita bhI ina tInoM samitiyoM kA bhI yathArtha pAlana nahIM kara sakatA (3088) / 279 AcArya kRSNa ne zivabhUti ko itanA samajhAyA, phira bhI mithyAtva ke udaya ke kAraNa vyAkulatA se jinamata kI zraddhA na karake vaha vastra kA tyAga kara nikala gayA (3089) / zivabhUti kI bahina ne bhI vastra kA tyAga apane bhAI ke prati anurAga ke kAraNa kara diyA aura nikala par3I / eka gaNikA ne vastra diyA to use bhI chor3a diyA; phira bhI gaNikA ne use chAtI Dhakane kA vastra diyA, use bhI chor3ane lagI to zivabhUti ne kahA ki use rahane do, to use usane dhAraNa kara rakhA (3090, 3091) / zivabhUti ne koDina aura kaTTavAra- ina do ko ziSya banAyA aura usake bAda paramparA se anya boTika bhI utpanna hue (3092) / isa samagra carcA se sAra yaha nikalatA hai ki boTika mata ke anusAra zramaNa vastra nahIM rakha sakate, pAtra nahIM rakha sakate, kintu zramaNI vastra rakha sakatI hai / isake sAtha yaha bhI spaSTa hotA hai ki kevalI ke kavalAhAra aura strI-mukti ke niSedha kI koI carcA isameM nahIM hai / ataeva jisa samaya boTika sampradAya kA prArambha huA, taba kevalI - kavalAhAra aura strI-mukti ke viSaya meM boTika mata kA virodha nahIM thA / yaha virodha bAda meM huA hogA jo Aja kA digambara sampradAya karatA hai / ataeva kevalI - kavalAhAra aura strI-mukti kA virodha karane vAlA digambara sampradAya boTika sampradAya ke bAda kabhI huA hogA yahI mAnanA par3atA hai / TippaNa : 1. vizeSAvazyaka bhASya lA. da. vidyAmandira dvArA prakAzita yazovijaya granthamAlA se prakAzita meM dekheM gA0 2550 se / 2. boTika kA nAma na dekara 'anne' zabda se ullekha hai / usake liye TIkAkAra malayagiri boTika kA ullekha karate haiM- gA0 1016 kA utthAna / 3. ghuTuNa kA artha hai vaha kapar3A jo ghuTane taka AtA hai jisase AdhI TA~ga Dhaka jAtI hai arthAt kaTibandha (paranA) zrImad AcArAGga sUtra ke 8veM adhyayana meM jinakalpI ke pAJca vikalpa haiM-tIna vastra eka pAtra, do vastra eka pAtra, eka vastra eka pAtra, kaTibandha aura pUrNa acela / ye sabhI jinakalpI hote haiM aura vanoM meM ekAkI raha kara sAvadhika tapo'nuSThAna karate haiM / avadhi pUrNa hone para punaH sthavira - kalpa meM praviSTa ho jAte haiM / (uddeza 4-7) 4. tihi ThANehiM vatthaM dhArejjA, taM jahA - hirivattiyaM, duguMchAvattiyaM parIsahavattiyaM / zrI ThANAGgasUtra 3|3|4||

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AcArya mallavAdI kA nayacakra jI AcArya akalaMka' aura vidyAnanda ke granthoM ke abhyAsa ke samaya nayacakra nAmaka grantha ke ullekha dekhe, kintu usakA darzana nahIM huA / banArasa meM AcArya zrIhIrAcaMdrajI kI kRpA se nayacakraTIkA kI hastalikhita prati dekhane ko milI / kintu usameM nayacakra mUla nahIM milA / patA calA ki yahI hAla sabhI pothioM kA hai / vijayalabdhisUri granthamAlA meM nayacakraTIkA ke AdhAra para nayacakra kA uddhAra karake aMzata: use saTIka chApA gayA hai / gAyakavADa sirIja meM bhI nayacakraTIkA aMzataH chApI gaI hai / muni zrI puNyavijayajI kI preraNA se muni zrI jambUvijayajI nayacakra kA uddhAra karane ke lie varSoM se prayatnazIla haiM / unhoMne usIke lie tibbatI bhASA bhI sIkhI aura nayacakra kI TIkA kI aneka pothioM ke AdhAra para TIkA ko zuddha karane kA tathA usake AdhAra para nayacakra mUla kA uddhAra karane kA prayatna kiyA hai / unake usa prayatna kA suphala vidvAnoM ko zIghra hI prApta hogA / kRpA karake unhoMne apane saMskaraNa ke mudrita pacAsa phorma pR. 400 dekhane ke lie mujhe bheje haiM, aura kucha hI roja pahale munirAja zrI puNyavijayajI ne sUcanA dI ki upAdhyAya yazovijayajI ke hastAkSara kI prati, jo ki unhoMne dImakoM se khAI huI nayacakraTIkA kI prati ke AdhAra para likhI thI, mila gaI hai| AzA hai muni zrI jambUvijayaja isa prati kA pUrA upayoga nayacakraTIkA ke amudrita aMza ke lie kareMge hI evaM apara mudrita aMza ko bhI usake AdhAra para ThIka kareMge hI / / maiMne premI abhinandana grantha (1946) meM apane lekha meM nayacakra kA saMkSipta paricaya diyA hI hai, kintu usa grantha-racanA kA vailakSaNya mere mana meM taba se hI basA huA hai aura avasara kI pratIkSA meM rahA ki usake viSaya meM vizeSa paricaya likhU / daramiyAna muni zrI jambUvijayajI ne zrI 'AtmAnaMda prakAza' meM nayacakra ke viSaya meM gujarAtI meM kaI lekha likhe aura eka vizeSAMka bhI nayacakra ke viSaya meM nikAlA hai| yaha saba aura merI apanI noMdhoM ke AdhAra para yahA~ nayacakra ke viSaya meM kucha vistAra se likhanA hai / nayacakra kA mahattva jaina sAhitya kA prAraMbha vastuta: kaba se huA isakA sapramANa uttara denA kaThina hai / phira bhI itanA to aba nizcayapUrvaka kahA jA sakatA hai ki bhagavAn mahAvIra ko bhI bhagavAn pArzvanAtha ke upadeza kI paraMparA prApta thI / svayaM bhagavAn mahAvIra apane upadeza kI tulanA bhagavAn pArzvanAtha

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AcArya mallavAdI kA nayacakra 281 ke upadeza se karate haiM / isase itanA to spaSTa ho hI jAtA hai ki unake samakSa pArzvanAthaparaMparA kA zruta kisI na kisI rUpa meM thA / vidvAnoM kI kalpanA hai ki dRSTivAda meM jo pUrvagata ke nAma se ullikhita zruta hai vahI pArzvanAthaparaMparA kA zruta honA cAhie / pArzvanAthaparaMparA se prApta zruta ko bhagavAn mahAvIra ne vikasita kiyA vaha Aja jainazruta yA jainAgama ke nAma se prasiddha hai| jisa prakAra vaidika paraMparA meM veda ke AdhAra para bAda meM nAnA darzanoM ke vikAsa hone para sUtrAtmaka dArzanika sAhitya kI sRSTi huI aura bauddha paraMparA meM abhidharma tathA mahAyAH darzana kA vikAsa hokara vividha dArzanika prakaraNa granthoM kI racanA huI, usI prakAra jaina sAhitya meM bhI dArzanika prakaraNa granthoM kI sRSTi huI hai / vaidika, bauddha aura jaina ina tInoM paraMparA ke sAhitya kA vikAsa ghAta-pratyAghAta aura . AdAna-pradAna ke AdhAra para huA hai / upaniSad yuga meM bhAratIya dArzanika cintanaparaMparA kA prasphuTIkaraNa huA jAna paDatA hai aura usake bAda to dArzanika vyavasthA kA yuga prAraMbha ho jAtA hai / vaidika paraMparA meM pariNAmavAdI sAMkhyavicAradhArA ke vikasita aura virodha rUpa meM nAnA prakAra ke vedAntadarzanoM kA AvirbhAva hotA hai, aura sAMkhyoM ke pariNAmavAda ke virodhI ke rUpameM naiyAyika-vaizeSika darzanoM kA AvirbhAva hotA hai / bauddhadarzanoM kA vikAsa bhI pariNAmavAda ke AdhAra para hI huA hai / anAtmavAdI ho kara bhI punarjanma aura karmavAda ko cipake rahane ke kAraNa bauddhoM meM santati ke rUpa meM pariNAmavAda A hI gayA hai; kintu kSaNikavAda ko usake tarkasiddha pariNAmoM para pahuMcAne ke lie bauddhadArzanikoM ne jo ciMtana kiyA usImeM se eka aura bauddha paraMparA kA vikAsa sautrAntikoM meM huA jo dravya kA sarvathA inakAra karate haiM; kintu deza aura kAla kI dRSTi se atyanta bhinna aise kSaNoM ko mAnate haiM aura dUsarI ora advaita paraMparA meM huA jo vedAnta darzanoM ke brahmAdvaita kI taraha vijJAnAdvaita aura zUnyAdvaita jaise vAdoM kA svIkAra karate haiM / jainadarzana bhI pariNAmavAdI paraMparA kA vikasita rUpa hai / jainadArzanikoMne uparyukta ghAtapratyAghAtoM kA taTastha ho kara avalokana kiyA hai aura apane anekAntavAda kI hI puSTi meM usakA upayoga kiyA hai yaha to kisI bhI dArzanika se chipA nahIM raha sakatA hai / kintu yahA~ dekhanA yaha hai ki upalabdha jainadArzanika sAhitya meM aisA kaunasA grantha hai jo sarvaprathama dArzanikoM ke ghAtapratyAghAtoM ko AtmasAt karake usakA upayoga anekAnta ke sthApana meM hI karatA hai / . prAcIna jaina dArzanika sAhitya sarjana kA zreya siddhasena aura samantabhadra ko diyA jAtA hai / ina donoM meM kauna pUrva aura kauna uttara hai isakA sarvamAnya nirNaya abhI huA nahIM hai / phira bhI prastuta meM ina donoM kI kRtioM ke viSaya meM itanA hI kahanA hai ki ve donoM apane apane grantha meM anekAnta kA sthApana karate hai avazya, kintu donoM kI paddhati yaha hai ki paraspara virodhI vAdoM meM doSa batAkara anekAnta kA sthApana ve donoM karate haiM / virodhI vAdoM ke pUrvapakSoM ko yA pUrvapakSIya vAdoM kI sthApanA ko utanA mahattva yA avakAza nahIM dete jitanA unake khaNDana ko / anekAntavAda ke lie jitanA mahattva usa 2 vAda ke doSoM kA yA asaMgati kA hai utanA mahattva balki usase adhika mahattva usa 2 vAda ke guNoM kA yA saMgati kA bhI hai aura guNoM kA darzana usa 2 vAda kI sthApanA ke vinA nahIM hotA hai / isa dRSTi se ukta donoM AcAryoM

