Tirthankar Bhagawan Mahavir 48 Chitro ka Samput

Author(s): Yashodevsuri
Publisher: Jain Sanskruti Kalakendra
Catalog link: https://jainqq.org/explore/004065/1

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bhagavAna zrI mahAvIra 48, cikAsaMpuTa * gujarAtI, hindI, aMgrejI tInoM bhASAoM meM * * yaha citra saMpuTa kI caturtha naI AvRtti hai - HERO hbe bimaah lekhaka, saMyojaka, saMpAdaka gokuladAsa kApaDiyA AcArya zrI yazodeztUrijI TIRTHANKARA BHAGAWAN MAHAVIRA HLUSTRATED For Personal & Private Use Only

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tIrthakara bhagavAna zrI mahAvIra 48 raMgIna citra tathA unakA gujarAtI, hindI aura aMgrejI bhASA meM paricaya / 12 atimahattvapUrNa aitihAsika pariziSTa, 26 mukhya pUrvabhavoM kA preraka paricaya aura 48 citroM kI AlocanAtmaka mArmika samIkSA, ye sabhI bAbateM gujarAtI, hindI aura aMgrejI bhASA meM dI gaI hai / tathA paTTiyA~ 80, pratIka 196, usImeMse 80 paTTiyA~ aura 144 pratIka citra gujarAtI, hindI aura aMgrejI paricaya ke saath| yaha caturtha AvRtti meM sabhI vibhAga tInoM bhASA meM prakAzita ho rahA haiM / citrakAra gokuladAsa kApaDiyA $ BHAGAWAN MAHAVIRA Fortyeight ornate paintings with their significance in Gujarati, Hindi and English. Twelve very important historic appendices, twentysix main cycles of previous birth with its inspiring illustrations, critical appreciation of fortyeight pictures, all with their explanations in Gujarati, Hindi and English languages are depicted. Eight artistic designs, one hundred and ninetysix images are shown, out of which eighty designs and one hundred fortyfour illustrative pictures with the explanatory notes in Gujarati, Hindi and English depicted. In this fourth edition all parts are published in all the above three languages. are * Artist * GOKULDAS KAPADIA TIRTHANKAR lekhaka, saMyojaka, saMpAdaka munizrI yazovijayajI (vartamAnameM AcArya zrI yazodevasUrijI ) @ mA. zrI kailAsaerirasuri jJAnamadira For Pen mahAvIra kendra komA, (gAMdhInagara) pi. 182009 Composed Compiled by MUNISHRI YASHOVIJAYJI (Achary Shri Yashodevsuriji) OM AAM

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th a com o taa thkama prakAzaka ane prAptisthAna jaina saMskRti kalAkendra prakAzaka aura prAptisthAna jaina saMskRti kalAkendra tathA zrI pArthapadmAvatI TrasTa PUBLISHERS Jain Sanskruti Kala Kendra And Shri Parshva Padmavati Trust tathA zrI pArzva padmAvatI TrasTa je. cittaraMjana enDa kuM. kSamAlaya, 37, nyu marIna lAInsa, muMbaI-400 020 Offi.: 2 2001373 je. cittaraMjana enDa ko kSamAlaya, 37, nyu marIna lAinsa, -400 020 Offi.: 2200137] J. Chittranjan & Co. Kshamalaya, 37. New Marine Lines Mumbai-400 020 Offi.: 22001373 cauthI nivRtti vi.saM.2060 vIra saM2530 kiMmata rUA. 600 sarvahakka svAdhIna caturtha saMskaraNa vi.saM.2060vIra saM 2530 mUlya rU.600 sarvahakka svAdhIna FOURTH EDITION A. D. 2060 Vir S. 2530 PRICE RS. 600 Copy Right pahelI AvRtti vi.saM. 2030 I.saM.1974 2000 nakala bIjI AvRtti vi.saM. 203 2 I.sa.1976 2000 nakala trIjI AvRtti vi.saM.2051 I .saM.1995 6000 nakala cothI AvRtti vi.saM. 2060 I.sa.2004 pa000 nakala ja anya prAptisthAno ja jaina sAhityamaMdira, talATI roDa, pAlItANA-364270 zrI kAMtilAla sukhalAla c/o, kesanTa opTIkala ko. saMdIpa menzana, grAunDa phlora, bhAMgavADI, kAlabAdevI roDa, muMbaI-2, 02316579, 2254880 navabhArata sAhityamaMdira 134, zAmaLadAsa gAMdhI mArga, (prInsesa sTrITa) po.bo.naM. 2835, muMbaI-2, 0.4 22017213, 22085593 gurjara sAhitya bhavana ratanapoLa nAkA sAme, gAMdhI mArga, amadAvAda-380001 0; 344663 motIlAla banArasIdAsa baMgalA roMDa, javAharanagara, dilhI-11ooo7, kanaiyAlAla amRtalAla pArekha vikama selsa enDa sarvisIsa, majIda baMdara, 330 narazI nAthA sTrITa, muMbaI-2 0.: 23463280 8 0018 0808088 68 00:018 to + ( ahiMsA - Hi) ahiMsA * (ED NON-VIOLENCE (Ta} zrI opka + (K) chaThaage 'hinA 4 (Injha) B) bhAvanA * jaina tIrthakara bhagavAnano zAzvata saMdeza karUNAmUrti bhagavAna zrI mahAvIra vizvanI prajAnA AtmakalyANa ane zAzvata sukhazAMti mATe ApelA ahiMsA, satya, acaurya, brahmacarya ane parigraha A pAMca mukhya Adezo paikI pahelo ahiMsAno sarvopari Adeza ApatAM jaNAve che keRe sahune potAnuM jIvana pyAruM che mATe temAM sUkSmAtisUkSmathI laIne nAnA-moTA cetanA dharAvatA koIpaNa jIvanI hatyA karo nahi, karAvarAvo nahi, enuM yathArtha pAlana karI zakAya e mATe satya vagere cAre Adezane AcaraNamAM mUko. - - sarvatra seMkaDo rIte upayogI banI rahelA citrasaMpuTe varatAvelo jayajayakAra - jaina samAjano pahelo ja A sarbhAgI grantha che ke jene joIne asaMkhya loko mugdha banyA. jene adabhUta, aDa, anupama, grantha ziromaNI, amarakRti, krAMtikArI, advItiya AvAM AvAM aneka zreSTha vizeSaNothI tamAma kSetranI vyaktioe biradAvyo, navAjyo ane prazaMsAnI aparaMpAra vRSTio varasAvI. deza-paradezamAM sarvatra chavAI gayelAM je granthanA citro, borDaro, pratIko vagereno sahuM koI asaMkhya rIte upayoga karI rahyA che te mahAna granthanI romAMcaka ane romaharSa vigato mATe juo puSTha 219 thI 226. + thAudanAM BzinloD MD maSiH + 08:00 0.08 thakI onka + us (E) NON-VIOLENCE + (s -& * (0pa thaEdegvA * (1) have pachI zrI AdinAthajI vagere 23 tIrthakaronuM bhagavAna zrI mahAvIra jevuM ja citrasaMpaTa, (2) jaina sAdhu jIvananI dinacaryAnA 40 kalara citronuM Albama (3) aneka borDaro - pratIkonuM ati upayogI Albama vagere taiyAra karavA pUjyazrIjI utkaTa bhAvanA rAkhe che. Printers : Ankit Enterprises 28942517 * Designers : Designer Graphic Arts 56374795 NR : For Personal & Private Use Only | 1221 22

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- -- .. ..... . . . . . lipi, prAkRta bhASA meM tIrthakara kI stati / KIOX VAR VEAWAL Samayyayu SHARE STATE ALI....... LARKARI GANA OTIONAL 6666666 gaNaM tina MAHARAN A AMANA IIIIIIIIIIII JIIIIIIIIIII 4410000000000000000000 NIRUIREMEDIUMBAIm mmmmmmmmmmmmm suvi 0 . 1 SMALLIKAY sakba ya- suttaM [zakrastavaH] namubu NaM arihaMtANaM bhgvNtaaeN| AigarANaM tibara yarAeM syNsNbukaaeN| purisuttamAeM purisasIhANaM purisavarapuMmarIANaM purisvrgNdhhbiieN| loguttamAeM loganAhANaM logahiAeM logapaIvAeM logekoagraannN| anyadayAeM carakudayANaM maggadayAeM saraNadayANaM bohidyaaeN| dhammada yANaM dhammadesayANaM dhammanAyagANaM dhammasArahI-ra NaM dhmmvrcaanrNtckkvttttiieN| appamihayavaranAgadaMsaNadharANaM viydRbnmaaeN| DiNANaM DAvayANaM tinnANaM tArayAeM bujhAeM bohayANaM muttANaM moagaaeN| savannUNaM sabadarisIeM sivamayalamaruamAMtamarakyamavAbAhamapuNarAvitti siDigainAmadheyaM gaeM sNpttaaeN| namo DisaNAeM ddiynyaannN|| use you SAMAJIXMINS " ETRIEIO PATIL 777PPPPP ayiii.ini-i i .iminirl.in/ .......... . ............ Alhihirihithiliatri.html Man.................. -Phhi.ki.hila VAN Ratop ...RAKHAN (COCOCCODDDDDDD CIA RTICmtarraft * zaDha - indro dvArA karavAmAM AvatI tIrthaMkara devanI stuti ahI jANIne jenalipimAM ApI che. VAVVVVVVV For Personal & Private Use Only

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Jain Painting 15 A.D. suvarNAkSarI jainakalpasUtra pratinAM kaeNpa varSa jUnAM thoDAM citro jainakalA 15mI zatAbdI azoka vRkSa ora usake puSpaguccha Ashok tree and it's Flowers, - borDara paricaya - citrane pharatI je borDara mUkI che te sonerI kalpasUtranA vividha namUnAo ekatra karIne banAvI che, 21) saparikara jinamUrti - azoka vRkSano paricaya - mAnavajAtanA badhI jAtanA lokone dUra karanArA tIrthaMkaradevonA mastaka upara chAyA pAtharanArA divanirmita) azokavRkSanI A pratikRti che. tenAM pAMdaDAM lIlAM ane phUlo jhumakhAmAM lAla raMganAM hoya che. AsopAlava e azoka nathI, te judu ja jhADa che. 3) garbhApaharaNa (2) svapnadarzana A () A bata 4) meruabhiSeka 5) dIkSAnI zibIkA 6) samavasaraNa prAcIna citrakalAmAM bhagavAna zrI mahAvIra (bhagavAnazrInAM jIvananAM thoDAka prasaMgo ahIM rajU karyA che) - A kalA jainAzrita citrakalAthI oLakhAtAM, pazcima bhAratamAM vadhu Adara pAmelAM kalAnAM thoDAMka raMgIna citro ahIM ApyAM che. A kalA IrAnathI AvelA mogala bAdazAho sAthe AvelA IrAnI kalAkAro sAthe maLIne bhAratIya citrakAro dvArA nirmANa thaelI che ema kalAvizo kahe che. A kalAnAM citrothI sekaDo kalpasUtronI hastalikhita pratio Aje jaina bhaMDArone zobhAvI rahI che. A kalA prAyaH caudamA saikAthI zarU thaI sattaramA saikA sudhI lagabhaga 400 varSa sudhI cAlu hatI,pachI mogalayuga naSTa thatAM tenA upara pUrNavirAma mUkAI gayuM. thoDAmAM jhAjhuM batAvI devuM e A kalAnuM pradhAna lakSaNa-vizeSatA che. haraNanA jevI lAMbI AMkho, jarA lAMbuM popaTanI cAMca jevuM tINuM nAka, TUMkA paga.400 varSa sudhI ekadhArI ghuMTAIne vikasita thaelI A kalAno khyAla jainasaMghane nahIMvat che eTale mArI tIvracchA hatI ane trIjI AvRttimAM A kalAno paricaya citrasaMpuTanA rasika lokone thAya eTale bahu ja thoDA namUnA ahI ApyA che chatAM mane saMtoSa upajayo che. Azcarya che ke madhyayugIna kalpasUtromAM bIjI paddhatinA kalAkAronI kalA jovA maLatI nathI. 1, sonAnA varakhano guMdaranI progresa dvArA pAvaDara banAvI zAhI tarIke kANamAM levAya che. saM. 2003mAM A zAhI meM banAvIne suvarNAkSarI pAnuM paNa lakhyuM hatuM. 2. ahIM ApelAM citro 1411nI sAlanA che, A citrasaMpuTanA sidhdhahasta citrakAra zrI gokuladAsa kApaDiyA For Personal & Private Use Only

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H: GT parasparopagraho jIvAnAm parasparopagraho jIvAnAm jaina jayati zAsanam pa. pU. zAsanaprabhAvaka A. zrI'vijaya mohanasUrIzvarajI ma. pa. pU. siddhAMta niSTha A. zrI vijaya pratApasUrijI ma. pa. pU. yugadivAkara A. zrI vijaya dharmasUrijI ma. aA ji . A granthanA lekhaka ane saMpAdaka pa. pU. sAhityakalAratva A. zrI vijaya yazodevasUrijI ma. Gon TI 1 = TET 1 1:02. NO. I WINIT VOLVOVOM VOYOYOMONOTECHORUS MONUMUNUMOMXMOVXMQMM For Personal & Private Use Only

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navI trIjI AvRttinuM prakAzakIya nivedana tIrthaMjara mAvAna zrI mahAvIra rUpa citrojA saMpuTa' A nAmanA grantha ziromaNi grantharatnanI pahelI-bIjI AvRtti vi. saM. 2030, 2032mAM jaina citrakalA nidarzana samiti-muMbai taraphathI prakAzita thai hatI, ane tenI atyAre pragaTa thanArI trIjI AvRtti jaina saMskRtikalAkendra tathA pArzvapadmAvatI TrasTa A baMne TrasTanA Azraya nIce prakAzita thai rahI che. AMtarrASTrIya khyAtiprApta ane deza-paradezanA jainasamAjamAM chavAi gayeluM, ane anya samAjamAM paNa jANItuM thayeluM A citrasaMpuTa keTalIka navInatAo sAthe nayanamanohara ane atyanta AkarSaka evAM navAM 13 citronA umerA sAthe pragaTa thai rahela che te pUjya gurudeva mATe, sAthI kAryakaro mATe, presa mATe, jainasaMdha mATe tathA ekaMdare amArA sahu mATe atyaMta AnaMda ane gauravanI bAbata che. eka vakhata to A AvRtti bahAra paDaze ke kema ! evI tIvra ciMtA thaI rahI hatI. pUjyazrInI chellA eka varSathI ThIka rIte kathaLI gayelI tabiyata, mAthAnuM kaSTa vagere kAraNe prastAvanA lakhavAno paNa muDa rahyo nahi. prakAzana khUba moDuM thatAM thoDI hatAzA-nirAzA paNa UbhI thai hatI. vaLI trIjI AvRtti prakAzita karavA prasaMge kevI kevI muzkelIo UbhI thai te anya nivedanamAM TUMkamAM jaNAvyuM che. koi bhavitavyatA ja evI ke A AvRttinuM kArya eka yA bIjA kAraNe kheMcAtuM ja rahyuM ane citrasaMpuTanI rAha joi rahelA deza-paradezanA seMkaDo mANasone amo jaladI saMtoSI zakayA nahi. amoe prakAzana thatAM pahelAM ochAmAM ochA daza hajAra grAhako eDavAnsamAM noMdhavAnuM vicAreluM. aneka loko sahakAra ApavA taiyAra hatA, paraMtu amArA pramAde e dizAmAM koi pravRtti karI zakayA nahIM eTale pustakanI saMkhyA phakata cha hajAra ja che. pustakonI konTreTIva maryAdita hovAthI pustaka ghaNuM moMdhuM thavA pAmyuM che. A prakAzana moDuM thavAthI 23 tIrthaMkaranA citrasaMpuTanA tathA bIjAM sAhitya-kalAnAM adhUrAM kAryone paNa ghaNI kSati pahoMcI che. A aMge pUjayazrI khUba ciMtA seve che. Aje paNa kAmamAM ghaNo avarodha Ubho thayo che. eka mahattvano ullekha karavo anivArya samajIne ahIM karIe chIe. jaina samAjanuM kevuM jabarajasta virala puNya haze ke jevAM citrakAra tevA ja kalApremI guru. A baMnenuM subhaga milana jaina samAja mATe, deza-paradeza ane jaina kalAnA kSetre kevuM ane keTaluM badhuM upakAraka banyuM, e lakhavA mATe to zabdo zodhavA paDe ane ghaNAM pAnAM rokavA paDe. vaLI yogya citrakAro to kadAca maLI jAya paNa kalAmAM UMDo rasa dharAvatA jainadharmaguru maLavA e saheluM nathI. baMnenA puruSArthanA kAraNe bhagavAna mahAvIranAM zreSTha citronI anupama bheTa jainasamAjane - sahune maLI, te kadI paNa maLata nahi. eka pustakanA prakAzana pAchaLa 20-20 varSa sudhI mathyA rahevuM ane badhI rIte zreSThakoTinuM prakAzana taiyAra karI, lAkho rUpiyAno kharca karAvI, vimocananA samAroho yojI prasiddhithI dUra rahetA evA citrakArane ane temanI klAne sarvatra prasiddhi ApavAnuM kArya pU. gurudeva ja karI zake. jaina samAja upara, prajA upara pUjyazrIe zabdothI na navAjI zakAya evo asIma upakAra karyo che. have pachI 23 tIrthaMkaranuM saMpuTa vagere prakAzana taiyAra karavAnuM che paNa pUjaya gurudevane potAnI kathaLelI tabiyatanA kAraNe khUba ciMtA thai rahI che ke A kArya mArA hAthe taiyAra thai zakaze ke kema ! zAsanadevane prArthanA karIe ke deva-guru kRpAthI teozrInuM svAsthya sArUM rahe ane bAkInAM kalAnAM prakAzanonI bheTa jaladImAM jaladI jainasaMghane prApta thAya ! A trIjI AvRttinuM prakAzana mahAnatIrtha siddhAcalanI pAvana bhUmimAM taiyAra dhavAno subhaga yoga prApta thayo. pUjayazrInI zArIrika-mAnasika tabiyatanA saMyogo jotAM A kArya mATe teozrIne A kSetramAM rahevuM te anivArya jarUrI banatAM prathama tIrthaMkara zrI AdIzvara bhagavAnanI chatrachAyAmAM, pragaTaprabhAvI zrI pArzvanAtha bhagavAna tathA zrI mahAvIrasvAmI bhagavAnanI pavitra kRpA,zAsanadeva tathA pUjyazrI upara varasothI kRpAvarSA varasAvI rahelA mA bhagavatI padmAvatIjInI sahAyathI temaja amArA tAraka ane avirata aneka upakAronI varSA varasAvanArA, vaMdanIya, zAsanaprabhAvaka gurudevo-paramapUjaya AcArya zrI vijaya mohanasUrIzvarajI mahArAja sAheba, temanA paTTaziSya vayovRddha paramapUjaya A. zrI vijaya pratApasUrIzvarajI mahArAja, lekhaka - saMpAdakazrInA vidvarya, yugadivAkara gurudeva paramapUjya A. zrI vijaya dharmasUrIzvarajI mahArAjanI kRpA, pUjyazrInA tathA anya saMdhADAnA sAdhu - sAdhvIjIonA, tathA eka yA bIjI rIte sahAyaka thanArA nAmI-anAmI sahunA sahakAra ane zubhecchAthI A prakAzana taiyAra thayuM che tethI te sahuno AbhAra mAnI dhanyavAda ApIe chIe. have A bahumUlya pustakanI vizALa presakopI ane meTara taiyAra karavAmAM ane prUpharIDIMga karavAmAM jemano sahuthI zreSTha asAdhAraNa phALo rahyo che temano AbhAra mAnavA aMgenI bhUmikA e che ke pUjya gurudeva citrasaMpuTanuM kAma zarU karavAnA hatA tyAre temano jamaNo hAtha ekasIDanTanA kAraNe lakhavAmAM aMtarAyarUpa banyo hato. AMkhe paNa motiyo hovAthI tenI takalIpha UbhI hatI eTale A kAryamAM sahAyarUpa banI zake evI koi anukULa ane samajadAra vyakitanI zodhamAM hatA. emAM be varSa vItyAM paNa koi anukULa vyakita maLI nahIM. chevaTe akasmAta eka anukULa vyakita prApta thai ane kAryamAM gati AvI. trIjI AvRttinuM vizALa lekhana karavuM, pachI presakopI taiyAra karavI, mUko jovA ane te aMgenI bIjI nAnI-moTI aneka javAbadArIo bhAre umaMga utsAhathI emane saMbhALI lIdhI, tethI badhuM bhagIratha kArya pAra paDayuM ane A kAraNe A trIjI AvRttinuM prakAzana zakaya banyuM. jo AvA apramAdI, kuzaLa sahAyaka na malyA hota to ghaNI muzkelI UbhI thAta. A vyakita hatI eka sAdhvIjI. pUjayazrInI pAlItANAmAM AcArya padavI thai te pachInA trIjA ja divase pUjaya yugadivAkarazrInI nizrAmAM sAhityamaMdiramAM pUjayazrIjInA hAthe ja rajoharaNa lai dIkSita thayelA vinayavaMtA, guNIyala sAdhvI zrI puSpayazAzrIjI mahArAjanA suvinIta, satata udyamI sAdhvI zrI punitayazAzrIjI mahArAja. amo emanA khUba khUba AbhArI chIe, ane guNavaMtA, jJAnabhakitavaMtA guru-ziSyAne hArdika abhinaMdana ApI bhAvabhInA vaMdana karIe chIe.Aja sudhImAM teozrI pUjya gurudevo hastakanAM navAM lakhANo ane utArAnAM sAteka hajArathI vadhu pAnAM lakhI cukayA che. chApelA jevA atisuMdara hastAkSaromAM lakhIne temaNe lekhanakaLAnI eka siddhi prApta karI che. baMne vaMdanIya AtmAo zrutabhakita ane zAsanabhakitanAM sahunA kalyANArthe AvAM ne AvAM kAryo uttarottara karatAM rahe e ja zAsanadevane amArI prArthanA che. pUjaya gurudevanA kAryamAM aneka rIte satata sahAyamAM rahenArA sevAbhAvI utsAhI, bhakitavaMtA munirAjo paramapUjaya paMnyAsajI zrImAna vAcaspativijayajI ma. tathA choTA munivara zrI jayabhadravijayajI ma. ne khUba khUba dhanyavAda ghaTe che. te pachI saMsthAnA kAryakartAono tathA zrI kanubhAipArekhano temaja trIjI AvRtinAM citro mATenA punarmudraNa aMgenA kAmamAM UbhI thayelI ghaNI ciMtA ane muzkelIo chatAM potAnI sUjha-bUjhano upayoga karI suMdara rIte citronuM tathA samagra pustakanuM mudraNa karI ApanAra virAjapresanA mAlika saujanya svabhAvI zrI azvinabhAi tathA temanA sAthI AkRti enTaraprAijhanA utsAhI mAlika zrI pradIpabhAi dave jeoe phoTokampojha padhdhatie pariziSTo vagerenuM chApakAma suMdara thAya e mATe athAga parizrama uThAvyo ane pahelethI TheTha sudhI sArI rIte sahAyaka banI rahayA tethI temano, tathA presanA kuzaLa kAryakarono temaja temanA sahAyaka dharmAtmA bhAizrI narottamabhAi zAha temaja bhakitavaMta kAryakara bhAizrI rohitabhAino paNa khUba hArdika AbhAra mAnIe chIe, kharekhara ! sahue bhagavAna zrI mahAvIranA pustaka dvArA bhakti karIne moTuM puNya bAMdhyuM che. A bahumUlya grantharatne seMkaDo gharomAM bALakothI lai vRddho sudhI anekane AnaMda ane vividharIte preraNAno prakAza Apyo che, paraMtu jainasamAjamAM pracAranuM mahattva ke gaurava khAsa na hovAthI AvAM kiMmatI pustako kharIdavA athavA bIjAone khAsa preraNA ApI kharIdAvavAnI bAbatamAM samAja khUba ja udAsIna che eTale A pustakanAM prazaMsako tathA jainasaMdhane amArI namra vinaMti che ke A pustakono dharakhama pracAra thAya, zaktisaMpanna varga pote pustaka kharIde, jarUra paDe tyAM bIje bheTa Ape. lokonA gharamAM bhagavAna mahAvIra vadhAremAM vadhAre praveza kare prasthApita thAya te mATe bedarakArIchoDI prayatna karavAnamra vinaMti che. jaina sAhityamaMdira, pAlItANA - vi. saM. 2048 - prakAzako For Personal & Private Use Only /

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navI trIjI AvRttinuM saMpAdakIya nivedana agatyanI noMdha : A citrasaMpuTa kayAre, kevI rIte ane kema taiyAra thayuM tenI vigatavAra mAhitI A AvRttinI pahelI AvRttinAM mudrita karelAM navamAM pRSThathI zarU thatAM nivedanomAMthI jANI levI. ahIM to phakata trIjI AvRtti sAthe saMbaMdha dharAvatI vigato rajU karIe chIe. tIrthakara bhagavAna zrI mahAvIranA citrasaMpuTanI baMneya AvRtti 3pa citronI ja hatI, jayAre A trIjI AvRtti navAM 13 citro umerAtAM 48 citronI thavA pAmI che. pahelI be AvRttinAM citro ophaseTa pepara upara hatAM, jayAre A trIjI AvRttinAM citro phorena ArTapepara upara chApyAM hovAthI jonArAo khUba ja olAda ane AnaMda anubhavaze. navAM 13 citro je umerAyAM te khUba ja AkarSaka, uThAvadAra, suMdara ane nayanarama che, je A AvRttinI zobhAmAM to anero vadhAro karaze ja paNa jUnAM 35 citronI zobhAmAM paNa sahAyaka banI raheze. aneka muzkelIo, avaragho, tabiyatanA UbhA thaelA vadhu pratikULa saMyogo vacce, dhAryA karatAM A prakAzananA kAryamAM ghaNo ghaNo samaya vItavA chatAM A prakAzana sAMgopAMga rIte taiyAra karI amo prakAzita karI zakayA te mATe akalpanIya AnaMda ane gauravanI lAgaNI anubhavIe chIe. AjanA samaya-saMjogamAM amArA mATe eka ghaNuM ja ciMtAjanaka, vikaTa ane muzkelIbharyuM kAma pUrNa thayuM tethI amo sahu anerI hAza ! anubhavIe chIe. have eka atidu:khada bhAre ciMtAjanaka ghaTanAno TUMko nirdeza karuM ! A citrasaMpuTanAM rUpa citronI jano negeTIvo - pojheTIvo amArI saMsthAe prathama AvRtti chApanAra muMbainA bolTana presane sAcavavA mATe soMpI rAkhI hatI, paraMtu thoDAM varaso bAda tenA pArasI mAlike potAno presa vecI nAMkhyo, tenI sAthe amo sahunI jANa bahAra saMsthAnI mAlikInI negeTIvA-pojhaTIvo vagere sAmagrI paNa ApI dIdhI, naitika draSTie prese A eka anucita temaja amArA mATe ghaNuM ja duHkhada kArya karyuM. A kAraNe trIjI AvRtti vi.saM. 2040 AsapAsa ja mAre je pragaTa karAvavI hatI te Ayojana sAva niSphaLa gayuM. pariNAme amAruM badhuM kArya ekaDe ekathI ja zarU karavAnuM mAthe AvyuM. mArA upara bhAre boja AvI paDayo. UMDI cintAno viSaya banI jatAM aMtaramAM khUba khUba glAni anubhavI. kAma prasanuM thAya muMbaimAM ane mArI vasavATa pAlItANAmAM, A eka bhAre pratikuLa paristhiti hatI. A moTo avarodha hato eTale navesarathI badhuM kAma taiyAra karavuM-karAvavuM ke kema ? evo prazna paNa manamAM uThayo, kemake have badhuM pAyAmAMthI ja punaH kAma karAvavAnuM AvyuM eTale athAga parizrama ane samayano bhAra vyaya thAya tema hatuM. bIjI bAju tana-mananuM svAstha khUba ja pratikULa hatuM, temaja seMkaDo loko prastuta citrasaMpuTanI ekadhArI tIvra rAha joi rahyA hatA. navI AvRtti jo bahAra paDe to ja deza - pradezanA saMpuTapremI lokone saMtoSa ApI zakAya, vaLI navAM citronI DijhAino, navAM lakhANo vagere je je sAmagrI tedana navI ja meM je taiyAra karAvI hatI teno paNa upayoga thai jAya ane prajAne navuM jovA-jANavAno lAbha maLe. vaLI prastuta AvRtti saMpUrNa rIrta traNeya bhASAmAM ja pragaTa karAvavAnI draDha dhAraNA rAkhI hatI ane A badhuM to pharIthI chapAya to ja zakaya bane, eTale meM dharma, hiMmata ane manobaLane majabUta karI zarU kareluM kArya pUruM karIne ja jaMpavuM. evI bhAvanAne varelA mArA svabhAvanA kAraNe jUnAM citro kADhayo. je 50 varSa pahelAM voTara kalarathI ane pAchAM voza padhdhatithI (pANIthI dhoi dhoi pharI pharI raMga karavo te) taiyAra karelAM hatAM. voTara kalaranAM citronuM AyuSya mArA anubhave sAmAnya rIte vadhumAM vadhu 30-40 varSanuM gaNAya, pachI temAM pepara, raMga vageremAM parivartana zarU thai jAya che. amoe te citro joyAM paNa tenI sapATI, kAgaLa, raMgo vagere badhuM ja nabaLuM - jhAMkhuM paDI gayuM hatuM, chatAM TrAyala to levI ja eTale tenI ja punaH thoDI navI negeTIva lIdhI ane A aMgenuM badhuM kAma pUruM karIne tenA prinTIMga namUnA ophaseTa kAgaLa upara amArA virAjaprese kADhayA paNa rijhalTa jarApaNa sArUM na AvyuM, kAma jhAMkhuM, mane jarAya na game tevuM hatuM. judA judA pepara upara aneka jAtanA akhatarA karavA chatAM paNa manapasaMda rijhalTa AvI na ja zakyuM, tyAre manamAM dhaNI hatAzA-nirAzA vyApI gaI ane ghaDIbhara evI ciMtA thai paDI ke zuM have bIjI AvRttinAM darzana nahIM ja thaI zake ? virAja presanA khaMtIlA, anubhavI, utsAhI azvinabhAi tathA A kRti enTaraprAijhanA zrI pradIpabhAIdave vagere paNa mArI jema A bAbatamAM khUba ja ciMtita hatA. have chello rasto amArI pAse chApelI bukanAM citro uparathI ja navI negeTIva lai AgaLa vadhavAno rahyo hato. jo ke prinTa karelAM chApelAM raMgIna citro uparathI sAruM rijhahara AvI zakatuM nathI, chApelAM raMgIna citro uparathI zreSTha rijhalTa AvI zake tevI TekanIka laMDana vagere paradezamAM zreSTha rIte vikasI che, paNa haju ApaNe tyAM e TekanIka ke paddhati vikasI nathI ema jANyuM, eTale laMDananA presa sAthe meM patra vyavahAra karyo, teo kAma karavA taiyAra hatA paNa dUra-sudUra kAma karAvavAnuM hovAthI bIjI aneka muzkelIo amAre veThavI paDe tema hatuM eTale chevaTe ApaNe tyAM bhAratamAM ja che ane jevI TekanIka che teno ja upayoga karI A kArya pAra pADavuM evuM nakakI karyuM. chevaTe mane - kamane paNA AkharI nirNaya mujaba bIjI AvRttinI bukanA chApelAM raMgIna citro uparathI ja negeTIvo laine bane eTaluM zreSTha rijhalTa Ave evuM Ayojana karavuM ema nakakI karIne A kArya AgaLa dhapAvyuM. rijhalTa mATe namUnA chApyA paNa cAlu ophaseTa kAgaLa upara te sAruM na AvatAM chevaTe bhAre kharca karIne paNa ArTapeparano TesTa karavAnuM nakakI karyuM. sahunA sadbhAgye temAM rilTa rItasara sAruM AvyuM. amArA mana tALave hatA te heThA beThAM ane pachI presane lIlI jhaMDI ApI. A purata kanA jUno 35 citronuM prinTIMga kAma prese bhAre kALajI rAkhIne pAra pADayuM. jo ke jUnI negeTIva jo maLI hota ane te muMbaInI havAmAM sArI rahI hota athavA mUlacitro (orijinala) sArI sthitimAM rahevAM hota to so TakA sArUM rijhalTa ApaNe joi zakata. paNa amo nirUpAya hatA. A AvRttimAM navAM 13 citro je umeryA che te cItarAve ghaNAM varaso thayAM na hovAthI ane vaLI jANIne ja te meM vozapadhdhatithI karAvyAM na hovAthI ane amArA gokuLabhAIe prANa reDIne te taiyAra karyA hovAthI te citronA rijhalTa mATe koi ciMtA ja na hatI, navAM 13 citro kharekhara ! khUba ja AkarSaka rIte hRdaya ane nayanane tRpta kare tevAM chapAyAM che. mane zraddhA che ke te joine sahu mugdha bhAve anero AnaMda anubhavaze, A AvRttimAM navA 13 citrone 2,4,9, 13, 17, 20,26,38,39 41,42,43,45 naMbara ApavAmAM Avyo che. navAM 13 citro je umeya che te jUnAM 35 citromAM alaga alaga citro sAthe saMbaMdha dharAvatAM hatAM, navAM citrone eka sAthe rajU karavAM ke vacamAM vacamAM joinTa karavAM ? te mArA mATe eka ciMtAno viSaya hato. eka sAthe ja rajU karavAthI citrasaMpuTanI upayogitA ane pratiSThA thoDI jhaMkhavAya tema hatuM eTale e ka sAthe na mUkatAM yogya krame alaga alaga goThavyAM che. citro 39 UbhAM ane huM ADAM, Ama be sAijhamAM citarAvyAM che, jo ke eka ja sAijhanA thAya to maDhAvavA vagere prasaMgomAM anukULatA rahe paNa keTalAka viSayono viSaya ja evo hoya che ke te mATe pharajiyAta citra ADuM ja cItaravuM paDe. vaLI orijinala citranI sAijha bahu moTI na hatI. ADAM citrono naMbara 8,10,16, 18, 21,22,23, 31 ane 34 che, bAkInAM naMbaranA citro UbhAM che, navAM 13 citro lAiTa kalaramAM kayAM hovAthI ane bahu jUnAM na hovAthI temaja tenA uparathI ja sIdhuM prinTanuM kArya thayuM hovAthI jUnAM 35 citro karatAM A citro ekadama alaga tarI Avaze ane AnA kAraNe mane AMtarika saMtoSa e che ke trIjI AvRttinA jUnAM rU5 citronAM kaMIka nabaLA rijhalTane navAM 13 citronI AkarSaka bhavyatA ane suMdaratA jarUra thoDI DhAMkaze. A grantha eka mahAna vibhUtino anokho, bahumUlya hovAthI grantha cIpa na lAge ane tenuM gaurava jaLavAi rahe mATe ophaseTa padhdhati ane tenI DijhAinono upayoga jANI joine vizeSa karyo nathI.

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saMpuTanI bIjI AvRttimAM chApelAM prakAzakIya ane saMpAdakIya baMne nivedano A trIjI AvRttimAM paNa chApyAM che. emAM prastuta citrasaMpuTanA janmathI laine pUrNAhuti sudhInI ghaNI ghaNI bAbatono saMkSipta ullekha ane jANakArI ApI che. ema chatAM A pustakanuM sauthI AkarSaka, atyanta upayogI, bodhaka ane marmajJa aMga jo koipaNa hoya to A pustakamAM ApelAM 144 pratIko (simbolo), 80rekhApaTTIo (borDaro) che ane teno paricaya A pustakanA annamAM Apyo che. A pratIko ane borDarono paricaya na ApuM to khAsa koi artha na sare. bIjI bAju A pustaka kalAnuM hatuM ane tenA kadanI maryAdA hatI chatAM pAchalA bhAgamAM pustakanI maryAdAnuM dhyAna rAkhIne paNa traNa bhASAmAM ThIka ThIka rIte vistRta paricaya Apyo che. A paricayamAM vAcakone navI navI bAbato, ghaNI ghaNI jANakArI ane abhUtapUrva vAto vAMcavA maLaze. mAtra pratIko ane borDaronuM tenA paricaya sAthenuM eka svataMtra pustaka jaladI bahAra pADavA paMdara varSathI rasika vAcako taraphathI khAsa Agraha rahe che. mArI icchA paNa borDaro ane pratIkonA chApakAma sAthe daza varSa pahelAM tenuM svataMtra prakAzana karavAnI khAsa hatI. te aMgenI hilacAla paNa karelI paraMtu anya kAryonI rokANa vagere kAraNe te zakaya na banyuM. have ekAda varSa pachI paNa te prakAzita thAya tevI umeda rAkhI che. vividha noMdho ane prakIrNaka vicAraNAo saMsAramAM kalAkAro eka ekathI caDhiyAtA hoi zake che. vaLI citranI pasaMdagI sahunI judI judI hoya che. eka ja citrakAra badhAnI pasaMdagI ke draSTine saMtoSI zake tevuM citra kadI banAvI zakato nathI e hakIkata che. ema chatAM citrasaMpuTanAM citro deza-paradezamAM hajAronI AMkhone ane haiyAne saMtoSI zakayA che, e nirvivAda bAbata che. siddhacitrakAra zrI gokulabhAinA hAthamAM ane najaramAM eka sidhdhi che jethI teo khAsa karIne tIrthaMkara devanI ke manuSya varganI AkRtio prapozanano siddhAnta jALavI sapramANa banAvI zake che. ahIMyA kuzaLa citrakAra gokuLabhAie potAnAM citro koi eka ja zailImAM karyAM nathI, paraMtu mizra zailImAM AlekhyAM che. prAcIna- arvAcIna kalApadhdhatine dhyAnamAM rAkhIne upasAvyAM che. jayAM jarUra paDI tyAM tyAM ajanTAnAM guphAcitro ane sAMcInA stupa zilpono paNa AdhAra lIdho che. bhagavAna mahAvIranA zAsanamAM A jAtanI adbhuta ane anupama kahI zakAya tevI citrAvalI (prAyaH) pahelIjavAra taiyAra thai che. ekaMdare citrakAranA gatajanmanA kalAnA saMskAra, kalAnI emanI UMDI bhavya sUjha, sAthe sAthe amArUM vyApaka ane mArmika mArgadarzana ane maLelI amArI potAnI paNa kalAnI UMDI sUjha-samaja, A baMnenA sahayogathI thayelAM citroe sahune khUba ja AkarSyA che ane deza-paradezamAM sarvatra akalpanIya ane bhAre AdaramAna pAmyAM che. A citromAM kayA granthano pradhAna AdhAra lIdho che. bhagavAna mahAvIranAM prAcIna caritro mukhyatve prAkRta, saMskRta, apabhraMzabhASA tathA gujarAtImAM maLe che. A caritromAM keTalIka hakIkatomAM sArI evI bhinnatAo maLe che eTale amoe A citro pradhAnapaNe kalpasUtra- subodhikA TIkAne prAdhAnya ApI banAvyAM che. bhagavAna mahAvIranA jIvananA badhA granthonA matabhedonI tAlikA tathA 48 citronA lakhela paricayanA kaThina zabdono arthakoza, teozrInA dareka cAturmAsa dITha zuM zuM ghaTanAo banI enI yAdI vagere ApavuM hatuM paNa AthI kalAnA granthanuM kada vadhe ane kalAnA granthamAM jarUra paNa nahIM tethI mahAvIrane lagatI bIjI ghaNI bAbato jatI karI che. dakSiNa bhAratanI cAra bhASAmAM citrasaMpuTa pragaTa thaI na zakayuM. dakSiNa bhAratanI tAmila, telugu, kannaDa, malayAlama A cAra bhASAmAM lakhelA paricayanuM meTara mArI pAse paMdareka varasathI paDayuM che. madrAsa ke beMgaloranA saMghe utkaTa niSThAthI A prakAzananuM kArya jo mAthe lIdhuM hota to te pragaTa thai gayuM hota ane samagra dakSiNa bhAratane bhagavAna mahAvIra jevI mahAna vyakitano Acho paricaya prApta thAta, paNa e kArya na thatAM mane ghaNo ja raMja rahI gayo che ane have koi AzA nathI. nAnuM bhArata gaNAtA mahAna muMbai zaheramAM heMgIMga gArDana sAme ja bhagavAna zrI mahAvIranA kIrtisthaMbhanuM sAta majalAvALuM kAma zilpa, sthApatya, kalA vagerenI draSTie ajoDa karavAnI bhAvanA hatI paraMtu tyAMnI dharatI paththaranI nIkaLatAM e kAma mulatavI rahyuM ane amo muMbaithI vihAra karI gayAM. vizvanI moTI pAMca bhASAmAM saMpuTa pragaTa thai na zakayuM paradezamAM vasatI moTI saMkhyAnI janatAne bhagavAna mahAvIranA jIvanakavananI jANa karavI hoya to vizvanI mukhya pAMca bhASAmAM te chApavuM joie. A mATe pAMceya bhASAmAM TrAnsalezana karavuM joie. temAM ame phrenca bhASAmAM TrAnsalezana karAvarAvyuM. jarmana, spenIsa vagere bhASAmAM karavAnuM hatuM paNa karanArA na hatA. te pachI to amAro vihAra muMbaithI pAlItANA tarapha thayo. ghaNI hilacAla karavA chatAM saphaLatA na maLI, ane mArA mahAvIranI mahAna kathAne vizvabharamAM mokalI na zako teno bhAre raMja rahI gayo. muMbainA prinsa opha velsa myujhiyamanA grAunDa phaloramAM necarala vAtAvaraNamAM lAipha sAijhanAM je rIte pUtaLAM (sTecyu) rajU karyAM che te rIte bhagavAna mahAvIranuM jIvanadarzana UbhuM karavAnI bhAvanA hatI, te mATe muMbaimAM ke bIje sthaLe thai zake tenI vicAraNA paNa karelI paraMtu mArI aneka pravRtti vacce A kArya mATe samaya phALavI zakayo nahIM ane te kArya paNa mulatavI rahyuM. mArA manamAM bhagavAna mahAvIrane lagatI ghaNI badhI bhAvanAo dharabAelI che. kemake A eka ja bhagavAnanuM jIvana evuM che ke A viSamakALamAM mAnavajAtane jAtajAtanI aneka preraNAo ApI jAya tevAM aneka rahasyothI bharapUra che. paNa vyakitanA bhAgyamAM jeTaluM lakhAyuM hoya teTaluM ja zakya bane che. bhaviSyamAM anya kalApremI, karmaTha mahAnubhAvo A dizAmAM jarUra prayatna karatA rahe tevI vinaMti. pahelI be AvRtti karatAM trIjI AvRttimAM zuM vizeSatA ke navInatAo umerANI che ?& 1. navAM 13 citrono vadhAro, 2, 19 paTTIo, 3. 39 pratIko, 4. 48 citronI traNa bhASAmAM anukramaNikA, 5. siddhacakrano yaMtra, 6. RSimaMDalano yantra, 7. bhAvikALamAM tIrthaMkara thanAro AtmA paramAtmA kevI rIte bane che teno Acho citAra, 8. caudarAjaloka vagerenAM bhaugolika cAra citro, 9. pApa kSamApanA sUtra-aDhAra popacAnaka, 10. jainAgamonI brAhmIlipi, 11. jIvakSamApanAsUtra-sAta lAkha, 12. azoka ane zAlavRkSanAM citro, 13. bhAratano mahAvIrakAlIna nakazo, 14. kalpasUtranI paddhatinAM cAra citro paricaya sAthe vagere vizeSatAo trIjI AvRttimAM jovA maLaze. pahelI be AvRttinAM citro ophaseTa pepara upara hatAM jayAre A AvRttimAM te phorena ArTapepara upara chApyAM hovAthI jonArAone khUba ja AnaMda Apaze. pahelI-bIjI baMne AvRtti lagabhaga sarakhI hatI. A trIjI AvRttinuM lakhANa phoTokampojhathI karavAmAM AvyuM che. kemake phoTokampojhamAM TAipo akhaMDa ane uThAvadAra chapAya che tethI prinTIMga AkarSaka banyuM che. For Personal & Private Use Only

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A AvRttimAM pRSTha naMbaranI zarUAta pepara kaTIMgavALA navakAramaMtranA citrane choDIne te pachInA pRSThathI samajavI, pustakanI kAyA lagabhaga Dabala thai javAthI tenuM kada ThIka ThIka badalAi gayuM che. ATaluM badhuM jADuM thai jAya te vaparAzanI draSTie baMdhabesatuM na hovA chatAM koI upAya na hato. bIjI AvRttimAM 164 pRSTha hatAM paNa A AvRttimAM 226 pRSTha thavA pAmyAM che. prathama AvRttimAM citro 35 chApyAM hatAM, temAM navAM 13 umerAtAM 48 citro thayAM, navAM 13 citronA naMbara anukrame 2,4,9, 13, 17,20,26,38,39,41,42,43 ane 4pa che. navAM 13 citro je umeravAmAM AvyAM che temAM citra naM.2,38 ane AdIzvara bhagavAnanI citrazreNinA che, paraMtu te citro atisuMdara hovAthI janatAne tenA darzanano jaladI lAbha ApavAnI draSTie bhagavAna zrI mahAvIranI cAlu AvRttimAM ja dAkhala karyA che. saMpuTa naM. 2 koNa jANe kayAre chapAya ? tethI bhagavAna mahAvIranuM jIvana cItarAvanAre A traNa citro bAda karIne citarAvavuM. bIjI AvRttimAM citro nIcenI rekhApaTTIo - borDarI 60 hatI te vadhIne 80 thai che ane corasa pratIkacitro 105 hatAM te vadhIne 144 thayAM che. bIjI AvRttimAM pAchalA bhAgamAM borDaro ane pratIkonuM ApeluM lakhANa mAtra gujarAtI bhASAmAM ja hatuM paNa A AvRttimAM teno hindI ane IMglIza anuvAda ApIne A trIjI AvRtti saMpUrNarIte traNeya bhASAmAM prasidhdha thaI rahI che. pahelI AvRtti prasaMge puratakanuM tamAma lakhANa traNa bhASAmAM ApavAnI. mArI je umeda pUrI na thai zakI te A AvRttimAM paripUrNa thavA pAmI che, je deza-paradeza mATe khUba ja jarUrI bAbata hatI. Ama A AvRttimAM mArAM svapnAM lagabhaga pUrNa thayAM teno mane ghaNo saMtoSa thAya che. pahelI AvRttimAM 1 thI 105 pratIko eka sAthe je je jagyAe mUkyAM hatAM punaH te ja sthAne rAkhyAM che. citra naM.36 thI citra naM. 48 sudhInAM 39 pratIko je mUkayAM che te taddana navAM ja mUkayAM che eTale jUnAM 105 + navAM 39 maLIne kula 144 pratIko thayAM che. pRSTha naMbara 51 thI laine te pachInAM pRSThomAM lakhANanI bAjunI ubhI sAiDamAM Ayudho-zastronAM pratIkonI zreNI eTalA mATe chApI che ke deva-devIonA varNana prasaMge tathA anya zilpAdika granthomAM A AyudhonA ullekho maLe che tethI tene oLakhavAmAM saraLatA sAthe upayogI bane. purana kamAM pratIka mUkavAnI zarUAta siMhanA citrathI karI. che, kemake siha e bhagavAna mahAvIrane oLakhavA mATenuM lAMchana-cina hovAthI tene sahuthI paheluM sthAna ApyuM che. tyArapachInAM pratIkono krama paNa suvyavasthita rIte, pUrI samajaNa ane buddhipUrvaka goThavavAmAM Avyo che, dhyAnapUrvaka jovAmAM Avaze to te bAbata barAbara samajAi jaze. pustakanA aMtabhAgamAM paTTIo ane pratIkono je paricaya Apyo che te vAMcavAthI vaizvika-dunyavI jJAna tathA vijJAnanuM ghaNuM ghaNuM jANApaNuM thaze. borDaro ane pratIkono A paricayavibhAga kharekhara ! A granthanA ziramora jevo che, jene abhyAsIo ane vidvAnoe aMtarathI khUba ja bhArobhAra AvakAryo che, ane pratIko, paTTIo ane tenA paricaya sAthenuM svataMtra pustaka chapAvavA mATe varasothI vidvAno khUba ja Agraha karyA kare che. mArA mana upara A vAta varasothI beThI ja che paNa have ekalA hAthe badhe pahoMcI zakAya tevuM nathI chatAM te karavAnI bhAvanA che, trIjI AvRtti mATe bodhaka ane preraNAtmaka viSayonAM navAM ja pratIko taiyAra karavAnI umeda chatAM arthapUrNa navA viSayo amArI pAse silakamAM rehathI na hatAM. A pustaka janadharmanuM hatuM, e mATe pasaMdagI mAtra dharma - saMskRtinI maryAdA jALavIne karavAnI hatI, ane pAchuM pratIka chApavAnAM hatAM (lagabhaga) eka IMcanI nAnakaDI sAijhamAM ja citra spaSTa rIte chApI zakAya te rIte AkRtio taiyAra thai zake tevI zakayatA na hatI. vaLI mArI sAme bIjI paNa muzkelIo DokAtI hatI. rUbarU kAma karI Ape tevA ArTIsTonI anukULatA na hatI. A badhA kAraNe sArvajanIna jevI taiyAra chapAyelI cAlu DijhAinomAMthI ja pratIko pasaMda karavAnuM mArA mATe anivArya hatuM. mArI pAse rahelAM ApaNA deza - paradezamAM prasiddha thayelAM hajAronI saMkhyAnI DijhAinovALAM pustakomAM chApelI DijhAinomAMthI ane kalpasUtra bArasAnA pAnAmAMthI mAtra 39 jeTalI thoDI saMkhyAnI DijhAino pasaMda karavAnuM kAma jo ke mArA kalArasika magaja mATe ghaNuM kaparUM hatuM, chatAM AMkha mIMcIne jhaTapaTa yogya rIte pasaMdagI karIne pratIko mUkayAM che. alabatta te dhArmika kakSAnA na hovA chatAM paNa prakAzako, kalAkAro vagerene tathA kaMkotrIo, DijhAino vageremAM aneka rIte upayogI banaze. A AvRttimAM 19 paTTIo je tadana navI banAvIne mUkavAmAM AvI che, te paTTIo navI che evo jonArane tarata khyAla Ave te mATe (ratno ane garbhastha bALakanI 35-36 naMbaranI be paTTI sivAyanI) 17 paTTIonI cAra kornara - khUNA upara pharatI navI DijhAina ane vacce vacce mathALe suzobhano mUkayAM che. jUnI 60 paTTIothI te 19 paTTIo bilakula judI ja tarI Avaze, jarA dhyAnathI jozo to mana ApharIna-khurA thai jaze, A AvRttimAM navI rekhApaTTI-borDara ekI sAthe mUkavI ucita na lAgavAthI judAM judAM citro nIce mUkI che, ane te citrono kramAMka 35,36,42, 43,44,45, 46 ane 47 che. tyArapachI 49 thI pa4 naMbaranI 51 thI pa6 pRSTha uparanI che paTTIo taddana navI che, janasaMdha, jaina sAdhuo, jaina vidvAno ane jaina zilpIo vagerene upayogI thai paDe e mATe navI kalpanA ane navI sUjhano upayoga karIne pUratI mAhitI sAthe taiyAra karAvI che. AzA che ke buddhizALIone A Ayojana jarUra gamaze. A paTTIomAM bhAgyeja jANavA maLe tevI mAhitI ApatI thoDI viziSTa ane AkarSaka paTTIo meM jANIne citarAvIne ahIM mUkI che. emAM naM. 35 nI paTTI (prAya:) koie joI nahI hoya ane jIMdagImAM bhAgyeja jovA maLe evI mUkAvI che. A paTTImAM nArInA garbhAzayamAM zarUAtathI laine eka eka mahine bALaka keTaluM, kevI rIte vikAsa pAmatuM jAya che teno AbehUba khyAla ApatI paTTI pahelIvAra vAca kone jovA maLaze. te pachI 36,44,47 traNa paTTIo paNa jonArAone mugdha karaze. 55, 56 naMbaranI be paTTI ekendriyathI lai paMcendriya jIvAyoninI AkarSaka paTTI pRSTha naM. 57-58 upara che, ane 74 thI 76 na. nI paTTI pRSTha ne, 106 thI 108 upara che, te kalpasUtranI suprasiddha bhArata - inDoirAnI mizra zailIthI athavA jena ke janAzrita kalAthI. oLakhAvAnI kalAtmaka paTTIo che. navAM ane jUnAM pratIkono tathA navI ane jUnI badhI ja paTTIono traNeya bhASAmAM vistRta paricaya A pustakanA pRSTha naMba2 115 thI 2 15 pRSTha sudhImAM joi levo, emAM ghaNI badhI mAhitI tamane maLaze. pahelI be AvRttimAM pAchaLa chApelA paTTIvibhAgamAM 35 paTTInA heDIMgo lakhANanI sAiDamAM chApyAM hatAM, te ja pramANe A AvRttimAM rAkhyAM che, paraMtu paTTI naM.35 thI 80 sudhInAM heDIMgo moTAM hatAM tethI, ane vAcakone tarata khyAla AvI jAya e mATe sAiDamAM mUkavAnA badale lakhANanI upara saLaMga chApyAM che. 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A AvRttimAM granthanI zarUAtamAM prAcIna kalpasUtronI sAdI ke suvarNAkSarI pratiomAM AvatA jaina ke jainAzrita citrakalAnA cha namUnA ApyA che. ane pustakanuM eka pAnuM khAlI rahetuM hatuM tethI tyAM zuM mUkavuM e prazna thayo eTale sahunI saMmati thatAM 37 varSa pahelAM kapaDAM upara jayapurI citrakAra pAse mArI najara nIce citarAvelA jainasaMghamAM sarvopari sthAna dharAvatA bRhad siddhacakra tathA RSimaMDala A baMne yaMtro saMpuTanA 48 citro pachI ApyAM che. emAM siddhacakra yaMtra vastra upara mArI pUrNa pasaMdagI pramANe thaelo aneka khUbIo dharAvato, suvarNamaMDita ati bhavya ane sarvottamakakSAno che. e rIte RSimaMDalano yaMtra paNa kapaDAM upara ja citarAvelo che, paNa A maMtra thoDo apUrNa che, paraMtu kAma suMdara che eTale ahIM chApyo che. bhAvikALamAM tIrthaMkara thanArA AtmAonI bhUtakALathI laine bhAvinI AdhyAtmika sAdhanAnI vikAsayAtrA kevI rIte gatimAna thatI rahe che, ane e AtmAo vikAsayAtrAne aMte sAdhanAnI kevI siddhi meLave che, enuM saMkSepamAM chatAM AchuM saLaMga digdarzana pRSTha naMbara 88 upara che. A digdarzana pahelI AvRttimAM ja ApavuM khUba jarUrI hatuM paraMtu te zakaya banyuM na hatuM. jANItAM cAra citro jaina zAstra-granthomAM cAra vastunA ullekho avaranavara AvatA hoya che. te cAreyanAM nAma anukrame caudarAjaloka, naMdIzvaradvIpa, jaMbUDhIpa ane aDhIdvIpa che. A cAreya vastuo zuM che ? kayAM che ? kevI che ? teno bodha thAya eTalA mATe A AvRttimAM te cAreyanAM sAmAnya citro ApyAM che. teno vizeSa paricaya te citronI nIce ja Apyo che. aDhAra pApasthAnaka manuSyonA jIvanamAM roje roja thatAM asaMkhya pAponuM vargIkaraNa karIne, nakakI karelAM mukhya aDhAra jAtanAM pApo pUrAM ke ochAvattAM pramANamAM jIvo bAMdhyAM ja kare che. te aDhAra pApo kayA che ? tenuM jANapaNuM thAya te mATe tenAM prakAro, vaLI te pApanuM prAyazcita zI rIte karavuM ? vagere bodha mATe juo paricaya, pRSTha naMbara 135. brAhmIlipi-jaina brAhmI lipinA mUlAkSaronA jJAna mATe devanAgarI lipi sahita brAhmI lipi pRSTha naM.148 upara ApI che. sAta lAkha-corAzI lAkhathI oLakhAto jIvAyonirUpa A saMsAra jemAM anaMtAnaMta jIvono samAveza thAya che. e jIvonI vividha prakAre je hiMsAo thAya che te kevI rIte ? ane corAzI lAkhanI gaNatarI kevI rIte che ? roje roja thatI hiMsAnuM prAyazcita zI rIte karavuM ? te vAta 'sAta lAkha'nA mathALA nIce jaNAvI che. (juo pRSTha naMbara 181) azoka-zAlavRkSa-tIrthaMkaradevonuM azokavRkSa ane bhagavAna zrI mahAvIranuM svataMtra caitya jJAnavRkSa baMnenAM sAdAM citro pRSTha naM. 201 upara ApyAM che. emAM azokavRkSa cAra kalaramAM kalpasUtranA raMgIna cAra citronA pAnAMmAM chApyuM che. mahAvIrakAlIna bhAratano nakazo--bhagavAna mahAvIranA samayamAM ApaNA A bhAratavarSano nakazo kevo hato te tatkAla huM banAvarAvI zakuM tema na hovAthI, bIjAM be-traNa pustakamAM je chapAalo hato te ja ahIM chApyo che. jo ke samayanA abhAve huM A nakazAnI yathArthatA aMge vizeSa parIkSaNa karI zako nathI. * navInatAonI noMdha ahIM pUrNa thai. * * navAM te ritronI vizeSatAo zuM che tenuM digadarzana * pariziSTamAM navAM tera citrono paricaya Apyo hovA chatAM ahIM saMkSepamAM bIja thoDI vizeSatAo darzAvuM chuM. cAra naMbaranA vIzasthAnakanA citranuM, mArI kalpanAnusAre citrakAre je rIte Ayojana karyuM che te dhyAnapUrvaka jovAthI budhdhizALIo ane kalArasikone ghaNuM ja gamaze. citra jarA AkarSaka bane e mATe bAjumAM khAsa ApelI phUlonI DijhAino kharekhara ! manamohaka che. pahelI AvRtti vakhate caudasvapnanuM citra ApI zakAyuM na hatuM. e citra A AvRttimAM citra naM. navamAM dAkhala karyuM che. mArA svataMtra AiDiyAthI meM mArI pasaMdagInA kalaro pramANe A citra karAvarAvyuM che. rAtanA sInamAM kALo raMga mUkavo na hato eTale citrakAre khUba ja niSThAthI tenI ekadama lAiTa mulAyama blyu grAunDa banAvI, tenA kAraNe AkhuM citra AkarSaka ane mIThAzabharyuM banI gayuM che. A citramAM vAcakone eka vizeSatA jovA maLaze. zarUAtanAM traNa svapnone kramazaH na goThavatAM, nIcenAM bhAgamAM kendramAM goThavyAM che. nIcenA bhAge eka rekhAMkanathI (lAinavarka) svapno joi rahelAM trizalAmAtAnuM citra khAsa citarAvyuM ane citrakAre A citra eTaluM suMdara ane AkarSaka banAvI dIdhuM ke samagra citrane e prabhAvita karI rahyuM che. vacamAM traNa svapno vyutkramathI zA mATe mUkAvyAM teno khAsa jANavA jevo khulAso pariziSTa vibhAgamAM pRSTha naM. 54 upara citra naM. navamAM vAMcI levo. tera naMbaranuM citra jainakalA, jaina saMskRtinA itihAsamAM 2500 varSamAM (prAyaH) pahelIjavAra pragaTa thai rahahyuM che. A jAtanuM citra tamane kayAMya jovA nahIM maLe. A citranI DijhAina bIjAM badhAM citrothI judI paDI jAya te rIte karAvI che ane tethI bIjA citrothI vadhu AkarSaka bane e rIte chApyuM che. A saMpuTamAM kaMika vaividhya ane navInatA batAvavI eTale A AvRttimAM be citro jANIne khAsa namUnArUpe borDaravALAM banAvarAvyAM che. te paikInuM A bIjuM citra che. paramAtmA jevA mahAna tIrthaMkaraputra joDe mAtApitAnA lADa ke vahAlanA ekAda-be prasaMgo rajU thAya te aneka rIte jarUrI hatuM. A mATe vizeSa paricaya pAchaLa pariziSTamAM joi levo. vItarAganuM zAsana eTale adhyAtmapradhAna jIvana jIvavAno Adeza ApanAruM zAsana. tyAga - vairAgyapradhAna jainadharmanI asara varasothI paramatyAgI evA sAdhu saMto upara javalaMta rIte rahetI hatI ja eTale sAMsArika koipaNa prasaMgo batAvavA tarapha udAsInatA hatI, enA kAraNe bhagavAnanA mAtApitAnA vAtsalyanA, lagnanA, kuTuMba ane mitro sAthenA milananA prasaMgo bArasAsUtranI sacitra pratiomAM ke anyatra kayAMya jovA maLatA nathI. mane thayuM ke je ghaTanA saunI jANItI jagajAhera che to pachI tene citramAM zA mATe aMkita na karavI ? eTale sarvAMgI vicAra karyA bAda A citra mUkayuM che. je saMsArI kuTuMbone jarUra gamaze. mArI icchA bhagavAnanA mahattvane vAMdho na Ave te rIte emanA judA judA dinacaryAnA tathA aneka prasaMgo citarAvavAnI hatI paraMtu keTalAMka kAraNosara ane samayanA abhAve durlabha banelI citrakAronI upalabdhinA kAraNe amalamAM mUkI zakayo nathI. ahIM citramAM tIrthaMkara thanAra vyaktino dharmapatnI zrI yazodAno bALakonA mahAvIra' A pustaka 20 varSa ghara muMbaimAM taiyAra thai rahyuM hatuM, jemAM 100 thI vadhu citro ApyAM hatAM, paNa te prakAzita thavA na pAmyuM, For Personal & Private Use Only www.jalhilbrary.org

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tyAre citronI sapATI vRdhdha eTale pocI thai hatI, kalara jhokhAM paDI gayAM hatAM, enA upa2 sudhArA karavAnuM taddana azakaya banyuM hatuM. amArA mATe A eka cintAno moTo viSaya banyo hato. enA uparathI negeTIva paNa lai zakAya tema nahotuM. pariNAme zarUAtamAM lakhyuM tema citrasaMpuTamAM pragaTa thaelAM chApelAM citro uparathI ja negeTIvo levAno vakhata Avyo.citrono eka yuga vItI gayo hato. chApelA kAgaLa upara to pIMchI pheravavAnI ja jagyA na hatI, pachI kSativALAM citro kaI rIte sudhArI zakAya ? eTale ati dilagIrI sAthe lakhavuM paDe che ke thoDAMka citromAM thoDI ghaNI kSati rahI ja gai. emAM be citro to tadana navesarathI ja karAvavAnAM hatAM paNa have to AvuM bhagIratha kArya pharIthI bhAvikALamAM karAvanArA koi puNyAtmA nIkaLe to sudhAro thai zake paNa have tavA nIkaLaze ke kema ! te prazna che. kayA kayA citro navesarathI karavAnAM hatAM te ane kayA kayA citramAM kayA sudhArA karavAnA hatA teno ullekha ahIM karato nathI paNa bhagavAna mahAvIranuM A citrasaMpuTa kema taiyAra thayuM tenI AdithI aMta sudhInI nAnakaDI kathA lakhavA vicAruM chuM. aneka muzkelIo, vikaTa paristhiti ane mane thayelA jAtajAtanA rasaprada anubhavo paNa emAM haze. A eTalA mATe prasidhdha karavI jarUrI che ke ethI bhaviSyamAM kAma karanArI navI peDhIne mArgadarzaka banI rahe. * 23 tIrthakaronuM bahAra paDanAruM saMpuTa, anya manoratho ane bhAvi ciMtA * bhagavAna mahAvIranA A citrasaMpuTanI trIjI AvRttinuM kArya pUrNa thayuM. have pachInA kAryakramamAM bAkInA 23 tIrthakaronA paricaya sAthenA citronuM saMpuTa prakAzita karavAnuM kArya bAkI che. 24 tIrthakaro paikI, phakata zrImadinAthajI, zrI zAMtinAthajI, zrIneminAthajI, zrI pArzvanAthajI, zrI mahAvIrasvAmIjI A pAMca tIrthakaro uparAMta phakta bIjA be tIrthakarI zrI mallinAtha ane zrI munisuvratasvAmInA jIvananAM citro banAvI zakAya tevI ghaTanAo maLe che. bAkInA tIrthakaronA pUrvabhavanI ke aMtima bhavanI koi vizeSa dhaTanA maLatI nathI. keTalAMka loko evuM samaje che ke bAkInA cAra tIrthakaronAM judAM judAM cAra AbamAM bahAra paDavAnAM che paNa tevuM nathI. have cAreya tIrthakaronuM ane bIjA je hoya te Ame 23 tIrthakaronAM citronuM eka ja saMpuTa (Abhama) bahAra paDavAnuM che, pariNAme be sacitra grantho dvArA badhAya tIrthakaronA jIvana ane kAryano paricaya maLI jaze. atyAre have bhagavAna mahAvIranA citrasaMpuTanuM kAma jaladI puruM thai jAya eTale mArI icchA 23 tIrthakaronuM kAma zarU karavAnI che, A sivAya bhagavAna mahAvIranA pragaTa thayelAM citronI sAijhathI nAnI sAijhamAM eTale ke Dabala DemI sAijha (4 pejI) athavA TAuna 8 paiimAM bhagavAna mahAvIranuM jIvanacaritra bahAra pADavAnI bahu ja agatya che, kemake moTuM saMpuTa heraphera karavuM bhAre paDI jAya tevuM che paNa porTebala eTale nAnI sAijha hoya to pravAsamAM bega vageremAM mUkIne lai jai zakAya. jo ke A kArya 12 varSa pahelAM thavAnuM hatuM. vaLI bhagavAna mahAvIrane lagatI bIjI yojanAo paNa hatI. paraMtu te kArya paNa thai zakayuM nahi, bAkInAM kAmo nabaLI paDelI zArIrika paristhiti, ghaNAM badhAM prakAzanonAM kAraNe have mArA hAthe thavA pAmaze ke kema ? te bAbata praznArthaka banI che. bhaviSyamAM koi sAdhu mahAtmA ke saMsthA AvuM kArya karavA dhyAnamAM rAkhe tevI sAdara vinaMti che, ApaNe tyAM yuropa, amerikAnI jema sArAM prakAzano temaja potAnA kharce chApe tevI koI saMsthA jovA maLI nathI. ApaNe tyAM jJAnanA kSetramAM vizeSa rasa nathI. vepArIone sAhityanA kSetramAM rasa nathI, pracAranuM mUlya temane samajAyuM nathI, samajAyuM zreya to bhoga ApavA taiyAra nathI eTale amArA jevA mATe eka cintAno viSaya banyo che. are ! amArI sAhityakalAne lagatI kAcI sAmagrI bhAvi mATe upayogI thAya te mATe kone suprata karavI te vAta prazna banIne UbhI rahe che. kemake evI koi vyavasthA ke saMsthA ApaNe tyAM nathI. A trIjI AvRttinuM kArya anaMta AtmAone mokSe javAmAM nimitta banelA evA paramapavitra zAsvata tIrtha zrI zatruMjaya girirAjanI zItaLa chAyAmAM, yugAdideva tIrthakara zrI AdIzvara bhagavAna, kalikAla kalpadruma zrI pArzvanAtha bhagavAna tathA anilama tIrthaMkara bhagavAna zrI mahAvIrasvAmIjI AdinI kRpA ane A sAla (saM. 2048)mAM phAgaNa sudi bArase pAlItANA jainasAhityamaMdiramAM rAtanA 9 thI 11 sudhI AMkha baMdha ughADano seMkaDo mANaso vacce abhUtapUrva ajoDa camatkAra batAvanAra temaja jemanI sAthe pUrvabhavanA koi kaNAnubaMdha haze jenA kAraNe mArA pratye varasothI jemanI kRpAvaNa varasI rahI che te bhagavatI zrI padmAvatI mAtAjInI sahAya, mArA tAraka parama upakArI traNeya gurudevonI anarAdhAra asImakRpA tathA saMdhA DAnA aneka sAdhu-sAdhvIjIonI zubhakAmanAmo, zatAvadhAnI A. zrI jayAnaMdasUrijI Adi munirAjo jeo e ka yA bIjI rIte mArA pratye zubhecaka ane sahAyaka banI rahRAA tathA anya samudAyanA, anya gachanA munirAja jeoe A saMpuTanAM citro tapAsI ApyAM tathA anya sahAya karI tethI te sahuno AbhArI benyo che. pAnAMnI maryAdAnA kAraNe mane sahAya ka thanArAonI vyakitagata sevAone yAda karI pratyekano AbhAra na mAnatAM prathamanI be AvRttimAM samUha rUpe je AbhAra mAnyo che te A AvRttimAM paNa chApyo che. have trIjI AvRttimAM jeo mane sahAyaka banyAM che temanI vAta karUM. have aMtima AbhAra darzana karatAM gurukRpA ane mA bhagavatIjInI adezya preraNAthI ja mAtra citrasaMpuTamAM ja nahIM paNa mArA cAlu aneka kAryomAM jeo sahAyaka banyA che temano ullekha prathama karI lauM. sahuthI prathama bhakinavaMtA, vinamra, guNIyala sAdhvIjI zrI pukhayazAzrIjInA vinayazIlA, athAga utsAhI ziSyA sAdhvIjI punitayazAzrIjIne keTakeTalA dhanyavAda ApuM ! emane citrasaMpuTanuM lekhanakArya suMdara akSaromAM presa kopI taiyAra karavI, te pachI pUrI kALajIpUrvaka khaMtathI prako tapAsavA ane e aMgenI bIjI aneka nAnI moTI javAbadArIo apAra utsAha ane bhakitabhAvathI pAra pADI. are ! teo mAtra citrapuTanA ja nahIM paNa bIjA aneka prakAzanomAM samarpita thai gayA hatA. emAM citrasaMpuTanI kAryavAhI to eTalI vizALa hatI ke jo guNI-ziSyAno pUro sAtha-sahakAra na hota to trIjI AvRttinuM prakAzana kharekhara ! ciMtAmAM mukAi jAta, eTale emanI saphaLa mahAvIrabhakita ane zAsanasevAnI hArdika anumodanA ja karavI rahI! anivArya saMjogomAM varasothI eka ja sthAne rahevAnuM thavA chatAM AnaMdathI ane bhakitabhAvathI potapotAnI pharajo adA karatA rahIne mane vividha rIte sahAyaka thanArA amArA sevAbhAvI antavAsIo-munipravara paM.zrI vAcaspativijayajI ane utsAhI, sadA khAnaMdI munirAja zrI jayabhadavijayajI baMnene huM keTakeTalA dhanyavAda Apu ! ahIMyA je je kAryo thayAM ane thai rahyAM che te badhAyamAM temaja A citrasaMpuTanA kAryamAM paNa temano mamatAbharyo anumodanIya uttama phALo rahayo che, jenA kAraNe citrasaMpuTanuM prakAzana saraLa banyuM. jaina citrakalA nidarzana, jaina saMskRti kalA kendra, pArzva padmAvatI TrasTa tathA jaina sAhityamaMdira vagere saMsthAnA kAryakartAoe A kAryamAM je sAtha-sahakAra Apyo che te mATe teo sahune dhanyavAda ghaTe che. osTreliyA sivAyanA vizvanA badhA khaMDonA jainasaMghomAM pahoMcI jaine hajAro lokone preraNApradu ane nayanAnaMdakArI baneluM AMtarASTrIya khyAtiprApta A citrasaMpuTa, aju paNa vividha mAdhyamo dvArA vAcakone vadhumAM vadhu mokalakSI ahiMsA, saMyama, tapa ane tyAgamArganA ArAdhaka banAve e ja zubhecchA ! mahAna ane pavitra bhUmi upara trIjI AvRttinA mudraNano prAraMbha ane pUrNAhuti thai tevo A granya taiyAra karavAmAMchamasyabhAve jANe ajANe zAstra ke paraMparA viruddha kaMipaNa citrAMkana, vidhAna ke ullekha thayo hoya to te mATe zAsanadevanI sAkSIe kSamA yAcuM chuM. vi.saM. 2048, jaina sAhityamaMdira pAlItANA - vijaya yazodevasUri For Personal & Private Use Only

Page #13
/ tRtIya AvRttike saMbaMdhameM saMkSipta prAstAvika ) - lekhaka - AcArya zrI yazodevasUrijI jo citrasampuTa pUre saMsAra ke jaina samAjameM aura ajaina samAjameM bhI vyApaka aura vikhyAta banA hai, jisa citrarAmpuTa kA sarvatra jayajayakAra huA hai, samagra janatA ne isa eka mahAna krAntikArI tathA zakavartI sampuTa ko abhUtapUrva, bejoDa vizeSaNa dekara sammAnita kiyA aura dezavideza meM jo citrasampuTa paryApta khyAti ko prApta huA hai, vaha sampuTa kaba, kisa prakAra taiyAra huA. isa kI vistRta jAnakArI pahalI AvRtti ke nivedana se jJAta kara leM / yahA~ to tIsarI AvRti ke sAtha saMbaMdha rakhanevAlI anivArya Avazyaka bAte prastuta kI gaI hai| yaha tIsarI AvRtti naye 13 citroM ke jur3ane se 48 citroM kI ho gaI hai| naye 13 citra nayanaramya tathA AkarSaka bane haiM jinase purAne 35 citroM kI zobhA meM bhI ye sahAyaka banege / 13 citroM ke kramAMka 2. 4. 9. 13, 17, 20, 26, 38, 39, 41, 42, 43 aura 45 haiN| isa pustaka kA sabase adhika AkarSaka atyupayogI, bodhaka evaM marmapUrNa vibhAga 80 rekhApaTTiyoM tathA 144 pratIkoM kA paricaya haiN| pUrva-prakAzita do AvRttiyoM kI apekSA yaha tIsarI AvRtti meM kyA vizeSatA hai ? isakI sUcI 1- naye 13 citra. 2-19 rekhApaTTikAe~, 3-32 pratIka, 4-48 citroM kI tInoM bhASAoM meM anukramaNikA, 5 - sidhdacakra kA raMgIna yantra, 6 - RSimaNDala kA raMgIna yantra, 7- tIrthakara kA AtmA paramAtmA kaise banatA hai isakA uttama citraNa, 8 - caudaha rAjaloka Adi ke bhaugolika cAra citra, 9 - aThAraha pApasthAnaka sUtra, 10 - jainAgamoM kI brAhIlipi, 11 - jIvakSamApanA - sAta lAkha sUtra, 12 - azokazAlavRkSa ke citra, 13 - bhArata kA mahAvIrakAlIna mAnacitra (nakzA), 14 - kalpasUtra kI paddhati ke 400 varSa purANA cAra citra (paricayasahita) Adi vizeSatAe~ isa tRtIya AvRtti meM dekhane ko mileNgii| tRtIya AvRtti meM adhikAMza bhAga kA lekhana phoTokampoja se kiyA gayA honese bahuta AkarSaka banA hai| dvitIya AvRtti meM 164 pRSTha the, tIsarI AvRtti meM 226 pRSTha haiN| naye 13 vitroM meM naM 2.38 aura 42va citra AdIzvara bhagavAna kI citra zreNI ke haiM ve kinhIM kAraNoM se isa AvRtti meM prakaTa kiye haiN| svatantra sirpha mahAvIra ke jIvanako yadi koI citrita karAye to ina tIna citroMko chor3akara bnvaaye| samagra tIsarI AvRtti kA lekhana tInoM bhASAoM meM mudrita karavAyA gayA hai| citrakalA ke kSetra meM bhAvi Ayojana isake pazcAt aba 23 tIrthakaroM ke citroM kA eka hI sampuTa tathA jaina sAdhu kI dinacaryA ke 40 citroM kA eka sampuTa Adi anya kalA ke prakAzana taiyAra ho rahe haiN| mahAna tathA pavitra bhUmi para tIsarI AvRti ke mudraNa kA prAraMbha aura pUrNAhuti huI, aisA yaha grantha taiyAra karane meM dama rathabhAva se jaane| -anajAne meM zAstra athavA paramparA-viruddha kucha bhI vidhAna athavA ullekha huA ho, to usake liye kssmaayaacnaa| SHORT INTRODUCTION TO THIRD EDITION The pictorial album circulated all over the world in Jain community was received with approbation everywhere and was universally adored with unprecedented and unique attributes. Detailed information as to when and how it was prepared should be known from the statement presented in the first edition. Here some salient details related to the third edition are presented. With the addition of 13 pictures the total number in the third edition has risen to 48 pictures. 13 new pictures have been eyecatching and attractive, enhancing the charm of the 35 earlier pictures. The index numbers of 13 pictures are 2, 4, 9, 13, 17, 20, 26, 38, 39, 41, 42, 43 and 45. Introduction to 80 strip-illustrations and 144 symbols is the most attractive and very useful section which enlightens and elucidates the inner meaning. NOTE ABOUT THE REMARKABLE FEATURES OF THE THIRD EDITION OVER THE FIRST TWO EDITIONS (1) 13 new pictures. (2) 19 outline strips. (3) 39 symbols, (4) index in three languages for 48 pictures, (5.6) multicolour Yantra of Siddhachakra and Rishi mandal. (7) outline delineation of how the Atma of Tirthankara becomes paramatma.(R) fourteen royal worlds, four geographical pictures of Jambudwipa etc. (9) 18 locations of sins, (10) Brahmi script of Jain Agamas, (11) JivaKshamapana, seven lakh aphorisms. (12) pictures of Ashoka, Shal trees. (13) map of India of the times of Mahavira, (14) four pictures of Kalpasutra style. All these and other remarkable features would be seen in this third edition. Pictures numbered 2, 38 and 42 though belonging to the picture-series of Adishver Bhagawan, being very attractive are published in this edition for the simple reason that they are charming Because of paucity of space the introduction in Hindi and English is given in extremely concise form. I apologise before shasanadeva if any statement or reference is made against scriptures or traditions, Jain Education interational For Personal & Private Use Only