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SRUTA-SARITA grantha apUrNa / ata eva prAcIna kAla ke granthoM meM yadi apane samaya taka ke saba dArzanika mantavyoM kI sthApanAoM ke saMgraha kA zreya kisI ko hai to vaha nayacakra aura usakI TIkA ko hI mila sakatA hai, anya ko nahIM / bhAratIya samagra dArzanika granthoM meM bhI isa sarva saMgraha aura sarvasamAlocana kI dRSTi se yadi koI prAcInatama grantha hai to vaha nayacakra hI hai / isa dRSTi se isa grantha kA mahattva isalie bhI bar3ha jAtA hai ki kAla - kavalita bahuta se grantha aura matoM kA saMgraha aura samAlocana isI grantha meM prApta hai / jo anyatra durlabha hai / darzana aura naya AcArya siddhasenane nayoM ke viSaya meM spaSTa hI kahA hai ki pratyeka naya apane viSaya kI vicAraNA meM sacce hote haiM, kintu para nayoM kI vicAraNA meM mogha - asamartha hote haiM / jitane vacanamArga haiM utane hI nayavAda hote haiM aura jitane nayavAda haiM utane hI para darzana haiM / nayavAda ko alaga alaga liyA jAya taba ve mithyA haiM, kyoMki ve apane pakSa ko hI ThIka samajhate haiM dUsare pakSa kA to nirAsa karate haiM / kintu vastu kA pAkSika darzana to paripUrNa nahIM ho sakatA; ata eva usa pAkSika darzana ko svataMtra rUpa se mithyA hI samajhanA cAhie, kintu sApekSa ho taba hI samyag samajhanA cAhie / anekAntavAda nirapekSavAdoM ko sApekSa banAtA hai yahI usakA samyaktva hai / naya pRthak raha kara durnaya hote haiM kintu anekAntavAda meM sthAna pA kara ve hI sunaya bana jAte haiM; ata eva sarva mithyAvAdoM kA samUha ho kara bhI anekAntavAda samyak hotA hai" / AcArya siddhasena ne pRthak 2 vAdoM ko ratnoM kI upamA dI hai / pRthak pRthak vaidUrya Adi ratna kitane hI mUlyavAn kyoM na hoM ve na to hAra kI zobhA hI ko prApta kara sakate haiM aura na hAra kahalA sakate haiM / usa zobhA ko prApta karane ke lie eka sUtra meM una ratnoM ko baMdhanA hogA / anekAntavAda pRthak pRthak vAdoM ko sUtrabaddha karatA hai aura unakI zobhA ko bar3hAtA hai / unake pArthakya ko yA pRthak nAmoM ko miTA detA hai aura jisa prakAra saba ratna mila kara ratnAvalI isa naye nAma ko prApta karate haiM, vaise saba nayavAda apane apane nAmoM ko kho kara anekAntavAda aise naye nAma ko prApta karate haiM / yahI una nayoM kA samyaktva hai / 282 isI bAta kA samarthana - AcArya jinabhadrane bhI kiyA hai| unakA kahanA hai ki naya jaba taka pRthak pRthak haiM, taba taka mithyAbhiniveza ke kAraNa vivAda karate haiM / yaha mithyAbhiniveza nayoM kA taba hI dUra hotA hai jaba una sabhI ko eka sAtha biThA diyA jAya / jaba taka akele gAnA ho taba taka Apa kaisA hI rAga AlApeM yaha ApakI marajI kI bAta hai; kintu samUha meM gAnA ho taba saba ke sAtha sAmaMjasya karanA hI par3atA hai / anekAntavAda vivAda karanevAle nayoM meM yA vibhinna darzanoM meM isI sAmaJjasya ko sthApita karatA hai, ata eva sarvanaya kA samUha ho kara bhI jainadarzana atyanta niravadya hai, nirdoSa hai / sarvadarzana- saMgrAhaka jainadarzana yaha bAta huI sAmAnya siddhAnta ke sthApana kI, kintu isa prakAra sAmAnya siddhAnta sthira karake bhI apane samaya meM prasiddha sabhI nayavAdoM ko sabhI darzanoM ko jainoM ke dvArA mAne gae

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AcArya mallavAdI kA nayacakra prAcIna do nayoM meM dravyArthika aura paryAyArthika meM ghaTAne kA kArya Avazyaka aura anivArya ho jAtA hai / AcArya siddhasenane pradhAna darzanoM kA samanvaya kara usa prakriyA kA prAraMbha bhI kara diyA hai aura kaha diyA hai ki sAMkhyadarzana dravyArthika naya ko pradhAna mAna kara, saugatadarzana paryAyArthika ko pradhAna mAna kara aura vaizeSika darzana ukta donoM nayoM ko viSayabheda se pradhAna mAna kara pravRtta hai / kintu pradhAna - apradhAna sabhI vAdoM ko nayavAda meM yathAsthAna biThA kara sarvadarzanasamUharUpa anekAntavAda hai isakA pradarzana bAkI hI thA / isa kArya ko nayacakra ke dvArA pUrNa kiyA gayA hai / ata eva anekAntavAda vastutaH sarvadarzanasaMgraharUpa hai isa tathya siddha karane kA zreya yadi kisI ko hai to vaha nayacakra ko hI hai, anya ko nahIM / maiMne anyatra siddha kiyA hai ki bhagavAn mahAvIrane apane samaya ke dArzanika mantavyoM kA sAmaJjasya sthApita karake anekAntavAda kI sthApanA kI hai" / kintu bhagavAn mahAvIra ke bAda to bhAratIya darzana meM tAttvikI mantavyoM kI bAr3ha sI AI hai / sAmAnyarUpa se kaha denA ki sabhI nayoM kA - mantavyoM kA matavAdoM kA samUha anekAntavAda hai yaha eka bAta hai aura una mantavyoM ko vizeSarUpa se vicArapUrvaka anekAntavAda meM yathAsthAna sthApita karanA yaha dUsarI bAta hai| prathama bAta to aneka AcAryoM ne kahI hai; kintu eka-eka mantavya kA vicAra karake use nayAntargata karane kI vyavasthA karanA yaha utanA sarala nahIM / 283 nayacakrakAlIna bhAratIya dArzanika mantavyoM kI pRSThabhUmikA vicAra karanA, samagra tattvajJAna ke vikAsa meM usa usa mantavya kA upayukta sthAna nizcita karanA, naye naye mantavyoM ke utthAna kI anivAryatA ke kAraNoM kI khoja karanA, mantavyoM ke pArasparika virodha aura balAbala kA vicAra karanA - yaha saba kArya una mantavyoM ke samanvaya karanevAle ke lie anivArya ho jAte haiM / anyathA samanvaya kI koI bhUmikA hI nahIM bana sakatI / nayacakra meM AcArya mallavAdIne yaha saba anivArya kArya karake apane anupama dArzanika pANDitya kA to paricaya diyA hI hai aura sAtha meM bhAratIya tattvacintana ke itihAsa kI apUrva sAmagrI kA bhaMDAra bhI AgAmI pIr3hI ke lie chor3ane kA zreya bhI liyA hai / isa dRSTi se dekhA jAya to bhAratIya samagra dArzanika vADmaya meM nayacakra kA sthAna mahattvapUrNa mAnanA hogA / nayacakra kI racanA kI kathA bhAratIya sAhitya meM sUtrayuga ke bAda bhASya kA yuga hai| sUtroM kA yuga jaba samApta huA taba sUtroM ke bhASya likhe jAne lage / pAtaJjalamahAbhASya, nyAyabhASya, zobarabhASya, prazastapAdabhASya, abhidharmakoSabhASya, yogasUtra kA vyAsabhASya, tattvArthAdhigamabhASya, vizeSAvazyakabhASya, zAMkarabhASya Adi / prathama bhASyakAra kauna hai yaha nizcayapUrvaka kahanA kaThina hai / isa dIrghakAlIna bhASyayuga kI racanA nayacakra hai / paramparA ke anusAra nayacakra ke kartA AcArya mallavAdI saurASTra ke valabhIpura ke nivAsI the / unakI mAtA kA nAma durlabhadevI thA / unakA gRhastha avasthA kA nAma 'mallu' thA, kintu vAda meM kuzalatA prApta karane ke kAraNa mallavAdI rUpa se vikhyAta hue / unake dIkSA - guru kA