Page #14
- bIjI AvRttimAMthI uddadhRta cha chacha WDAzakIyaviveda noMdha : citrasaMpuTanI A trIjI AvRtti che. A AvRttinA vAcakone A saMpuTanA janmathI laine prakAzita sudhInI jUnI vigatonI jANa thAya e mATe pahelI be AvRttimAM prakArAkIya ane saMpAdakIya je nivedano traNeya bhASAmAM chApyAM hatAM te ja ahIM ApyAM che. A kALanA aMtima - covIsamA tIrthakara zramaNa bhagavAna zrI mahAvIradevanA jIvana prasaMgone AkarSaka citromAM rajU karatuM, vipula kharce taiyAra thayeluM, eka saMpuTa amArI saMsthA pragaTa karI rahI che tethI amo khUba AnaMdanI lAgaNI anubhavIe chIe. A citro jANItA kalAniSNAta, siddhahasta dharmAtmA citrakAra zrI gokulabhAI kApaDiyAe banAvyAM che. temaNe bhagavAna zrI mahAvIranA jIvana ane teozrInA prasaMgo aMgenuM Alekhana khUba ciMtana-manana karyA pachI pUjaya kalAvijJa gurudevanuM mArgadarzana meLavIne kyuM che. kharekhara ! emaNe akhUTa dhIraja dharIne potAnI sarvazreSTha zakitaone kAryAnvita karI, ati AkarSaka, bhAvavAhI, sau koine mugdha banAve tevAM manorama citro taiyAra karIne bhagavAna zrI mahAvIradevanA preraNAtmaka jIvananuM hRdayaMgama darzana karAvyuM che. paricayanA prAraMbhamAM ApelAM hetulakSI suzobhano-pratIko ane rekhApaTTIo (nIcenI borDaro), pariziSTa vibhAganI rekhApaTTIo ane pratIkonuM rekhAMkana pUjaya gurudeve ApelI vividha kalpanAo, namUnAo ane mArgadarzanane anusarIne ane potAnI kalAnI draSTine kAme lagADIne DabhoinA kuzaLa citrakAra mAizrI ramaNikA zAhe kALajI ane lAgaNIthI svacacha ane suMdara rIte karyuM che. te baMne citrakArone ame hArdika dhanyavAda ApIe chIe. | itara dharmanA saMsthApako, pravartako ke avatArI vyakitao jevAM ke izukhrista, bauddha, kRSNa vagerenAM citramaya saMpuTo no varasadhI sulabha hatAM, jayAre ApaNA tAraka paramAtmA, karaNAmUrti, ahiMsaka vibhUti, vizvavatsala bhagavAna mahAvIranuM saMpUrNa ane savAMgI saMpuTa ekeya na hatuM. seMkaDo varasothI cAlI AvatI A gaMbhIra kSati paramapUjaya sAhityakalAratna munivara zrImAnuM yazovijayajI mahArAjane varasothI khUba ja khatI hatI tethI teozrIe A kArya hAtha upara lIdhuM ane enI pAchaLa vividha rIte. ekadhAro zrama uThAvIne, aneka musIbatone pAra karIne A bhagIratha kAryane sAMgopAMga pAra pADayuM, A mATe amAM ane sAroya jainasamAja gaurava anubhavIe chIe. 2500 varasanA itihAsamAM AvuM kArya thavA pAmyuM nathI. munie janasamAjane ja nahi, rASTrane nahi paNa vizvane moTI bheTa ApI che, bhAvi itihAsa AnI suvarNAkSare noMdha leze. pUjaya munizrI yazovijayajI mahArAja kalAmarmajJa che. kalA aMgenI emanI sUjha UMDI che, najara coTadAra che, ethI teozrI zreSTha kalAkAra, kArIgaronA paNa mArgadarzaka banatA rahayA che, kalAkArone paNa taiyAra karatA rahayA che. suprasiddha citrakAro paNa teno zrI pratye Adara dharAve che. kalAnA siddhAnto ane niyamathI praspekaTIva, praposana vagerethI) ThIka ThIka paricita hovAthI emanAM hastakanAM citro, kalAkRtio vadhu suvyavasthita, zAstrIya, zuddha ane suMdara bane che, rekhA ane raMgane samajavAnI bakSisa sahaja hovAthI emanI najara taLe thatAM citrono uThAva anna AkarSaka ane sarvAga suMdara bane che. teozrInI kalAviSayaka zakitanono lAbha A saMpuTane zreSTha rIte malyo che, tethI A prakAzana kharekhara ! eka anupama, ajoDa ane bhavya banyuM che. bhagavAna mahAvIra upara pramANabhUta kalAtmaka sacitra jIvana pahelIvAra prakAzita thai rahayuM che. amane zraddhA che ke caturvidha janasaMgha tathA anya kalArasiko A abhUtapUrva zreSTha prakAzanano svIkAre Adara ane bahumAnapUrvaka karaze. tyAgI-vairAgI jIvana jIvanArA sAdhuone kalAnuM AkarSaNa khAsa hatuM nahi tethI, temaja bIjAM kAraNosara kAgaLa ke kASTAdi upara bhagavAna mahAvIranAM citro citarAvelAM jovA malyAM nathI. e saMjogomAM pU. munijIe pahelIjavAra bhagIratha prayatna ane bhAre zramadvArA bahumUlya citrasaMpuTane prasidhdha karavA mATe uThAvelA sarvopakAraka prayatna joIne amo bhAre gaurava anubhavIe chIe. A kArya amo pAra pADI zakayA eno pradhAna yaza to kharekhara ! munine dhaTe che. A kAryanI tamAma javAbadArIo teozrIe ja svIkArI hatI.mAraMbhanca nAmanaMnI nItino samAdara karanArA munijIe mukelIo ane musIbatonI paraMparA vacce paNa prabaLa puruSArtha ane pUro parizrama uThAvIne janasamAjane ja nahi. paNa rASTrane - jAhera janatAne bhAratanI mahAna vibhUtinA jIvanaprasaMgonI eka aNamola bheTa ApI che. saMpUrNa granthanuM Ayojana pUjaya gurudevanI UMDI sujhavALI, vyApaka pratibhAzIla draSTi nIce thayuM che. pratyeka citrano paricaya, pAchalA bhAgamAM ApelAM pAMtrIsa citro ane pUrvabhavono sAMga paricaya, te pachI Apelo ajupayogI bAra pariziSTo, tathA 35 kalacitrono paricaya nIce mUkelI rU5 rekhApaTTIo tathA pariziSTa vibhAgamAM chApelI 5 paTTIo maLIne kula 40 paTTIo ane 35 citraparicarya vacce 105 pratIko mUkavAmAM AvyAM che ane teno paricaya pAchaLanAM pILAM pAnAMmAM mAtra gujarAtI bhASAmAM Apyo che. tyAra pachI prakAzita thayelI bIjI AvRttimAM (4C+20 + TAiTalapaTTI 1 = 61 rekhApaTTIo che ane pratIko (105 + 35 140 che. te uparAMta pariziSTo hindI tathA aMgrejImAM paNa ApyAM che. bIjI AvRttimAM vadhArelI paTTIo tathA pratIkono paricaya Apyo nathI. jaina saMskRti, jaina AcAro, tene lagatAM sAdhano, prasaMgo ane kalAne vividha rIte rajU karatI paTTIo. ane pratIko suvarNanI vIMTImAM ratna zobhe te rIte zobhI rahayAM che, tenA paTTIo ane pratIko munijInI UMDI temaja vyApaka kalpanAzakita tathA kalAsUjhanA jIvaMta purAvAo che. teozrInI nigAha nIce ja A kArya thayuM hovAthI enuM rekhAMkana suMdara, svaccha ane vyavasthita thavA pAmyuM che. A rekhAcitro pAchaLa munijIe potAnuM jJAna, vijJAna, anubhava ane kalAdraSTinuM kevuM arpaNa karyuM che ? teno vAstavika khyAla tene jhINavaTathI jovAthI ja AvI zakaze. pUjaya munizrIe uThAvelA ekadhArA puruSArtha ane athAga parizramane amo natamastake vaMdana karIe chIe ane lo kottara paramAtmAnA jIvanaprasaMgonI benamUna kalAkRti ApavA badala teozrIno bhUri bhUri AbhAra mAnIe chIe. deza-paradezanA vAcako bhagavAna zrI mahAvIranA preraka jIvanane samajI zake e mATe pratyeka citrano paricaya, citranI sAme ane citranI nIce gujarAtI, hindI ane iMglIza ema traNa bhASAmAM Apyo che. Adha gujarAtI paricaya munijIe lakhyo che ane te uparathI anuvAdanA sthaLanI maryAdAne AdhIna rahIne hindI, aMgrejI paricaya ApavAmAM Avyo che. hindI anuvAda sAhitya sAMkhya yogAcArya Do.rudradeva tripAThIe ane aMgrejI anuvAda sAptAhika 'muMbaI samAcAra'nA vidvAna taMtrI zrIyutuM zAMtikumAra bhaTTa tathA pUnAnA ardhamAgadhInA pro. ena. ela. vaghe kALajIpUrvaka karelo che. A mATe anuvAda kone dhanyavAda ghaTe che. 0 0 ) For Personal & Private Use Only

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ROX 9, aiA ( ( [ (jhaTesS AX ) :) ) ) UDA 69c SO 35 citro pachInuM tamAma gujarAtI lakhANa munijInI irachA mujaba traNeya bhASAmAM ApavAno vicAra hato paNa atyAre te zakaya nathI te badala dilagIra chIe. saMpAdakazrIjInA vinayala ziSya munizrI vAcaspativijayajI mahArAja A kAryamAM aneka rIte sahAyaka banyA che tethI temano, tathA pU. AgamaprabhAkara munivara zrI pucivijayajI mahArAja , zatAvadhAnI munizrI jayAnaMdavijayajI Adi tathA vividha rIte sahAyaka thanArA, zubhechA dharAvanArA munigaNano. ane pU. sAdhvIjI gaNana AbhAra mAnIe chIe. pahelI AvRttinA nivedanamAM je bAbatana vizeSa ullekha karI zakAyo na hato te A AvRttimAM karavAnuM samucita gaNAze. A citrasaMpuTanA pAyAmAM sahAyaka thanArI mukhyatve traNya vyakitao che, eka muMbainA ane vepArI janasamAjanA agraNI, mArA pratye ananya pakSapAta dharAvanAra, zrI ane dhIne varelA zrI. caMdulAla vardhamAna zAha, bIjI citrasaMpuTanA mudraNa phaMDanI javAbadArI saMbhALanAra dharmAtmA zrI vADIlAla maganalAla vorA ane trIjI samAjanA karmaka kAryakara zrIyut kAMtilAla DI.korA A traNeya puNyavAna nAmAoe A prakAzanamAM khUba lAgaNI ane udAratAthI potAnI sevAo ApI che. vaLI A kAryamAM vividha rIte sahAyaka thanArA ane sevA ApanAra pro.ramaNalAla cI. zAha, pro. hIrAlAla 2, kApaDiyA, 5. dhIrajalAla TokarazI zAha, zrI cittaraMjana DI. zAha, zrI mAlakSmIbahena rasIkalAla dalAla, zrI bhAnumatIbahena jayaMtilAla dalAla, vagere aneka mahAnubhAvono, te uparAMta A kAryane potAnuM mAnIne aneka kalaravALAM citro suMdara rIte chApI ApanAra bolTana phAina ArTa lItho varkasa prasanA mAlika zrI ena. je. aradezara tathA mAtmIyabhAve sahAyaka thanAra zrI bI. ke. paTela tathA presanA kAryakaronA AbhArI chIe. suMdara ane khaMtapUrvaka lakhANonuM prinTIMga karI ApanArA mauja, vakIla enDa sansa, janmabhUmi ane nirNayasAgara vagere presI. ane tenA saMcAlakono, te uparAMta Arthika sahAya karanArA TrasTI tathA bhAvika dAtArono-A badhAyano amo hArdika AbhAra mAnIe chIe. amArA A kArya pAchaLa zAsanadeva-devInI kRpA, uparAMta paramazAsanaprabhAva ke parama upakArI svargastha paramapUjaya AcArya zrI vijaya mohanasUrIzvarajI mahArAja tathA teozrInA ziSya-praziSyo sAnavRddha ane vayovRddha zAsanaprabhAvaka paramapUjaya paramopakArI AcArya zrImad vijaya pratApasUrIzvarajI mahArAja tathA pa.pU. yugadivAkara AcArya zrImAna vijaya dharmasUrIzvarajI mahArAjanA AzIrvAdo ane teozrInI anekavidha sahAya ane kRpAveSathI A kArya pUrNatAe pahoMcyuM te badala teozrInA caraNomAM bhUri bhUri vaMdanA karIe chIe. pratyakSa ke parokSa rIte A kArya mATe sahAyaka dhanArA, zubhecchA dharAvanArA sahu koinA amo AbhArI chIe. A kArya daramiyAna pU. munijInI be vakhata AvelI lAMbI mAMdagI ane teozrInI keTalIka pratikULatAo, presanA AjanA viSama saMyogamAM dhAraNA pramANe kAma thavAnI zakayatA, vaLI mudraNakAryanA meTaramAM thayelo dhaNo moTo vadhAro vagere kAraNe prakAzanamAM vilaMba thavA pAmyo che. amo e badala du:kha sAthe dila gIrI vyakatA karIe chIe. A saMpuTanI cAra hajAra nakalo pustakAkAre ane eka hajAra nakalo chUTAM citro rUpe chApI che. jethI chuTAM citro saMvatsarI mauparvanA divase kalpasUtra-bArasasUtranA vAMcana prasaMge citradarzana mATe ane vizALa sthAnamAM maDhAvIne citro mUkI zakAya tathA jAhera pradarzana karavA mATe upayogI bane. vyApaka pracArArthe A citrone bhaviSyamAM nAnI nAnI vividha sAijhamAM, kalAnI vividha paddhatio dvArA vividha rIte pragaTa karavAnI temaja tenI slAiDo vagere banAvavAnI bhAvanA che, temaja dezanI ane videzanI bIjI suprasiddha bhASAomAM paNa pragaTa karavAnI bhAvanA rAkhI che. khAvA ja prakAranuM zrI pArzvanAtha, zrI neminAtha, zrI zAMtinAtha, zrI AdinAtha, A cAra tIrthakarInA jIvanaprasaMgonAM citronuM bIjuM saMpuTa Albama) pUjaya munija pragaTa karAvavAnA che. teozrInA mArgadarzana nIce bhagavAna zrI pArzvanAthanAM citro cItaravAnuM kAma zarU paNa thai gayuM che. pUjayazrIjInI icachA atyuparyAgI. bIjAM aneka jAtanAM sacitra prakAzanonI che. (1) jainadharmanAM tamAma pratIkone raMgIna banAvavA, tenI upayogitA darzAvavA sAthe pratIkono paricaya tenA granthastha purAvA sAthe Apavo. A jAtanuM eka pustaka taiyAra karavuM. (2) bIjuM pustaka daherAsaramAM cItaravAmAM AvatAM prakhyAta draSTAntanAM ke anya jIvanaprasaMgonAM citro tenI vAstavikatA tathA lAnA niyamone jALavIne taiyAra karavuM, jethI ApaNAM daherAsarImAM ke pustakomAM vyavasthita, AkarSaka, darzanIya ane prAmANika citro jovA maLe. te uparAMta jainamaMdiranAM zilpo ane sthApatyone lagatI vividha prakAranI AkRti (DijhAino) nA namUnAkho temaja trIjI sadIthI laine vIsamI sadI sudhInI dhAtumUrtio tenA paricaya sAthe, paththaronAM parikonAM vividha prakAro. tenA paricaya sAthe taiyAra karAvavAM,patta teozrIne jIvanaratha kAmanA aneka eDvo sAthe joDAyela hovAthI ane teozrInI vadhu nAdurasta banelI tabiyata jotAM te prakAzanonuM kArya kayAre prAraMbhAya te mATe samayanI pratIkSA karavI rahI ! pU. munijInI icchA to varaso agAu judA judA vidvAna munivaronuM maMDaLa banAvI, sahuno sahakAra meLavI, te te AgamazAstrone sacitra banAvavAnI hatI. A Agamo bRhad pratAkAramAM, hastalikhita bRhad akSaromAM, pAne pAne vividha borDaro citarAvavApUrvaka voTaraprUpha zAhIthI lakhAvavAnI hatI, A mATenuM maMgalAcaraNa paNa thayeluM, paraMtu pAchaLathI saMjogoe yArI na ApI. chevaTe AgamaprabhA kara 5 puNyavijayajI maharAjanI icchA pU. munijI pAse 6 'lokaprakAza mahAgranthane sAteka hajAra jeTalA citrothI sacitra banAvavAnI hatI paNa kamabhAgye te kArya paNa thai zakayuM nahI. A prakAzanuM AMtarASTrIya koTinuM kahI zakAya evuM che ane ethI amane vizvanA vividha bhAgomAM khAsa karIne te te rASTronI rAjadhAnI manI lAyabrerImAM pahoMce te aMgenI vyavasthA karavAnA chIe. zAsana deva pUjaya munijane sAhityakalAne lagatAM aneka sacitra pustako taiyAra karavA baLa ane taka Ape ane amane zrIsaMdhanA bhAina. tana, mana ane dhanano sahakAra jo maLato raheze. to deva-gurukRpAthI ApaNe teozrInI prastuta umadA bhAvanAne saphaLa thayelI joi zakIzuM. attamAM karUNAmUrti bhagavAna zrI mahAvIranA sarvodayatIrthamUlaka ahisAnA Adazo sarvatra vistAra pAmo temaja hiMsA ane trAsathI trasta banelI duniyAmAM zAMti prasaro e ja zubhakAmanA ! vi.saM. 2030, san 1974, muMbai jaina citrakalA nidarzana samiti 700/09 000 For Personal & Private Use Only

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panivedana CILMS - bIjI AvRttimAMthI udbhUta SSC ST - - OM mA nama: | vIrAya ninya namaH | A kALanA anima-covIsamA tIrthakara zramaNa bhagavAna zrI mahAvIra paramAtmAnA jIvana prasaMgonuM citramaya saMpuTa pragaTa thai rahyuM che te joIne huM apAra harSa ane AnaMdanI lAgaNI anubhavI rahayo chuM. varasothI seveluM svapna sAkAra thAya tyAre koNe harSAnaMda na thAya? A pustakanAM AkarSaka ane bhAvavAhI benamUna citro citrakAra zrI gokuladAsa kApaDiyAe karyA che. bhagavAna mahAvIra jevI lokottara vyaktine vizva samakSa mUkavA mATe eka mahAna puNya kArya karyuM che, AthI bhagavAna mahAvIranAM jIvanacitronI je uNapa vartAtI hatI te dUra thai e badala citrakArane dhanyavAda ApavA rahayA. A pustakamAM suzobhano tarIke pratIko ane rekhApaTTIo (borDaro) nuM kArya DabhoinA kuzaLa citrakAra zrI ramaNika zAhe mArA mArgadarzana nIce khUba ja suMdara rIteM karIne pustakanI zobhAmAM vRddhi karI che te mATe teone paNa khUba dhanyavAda ghaTe che. A saMpuTamAM bhagavAna zrI mahAvIranuM jIvana 34 citromAM ApavAmAM AvyuM che ane 35muM citra bhagavAnanA Adha ziSya gaNadhara zrI gautamasvAmIjInuM che. AmAM bhagavAna zrI mahAvIranA jIvananA bIjA cAra-pAMca prasaMgo umeravAnI mArI icchA hatI paNa te tatakAla zakya banI nathI, vaLI koi koi citramAM kalpanA, siddhAMta ane tenI dRSTine mAna ApavuM anivArya hovAthI mArI dhAraNA ane vAstavikatAne jatI karIne citrakAranI svataMtratA svIkAravI paDI che. A pustaka citrasaMpuTanuM hovAthI citraparicaya ekadama TUMko ApI zakAta, paraMtu mahattvanA anya kAraNosara AmAM meM madhyama prakAranuM dhoraNa apanAvyuM che, paricaya AlaMkArika ke kAvyamaya bhASAmAM temaja tenA mArmika vivecana sAthe na ApatAM sahune suvAra ane supAcya thAya e rIte saraLa ane sAdI bhASAmAM ghaTanAo pUrato ja Apyo che. deza-paradezanI janatA Ano lAbha uThAvI zake e mATe paricaya traNe bhASAmAM Apyo che. zeSa lakhANa eka ja bhASAmAM ApyuM che. jeno uparAMta deza-paradezanA zikito, jenadharmanAM pratIko -cihano vagere kyA che?kevA kevA AkAre hoya che ? te zA mATe hoya che? te jANavAnI jijJAsA dharAve che, tevuM huM varasothI jANato hovAthI pratIko ane citrapaTTIo (borDaro) taiyAra karAvyAM, pratIkone traNeya bhASAnA paricayanA prAraMbhamAM ane paTTIone nIcenA bhAge mudrita karIne mUkavAmAM Avela che. pratIko ane paTTIo moTAbhAge jainadharmane anusaratAM che, jayAre thoDAMka ja pratIko, paTTIo sarvamAnya prakAranAM che. pratIko badhAM maLIne 140 ane paTTIo kula 61 che. aneka vyaktionI icchAne mAna ApIne pAchaLa pariziSTo uparAMta 105 pratIko ane 40 paTTIonAM cUla paricaya paNa ApyAM che. mArA A maMgala kAryamAM tana,mana ane dhanathI tathA vividha rIte anya sahAya karI mArA A kAryane jemaNe sarala banAvyuM che te sau mahAnubhAvone, mane aneka rIte sahAyaka thanArA munirAja zrI vAcaspativijayajIne, tathA A kArya pratye zubhecchA dAkhavanAra zatAvadhAnI munizrI jayAnaMdavijayajI Adi amArA AbAlavRddha sAdhu-sAdhvIjIvaMdane temaja prakAzakIya nivedanamAM samitie judI judI rIte sahAyaka thanArA munirAjo, bhAi-baheno, presa ane premanA mAliko vagereno je AbhAra mAnyo che temAM aMta:karaNathI mAro sUra pUrAvavA sAthe te saune aMta:karaNathI dhanyavAda ApuM chuM, sahu koInI lAgaNI ane bhaktibhAvabharyA sahAya ane sahakArane huM kadI visarI nahI zakuM. saMpuTa pragaTa karavAmAM dhAraNAthI vadhu vilaMba thayo te badala UMDI khedanI lAgaNI anubhavuM chuM ane e aparAdhane udArabhAve nabhAvI levA sahune namra anurodha karUM chuM. kalikAla kalpatarU bhagavAna zrI pArzvanAtha prabhunI saskRpA, bhagavatI zrI padmAvatIdevInI sahAya, asIma karuNAvarSA karanAra sva. pUjyapAda AcAryadeva zrImad vijaya mohanasUrIzvarajI mahArAja, tathA parama upakArI, paramakRpALu gurudevo-jJAnavRddha, vayovRddha AcArya zrI vijaya pratApasUrIzvarajI mahArAja, yugadivAkara AcArya zrI vijaya dharmasUrIzvarajI mahArAjanA zubhAzIrvAdo, emAMya prakhara upadezaka mArA tAraka gurudevanI anekavidha prabala sahAya-sahakArathI A kArya saphaLatAne varyuM te mATe sahune anekazaH natamastake vaMdana karI, UMDA AbhAranI lAgaNI vyakta karuM chuM. ahiMsAmUrti bhagavAna zrI mahAvIranuM samagra jIvana addabhuta, anupama, ajoDa ane preraNAprada che, kharekhara! emaNe ahiMsA, saMyama, tapa, satya ane kSamAM Adi sarva kalyANakara ane udAtta evA dharmonI sarvottamakoTinI sAdhanA karIne aMtima siddhi prApta karI arthAtu vItarAga-sarva banI nirvANa sukhanA adhikArI banyA, ApaNe paNa jo e mArge cAlIe to ApaNA AtmAne paramAtmAnI kakSAe pahoMcADIne nirvANa sukhanA adhikArI avazya banAvI zakIe. bhagavAna zrI mahAvIranA upadezano TUMko sAra kSamAmUrtibhagavAna zrI mahAvIranA upadezano TUMko sAra e che ke jo tamAre tamAro savAMgI vikAsa sAdhavo hoya to AcAramAM sarva hitakAriNI ahiMsAne, vicAramAM saMgharSazAmaka anekAnta (syAdvAda) nA siddhAMtane ane vahevAramAM saMkalezanAzaka aparigrahavAdane manasA, vAcA, karmaNA apanAvo: AvI vyaktinA jIvanamAM vizvabaMdhutva-maitrInI bhAvanA, samanvayavAdI draSTi ane tyAMga-vairAgyanA Adarzo jIvaMta banaze ane A siddhAntone nyUnAdhikapaNe jo sahu amalamAM mUkaze to samaSTi-samudAyamAM adhyAtmavAdano prakAza pragaTa thatAM bhaya, ciMtA, ajaMpo, azAMti, asaMtoSa, vargavigraha, anyAya, durbhAvanA, dhikakAra, tiraskAra, kaDavAza, avinaya, aviveka, ahaMkAra AvA aneka jaDatattvono ghero banelo aMdhakAra vilaya thaze. pariNAme sarvatra maitrI, prema, sneha, Adara, saMpa, sahiSNutA ane zAMtinAM baLo majabUta banaze. e yAda rAkhavuM ghaTe ke bhagavAna zrI mahAvIra koi eka saMpradAyanA, eka prAMtanA ke eka dezanA na hatA, e sahunA hatA - sahu mATe hatA thAvatu samagra vizvanA hatA, vizva mATe hatA. vizvanI mAnavajAtane hiMsA ane trAsavAdathI UgaravuM haze to bhagavAna mahAvIranA ahiMsAnA siddhAntane apanAvyA sivAya koi Aro vAro nathI, vyakita ke samaSTi mATe ahiMsA sivAya koi bIjo taraNopAya nathI. A eka saikAlika satya che. vyakita ke samaSTi eno jeTalo vahelo svIkAra kare e enA hitamAM che. attamAM ApaNe sau bhagavAna mahAvIre cIdhelA mArge cAlIne ane temanI tathA temanA zAsananI ArAdhanA - upAsanA karI tathA temanA AdezonuM pAlana ane upadezonuM AcaraNa karI AtmakalyANanA adhikArI banIe e ja maMgalakAmanA ! vi.saM. 2030,i.sa.1974,goDIjI jaina upAzraya - muMbai muni yazovijaya 00 'OES) For Personal & Private Use Only

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pha 5 000 000 prakAzakIya nivedana- hindI meM - dUsarI AvRttimeMse uddhRta isa kAla ke antima caubIsaveM tIrthakara zramaNa bhagavAna zrI mahAvIradeva ke jIvana prasaMgoM kA AkarSaka, anupama citrome eka abhUtapUrva bhavya saMpuTa saMgraha hamArI samiti prakAzita kara rahI hai jisase hama atyanta AnaMda kA anubhava kara rahe hai| ye citra prasiddha kalAniSNAta siddhahasta citrakAra zrI gokulabhAI kApaDiyA ne banAye haiN| unhoMne bhagavAna zrI mahAvIra ke jIvana prasaMgoM ke viSaya meM gurUdeva Adi dvArA prApta salAha- sUcanA aura anya sAmagrI kA gahana adhyayana, cintana evaM manana karane ke pazcAt inakA citrAlekhana kiyA hai| sacamuca inhoMne atyaMta dhairya rakhakara apanI sarvazreSTha kalAzakti ko kAryAnvita karake atyanta AkarSaka, bhAvapUrNa saba ko mugdha karanevAle, manorama citra taiyAra karake bhagavAna zrI mahAvIradeva ke preraNAprada jIvana kA aisA hRdayaMgama darzana karAyA hai ki roma-roma pulakita ho uThatA hai| paricaya ke prAraMbha meM diye gaye hetulakSI sAnvarthaka suzobhana pratIka evaM paTTiyA~, pariziSTa khaNDa kI paTTiyA~ aura pratIkoM kA rekhAkana kalAmarmajJa bahuzruta vidvAna munizrI yazovijayajI kI nayI nayI kalpanA va mArgadarzana anusAra DabhoI ke kuzala citrakAra zrI ramaNikabhAI zAha ne atyaMta sAvadhAnI, lagana aura apanI sujhabujha ke sAtha bhaktibhAvapUrvaka svaccha aura suMdara DhaMgase kiyA hai, isa lie hama hArdika dhanyavAda dete haiN| hama varSo se yaha kabhI anubhava kara rahe the ki paramatAraka, karUNAmUrti vItarAga vibhUti vizvavatsala dharmatIrtha ke pravartaka ahiMsAvatAra tIrthaMkara mahAvIrasvAmI ke saMpUrNa jIvana kA dyotaka yA paricAyaka eka bhI citra saMkalana upalabdha nahIM hai| jabaki anya aneka dharmapathoM ke saMsthApakoM, pravartakoM athavA avatArI mahApuruSoM ke citramaya saMkalana atyadhika saMkhyA meM samupalabdha haiN| mahAvIra viSayaka citrAMkana kI isa kamI se paramapUjya sAhityakalAratna munipravara zrImad yazovijayajI mahArAja atIva vyathita the| ataH Apane isa gurutara kArya ko sampanna karane kA dAyitva apane upara liyA aura anavarata parizrama karake aneka vighna bAdhAoM ko pAra karake ise sAMgopAMga sampanna kiyaa| munizrI ne apane saMpUrNa jIvanAnubhava kI rasadhArA ina citroM meM uMDela dI hai| pUjya munizrI yazovijayajI mahArAja kalAmarmajJa hai| kalA ke saMbaMdha meM unakI gaharI va vyApaka sUjha hai. dRSTi painI hai| isI lie ApazrI acche acche kalAkAroM, kArIgaroMke mArgadarzaka banate haiN| kalA ke siddhAntoM aura niyamoM se bhalI bhA~ti paricita honeke kAraNa ApazrI kI dekharekha meM sabhI citra, kalAkRtiyoM zAstrIya, zuddha aura sundara banatI haiN| rekhA aura raMga ko samajhane kI svAbhAvika hI dena hone se ApazrI kI dRSTi ke nIce bananevAle citroM kA uThAva atyaMta AkarSaka aura sarvAMga suMdara banatA hai| ApazrI kI ina zaktiyoM kA lAbha isa citrasaMgraha ko uttama prakAra se prApta huA hai| isI lie yaha prakAzana vastutaH anupama, bejoDa aura bhavya banA hai| hameM vizvAsa hai ki caturvidha jaina zrIsaMgha aura anya kalArasika irA abhUtapUrva zreSTha prakAzana kA Adara aura sammAnapUrvaka svIkAra kreNge| pUjya munijI ke kathanAnusAra isa prakAra kA prayAsa jaina paraMparA meM hajAroM varSoM meM sarvaprathama hI huA hai| yaha jAnakara to hama aura bhI adhika gaurava kA anubhava karate haiN| isa kArya kI saphalatA kA mukhya zreya munijI ko hai| isa kArya kA samagra uttaradAyitva ApazrIne svIkAra kiyA thaa| 'AraMbhasya antagamanaM' kI nIti kA samAdara karanevAle munijI ne kaThinAiyA~ aura kaSToM kI paraMparA ke bica bhI prabala aura pUrNa parizrama karake jaina samAja ko hI nahIM apitu vizva ko bhArata kI mahAna vItarAga vibhUti ke jIvana prasaMgoM kI eka anamola amUlya bheMTa arpita kI hai| saMpUrNa grantha kA Ayojana ApazrI kI pratibhAzIla dRSTi ke nIce huA hai| pratyeka citrakA paricaya pichale bhAga meM diye gaye 35 citroM aura pUrvabhavoM kA sAMgopAMga paricaya tadanantara atyupayogI bAraha pariziSTa, anta meM pIle pRSThoM meM diye gaye rekhAcitroM kI 40 paTTiyA~ aura 105 suzobhana pratIkoM kA paricaya ityAdi pUjya munijIne svayaM likhA hai| jaina saMskRti, jaina AcAra aura usake sAdhanoM, prasaMgoM aura kalA ko vividha prakAra se paricaya denevAlI paTTiyA~ aura pratIka suvarNa kI aMgUThI meM jar3e ratna kI bhA~ti vimohita evam prabhAvita karate haiN| ye paTTiyA~ aura pratIka munijI kI gaharI, vyApaka kalpanAzakti aura kalAnipuNatA ke jIvata udAharaNa haiN| ApazrI kI dekharekha meM isa kArya ke hone se inakA rekhAMkana suMdara, svaccha aura vyavasthita ho sakA hai| ina rekhAcitroM ke liye munijI ne apane jJAna, vijJAna, anubhava aura kalAdRSTi kA kaisA arpaNa kiyA hai? isakA vAstavika paricaya una citroM ko upara uparase nahIM kintu sUkSmatApUrvaka dekhane se hI ho skegaa| pUjya munijI dvArA kiye gaye anavarata aura athAha parizrama ko hama nata mastaka hokara vaMdana karate haiM aura lokottara paramAtmA ke jIvana prasaMgoM kI bejoDa kalAkRti dene ke liye ApazrI kA bhUri bhUri AbhAra mAnate haiN| deza-videza ke pAThaka bhagavAna zrI mahAvIra ke preraka jIvana ko samajha sake isake liye pratyeka citra kA paricaya gujarAtI, hindI aura aMgrejI meM diyA hai| zAsana deva deviyoM kI asIma anukRpA, jJAnavRddha va vayovRddha sva paramapUjya AcArya zrImad vijaya mohanasUrIzvarajI mahArAja tathA paramapUjya AcAryadeva zrImada vijaya pratApasUrIzvarajI mahArAja tathA paramapUjya yugadivAkara AcArya zrImad vijaya dharmasUrIzvarajI mahArAja ke AzIrvAda aura munipravara zrI yazovijayajI kI anekavidha sahAyatA se yaha kArya susaMpanna huaa| ataeva Apa sabhI ke caraNoM me hamArI bhUri bhUri vandanA hai| yaha puNyakArya meM pratyakSa yA parokSarUpa meM vividha prakAra se sahayogI bananevAle zubhecchA rakhanevAle pUjya munigaNa, pUjya sAdhvIjIvRMda, dAtAoM, vidvAnoM, prophesaroM, kAryakara bhAioM, bahanoM, prinTIMga presoM Adi ke hama AbhArI haiN| isa citrasaMpuTa kI bhA~ti hI tIrthakara bhagavAna zrI pArzvanAtha, zrI neminAtha, zrI zAMtinAtha, zrI AdinAtha ina cAra tIrthakaroM ke jIvana prasaMgoM ke citroM kA dUsarA saMgraha (elabam ) pUjya munijI prakAzita karAnevAle haiN| usameM ApazrI ke mArgadarzana meM bhagavAna zrI pArzvanAtha ke citroM kA kArya to zurU bhI ho gayA hai| pUjya munijI kI bhAvanA tIna-cAra atyanta upayogI sacitra prakAzanoM kI hai| kintu ApazrI kA jIvanaratha kAryarUpa aneka abhyoM ke sAtha jur3A rahane ke kAraNa aura ApazrI kI adhika zArIrika asvasthatA ko dekhate hue una prakAzanoM kA kArya kaba ho isake liye samaya kI pratIkSA karanI hogii| zAsanadeva ko hArdika prArthanA hai ki pUjya munijI ko sAhityakalA se saMbaMdhita aneka sacitra prakAzana karane kA bala aura avasara deN| antameM hamArI zubha kAmanA hai ki vizva meM sarvatra karuNAmUrti tIrthaMkara bhagavAna mahAvIra ke sarvodayatIrthamUlaka ahiMsA kA Adarza vyApta ho| hiMsA evam duHkhoM kA anta ho, saba ke hRdaya meM prema, satya, karuNA, samatA evaM anekAnta mArgakA prakAza udita ho saba sukhI ho| nivedaka Wan vi.saM. 2030, i. san 1974 bambaI jaina citrakalA nidarzana samiti 000 For Personal & Private Use Only pha 5

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DUMRO DOM 00.0.. saMpAdakIya nivedana-hindI meM OM ahaM namaH / vIrAya nityaM namaH / - dUsarI AvRtti se uddhRta isa kAla ke aMtima caubIsave tIrthakara zramaNa bhagavAna zrI mahAvIra paramAtmA ke pradhAna jIvana prasaMgoM kA citramaya saMpuTa prakAzita ho rahA hai jise dekhakara maiM apAra harSa evaM AnandAnubhUti kara rahA huuN| varSoMse saMjoyA svapna pUrA hote dekhakara kauna mudita nahIM hogA? hajAroM zabda jo asara nahIM paidA kara sakate vaha asara inhIM zabdoM dvArA ubhArI gaI eka AkRti yA citra zIghra aura sIdhA asara paidA kara sakate haiN| sarva svAnubhavasiddha yaha tathya dekhate hue bhagavAna zrI mahAvIra kA yaha preraka, suMdara, manomugdha evaM bhavya citramaya jIvana 'samaya nahIM hai' (NO Time), saMkSipta aura sAragarbhita (Short and Sweet) jaise nAroM se gujate isa yugameM, naI per3hI ke lie thoDe samaya meM zIghra aura saralatA se bhagavAna zrI mahAvIra pramukA jIvana, sAdhanA evaM siddhi kI jhA~kI karAne evaM uttama preraNAe~ dene meM avazya hI nimitta bnegaa| ina svataMtra citroM ke saMpuTa meM bhagavAna zrI mahAvIra kA jIvana (cauMtIsa) 34 citroM meM diyA gayA hai aura 35 vA~ citra bhagavAna ke Adya ziSya gaNadhara zrI gautamasvAmIjI kA hai| isa sapuTa meM bhagavAna zrI mahAvIra ke jIvana ke kucha anya prasaMgoM ke citroM ke samAveza kI merI IcchA thI kintu vaha tatkAla saMbhava nahIM ho sake / taduparAnta kisI-kisI citrameM kalA ke siddhAnta aura dRSTi ko Adara denA anivArya hone ke kAraNa merI dhAraNA aura vAstavikatA ko thoDA choDakara, citrakAra kI svataMtratA ko svIkAranA par3A hai| yaha pustaka citrasaMpuTa kA (citramaya) honese citraparicaya atyata saMkSipta diyA jA sakatA.kintu anya mahatvapUrNa kAraNose maiMne isameM madhyama nIti apanAI hai| paricaya AlaMkArika yA kAvyamayI bhASAmeM usake mArmika vivecanasahita na dete hue sabake lie subodha eva suvAcya bane isa rItise sarala aura (spaSTa) bhASA meM prasaMgataka sImita hI diyA hai| deza-videza kI janatA isakA lAbha uThA sake isa lie paricaya tInoM bhASAoM meM diyA hai|avshess lekhana mujhe samaya kI kamI ke kAraNa eka hI bhASA meM diyA hai| jainadharma ke pratIka - cihana Adi kyA hai? unake AkAra kyA haiM? ve kisa lie hote hai? deza-videza ke zikSita jainaajaina yaha saba jAnane kI jijJAsA rakhate hai| ise maiM varSoM se mahasUsa karatA thA, ataH pratIka evaM citrapaTTiyA~ taiyAra karAI aura ina pratIkoM ko tInoM bhASAoM ke paricaya ke prAraMbhameM eva paTTiyoM ke nIce ke bhAgameM mudrita kiyA gayA hai| pratIka evaM pahiyA~ adhikAMzataH jainadharma ke anusAra hai| jabaki thoDe pratIka, paTTiyoM sarvamAnya prakAra kI bhI hai| kula milAkara 140 pratIka evaM 61 paTTiyA~ haiN| ina meM 40 paTTiyA~ aura 105 pratIkoM kA paricaya sajilda citra saMpuTa meM diyA gayA hai| khule-ajilda citroM ke saMpuTa meM nhiiN| mere isa maMgala kAryameM tana-mana-dhana tathA vividha rupeNa sahayoga kara mere isa kAryako jinhoMne sarala banAyA hai una sabhI mahAnubhAvoM tathA mere sAtha rahakara sarvAdhika sahAyaka honevAle munirAja zrI vAcaspativijayajI ko, evaM hamAre AbAla vRddha sAdhusAdhvIjI vRnda ko, isI prakAra prakAzakIya nivedana meM jina AcAryo, sAdhu-sAdhviyoM, bhAIyoM, presa Adi ke prati AbhAra jJApita kiyA hai| una sabake prati meM bhI antaHkaraNapUrvaka dhanyavAda arpita karatA huuN| sabakI lagana evaM bhaktibhare sahayoga ko maiM kabhI nahIM bhUla sktaa| pustakAkAra evaM ajilda khule citroM ke rUpa meM saMpuTa prakAzita karane meM dhAraNAse adhika vilamba huA usake prati gaharA kheda anubhava kara rahA hU~ aura isa aparAdha ko udAratApUrvaka nibhAne kA sabase anurodha karatA huuN| kalikAla kalpataru bhagavAna zrI pArzvanAtha prabhu kI satkRpA, yaha kAlakI paramaprabhAvikA bhagavatI zrI padmAvatIdevI ke sahayoga, asIma karuNA varSA karanevAle rava pUjyapAda AcAryadeva zrImada vijaya mohanasUrIzvarajI mahArAja tathA paramaupakArI, paramakRpAlu gurudeva jJAnavRddha, vayovRddha AcArya zrImAn vijaya pratApasUrIzvarajI mahArAja evaM yugadivAkara paramapUjya AcArya zrImAn vijaya dharmasUrIzvarajI mahArAja ke zubha AzIrvAda, isI prakAra prakhara upadezaka, mere tAraka gurudevakI anekavidha prabala sahAyatA se yaha kArya saphala bnaa| isake lie sabako anekazaH natamastaka vaMdana karatA huA anta karaNa se AbhAra jJApita karatA huuN| ahiMsAmUrti bhagavAna zrI mahAvIra kA samagra jIvana adabhuta, anupama, bejoDa aura preraNAprada hai| vastutaH inhone ahiMsA, saMyama, tapa, satya aura kSamA Adi sarvakalyANakArI udAtta ina dharmokI sarvottama koTi kI sAdhanA kara antima siddhi prApta kI arthAt vItarAga-sarvajJa hokara nirvANa sukha ke adhikArI bne| hama bhI yadi isa mArga para caleM to apanI AtmA ko paramAtmA kI zreNI meM pahu~cAkara nirvANa-mokSa sukha ke adhikArI avazya banA sakate hai| kSamAmUrti bhagavAna zrI mahAvIra ke upadeza kA saMkSipta sArAza yaha hai ki yadi tumheM tumhArA sarvAMgI vikAsa siddha karanA ho to AcAra meM sarvahitakAriNI ahiMsA, vicArameM saMgharSazAmaka anekAnta (syAdvAda) ke siddhAnta ko evaM vyavahArame saMklezanAzaka aparigrahavAda ko mana, vacana, karma se apanAo / isase vyakti ke jIvana meM vizvabaMdhutva-maitrI kI bhAvanA, samanvayavAdI dRSTi aura tyAga-vairAgya ke Adarza jIvaMta bneNge| yadi ina siddhAMtoM ko kama-jyAdA rupane sabhI AcaraNameM utAreMge to samaSTi-samudAyameM adhyAtmavAda kA prakAza prasArita hokara bhaya, cintA, azAti,asaMtoSa, aviveka, ahaMkAra jaise aneka jaDa tattvo kA ghirA huA adhakAra vilIna hogA / phalataH sarvatra maitrI, sneha, Adara, ekatA, sahiSNutA aura zAMti kA bala akSuNNa hogaa| yaha smaraNa rakhanA cAhie ki bhagavAna zrI mahAvIra kisI eka saMpradAya, eka prAnta yA kisI eka deza ke nahIM the| ve saba ke the, saba ke lie the| samagra vizva ke the - saMpUrNa vizva ke lie the| yadi vizva kI mAnavajAti keA hiMsA aura trAsavAda se ubaranA hogA to bhagavAna mahAvIra ke ahiMsA ke siddhAnta ko apanAye bagairaha kahIM ArapAra nahIM hai| vyakti athavA samaSTike lie ahiMsA ke atirikta koI anya upAya naiyA pAra karanevAlA nahIM hai, yaha eka traikAlika satya hai| vyakti yA samaSTi ise jitanI jaladI ravIkAra kare utanA hI usake hitameM hai| anta meM hama saba bhagavAna mahAvIra dvArA nirdiSTa mArga para calakara aura unakI tathA unake zAsanakI ArAdhanA-upAsanA karake AtmakalyANa ke adhikArI bane yahI maMgala kAmanA hai| vi.saM. 2030, san 1974, goDIjI jaina upAzraya, bambaI, * muni yazovijaya A L 2000 SOCI MOOOO 66 000 7GNOV For Personal & Private Use Only

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Publishers Note The life and mission of Bhagawan Shri Mahavira has been of boundless inspiration to thousands and millions of people all these years. The whole life span of Bhagawan Shri Mahavira has been full of significant events which led to Nirvana. It is this great spirit of thought and action, full of benevolence and compassion, that had to be captured and transformed in a book form; a captivating panorama etched out with eloquent lines and filled with fascinating colours. To recreate these life events, the artist had not only to visualise but to live with those great moments on his mind's plane to lend authenticity to his work. This could be possible only for an artist of the class of Shri Gokulbhai Kapadia whose ready ability to gain insight into his subject has been one of his great assets. It is for this reason that he could use line and colour of unsurpassed purity and sharpness and expressive strength. When the communion is complete, the effect can thus be total. 00000 QOS000 Who else but Muni Shri Yashovijayji could have conceived of the idea of this great work of art, a work that will remain one of the most grandiose of the art works of our time? For, the dictates of authenticity and the grammar of the art were so exacting that it called for nothing short of a complete spiritual harmony. Muni Shri Yashovijayji can dwell in the field of art with the same ease and grace as in the spiritual domain. His firm grip on the grammar, technique and idiom of the colour is so fascinating that whatever has been turned out under his direction has acquired a radiant sense of space and even microscopie luminosity. The artist never missed the correct tone and the appropriate touch. While pictorial biographies of other Religious Teachers and Seers adorn the world libraries; the absence of one depicting the life of Bhagawan Shri Mahavira, the apostle of Ahimsa, was extremely shocking and disturbing. The void has to be filled not only because the subject matter was highly satisfying from the point of view of art, but was also a rich and rewarding spiritual experience. With this inspiration, the involvement was just complete for, what then followed was torrents of ideas, its assimilation, deep research, formation of themes, dileneation and finally the emergence of forms and figures characterised by elegance and refined use of colour. The book, which is the first of its kind on the life of Bhagawan Shri Mahavira, has been planned and designed by the Muniji.Each painting carries Muniji's lucid commentary juxtaposed in Hindi, Gujarati and English. The religious significance and the ritualistic implications of each life eventhas been depicted through linear sketches drawn in period style by Shri Ramnikbhai Shah of Dabhoi and used as foot notes to the commentaries in the form of and design of art strips which impart visual beauty to the printed word, 140 symbolistic drawings have also been aesthetically used to emblish the pages carrying commentaries. In addition twelge appendices containing valuable information on the paintings have been included in the last section. It is difficult to express adequately the depth of gratitude which the Samiti owes to the Muniji for his indefatigable labours in bringing out this monumental work of exquisite beauty and incredible authenticity for the benefit of the mankind. For the one who has devoted his life to the service of humanity, living becomes a continuous mission with no respite. Justifiably with the publication of this book, Muniji plans to launch another project on the lives of four Tirthankaras: Bhagawan Shri Parswanath, Bhagawan Shri Neminath, Bhagawan Shri Shantinath and Bhagawan Shri Adinath. Work on yet few more books will follow in the wake of the second project. We wish Muniji all success in his endeavour. The Samiti records here with deep reverence the blessings of His Holiness Acharya Srimad Vijay Pratapsurishwarji Maharaj and His Holiness Acharya Srimad Vijay Dharmasurishwarji Maharaj sent for the success of this book. The success of this endeavour is largely due to their Holiness' benediction. We express our gratitude to Shri Gokulbhai Kapadia, Shri Ramnikbhai Shah and all our well wishers for their valuable co-operation and keen interest evinced from time to time. oooo A.D. 1974, V.S. 2030, Bombay JAIN CHITRAKALA NIDARSHAN SAMITI Yooc For Personal & Private Use Only

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DATE Foreword Some of the important and significant life events of the 24th Tirthankara Bhagawan Shri Mahavira, depicted with the artist's brush form the subject matter of this long awaited publication. For me it is like joyous fulfilment of a long cherished life's dream. The life of Bhagawan Shri Mahavira was full of compassion, truth, Ahimsa and austerity which aided by transcendental meditation of the highest order and of the purest from culminated into the attainment of Nirvana. In the doctrines preached by him lies the path of salvation. What is needed is its proper assimilation and translation into actions. His message of practice of Ahimsa in the field of action, reasoning with the aid of Anekant or Syadvad, and acceptance of spirit of austerity on the planes of mind, speech and action can usher in the era of eternal bliss. Herein lies truly the answer to all the conflicts, either individual or group. Considering the universal application of his message, it will be necessary to bear in mind that he belonged not to a particular sect or province or country. His message is for the mankind as a whole. 34 coloured paintings adorn this book. The 35th plate has Shri Gautamaswamiji, the first disciple of Bhagawan Shri Mahavira, as its subject. I had in mind to include a few more paintings in this book, but for some inexplicable reasons this idea could not materialise. Each art has its language, form and idiom. In recreating the events included in this book, the technique of the art and the vision of the artist had, therefore, to be given its due place. Being a pictorial biography, a briefer commentary on each of the plates could have served the purpose as well. However, I opted for a golden mean and made these commentaries short enough to be pithy, but long enough to be informative. The commentaries have been written in simple but direct language shorn of ornamental usages. The narratives have been confined strictly to the subject of the painting. The commentaries have been written in Hindi, Gujarati, and English, catering to a large but mixed section of readers as the book will have wider circulation, even beyond the frontiers of this country. The last section of the book, however, has been written only in Hindi The curious, particularly the foreigner, has been wanting to know everything about the religious congisance and symbols: its forms, its significance and its implications. This curiosity is not born out of idle inquisitiveness. Nor has it over diminished. Keeping this intellectual curiosity to gain deeper knowledge of Jainism in view, I have included symbolistic drawings, in this book from which both a layman and a researcher, can liberally draw. These symbols had to be used with great imagination without deviating from the Text. They have been framed in art strips and printed below the text as pictorial foot notes. Most of these symbols are in accord with Jain Canonical scriptures. The rest are common to other Indian religions as well. In all twelve symbols and forty pictorial strips have been used to aid the reader. In addition I have a few write ups included in the last section which gives detailed information on the various symbolistic and pictorial representations. In this inspirational and creative work the lives and missions of great luminaries like Bhagawan Shri Parswanath, Bhagawati Shri Padmavati Devi, Acharyadev Srimad Vijay Mohansurishwaraji Maharaj, had been a great source of strength. Similarly, the blessings of Acharya Shri Vijay Pratapsurishwaraji Maharaj. Acharya Shri Vijay Dharmasurishwaraji Maharaj inspired me in this humble effort at every stage. I record my sincere appreciation of the invaluable co-operation and help of Muni Shri Vachaspativijayji through all the formative as well as final stages of this publication. The publishers' in their note have acknowledged the unflinching faith in a work of this nature and co-operation of the friends and well-wishers in giving shape and form to this stylised pictorial biography. I join the publishers in thanking everyone who is connected with this endeavour Let Bhagawan Shri Mahavira's life and word inspire humanity which is grouping in dark in this age of industrial growth and material prosperity. Muni Yashovijay A.D. 1974. V.S. 2030, Bombay For Personal & Private Use Only

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bhagavAna zrI mahAvIranuM A kayuM citra kayA pAne che tenI tathA anya vibhAgonI anukramaNikA. 1. bhagavAna zrI mahAvIranuM benamUna citra 25. sAdhanA ane siddhi mATe vihAra ane upasargo 2, aSTamahAprAtihAryayukata tIrthaMkaranuM citra 26. vihAra, prathama pAraNuM Adi 3. bhagavAnanA 25 pUrvabhavonuM diggadarzana 27. daridra brAhmaNane vastranuM dAna 4. vIzasthAnakanAM vIza padonuM citra 28. govALano pratikULa upasarga 5. devalokamAMthI avana (avataraNa) 29. zUlapANi yakSano upasarga 6. pati samakSa 14 svapnonuM kathana 30. draSTiviSa caMDakauzika sarpane pratibodha 7. paraspara garbhApaharaNa 31. vairI devano naukA dvArA jalopasarga 8. trizalA mAtAe joyelAM 14 svapno 32. saMgamadeve karelA bhayaMkara 20 upasargo 9. moTI AkRtimAM 14 svapnonuM AkarSaka darzana 33. caMdanabALA dvArA aDadanI bhikSA 10. pa6 dikakumArikAono utsava 34. kASThabhUla (khIlA) dvArA thayelo karNopasarga 11, IndranuM meruparvata upara prayANa 35. dhyAnanI sarvoccakakSAe vartatA bhagavAna mahAvIra 12. meruparvata upara devono abhiSeka 36. bhagavAnane kevalajJAna-trikAlajJAnanI prApti |13. bALa bhagavAna ane mAtApitA 37. devanirmita samavasaraNa (pravacana sabhA) 14. nirbhayatAnI devaparIkSA 38. aSTaprAtihArya saha suvarNakamaLa upara vihAra 15. daiyadamana ane nAmakaraNa 39. zAstrArtha mATe AvelA 11 vidvAna brAhmaNo 16, jJAnazALAmAM jJAnajayoti bhagavAna 40. 11 vidvAna brAhmaNonI dIkSA ane gaNadharapadanI sthApanA 17. vardhamAnakumAranA lagna Adi prasaMgo 41. caitya-jJAnavRkSane pradakSiNA 18. mAtApitAdi parivAra sAthe bhagavAna 42. samavasaraNano atibhavya daravAjo 19. dIkSA mATe anumati mAgatA bhagavAna 43. tIrthakara samakSa balividhAna 20. bhagavAna mahAvIranA vividha jIvanaprasaMgo 44. tejovezyA dvArA bhagavAnane bhasma karavAno prayoga 2 1. dharmatIrthapravartana mATe devonI vinaMti 45. kAzI kozalanA 18 rAjAone upadeza 22. karoDo rUpiyAnuM vArSikadAna (varasIdAna) 46. bhagavAnanI 48 kalAkanI aMtima dezanA 23. dIkSAno bhavya varaghoDo 47. bhagavAnanA pavitradehano agni saMskAra 24. kezaluMcana ane dIkSA-saMyama svIkAra 48. kevalajJAnaprApta bhagavAnanA ziSyazrI gautamasvAmIjI * avaziSTa vibhAgonI anukramaNikA * bhagavAna zrI mahAvIranA 26 pUrvabhavono tathA 48 citrono paricaya pu. naM. 51 thI 58 * pariziSTa vibhAga - 1 thI 12 pU. nuM pa9 thI 68 + AtmA paramAtmA-tIrthaMkara kevI rIte bane che te aMge saMkSipta kathA pu. naM. 88 * caudarAja loka vagerenI bhaugolika AkRtio paricaya sAthe pra. naM. 114 * 80 rekhApaTTIono paricaya pR.naM 115 thI 135 * aDhAra pApasthAnaka pu. naM. 135 * 144 pratIkono paricaya pu. naM. 136 thI 148 * jaina lipinA mUlAkSaro pu. naM. 148 * sAta lAkha pu. naM. 181 * mahAvIrakAlIna bhArata pu.naM. 2 15. A citrasaMpuTamAM je citro tathA DijhAInone pRSTha naMbara ApyA nathI. te DijhAIno kaI kaI che? to kalpasUtranAM raMgIna citro, pepara kaTIMgamAM zakrastava, navakAramaMtra tathA sidhdhacakra, raMgIna sidhdhacakra tathA trASimaMDalano yaMtra ane zAlavRkSa, azokavRkSa vagere citro che. AS | bhagA || | | | | E | For Personal & Pilvate Use Only

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Jain Education Intemational 18 1. bhagavAna zrI mahAvIrakA benamUna citra 2. aSTamahAprAtihAryayukta tIrthaMkarakA citra 3. bhagavAnake 25 pUrvabhavoM kA digdarzana 4. bIzasthAnakake bIza padoM kA citra 5. devalokameM se cyavana (avataraNa) 6. patike samakSa 14 svapnoMkA kathana 7. paraspara garbhApaharaNa 8. trizalA mAtA ke dvArA dekhe gaye 14 svapna 9. baDI AkRtiyoMmeM 14 svapnoM kA AkarSaka darzana 10. 56 dikkumArikAoMkA utsava 11. indrakA meruparvata prati gamana 12. meruparvata para devoMkA abhiSeka 13. bAla bhagavAna aura mAtApitA 14. nirbhayatAkI devaparIkSA bhagavAna zrI mahAvIrakA kaunasA citra kisa panne para hai usakI aura anya vibhAgoMkI anukramaNikA 25. sAdhanA aura siddhike lie vihAra aura upasarga 26. vihAra, prathama pAraNA ityAdi 27. daridra brAhmaNako vastra kA dAna 28. gvAlekA pratikUla upasarga 29. zUlapANi yakSakA upasarga 30. dRSTiviSa caNDakauzika sarpako pratibodha 31. vairI devakA naukA dvArA jalopasarga 32. saMgamadeva dvArA kiye hue bhayaMkara 20 upasarga 33. caMdanabAlA dvArA uDadakI bhikSA 34. kASThazUla (kIla) dvArA kiyA gayA karNopasarga 35. dhyAnakI sarvoccakakSA para vartita bhagavAna mahAvIra 36. bhagavAna ko kevalajJAna- trikAlajJAna kI prApti 37. devanirmita samavasaraNa (pravacana sabhA) 38. aSTaprAtihArya saha suvarNakamala para vihAra 39. zAstrArthake liye Aye hue 11 vidvAna brAhmaNa 40. 11 vidvAna brAhmaNoM kI dIkSA aura gaNadhara padakI sthApanA 41. caitya-jJAna vRkSakI pradakSiNA 42. samavasaraNa kA ati bhavya dvAra 43. tIrthakara ke samakSa balividhAna 44. tejolezyA dvArA bhagavAna ko bhasma karanekA prayoga 45. kAzI kauzalake 18 rAjAoMke upadeza 46. bhagavAnakI 48 ghaNToMkI (sudIrgha) aMtimadezanA 47. bhagavAna ke pavitra dehakA aMtima saMskAra 48. kevalajJAna prApta bhagavAna ke ziSya zrI gautama svAmIjI 15. daityadamana aura nAmakaraNa 16. jJAnazAlAmeM jJAnajyotibhagavAna la 17. vardhamAnakumArake lagna Adi prasaMga 18. mAtApitAdi parivAra saha bhagavAna 19. dIkSA ke liye anumati mA~gate hue bhagavAna 20. bhagavAna mahAvIrake vividha jIvana prasaMga 21. dharmatIrtha pravartana ke liye devoMkI vinatI 22. karoDoM (mudrAoM) rupayoMkA vArSika dAna (varasI dAna) 23. dIkSAkA bhavya varaghoDA (julUsa) 24. kezaluMcana aura dIkSA-saMyama svIkAra kSIrasamudra vimAna For Personal & Private Use Only avaziSTa vibhAgoMkI anukramaNikA bhagavAna zrI mahAvIra ke 26 pUrvabhavoMkA tathA 48 citroMkA paricaya pRSTha naM. 69 se 76 * pariziSTa vibhAga naM. 1 se 12 pRSTha naM. 76 se 88 * 80 citrapaTTiyoMkA paricaya pRSTha naM. 149 se 168 144 pratIkoMkA paricaya pRSTha naM. 169 se 181 / yaha citrasaMpuTameM kitaneka citroM ko pRSTha naMbara diyA nahIM haiN| vo citra kaise haiM ? to kalpasUtrake raMgIna citra, pepara kaTIMgameM zakrastava, navakAramaMtra tathA siddhacakra, raMgIna siddhacaka tathA RSimaMDalakA yaMtra aura zAlavRkSa, azoka vRkSa Adi citra haiM / 10

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Pictures Index of Bhagawan Shri Mahavira and other Sections 38 38 38 38 3 1 Unique picture of Bhagawan Shree Mahavira 2 Picture of Tirthankara with eight Pratiharya 3 Bird-eye view of previous 25 incarnations of Bhagawan 4 Picture of twenty Padas in twenty Sthanakas 5 Descent from the divine world 6 Narration of 14 dreams before the husband 7 Mutual embroynic transfer 8 14 dreams visualised by Mother Trishala 9 Charming enlarged depiction of 14 dreams 10 The festival of 56 Directional Virgins 11 Indra's departure towards Meru Mountain 12 Coronation by gods on Meru Mountain 13 Bhagawan, as child with parents 14 Divine test of fearlessness 15 Conquering the demon and endowing name 16 Bhagawan, the flame of knowledge in the class-room 25 Excursion and tribulations for spiritual practices and achievement 26 Excursion and first fast-breaking 17 Marriage and other incidences of Vardhaman kumar 18 Bhagawan, with the family including parents 27 Gifting the cloth-sheet to a poor Brahmin 28 The cowherd inflicts punishment 29 Harassment by Yaksha Shoolapani 30 Enlightening the serpent Chandakaushika with poisonous gaze 31 Harassment by a revengeful god tossing the boat 32 20 horrible harassments by Samgamdeva 33 Chandanbala's food-offer of Urad 34 Thrusting wooden nails in the ears 35 Bhagawan Mahavira in the supreme stage of meditation 36 Bhagawan attains supreme enlightenment 37 Creation of divine assembly hall 38 Occupying the golden lotus, together with eight pratiharyas 39 11 scholarly Brahmins coming for scriptural discussion 40 Initiation of 11 scholarly Brahmins and the establishment of Ganadhara Pada 41 Circum-ambulation of chaity-enlightenment tree 42 The majestic gateway of Samavasarana 19 Bhagawan seeking permission for initiation 43 Offering Bali before Tirthankar 20 Various anecdotes of the life of Bhagawan Mahavira. 44 Trying to burn off Bhagawan through Tejoleshya 21 Gods requesting for religious propagation 45 Sermon before 18 Kings of Kashi and Koshala 46 The final sermon of 48 hours by Bhagawan 22 Donation of billions rupees annually 23 The majestic procession of initiation 24 Plucking hair and acception of initiation with self control 47 Cremation of the holy body of Bhagawan 48 Gautam swami, the disciple of englightened Bhagawan. Index of the remaining sections" Bhagawan Shri Mahaviras 26 Preceding Birth and The Forty eight Paintings P. No. 89 to 97 Appendices No. 1 to 12, P. No. 97 to 110 Explanation of 80 Strips P. No. 182 to 201 Explanation of 144 Symbols P. No. 202 to 215 The teachings of Bhagawan Mahavir P. No. 216-217. For Personal & Private Use Only. 38 38 38 38 38

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mahAvIra vacanAmRta -jaise-jaise lAbha hotA hai, vaise-vaise lobha bar3hatA hai| lAbha se lobha kI vRddhi hotI hai| do mAsA sone se honevAlA (kapila kA) kArya karor3o suvarNamudrAoM se bhI pUrNa nahIM huaa| save pANA piyAuyA, suhasAyA dukkhaaptikuulaa| appiyavahA piyajIvaNo, jIviukAmA samvesi / / jIviyaM piyaM, nAivAijja kiMcaNaM / / -prANImAtra ko apanI jindagI pyArI hai| sukha sabako acchA aura daHkha saba ko burA lagatA hai| saba ko badha ! apriya hai aura jIvana priya hai| saba prANI jInA cAhate haiN| eka bAta nizcita hai ki saba prANiyoM ko apanA jIvana priya hai| isa kAraNa koI kisI bhI prANI kI hiMsA na kre| jo sahassaM sahassANaM, saMgAme dujjae jinne| egaM jiNejja appANaM, esa se paramo jo|| (u. 9.34) -bhayaMkara yuddha meM hajAroM-hajAra zatruoM para vijaya prApta kareM usakI apekSA apane Apa ko jIta lenA saba se bar3I vijaya hai| evaM khu nANiNo sAraM, jaM na hiMsai kiMcaNaM / -jJAniyoM ke jJAna kA sAra yaha hai ki vaha kisI bhI prANI [sUkSma-sthUla] kI hiMsA nahIM krtaa| je ega jANai, se sambaM jaanni| je savvaM jANai, se egaM jaanni|| -jo eka ko jAnatA hai vaha saba ko jAnatA hai| aura jo saba ko jAnatA hai vaha eka ko jAnatA hai|| -AcArAMgasUtra cattAri paramaMgANi, dullahANIha jNtunno| mANusattaM suI saddhA, saMjamammi ya vIriyaM / / (u. 3.1) -isa saMsAra meM prANImAtra ko manuSyajanma, dharma kA zravaNa samyaka zraddhA aura saMyama-cAritrameM pravRtti, yaha cAra uttama aMgo kI prApti honA atyanta durlabha hai| nANaM ca dasaNaM ceva, caritaM ca tabo thaa| esa mAgo tti pannato jiNehi varadaMsihi / / (u. 28.2) kammuNA baMbhaNo hoi, kammaNA hoi khttio| baiso kammaNA hoi, sudo habaI kammaNA / / (u. 25.31) - manaSya bAhamaNa ke yogya karmadvArA bAhamaNa banatA hai, kSatriya ke yogya karmadvArA kSatriya banatA hai| vaizya ke karmadvArA vaizya banatA hai aura zUdra ke karmadvArA zUdra banatA hai| -uttarAdhyayanasUtra -sarvajJa jina bhagavAna ne jJAna, darzana, cAritra aura tapa ko mokSa kA mArga batAyA hai| * nANeNa jANaI bhAve, saNeNa ya sddhe| caritteNa na giNhAi, taveNa prisjhii|| (u. 28.35) * -jJAna se padArthoM kA samyaga bodha hotA hai| darzana se zraddhA hotI hai| cAritra se karmoM kA nirodha hotA hai. aura tapa se AtmA parizuddha-nirmala hotA hai| kaha care kahaM ciTThe, kahamAse kaha sae? kahaM bhuMjanto bhAsanto, pApakammaM na bNdhi|| (daza. 4.30) prazna-kaise calanA? kaise khar3A rahanA? kaise baiThanA? kaise sonA? kaise khAnA? kaise bolanA? jisase use pApakarma kA bandhana na ho| nANassa sabbassa pagAsaNAe, anANa mohassa vivjjnnaae| rAgassa dosassa ya saMkhaeNaM, egaMtasokSaM samuvei mokkhaM / / (u. 32.2) jayaM care jayaM cidve, jayamAse jayaM se| jayaM bhuMjanto bhAsanto, pApakammaM na bNdhi|| (daza. 4.31) pratyuttara-upayoga yA yatnapUrvaka cale, yatnapUrvaka khar3A hove, yatnapUrvaka baiThe, yatnapUrvaka sove, yatnapUrvaka arthAt jayaNApUrvaka bhojana karatA huA aura bhASaNa karatA huA jIva pApakarma ko nahIM baaNdhtaa| -jJAna ke samagra prakAza se, ajJAna aura moha ke vivarjana se, aura rAga-dveSa ke kSaya se AtmA ekAntasukha-* svarUpa mokSa ko prApta karatA hai| kusagge jaha osa biMdue, thoba ciTThai lNbmaanne| evaM maNayANa jIviyaM, samayaM goyama! mA pmaaye||(u. 10.2) -jaise kaza ke agrabhAga para osa kA baMda apanI zobhA ! ko dhAraNa kiye hue thor3e kAla paryanta ThaharatA hai, vaise hI * manaSya kA jIvana bhI alpa samaya taka sthira rahatA hai, . aisA samajhakara he gautama! samaya mAtra (eka sekanDa kA asaMkhyAta bhAga] kA bhI pramAda mata kr|| koho pII paNAseDa, mANo vinnynaasnno| mAyA mittANi nAsei, lobho sabaviNAsaNo / / (daza, 8.37) / -krodha se prIti kA nAza hotA hai, mAna-abhimAna se vinaya kA nAza hotA hai, mAyA se mitratA kA nAza hotA hai aura lobha se sabhI sadgaNoM kA nAza hotA hai| ubasameNa haNe kohaM, mANaM maddavayA jinne| mAyaM ca ajjavabhAveNa, lobhaM saMtosao jinne|| (daza. 8.38) jahA lAho tahA loho, lAhA loho pbddii| domAsakayaM kajja, koDIe vi na niTThiyaM / / (u. 8.17) -zAnti se krodha ko, namratA se mAna ko, saralatA se mAyA ko evaM santoSa se lobha ko jItanA caahiye| -dazavaikAlikasUtra For Personal & Private Use Only

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" - .51) / ( 1 16' ; * N NE (1 , Au4/' s ' 1 /'. diftinit . ' ' |titlaa / III111111111 -: * * * *** se %Nc hy'e # rmy' 16 # , ::: kkss = = : :: ::: AS . * WWW : :. . : , o ektti k ' . " 1 M IC[OR : :/" . War" k S : *** ********** ***** ** :::tits A : . // * / so-mausuph| S VVVYVVVVVYVvyY8 / / / / / //// / nvyyyyvvvvvvvvy ')))) / ''/fffff 000000000000000000 PI /////// iii aaITIIIIDiliIII Jain Education Intern al For Personal & Private Use Only

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1.?.1 1, suvarNakamalasthita padmAsanastha tIrthaMkara-zramaNa bhagavAna mahAvIra jaina dharme asaMkhya varSonI gaNatarIno 'utsarpiNI' nAmano ane e pUro thatAM e ja mApano "avasarpiNI' nAmano eka mahAkALa darzAvyo che. A mahAkALamAM bhAratanI bhUmi para yathAkALe 24 tIrthakaro janme che. teo ahiMsA, saMyama ane tapanI utkaTa sAdhanA vaDe potAnA AtmAnI saMpUrNa zuddhi karIne sarvaguNasaMpanna paramAtmapadane pAme che. jaino temane "Izvara" tarIke pUje che. teo sarvajJa (trikALajJAnI), atima koTinA cAritravAna ane saMpUrNa vItarAgadazAne varelA hoya che. AvA tIrthaMkara-devA lokone tAranArA dharmatIrthanI sthApanA kare che ane tethI te tIrthakara kahevAya che. teo pratidina hajAro manuSyone dharmanI dezanA ApI temane AtmakalyANano mArga darzAve che, potAnuM AyuSya pUrNa thatAM sakala karmano kSaya karI zIvra mukti(-mokSa - siddhi sthAne pahoMcI jAya che ane potAnA jIvananuM antima sAdhya siddha kare che. mokSaprApti thayA pachI teone A saMsAramAM janma levAno raheto nathI. sarva duHkhathI mukta banelA teo tyAM akSaya, anaMta evA AdhyAtmika sukhano sarvottama AnaMda bhogave che. rAga-dveSanA vijetA paramAtmAne jaino tIrthakara, ahaMta, arihaMta, vItarAga, jina vagere nAmathI oLakhAve che. - A citra A kALanA aMtima-24mA tIrthakara bhagavAna zrI mahAvIranuM che. teozrI vardhamAna, devArya, jJAtanaMdana Adi nAmothI paNa oLakhAya che. 1. suvarNakamalasthita padmAsanastha tIrthaMkara-zramaNa bhagavAna mahAvIra jaina dharma ne asaMkhya vanoM kI gaNanA kA 'utsarpiNI' nAmaka tathA usake pUrNa hone para utanI hI gaNanA kA 'avasarpiNI' nAmaka eka mahAkAla kA kathana kiyA hai| isa mahAkAla meM bhArata kI pavitra bhUmi para caubIsa-caubIsa tIrthaGkara janma lete haiN| ve ahiMsA, saMyama aura tapa kI utkaTa sAdhanA dvArA apanI AtmA kI sampUrNa-zuddhi karake sarvaguNasampanna paramAtma-pada prApta karate haiN| jaina dharmAnuyAyI unakI Izvara ke rUpa meM pUjA karate haiN| ve sarvajJa (trikAlajJAnI) antima koTi ke cAritravAn aura sampUrNa vItarAgadazA se yukta hote haiN| aise tIrthaGkara-deva loka kA uddhAra karane vAle dharma-tIrtha kI sthApanA karate haiN| aura isI liye ve tIrthaGkara kahe jAte haiN| ve pratidina hajAroM manuSyoM ko dharma kI dezanA dekara unheM AtmakalyANa kA mArga dikhAte haiN| aura apanI Ayu pUrNa hone para ve sakala karmoM kA kSaya karake mukti (- mokSa - siddhi) sthAna para pahu~ca jAte haiN| aura apane jIvana kA antima sAdhya siddha karate haiN| mokSa-prApti ke pazcAt unake liye isa saMsAra meM janma lenA zeSa nahIM rhtaa| sarva duHkhoM se vimukta hokara ve vahA~ akSaya, ananta, avyAbAdha aise AdhyAtmika sukha kA Ananda bhogate haiN| jainI rAga-dveSa ke vijetA apane ArAdhya paramAtmA ko arhan , arihaMta, vItarAga, jina Adi nAmoM se sambodhita karate haiN| yahA~ sAmane diyA gayA bhavya citra isa kAla ke antima-24 veM tIrthakara bhagavAn zrImahAvIra kA hai| unheM vardhamAna, devArya, jJAtanandana Adi nAmoM se bhI pukArA jAtA hai| 1. BHAGWAN MAHAVIRA : THE GREAT SAVIOUR IN LOTUS-POSTURE The concept of time in Jainism is cyclic with the cycles of ascendance and descendance, each of uniform duration. During this period, twenty-four great Tirthamkaras are born in Bharata. They attain perfection by rigorous practice of non-violence, self-control and severe austerities. They are omniscient, omnipotent and are absolutely free from passions. They lay down the path for the spiritual uplift of humanity and hence are known as Tirthamkaras. They are highly venerated and worshipped by all the Jains. After annihilating all karmans, they get rid of the cycle of births and deaths and attain siddhi-a state of complete spiritual bliss. They are also known as Arhats, Arihantas, Vitaragas, Jinas etc. The illustration facing this page shows Bhagavan Mahavira, the twenty-fourth and the last great Tirthamkara of this age. He is also known as Vardhamana, Devarya, Jnatanandana, etc. dharmacakra - vaMdanA For Personal & Private Use Only www.ainelibrary.org

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1: jaina dharmanA covIzamA tIrthaMkara, vItarAga, sarvajJa, paramAtmA, zramaNa, bhagavAna zrI mahAvIra 1 : jaina dharma ke caubIsaveM tIrthakara, vItarAga, sarvajJa, paramAtmA, zramaNa bhagavAn zrI mahAvIra at Saviour Lan lotus-posture, seated on a golden lotus 1: Bhagavan Mahavira: The Great Use Only

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2.2.2 2. zrI tIrthaMkaradevanuM aSTamahAprAtihAryayukta bhavya citra A citra jaina tIrthaMkaradevanI mUrtinuM che. zrI tIrthaMkaradevo kevalajJAna prApta thayA pachI jIvanaparyata aSTamahAprAtihAyathI pUjAtA hoya che, eTale ATha prAtihAryono spaSTa khyAla Ave e mATe ane eka suMdara ane darzanIya citrano lAbha sahune maLe e bhAvanAthI mAsamA citra bnaa12|( cha. 16 manihAryo na nAma-(1) siMhAsana, (2) bhAbhava, (3) chatra,(4) yAbha2 vAgaqj, (5) Hzo'vRkSa, (6) puSpavRSTi, (7) 96mi mAne (8) hivyadhvani che. zrI tIrthaMkaradevanA AtmAo jainadharmanA karmavijJAna mujaba jJAnAvaraNIya, darzanAvaraNIya, mohanIya ane aMtarAya, A cAra ghAtI karmonAM kSayane kAraNe aneka uttama guNothI sabhara banatA hovAthI teo devo-IndothI vaMdanIya ane pUjanIya bane che. sAdhanA ane siddhi mATe pahmAsana temaja kAyotsarga e be ja Asanone zreSTha gaNyA che.tIrthakaro A be ja AsanathI mokSe jAya che. tethI e be ja AsanovALI mUrti o karAvavAmAM Ave che paNa sUtelI mUrti karAvavAno rivAja nathI. A citra Ama to zrI AdIzvara bhagavAnanuM che paNa lAMchana ane nAma badalavAthI koI paNa bhagavAna mATe A citra vAparI zakAya che. 2. aSTa mahAprAtihArya yukta tIrthaMkara devakA bhavya citra prastuta citra tIrthaMkara devakI pratimAkA hai| kevalajJAna hone ke bAda tIrthaMkara deva jIvana paryanta aSTamahAprAtihAryoM se pUje jAte haiN| ina aSTa prAtihAryoMkI jAnakArI AsAnIse ho sake aura eka sundara va darzanIya citrakA lAbha haraeka ko mile, isa Azayase yaha citra banAyA gayA hai| ina AThoM mahAprAtihAryoM ke nAma isa prakAra hai - 1. siMhAsana 2. bhAmaMDala 3. tIna chatra 4. cAmara DhalanA 5. azokavRkSa 6. puSpavRSTi 7. devaduMdubhi aura 8. divydhvni| jaina dharmake karmavijJAnAnusAra jJAnAvaraNIya, darzanAvaraNIya, mohanIya aura aMtarAya ina cAra ghAtI kokA saMpUrNa kSaya honese zrI tIrthaMkara devakI AtmA anya aneka sarvocca guNoMse yukta ho jAne para ve devoM-indroM dvArA pUjanIya, vaMdanIya hote hai| sAdhanA aura siddhi ke lie padmAsana aura kAyotsarga ye do Asana hI zreSTha mAne gaye hai| tIrthaMkaroM kA mokSagamana inhIM do AsanoMse hotA hai| isI kAraNa ina do AsanoMkI hI mUrtiyA~ banAI jAtI hai| zayanAvasthA kI pratimA nahIM banAI jaatii| yoM to yaha citra AdIzvara bhagavAna kA hai paraMtu lAMchana aura nAma badalanese kisI bhI bhagavAna ke lie upayogI ho skegaa| 2. A GRAND PICTURE OF A TIRTHAMKARA DEVA WITH HIS EIGHT DIVINE ACCOMPANIMENTS (MAHA-PRATIHARYA) This is a picture of an idol of a Tirthamkara Deva. Tirthamkaras after becoming omniscient are worshipped life-long with eight divine accompaniments (Maha-Pratiharya). This attractive and beautiful picture is specially drawn to give a clear idea of these divine accompaniments to all. The following are the names of these divine accompaniments:-(1) A throne (2) A halo (3) Three divine , umbrellas (4) A chowrie (a fan-like instrument to show Tirthamkara's greatness) (5) The Asokatree (6) A shower of flowers (7) A drum (8) Celestial notes (music). According to the science of Karmas of Jainism, the souls of Tirthamkaras are becoming rich with great merits because of wearing away of the four ghati Karmas e.g. Jnanavaraniya, Darsanavaraniya, Mohaniya and Amitaraya. So they naturally become worth worshipping to the gods like Indra. Kayotsarga and Padmasana are considered to be the best asanas for spiritual apprenticeship and Siddhi-complete spiritual bliss. When Tirthamkaras attain salvation, they attain it in a position of any one of these two asanas. So an idol of a Tirthamkara is prepared in either of these two asanas. There is no tradition to prepare it in a sleeping-position. This is the picture of Adiswara Bhagavan but it can be used to represent any Tirthanikara by changing its name and Lamichana - the mark of identification, HALA FACARR MINIMINIMINI KON For Personal & Private Use Only

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0000 poor HUIUIL UNUO13 2. vyAvani 2 azokavRkSa, divyadhvani, : 88888 aaples pahale tIrthaMkara bhagavAna zrI RSabhadeva, aSTa prAtihArya saha " aparanAma AdinAtha ) Adi. 1 suzobhita sihAsana chatra, siMhAsana, chatra, cAmarAdi aSTamahAprAtihAryothI cAmara Adi aSTamahAprAtihAryo se suzobhita Jain Education Inte2nWell-adorned Tirthankar Bhagavan with eight divine accompaniments like Ashok-tree, divine sound, throne, chhatra etc. tIrthaMkara tIrthaMkara 1373 bhagavAna bhagavAna

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3. bhagavAnanA 25 pUrva bhavonuM saMkSipta digdarzana ane emanI sAdhanA jaina darzanamAM Izvara thavAno adhikAra eka ja vyaktine nahi, paNa aneka viziSTa mAtmAone ApavAmAM Avyo che, ane eno yathArtha sumeLa mAnavadehathI ja thaI zake che. Izvara thanAro AtmA, eka vakhata lagabhaga anya jIvo jevo ja hoya che. cira thavAnuM bIja, gata janmo paikI koI bhavamAM ropAya che, eTale ke puNyodaya jAgavAno hoya tyAre koI sad-AlaMbana-nimittathI athavA svataH abhUtapUrva tAttvika vivekano dIpaka pragaTa thAya che, jene jaina paribhASAmAM savasya kahe che. bIjA arthamAM tene AtmAnI sAcI samajaNano alpa-divya prakAza kahI zakAya. eka vakhata jhamakulo e prakAza pratikULa nimitto maLatAM bujhAI paNa jAya, tema chatAM eka vakhata jhabakI gayelo e prakAzano mahAmUlo saMskAra mAtra mAnavajAtanAM ja nahIM paNa jIvamAtranA antima lakSyarUpa mokSane prApta karAvyA vinA raheto nathI. A Adya prakAzanI prAptithI ja tIrthaMkaronA bhavonI gaNatarI karAya che. citra-paricaya : A citramAM bhagavAna zrImahAvIranA kula 27 bhava paikInA 25 bhavonuM digdarzana karAvyuM che. A citramAM mathALethI pahelA vibhAgamAM paDelo 'nayasArano' lava, tyAra pachI jIbha vibhAgabhAM zrIle 'bharIthi 'no bhava bhane pachI 16, 18, 20, 22, 23, ane 25 A kramAMkavALA bhavo, tenA eka eka prasaMga sAthe batAvyA che. ga A citranA kendramAM vimAna dvArA devabhavanuM ane tenI nIce rAkSasI mukha dvArA narakabhavanuM ane baMne bAjuomAM tridaMDI- brAhmaNanuM pratIka ApIne tenI nIce tenA bhavonI saMkhyA ApI che. 3. bhagavAn ke 25 pUrvabhava kA saMkSipta digdarzana aura usakI sAdhanA jaina darzana meM Izvara hone kA adhikAra kisI eka hI vyakti ko nahIM, apitu aneka viziSTa AtmAoM ko diyA gayA hai| aura isakA yathArtha suyoga mAnava-deha se hI ho sakatA hai| Izvara banane vAlI AtmA, eka samaya prAyaH anya jIvoM ke samAna hI hotI hai| Izvara banane kA bIja gata janmoM meM se hI kisI eka bhava meM ropita ho jAtA hai, arthAt puNyodaya honevAlA ho usa samaya kisI sad Alambana ke nimitta se athavA svataH, abhUtapUrva tAttvika viveka kA dIpaka pragaTa ho jAtA hai, jise jaina paribhASA meM samyagdarzana- samyaktva kahate haiN| dUsare artha meM jise AtmA ke sacce jJAna kA alpa-divya prakAza kahA jA sakatA hai| eka bAra dIptimAn banA huA yaha prakAza pratikUla nimittoM ke saMyoga se bujha bhI jAe, tathApi eka bAra dIta bane hue isa prakAza ko gaharI jar3oMvAle saMskAra kevala mAnava mAtra ke hI nahIM, apitu jIva mAtra ke antima lakSyarUpa mokSa ko prApta karAye binA nahIM rahate / citra-paricaya : isa citra meM bhagavAn mahAvIra ke kula 27 bhavoM meM se 25 bhava kA digdarzana karAyA gayA hai| citra meM Upara se pahale vibhAga meM pahalA 'nayasAra' kA bhava, usake bAda dvitIya vibhAga meM tIsarA marIci kA bhava, aura tadanantara 16, 18, 20, 22, 23 aura 25 ina kramAMka vAle bhava unake eka-eka prasaMga ke sAtha dikhAye gaye haiN| isa citra ke kendra (madhya) meM vimAna dvArA devabhava tathA usake nIce rAkSasI mukha dvArA naraka ke bhava kA aura donoM pArzvavartI bhAgoM meM tridaNDI evaM brAhmaNa ke pratIka dekara unake nIce unake bhavoM kI saMkhyA dI gaI hai| (gAyana) pha gahU~ Jainism does not restrict the right of attaining perfection to any one individual. An individual, irrespective of his caste or creed, can aspire to this status provided he has the will to follow the path. But samyaktva or righteousness must first be born in him. It may well be that the soul has to pass through a series of births before this lamp of spiritual discretion is kindled, but once it is kindled, the march of progress is assured, though it may be frequently hampered and impeded by numerous obstacles. The illustration depicts the twenty-five preceding lives of Bhagavan Mahavira. The first group depicts the life of Nayasara which marks the acquisition of samyaktva. Lives numbered as 16, 18, 20, 22, 23 and 25 and the life of Marici form the second group. A divine aerial car ( Deva-vimana) is shown in the centre and a demon, symbolic of life in hell, is also shown. The twenty-first birth, that of Tridandi is shown at right. Lives numbered 5, 6 and 8 are at extreme left and lives 12 and 14 are depicted at extreme right. 3. SYMBOLIC INCIDENTS FROM THE TWENTY-FIVE PRECEDING LIVES OF BHAGAWAN MAHAVIRA 1- svastika ? - zrIvatsa 3 nanyAvarta MA aSTamaMgala 4- vardhamAnakA rAva jIvA | 3.3.3 For Personal & Private Use Only 5- bhadrAsana 6 kalaza 7- mInayugala - darpaNa 8. (

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bhava 1731737 (2223 3: bhagavAna mahAvIranA nayasArathI laIne naMdanamuni sudhInA cAreya gatimAM thayelA mahatvanA 25 pUrvabhava ane AtmasAdhanA 3 : bhagavAn mahAvIra ke nayasAra se lekara nandanamuni ke bhava taka cAroM gati meM hue mahattva ke 25 pUrvabhava aura AtmasAdhanA dation into 3: Symbolic incidents from the twenty-five & pr previously lives of Bhagavan Mahavira

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4.4.4 4. zrI tIrthaMkarapadanI prAptimAM anivArya kAraNabhUta banatAM vIzasthAnakanAM vIza pado jaino AtmA, dharma, karma, puNya, pApa, paraloka, mokSa A badhAnI sattA svIkAre che, puNyathI sukha maLe ane pApathI duHkha maLe ema paNa mAne che. mATe ja jIve satkAryo dvArA puNyano saMcaya karatAM rahevuM joIe. s jemaNe potAnA AtmAne paramAtmA banAvavo hoya temaNe utkRSTa puNyotpAdaka ArAdhanA karavI joIe. citramAM batAvelA vIza sthAnakanA vIza padonI ArAdhanA dvArA utkRSTa puNya baMdhAya che. bhAvimAM tIrthaMkara thanAro jIva potAnA aMtima bhava pahelAnA trIjA bhave A vIze vIza sthAnakonI athavA ochA-vadhatA sthAnakonI zreSTha ArAdhanA karIne paramAtmA banavAnuM puNya bAMdhe che. A ArAdhanA karyA sivAya kadI tIrthaMkara thavAtuM ja nathI e nizcita vAta che. A vIza ponAM nAma anume (1) kharita, (2) siddhapaE (3) avayanapa6, (4) AyAryapa6 (5) sthavi256, (9) upAdhyAyapara, (7) sAdhupadha, (8) jJAnapa6, (8) harzanapacha, (10) RAU, (99) (12) 46, (13) 446, (8), (4) is, (91) Praus, (10) aus, (c) abhinavajJAnapa, (18) zrutapa ane (20) tIrthapa che. padonAM nAma ane kramamAM matAMtaro che. badhA ja padonI temaja lagabhaga samAna nAmavALA padonI AkRtio nizcitarUpe nakakI thaI zake tema nathI, eTale amoe amArI kalpanA pramANe darzAvI che. 4. zrI tIrthaMkara padakI prAptimeM anivArya kAraNabhUta bIsasthAnaka ke bIsa pada jaina darzana AtmA, mokSa, paraloka, puNya, pApa, karma aura dharmakI sattAmeM AsthA rakhatA hai| yaha bhI svIkAra karatA hai ki puNyase sukha aura pApase duHkha milatA hai| aura isI kAraNa pratyeka jIvako satkAryoM dvArA puNyakA saMcaya karate rahanA caahie| jinheM paramAtmA bananA hoM unheM utkRSTa puNyotpAdaka ArAdhanA karanI caahie| citrameM nirdezita bIsasthAnakake bIsa padoMkI sAdhanA-ArAdhanAke mAdhyamase utkRSTa puNyakA baMdha hotA hai| bhAvimeM tIrthaMkara bananevAlI AtmA apane aMtima bhava se tIsare bhava pUrvameM ina bIsasthAnakake saMpUrNa yA kucha padakI zreSTha ArAdhanA karake paramAtmA bananekA puNya upArjana karate hai| yaha ArAdhanA kiye binA kabhI tIrthaMkara ho nahIM sakate, yaha nirvivAda tathya hai| ina bIsasthAnakoM ke nAma kramazaH isa prakAra hai- 1. arihaMta pada 2. siddha pada 3 prabacana pada 4. AcArya pada 5. sthavira pada 6. upAdhyAya pada 7. sAdhu pada 8. jJAna pada 9 darzana pada 10 vinaya pada 11. cAritra pada 12 brahmacarya pada 13. kriyA pada 14 tapa pada 15. goyama pada 16. jina pada 17. saMyama pada 18. abhinava jJAna pada 19 zruta pada aura 20 tIrtha pd| padoMke nAma aura kramameM matamatAMtara hai| ina padoMkI AkRtiyA~ alaga alaga DhaMgase banAte hai| nizcita AkRtiyA~ banAnA sahaja nahIM hai, saMbhava bhI nahIM hai| Janusation International 4. TWENTY-PADAS THE ELEMENTS OF VIMSATISTHANAKA ABSOLUTELY NECESSARY TO ATTAIN TIRTHAMKARA NAMAKARMA-PADA Jainas believe in soul, salvation, the other world, good deeds, sins, action and religion. They admit that good deeds lead to happiness and sins to misery. So every soul should store Punya by performing good deeds. Those who desire to become supreme-being Paramatma should devote themselves to sacred deeds and devotional worship of Vimsati-sthanaka. A would be Tirthamkara attains sufficient Punya to be Paramatma by worshipping some of these twenty elements less or more with deep devotion in the third birth prior to his last birth. Assuredly a soul cannot become a Tirthankara without this worship. 10 These elements-Padas are (1) Arihanta Pada (2) Siddha Pada ( 3 ) Pravacana Pada (4) acarya Pada (5) Sthavira Pada (6) Upadhyaya Pada (7) Sadhu Pada (8) Jnana Pada (9) Darsana Pada (10) Vinaya Pada ( 11 ) Caritra Pada (12) Brahmacarya Pada (13) Kriya Pada (14) Tapa Pada (15) Goyama Pada ( 16 ) Jina Pada ( 17 ) Samiyama Pada (18) Abhinava Jnana Pada (19) Sruta Pada (20) Tirtha Pada. There is a difference of opinion about the names and order of the Padas. Diagrams of these Padas are made in different ways. Particular diagrams are not easy and possible. For Personal & Private Use Only www.jalnelibrary.org

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T+++++yam arihaMtapada siddhapada pravanapada 3. ciMzatisthAnakacitra sthavirapada upAdhyAyapada6. mAcAra AbApaTa niNahiM pavezya tameva nissaMka sallA sAdhupada . 1mAta jJAna manaH paryava kevala muta jJAnajJAnajJAna Apan ciniyAvada 10 adyAtha jJAna jJAnapada cAritrapAda RL kriyApada tapapada 14. brahmacaye pada 12. goyamapada 15. abhinavajJAnapada zrutapada-29 saMyamapada 17. jinapada 16. tIdha pada 20. pUrvajanmameM tIrthakara mAne sarvottamakoTikA IzvarIyapada praaptimeN| anivAryakAraNabhata honevAle vIzasthAnaka ke 20 padoM ke citr|| 4 : tIrthaMkarapadanI prApti mATe anivArya kAraNabhUta, sAdhanA karavA yogya evA arihaMtAdi vIzasthAnakanA vIza pado 4 : tIrthakarapadakI prApti ke lie anivArya kAraNabhUta, sAdhanA karane yogya aise arihaMtAdi bIsasthAnaka ke bIsa pada 4 : Inevitable causative attaining for twenty padas of Arihant ete. Vishasthanak to attain Tirthankar's rank ___

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5.5.5 5. devalokamAMthI bhAratanI dharatI upara avataraNa [1] yavanakalyANaka=garbhAvatAra [bhava ra6, 27]. mAtra manuSya zarIre ja janma letA tIrthakaro, Izvaro ke arihaMto antima bhavanA AgalA janmamAM pazu-pakSI ane manuSya sivAyanI deva ke narakagati paikI koI paNa eka gatimAM vartatA hoya che. e gati-bhavanI samApti thatAM, ALWAVAN manuSyarUpe A ja bhArata dezanI AryabhUmi upara teo janma le che. bhagavAna zrI mahAvIrano jIva, je gata-26mA janmamAM UrvAkAzamAM asaMkhya koza-gAu dUra vaimAnika nikAyanA "prANuta' kapamAM deva tarIke hato, te tyAMnuM AyuSya pUrNa thatAM, ra7mAM bhavamAM, A bhAratavarSanI pUrva dizA(bihAra)mAM rahelI vaizAlI nagarInA upanagara brAhmaNakuDapuranA nAyaka koDAlagotrIya brAhmaNa zrIkRSabhadattanI jAlaMdharagotrIyA patnI zrIdevAnaMdA brAhmaNInI kukSimAM garbharUpe janma levA (citramA havyA bhu5) bhavatI rahyo che. | tIrthakara jevA vidhavatsala, vidhoddhAraka, karuNAsAgara AtmAonuM A dharatI upara garbharUpe Agamana janmarUpe pragaTa thavuM, dIkSA levI, kevaLajJAna eTale trikAlajJAnaprApti ane nirvANu - mokSaprApti, A badhuMya traNeya lokanA jIvone kalyANakAraka hovAthI, me pAyaya prasaMgAna zAkhAzeme 'kalyANaka' meziSTa zathI mogamAyA che. 5. cyavanakalyANaka-garbhAvatAra [1] devaloka se manuSyaloka meM avataraNa [bhava 26, 27] kevala manuSya-zarIra se hI janma lene vAle tIrthaGkara Izvara, athavA arihaMta antima bhava se pUrva janma meM pazu-pakSI aura manuSya ke atirikta deva athavA narakagati meM se kisI bhI eka gati meM hote haiN| usa bhava kI samApti hone para, manuSyarUpa meM isa bhArata kI bhUmi para janma lete haiN| bhagavAn zrImahAvIra kA jIva gata 26 ve janma meM UrdhAkAza meM asaMkhya kosa dUra vaimAnika-nikAya ke 'prANata ' kalpa meM devarUpa meM thA, vahA~ kI Ayu pUrNa hone para yaha bhArata kI pUrvadizA meM sthita, prAcIna vaizAlI nagarI ke upanagara brAhmaNakuNDa meM koDAla-gotrIya zrIRSabhadatta brAhmaNa kI patnI jAlandhara-gotrIya zrIdevAnandA brAhmaNI kI kukSi meM garbharUpa se janma lene ke liye (citra meM dikhAye anusAra) avatarita ho rahA hai| tIrthaGkara jaisI vizvavatsala, vizvoddhAraka, karuNAsAgara AtmAoM kA isa dharatI para garbharUpa meM avataraNa, janmarUpa meM prakaTa honA, dIkSA lenA, kevalajJAna-sarvajJapadaprApti aura nirvANa, yaha saba tInoM loka ke jIvoM ke kalyANakAraka hone se, ina pA~coM prasaMgoM ko zAstrakAroM ne 'kalyANaka' isa viziSTa nAma se sambodhita kiyA hai| 5. CYAVANA-KALYANAKA (THE AUSPICIOUS EVENT OF CONCEPTION) [Li. 26-27th] It is only as a human being that a soul can attain perfection. But such perfected souls, Tirthamkaras or Arhats, come from heaven or hell, where they had preceding birth. Bhagavan Mahavira was a god in the Pranata Kalpa of the Vaimanika Nikaya (a celestial region) in his preceding birth. At the proper time he entered as foetus in the womb of Devananda, a Brahmin lady of Jalandhara Gotra and wife of Rsabhadatta of Kodala Gotra and a leader of Brahmanakundapura-a suburb of Vaisali. This apostle of Ahimsa was born for the uplift of all souls in the three worlds. The five land-marks in his life are: (1) Conception, (2) Birth, (3) Initiation, (4) Attainment of omniscience (Kevala-Jnana) and (5) Attaining liberation. These five are termed as Panca-kalyanakas in the Jain scriptures. This illustration depicts the first Kalyanaka (Cyavana)--the descent in the foetus. cAra lipiyoMkI varNamAtRkA Fan H I i I u U R RAlalApa o au aM aH ka kha ga gha Ga ca cha ja jha Ja Ta Tha Da Dha Na ta tha da dha na pa pha ba bha ma ya ra la va za Sa sa hai jaina ma mA 33 3 saya ai a ka kha ga gha Ga ca cha ja ja 20 ma ta vadana pa pha ba ma ya ra va za Sa ma hai jyotI 222 24xy 91990SEEDSICATIOTra aut K 4::LA TDA2 11 4+2 LE ZAPACOP GIRONDAGGOR GLIMLAC STOREPARABAJhAmI lI-kAlI kA kArya karUna U ja Ta pa sa dha/HSAR23/-4/5-5/6/356EREMOVABBREA Jain calon International For Personal & Private Use Only

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5 : dazamA svargalokamAM 21 mo bhava pUrNa karI, brAhmaNakuMDanagara sthita brAhmaNa mahilA devAnaMdAnI kukSimAM bhagavAnanuM avataraNa 5: 10 veM svargaloka meM 26 vau~ bhava samApta kara, brAhmaNakuMDanagarasthita brAhmaNamahilA devAnaMdA kI kukSi meM bhagavAn kA avataraNa Jain Education Intermargnal Cyavana-Kalyanaka (The auspicious event Pofoconception-pr[ Incidents from lives 26th and 27th] STAR PRA

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6. zrI devAnaMdAnuM svapnakathana ane kendrano kAriAgameSI devane Adeza uparanuM citra / tIrthaMkaro jethI sarvocca, lokottara vyaktio mATe sAmAnya niyama evo che ke teo antima bavamAM ucca gaNAtA veyAdi jAti-kulavaMzamAM ja janma le, nahi ke zuddAda tikuLa-vaMzamAM. paNa zrImahAra mATe khA niyamathI viruddha ghaTanA banI ane ASADha sudaeN DunA divase, lAkho varasa pUrve karelA kulAjimAnanA kAraNe teo sika grahaNa kuLamAM garbhapaNe AvatAM. pahelA devalokanA indra godharma virAnathI A adhita ghaTanAne jotAM coMkI UThyA, ane tyAM janma na thAya te mATe kSatriyakulanuM yogya sthAna nakkI karI turaMta ja ri-NaigameSI devane kholAvI garbhaparAvartanano Adeza ApatAM kahyuM ke, "tuM zIghra brAhmaNakuMDanagaramAM jA ane devAnaMdAnI kukSimAMthI bhagavAnanA garbhane laI, uttara kSatriyakuMDa nagaramAM rahetI rAjA siddhArthanI kSatriyANI rANI trizalAnA garbhamAM sthApana kara ane trizalAnA garbhane laI devAnaMdAnI kukSimAM mUkI Aya." nIcenuM citra / nIdhAma jevA mahAna AtmAo je puNyanI mIThAnA uMmAM Ave te mahilA garbhanA prabhAve sarvottama gaNAtA siMha, hAthI vagere cauda mahApnone jue, e niyamAnusAra bhagavAnanI prathama mAtA taiyAnAme nandrAvasthAmAM prazasta, maMgaLakAraka cauda svapnone joyAM ane pachI jAgyAM ane turaMta ja potAnA caMdrAna pati pAdattane jaNAvyAM, ane temaNe kahyuM ke, "huM haiyAnupriyA ! tuM sarpagucchu-mANamAMpanna dbhUta putraratnane janma ApIza. " 6. devAnandA dvArA svapnakathana tathA zakrendra kA hari-augameSI ko Adeza Upara kA citra : tIrthaGkara jaisI lokottara AtmA ke liye sAmAnya niyama aisA hai ki vaha antima bhava meM ucca kSatriyAdi jAti-kuloM meM hI janma le / kSudAdi jAti-kuloM meM nahIM / kintu zrImahAvIra ke sambaMdha meM isa niyama se viruddha ghaTanA ghaTI aura ASAr3ha zuklA chaTha ke dina lAkhoM varSoM se pUrva kiye gaye kulAbhimAna ke kAraNa ve bhikSuka brAhmaNakula meM garbhAvasthA meM aaye| pahale devaloka ke indra saudharma avadhijJAna se isa aghaTita ghaTanA ko dekhakara cauMka UThe aura vahA~ janma na ho isake liye kSatriyakula kA yogya sthAna * nizcita karake unheM zIghra hI hari-gameSI deva ko bulAyA tathA garbhaparAvartana kA Adeza dete hue kahA ki " tU zIghra brAhmaNakuNDa nagara meM jA aura devAnandA kI kokha se bhagavAn ke garbha ko lekara uttara kSatriyakuNDa nagara meM virAjamAna rAjA siddhArtha kI rAnI trizalA ke garbha meM use sthApita kara aura trizalA ke garbha ko le jAkara devAnandA kI kukSi meM rakha aa| " nIce kA citra : tIrthaGkara jaisI mahAn AtmAe~ jisa puNyavatI mahilA ke garbha meM AtI haiM vaha mahilA garbha ke prabhAva se sarvottama gine jAne vAle siMha, hAthI Adi caudaha mahAsvapnoM ko dekhatI hai| isa niyamAnusAra bhagavAn kI prathama mAtA devAnandA ne tandrAvasthA meM caudaha mahAsvapna dekhe, bAda meM ve jagIM aura zIghra hI apane vidvAn pati RSabhadatta ko btlaayaa| pati ne unase kahA ki "he devAnupriyA ! tuma sarvaguNa-lakSaNa - zaktisampanna putra ko janma dogii| " Jain Escalan International 6. DEVANANDA NARRATES HER DREAM AND SAKRA COMMANDS HARI-NAIGAMESIN TO TRANSPLANT THE FOETUS ILLUSTRATION ABOVE: It is a well-established convention that the Tirthamkaras, being supermen, are born only in the noble warrior (Ksatriya) caste. Bhagavan Mahavira was, however, conceived in the womb of a Brahmin lady at midnight on the sixth day of the bright half of Asadha, as a result of his pride for superior caste in one of his previous births. Saudharma (Indra), the Lord of gods, wanted to avert this and hence he commanded god Hari-naigamesin to transplant the foetus from the womb of Devananda to the womb of Trisala, the queen of Siddhartha, in the city of Ksatriyakunda and to do vice-versa. ILLUSTRATION BELOW: The mothers of would-be Tirthamkaras witness fourteen auspicious objects in their dreams. Devananda also saw them in her dreams and on waking up she narrated her dreams to her husband Rsabhadatta. The learned Brahmin said to her : "O beloved of gods, a son, endowed with all virtues and valour, will be born to thee, " vRSabha 6.6.6 S mAlArAmma For Personal & Private Use Only kSIrasamudra, vimAna

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6 : garbhaparAvartana mATe indrano hari-maeNgathI thane Adeza tathA devAnaMdAnuM potAnA pati brAhmaNa RSabhadatta samakSa svamakathana 6 : garbhaparAvartana ke liye indra kA, hari-gaigameSI deva ko Adeza aura devAnaMdA kA svapati brAhmaNa RSabhadatta ke samakSa svapnakathana Jain Education Intega! Devananda narrates her dreams and Sakra, the Lord of heaven, commands Hari-naigamesin to transplant the foetus

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7, hari-maigamelI deva dvArA parasparanuM garbhaparAvartana indranI AjJA thatAM hari gamelI deva vidhutathI paNa vegIlI gatithI madhyarAtrie brAhmaNa kuMDa nagaramAM AvI RSabhadattanI havelImAM pravezI, tenI nidrAdhIna patnI devAnaMdAnI kukSimAMthI daivI zakti dvArA garbhane karakamalamAM laI AkAzamArge ravAnA thaI, najIkamAM rahelA kSatriyakuMDa nagaramAM Ave che ane jJAtakSatriya kAzyapagotrIya vajijagaNu ane jJAtRkulanA rAjA siddhArthanA rAjabhavanamAM pravezI, tattvAgrasta rANI trizalAnA zayanAgAramAM jaI, prathama tenAmAM putrIrUpe vartatA garbhane bahAra kADhI, bhagavAnanA garbhane sthApana kare che ane putrIrUpa garbhane upADI sUtelA devAnaMdAnA garbhamAM mUke che. te pachI zIdhra devalokamAM jaI saudharma Indrane tenI jANa kare che. Ane garbhApaharaNanI ghaTanA kahevAmAM Ave che. karoDo varSe banatI A eka Azcaryajanaka ghaTanA che. marIcinA bhavamAM karelA kulamadanA pariNAme aMtima bhavamAM brAhamaNukulamAM bhagavAnane avataravuM paDayuM, AthI kula, vaibhava, saMpatti, vidya-kalAdino kadI garva na karavo, e A prasaMgano bodhapATha che. 7. hari-jaigameSI deva dvArA paraspara garbha-parAvartana indra kI AjJA pAte hI hari-NaigameSI deva bijalI se bhI teja gati se madhyarAtri meM brAhmaNakuNDa nagara meM pahu~cakara RSabhadatta kI havelI meM praviSTa ho, usakI nidrAdhIna patnI devAnandA kI kukSi se daivI zakti dvArA garbha ko kara-kamala meM lekara, AkAza mArga se gayA aura pAsa meM hI sthita kSatriyakuNDa nagara meM AtA hai tathA jJAtakSatriya, kAzyapagotrIya vajigaNa aura jJAtRkula ke rAjA siddhArtha ke rAjabhavana meM jAkara, tandrAgrasta rAnI trizalA ke zayanAgAra meM Akara, pahale usakI kukSi meM sthita putrIrUpa garbha ko bAhara nikAlakara vahA~ bhagavAn ke garbha ko sthApita karatA hai| aura putrIrUpa garbha ko le jAkara soI huI devAnandA ke garbha meM rakha detA hai| bAda meM hari-gaigameSI devaloka meM jAkara saudharmendra ko AdiSTa kArya kiyA yaha kahatA hai| isa ko garbhApaharaNa kI ghaTanA kahI jAtI hai| karor3oM varSoM meM hone vAlI yaha eka Azcaryajanaka ghaTanA hai| marIci ke bhava meM kiye gaye kulamada ke phala-svarUpa antima bhava meM bhI brAhmaNakula meM bhagavAn ko avatarita honA pdd'aa| isaliye kula, sampatti athavA vidyA, kalA, Adi kA kabhI abhimAna nahIM karanA caahiye| yaha isa prasaMga kA bodhapATha hai| 7. TRANSPLANTATION OF FOETUSES BY HARI-NAIGAMESIN At the behest of Indra, Lord of gods, Hari-naigamesin, with speed surpassing even that of lightning, flies down to the city Brahmanakunda and entering the mansion of Rsabhadatta removes the foetus from the womb of Devananda. From there he flies to the palace of king Siddhartha, an illustrious Ksatriya of Kasyapa Gotra belonging to Vajjigana and Jnatskula clans and entering the bed-chamber of queen Trisala, removes the female foetus from her womb and plants there the male foetus to be born as Bhagavan Mahavira later. Flying back he plants the female foetus in the womb of Devananda. Returning to the heaven, he reports to Indra. This surgical feat is unique and has not been repeated even in thousands of years. In one of his previous births - that of Marici - Mahavira felt proud of his high caste and as a result of that pride he was conceived by a Brahmin lady. Minilewrrail Jal o n International For Personal & Private Use Only

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20000 7: devAnaMdAnI kukSimAMthI garbhane laIne rAjya siddhArthanI rANI trizalAnI kukSimAM sthApita karavA hari-maeNgamelI devanuM prayANa 7: devAnaMdA kI kukSi meM se garbha ko uThAkara siddhArthapatnI trizalArAnI kI kukSi meM sthApana karane ke liye hari-gaigameSI kA prayANa Jain Education interftipna Hari-naigamesin removes the foetus from Devananda's womb and lodges it in the womb of queen Trisala

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8. rANI trizalA kSatriyANIne cauda mahAsvapnonuM darzana trizalAnA garbhAzayamAM bhagavAnano garbha sthApita thayA bAda garbhanA puNyaprabhAve akhila vizvanA nArIvRMdamAM mUrdhanyapadane pAmelAM tattvAgrasta mahApuNyavatI rANI trizalA madhyarAtrie 1. siMha, 2. hAthI, 3. vRSabha, 4. lakSamIdevI, 5. puSpamALAyugala, 6. caMdra, 7, sUrya, 8. davaja, 9, raoNpyamaya kuMbha, 10. padmasarovara, 11. kSIrasAgara, 12. devavimAna, 13. ratnarAzi tathA 14. nidhUma agni-ema cauda prazasta mahAsvapnone jue che, ' ane potAnA pati siddhArthane jaNAvIne tenuM phaLa pUche che. siddhArthe pote ane svapnalakSaNa pAThakoe tenuM phaLa jaNAvatAM kahyuM ke "tamo evA mahAna putraratnane janma Apazo ke je sarvaguNo ane lakSaNothI saMpanna, sarvAMgasuMdara, mahAjJAnI ane vIra haze, tathA bhaviSyamAM te tIrthaMkarapadane meLavaze.' rANI trizalA e vAsiSTagotrIyA kSatriyANI hatAM. vaLI pUrva dizAmAM AvelA gaNusattAdhArI videha dezanI rAjadhAnI vaizAlInA gaNataMtrAdhIza nRpati ceTakanI te bhaginI thatAM hatAM. antima dharmacakravartI karuNAmUrti potAnI kukSimAM padhAratAM mAtA trizalA dhanya banyAM, jIvana kRtakRtya thayuM ane eka kavIzvaranA zabdomAM kahIe to teo "vizvamAtA' banyAM. 8. kSatriyANI trizalA rAnI ko caudaha mahAsvapnoM ke darzana trizalA ke garbhAzaya meM bhagavAn kA garbha sthApita hone ke bAda garbha ke prabhAva se akhila vizva ke nArIsamAja meM mUrdhanya, tArata mAtA trirAsTI madhyarAtri meM 2. fa, 2. dIva, 2. vRSama, 4. zramavI, ba, puSpamastriI-punarjI, 6. vandra, 7. sUrya, 8. ana, 2. rathama vuma, 20. Thsarovara, 26. kSIrasaT6, 22. phevavimAna, 23. ranAra tathA 24. nidhUma -rUna caudaha mahAsvapnoM ko dekhatI hai| tathA apane pati siddhArtha ko batalAkara inakA phala pUchatI hai| svayaM siddhArtha aura svapnalakSaNa ke jJAtAoM ne isakA phala batAte hue kahA ki- 'Apa aise mahAn putraratna ko janma deMgI jo sarvaguNa-lakSaNasaMpanna, sarvAGgasundara, mahAjJAnI aura vIra hogA tathA bhaviSya meM tIrthaGkarapada prApta kregaa| rAnI trizalA vAsiSThagotrIyA kSatriyANI thIM aura isa bhAratadeza kI pUrvadizA meM sthita gaNasattAdhArI videhadeza kI rAjadhAnI vaizAlI ke gaNatantrAdhIza nRpati ceTaka kI bahina thiiN| antima dharmacakravartI, vizvoddhAraka, ahiMsAmUrti ke apanI kukSi meM Ane se mAtA trizalA dhanya huI, unakA jIvana kRtakRtya huA aura eka kavIzvara ke zabdoM meM ve ' jagajjananI arthAt vizvamAtA' bniiN| 8. QUEEN TRISALA WITNESSES FOURTEEN GREAT DREAMS With the foetus of Bhagavan Mahavira in her womb, the holy queen Trisala witnesses the following fourteen auspicious objects in her dream :- (1) a lion, (2) an elephant, (3) a bull, (4) goddess Laksmi, (5) a pair of garlands, (6) the Moon, (7) the Sun, (8) a flag, (9) a silver jug, (10) a lake with lotuses, (11) the milky ocean, (12) a divine aerial car, (13) a heap of jewels and (14) a smokeless fire. The queen narrated the dream to the king and asked him what it augured. The king as well as the dream-interpreters predicted that the queen would give birth to an illustrious son destined to be a Tirthamkara in this very life. Queen Trisala, of Vasistha Gotra, was the sister of king Cetaka of Ksatriya caste who ruled over the democratic state of Vaisali, the capital of Videha. King Siddhartha and queen Trisala were both followers of Bhagavan Parsvanatha's Sramana tradition. Queen Trisala became the Universal Mother' because she gave birth to the twenty-fourth Tirthamkara. Jallocation International For Personal & Private Use Only www.ainelibrary.org

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8 : garbhasthApana pachI tarata ja tanvAyasta trizalAdevIe garbhanA puNya prabhAve joyelAM tIrthaMkara-janma-mUthaka siMha, hAthI jamAdi mahAsvamo 8 : garbhasthApana ke bAda tanhAmasta trizalAdevI kA tIrthakara ke janmasUcaka siMha, hAthI, vRSabha, zrI-lakSmIdevI bhAdi 15 mahAsvapnoM kA darzana 8: Queen Trisala witnesses fourteen Fogreator dreams va signifying the advent of an omniscient saviour

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8.9.9 9, zrI tIrthaMkaradevanI mAtAne AvatAM cauda mahAsvapnonuM svataMtra citra mAnavanuM mana be prakAranuM che. eka skUla ane bIjuM sUkSma. rAtanA nidrAmAM skUla mana suSupta rahe che ane sUkSma mana jAgRta hoya che, tethI svapno Ave che. bhAvi saMtAna kevuM thaze? tenuM sUcana karanArAM svapnazAstramAM cauda svapno sauthI zreSTha batAvyAM che. tenAM nAma anukrame 1.gaja (tthI), 2.vRSabha (16), 3. sarIsiMha,4. zrIvA-bakSmI (mabhiSe yuta), 5. puSpanI bhASA (me 4,nasI), 6. yandra, 7. sUrya, 8. 85deg4 ( sinAyitrathA yuta), kuMbha (pU), 10.56masaro12, 11. samudra, 12.vimAna (mana), 13.2tnano Dhagalo ane 14. agni (prajavalita chatAM nidhUma). - ahIM citramAM atyaMta AkarSaka rIte cItarelAM atibhavya cauda svapnone tIrthaMkara putrane janma ApanArI dareka mAtA jue che. enAM vividha phaLo batAvyAM che. eka khulAso - cauda svapno paikI pahelAM svapna mATe vikalpo che. pahelA bhagavAnanI mAtA pahelAM svapnamAM vRSabha, chellA bhagavAnanI mAtA siMha ane bAvIza bhagavaMtonI mAtA hAthIne jue che. A vAta sahu dhyAnamAM rAkhe. citramAM vaikalpika gaja, siMha, vRSabha A traNane jANIne meM vaccovacca batAvyAM che jethI barAbara dhyAna jAya ane jJAna thAya. * nIce sUtelA trizalAdevInuM rekhAMkana atyaMta cittAkarSaka ane kalAtmaka che. 9. zrI tIrthaMkara deva kI mAtA dvArA dekhe gaye caudaha mahAsvapna mAnavakA mana do prakArakA hai- 1. sthUla aura 2. suukssm| rAtrimeM nidrAvasthAmeM sthUla mana suSupta hotA hai aura sUkSma mana jAgRta hotA hai tabhI svapna Ate hai| bhAvi saMtAna kaisI hogI? isa bAta kI sUcanA denevAle svapna zAstrameM caudaha svapnoko sarvazreSTha batAye hai| anukramase unake nAma isa prakAra hai1. gaja (hAthI) 2. vRSabha (baila) 3. kesarI siMha 4. zrIdevI (abhiSeka yuta lakSmI) 5. puSpamAlA (eka hI-do nahIM) 6. candra 7. sUrya 8. dhvaja (siMhake citrase yuta) 9. pUrNa kumbha 10. padma sarovara 11. kSIra samudra 12. vimAna (athavA bhavana) 13. ratnarAzi 14. agni (prajvalita para nirdhuum)| / prastuta citrameM atyanta AkarSaka rUpase citrita atibhavya caudaha svapnoMko tIrthaMkara-putrako janma denevAlI hara mAtA dekhatI hai| inake vividha phala batAye hai| eka spaSTIkaraNa-caudaha svapnoM meM se prathama svapna ke lie vikalpa hai| prathama tIrthakara kI mAtA pahale svapnameM vRSabha, aMtima tIrthaMkara kI mAtA siMha aura zeSa bAIsa tIrthaMkaroMkI mAtA hAthI dekhatI hai| citrameM hAthI, siMha aura vRSabha ina tInoMko vaikalpika honese soca samajhakara madhyameM batAyA hai| tAki yaha bAta AsAnI se va jaldIse jAnakArImeM A ske| * nIce zayana kara rahIM trizalA kA rekhAMkana cittAkarSaka va atyanta kalAtmaka banA hai| 9. FOURTEEN GREAT DREAMS OF THE MOTHER OF A TIRTHAMKARA A man has a material and a subtle mind. At night the material mind sleeps and the subtle is active. Hence one gets dreams. According to the scripture of dreams the following fourteen dreams are the best to forecast the future child in the womb. Their names in order are as under-(1) an elephant (2) a bull (3) a lion (4) Laksami the goddess of dIpaka wealth (5)a garland of flowers (6) the moon (7) the sun (8) a flag with diagram of a lion (9) a waterpitcher (10) a lotus-lake (11) a sea (12) god's heavenly abode (13) a heap of jewels (14) a smokeless fire. Every mother who gives a birth to a Tirthamikara dreams these fourteen attractive illustrated dreams as shown in the picture. Their various effects are also described in the scriptures. An explanation - Everyone must remember that there is an option for the first dream. The mother of the first Tirthamkara dreamt of a bull, the mother of the last one dreamt of a lion and the mothers of the remaining twenty two dreamt of an elephant. The option in an elephant, a lion and a bull is purposely indicated by drawing them at centre. So that every one can understand it easily. These will draw the attention of all and enlighten them. The downward sketch of sleeping mother Trisala is highly attractive and artistic. dation International For Personal & Private Use Only

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5 8 4 tIrthakarakI mAtAko svapna darzana (trizalA kI siMha- marudevA ko vRSabha aura ko gaja ) * E (3) 9 tIrthaMkara paramAtmAne janma ApanAra 9 tIrthaMkara paramAtmAke janma denevAlI V 6060 1 mAtA mAtA XXXXXXX 2 ODDO (12) L 10) (13) 14) trizalAe joelAM tIrthaMkaranAM 14 mahAsvapno janma sUcaka trizalA dvArA dekhe hue tIrthaMkarake janmasUcaka 14 mahAsvapna Jain Education Inter9pFourteen symbolic divine dreams regarding Tirthankar's birth seen by Mother Trishala the Tirthankar Paramatma's mother 11

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10.20.10 10. 56 dikakumArikAono utsava : [2] janmakalyANaka [prasaMga-1] vi. saM. pUrve 543 ane I. sa. pUrve 599 varSanI caitra suda terazanI madhyarAtrie, brAhmaNI devAnaMdA tathA kSatriyANI trizalA, A banne mAtAonI kukSimAM thaIne (82+195) nava mahinA ane sADAsAta divasa vItyA bAda vizvavaMdya ane vizvoddhAraka bhagavAnano mAnavadehe janma thayo. mAtA-pitAne atyanta AnaMda thayo. paramAtmAnA janmathI dRzya-addezya vizvamAM (svarga, marya ane pAtALamAM) sarvatra lokottara divya prakAza patharAI gayo. mahAvibhUtinA janmathI sarva jIvomAM AnaMda AnaMda phelAI gayo. zAzvata niyama mujaba janmanA puthaprabhAve prasUtikAryanI adhikAriNI 56 dikakumArikA devIonAM siMhAsana calita thatAM, viziSTa (avadhi) jJAnathI bhagavaMtanA janma prasaMgane jANI potAnuM bhakti-kartavya adA karavA te devIo janmanI rAte ja daivika zaktithI jotajotAmAM janmasthAne Ave che, ane bhagavAna tathA temanI mAtAne namaskAra karI, kadalIgRho racIne baMnenI snAna, vilepana, vastrAlaMkAra paherAvavA vagere dvArA bhakti karI bhagavAnanA guNagAna karIne zIgha vidAya le che. prasUtirthanI adhikAriphI pa vImo janamanI rAte ja ne, vastrAlaMkAra paherAva 10. janmakalyANaka kA utsava (2) dikkumArikotsava [prasaMga pahalA] vi0 saM0 pUrva 543 tathA I. sana pUrva 599 varSa kI caitra zuklA trayodazI kI madhyarAtri meM, brAhmaNI devAnandA tathA kSatriyANI trizalA, ina donoM ke garbhAzaya meM nau mAsa tathA sAr3he sAta dina bIta jAne ke bAda, vizvavandha aura vizvoddhAraka bhagavAn kA mAnava deha meM janma huaa| paramAtmA ke janma se dRzya-adRzya vizva meM sarvatra lokottara divya prakAza phaila gyaa| mAtA-pitA ko apAra Ananda huaa| aura mahAna vibhUti ke janma se sabhI jIvoM meM AnaMda hI AnaMda vyApta ho gyaa| zAzvataniyamAnusAra janma ke puNya-prabhAva se prasUti-kArya kI adhikAriNI 56 dikkumArikA deviyoM ke siMhAsana Dolane para viziSTa jJAna se bhagavAn ke janmaprasaMga ko jAnakara apanA kartavya pAlana karane ke liye ve deviyA~ janma kI rAtri meM hI daivI zakti se zIghra hI janmasthAna para AtI haiM aura bhagavAn tathA unakI mAtA ko namaskAra karake bhavya kadalIgRho meM donoM kI snAna, vilepana, vastrAlaGkAra-dhAraNa Adi se bhakti karake bhagavAn ke guNagAnAdi kara zIghra bidA hotI haiN| 10. JANMAKALYANAKA : CELEBRATION OF THE BLISSFUL BIRTH [Incident-1] zanI Five hundred and forty-three years before Vikrama Era(in 599 B.C.) Bhagavan Mahavira, the twenty-fourth and the last Tirthamkara was born at midnight on the thirteenth day of the bright half of the month Caitra. He was in the womb of Devananda for 82 days and in the womb of Trisala for a period of 195 days and a half (in all nine months and seven and a half days). The birth of this great saviour spread divine light in the whole universe. All beings were steeped in divine bliss. In accordance with the established convention, the thrones of the fifty-six goddesses presiding over all the directions, started receiving tremors and realising that it was the signal of the great event of the birth of the saviour, they all flew towards Bhagavan Mahavira and his blessed mother. They bowed down to them, bathed them, applied scented pastes, dressed and decked them artistically. With their mission fulfilled, they returned to their respective abodes. | = bo cool (c) out am obcation International or Personal & Private Use Only

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U) IS A 10: nayanata putranI sAthe sUtelAM trizalAmAtA samakSa pas dila kumArikAo dvArA kadalIgRhomAM vividha janmakRtyonuM vidhAna 10 / navajAta putra ke sAtha zarayAdhista nirAlA ke samakSa-kadalIgRhoM meM 56 dikakamAriyoM dvArA vividha jammakRtyoM kA vidhAna 10: Janmakalyanaka : Celebration of the blissful birth by fifty-six Dik-Kumaris [Incident-1] For Personal & Private Use Only

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|ii iC 11.26.in 11, IndranuM merUparvata prati gamana : janmakalyANaka [prasaMga-2] - janmasamaye asaMkhya yojana dUra AkAza ane pAtAlavata devalokanA tamAma indronAM siMhAsano calita thayAM. janma kAryamAM jenI zAzvatI ane pradhAna javAbadArI che evA pahelA saudharma devalokanA "zaka' Indra avadhijJAnathI bhagavAnanA janmane jANI tarata ja, tyAMthI ja, prabhu sanmukha cAlIne darzana-vaMdana-stuti kare che. pachI tIrthakaronA janmAbhiSekano pavitra utsava pRthvI upara rahelA meru parvata para jaIne potAne UjavavAno hoI, saudharma devalokanA anya devadevIone potAnI sAthe utsavamAM padhAravA sughoSA ghaMTA vagaDAvIne devadrArA AmaMtraNa pAThave che. asaMkhya devo ane tresaTha idro svasthAnathI bArobAra meru parvata upara jAya che, jyAre kendra janmanI rAtre ja sIdhA pRthvI para AvI, trizalAnA zayanagRhamAM jaI, mAtA sahita bhagavAnane namaskAra karI, AjJA mAgI, daivika zaktithI avasthApinI nidrA dvArA mAtAne nidrAdhIna karI, bhaktino saMpUrNa lAbha svayaM levA tarata ja vaikriyalabdhi-zaktithI potAnAM ja pAMca rUpa banAvI, eka rUpathI eo bhagavaMtane be hAthamAM le che, bIjAM rUpothI chatra-cAmarAdika dhAraNa karIne jaMbudvIpanA kendramAM AvelA, naMdanavana ane jinamaMdirothI zobhatA meruparvata para laI jAya che. 11. janmakalyANaka kA utsava indra kA merUparvata prati gamana [prasaMga dUsarA pi, kAkA janma ke samaya asaMkhya yojana dUra AkAza-pAtAlameM sthita devalokoM ke samasta indroM ke siMhAsana vicalita hone se janmakArya meM jisakA zAzvata aura pradhAna uttaradAyitva hai, aise saudharma devaloka ke 'zaka' indra avadhijJAnaM dvArA bhagavAn ke janma ko jAnakara satvara vahIM rahate hue darzana-vandana aura stuti karate haiM, tat pazcAt tIrthaGkaroM ke janmAbhiSeka kA utsava meru parvata para jAkara svayaM ke dvArA Ayojita karane kI dRSTi se devaloka ke anya deva-deviyoM ko apane sAtha utsava meM padhArane kA AmantraNa dete haiM; AmantraNa kA bhAva se svIkAra kara asaMkhya deva-deviyA~ bhI tathA tirasaTha indra meru parvata para pahu~cate haiM; jaba ki zakendra janma kI rAtri meM hI sIdhe pRthvI para Akara, trizalA ke zayanAgAra meM jAkara, mAtA sahita bhagavAn ko namaskAra karate haiM aura avasvApinI nAmaka daivika zakti se unheM nidrAdhIna karake AjJAnusAra bhakti kA pUrA lAbha lene ke liye zIghra apane hI zarIra ke vaikriyalabdhi-zakti se pA~ca rUpa banAkara eka rUpa se donoM hAtha meM bhagavAn ko lekara, anya rUpoM se chatra-cAmarAdika dhAraNa karake jambUdvIpa ke kendra meM virAjamAna nandanavana tathA jinamandiroM se suzobhita meruparvata para le jAte haiN| 11. JANMAKALYANAKA : CELEBRATION OF THE BLISSFUL BIRTH [Incident-2] The birth of a Tirthamkata is an epoch-making event. The thrones of all the lords of heavens (Indras) started shaking with a mild tremor. Sakrendra, the chief among the Indras, visualised by means of the Avadhi knowledge that Bhagavan Mahavira was born and he paid respectful homage there and then to him. It is one of the sacred missions of Sakrendra that he should perform all the rites such as annointing, bathing etc. of the new-born child destined to be a Tirthanikara. He then sends for all the other gods and goddesses and flies down to the bed-chamber of Trisala immediately, bows down to the Bhagavan and his mother and induces her to sleep. Thereafter, he assumes five forms by divine power, takes hold of the Bhagavan by one while with his other forms he holds an umbrella, chowries, etc. over the head of the Bhagavan and takes him to Nandanavana, the Temples situated on Mount Meru, in the centre of Jambu dvipa, which has a number of temples dedicated to the Jinas. Subation International For Personal & Private Use Only

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11: bhaktinA parama abhilASathI potAnAM pAMca rUpa banAvI, karakamalamAM bhagavAnane laIne soMdharmendranuM meruparvata tarapha prayANa 11: paramabhaktivazAt apanA paMcarUpa banAkara, karakamala meM bhagavAn ko lekara saudharmendra kA meruparvata prati prayANa Jain Education Internati : Janmakalyanaka : Birth celebration of Indra a carrying Bhagavan to Mount Meru [Incident-2] www.sainelibrary.org

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12.12.12 12. bhe3 parvata 52 pono AmiSa : 4-malya15 Glsa5 [prasaM0-3] zakendra meru parvata upara bhagavAnane lAvIne, e pote te parvatanA zikhara upara AvelI eka suMdara zilA upara besIne, bhagavAnane potAnA khoLAmAM rAkhe che. e vakhate trilokanAtha paramAtmAnI bhakti karI AtmakalyANa karavAne usuka bAkInA 63 Indro ane asaMkhya deva-devIo bhegAM thayelAM che. kendra abhiSeka mATe pavitra parvato-tIrthasthaLonI mATI, tathA pavitra nadI-samudranAM sugaMdhI auSadhiothI mizrita jalathI bharelA sonA, rUpA ane - ratnanA hajAro mahAkAya kalazo taiyAra karAvyA. pachI indrano Adeza thatAM idrAdika deva-devIo apUrva utsAha ane AnaMdapUrvaka te kalazo hAthamAM laIne bhagavAnano snAnAbhiSeka kare che. aMte zakendra abhiSeka kare che. pachI bhagavaMtanI pavitra kAyAne caMdanAdi sugaMdhI dravyathI vilepana karI, AratI-dIvo utArI aSTamaMgala (tenA AkAro)nuM Alekhana kare che. bIjA deva-devIo bhagavaMtanI stuti ane gIta-nRtyo dvArA AnaMda vyakta kare che. tyAra bAda savAra paDe e pahelAM ja kendra bhagavAnane trizalAnA zayanAgAramAM lAvI bAjumAM sthApita kare che. anya devagaNa svasthAne pahoMcI jAya che. A mahotsava te ja rAtrimAM UjavAI jAya che. tyArapachI mAtA-pitA dabadabAbharyo janmotsava Ujave che, ane pachI kuTuMbIo bhegA thaI bALakanuM vardhamAna" evuM guNaniSpanna nAma sthApita kare che. 12. merU parvata para janmakalyANaka kA utsava snAtrAbhiSekotsava [prasaMga tIsarA] zakendra meru parvata para bhagavAn ko lAkara svayaM parvata ke zikhara para sthita eka sundara zilA para baiThakara bhagavAn ko apanI goda meM rakhate haiN| usa samaya paramAtmA kI bhaktipUrvaka AtmakalyANa ke icchuka zeSa 63 indra tathA asaMkhya deva-deviyA~ ekatra hue haiN| indra abhiSeka ke lie pavitra parvatoM-tIrthasthaloM kI mRttikA tathA nadI-samudroM ke sugandhita auSadhiyoM se mizrita jala ke suvarNa, cA~dI aura ratnoM ke hajAroM mahAkAya kalaza taiyAra karAne ke pazcAt indra kA Adeza milane para indrAdika deva-deviyA~ apUrva utsAha aura Ananda ke sAtha kalazoM ko hAtha meM lekara, bhagavAn kA snAnAbhiSeka karate haiN| anta meM zakendra svayaM abhiSeka karatA hai| tadanantara bhagavAn ke pavitra deha ko candanAdi sugandhita dravya se vilepana kara, AratI-dIpaka utArakara aSTamaGgaloM (usakI AkRtiyoM) kA Alekhana karate haiN| anya deva tathA deviyoM bhagavAn kI stuti aura gIta-nRtyoM ke dvArA Ananda vyakta karatI haiN| phira prAtaHkAla se pUrva hI bhagavAn ko trizalA ke zayanAgAra meM lAkara pAsa meM sulA dete haiM aura devagaNa apane sthAna para cale jAte haiN| yaha janmamahotsava usI rAtri meM hI manA liyA jAtA hai| isake anantara mAtA-pitA bhavya janmotsava Ayojita karate haiM, bAda meM saba kuTumba ekatra hokara bAlaka kA 'vardhamAna' aisA guNaniSpanna nAma sthApita karate haiN| 12. JANMAKALYANAKA : CELEBRATION OF THE BLISSFUL BIRTH (Incident-3) Sakrendra, the chief of all Indras, carries Bhagavan Mahavira to Mount Meru and placing him on his lap, he makes arrangements for the anointment and the bathing ceremony. Numerous gods and goddesses including the sixtythree Indras have also assembled there to participate in the auspicious ceremony. They bathe him with water brought from various holy places and oceans and mixed with perfumes and the holy earth of sacred places. The water is poured from gold and silver pitchers studded with jewels. Then follows the application of various perfumes and sandal paste, waving of lamps (Arati) and drawing of the eight auspicious symbols. All gods and goddesses celebrate the occasion by singing eulogistic songs and by dancing with joy. The child is later placed beside Trisala in her bed-chamber. The parents and relatives, etc. celebrate his birth with royal pomp and glory and name the child, thereafter, as Vardhamana. pAMcasthAvaroekondriya manadhya jamajIvo-vikale diya- - tirya cace diya jIviya caturindriya . sthalacara khecara MnAS Jalu ation International For Personal & Private Use Only

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jaman PRILANTED 12 : meruparvata upara saudharmendra tathA anya deva-devIo dvArA dhAmadhUmathI ujavAI rahelo gItanRtyasaha janmAbhiSeka mahotsava 12: meruparvata para saudharmendra aura anya deva-deviyoM dvArA dhUmadhAma se manAyA gayA gItanRtyAdisaha bhagavAn kA janmAbhiSekamahotsava 12 : Janmakalyanaka: Birth celebration-Ceremonial bath by gods and goddesses (Incident-3) - For Personal & Private Use Oly www.jaineilbrary.org

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13.13.13 13. potAnA izvarI bAla-saMtAna joDe vahAla karatAM mAtApitA A citra potAnA tIrthaMkaraputra vardhamAna mahAvIra)ne vahAla karI rahelA pitA siddhArtha ane mAtA trizalAnuM che. vizvanAM prANImAtranuM AtmakalyANa karavAnI zakita-siddhi prApta karavA mATe pUrva janmothI ja mahAna sAdhanA, ArAdhanA karanArA karuNAvatAra evA bAla bhagavAna mahAvIra kone vahAlA na lAge? devo ane IndrothI khavAyelA-pUjAelA pApA pagalI karatA IzvarIya saMtAnane joIne kayA mAtApitAnAM mana hele na caDhe? bhaviSyamAM ekanA maTI sahunA thanArAM, kAlI kAlI bhASA bolatAM e sukomaLa bALaka joDe prema-vahAla karavAnuM mana kone na thAya?.... sahune thAya. to pachI sAcA mAtApitAnuM mana potAnA A bAla rAjAne joIne keTakeTaluM bharyuMbharyuM harakha gheluM rahetuM haze !temanI AMkho kevI tRpta thatI haze ! | bAla Isu ane mAtA merInA aneka citro joyA pachI mArA bhagavAnanAM evAM citro prakAzita karAvavAnI varasothI mArI bhAvanA hatI. ApaNe tyAM AvuM citarAvavAnI prathA nathI eTale cAlu cIlo cAtarIne kaMIka navInatA karavI ane samAjane kaMIka navuM darzana karAvavuM e svabhAvamAM hovAthI AvuM citra taiyAra karAvyuM che. jaina citrakalAnA ItihAsamAM pahelI ja vAra AvuM citra pragaTa thAya che, zraddhA che ke janatA jarUra AvakAraze. 13. apanI IzvarI bAla saMtAnako pyAra karate hue mAtApitA prastuta citra apane tIrthaMkara putra vardhamAna-mahAvIra ko prema karate mAtA trizalA aura pitA siddhArthakA hai| vizva ke prANImAtra kA AtmakalyANa karanekI zakti-siddhi prApta karane ke lie pUrvajanmoM se hI mahAn sAdhanA, ArAdhanA karanevAle karuNAvatAra bAla bhagavAna mahAvIra kise priya nahIM lagate? devoM tathA indroM dvArA pUjita, manabhAvana vANI bolate apane sundara, tejasvI bAlaputra ke nirmala svarupako dekhakara kisa mAtA-pitA ke hRdaya meM Ananda kI ucchala UrmiyA~ nRtya na karane lage? bhaviSyameM ekake miTakara sabake bananevAle isa komala bAlaka ko dekhakara kisake hRdayameM prema va vAtsalya kI bInA na baja uThe? phira unake apane mAtApitA kA mana ina bAlarAjA ko dekhakara kitanA bharA bharA, harSayuta rahatA hogA ! unakI A~kheM kitanI tRpta ho jAtI hoMgI! bAlaka Isu aura mAtA merI ke aneka citra dekhane ke bAda varSoM se merI bhAvanA thI ki bhagavAna mahAvIrake bhI aise citra prakAzita kiye jaay| apane yahA~ aise citra banAnekI prathA nahIM hai| isalie kucha nayepana kA bodha samAjako karAnekA svabhAva honese lIka se haTakara yaha citra taiyAra karAyA hai| jaina citrakalA ke itihAsa meM pahalI hI bAra aisA citra prakaTa ho rahA hai| zraddhA hai ki yaha janatA dvArA AdarAspada bnegaa| 13. THE PARENTS OF A WOULD BE TIRTHAMKARA FONDLING AND LOVING THEIR DIVINE CHILD The picture depicts the father Siddhartha and the mother Trisala loving and fondling their Tirthamikara child Vardhamana (Mahavira). Who will not like the child Bhagavan Mahavira the universal saviour, the incarnation of compassion? He acquired this siddhi by great spiritual apprenticeship and devotional prayers in his previous births. Which parents will not be joyful to see their divine child praised and worshipped by gods and Indra? Every one will like him. We have no tradition to draw the pictures of meeting child. Vardhamana with the mother Trisala. So I could not find the pictures of household life of Bhagavan Mahavira. Hence I got this picture drawn. In the history of painting of Jaina Tirthamkaras this type of picture is presented for the first time. I hope people will appreciate it. Jan Education International For Personal & Private Use Only

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MITIRITUTINDIA TJUGURO 1. putra ke prati sneha-vAtsalya vyakta karate hue mAtA pitA|2.citrameM bAlavardhamAna kA pakSI drshn| 3. vardhamAna kA janmadina manAte hae mAtApitA| 4.vardhamAnako calane kI tAlIma detI huI trizalA / 13H vizvanAM manuSyo ane manuSyatara sarva prANIonAM AtmakalyANa mATe janmelA bALa bhagavAna vardhamAna joDe vahAla karatA mAtApitA 13 : vizvake manuSya aura manuSyetara sabhI prANiyoM ke AtmakalyANake lie janame hue bAlabhagavAna vardhamAna ko pyAra karate mAtApitA 13: The parents fondling infant Bhagavan Vardhaman born for prosperity of all the worldly beings For Personal Private Use Only

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14. bhagavAna vardhamAna kumAranI nirbhayatAnI devaparIkSA [AmalakI krIDA] A viSe paraspararthiopI dvaMdrAyothI baluM che. eka bAju karmanAM zauya ane parAkramanI gAthAo thavAnI hoya che, jyAre bIjI bAju tenI asUyAnA AlApo gavAtA hoya che; paNa tethI tejasvInA tejane kazI AMca AvatI nathI. bALa bhagavaMta mATe paNa evuM ja banyuM. kumAra vardhamAna ATheka varSanA thayA tyAre teozrInA bAlamitroe Agraha karyo ke ' vardhamAnajI! cAlo cAlo, ApaNe nagara bahAra ramavA jaI e ' eTale mitro sAthe eo nagara bahAra jaIne 'AmalakI' nAmanI ramata ramavA lAgyA. e ja vakhate devasabhAmAM zaka-indre vardhamAnakumAranA ajoDa baLa, dhairya, sAhasa ane nirbhayatAnI prazaMsA karatAM kahyuM ke ALaka chatAM abAlaparAkramI vardhamAnajIne zaktizAlI devo paNa DarAvI zake tema nathI.' e sAMbhaLIne sabhAmAMthI eka IrSALu deve paDakAra pheMkyo H ' eka mAnavI ane te paNa annajalano bhogI ane pAcho bALaka, enAmAM AvI nirbhayatA hoya, e manAya ja kema? ema bolIne vardhamAnane DarAvavA, ane potAnA netA indranuM vacana mithyA karavA te jhaTapaTa dharatI upara ramatanA sthaLe AvI phUMphADA mAratA bhayaMkara sarpanuM rUpa laIne vRkSanA thaDa pharato vIMTaLAI gayo. e jotAM bALakoe nAsabhAga karavA mAMDI, paNa vardhamAne to jarApaNa na DaratAM hiMmatathI UbhA rahIne e sarpane hAthathI pakaDIne dUra phagAvI dIdho. * 14. bhagavAna vardhamAna kI nirbhayatA kI deva parIkSA [AmalakI krIDA] vizva paraspara virodhI bhAva se bharA huA hai| eka ora kisIke zIrya kI gAthAe~ gAI jAtI haiM, to dUsarI ora usakI asyA ke AlApa hote haiM; kintu isase tejasvI ke teja ko koI A~ca nahIM aataa| bAlaka bhagavAn ke sambandha meM bhI aisA hI huA / kumAra vardhamAna prAyaH ATha varSa ke hue taba unake bAlamitroM ne Agraha kiyA ki 'vardhamAnajI! caliye, hama nagara ke bAhara khelane calate haiN|' isaliye ve mitroM ke sAtha nagara se bAhara jAkara 'AmalakI' nAmaka khela khelane lge| usI samaya devasabhA meM zakrendra ne svayaM vardhamAnakumAra ke bala, dhairya, sAhasa aura nirbhayatA kI prazaMsA karate hue kahA ki - ' bAlaka hote hue bhI abAlaparAkramI vardhamAna ko koI zaktizAlI deva nahIM DarA sakatA hai|' yaha sunakara usI samaya sabhA meM sthita eka IrSyAlu deva ne lalakArate hue kahA : eka to mAnava, phira annajala kA bhogI, aura bAlaka, usameM aisI nirbhayatA ho yaha kaise mAnA jA sakatA hai ? devendra kA vacana mithyA karane ke lie aura bhagavAn ko DarAne ke liye, vaha tatkAla dharatI para khela ke sthAna para Akara phuMkAra mArate hue bhayaMkara sarpa kA rUpa lekara vRkSa se lipaTa gyaa| use dekhakara saba bAlaka bhAgadaur3a karane lage, kintu bhagavAn tanika bhI nahIM Dare, nahIM haThe, aura sAhasapUrvaka usa sarpa ko hAtha se khIMcakara dUra pheMka diyaa| bhAvikA 14.24.14 pa. 14. PRINCE VARDHAMANA'S COURAGE TESTED BY A GOD The world is full of contradictions. While there are people who sing praises and appreciate the valour of a person, there are others who are jealous of him. Bhagavan Mahavira was also subjected to this experience. Once prince Vardhamana was playing with his mates on the outskirts of the city. At that very moment, Sakrendra started paying glowing tributes to the courage, valour, bravery and fearlessness of prince Vardhamana, a young boy of eight. A jealous god challenged the statement on the ground that fear is an instinct inherent amongst all mortals and especially in children. In order to frighten the child, he assumed the form of a formidable and frightening cobra and encircled the tree on which the children were playing. Naturally all the boys were frightened and ran away for their life, but Mahavira stood there like a rock. Without batting an eyelid and being completely undaunted, he caught hold of the cobra bravely with his hands and flung it away. Jain on International For Personal & Private Use Only www.jalrnelibrary.org

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14: bAla bhagavAnanA pairya ane nirbhayatAnI parIkSA karavA mATe AvelA nAgarUpadhArI devatAne zodhatAthI dUra phagAvI detA zrIvardhamAna 14 : bAla bhagavAn ke dhairya aura nirbhayatA kI parIkSA ke liye Ae hue nAgarUpadhArI devatA kA bhagavAn vardhamAna dvArA dUra prakSepa 14: Prince Vardhamana's courage tested by jealousargod who assumes the form of a cobra ww.jainelibrary.org

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15. vIratAnI punaH devaparIkSA, daityadamana ane 'mahAvIra' nAma sthApana prathama parIkSAmAM deva niSphaLa gayo, eTale teNe bIjo dAva ajamAvyo. te anya bALakanA jevuM rUpa lai doDI AvIne bALakomAM ghUsI gayo. pachI navI ramata ramavAnuM nakkI karyuM, paNa banAvaTI bALake kahyuM ke "kaMIka zarata rAkho to ramatamAM joza Ave." AthI 'hArelo vijetAne khabhe besADI pherave' evI zarata nakkI karAI. pelo bALaka anI gaeko deva hIne ja hArI gayo, gele vijetA vamAnane kahe lo cAlo, besI ya mArA maze. vardhamAnakumAra khabhe beThA. parIkSAnI taka UbhI thaI gaI. dave kAyAnI mAyA vadhAratAM vikarALa-bhayaMkara rAkSasanuM rUpa pAraNu karyuM. te kUdato ya ane sAthe zarIrane vadhArato jAya. jotaaitAmAM daivika zaktithI zarIrane DuMgara jevaDuM karyuM. e ja paLe vardhamAnakumAre avadhijJAnathI joyuM ke A che zuM ? tyAre jaNAyuM ke A to potAne DarAvavA AvelA devanI devamAyA che, eTale jarA paNu gabharATa anubhavyA vinA ene bodhapATha ApavA, vajA jevI kaThina muThThI jorathI e devanA khabhA para mArI. enI vedanA tene asahya thaI paDI. saMzaya naSTa thayo. devendranAM vacanono yathArtha sAkSAtkAra thatAM teNe mULa svarUpa pragaTa karyuM ane bhagavAnane namI, kSamA mAgI e svasthAne gayo. vardhamAna parIkSAmAM vijayI banyA. devalokamAM jayajayakAra gavAyo, ane te ja vakhate hajAro devonI sabhA vacce, bhAre harSanAdo sAthe indre zrI vardhamAnanuM bIjuM 'mahAvIra ' evuM guoniSpanna nAma jAhera karyuM. bhagavAna A ja nAmathI vidhavikhyAta banyA, jJAna 15.15.15 Jain cation International 15. vIratA kI punaH devaparIkSA, daityadamana aura 'mahAvIra' nAmasthApanA prathama parIkSA meM deva niSphala huA isa liye usane dUsarA prayoga ajamAyA / vaha dUsare bAlakoM jaisA rUpa lekara daur3ate hue bAlakoM meM ghusa gyaa| bAda meM nayA khela khelane kA nirNaya liyA gayA, kintu banAvaTI bAlaka ne kahA ki kucha zarta rakheM to khela meM joza Aye / tadanusAra zarta meM 'parAjita bAlaka vijetA ko apane kandhe para biThA kara ghumAye yaha nizcita kiyA gyaa| vaha devabAlaka jAna-bUjhakara hI hAra gayA aura vijetA vardhamAna se bolA- lo calo, baiTha jAo mere kandhe para / vardhamAna kandhe para baiThe, 3 parIkSA kA avasara mila gyaa| deva ne kAyA kI mAyA bar3hAte hue eka vikarAla rAkSasa kA rUpa dhAraNa kiyaa| vaha kUdatA jAtA thA aura zarIra ko bar3hAtA jAtA thaa| dekhate-hI-dekhate usane daivika zakti se zarIra ko pahAr3a jaisA banA liyA, usI samaya vardhamAnakumAra ne avadhijJAna se dekhA to jJAta huA ki yaha to mujhe DarAne ke liye Aye hue deva kI mAyA hai| isaliye tanika bhI ghabarAye binA use zikSA dene ke liye, jora se vajra jaisA kaThina ghU~sA kandhe para mArA, usakI vedanA deva sahana nahIM kara sakA / saMzaya naSTa huaa| usane apanA vAstavika svarUpa prakaTa kiyA aura bhagavAn ko praNAma karake kSamA-yAcanA kI aura apane sthAna para gayA / vardhamAna parIkSA meM vijayI hue| devaloka meM jaya-jayanAda huA, tathA usI samaya hajAroM devoM kI sabhA ke bIca indra ne zrIvardhamAna kA 'mahAvIra ' aisA guNa saMpanna nAma ghoSita kiyaa| bhagavAn isI nAma se vizvavikhyAta hue| 15. BRAVERY TESTED AGAIN AND HE IS BESTOWED THE TITLE 'MAHAVIRA' The god who failed so miserably in his first attempt to frighten prince Vardhamana, decided to test his bravery again. Assuming the form of an ordinary child, he mingled with the group of children and suggested a novel game in which the victor was to be carried over his shoulders by the vanquished child. The god lost the game to prince Vardhamana and offered to carry him on his shoulders. But as soon as he had the prince on his shoulders, the god started inflating his body at every jump, and ultimately he assumed a gigantic form. But prince Vardhamana visualised by means of his Avadhi knowledge that this is the same god who had tried to frighten him before and he gave a mighty blow on his shoulder with his clenched fists. The god could not withstand the blow and having assumed his original form, he bowed down to the prince and returned back to the heaven. Sakrendra and all the other gods hailed the victory of prince Vardhamana and exclaimed that he was 'Mahavira'-'The Great Hero'. Since then he is universally known by that epithet. For Personal & Private Use Only 1212 parikara (paradhana) janmA bhiSeka bagere

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15: te ja deve bhayaMkara rAkSasI rUpa dvArA bhagavAnanA dhairyanI karelI punaHparIkSA, tenuM muSTithI damana ane devagaNa dvArA "mahAvIra' nAma - sthApana 15 : rAkSasIrUpa dvArA bhagavAn ke dhairya kI punaH parIkSA, usa kA muSTi se damana, aura devagaNa dvArA 'mahAvIra' nAma - sthApana Jain Educations tem Vardhamana's bravery is tested again. The demon is vanquished and the title of Mahavira the Great Hero is bestowed ainelibrary.org

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16. jJAnazAlAmAM jJAnajyotino apUrva prakAza tIcekara bananArI vyakti bhathI ja mata, dhana ane vidhAnavALI hoya che. arthAt mahAna vicArazakti, zaika zAstrIya jJAna, ane parokSa padArthone maryAdita rIte pratyakSa joI zake tevuM jJAna dharAvanArI hoya che. AthI bhagavAna alaukika jJAna ane vidyAonA prakANDa vidvAna hovA chatAM potAnI gaMbhIratAne lIdhe mAtApitA temanI A jJAnazaktithI ajJAta ja rahyA. eTale ATha varSa pUrA thatAM mAtA-pitA potAnA priyaputrane dhAmadhumathI jJAnazAlAmAM vidyAdhyayana karavA mATe laI gayA. bIjI bAju devonA iMdre jJAnathI jANyuM ke 'aho! A te kevuM! bhagavAnane vaLI bhaNavAnuM ?' ekaDo tarata ja te vRddha zravaNanuM rUpa karI zALAmAM Ave che ane vigurune bAjumAM besavAnuM jaNAvIne bhagavAnane gunI gAdI upara besADe che. pelA brAhmaNu indre bALa bhagavAnane vyAkaraNazAstrane lagatA atigRDha prazno ane paMDitanA mananI gupta zaMkAo pUchI. bhagavAne tarata ja te praznonuM jhaDapathI samAdhAna karyuM. kumAranuM A jJAna joI ne samagra sabhA ane vidyAguru vagere atyaMta AzcaryamAM paDI gayA. chevaTe pelA vRddha brAhmaNe potAnuM devarUpa pragaTa karIne kahyuM ke, " bhAI! A to vagara bhaLye ja paMDita, mahAjJAnI prabhu che, emane bhaNAvavAnA na hoya. bhaviSyamAM A dharmatIrthaMkara thaIne bhAratavarSano uddhAra karaze." lokone thayuM ke "kharekhara! A bALaka jJAnano mahuAsAgara ane vidyAno nidhi chatAM kevo gaMbhIra !" Akhare e tejomaya jJAnajyotine jJAnazAlAmAMthI rAjamahelamAM pAchA lAvyA. 16. jJAnajyoti kA jJAnazAlA meM apUrva prakAza tIrthaGkara bananevAlA vyakti garbha se hI mati, zruta aura avadhi jJAna se sampanna hotA hai| arthAt mahAn vicArazakti, zreSTha zAstrIya jJAna tathA parokSa padArthoM ko maryAdita rUpa se pratyakSa dekha sake aise jJAna kA dhAraka hotA hai| aise mahAjJAnI bAlaka ko kyA par3hAnA zeSa raha jAtA hai ? tathApi mohavaza mAtA-pitA apane priya putra ko paDhAne ke lie dhUma-dhAma se jJAnazAlA meM le jAte haiM / dUsarI ora devoM ke indra ne atIndriya avadhi jJAna se jAna liyA ki 'aho ! yaha kyA bAta hai ? bhagavAn aura unako bhI par3hanA ?' ataH zIghra hI vaha vRddha brAhmaNa kA rUpa dhAraNa kara zAlA meM AtA hai aura vidyAguru ke pAsa meM baiThane ke liye kahakara bhagavAn ko guru ke Asana para biThAtA hai| usa brAhmaNarUpadhArI indra ne bAla bhagavAn se vyAkaraNazAstra ke atyaMta gUDha prazna tathA paNDita ke mana meM nihita gupta zaGkAe~ puuchiiN| bhagavAn ne tatkAla hI una praznoM kA samAdhAna kiyaa| kumAra ke isa jJAna ko dekhakara sArI sabhA aura vidyAguru Adi Azcarya meM DUba gaye / anta meM usa vRddha brAhmaNa ne apanA devarUpa prakaTa karate hue kahA ki bhAI! ye to binA par3he hI paNDita mahAjJAnI prabhu hai / inheM par3hAyA nahIM jAtA !' logoM ko jJAta huA ki vastutaH yaha bAlaka jJAna kA mahAsAgara tathA vidyA kA nidhi hote hue bhI kitanA gambhIra hai ! anta meM jJAnajyoti ko jJAnazAlA se rAjamahala meM vApasa lAye / 4 19.16.16 16. PRINCE VARDHAMANA SURPRISES EVERYBODY BY HIS PROFOUND ERUDITION Tirthamkaras possess threefold knowledge, - Mati, Sruta and Avadhi,-right from their birth. But the parents, not being aware of this naturally insist on their attending a school. Prince Vardhamana was accordingly admitted to a school. But Indra did not like the idea. He therefore, came to the school in the guise of an old Brahmin and requested the teacher to allow prince Vardhamana to occupy the teacher's seat. Indra then started asking the prince questions on grammar, as well as other knotty problems in philosophy and metaphysics, which would have baffled even his teacher. But prince Vardhamana gave very lucid explanations to all the queries. The entire assembly, including his teacher, were amazed at his profound erudition. Indra then revealed himself and told the teacher, "Brother, he is an embodiment of knowledge, the Omniscient Lord ! It is futile, as well as superfluous, to try to teach him !" Naturally after this incident his schooling came to an end and he returned to the palace. CAT Jain SounDen International For Personal & Private Use Only Kut parivara (paracara) paMcatI Adino prasaMga

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For Personal & Private Use Only 55 ATYRS 16 : vardhamAnakumAranuM jJAnazAlAmAM Agamana, vidyAguru samakSa brAhmaNarUpadhArI indranA praznodvArA bhagavAnanA jJAnajyotinuM prakAzana 16: jJAnI, gaMbhIra vardhamAnakumAra kA jJAnazAlA meM Agamana, vidyAguru ke samakSa brAhmaNarUpadhArI indra dvArA bhagavAn kI jJAnajyoti kA prakAzana 16 Prince Vardhamana surprises everybody by his profound erudition, by replying to Indra's questions