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284 nAma jinAnanda thA jo saMsArapakSa meM unake mAtula hote the / bhRgukaccha meM guru kA parAbhava buddhAnanda nAmaka bauddha vidvAn ne kiyA thA; ata eva ve valabhI Agae / jaba 'mallavAdI' ko yaha patA lagA ki unake guru kA vAda meM parAjaya huA hai, taba unhoMne svayaM bhRgukaccha jA kara vAda kiyA aura buddhAnanda ko parAjita kiyA / SRUTA-SARITA isa kathA meM saMbhavata: sabhI nAma kalpita haiM / vastutaH AcArya mallavAdI kA mUla nayacakra jisa prakAra kAlagrasta ho gayA usI prakAra unake jIvana kI sAmagrI bhI kAlagrasta ho gaI hai / buddhAnanda aura jinAnanda ye nAma samAna haiM aura sirpha ArAdhyadevatA ke anusAra kalpita kie gae hoM aisA saMbhava hai / mallavAdI kA pUrvAvasthA kA nAma 'malla' thA-- yaha bhI kalpanA hI lagatA hai / vastutaH ina AcArya kA nAma kucha aura hI hogA aura 'mallavAdI' yaha upanAma hI hogA / jo ho, paraMparA meM una AcArya ke viSaya meM jo eka gAthA calI AtI thI usI gAthA ko lekara unake jIvana kI ghaTanAoM kA varNana kiyA gayA ho aisA saMbhava hai| nayacakra kI racanA ke viSaya meM jo paurANika kathA dI gaI hai usa se bhI isa kalpanA kA samarthana hotA hai / paurANika kathA esI hai-- paMcama pUrva jJAnapravAda meM se nayacakra grantha kA uddhAra pUrvarSioMne kriyA thA usake bAraha Are the / usa nayacakra ke par3hane para zrutadevatA kupita hotI thI, ata eva AcArya jinAnandane jaba kahIM bAhara jA rahe the, mallavAdI se kahA ki usa nayacakra ko par3hanA nahIM / kyoMki niSedha kiyA gayA, mallavAdI kI jijJAsA tIvra ho gaI / aura unhoMne usa pustaka ko khola kara par3hA to prathama 'vidhiniyamabhaMga' ityAdi gAthA pddh'ii| usa para vicAra kara hI rahe the, utane meM zrutadevatAne usa pustaka ko unase chIna liyA / AcArya mallavAdI duHkhita hue, kintu upAya thA nahIM / ata eva zrutadevatA kI ArAdhanA ke lie girikhaNDa parvata kI guphA meM gae aura tapasyA zurU kI / zrutadevatA ne unakI dhAraNAzakti kI parIkSA lene ke lie pUchA 'miSTa kyA hai / ' mallavAdI ne uttara diyA 'vAla' / punaH cha mAsa ke bAda zrutadevI ne pUchA 'kisake sAtha ?' muni ne uttara diyA 'gur3a aura ghI ke sAtha / ' AcArya kI isa smaraNazakti se prasanna ho kara zrutadevatA ne vara mA~ga ne ko kahA / AcArya ne kahA ki nayacakra vApasa de de / taba zrutadevI ne uttara diyA ki usa grantha ko prakaTa karane se dveSI loga upadrava karate haiM, ata eva para detI hU~ ki tuma vidhiniyamabhaMga ityAdi tumheM jJAta eka gAthA ke AdhAra para hI usake saMpUrNa artha kA jJAna kara sakoge / aisA kaha kara devI calI gaI / isake bAda AcArya ne nayacakra grantha kI daza hajAra zlokapramANa racanA kI / nayacakra ke uccheda kI paraMparA zvetAmbara aura digambara donoM paraMparAoM meM samAna rUpa se pracalita hai / AcArya mallavAdI kI kathA meM jisa prakAra nayacakra ke uccheda ko varNita kiyA gayA hai yaha to hamane nirdiSTa kara hI diyA hai / zrIyuta premIjI ne mAilla dhavala ke nayacakra kI eka gAthA apane lekha meM uddhRta kI hai usase patA calatA hai ki digambara paraMparA meM bhI nayacakra ke uccheda kI kathA hai / jisa prakAra zvetAmbara paraMparA meM mallavAdI nayacakra kA uddhAra kiyA yaha mAnyatA rUr3ha hai usI prakAra muni debasena ne bhI nayacakra kA uddhAra kiyA hai aisI mAnyatA mAilla dhavala ke kathana se phalita hotI hai / isase yaha kahA jA sakatA hai ki yaha lupta nayacakra zvetAmbara digambara ko samAnarUpa se mAnya hogA /

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AcArya mallavAdI kA nayacakra 285 kathA kA vizleSaNa-nayacakra aura pUrva vidyamAna nayacakraTIkA ke AdhAra para nayacakra kA jo svarUpa phalita hotA hai vaha aisA hai ki prAraMbha meM 'vidhiniyama' ityAdi eka gAthAsUtra hai / aura usI gAthAsUtra ke bhASya ke rUpa meM nayacakra kA samagra gadyAMza hai| svayaM AcArya mallavAdI ne apanI kRti ko pUrvamahodadhi meM uThane vAle nayataraMgo ke bindurUpa kahA hai-pR. 9 / nayacakra ke isa svarUpa ko samakSa rakhakara ukta paurANika kathA kA nirmANa huA jAna par3atA hai| isa grantha kA 'pUrvagata' zruta ke sAtha jo saMbaMdha jor3A gayA hai vaha usake mahattva ko bar3hAne ke lie bhI ho sakatA hai aura vastusthiti kA dyotana bhI ho sakatA hai, kyoM ki pUrvagata zruta meM nayoM kA vivaraNa vizeSa rUpa se thA hI / aura prastuta grantha meM puruSa-niyati Adi kAraNavAda kI jo carcA hai vaha kisI lupta paraMparA kA dyotana to avazya karatI hai; kyoM ki una kAraNoM ke viSaya meM aisI vistRta aura vyavasthita prAcIna carcA anyatra kahIM nahIM milatI / zvetAzvatara upaniSad meM kAraNavAdoM kA saMgraha eka kArikA meM kiyA gayA hai; kintu una vAdoM kI yuktioM kA vistRta aura vyavasthita nirUpaNa anyatra jo durlabha hai vaha isa nayacakra meM hI milatA hai / isa dRSTi se isameM pUrva paraMparA kA aMza surakSita ho to koI Azcarya nahIM aura isIlie isakA mahattva bhI atyadhika hai / . AcArya mallavAdI ne apanI kRti kA saMbaMdha pUrvagata zruta ke sAtha jo joDA hai vaha nirAdhAra bhI nahIM lagatA / pUrvagata yaha aMza dRSTivAdAntargata hai / jJAnapravAda nAmaka paMcama pUrva kA viSaya jJAna hai / naya yaha zrutajJAna kA eka aMza mAnA jAtA hai / isa dRSTi se nayacakra kA AdhAra pUrvagata zruta ho sakatA hai / kintu pUrvagata ke alAvA dRSTivAda kA 'sUtra' bhI nayacakra kI racanA meM sahAyaka huA hogA / kyoM ki 'sUtra' ke jo bAIsa bheda batAe gae haiM una meM RjusUtra, evaMbhUta aura samabhirUr3ha kA ullekha hai / aura ina hI bAIsa sUtroM ko svasamaya, AjIvakamata aura trairAzikamata ke sAtha bhI jor3A gayA hai / yaha sUcita karatA hai ki dRSTivAda ke sUtrAMza ke sAtha bhI isakA saMbaMdha hai / saMbhava hai isa sUtrAMza kA viSaya jJAnapravAda meM anya prakAra se samAviSTa kara liyA gayA hai| isa viSaya meM nizcita kucha bhI kahanA kaThina hai / phira bhI dRSTivAda kI viSayasUci dekha kara itanA hI nizcayapUrvaka kahA jA sakatA hai ki nayacakra kA jo dRSTivAda ke sAtha saMbaMdha jor3A gayA hai vaha nirAdhAra nahIM / nayacakra kA uccheda kyoM ? nayacakra paThana-pAThana meM nahIM rahA yaha to pUrvokta kathA se sUcita hotA hai / aisA kyoM huA ? yaha prazna vicAraNIya hai / nayacakra meM aisI kaunasI bAta hogI jisake kAraNa usake par3hane para zrutadevatA kupita hotI thI ? yaha vicAraNIya hai / isa prazna kA uttara dene ke lie hameM dRSTivAda ke uccheda ke kAraNoM kI khoja karanI hogI / jisa kA yaha sthAna nahIM / yahA~ to itanA hI kahanA paryApta hai ki dRSTivAda meM aneka aise viSaya the jo kucha vyakti ke lie hitakara hone ke bajAya ahitakara ho sakate the| udAharaNa ke lie vidyAe~ yogya vyakti ke hAtha meM rahane se unakA durupayoga honA saMbhava nahIM, kintu ve