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17.17.17 17. vardhamAna-mahAvIrano lagnaprasaMga, parivAra milana ane mitragoSThI A citramAM gRhasthajIvananA pAMca prasaMgo batAvyA che. paheluM citra rAjakumArI yazodA sAthenA lagnanuM, bIjuM potAnI putrInI sAthe lADa-prema karatI mAtA yazodAnuM, trIjuM citra bhagavAnanuM potAnA patnI ane putrI sAthenA milananuM, cothuM citra mitro sAthenA vArtAlApanuM, vacaluM vartuLAkAra citra bIjaonuM rakSaNa karavuM e kSAtravaMzIya puruSano dharma che eno khyAla ApavA mATe bANadhArI vardhamAnakumAranuM che. tIrthakaro kSatriya hoya che. ahiMsAnA bhekhadhArI hovA chatAM prajAnA yogakSema mATe jarUra paDe to zastrono upayoga karavo paDe che. tIrthakaro rAjAo ane cakravartI o paNa hoya che tyAre temane bhayaMkara yuddho paNa karavA paDe che. noMdha- ApaNe tyAM seMkaDo varasathI kalpasUtra-bArasAsUtranI seMkaDo hastalikhita pothIomAM temaja maMdiro ke anya zilpomAM bhagavAnanI bAlyAvasthA, teozrInA lagnaprasaMgo, mitramilana vagere prasaMgo game te kAraNasara kayAMya jovA maLatA nathI. bIjI bAju jIvanamAM banelI vAstavika ghaTanAonI temaja tIrthaMkara paramAtmA jevAnI patnInAM pAtranI upekSA thAya te vAta paNa ucita na lAgI tethI ahIMyA pahelIvAra baMne avasthAnA prasaMgo namUnA pUratA rajU chi. 17. vardhamAna-mahAvIra kA lagna prasaMga, parivAra milana aura mitra goSThI isa citrameM gRhastha jIvana ke pA~ca prasaMga batAye hai| prathama citrameM rAjakumArI yazodA ke sAtha vivAha prasaMga citrita kiyA gayA hai| dUsarA citra apanI putrI ko prema kara rahI mAtA yazodAkA hai| tIsare citrameM bhagavAnako apanI patnI va putrI ke sAtha dikhAyA gayA hai| cauthA citra mitroMke sAtha vArtAlApa kara rahe vardhamAnakA hai| madhya ke vartulAkAra citrameM dhanuSa-bANakA prayoga kara rahe vardhamAna kumArako dikhAyA gayA hai| tIrthakara kSatriya hote hai| ahiMsA ke lie pratibaddha hone para bhI prajA ke yogakSema ke lie AvazyakatA par3ane para zastroMkA upayoga bhI unheM karanA par3atA hai| tIrthaMkara rAjA aura cakravartI bhI hote hai| taba unheM bhayaMkara yuddha bhI lar3ane par3ate haiN| TippaNI- apane yahA~ saikar3oM varSoM se kalpasUtra (bArasA sUtra) mUlakI hajAroM pratiyoMmeM, maMdiroM aura anya zilpameM bhagavAnake gRhasaMsArase saMbaMdhita prasaMgoMkA citraNa Aja taka nahIM huA hai| paraMtu jIvanameM ghaTI vAstavika ghaTanAoMkI aura paramAtmA jaise sarvocca vyakti kI patnI jaise mahattvapUrNa pAtra kI upekSA mujhe yogya-samucita nahIM laganese pahalI bAra kucha naye prasaMgoMkA citraNa. kara prasiddhimeM lAnekA prayAsa kiyA hai| 17. THE WEDDING CEREMONY OF VARDHAMANA MAHAVIRA, HIS MEETING WITH HIS FAMILY MEMBERS AND HIS TALK WITH FRIENDS The picture depicts five incidents from the house-hold life of Vardhamana-Mahavira. The first scene shows the wedding of princess Yasoda with Mahavira. The second scene shows mother Yasoda loving and fondling her own daughter. The third includes the meeting of Bhagavan Mahavira with his wife and daughter. The fourth depicts Bhagavan Mahavira and his friends talking. In the centre in a circular scene Bhagavan Mahavira is purposely drawn as an archer. Tirtha mikaras are Ksatriyas. In spite of their being followers of non-violence, they use weapons if necessary for the welfare of the people. Tirthamikaras may be kings and even emperors. Then they have to declare deadly wars. Note - Hundreds of years have passed but so far no one has depicted the incidents from household life of Bhagavan Mahavira either in thousands of manuscripts of the Kalpasutra-Barasa or in the sculptures or in the temples. I felt it unfair either to neglect the wife of Bhagavan Mahavira-Tirthamikara or to ignore the natural incidents taking place in his life. Sol decided to put before the world a few incidents from his life for the first time. SAHASRARE parikara (paraghara) nIceno siMhAsana gAdIno prasaMga For Personal & Private Use Only

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NADOS vardhamAnakumAra kA pANigrahaNa yazodA ke putrI prApti 0 dhanurvidhAkI zikSA parivAra ke sAtha TEYGOAT VVVVVVVENT VUN 0 mitra milana 17: yazodA sAthe lagna, potAnI patnI, putrI sAthe sneha ane mitro sAthe vArtAlApa karI rahelA yuvA bhAvi bhagavAna vardhamAna 17: yazodAke sAtha lagna, apane patnI, putrIke sAtha sneha aura mitrake sAtha vArtAlApa karate hue yuvA bhAvi bhagavAna vardhamAna 17: Young Bhagavan's marriage with Yashoda, His love to wile and daughter, His discussion with friends Jain Education Interational For Personal & Private Use Only www.jalnelibrary.org

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18.8.18 18. mAtA-pitAdi kuTuMba-parivAra sAthe bhagavAna zrIvardhamAna ATha varasathI laIne aThThAvIsamAM varSa sudhImAM bhagavAnanA jIvananI mukhya ghaTanAomAM khAsa karIne samaravIra sAmaMtanI putrI yazodA sAthe pANigrahaNa, priyadarzanA nAmanI putrIno janma tathA bhagavAnanA mAtApitAno anazanapUrvaka svargavAsa eTalI hakIkato upalabdha che. prastuta varSonI AchI jhAMkhI thAya ane vadhu paDato zunyAvakAza jevo vacceno vIza varasano lAMbo gALo citradvArA pUraka bane te mATe kuTuMbamilananuM suMdara citra ahIM rajU karAyuM che. A citramAM vaccenI pATa upara prabhunA pitA rAjA siddhArtha ane bAjumAM siddhArthanAM patnI ane prabhunI mAtA rANI trizalA beThAM che. trizalAnA khoLAmAM bhagavAnanI putrI priyadarzanA che. ApaNI DAbI bAjunI pATa upara bhagavAnanA moTAbhAI naMdivardhana ane joDe ja AbhAmaMDalathI yukta bhagavAna zrI vardhamAna (mahAvIra) che. temanI AgaLa palAMThI pAse ja hastalikhita (tADapatrIya) prati-pothI paDI che. ApaNI jamaNI bAjunI pATa upara trizalAnI pachI naMdivardhananA dharmapatnI jyeSThA ane tenI bAjumAM bhagavAnanAM dharmapatnI yazodA che. sAyaMkAle bhagavAna sahune prathama dhArmika upadezanuM zravaNa karAve che ane te pUruM thatAM suMdara bhAvavAhI saMgItamaya stavanA zarU thAya che. 18. mAtA-pitAdi kuTumba-parivAra ke sAtha bhagavAna zrIvardhamAna ATha varSa kI Ayu se lekara 28 veM varSa taka bhagavAn ke jIvana kI pramukha ghaTanAoM meM samaravIra sAmanta kI putrI yazodA ke sAtha pANi-grahaNa, priyadarzanA nAmaka putrI kA janma tathA bhagavAn ke mAtA-pitA kA anazanapUrvaka svargavAsa Adi ghaTanAe~ upalabdha hotI haiN| zUnyAvakAza jaise prastuta varSoM kI eka uttama jhA~kI ho sake aura kauTumbika bhAvanA kA zreSTha Adarza kA khyAla ho, isa dRSTi se yahA~ "kuTumba-milana" kA sundara citra prastuta kiyA gayA hai| isa citra meM bIca kI caukI para rAjA siddhArtha tathA pArzvabhAga meM unakI dharmapatnI rAnI trizalA baiThI huI hai| trizalA kI goda meM bhagavAn kI putrI priyadarzanA hai| unake dAhine bhAga meM caukI para bhagavAn ke bar3e bhAI zrInandivardhana aura unake pAsa hI AbhAmaNDala se yukta zrIvardhamAna hai| unake Age dharmazAstra kI hastalikhita (tADapatrIya) prati rakhI hai| dAhinI ora trizalA tathA unake pazcAt nandivardhana kI dharmapatnI jyeSThA aura unake pAsa hI bhagavAn kI dharmapatnI yazodA haiN| bhagavAn sabako prathama dhArmika upadeza de rahe haiN| upadeza ke anantara saGgItamaya stuti Arambha hotI hai| varI | 18. PRINCE VARDHAMANA WITH THE MEMBERS OF HIS FAMILY The major important events in the life of Bhagavan Mahavira from the age of eight to the twenty-eighth are the following :-(1) marriage with Yasoda, the daughter of a feudatory king Samaravira; (2) birth of a daughter named Priyadarsana and (3) the final fast unto death by his parents. The illustration depicts a scene from his domestic life. King Siddhartha and queen Trisala are seated at the centre, with Priyadarsana seated on her lap. To their right are seated Nandivardhana, the elder brother and Bhagavan Mahavira, with a halo round his head and a scroll of palm-leaf manuscript in front. To their left are the wives of Nandivardhana and prince Vardhamana. It is evening and after the recitation of scriptures, the customary prayers, accompanied by music have commenced. The musicians are seated facing the king and the queen. [rika @gI rict Code GOOD R Janmoucation International For Personal & Private Use Only

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I | For Personal & Private Use Only ji. www.jalnelibrary.org 18 : potAnA mAtA, pitA, baMdhu, bhAbhI, patnI, putrI samakSa bhagavAnano dhArmika upadeza ane saMgItamaya stavanA 18: bhagavAn kA apane mAtA, pitA, bhrAtA, bhAbhI, apanI patnI-putrI ke samakSa dhArmika upadeza aura saMgItamaya prArthanA 18: Vardhamana with the members of his family. It depicts an aspect of his domestic life

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19. dIkSAnI anumati mATe vaDIla baMdhu zrInaMdIvardhanane prArthanA ane zoka 44 'loga kamaphaLa roga taNI pare, bhogave rAga nivArI; paravAlA pare bAhya raMga dhare, paNa aMtar avikArI, ' A Adarzane varelA, jantrakamaLavat rahI ucca koTinuM jIvana jIvI rahelA mahAvIra-vardhamAna 28 varSanI bacuvAvasthAe pahoMcyA tyAre vizvanA prANimAtranuM sarvAMgI kANuM karavA gRdhAvAne tilAMjali ApI emanuM mahApradhAna karavAno nirNaya karyo. tyAgavairAgyamuka sAdhudharmano vIkAra karavAnI potAnI bhAvanA ema laDIza baMdhu zrInaMdivardhana pAse vinayapUrvaka rajU karI. moTAbhAI ciMtAmAM paDI gayA. chevaTe moTAbhAIne thayuM ke vizvane ajavALanArI jyotine nAnakaDo blo ajavALavA kema rokI zakAya? eTale bhAvanAno Adara to karyo, paNa mAtA-pitAnA viyoganA tAjA du:khamAM vadhAro na karavA namratApUrvaka be varSa rokAI javAnI vinaMti karI. zrIvardhamAne teno sAdara svIkAra karyo. eka IzvarI vyakti vaDIla baMdhunI AjJAne zirodhArya karyuM, je zista - vinayadharmanA Adarzane rajU karatI ane prajAne te rIte vartavA jvalaMta preraNA ApatI eka anupama ane adbhuta ghaTanA che. 19. dIkSA kI anumati ke liye jyeSTha bhrAtA naMdIvardhana se prArthanA aura zoka "karma phala ko roga kI taraha bhogate, rAga kA kara zamana pravAla jaise bAhya raMga rakhe, kintu avikArI aMtaHkaraNa // " isa Adarza ko AtmasAt karake anAsakta bhAva se jalakamalavat ucca koTi kA jIvana-yApana karate hue mahAvIra 28 varSa kI pUrNa yauvanAvasthA meM pahu~ce taba unhoMne vizva ke prANimAtra kA sarvAGgINa kalyANa karane kI janma-janmAntara se abhikAMkSita zubha bhAvanA ko sAkAra banAne ke liye gRhasthAzrama ko tilAJjali dekara mahAprasthAna karane kA nirNaya kiyA / tyAga evaM vairAgyamUlaka sAmradharma ko svIkRta karane kI apanI bhAvanA apane peSTha madhu zrInandivardhana ke samakSa prastuta kii| bar3e bhAI cintA meM par3a gye| anta meM unhoMne socA ki vizva ko prakAzita karanevAlI jyoti ko eka choTe se kone ko prakAzita karane ke liye kaise rokA jA sakatA hai ? isa liye unakI bhAvanA kA Adara to kiyA, kintu mAtA-pitA ke viyoga se utpanna tAtkAlika duHkha ko aura na bar3hAne ke liye namratApUrvaka do varSa aura ruka jAne kI prArthanA kii| zrIvardhana ne vaha prArthanA AdarapUrvaka svIkRta kara lii| eka IzvarIya vyakti apane jyeSTha bhrAtA kI AjJA ko zirodhArya kare, yaha ziSTatA vinaya dharma ke mUlabhUta bahumUlya Adarza ko upasthita kara, prajAjanoM ko isI prakAra vyavahAra karane kI ujjvala preraNA denevAlI eka anupama aura adbhuta ghaTanA hai| [0-0 mALA 17.19.19 19. REQUESTING NANDIVARDHANA TO GRANT HIM PERMISSION FOR INITIATION The law of Karman is inexorable. Nobody can escape the fruit of actions done in the past. But one is exhorted to bear it patiently and bravely, keeping one's balance and without being swayed away by passions. Prince Vardhamana was leading an ideal life even as a householder, but at the age of twenty-eight he decided that it was then high time for him to renounce the world and fulfil the ambition cherished during the previous births. But it was an accepted convention that one must secure the permission of the elders before accepting initiation. He, therefore, approaches his elder brother for permission. Nandivardhana is shocked as the request came soon after the death of the parents. But realising that his younger brother was no ordinary mortal, he requested him to postpone his decision for two years. Prince Vardhamana readily and graciously consented. And in doing so, he set a very noble example to the whole world. Even the great ones should observe the normal codes of conduct and discipline. dacation International For Personal & Private Use Only PAAUSE

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19 : dIkSAnI anumati mATe bhagavAne vaDIla baMdhu naMdivardhanane karelI prArthanA ane te aMge thanArA virahathI naMdivardhananI hArdika vyathA jyeSTha bandhu nandivardhana se prArthanA aura honevAle viraha se hArdika vyathA 19 dIkSA kI anumati ke liye bhagavAn kI apane 19 : Request to Nandivardhana to grant initiation and Nandivardhana's sorrow him permission for For Personal & Private Use Only

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20.20.20 20, bhagavAna mahAvIranA vividha jIvanaprasaMgo A citramAM upara be ane nIce traNa ema pAMca prasaMgo batAvyA che. prathama citramAM bhagavAnanA pitA-rAjA siddhArthanI gaMbhIra mAMdagInA prasaMgamAM pitAno AtmA jAgRta hovA chatAM parivAra-saMtAno sahu gharadhaNInuM samAdhi mRtyu thAya ane sadgati prApta kare evuM ja IcchatA hoya eTale pitRbhakita parAyaNa bhagavAna pitAjIne moha mAyA - mamatA choDI aMtarmukha banI, ghara-saMsAramAM jIva na rAkhatAM anAsakata banI badhA jIvo sAthe kAmApanA karI, navakAramaMtranuM satata smaraNa karavA sAthe samatAbhAvamAM sthira rahevA preraNA kare che, jene jaina paribhASAmAM nijamaNA (nirdhAmaNA) kahevAya che, bIja citramAM pitAnA mRtyu bAda baMne bhAIo eka bIjAne rAjaya-siMhAsana saMbhALI levA Agraha karI rahyAM che. mAtApitAnA jIvatA dIkSA nahi levI evI garbhastha mAtRbhakata bhagavAne karelI pratijJA pUrNa thatAM, moTAbhAI naMdivardhana pAse teo dIkSA mATe saMmati mAMge che tyAre moTAbhAI thoDuM khamI javAnuM kahetAM bhagavAna be varSa gharamAM ja rahe che. e samaya bhagavAna devadarzana-pUjana, ane dhyAnanI sAdhanA vageremAM pasAra kare che. A vAta zatruMjaya mahAsya grantha jaNAve che. eka ja citramAM vadhu prasaMgonuM Alekhana karavAthI ghaTanAkrama jALavI zakAyo nathI. 20. bhagavAna mabAvIrake vividha jIvana prasaMga prastuta citrameM Upara do aura nIce tIna isa prakAra kula 5 prasaMgokA citrAMkana kiyA gayA hai| prathama citrameM bhagavAna ke pitA rAjA siddhArtha gaMbhIra rUpase asvastha hai| ve AtmajAgRta hai tathApi hara saMtAnakI aisI svAbhAvika icchA rahatI hai ki unake pitAzrI samAdhimaraNa ko prApta kareM, sadgatiko prApta kareM, isI zubha saMkalpase pitRbhakti parAyaNa bhagavAna vardhamAna pitAzrI ko jAgRta kara rahe hai| ve pharamA rahe haiM-moha, mAyA, mamatA chor3akara antarmukha baneM, gRha-saMsArameM mamatva mata rakhanA, anAsakta bananA, navakAra mahAmantrakA satata smaraNa karanA, sarva jIvoMke sAtha kSamAyAcanA karanA, samatva bhAva dhAraNa kara Atmasthira bnnaa| ise jaina paribhASAmeM nijAmaNA (niryAmaNA) kahate haiN| dUsare citrameM pitA kI mRtyu ke bAda donoM bhAI eka dUsarese rAja-siMhAsana saMbhAlanekA Agraha kara rahe haiN| mAtA-pitAkI jIvitAvasthAmeM dIkSA nahIM lenekI pratijJA pUrNa hone para garbhastha mAtRbhakta bhagavAna jyeSTha baMdhu naMdIvardhana ke pAsa jAkara namratApUrvaka dIkSAkI anumati mAMgate hai| bar3e bhAI dvArA kucha kAla ke lie rokane para do varSa taka bhagavAna gRhavAsa karate haiN| yaha samaya bhagavAna devadarzana, pUjana, tathA dhyAna-sAdhanAdi meM bitAte haiN| yaha bAta zAstrameM likhI hai| eka hI citrameM adhika prasaMgokA Alekhana honese ghaTanAkrama kA pAlana nahIM ho sakA hai| 20. VARIOUS INCIDENTS FROM THE LIFE OF BHAGAVAN MAHAVIRA In this picture five pictures are depicted two above, three below. In the first incident the king Siddhartha, the father of Bhagavan Mahavira is shown seriously ill. He himself is conscious. However the members of his family and his own offsprings desire him to have a peaceful death and attain salvation. Devoted Bhagavan Mahavira inspires his father to conquer delusion, attachment to life and become introspective and sever all worldly relations by becoming indifferent to everything and request all souls to forgive him if he had harmed them in any way and be calm by reciting 'Navakara Mantra'. It is called Nijamani (Niryamana) in Jaina terminology. In the second incident both the brothers are insisting on each other to accept the responsibility of the kingdom. Bhagavan Mahavira devoted to his mother even while he was in her womb had decided not to take a religious vow for Diksa-initiation till his parents were alive. His promise being fulfilled, he requested his elder brother to permit him for initiation. His elder brother asked him to wait for some time. Jall on International For Personal & Private Use Only

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apane dharmAtmA pitAzrIko antima samaya para vardhamAna kA dharma pravaNa rAjagadI ke lie bar3e bhAlAkI vardhamAnase vinaMti -vardhamAna mahAvIra kI dinacaryA ORN IYA DSCAME devavaMdana-pUjana gurucaraNe (3) dhyAnAdi.varSa 28-30 20 : pitA siddhArthanuM dhArmika bhAvanAmAM (samAdhi) mRtyu thAya e mATe dharma saMbhaLAvatA bhagavAna vardhamAna temaja anya prasaMgo 20: pitA siddhArthakA dhArmikabhAvanAmeM (samAdhi) mRtyu ho isa liye dharma sunAte hue bhagavAna vardhamAna tathA anya prasaMga 20 : Bhagavan preaching religion to father Siddhartha to get him religious (samadhi) death and other incidents

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21. zokAMtikadevonI dharmatIrthapravartana mATe vinaMti nIvardhananI jaiinaMti svIkAryA bAda gRhasthavezamAM paNa sAdhu jevuM sAduM ane saMyamI jIvana gALatAM eka varSanI viSa vItI ane bhagavAna 29 varSanA thayA tyAre temaNe avadhijJAnathI praganyA dIThA svIkAranuM saMpUrNa eka jAM zeSa raheluM jANyuM, eTale bhagavAne potAnI AdhyAtmika sAdhanAnAM sopAna upara UrdhAMtiUrdhvapaNe ArohaNa karavA mAMDayuM. akhila jiMcanAM prANIonuM kAya karavuM hoya to samaya brahmAMDanI vyavasthA, anAM dravyo, guNo ane pakSiyonuM vividha tattvonuM vaikAlika pratyakSa jJAna meLavavuM joI e te pachI ja bIjAne jJAna ane upadeza yathArtha ApI zakAya, ane janatAne sanmArga darzAvavA dvArA mokSamArgAbhimukha karI zakAya. e jJAna prApta karavA gRhasaMsArano tyAga karIne dIkSA-cAritra levI joI e. vardhamAna e mATe potAnA AtmAne susajja karI rahyA che, tyAM to zAzvata AcAranA pAlana mATe UrvAkAzamAM vasatA meAvatArI nava soanti devo prabhunA AvAsabhAM bhAvI hoye che. bhAvIne meM hAtha leDI, namassAra 4rI 'jaya jaya naMdA ! jaya jaya bhaddA ! ' - meTale } 'tabhAro kya ho ! kya ho ! tabhAraM udyA ho !' sebha mojhIne, 'vizvane sukha-zAMti udyAne ApanArA dharmatIrthanI zIdhra sthApanA karo ' evI vinaMti kare che. 21. lokAntika devoM kI dharmatIrthapravartana ke liye prArthanA nandivardhana kI prArthanA svIkRta karane ke pazcAt gRhasthaveza meM bhI sAdhu jaisA sarala aura saMyamI jIvana bItAte hue eka varSa kI avadhi bIta cukI aura bhagavAn 29 varSa ke hue| unhoMne avadhi-jJAna se pravrajyA - dIkSA lene meM saMpUrNa eka varSa zeSa raha gayA hai, aisA jAnakara apanI AdhyAtmika sAdhanA ke sopAna para tIvratA se ArUDha honA Arambha kiyaa| akhila vizva ke prANiyoM kA kalyANa karanA ho to samagra brahmANDa kI vyavasthA, usake dravya, guNa aura paryAya kA tathA unake vividha tattvoM kA traikAlika pratyakSa jJAna prApta karanA cAhiye / tadanantara hI dUsaroM ko jJAna aura upadeza yathArthaMrUpa se diyA jA sakatA hai, aura janatA ko sanmArga dikhAne ke sAtha hI mokSamArgAbhimukha kiyA jA sakatA hai| ataH isa jJAna kI prApti ke liye gharabAra ko chor3a kara dIkSA (cAritra) lenI hI caahiye| vardhamAna isake liye apanI AtmA ko susajja kara rahe haiN| vahA~ zAzvata AcAra-pAlana ke liye UrdhvAkAza meM rahanevAle ekAvatArI nau lokAntika deva unake AvAsa meM A pahu~cate haiM aura donoM hAtha jor3akara namaskAra karate hue - " jaya jaya naMdA ! jaya jaya bhaddA !' arthAt 'ApakI jaya ho! ApakA kalyANa ho !' aisA kaha kara 'vizva meM sukha, zAnti aura kalyANa karanevAle dharmatIrtha kI zIghra sthApanA karo' aisI prArthanA karate haiN| - 21. GODS BESEACHING BHAGAVAN MAHAVIRA TO ESTABLISH THE RELIGIOUS ORDER ucation International Prince Vardhamana led a very simple and disciplined life for one year. When he realised that he had now exactly one more year of a householder's life left, he undertook very severe and rigid austerities. If one wishes to lead the whole world and guide it along the proper path, then one must be equipped with omniscience and perfect code of conduct. Prince Vardhamana was accordingly trying to equip himself for the spiritual leadership of the universe. Just at this juncture, nine Lokantika gods approach him, bow down to him and hail and greet him. They are seen here requesting and entreating him to establish a religious order that will save all creatures and lead them to eternal bliss and salvation. prajJapti basalA vajrI pa 21.21.21 For Personal & Private Use Only apanacakrA puruSadattA kAlI 8 mahAkAlI

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10055 NO For Personal & Private Use Only 21 : vaimAnika devalovatI ekAvatArI nava lokAMtika devonI bhagavAnane vizvakalayANArthe dharmatIrthapravartana mATe dIkSA svIkAravAnI vinaMti 21 : vaimAnikanikAya ke pajAmasvarga ke vAsI ekAvatArI nava lokAntika devoM kI bhagavAn se vizvakalyANa ke liye dharmatIrthapravartana karane kI prArthanA 21 : Gods beseaching Bhagavan Mahavira to establish the religious order to lead all to eternal bliss and salvation

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22.22.22 2 2. lAkho lokonuM dAridraya dUra karavA karoDo sonaiyA vagerenuM vArSika dAna devoe vinaMti karI ane prabhue dIna-duHkhInA uddhAra mATe chUTe hAthe dAna devA mAMDyuM. tIrthaMkaro mATe eka niyama evo che ke gRhavAsano-gharasaMsArano sarvathA tyAga karavA agAu eka varSa paryata eTale ke dIkSAnA divasa sudhI OPA dAnano varasAda (varasIdAna) varasAvyA bAda ja teo (jIvanaparyaMtanA) saMyamano svIkAra kare. A dAnamAM potAnA mAla-milakata uparAMta, devo dvArA lAvelA dravyAdikano paNa upayoga thAya che. A dAnamAM dhana, suvarNa, jhaverAta uparAMta vastra-alaMkArAdi bIjuM paNa ghaNuM ghaNuM hoya che. bhagavAna jene je joIe te Ape che. loko prabhunA hAthanI prasAdI laI kRtArtha bane che. prabhu haMmezAM savAramAM traNa kalAka sudhI eka karoDa ADe lAkha sonaiyAnuM jAhera rIte dAna kare che. je varasane ane karoDo suvarNamahoro(dinAro)nuM thAya che. Ama lAkho mAnavInAM duHkha-dAridraye ane garIbAI dUra karI teo tyAgI-yogI banavA abhiniSkramaNa kare che. vizvanI A eka ajoDa ghaTanA che. A dAnadharma dvArA bhagavAna "mAnavajAta mATe dAna e sadAya AcaravA lAyaka ane denAra-lenAra ubhaya pakSane AnaMda ApanAra mahAna dharma che ' enI DiDimanAde jAherAta kare che. 22. logoM kA dAridraya dUra karane ke lie karor3oM mudrAoM kA vArSika dAna devoM ne prArthanA kI aura prabhu ne dIna-duHkhiyoM Adi ke uddhAra ke liye mukta hasta se dAna denA Arambha kiyaa| tIrthaGkaroM ke liye eka niyama aisA hai ki gRhatyAga se pUrva eka varSa arthAt dIkSA ke dina taka dAna kI vRSTi karate rahane ke pazcAt hI jIvanaparyaMta kA saMyama svIkRta kreN| isa dAna meM svayaM kI sampatti ke atirikta devoM dvArA lAye gaye dravyAdi kA bhI upayoga hotA hai| isa dAna meM dhana, suvarNa, maNi-mANikyAdi ke atirikta vastra-alaGkArAdi anya aneka vastue~ hotI haiN| bhagavAn jise jo cAhiye use vahI dete haiN| loga prabhu ke pavitra hAtha se dI gaI prasAdI ko prApta kara kRtArtha hote haiN| prabhu pratidina prAtaH tIna ghaNTe taka eka karor3a ATha lAkha svarNa-mudrAoM kA dAna karate haiN| yaha dAna varSa ke anta meM karor3oM svarNa-mudrAoM kA ho jAtA hai| isa prakAra lAkhoM mAnavoM ke duHkha-dAridraya aura dInatA ko dUra kara tyAgI-yogI banane ke lie abhiniSkramaNa karate haiN| vizva kI yaha eka ajor3a aura adbhuta ghaTanA hai| isa dAnadharma dvArA bhagavAn ne DiNDimaghoSapUrvaka yaha spaSTa kiyA ki "dAna mAnavajAti ke lie sadaiva Avazyaka hai| tathA dAtA aura grahItA donoM pakSoM ke lie Ananda denevAlA mahAn dharma hai|" 22. PRINCE VARDHAMANA DISTRIBUTING LARGESSES Every Tirthamkara is expected to distribute largesses, to everybody who comes to him begging, irrespective of caste, creed or status for a period of one year before he actually renounces the world. Conforming to the convention, prince Vardhamana also started giving liberally to all those who came to him begging. He gave away every day one crore and eight lacs of gold coins. In addition to this, he also distributed freely jewels, precious stones, clothes etc. The treasury is replenished by the Gods. This unique and unprecedented charity is intended to impress on the minds of the people that 'Charity is doubly blessed, -it blesses him who gives and also him who receives.' maharAjyAlA 12 acyanA .mahAmAra For Personal & Private Use Only tation Intemational

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For Personal & Private Use Only 22 : prajAnuM dAridraya dUra karavA bhagavAne eka varasa sudhI dIna duHkhI-sukhI jano mATe kareluM karoDo sonaiyA vagerenuM ajoDa dAna 22 : prajA kA dAridraya dUra karane ke liye eka varSa taka bhagavAn ke diye hue karor3oM sonaiyA aura vividha vastuoM kA bejor3a dAna 22 : Prince Vardhamana distributing largesses for a period of one year before renouncing the world

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23.23.23 23, mahAvIranuM mahAbhiniSkramaNa ane dIkSAno bhavya varaghoDo varSIdAna-varasIdAna ApI bhagavAna vizvakalyANArthe sthAvara-jaMgama evA tamAma prakAranA parigrahane jatA karI, saMpUrNa tyAgamaya anagAra (sAdhu) dharma svIkAravA taiyAra thayA tyAre emano AtmA vizuddha vicAradhArAnI pavitra gaMgAmAM snAna karI rahyo hato. bIjI bAju vaDIla baMdhue dIkSAnA utsavanI pracaMDa taiyArIo karAvI, dezamAM sarvatra AnaMdanuM mojuM pharI vaLyuM. samagra rAjya A utsava UjavavA thanaganI rahyuM. rAjAe pavitra mATIthI mizrita jalathI pUrNa sonArUpAnA kalazo taiyAra karAvyA. pachI tarata ja naMdivardhana tathA iMdrAdika devoe bhagavaMtano bhaktibhAvapUrvaka chelo snAnAbhiSeka karyo. zreSTha vastrathI zarIra lUchI uttama dravyo vaDe vilepana karyuM. bhagavAna jariyAna vastro, alaMkAro, amlAna pu5nI mALA vagerethI suMdara zobhavA lAgyA. pachI teo saMyama mATe dIkSAyAtrA(varaghoDA)mAM javA susajaja banyA. mAgasara vadi (gu. kArtaka vadi) dazamanuM maMgala prabhAta anero saMdezo daI rahyuM hatuM. hajAro loko vividha sAmagrIthI paripUrNa dIkSAnA varaghoDAmAM bhAga levA umaTyA hatA. mahAsAdhanA dvArA parama siddhi meLavavA bhagavAne rAjamahelamAMthI vijaya muhurta antima prasthAna karyuM. eo bhavya ane divya pAlakhImAM beThA. emanI sAthe kuTuMbanI strIo paNa chatra dhAraNa karIne beThI. iMdrAdika devoe pAlakhI upADI. hajAro mANasothI yukta ati bhavya varaghoDo jayanAda karato zaheramAM pharyo. hajAro mANasoe bhagavAnane-temanA mahAtyAgane-namana karI bhAvabhInI vidAya ApI. 23. mahAvIra kA mahAbhiniSkramaNa tathA bhavya dIkSAyAtrA varSIdAna dekara bhagavAn vizvakalyANa ke liye sthAvarajaMgama sabhI prakAra ke parigraha ko chor3a sampUrNa tyAgamaya anagAra (sAdhu) dharma ke liye taiyAra hue| usa samaya unakI AtmA vizuddha vicAradhArA kI pavitra gaMgA meM snAna kara rahI thii| dUsarI ora jyeSTha bhrAtA ne dIkSA-mahotsava kI pracaNDa taiyAriyA~ krvaaii| sarvatra Ananda kI lahara vyApta ho gii| samagra deza isa utsava ko manAne ke liye utsuka thaa| rAjA ne pavitra mRttikA se mizrita jala se pUrNa sone aura cA~dI ke kalaza taiyAra kraaye| tadanantara dhAmara zIghra hI nandivardhana tathA indrAdi devoM ne bhagavAn ko bhaktibhAva-pUrvaka antima snAnAbhiSeka kiyaa| zreSTha vastra se zarIra poMcha kara sugandhi dravyoM kA vilepana kiyaa| bhagavAn ne jarI ke vastra tathA alaGkAra dhAraNa kiye| kaNTha meM amlAna puSpa kI mAlA pahana kara ve saMyama ke kAraNa dIkSAyAtrA ke liye susajja bne| mArgazIrSa kRSNA (gu. kArtika kRSNA) dasamI kA maGgala prabhAta apUrva sandeza de rahA thaa| hajAroM loga vividha sAmagrI se pUrNa dIkSA kI iSTa zobhAyAtrA meM sammilita hone ke liye umar3a rahe the| mahAn sAdhanA dvArA paramasiddhi kI prApti ke liye bhagavAn ne rAjamahala se vijayamuhUrta meM zubha prasthAna kiyaa| ve bhavya tathA divya zibikA meM baitthe| sAtha meM kuTumba kI striyA~ bhI chatra dhAraNa karake baitthii| devoM aura indroM ne pAlakI utthaaii| hajAroM manuSyoM se yukta zobhAyAtrA ne jayanAda karate hue nagara meM bhramaNa kiyaa| hajAroM manuSyoM ne bhagavAn ko-unake mahAtyAga ko namana karate hue bhAvabhInI bidA dii| 23. THE GREAT FINAL DEPARTURE AND THE GRAND PROCESSION FOR INITIATION At the end of the year which was marked by magnificent munificence, prince Vardhamana had attained perfect 'Aparigrahatva'- Freedom from attachment for possession and was now fully prepared for the life of a monk. His elder brother made elaborate preparations for the initiation. There was great excitement and enthusiasm throughout the country also. Indra and all the gods also participated in the ceremony. Gold and silver pitchers, filled with water and earth from various holy places were kept ready. The prince was then anointed with perfumed pastes and bathed with holy waters. He was then dressed in royal garments and decked with precious ornaments. He was then carried in a palanquin, in a grand procession. The day was the tenth day of the dark half of Margasirsa (or Kartika). On this day, at an auspicious moment, prince Vardhamana left the palace for ever. Indra and the other gods carried the palanquin on their shoulders. The procession progressed slowly through the huge crowd that had gathered to pay their homage to the prince. ___ 4. J u cation International For Personal & Private Use Only

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For Personal & Private Use Only 23 : saMyama levA susajaja banelA bhagavAnanuM mahAbhiniSkramaNa ane nagaramAMthI pasAra thaI rahelI devamAnavasahita atibhaya dIkSAyAtrA 23 : sva-para kalyANa ke lie susajja bhagavAn kA kSatriyakuNDanagara meM se mahAbhiniSkramaNa aura deva-mAnava-samUha se yukta atibhavya dIkSAyAtrA 23 : The grand procession for initiation with Indra and the other gods carrying the palanquin

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24. kezalaMcana saha dIkSA-saMyama svIkAra : [3] dIkSAkalyANaka suta nAmanA divase [guja, kA. va. 10] jiyateM AraMbhAyelI rIkSAyAtrAM dhAmadhUmathI takhaMDa nanamAM AvI pahoMcI. bhagavAna zibikamAMthI bahAra AvyA. emaNe paherelA vaAlaMkArone svayaM utArI kulavRddhA zrIne soMpI dIdhA; e divasanA upavAsI bhagavAna azokavRkSa nIce hajAro mANasonI samakSa dIkSAnI pratijJA levA UbhA thayA. A vakhate kulavRddhAe hitazikSA ApatAM ane zubhecchA vyakta karatAM kahyuM ke, "Apa saMyamamArgamAM apramattabhAve sAvadhAna rahI, anaMta mahAprakAzanI prAptimAM vighnarUpa karmono nAza karI antima siddhine varo." pachI turaMta ja bhagavAne baMne hAthothI paMcamuSTi loca karatAM, cAra muSTithI mastaka uparanA ane eka muSTithI dADhI-mUchanA keza svahastathI kheMcI dUra karyAM. te keza iMdra mahArAje grahaNa karyA. tyAra bAda dhIra-gaMbhIra bhAve pratijJAno uccAra karatAM bhagavAne " namo siddhALa zabda vaDe siddhone namaskAra karIne karemi sAmAyaeN e pratijJA-sUtrano uccAra karI, sarva pApanA tyAgarUpa sAmAyikano-sAdhudharmano yAvajIva svIkAra karyo. te kSaNe lagavAne navAM karmone rokavA ane purANAM karmono kSaya karavA mATe ahiMsA, satya, acaurya, brahmacarya ane paraMtu A pAMca mahAyajJone paNa caDhaNa karyAM. iMdre bhagavAnanA DAbA khase deva nAmanuM bahumUlya vastra sthApana karyuM. te ja vakhate bhagavAnane manavALA pANIonA vicArone jANI zakAya tevuM 'manAparyA' nAmanuM cothuM jJAna paga paththuM tyAMthI agavAne asthika ' gAma tarapha vihAra karyo. 39 'suvrata' nAmaka dina ko [ guja. kA. va. 10] vijaya muhUrta meM Arambha huI dIkSAyAtrA bar3I dhUmadhAma se jJAtakhaNDa vana meM pahu~cI / bhagavAn zibikA se bAhara aaye| pahane hue vastra aura alaGkAra svayaM utAra kara kulavRddhA ko sauMpa diye| do dina ke upavAsa kiye hue ve azokavRkSa ke nIce hajAroM manuSyoM ke samakSa dIkSA kI pratijJA ke liye khar3e hue| usa samaya kulavRddhAne hi zikSA dete. hue tathA zubhecchA vyakta karate hue kahA ki - " Apa saMyamamArga meM apramatta bhAva se sAvadhAna raha kara, ananta prakAza kI prApti meM vighnarUpa karmoM ko naSTa kara ananta siddhi prApta kreN| " isake pazcAt tatkAla bhagavAn ne donoM hAthoM se paJcamuSTi-loca karate hue cAra muSTi se mastaka aura eka muSTi se dADhI-mU~cha ke keza apane hAthoM se zIghra khIMcakara dUra kiye| una kezoM ko indra ne grahaNa kiyA / tadanantara dhIra-gambhIra bhAva se pratijJA kA uccAraNa karate hue bhagavAn ne 'Namo siddhANaM' zabda se siddhoM ko namaskAra karake 'karemi sAmAiyaM0' isa pratijJAsUtra kA pATha bola kara yAvajjIvana kA sAmAyika - sAdhudharma svIkRta kiyaa| usa samaya bhagavAn ne naye karmoM ko rokane ke liye tathA purAne karmoM kA kSaya karane ke liye ahiMsA, satya, acaurya, brahmacarya aura aparigraha ina pA~ca mahAvratoM ko grahaNa kiyA / indra ne una ke bAe~ kandhe para devadUSya nAmaka bahumUlya vastra ko sthApana kiyaa| usI samaya bhagavAn ko manavAle prANiyoM ke vicAroM ko jAnA jA sake aisA 'manaH paryava' nAmaka caturtha jJAna prApta huaa| vahA~ se bhagavAn ne 'asthika' gA~va kI ora prasthAna kiyaa| A Ya Ke Kai Xia 24. svahasta se kezaluMcana tathA saMyama svIkAra [3] dIkSA kalyANaka : sthApanA dication International 24. PLUCKING OFF THE HAIR AND ACCEPTING THE VOW OF RENUNCIATION The grand procession finally reached the forest 'Jnatakhanda.' After alighting from the palanquin, Prince Vardhamana stripped himself of all the garments and ornaments and handed them over to an elderly lady of the family. At the end of two days of fasting, he stood under an Asoka tree and in the presence of thousands of men, he took the solemn vow of renunciation. He then plucked all the hair on the head in four handfuls and the hair on the chin and the lips only in one handful and threw it away (Pancamusti loca). Indra himself collected the hair. He then solemnly recited the words, "I bow down to all the liberated souls, "- and accepted life-long renunciation. Then, he took the five great vows of non-violence, truth, non-stealing, celibacy and non-possession in order to avoid accumulation of any fresh karman in future and to annihilate the past karman. Indra then placed a divine piece of cloth (Devadusya) on his left shoulder. And immediately Bhagavan Mahavira acquired the 'Manahparyava' knowledge (reading the thoughts of all sentient beings). Thereafter he proceeded on foot to the village Asthika. RRA 24.24.24 yama varuNa For Personal & Private Use Only NSS IS ED www.jalnelibrary.org

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24: vastrAlaMkAra tajI, kezaluMcana karI, hiMsAdi pAMca pApo na karavA pAMcamahAvratonI AjIvana pratijJApUrvaka bhagavAnano dIkSAsvIkAra 24 : vastrAlaMkAra kA tyAga, aura kezaluMcana saha hiMsAdi pApa na karane ke lie AjIvana pratijJApUrvaka bhagavAn kA dIkSA-svIkAra 24: Plucking off the hair with his Own hands and accepting the YOW of renunciation For Personal & Private Use Only

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25. tapa-saMyamanI mahAsAdhanA mATe prasthAna-bihAra ane anukuLa upasarga sAdhanAnA mArgamAM kaMI gulAba ja pAtharelAM nathI hotAM, kAMTAo paNa hoya che. sAdhaka e kAMTAone dUra karI athavA samabhAve sahana karI AgaLa vadhe che ane karmakSaya karato, siddhinAM sopAna para caDhato iSTa siddhinA zikhare pahoMcI jAya che. tIrthaMkaronuM antima lakSya nirvANa-prAptinuM hoya che. tethI teo sarvocca avasthA ane sarvajJapadanI prApti anivArya rIte kare che. A prApti mATe teone ugra tapa ane saMyamadharmanI ArAdhanA dvArA avarodhaka karmono kSaya karavo paDe che. have bhagavAne Na sAdhanA zarU karI dIdhI. ekAkI, vastravihInazarIrI, nidrAvaLI, monI, prAyaH (anna-jaLa vinAnA) upavAsI, vizvanAM prANI mAtra pratye maMtrI-karuNAnA bhAva rAkhanAra, sahunA AdhyAtmika kakSANunI bhAvanA evanAra bhagavAna, vividha parISaho - kaSTone karmakSaya mATe svecchAthI sahana karatA, (prAyaH) UbhA UbhA dhyAnAvasthAmAM samaya pasAra karavA lAgyA ane Atmavizuddhika AtmAnuM UIMgaNa karatA saphaLatAnAM sopAna para caDhavA lAgyA. sAdhanAnAM sADA bAra Sa daramiyAna dezo, manuSyo ane niSaMco dvArA anukULa ke pratikULa, je koI upasargo thayA te aMgenAM citrono ahIMthI prAraMbha thAya che.pahelo strIono upasarga ane bIjo govALano upasarga A be ja upasargo manuSya dvArA thayA che. - siMhAra daramiyAna dIyA thayA pUrve zarIra upara copaDelAM sugaMdhI dravyonI manomukhya sugaMdhathI AkarSAIne suvAno maunI bhagavAna pAse sugaMdha ane manohara rUpathI AkarSAI ne yuvatIo premanI yAcanA karI rahyAM che, e A citramAM darzAvyuM che, agni mudrA garuDa buDA zIghra sAdhanA prArambha kara dii| ekAkI, patravihInazarIrI niyAgI, mainI, prAyaH (anna-jala-rahita) upavAsI saba prANiyoM ke prati maitrI, karuNA dayAbhAva rakhate hue, sabhI ke Atma-kalyANa kI bhAvanA se pUrNa, karmakSaya ke liye vividha parISahoM ko svecchA se sahana karate hue, prAyaH khar3e-khar3e dhyAnAvasthA meM samaya-yApana kara, AtmavizuddhipUrvaka AtmA kA UrdhvaMkaraNa karate hue saphalatA ke sopAna para caDhane lge| isa samaya se sAdhanA ke 12 // varSoM ke bIca deva, manuSya aura tiryaMcoM dvArA anukUla athavA pratikUla jo kucha upasarga hue una se sambandhita citroM kA yahA~ se prArambha hotA haiN| bihAra meM dIkSA lene se pUrva zarIra para lagAye gaye sugandhita dravyoM kI sugandha se AkRSTa hokara yuvakagaNa maunI bhagavAn ke pAsa sugandha se tathA manohara rUpa se AkRSTa hokara yuvatiyA~ prema kI yAcanA kara rahI haiN| yaha prastuta citra meM dikhAyA gayA hai| padmaprabhajI 25. PLEASANT DISTRACTION DURING THE RELIGIOUS WALK The path of a spiritual aspirant is never smooth. He has to be prepared for bouquets as well as brickbats, for roses as well as thorns, but he must never lose his equanimity or balance of mind. He must neither be depressed by one, nor elated by the other. Then alone he can reach the goal. During the next twelve and a half years of Sadhana (spiritual apprenticeship), Bhagavan Mahavira had to undergo all sorts of sufferings, trials and tribulations, at the hands of gods, human beings and animals. The illustrations which follow depict some of these incidents. This illustration depicts how young men are attracted towards him because of the sweet smell and aroma that emanated from his body as a result of the application of heavenly perfumes and the women are attracted by his youth and divine charm. They are making amorous overtures to him. But Bhagavan Mahavira is completely oblivious to everything around him. Jain Ecation International jala 25. mahAsAdhanA ke liye bhagavAna kA vihAra tathA nara-nAriyoM ke anukUla upasarga sAdhanA ke patha meM kevala gulAba hI bichAye hue nahIM hote; kA~Te bhI hote haiN| sAdhaka ina kA~ToM ko dUra kara ke athavA samabhAvapUrvaka sahana karake Age bar3hatA hai, aura karmakSaya karatA huA siddhi ke sopAna para car3hatA huA iSTa siddhi ke zikhara para pahu~ca jAtA hai| tIrthaGkakA antima lakSya nirvANa prApti hotA hai, isaliye ve sarvocca avasthA tathA sarvajJapada kI prApti anivArya rUpa se karate haiN| isakI prApti ke liye ugra tapa aura saMyamadharma kI ArAdhanA dvArA avarodhaka karmoM kA kSaya karanA par3atA hai| bhagavAn ne cAyu candraprabhajI maMgala vAsupUjyajI zAntinAthajI AdinAthajI 25.25.25 For Personal & Private Use Only zani rAhu suvidhinAthajI manisuvratajI neminAthajI ketu mallinAthajI jinopAsaka navagrahonA citrau tenA cihno te te tIrthakaro sambandha sAdhe

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wwwww 19641 25: dIkSA pachI vihAra karatAM, zarIra paranI sugaMdha ane sauMdaryathI AkRSTa yuvAna nara-nArIonA anula upasarga ane cittanI zreSTha svasthatA 25: dIkSA ke bAda bihAra karate hue bhagavAn ko gandha-saundaryamugdha yuvAna nara-nAriyoM ke premopasarga aura citta kI adbhuta svasthatA 25: Bhagavan pleasant and painful distractions is beset with Mahavira's walking tour mA. zrI kailAsasAgarakhuri jJAnamadira zrI mahAvIra jaina ArAdhanA kendra komA (gAMdhInagara) pi 382009 For Personal & Private Use Only

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29.26.26 26. vihAra-dhyAna-prathama pAraNuM karatA ane aprIti thAya tyAM na rahevuM evI pratijJA letA bhagavAna prathama-upalA citramAM bhagavAnanI be pravRtti batAvI che. (1) vihAranI ane (2) kAyotsarganI mudrAsaha dhyAnAvasthAlIna bhagavAna. jaMgalamAM vicaratA bhagavAnane jovA e eka lahAvo che.juo !A citra keTaluM AhlAdaka ane manamohaka che. bIjuM citra- nIcenuM citra dIkSA letI vakhate karelA chaThThuM (be upavAsa)nuM pAraNuM gRhasthanA pAtramAM (vAsaNamAM) kSIra vahorIne karyuM hatuM te prasaMganuM che... tIrthaMkaro haMmezA karapAtrI eTale hAthamAM laIne ja bhojana karanArA hoya che. paNa badhA karapAtrI na banI zake eTale bIjA sAdhuo kASTha-lAkaDAMnA pAtro rAkhe ane te pAtra dvArA bhojana kare to te paNa yogya che ema jaNAvavA gRhasthanA pAtramAM phakata eka ja vAra bhikSA lIdhI. te pachI AjIvana karapAtrI ja rahyA. trIjuM citra - tApasonA AzramanI ghAsanI jhUMpaDImAM bhagavAna comAsuM rahyA te prasaMganuM che. bhagavAna to UbhA UbhA dhyAnamAM lIna rahetA hatA. dhyAnIne bIjo khyAla zo karavAno hoya?gAyo jhUMpaDInA ghAsane kheMcIne khAvAlAgI, AzramanA sAdhuo doDI AvyA. bhagavAna to maunapaNe dhyAnamAM hatA. mukhya saMnyAsIe bhagavAnane Thapako ApatAM kahyuM ke, pakSIo paNa potAnA mALAnuM rakSaNa kare che to tame rAjaputra chatAM jhUMpaDInuM rakSaNa na karo te kevuM uDevAya? vo paDI sAMbhaNIne lagavAne pratijJA urI hai, '4yAM aprIti thAya tyAM rahevuM nahIM..... vagere. bhagavAne karelo A niyama sahue amalamAM mUkavA jevo che. 26. vihAra, dhyAna, prathama pAraNA karate aura jahA~ aprIti ho vahA~ na rahanekI pratijJA karate bhagavAna prathama Uparake citrameM bhagavAnakI do pravRttiyoMkA citraNa huA hai| eka vihArakI aura dUsarI kAyotsarga mudrA saha dhyAnAvasthAmeM lIna bhagavAna / jaMgalameM vihAra karate bhagavAna kA darzana karanA eka romAJcaka ghaTanA hai| dekho, yaha citra kitanA AhlAdaka aura manamohaka lagatA hai| Bro dUsarA citra--nIcekA citra dIkSA lete samaya bhagavAnane chaTTha (do upavAsa) kiyA thaa| usakA pAraNA gRhasthake pAtrameM kSIra bahara (grahaNa) kara kiyA thA, usa prasaMga kA yaha citra hai| tIrthaMkara hamezA karapAtrI hote haiM arthAt ve hAthameM lekara hI bhojana karate haiN| parantu saba sAdhu karapAtrI nahIM ho skte| isa kAraNa sAdhu vargake pAtra rakhanemeM aura pAtra dvArA bhojana karane meM koI anaucitya nahIM hai, yaha nirdeza dene ke lie unhoMne gRhasthake pAtrameM sirpha eka hI bAra bhikSA grahaNa kii| bAdameM bhagavAna AjIvana karapAtrI rhe| tIsarA citra - tApasa - Azrama kI parNakuTIrameM bhagavAnane cAturmAsa kiyA, usa prasaMgakA yaha citra hai| bhagavAna to khar3e khar3e dhyAnameM lIna rahate the| dhyAnI ke hRdayameM anya koI vicAra nahIM hotA / vahA~ gAyeM AtIM aura jhoMpaDI kI ghAsa khAne lgtiiN| Azrama ke tapasvI daur3e aaye| bhagavAna to mauna rUpase dhyAnameM magna the| mukhya tApasane bhagavAnako ulAhanA diyA ki pazu-pakSI bhI apane gharakA, ghoMsalekA rakSaNa karate haiM, Apa rAjaputra hone para bhI jhoMpaDI kI rakSA bhI nahIM kara sakate ! yaha upAlaMbha sunakara bhagavAnane pratijJA kI ki "jahA~ aprIti ho vahA~ nahIM rhnaa"| bhagavAna dvArA lI gaI yaha pratijJA vartamAna meM hara eka ke lie AcaraNIya hai| In the above picture two activities of Bhagavan Mahavira are shown. One, his religious walk and the other his absolute absorption in Kayotsarga pose. It is one's great fortune to observe Bhagavan Mahavira wandering in a jungle. How pleasant and attractive this picture is! Second Picture The following picture depicts Bhagavan Mahavira breaking his two days' fast observed at the time of the initiation by taking pudding (khir) in the vessel of a house holder. Tirthamkaras always take their meals in their hands. However, all of them cannot observe this custom. So it is proper that other ascetics keep wooden vessels and take their food from them. To support this Bhagavan Mahavira accepted Bhiksa only once in a wooden vessel. Then he took his meals in his hands for whole the life. Third picture - This picture depicts the incident which took place when Bhagavan Mahavira stayed for a monsoon in a grass hut of a hermitage. Bhagavan Mahavira was standing absorbed in Dhyana (meditation). A meditator has to think of nothing else. The cows started to graze the grass of the hut. The hermitage-ascetics ran out to drive away the cows. Bhagavan Mahavira was absorbed in meditation motionless calmly. The chief Samnyasi of the hermitage reprimanded him. He commented that even birds protect their nests. How strange it is that even being a prince he does not protect the grass hut? On hearing such a reprimand Bhagavan Mahavira vowed not to stay at a place where he was not welcome. The above rule made by Bhagavan Mahavira is worth practising by all. gAvarANIkA 26. BHAGAVAN MAHAVIRA'S RELIGIOUS WALK, HIS DHYANA (MEDITATION) AND HIS FIRST BREAKING OF THE FAST (PARANA) AND HIS DECISION NOT TO STAY AT A PLACE WHERE HE DOES NOT LIKE Janation International vaidayakarma mohanIya karma For Personal & Private Use Only gotrakarma aMtarAya karma /

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vana-upavana meM vihAra karate hue aura khare-khaDe sAdhanA karate hue bhagavAna kaise lagate the? prathama bhikSA pAtrameM lI aprIti ho vahA~ nahIM rhnaa| 26 : sAdhanA daramiyAna bhagavAna jaMgalamAM kevI sthitimAM vihAra ane dhyAna karatA hatA tenuM tathA prathama pAraNAnuM citra 26 : sAdhanA ke daramiyAna bhagavAna jaMgalameM kisa sthitimeM vihAra aura dhyAna karate the usakA tathA prathamapAraNAkA citra 26 : Bhagavan walking in forest during his accomplishment and meditation and His first breaking fast (Parana) For Personal & Private Use Only www.lainelibrary.org

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27. daridra brAhmaNane aDadhA deva vastranuM dAna jyAre bhagavAna varSIdAna dvArA lAkho mAnavIonuM dAridraya dUra karI rahyA hatA tyAre soma nAmano eka brAhmaNu dhana kamAvA paradeza gayelo, te tyAMthI paNa dhanaprApti karyAM vinA pAcho pharyo. A joIne rIbAIthI trAselI patnIe upAlambha ApatAM kahyuM ke, " tame kevA abhAgiyA cho! jyAre vardhamAna kumAre sonAno varasAda varasAvyo tyAre tamo paradeza jatA rahyA ane paradezathI AvyA tyAre khAlI hAthe pAchA pharyAM. have khAzuM zuM? haju jaMgama kalpavRkSa jevA vardhamAna pAse jAo. teo ghaNA dayALu ane dAnavIra che, prArthanA karo. teo jarUra dAridratha dUra karaze." te brAhmaNa vihAramAM bhagayAnane bheTI gayo. teNe dIna sukhe binati karatAM kahyuM ke, " Apa upakArI cho, dayALu cho, sahunuM dAridra Ape dUra karyuM, nirvAMgI huM ja rahI gayo, to hai kRpAnidhi ! mAro uddhAra karo." have bhagavAna pAse khabhA upara mAtra eka devadRSya vastra hatuM. temAMthI temaNe aDadho bhAga cIrIne ApI dIdho. brAhmaNu bhagavAnane vaMdana karI AbhAra mAnI ghare Avyo. tenI strIe tene vaNakara pAse mokalyo. teNe kahyuM ke, " bAkInuM madhuM vastra ne laI Ava to tene makhaMDa banAvI dauM, tenI kiMmata eka lAbha dInAra-gujaNuMmahora Upajo ane ApaNe banne sukhI thaIzuM, "te bhagavAna pAse pahoMcyo. e zaramathI bhAgI na zako, paNa temanI pAchaLa pAchaLa kuranAM jyAre te vastra pavanathI kAMTAmAM bharAtAM paDI gayuM tyAre tene laIne ghare pahoMcyo. tyAra pachI bhagavAna jIvanabhara nirvastra rahyA. vastradAna prasa`ga baLadanA upasa pahelAM thayo ke pachI A bAbatamAM granthamAM matabheda Ave che. spaSTa ullekha nathI maLato, SU www 27. daridra brAhmaNa ko Adhe devadUSya vastra kA dAna jaba bhagavAn varSIdAna dvArA lAkhoM mAnavoM kA dAridrya dUra kara rahe the, usa samaya soma nAmaka eka brAhmaNa dravyopArjana ke liye paradeza gayA huA thaa| vaha vahA~ se dhanaprApti kiye binA hI vApasa lauTa aayaa| yaha dekhakara dInatA se trasta usakI patnI ne upAlambha dete hue kahA ki- 'Apa kaise abhAge haiM? jaba vardhamAnakumAra ne sone kI varSA kI usa samaya Apa paradeza cale gaye aura paradeza se Aye to khAlI hAtha vApasa aaye| aba kyA khAe~ge ! aba bhI jaMgama kalpavRkSa jaise vardhamAna ke pAsa jAo, ve bahuta dayAlu aura dAnavIra haiM, prArthanA karo, ve avazya hI dAridrya dUra kreNge|' vaha brAhmaNa vihAra meM bhagavAn se milaa| usane dIna - mukha ho prArthanA karate hue kahA ki- 'Apa upakArI haiM, dayAlu haiM, saba kA dAridrya Apane dUra kiyA hai, maiM hI abhAgA raha gayA hU~, he kRpAnidhi ! merA uddhAra karo / aba bhagavAn ke pAsa kandhe para kevala devadUSya vastra thA, usameM se unhoMne AdhA bhAga cIra kara de diyaa| brAhmaNa bhagavAn ko vandana karake AbhAra mAnakara ghara gyaa| usakI strI ne use bunakara ke pAsa bhejaa| bunakara ne kahA ki isa kA bacA huA AdhA bastra yadi le Ao to maiM use akhaNDa banA duuN| isa kA mUlya eka lAkha dInAra (suvarNa mudrAe~) mila jAe~gI aura hama donoM sukhI ho jaaeNge| vaha bhagavAn ke pAsa phuNcaa| lajjAvaza vaha mA~ga to nahIM sakA, kintu unake pIche ghUmate-ghUmate jaba vAyu ke dvArA ur3akara vaha vastra kA~ToM meM ulajha gira gayA, taba use lekara vaha ghara pahu~cA / isake bAda bhagavAn jIvanabhara nirvastra rhe| vastradAna prasaMga baila ke upasarga pahale kiyA thA yA bAda meM usake bAre meM graMthameM matAMtara hai| 27.27.27 27. GIFT OF THE HALF OF THE DEVADUSYA TO A POOR BRAHMIN While Bhagavan Mahavira was distributing largessess, a poor Brahmin was away and his wife naturally started nagging him, saying "Even now, you better approach Bhagavan Mahavira because he alone can possibly help you." The Brahmin accordingly went in search of him and ultimately found him on the way. He narrated his tale of woe to Bhagavan Mahavira. Moved by the harrowing tale, he gave the Brahmin half of the divine cloth given to him by Indra. The Brahmin's wife showed the garment to a weaver. He said, "If you can get the other half also, I will stitch them into one piece. It would easily fetch one lac of golden coins." The Brahmin again went in search of Bhagavan Mahavira and found him, but he could not summon courage to beg for the remaining half of the garment. He, therefore, followed him in the forest. The garment got stuck in a thorny shrub and slipped from the shoulders of Bhagavan Mahavira who never bothered about it. The Brahmin avidly gathered it and went away. Since then Bhagavan Mahavira remained nude throughout his life. OMOMOMOMOMOMOMOMOVOMO aSTamaMgala For Personal & Private Use Only OM MOM MOME

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27 : daridra brAhmaNanI yAcanA parathI bhagavAne khabhA upara rahelA devaduSya vastranA ardhA bhAganuM kareluM anukaMpAdAna 27 : akiMcana bhagavAn kA apane kaMdhepara rakhe hue devadUSya bastra ke mAdhe bhAga kA daridra brAhmaNa ko anukaMpA - dAna 27 : Gift of the half of the Devadusya (divine cloth given by Indra) to poor Brahmin For Personal & Private Use Only

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28.28.28 28. govALano pratikUla upasarga ane Indrano aTakAva tyAga vairAgyanI mUrtisamA bhagavAna, dIkSA grahaNa karyA bAda sAyaMkAle vihAra karI najIkanA kumAra gAmanA sImADe padhAryA. emane koI raheThANu, bIjI koI sagavaDa ke sarabharAnI jarUra ja kyAM hatI ? saMsAranA bhautika tamAma sukha-sAdhanono tyAga karyo hato, eTale teo to gAma bahAra UbhA UbhA thAnAvasthAmAM lIna banI gayA. bhagavAnane to anaMta kALanA potAnA AtmAe bAMdhelAM ane AtmAnI mahAna zaktione pragaTa thavAmAM avarodhaka banelAM evAM purAtana kamane khapAvavAM hatAM. e tyAre ja bane ke jyAre sukha-duHkha, sArA-narasA game tevA prasaMgamAM jarApaNu roSa-gusso ke pratikAra karyA vinA zAMti jALavI samabhAve rahe. have bhagavAna kyAM UbhA hatA tyAM eka ajJAta govALiyo potAnA baLadane besADIne, tenuM dhyAna rAkhavAnuM mahAvIrane kahI gAmamAM gayo. baLado to caravA dUra dUra jatA rahyA. govALe gAmamAMthI pAchA pharIne joyuM to baLado na joyA. bhagavAnane pUchayuM ke, "mArA baLado kyAM che ? ' bhagavAnane mauna hovAthI ene javAba na maLyo. govALa zodhamAM AkhI rAta rakhaDapaTTI karI pAcho pharyo tyAre pelA baLadone bhagavAna pAse beThelA joyA, tethI govALe gurasApUrvaka kahyuM ke, he devArya ! tame jANutA chatAM paNa mane kema kahyuM nahi ane mane nAhaka rakhaDapaTTI karAvI ? ' te baLadanI rAza (doraDuM) laI bhagavAnane mAravA doDyo. tyAM devalokamAMthI indra zIgha AvIne teno hAtha pakaDI tene aTakAve che ane tene upalabhya ApatAM kahe che ke, 'he durAtman ! A koI rakhaDAu mANasa nathI, paNa rAjA siddhArthanA dIkSita putra vardhamAna che." 28. gvAle kA pratikUla upasarga aura indra dvArA avarodha tyAga-vairAgya kI mUrti bhagavAn , dIkSA grahaNa karane ke bAda sAyaMkAla ke samaya vihAra karake nikaTavartI kumAragrAma kI sImA para padhAre aura khar3e-khar3e dhyAnAvasthA meM lIna ho gye| bhagavAn ko to ananta kAla ke apanI AtmA dvArA bA~dhe gaye tathA AtmA kI mahAn zaktiyoM ke prakaTa hone meM avarodhaka purAtana kamoM kA kSaya karanA hI thA, yaha tabhI sambhava thA ki jaba cAhe kaise bhI prasaGga meM tanika bhI roSa yA pratIkAra kiye binA zAntipUrvaka samabhAva banAye rkhe| bhagavAn jahA~ khar3e hue the vahA~ eka ajJAta gvAlA apane bailoM ko baiThA kara bhagavAn ko usakA dhyAna rakhane ke liye kahakara gA~va meM gyaa| baila carane ke liye dUra cale gye| gvAlA gA~va se lauTa kara AyA to dekhatA hai ki usake baila vahA~ nahIM haiN| usane bhagavAn se pUchA ki- 'mere baila kahA~ haiM ? ' bhagavAn ke mauna hone ke kAraNa koI uttara nahIM milaa| gvAlA bailoM kI khoja meM sArI rAta idhara-udhara bhaTakatA rahA aura vApasa AyA to bailoM ko bhagavAn ke pAsa baiThe hue dekhaa| isase kruddha hokara gvAlA bolA ki he devArya ! Apane jAnate hue bhI mujhe kyoM nahIM kahA aura rAta bhara mujhe idhara-udhara bhaTakAyA? aura vaha bailoM kA rassI lekara bhagavAn ko mArane daudd'aa| vahA~ devaloka se indra zIghra Akara usakA hAtha pakar3akara use rokate haiM aura use upAlambha dete hue kahate haiM ki-he durAtman ! yaha idhara-udhara bhaTakanevAle koI sAmAnya vyakti nahIM haiM, apitu rAjA siddhArtha ke dIkSita putra vardhamAna haiN| 28. INDRA PREVENTS A COWHERD FROM ASSAULTING BHAGAVAN MAHAVIRA Bhagavan Mahavira, an embodiment of perfect renunciation, detachment and Ahimsa, once reached the outskirts of a village named Kumaragrama in the course of his tour. He stood there motionless, absorbed in deep meditation. A cowherd approached him and asked him to look after his bullocks while he visited the village. On his return he found that the bullocks were missing. He asked Bhagavan Mahavira but received no reply as he was observing the vow of silence. The cowherd searched for his bullocks throughout the night, but failed to locate them. In the morning he returned to the same spot and found the bullocks seated by the side of the standing saint. Thinking that Bhagavan Mahavira had purposely sent him on a fool's errand, he became furious and rushed towards him, with the intention of thrashing him with his whip. Indra, however, intervenes and exhorts him by telling him that this is no ordinary wandering mendicant, but prince Vardhamana, son of king Siddhartha, who had recently accepted initiation. AcAhanamudrA sthApanamudrA sannidhAnamudrA sanirodhAdA acamuTabamuma aMjalImuddhA asmamudrA visarjanasudA sAmAgyamudrA paramenimuhA praSacanamuddhA surabhimudrA Ja b ation Intemational For Personal & Private Use Only

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28 : nirdoSa chatAM bhagavAnane cora samajIne mAravA taiyAra thaelA kheDUtane rokavA svargamAMthI indranuM zIghra Agamana 28 nirdoSa bhagavAn ko cora samajakara, eka kisAna kI tADanakI taiyArI, aura sahAya ke liye svarga se indra kA Agamana Jain Education Internatio29 : Indra prevents an ignorant Focowherd& Profrome Onassaulting Bhagavan Mahavira

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28.29.29 29. dhyAnastha bhagavAnane zUlapANi yakSano upasarga bhagavAna kumAra (karmAra-karmari ?) gAmathI ' asthika " gAma padhAryA. tyAM sthAna mATe nirjana ekAnta jagyAnI zodha karatAM gAma bahAra TekarI upara AvelA zUlapANi yakSanA maMdiranI pasaMdagI karI. gAma lokonI anumati mAgI paNa lokoe Agraha pUrvaka kahyuM ke, " A maMdirano yakSa ati krura che. ahIM je koI rAta rahe che tene te mArI nAkhe che, mATe Apa bIje padhAro." bhagavAne kahyuM ke " tenI ciMtA na karo." temanI anumati laIne bhagavAna tyAM rahyA, ane sthaLa nirjana thayA bAda yAnArUDha banyA. AthI zUlapANi roSe bharAyo ane manomana bolyo ke " sahue ghasIne nA pADI chatAM potAnI tAkAta upara mustAka rahenAra A kevo dhRSTa mANasa che? A to mArI sAme paDakAra che. have huM ene mArI zaktino paraco barAbara batAvuM." teNe turaMta ja bhagavAnane DarAvavA Abha tUTI paDe evuM bhayaMkara aTTahAsya karyuM. hAthI, pizAca, sarpAdikanAM bhayaMkara rUpa laIne bhagavAnane vividha prakAre trAsa Apyo, chatAM tenI kazI ja asara na thaI tyAre AMkha, kAna vagere mArmika aMgomAM bhayaMkara vedanAo utpanna karI. Ama chatAM akhUTa dhairyazAlI bhagavAna jarA paNa dhyAnabhagna na banyA. zUlapANi bhagavAnanI apratima zaktithI parAjita thayo. eNe kSamAzIla bhagavAnanA caraNamAM paDI aparAdhonI kSamA mAgI, caraNupUjA karI, guNa gIto gAyAM ane e yakSa sadAne mATe prazAnta banyo. savAre gAmanA loko maMdire pahoMcyA ane bhagavAnanI agAdha zakti ane apAra mahimAne joI natamastaka banI bhagavAnano jayajayakAra karyo. 29. dhyAnastha bhagavAna kA prati zUlapANi yakSa kA upasarga bhagavAn kumAragrAma se asthika gA~va pdhaare| vahA~ dhyAna ke liye ekAnta sthAna kI khoja karane para vahIM gA~va ke bAhara TIle para sthita zUlapANi-yakSa ke mandira ko pasanda kiyA aura gA~va ke logoM se anumati mA~gI, kintu logoM ne AgrahapUrvaka kahA ki- 'yaha yakSa ati krUra hai| rAta rahane vAloM ko vaha mAra DAlatA hai| ataH Apa anyatra pdhaareN|' bhagavAn ne kahA 'isakI koI cintA na kro'| tadanantara unakI anumati lekara bhagavAn vahA~ rahe aura sthala nirjana hone ke bAda dhyAnArUDha ho gye| isa se zUlapANi kruddha ho gayA, mana hI mana bolA ki - sabhIne AgrahapUrvaka niSedha kiyA, phira bhI apanI zakti para nirbhara rahanevAlA yaha kitanA DhITha-ghRSTa manuSya hai? yaha to mere samakSa cunautI hai| aba maiM apanI zakti kA paricaya duuNgaa| usane zIghra hI bhagavAn ko DarAne ke liye hRdaya phaTa par3e aisA aTTahAsa kiyaa| hAthI, pizAca, sarpa Adi ke bhayaGkara rUpa dhAraNa kara bhagavAn ko vividha prakAra se trAsa pahu~cAne lgaa| tathApi usakA koI prabhAva nahIM paDA, taba A~kha, kAna Adi mArmika aMgo meM bhayaGkara vedanAe~ phuNcaaii| itanA hone para bhI akSaya-dhairyazAlI bhagavAn tanika bhI dhyAna se vicalita nahIM hue| zUlapANi bhagavAn kI apratima zakti se parAjita huaa| kSamAzIla bhagavAn ke caraNoM meM aparAdhoM kI kSamA mA~gI, caraNoM kI pUjA kI, guNa-gAna kiyA aura vaha sadA ke liye zAnta ho gyaa| prAtaH gA~va ke loga mandira meM AyeM, bhagavAn kI agAdha zakti aura apAra mahimA ko dekhakara natamastaka ho, bhagavAn kA jayajayakAra kiyaa| 29. YAKSA SULAPANI HARASSING BHAGAVAN MAHAVIRA IN MEDITATION FICE A spiritual aspirant has to face numerous difficulties and obstacles in the course of his pursuit of penance. When Bhagavan Mahavira came to Asthikagrama, he wanted to spend the night in the temple dedicated to a Yaksa called Sulapani. The villagers warned him that the wicked Yaksa tortures to death any traveller who happened to spend the night in that shrine. But he insisted on staying there overnight. The Yaksa became enraged and furious, as he thought that it was a challenge to his powers. He, therefore, tried to frighten Bhagavan Mahavira by assuming various forms, such as that of a goblin, an elephant, a cobra, a lion etc., but did not succeed. He then tried to pierce his eyes and ears. But Bhagavan Mahavira stood un perturbed and motionless like a rock. Being thus utterly discomfited, the Yaksa fell down at his feet and apologised to him. From that day he gave up his wicked nature. When the villagers saw Bhagavan Mahavira in the morning, they were highly impressed and hailed and greeted him with shouts of joy and victory. TAGYPRG THE AAAAAAAAE 3-Asana 4-prANAyAma -pratyAhAra 6-dhAraNA 9-dhyAna 8-samAdhi IzvarapaTa prApti Jale c hon International For Personal & Private Use Only

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$3 29: dhyAnastha bhagavAnane zUlapANi yakSe karelA vividha prakAranA pratikUla upasargo ane bhagavAnanI apUrva samatA 29 : dhyAnasthita bhagavAn ke prati 'zUlapANI' yakSa ke vividha pratikUla upasarga, aura bhagavAn kI apUrva samatA 29: The Yaksa Sulapani tries to harass Bhagavan Mahavira while absorbed in deep meditation For Personal & Private Use Only 'See

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30. krodhanAMsAmAM belA diviSe 'caNDIzika' sarpane pratibodha [krodha sAme kSamAno ane hiMsA sAme ahiMsAno apUrva vijaya] zrIphala bhUtakALano eka tapasvI jaina sAdhu krodhanA bhAvamAM mRtyu pAmI cothA bhave jaMgalamAM 'vAcAlA' gAmanI samIpanA AzramamAM dRSTiviSa sarpa tarIke janmyo. te 'caNDakauzika' evA nAmathI oLakhAyo. A sarpa potAnI dRSTimAM rahelA kAtila jherathI aneka pazu-pakSIo ane mAnavono saMhAra karyo jato hato. pariNAme AkhuM jaMgala sAva nirjana ane bhayaMkara banI gayuM hatuM. e raste koI ja pasAra thatuM na hatuM. karuNuAsamudra bhagavAna mahAvIre jJAnathI A jANyuM. tenA upara karuNA UpajI. tene pratibodha karI hiMsAthI mukta karavA, janatAnI nA chatAM, jaMgalamAM jaI ne tenA dara najIka dhyAnastha banIne teo UbhA rahyA. sarpane mAnavanI gaMdha AvI. eNe manomana vicAryuM ke "are! nirjana banAvelA A sthaLamAM AvavAnI hiMmata karanAro A che koNa? mArI tAkAtano kharAkhara paraco batAvuM." tarata ja bhagavAna pAse AvI temane khatama karavA temanA deha upara vAraMvAra potAnI viSapUrNa javAlAo pheMkI. paNa tenI kazI ja asara na thaI. chevaTe krodhAnya banI te bhagavAnanA paganA aMgUThAmAM DaMkha mArIne dUrathI joI rahyo. bhagavAna na paDyA, na mRtyu pAmyA. vaLI DaMkhamAMthI lAlane badale zveta rudhira joI, bhAre Azcaryamagna banI te prabhunI prazAnta mudrA jotAM zAMta thavA lAgyo. te vakhate bhagavAne madhura zabdomAM kahyuM ke- huM cakauzika ! tuM khodha pAma ane zAMta thA.' evuM vAraMvAra kahevAthI tene gata janmanuM jJAna thayuM. potAno AtmA krodha karavAne kAraNe sApumAMthI sarjayonimAM jaI pahoMcyo hato, tethI evuM pApano pazcAttApa karyo. bagavAnanI kSamA mAMgI, hiMsA choDI ane anazana karI e AmA vaimAnika devalokamAM deva thayo. - krodha sAme kSamAnA ane hiMsA sAme ahiMsAnA thayelA bhavya vijayanuM A javalaMta udAharaNa che. 30. krodha - hiMsA meM rata dRSTiviSa caNDakauzika sarpa ko pratibodha [krodha ke Age kSamA kA, hiMsA ke Age ahiMsA kA adbhuta vijaya ] bhUtakAla kA eka tapastrI jaina sAdhu krodhAvasthA meM marakara dRSTiviSa sarpa ke rUpa meM utpanna huaa| vaha 'caNDakauzika' nAma se prasiddha huaa| yaha apanI dRSTi meM nihita ghAtaka viSa se aneka prANiyoM kA saMhAra kara rahA thaa| phalataH sArA jaMgala nirjana aura bhayAnaka bana gayA thaa| usa mArga se koI nikalatA bhI nahIM thaa| bhagavAnane yaha bAta jJAna se jAna lii| unake dila meM karuNA prakaTa huii| use pratibodha dekara hiMsA se mukta karAne ke liye jaMgala meM jAkara usake bila ke pAsa hI dhyAnastha hokara khar3e rahe / sarpako mAnava kI gaMdha aaii| mana hI mana socA ki -'are ! nirjana banAye hue isa sthala meM Ane kA sAhasa karanevAlA yaha kauna hai ? maiM apanI zakti kA yogya paricaya dU~gA' / zIghra hI usane bhagavAna ke pAsa Akara unheM naSTa karane ke liye unake zarIra para bAra bAra apanI viSapUrNa jvAlAe~ DAlIM, kintu usa kA koI asara nahIM pdd'aa| anta meM krodhAndha hokara bhagavAn ke paira ke a~gUThe meM DaMka mAra kara dUra se dekhane lagA / bhagavAn na to gire aura na mre| isa para bhI vizeSatA yaha huI ki DaMka mArA thA yahA~ se lAla rudhira ke sthAna para zveta rudhira dekhakara ati AzcaryAnvita ho, prabhu kI prazAntamudrA dekhakara zAnta hone lgaa| usa samaya bhagavAnane kahA ki-' he caNDakauzika ! tU bodha prApta kara aura zAnta ho jA, usI samaya usako apane pUrva janma kA smaraNa ho aayaa| vaha bhagavAn ke caraNoM meM jA pdd'aa| bhagavAn ke premapUrNa vacanAmRta se vaha zAnta ho gayA aura pazcAttApapUrvaka hiMsA kA tyAga kiyaa| bhagavAn se kSamA mA~gI / anta meM anazana (upavAsoM) dvArA mRtyu pAkara vaimAnika devayoni meM utpanna huA / Jay Education International 30.30,30 30. CANDAKAUSIKA - A DEADLY COBRA ENLIGHTENED BY MAHAVARA A Jain monk died in a fit of anger and was born as a cobra. As eyes emitted venom, anything coming within the sphere of his vision succumbed to the deadly poison. Therefore no one used to cross the forest which was its habitat. Bhagavan Mahavira knew this by his divine knowledge and in order to enlighten the cobra by his universal love he entered the forest and stood motionless in meditation by the place where the cobra resided. The proud king-cobra rushed out of its hole, hissing and gazing at Bhagavan Mahavira. But he stood motionless and unperturbed. Blind with rage, the cobra bit him on the toe. But milk-like blood started flowing from the toe. Bhagavan Mahavira cast a gentle glance and said, "O Candakausika, be enlightened and attain peace of mind." The words had magic effect. Repenting sincerely for the past sins, he renounced violence. azoka sijag impreh For Personal & Private Use Only

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7,111/ 30 : viSa sarpa caNDakauzike prabhune karelo marAnta upasarga, DaMkhamAMthI nIkaLeluM zveta rudhira ane sarpane bhagavAnano sakala pratibodha 30 dRSTiviSa sarpa caNDakauzika kA maraNAnta upasarga, zveta rudhira kA nissaraNa aura parAjita sarpa ko bhagavAn kA saphala pratibodha 30 Love always wins anger and hatred, Bhagavan Mahvavira enlightens a deadly poisonous cobra Candkausika For Personal & Private Use Only /

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31. pUrvajanmanA verI surdaSTra nAgakumAra devano noMkAdgArA opasarga 6 surabhipurathI rAjagRha jatAM vacamAM AvatI gaMgA nadI pAra karavA bhagavAna nAvamAM beThA. emAM bIjA paNa aneka loko beThA. nAvike nAva huMkArI. te kharAkhara UMDA jala pAse pahoMcI ke acAnaka pAtAlavAsI sudaMSTra nAmanA nAgakumAra deve jJAnathI jANyuM ke aho! A mahAvIra gata janmamAM vAsudevanA bhayamAM hatA ane huM siMhanA bhavamAM hato tyAre A vAsudeve mAruM moDhuM cIrI mane jAnathI mArI nAMkhyo hato.' tethI tenI vairavRtti jAgI UThI. te badalo levA doDI Avyo. AvIne teNe potAnI divya zaktithI bhayaMkara tophAna UbhuM karyuM. teNe prAraMbhamAM mahApavanane vikuLyo. gaMgAnAM nIra hiloLe caDhyAM, nAva Ama tema jholAM khAtI UchaLavA lAgI, ane sahano staMbha tUTI gayo. sahune mAthe mota bhamatuM dekhAyuM, gabharATa vadhI gayo, ho hA thaI paDI, 'bacAvo bacAvo'nI bUmAbUma thavA mAMDI. bacavA mATe sahu iSTadevanuM smaraNa karavA lAgyA. AvA prasaMgamAM paNa bhagavAna to nizcala bhAvathI dhyAnamAM ja magna beThA hatA. A tophAnanI jANa jJAnathI kaMbala-zaMbasa nAmanA nAgadevone thatAM teo turaMta AvI pahoMcyA. AvIne temaNe muddevane dhUkArI hAMkI kADho. tophAna zamI gayuM ane nAva hemakhema kinAre pahoMcI. kharekhara! A mahAna AtmAnA ja puNyaprabhAve ApaNA sahunI rakSA thaI che ema samajIne tamAma pravAsIoe bhagavAnane bhAvabhInI vaMdanA karI hArdika AbhAra mAnyo. 31.31.31 citramAM pANInA pravAhamAM ja naukA nIce sudaMSTadeva naukAne UthalAvato batAvyo che. upara ApaNI DAbI bAjue khUNAmAM rakSA karavA AvI rahelA kaMbala-zaMkhala devo batAvyA che. 31. pUrvajanma ke vairI sudaMSTra nAgakumAra deva kA naukA dvArA jalopasarga surabhIpura se rAjagRha jAte samaya mArga meM AI huI gaMgA nadI ko pAra karane ke liye bhagavAn nAtra meM baiThe, usI nAva meM dUsare bhI kaI loga baitthe| nAvika ne nAva khenA Arambha kiyaa| vaha jaba ThIka gahare jala ke pAsa pahu~cI, taba acAnaka pAtAlavAsI sudaMSTra nAmaka nAgakumAra deva ne jJAna se jAnA ki 'aho ! jaba ye mahAvIra gata janma meM vAsudeva ke bhava meM the aura maiM siMha ke bhava meM thA, taba inhoMne mu~ha se cIrakara mujhe jAna se mAra diyA thA' / isa se usakI vairavRtti jAga utthii| vaha pratizodha lene ke liye daur3a AyA aura apanI divya zakti se bhayaGkara tUphAna upasthita kara diyaa| zurU meM usane bhayaGkara vAyu ko phailAyA, jisase gaMgA ke pAnI meM ubhAra aayaa| nAva idhara-udhara DagamagAtI huI uchalane lagI / mastUla TUTa gyaa| sabhI ko apane sira para nAcatI huI mauta dikhAI dii| ghabarAhaTa bar3ha gaI, hAhAkAra maca gyaa| bacane ke liye sabhI iSTa deva kA smaraNa karane lge| aise avasara para bhagavAn to nizcala bhAva se dhyAna meM hI pUrNa magna the| isa utpAta kI jAnakArI kambala-zambala nAmaka nAgadevoM ko jJAna dvArA hone para ve tatkAla Aye aura unhoMne sudaMSTra ko bhagA diyaa| tUphAna zAnta ho gayA aura nAva sakuzala kinAre para A phuNcii| "isa mahAn AtmA ke puNya prabhAva se hI hama saba kI rakSA huI hai|" aisA mAnakara sabhI pravAsioM ne bhagavAn ko bhAvapUrNa vandanA kI aura hArdika AbhAra mAnA / citra meM jalapravAha meM sudaMSTradeva aura Upara kaMbala- zaMbala ko citrita kiyA hai| 31. SUDAMSTRA, A SERPENT-PRINCE, CAUSES HAVOC IN THE RIVER While on his way to Rajagrha from Surabhipura, Bhagavan Mahavira had to cross the river Ganga in a boat. The serpent-prince Sudamstra bore a grudge against Bhagavan Mahavara, as the serpent-prince- who was then a lion - was killed by Bhagavan Mahavara, in one of the previous births, who was then known as Vasudeva. In order to have his revenge on his killer, the serpent-prince creates a terrific cyclonic storm by his magic power. The boat is rocked by the huge waves of the river Ganga, the mast is broken and pandemonium prevails everywhere. But Bhagavan Mahavira is seated calmly and serenely, deeply absorbed in meditation. The two gods of the nether regions, Kambala and Sambala knew it by their divine power and rushed to the spot. They drove away Sudamstra and the storm subsided. All aboard the boat bowed down to him with great respect and gratitude, as they were convinced that they owed their lives to the presence of the great saint. 544033 Jain cation International For Personal & Private Use Only tIrthakara devanI dharma dezanA saMgha samakSa

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For Personal & Private Use Only 31 : pUrvajanmanA vairI nAgadevalokanA sudaMSTra devano jaladdArA nAyopasarga, ane kaMkhalazaMkhala devo dvArA bhagavAna tathA pravAsIonI rakSA 31 : pUrvajanma ke vairI nAgadeva loka ke sudaMSTra deva kA jaladvArA nAvopasarga, aura kaMbala-zaMbala devoM dvArA bhagavAn aura pravAsioM kI rakSA 31 Soul itself is the strongest power, Sudamstra, a serpent-prince, creates a heavy storm in the river, but fails

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32. dhyAnathI calita karavA saMgamadeve karelA bhayaMkara 20 upasargo kaThina karmono hrAya karavA bhagavAne teDothI sabhara ane sAdhu-saMtothI tadna jJAna evI prajAvALI bhUmine pasaM karI. vihAra karatA teozrI daiDhabhUminA polAsa caityamAM pahoMcyA. tyAM traNa divasanA upavAsa karI, nirjIva zilA upara jarA avanata dehe jinamudrA pUrvaka UbhA rahI 'mahApratimA' nAmanuM tapa AdaryuM. cittane sthira karI niMnaimeSa dRSTithI AkhI rAta eka acitta pudgala skaMdha upara ja dhyAna sthira karyuM. mahAvIranA aDaga ane aNunama dhyAnane indre jJAnathI jANIne potAnI devasabhAmAM prazaMsA karatAM kahyuM ke " dhyAna ane dhairyamAM bhagavAna mahAvIranI noDo koI Ave nahi. manuSyo to zuM, taiya paNa temane cAna karI zake nahi. " mA prazaMsA tene sumAma saMgamayathI sahana na thaI zakI. eNe kahyuM ke " mAnavImAM A sAmarthyano karI maMtrava ja nathI tenI huM hamaNAM ja khAtarI karAvI ApuM." te pachI tana ja bhagavAnane dhyAnathI calita karavA zIghra doDI Avyo. eka rAtamAM pizAca, hAthI, vAgha, sApa ane vIMchInA ugra upadravo tathA paga vacce agni saLagAvIne tenA para rasoI karavI, apsarAnA hAvabhAvapUrvakanAM pralobhano, kAlacakra prakSepa Adi pratikULa-anukULa evA vividha vIsa bhayaMkara, trAsajanaka upasargo karyA paNa dhIra-vIra evA bhagavAna talamAtra paNa kSubdha na thatAM sarvathA nizcala rahI kasoTImAMthI pAra UtaryA, Akhare saMgamadeva cAko ane hArIne ravAnA thaI gayo. dIkSA pachI bhagavAnanI sAdhanAnuM aa agiyAramuM varSa cAlatuM hatuM. 32. dhyAna se calita karane ke liye saMgamadeva dvArA kiyA huA dArUNa bIsa upasarga phaTina pharmoM kA kSaya karane ke liye bhagavAn ne malecchoM se paripUrNa tathA sAdhu-santoM se sarva jJAna aisI bhUmi pasanda kI tathA vihAra karate hue ve dRdRbhUmi ke polAsa caitya meM phuNce| vahA~ tIna dina ke nirjala upavAsa kara nirjIva zilA para kucha avanata zarIra se jinamudrA - pUrvaka khar3e rahakara 'mahApratimA' nAmaka tapa svIkAra kiyaa| citta ko sthirakara nirnimeSa dRSTi se sArI rAta eka acitta pudgala-skandha para hI dhyAna sthira kiyaa| mahAvIra ke aDiMga aura dRDha dhyAna ko indra ne jJAnadvArA jAnakara apanI deva sabhA meM prazaMsA karate hue kahA ki - " dhyAna aura dhairya meM bhagavAn kI samAnatA koI nahIM kara sakatA hai| aura bhagavAn ko apane isa dhyAna se koI calita bhI nahIM kara sakatA hai"| bhagavAn kI isa prazaMsA ko tejodveSI surAdhama saMgamadeva sahana nahIM kara skaa| usane kahA ki - " manuSya meM aisA sAmarthya ho hI nahIM sakatA hai, ise maiM pramANita kara sakatA huuN|" aura vaha bhagavAn ko dhyAna se vicalita karane ke liye zIghra hI daur3a aayaa| usane eka rAtra meM hI pizAca, vyApa, sarpa, bicchU Adi prANiyoM kA umra upavana, asarA ke hAvabhAvakavividha pralobhana, kAlacaka prakSepa Adi pratikUla anukUla kaSTa denevAle aise bIsa upasarga kiye, kintu dhIra-vIra bhagavAn tanika bhI kSubdha na hue sarvathA nizcala rahe aura parIkSA meM pAra utre| anta meM saMgamadeva sarvathA hAra mAnakara vahA~ se calA gyaa| 32. GOD SANGAMA TESTS MAHAVARA'S ENDURANCE AND COURAGE BY TWENTY SEVERE TESTS Jaination International To annihilate the remaining Karma Bhagavan Mahavira selected the most uncivilised regions inhabited by savages and aborigines. He arrived at a place called Polasa-caitya. After observing fasts for three days, he started practising the most severe austerity called Mahapratima, standing in the posture called Jina-mudra. Throughout the night, he stood motionless and absorbed in transcendental meditation. Indra, who witnessed all this divine power, extolled and praised Bhagavan Mahavira and told the assembly of gods, "Nobody can equal Bhagavan Mahavira in meditation and courage". A god named Sangama became jealous and could not believe that a mere mortal could have such superhuman abilities and in order, therefore, to test Bhagavan Mahavira's courage and endurance, he created by his supernaturd power, ghosts, an elephant, a tiger, serpents and scorpions to frighten him. He kindled fire between his legs and cooked food over it. He brought divine damsels to distract Bhagavan Mahavira. But in spite of their alluring charms, they also could not disturb him. Ultimately, the god Sangama had to admit defeat and he goes back to heaven being crest-fallen. 32.12.32 effen For Personal & Private Use Only dizanA

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32H dhyAnanimagna bhagavAnane vicalita karavA saMgamave karelA ati dAruNa upasargo, bhagavAnanuM ajoDa vairya ane adabhuta kSamA 32: dhyAnAdhirUDha bhagavAn ko vicalita karane ke liye, saMgamadeva ke vividha dAruNa upasarga, bhagavAn kA bejor3a dhairya aura adbhuta kSamA 32 : Jealous god Sangama tests Mahavira's endurance and courage by twenty severe tests; Mahavira is victorious For Personal & Private Use Only

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33.23.33 CONTINUE 33. abhigrahasamApti prasaMge caMdanabAlAArA aDadanA bAkaLAnuM dAna ane dAnaprabhAva dIdha tapasvI bhagavAne dIkkAnA bAramAM varSamAM kauzAmbI padhArI zikSA saMbaMdhI dravya, kSetra, kALa, ane bhAvata vividha bolano - prakArano yoga abhigaha karyo. dravI--aDada-bAkalA ne pazu speDAnA khuNAmAM hoya to ja levA kSetrathI..eka paga uMbarAmAM ane eka paga bahAra rAkhIne Ape to ja vahoravuM. kAlathI--bhikSAcaro bhikSA laI gayA pachInA samaye maLe to ja vahoravuM. bhAvathI koI rAjakumArI ane te dAsIpaNAne pAmI hoya, pagamAM beDI nAMkhelI hAya, mAthuM muMDAvelI hAya, raDatI hAya, aThThamanA tapa eTale traNa divasathI bhUkhI hoya, vaLI te pavitra satI strI hoya, te vahorAve to ja vahoravuM. AvI pratijJA bAda bhagavAna kauzAmbImAM haMmezAM bhikSA mATe anekanAM ghare padhAre che, paNa sUcita abhimaha pUro thato nathI. loko A duHzama baccane jANatA na hovAthI khUba ciMtAnu rahe che. khAma karatAM pAMca mahinA ane pacIsa divasa pasAra thayA tyAre, nityaniyama mujaba bhagavAna bhikSArthe dhanAvaha zeThane tyAM padhAryAM. te samaye evuM baneluM ke caMpApati rAjA dadhivAhananI putrI caMdanabALAne pApodaye vecAvAno vakhata Avyo. dhanAvahe tene kharIdI. pAchaLathI zeThanI patnI mUlA ne tenA para atiIrSyA thatAM, jANIneIna chUpI rIte tenuM mAthuM muMDAvI, pagamAM beDI nAMkhI, tene bhoMyarAmAM pUrI dIdhI. traNa divasa bAda zeDane khabara paDatAM ene bahAra kADhI, zeThe sUpaDAnA khUNAmAM aDadanA bAkalA khAvA ApyA. te laIne uMbarA upara UbhIne, dAna mATe koi bhikSunI rAha jotI hatI tyAM khuda karapAtrI bhagavAnanuM padhAravuM thayuM. bhagavAne potAnA svIkRta abhigrahamAM mAtra AMsunI khAmI joI teo tyAMthI pAchA pharyA. bhagavAna jevA bhagavAna ghare padhAryA ane pAchA pharyA teno tIvra AghAta lAgatAM bAlAcaMdanA raDI paDI. rudanano avAja sAMbhaLIne bhagavAna pAchA pharyA. be huAtha pasArIne caMdanAnI bhikSA svIkArI,dAnaprabhAve pAMca driyo pragaTa thayAM. dhanya caMdanA ! dhanya dAna! 33. abhigraha- samApti meM candanabAlA dvArA ur3ada ke bAkale kA dAna aura dAnaprabhAva dIrgha tapasvI bhagavAn ne dIkSA ke bArahaveM varSa meM kauzAmbI padhAra kara bhikSA sambandhI dravya, kSetra, kAla, bhAva Adi vividha prakAra kI pratijJAoM se yukta ghora abhigraha kiyaa| dravya se pakAye hue ur3ada ke bAkale, ve bhI sUpake kone meM hoN| kSetra se eka paira ghara meM aura eka paira bAhara ho, kAla se bhikSAcara bhikSA lekara cale gaye hoM, bAda meM mile to lenA, bhAva se koI rAjakumArI, phira dAsI bhAva ko prApta huI ho, mastaka mU~DA huA ho, paira meM ber3iyA~ par3I hoM, rotI ho, aTTama kA tapa kiyA ho, to hI grahaNa karanA yAnI ki tIna dinoM se bhUkhI ho tathA vaha satI- pavitra strI ho, vaha bhikSA de to lenaa| aisI pratijJA ke bAda bhagavAn kauzAmbI meM pratidina ke liye ghara ghara padhArate haiM kintu sUcita abhigraha pUrA nahIM hotaa| loga isa duHzakya abhigraha kA jJAna na hone se bahuta cintAtura rahate haiN| pA~ca mAsa aura pacIsa dina bIta cuke taba nitya niyamAnusAra bhagavAn bhikSA ke liye dhanAvaha seTha ke yahA~ pdhaare| usI samaya vahA~ aisA huA ki campApati rAjA dadhivAhana kI putrI candanavAlA ko pApodayavaza vikane kA prasaMga aayaa| dhanAvaha ne use khriidaa| usakI anupasthiti meM seTha kI patnI mUlA ne IrSyAvaza usakA sira muMDavAkara tathA paira meM ber3iyA~ DAlakara use talaghara (bhUmigRha) meM DAla diyaa| tIna dina bAda seTha ko patA lagane para use bAhara nikAlI aura sUpa ke kone meM ur3ada ke bAkale khAne ko diye / vaha dAna dene ke liye kisI jaina nirgrantha-muni kI pratIkSA kara rahI thI, itane meM svayaM karapAtrI bhagavAn pdhaare| svIkRta abhigraha pUrti meM kevala A~suoM kI kamI dekhI, ataH ve vApasa jAne lage, yaha dekhakara candanA jora se ro pdd'ii| bhagavAn rudana sunakara lauTa Aye aura donoM kara pasAra kara candanA kI bhikSA svIkAra kii| usa samaya dAnaprabhAva se devakRta pA~ca divya prakaTa hue| dhanya caMdranA ! dhanya dvAna ! 33. ACCEPTING ALMS FROM CANDANABALA ON FULFILMENT OF THE VOWS During the twelfth year after initiation Bhagavan Mahavira entered the city of Kausambi after a long penance. He would accept alms (Bhiksa) only from the donor who fulfilled his ten untold conditions. He would accept an Urad preparation from the corner of a winnowing basket, given by a person with one leg on the threshold and the other outside, who was a princess turned into a slave, who had a shaven head and whose legs were bound by chains. She must be a chaste woman, performing the penance of Atthama (three days' fasts), and should serve him after all mendicants had left and with tears in her eyes. Five months and twentyfive days elapsed, but no donor fulfilled these conditions. Candanabala, a princess, sold as a slave, shackled and shaved by the jealous wife of a rich merchant, fulfilled all the conditions except weeping. Bhagavan Mahavira turned his face away at the last moment without accepting her humble alms. This made Candanabala weep and the last condition being realized, Bhagavan Mahavira accepted the alms. ===========ka aSTasaMha =========== For Personal & Private Use Only ucation International

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33 : bhagavAnanA ati kaThina abhiyahanI samApti thatAM caMdanabALAe ApeluM aDadanA bAkakSAnuM dAna ane vikRta dAnaprabhAva 33 : bhagavAn ke prati kaThina abhigraha kI samApti hone para candanavAlA kA udada ke bAkale kA dAna aura devakRta dAnaprabhAva 33 : Accepting alms from Chandanbala for breaking fasts of five months and twentyfive days with specific Vows For Personal & Private Use Only

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34.34 34 34, govALiyAe tINa kASThazUla dvArA karelo bhayaMkara karNopasarga ane tenuM nivAraNa bhagavAna jyAre chammANi gAmanI bahAra kAyotsarga mudrAmAM dhyAnastha hatA tyAre saMdhyAkALe koI govALiyo bhagavAnanI pAse baLado mUkIne gAmamAM cAlyo gayo. kAma karIne pAcho Avyo tyAre baLado na jotAM bhagavAnane pUchayuM, "devAya ! baLado kyAM gayA ?" maunI bhagavAne javAba na ApatAM duSTa govALiyAe krodhAnya banI kAsa (dAbha) nAmanA ati kaThaNu dhAsanI aNIdAra zlo-saLIo patharathI ThokIne banne kAnomAM jorathI khosI dIdhI. tathA koI te kADhI na zake eTalA mATe tenA bahAranA bhAgane paNa kApI nAMkhyo. AvA dAruNa kaSTamAM paNa bhagavAna nizcalabhAve dhyAnarata ja rahyA ane kaThina karmo ochAM kyuM. tyAMthI zalyasahita bhagavAna madhyamA (pAvA) padhAryA ane bhikSArthe siddhArtha vaNikanA ghare pahoMcyA. te vakhate te "kharaka " nAmanA mitra sAthe vAto karato hato. bhagavAna padhAratAM teNe vaMdanapUrvaka svAgata karyuM. e vakhate kharake bhagavAnanI mukhAkRti uparathI bhagavAnanAM zarIramAM kaMIka zalya che ema pArakhI lIdhuM. pachI zarIra tapAsatAM kAnamAM darbha-kASTanI zUlo khosAyelI joI. siddhArthane vAta karatAM te kaMpI UThayo. teNe kahyuM ke " e zalyane jaladI bahAra kADho ane puNyanA bhAgIdAra bano." pachI bhagavAnane muzkelIthI samajAvI, naso DhIlI karavA telanA kuMDAmAM besADyA. pachI khUba mAliza karyuM. te karyA bAda kuzaLaprayogapUrvaka sANasIthI zUlo kheMcI kADhI. te vakhate bhayaMkara vedanAnA kAraNe bhagavAnathI kAramI cIsa paDAI gaI. gata janmamAM bhagavAnanA jIve ajJAnabhAve bAMdheluM pApa-karma aMtima bhave paNa udaya AvyuM. kharekhara ! karma koIne choDatuM nathI ane nikAcita bhAve bAMdheluM karma bhogavavuM ja paDe che. karmasattAno siddhAMta kevo niSpakSa ane aTala che! enI sacoTa pratIti A prasaMga karAvI jAya che. ane "baMdhasamaya citta cetIe udaye zo saMtApa ? " A paMktinuM paNa maraNu mUkI jAya che. 34. gvAle kA tIkSNa kASThasalAkA dvArA ati dArUNa karNopasarga tathA usakA nivAraNa bhagavAn jaba chammANi gA~va ke bAhara dhyAnastha dazA meM the, taba sandhyA ke samaya koI gvAlA bhagavAn ke samIpa baila chor3akara gA~va meM calA gyaa| aura jaba vaha vApasa lauTA taba bailoM ko vahA~ na dekhakara bhagavAn se pUchA-'devArya ! mere baila kahA~ gaye?' maunI bhagavAn dvArA uttara na milane para duSTa gvAla ne kruddha hokara bhagavAn ke donoM kAnoM meM kA~sa nAmaka kATha ke kIle (kaThora darbhaghAsa kI ati tIkhI salAkeM) patthara se Thoka diye aura koI nikAla na sake isa liye unake bAharI bhAgoM ko bhI kATa diyA / aise dAruNa kaSTa meM bhI bhagavAn nizcala bhAva se dhyAnastha hI rahe aura kaThina kamoM ko kSINa kiye| vahA~ se zalyasahita bhagavAn madhyamA (pAvA) padhAre aura bhikSA ke liye siddhArtha vaNika ke ghara pahu~ce, usa samaya vaha mitravaidya kharaka ke sAtha bAta kara rahA thaa| bhagavAn ke padhArane para usane vandanapUrvaka svAgata kiyaa| usa samaya kharaka ne bhagavAn kI mukhAkRti se unake zarIra meM kahIM zalya hai, yaha samajha liyaa| phira zarIra kI parIkSA karate hue kAnoM meM lakar3I ke kIle khoMse hue dekhakara siddhArtha ko btaayaa| vaha kA~pa utthaa| usane kahA ki- 'ye zalya zIghra bAhara nikAlo aura puNya ke bhAgI bno|' bAda meM bhagavAn ko bar3I kaThinAI se samajhAkara taila droNI meM biThAyA, nasoM ko narama karane ke liye khUba mAliza kI aura bAda meM kuzala-prayogapUrvaka sa~r3asI se kIle nikAla diye| usa samaya bhayaGkara vedanA ke kAraNa bhagavAn ke mukha se eka bhISaNa cIkha nikala pdd'ii| gata janma meM bhagavAn kI AtmA ne ajJAna se bA~dhA huA pApakarma antima bhava meM udaya aayaa| karma kisIko choDatA nahIM, aura tadAkAra bane hue karmoM kA bhoga karanA hI par3atA hai| isIlie pApa karma bA~dhane ke samaya jAgRta rahanA nitAnta jarUrI hai| 34. EARS PLUGGED WITH PEGS AND THEIR REMOVAL BY PINCERS Once Bhagavan Mahavira was standing motionless, absorbed in deep meditation, on the outskirts of the village Chhammani. A cowherd left his oxen near him and asked him to keep an eye on them. When he returned, he did not find the cattle and so he inquired about the missing cattle. When he received no reply to his persistent queries, he became furious and plugged hard grass pegs in the ears of Bhagavan Mahavira. The saint bore all the pain patiently. From there, Bhagavan Mahavira went to Pava. In the course of his begging round, he entered the house of a rich merchant named Siddhartha, who was then sitting in the company of an eminent physician named Kharaka. The physician immediately realised from the facial expression of Bhagavan Mahavira that he was suffering from some acute pain. He was persuaded with great difficulty to undergo the operation. He was made to sit in a basin filled with oil, given a massage and then the pegs were removed by means of pincers. The pain was so excruciating that even Bhagavan Mahavira cried out in agony. L' I8 [ 3 ] 6] 1 2 3] | 38 9 3 5 | SIL t, | 30 ka. 4 1] 2] 1 | | ** . * # Hema wee||#ews **** | | | | |4||23 ke 4 thI cha al For Personal & Private Use Only d ation International

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For Personal & Private Use Only 34 : govAlIAhAza bhagavAnanA baMne kAnamAM jaMgalI kAchanA aNIdAra khIlA ThokavAno mahAtimahAupasarga ane jijJavaidvArA tenuM nivAraNa 34 : cora samajhakara gopadvArA bhagavAn ke donoM koM meM kATha ke kIleM Thoka dene kA mahAtimahAupasarga aura vijJavaidya se usakA nivAraNa 34 : Bhagavan Mahavira's ears plugged with needle-like wooden pegs. The pegs are being extracted with the help of pincers

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35.35.35 35. sAdhanAnA aMte dhyAnanI parAkASThAnuM subhagadarzana ane zukla dhyAnamAM praveza anAdi kALathI Atmapradezo sAthe kSIra-nIranI jema ekAkAra banelAM zubhAzubha karmono kSaya thAya to ja AtmA mukti-mokSane meLave che, paNa e pahelAM kevalajJAnano mahAna prakAza prApta karavo joIe. e prakAza meLavavA AtmAnA mUlabhUta avinAbhAvI lekhAtA jJAnAdi guNonA ghAtaka gaNAtA, ghAtathI oLakhAtAM jJAnAvaraNIya, mohanIya Adi cAra ghAtI karmono kSaya karavo ja joIe. ane e kSaya karavA mATe saMyamapUrvaka tapa ane dhyAnasvarUpa agnine pracaMDa rIte prajavalita karavo joIe. te daramiyAna je je upaga, pariSaho ane saMkaTo Ave teno hiMmatathI samatAbhAve AtmabaLa ke manobaLathI sAmano karI, dhyeyanI dizAmAM AgaLa vadhavuM joIe. tema ja viSaya-vAsanAonuM zamana ane krodha-mAna-mAyA-lobhAdi kaSAyonuM damana karatAM kSamAdi Atmika guNono vikAsa sAdhI rAga-dveSa vinAnI nirmaLa-vItarAga avasthA paNa meLavavI joIe. ATaluM thAya tyAre AtmAnAM cAra ghAtI karmono kSaya thAya che. tyAra pachI jIvananA aMte te AtmA zeSa aghAtI cAra karmono kSaya karIne ATheya karmathI rahita banI avyAbAdha, anaMta ane zAzvata evA muktisukhano adhikArI bane che. bhagavAna potAnA aMtima lakSyane siddha karavA adyAvadhi ukta prakriyAno ja amala karI rahyA che. | bhagavAnano mahAna AmA dharmadhyAnanI parAkASTAe pahoMcIne zukala-atyajajavala prakAranA dhyAnamAM praveza karavAnI taiyArI karI rahyo che. teno khyAla ApatuM, dhyAnapoSaka vAtAvaraNane darzAvatuM A bhAvavAhI citra che. kevalajJAna pahelAM bhagavAnano AtmA pApA zuSothI mahAna manyo hato, nA21 465sUtra'mA mAratA saMkhe iva niraMjaNe0' vagere vizeSaNAne 28 32tA nAmAM citro dvArA rajU karI darzAvelAM che. 35. sAdhanA ke anta meM dhyAna kI parAkASThA kA subhagadarzana aura zukla dhyAna meM praveza anAdi kAla se AtmapradezoM ke sAtha kSIra-nIravat ekAkAra bane hue zubhAzubha karmoM kA kSaya ho, tabhI AtmA mukti ko prApta karatI hai| kintu isase pUrva kevalajJAna kA mahAn prakAza prApta karanA caahiye| usa prakAza kI prApti ke liye AtmA kA jJAnAdi guNoM ke ghAtaka cAra ghAtI karmoM kA kSaya karanA cAhiye aura usakA kSaya karane ke liye saMyamapUrvaka tapa tathA dhyAnasvarUpa agni ko pracaNDa rUpa meM prajvalita karanA caahiye| usameM jo jo upasarga, parIsaha aura saMkaTa Ae~ unakA sAhasa-pUrvaka dhairya aura samatAbhAva se sAmanA karate hue dhyeya kI dizA meM tejI se agrasara honA caahiye| tathA viSaya-vAsanAoM kA damana, aura krodha, mAna, mAyA, lobhAdi kaSAyoM kA zamana karate hue kSamAdi Atmika guNoM kA vikAsa kara rAgadveSa vihIna nirmala-vItarAgAvasthA bhI prApta karanI caahiye| tadanantara vaha AtmA avazeSa aghAtI cAra karmoM kA kSaya kreN| jaba vaha pUrA AThoM karma se rahita ho taba vaha avyAbAdha, ananta aura zAzvata aise mukti sukha kI adhikArI banatI hai| bhagavAn apane carama lakSya ko siddha karane ke lie adyAvadhi ukta prakriyAoM ko hI prayoga meM lA rahe haiN| bhagavAn kI mahAn AtmA dharmadhyAna kI parAkASThA para pahu~cakara zukla-atyujjvala dhyAna meM praveza kara rahI hai| usa samaya kA yaha bhAvavAhI citra hai| kevalajJAnaprApti ke pUrva bhagavAn kI AtmA kina-kina guNoM se alaGkata banI thI! yaha 'kalpasUtra' mUla meM Aye hue 'saMkhe iva niraMjaNe0' ityAdi vizeSaNoM ke bhAvoM ko, yahA~ cAroM ora ke kinAre ke citroM se dikhAyA gayA hai| 35. BHAGAVAN MAHAVIRA ABSORBED IN SUKLA-DHYANA-HIGHEST MEDITATION The soul is compelled to go through the cycle of worldly existence in order to suffer the results of its own actions-good or bad. This karmic bondage of the soul is there from time immemorial. In order to attain liberation-Moksa-it is essential to destroy the fourfold destructive karmans. When that is accomplished the soul attains Kevala-Jnana or Absolute Knowledge. But to attain that, one has to practise perfect self-control and absolute meditation. The path is beset with umpteen difficulties and obstacles and in order to overcome them, one must conquer all passions and be completely detached and balanced. The illustration depicts Bhagavan Mahavira absorbed in the highest type of deep meditation. The white halo and the white aura are symbolic of the highest purity. DOESED citrame jIvako mAnava janmalene kelIye strIkA garma sthAna meM AkA TERUSkaisIkasImahAdasvI garbhAzaya-sthAna javasthA meM gujaranA par3atA hai, vaha dhyAna se dekha kara kabhI (emI avazthAmeM punaH AjAna paDeesA dhame puruSArtha kareM jisase AtmAmozaMgAmIbananAyAsa parijakA nA7.dinakA 25.DAYS 136.DAYS .rija (ramAsA84 dinabAgabhA140 dinakAzamA 16dinakAyamA190nikAyamA0dina (mAsamAtAkA udarakesAtha juDUbA-joDa 60.DAYS(2mown12WEEK 20WEEK 24 WEEK 28 WEEK 40 WEEKHma.kA) bAlaka TWINS For Personal & Private Use Only Elucation International

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35 : parisaha-upasagAMne samabhAvathI sahana karavApUrvaka, saMyama ane tapanI uyasAdhanAthI prAsa 52masamAdhimAM layalIna bhagavAna 35 : parisaha-upasagoM ko samabhAva se sahana karane ke sAtha saMyama aura tapa kI umra sAdhanA se prApta paramasamAdhi meM layalIna bhagavAn 35 : Bhagavan Mahavira deeply absorbed in the highest type of meditation Jain Education Intemational For Personal & Private Use Only

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36. godotikAsane sthita bhagavAnane kevalajJAnanI prApti [4] kevaLajJAna kalyANaka ochAmAM ochA be upavAsa (chaThTha)thI laIne cha cha mahinA sudhInA upavAsa bAdanI anekavidha mahAtapazcaryApUrvaka cAno, yano, nirjana sthAna vagere jaLomAM Anaya nahI. zaiva manuSyAdi dvArA thayelA upasargo ane parIkahone samabhAvapUrvaka svecchAthI sahana karI, sAdhika sADAbAra varSanI sAdhanAne aMte bhagavAna dharma-dhyAnanI parAkASThAe pahoMcyA. tyAra bAda teozrI madhyamAmAMthI viharI, jAmbika gAme AvyA ane tyAM gAma bahAra vahetI RjuvAlikA nadInA kinArA uparanA khetaramAM dAkhala thayA tyAre temane bIjo upavAsa hato. vizvamAM prANimAtranuM yathArtha kalyANa karavuM hoya tene vizvano samasta pAryo, tenI vaikAlika avasthAo ane tenAM gUDha rahasyonuM saMpUrNa jJAna prApta karavuM joIe. ke. mATe 'kevalajJAna 'no mahAprakAza meLavavo joI e. e meLavavA AtmikaguNonA pUrNavikAsane rUMdhI rahelAM karmono kSaya karavo joie. e karavA mATe ahiMsA, saMyama ane tapanI mahAsAdhanA karavI joIe. bhagavAna 125 varSa sudhI e mArgane anusaryAM, ane prAraMbhevI mahAsAdhanAnI antima siddhi(kevaLajJAnaprAptino samaya nikaTa bhAvI rahyo hato tyAre bhagavAne zAkAnI nIce sUryanA zrApamAM godohikAsane (citra-mujaba) besIne zukaladhyAnamAM praveza karyo. emaNe dhyAnArha vividha viSayomAMthI manane kheMcIne iSTa vastunI upara dhyAnane kendrita karyuM. mana niSDakaMpa banatuM gayuM.uttarazattara vizuddha zukaladhyAnamAM praviSTa hatA tyAre, teozrIe mohanIya,jJAnAvaraNIya, darzanAvaraNIya, ane aMtarAya, A cAra ghAtIkarmono saMpUrNa kSaya karyAM ane (pAMcamuM) kevalajJAna tathA kevaladarzana pragaTa thayAM. te divasa hato vaizAkha suai mano, ane prahara hato coMdho. bhagavAna sarvajJa ane sarpadathI thayAthI teo saMpUrNa lokAloka-vizvano traca kAlanA mUrvAmUrchA, sUkSma ke sthULa, supta ke pragaTa evA samasta jaDa, cetana padArtho, ane tenA paryAyo (vastrI)ne pratyakSa rIte evA jANavAvALA thayA. tema ja aDhAra doSa rahita thatAM 'arihaMta' banyA. tethI teo traNeya lokane ArAdhya, vaMdanIya ane pUjanIya banyA. ane 36. zukladhyAna nimagna bhagavAna ko kevalajJAna- trikAlajJAna kI prApti kama-se-kama do (cha) upavAsa se lekara chaH chaH mahIne taka ke upavAsa Adi se anekavidha mahAtapazcaryApUrvaka udyAna, bana, nirjanasthAna Adi sthaloM meM dhyAnastha rahakara deva-manuSyAdi kRta upasagoM aura parisahoM ko samabhAvapUrvaka sahana kara sAdhika sAr3he bAraha varSa (195 dina) kI sAdhanA ke pazcAt bhagavAn dharmadhyAna kI parAkASTA para pahu~ce aura tadanantara ve madhyamA se vihAra karake jRmbhika gA~va aaye| vahA~ gA~va ke bAhara bahatI huI RjuvAlikA nadI ke kinAre para sthita kheta meM pdhaare| taba unakA dUsarA upavAsa thaa| avaziSTa ghAtIkarmoM ke kSayapUrvaka kevalajJAna kA prakAza prApta karane ke liye bhagavAn sAlavRkSa ke nIce dhUpa meM hI godohikA yA ukahU~ Asana se (citra meM dikhAye anusAra) baiThakara zukladhyAna meM praviSTa hue| dhyAna ko kendrita kiyA / mana niSprakampa hotA gyaa| uttarottara vizuddha zukladhyAna meM praviSTa bhagavAn ko mohanIya jJAnAvaraNIya, darzanAvaraNIya, tathA antarAya, ina cAra ghAtIkarmoM kA sampUrNa kSaya karane ke sAtha sAtha pA~cavA~ kevalajJAna aura kevaladarzana prakaTa huaa| usa samaya vaizAkha zukla dasamI kA cauthA prahara thaa| taba se bhagavAn sarvajJa aura sarvadarzI bne| sampUrNa lokAloka - dRzyAdRzya vizva ke tInoM kAla ke mUrtImUrta, sUkSma yA sthUla, gupta yA prakaTa aise samasta jar3a-cetana padArtha aura unake paryAyoM (avasthAoM) ke pratyakSa jJAtA aura draSTA bne| itanA hI nahIM ve aThAraha doSa rahita sarvaguNasampanna arihanta hokara tInoM loka ke pUjanIya bne| samasta vizva kI AmUlacUla vyavasthA kA paripUrNa jJAna hone ke bAda bhagavAn pravacana dene ke pUrNAdhikArI bane / dhyAnArha vividha viSayoM se manako khIMca kara iSTa vastu para 36. BHAGAVAN MAHAVIRA ATTAINS ABSOLUTE KNOWLEDGE (KEVALAJNANA) Bhagavan Mahavira practised severe austerities and deep meditation for a period of twelve years and a half. During this period he used to reside in parks, forests and deserted places and bore all the obstacles and tortures patiently and bravely. He used to observe fasts commencing from a two-days, fast and gradually going up to a fast lasting for six months. He had now reached the highest stage of meditation. He then reached the village Jrmbhika and stayed on the banks of the river Rjuvaluka. At that time he was observing a fast of two days. In order to annihilate the lingering remnants of the destructive Karmans, Bhagavan Mahavira sat down in the cow-milking' posture, as shown in the illustration. His mind was absorbed in the highest type of meditation and with all the karmans completely destroyed, he attained the absolute knowledge on the tenth day of the bright half of the month of Vaisakha. He became omniscient, comprehending and visualising everything in the whole universe, - as well as everything in the past, present, and the future. Being free from all impurities, he now became an Arihanta. kutabI lambI caukI skora kaTa siMgala kara baMguTa kaTa skora, + imarAlDa ka Jacation Intemational 39.36.36 imarAlDa kaTa tAvaDA giradA AMcala piya- zeSa nayetI athavA aeNnTavarpa Daca holenDa Dabala rojha Daca holenDa ca briliyanTala mArkacIjha rojha rojha rojhale rojha briyoleTa For Personal & Private Use Only yahA~ i.sa. Rs330 se 179 ke bIca hIrA-ratna ke pracalita kara ke vi.la.ma namUne 'sTepa kara batAye hai| bIDa

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36 : vizvanAM samasta jaDa-cetana dravyo ane traikAlika paryAyo-avasthAonuM saMpUrNa jJAna karAvanAra 'kevalajJAna '(sarvajJatA)nI prApti 36 : vizva ke samasta jar3a-cetana dravyoM aura traikAlika paryAyoM kA sampUrNa jJAna karAnevAle kevalajJAna (sarvajJatA ) kI prApti 36 : Bhagavan Mahavira attains omniscience ( Kevala jnana) while absorbed in the highest type of meditation For Personal & Private Use Only

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37.37.37 37. devanirmita samavasaraNa-(dharmasabhAmaMDa5)mAM bhagavAnano Adhopadeza-prathama dharmadezanA divasanA cothA prahare kevalajJAna thatAM IndrAdikanAM siMhAsano calita thayAM. harSita thayelA asaMkhya devo cothA ka9yANukanI UjavaNI karavA AvI pahoMcyA. teoe darzana-vaMdana karI bhagavAnanA pravacana mATe samavasaraNuM(dharmasabhA)nI racanA karI. e sabhAmAM devonI ja hAjarI hovAthI koI ne virati-tyAgapariNAma thayo nahi. tyAMthI bodhiprApta (kevalI) bhagavAna mahAna lAbhanuM kAraNa jANI eka rAtamAM ja dIrdha vihAra karI madhyamA-(pAvApurI-)nA mahAsana udyAnamAM padhAryA. tyAM devoe bhagavAnanuM bIjuM samavasaraNuM rahyuM. pravacanasabhA ke dharmasabhAne jaina paribhASAmAM samavasaraNa ' kahevAmAM Ave che. devo daivika zaktithI vaikriya padagalo dvArA tenI racanA kare che. A samavasaraNuM goLa ke corasa hoya che. (ahIM goLa cItareluM che.) te traNa gaDhanuM hoya che. emAM nIcethI pahelo gaDha rUpAno, te upara bIje sonAno, te upara trIjo vividha maNiratnono hoya che. pahelA gaDhanuM taLiyuM deva-manuSyanA vAhana mATe, bIjAnuM taLiyuM pazu-pakSIo mATe ane uparanuM aMtima tala deva-manuSyanI bAra parSadA-sabhAvALuM bhagavAnane dezanA ApavA mATe hoya che. aSTamahAprAtihAryo-(atizayo-)yukta bhagavAna siMhAsanamAM pUrvAbhimukha besI pravacanamudrAthI, aneka guNasaMpanna vANIthI mAlakoza rAgamAM, ane tyAga vairAgyanI gaMgAmAM snAna karAvanArI AdhyAtmika prakAranI amodha dezanA Ape che. A pravacana mRdu-madhura evI ardhamAgadhI bhASAmAM ja ApatA hovA chatAM bhagavAnanA viziSTa atizayane lIdhe vividha bhASAbhASI hajAro loko tema ja pazu-pakSIo sudhA potapotAnI ja bhASAmAM samajI jAya che. bhagavAna kyAreka suvarNamaya kamaLa upara besIne paNa dezanA Ape che. roja be vakhata thaIne teo cha cha kalAkanAM paNa pravacano kare che. 37. devanirmita samavasaraNa [advitIya aura adbhuta pravacana maNDapa] meM bhagavAna kA Adya dharmapravacana dina ke cauthe prahara meM kevalajJAna hone para indrAdi ke siMhAsana Dola utthe| harSita asaMkhya deva cauthe kalyANaka kA utsava manAne ke liye A phuNce| unhoMne darzana-vandana karake bhagavAn ke pravacana ke liye samavasaraNa (dharmasabhA) kI racanA kii| isa sabhA meM devoM kI hI upasthiti hone se kisI ko sarvavirati-dezavirati Adi viSayaka tyAga pariNAma nahIM huaa| vahA~ se bodhiprApta bhagavAn mahAn lAbha kA kAraNa jAnakara eka rAtri meM hI dIrgha vihAra karake madhyamA (pAvApurI) ke mahAsena udyAna meM pdhaare| vahA~ devoM ne bhagavAn ke dvitIya samavasaraNa kI racanA kii| pravacanasabhA yA dharmasabhA ko jaina paribhASA meM 'samavasaraNa' kahate haiN| devagaNa daivI zakti se vaikriya pudgaloM dvArA usakI racanA karate haiN| yaha samavasaraNa gola athavA caukora hotA hai| prastuta citra meM inakA gola citraNa hai| yaha tIna gar3ha (maMjila) kA hotA hai| inameM nIce se pahalA gar3ha cA~dI kA, usapara sone kA aura usapara tIsarA vividha maNi-ratnoM kA hotA hai| pahale gar3ha kA tala-pradeza deva aura manuSyoM ke vAhana Adi ke liye, dUsarA tala-pradeza pazu-pakSiyoM ke liye aura antima tala deva-manuSyoM kI bAraha parSad sahita bhagavAn dvArA dezanA-pravacana dene ke liye hotA hai| isa ke bIca meM vizAla azoka vRkSa hotA hai| usake nIce aSTa mahAprAtihAyoM-atizayoM se yukta siMhAsana sthita bhagavAn caturmukha se, aneka guNasampanna vANI dvArA mAlakoza rAga meM amogha dezanA dete haiN| yaha pravacana ardhamAgadhI bhASA meM hotA huA bhI bhagavAn ke viziSTa atizaya-prabhAva ke kAraNa vividha bhASAbhASI manuSya tathA pazu-pakSI apanI hI bhASA meM samajha lete haiN| kabhI kabhI suvarNamaya kamala para baiTha kara bhI bhagavAn dezanA dete haiN| aura do bAra ho kara chaha ghaNTe taka kA bhI pravacana karate haiN| 37. BHAGAVAN MAHAVIRA DELIVERING A SERMON IN THE SAMAVASARANA The thrones of Indra and the other gods received tremors the moment Bhagavan Mahavira attained omniscience. Immediately, hosts of gods thronged there to celebrate the fourth Kalyanaka (auspicious occasion). They constructed a divine Assembly Hall, known as Samavasarana, for Bhagavan Mahavira's first sermon. He delivered the first sermon at night when only the gods were present. Then overnight Bhagavan travelled to Pavapuri and stayed in the garden named Mahasena. The gods constructed another divine assembly hall there. This Samavasarana hall is either circular, as in the illustration, or a square one. There are three enclosures. The lowest is of silver, the upper one is of gold and the uppermost one is of precious stones like diamonds etc. The first enclosure serves as a sort of parking ground for the conveyances of gods and men, the second one is meant for lower animals, and the third and the uppermost for gods and human beings. Under Asoka tree, Mahavira (delivering sermon) precepting in Ardhamagadhi understood by all. hAsya bhayAnaka ANI O India @ nava rasa 50 For Personal & Private Use Only education International

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Wha CELE 37 : jJAnaprApti bAda devanirmita 'samavasaraNa '(pravacanamaMDapa)mAM azokavRkSa nIce beThelA bhagavAnanuM adbhuta ane amodha dharmapravacana 37 : jJAnaprApti ke bAda devanirmita 'samavasaraNa (pravacanamaMDapa ) meM azokavRkSa ke nIce bhagavAn kA dharmatIrtha pravartana ke liye adbhuta aura amogha dharmapravacana 37 Mahavira delivering the sermon in Samvasarana arranged by gods where souls forget their birth enmity For Personal & Private Use Only

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38.38.38 38. aSTamahAprAtihAryasaha suvarNakamaLa para vihAra potAnA aMtima bhavamAM janma pAmIne lokonuM kalyANa karavAdIkSA laIne kevalajJAna (trikAlajJAna) prApta kare tyAre bhagavAna sAcA arthamAM vItarAga-tIrthakara bane che. have emane IcchA, tRSNA, apekSA vagere kAMI hotuM nathI. chatAM IndrAdidevo bhakitathI anAdikAlIna potAnA kartavyanA kAraNe ATha prakAre teozrIno mahimA kare che. jaina paribhASAmAM ene aSTa mahAprAtihAryo kahevAya che. kevalajJAna pachI AjIvana rahenArA A prAtihAryo AkAzamAM bhagavAnanI sAthe ja cAle che. tenAM nAma anukrame 1. azokavRkSa (AsopAlava nahIM), 2.puSponI vRSTi,3.atyaMta madhuradivya dhvani,4. cAmara vIMjavA,pa.besavA mATe siMhAsana,6. mastakanI pAchaLa pharatuM AbhA-prakAza maMDaLa, 7. duMdubhi eTale nagArA vagereno madhura dhvani 8. mAthA upara trikoNAkAre (mAthA upara prathama moTuM, tenI upara nAnuM, tenI upara tethI nAnuM) uparAuparI traNa chatro che. te uparAMta have bhagavAna dharatI upara na cAlatAM devoe mUkelAM suvarNanAM mulAyama kamaLo upara cAle che. devo bhakitathI dharatI upara badhI jAtanA sugaMdhI puSpo pAthare che. A pramANe divya ane bhavya prabhAva pAtharatI zobhAyAtrA sAthe bhagavAna nirvANa payaMta vicaratA 24 cha. 38. aSTa mahAprAtihArya saha suvarNakamala para vihAra apane aMtima bhavameM janma lekara loka-kalyANake pAvana uddezyase dIkSA svIkAra kara jaba kevalajJAna-trikAlajJAna prApta karate hai taba ve sacce arthoMmeM vItarAga-tIrthaMkara bana jAte hai| aba unhoMne icchA, tRSNA, apekSA Adi kucha nahIM hotaa| aisA hone para bhI indrAdi deva bhaktise tathA apane anAdikAlIna kartavya ke kAraNa ATha prakArase unakI mahimA karate hai| jaina paribhASAmeM inheM aSTa mahAprAtihArya kahate hai| kevalajJAna ke bAda AjIvana rahanevAle ye prAtihArya AkAzameM bhagavAna ke sAtha hI calate haiN| unake nAma kramazaH isa prakAra haiN| 1. azokavRkSa (AsopAlava nahIM) 2. puSpoMkI varSA 3. atyanta madhura divya dhvani 4. cAmara DholanA 5. baiThaneke lie siMhAsana 6. mastiSka ke pIche cAroM ora ghUmatA AbhA maMDala 7. duMdubhi arthAt nagADe AdikI madhura dhvani aura 8. mastiSka para trikoNAkAre tIna chtr| inake alAvA bhagavAna aba dharatI para nahIM calate haiM balki devoM dvArA sthApita suvarNaka komala-kamaloM para pA~va rakhakara calate haiN| bhaktivaza deva dharatI para sabhI prakArake sugaMdhI puSSa bichAte haiN| isa prakAra divya aura bhavya prabhAva phailAtI zobhAyAtrAke sAtha bhagavAna nirvANa paryanta vicaraNa karate haiN| 38. A TIRTHAMKARA'S RELIGIOUS WALK ALONG WITH EIGHT GREAT DIVINE ACCOMPANIMENTS ON A GOLDEN LOTUS When a Tirthamkara acquires absolute knowledge-Kevala JMana he begins to preach religion for the welfare of people. Thus he truly becomes a Tirthamkara Vitaraga a conqueror of all passions. Now he does not feel any desire, passion or expectation. Still gods like Indra with his eight divine accompaniments worship him. In jaina-terminology these divine accompaniments are known as *Asta Maha-Pratiharya. These Pratiharyas follow Bhagavan through out their lives. Their names are-(1) Asoka-tree (not Aso-Palava) (2) a shower of flowers (3) celestial notes (music) (4)a chowrie (5) a throne with Lion-diagram (6) a halo round his head (7) sweet notes of a drum (8) three divine umbrellas (chatras) on head in a triangular shape (The biggest one over the head, then the smaller one and the smallest, the last above). Bhagavan does not walk on the earth but walks on the soft golden lotuses spread by gods. Gods, with devotion, scatter scented flowers on the earth under his feet. Thus Bhagavan moves from place to place till 'Nirvana'in a very grand and impre ssive manner. [ODroreparam zAnta Jai o n Interational For Personal & Private Use Only

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3 4 1 6 Adiva aSTa mahAprAtihArya saha tIrthaMkara devoM ke vihAra kI jhalaka 38 : sarvocca kakSAe pahoMcelA tIrthaMkaro aSTaprAtihAryonI zobhA sAthe suvarNakamaLa upara kevI rIte vihAra kare che tenuM drazya 38 : sarvoccakakSA prApta tIrthaMkara aSTaprAtihAryokI zobhAke sAtha suvarNakamala para kisa taraha vihAra karate haiM usakA dRzya Jain Education Internation 38 Omniscient Tirthankars' Bhagavan Shri Tirthankara walk on golden lotus with eight divine accompaniments

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39, zAstrArtha karavA mATe AvelA 11 vijJAna brAhmaNo A citra eTalA mATe banAvarAvyuM che ke bhagavAnane sahuthI prathama agiyAra ziSyo thayA jeo gaNadhara zabdathI oLakhAyA. teo brAhmaNa avasthAmAM bhagavAna pAse AvyA. e brAhmaNa avasthAnuM citra banI zakayuM na hatuM tethI ApyuM na hatuM. mane ema thayuM ke chellA tIrthaMkara bhagavAna mahAvIra ane emanA prathama ane mukhya ziSyo jaino nahIM paNa brAhmaNo ja che, A eka vizeSatA hatI. bhagavAnanA zAsanamAM jJAtibheda na hato. A jANIne jaino ane brAhmaNo baMnevacceno bhrAtRbhAva vadhe e kAraNe A prasaMga rajU karyo che. judA judA sthaLanA e agiyAre brAhmaNo cAra veda ane cauda vidyAmAM nipuNa hatA, zAstrArtha karavAmAM pAraMgata hatA. te seMkaDo ziSyonA parivAravANA agiyAre gagharonA nAma anubhe 1 indrabhUti, 2 agnibhUti, u. vAyubhUti, 4. vyakta 5. sudharmA, 6. maMDita, 7. bhauryaputra, 8. apita 8. AtA 10. metArya ane 11. prabhAsa itA. tekho anukame AtmA, arma, paMthabhUta, hevo, naraDa, puNya, parasoDa, mokSa vagerenuM astitva che se prema tenI zaMkAvALA hatA. teo bhagavAna mahAvIra pAse AvyA. sarvajJa bhagavAna mahAvIranI yukita pUrvakanI samajAvaTathI zaMkAonuM samAdhAna thaI jatAM temaNe bhagavAnanA caraNakamaLamAM potAnuM jIvana samarpita karI dIdhuM eTale dIkSA lIdhI. bhagavAnane jItavA mATe AvelA poteja jitAI gayA. 39. zAstrArtha karaneke lie 19 vidvAna brAhmaNoMkA Agamana bhagavAna vardhamAnake sabase pahale gyAraha ziSya hue| jo 'gaNadhara' khlaaye| ye sabhI brAhRmaNa avasthAmeM bhagavAnake pAsa aaye| isa brAhmaNAvasthAkA citra pahale taiyAra na ho pAneke pUrvakI prathamA-AvRttimeM nahIM diyA jA sakA thaa| yaha eka bahuta bar3I vizeSatA thI ki bhagavAnake prathama aura mukhya ziSya sabhI jaina nahIM lekina brAhmaNa the| bhagavAnake zAsanameM jJAtibheda nahIM thaa| yaha jAnakara jainoM tathA brAhmaNoM meM paraspara sauhArdatA, bhrAtRbhAvameM abhivRddhi ho, isI kAraNase yaha citra yahA~ prakaTa kiyA gayA hai| pRthak-pRthak sthAnoMke ye gyArahoM hI brAhmaNa cAra veda aura caudaha vidyAmeM nipuNa the, zAstrArtha karane meM pAraMgata the| saiMkar3oM ziSyoMke parivArase saMpanna una gyAraha gaNadharoMke nAma anukrama se 1 indrabhUti 2 agnibhUti 3 vAyubhUti 4. vyakta 5. sudharmA 6. maMDita 7. mauryaputra 8. akaMpita 9. acalabhrAtA 10. metArya aura 11. prabhAsa the| ve kramazaH AtmA, karma, paMcabhUta, deva, naraka, puNya, paraloka, mokSa ityAdikA astitva hai yA nahIM, isa viSayameM ve zaMkAzIla the| ve bhagavAna mahAvIra ke pAsa aaye| sarvajJa bhagavAna mahAvIra dvArA yuktipUrvaka samajhAnese unakI zaMkAoMkA pUrNa nirasana ho gayA aura unhoMne bhagavAnake caraNakamalomeM apanA jIvana samarpita kara diyaa| bhagavAnako jItaneke lie Aye ve svayaM bhagavAna dvArA jIta gye| 39. ELEVEN LEARNED BRAHMINS' ARRIVAL TO INTERPRETE THE 'SASTRAS' Bhagavan had first of all eleven disciples known as 'Ganadharas.' They approached Bhagavan as learned Brahmins. It is a main peculiarity that Tirthankara Mahavira's first and chief disciples were Brahmins. It teaches us that there is no caste difference in Jaina religion so the picture will encourage Brahmins and Jainas to come close together. These Brahmins were from different places and were expert in the four 'Vedas' and fourteen branches of knowledge. They were expert in interpreting the 'Sastras. These Ganadharas had hundreds of disciples. Their names are in order here (1) Indrabhuti (2) Agnibhuti (3) Vayubhuti (4) Vyakta (5) Sudharma (6) Mandita (7) Mauryaputra (8) Akamipita (9) Acalabhrata (10) Metarya (11) Prabhasa. They doubted the existence of soul, Karma, the five elements, the other world, hell, Punya (good deeds), salvation etc. They came to Bhagavan Mahavira. Omniscient Mahavira dispelled all their doubts skilfully, so they surrendered and dedicated their lives to him. They had come to conquer Bhagavan Mahavira but were conquered themselves. 168744 TekaNazAvarta Education International 38.39.39 navadhAvarta zAvarta navapadAvarta kArAvarta For Personal & Private Use Only hI kArAvarta zrI kArAvarta siddhAvarta

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indrabhUti gautama, * bhagavAna zrI mahAvIra se pratibuddha bhAvi 11 gaNadhara brAhmaNa avasthA meM 39 : AtmA, paraloka, svarga, naraka vagere che ke nahi te aMge carcA karavA, samAdhAna meLavavA AvelA 11 vidvAna brAhmaNo 39 : AtmA, paraloka, svarga, naraka Adi hai yA nahIM isa bAbatakI carcA karake samAdhAna pAne ke liye Aye hue 11 vidvAna brAhmaNa 39: Eleven learned Brahmins' arrival to discuss about soul, the other world, heaven, hell with Bhagavan For Personal & Private Use Only Ad

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40.40,40 40, aziSyo saha 11 brAhamaNavidvAnone dIkSA, gaNadharapadapradAna zAstrasarjana ane saMgha sthApanA samavasaraNamAM asaMkhya devo tathA mAnavo vacce, 34 atizayo ane 35 guNothI alaMkRta vANImAM bhagavAne adbhuta pravacana ApyuM. hajAro haiyAM dharmabhAvanAthI taraboLa banyAM. bIjI bAju e ja nagaramAM eka mahAyajJa zarU thayo hato. te mATe aneka vidvAna brAhmaNo AvelA hatA. emAM agiyAra brAhmaNo mahAvidvAna hatA. e badhAya potAnI jAtane sarvajJa mAnatA hatA. emAM mukhya gautama-gotrIya indrabhUti hatA. e brAhmaNoe lokonA moDhethI sAMbhaLyuM ke amo sarvajJa banelA mahAvIrane vaMdana karI AvyA, tyAre indrabhUtino IrSyAgni prajavalita banyo. 'mArA sivAya jagatamAM sarvajJa che ja kyAM ? A koI mahAdhUrta lAge che. huM jAuM ane ene zAstrArtha dvArA cupa karI dauM.' teo 500 ziSyo sAthe tyAM pahoMcyA, paNa dUrathI bhagavAnane jotAM ja stabdha banI gayA. pachI najIka gayA tyAM ja bhagavAne nAma-gotranA ucArapUrvaka temane bolAvyA ane enA manamAM " AmA jevuM svataMtra dravya che ke nahi ? ' evI je gupta zaMkA hatI, te jaNAvatAM ja teno garva gaLI gayo ane "mahAvIra sAcA sarvajJa che' evI saMpUrNa pratIti thaI. bhagavAne tarata ja yuktiyukta arthavALI gaMbhIra vANIthI zaMkAnuM samAdhAna karyuM, eTale indrabhUtie pAMcaso vidvAna ziSyo sAthe bhagavAna pAse dIkSA lIdhI. tenI jANa anya dasa vidvAna brAhmaNone thatAM teo paNu bhagavAna pAse AvyA. temanI gUDha zaMkAonAM samAdhAna thatAM hajAro (440) ziSyo sAthe teo paNa dIkSita banyA. indrabhUti mukhya ziSya banyA. pachI bhagavAne UbhA thaI indranA hAthamAM rahelA thALamAMthI vAsakSepa laI saunA mastaka upara nAMkhI AzIrvAda ApI temane gaNadhara pade sthApita karyA. prabhue sahune tripadI ApI. tenA AdhAre arthathI samAna paNa zabdathI bhinna dvAdazAMgazAstronI prAkRta bhASAmAM zIgha racanA karI ane sAdhu, sAdhvI, zrAvaka, zrAvikArUpa zrIsaMghanI sthApanA karavA dvArA svatIrtha-zAsana-pravartana karyuM. 40. samavasaraNa meM 11 brAhmaNa vidvAnoM ko pravrajyA, gaNadharapadapradAna, zAstroM kA sarjana aura zrIsaMgha kI sthApanA samavasaraNa meM asaMkhya deva tathA manuSyoM ke bIca 34 atizayavAle bhagavAn ne adbhuta pravacana diyaa| hajAroM hRdaya dharmabhAvanA se otaprota ho gye| dUsarI ora isI nagara meM eka mahAyajJa Arambha huA thaa| tadartha aneka vidvAn brAhmaNa Aye hue the| unameM 11 brAhmaNa mahAvidvAn the| ve saba svayam apane Apako sarvajJa mAnate the| unameM mukhya gautamagotrIya indrabhUti the| una sabhIne logoM ke mu~ha se sunA ki hama sarvajJa mahAvIra ko vandana kara Aye haiN| taba indrabhUti kI krodhAgni pracalita ho uThI, 'mere atirikta jagat meM sarvajJa hai hI kahA~ ! yaha koI dhUrta pratIta hotA hai| maiM jAU~ aura use zAstrArtha dvArA cupa kara duuN|' ve saikar3oM ziSyoM ke sAtha vahA~ pahu~ce, kintu dUra se bhagavAn ko dekhate hI stabdha ho gye| phira nikaTa gaye, vahA~ bhagavAn ne nAma gotra lekara unako bulAyA aura unake manameM 'AtmA jaisA koI dravya hai athavA nahIM' aisI jo zaGkA thI, use batAte hI unakA garva samApta ho gyaa| bhagavAn ne yuktiyukta arthagaMbhIra vANI se unakI zaGkA kA samAdhAna kiyaa| samyak tattva kA yathArtha jJAna pAne para prasannamanA indrabhUti ne apane 500 vidvAna ziSyoM ke sAtha bhagavAn se dIkSA le lii| yaha bAta anya 10 vidvAnoM ko jJAta hone para ve bhI svaziSyoM ke sAtha vahA~ A phuNce| sabhI ne svazaGkAoM kA samAdhAna pAne para dIkSA lii| bhagavAn ne 4400 dIkSita brAhmaNoM para vAsakSepa ddaalaa| indrabhUtijI pradhAna ziSya bne| mukhya 11 munioM ko tripadI-trisUtrI dii| usake AdhAra para pratyeka ne prAkRta bhASAmeM dvAdazAGgazAstroM kI racanA kii| bhagavAn ne unako pramANita kiyaa| aura caturvidha saMgha kI sthApanA kii| 40. ELEVEN LEARNED BRAHMINS ACCEPTING INITIATION, AS GANADHARAS Bhagavan Mahavira, endowed with thirty-four Atisayas (distinguished attributes), delivered a soul-stirring and impassioned sermon in the assembly of gods and human beings. Simultaneously, a great sacrifice was in progress in another part of the city. But huge crowds were seen going in the opposite direction, towards Samavasarana. Indrabhuti, of Gautama Gotra, was the chief priest, and he was told about Bhagavan Mahavira's Samavasarana. On hearing this, his vanity was hurt and he decided to put to test the so-called omniscience of the new saint. He, therefore, started towards the Samavasarana accompanied by to his disciples. Mahavira, called him by his name and without asking dispelled his doubts about soul, upon which he with his 5oo disciples accepted monkhood. Hearing this, the remaining ten learned scholars came there and their secret doubts having been removed, accepted initiation with 4400 disciples. Mahavira, gave Tripadi and established four-fold samgha. 11 Ganadharas, composed Tripadi into Dwadashangi. MiE 1 Ja s on International For Personal & Private Use Only

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11 Moto 40 : bhagavAnanA upadezathI khodha pAmelA 11 brAhmaNu paMDitone dIkSApradAna, vAsakSepaddhArA AzIrvAda, gaNudharapade sthApanA ane zAstra racanA 40 : bhagavAn ke upadeza se pratibuddha 11 brAhmaNa paNDitoM ko dIkSApradAna, vAsakSepadvArA AzIrvAda, gaNadharapade sthApanA aura dvAdazAMga zAstra kI racanA 40 Eleven learned brahmins, being satisfied for their questions, accept Initiation at the hands of Mahavira For Personal & Private Use Only

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41.41.41 SEXYANA 41, kRtakRtya evA bhagavAna caityavRkSane pradakSiNA kare che ayam yoo ypper A citramAM traNa prasaMgo batAvyA che. uparano prathama prasaMga A rIte jAheramAM pahelI ja vAra rajU thAya che. A prasaMga bhagavAna OPYAproTOP DySPORYAY siMhAsana upara besatAM pahelAM je vRkSa nIce emane bodhi-kevalajJAna (trikALajJAna) utpanna thayuM hoya teno Adara karavA tene COPYORY PYOY pradakSiNA Ape che, bhagavAnane A rIte jovA e paNa eka lahAvo che. pradakSiNA ApyA pachI pravacana Ape te pahelAM bhagavAna kRtakRtya PHYYY hovA chatAM pote ja sthApelA tIrthano Adara karavA be hAtha joDI "namo nityassa" bolI zrIsaMgha-tIrthane namaskAra kare che. nIcenAM be citro-traNa kalAkanA pravacana bAda bhagavAna siMhAsana uparathI uThIne devachaMdamAM cAlyA jAya.... te pachI teozrInA mukhya ziSya zrI gautamasvAmIjI pravacana Ape che. paNa bhagavAnanI jagyAe besIne nahIM paraMtu ziSyanA adhikAra-maryAdA mujaba siMhAsananI AgaLa rahela pAdapITha upara athavA lAvavAmAM AvelA AgaLa mUkelA bIja siMhAsana upara besIne pravacana Ape che. tIrthaMkaradevo paNa caityavRkSa jevA eka vRkSane pradakSiNA Ape e kSaNabhara ApaNane AzcaryamAM mUke tevI bAbata che ! 41. kRtakRtya bhagavAna bhI caityavRkSako pradakSiNA dete haiM isa citra meM tIna prasaMga batAye haiN| UparakA prathama prasaMga isa rUpameM pahalI bAra prakaTa ho rahA hai| jisa vRkSa ke nIce bhagavAnako bodhi kevalajJAna-trikAlajJAna prApta hotA hai usa vRkSa kA Adara karane ke lie bhagavAna siMhAsana para baiThanese pUrva usakI pradakSiNA dete haiN| isa ati viziSTa svarUpameM bhagavAnake darzana karanA bhI eka lAhu hai| pradakSiNA dene ke bAda dezanA denese pUrva bhagavAna kRtakRtya hone para bhI apane hI sthApita tIrthaka prati samAdarabhAva prakaTa karane ke lie donoM hAtha jor3akara 'namo tityassa' kahakara zrI saMgha-tIrthako namaskAra karate hai| nIceke vo citra-tIna ghaNTekI dezanAke bAda bhagavAna siMhAsana para se uThakara 'devachaMda' meM padhAra jAte hai| bAdameM unake pramukha ziSya zrI gautamasvAmIjI dezanA dete haiN| parantu ve bhagavAnake siMhAsana para baiThakara nahIM kintu ziSyake adhikAra, unake vinaya-maryAdAnusAra siMhAsana ke Age sthita pAdapITha para athavA devoM dvArA lAye gaye anya siMhAsana para baiThakara dezanA pharamAte hai| tIrthaMkara deva bhI caityavRkSa jaise eka vRkSako pradakSiNA dete haiM, yaha atyanta mArmika Azcaryajanaka ghaTanA hai| 41. EVEN BHAGAVAN MAHAVIRA WHO HAS FULFILLED HIS DUTIES MOVES ROUND THE HOLY TREE This picture shows three incidents. (1) The first incident above is introduced for the first time. In this incident Bhagavan Mahavira before sitting on the throne moves round the holy tree under which he had attained absolute knowledge-Kevala Jnana in order to respect it. It is a great pleasure to see Bhagavan even in a picture moving round the tree. Then he bowed to Sri Samgha Tirtha by repeating 'Namo-titthassa' to respect it before delivering his sermon. (2&3) After delivering sermon for three hours Bhagavan Mahavira got down from the throne and returned to 'Devachanda' a place in a Samava sarana. Then his chief disciple Gautama Swamiji delivered a sermon not from the Bhagavan Mahavira's throne but from the place reserved to keep feet in front of the throne or from the other throne brought for him by gods. We are wonder-struck to see Tirthanikara Bhagavan moving round the holy tree. micchAmi kSamA cAhatA hU~ 900 a fation International For Personal & Private Use Only

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200 vizrAma ke lie deza meM 10066 AUTO parArArAyayayaya kale 33333 kRtakRtya tIrthaMkara kI caitya (jJAMnA vRkSakI pradakSiNA aura tIrtha ko namaskAra madan HOUS tIrthakara ke bAda gaNadhara kI dezanA 8888 2555241682228 BLEE BER EYE Zhao detA bhagavAna 41 : aMtimabhava ane pote kRtakRtya hovA chatAM jenI nIce kevaLajJAna thayuM te pavitra vRkSane pradakSiNA 41: aMtimabhava aura svayaM kRtakRtya hone para bhI jisake nIce kevalajJAna prApta huA usa pavitra peDakI pradakSiNA dete hue bhagavAna Jain Education Intela Bhagavan even being omniscient walking round the holy tree under which he achieved the purest spiritual knowledgeww.jainelibrary.org

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42. samavasaraNano atibhavya daravAje ane trIjA gaDhanuM zANika katha A eka viziSTa paddhatie banAveluM lAkSaNika citra che. A citra karAvavAno mAro mukhya uddeza to samavasaraNanA daravAjAnI kamAno, ratna, maNio ane anya alaMkArothI kevI suMdara,divya ane bhavya hoya che tenuM prekSakone svataMtra darzana karAvavAno che. A citranuM UMghaNa (Depya) juo triparimALa (mI DAyamenzana) jevuM atyaMta AkarSaka, suMdara ane vAjika citra tamane dekhAze, sAthe tamane 2500 varasa pahelAMnA samayamAM laI jaze. ane A dazya joIne sAkSAt samavasaraNa kevuM haze? tenI kalpanA AvIjaze. sphaTikaratnanI pIThikA upara sthApita karelA suvarNanA siMhAsana upara bhavya rIte beThelA bhagavAnanA tamane AhlAdaka darzana thaze. pIThikA nIce dharmacakra mUkayuM che. caturvidha saMgha Ubho Ubho bhagavAnane vaMdana kare che. A samavasaraNa devo potAnI viziSTa prakAranI vaikriyazakitathI vaikriyapudgalo dvArA jotajotAmAM race che ane prasaMga pUrNa thayA bAda tenA paramANuo game tyAre vikharAIne AkAzamAM bhaLI jAya che. vizvamAM sarvocca ane sarvottama vyakita mAtra eka tIrthaMkara hovAthI devo temanI jeTalI bhakita kare teTalI ochI che. vizvamAM samavasaraNarUpa vyAkhyAnapITha tIrthaMkara sivAya bIjA koInA mATe thatI nathI. devo samavasaraNanI racanA 'vaikriyavargaNA' nAmanA pudgalothI kare che. ane A jAtanA puddagalonI sthiti 15 divasanI ja hoya che. 15 divasa pUrA thatAM puddagalo vikharAI jAya che ane AkAzamAM bhaLI jAya che. 42. samavasaraNa kA atibhavya pravezadvAra aura tIsare gar3ha kA lAkSaNika dRzya viziSTa paddhatise banAyA gayA yaha eka lAkSaNika citra hai| samavasaraNake dvArakI kamAneM ratna, maNiyA~ aura anya alaMkAroMse kitanI sundara, divya aura bhavya hotI hai, usakA darzaka varga ko svataMtra darzana karAnA hI isa citra banAnekA merA uddezya hai| isa citra kI gaharAI (Deptha ) dekhie| triAyAmI (thrI DAyameMzanala) jaisA atyanta AkarSaka, sundara aura lAkSaNika citra naz2ara AyegA / dhyAna se dekheM, yaha citra Apako 2500 varSa pUrvake samayameM le jAegA aura yaha dRzya dekhakara sAkSAt samavasaraNakI kalpanA upasthita kara degaa| sphaTika ratnakI pIThikA para sthApita suvarNa siMhAsana para bhavya rupase virAjamAna bhagavAnake darzana kitanA AhalAda paidA karate haiN| pIThikA ke nIce dharmacakra rakhA hai| caturvidha saMgha khar3A khar3A bhagavAnako vaMdana karatA hai| deva apanI viziSTa vaikriya zaktise vaikriya pudgaloM dvArA dekhate dekhate isa samavasaraNakI racanA karate haiN| aura prasaMga pUrNa hone ke bAda usake paramANu bikhara kara avakAzameM mila jAte haiN| vizva meM sarvocca va sarvottama vyakti mAtra eka tIrthaMkara honeseM deva unakI jitanI bhakti kare utanI kama hai| vizva meM samavasaraNa rUpa vyAkhyAna pITha kI racanA, tIrthaMkara ke sivA aura kisI ke lie nahIM hotii| 42.42.42 42. AN ULTRA GRAND ENTRANCE-DOOR OF THE SMAVASARANA AND A CHARACTERISTIC SCENE OF THE THIRD GADHA (ENCLOSURE) This characteristic picture is drawn with a peculiar style. The chief aim of the picture is to present before the spectators. The independent viewing of the beauty and grandeur of the arches studded with jewels, beads and ornaments of the door of the samavasarana. Please observe the depth of the picture. You will find it attractive, beautiful and characteristic like a three dimensional picture. It will take you in the age of two thousand five hundred years ago. On seeing this scene it will give you an idea of the real samavasarana. You will find Bhagavan Mahavira seated majestically on a golden throne with lion's diagram supported by crystal platform. 'Dharma-cakra' is placed under the platform and four-fold Jainas are bowing to him. Gods construct such a samavasarana by their particular 'Vaikriya' strength from 'Vaikriya' matter in no time. As soon as the programme is over its particles disper in the sky. A Tirthankara is the greatest and the best being in universe, so gods worship him fully. Such a divine Samavasarana is formed only for Tirthamkaras. ta dvAdazAMga- Agama kA citra For Personal & Private Use Only

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Le By SERDA tIrthaMkara deva kA pravacana tt zrI 6040 samosaraNa kA bhavya pravezadvAra 42 : devo dvArA racAtI samavasaraNa nAmanI pravacana pIThano atibhavya daravAjo ane trIjA gaDhanI beThakanuM lAkSaNika dRzya 42 : devoM dvArA race hue samavasaraNa nAmake pravacanapIThakA atibhavya daravAjA aura tIsare gaDhakI baiThaka kA lAkSaNika dRzya 42 The grand gate of Samavasaran arranged by gods and typical scene of seat in third enclosure For Personal & Private Use Only

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43. tIrthaMkara devI samakSa hato babi vidhAnano eka viziSTa maMgavividha samavasaraNamAM thato A prasaMga ghaNAone khyAlamAM nathI hoto. A prasaMganuM mUlya sAmAnya vyakitane zuM hoya!paNa vartamAna dezakALanI paristhitimAM mane A citranuM mUlya ghaNuM samajAyuM che. sAmAnya rIte AcAryo ane sAdhuo evuM ja mAne che ke amArAthI gRhastho-saMsArIonI sukhazAMtimAM kazo sAtha sahakAra ApI zakAya ja kema? AvuM samajanArAo mATe khuda bhagavAne mAnya rAkhelo A prasaMga AMkha UghADInAMkhe tevo che. sAmAnya rIte tIrthaMkaro kRtakRtya vyakitao kahevAya che chatAM bali-vidhAnano prasaMga saMsArI jIvonI sukhazAMti mATeno hovA chatAM bhagavAna InkAra karatA nathI. ulaTuM tenA sAkSI bane che.A saMsArI jIvonI sukhazAMtinI kriyA ane te samavasaraNamAM ane vaLI bhagavAnanI hAjarImAM....A eka sUcaka ane vicAramAM mUkI de tevI bAbata che. tIrthaMkara jevI lokottara vyakitane je adhikAro hoya che te adhikAro bIjAne bhogavavAnA ja hoya evuM nathI, mATe suyogya vyakitae vivekapUrNa STi rAkhIne mArgadarzaka banavuM. bali eTale sugaMdhI dravyo nAMkhIne taiyAra karelA ardhapakava cokhA. viziSTa vyakitanA gharamAM A ardhapakava cokhA taiyAra thAya. pachI vAjate gAjate samavasaraNamAM lAve tyAre ja bhagavAnanuM pravacana baMdha thAya. pachI bali laIne zrAvako pradakSiNA Ape ane bhagavAnanA caraNapAse rAkhI pachI bhagavAnanI pavitra najara paDe, cokhA prabhAvita banI jAya. pachI devo e cokhA AkAza tarapha uchALe. eno eka dANo grahaNa karI mAthe mUke to roga jAya ane 6 mahinA sudhI navo roga na thAya. (vizeSa samaja mATe pAchaLa ApeluM pariziSTa juo.) 43. bali vidhAnakA maMgala kAryakrama samavasaraNa meM banate isa prasaMgakI kaiyoMko jAnakArI nahIM hai| sAmAnya vyakti isa prasaMgakA mUlyAMkana nahIM kara sakatA paraMtu vartamAna dezakAla kI paristhiti meM mujhe isa prasaMgakA bahuta mahattva lagatA hai| sAmAnya rUpase AcArya aura zramaNavarga yahI mAnatAM hai ki hamase gRhasthoM, saMsAriyoMkI sukha-zAMti meM sahakAra kaise diyA jA sakatA hai? aisI vicAradhArA rakhanevAloM ke lie svayaM bhagavAna dvArA mAnya yaha prasaMga A~kheM khola degaa| sAmAnya rUpase tIrthaMkara kRtakRtya hote haiN| phira bhI balividhAnakA kAryakrama jo sAMsArika jIvoMkI sukha- -zAMti ke lie hote hue bhI, bhagavAna usakA pratIkAra nahIM karate, balki ve isake sAkSI banate haiN| yaha kriyA sAMsArika jIvoMkI sukhazAMti ke lie hotI hai| aura vaha bhI samavasaraNameM aura bhagavAnakI upasthiti yaha eka sUcaka aura vicAraNIya hakIkata hai| bali arthAt sugaMdhI dravyoMse paripUrNa ardhapakva caavl| viziSTa vyaktike gharameM ye ardhapakva cAvala taiyAra kiye jAte hai bAdameM vAdya yaMtroMkI svara-lahariyoMse yukta ADambarapUrvaka samavasaraNa meM lAte haiM taba bhagavAna dezanA roka dete haiN| phira bali lekara zrAvaka pradakSiNA dete haiM aura bAdameM usa thAla ko bhagavAna ke caraNoMke pAsa rakhate hai| bhagavAna kI amRta naz2ara una cAvaloM para par3atI hai| isa kriyAse cAvala prabhAvita ho jAte hai bAdameM deva ina cAvalako AkAzameM uchAlate haiN| una cAvaloMkA eka kaNa lekara sira para rakhe to roga zAnta ho jAtA hai aura chaH mAsa taka naye rogakI utpatti nahIM hotii| Janucation International 43. AN AUSPICIOUS CEREMONY OF BALIVIDHANA Many are not aware of the Balividhana ceremony celebrated in Samavasarana. One should know about the auspicious ceremony of Balividhana. An ordinary man cannot know its importance but is it of a great importance in present-age situation. Bali means half-cooked scented rice. It is cooked in the house of a remarkable person and brought in the Samavasarana in the form of a procession. Then the Tirthankara's sermon stops. Then the persons bringing Bali moves round Tirthankara with Bali in their hands. They put this Bali at the feet of Tirthankara. His holy eyes look at it and the Bali becomes very effective. The gods throw Bali into the air. The gods and human-beings take this rice. If any one takes a grain of it and puts it on his head, he is cured of all diseases and does not become a victim of a new disease for six months. 43.43.43 11. aMga zAstroke nAma 12. upAMga zAstroke nAma For Personal & Private Use Only 10. payannA zAstroke nAma 6. cheda sUtrake nAma 4. mUla sUtra