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286 SRUTA-SARITA hI yadi asthira vyakti ke hAtha meM hoM to durupayoga saMbhava hai / yaha sthUlabhadra kI kathA se sUcita hotA hI hai| unhoM ne apanI vidyAsiddhi kA anAvazyaka pradarzana kara diyA aura ve apane saMpUrNa dRSTivAda ke pAThana ke adhikAra se vaMcita kara die gae / jainadarzana ko sarvanayamaya kahA gayA hai / yaha mAnyatA nirAdhAra nahIM / dRSTivAda ke nayavivaraNa meM saMbhava hai ki AjIvaka Adi matoM kI sAmagrI kA varNana ho aura una matoM kA nayadRSTi se samarthana bhI ho / una matoM ke aise mantavya jinako jainadarzana meM samAviSTa karanA ho, unakI yuktisiddhatA bhI darzita kI gaI ho / yaha saba kuzAgra buddhi puruSa ke lie jJAna-sAmagrI kA kAraNa ho sakatA hai aura jar3abuddhi ke lie jainadarzana meM anAsthAkA bhI kAraNa ho sakatA hai / yadi nayacakra una matoM kA saMgrAhaka ho to jo Apatti dRSTivAda ke adhyayana meM hai vahI nayacakra ke bhI adhyayana meM uThI sakatI hai / zrutadevatA kI Apatti-darzaka kathA kA mUla isameM saMbhava hai / ataeva naye nayacakra kI racanA bhI Avazyaka ho jAtI hai jisameM kucha parimArjana kiyA gayA ho / AcArya mallavAdI ne apane nayacakra meM aisA parimArjana karane kA prayatna kiyA ho yaha saMbhava hai| kintu usakI jo durgati huI aura pracAra meM se vaha bhI prAyaH lupta-sA ho gayA usakA kAraNa khojA jAya to patA lagegA ki parimArjana kA prayatna hone para bhI jainadarzana kI sarvanayamayatA kA siddhAnta usake bhI uccheda meM kAraNa huA hai| nayacakra kI vizeSatA nayacakra aura anya granthoM kI tulanA kI jAya to eka bAta atyanta spaSTa hotI hai ki jaba nayacakra ke bAda ke grantha nayoM ke arthAt jainetara darzanoM ke mata kA khaNDana hI karate haiM, taba nayacakra meM eka taTastha nyAyAdhIza kI taraha nayoM ke guNa aura doSa donoM kI samIkSA kI gaI hai| nayoM ke vivecana kI prakriyA kA bheda bhI nayacakra aura anya granthoM meM spaSTa hai|6 | nayacakra meM vastutaH dUsare jainetara matoM ko hI naya ke rUpa meM varNita kiyA gayA hai aura una matoM ke uttara pakSa jo ki svayaM bhI eka jainetara pakSa hI hote haiM-unake dvArA bhI pUrvapakSa kA mAtra khaNDana hI nahIM; kintu pUrva pakSa meM jo guNa hai unake svIkAra kI ora nirdeza bhI kiyA gayA hai / isa prakAra uttarottara jainetara matoM ko hI naya mAna kara samagra grantha kI racanA huI hai / sArAMza yaha hai ki naya yaha koI svataH jaina mantavya nahIM, kintu jainetara mantavya jo loka meM pracalita the unhIM ko naya mAna kara unakA saMgraha vividha nayoM ke rUpa meM kiyA gayA hai aura kisa prakAra jaina darzana sarvanayamaya hai yaha siddha kiyA gayA hai / athavA mithyAmatoM kA samUha ho kara bhI jaina mata kisa prakAra samyak hai aura mithyAmatoM ke samUha kA anekAMtavAda meM kisa prakAra sAmaJjasya hotA hai yaha dikhAnA nayacakra kA uddezya hai| kintu nayacakra ke bAda ke grantha meM nayavAda kI prakriyA badala jAtI hai / nizcita jaina mantavya kI bhitti para hI anekAntavAda ke prAsAda kI racanA hotI hai / jaina saMmata vastu ke svarUpa ke viSaya meM apekSAbheda se kisa prakAra virodhI mantavya samanvita hote haiM yaha dikhAnA nayavivecana kA uddezya ho jAtA hai / usameM prAsaMgika rUpa se nayAbhAsa ke rUpa meM jainetara darzanoM kI carcA hai / donoM vivecanoM kI prakriyA kA bheda yahI hai ki nayacakra

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AcArya mallavAdI kA nayacakra 287 meM paramata hI nayoM ke rUpa meM rakhe gae haiM aura anya meM svamata hI nayoM ke rUpa meM rakhe gae haiM / svamata ko naya aura paramata ko nayAbhAsa kahA gayA hai / jaba ki nayacakra meM paramata hI naya aura nayAbhAsa kaise banate haiM yaha dikhAnA iSTa hai / prakriyA kA yaha bheda mahattvapUrNa hai| aura vaha mahAvIra aura nayacakrottara kAla ke bIca kI eka vizeSa vicAradhArA kI ora saMketa karatA vastu ko aneka dRSTi se dekhanA eka bAta hai arthAt eka hI vyakti vibhinna dRSTi se eka hI vastu ko dekhatA hai-yaha eka bAta hai aura aneka vyaktioM ne jo aneka dRSTi se vastudarzana kiyA hai unakI una sabhI dRSTioM ko svIkAra karake apanA darzana puSTa karanA yaha dUsarI bAta hai / nayacakra kI vicAradhArA isa dUsarI bAta kA samarthana karatI hai / aura nayacakrottarakAlIna grantha prathama bAta kA samarthana karate haiM / dUsarI bAta meM vaha khatarA hai ki dazana dUsaroM kA hai, jaina darzana mAtra unako svIkAra kara letA hai / jaina dArzanika kI apanI sUjha, apanA nijI darzana kucha bhI nahIM / vaha kevala dUsaroM kA anusaraNa karatA hai, svayaM darzana kA vidhAtA nahIM banatA / yaha eka dArzanika kI kamajorI samajhI jAyagI ki usakA apanA koI darzana nahIM / kintu prathama bAta meM aisA nahIM hotA / dArzanika kA apanA darzana hai / usakI apanI dRSTi hai / ata eva ukta khatare se bacane ke lie nayacakrottarakAlIna granthoM ne prathama bAta ko hI prazraya diyA ho to Azcarya nahIM / aura jaina darzana kI sarvanayamayatA-sarvamithyAdarzanasamUhatA kA siddhAnta gauNa ho gayA ho to koI Azcarya kI bAta nahIM hai| uttarakAla meM naya-vivecana yaha dRSTi-vivecana hai, paramatavivecana nahIM / jaba jaina dArzanikoM ne yaha nayA mArga apanAyA taba prAcIna paddhati se likhe gae prakaraNagrantha gauNa ho jAMya yaha svAbhAvika hai| yahI kAraNa hai ki nayacakra paThana-pAThana se vaMcita ho kara kramaza: kAlakavalita ho gayA-yaha kahA jAya to anucita nahIM hogA / nayacakra ke paThanapAThana meM se lupta hone kA eka dUsarA kAraNa yaha bhI ho sakatA hai ki nayacakra kI yuktioM kA upayoga karake anya sArAtmaka sarala grantha bana gae, taba bhAva aura bhASA kI dRSTi se kliSTa aura vistRta nayacakra kI upekSA honA svAbhAvika hai / nayacakra kI upekSA kA yaha bhI kAraNa ho sakatA hai ki nayacakrottarakAlIna kumArila aura dharmakIrti jaise pracaNDa dArzanikoM ke kAraNa bhAratIya darzanoM kA jo vikAsa huA usase nayacakra vaMcita thA / nayacakra kI ina dArzanikoM ke bAda koI TIkA bhI nahIM likhI gaI jisase vaha naye vikAsa ko AtmasAt kara letA / nayacakra kA paricaya nayacakrottarakAlIna granthoM ne nayacakra kI paribhASAoM ko bhI chor3a diyA haiM / siddhasena divAkara ne prasiddha sAta naya ko hI do mUla naya meM samAviSTa kiyA haiM / kintu mallavAdI ne, kyoM ki nayavicAra ko eka cakra kA rUpa diyA, ata eva cakra kI kalpanA ke anukUla nayoM kA vargIkaraNa kiyA hai jo anyatra dekhane ko nahIM milatA / AcArya mallavAdI kI pratibhA kI pratIti bhI isI cakraracanA se hI vidvAnoM ko ho jAtI hai| cakra ke bAraha Are hote haiM / mallavAdI ne sAta naya ke sthAna meM bAraha nayoM kI kalpanA kI hai, ata eva nayacakra kA dUsarA nAma dvAdazAranayacakra bhI hai / ve ye haiM

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288 1. vidhiH / 2. vidhi-vidhiH (vidhervidhiH) / 3. vidhyubhayam (vidhervidhizca niyamazca) / 4. vidhiniyamaH (vidherniym:)| 5. vidhiniyamau (vidhizca niyamazca) / 6. vidhiniyamavidhiH (vidhiniyamayorvidhiH ) | 7. ubhayobhayam (vidhiniyamayorvidhiniyamau ) / 8. ubhayaniyamaH (vidhiniyamayorniyamaH) / 9. niyamaH / 10. niyamavidhiH (niyamasya vidhiH) / 11. niyamobhayam (niyamasya vidhiniyamau ) / 12. niyamaniyamaH (niyamasya niyamaH ) 17 / cakra ke Are eka tumba yA nAbhi meM saMlagna hote haiM usI prakAra ye sabhI naya syAdvAda yA anekAntarUpa tumba yA nAbhi meM saMlagna haiM / yadi ye Are tumba meM pratiSThita na hoM to vikhara jAyeMge usI prakAra ye sabhI naya yadi syAdvAda meM sthAna nahIM pAte to unakI pratiSThA nahIM hotI / arthAt abhiprAyabhedoM ko, nayabhedoM ko yA darzanabhedoM ko milAnevAlA syAdvAdatumba nayacakra meM mahattva kA sthAna pAtA hai" / SRUTA-SARITA do AroM ke bIca cakra meM antara hotA hai / usake sthAna meM AcArya mallavAdI ne pUrva naya kA khaNDana bhAga rakhA hai / arthAt jaba taka pUrva naya meM kucha doSa na ho taba taka uttara naya kA utthAna hI nahIM ho sakatA hai / pUrva naya ke doSoM kA digdarzana karAnA yaha do nayarUpa AroM ke bIca kA antara hai / jisa prakAra antara ke bAda hI nayA ArA AtA hai usI prakAra pUrva naya ke doSadarzana ke bAda hI nayA naya apanA mata sthApita karatA hai9 / dUsarA naya prathama naya kA nirAsa karegA aura apanI sthApanA karegA, tIsarA dUsare kA nirAsa aura apanI sthApanA karegA / isa prakAra kramaza: hote hote gyAraveM naya kA nirAsa kara ke apanI sthApanA bArahavA~ naya karatA hai / yaha nirAsa aura sthApanA yahIM samApta nahIM hotIM / kyoM ki nayoM ke cakra kI racanA AcArya ne kI hai ata eva bArahaveM naya ke bAda prathama naya kA sthAna AtA hai, ataeva vaha bhI bArahaveM naya kI sthApanA ko khaNDita karake apanI sthApanA karatA hai / isa prakAra ye bArahoM naya pUrva pUrva kI apekSA prabala aura uttara uttara kI apekSA nirbala haiN| koI bhI aisA nahIM jisake pUrva meM koI na ho aura uttara meM bhI koI na ho / ataeva nayoM ke dvArA saMpUrNa satya kA sAkSAtkAra nahIM hotA isa tathya ko nayacakra kI racanA karake A. mallavAdI ne mArmika DhaMga se prasthApita kiyA hai / aura isa prakAra yaha spaSTa kara diyA hai ki syAdvAda hI akhaMDa satya ke