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. BES (balividhAna) 000000000 SELPAEXI viziSTa viziSTa 3. 3 thato bali - ardhapakava cokhA uchALavAno eka 43 : tIrtha rahe vo 43 tIrthaMkaradevoMke samakSa samakSa hotI bali ardhapakva cAvala uchAlanekI eka 43: A peculiar holy ceremony of throwing up Bali-half cook rice in air performed in presence of Tirthankars maMgalavividha maMgalavidhi

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44.44.44 * 44. bhagavAnane bhasma karavA gozAlake pheMkelI tejolezyAno gozAlAmAM ja praveza vihAra karatAM karatAM bhagavAna zrAvastImAM padhAryA ane tyAM birAjyA. e vakhate bhagavAnano svachaMdI AghaziSya gozAlaka (gozAlo) potAnI jAtane tIrthakara tarIke oLakhAvato hato. gautamasvAmIe A vAta bhagavAnane kahI. bhagavAne teno pratikAra karatAM kahyuM ke " AjIvika saMpradAyano maMkhalIputra gozAlaka aSTAMganimittano zreSTha jJAtA hovAthI keTaluMka bhaviSyakathana karI zake. paNa te je padano dAvo kare che; te taddana galata che. e to eka vakhate mAro dharmaziSya hato.' A vAta upasthita janatAe sAMbhaLI ane te gozAlakanA kAna sudhI pahoMcI. te ghaNo kupita thayo ane bhagavAnanI khabara levA potAnA bhikSusaMgha sAthe AvI pahoMcyo. bhagavAne jANI joIne potAnA sAdhuone enAthI dUra rahevA kahyuM, paNa be sAdhuo bhaktivaza na ja khasyA. gozAlaka hara Ubho rahI, bhagavAnane lakSya karI tADUkIne kahevA lAgyo he kAzyapa ! tuM zA mATe mArI niMdA karI mane halako pADe che ! tAro jUno gozAlaka ziSya huM nathI. huM to bIjo chuM.' bhagavAne kahyuM ke haju tAro juThuM bolavAno svabhAva gayo nahi." e sAMbhaLI punaH vadhu prakupita thatAM te bolyo : "he kAzyapa (mahAvI2), te mane choDIne zULa UbhuM karyuM che. have tuM jIvato rahevAno nathI.' A vakhate bhagavAnanA be ziSyoe tenI bhaTsanA karatAM te bannene teNe bhagavAnanI kRpAthI ja prApta tejalethI zIgha bhasmIbhUta karI nAMkhyA. te pachI kRtadhrI teNe bhagavAnane bALI nAMkhavA punaH tejolekyA nAmanI bhayaMkara jAjavalyamAna uSNu zakti choDI, paNa tIrthaMkaro upara koI zakti kAmayAba thatI na hovAthI te zakti mahAvIra devanA zarIrane pharatI pradakSizu ApI cakarAvo mAratI pAchI vaLIne gozAlakanA zarIramAM pravezI gaI. pariNAme gozAlaka baLIne khAkha thavA lAgyo. 44. bhagavAna ko bhasma karane ke liye gozAlaka dvArA tejolezyA kA prayoga bhagavAn zrAvastI meM virAjamAna the| usI samaya bhagavAn kA svacchandI AdyaziSya gozAlaka apane Apako 'maiM tIrthaGkara hU~' aisA sabako batAtA thaa| gautamasvAmIjI ne yaha bAta sunakara bhagavAn se khii| bhagavAn ne pratikAra karate hue kahA ki - "AjIvika sampradAya kA aguA maMkhalIputra gozAlaka aSTAMganimitta kA jJAtA hone se kucha bhaviSya kathana kara sakatA hai| kintu vaha jisa pada kI ghoSaNA karatA hai vaha sarvathA mithyA hai| vaha to eka samaya merI chamastha avasthA meM merA dharmaziSya thaa|" yaha bAta upasthita janatA ne sunI. aura vaha gozAlaka ke kAna taka phuNcii| vaha atikruddha hokara badalA lene ke irAde se apane bhikSusaMgha ke sAtha bhagavAn ke pAsa A phuNcaa| bhagavAn ne jAnabUjhakara usase apane sAdhuoM ko dUra rahane ke liye kahA, kintu do sAdhu bhaktivaza nahIM gye| gozAlaka dUra khar3A rahakara bhagavAn ko lakSya kara ke cillA kara kahane lgaa| 'he kAzyapa ! tU merI nindA karake abahelanA kyoM karatA hai ? terA vaha ziSya to mara gayA hai, meM to dUsarA huuN|' bhagavAn ne kahA - 'abhI taka terA satya ko asatya kahane kA vakra svabhAva gayA nahIM ?' yaha sunakara aura adhika kruddha ho vaha bolA- 'he kAzyapa ! tUne mujhe cher3akara eka zUla utpanna kara liyA hai| aba tU jIvita nahIM raha skegaa|' usa samaya bhagavAn ke do vinIta ziSyoM dvArA usakI bhartsanA hone para prathama to usane una donoM ko tejolezyA se zIghra jalA ddaalaa| bAda meM usane bhagavAn ko jalAne ke liye tejolezyA nAmaka bhayaGkara jAjvalyamAna uSNazakti chodd'ii| parantu tIrthaGkaroM para koI zakti phalIbhUta nahIM hotI, ataH mahAvIra kI pradakSiNA kara cakkara kATatI vApasa gozAlaka ke zarIra meM praviSTa ho usIko jalA diyaa| 44. GOSALAKA RELEASES TEJOLESYA-A FIERY FLAME-TO BURN DOWN BHAGAVAN MAHAVIRA BUT FAILS In the course of his walking tour Bhagavan Mahavira came to the city of Sravasti. Gosalaka, son of Mankhali and a former disciple of Bhagavan Mahavira, was also living in Sravasti at that time. He had founded a rival sect-the Ajivika sect, was well-versed in astrology and used to call himself an omniscient Tirthamkara. On being informed about this, Bhagavan Mahavira told his disciples that Gosalaka was his former disciple and that he has not attained absolute knowledge. When Gosala came to know about this, he was furious and he came to Bhagavan Mahavira and abused and cursed him. He cast an all-consuming fiery flame towards Bhagavan Mahavira. Two of his disciples, who happened to be there inspite of his advice to keep away, were burnt down, but the flame could not hurt Bhagavan Mahavira, with the result that it recoiled against Gosalaka himself and he was reduced to ashes. OM ke nAma li. pUrNa soma-yA maMgala ma ya prahamA ratnake nAma-mANikyamuktA pragala yApalA (makatA vapujvarAja gomedaka malsiniyA baDyAaMgrejI nAma- RUBY PEARL TE WHITE SAMI DIAMOND SAPPHIRE ZIRCOME Tigerse' maharamIyA m) kaisAvarNalAla zveta siDaralAlaharA kapIna zvetAzvetAjIlakAcaIdina kyA ravivAra somavAra maMgalavAra badhavAra guruvAra-zukravAra zanivAra dhAraNa samaya-jaragoTaya sAyaMkAle syoM se bharAbhAdasUyo.ze 2 ghaMTA bAda au catarApana sumahala aura bAniya taka jApakyA- zrI pakSaprama zrI caMdrapramazrI thAsupUjyaOM zrI zAnti vazrIAdi abhI vibhizrI mujivatInemi nAthAyanamaH ke nAthAya namaHnAthAya namaH svAmine namaHnAdhAya namaH hamatImurI jI miltaa| pramazamurameM nauzAra hotA hai| A. guru zukra graha zani graha rA ke taha prasiddha na-zAyarI dakjaramAlA coe EMERALD jakesara na pAlavaktazvAsapArasa me) madhyarAtri yasaba para smAraka mavela jagahalo ne bhI sthAmine namaHsvAmine jamavAmine namaH mAzAya namaH marAmyavAna pAra sImAramamA vividha bAjIsI kyAne nizAnAjamI eka mAnavamA jIvAzyAma nijakabara minAra meM jaane| ma minarelA -merI mAra bhagA-pracAlakAsakAsImannAjapanyo Leation International For Personal & Private Use Only

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44 : gozAlake bhagavAnane bhasmIbhUta karavA mATe choDelI tolezyA'no potAno saMpUrNa prabhAva batAvyA vinA ja gozAlakanA mukhamAM praveza 44 : bhagavAn ko bhasmIbhUta karane ke liye gozAlakadvArA chor3I huI 'tejolezyA' kA apanA sampUrNa prabhAva batAye binA hI gozAlA ke mukha meM praveza 44 : Who digs a ditch falls in it. Gosalaka hurls Tejolesya-fiery flame to burn Mahavira but he himself is burnt For Personal & Private Use Only

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45. uttara pradezanA kAzI kauzalanA ThAra rAjAone dezanA-upadeza tIrthaMkara-vItarAga bhagavAnane je divase kevalajJAna thAya te ja divasathI teo roja roja traNa kalAka dezanA Ape che ane e dezanA dvArA jIvone karAtA paropakArathI ja teo potAnA avazeSa karma khapAvI akarmA banI mokSe jAya che. citramAM bhagavAnane pravacana mudrAe (aMgUThA sAthe pahelI AMgaLInuM joDANa) pravacana ApatA batAvyA che.paramAtmAno bhakatavarga mAtra sAmAnya prajA ja na hatI paraMtu rAjA-mahArAjAo paNa temanA bhakata hatA. emAM sahuthI vadhu bhakitavaMta magadhanareza zreNika hatA jeoe bhagavAnanAM pravacano sAMbhaLI bauddhadharma choDIne jaina dharma svIkAryo hato. pachI to bhagavAnanAM seMkaDo pravacano sAMbhaLI mahAvIranA paramabhakata banI gayA hatA. temanI sAte dhAtuo mahAvIranA smaraNa-dhvanithI ekAkAra banI gaI hatI. asAdhAraNa samarpaNa bhAva, bhakita ane sevAthI jIvana mahAvIramaya banI gayuM hatuM. zreNike mahAvIradevanI upAsanA karI tIrthaMkara thavAnuM nAmakarma upAjaryuM. hajAro varasa pachI zreNikano AtmA janma laI tIrthaMkara thaze. IyaLa bhamarInuM dhyAna karatAM jema bhamarI banI jAya che tema zreNika rAjA, jevA mahAvIraprabhu hatA tevA ja tIrthaMkara thaze, eTale ke 72 varSanuM ja AyuSya,pAMce kalyANakonI tithio sarakhI vagere samAnatAo haze. 45. aThAraha rAjAoMko dezanA dvArA pratibodha tIrthaMkara vItarAga bhagavAnako jisa dina kevalajJAna hotA hai usI dinase ve pratidina tIna ghaMTekI dezanA pharamAte haiN| aura isa dezanA dvArA jIvoMke prati hote paropakArase hI ve apane avaziSTa karmoMkA kSaya karake mokSa padhArate haiN| citrameM bhagavAna pravacana mudrA (aMguSTha ke sAtha tarjanIkA saMyoga) dvArA dezanA pharamA rahe hai| paramAtmA ke bhakta sirpha sAmAnya prajA hI nahIM thI apitu kaI rAjA-mahArAjA bhI paramAtmA ke parama anuyAyI the| magadha nareza zreNika to paramAtmAkA parama bhaktivaMta zrAvaka thaa| vaha pahale bauddha dharmakA anuyAyI thaa| bAda meM paramAtmA ke pravacana suna sunakara usane jaina dharmakA svIkAra kiyaa| pratidina pravacana sunakara vaha parama bhakta bana gayA thaa| usakI sapta dhAtuoMmeM paramAtmAkA avirata smaraNa, dhvani kA nAda gUMjatA thaa| usakA mana paramAtmAke sAtha tadAkAra bana gayA thaa| asAdhAraNa bhaktibhAva, pUrNa samarpaNa bhAva, sevA se vaha mahAvIramaya bana gayA thaa| zreNikane mahAvIrakI upAsanA dvArA tIrthaMkara nAma karmakA upArjana kiyaa| hajAroM varSoMke bAda zreNika kA jIva tIrthaMkara rUpameM janma legA aura jaise mahAvIra the vaisA hI bnegaa| illI bha~varI kA dhyAna lagAtI huI jaise svayaM bha~varI hI bana jAtI hai, vaise zreNika rAjA mahAvIraprabhu jaisA hI tIrthaMkara ho jaaegaa| 45. A SERMON-DESANA DELIVERED TO EIGHTEEN KINGS A detached (Vitaraga) Tirthamkara delivers a sermon for three hours daily from the day he attains absolute knowledge (Kevala Jnana). This deed of benevolence to embodied souls done by delivering a sermon daily he destroys his remaining past karma and attains salvation. Bhagavan is shown delivering a sermon in Pravacan pose (the first finger touching the thumb). Not only the common men but the kings and the emperors also were his devotees. Of all his devotees Srenika the king of Magadha was one of the foremost. After hearing the sermon delivered by Bhagavan he left Buddhism and accepted Jainism. He became a fond devotee of Bhagavan after attending his sermons. All his nerves and vitality were absorbed in Bhagavan Mahavira by reciting his name. His whole life was absorbed in Bhagavan Mahavira by his unique dedication, devotion and worship. After thousands of years Srenika will be born as Tirthamkara. He will be just like Bhagavan Mahavira in all respects. Education International 45.45.45 jina mUrti 1. jina maMdira 2. sevA upAsanA karane ke lIye aura dona deneke lIye jaina dharmameM' batAye hue vaMdanIya sAta zreSTha kSetra. jJAna, 3. 4. jUna sAdhu 5. jaina sAdhvI 6. zrASa For Personal & Private Use Only 7. bhAvikA sAta puNya

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EXERTREKI Katy 0090 09 Appe bhagavAna mahAvIra kA rAjAoMse dhArmika udabodhana 45 : bhagavAnano ahiMsA, tyAga, zAMti ane jIvanamukitano upadeza zravaNa karI rahelA 45 : bhagavAnakA ahiMsA, tyAga, zAMti aura jIvana muktikA upadeza zravaNa karate hue kAzI Jain Education Intema 45: Eighteen kings of Kashi Kaushal hearing Bhagavan's sermon about non-violence, desertion, peace and salvation kAzIkozalanA aDhAra rAjAo kauzalake aThAraha rAjA-mahArAjA 6086059 DO ANANEE

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46.46.46 46, pAvApurImAM bhagavAnanI 16 prahara [48 kalAka] nI aMtima dezanA ane [5] nirvANa-kalyANaka bhagavAna aneka dezamAM pagapALA vicaryA. emaNe upadezano dhodha varasAvyo. jemAM garIbo, amIro, zramajIvIo ane zrImaMto, rAjakumAro, rANIo, rAjAo hatAM, evA hajAro jIvone dIkSA ApI, ane lAkho lokone dhArmika banAvyA. aMtamAM kevalI paryAyanA 30 mAM, dIkSAnA 42mAM ane janmanA 72 mAM varSe aMtima cAturmAsa ane jIvananuM aMtima varSa pUrNa karavA bhagavAna apApApurI (pAvApurI) padhAryA. tyAM teozrI hastipAla rAjAnA kArakunonA sabhAkhaMDamAM cAturmAsa rahyA. haMmezAM apAtAM nircantha pravacanothI pratibaddha thaI aneka bhavya jIvoe nircanya dharmanI pravajyA svIkArI. comAsAno cotho mahino (guja.) Aso vadi amAvasyAe potAnuM parinirvANu thavAnuM hovAthI caudasa-amAsanA be nirjala upavAsa (chaThTha ta5) karyA. jagatanA kalyANa mATe suvarNakamaLa upara pathaMkAsane-padmAsane besI aMtima dezanAno prAraMbha karyo. sabhAmAM cArenikAyanA devo, caturvidha zrIsaMgha, kAzI-kozala deza Adi janapadanA mAnya 18 gaNarAjAo, tema ja gaNya-mAnya anya varga ane sAmAnya varga paNa upasthita hato. pravacanamAM bhagavAne puNya-pApa phala viSayaka adhyayano Adi varNavyuM. amAvasyAnI pAchalI rAtanI cAra ghaDI bAkI rahI tyAre soLa prahara-48 kalAkanI avirata cAlelI pralaMba dezanA pUrI thatAM ja bhagavAnano AtmA zarIra tyajI, vedanIyAdi cAra aghAtI karmono kSaya thatAM, ATheya karmono saMpUrNa kSaya karI, 72 varSanuM AyuSya pUruM karIne svAti nakSatramAM UrvAkAzamAM asaMkhya yojana dUra rahelA mukti-sthAnamAM eka ja samayamAM (eka sekanDano asaMkhyAtAmo bhAga) pahoMcI jyotimAM jyotirUpe bhaLI gayo. have teo janma-maraNathI mukta thayA. tamAma baMdhano, duHkho, saMtApothI rahita banI sarva sukhanA bhoktA banyA. A mahAna AtmAe gata janmamAM karelI sAdhanA ane aMtima janmamAM karelI mahAsAdhanAnA phaLarUpe abhISTa-paramora evA siddhi padane meLavyuM. jaina dharmanA siddhAnta mujaba siddhi ke mokSanI prApti bAda pharI temane A saMsAra mAM avataravuM paDatuM nathI. ( - 46. pAvApurI meM bhagavAna kI 16 prahara kI antima dezanA aura nirvANa-mokSa kI prApti, [pA~cavA kalyANaka] bhagavAn ne bhArata ke aneka dezoM meM vicaraNa-vihAra kiyA, upadezoM kI ajasra vRSTi kii| hajAroM ko dIkSA dI, lAkhoM logoM ko dharmiSTa bnaaye| anta meM kevalI paryAya ke 30, dIkSA ke 42, aura janma ke 72 veM varSa meM antima cAturmAsa aura apane jIvana kA - deha kA antima varSa pUrNa karane ke liye bhagavAn bihAra deza kI apApApurI (pAvApurI) pdhaare| vahA~ ve hastipAla rAjA ke karmacAriyoM kI rajjUgazAlA meM cAturmAsa rhe| dainika pravacanoM se pratibuddha ho anekoM ne vahA~ nimrantha dharma kI pravrajyA lii| caumAse ke cauthe mAsa kArtika kRSNA (gu. A. vadi) amAvAsyA ke dina apanA parinirvANa ko jaanaa| caturdazI aura amAvAsyA ke do nirjala upavAsa (chadra tapa) kiye / lokakalyANa ke liye svarNakamala para paryakAsana-padmAsana se baiThakara antima dezanA prArambha kii| sabhA meM devanikAya, caturvidha zrIsaMgha, anya janatA, aura kAzI-kozala Adi janapada ke mAnya 18 gaNarAjA bhI upasthita the| bhagavAn ne puNya-pApa phala viSayaka adhyayanAdi kA varNana kiyaa| amAvAsyA kI pichalI rAtri ke cAra prahara zeSa rhe| taba prANimAtra ke kalyANa ke liye solaha prahara (48 ghaNTe) kI pralamba dezanA dhArApravAI se dii| yaha pUrNa hote hI avazeSa aghAtI kamoM kA kSaya pUrvaka sampUrNa aSTa karmoM kA kSaya karake 72 varSa kI Ayu pUrNakara bhagavAn kI AtmA sadA ke liye deha ko chor3akara UrdhvAkAza meM sthita muktisthAna meM tatkAla pahu~ca kara jyoti meM jyoti mile vaisI mila gii| ve sampUrNa sukhoM ke bhoktA bne| 46. BHAGAVAN MAHAVIRA'S LAST SERMON AT PAVAPURI LASTING FOR FORTY-EIGHT HOURS AND THE NIRVANA (FINAL LIBERATION) During the forty-two years of his ascetic life, Bhagavan Mahavira preached his gospel of Ahimsa to millions of people and initiated into monkhood thousands of his disciples. At the age of seventy-two he came to Pavapuri for spending the final rainy season there. In the month of Asvina he observed fast for two days-without even taking water-and seated in the lotus posture on a golden lotus he delivered his last and longest sermon, lasting for forty-eight hours, before the four-fold samgha. With only four Ghatis of the new-moon night left, he destroyed the remaining four types of non-destructive karmans. And thus with all the eight karmans completely annihilated, his soul soared high and reached the pinnacle of Loka and went to the permanent abode of Siddhas, never to return again. And thus the great soul achieved the highest goal after practising severe austerities spreading over numerous previous births and especially in the last one. Tche. A mAma paNamAmila pApApayAmi few vilayanamaskAramAtmasamApanamazkAra assttnmskaar| S t ation International For Personal & Private Use Only

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DOC 46 : cauda rAjaloka vizvanA aMte AvelA muktisthAnamAM jatAM pahelAM bhagavAne vizvayANArthe 16 mahara (48 kalAka) sudhI kareluM aMtima pravacana 46 : caudaharAjaloka vizva ke anta meM sthita, mokSa meM jAne ke pahile vizvakalyANArthe,16 praharoM (18 ghaNToM) taka bhagavAnne kiyA huA antima pravacana 46 : Bhagavan Mahavira's last sermon at Pavapuri lasting for fortyeight hours for universal welfare For Personal & Private Use Only

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47.47.47 47. devo ane mAnavoe khinnahadaye karelo agnisaMskAra ane divALI parvano prAraMbha nirvANu samaye kAzI-kozalanA 18 gaNataMtra rAjAo upasthita hatA. temaNe bhAva-(jJAna) prakAza asta thatAM, dravyaprakAza karavA sarvatra dIvAo-dIpamAlikAo pragaTAvyA. tyArathI A divasa dIpotsavI tarIke prasiddhine pAmyo ane TUMka samayamAM dezabharamAM divALIparva tarIke mazahUra banyo. indrAdika devo jJAnathI nirvANa jANIne pAMcamuM kalyANaka UjavavA pAvApurI AvI pahoMcyA. aMtyeSTi karma karavA zake judA judA devo dvArA zIdhra gozISa caMdanA dikanAM kAcho Adi sAmagrI maMgAvI citA taiyAra karAvI, pachI Abhiyogika devo pAse kSIrasamudranAM jala maMgAvI anaMta upakArI bhagavAnanA ati pavitra nirjIva zarIrane snAna karAvyuM. haricaMdanathI lepa karyo. rezamI vastra paherAvyAM. mugaTa Adi suvarNa ratnonA alaMkAro paherAvyAM. pachI bhagavAnanA dehane devanirmita bhavya zibikAmAM padharAvyo. A nirvANayAtrAmAM asaMkhya devo ane lAkho prajAjano sAmela thayA. saunAM netro azruthI pUrNa hatAM. saunA caherA duHkha-zokathI mlAna hatAM. devoe zibikA upADI. vAjate gAjate jayanAdonI pracaMDa ghoSaNA sAthe nirvANuyAtrA citAsthAne AvI. citA upara zibikA padharAvI ane stuti-prArthanAo karI. devoe agni pragaTAvyo ane ghI vagerethI siMcana karyuM. deha-pudgala naSTa thatAM sugaMdhI jalathI citA ThArI. A pramANe nirvANa mahotsava pUrNa karI bhagavAnanI dADhAo ane anya asthione devo devalokamAM laI gayA. agnisaMskAranA sthAne bhavya stUpanI sthApanA karavAmAM AvI. e pahelAM. bhagavAne potAno kevalajJAnI, avadhijJAnI, mana:paryavajJAnI, vAdI, mahAtapasvI, adbhuta vidyA-siddho vagerethI alaMkRta lAkho sAdhu-sAdhvIjIono tathA lAkho karoDo zrAvaka-zrAvikAna(puruSa-strI)ono saMgha, pAMcamA ziSya gaNadhara zrIsudharmAsvAmIjIne soMpyo. teozrIno citramaya jIvana-paricaya ahIM pUro thAya che. aMtamAM zramaNa bhagavAna mahAvIrane aMtaranAM koTAnakoTi vaMdana! 47. deva aura mAnava samUha dvArA zokamagna hradaya se kiyA gayA antima saMskAra, divAlI parva kA prAraMbha nirvANa ke samaya kAzI-kauzala ke 18 gaNatantra rAjA upasthita the| unhoMne bhAva (jJAna) prakAza asta hone para, dravyaprakAza karane ke liye sarvatra dIpa jlaaye| vaha dina dIpotsava ke rUpa meM prasiddha huaa| jo alpa kAla meM hI sAre deza meM dIpAvalI parva ke rUpa meM prasiddha ho gyaa| indrAdika deva jJAna se nirvANa ko jAnakara pA~cavA~ kalyANakotsava manAne ke liye pAvApurI aagye| aMtyeSTi ke liye indra ne vibhinna devoM dvArA gozIrSa candanAdi-kASTha Adi sAmagrI ma~gavAkara citA bnvaaii| phira Abhiyogika devoM se kSIrasamudra kA jala ma~gavAkara ananta upakArI bhagavAn ke pavitra pArthiva zarIra ko snAna karAyA, haricandana kA lepa kiyA, rezamI vastra oddh'aayaa| suvarNa-ratnoM ke mukuTAdi alaGkAra phnaaye| phira bhagavAn ke zarIra ko devanirmita bhavya zibikA meM pdhraayaa| isa nirvANayAtrA meM asaMkhya deva tathA lAkhoM loga sammilita hue| sabhI ke netra azrupUrNa the| mukhAkRtiyA~ zokAkula thiiN| devoM ne zibikA utthaaii| vAdya aura jayanAda kI pracaNDa ghoSaNA ke sAtha nirvANayAtrA citAsthAna para aaii| citA para zibikA rakhakara stuti-prArthanA kii| devoM ne agni jlaaii| ghRtAdi se abhiSecana kiyaa| deha-pudgala naSTa hone para sugandhita jala se citA ThaMDhI kii| isa prakAra nirvANa-mahotsava pUrNakara bhagavAn kI dAr3hoM aura anya asthiyoM ko devagaNa devaloka meM le gye| agnisaMskAra ke sthAna para bhavya stUpa kI racanA kii| bhagavAna kA citramaya paricaya samApta huaa| anta meM zramaNa bhagavAna mahAvIra ko hArdika koTAnukoTI vaMdana ! WIKI 47. THE FUNERAL RITES PERFORMED BY MOURNING GODS AND MEN All the eighteen rulers of the various states in Kasi-Kosala were present at the time of Bhagavan Mahavira's Nirvana. When the light of knowledge was extinguished, they lighted numerous earthen lamps. And it was since then that the Festival of Lights (Dipavali) is being observed in India. Indra and the other gods flew down to the earth to celebrate the fifth Kalyanaka (auspicious event). They bathed his body with holy waters, applied sandal paste, dressed the body in silk and decked and adorned him with a crown and other ornaments. He was carried in a palanquin and millions had joined the procession to pay their last homage to the great saint. There was solemn music accompanied by musical instruments. The palanquin was placed on a pyre of fragrant sandalwood. The final prayers were offered. Clarified butter (ghee) was sprinkled over the pyre. Perfumed water was sprinkled to extinguish the fire. After the final rites were over the gods carried with them the molars and the bones to the heaven. Obeisance to Sramana Bhagavan Mahavira ! . 1 03 3.12 .hindu .5...55 'muslIma khIstI. zIkha Y.boddha. jaina. "tvamArivaH purataH | | osjain"ALMIGHTY GOD10 maThiTham namo tassa bhagavato jamAMarihaMtANaM pUsaNastvamasyavizva con UNTO WHOM bavAdhava ziva- arahato sAmAsa- namo siddhArNa svaparaM jidhaanm| FIFEAago | ALL HEARTS | 38 ThinTa mbudvarasa buddhasaraNaM jAmomAyariyANaM venAsivedhacapara ouilla BE OPEN, elamaDagacchAmiAdhAsasthA namo'vajjhAyANaM, dhAma.tyayAtataM erapier ALL DESIRESAttaho maMgadhagacchAmi,saMghasaraNa namoloesavvasAhaNa] ja ? [vidhamajantarupamaS K NgWN... magara gacchAmi jaina prIki GOD CDHd haadsooN inaaN dhrbaariiN jaaNdaa s'oos OMOT VIT muslIma khIstIzIrava 4889 kA . O dcgation International For Personal & Private Use Only

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47: nirjIva dehanI nirvANayAtrA kADhIne caMdananI citA upara padharAvelA, mugaTa AdithI alaMkRta pavitradehano devo-manuSyo dvArA agnisaMskAra 47 : nirjIva deha kI nirvANayAtrA nikAla kara caMdana kI citA Upara sthApita mukuTa Adi se alaMkRta pavitra deha kA zokamana deva-manuSyoM dvArA agnisaMskAra 47: The final ritual procession. Bhagavin's body carried in a palanquin. Heavenly gods and men with mourning hearts For Personal & Private Use Only

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48.48.48 48, suvarNakamalasthita zrI gautamasvAmIjIne kevalajJAnanI prApti, ane prathama dharma dezanA bhagavAna zrI mahAvIranA mukhya ziSya gautama gotrIya zrIindrabhUti hatA. teo * gautama' (gotra) nAmathI ja vizeSa prasiddhine pAmyA hatA. pUrvAvasthAmAM teo brAdvANu kulotpanna ane veda-vidyAmAM pAraMgata hatA. teo gaNadhara pade AvyA tyAre temanI uMmara 50 varSanI hatI. teo haMmezA seMkaDo ziSyone zAstranI vAcanA ApatA ane khuda mahAvIra bhagavAnanA 14 hajAra sAdhu, 36 hajAra sAdhvI ane lAkho-karoDo zrAvaka zrAvikArUpa saMghanI yogya vyavasthA ane javAbadArI saMbhALatA hatA. gautamasvAmIne mahAvIra upara avihaDa sneha-rAga hato ane e rAga prazasta chatAM emanI Atyantika siddhi (mokSaprApti)nI ADe Avato hato. e baMdhana tUTI jAya eTalA khAtara upakArI bhagavAne nirvANunA divasanI sAMje ja emane bolAvIne kahyuM ke, " gautama, tuM sAmenA gAmamAM rahelA devazarmA brAhmaNane pratibadha karavA jA. ' paDato bola jhIlanAra prakhara AjJAMkita, gautamasvAmIjI tyAM gayA. pratibodha karIne pAchA pharatAM mArgamAM ja emaNe bhagavAnanuM nirvANa (mRtyu) sAMbhaLyuM. sAMbhaLatAM ja vandraghAta thayo ! zunyamanaska banI gayA ! potAne khare avasare vegaLo karyAnA kAraNe bhagavAnane upAlaMbha ApavApUrvaka karuNa vilApa karavA lAgyA ! pachI, 'vIra ! o vIra !' raTatA rahyA. ekAeka mohanAM paDalo khasI gayAM. tyAM emane sAco jJAnaprakAza lAyo. samajAyuM ke " are ! nirmohIne moha zeno hoya ! mArA eka pakSIya snene dhikakAra ho !' Ama vairAgya bhAvanA bhAvatAM temane prabhAte kevalajJAna thayuM. pachI emaNe devoe racelA suvarNakamaLa upara padmAsane besIne dharmopadeza Apyo. bAra varSa sudhI aneka sthaLe vicarI, lAkho lokone tArIne aMte eka mAsanA upavAsa karI eo mokSe padhAryA. gautamasvAmIne taddabhave mogAmI 50 hajAra ziSyo hatA. temanuM nAma prabhAvazALI hovAthI hajAro jeno niraMtara prabhAtamAM aneka labdhithI sampanna gautamasvAmInI prArthanA-pUjAdika karatA AvyA che ane Aje paNa kare che. 48. kevalajJAna-prApta, padmAsanasthita zrIgautamasvAmIjI kI prathama dharma dezanA bhagavAn mahAvIra ke jyeSTha ziSya gautamagotrIya zrIindrabhUti the| ve 'gautama' (gotra) nAma se prasiddha the| pUrvAvasthA meM ve brAhmaNakulotpanna aura veda-vidyA meM pAraMgata the| ve dIkSita evaM gaNadhara-pada para ArUDha hue taba unakI Ayu 50 varSa kI thii| ve sadA saiMkar3oM ziSyoM ko zAstra-yAcanA dete the aura mahAvIra bhagavAn ke 14 hajAra sAdhu, 36 hajAra sAdhviyoM aura lAkhoM zrAvakazrAvikArUpa saMgha kI vyavasthA aura uttaradAyitva saMbhAlate the| gautama ko zrI mahAvIra para aDiga sneha thA kintu yaha sneha unakI Atyantika siddhi meM vighna-rUpa thaa| yaha bandhana TUTa jAya isaliye upakArI bhagavAn ne nirvANa ke dina zAma ko hI gautama ko bulAkara kahA ki'tU sAmane gA~va meM sthita devazarmA brAhmaNa ko pratibodha karane ke lie jA / ' AjJApAlaka gautama vahA~ gaye, pratibodha dekara lauTate samaya mArga meM hI bhagavAn ke nirvANa (mRtyu) kI bAta sunii| sunate hI vajrAghAta sA huaa| avAka ho gye| Apa ko aise samaya para dUra karane ke kAraNa bhagavAn ko upAlambha dete hue karuNa vilApa karane lge| 'vIra ! o vIra!' raTate rhe| usI samaya unako tAtvika jJAna huaa| moha ke parade khula gye| samajha gaye ki nirmohI ko moha kaisA? mere ekapakSIya sneha ko dhikkAra hai| aisI vairAgya-bhAvanA karate hue unheM prAtaHkAla meM kevalajJAna huaa| bAda meM devanirmita svarNakamala para padmAsana se baiThakara Apane dharmopadeza kiyaa| 12 varSa taka aneka sthAnoM meM vicaraNa kara lAkhoM logoM kA uddhAra kiyaa| anta meM eka mAsa ke upavAsa kara mokSa meM gye| gautamasvAmI ke mokSagAmI 50 hajAra ziSya the| inake nAma kI bhArI mahimA hai| 48. GAUTAMASWAMI ATTAINS ABSOLUTE KNOWLEDGE AND FIRST SERMON Indrabhuti, of Gautama Gotra, was the senior-most disciple of Bhagavan Mahavira. He became Ganadhara at the age of fifty and was in charge of a large number of monks and nuns. But he had great attachment and affection for Bhagavan Mahavira and this proved to be an obstacle in his attaining the absolute knowledge. In order to cut asunder the bonds of affection, Bhagavan Mahavira sent him on a mission to preach the gospel to a brahmin who was staying in a nearby village, on the very eve of his Nirvana. On his return journey he learned about Bhagavan Mahavira's Nirvana and was completely broken down with grief. He went on lamenting and bewailing throughout the night. But then all of a sudden he realised the folly and futility of it and at that very moment he attained absolute knowledge. Then, seated in the Padmasana posture on a golden lotus, he commenced his first sermon. sUtrajJAna saharathayAtrA Education International For Personal & Private Use Only

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Reated m ammemommemoranve 48 : nirvANa pachI tarata ja bhagavAnanA mukhya ziSya gaNadhara zrI gautamasvAmIjIne kevalajJAna (sarvajJatA) nI prApti ane prathamadezanA 48 : nirvANa ke bAda turaMta hI bhagavAn ke mukhya ziSya zrI gautamasvAmIjI ko kevalajJAna (sarvajJatA) kI prApti aura Adyopadeza 48 : Freed from attachment and hatred Gautam attains omniscience and delivers the first sermon For Personal & Private Use Only

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TAI ATTA POLIRUAR PANA OM NSA Ath TESd %AM ANAM ALKAR 11TERNET MSANY so DA O.GLORE 9 aa piapaji10- 12 7-No namA - LALA namA losesavva sAhUrNa ANTAR AND OM DI * namI #AyariyA . mA uhI namola BlL. NA : 3/: A AND ProrO- UK DRIORN ALG AM : MEDIA284 cInamA - 3 13vajjhA yA Na *AN ....... . Jain Education natio DOM wideomanarmy

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dhacatra mahAyanta yantrama Ye brahmaNe nmH| indrAya namaH 1 mANibhadAya namaH / mAVOURT HTTARAMBIRHAR STIALA manamA ORNO manAnA KIRTELLETTES Acaa dAyunI C kAmona AndQOPOON hamamAnAmA REx nagadamapravINa maa jamA SORG ni SAND pana NATA jamAnA panAmasodhana jiyA A SAR ER / (Chients COM TaOOR mAsa RAV Porn sik morAhima / AAP namataYER c/ REG neISARKHA RdhAnI tayaROST SAHESART parako ramA yamApanIya SANELESED HARNATAST bhadatAya namaH MEMEBALAJ satyA MAGARIA ajanamana mAna pa ACCORE (LTH RAJANVAR SEARCINE yAya GAAN ASONGS New gaNaantic ANANEELIERS mAyA RANCHI TRESSERIA - RMANUARY STORIES CORRESPOOR RRENIOREA DATES / 060 diUTELAP 5 S YERSmins mhinI ORYSANSmAranA HARIRAMERIKA KAHANIKATREENA 10CHANAKOON KARGASTMER EARNata THR E NEED Rasiriratna DOGoooooo PCAS MahindisREAL TAGRA MRIKE INSTAGE 153 hasta sbhA yai ODOGOGOD A VOODOOOOL AN DABALI MERIHDITOUS JEENA ARR STANDAN T ARNDERS SEAR CLARCHRIRAI Gra P AMERITEETHAN ja pacArazAmurarzramAsana samA - pAnamA menapAsAsanamA zrIpAla rAjAnamAlakAmakAravanakAma nAyAmAmArImada bina moha minROElacAlabhara hiont-bhImaraNA maMdarI LokIsiddhavikAdhivAya namA ayaMpaTA rAjananaranivAmI bAgacI nemacaMdapopaTalAlamaNa mahAsAzamasAra paramAnanAmA ganija sarIramA pani nitnmaniram datyasya dharmapatnI zrI lakSmIbAdhikayA svadhyadhyayana lie nAmAmAbhira prAcIna kA pratya-mahAdibhiImA dhAvadhi sampAyala siviSayAni mAmayI manAsA mahAnubhamacArsimAti SmritamRINTAKlayonArapura janajAmatAdhikAlAwirtimhafruire kAgapitA lArAjanamitrAbhAdarAjamapusamAvikAra aabhaajiilaamcini|| vi. saM. 2010 mAM amaghavAdamAM jayapurI kalamathI pUjya munizrI yazovijayajIe UMDA saMzodhana bAda potAnI pasaMdagI pramANe seMkaDo varasa bAda zuddhikaraNa thavA pAmelo kapaDAM upara citarAvelo A siddhacaka bRhad yanTa che A saMpuTamAM ApavAnuM jarUrI na hovA chatAM eka kalAtmaka, atibhavya ane viziSTa kRtinA darzanano jainasamAjane lAbha maLe e hetuthI ahIM pragaTa karyo che yatra paricaya bIjethI jANI devo. | munizrI yazovijaya citrakalA saMgraha For Personal & Private Use Only

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CONOUS zrI RSimaMDala yaMtra aparAjitAnamaHvimAnamaHosAgasAya uparaNamA 5ndAmanamA madhamanamaH TAnalamA TS U mAsanama KESAKALKIES mindrakAnamAra TION ACE SERI namaH / zrI siddhe namaH Ahe. yo- namaH / namaHkarama namaH aA jabhavanabharamA TAASPAS JAI lebhyo namaH namaH namaH a ba JAUTAPU / Lagarmus rAja bhyAnamaH jamA SONGSEKSI Site TIPS (DARA tAiFE asUna STARDAR mahAnamA unI AbhAI kalAkAra CCCCCOULD mAoo MAHARASH hI namaH / Del CCEPOE SIRJBE 1.jJAnebhyAnamaH mAlisIpamA CCCCCADDA JE poTraya vA namaH ho namaH SUICErimA 42223 dea TELETTE FA yonamaHhAnamA bAya nama LUSIC yaralaba kAya nama ormalth namaH CALI maenamaH namaHee Pt-theet HEKAREER SSCLUB RETATION SR(hAupAdhyAye.. N gus -sArasAramA IA Bl Eng nAnA JRI ANJALI AJRelative See the RECE ASY PRERNA LAORLD DUALI HERS AYANE J EALS E ( H RITTES SAMETERS umerovyArI RUSTAN SanRORTI hA 858 CCGANESS jArA jamanagamamA zrIrupamayasInamA sIjIlamaminahvgonamA nAnAthabhyo namaH amahAsikimAmA jamA manamaH Ish A SimaMDalayanTanuM vi. saM. 2010 mAM mArUM saMzodhana cAlatuM hatuM te samaye te RSimaMDala yatranA be-traNa prakAro paikI eka prakAre A thanna citarAvyo hato. te pachI mAruM saMzodhana ThIka rIte pUrNa thatAM huMkAra upara varasothI bhUlAyelI nAdanI AkRtinI sthApanA thavA pAmelI hatI. tethI te nAdanI AkRti A yatramAM jovA nahIM maLe. A adhurUM ane apUrNa hovAthI koIe tenI nakala karavI nahIM. . For Personal & Private Use Only munizrI yazovijya citrakalA saMgraha

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MOXOOX bhAvALImahApaUI as pUrvabhavo tathA jaiviMjho jarUrI paricaya | lekhaka:muni yazovijaya vi gujarAtI bhASA noMdha: A citrasaMpuTamAM bhagavAna zrI mahAvIranA jIvananAM je citro ApyAM che te citronI keTalIka vizeSa samaja ane vizeSatAo ahIM darzAvuM chuM. vaLI trIjuM citra bhagavAnanA 25 pUrvabhavone lagatuM che tethI teno paNa paricaya ahIM ApuM chuM, e jANavuM preraka ane rasaprada thaze. A paricayathI eka vakhatanI sAmAnya vyakita sattAvIsamA bhavamAM jayAre tIrthaMkaraparamAtmA bane tyAre teonI gata janmanI paristhiti ane sAdhanA kevI hatI tenI jhAMkhI thaze. 26 bhavanI kathAnuM avataraNa- samagra paricaya caitanya svarUpI AtmA ane jaDasvarUpI karma-zatru vacce khelAelA dIrgha saMgrAmamAM mAnava svabhAvanAM ane tenAM vartananAM vividha pAsAonuM darzana, karmasatAnI vividharaMgI vicitratAo ane tenuM ajoDa sAmarthya, IndriyonA viSama viSayo ane krodha, mAna, mAyA, lobhAdi kaSAyono zikAra banavA AtmAnI thatI durdazA ane adhogati, vacce vacce prApta thaI jatA zubha saMyogo, tethI sarjatA unnati avanatinA Aroha-avaroho, chevaTe vizvanAM prANImAtrane sAcuM sukha prApta karAvavAnI jAgelI bhAvadayAnA kAraNe karelI prakhara AdhyAtmika sAdhanA, enAM phaLa rUpe keDImAMthI nIkaLIne rAjapatha upara thatuM teozrInuM padArpaNa, anukULa saMyogo prApta thatAM sarvazakitamAna gaNAtA AtmAe potAnI jJAnAdikanI anaMtI zakitaone prApta karavAmAM avarodhaka banI beThelA karmazatruone khatama karavA potAnI tAkAtano batAvelo paraco, AdarelA pracaMDa puruSArthanA ane paramAtma dazAnI anittama siddhino meLavelo javalaMta vijaya vagere bAbato aMge avanava ghaNo prakAza pADaze. 25 bhavano paricaya citra 1: suvarNakamalanA Asana upara padmAsane birAjamAna tIrthakara bhagavAna zrI citra 3H jaina dharmanI dRSTie koI paNa AtmA anAdithI paramAtmA hoto nathI, paraMtu te mahAvIradevanI suvarNa raMganI manohara mUrti. kamaLamAM siMha lAMchana mUkavAmAM AvyuM ApaNA jevo saMsArI jIvAtmA hoya che ane jayAre samyagudarzana, zAna, cAritranI che ane nIcenA bhAge suvarNanuM nAnuM 'pAdapITha'thI oLakhAtuM kamalAsana mUkyuM che. kSAyika bhAve ArAdhanA kare tyAre ja te paramAtmA thaI zake che. kALa anaMto vItI bhagavAna UMcA Asana uparathI nIce UtaratAM pahelAM pAdapITha upara paga mUke che. gayo te apekSAe anaMta paramAtmA thaI gayA. have pachI paNa anaMto kALa jaze. vaLI dezanA ApatI vakhate e ja pAdapITha upara baMne paga rAkhe che. A pAdapITha deva paraMtu cha ArA (ke yuga)nI apekSAe, vyakitaonI daSTie 24 tIrthakaronI ja viracita samavasaraNamAM khAsa hoya che. gaNatrI mukAya che-nyunAdhikanI nahIM. vaLI dareka tIrthakaranA AtmAo citra 2: aSTamahAprAtihArya sAthenuM arihaMtanuM eka bhavya mUrticitra karAvavuM rahI gayuM bhinnabhinna hoya che. ahIM zramaNa bhagavAna mahAvIrano AtmA paNa anAdi hatuM tethI eka suMdara AkarSaka citra citarAvyuM che. anAnupUrvI banAvavI hoya tene kALathI ApaNI ke bIjAonI jema ja karmanAM AvaraNavALo, azuddha ane cAreya tathA koIpaNa tIrthaMkaradevanI sAmUhika ArAdhanA karAvavI hoya tyAre samUhanI sAme gatimAM paribhramaNa karanAro saMsArI jIvAtmA ja hato eTale pUrvabhavanI gaNatrI zI padharAvavA AvA suMdara citranI jarUra paDe che, eTale ahIMyA zrI AdIzvara rIte thAya? chatAM temanA 27 bhavanI je gaNatrI mUkAya che te AdhyAtmika vikAsano bhagavAnanI citrazreNI mATe zrI AdIzvarajInuM ja suMdara citra banAvarAvyuM. paNa mukhya prAraMbha athavA mokSamArganA pAyArU5 samyagadarzanano prakAza je bhavamAM prathama evI rIte banAvarAvyuM ke koIpaNa tIrthakara mATe vAparavuM hoya to phakata lAMchana bIjA prApta thayo te hisAbe te bhavathI tenI gaNatarI zarU thAya che, A vikAsa ke prakAza kAgaLa para citarAvI tene tyAM mUkI devuM eTale kAma patI jaya. vaLI vicAra Avyo 'nayasAra''nA bhavamAM thayo, tethI te bhavane bhagavAna mahAvIrano pahelo bhava ke trevIsa tIrthaMkaranuM saMpuTa kayAre bahAra paDe kone khabara? eTale evo nirNaya karyo gaNavAmAM Avyo che, A samyagudarzanane ja paramAtmadazAno pAyo athavA mokSaphaLake AvuM atyaMta suMdara AkarSaka citra bhagavAna mahAvIranI trIjI AvRttimAM ja nI prAptinuM bIja kahAM che. (mahAvIra tarIke ja) pragaTa karI devuM. vaLI aSTamahAprAtihArya sAthenuM citra bhagavAna trIjA citramAM bhagavAnanA 25 bhavo saMkSepamAM batAvyAM che. e uparathI Acho mahAvIra prabhunA citrasaMpuTanI prathama AvRttimAM vicAra chatAM mUkI zakAyuM na hatuM, khyAla Avaze ke samyagudarzananI prApti pachI paNa AtmA ne jAgRta na rahe to vividha A mukAtAM sahune AnaMda thaze. A citramAM mane managamatAM traNa chatro, siMhAsana, gationA kevA kevA Aroha-avaroha sarjAya che tema ja tenA AtmavikAsamAM kevI kevI Indro vagere bahuja AkarSaka banAvyAM che. AvuM citra jainasaMghane pahelIjavAra jevA ukrAnti ane apakrAntio prApta thAya che. malaze. 1. bhagavAna mahAvIra nA 27 bhavonI parigaNanA bAbatamAM maThatvanAM je matAMtaro maLe che tene ahIM noMdhyuM che. Avazyaka niryukita-cUrSi -vRtti, triSaSTizavAkApuruSacaritra, kalpasUtranI TIkAo vagere anyo 27mo- antima bhava devAnaMdAnI kulimAM (janma mATe) garbhapaNe avataravAno ane janma trizalAnI kukhethI thayAnuM jaNAve che, jayAre samavAyAMga mUtra manathanI vRtti eka vilakSaNa vidhAna karatAM 26mo bhava devAnaMdAnI kukSithI janma thayAnuM ane 27mo bhava trizalA rANInI kukSithI janma thayAnuM noMdhe che. vaLI Avazyaka niryukita-vRtti, triSaSTi, temaja kalpasUtranI keTalIka TIkAo bAvIsamo bhava manuSyano jaNAve che paNa tenuM janmasthaLa, nAma, AyuSyAdi aMge kaMI paNa vigata te graMtho jaNAvatA nathI. mAtra eTalo dhvani nIkaLe che ke A manuSyabhavamAM bhagavAne tapazcaryA dvArA (cakravartIne yogya) zubha puNyopArjana karyuM hatuM. eTale tyAMthI teo cakravatapaNe jamyA. paNa guNabhadraracita mahAvIracariyuM mAnava janma samApta karIne devalokamAMutpanna thayAnuM noMdhe che. jayAre samavAyAMgakAre to bAvIsamo ('mAnava' tarIkeno) bhava ja mAnya rAkhyo nathI. naMdalAla vakIle lakhelA mudrita mahAvIracaritra" mAM to bAvIsamo bhava 'vimala rAjakumAra' tarIke jaNAvyo che. je 1. eka ja janma ane be bhavanI gaNatrI kaI apekSAe haze te samajI zakAtuM nathI. 2. 27 bhavane lagatAM aneka saMdarbho jevA chatAM mane 'vimala rAja kumAra'nA bhavano ullekha kayAMya malyo nathI. tethI prazna thAya che ke teoe kayA AdhAre e lakhyuM haze? 2. digambara manyakAra nayasAranI jagyAe pururavA nAmanA mAMsAhArI bhIlano ullekha kare che ane e sAgara muninA upadezathI ahiMsaka banatA bodhi prApta kare che. devI sarasvatI 0 1 0 ! che , , SIR, vAhana basdamada-mAlA,pAkanAnAjAlAgadAlalaya.vAhana ravInAra2mAlA bAhara1baradasalavArabAhama vAda.jAlIyo baahnaajiimaanklnaaddnaayrvaalaa| gajaka.pAza-daura.bIjora gajabhiyacImagara mAlA, sanIaura.jAjanakala.kyA gaDa/3madA pApaharaNakAgala,akRyA gaja.pAza zAhasa carkaramugara zAkya For Personal & Private Use Only

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bhava paheloH gAmano mukhI nayasAra lAkaDA kApavA mATe jaMgalamAM jAya che tyAM te ApatA hatA. ane je je pratibodha pAme che te sahune kahetA ke "sAco dharmamArga bhagavAne bhojanano samaya thatAM koI atithine jamADIne jamuM evI bhAvanApUrvaka tenI pratIkSA zrI RSabhadeva pAse che mATe tyAM jaIne dIkSA svIkAro." sau tyAM jatA ane zramaNa-sA karI rahyo che. evAmAM dUrathI sAdhuo jevI vyakitaone AvatI joI tenA haiyAmAM mArgane svIkAratA. A vAta ahIM rahI. amApa harSa thayo, sAme jaIne vaMdana karyuM. mArgamAM bhUlA paDelA sAdhuoe nayasArane eka vakhata evuM banyuM ke sarvajJa bhagavAna zrI kaSabhadevane bharata cakravartI e praka dharmalAbha' zabdathI AzIrvAda ApyA. pachI te mArga bhUlelA sAdhuone potAnA sthAne pUchayo ke 'bhagavAna ApanI parSadAmAM bhAvi koI tIrthaMkarano jIva che kharo?" e vakhate sAcavIne laI Avyo. e satyugano mAnavI hato. enA haiyAmAM sAdhu-saMto pratye bhagavAne kahyuM ke 'tAro ja putra marIci je amArA saMdhamAM zithilAcArI bane athAga mAna-bhakita beThAM hatAM eTale sAdhuone yogya sthAne besADyA. sAdhu sAthe thoDo parivrAja kanA vezamAM rahe che te ja A covIsImAM vardhamAna-mahAvIra nAmanA anti vArtAlApa karI potAne bhikSAno lAbha ApavA mATe vinaMti karatAM kahyuM ke Apa amane tIrthakara thaze eTaluM ja nahi tripRSTha nAmanA prathama vAsudeva ane mahAvidehanI mUka kaMIka lAbha Apo pachI ame jamIzuM" ane tyArabAda dharmanA be zabdo ApanA mukhathI nagarImAM tamArA jevA ja priya mitra nAmanA cakravartI paNa te thaze.' potAno putra traNa traNa sAMbhaLIne Apane sAcA rastA upara caDhAvI daIzuM. asIma AnaMdane pAmelA nayasAre viziSTa padavI prApta karaze te jANIne kayA pitAne AnaMda na thAya? cakravatI khUba bhakitabhAvathI sAdhuone bhikSAdAna karyuM. tyArapachI gurudeve asarakAraka upadeza bharata to prabhune vaMdana karI zIgha marIci pAse pahoMcyA. tyAM jaIne marIcine spaSTa ka6 Apyo. nayasAra mATe Avo prasaMga pahelo ja hato eTale te khUba rasapUrvaka sAMbhaLato ke: 'huM tamArA tridaMDI veSane vaMdana karato nathI paNa tamo covIsamA tIrthaMkara thavAnA cho ? hato, bhAvi kALanA bhagavAna mahAvIrano jIva je vartamAnamAM nayasAra rUpe hatA te jANIne tamane namaskAra kare che.' vaLI kahyuM ke * 'prathama vAsudeva ane mahAvidehama sAdhuone dravyamArga batAvato hato jayAre sAdhu mahAtmA upadeza dvArA nayasArane priya mitra cakravartI paNa tame thavAnA cho.e sAMbhaLIne marIcine ekadama kulAbhimAnA bhAvamArga-mokSamArga batAvI rahRAA hatA. AtmA yogya hato eTale upadezanA prabhAva jAgRta thaI gayuM, mAthe chatrI, pagamAM cAkaDI ane bhagavA veSadhArI evA marIci vAraMvAra tenA mohanAM AvaraNo khasI gayAM. vacanAmRtanA prabhAve enA AtmAmAM kevalajJAnanA ahaMkAranA ahobhAva sAthe khuza thavA lAgyA, paNa eTalethI ja emano AnaMda sImita aMza samAna samyagudarzanano bhavya prakAza utpanna thayo ane A ja prakAzanA prabhAve na banyo eTale khUba harSamAM AvI nAcavA-kUdavA sAthe teo bolavA lAgyA ke27mAM bhavamAM bhagavAna mahAvIra banavAnuM puNya bAMdhavAno prAraMbha karI dIdho. te pachI "aho! mAruM kula kevuM uttama are A yugamAM pahelA ja tIrthakara te mArA dAdA, pahelA ja nayasAre gurudevane sAce mArge caDhAvI dIdhA. cakravartI te mArA ja pitA ane pahelo ja vAsudeva te huM." marIcinA trikaraNa yogo nayasAra karIne bIjA bhavamAM devalokamAM utpanna thayo. (uparanA bhAgamAM je abhimAnanA zikhare pahoMcI gayA ane te ja vakhate temane nIca gotramAM janma levAnuM jaNAvyuM te citranI pahelI paMkitamAM citrarUpe AlekhyuM che.) viparIta nimna koTinuM nIca gotrakarma bAMdhI lIdhuM. zAstrakAro kahe che ke-maLelI saMpatti, vidhA ke zakitanuM kadI abhimAna na karaje paNa phaLa AvatAM namI jatAM vRkSanI jema vadhu bhava trIje devalokanuM AyuSya pUrNa thatAM deva thayelA nayasAranA juve A ne vadhu vinamra bano !nahIMtara bhavAMtaramAM maLI che tethI UlaTI sthitine prApta karazo kALanA prathama tIrthakara rASabhadeva--AdinAtha prabhunA prathama putra bharata cakravartI jevAne tyAM marIci tarIke janma levA chatAM samyagadarzananuM bIja je vavAI gayuM hatuM enA pratApe ahIM citranA trIjA vibhAgamAM marIcine nAcatA batAvyA che. kulAbhimAna zenuM saMsAranI bhautika sukha-sAmagrI tene saMsAramAM jakaDI rAkhavA samartha na banI. tIrthakara karyuM ane tenuM zuM phaLa maLyuM tenI jhAMkhI citramAM ja mathALe goLAkAre batAvelAM cAra thayelA rASabhadeva prabhunI uttama dezanA sAMbhaLI vairAgya thatAM marIcie bhAgavatI dIkSA nAnakaDAM citro dvArA karAvI che, svIkArI temanA ziSya banyA. temane sAdhu jIvananI grahaNa ane Asevana zikSA ApavA trIjA bhAgamAM vacce devalokasUcaka vimAna ane nIce narakasUcaka rAkSasI mukha vira sAdhune soMpyA. (juo citranuM khAnuM bIjuM) batAvyuM che ane vimAnanI baMne bAjue paMdara bhava sudhI ekAMtare thayelA bAhmaNaeka vakhata vihAra karatAM ughADA page cAlatA muni marIci mIkhanI sakhata tridaMDInA bhavo- saMkhyAMka ApIne batAvyA che. devanA bhavo mATe vAraMvAra vimAno na garamIno ane tRSAno pariSaha sahana na karI zakayA. rebajheba thavAthI atizaya kaMTALI batAvatAM vacce deva sahita eka ja vimAna batAvI tenI nIce je bhava devalokano pAmyA. gayA. cAritramohanIya nAmanA karme uchALo mAryo. 'mArAthI atiduSkara saMyamano bhAra tenA aMko ApyA che. e ja rIte narakanA pratIka nIce bhavanA aMko ApyA che. nIya have bilakula sahana thaI zake tema nathI. have mAre zuM karavuM?" Ama patanonukhI gotra bAMdhavAthI bhagavAnane vAraMvAra bhikSuka lekhAtA yAcaka pradhAnavRttivALA brAhmaNanA vicAronA vamaLamAM aTavAI gayA. eka vakhatano kAyAnI mAyAne phagAvI muni thanAra aprazasta bhavomAM utpanna thavuM paDayuM. ane tyAM tridaMDI saMnyAso levA paDayA, bAMdheluM zUravIra AtmA Aje kAyaratAnA zaraNe besI gayo. 'mana bhAMgyuM tenuM sau bhAMgyuM' e ukita nIca gotrakarma asaMkhya kALa sudhI bhogavAtAM chatAM zeSa rahI gayuM te karma (kSatriyakuLamAM anasAra nirbaLa vicAroe manano pUro kabajo laI lIdho ane muni marIci punaH tIrthakaronuM utpanna thavuM anivArya chatAM) chellA mahAvIranA bhavamAM paNa udayamAM AvyuM kAyAnI mAyAmAM lapeTAyA ghare to pAchA javAnuM mana na hatuM paNa AcArathI patita thayelA zuddha ane bhagavAnane devAnaMdA bAhmaNInI kukSiAmAM utpanna thaIne tyAM 82 divasa sudhI rahevuM. sAdhuvezamAM rahI paNa kema zake? eTale mananI gaDabhAMjane anne nirNaya karyo ke kaMIka paDyuM. te pachI Indra deva mAraphata garbhApaharaNa karAvIne ucca gaNAtA kSatriyanA kuLamAM sAdhu jevo dekhAu evo veSa dhAraNa kare ane zarIrane kaSTa na thAya ane mananI moja janma thAya te mATe bhagavAnane trizalA kSatriyANInI kukSimAM padharAvyA.(juo citra saM. mANI zakAya evA ja niyamone svIkAruM,' eTale bhagavA veSadhArI tridaMDI- saMnyAsI 5) kayAre ka aMdhakAra to kayAreka prakAza mAnava jIvanamAM saMtAkUkaDInI jema kevo bhAga banyA. niyamomAM chatrI rAkhavI, joDA paheravA, sacita jala vAparavuM, parigraha rAkhavo, | bhajave che teno preraka khyAla marIcino bhava ApI jAya che. kusaMskAranAM vaheNa keTalA. loca na karavo ItyAdi svIkAryuM. (juo khAnuM trIjI dIrdhakALa sudhI vahetAM rahe che te jANIne tevA kusaMskArothI so gAu dUra ja rahevuM e ja marIci agiyAra aMgabhUta AgamazAstronA jJAtA hatA. eTale marIci jo ke A prasaMgano bodhapATha che. AcArathI patita thayA hatA paNa haju pelo prakAzano prabhAva beTho hato eTale zraddhAthI tyArapachI evuM banyuM ke marIci mAMdA paDayA. asaMyamI ane mithyApI patita thayA na hatA tethI teo upadeza to sahune sAcA mArgano ja zuddha zramaNadharmano saMnyAsInI sevA sAcA saMyamI sAdhuthI kema thaI zake? eTale potAnA pratibodhelA aneka muniomAMthI paNa jayAre koI sevA-cAkarI karatA nathI tyAre temane ziSyanI apekSA 3, gabhadeva e mAtra, jenonA jasvIkRta bhagavAna nahatA. te ajenonA paNa deva hatA. ethI 24 UbhI thaI. manomana nakakI karyuM ke huM svastha thaIza tyAre ziSya banAvIza. teo sAja avatAromAM 'bhAvatAra' tarIke temane sthAna maLyuM che. bhAgavata purANamAM tenuM vistRta jIvana thayA ane zuddha dharmano upadeza ApavA lAgyA. evAmAM temanI pAse rAjakumAra kapila dara sAla lAkho ajaino sAMbhaLe che ane bhAgavatakAre to A avatArane sarvottama avatAra jaNAvIne tenI bhArobhAra prazaMsA karI che. te sivAya vaida tathA anya anekapurANAdimaLyomAM Avyo ane marIcie tene zramaNadharmanI dIkSA svIkAravA preraNA karI. tyAre teNe sAmI, prazna karyo ke 'tame bIjAne kaho cho to tamo sAcA zramaNadharmanuM pAlana kema karatA nathI?" gaSabha ke vRSabha nAmanA aneka ullekho maLe che, dhyAnAgni dAdhakA karmakSayathI mokSa kAmamaNR surakumAraNAra 0i 1 )( ) 05 0. bAbadArapIjo ramAlAbAhana jhavAhano.nAhana lIjora,pada vAhanAbIjAru.2vAya. vAhamA 22hAya.AyUyo-vAhana kAce jalasAle. kamalAlemonIzakAladala..mAlA haMsa nala..dhanuSya mayUra paricita kamala, talavAra,pAza vAhana bIjoka gadA abhaya vAhana thI. ika,mANasa janama nart + ne ? 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marIcie javAba Apyo ke te dharmanuM pAlana karavAmAM huM asamartha chuM' eTale kapile punaH vizvabhUti muni potAno kSamA dharma cUkayA, krodhanI AgamAM lapeTAyA, emAMthI mAnadazA prazna karyo ke e to kaho ke "tamo atyAre je mArganuM anusaraNa karI rahyA cho temAM zuM dharma pragaTa thaI, potAnA baLanuM pradarzana karavA pelI gAyane ziMgaDAM pakaDIne AkAzamAM nathI?' marIcine thayuM ke A paNa mArA jevo ja daddhara maLyo che, marIci mUMjhAyA. ziSya ghumAvI, ane temane tyAM ja niyANuM karyuM ke mArA tapa-saMyamanuM je kaMI paNa phaLa hoya to mATe lalacAyA hovAthI huM sAco javAba ApuM ne dIkSA na le to? vaLI ochAza thAya evuM bhavAMtaramAM evuM kAyika baLa maLe ke vizAkhAnaMdIne huM khatama karI zake? A malinadhArA kema kahevAya? darzanamoha ane mithyAtvamoha karmanA udaye sahasA zraddhAthI patita thayA. vizvabhUti muninA manamAMthI eka kroDa varSa jIvyA tyAM sudhI paNa na gaI !na teno ahIMyA sAcI zraddhAnI jayota bujhAI gaI. marIcie pratyuttara vALatAM kahyuM ke tenA pazcAtApa thayo pachI AlocanA ke prAyazcita karavAnI vAta ja kayAM rahI !chevaTe te mRtyu tye i., haDapa kapila tyAM prabhu pAse) paNa dharma che ane ahIM paNa dharma che. chevaTe pAmI sattaramA bhave mahAzukra devalokamAM utpanna thayA ane tyAMthI aDhAramA bhAvamAM kapilane ziSya banAvyo. potAnA mArgamAM satya dharma na hovA chatAM asatya bhASaNa karyuM tripRSTha vAsudevapaNe jamyA. yogya vaye potAnA baLathI tyAM vartatA prativAsudeva tethI dIrgha saMsAra-jamaNanuM navuM karma bAMdhI lIdhuM (juo khAnuM trIjuM).marIci karelA pApanuM azvagrIvane harAvI traNa khaMDanuM rAjaya kabaje karyuM. tripukha zokhIna ane IndriyonA prAyazcita karyA vinA marIne pAMcamA devalokamAM utpanna thayA. viSayanA lolupI hatA. eka divasa evuM banyuM ke rAtanA saMgItano jalaso cAlato hato. tripRSTha potAnA vyApAlakane kahAM ke 'saMgItanA madhura nAda suNatAM je mane UMgha AvI bhava soLamo: paMdaramAM devabhavamAMthI yuvIne mahAvIrano AtmA rAjagRha jAya to te A saMgItakAronuM saMgIta baMdha karI rajA ApI deje.' zreyApAlake hA pADI. nagaranA vizvanaMdI rAjAnA bhAI vizAkhAbhUtinA putra tarIke utpanna thayo. tenuM evAmAM tripune UMgha AvI gaI. paNa pelo zApAlaka madhura saMgIta sAMbhaLavAmAM vizvabhati evuM nAma pADavAmAM AvyuM. vizvanaMdI rAjavI hatA ane vizAkhAnedI evo tallIna banI gayo hato ke rAjazA bhUlI gayo ane saMgIta cAlu 2hatuM. thoDo samaya yuvarAja putra hatA. TheTha soLamA bhave bhikSAvRttipradhAna bAdhaNakulanA saMskAranuM baLa gayA bAda vAsudeva acAnaka jAgI gayA. eNe saMgIta cAlu raheluM joyuM. ene thayuM ke kaMIka narama paDatAM bhagavAnanA jIve kSatriya jevA ucca kulamAM janma lIdho. vizvabhUti mArI AzA chatAM eNe saMgIta baMdha na karyuM!mArI AjJAno mArI sAme ja khullo yuvAvasthAe pahoMce che tyAre te potAnI rANIo sAthe rAjagRhanA vikhyAta bagIcAmAM anAdara !enA kAna saMgIta sAMbhaLavAmAM kevA tallIna banI gayA ke mArI AjJAnA Amoda-pramoda karavA jAya che, tyAM praNayakrIDAmAM moja karI rahelA vizvabhUtine bhaMgano bhaya na lAgyo, khaba roSe bharAyA, tene zikSA zI karavI teno nirNaya karI lIdho. dAsIoe joyA. teothI A sahana na thayuM. dAsIoe mahArANI pAse AvIne kahAM ane savAre tene bolAvIne potAnI hAjarImAM ja tenA kAnamAM dhagadhagatuM garama sImuM "tamArA gAdIvArasa putra vizAkhAnaMdIne che kaMI moja mANavAnI? mojamajhA to reDAvyuM. tethI zavyApAlaka mRtyu pAmyo. tIvra viSayalolupatA ane uma kaSAyabhAvanA udhAnamAM visvabhuti barAbara uDAve che, jayAre sAcA hakadAra to tamo cho." A kathane kAraNe samyaktvaguNane gumAvIne vAsudeva mRtyu pAmI, ogaNIsamA bhavamAM sAtamI rANInA haiyAmAM IrSyAgni pragaTAvyo. rANIe rAjA sAthe rUsaNAM lIdhAM. rAjAe ghaNuM narake pahoMcI gayA. tyAMnI bhayaMkara yAtanAo bhogavIne vIsamA bhavamAM nayasAranA samajAvavA chatAM ekanA be na ja thayA. rAjA potAnI kulamaryAdAno bhaMga karavA mAgatA jIve hiMsaka ane krUra gaNAtA siMha rUpe (pazupaNe) janma dhAraNa karyo. tyAMthI marIne na hatA. zuM karavuM? tenI vimAsaNamAM paDayA. amAtya joDe vAta karatAM A maDAgAMThano siMhano jIva ekavIsamA bhavamAM narakamAM utpanna thayo. narakanuM AyuSya pUrNa thatAM ukela lAvavA eka khoTo kImiyo Ubho karyo. enA pariNAme pADozI rAjAne harAvavA nayasArano jIva bAvIsamA bhavamAM manuSyapaNe utpanna thayo. tyAM tapazcaryAdi karIne tenA khAtarapitAnI raja laIne vinIta pitRbhakata vizvabhUtine udhAnakrIDA saMkelIne sainya phaLa rUpe cakravartI paNuM ane saMyama baMnenI prApti thavAnAM puNyAdi karmo bAvIsamA bhavamAM sAthe laDavA javuM paDyuM. bIjI bAju jayAM udhAna khAlI thayuM ke tarata ja vizAkhAnaMdI bAMdhI lIdhelAM eTale te anAmI manuSya mRtyu pAmIne trevIsamA bhave mahAvidehanI potAnA antaHpuranI sAthe Amoda-pramoda karavA aMdara dAkhala thaI gayo. vivabhUti mUkAnagarImAM cakravartIpaNe janma lIdho. priyamitra evuM nAma pADayuM. cakravartInI zatru rAjAnA pradezamAM pahoMcyo. tyAM joyuM to yuddhanI vAta khoTI nIkaLI. eTale riddhisiddhi bhogavyA bAda saMsAra upara nirveda jAgatAM pokilAcArya pAse cAritra grahaNa vizvabhUti pAcho pharyo ane pAcho udhAnamAM dAkhala thavA jAya che tyAM dvArapAle karyuM. anne kALadharma-mRtyu pAmIne covIsamA bhave mahAzukra kalpamAM devapaNe janmyA, TheTha aTakAvIne kahyuM ke udhAnamAM to vizAkhAnaMdI temanI rANIo sAthe krIDA karavA AvyA bAvIsamA bhavamAM virAdhaka bhAvano upazama ane ArAdhaka bhAvano udaya thayo te che. vizvabhUti cakora hato. tarata ja tene khyAla gayo ke vizAkhAnaMdIne udhAnamAM AvavuM uttarottara vadhato ja rahyo. devalokanuM AyuSya pUrNa karI paccIsamA bhAvamAM bharatakSetramAM hatuM eTalA khAtara ja vaDIloe A khoTuM tUta UbhuM karyuM hatuM. roSanA AvezamAM chatrA nagarImAM kSatriyANI rANI bhadrAnI kUkhe avatAra dhAraNa karyo naMdanakumAra evuM nAma bAjumAM rahelA koThAnA jhADa upara jorathI muSTiprahAra karIne evuM hacamacAvI dIdhuM ke rAkhyuM. 24 lAkha va2sanuM AyuSya gRhasthAzramamAM pasAra karI eka lAkha varSanuM AyuSya koThAnAM paDatAM phaLothI jamIna DhaMkAI gaI. tene dvArapAlane kahAM ke mArAmAM je pitRbhakita bAkI rahyAM tyAre temane polAcArya nAmanA muni bhagavaMta pAse dIkSA lIdhI. have te ane kulanI lAja rAkhavAno guNa na hota to tamArA sahunAM mastaka koThAMnI jema nIce naMdana rAjarSi banyA. dIkSA divasathI ja temane mAsakSamaNane pAraNe pAchuM mAsakSamaNa, e pADI deta !huM vaDIlo pratye keTalI zraddhA ane nikhAlasa bhakitabhAva rAkhuM chuM tyAre rIte jIvana paryanta tapa karyuM. temanA jIvanamAM traNa guNono triveNI saMgama thatAM teo teomArI sAthe AvI chupI kapaTabAjI rame che !A rItanuM potAnuM apamAna thavAthI tene mahAjJAnI, mahAsaMyamI ane mahAtapasvI banyA. A guNonA prabhAve udayanI bhAvanA atyanta AghAta lAgyo. te manomana vicAravA lAgyo ke kharekhara A saMsAra svArtha vizALa banatI cAlI. 'savi jIva karUM zAsana rasI'no udAtta, vyApaka ane mahAna bhAva ane kUDakapaTathI ja bharelo che. aMte vairAgI banI saMsArane tilAMjali ApI AcAryazrI pragaTayo. game tevA mArA Atmabhoge je manevizvanAM prANI mAtranA kalyANa mATe amodha AryasaMbhUti sthavira pAse dIkSA lIdhI. vizvabhUti muni vividha tapanI sAdhanAmAM vadhatAM zakita prApta thAya, to game tevI utkRSTa ArAdhanA karavA taiyAra chuM. AvI lokottara mAsakSamaNa-eka eka mahinAnA upavAsa karavA sudhI pahoMcI gayA. bhAvadayA prajavalita banI. te sAthe te bhAvanA saphaLa bane e mATe bAhAAvyaMtara baMne rIte tapasvarUpa vIzasthAnakanAM tapanI ArAdhanA karIne tIrthaMkara nAmakarma upAdharyuM. eka vakhate teo mathurA nagarImAM bhikSAcaryA mATe nIkaLyA. te vakhate potAnuM AyuSya pUrNa thavAnA prasaMge vizvanAM jIvo sAthe ati suMdara rIte kSamApanA karI vizAkhAnaMdI paNa lagna karavA mathurA AvelA hatA. tyAM teo rAjamArga najIka UtaryA chavvIsamA bhavamAM devalokamAM utpanna thayA. hatA. vizAkhAnaMdInA mANasoe ghora tapathI atikaza banelA vizvabhUtine dUrathI oLakhI kADhayA. pachI vizAkhAnaMdIe paNa oLakhyA. vivabhUti munine jotAM ja tene | (trIjA citrano paricaya pUro thayo) krodha caDhayo. evAmAM vizvabhuti acAnaka eka gAyanI haDapheTamAM AvI jatAM jamIna upara pI gayA ane pAtro phaTI gayAM (juo citra) e joIne vizAkhAnaMdI vagerethI na 4. tripukha 11mA zreyAMsanAthanA samayamAM thayA che, rahevAyuM. sahue mazkarI karatAM kahAM ke koThAM pADavA vakhatanuM tamAruM baLa kayAM gayuM?" A 5. naMdanamuninI kamApanAnA zloko moDhe karavA jevA che. te udaya valovI nAkhe tevA bhAvavALA vacana sAMbhaLatA vizvabhUti muninI vizAkhAnaMdI upara draSTi paDI. te paDatAM ja che. A kSamApanAno adhikAra triSTi zalAkAnA dazamA parvamAM che. e ja mahAvIra nirvANa mAtaMga gojedha ' mAyo.lar banAnamA vAdanAcanAlamA vAmapanA tamAmU . pApANILA SIKS"3"sAyapramiyadAyamA paricita karAyacI paricitopulyA AyuSI paridhi | ana AyurNa paricita | | ane paDe For Personal & Private Use Only