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AcArya mallavAdI kA nayacakra sAkSAtkAra meM samartha hai, vibhinna matavAda yA naya nahIM / tumba ho, Are hoM kintu nemi na ho to vaha cakra gatizIla nahIM bana sakatA aura na cakra hI kahalA sakatA hai ata eva nemi bhI Avazyaka hai / isa dRSTi se nayacakra ke pUrNa hone meM bhI nemi Avazyaka hai / prastuta nayacakra meM tIna aMza meM vibhakta nemi kI kalpanA kI gaI hai| pratyeka aMza ko mArga kahA gayA hai / prathama cAra Are ko jor3anevAlA prathama mArga, Are ke dvitIya catuSka ko jor3anevAlA dvitIya mArga aura AroM ke tRtIya catuSka ko jor3anevAlA tRtIya mArga hai / mArga ke tIna bheda karane kA kAraNa yaha hai ki prathama ke cAra vidhibhaMga haiM / dvitIya catuSka ubhayabhaMga hai aura tRtIya catuSka niyamabhaMga hai / ye tInoM mArga kramazaH nitya, nityAnitya aura anitya kI sthApanA karate haiM" / nemi ko lohaveSTana se maMDita karane para vaha aura bhI majabUta banatI hai ata eva cakra ko veSTita karanevAle lohapaTTa ke sthAna meM siMhagaNaviracita nayacakravAlavRtti hai / isa prakAra nayacakra apane yathArtha rUpa meM cakra hai / 289 nayoM ke dravyArthika aura paryAyArthika aise do bheda prAcInakAla se prasiddha haiM / naigamAdi sAta nayoM kA samAveza bhI unhIM do nayoM meM hotA hai / mallavAdI ne dvAdazAranayacakra kI racanA kI to una bAraha nayoM kA saMbaMdha ukta do nayoM ke sAtha batalAnA Avazyaka thA / ata eva AcArya spaSTa kara diyA hai ki vidhi Adi prathama ke chaH naya dravyArthika naya ke antargata haiM aura zeSa cha: paryAyArthika naya ke antargata haiM / AcArya ne prasiddha naigamAdi sAta nayoM ke sAtha bhI ina bAraha nayoM kA saMbaMdha batalAyA hai| tadanusAra vidhi Adi kA samanvaya isa prakAra hai 2 / 1. vyavahAra naya, 2-4. saMgraha naya, 5-6 naigama naya, 7. RjusUtra naya, 8-9 zabdanaya, 10. samabhirUDha, 1112. evaMbhUta naya / nayacakra kI racanA kA sAmAnya paricaya kara lene ke bAda aba yaha dekheM ki usameM nayoMdarzanoM kA kisa krama utthAna aura nirAsa haiM / (1) sarva prathama dravyArthika ke bhedarUpa vyavahAra naya ke Azraya se ajJAnavAda kA utthAna hai / isa naya kA mantavya hai ki lokavyavahAra ko pramANa mAna kara apanA vyavahAra calAnA cAhie / isameM zAstra kA kucha kAma nahIM / zAstroM ke jhagar3e meM par3ane se to kisI bAta kA nirNaya ho nahIM sakatA hai / aura to aura ye zAstrakAra pratyakSa pramANa kA bhI nirdoSa lakSaNa nahIM kara sake / vasubandhu ke pratyakSa lakSaNa meM diGnAga ne doSa dikhAyA hai aura svayaM diGnAga kA pratyakSa lakSaNa bhI aneka doSoM se dUSita hai / yahI hAla sAMkhyoM ke vArSagaNyakRta pratyakSa lakSaNa kA aura vaizeSikoM ke pratyakSa kA hai / pramANa ke AdhAra para ye dArzanika vastu ko ekAnta sAmAnya vizeSa aura ubhayarUpa mAnate haiM, kintu unakI mAnyatA meM virodha hai / satkAryavAda aura asatkAryavAda kA bhI ye dArzanika samarthana karate haiM kintu ye vAda bhI ThIka nahIM / kAraNa hone para bhI kArya hotA hI hai yaha bhI niyama nahIM / zabdoM ke artha jo vyavahAra meM pracalita hoM unheM mAna kara vyavahAra calAnA cAhie / kisI zAstra ke AdhAra para zabdoM ke artha kA nirNaya ho nahIM sakatA hai / ata eva vyavahAranaya kA nirNaya hai ki vastusvarUpa usake yathArtharUpa meM kabhI jAnA nahIM jA sakatA hai ata eva use jAnane kA prayatna bhI nahIM karanA cAhie / isa prakAra

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SRUTA-SARITA vyavahAranaya ke eka bhedarUpa se prathama Are meM ajJAnavAda kA utthAna hai / isa ajJAnavAda kA yaha bhI artha hai ki pRthvI Adi sabhI vastueM ajJAnapratibaddha haiM / jo ajJAna virodhI jJAna hai vaha bhI avabodharUpa hone saMzayAdi ke samAna hI hai arthAt usakA bhI ajJAna se vaiziSTya siddha nahIM hai / 290 isa mata ke puraskartA ke vacana ko uddhRta gayA hai ki "ko hyetad veda ? kiM vA etena jJAtena ?" yaha vacana prasiddha nAsadIya sUkta ke AdhAra para hai / jisa meM kahA gayA hai- "ko addhA veda ka iha pravocan kuta AjAtA kuta iyaM visRSTi: / ... yo asyAdhyakSaH parame vyoman so aGga veda yadi vA na veda // 6-7||" TIkAkAra siMhagaNi ne isI mata ke samarthana meM vAkyapadIya kI kArikA uddhRta kI hai jisa ke anusAra bhartRhari kA kahanA hai ki anumAna se kisI bhI vastukA aMtima nirNaya ho nahIM sakatA hai| jaina granthoM meM darzanoM ko ajJAnavAda, kriyAvAda, akriyAvAda aura vinayavAdoM meM jo vibhakta kiyA gayA hai usameM se yaha prathama vAda hai yaha TIkAkAra ne spaSTa kiyA hai / tathA Agama ke kauna se vAkya se yaha mata saMbaddha hai yaha dikhAne ke lie AcArya mallavAdI ne pramANarUpa se bhagavatI kA nimna vAkya uddhRta kiyA hai- "AtA bhaMte NANe aNNANe3 gotamA, NANe niyamA AtA, AtA puNa siyA NANe, siyA aNNANe" bhagavatI 12. 3. 467 // isa naya kA tAtparya yaha hai ki jaba vastutattva puruSa ke dvArA jAna hI nahIM jA sakatA, taba apauruSeya zAstra kA Azraya tattvajJAna ke lie nahIM kintu kriyA ke lie karanA cAhie / isa prakAra isa ajJAnavAda ko vaidika karmakANDI mImAMsaka mata ke rUpa meM phalita kiyA gayA hai / mImAMsaka sarvazAstra kA yA veda kA tAtparya kriyopadeza meM mAnatA hai / sArAMza yaha hai ki zAstra kA prayojana yaha batAne kA hai ki yadi Apa kI kAmanA amuka artha prApta karane kI hai to usakA sAdhana amuka kriyA hai / ataeva zAstra kriyA kA upadeza karatA hai / jisa ke anuSThAna se Apa kI phalecchA pUrNa ho sakatI hai / yaha mImAMsaka mata vidhivAda ke nAma prasiddha bhI hai ataeva AcArya ne dravyArthika naya ke eka bheda vyavahAra naya ke upabhedarUpa se vidhibhaMgarUpa prathama ara meM mImAMsaka ke isa mata ko sthAna diyA hai / isa arameM vijJAnavAda - anumAna kA nairarthakya Adi kaI prAraMbhika viSayoM kI bhI carcA kI gaI hai, kintu una sabake viSaya meM byorevAra likhane kA yaha sthAna nahIM hai / (2) dvitIya ara ke utthAna meM mImAMsaka ke ukta vidhivAda yA apauruSeya zAstradvArA kriyopadeza ke samarthana meM ajJAnavAda kA jo Azraya liyA gayA hai usameM truTi yaha dikhAI gaI hai ki yadi lokatattva puruSoM ke dvArA ajJeya hI hai to ajJAnavAda ke dvArA sAmAnya-vizeSAdi ekAntavAdoM kA jo khaNDana kiyA gayA vaha una tattvoM ko jAnakara yA binA jAne ? jAna kara kahane para svavacana virodha hai aura binA jAne to khaNDana ho kaise sakatA hai ? tattva ko jAnanA yaha yadi niSphala ho to zAstroM meM pratipAdita vastutattva kA pratiSedha ajJAnavAdI ne jo kiyA vaha bhI kyoM ? zAstra kriyA kA upadeza karatA hai yaha mAna liyA jAya taba bhI jo saMsevya viSaya hai usake svarUpa kA jJAna to Avazyaka hI hai; anyathA iSTArtha meM pravRtti hI kaise hogI ? jisa