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caudaha rAjaloka (jaina vizva) citra 4H A citranI rajUAtamAM vIza khAnAMo kevI rIte batAvavA te mATenI aneka rIto che, paNa sarvAMgI vicAra karatAM je yogya lAgyo te AkAra ahIM svIkAryo che. vIzasthAnakamAM arihaMta padanuM sthAna sarvopari hovAthI sahuthI mathALe aSTamahAprAtihAryo sAthe cAmaradhArIo batAvIne alaMkAra vinAnI arihaMtanI avasthA batAvI che. arihaMta e paramAtmAnuM ja bIjuM nAma che. te eka che to badhuM che ne te eka nathI to bIjuM kazu ja nathI. ekanI pAchaLa ogaNIza padonuM joDANa che. zAsananA kendramAM arihaMta che ane arihaMta thavA mATe ApaNA sahunI sAdhanA-ArAdhanA che. kamAna AkAre cha bhAgo karI temAM vIza khAnAM pADIne A citra taiyAra karavAmAM AvyuM che. A citra aneka puruSAkRtiothI sabhara hatuM. tethI te AMkhane bhAre na lAgatAM AMkha ja haLavAza anubhave eTale tenI baMne bAju je kaMIka kalAtmaka citrakAma (DijhAIna) thaI zake to AkhA citrano uThAva suMdara lAge eTale kamAnono vaLAMka evI rIte rAkhyo hato ke kamAnonI baMne bAjue khAlI jagyA rahe to phUlajhADanI DijhAIno banAvI zakAya ane uparanA bhAge baMne bAjue devIo ane vAdaLo vagere batAvI zakAya, e mATe baMne bAjue tenI jagyA paNa choDI eTale suMdara raMgomAM suMdara DijhAIno thavA pAmI, je AkhA citra upara prabhAva pADI rahI che. vIzasthAnakanAM vIza padonAM koI koI pado lagabhaga sarakhAM viSayavALAM che. vaLI keTalAka padonI yathArtha AkRti banAvavI ghaNI muzkela che. vIzasthAnakanI AkRtio 100 varasa pahelAM koI judI rIte, vicitra rIte paNa cItarelI jovA maLe che, jayAre Aje to buddhimAna munirAje potapotAnI draSTie citarAvatA rahyA che. ekalA vIzasthAnakanAM vIza pado batAvI devAthI teno mukhya hetu adhUro lAge eTale citramAM TheTha nIcenA vartuLamAM meM (jainasaMghamAM caturvidha saMgha ArAdhanA karato hovAthI) vIza sthAnakanI ArAdhanA karatI caturvidha saMghanI eka eka vyakitaone ane mukhya sAdhaka vyakitane mUkI che. AjathI trIseka varasa pahelAM vAlakezvaramAM vIza sthAnakanI vIza AkRtio navI kalpanA mujaba karAvI, tenuM jarInuM pUMDhiyuM (choDa) bharAvarAvyuM hatuM. A rItano choDa pahelI ja vAra banyo hato. pachI tenA uparathI suratamAM ghaNAoe choDa bharAvyA hatA. citra 5H AkAzamAM vimAnadvArA devano 26mo bhava batAvyo che. vimAnamAM vacce beThelo deva e ja bhagavAnano jIva che. e devabhavanuM AyuSya pUrNa thatAM 27 mA bhavamAM agAsImAM sUtelA devAnaMdA bAhmaNInI kukSimAM avataravA nIce UtarI rahyo che te tejanA caita vartukArA sUcita karyuM che. citra 6: citrane be bhAgamAM vibhakata karyuM che. uparanA vibhAgamAM vimAnasthita saudharmendra pote DAbI bAjue UbhelA hiraNaigameSI deva jenuM haraNa jevuM mukha batAvyuM che. ane hAtha joDIne UbhA che tene garbhApaharaNa mATe Adeza kare che. nIcenA bhAgamAM brAhmaNI devAnaMdA potAne AvelAM 14 svapnone brAhmaNapati RRSabhadatta samakSa kahI rahelAM ane RSabhadattane tenuM phaLa jaNAvatAM batAvyAM che. citra 7H citrane traNa vibhAgamAM vibhakata karIne citrakAre traNa ghaTanAonuM darzana karAvyuM che. uparanA bhAge zayanagRhamAM garbhApaharaNa thayA bAda zokagrasta devAnaMdAnuM, vacce bhagavAnane trizalAnI kukSimAM padharAvavA AkAza dvArA kSatriyakuMDa jaI rahelA hiraNaigameSInuM, ane nIce sevA karatI dAsIo sAthe tandrAgrasta trizalAnuM sUcanagRha batAvyuM che. citra 8: palaMgamAM sUtelA mahApuNyavatI tannAgrasta rANI trizalAnI kukSimAM kuzaLatA pUrvaka deve garbhanuM sthApana karyuM, pachI tarata ja garbhanA prabhAve AvelAM cauda mahA 6. hariagameSInuM nAma vahevAramAM 'hariz2agameSI' bolAtuM thayuM eTale lokoe e devane haraNanA mukhavALA banAvI dIdhA. vAstavika rIte te tevA mukhavALA hotA nathI. alabatta evuM rUpa jarUra paDe to daivika zakitathI avazya banAvI zake. 7. digambara paraMparA 16 svapno mAne che. 8. trizalAnI kukSimAM rahelA putrIrUpa garbhane kADhIne devAnaMdAnI kukSimAM mUkayo hato. cakrezvarI vAhana vavuM, vAgha, pA nAnA patra, vA, ajitAdevI duSitAri devI vAna parva, cInI yukta patra patra, varSe pAra. vyA, ya, na mana kAlIdevI svapnone pUrNacandravadana mAtA trizalA tandrAvasthAmAM joI rahyAM che te batAvyuM che. citra 9H hRdaya ane nayana tRpti anubhave evuM ane sahuthI vadhu suMdara A citra che. blU beka grAunDa bahu ja AkarSaka banI che, ane te AkhA citrane uThAvadAra-rUAbadAra banAve che. AmAM meM be bAbata tarapha vAcakonuM khAsa dhyAna kheMcyuM che. A citra jotAMnI sAthe ja ApaNI najarane AkarSI le che. svapnAM rAtre AvatAM hovAthI beka grAunDa kALA raMganI thaI zake, paraMtu kALA raMganI pasaMdagI dhArmika kSetramAM khAsa thatI na hovAthI blU-bhUro raMga vAparyo che. e raMgathI solIDa citra vadhu uThAvadAra banyuM che. cauda svapnamAM traNa svapno prasiddha paMcendriya jAnavaranAM che. hAthI, siMha ane baLada e bhAratIya, dhArmika saMskRtinA temaja kalAnA kSetranA mAnItA ane jANItAM pratIko che. covIza tIrthaMkaranA lAMchanamAM traNeyane sthAna che. tIrthaMkaranI mUrtinA parikaranI gAdImAM siMha ane hAthIne avicala sthAna maLyuM che. ahIMyA jANI joIne traNeya pratIkone eka sAthe ane kendramAM mukAvarAvyAM che. svapnanAM sAcA krama mujaba prathama hAthI, vRSabha, siMha, lakSmIjI ema cItarAvAya, paraMtu ema na karatAM kramabhaMga karIne goThavyAM enI pAchaLa eka prabaLa kAraNa banyuM hatuM. pepara kaTIMga kalAnA zreSTha kalAkAra bhaiyAjI pAse pATaNamAM pepara kaTIMgamAM mArA citrasaMpuTanA chApelA citro uparathI cauda svapnanuM citra jayAre kotarAtuM hatuM tyAre bhaiyAjIne tyAM jovA mATe keTalAka AcAryo ane sAdhuo AvyA haze. emAM pahelAM svapnamAM siMhane kotarelo joIne jonArAe kahyuM ke yazovijayajInI bhUla thatI lAge che. bhaiyAjIe pUchayuM kema? tyAre teo kahe che ke, pahelAM svapnamAM hAthI Ave che mATe te cItaravo joIe. siMha to trIjA svapnamAM Ave. e vAta bhaiyAjIe muMbaI mArA para vigatavAra jaNAvI hatI. kAgaLa vAMcIne navAI lAgI. pachI bhaiyAjIne meM lakhyuM ke amArA AcArya mahArAjo ane munirAjo dara sAla paryuSaNamAM kalpasUtra grantha vAMce che, e granthamAM spaSTa khulAso karyo che ke bAvIza tIrthaMkaranI mAtAo pahelAM svapnamAM hAthIne jUe che ne chellA bhagavAna mahAvIranI mAtA siMhane jUe che A rIte spaSTa vAta lakhI che. ema lakhIne sAthe eno pATha paNa lakhI mokalyo ne jaNAvyuM ke have pachI koIpaNa savAla kare tyAre mokalelo pATha vaMcAvI devo. A khyAla rahI javAnA kAraNamAM kalpasUtra varasamAM ekavAra vaMcAya. vAMcavAnI utAvaLa, lakSya na rahe, bhUlI javAya e hatuM. jayAre snAtra rojeroja bhaNAvAtuM hoya che. emAM 'pahele gajavara dITho, bIje vRSabha paIkro, trIje kesarI siMha' A gujarAtI kaDI suvikhyAta che, anekane moDhe hoya che eTale sahune cauda svapnamAM pahelo hAthI ja hoya evo khyAla rahe. snAtramAM pahelAM svapnamAM hAthInuM nAma lIdhuM tenuM kAraNa e che ke bAvIza tIrthaMkaronI mAtAone prathama svapnamAM hAthI ja Ave che eTale bahumatI hAthInI ja che. cauda svapnamAM jAnavaronAM svapna traNa che, ane traNane anulakSIne A vaikalpika vyavasthA thaI zakI che. amoe citramAM paNa e bahumatInA nyAyane mAna ApIne kendramAM svataMtra hAthI batAvyo. tenI upara vRSabha ane siMha be citarAvyA eTale have koIpaNa vyakita bhramamAM nahIM rahe tevI AzA rAkhIe. ekalAM svapnAM batAvavAM tenA karatAM jene svapnAM Ave e mAtAne paNa batAvAya to AkhuM citra saMpUrNa bane ane jhaTa samajAI jAya, eTalA mATe cauda svapnAMnI mukhyatA jaLavAI rahe teno khyAla rAkhIne TheTha nIce mAtAnuM bhavya lAkSaNika rekhAcitra suMdara poMga sAthe citarAvyuM che, A citra koIpaNa tIrthaMkaranA caritra prasaMgamAM vAparI zakAya che. e to zAzvata bAbata che ke janma ApavAno adhikAra strIono che, eTale anAdithI anaMtakALa sudhI 14 svapnAMno darzana karavAno adhikAra strIono ja che. puruSo cauda svapnAMne kadI jovA pAmavAnA nathI. tIrthaMkarane janma ApavAnI javAbadArI e strInA mAthe che. AthI samagra strIjAti mATe A eka gauravabharI, noMghapAtra bAbata che. divase A citra banAvavAnAM aneka kAraNo paikI eka kAraNa e hatuM ke saMvaccharInA / kalpasUtra-bArasAnA vAMcana prasaMge sabhA samakSa svapnanuM varNana ThIka ThIka lAMbuM mahAkAlI devI 5. nyuyAthI 20, pA, vir, T For Personal & Private Use Only na vAra, pA, vAhana vara, vALA, vAhana kammala bIjI aMkuza manuSya dhanuSa, abhaya elh zAntA devI bAya bhRkuTi devI Ivy hAsyuM, " www.jainulltbrary.org

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cAle che. e vakhate vacamAM ekAda citra batAvavuM khUba jarUrI hatuM jethI zrotAomAM jAgRti rahe citra 10 kadalIgRho vaccenA ArAma maMDapamAM trizalAne sUtelA batAvyAM che. bAjumAM taratanA janmelA bhagavAna che. ane devalokamAMthI janmotsava ujavavA AvelI ane AnaMdamaMgala sAthe rAsa letI tathA bhagavAnanA guNa gAtI, pharatI 56 dikakumArikA devIo che, bAkInA kadalI gRhomAM bhagavAnanI vividha bhakita karatI devIone batAvI che. citra 11H pahelA devalokano saudharmendra pote ja tAraka bhagavAnanI pavitra bhakitano badho ja lAbha potAne maLe evI utkaTa IcchAthI daivikazakitathI potAnA ja pAMca rUpa banAve che, eka rU5 dvArA karakamalamAM navajata bhagavAnane dhAraNa kare che, bIjA be rU5thI baMne bAjue rahIne cAmara vIMjhe che, cothA rUpathI chatra dhAraNa kare che ane pAMcamA rUpathI IndranuM ajoDazastra vajU ulALe che. citramAM Indrane AkAzamArge meru parvata upara jaI rahelA batAvelA che. citra 12: meruparvatanI abhiSeka zilA upara beThelA saudharmendranA khoLAmAM bhagavAna che ane devo bALa bhagavAnane abhiSeka karI rahyA che, anya devo abhiSekanA kaLazo tathA pUjadika sAmagrI laIne UbhA che ane bAkInuM devavaMda AkAzamAM bhagavAnanuM bhakitabhAvathI guNasaMkIrtana karI raheluM batAvyuM che. citra 13: AdhyAtmika vicAra ane bhAvanApradhAna dhArmika paristhitimAM mAtApitA ane putranuM vahAla karatAM citro banAvavAnI prathA jaina samAjamAM jovA maLatI nathI. kalpasUtranI pratiomAM, maMdiromAM temaja hastalikhita pothIomAM hajAro varasa daramiyAna mAtApitA potAnA tIrthaMkara putrane vahAla karatAM, lADa laDAvatA, vAtsalyabhAva batAvatAM batAvyAM hoya evuM citra jovA maLyuM nathI, eTale amoe jANIne A citra banAvarAvyuM che, ghaNAMne je gamaze. citramAM mAtA ane putranA caherAonI pasaMdagI aneka rIte thaI zake. pasaMdagI sahanI judI judI hoya che. ema chatAM vizeSa AdhAra citrakAranI kalpanA ke pasaMdagI upara vadhu raheto hoya che. citra 14 thI 16H A spaSTa samajAya tevAM che tethI vivecana karyuM nathI. citra 17: Aja sudhI gharasaMsAranA mahatvanA ane sarvasAmAnya prasaMgothI bhagavAnanI citrakathA adhUrI rahI che, eTale ahIM gharasaMsAranA pAMca prasaMgo citarAvyA che. ahIM pahelAM citramAM yazodA ane vardhamAnakumAra baMne jaNAnAM lagnanA joDANanuM eka nAnakaDuM pratIka citra batAvyuM che. citramAM yazodAe prathama varamALA vardhamAnakumAranA gaLAmAM nAMkhI, je gaLAmAM laTakatI dekhAya che. tyArapachI vardhamAnakumAra potAnA bhAvi patnI yazodAnA kaMThamAM varamALA paherAvI rahyA che, te batAvyuM che, bIja citramAM tAjI janmelI putrIne prema-vAtsalya-vahAla karatAM batAvyAM che. nIcenA trIjA prasaMgamAM pati-patnI AnaMdapUrvaka vArtAlApa karatAM ane cothA prasaMgamAM bhagavAna potAnA kSatriya mitro sAthe vAta karatA batAvyA che. Ama patnI, putra ane mitronA saMbaMdho rajU karyA che. bhagavAna vardhamAna-mahAvIranA lagnanA tathA gRhastha saMsAranA maLIne kula pAMca prasaMgo darzAvatuM A citra che. cAre dizAnA cAra citro ane vacce vartulAkAranI aMdara vardhamAna kSatriyakumAra che, vIra che?vagere khyAla ApavA mATe dhanuSabANa sAthe batAvyAM che. dhanurdhArI mahAvIranuM citra joI keTalAka coMkI uThaze ke ahiMsAnA bhekhadhArInuM AvuM citra karAya ja kema? je loko tIrthakaronA jIvanacaritrone jANatA nathI, jANe che to adhUrA jAvo-samaje che. bAkI caritranAM ciMtako to jANe che ke tIrthakaro rAjakuLamAM janma letAM hovAthI keTalAkane dhanurvidhAAdi kalAno upayoga sva-para rakSA mATe kayAreka karavo paNa paDe che. zAMtinAtha, neminAtha, pArzvanAtha Adine nAnAM-moTAM yuddho paNa karavAM paDayAM che,tIrthakaronI ahiMsA vIrocita hoya che ke bhagavAna mahAvIrane yuddhanI ghaTanA banI nathI, paraMtu kSatriya hovAthI kSatriyocita pratIkavALA batAvyA che. yazodA e sarvocca aMtima kakSAnA gaNAtA puruSanI patnI chatAMya A bAbata paDadA pAchaLa DhaMkAyelI rahe e mane yogya na lAgavAthI baMne pAtrone citra dvArA ahIM sajIvana kayAM che. citra 18H sAyaMkALano Adarza rajU karatuM kuTumbasamUhanuM A citra che, temAM rAjA siddhArthanuM kuTuMba batAvyuM che. vizeSa mATe juo citraparicaya) citra 19H bhAtavirahanI vyathA rajU karatuM suMdara citra, khuda bhagavAna vaDIlabaMdhu pAse UbhA rahIne be hAtha joDI vinayapUrvaka dIkSAnI saMmati mAgI rahyA che. A citra AjanI prajAne vinayadharmano bhAre bodhapATha ApI jAya tevuM preraka che. citra 20H bhagavAna mahAvIranuM jIvanacaritra AgamamAM jaNAvyuM che, tyAra pachI te te samaye prAkRta, saMskRta, apabhraMza bhASAomAM paNa judA judA vidvAnoe nAnA moTA caritronuM Alekhana karyuM che, e tamAma caritromAM thoDA thoDA matamatAMtaro, viSayanI bhinnatAo vagere Azcaryajanaka lAge tevAM maLe che. keTalIka bAbato navAI lAge eTalI hade bhinna paDe che. paraMtu jainAcAryo ane jaina sAdhuoe sahue badhAM caritro joyAM hoya ke na joyAM hoya ane joyAM hoya to vigato yAda rahI na hoya, vigato utAvaLe vAMcI hoya, dhyAna bahAra cAlI gaI hoya ane pachI potAnI jANa bahAranI vigata koI lekhake lakhI hoya ane najare paDI jAya to-kevuM zAstra virudra lakhyuM che? bhagavAna mahAvIranI kevI AzAtanA karI che? mana phAve tema lakhI nAkhyuM che, Ama jAtajAtanI AlocanA karavA lAge che, kara zabdonI paNa lhANI thavA mAMDe che. paraMtu sahune namavinaMti ke kaMIpaNa vAMcIne utAvaLiyo abhiprAya bAMdhatA pahelAM ke cukAdo ApatAM pahelAM lakhanAra lekhaka pAsethI khulAso meLavavo. athavA jAte bIjuM jIvanacaritro joI levAM joIe jethI zaMkAnuM samAdhAna thaI jAya. sAmAnya rIte ApaNe tyAM kalpasUtra ane triSaSTi zalAkA puruSa A baMne vadhu pramANamAM vecAya che. eTale e baMnemAM je vastu nA AvI hoya evI vastu vAMcavAmAM Ave eTale vAcakanuM mana ekadama adhIruM banI jAya, viSama banI jAya che. kAraNa game te haze paNa bhagavAna mahAvIranA caritranI paraMparA eka sarakhI cAlI nathI, eka vAkayatA rahI nathI. mane potAne Azcarya e thAya che ke bhagavAna mahAvIranA nirvANa pachI eka hajAra varSa bAda caritro lakhAyAM. e badhAmAM kaMIka ne kaMIka bhinnatA UbhI thavA pAmI. zodhaka vidvAnoe tenAM kAraNo zodhavA khUba jarUrI che. ahIM je prasaMgo cItarAvyA che te kalpasUtra-TIkA tathA anya granthonA ullekhanA AdhAre cItarAvyA che, tIrthakaro paNa gRhasthajIvanamAM pUjA kare che te adhikAra ajitanAtha tIrthakara caritra granthomAM Ave che, eTale pUjA karatAM bhagavAnane batAvyA che. Ama be varSa kevI rIte kADhayA? e jANavAnI jijJAsA vAcakonA manamAM hoya eTale meM mArI dRSTie pratIkarUpe pUjA ane dhyAnanA be prasaMgo rajU karyA che. citra 21H citra spaSTa samajAya tevuM che. citra 22 dAnazALAmAM apAtuM Icchita dAna daI rahelA bhagavAna. dAna lenArA seMkaDo loko ane bhagavAnanI bAjumAM devo potAnI pharaja bajAvavA UbhelA dekhAya che. bhagavAna to mAge teTaluM sAmAne Ape, paNa vacamAMthI devo ja sAmAnA bhAgyamAM hoya teTaluM ja javA de che. bAkInuM te vaccethI saMharI pAchuM kozapAtramAM nAMkhI de che. citra 23H traNalokanA nAthanI dIkSAnI zibikA-pAlakhI bhADUtI nokarone haThAvIne mahAsukhI evA devo pote upADI rahyA che. bhagavAna jevA tAraka devanI bhakita bhADUtI nahi paNa zarama choDIne jate ja karavI joIe evo bodhapATha A citra ApI jAya che. pAlakhImAM kuTuMbanI vaDerI tathA chatra-cAmarAdithI bhagavAnanI bhakita karatI yuvatIo beThelI dekhAya che. citra 24H citra spaSTa che. bhagavAna azokavRkSa nIce UbhA rahIne janatA samakSa ja paMcamukhi loca karI rahyA che. te kezane Indra vastramAM grahaNa kare che ane te samaye InDe ApelAM bahumUlya devadUSya vastrane DAbA khabhe bhagavAna dhAraNa kare che. citra 25: A citramAM bhagavAnanA zarIra upara sugaMdhathI kheMcAyelA kALA raMganA bhamarA. dekhAya che. bhagavAna tene uDADavAnI paravA karatA nathI ane DaMkhane samabhAve sahana kare che. -ahIMthI zarU thayelA upasarga samayanuM bhagavAnanuM mukhamaMDala juo. apUrva zAMti ane vaidhanuM kevuM adbhuta darzana thAya che, game tevAM kaSTomAM saue jAmA-sahiSNutA " mAra mArako grahi rahai thothA dei uDAya (ka.) sutArA devI dhovatsA devI paITA panyA devI For Personal & Private Use Only

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kevI jALavavI joIe e bodhapATha have pachInAM upasarganAM citro ApI jAya che. citra 35H A eka ja citra saprayojana kinArI (borDara)vALuM banAvarAvyuM che. citra 26: ApaNe tyAM kalpasUtra-bArasAmAM temaja kayAMka kayAMka anyatra tIrthaMkara bhagavAnano AtmA kevalajJAnanI prAptinI pUrve dhyAna, tapa ane cAritranI kevI bhagavAnanAM citro jovA je maLe che te lagabhaga eka ja jatanA eka ja paddhatinA parAkASThAe pahoMcyo che teno bhavya khyAla ApatI je je upamAo kalpasUtranA maLe che. A citro mizra (bhArata-IrAna) zailInAM che. bahu ja thoDA AkAramAM ke mUla pAThamAM ApI che (jene huM AkhA kalpasUtrano bhagavAnanA mahAna AtmAno yathArtha rekhAomAM vastune rajU karI devI e A zailInuM mukhya lakSaNa che. paricaya karAvavAvALo hRdaya jevo bhAga samajuM chuM te upamAone A kinArImAM A citromAM kalAnI UMDI draSTi, pramANabhAna ke vastunI vAstavikatAnI draSTi citro dvArA AlekhelI che, citranI kinArImAM ApaNI DAbI bAjunA mathALethI bahu ochI hoya che. 15mI sadIthI 18mI sadI sudhInA kalpasUtronAM citronI samIkSA prathama sUrya, te pachI kramazaH kAcabo vagere 18 upamAcitrone batAvyAM che. eTale ke zailI, raMga, lAMbu-tIkhuM nAka, lAMbA netro, TUMkA pago, TUMkI pathArI, vastra teno paricaya A pramANe che - alaMkAra, vRkSa batAvavAnI paddhati, prANI citro vagere batAvavAnI eka viziSTa hathoTI (1) bhagavAna dravyathI, dehanI kAntithI ane bhAvathI jJAna vaDe sUrya jevA vagere aMge ghaNuM badhuM lakhI zakAya paNa A sthAna e mATenuM nathI. dedIpyamAna, (2) kAcabAnI mAphaka potAnI Indriyone gopavIne rAkhanArA, (3) pANIthI bhagavAnane lokottara puruSa kahA paNa lokottara kayA arthamAM, kayA saMdarbhamAM, jema zaMkha lapAto nathI tema bhagavAna rAgAdi doSothI lipta na thanArA, (4) vaLI eka enA arthanI maryAdA zI? e upara vizeSa vicAra ke ciMtana karavAnuM na hoya. tIrthakaronAM ziMgaDAvALA bhAratIya geMDA nI jema bhagavAna karmazatruo sAme ekalA ja tyAga-vairAgya pradhAna jIvananAM kAraNe tIrthakaronAM citro aMge eka lakSmaNa rekhA kAyama jhajhUmanArA, (5) candramAnI mAphaka saumya-zAna svabhAvI, (6) AkAza jema nirAlaMba mATe dorAI gaI. tIrthakaro sAdhu. zramaNa, tyAgI eTale amuka rItanA ja citra dorI che tema bhagavAna koInA paNa AdhAra-sahAyanI apekSA vinAnA, (7) jaLathI lipta na thatAM zakAya. AvI paraMparAthI rUDha thaelI samajanA kAraNe kalpasUtra vagerenA citromAM kamaLanI jema karmalepathI alipta, (8) pakSIonI jema mukatavihArI, (9) vAyunI mAphaka bhagavAnanuM na to vAstavika jIvana rajU thaI zakayuM, na AvI zakI navInatAo. apratibaddha vihArI, (10) vRSabhanI mAphaka mahAvratAdinA bhArane vahana karavAmAM samartha, InDiyana ArTamAM lAITa zeDane sthAna hotuM nathI. ema chatAM citrasaMpuTanI trIjI (11) harSa-viSAdanA prasaMgomAM paNa sama-sthira svabhAvI hovAthI sAgaranI jema gaMbhIra, AvRttimAM thoDI vAstavikatA ane navInatA batAvavA prayatna sevyo che. A badhI (12) pariSahAdi pazuothI ajeya hovAthI siMhanI jema durgharSa, (13) upasargo rUpI vAtonuM pUrNavirAma karIne 26mAM citranI vAta karIe. pavana vaDe calAyamAna thatA na hovAthI merunI mAphaka acala, (14) karmarUpI zatruonI A citramAM bhagavAnane jaMgalamAM vihAra karatAM ane DAbI bAjunA cheDe sAme vIra hovAthI hAthInI mAphaka parAkramI, (15) nirmaLa suvarNa jema tejasvI hoya che kAyotsarga mudrAmAM-bAnAvasthAmAM batAvavAmAM AvyA che. nIcenAM be citromAM prathama ema bhagavAna karmamalathI rahita thavAthI suzobhita, (16) jene udara ane zarIra eka, citramAM paMcadivya batAvI zakAyA nathI. cothA citramAM bhagavAna kSatriya rAja kumAranI Doka be ane paga traNa hoya che evuM bhAraMDa nAmanuM pakSI prAcInakALamAM A dezamAM hatuM. hajI tAjI dIkSA che, tApaso bhagavAnane upAlaMbha Ape che chatAM sevelA mauna sAthe evA ullekho maLe che. AkAzamAM javA mATe eno savArI tarIke upayoga paNa thato. baMne caherA uparano samatAbhAva ApaNA mATe khUba ja preraka banI rahe tevo che. jIvonA zarIranuM baMdhAraNa evuM ke joDAelA zarIravALA chatAM Doka judI hoya. A baMnene citra 27: daridra brAhmaNanI prArthanA sAMbhaLIne khuda bhagavAna ene aDadhuM devadUSya vastra samAna IcchAo ja thAya paNa bhinna bhinna prakAranI IcchA thAya tyAre baMnenuM mRtyu sarjAya. evuM na bane e mATe teo apramatta bhAve khuba jAgRta rahe che. AvA bhAreDa arpaNa kare che. tIrthakaradevo paNa potAnI vahorelI cIjamAMthI anukaMpAdAna kare che. pakSInI mAphaka bhagavAna apramatta bhAve rahenArA, (17) zarada RtunA nirmaLa jaLanI A eka dhyAnamAM rAkhavA jevI mahatvanI ghaTanA che. mAphaka kaluSita bhAvathI akalaMkita hovAthI zuddha udayavALA ane (18) vasuMdharA-pRthvI citra 28 thI 30H citro spaSTa samajAya tevAM che. jema zItoSNAdi tamAma bhArane samatApUrvaka sahana kare tema bhagavAna paNa pRthvInI jema citra 31: nAva nIce jaLamAM sude deva batAvelo che. uparanA bhAge khUNAmAM 2kSA karavA badhAM ja kaSTone samabhAve sahana karanArA bhagavAna AvI zreSTha upamAone yogya banyA AvI rahelA devo dekhADayA che. hatA. citra 32 : aneka prakAranA kaSTa-upasargothI bhagavAna gherAelA chatAM mukhamaMDala citra 36: eka khetaramAM pahoMcI, dehAvasthAno saMkoca karI, tene saMyamita banAvI, uparanA adbhuta upazama bhAvane nihALo. tethI ApaNe kayAM chIe, kevA chIe teno manane dhyAnanI parAkASThAe pahoMcADI, zAla vRkSanI nIce rahI, godohidAsane(-ke khyAla Avaze. evo niyama che ke krodhathI vAtAvaraNa garamAgarama ne dhamadhamatuM thAya utkaTikAsane) sAyaMkALe kevalajJAna prApta karatA dhyAnastha bhagavAnane batAvyA che, che ane garama-uSNa tatvano raMga rakata manAyo hovAthI citrakAre citrane bAjumAM sajuvAlukA nadI ane pharatuM jJAnaprakAzasUcaka vartuLa batAvyAM che. rakataraMgapradhAna rajU karyuM che. citra 37: A citra 'samavasaraNa' athavA lokabhASAmAM samosaraNa'nuM che. mahAvIra have citra 33H eka rAjakumArInI kevI dazA thAya che te, ane pArasamaNi jevA bhagavAnano bhAva tIrthakara eTale sAkSAt paramAtmAnI kakSAe pahoMcyA hovAthI, teozrInA mahAna puNyaprakarSathI, devo bhakita nimite, bhagavAnane pravacana ApavA sAruM meLApa thatAM tenI kevI unnati thAya che te, ane tIrthakara jevI lokotara gaNAtI vyakita dvArA apAtA dAnano mahimA kevo che te, A badhuMe citra uparathI samajI vyAkhyAnapITha tarIke citramAM batAvyA mujaba) eka yojana pramANanA 'samosaraNa'nI traNa bhAgarUpe racanA kare che. e pratyeka bhAgane 'gaDha' zabdathI oLakhAvAya che. zakAya tevuM che. bhagavAne A ja candanAne potAnA zAsananI je divase sthApanA pahelo, bIjI ane trIjo. Ama samosaraNa traNa gaDhavALuM hoya che. dareka vibhAganI karI (3. sudi 11) te ja divase potAnA saMdhanI Adha ane mukhya sAdhvI tarIke sthApI hatI. teo "AryA candanA'thI oLakhAyA. A AryA kevalajJAna prApta karI beThakone pharatogaDha-killo hovAthI te gaDhathI oLakhAya che. A gaDhanI racanA karatAM pahelA devo jamIna upara pIThikA (-oTalo) race che, pachI tenA upara devo potAnI e ja bhavamAM mukitae pahoMcyA hatA. caMdanAnI kathA anya graMthomAM judI judI rIte maLe che. devika-vaikriya zakitathI jotajotAmAM A gaDhonI racanA kare che. emAM pahelo gaDha citra 34: kASThabhUlanA khIlA kADhavAnI bIjI rItanI kriyAno ullekha rUpAno racIne upara kAMgarA sonAnA banAve. bIje gaDha sonAno banAvIne tenA kAMgarAtninAMrace ane trIjo gaDha jhaverAta eTale vividha raMganA ratnothI jaDita 'caupanna ma050cariya'mAM maLe che. juo A pustakanA pariziSTInuM pAnuM 13 TippaNa 36. racIne kAMgarA maNinA banAve che, jenAra joIne ja mugdha banI jAya ane sahasI 9. be ke caMdanAnA gItomAM kavio caMdanAnA paga uparAMta hAthamAM paNa beDI nAkhI hatI evuM varNana - 10, AphrikAmAM be ziMgaDAvALA geMDA thAya che. kare che paNa caritragraMthomAM to mAtra beDI-sAMkaLa pagamAM ja nAkhI hatI ema jaNAve che ane * samosaraNanuM citra jANIne jarA trAMsu cItarAvyuM che. jethI bAjunA eka bhagavAna vadhu dekhAya vicAra karatAM e ja vAta yogya lAge che. to caturmukha bhagavAnano barAbara khyAla Ave pravacana madrAmA zrI gautamamvAmIjI jadhyatA dhAriNI deNI : - aMbikA devI frTanI ta:TIA pidamAyalI devAlA Ra/Jre pah Es1oka ka 56

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samosaraNamAM javAnuM mana thaI jAya evI manohara enI racanA hoya che, pahelA gaDhamAM pravacanasabhAmAM je loko vAhano laIne AvyAM hoya te potAnAM vAhano pahelA gaDhanI pahoLAIvALA bhAgamAM mUke che. (e citramAM spaSTa dekhAya che.) bIjA gaDhamAM tiyaco - pazupakSIo jemane bhagavAnanI vANInuM AkarSaNa karNathI thayuM hoya teo AvIne bese che. trIjA gaDhamAM jenI nIce kevalajJAna prApta thayuM te zAla nAmanA caityavRkSa sahitanuM azokavRkSa-je samosaraNa jeTaluM ja lAMbu-pahoLuM hoya che, tenI nIce bhagavAnane besavA mATe devo sihAsana ane tenI AgaLa be paga mUkavA mATe nAnuM pAdapITha race che, vaLI sAthe sAthe (1) azokavRkSa, (2) devo dvArA sugaMdhI puSponI vRSTi, (3) divya dhvani, (4) be cAmaronuM vIMjhAvuM, (5) bhavya siMhAsana, (6) mastaka pAchaLa mahAtejasvI AbhAmaMDaLa (AbhA-prakAza), (7). dubhi' eTale vANIne puraka banatA nagArAno tAlabaddha avAja, (8) traNa chatro. A aSTa prAtihAryone devo bhagavAna siMhAsana upara bese te pahelAM ja racI nAMkhe che. bhagavAna samosaraNanA pUrva dvArathI praveza karIne trIjA gaDhamAM pahoMcIne caityavRkSa" sahitanA azoka vRkSane pradakSiNA ApI, pachI tIrthane namaskAra karIne, siMhAsana upara pUrva dizA sanmukha mukha karIne siMhAsana upara bese che te ja vakhate devo tarata ja traNeya dizAnA siMhAsana upara bhagavAna jevA ja traNa pratibiMbone (banAvaTI paNa jANe sAkSAt jIvatA hoya evAM) vikaryuM che. A kAraNe bhagavAna caturmukha bane che. bAkI vAstavika rIte te caturmukha dehavALA hotA nathI. A pachI IndrAdika devo, kevalIo, gaNadharo vagere munio, sAdhvIjIo, devAMganAo, manuSyomAM nara ane nArIonAM vaMdo vagere potapotAnI maryAdA mujaba potapotAnI niyata dizAmAM sthAna rahaNa karIne be hAtha joDIne bese ke UbhA rahe che. bhagavAna caturmukha thavAthI dareka dizAmAM beThelAone bhagavAna mane ja kahI rahRAA che evuM lAge che. tethI temanI bhAvavRddhi TakI rahe che. pUrve te sabhA samakSa bhagavAna mAlakoza rAgamAM eka ardhamAgadhI bhASAmAM ja atimadhura amRtamaya pravacana savAranA prathama prahara eTale traNa kalAka sudhI Ape che ane sau zAMtithI sAMbhaLe che. bIjA gaDhamAM paraspara virodhI pazu-pakSIo paNa pAse pAse beThelA hovA chatAM bhagavAnanA puNya prabhAve potAnAM vera-virodhane bhUlI jAya che. dezanA bAda bhagavAna bIjA gaDhamAM (citramAM juo) zveta raMgano oraDo banAvyo che-jene zAstrIya zabdamAM 'devachaMda' kahevAmAM Ave che-tyAM vizrAnti karavA tathA AhArapANI Adi levA padhAre che, tyAra bAda bIjI vAranI dezanA gaNadhara bhagavaMta siMhAsananI AgaLa devoe racelI pAdapITha (besavAnI beThaka) upara besIne Ape che. tyAra pachI pAchA bhagavAna bIjI vAra chellA praharanI traNa kalAkanI dezanA Ape che. hajAro loko zAMtisthiratAthI te sAMbhaLe che ane potapotAnI bhASAmAM saha samaje che. bhagavAnanA atizayonA prabhAve koIne nathI lAgato thAka ke nathI Avato UThavAno vicAra. traNeya gaDhanA daravAjAomAM devo vyavasthA jALavavA paheragIronuM kAma bajAve che, cAre dizAmAM moTA vaje laherAtA hoya che, pIvA mATe pANInI vAvaDIo paNa hoya che. citramAM nIce pravacana sAMbhaLavA AvI rahelA rAjA zreNikanI savArI paNa batAvI che. citra 38H ahIMyA citra naM-38, 39, 41, 42, 43, 45 vagere citra prasaMgo janatAne pahelIvAra jovA maLI rahyA che. bhagavAna mahAvIranuM jIvana eTaluM badhuM vizALa che ke A bukamAM rajU karelAM 48 prasaMgo-citro uparAMta haju bIja trIsa-cAlIsa prasaMgonAM citro umerI zakAya. citra naM-38 mAM citrakAre tIrthakara bhagavAnane vihAra karatAM batAvyAM che. emAM emanI suMdara cAla ane cAlavAnI jhaDapa khuba ja AkarSaka che, bhagavAnanI kAyAnI UMcAI, pahoLAI badhuM ja samatolapaNe batAvyuM che. A citra bhavya, 2ma tathA atyaMta bhAvotpAdaka che, upara aSTaprAtihAryanAM ATha naMbaro nAMkhyA che. citra Ama to aSabhadeva bhagavAnanuM che eTale vALanI laTa khabhA upara jovA maLe che, paNa jarUra paDe to te vALanI laTa dabAvIne koIpaNa tIrthakaranA jIvanacaritra mATe (vALa jeTalA bhAga upara kAgaLa ciTakAvI kalarathI meLavI upayogamAM levAya to) Ano upayoga thaI zakaze. citra naM.ramAM lakhyA mujaba ahIMyA citra ApyuM che. citra 39: ahIMyA 39 thI laIne 41, 42, 43, 45, A citronI ghaTanA samavasaraNa (samosaraNa)mAM banI hatI, eTale dareka citramAM samosaraNano uparano tho bhAga batAvyo che. AcitramAM IndrabhUtine judA pADavA jANIne DAbA hAthanI bagalamAM pothI batAvI che. pravacana mudrAe prabhune batAvavAmAM AvyA che. citra 40H A citra tenI sAme ApelA varNana uparathI spaSTa samajAya tema che. citramAM kaMIka namIne UbhelA mukhya 11 bAhmaNa vidvAnone samosaraNamAM ja dIkSA apAtAM temaNe jaina sAdhuno veSa dhAraNa karyo ane te ja vakhate 'gaNadhara' padano udaya thayo hato. vAsakSepa nAMkhavAnI prathA khuda tIrthakaroe paNa apanAvelI che. mUrtipUjaka saMpradAyamAM to te adhAvadhi sarvatra cAlu che. vAsa-epa eTale sugaMdhI caMdananA kASThanuM aneka suMgadhI dravyothI mizrita, maMtrita kareluM cUrNa. A ghaTanA samosaraNamAM banelI hovAthI teno thoDoka bhAga citramAM batAvyo che. bhagavAna azoka vRkSa nIce UbhA che. nIce beThelA che te dIkSita thayelA gaNadharonA ziSyo che, vaizAkha sudi ekAdazInA divase ja te badhAya brAhmaNoe cAritrano svIkAra karyo te pachI temane 'tripadI" ApatAM gaNadharapadane yogya banyA. tarata ja bhagavAne potAnA zAsananI sthApanA karIne sAdhu sAdhvI, zrAvaka ane zrAvikarUpa caturvidha saMghanI jAherAta karI ane cAreya saMghanA adhinAyakonI nAmapurvaka nimaNuMka karI. te divasathI 'vIrazAsana'no prAraMbha thayo. A zAsana 21 hajAra varSa sudhI avicchinnapaNe cAlaze.pachI teno anna thaze ane te pachI pralayakALano prAraMbha thaze. citra41: Acitra paNa khUba ja AkarSaka che ane ApaNA manane 2500 varSa pahelAM bhagavAna mahAvIra pAse hAjara karI de che. samosaraNamAM zrotAo zistabaddha sabhyatApurvaka UbhelA batAvyA che. haMmezA pahelAM traNa kalAkanI ekadhArI dezanA tIrthakaranI hoya ane bIjI dezanA emanA mukhya ziSya gaNadharanI hoya che. tIrthaMkara potAnI dezanA pUrI thaye tarata ja siMhAsana uparathI UThIne sAdhuo sAthe samavasaraNanAM bIja gaDhanA IzAnakhUNAmAM devoe banAvelA jene zAstrIya 11. dubhithI derAsaramAM vagADavAmAM AvatA nagArAnI ne samajavI. 12. keTalAMka caitya ane azokavRkSa baMne eka ja che ema samaje che paNa te saMmaja barAbara nathI. vaLI 'matho"e eka vRkSanuM ja svataMtra nAma che. jayAre 'vaiya' e koI vRkSanuM nAma nathI. baMne vastuo judI che. eTale tyAthI cayano eka arthaghana thato hovAthI ahIM zAnava levAnuM che je vRkSa nIce rahIne tIrthakarone kevalajJAna pragaTa thAya te vRkSane cayavRkSathI oLakhAvAya che, ane ethI ja dareka tIrthakarane potapotAnuM vRkezana hoya che, 'azokato jANe aSTa mahAprAtihAryomAM ja samAviSTa hovAthI te to dareka tIrane avazya hoya che, jayAre ya ke. zAna vRkSa e kaMI eka ja jAtanuM nathI hotuM paNa bhinna bhinna hoya che, ane jayAre jayAre tIrthakaranA samavasaraNanI racanA thAya tyAre tyAre devo caya ke ghanavRkSano samAdara karavA tene azoka vRkSanI Toca upara alaga race che. AthI bIjI eka vAta e nizcita thAya che ke tIrthakarone kevalajJAna vanaudhAna jevA kSetramAM koI vRkSa nIce ja prApta thAya che ane tethI te vRkSa paNa vaMdanIya, pUjanIya ane pratiSThAne pAtra bane che. caityavRkSane 'bodhivRkSa' paNa kahevAya che, ahIM "bodhi' e zabda kevalajJAnano vAyaka levAno che. bauddhoe vizeSa karIne 'bodhi' zabdane pasaMdagI ApI che. 13, digambara nyakAro caturmukhapaNuM svIkAratA nathI. teo samavasaraNanI racanA paNa ghaNI bhinna batAve che. 14. tripadI eTale ziSyone agAdhazAnano mahAprakAza prApta thAya ane prANI mAtranuM kalyANa karI zake tevAM mahAna zAstronI racanA karavAnuM sAmarthya maLe, e mATe vizvanAM mULabhUta svarUpanuM darzana karAvanArA gaMbhIrArthaka traNa sUtrapone uccAre ane gaNadharo eka pradakSiNA ApIne ekekane rahaNa kare, emAM bhagavAna prathama 3pane kA bole pachI jANe mA bole, te pachI juvA bole.A traNa vAkayo e dvAdazAMga zAstranI racanAnAM ane vizvaracanA-vyavasthAnAM bIjaka che, eno bhAvArtha e che ke dravya-padArtha apekSAe utpanna thAya che, apekSAe te nAza pAme che ane apekSAe te bhUla svarUpe dhruva-nitya rahe che. jaina garunI AzIrvAda prathA da f T T Sii rokaDa ITT 1 ofF " ka "i "> - TAT | TET, " 53 For Personal & Private Use Only

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bhASAmAM devachaMda' zabdathI oLakhAtA sthAnamAM virAma kare che. emanI sAthe thaI jAya. athavA rogI svasthatA meLave. uparAMta bIjAM cha mahinA sudhI navA rogo na sevAmAM sAdhuo rahe che. thAya. ema samajAya che ke dareka tIrthakaronA samayamAM A vidhi thato haze. joke spaSTa citra 42: zAstramAM samavasaraNanA (samosaraNa) daravAjAnuM suMdara varNana Ave che. Avo ullekha nathI paNa anumAnathI te roja thato hovo joIe. vAra-daravAje citarAvavAno Aja sudhI saMghamAM koIe prayatna karyo nathI.mane ghaNAM have vicAravA jevI vAtovarasothI IcchA hatI ke phakata samosaraNano alaga daravAje (dvAro atyaMta AkarSaka, tIrthakaro lokottara vyakitao che. vaLI te kRtakRtya (badhuM karI nivRtta thaelA) suMdara, zreSTha koTino banAvarAvavo, aMdaranA bhAgamAM UMDANa dekhAya e rIte puruSo che. jayAre balinI kriyA laukika che. roga nivAraNanI kriyA mAtra saMsArI jIvonI siMhAsana sahita bhagavAnane batAvavA, caturvidha saMghane amuka rIte beThelo ane sukhAkArI mATenI che, A mokSamArgAnukULa vidhi nathI, agnikAya vagerenI hiMsAmUlaka Ubhelo batAvavo ane siMhAsana sphaTika ratnanuM hovAthI e rItano ja kalara kriyA che, to pachI tIrthaMkara devo pravacana baMdha karI de, balinI kriyAne ATaluM badhuM mahatva Apavo. mArI A IcchA amArA citrakAre ghaNA sArA pramANamAM saMtoSI che, ane mAna Ape, tenA sAkSI banI rahe, ATalo badho sAtha sahakAra Ape tenA kAraNo AkAra, raMga, rekhA ane jhaverAta sahita zAstrokata varNanane jaLavIne cItarelo A zuM? A bAbata gaMbhIra vicAraNA mAgI le tevI che ane aneka prazno UbhA kare che. daravAje kharekhara uDIne AMkhe vaLage evo banyo che. ene joIne koIpaNa zAsananI dhurA vahana karanArA AcAryone A prasaMga vicAra karavA prere tevo che. vyakitanI AMkho mugdha thayA vinA nahIM rahe. vAraMvAra jovAnuM mana thaze. 'lokottara' zabdathI tenI artha maryAdA keTalI te paNa vicAra mAgI le che. tIrthakara devo samosaraNanA traNa gaDha hoya che, eka gaDhamAM cAra daravAjA hovAthI traNe gaDhamAM pAse AvI kriyAnI agatya kharI? thaIne bAra dvAro hoya che. A bAbata bahu ochA AcAryAdi munivaro jANatA hoya che. tethI zAstronA - balividhAna - eka khUNAmAM lakhelo prasaMga AjanA dezakALa mATe khAsa vicAravA jevo hovAthI citra 43 balividhAnanA traNa prasaMgano samAveza A ekaja citramAM karavo paDayo che. jANIne prasiddhi ApI che, e traNe citro jo alaga alaga banAvavAmAM Ave to eTalA badhA AkarSaka, A balino vidhi zuM roja thato hoya che? dareka tIrthakaronA prasaMgamAM bhaNavA malyo. bhAvavAhI, darzanIya banI zake ke jotAM dharAIe ja nahIM. nathI. temaja te konA kahevAthI taiyAra karAya che teno ullekha malyo nathI. bali eTale aDadhA sIjhelA cokhA- A balino vidhi prathama praharanI dezanAne citra 44H spaSTa che. phakata bAjumAM bhasmIbhUta thayelA be sAdhuonA zyAma mRtadeha aMte thAya che. bali taiyAra karavAno adhikAra cakravartIthI laI sAmAnya prajA sudhIno che. dekhAya che. tejalezyAno prakSepa 'pravacanasAroddhAra' granthanA jaNAvyA mujaba balinA cokhA badhAya akhaMDa, pAtaLA, suMgadhIdAra, photarAMrahita ane pANIthI khUba zuddha , mukhamAMthI ja kADhIne sAmo upara karavAno hoya che. karelA hoya che, pachI tene pakavavA cUlA upara caDhAve, ardhA pAke eTale utArI le, pachI kI 4 citra 45: A citramAM bhagavAna ekalA sAmAnya janatAnA guru-deva na hatA paNa " devA temAM suMdara suMgadhI dravyo nAMkhI tene suMgadhIdAra ane prabhAvita kare. pachI saMparNa rAjA-mahArAjAono paNa guru hatA. bhagavAnanA bhakata aneka rAjAo hatA. tenI zaNagArothI sajaja thaelI sadhavA strI mAthA para le, pachI vAjate gAjate khUba janatAne jANa karavA khAtara khAsa A citra banAvarAvyuM che, dhAmadhumathI moTo utsava sAthe jayanAda pokAratAM parva dvArathI samavasaraNamAM caDhI prabha citra 46: suvarNa kamala upara padmAsane besI vizvanAM jIvonA kalyANa mATe vadhumAM vadhu pAse Ave, eTale tarata ja bhagavAna kSaNavAra virAma pAme arthAtu dezanA baMdha kare. pachI tattvajJAna ane upadeza ApavA mATe 16 prahara= 48 kalAka sudhI ekadhAruM baline lAvanAra vyakita bhagavAnane traNa pradakSiNA Ape. pachI bhagavAna pAse UbhA pravacana ApyuM te prasaMga. be divasa anna jaLa vinAnA upavAsa sAthe ATaluM lAMbu rahe " bhagavAnanI prabhAvazALI amI najara bali upara paDe. A kriyAthI balimAM eka pravacana ApyAno dAkhalo lAge che ke ItihAsamAM pahelo ja haze. viziSTa zakitano prAdurbhAva thaI jAya che. citra 47: antima yAtrA pahelAM ja devoe bhagavAnanA mRta zarIrane mugaTa pachI adhikRta vyakitao bhagavAnanI sAme UbhA rahI thALamAMthI muThThIo bharI AbhUSaNothI alaMkRta karyuM hatuM te batAvyuM che. mRta dehano caMdananAM kASThothI bharIne uchALe. A bali-cokhA nIce paDatAM pahelAM aDadhA to addharathI ja devo laI le, agnisaMskAra karAyo hato. pachInA aDadhA bali banAvanAra le ane bAkInA cokhA anya bhAgyazALI loko hoya citra48: A citra kevalajJAna thayA bAda azoka vRkSa nIce devaracita suvarNa kamaLa upara te levA pAme. padmAsane besI 'pravacana mudApUrvaka Adhopadeza ApatAtIrthakara zrI mahAvIradevanA A vidhimAM korA cokhAne badale bali banAvIne thoDA Adraja vAparavA pAchaLa Adha gaNadhara zrI gautamasvAmIjInuM che. baMne bAjue kevalajJAnano mahimA karatA kaMIka tAMtrika rahasya haze kharuM? devo batAvyA che. tenI uparanA bhAge DAbI bAjunA khUNAmA devazarmA brAhmaNane AnuM phaLa zuM? pratibodha karI rahelA gautamasvAmIjI che ane jamaNA khUNAmAM pAchA pharatAM rastAmAM A balino ekaja cokho mAthA para mUkavAmAM Ave to rogInA badhA rogo zAMta ja bhagavAnanuM ekAeka nirvANa sAMbhaLI dhrusake dhrusake raDI rahelA gautamasvAmIjI 15, keTalAka maLyo devachaMdo bIjA gaDhanA IzAna khUNAmAM che ema jaNAve che, jayAre keTalAka che. gautama (IndrabhUti) magadha dezanA gobara gAmanA gautama gotrIya brAhmaNa AgamanA TIkAkAro azokavRkSanI nIcenA bhAge jaNAve che. vaLI te kayAM ane kevI rIte te kaMI vasubhUtinA jayeSTha putra hatA. zramaNa saMghanI suvyavasthA mATe bhagavAnanA jaNAvatA nathI. chaMda eTale Asana. devane besavAnuM sthAna te devachaMda. adhyApana vibhAgane nava gaNo-vibhAgomAM vibhakata karAyo hato ane tenA upara 16. tazvinA tamA2 ja viramani trinA H lo pra.sarga 30, zloka 62. pradhAna-adhyApaka ziSyonI nimaNuMka karavAmAM AvI hatI. eo 'gaNadhara' padathI alaMkata hovAthI te padathI oLakhAtA hatA. temAM gautama gaNadhara Adha hatA. 50 17, chedasUtrazAstramAM bali bhagavAnanA caraNe mUkI anya vyavasthA karAya che. ema jaNAvyuM che, varSanI umare pAvApurImAM dIkSA laI 82 mA varSe kevalI (sarvajJa) banyA. antamAM 18. e paNa khAsa dhyAnamAM levuM ghaTe ke A cokhA jhIlavAno adhikAra jana-arcana sahune hoya che. saMsArI jIvanA bAhA hita mATe vivekapUrvaka ucita sahakAra ApavAno hoya to paNa e kAma eka mahinAnuM anazana karI 92 varSanI umare nirvANa pAmyA.(gautamabuddha ane amAre karavAnuM na hoya, AvI ekAMta samaja dharAvanArA tyAgI mahAnubhAvoe A prasaMga vAMcyA gautamasvAmI baMne taddana bhinna vyakitao che e dhyAnamAM rAkhavuM ghaTe.)annamAMpachI ane kAMtI banavuM ucita che. A prasaMga caturvidha zrIsaMghanI-zAsananI svasthatA, surakSA, "aMgUThe amRta vase labdhi taNA bhaMDAra. sthiratA ane sudraDhatA mATe te te prasaMge te te kALe ucita vyavahAra karavo e gItAnI pharaja che. zrI gurugautama samarIe vAMchita phala dAtAra." jarUra paDe apavAdonuM sevana karavuM e paNa jarUrI hoya che. mAtra ekAMtavAdathI zAsana kadI cAlI ahIM 48 citrano paricaya samApta thAya che. - jaya mahAvIra zake nahi. e vAta balinI ghaTanA sacoTa rIte sUcavI jAya che, prAcIna maharSioe aneka artho ane rahasyothI bharelI eka vAta evI kahI che ke, 19. juo-dvAra 270muM. jaina zAsanamAM koIpaNa bAbatano sarvathA niSedha nathI, tema sarvathA vidhi nathI." A vacana ghaNuM 20. mRtakane alaMkRta karavAno ullekha prAkRta 'mahAvIracariyuM' manthamAM che. AthI tIrthakaro badhI ghaNuM kahI jAya che, mahAnubhAvoe A vAta najara sAme rAkhavI. pamnaka ane Amana avasthAmAM pUjanIya che te sUcita thAya che, keTalAkane A vAta na game chatAM ApI che. hAI bI rahe jemAM R) . che jIbo kA svalya pavitra be indriya se lekara paMcenniya taka ke | med ana" che ? ndriya vAne (bendica tIja indriya bAlendiyA sAraDandiyamAlecaziriyA jalacarA jalaprayAdhIcAlacA (sthana pravAzI jyecAphAza prayApanjiTevopacaniyamaloM paMceniya manako vikale nTriya jIvoM ke kucha ci pra +M-tirya va paMcendriya (pazu pakSi prANi) jIvoMke kucha vipra-grAma pAvAla Vaa samudra yAnI pAtANa vAsI aif Ika 58 For Personal & Private Use Only

Page #133
- pAra vibhAga avataraNa--jo ke A pustaka citramaya jIvananuM che, eTale emAM vadhArAnAM pariziSTo vagere sAmagrI na ApI hota to cAlI zakata, paraMtu vartamAna prajAnI paristhitine lakSyamAM rAkhI tIrthaMkara zrI mahAvIradeva ane temanA prasaMga ane samaya sAthe saMbaMdha dharAvatI vadhu mAhitI pariziSTo rUpe apAya to te upayogI banara, ema samane keTalAMka upayogI pariziSTo ahIM ApyAM che, saMya i pariziSTa saM. 1 -- vihArasthala nAma kAya noMdha - A granthanAM 48 citronI sAme chApelA paricayanA lakhANamAM bhagavAnanA vihAra ane comAsAM aMge je je sthaLonA nirdeza thayo che, (lagabhaga) tenA ja paricaya pUrato A koSa che. emAM keTalAMka sthaLonAM Adhunika sthAno karyAM che te jANI zakAyAM nathI. keTalAMkanAM je rIte jANI zakAyuM che, teno te te sthaLe AchA nirdeza karyo che *apApApurI1 - pahelAM A nagaranuM nAma apApApurI (pApa vinAnI nagarI) hatuM, paNa zrI mahAvIranuM dehAnta--nirvANa thatAM, lokoe tenuM nAma pAvApurI--pApApurI pADayuM. te vakhate pAvA nAmanAM traNa sthaLo hatAM, te paikI A pAvAne 'pAvA madhyamA' tarIke oLakhAtI samajavI. [comAsuM 42khuM] "asthikagAma -- videha janapadamAM hatuM, jenA sImADe zUlapANi yakSanuM caitya hatuM. [co. 1] "AlaMbhikAryoM - rAjagRhanagarathI banArasa jatAM vacce AvatI hatI. [cA. chaThThuM] RRjuvAli(lu)kA nadI -- A nadInuM sthaLa kAM samajavuM eno cokkasa' nirNaya purAtattvavido adyAvidha karI zakyA nathI, paNa bhika gAmanI najIka, zyAmAka nAmanA kheDUtanA khetaramAM sAla (zAla) vRkSa nIce, jayAM bhagavAnane kevalajJAna thayuM enI najIka hatuM. kanakakhala Azrama - zvetAmbI nagarInI najIkanuM sthaLa. A AzramamAM ja krUra ane bhayaMkara dRSTiviSa caNDauzika sarpe bhagavAnane upasarga karyo hato. tene pratibAdha karIne bhagavAna 15 divasa tyAM ja dhyAnastha rahyA hatA. kumAra (karmAra) gAma -- --bhagavAnanI janmabhUmi kSatriyakuMDanI najIkanuM ja gAma. dIkSAnI. pahelI ja rAte bhagavAna ahIM rahyA ane govALIAe pahelA upasarga ahIM ja karyo. kAthI - vArANasI AsapAsanA pradeza. A kAzI eka rASTra gaNAtuM ane vArANasI enI rAjadhAnI hatI. mahAvIranA samayamAM te kozala rASTramAM gaNAtI hatI. kollAka saMniveza - vANijayagAmanI najIkanuM gAma. bhagavAne dIkSAnA bIjA divase tapanuM pAraNa' ahIM kareluM. kozala-janapada - uttara pradezamAM AvelA eka deza, tenI rAjadhAnI zrAvastI hatI. kauzAmbI - uttara pradezamAM prayAga najIkanA pradeza. mahAvIranA samayamAM A nagarI vatsadezanI rAjadhAnI hatI. ahIMnA rAjA udayana ane tenI mAtA rAjamAtA mRgAvatI mahAvIranAM parama bhakatA hatAM. kSatriyakuMDa gAmaTM - kuMDapura nagaranuM kSatriyakuMDa e bhagavAnanI janmabhUmi, paNa e kayAM AvyuM e mATe varSothI vidvAno saMzodhana kare che. keTalAka saMzodhako sAcuM kSatriyakuMDa lachavADa pAse je che tene ja kahe che ane teja sAcuM che ema kahe che. jayAre anya saMzodhako kSatriyakuMDa vaizAlI pAse hatuM ane e ja janmabhUmi hatI ema kahe che. | * AvuM cihana bhagavAnanA varSovAsa (cAmAsA)nA sthaLane sUcita kare che, 1. sthaLanAM nAme mAtra saMskRta bhASAnAM ja vAparyAM che, ahIM prAkRta nAmA ApyAM nathI. 2. AlazikA ke AMbhiyA eka ja sthaLanAM sUcaka nAma che, ema vidvAnonuM mAnavuM che. 3. ApaNA mATe A eka kamanasIba vAta che ke A sthaLanA nirNAya. adyApi thaI zakyA nathI. nahIMtara jyAM bhagavAnane mahAna jJAnaprakAza prApta thayA hoya te sthaLane to bhavya yAtrAdhAma tarIke vikasAvavuM eIe. 4. bhagavatI, kalpasUtra, AvasyakAdi Agama ane Agakhetara (kve.-diga.) granthAmAM A sthalanA mUlabhUta nAma tarIke muLa, Ar(fr)ma, ndapura A traNu zabdonA ullekha thayA che. vaLI te spalamAM kSatriyA ane brAhmaNe banne alaga alaga vibhAgamAM samUha pe rahetA hovAthI uttara vibhAgamAM vasatA kSatriyAnA vibhAgane oLakhAvavA tenI pUrve 'kSatriya' zabda ane zahera hovAthI tenI AgaLa 'nagara' gAbda joDI 'kSatriyakuMDagAma nagara' AvuM pUrNanAma prasiddhimAM AvyuM. ane e ja rIte dakSiNu vibhAgamAM vasatA brAhmaNAnA vibhAga mATe "brAhmaNakuMDagAma nagara' evuM pUrNanAma prasiddhimAM AyuM. bahudhA A ja nAmanA upayAga sarvatra thayo che. 'kuNDapura' nA ullekha mahAkavi asaga, A jinasena, A. guNabhadra Adi hiMgambara niMdrAnAe khAsa karyo che. jayadhavalAkAre Tapurapura razabda vAparyo che, bIju AcArAMga sUtrakAre nagara zabdanA sthAne sajjita zabda vAparyo che, paNu ahIM' 'sAiveza' nA TUMkA artha na letAM siddhArtha rAnna hovAthI 'nagara' arthanuM ja grahaNu karavuM yAgya che, --hemacaMdrAcArye triSaSTi (2-1pa) mAM brAhmaNakuMDane 'bileza' ane kSatriyakuMDane 'pura' tarIke oLakhAvyAM che. 5. bhaugolika sthiti jaitAM vihAramAM anya aneka nadI pAra karI hatI. 6, chammANi' A prAkRta nAmanuM saMskRta rUpAMtara SaNmAnI' thAya che. ane e aneka granthakArIe mAnya rAkhyuM che, ema chatAM Avazyaka----malagiri TIkAmAM 'mbhANiyA' Avu" tatsama jevu rUpa paNa ApyuM che. 7. prAcIna nAma gAya hatuM. 'sUtrakRtAMga' AgamamAM A nAmanA aneka artho darzAkhyA che. - gaMgA nadI bhArata varSanI be moTI gaNAtI nadIo paikInI eka nadI. jaina zAstramAM AnuM mULa sudra-culla-himavaMta parvatavartI padmadrahamAM darzAvyuM che, paNa vartamAna bhaugAliko Aje tenuM udbhavasthAna himAlayavartI gaMgotrI jaNAve che. eka lA bhagavAne vahANa drArA chadmasthAvasthAmAM be vAra ane kevalajJAna thayA bAda aneka" vakhata potAnA kAmaNa-zramaNI saMgha sAthe jalamArganA naukA(-vahANa) sAdhana dvArA gaMgA pAra karI hatI. guNazIla caitya - rAjagRhanuM suprasiddha udyAna. bhagavAna vAraMvAra A ja udyAnamAM UtaratA hatA. A temanuM dharmapracAranuM mukhya mathaka hatuM. 11 gaNadharo ahIM ja nirvANa pAmyA hatA. mUrtipUjaka saMpradAyamAM sarvottama AdarapAtra ane pUjanIya gaNAtA 'kalpasUtra' zAstranA antanA mUlapAThamAM potAnA AjJAvartI caturvidha saMgha samakSa prastuta kalpasUtranuM vAMcana 'guNazIla' caityamAM bhagavAne karyAno je ullekha Ave che te A ja caitya. *campA (- nagarI) - bhAgalapura pAsenI prakhyAta ane jaina itihAsanI prasiddha nagarI, bhagavAna jayAre caMpAmAM padhAratA tyAre tyAMnA pUrNabhadra caitya nAmanA prasiddha udyAnamAM UtaratA hatA. prathama te aMgadezanI rAjadhAnI hatI, paNa pAchaLathI kUNike tene magadhanI rAjadhAnI banAvI hatI. ci|. 3, 12] chammANi (pamAnI) 6 - pAvA madhyamAnI najIka, campAnagarI jatAM gaMgAnI pAse vacamAM A sthaLa hatuM. ahIMyA bhagavAnane kAnamAM kAzanI kAphUla nAMkhavAno prasaMga banyo hato ane najIkamAM ja te kADhavAno paNa upasarga thayo hato. jAmbika (kA) gAma - RjuvAlikA nadInI najIka AveluM eka gAma. A ja nadInA kinArAvartI khetaramAM bhagavAnane kevalajJAna thayuM hatuM. juo 'RjuvAlikA' zabda. zAtakhaDavana - kSatriyakuMDa nagarInI bahAra AveluM udyAna. jayAM bhagavAne dIkSA(-cAritra) vrata svIkAryuM hatuM. dRbhUmi - mahAvIranA samayamAM mleccha bahula vastIvALA eka pradeza, je bhUminA peDhAla gAmanA pAlAsa caityamAM saMgamadeve eka rAtamAM vIsa upasargo karelA. AjanA gAMDavAnA pradeza e sthaLa che, ema vidnAnA kahe che. "nAlaMdA-" - prAcIna rAjagRhanuM aneka dhanADhayothI samRddha, suvikhyAta ane vizAla upanagara. prasiddha 'nAlaMdApITha' te ja A sthaLa. [cA. 2, 34, 38] *pAvA ( - pAvApurI)- - kula traNa pAvAo hatI. A pAvA magadha janapadavartI hatI ane te 'pAvA madhyamA' athavA 'madhyamA pAvA' athavA 'madhyamA' thI oLakhAtI hatI. Aje te bihAra prAMtavartI che. bhagavAnanuM antima cAmAsuM ane nirvANa ahIM ja thayAM che. jenAnuM Aje A pavitra tIrthadhAma che. juo--apApApurI zabda. zi. 42muM] "pRSThacampA - caMpAnuM ja eka zAkhApura, (co. 4] 8. pAvApurInA pUrvanAma tarIke pAvA, zabbArA 'apApA' nAmano ullekha mIrcarya (ble.. 1388)mAM micandrasUrie karyo ane temaNe ja pA pA zabda dvArA 'pApA' A nAmano paNa nirNaya karyo. eka ja nagarI mATe nirvANu pahelAMnA varNanamAM baMne nAme ullekhyAM, evo ja ullekha hemacandrAcArye pazu karyo. teoe viSaSTi (sarga. 5-10, 12-440)mAM prathama apApApurInA ullekha karIne padma, nirvANu pahelAMnA varNanamAM hastipAla rAjyanA pAyApurI-ti (sa. 13-6) tarIke paricaya karAvyo. bIjI bAju kalpasUtra mUlanA subodhikA-TIkAkAra vinavijaye TIkAmAM 'apApA' ane 'pAvA'nI khAkhatamAM evo khulAso karyAM che ke prathama A nagarInuM nAma 'apApA' hatuM paNa bhagavAnanA nirvANunI amaMgala ghaTanA banatAM deve e 'a' zabda ra6 karIne 'pApA' zabda rAkhI pAvApurI nAma udghoSita karyuM. te pachI A nagarI 'pAvApurI' thI oLakhAya che. subAdhikATIkAkAre A vAta taddana spaSTa rIte lakhI che. ethI emanA mate spaSTa thAya che ke nirvANu thatAM pahelAMnI paTanAnA varNanamAM nagarInuM nAma 'apApA' samajavuM ke lakhavuM eIe. enA badale uparokA anyakAroe nirvANuM pahelAMnI ghaTanAmAM baMne nAmanA vaikalpika ullekha mAnya rAkhyA che, te eka vicAraNIya bAbata che, bIcha bAju kalpasUtra mUlamAM pUrvanAma apa eTale ke apApA (purI) hatuM evA kAMya ullekha nathI karyAM, UlaTuM enA 122, 147 naMbaranA sUtramAM pASANa (-nnimAra) zabdane nirdeza karIne prathamathI ja A nagarI 'pAyA' hatI evuM spaSTa sUcita kare che. Avazyakatra,bhUla-niryukti-cUrNa ane TIkAkAro paNa pAmA (-macinnamAra) ullekha kare che. mArita mAM guNacandrAcArye paNu AvazyakanA matane anusarIne yApa jaNAvyuM che. vadhumAM AgaLa pAvApurI, evuM lakhI spaSTa pAvApurI rAzabda ja vAparyA che, eTale nagarInA nAma tarIke prAcIno 'pAvA' ne mAnya rAkhe che. subodhikA-TIkAkAranA mata AnA AdhAre SaDAyo che te jANI zakAyuM nathI, paNuM ene mAnya rAkhIe to sAmAnya rIte pApA ke pAyApurI ApuM nAma nirvANunI ghaTanA pachI jaNAvAtI bhAkhatamAM vAparavu joIe. te kAlamAM 'pAvA' traNa hatI ema ItihAsakAro kahe che. emAM A pAvA benI vacce hovAthI te 'pAvA madhyamA' ke 'madhyamAM pAvA'thI oLakhAtI hatI, For Personal & Private Use Only jaina sAdhunI vihAra avasthA 59

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*praNItabhUmi - baMgALa pradezane eka vibhAga. mahAvIranA samayamAM tenI anArma pradezamAM | zUlapANiyA pe- A aiya asthika gAmanA sImADe AveluM hatuM. A ja maMdiramAM mAsa gaNanA thatI hatI. pAchaLathI te Aryapradeza banyo hate. lArADha AnA ja bhAga hatA. rahelA bhagavAnane zUlapANie ugra upadrava karyA hatA. zrAvastI-kuNAla dezanI athavA uttara kozala dezanI rAjadhAnI. gAlAe te ne brAhmANakuMDa gAma- videhanI rAdhAnI vaizAlInI najIkanuM sthaLa. mULa nAma kuMDagAma athavA | upadrava A nagaramAM ja karyo hato. AjIva(vi)ka saMpradAyanuM e jANInuM mathaka hatuM. .i 19j]. kaMDapura hatuM. tenA be vibhAge hatA, eka uttarane ane bIjo dakSiNane. uttara vibhAga kSatriyapradhAna hate. ane dakSiNa vibhAga brAhmaNapradhAna hatA. uttara vibhAga "kSatriyakuMDa gAma' surabhipura - videhathI magadha jatAM vacagALAnuM sthAna. ane dakSiNa vibhAga brAhmaNakuMDa gAmathI oLakhAtA hatA. pariziSTa saM. 2 bhadrika (bhaddIyA)- aMgadezanI prasiddha nagarI. ahIM bhagavAne chabasthAvasthAmAM caeNmAsuM , bhagavAnazrI mahAvIranA 27 bhava kareluM. ci. 13. bhadilanagarI - mahAvIranA samayanI malayadezanI rAjadhAnI. ci. 5muM) noMdha-jaina darzana ke jaina tattvajJAnane pAye pUrvabhave-janme che. je te mAnavAmAM na Ave te dhArmika ke AdhyAtmika badhI mAnyatAo ane vyavasthAo tUTI paDe ane te aMgenI sAdhanA paNa *madhyamA - pAvAnuM ja upanAma tarIke cAlu thayeluM ane samaya jatAM paryAya rUpa baneluM bIjuM anAvazyaka banI jAya. janmAntara che ane tethI ja sArA janma mATe sArI sAdhanA jarUrI che. nAma "madhyamA' hatuM. ci. 42 muM) A ja sAdhanA-ArAdhanA (gatinAma ane AyuSyakarmane kSaya karAvI) janmAntarane sadAyane mAsainaudyAna - pAvAmadhyamAnuM nagara bahAranuM udyAnasthala, kevalajJAna thayuM te ja rAte bhagavAne mATe anta lAvI, anaMta sukhanA sthAnarUpa siddhi prApta karAve che. 48 kothane vihAra karI, bIjA divase je vanamAM pahoMcI, samavasaraNamAM besI dezanA ApI ane jayAM 11 brAhmaNone pratiSIne pravajyA ApI, saMdhasthApanA ane zAsasarjana pratyeka AtmA zAzvata che, tethI tene Adi ke anya hatA ja nathI. tenuM vividha yoniomAM paribhramaNa anaMtakALathI pravarte che. bhagavAna mahAvIrane AtmA paNa mamAnya-azAnAdi dvAdazAMgInuM) paNa thayAM,te ja A sthaLa. (vadhu mATe vAMce citra-paricaya saMkhyAMka 37). karmane parAdhIna paDIne bhavacakramAM bhamI rahyo hate. emAM nayasAranA bhavamAM jena nigraMtha sAdhune barAka saMniveza- vaizAlInI AjubAjumAM vartatuM koI gAma. saMsarga thayo. dharmopadeza sAMbhaLatAM sAcI samajaNane jJAnaprakAza pragaTa thaye, jene jainadarzanamAM *rAjaguha- mahAvIrakAlIna magadhanI suvikhyAta ane mahAna rAjyAnI. hAla bihAra prAMta 'san darzana' kahevAya che. A darzana ja mokSanuM bIja hovAthI paraMparAe te mAphaLane Ape che, vatI rAjagara-rAjagiri ane tenI AjubAjune pradeza gaNAya. e jamAnAmAM samRddhinI Atmika vikAsamAM kAraNarUpa samaga darzananI prApti je bhavathI thaI, te ja bhavathI bhavenI Toce pahoMceluM, bhagavAnanA upadeza, dharmapracAra ane comAsA mATenuM sahuthI moTuM ane majabUta ] gaNatarI zarU karavAnI prathA jainadarzanamAM che. ahIM nAnA nAnA sAmAnya bhavane jatA karI mahAvIrakendra hatuM. AnI bahAra ghaNAM udyAne hatAM. paNa bhagavAna te haMmezA guNazIla caitya nAmanA | janma sudhInA prasiddha mukhya 27 bhavone ja gaNatarImAM lIdhA che. tenI yAdI nIce mujaba che. udhAnamAM ja UtaratA. ahIM seMkaDo vakhata temanAM sAsaraNa racAyAM. bhagavAne hajarone A yAdI A vizvanA maMca upara, jIva zubhAzubha karmanA upArjanathI kevA kevA pATho bhajave che dIkSAo ApI. rAjA-rANI, rAjakumAro, senApati Adi adhikArI vargane nathI lAkhe ene Acho khyAla ApI raheze. karoDe prajAjanene pitAnA saMghamAM dAkhala karyA. te badhuM A ja nagaramAM banyuM. bhagavAnanuM 1. nayasAra 15. pAMcamA brahmaA majabUtamAM majabUta mathaka hatuM. cimA mAM vArApharatI kula agiyAra karyA'] (gAmano mukhI) devakamAM deva *lAya- pazcima baMgALane amuka bhAga 'praNIta' 'lAddha' ke 'rADha'nA nAmathI oLakhAte hate. | 1 oLakhAtA hatA. 2. pahelA saudharma 16. vizvabhUti rAjakumAra 'kalpasUtra' TIkAmAM A pradeza mATe sufmUna zabda vAparyo che. tethI anArya gaNAtA praNIta, lADha devalokamAM deva (saMyamagrahaNa) ke rADha e nAme eka ja pradezanA pAse pAsenA sthaLasUcaka saMbhave che. ane e ja pradezamAM | 3. marIci rAjakumAra 17. sAtamA mahAzuka vajabhUmi ane zuddhabhUmithI oLakhAtA peTApradezeA hatA. A pradeze paNa anArya ja hatA. (saMyamagrahaNa) devalokamAM deva bhagavAna A dharatI upara be vAra padhAryA hatA. tyAM vicaryA tyAre kara ane anya manuSyathI 4. pAMcamA brA 18. tripuSTha vAsudeva sarvathA asahyA evA bhISaNa upasargo-kabdo-trAsane sahana karyA hatA, vaimAsI mATe koie devalokamAM deva 19. sAtamI narakamAM nAka sthAna na ApatAM vRkSa nIce ja comAsuM rahI temaNe tapa-dhyAna vagere sAdhanA karI hatI. mahAvIranA 5. kauzika brAhmaNa 20. siMha samayamAM A pradeza anArma haoN, paNa pAchaLathI sAdhu-saMtenA pracArathI loko Arya jevA 6. puSyamitra brAhmaNa saMskArI banatAM te pradeza 'Aya" 11 banyo hate. ethI AgamamAM jayAM sADI pacIsa Arma 21, cothI narakamAM nAraka 7. pahelA saudharmadezanI noMdha karI che tyAM Ane Arya tarIke noMdhyo che. . muM] devalokamAM deva 22. manubhava (anAmI) (saMyamagraNa) vatsa- uttara pradezavartI eka deza. enI rAjadhAnI kauzAmbI hatI, je jyanA nadInA kAMThA) 8. agnidhota brAhmaNa 23. priyamitra-cakravatI para vaselI hatI, tyAMne rAjA zatAnika ane tene putra udayana bhagavAna mahAvIranA | 9. bIja IzAna (saMyamagrahaNa). bhakatajane hatA. devalokamAM deva 24. sAtamAM mahA 10. agnibhUti brAhmaNa vAcAlA- vetAmbI nagarInI najIkanuM nagara. bhagavAnanuM zreSa-aDadhuM devadUSavasa kAMTAmAM devalokamAM deva 11. trIjA sanakumArabharAI javAthI paDI gayuM. te ghaTanA vAcAlAnI najIkamAM ja banI hatI. vAyAlAnA uttara dakSiNa 25. naMdana rAjakumAra devalokamAM deva ema be vibhAge hovAthI te uttara vAvAlA ane dakSiNa vAcAlAthI oLakhAtA hatA. (saMyamagrahaNa) | 12, bhAradvAja brAhmaNa 26. dazamA prANata*vANijyagAma- vaizAlI nagarI najIkanuM samRddha ane pANInuM vepArI mathaka.[. kula cha karyo'] |3, thA mAhendra devalokamAM deva devalokamAM deva vidaha -janapada) deza- gaMDaka nadInI najIkane pradeza. AnI rAjadhAnI (mahAvIra prabhunA 27. zrI vardhamAna-mahAvIra [ 14. sthAvara brAhmaNa (antima bhava). samaya pahelAM) mithilA hatI, jayAM janaka rAjA thayA hatA, paNa pAchaLathI A dezanI rAjadhAnI vaizAlI banI. A videha dezamAM mahAvIra avataryA hatA. samAgama sapAtAM Arya banI naya. jema 2Ana samapratie ahiMsA, dayA khAdi dharmane prathama pi tethI paNa mAre Arya banyA hatA. eTale ja pAchaLathI zAsakArone ArSa deza-mAnI sarAnI vaizAlI - e vide dezanI suvikhyAta rAjadhAnI hatI. rAjagRhanI najIka AvelI A nagarI nodha badalavI paDI che, pariNAme dazamaryAdAne zuM karI teoe sIdhI-sAdI TUMkI vyAkhyA eka itihAsa prasiddha nagarI hatI. A nagara jaina dharmanuM pradhAna kendra hatuM ane tyAM jenI bAMdhIne Arya-anAryanA vivAda upara paDade pADI dIdhuM che. temaNe vyAkhyA ema bAMdhI bhAre bAlaMbAlA'' hatI. ci. kula cha ] ApI ke jayAM jJAna, vana, cAritranI ArAdhanA-vikAsa ane vahi thAya te pradeza Arya ja che. praNIta bhami-vabhUmi-vADha-kADha pradeza, e badhAM baMgAlanI anArya pradezanI bhUmionAM nAme che. kahevAya, jyAM te na thAya te anArya, ke A bAbatamAM vehi ane boya maryAdAo binalita 'pa' mULamAM A mATe 'qffami' zabda che. huM puNyabhUminA arthamAM hu 'I' vALa evuM' prakAranI che. "nigamuni' () nAma hoI zake kharuM tyAre bIjuM caritromAM tene kADha-rATathI] T11. jue cInI yAtrI yuAna vAMga likhita 'yAtrA pravAsa' graMtha. eALakhAvela che, 12. mi. kRta 'mahAvIraspariya' mAM 'balAdhika' nAma che, zaka paritrakAza uparyukta nAma mA che, N JITnA to 10. prajA mATe ke pradeza mATenI Arya, anAryanI vyAkhyA kaMi kAyamI hotI nathI. (A vAta bRhata ka" / * ra mukhya bhava vacce paNa nAnA nAnA alAnara aneka bhava thayA che, paNa tenI vivA bI ( 1) (-) sUrani taSa pravIcandracaritramAM jAvI che] je rasa-prazA e ka vakhata dhArmika saMkA- nathI, avantara nava hatA e ullekha kuvalayamAlA kaMkA 9 thI 5 mAM che ke sAtanA ) rAnA kAraNe Arya tarIke khyAti pAmyA hoya te sAdhu-saMtanA dIrdhakAla thananA virahathI upadezA- rAja mAnane anaMga nAmane rAjakumAra hato ane te bhagavAnanA eka pUrvAva pe hatA, A che bAva thatAM anArya banI naya, ane je deza-pradeza anArya che, te sAdhu-saMtonA vihA rathI saMta ullekha anyatra kyAMpa nathI, For Personal & Private Use Only 6o