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291 AcArya mallavAdI kA nayacakra prakAra yadi vaidya ko auSadhi ke rasa - vIrya vipAkAdi kA jJAna na ho to vaha amuka roga meM amuka auSadhi kAryakara hogI yaha nahIM kaha sakatA vaise hI amuka yAga karane se svarga milegA yaha bhI binA jAne kaise kahA jA sakatA hai ? ata eva kAryakAraNa ke abhIndrIya sambandha ko koI jAnane vAlA ho taba hI vaha svargAdi ke sAdhanoM kA upadeza kara sakatA hai, anyathA nahIM / isa dRSTi se dekhA jAya to sAMkhyAdi zAstra yA mImAMsaka zAstra meM koI bheda nahIM kiyA jA sakatA / lokatattva kA anveSaNa karane para hI sAMkhya yA mImAMsaka zAstra kI pravRtti ho sakatI hai, anyathA nahIM / sAMkhya zAstra kI pravRtti ke lie jisa prakAra lokatattva kA anveSaNa Avazyaka hai usI prakAra kriyA kA upadeza dene ke lie bhI lokatattva kA anveSaNa Avazyaka hai / ata eva mImAMsaka ke dvArA ajJAnavAda kA Azraya le kara kriyA kA upadeza karanA anucita hai / 'agnihotraM juhuyAt svargakAma:' isa vaidika vidhivAkya ko kriyopadezakarUpa se mImAMsakoM ke dvArA mAnA jAtA hai / kintu ajJAnavAda ke Azraya karane para kisI bhI prakAra se yaha vAkya vidhivAkya rUpa se siddha nahIM ho sakatA isakI vistRta carcA kI gaI hai / aura usa prasaMga meM satkAryavAda aura asatkAryavAda ke ekAnta meM bhI doSa diye gaye haiM / isa prakAra pUrva arameM pratipAdita ajJAnavAda aura kriyopadeza kA nirAkaraNa karake puruSAdvaita kI vastutattvarUpa se aura saba kAryoM ke kAraNarUpa se sthApanA dvitIya arameM kI gaI hai / isa puruSa ko hI AtmA, kAraNa, kArya aura sarvajJa siddha kiyA gayA hai / sAMkhyoM ke dvArA pravRtti ko jo sarvAtmaka kahA gayA thA usake sthAna meM puruSa ko hI sarvAtmaka siddha kiyA gayA hai / 1 isa prakAra ekAnta puruSakAraNavAda kI jo sthApanA kI gaI hai usakA AdhAra 'puruSa evedaM sarvaM yad bhUtaM yacca bhavyaM' ityAdi zukla yajurveda ke mantra ( 31.2) ko batAyA gayA hai / aura anta meM kaha diyA gayA hai ki vaha puruSa hI tattva hai, kAla hai, pravRtti hai, svabhAva hai, niyati hai / itanA hI nahIM kintu devatA aura arhan bhI vahI hai / AcArya kA ajJAnavAda ke bAda puruSavAda rakhane kA tAtparya yaha jAna par3atA hai ki ajJAnavirodhI jJAna hai aura jJAna hI cetana AtmA hai, ataeva vahI puruSa hai / ataeva yahA~ ajJAnavAda ke bAda puruSavAda rakhA gayA hai--aisI saMbhAvanA kI jA sakatI hai / isa prakAra dvitIya ara meM vidhividhinaya kA prathama vikalpa puruSavAda jaba sthApita huA taba vidhividhinaya kA dUsarA vikalpa puruSavAda ke viruddha khaDA huA aura vaha hai niyativAda / niyativAda ke utthAna ke lie Avazyaka hai ki puruSavAda ke ekAnta meM doSa dikhAyA jAya / doSa yaha hai ki puruSajJa aura sarvatantra - svatantra ho to vaha apanA aniSTa to kabhI kara hI nahIM sakatA hai, kintu dekhA jAtA hai ki manuSya cAhatA kucha aura hotA hai kucha aura / ata eva sarva kAryoM kA kAraNa puruSa nahIM kintu niyati hai aisA mAnanA cAhiye / isI prakAra se uttarottara kramazaH khaNDana karake kAlavAda, svabhAvavAda aura bhAvavAda kA utthAna vidhividhinaya ke vikalparUpa se AcArya ne dvitIya ara ke antargata kiyA hai / bhAvavAda kA tAtparya abhedavAda se dravyavAda se hai / isa vAda kA utthAna bhagavatI ke nimna vAkya se mAnA gayA hai-- kiM bhayavaM ! eke bhavaM, duve bhavaM akkhae bhavaM, avvae bhavaM,

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292 SRUTA-SARITA avaTThie bhavaM, aNegabhUtabhavvabhavie bhavaM ! somilA, eke vi ahaM duve vi ahaM..." ityAdi bhagavatI 18. 10.647 / (3) dvitIya arameM advaitadRSTi se vibhinna carcA huI hai| advaita ko kisI ne puruSaSa kahA to kisI ne niyati Adi / kintu mUla tattva eka hI hai usake nAma meM yA svarUpa meM vivAda cAhe bhale hI ho kintu vaha tattva advaita hai yaha sabhI vAdiyoM kA mantavya hai / isa advaitatattva kA khAsa kara puruSAdvaita ke nirAsadvArA nirAkaraNa karake sAMkhya ne puruSa aura prakRti ke dvaita ko tRtIya ara meM sthApita kiyA hai / kintu advaitakAraNavAda meM jo doSa the vaise hI doSoM kA avataraNa ekarUpa prakRti yadi nAnA kAryoM kA saMpAdana karatI hai to usameM bhI kyoM na ho yaha prazna sAMkhyoM ke samakSa bhI upasthita hotA hai / aura puruSAdvaitavAda kI taraha sAMkhyoM kA pradhAna kAraNavAda bhI khaNDita ho jAtA hai| isa prasaMga meM sAMkhyoM ke dvArA saMmata satkAryavAda meM asatkArya kI Apatti dI gaI hai aura sattva-rajas-tamas ke tathA sukha-duHkha-moha ke aikaya kI bhI Apatti dI gaI hai / isa prakAra sAMkhyamata kA nirAsa karake prakRtivAda ke sthAna meM IzvaravAda sthApita kiyA hai| prakRti ke vikAra hote haiM yaha ThIka hai kintu una vikAroM ko karanevAlA koI na ho to vikAroM kI ghaTanA bana nahIM sakatI / ata eva sarva kAryoM meM kAraNarUpa Izvara ko mAnanA Avazyaka hai / / isa IzvaravAda kA samarthana zvetAzvataropaniSad kI 'eko vazI niSkriyANAM bahUnAmekaM bIjaM bahudhA yaH karoti' ityAdi (6. 12) kArikA ke dvArA kiyA gayA hai / aura "duvihA paNNavaNA paNNattA-jIvapaNNavaNA, ajIvapaNNavaNA ca (prajJApanA 1.1) tathA kimidaM bhaMte ! loeti pavuccati ? goyamA ! jIvA ceva ajIvA ceva" (sthAnAMga) ityAdi Agama vAkyoM se saMbaMdha joDA gayA hai / (4) sarva prakAra ke kAryoM meM samartha Izvara kI AvazyakatA jaba sthApita huI taba AkSepa yaha huA kI Izvara kI AvazyakatA mAnya hai / kintu samagra saMsAra ke prAANioM kA Izvara anya koI pRthagAtmA nahIM, kintu una prANioM ke karma hI Izvara haiM / karma ke kAraNa hI jIva pravRtti karatA hai aura tadanurUpa phala bhogatA hai / karma Izvara ke adhIna nahIM / Izvara karma ke adhIna hai / ataeva sAmarthya karma kA hI mAnanA cAhie, Izvara kA nahIM / isa prakAra karmavAda ke dvArA IzvaravAda kA nirAkaraNa karake karma kA prAdhAnya cauthe ara meM sthApita kiyA gayA / yaha vidhiniyama kA prathama vikalpa hai / ___ dArzanikoM meM naiyAyika-vaizeSikoM kA Izvara kAraNavAda hai / usakA nirAsa anya sabhI karmavAdI darzana karate haiM / ata eva yahA~ IzvaravAda ke viruddha karmavAda kA utthAna AcArya ne sthApita kiyA hai / yaha karma bhI puruSa-karma samajhanA cAhie / yaha spaSTIkaraNa kiyA hai ki puruSa ke lie karma Adikara hai arthAt karma se puruSa kI nAnA avasthA hotI haiM aura karma ke lie puruSa Adikara hai / jo Adikara hai vahI kartA hai / yahA~ karma aura AtmA kA bheda nahIM samajhanA cAhie / AtmA hI karma hai aura karma hI AtmA hai / isa dRSTi se karma-kAraNatA kA ekAnta aura puruSa yA puruSakAra kA ekAnta ye donoM ThIka nahIM-AcArya ne yaha spaSTa kara diyA

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AcArya mallavAdI kA nayacakra 293 hai / kyoM ki puruSa nahIM to karmapravRtti nahIM, aura karma nahIM to--puruSapravRtti nahIM / ata eva ina donoM kA kartRtva paraspara sApekSa hai / eka pariNAmaka hai to dUsarAA pariNAmI hai, ata eva donoM meM aikya hai / isI dalIla se AcArya ne sarvaikya siddha kiyA hai / AtmA, pudgala, dharma, adharma, AkAza Adi sabhI dravyoM kA aikya bhAvarUpa se siddha kiyA hai aura anta meM yuktibala se sarvasarvAtmakatA kA pratipAdana kiyA hai aura usake samarthana meM--'je ekaNAma se bahunAme' (AcArAMga 1. 3. 4.) isa AgamavAkya ko uddhRta kiyA hai / isa arake prAraMbha meM Izvara kA nirAsa kiyA gayA aura karma kI sthApanA kI gaI / yaha karma hI bhAva hai, anya kucha nahIMyaha aMtima niSkarSa hai / / (5) cauthe ara meM vidhiniyamabhaMga meM karma arthAt bhAva arthAt kriyA ko jaba sthApita kiyA taba prazna honA svAbhAvika hai ki bhavana yA bhAva kisakA ? dravyazUnya kevala bhavana ho nahIM sakatA / kisI dravya kA bhavana yA bhAva hotA hai / ata eva dravya aura bhAva ina donoM ko artharUpa svIkAra karanA Avazyaka hai; anyathA 'dravyaM bhavati' isa vAkya meM punarukti doSa hogA / isa naya kA tAtparya yaha hai ki dravya aura kriyA kA tAdAtmya hai| kriyA binA dravya nahIM aura dravya binA kriyA nahIM / isa mata ko naigamAntargata kiyA gayA hai / naigamanaya dravyArthika naya hai / (6) isa ara meM dravya aura kriyA ke tAdAtmya kA nirAsa vaizeSika dRSTi se karake dravya aura kriyA ke bheda ko siddha kiyA gayA hai / itanA hI nahIM kintu guNa, sattAsAmAnya, samavAya Adi vaizeSika saMmata padArthoM kA nirUpaNa bhI bheda kA prAdhAnya mAna kara kiyA gayA hai / AcArya ne isa dRSTi ko bhI naigamAntargata karake dravyArthika naya hI mAnA hai / prathama ara se lekara isa cha8 ara taka dravyArthika nayoM kI vicAraNA hai / aba Age ke naya paryAyArthika dRSTi se haiM / - (7) vaizeSika prakriyA kA khaNDana RjusUtra naya kA Azraya lekara kiyA gayA hai / usameM vaizeSika saMmata sattAsaMbaMdha aura samavAya kA vistAra se nirasana hai aura anta meM apohavAda kI sthApanA hai / yaha apohavAda bauddhoM kA hai / (8) apohavAda meM doSa dikhA kara vaiyAkaraNa bhartRhari kA zabdAdvaita sthApita kiyA gayA hai / jaina paribhASA ke anusAra yaha cAra nikSepoM meM nAmanikSepa hai / jisa ke anusAra vastu nAmamaya hai, tadatirikta usakA kucha bhI svarUpa nahIM / isa zabdAdvaita ke viruddha jJAna pakSa ko rakhA hai / aura kahA gayA hai ki pravRtti aura nivRtti jJAna ke binA asaMbhava hai / zabda to jJAna kA sAdhana mAtra hai / ataeva zabda nahIM kintu jJAna pradhAna hai / yahA~ bhartRhari aura unake guru vasurAta kA bhI khaNDana hai / jJAnavAda ke viruddha sthApanA nikSepa kA nirviSayaka jJAna hotA nahIM--isa yukti se utthAna hai / zAbda bodha jo hogA usakA viSaya kyA mAnA jAya ? jAti yA apoha ? prastuta meM sthApanA nikSepa ke dvArA apohavAda kA khaNDana karake jAti kI sthApanA kI gaI hai /

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294 SRUTA-SARITA (9) jAtivAda ke viruddha vizeSavAda aura vizeSavAda ke viruddha jAtivAda kA utthAna hai; ata eva vastu sAmAnyaikAnta yA vizeSaikAntarUpa hai aisA nahIM kahA jA sakatA / vaha avaktavya hai / isake samarthana meM nimna Agama vAkya uddhRta kiyA hai-"imANaM rayaNappamA puvIr3ha AtA no AtA ? goyamA ! appaNo AdiDhe AtA, parassa AdiDhe vo AtA tadubhayassa AdiDhe avattavvaM // " (10) isa avaktavyavAda ke vipakSa meM samabhirUDha naya kA Azraya lekara bauddhadRSTi se kahA gayA ki dravyotpatti guNarUpa hai anya kucha nahIM / milinda prazna kI paribhASA meM kahA jAya to svataMtra ratha kucha nahIM rathAMgoM kA hI astitva hai / rathAMga hI ratha hai arthAt dravya jaisI koI svataMtra vastu nahIM guNa hI guNa haiM / isI vastu kA samarthana senA aura bana ke dRSTAntoM dvArA bhI kiyA gayA hai / isa samabhirUDha kI carcA meM kahA gayA hai ki eka-eka naya ke zata-zata bheda hote haiM, tadanusAra samabhirUDha ke bhI sau bheda hue / unameM se yaha guNa samabhirUDha eka hai / guNasamabhirUDha ke bhI vidhi Adi bAraha bheda haiM / unameM se yaha niyamavidhi nAmaka guNa samabhirUDha hai / isa naya kA nirgama Agama ke-"kaIvihe NaM bhante ! bhAvaparamANu pannate ? goyamA ! cauvvihe paNNatte-vaNNavante, gaMdhavaMte, phAsavaMte rasavaMte" isa vAkya se hai / (11) samabhirUDha kA mantavya guNotpatti se thA / taba usake viruddha evaMbhUta kA utthAna huA / usakA kahanA hai ki utpatti hI vinAza hai| kyoMki vastumAtra kSaNika haiM / yahA~ bauddhasaMmata nirhetuka vinAzavAda ke Azraya se sarvarUpAdi vastu kI kSaNikatA siddha kI gaI hai aura pradIpazikhA ke dRSTAnta se vastu kI kSaNikatA kA samarthana kiyA gayA hai| (12) evaMbhUta naya ne jaba yaha kahA ki jAti-utpatti hI vinAza hai, taba usake viruddha kahA gayA ki-"jAtireva hi bhAvAnAmanAze heturiSyate" arthAt sthitivAda kA utthAna kSaNikavAda ke viruddha isa ara meM hai / ata eva kahA gayA ki-"sarvepyakSaNikA bhAvAH kSaNikAnAM kutaH kriyA ?" yahA~ AcArya ne isa naya ke dvArA yaha pratipAdita karAyA hai ki pUrva naya ke vaktA ne RSiyoM ke vAkyoM kI dhAraNA ThIka nahIM kI; ata eva jahA~ anAza kI bAta thI vahA~ usane nAza samajhA aura akSaNika ko kSaNika samajhA / isa prakAra vinAza ke viruddha jaba sthitivAda hai aura sthitivAda ke viruddha jaba kSaNikavAda hai, taba utpatti aura sthiti na kaha kara zUnyavAda kA hI Azraya kyoM na liyA jAya yaha AcArya nAgArjuna ke pakSa kA utthAna hai / isa zUnyavAda ke viruddha vijJAnavAdI bauddhoM ne apanA pakSa rakhA aura vijJAnavAda kI sthApanA kI / vijJAnavAda kA khaNDana phira zUnyavAda kI dalIloM se kiyA gayA / aura syAdvAda ke Azraya se vastu ko asti aura nAstirUpa siddha karake zanyavAda ke viruddha puruSAdi vAdoM kI sthApanA karake usakA nirAsa kiyA gayA / aura isa ara ke anta meM kahA gayA ki vAdoM kA yaha cakra calatA hI rahatA hai; kyoM ki puruSAdi vAdoM kA bhI nirAsa pUrvokta krama se hogA hI /

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AcArya mallavAdI kA nayacakra 295 mallavAdI kA samaya AcArya mallavAdI ke samaya ke bAre meM eka gAthA ke alAvA anya koI sAmagrI milatI nahIM / kintu nayacakra ke aMtara kA adhyayana usa sAmagrI kA kAma de sakatA hai / nayacakra kI uttarAvadhi to nizcita ho hI sakatI hai aura pUrvAvadhi bhI / eka ora dignAga hai jinakA ullekha nayacakra meM hai aura dUsarI ora kumArila aura dharmakIrti ke ullekhoM kA abhAva hai jo nayacakra mUla to kyA, kintu usakI siMhagaNikRta vRtti se bhI siddha hai / AcArya samantabhadra kA samaya sunizcita nahIM, ata eva unake ullekhoM kA donoM meM abhAva yahA~ vizeSa sAdhaka nahIM / AcArya siddhasena kA ullekha donoM meM hai / vaha bhI nayacakra ke samaya-nidhAriNa meM upayogI hai| AcArya dignAga kA samaya vidvAnoM ne I. 345-425 ke AsapAsa mAnA hai| arthAt vikrama saM. 402-482 hai / AcArya siMhagaNi jo nayacakra ke TIkAkAra haiM apohavAda ke samarthaka bauddha vidvAnoM ke lie 'adyatanabauddha'24 vizeSaNa kA prayoga karate haiM / usase sUcita hotA hai ki dignAga jaise bauddha vidvAn sirpha mallavAdI ke hI nahIM, kintu siMhagaNi ke bhI samakAlIna haiM / yahA~ dignAgottarakAlIna bauddha vidvAn to vivakSita ho hI nahIM sakate; kyoM ki kisI dignAgottarakAlIna bauddha kA mata mUla yA TIkA meM nahIM hai / adyatanabauddha ke lie siMhagaNi ne 'vidvan manya' aisA vizeSaNa bhI diyA hai / usase yaha sUcita bhI hotA hai ki 'AjakAla ke ye naye bauddha apane ko vidvAn to samajhate haiM, kintu haiM nahIM' / samagra rUpa se-'vidvanmanyAdyatana bauddha' zabda se yaha artha bhI nikala sakatA hai ki mallavAdI aura dignAga kA samakAlInatva to hai hI, sAtha hI mallavAdI una naye bauddhoM ko siMhagaNi ke anusAAra 'chokare' samajhate haiM / arthAt samakAlIna hote hue bhI mallavAdI vRddha haiM aura dignAga yuvA / isa carcA ke prakAza meM paraMparAprApta gAthA kA vicAra karanA jarUrI hai / vijayasiMhasUriprabaMdha25 meM eka gAthA meM likhA hai ki vIra saM. 884 meM mallavAdI ne bauddhoM ko harAyA / arthAt vikrama 414 meM yaha ghaTanA ghaTI / isase itanA to anumAna ho sakatA hai ki vikrama 414 meM mallavAdI vidyamAna the / AcArya dignAga ke samakAlIna mallavAdI the yaha to hama pahale kaha cuke hI haiM / ata eva dignAga ke samaya vikrama 402-482 ke sAtha jaina paraMparA dvArA saMmata mallavAdI ke samaya kA koI virodha nahIM hai aura isa dRSTi se 'mallavAdI vRddha aura dignAga yuvA' isa kalpanA meM bhI virodha kI saMbhAvanA nahIM / AcArya siddhasena kI uttarAvidhi vikrama pA~cavI zatAbdI mAnI jAtI hai / mallavAdI ne AcArya siddhasena kA ullekha kiyA hai / ata eva ina donoM AcAryoM ko bhI samakAlIna mAnA jA~ya taba bhI visaMgati nahIM / isa prakAra AcArya dignAga, siddhasena aura mallavAdI ye tInoM AcArya samakAlIna mAne jAya to unake adyAvadhi sthApita samaya meM koI virodha nahIM AtA / vastutaH nayacakra ke ullekhoM ke prakAza meM ina AcAryoM ke samaya kI punarvicAraNA apekSita hai; kintu abhI itane se santoSa kiyA jAtA hai /

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296 TippaNo 1. 2. zlokavArtika 1. 33. 102 pR. 276 / 3. bhagavatI 5 9. 225. "NiyavayaNijjasaccA savvanayA paraviyAlaNe mohA " sanmati 1. 28. : nyAyavinizcaya kA0 477, pramANasaMgraha kA0 77 / 4. 5. "jAvaiyA vayaNavahA tAvaiyA ceva hoMti nyvaayaa| jAvaiyA NayavAyA tAvaiyA ceva parasamayA // " sanmati 3 47 6. sanmati 1. 13 aura. 21 7. 'jeNa duve egaMtA vibhajjamANA aNeganto // sanmati 1. 14 / 1.25 / 8. sanmati 1. 22-25 . 9. "evaM vivayanti nayA micchAbhinivesao paropparao / iyamiha savvanayamayaM jiNamayamaNavajjamaccantaM // " vizeSAvazyakabhASya gA. 72. / 10. sanmati 3 48-49 / 11. dekho nyAyAvatAra vArtikavRtti kI prastAvanA / SRUTA-SARITA 12. kathA ke lie dekho, prabhAvaka caritakA - mallavAdI prabandha / 13. "dusamIraNeNa poyaM periyasaMtaM jAhA ti ( ci) raM naI siridevaseNa muNiNA taya nayacakkaM puNo raiyaM" dekho jaina sAhitya aura itihAsa pR0 165 / 14. zvetAzvatara 1. 2. 15. dekho, nandIsUtragata dRSTivAda kA paricaya - sUtra 56 / 16. dekho laghIyastraya, tattvArthazlokavArtika, pramANanayatattvAloka Adi / 17. nayacakra pR. 10 / 18. zrI AtmAnaMda prakAza 45 7 pR. 121 / 19. zrI AtmAnaMda prakAza 45. 7. pR. 122 / 20. zrI AtmAnaMda prakAza 45 7. pR. 123 / 21. zrI AtmAnaMda prakAza 45 7. pR. 123 / 22. zrI AtmAnaMda prakAza 45 7. pR0 124 / 23. 'yatnenAnumito'pyartha kuzalairanumAtRbhiH / abhiyuktatarairanyairanyathaivopapAdyate // " -- vAkyapadIya 1. 34. 24. nayacakraTIkA pR0 19 - "vidvanmanyAdyatanabauddhapariklRptam" 25. prabhAvaka caritra munizrI kalyANavijayajI kA anuvAda pR. 37, 72 / /

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pariziSTa-1 OBITUARY NOTICES AGAMA-PRABHAKARA MUNI PUNYAVIJAYJI (1896-1971) On June 14th 1971, at night 8.45, Agamaprabhakara Muni Shri Punyavijayji left this world at the age of 75. In his death the world of the learned has lost not only a saint-scholar but a real humanitarian soul who was ready to help, in so many ways, not only scholars but all who sought his help. During his more than sixty years of saintly life, he had no rest, and was continuously engaged in some type of literary work-editing and correcting the old texts, dealing with the mss., offering academic advice from early morning till late at night, even at the neglect of his monastic duties. In his pre-monastic life, he was known as Manilal whose birth took place in V. S. 1952, Kartika Sukla Pancami, which is the day for the worship of knowledge. His father Dahyabhai and mother Manekben were residents of Kapadvanj in Gujarat. When he was only three months old and his mother was out, fire broke out in their locality and their house was burnt down. Fortunately, however, a Muslim of the Vora community had saved the child and the next morning handed him over to Manekben whose joy knew no bounds. At the age of 27 Manekben lost her husband and both the mother and the son Manilal accepted the ascetic life in V. S. 1965. Manilal was admitted to the Jaina ascetic life under the name Punyavijayji by Muni Shri Chaturvijayji whose Guru was the well-known Pravartaka Kantivijayji. This Trio of Jaina ascetics was constantly engaged in rehabilitating the Jaina Bhandaras and the thousands of mss. deposited in them but which were utterly neglected by the community. And, as a result, in Patan, the Hemachandra Jnanamandir was established where most of the mss. belonging to the Jaina Bhandaras of Patan were deposited for the use of

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298 SRUTA-SARITA scholars. The Jaina Bhandara of Limbadi was also restored by this trio. Later, the Jaina Bhandaras of Cambay and Jesalmer were visited and restored by Muni Shri Punyavijayji. His healing touch was extended also to manuscript collections in Rajasthan, Gujarat, Malva and Maharashtra. The extensive collection of manuscripts by the two was presented to L. D. Institute of Indology, Ahmedabad, by Shri Muni Punyavijayaji and from this nucleus the Institute has developed into a vast library containing more then 35,000 mss. and 20,000 printed books. Besides getting edited several important works through competent scholars, he has himself edited many important texts, among which may be mentioned : Vasudevahindi, Brhatkalpa-Bhasya, Hemacandra's Trisasti, Angavijja, Kalpasutra, akhyanakamanikosa etc. For the last forty years he was engaged in preparing the critical edition of the Jaina canonical texts which the Mahavira Vidyalaya of Bombay undertook to publish. Three texts viz., Nandi, Anuyoga and Prajnapana have hitherto been issued and the others await publication. He was able to publish the Catalogues of mss. of Limdi, Cambay and his own collection. The Catalogue of the Jesalmer Bhandara is already printed and that of Patan is also printed (partly), but they are not published. The Jaina. Sangha requested Muniji many a time to accept the award of Acarya-ship, but he was satisfied with his own humble Muni-ship. On continuous requests, he accepted the title of Agamaprabhakara. He was elected as the President of the Prakrits and Jainism section of the All-India Oriental Conference held at Srinagar in 1961 and was awarded the Honorary Membership of the American Oriental Society in 1970. In honour of his completing sixty years of his ascetic life, a dedication volume entitled Unananjali' was published in 1969. This volume is a pointer to the respect and admiration that he commanded both among Indian and foreign scholars. May his soul rest in peace. OOO

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pariziSTa-2 paM. dalasukha mAlavaNiyAjInA lekhonA saMdarbha 2. English 1. Beginings of Jaina Philosophy in the Acaranga Epithets of Lord Mahavira in early Jaina Ganons : English : Proceeding AIOC Ujjain Hafst 2.8 1 3. Tirthankara Mahavira : English : J. O. 1, Baroda, Vol.-24, P.11 : 1974 Life of Lord Mahavira (A Summary): Enlgish : Paper Contributed to the seminar in Prakrit Studies, Bombay Uni. : 1971 A Note on Lord Mahavira's Clan : English: Some of the Common Features in the Life Stories of the Buddha and Mahavira : English Proceedings of AIOC Gauheti : 1965 Prohibition and Indian Culture 8. The Jaina Concept of the Deity : English : Aspects of Jaina Art : 1977 9. Prajnapana and satkhandagama : English : J.O. 1 Baroda, Vol.-19 1969. 10. Study of Titthogalily : English : Yrita yectra of forfasta 37f9714 tje: 1971. 11. On bhadresvara's Kahavali : Indological Taurinensia Vol. -XI : 1983. 12. The Word Puja and Its meaning : - 13. Lord Mahavira's Anudharmika Conduct : Jain Yug : 1960. 14. Fundamentals of the Jaina Code of Conduct : Reprinted from K.P. Jayaswal Commenmoration Vol. Patna. : 1981. 15. The Story of Bharata and Bahubali : Sambodhi Vol.-6, No. 3-4 : 1977. 16. A note on the word Pratyekabuddha in Jainism. 17. Obituary Notices Agama - Prabhakara Muni Punyavijayji.

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300 gujarAtI 1. 2. 3. 5.. 4. zUnyavAda : gujarAtI : saMgoSThi vyAkhyAna saMbodhI : 1977 vainadarzana khane chavanasAdhanA: gubharAtI prabuddha bhavana : ? amara yazovijayajI : gujarAtI : yazovijayajI smRti graMtha : 1957 7. 'dravya guzaparyAyanI rAsa' : kheDa noMdha : - : vaina sAhitya samAroha graMtha hindI 6. 1. 2. 3. 4. 5. 6. 7. AgamayuganA vyavahAra ane nizcaya nayo : gujarAtI : mahAvI2 vidyAlaya suvarNa mahotsavagraMtha : 1968 pArthApatyIyo ane mahAvIrano saMgha nayavAhano prAraMbhiGa itihAsa : gubharAtI : haina prAza, 22-7-34, 5-8-34, 12-8-34 : 1834. SRUTA-SARITA jaina dArzanika sAhitya kA siMhAvalokana : hindI premI abhinaMdana graMtha : 1946 / : prAcIna jaina sAhitya ke prAraMbhika niSThAsUtra / jaina dArzanika sAhitya ke vikAsa kI ruparekhA : hindI : jaina saM. sa. maNDala patrikA - 2 : pra. A. 1906 / nirgrantha kA cAturyAma - 'sarvavArivArito' kA artha hindI : jarnala : vidyApITha : 1971 / jaina 'guNasthAna aura baudhicaryAbhUmi : hindI : vAsaNaseya saM. vi. vi. ke. bauddhayoga aura anya bhAratIya sAdhanAoM kA samIkSAtmaka adhyayana seminAra kA nibaMdha saMbodhi 1.2 AcArya jinabhaT kRta boTika mata kA vivaraNa / AcArya mallavAdI kA nayacakra: hindI : zrImad rAjendrasUri smAraka graMtha : 1957 / --- gaMgAnAtha jhA kendrIya saM.

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Shreshthi Kasturbhai Lalbhai Smaraknidhi Darshan, Shahibaug, Ahmedabad-380 004 Gujarat - India