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* 27 bhavA paikI ~2, 4, 7, 9, 11, 13, 15, 17, 24, 26, A daza bhavA devalokamAM deva tarIkenA. 19, 21, A be bhava narakamAM nArakI tarIkenA. 20mo bhava tiryaMcagatimAM pazu-siMha tarIkeno. ane 1, 3, 5, 6, 8, 10, 12, 14, 16, 18, 22, 23, 25, 27, A 14 bhavA manuSyagatimAM manuSya tarIkenA che. emAM 5, 6, 8, 10, 12, 14, A bhavA prathama brAhmaNa ane pachIthI tridaMDI banyAnA samajavA. * 3, 16, 22, 25, A cAreya bhavAmAM rAjakumAra hatA. A cAreya bhavavALI vyakitaoe e ja bhavamAM saMyama-cAritra lIdhuM hatuM. 23mA bhavamAM mahAvidehamAM cakravartI banyA ane 18mA bhava vAsudevanA thayo. * tIrthaMkara thavAnuM puNyanAmakarma 25mA naMdanamuninA bhavamAM vIzasthAnakAditapanI ArAdhanA dvArA bAMdhyuM -- nikAcita karyuM ane te 27mA bhave udayamAM AvatAM tIrthaMkara rUpe janmyA, * 27 bhavamAM 1/3 bhAga devalokanA ane enAthI kaMIka vadhu bhAga manuSya gatinA che. * 'nayasAra'nI kathA zvetAmbara-digambara baMne saMpradAyanAM prAkRta-saMskRta caritromAM vividha rIte jovA maLe che. * pariziSTa naM. 3 bhagavAnazrI mahAvIrano kammaparicaya noMdha - zvetAmbara mAnyatA mujaba bhagavAna mahAvIra brAhmaNa ane kSatriya ema banne kulanI be mAtAnA garbhamAM peSAyA hatA. lpasUtranA vidhAna mujaba teozrIe pANigrahaNa-lagna karyuM hatuM ane saMtatine janma paNa Apyo hato. tIrthaMkara jevI vyakitaone paNa antima bhavamAM lagna ane bhogamArgane AdhIna thavuM paDayuM che, te uparathI karmanI sattA kevI prabala ane ajoDa che, teno khyAla maLI rahe che. digambara mAnyatA pramANe bhagavAnanI mAtA (trizalA) eka ja hatI ane bhagavAna apariNIta hatA. sagapaNa prathama mAtA prathama pitA dvitIya mAtA dvitIya pitA jyeSTha bhAtI bhAbhI bahena patnI putrI pautrI mA jamAI nAma devAnaMdA Sabhadatta trizalA siddhArtha naMdIvardhana jayeSThA suzA yazodA priyadarzanA zeSavatI supArzva mAlI sAya brAhmaNa kuMDagAma ' videha janapatha kSatriya kuMDagAma vaizAlI kSatriya kuMDagAma kSatriya kuMDagAma kSatriya pheDacAma gotra jAlaMdhara koDAla vasiSTha kAzyapa vasiSTha kauDinya kAzyapa bhagavAna pote kAzyapa gotranA hatA. * AzcaryanI vAta e che ke bhagavAna mahAvIra jevAnI mAtAnA pitAnuM (--nAnAnuM) nAma karyAMya upalabdha thatuM nathI. trizalAno paricaya aneka granthalekhakoe videha-nRpati ceTakanI ginI tarIke ApIne saMteSa mAnyo che. ceTakanA mAtA-pitAnuM nAma maLe to trizalAnA prazna Ukle, prathama mAtA devAnaMdAnA vizeSa paricaya maLato nathI. yazeAdA jevI bhagavAnanI sahadharmacAriNInA itihAsa paNa sAva aMdhArAmAM che. vardhamAna-mahAvIrane putrI, bhAI ane bahena vagere ekeka ja hatAM. bhagavAnanI putrInuM 'jayeSThA'' evuM trIjuM nAma paNa hatuM. devAnaMdA ane pitA RSabhadatte mahAvIra pAse ja dIkSA laI, tapa tapI, te ja bhavamAM mokSa prAma karyo hato. 15. juo patra, sUtra-11. 11. juo bhagavatIsUtra abhayadevIyA TIkA, za. 2, 6. 1, 2, 246. tathA dAnazekharI DhIkA rR. 44, sUtrakRtAMga-zIlAMka TIkA, pR. 8. * trizalA videhajanapadanAM hovAthI temanuM videhadinnApa ane te uparAMta vizAlA' nAma paNa hatuM. yazeAdA vasaMtapuranA samaravIra sAmaMtanA putrI hatA, e jANItI vAta che, jayAre devendrasUrikRta dAnAdikulamAM mAlavAnA kSatriyarAjAnAM putrI hatAM ema jaNAvyuM che. paNa grAma ke rAjAnuM nAma jaNAvyuM nathI. 'saMskRtamAM pra|ma ane prAkRta (ane gujarAtI)mAM ma--gAma zabda vaparAya che. pariziSTa saM. 4 kramAMka 1 3 4 5 3 . ra 1. 11 ? ? ? ? ? 14 16 19 20 21 22 23 4 5 26 27 28 "chuM chuM * * 33 bhagavAna zrImahAvIranA cAtumAMsAnA krama, tenAM sthaLa, samaya Adi sALa asthika nAlandA caMpA pRSThasaMpA bhadrikA (purI)19 adrikA AbhikAra rAjagRha praNItabhUmi (anArya) mAvastI vaizAlI caMpA rAjaguha vaizAlI vANijayagAma rAjagRha vANijayagAma rAjagRha vaizAlI vANijyagAma rAjaguha vANijyagAma rAjaguha mithilA vANijayagAma vaizAlI vANijyagAma vaizAlI 99 rAjaguha nAlaMdA (rAja) vaizAlI mithilA maNajIvananuM ka varSa For Personal & Private Use Only 1 R 3 r 5 no 8 ra e 1 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 vi. pUrve" mu varSa 512 - 511 511 - 510 510 - 509 59 - 58 58507 507-506 5 - 55 505-504 504 - 503 503 - 502 502501 501 - 507 | . . - 499 499 - 498 498 - 497 497 - 496 496 - 495 495 - 494 494-493 493 - 192 492 - 491 491 - 490 490 -489 rce-ret 488-487 487-486 486 - 485 485-44 484-483 483-482 482 - 481 481 - 480 48 - 479 479 - 478 478 - 477 477 - 476 chadmasyAvA tathA kevaLapradAnanI yAdI chamasya 39 99 17. SiNAcArya kRta 'bRhatkathAkoSa'mAM AvatA 'zreNikathAnaka' (blA. 165)mAM ceTakanA pitAnuM 17. ahIM ApelI saMvata noMdha"aNubhagavAna mahAvIra' pustakanA AdhAre ApI che, nAma 'kaeNka' ane mAtAnuM nAma 'cAmatI' jaNuAnyuM che. 18. nAsaMgha e rAjagRhanuM vikhyAta ane bRhad upanagara hatuM.. 14. juo vize, zA, TIkA, patramAM AA nAma nathI. 19. kapasUtra mUlamAMnA te mayA pAThathI pa, 6, baMne cAmAAM bhikAmAM thayAnuM nakkI thAya che, A bhadrikA eka nagarI hatI, ane te vakhate te a'ga dezanI rAjadhAnI hatI. mAvasyaka sUtrakAra bhadrikAmAM eka ja cAmAsuM karyAMnuM ane bIjuM cAmAsu` bila nagaramAM karyAMnuM noMdhe che, je nagarI malayadezanI tatkAlInuM rAjadhAnI hatI. balinuM cAmAsu pAMcamuM samajyuM . 20. kAI AzaMzikA kahe che, pazu bane eka ja sthAnanAM nirdezaka che. (kevaLa0) 2 3 r 5 6 17 11 12 13 14 15 16 17 18 19 20 21 22 23 24 '' samavasaraNa (pravacana pITha) www.jaineety.org

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40 12 chAvasthA 3 mAsAM | nAlaMdA (upanagara) mAM | magadha deza 2, 34, 38 mAMka mamaNajIvananuM vi pUrve tA kevaLazAnanI nuM varSa muM varSa 6 mAsAM mithilA nagarImAM 27 | videhadeza 25, 26, 27, 36,39,. thAI cajagRha 476 - 475 1khAnuM pAvA madhyamA - magadha deza nAlaMgha (rAja)"| 475 - 474 pAvApurI mithilA 474 - 473 473 -472 rAjagRha 472 -471 pariziSTa saM 6 pAvA mAmA 471 -470 piAvApurI) bhagavAna zrI mahAvIrano dIgha ane mahAna tapa tenA samaya, sthaLa Adi sAthe pariziSTa se 5 nedha- suvarNanI zuddhi jema agnithI thAya che, tema AtmAnI zreSTha ane Atmattika zuddhi bhagavAnazrI mahAvIre kathA keTalAM cAturmAso karyA? | kSamAbhAvapUrvakanA tapazcaraNa- tapazvaryA rUpa agnithI thAya che. A zuddhine bhAvazuddhi kahevAya che. paNa A zuddhi mATe prathama bAhyazuddhinI AvazyakatA che. enI zuddhi thAya te zarIra svastha, zAMta noMdha - nirvANa- mokSamArganA pathika nigrantha munine rAgAdi dethI ane AcAra maMdatAthI | ane sthira bane. tema ja mana paNa keTaleka aMze nirmaLa bane. A bAzuddhi bhAvazuddhinuM anantara kAraNa che. bIjA zabdomAM bAhyazuddhi sAdhana che ane bhAvazuddhi tenuM sAdhya che. sAdhananI jeTalI bacavA, tema ja sva sAthe paraNyANa khAtara paNa eka ja sthaLe vadhu vasavATa karavo ucita nathI hota eTale zANA mujaba varSanA ATha mahinA jaina sAdhu-sAdhvIone pAdavihAra drArA | | zuddhi teTalI sAdhyanI zuddhi zreSTha bane che. vividha sthaLomAM vicaravAnuM hoya che. paNa hiMsAdi doSathI bacavA ane potAnI jIvanazuddhi mATe ukata banne prakAranI zuddhi mATe jaina zAstromAM bAhya ane Abhyanara ema be prakAranA tapa AdhyAtmika sAdhanAmAM vaiga lAvavA tene varSAvAsa eTale comAsAnA cAra mahinA te eka ja sthaLe batAvyo che, sAmAnya rIte bAhyazuddhi mATe bAhyatAnuM ane AbhUttaranI zuddhi mATe AbhyAra pharajiyAta rahevAnI AzA che. lagabhaga A ja mArgane anusaranArA bhagavAna mahAvIra vividha tapanuM prAdhAnya che, bAhyatApamAM-(1) anazana, (2) uNAdarikA, (3) vRttisaMpa, (4) rasatyAga, sthaLAmAM nirvastra rahI, sarvathA aparigrahI banI, mauna rAkhI ATha mahinA vicaratA hatA. ane (5) kAyakaleza, (6) saMlInatA. jayAre Abhyantara tapamAM - (1) prAyazvina, (2) vinaya, comAsAmAM eka ja sthaLe rahetA hatA. te daramiyAna teo tapa, saMyama ane dhyAnanI koi sAdhanA karavA sAthe AvI paDatA vividha pariSaha ane upasargone akhUTa ane akhaMDa samatAthI sahana (3) vaiyAvRtya, (4) svAdhyAya, (5) dhyAna, (6) utsarga A chaprakAro che. AMtarajIvananI zuddhi drArA makAmArga meLavavAmAM bAdhaka indriyanA vikAro-vAsanAo zame, mananI caMcaLatA ane tuNAkarI AtmAnA pUrNa prakAza tathA lokakalyANa mATe ekAnta jarUrI evA kevalajJAnanA prakAzane one chAsa tema ja ghAtI karmone kSaya thAya e mATe jJAna ane vivekapUrNa evA kilaSTa bAhya tapanI avarodhaka evAM karmo - doSanI nirjarA (kSaya) karatA rahyA hatA. ane e kSaya thatAM temaNe varasethI upe. na karavI e anivArya rIte jarUrI che. ane anikAcita ke nikAcita koTinAM purANAM thAvat (athavA janmajanmothI) abhilaSita kevalajJAna (trikALa jJAna prApta karyuM. adhAtIkaTinAM karmonI nirjanmaya karIne Atmika zuddhivizuddhi meLavIne mokSa prApti thAya - jaina sAdhuomAM comAsAnI gaNatarI karavAnI khAsa prathA che. ahIM dIkSAnA pahelAM | e mATe Abhyantara tapa karavA e ethI paNa vadhu jarUrI che. bhagavAnane banne prakArane tapa kevI samAMtara rekhAe thai rahyo hato, tenI jhAMkhI nIce ApelI tapanI tAlikA parathI Avaze. comAsAthI laIne nirvANa sudhInAM comAsAnI yAdI 'kalpasUtra'granthanAM AdhAre rajU karI che. -jeTalI noMdha upalabdha banI teTalI ahIM ApI che. anurmAsa saMkhyA Aja nAma ja nAma comAsAno kamAMka samaya tApamAna ala pAraNAsthaLa keNe karAvyuM | zenAthI? 1 comAsuM asthika gAmamAM videha janapada 2 mAsAM | caMpAmAM aMgadeza dI vakhate -chaThTha | kSatriyakuMDa | kallAka balabrAhmaNanA zIrathI pRSThacaMpAmAM (ba upavAsa) pAtramAM vAparyuM 2 camAsA"| bhadrikAmAM aMgadeza pAsamamaNa | mArAmAM-1 1pamAsuM AlaM(lobhikAmAM kAthI (paMdara upavAsa)| | asthikamAM1mAsuM praNItabhUmimAM (vajabhUmi nAmanAM jemAsA bAda pAsahAmaNa kanakakhala | uttaravAcAlA nAgasene | kIrathI anArya dezanI) Azrama 1 mAsuM zrAvastImAM khAsuM 2 mAsakSamaNa 1 nAlaMdA nAlaMdA | vijaya zreei kurAdithI vaizAlImAM videhadeza 11, 14, 20 31, 32, mAsAmaNa 2 AnaMde rAMdhelAM anAjanI 6 mAsAM vANijya grAmamAM 15, 17, 21, 23, 28, 30 mAsakSamaNa 3 | sunAe | lIrathI kallAka 11 mAsAM. mAsakSamaNa | bahula brAhmaNe | mIrathI rAjagRha nagara magadhadeza 8, 13, 16, 18, 19 22, 24, 29, 33, 37, | mAryA bAda chaThTha | brAThANa dahIMmizrita bhAtathI kuNAladeza 35 41. 21. bhagavAne guNIya patAmAM dhaNIvAra upadeza ApyA che. 'kalpasUtra' nuM vAMcana tyAM ja thayuM che. A thiya nAlanAmAM AvyuM. tyAmAM upadeza Apyo. eno tAtparya vityanI bahAra vizALa khAlI pradeza hoya tyAM Ave. paNa khAlI jagyA prAya: anAmI hoya te tene oLakhAvavI zI rIte A mATe samI pavati cityane nirAza karavAmAM Ave che. 2. mULa nAma 'apApApurI" hatuM. che, jemAsAnA zAAtanA 15 divasa mArAmAM pasAra karI bAkInuM comAsuM asthiA gAmamAM gALyuM hatuM. AnuM mULa nAma varSamAna hatuM. 24, janapada-dhana dezavAcI samaja. viddha janapada kahe ke viraha mA kahe, baMne samAnArthaka che. 25. A yAtrAmAM ahIM mAsuM karyAnuM zunyuM che. 25 a, nathatimAM nAlanAnA paDAmAM ane tyAM saLaga 14 mArAM karyA hatA evuM sAMbhaLavA maLe che. paNuM sAcI hakIkatamAM ekalA nAlandAmAM nahi paNa rAjapUta ane nAnA baMnenAM begAM thaIne 14 samajavAnA che, alaga gaNIe te 7 nAlandA ane 11 rAjagRhamAM ane te eka sArdha nahi paNa. alaga alaga varSamAM karyo che. nAkanA rAjagRhanI uttaradizAnuM mahatvanuM upanagara hatuM. 20. mithilAnagarIne mithilA raza paNa kahI zakAya. eka vakhata A nagarI videhanI rAjadhAnI hatI.' 28. dIkSA, kevala, ane meNa A traNeya kANuka vakhate hae (be upavAsa) hoya che. emAM eka upavAsa AgalA vikase hoya ane bIna upavAse kayANaka heya. 29. sApu pAtro rAkhe to ya tene dharma hoI zake che, te jaNAvavuM paheluM pAraNuM pAtramAM ane grahane tyAM ke, bhagavAna te apAtrI ja hatA, eTale temanI pAse pAtra-bhAjana hatuM nahi. 0tIrSakanuM jayAM pAraNuM thAya tyAM lo AkAzamAMthI sugaMdhI, vaya ane lAkha karoDe pAnI kRSi vagere paMcadivya dvArA dAnano mahimA pragaTa kare che. hiM ane hAthanI maitrIbhAva in Education International For Personal & Private Use Only www.lainelibrary.org

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mAsuM 1 pariziSTa se 7 samaya tapamAna sthaLa pAraNA ke karAvyuM] zenAthI? spala bhagavAna mahAvIrane kayA varasamAM kayAM, kevA upasargo 2 mAsakSamaNa*| cappA pAmAM thayelA tenI dha gAma bahAra noMdha- jeNe mAnava jAtane sanyanuM darzana karAvavuM hoya teNe anima TinuM mahAzAna meLavavuM ja jemAsuM 1 cAra mAsI" | pRSTha campA goma bahAra joIe. kAraNa ke e vinA sanyanuM yathArtha darzana zakya nathI, kamenAM AvaraNothI DhaMkAelA jJAnane mAruM 5 bhadrikA mahAprakAza Atmika nirmAtA vinA pragaTa thate nathI. A nirmAtA saMyama ane tapanI mahA mAsuM 6 sAdhanA vinA prApta thatI nathI, A eka nirvivAda hakIkata che, eTale ja tIrthakara thavAne janmelA khAsuM khAlaMbikA paramapura gya samaye prathama guhasthAmAmane eTale ke ghara, kuTuMba, parivAra ane anya tamAma comAsuM 8 vividha rAjagRha bAhya parigrahane tajIne, pApAkAne sarvathA rokavA AjIvana saMyama-dIkSA vratane grahaNa kare che. abhigraho sAthe. teo prAya: nirvastrI ane maunI banI khullA zarIre TADha-taDakAnI darakAra karyA vinA gAmegAma, comAsuM 9 cAra mAsI | vajabhUmi naganagara, vanevana, jaMgalejaMgala vicare che. zArIrika dharmonI upekSA karI ju: nA emAsuM 10 | vividha- | zrAvastI sUtrane saMpUrNapaNe amalamAM mUke che. saMyama ane ta5 vinA kadI koIne uddhAra thaze nathI ane tapayukata thata paNa nathI, e zAzvata sanyanuM AlaMbana laI enI sAdhanAmAM magna bane che. nidrA, ArAmane mAsA bAda | bhadra, mahAbhadra | sAnulablika| sAnulampika bahulAisIe | bIraMjathI tilAMjali Ape che, vihAramAM meTA bhAge teozrI cai, udhAne, vana vagere ekAMta sthAnomAM ane bhadrapratimA (AnaMdanA dhara)](sAkara ekAkI khaDepage-kAnsarga mudrAe ubhA rahI vividha prakAranA dhyAnamAM nimagna rahe che. samabi, cAra ane mizrita bhAvamAM sthira rahI, aneka janmepArjita karmonA nirAmaya karatA jAya che, e karmone saMpUrNa bhAta) dasa upavAsathI|| rIte haThAvavA potAnI sAdhanAne bhagavAna uttarottara ugra banAve che, hiMsA, asatya, cerI, abrahma amAsA bAda 6 mahinAnA peDhAla vansapAlikAe tIrathI ane parigraha vagere pApakarmothI viramelA bhagavAna, indriyenI viSayavAsanAkho ane koSAdi upavAsa govAlaNa) kayAne raMga raja mAtra raNe lAgI na jAya te mATe potAnAM mana, vacana, kAyAne apramatta (saMgamanA bhAve pravartAve che. game tevAM kaNe, du:khe, apamAna, anAdaro, agava ane vividha pariSahene kAraNe) mAsuM 11 adIna bhAve sahana kare che, emanI sAdhanAyAtrA daramiyAna asu, sure, manuSya ke pazuvaizAlI | vaizAlI cAra mAsI | ghasInA hAthe | aDada (abhinava | bAlAthI pakSIo dvArA thatA nAnA moTA upasargo upadranuM. virodhanI lAgaNI vinA-pratikAranI zeThanA dhara). leza mAtra bhAvanA sevyA vinA sate mukhe svAgata kare che. ane ema karatAM AtmaguNonA dhAtI dhamAsA bAda | 5 mahinA- | kauzAMbI | kauzAMbI caMdanabALAnA karyAvaraNane sarvathA kSaya karI vItarAga avasthAe pahoMcIne kaivalazAna (sarvazatA)nA mahAprAthane 25 divasa hAthe (dhanAvaha meLave che. emaLatAM pate kRtakRtyatA anubhave che. ane te pachI potAnA nAnaprakAza dAca, vivane (abhigrahanA cheThane tyAM). sukha, zAMti ane kalyANanA rAjamArga prabodhe che. kAraNe) bhagavAna mahAvIre paNa e ja mArge jJAnaprakAza prApta karyo hato. e prakAzaprAptinI sAdhanA mAsuM 12 cAra mAsI caMpA gAma bahAra | daramiyAna asuro, suze ane manuSyo dvArA je upasargo thayA te kyA kyA ane kaeNNe mAM, tenI mAsuM ra chaThTha pAvApurI prApya noMdha ahIM ApI che. ba upavAsa) | (nirvANa samaye). svalA kumAragAma asthigAma sthala letArgala * tapasAdhanAnAM 12 varSa ane 15 divasa daramiyAna bhagavAna palAMThI vALIne beThA ke sUtA nathI.] prakAra | govALiyAne zUlapANine mahAvIranI dharapakaDa bane tyAM sudhI UbhA UbhA sAdhanA karI che. kyAreka beThA che te UbhaDaka page, varSa 1 * 12 varSa ane dAA mahinAnA 4515 divasamAM mAtra 349 divasa ja AhAra grahaNa karyo sthala | uttara vAcALA pAse | surabhipura ala anArya gaNAtI praNIta hate, bAkInA 4166 divase annajala vinAnA upavAsaMvALA hatA, bhUmimAM lADhADhathI oLakhAtA pradezanI vaka* pramAdakALa sAva ja alpa. A sAdhanA daramiyAna (lagabhaga) manAvasthAne svIkAra. zuddha bhUmi * te ja bhavamAM mele javAnuM nizcita chatAM bAdhatapa ati ugrakSeTinuM AcaryuM. e AcarIne prakAra | caDakIrthika sarpanA | sudaMSTra devane prakAra mAnavakRta kara upasargo bAhyatapanI paNa melanA puruSArtha mATe asAdhAraNa AvazyakatA che ane prajane saceTa varSo khyAla Ape. cala ! cerAka sala dikanA peDhAlagAmanuM elAsa * pahi ane upasargo sahana karavA pUrvakanI bhagavAna mahAvIranI dIrdhakAlIna tapazcaryAnA kAraNe jena ajaina granyakAroe temane 'dIrdhatapasvI' vizeSaNathI biradAvyA che. prakAra ) kUvAmAM jhaLavuM prAra ) saMgamanA 20 upasargo tasalImAM phaMsIe laTakavuM * tapAcaraNamAM jaina saMghanI jeTe kaMI samAja saMpradAya AvI zake tema nathI. jaina saMghamAM bALakathI mAMDIne vRddha sudhI, utsAhapUrvaka thatI upavAsAdikanI tapazcaryA e jaina saMdhanI 5 jhaLahaLatuM eka ajoDa prabhAvaka aMga che, ane ethI ja jainazAsane gauravavaMtu che. kalaMbukA sthala paNamANi * tapa karavAnuM pharamAna ane tenuM mahatva vaidika ane bauddha granthamAM aneka sthaLe mahattvapUrNa prAra J mArIne deraDe bAMdhyA | lADha rAtanI prakAra | gevAla dvArA kAnamAM kAnA rIte jaNAvyuM che. taphAvata e che ke jene gaMbhIratA ane vivekapUrvaka e tapane kila anArya bhUminA khIlA ThekavAne tathA upadrava svarUpe ane vyApaka pramANamAM amalamAM mUkI e paraMparAne akhaMDa rIte jALavI rAkhI che. kAkhanA khIlA kADhavAno ka6. mULa mAsakSamaNu" che, pazu Aje lekama apa za thae 'mAsakhamaNa' zabda vaparAya che. hatI chatAM nAMkhatI vakhate je ja nathI thayuM te kADhatI vakhate thayuM che te apekSAe upasarga ane 32. eka sAdhe thatA paMdara upAyane pAmathamaNu, mahinA supInA upanAmane mAsakSamaNuM, be mahinAnA | tenI utkRSTatA svIkArI che. che tyAre dvi-mAsI ane enI sAthe mAra mAsanA upavAsa karyA jAya tene yAmAsI, A rIteT 31, 'upana cari'mAM bIjA krameya maLIne kAnamAM UbhAM hatA ema jaNAvyuM che. paribhASA samajavI. ane vedhe najIkanA vRkSanI baMne bAjunI zAkhAone namAvI, pachI taine ThAthI boSI, te derAne 37. mAsA bAda kArtikathI aSADha paeNnA samA . kAnanI kASTha (-tIkSNa dhAsanI) le--saLI e sAdhe bAMdhI, paLa kALAne DI detAM te zI kheMcAIne kAnanI bahAra nIkaLI gaI ema zunyuM cheahIM ApeluM citra kiSI, vagerenA khApAra che, , ' va naspariya"mAM azyika nAgarAja karyuM ha501 nI vAta zI che, - je loko thatharAlAka zabane ardha lekhakanA khIlA kare che ane te pramANe pATA khIlA laIne . kapa "subejikADhI' mAM u tikuTa upasarga tarIke na lakhIne bIjA bahAra lokhaMDanA pANuthI kAnamAM nAMkhatA hoya tevAM citro Waa che, te barAbara nathI. khIlA khAvuM kAyA te mbhALyuM che, tene bIjA kADhavAnI liyA u5rka nI nathI paNa atithI rakSA panI! paNu te kAza nAmanA kaThina dhAmanI ANadAra saLAe ja samajavI, varSa . 8 vagere 13 m trizUla 63 For Personal & Private Use Only

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mAMka dezanagarI rAjanuM nAma | vizeSatA kUpika saMniveza mAra ane dharapakaDa zAlizIrSa kTapUtanAbaMtarIne prakAra che dIkSA navanagarA caMpAnagarI capA dazArNapura kapilya RSabhapura mithilA dIkSA pratyeka buddha jitathar datta dadhivAhana dazArNabhadra dimukha dhanAvaha napirAdhi nagati naMdivardhana yyapAla pradeza prasannacandra priyadra bahu pratyeka buddha pratyeka buddha kSatriyakuMDa * zaizAlAe te yA mUkI e paNa upasarga ja hatuM. paNa e kevalI avasthAmAM thaye tethI tene gaNatarImAM na letAM 'AryonI gaNatarImAM gaNyo che. * govAliyAthI zarU thayelA upasargo govAliyA dvArA ja pUrNAhutine pAmyA. A upasargo mAnavIthI zarU thayA ane mAnavIthI pUrNa thayA. yogAnuyoga bannenAM sthaLa, samaya, nimitte samAna hatAM. meTA upasargo sUryAsta pachI ja thayA che, ane ema hovuM e svAbhAvika paNa hatuM. * bhagavAnanA zarIranA sAMdhAnAM asthionuM baMdhAraNa asAdhAraNa rIte majabUta hoya che. zAstramAM jIvanA zarIranA sAMdhAnI asthiracanAnA baMdhAraNane judA judA yugane khAzrIne cha prakAza batAvyA che. te paikI A pahelo prakAra che. jene zAstro va pabhanArAMca saMdhayaNa'nA nAmathI oLakhAve che. * vartamAna yuganA jIve chellAmAM chellA prakAranI taddana nabaLI asthiracanA dharAve che. * 1rA varSa sudhI ahorAta avirata dhyAnapUrvakanI sAdhanA bahudhA UbhA UbhA karI hatI. palAMThI vALIne te beThA ja na hatA. nidrArUpa pramAdane saravALe badhA bhegA karatAM 12 varSa daramiyAna mAtra be ghaDI-48 miniTane ja hato. kevI pracaMDa sAdhanA! kharekharI o dhaDIbhara stabdha banAvI de tevI ghaTanA che. * 27 bhava mukhya paNa avAnara nAnA bhavo dhaNAM thayA che, kuvalayamAlA kaMDikA 349 thI 353 juo. pariziSTa saM. 8 zramaNopAsaka dIkSA pahAyaka setavyA (tambikA) pitanapura kanakapura mahApura sAraMjaNI purimatAla vANijayagrAma sAketapura vijayapura pilAsapura muga(gA)grAma 1ddhamAnapura vIrapura bhagavAna zrI mahAvIranA bhakta rAjAo nAma- bhagavAna mahAvIranA, kayA kayA rAjAo anuyAyI, upAsaka ke bhakatajana hatA, ane mA dIkSita thayA hatA, tenI prApya noMdha ahIM ApI che. te sivAya dIkSita thaela saMkhyAbaMdha rAjakumAro, rAjakumArikAo tathA rAjarANIo vagerenI noMdha ApI nathI. dIkSA dIkSA () mahAbala mitra mitranandi vAsavadatta vijaya vijaya vijapamitra vIrakRNa mitra virayaza vaimamaNa dattA thatAnika pAMkha zivarAjarSi zaurikadana mIdAma eNika sAla mAlAmAla siddhArtha kAMka rAjanuM nAma dezanagarI vizeSatA madInA atita arjuna avakakha udayana che udramaNa (udayana) kanakadhvaja karakaMDu kaNika hasti zIrSa saugaMdhikA supa vArANasI-kAzI kauzAmbI sindha-sauvIra rohitaka kauzAmbI mathurA hastinApura zaurikapura mathurA magadha caMpA pRSacaMpA pATalikhaMDa AmalakapA kapilapura apApApurI dIkSA lIdhI dIkSA lIdhI saMya saMm hastipAla dIkSA teTalIpura kAMcanapura magadha pratyeka buddha zramaNopAsakare (zrAvaka) dIkSA lIdhI mApAsaka gAgalI pRSThacappA ujajonI vaizAlI * te uparAMta vaizAlI rAjayanA salAhakAra tarIke niyukata thaelA kAzI-kezala pradezanA nava mallakI ane nava licchavI thaIne 18 gaNa rAjAo tathA te uparAMta vIraMga," eNeyaka vagere. * 2, 3, 11, 14, 19, 26, 27, 32, 36, A saMkhyAvALA rAjakumArone bhagavAne dIkSA ApI hatI. * dareka nagarInAM cokkasa sthaLe upalabdha na hovAthI tenI noMdha ApI nathI. ceTaka ka, A vakhate na, bIva ane iA traNeya paparA pitapitAnA anuyAyI tarIke mAne che. Ane vihoNu tarIke noMdhAyuM che. je hoya te, paNa A nAmanA kada nA pAna mahAvIranA jAtanA ullekha karanAgamAM bhagavatI ane vipakatramAM che; kathAsAhityamAM paNa che. jyAre bauddha grakhyAmAM- hatA. saMyukta ane mahimati kAyamAM korAyasaja prasenavine ulekha Ave che, te A jitaamapa-asala ane saMyukata nikAyamAM che. vAsavadattAnI kakSAnA udayana te ja A che. zagula bakhAte ja koI jAna hA neIe, evuM ItihAsakAronuM mAnavuM che. jene ati 78, pazcima bhAratamAM Avela ane "cItamayapattananI rAndhAnIthI zeAbha liMka-sadhara dezane A (tri, za.) mAM prasenajita nAma che Ave che te te eNikane pitA nA ane te anAja rAkha hatA. AnuM sAcuM nAma uThAyaNu che. A nAma Ava* nirSa, uttaza nemi cakA ane 50 zAsananA anuyAyI hatA. mAlAmAM che. boDa granthamAM AnuM kANuM nAma maLe che. ema chatAM Aje jemAM A vananI 43. mUlanAma 'jaya' che. suprasiti udayana (vArSi) nAmathI che. A rAjane dIkSA ApavA khAtara khuda bhagavAna mahAvIra 1. zreNika nAM bIna nAma tarIke baMbasAra, biMbasAra, biMbisAranA uo maLe che. rAta pUrva bhAratathI vihAra karI 5mi bhAratamAM padhAryA hatA. saMskRta-prAkata majyAre e baMsAra' amane svIkAryo chejayAre bA mAmAM tene bibimAra 2. asala nAma 'Ni che, bova paraMparAmAM tene "anaMtazatru, "maNi' A zabdothI oLakhAve che. nAma maLe che. ane Avazyaka cUrNimAM "azokacana' evuM nAmAMtara ApyuM che. magara eNiputra maNika maNi, keNa, wAyaNa, udayana khA rAone, jana ane bAtamanA pAtapitAnA anuyAyI tarIke oLakhAve che. bauddha gajemAM butharid, vinayapiTaka, dIpa-bapinikAsa vagere gaNAvI 10. zrAvaka mATe sArAmAM "amapAsaka' zabda Ave che, zakAya, jana AgamamAnyAmAM nAga, zAtakana, havAI mananativpAti, jAtAdharma 1. mULa nAma 'prota hatuM. vagere gaNuAvI zakAya, 42. jitAnu nAmanA bhA na thayA che. koIvAra A nAma vizeSa rUpe te kaIvAra gaNavAthaJ45, juo ThAbhuga sa. 121. 64 For Personal & Private Use Only

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parithie 9 pAMca kalyANanAM nAma, divasa, sthaLa, deza vagere nadhi - jaina zAstromAM tIrthakaronI pAMca ghaTanAone pradhAna ghaTanAo kahI che ane e ghaTanAne "karavAna' zabdathI biradAvI che. enuM kAraNa e che ke tIrthakaronuM A dharatI upara AvavuM, janmavuM ke dIkSA levI vagere pAMceya prasaMge traNeya lokanA jIva-prANIonA kalyANa mATe ja hoya che, tIrthakaro mATe evuM che ke (ApaNAthI UlaTuM) temanuM parakalyANamAM svamulyANa samAeluM hoya che. lokottara avasthAe pahoMcelI vyakitaonI A ja eka vizeSatA che. nAma AjathI | vikrama saMvata | IsvI. pUrve | divasa | kayAre thayuM? pUrve kayAre? | kyAre | (guja.gaNanA) | la | 544 | 600 varSe | aSADha sudi brAhmaNakuMDa videha janapada gAma nagara | (s. bihAra) 543 513 1, avana. 2569 varSa kalyANaka 9i ma. kA dina upara 2. janma 2569 " kalyANaka upara 3. dIzA 2539 varSa kalyANaka upara 4. kevala zAna 2527 varSa kalyANaka | upara siMpUrNa zAna ke sarvaza avasthA 5 meSa 2497 varSa nirvANa | upara kalyANaka pa9 | caitra sudi | kSatriyakuMDa 13 gAma nagara 569 | gu. kA. vari 10 557 | vaizAkha sudi | abhika gAma vartamAna bihAra mijavAlikA nadI kinAre. 501 527 gu, Aso vadi pAvApurI amAsa *ahIM je vani ullekha karyo che, te A granthalekhana samaye pravartamAna vi. saM. 2027, I. sa. 1970ne lakSamAM rAkhIne karyo che. divaso choDIne mAtra varSanA pUNIkaja ApyAM che. * dareka tIrthakaradevanA (vana kalyANakane choDIne bAkInA cAra) kalyANakanA samaye traNeya lokamAM aMtarmuharta (lagabhaga beghaDI) sudhI udyota thAya che. ane A cAranI ujavaNI karavA indrAdika devo manuSyalokamAM Ave che. pariziSTa saM. 10 bhagavAna zrI vardhamAna-mahAvIranAM mukhya vividha nAmo vardhamAna mAtApitAe pADeluM mahAvIra devae pADeluM zAsanandana* *jJAnakulotpanna hovAthI nigraMtha muni (rAganI granthinA bhedaka hovAthI) pramaNa sAdhu (tapazcaryA karavAnI mahAna zakitanA kAraNe devArya lokoe pADeluM. ' bhagavAnanAM 'videha' (kalpa. mU. 110) ane 'vaizAlika' (sUtrakRtAMga TIkA) temaja sanmati' evA anya yaugika nAme maLe che. * bauddha granyakAroe mahAvIra mATe nijha, nAdapUra, nAnapura, nAthage'Adi zabda vAparyA che. * anya granthakAroe bhagavAnane vividha nAmathI oLakhAvyA che ema chatAM bhagavAna devakRta mahAvIra' nAmathI ja suvikhyAta thayA. s, prAcIna kALamAM kuba, vaMza, ati, za, ane gAmanA AdhAre vyakitane oLakhavAnI prathA vize prakAre hatI. ahIM bhagavAna vardhamAna-mahAvIranAM jotAMbara, hiMgakhara to baudha prakAroe, teo zrInA kulathI AdhArita jyAM kayAM nAma vyAM che te joIe. eka khulAse samaja paDI che ke kula, vaMza ane ati, A zabdonA artha vacce bhedarekhA hovA chatAM lekhake sAmAnya prasaMge samAnArSaka paNa svIkArI le che, jemake napharata yaMga Adi, betAmbarIya kapa, mUtrakRtAMmA6i AgamAM aneka sthaLe zaba vAparI bhagavAnane 'jJAkula' nA kalA eTale nAta e kula (tathA ve) ne vAcaka na thA. have e zabda joDe ja zabda nehI bhagavAnane jApura tarIke oLakhAyA. tenA saMne bhASAMtaramAM teone digabara paraMparAmAM jayadhalAkAra (bhA. 1, "ka 23) kAgavAnane jAne, tilakapazunI (a, 4) mAM inviroy ", ane zamabhakitamAM thanArI jAta, guNubhadrIya utta purANumAM nAyakanau: vagere ullekhadvArA nAthakulanA jaNUAvyA che, bena tripiTakaeNmAM nApune (dI. ni.) nAiku (ma.ni.) thI saMkhyA che. A badhAyane philitArtha e kendranAtha -nA, nA, nAnA, nAsa(f)-nAra A badhA eka ja arSanA vAyA che. mAtra bhASAbe sayA che. - tripiTamAM bharAvAna mahAvIra mATe nirs, ninsT4go A zabane vadhu upayoga thayo che. r, vaLI sUtrakRtAMga (2, 2, 3) mAM te vAva -jJAta) zabathI ja mahAvIra nAma mukAyuM che. aMkuza For Personal & Private Use Only

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16 dhanuSya pariziSTa saM. 11 tIrthaMkara bhagavAna zrImahAvIranA jIvananI ane temanI sAthe saMbaMdha dharAvatI khAkhatAnI saMkSipta noMdha. * noMdha-sarvodaya tIrthanA sthApaka bhagavAna zrImahAvIranI gatajanmathI laIne teo mekSe padhAryAM tyAM sudhInI vividha bAbatonI jarUrI saMkSipta noMdha-sUcI ahIM ApI che. 1. vana tathA 2. janma, e banne kANako ane tenI sAthe saMbaMdha dharAvatI vigato 1 mahattvanA mukhya bhavAnI saMkhyA 27 (zvetAmbara mate) 2 gata janmamAMthI zrutajJAna keTaluM lAvyA? 11 aMga Agama-zAstro jeTaluM 3 tIrthaMkara zAthI banyA? 'vIza sthAnaka' nAmanA tapanI zreSTha ArAdhanAthI 10mA prANata nAmanA vaimAnika 5 (-devalAka)mAM 20 sAgaropama 4 gata janmamAM karyAM hatA? 5 pUrvabhavanuM deva-AyuSya keTaluM? 6 cyavanasthala 7 garbhadhAraka prathama mAtAnuM nAma 8 prathama pitAnuM nAma 9 devAnaMdAne keTalAM svapno AvyAM? 10 tenAM phaLo koNe kahyAM? 11 avanamAsa ane tithi gagaNa dina) 12 vana nakSatra 13 cyavana rAzi 14 vana kAla 15 'garbhApaharaNa kyAre thayuM? 16 koNe karyuM? 17 zA kAraNe karyuM? 18 garbhane kyAM padharAvyo? 19 devAnaMdAno garbhakALa keTalo? 20 garbhadhAraka dritIya mAtAnuM nAma 21 dritIya pitAnuM nAma 22 mAtA trizalAne paNa 14 svapno AvelAM 23 tenuM phaLa koNe kahyuM 24 trizalAnuM gRhasthAna karyAM hatuM? 25 siddhArthanuM gRhasthAna karyuM hatuM? 26 trizalAnA garbhamAM keTalo samaya rahyA? 27 bannenA samudita saMpUrNa garbhakAla keTalA? 28 janma mAsa ane tithi 29 janma samaya 30 janma nakSatra 31 janma rAzi 32 janma kyA ArAmAM?pa 33 janma samaye cotho Aro bAkI keTalA? 34 janma deza 35 janmadezanI rAjadhAnI 36 - janma nagara 37 bhagavAnanA gotranuM nAma 38 2 jAtinuM nAma 39 kulanuM nAma 40 vaMzanuM nAma 41. vardhamAna nAma zAthI paDayuM? 42 mahAvIra nAma zAthI paDayuM? da brAhmaNakuMDa gAma-nagara devAnaMdA brAhmaNI (zvetAmbara mate) RSabhadatta brAhmaNa siMha vagere 14 pati RSabhadatte ASADha sudi 6 una phAgunI kanyA madhyarAtri (cyavana divasathI) 83mA divase (zvetAmbara mate) indranI AjJAthI harigameSIdeve bhikSukakulanA kAraNe rANI bilAgANInI putrimAM 82 divasano kSatriyANI rANI trizalA siddhArtha rAjA hA, devAnaMdAnI jema ja pati siddhArtha tathA svapna-lakSaNa pAThakoe kSatriyakuMDagAma-nagara kSatriyakuMDagAma-nagara 6 mahinA ane 1pappA divasa 9 mahinA ane gA divasa caitra sudi 13 madhyarAtri uttarA phAlgunI kanyA cothA ArAmAM 75 varSa ane 85 mahinA videha (vartamAna bihAra) vaizAlI (mahAvIra-kAlIna) kSatriyakuMDagAma-nagara kAzyapa *jJAtakSatriya zAtakula jJAnavaMza garbhamAM AvyA bAda gharamAM dhanadhAnyAdinI vRddhi thatI rahI tethI AmalakIya krIDA prasaMge devanA parAjaya karavAmAM mahA vIratA batAvI tethI devoe A nAma pADayuM (eka mata pramANe) 43 lAMchana-cihna zuM hatuM? 44 zArIrika zubha cihno-lakSaNo keTalAM? 45 janma vakhate ane saMsArAvasthAmAM keTalA jJAnathI sahita hatA? 46 deha varNa 47 dehanAM rUpa-kAnti 48 zarIra bala keTaluM? 49 saMghayaNa (-asthi saMdhinI racanA) 50 saMsthAna (-zarIraracanA mApa) 51 utsedha aMgulathI dehamAna 52. Atma aMgulathI dehamAna 53 pramANe aMgulathI dehamAna 54 mastakanI vizeSatA zI? 55 dehanA rudhirano varNa kevA? 56 vivAha (lagna) karelA hatA? 57 vivAhita patnInuM nAma zuM? 58 saMtAna hatuM? 59 gRhasthAzramanA kALa keTalo? 60 vArSika dAna keTaluM ApyuM 1 dIkSAmAsa ane tithi 2 dIkSAsamaya 3 dIkSAnakSetra 4 dIkSArAzi 5 dIkSAsamaye vaya 6 dIkSAmAM svIkRta mahAvratA keTalAM hoya? 7 dIkSA-divasanA tapa 8 dIkSA mahAyAtrAnI zibikAnuM nAma? 9 dIkSA vakhate sAthe bIjA dIkSA lenArA hatA. 10 dIkSAvrata kayA gAmamAM lIdhuM? 11 dIkSA kayA vanamAM lIdhI? 12. dIkSA kayA vRkSa nIce lIdhI? 13 lAca keTalI muSTithI karyo? 14 vratoccAraNa bAda karyuM jJAna thayuM? 3. dIkSA kalyANaka ane tene lagatI vigato 1 devadUkhya keTalA vakhata rahyuM? 2 prathama pAraNu` zAnAthI karyuM? 3 prathama pAraNuM kyAre karyuM? 4 prathama pAraNuM kAM karyuM? For Personal & Private Use Only siMha (jaMghA upara rahelI cAmaDI nI ja kudaratI eka AkRti) 1008 5 prathama pAraNuM koNe karAvyuM ane kayAM? 6 prathama kSIra zemAM lIdhI? 13matijJAna, zrutajJAna, adhijJAna (-maryAdita pratyakSa-parokSa padArthanuM jJAna) e traNa jJAnathI pIta14 (pIta raMganA suvarNa jevA pILA) sarvarUpothI suMdara, sarvakAntithI kroSTha anaMta paheluM `vajaRSabhanArAca (anyanta majabUta) paheluM samacaturasta (cAre cheDAo sarakhA hovAthI ati suMdara) sAta hAthanuM 120 aMgulanuM`` 21 aMza zikhAsthAna" ghANuM unnata zveta18 (gAyanA dUdha samAna) 4. zvetAM, mata] yazodA hA (mAtra eka ja putrI hatI) 30 varSa 3 19abaja, 88 karoDa, 80 lAkha sonAmahoronuM mAgasara viMda dazama (gu. kA. vide) divasanA caturthaprakAra nAnI kanyA 30 varSanI ahiMsA,. satya Adi pAMca chaThTha (-2 upavAsa)nA caMdraprabhA nA (ekalA ja hatA) 12aa varSa ane paMdara divasanA sAdhanA kALa ane tene lagatI hakIkato kSatriya-kuMDa gAmanagaramAM kuMDagAmanA jJAtakhaMDavanamAM azAka vRkSa nIce paMcathI thaya cothuM-mana:paryava jJAna eka varSa ane eka mahinAthI adhika (zvetAmbara mate) kSIra-khIrathI dIkSAnA bIjA divase kollAga sannivezamAM bahula nAmanA brAhmaNe potAnA 3 ghare gRhasthe ApelA pAtramAM

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7 kevalajJAnI munionI saMkhyA 8 mana:paryavazAnI munionI saMkhyA 9 avadhijJAnI munionI saMkhyA 10 cauda pUrvadhara munionI saMkhyA 11 vaikriya" labdhidhArI munionI saMkhyA 12 vAdI -vAdavivAdamAM koTha) munionI saMkhyA 13 sAmAnya munionI saMkhyA 14 prakIrNaka munionI saMkhyA 15 pratyekabuddha munionI saMkhyA 16 anuttara vimAnamAM janArA muni onI saMkhyA sAtase pAMca terasa traNase sAta cAra *daza hajAra nevyAsI cauda hajAra cauda hajAra AThase 5. nirvANa-mANa" kalyANaka ane tene lagatI hakIkata 7 utkRSTa tapa keTalA mahinAne karyo? 6 mahinAnA upavAsane 8 abhigraha karelA? vividha prakAre kya 9 saMpUrNa tapa keTale? 4166 divasanA upavAsane 10 sAdhika 12 varSanA upavAsI tapamAM 349 pAraNAnA divaso keTalA? 11 sAdhanA-kALanuM kSetra kayuM? pUrva ane uttara bhAratane pradeza 12 sAdhika 12 varSanI sAdhanAmAM antarmuhUrta-be ghaDIne (48 miniTa) 2vpramAda-nidrAkAla 13 upasargo thayA hatA? hA, ghaNA * 14 koNe karyA hatA? manuSya, deva ane tiyAe 15 sAdhanA kyA Asane karI? meTA bhAge UbhA UbhA kAtsarga Asane (jinamudrAthI) 4. kevalazAna kaSANaka ane tene lagatI mukhya hakIkato 1 kevalajJAna mAsa ane tithi vaizAkha sudi 10 2 divasanuM nAma suvrata (zAstrIya nAma) 3 muhUrtanuM nAma vijaya (zAstrIya nAma) 1 kevalajJAnane samaya caturtha prahara-sAyaMkAla 5 kevalazAna samayanI rAzi kanyA 6 kevalajJAna samayanI vaya 43 varSa 7 kevalajJAnanuM sthAna bhika gAmanI bahAranuM juvAlikA nadI pAsenuM khetara (bihAra prAMta). 8 kevalajJAna vakhate bIjA koI zikhe eka paNa nahi sAthe hatA kharA? 9 te vakhate zarIra upara va hatuM? 10 bIje kaMI sAthe rAkhyuM hatuM? nA, sarvathA aparigrahI 11 sAdhanA kALamAM upadezAdi Ape? viziSTa upadeza rUpe prAya: na bole, vArtAlApa hoI zake che 12 kevalajJAna kayA vRkSa nIce thayuM? sAla (zAla)* vRkSa nIce 13 kevalajJAna kayA Asane thayuM? utkaTuka athavA godohikA 14 kevalajJAna vakhate ta5 kyo? chaThTha (be upavAsa tapa 15 atizayo keTalA? cotrIsa 16 vANInA guNo keTalA? pAMtrIsa 17 prAtihAryo keTalA? ATha pitAnA tIrtha (zAsana)nI sthApanA ane vigate 1 tIrthotpatti kayAre? kevalajJAna prAptinA bIjA divase bIjA vakhatanA samavasaraNamAM 2 tIrthasthApanA mAsa ane tithi vaizAkha sudi 11 3 tIrthane kyAre viccheda thaze? 3"pAMcamA ArAnA chellA divasanA be prahara bAda 4 prathama gaNadharanuM nAma indrabhUti 5 prathama sAdhvInuM nAma? 38caMdanabALA 6 prathama zrAvakanuM nAma? avzaMkha 7 prathama zrAvikAnuM nAma? "sulasA 8 bhakata rAjAomAM pradhAna bhakta a'magadhezvara zreNika' rAjavI koNa? 9 zAsanayakSanuM nAma? 3mAtaMga 10 zAsanayakSiNInuM nAma? 38siddhAyikA nA8 1 mekSagamana-mAsa ane tithi kArtika vadi amAvasyA (gu. Aso vadi amAsa) 2 mekSasamayanuM nakSatra svAti 3 mAsamayanI rAzi tulA 4 nirvANa--makSa samayanI vaya 72 varSa 5 mekSa vakhate kaye saMvatsara cAlato hato? caMdranAmane bIjo saMvatsara 6 mekSe gayA te mahinAnuM nAma prItivardhana (zAstrIya nAma) 7 me gayA te pakSanuM nAma naMdIvartana (zAstrIya nAma) 8 me gayA te divasanuM nAma agnivezya athavA upazama , 9 mekSe gayA te rAtrinuM nAma devAnaMdA athavA nirati ,, 10 ekSasamayane lava kayo? arca (zAstrIya nAma) 11 mAsamayane prApta karyo? muhUrta (zAstrIya nAma) 12 mAsamayane staka kayo? siddha (zAstrIya nAma) 13 mAsamayanuM karaNa karyuM? nAga triI karaNI (zAstrIya nAma) 14 mAkSasamayanuM muhUrta karyuM? sarvArthasiddha (pAchalI rAtanuM) * 15 mAsamayanuM sthaLa kyuM? pAvA madhyamAM apApApurI (prAcIna kALamAM magadhavata ane vartamAnamAM bihAramAM). 16 mekasamayanuM sthAna kayuM? pahastipAla rAjAnA kArakunenI zAlA 17 ekSa vakhate dezanA keTalA klAka ApI? akhaMDa 48 kalAka 18 kayA Asane mokSe padhAryA? 555kAsane athavA padAsane 19 melamAM gayA pachI azarIrI emanA 4-2/3 hAthanI AtmAnI avagAhanA keTalI? 20 mAsamayane tapa chaThTha (be upavAsa) tapa 21 mAsamaye mokSe janArA bIjA sAthe koIpaNa nahi hatA? 22 male padhAryA te samaya karyo? pAchalI rAtrinA 23 kayA ArAmAM mokSe gayA? cothA ArAnA cheDe 24 mekasamaye cotho Aro keTale bAkI traNa varSa sADA ATha mahinA hatA? 25 keTalI paraMparA sudhI mokSamArga cAlu 55traNa pATa sudhI (eTale traNa rahyo? ziva-praziSya sudhI) 26 temanA zAsanamAM mokSe javAne prAraMbha kevalajJAna thayA pachI cAra varSa kayAre thayo? vItyAM tyAre prakIrNaka jANavA gya keTalIka vigate 1 dezanA zenA upara besIne Ape? devanirmita samesaraNamAM ke suvarNa kamala upara 2 zuM pravacana reja Ape? 3 roja keTalo vakhata Ape? savAra, bapora be vakhata. dareka vakhate eka prahara Ape (kula 2 prahara eTale 6 klAka bAlI 1 kaI bhASAmAM Ape? ardhamAgadhI-prAkRta (sarvabhASAnI janetA)mAM 5 temanAM zAstro gaNadharoe kaI mukhyatve ardhamAgadhI-prAkRtamAM bhASAmAM gUthamAM? 6 prathama tapanA pAraNAmAM annadAna pahelA ke trIjA bhave mokSe janAra ApanAranI gati kaI thAya? hoya 1 gaNasaMkhyA 2 gaNadharonI saMkhyA 3 sAdhuonI saMkhyA 1 sAdhvIonI saMkhyA 5 zrAvakonI saMkhyA parivAra varNana nava 3"agiyAra cauda hajAra (svahastadIkSita). chatrIsa hajAra (svahastadIkSita) *eka lAkha ogaNasATha hajAra (bAra vratadhArI, bAkI e vrata vinAnA lAkho hatA) *traNa lAkha aDhAra hajara (bAra vratadhArI, bAkI vrata vinAnA zrAvaka zrAvikAnI saMkhyA ghaNA lAkhonI) 6 zrAvikAonI saMkhyA bANa For Personal & Private Use Only

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7 bhikSA samaye paMca divya kyA thAya? sattara 1. vasa," 2. sugaMdhI jalavRSTi, 3. vasudhArAvRSTi, [1ra lAkha (phroDa) sonaiyAnI vR]i4. 'ahedAnanI ghoSaNA, 5. dUdubhinAda. puruSa ane strI maLIne nava jArAe 19 saMyama-cAritranA prAro keTalA? 20 AcArapAlana sulabha ke durlabha? 21 muni kevAM vastro vApare? 22 e vakhatanI prajane svabhAva ke? 8 emanA zAsanamAM keTalA jANAe tIrthakara nAmakarma bAMdhyuM? 9 emanA tIrthamAM kyA thayA? 10 emanA tIrthamAM kyA darzananI utpatti bahu durlabha raMgavinAnAM veta ane sAmAnya koTinAM vajaDa-eTale saralatA oche ane buddhinI pragalyatA ochI. moTA bhAge pUrva uttara bhAratamAM; te uparAMta ekAda vakhata pazcima bhArata sudhI. saMkhyAbaMdha rAjAo sImA vaizeSika darzananI 23 bhAratamAM bhagavAnane vihAra kyAM kyAM thayo? pAMca' (garbhapaharaNa, prathama dezanA niphala vagere) 24 keTalA rAjAo bhakata hatA? pAMca prabhujInA 72 varSanA AmukhamALanI saMkSipta vaheMcaNI 11 bhagavAnanI Azcaryajanaka ghaTanAo keTalI banI? 12 sAdhunAM mahAvate keTalAM? 13 zrAvakanAM aNuvrata keTalAM? 14 cAritranA prakAro keTalA? 15 mUla tanI saMkhyA keTalI? 16 sAmAyika vrata keTalA prakAre? 17 pratikramaNa keTalA prakAre? 18 cha Avazyaka-pratikramaNa keTalI vAra karavAnAM bAra : pAMca nava" athavA traNa cAra! 1 gRhasthAvasthAne mala 2 dIkSAparyAyane kAla 3 chavsthAvasthAno kAla 4 kevalajJAnane kAla 5 saMpUrNa AyuSa kAla pAMca sAMja-savAra (niyamitapaNe be vAra) 30 varSa 42 varSa (ane eTalA ja cAtumasA) 12aaaa varSa ane 15 divasa 29 varSa pAra mahinA 72 varSa saMpUrNa (prAcIna jaina paddhatinI gaNanA mujaba) pariziSTa saM 12 zvetAmbara ane digambara grantha vaccenA matapheranI nedha 50 hajAra noMdha- bhagavAna zrI mahAvIranA caritranI moTA bhAganI hakIkatamAM banne vacce sAmya che. paNa jayAM jayAM asAmya che temAMnI keTalIka bAbate nIcenI tAlikAmAM ApI che. A tAlikA jevAthI bhagavAna zrI mahAvIradevanA jIvananI bAbatamAM banne saMpradAyo vacceno taphAvata samajAze eTaluM ja nahi paNa eka ja saMpradAya vacce paNa kevI vibhinna paraMparA hatI tene khyAla Avaze. svetAmbara mate digambara mate zvetAmbara mate vigambara mate harivaMza uttarapu. tiloya. harivaMza uttarapu. tiloSa. . nA nAma trizalA priyakAriNI + + + {. jevA ja juvAlikA 2. janmabhUmi kuDapura kuDapu+ , kuDalapura 22. lAkho yA 36 hajAra 35 hajAra 36 hajAra 36 hajAra kuDalapura 23. bAvaka aa 1 lAkha 1 lAkha+ 2. s. mA uttarAphAlganI uttarASADha , w 4. bImAtithi kA. vadi 10 mAga. 1.10 mA " 14. paikipalabicArI 700 900+ 5. dIkSAsAcI koI nahi koI nahi koI nahi eka 25. mAtA che? be ekatra chaThTha belA) aThThama (telA) , 26. aMjAra- hA 7. Aca pAra bahulane tyAM bAhula ve? 8. kapAsanA pApa- kallAka kupura kulagrAma 27. jana ja hA sthala 18. Avo ? prathama 66 divasane s, mA 12aa varSa- 12 varSa * pachI * divase ja 15 divasa 21. rAjA pAvA vipulAcala- ka 20. pAnanA uttarAphAlganI Avyo? | madhyamAmAM parvata upara (Adhopadeza) A uparAMta samavasaraNanI racanAmAM dhA taphAvata che. vetAmbaro bhagavAnanI vANIne akSaramayI mAne che, jayAre digambare anaramayI (eTale divyadhvanithI samajAtI) ane akAramayI banne rIte mAne che. gaNadharonAM nAmamAM paNa nAmAno che. *juo jinasenAyakata "mahApurANa'-5-230. cha kaMIka jANavA jevuM 1. gujarAtI 11mAM pariziSTamAM 71 AMkaDA TippaNanA ApyA che paraMtu sakAraNa tenI TippaNa ApI zakayA nathI. 2. A graMthamAM AvelA pAribhASika ane kiva zabdonA artho, vizeSa nAmono koza, vihAramAM AvatA nAnAM-moTAM gAmo ane zaheronI kramabaddha sUci vagere ApI zakyA nathI. 3. bhagavAna zrI mahAvIranA jIvana viSayaka vetAmbarIya graMthomAM cAlI AvatI vividha paraMparAonA kAraNe paraspara virodhAtmaka ane vaikalpika ullekho maLe che, jemake-caupanna mahApuruSa cariyuM graMthamAM bhagavAna mahAvIranI ATha patnIo hatI evo ullekha maLe che. svetAmbara graMthomAM je matabhedo Ave che tenI svataMtra noMdha ahIM ApI nathI. 4. A graMthamAM rAmaprasAda jaDiyA pepara kaTIMganI banAvelI namaskAra, namutyu tathA siddhacakranI traNA Akatio ApI che. 5. eka vAta evI che ke citrapradhAna A kalA graMthamAM vadhu paDatI lekha sAmagrI ApavI e paNa ThIka na lAgavAthI saMkSepa karyo che. pharazI For Personal & Private Use Only www.ainelibrary.org 68

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navanavADEle 6 bhagavAna zrI mahAvIra ke 26 pUrvabhayoM ke *0 tathA 48 citroMkA Avazyaka paricaya lekhakaH muni yazovijaya peeeeeeeeeeeeeeeeeeeeeeeeeeee . hindI bhASA bhUmikAH isa citrasampuTa ke antargata bhagavAna zrI mahAvIra ke jIvana se sambaddha jo citra diye gaye haiM, una citroM ke viSaya meM kucha vizeSa jAnakArI aura unhIMkI vizeSatAoM ko yahA~ prastuta karatA huuN| aura tIsarA citra jo bhagavAna ke 25 bhavoM se sambandhita hai, usakA bhI Avazyaka paricaya yahA~ de rahA huuN| isakA jJAna-jAnakArI preraNAdAyaka evaM rasaprada hogaa| isa paricaya se eka samaya kI sAmAnya vyakti jaba sattAIsaveM bhava meM tIrthakara paramAtmA hotI hai taba usake gata janma kI paristhitiyA~ aura sAdhanA kaisI thI? usakI kiJcit jhA~kI prApta hogii| 26 bhavoM kI kathA kA avataraNa samasta paricaya caitanya svarUpI AtmA aura jaDasvarUpa karma-zatruoM ke bIca khele gaye dIrghakAlIna saMgrAma meM mAnava-svabhAva aura usake AcaraNa ke vividha pahaluoM kA darzana, karmasattA kI vaividhya pUrNa vicitratA aura usakA asAdhAraNa sAmarthya, indriyoM ke viSama viSaya aura krodha, mAna, mAyA, lobha Adi kaSAyoM kA zikAra banatI AtmA kI honevAlI durdazA evaM adhogati, bIca bIca meM prApta honevAle zubha saMyoga tathA usase sarjita honevAle unnati avanati ke Aroha avaroha, anta samaya meM prANimAtra ko sacce sukha kI prApti karAne hetu utpanna huI dayA-bhAvanA ke kAraNa kI gaI prakhara AdhyAtmika, sAdhanA, usake phala svarUpa pagadaNDI se nikala kara rAjamArga para honevAlA unakA padArpaNa, anukUla saMyogoM kI prApti hone para sarvazaktimAna AtmA ke dvArA apanI jAnAdi ananta zaktiyoM ko prApta karane meM avarodhaka bane karmarUpI zatruoM ko naSTa karane ke liye pradarzita kI gayI apanI zakti kA paricaya, va prArambha kiye gaye divya puruSArtha ke anta meM paramAtmasvarUpa antima siddhi ko prApta huI jvalanta vijaya Adi prasaMgoM para bahuta kucha viziSTa prakAza ddaalegaa| citra-1: suvarNakamala ke Asana para pacAsana meM virAjamAna tIrthakara bhagavAna zrI mahAvIra kI svarNa raMga kI manohara muurti| kamala ke bhItara siMha kA cinha sthApita kiyA gayA hai aura nIce ke hisse meM svarNanirmita laghu kamalAsana (jise 'pAdapITha' kahate hai) sthApita hai| bhagavAna ucca Asana se utarate samaya prathama pAdapITha para caraNa rakhate hai| punaH upadeza dete samaya bhI usI pAdapITha para donoM caraNa rakhate haiN| yaha pAdapITha devoM dvArA viracita samavasaraNa meM avazya rahatA citra-2: citrasaMpuTakI pUrva do AvRttiyoM meM arihaMta kA eka aisA citra banAnA raha gayA thA jisameM aSTa mahApAtihAyA~kA sundara citrAMkana ho| isI kAraNa yaha bhavya-AkarSaka citra citrita karAyA gayA hai| yoM to yaha citra AdIzvara prabhukA hai para isa DhaMgase banAyA gayA hai ki anya kisI bhI tIrthakara ke lie upayogI bana sakatA hai| sirpha lAMchana eka anya kAgaja para citrita kara use samucita sthAna para rakhanA hogaa| anAnupUrvI banAnI ho athavA kisI tIrthakara devakI sAmUhika ArAdhanA karAnI ho taba saMgha samakSa sthApana karaneke lie aise bhavya citrakI AvazyakatA rahatI hai| yoM to yaha citra 23 tIrthakara ke saMpuTa-prakAzana ke lie banAyA gayA thaa| parantu na mAlUma usakA prakAzana kaba hogA? yaha socakara bhagavAna mahAvIrakI isa tRtIyAvRttime hI prakAzita karane kA nirNaya liyaa| isa citra kalAkAra dvArA mujhe behada manapasanda tIna chatra, siMhAsana, indra ityAdikA AkarSaka aMkana kiyA gayA hai| yaha bhavya citra jainasaMghako pahalI hI bAra dekhane ko milatA hai| 25 bhavoM kA paricaya citra-3: jaina dharma ke anusAra koI bhI AtmA anAdi se paramAtmA nahIM hotA, apitu vaha hamAre sadRza hI lekina viziSTa koTi kA saMsArI jIvAtmA hotA hai| punaH jaba samyagdarzana, jJAna aura cAritra ke kSAyika bhAva (mAnasika pariNAma) se ArAdhanA karatA hai, tabhI vaha paramAtmA ho sakatA hai| ananta kAla vyatIta ho gayA aura isI apekSA se paramAtmA bhI ananta ho gye| isake pazcAt bhI kAla kI gati ananta hogI parantu chaha ArA (arthAt yuga) kI apekSA se, vyaktiyoMkI dRSTi se caubIsa tIrthaMkaroM kI hI gaNanA hotI hai-nyUnAdhika kI nhiiN| pratyeka tIrthakara kI AtmA bhinna-bhinna hotI hai| yahA~ zramaNa bhagavAna mahAvIra kI AtmA bhI anAdi kAla se hamAre yahA~ auroM ke sadRza hI karma ke AvaraNoM se yukta, azuddha aura cAroM gatioM meM paripramaNa karanevAlI, lekina viziSTa koTi kI saMsArI-jIvAtmA hI thI, ataeva pUrva avatAroM-bhavoM kI gaNanA kaise ho? tathApi unake pradhAna 27 bhavoM kI jo parigaNanA upasthita kI jAtI hai, vaha AdhyAtmika vikAsa kA mukhya prArambha athavA mokSa mArga ke pradhAna AdhArarUpa bodhilAbha-samyagdarzana kA prakAza jisa bhava meM prathama prApta huA tadanusAra usa bhava se usakI gaNanA prArambha hotI hai| yaha vikAsa athavA prakAza 'nayasAra" nAmaka avatAra bhava meM huA, jisase usa avatAra ko bhagavAna mahAvIra kA prathama avatAra-bhava mAnA jAne lgaa| isa varabodhi samyaga darzana ko hI paramAtma avasthA kI nIva athavA mokSaphala kI prApti kA bIja kahA hai| tIsare citra meM bhagavAna ke 25 avatAroM ko saMkSepa meM dikhAyA gayA hai, isa para se bhalI bhA~ti samama sakege ki samyagdarzana kI prApti ke anantara bhI AtmA yadi jAgRta nahIM rahe to vividha-gatiyoM ke kisa prakAra Aroha-avaroha Ate hai tathA manuSya ke AtmavikAsa meM kaisI-kaisI utkrAnti aura apakrAntiyoM hotI hai| prathama bhavaH grAma kA mukhiyA nayasAra lakar3iyA~ kATane ke liye bana meM jAtA hai, vahA~ bhojana kA samaya hone para kisI atithi ko bhojana karAke hI bhojana karU~, isa prakAra bhAvanApUrvaka usakI pratIkSA kara rahA hai| itane meM dara se sAdhuoM ke samAna vyaktiyoM ko Ate hue dekhe, usake hRdaya meM aparimita harSa huaa| sAmane jAkara praNAma kiyaa| mArga ko bhUle hue sAdhuoM ke dvArA nayasAra ko 'dharmalAbha' zabda dvArA AzIrvAda diyA gyaa| pazcAt vaha mArga bhUle 1. bhagavAna mahAvIra ke 27 bhavoM kI parigaNanA meM jo mahattvapUrNa mata-matAntara upasthita hai, unheM yahA~ nirdiSTa karatA huuN| Avazyaka niyukti cUrNi-vRtti, triSaSTizalAkA puruSa caritra, kalpasUtroM kI TIkAe~ Adi grantha, sattAisave-antima bhava meM devAnandA kI kukSi meM (janma ke liye) garbharUpa meM avatarita hone kA, aura janma trizalA kI kukSi se hone kA nirdeza karate hai| jaba ki samavAyAMga sUtra grantha kI vRtti eka vilakSaNa vidhAna prastuta karate hue 26 ve bhava meM devAnandA kI kukSi se janma hone kA aura 27 ve bhava meM trizalA rAnI kI kukSi se janma * hone kA nirdeza karate hai| tathA Avazyaka-niyukti-vRtti, triSaSTi, tathA kalpasUtra kI aneka TIkAe~ bAIsavA~ bhava manuSya kA batalAte hai, parantu usakA janmasthala, nAma, AyuSyAdi ke viSaya meM ve grantha sarvathA mauna hai| mAtra itanI dhvani nikalatI hai ki isa manuSyabhava meM bhagavAnane tapazcaryA ke dvArA (cakravartI ke yogya) zubha-puNyoM kA upArjana kiyA thA, isalie vahA~ se unhoMne cakravartI ke rUpa meM janma grahaNa kiyaa| parantu guNabhadraracita 'mahAvIra cariya' ke antargata mAnava janma kI samApti para devaloka meM janma grahaNa karane kA ullekha hai. jaba ki samavAyAMgakArane to bAIsavA~ (mAnava rupa) bhava hI amAnya ThaharAyA hai| - nandalAla vakIla ke dvArA likhita, mudita 'mahAvIracaritra' meM to bAIsavA~ bhaba 'vimala rAjakumAra' ke rUpa meM mAnya hai| *eka hI janma aura do bhavoM kI gaNanA kisa dRSTi se hogI, yaha vicAraNIya hai| 4 27 bhavoM se sambaddha aneka granthasandarbho para dRSTipAta karane para bhI 'vimala rAjakumAra' ke bhava kA ullekha kahIM bhI nahIM milA, jisase zaMkA hotI hai ki unhoMne kisa AdhAra para likhA hogA? 2. digambara granthakAra nayasAra ke sthAna para pururavA nAmaka mAMsAhArI bhIla kA ullekha karate hai aura usane sAgaramuni ke upadeza se ahiMsaka banakara bodhi-samyagdarzana prApta kiyA thaa| tathA digambara paraMparA tetIsa bhavoM kA ullekha karatI hai| 69 For Personal & Private Use Only

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hue sAdhuoM ko apane sthala para sAvadhAnI se le aayaa| vaha satyuga kA mAnava thaa| usake hRdaya meM sAdhu-santoM ke prati atyadhika mAna-bhakti thI ataeva sAdhuoM ko ucita sthAna para bitthaayaa| sAdhuoM ke sAtha kucha vArtAlApa karake svayaM ko mikSA kA lAbha dene ke lie nivedana karate hue kahA ki 'Apa mujhe kucha lAbha dIjie, phira bhojana karU~gA aura tadanantara dharma ke do zabda Apake mukha se sunakara Apako ThIka mArga para caDhA duuNgaa"| asIma Ananda se yukta nayasArane atyadhika bhaktibhAva ke sAtha sAthaoM ko mikSA dAna diyaa| tatpazcAta garu mahArAja ne asarakAraka upadeza diyaa| bAda meM nayasAra ne svayaM gurU ke sAtha jAkara unheM sahI mArga para caDhA diyaa| mArga meM calate hue gurujI ne upadeza diyaa| nayasAra ke jIvana meM isa prakAra kA prasaga sarvaprathama hI AyA thA, isalie vaha khUba rasapUrvaka suna rahA thaa| bhAvi kAla ke bhagavAna mahAvIra kA jIva jo vartamAna meM nayasAra ke rUpa meM thA, vaha sAdhuoM ko dravyamArga dikhAtA thA jaba ki sAdhu mahAtmA upadezoM ke dvArA nayasAra ko bhAvamArga-mokSamArga batA rahe the| AtmA yogya thI ataeva upadeza ke prabhAva se usake moha ke AvaraNa dUra haTa gye| amRta-vacanoM ke phalasvarUpa usakI AtmA meM kevalajJAna ke aMza ke samAna samyagdarzana kA divya prakAza utpanna huA aura isI prakAza ke prabhAva se 27 ve bhava meM bhagavAna mahAvIra banane kA puNya ekatrita honA prArambha ho gyaa| nayasAra marakara dUsare bhava meM devaloka meM utpanna huaa| (uparyukta jo varNana kiyA gayA hai, use citra kI prathama paMkti meM citra dvArA darzAyA gayA hai|) tRtIya bhava : devaloka kA AyuSya pUrNa hone para devatva ko prApta nayasAra ke jIvana isa kAla ke prathama tIrthaMkara RSabhadeva'-AdinAtha prabhu ke prathama putra bharata cakravartI jaise ki yahA~ marIcirUpa se janma lene para bhI samyagdarzana kA jo bIja bo diyA gayA thA, usake pratApa se saMsAra kI bhautika sukha-sAmragI use saMsAra ke bandhana meM jakar3ane meM samartha na ho skii| tIrthakara hue aSabhadeva prabhu ke uttama upadeza sunakara vairAgya prApta hone para marIci ne bhAgavatI dIkSA grahaNa kara unakA ziSyatva svIkAra kiyA, unako sAdhu jIvana kI grahaNa aura Asevana kI zikSA dene ke liye sthavira sAdhu ko sauMpA gyaa| (dekho citra vibhAga-2) eka samaya vihAra karate hue, naMge pairoM se calate hae mani marIci grISma kI tIvra garamI aura tRSA kA pariSaha sahana na kara ske| pasInA pasInA hone se atyadhika parezAna ho gye| cAritra mohanIya nAmaka karma ne chalAMga maarii| 'mujhase atizaya duSkara saMyama kA bhAra aba thAhAsA bhI sahana ho sake vaisA nahIM hai| aba mujhe kyA karanA cAhie?' isa prakAra patanonmukhI vicAroM ke bhItara ulajha gye| eka samaya kAyA kI mAyA ko tyAgakara muni honevAlA zUravIra AtmA Aja kAyaratA kI zaraNa meM jA baitthaa| 'mana TUTA usakA saba kucha TUTA' isa ukti ke anusAra mana nirmala vicAroM ke pUrNa vazIbhUta ho gayA, aura muni marIci punaH kAyA kI mAyA meM lipaTa gye| ghara vApisa jAne kA to mana nahIM thA, parantu AcAra se patita hokara zuddha sAdhu ke vezame bhI kaise rahA jAya? isalie tIna manomanthana ke anta meM nirNaya kiyA ki 'kucha sAdhu ke jaisA dikhAI dUM vaisI vezabhUSA dhAraNa karU~ aura zarIra ko kaSTa na ho tathA mana kI abhilASA bhI pUrNa ho sake, vaise hI niyamoM ko grahaNa kruuN|' isa prakAra vaha gerUe vastra dhAraNa karanevAlA tridaNDI saMnyAsI bnaa| niyamoM ke antargata chAtA rakhanA, jUte pahananA, sacittajala kA upayoga karanA, parigraha rakhanA, loca na karanA ityAdi svIkAra kiyaa| (dekho citra vibhAga-3) marIci gyAraha aMgarupa AgamazAstroM ke jJAtA the| isaliye marIci jo ki AcAra se patita hue the parantu abhI taka usa samyak prakAza kA prabhAva AtmA meM vidyamAna thA, isaliye zraddhA se patita nahIM hue the, ataH upadeza to sabhI ko satyamArga kA hI- zuddha zramaNa dharma kA hI dete the aura jisa-jisako pratibodha hotA, una sabase kahate ki 'satya dharmamArga bhagavAna zrIRSabhadeva ke pAsa hai, ataH vahA~ jAkara dIkSA grahaNa kreN| sabhI vahA~ jAte aura zramaNa mArga ko svIkAra krte| yaha bAta to yahIM taka rhii| eka samaya aisA huA ki sarvajJa bhagavAna zrIRSabhadeva ko bharata cakravartI ne prazna kiyA ki 'bhagavAna ! Apake saMgha meM koI bhAvi tIrthaMkara kA jIva hai kyA usa samaya bhagavAna ne kahA ki "terA hI putra marIci jo hamAre saMgha meM AcAra se zithila huA parivrAjaka ke veSa meM rahatA hai, vahI isa caubIsI meM (vardhamAna-mahAvIra nAmakA) antima tIrthaMkara hogA, itanA hI nahIM apitu tripRSTha nAma ke prathama vAsudeva aura mahAvideha kI mUkAnagarI meM tumhAre jaise hI priyamitra nAmake cakravartI bhI hogaa| merA putra tIna-tIna viziSTa padavioM ko prApta karegA, yaha jAnakara kisa pitA ko Ananda na hogA? cakravartI bharata to prabhu ko bandanA kara ke zIghra marIci ke pAsa pahu~ce, vahA~ jAkara marIci ko spaSTa kahA ki maiM tumhAre tridaNDI veza ko namaskAra nahIM karatA hU~ parantu tuma caubIsave tIrthakara honevAle ho yaha jAnakara tumheM namaskAra karatA huuN| aura yaha kahA ki prathama vAsudeva aura mahAvideha meM priyamitra cakravartI bhI tuma hoNge| yaha sunakara marIci ko sahasA kulAbhimAna jAgrata huaa| sira para chAtA, pairoM meM khar3AU, aura geruA vastra dhAraNa karanevAle aise marIci bAra-bAra ahakAra ke ahamAva ke sAtha khuza hone lage, parantu itane se hI unakA Ananda sImita na huA ataeva bahuta harSita hokara nAcane-kUdane lage aura kahane lage ki 'ahA ! marA kula kasA uttama ! are! isa yuga meM prathama tIrthakara vaha mere dAdAjI, prathama cakravartI vaha mere pitA aura pahalA hI vAsudeva maiM ! marIci ke trikaraNa yoga abhimAna ke zikhara para pahu~ca gaye aura usI samaya unhoMne nIca gotra meM janma lene kA viparIta nimnakoTi kA nIca gotrakarma bA~dha liyaa| zAstrakAra kahate hai- "prApta sampatti, vidyA athavA zakti kA kabhI abhimAna nahIM karanA cAhiye, paraMtu phalayukta jhuke hue vRkSa ke samAna adhika se adhika vinama honA cAhiye, anyathA bhavAntara meM vartamAna meM prApta huI sthiti se viparIta sthiti ko prApta kroNge|" yahA~ citra ke tRtIya vibhAga meM marIci ko nAcate hue dikhAyA gayA hai| kulAbhimAna kisakA kiyA aura usakA phala kyA milA? usakA spaSTIkaraNa Upara kI ora golAkArarUpa meM dikhAye gaye cAra choTe citroM dvArA kiyA gayA hai| tRtIya bhAga meM bIca meM devalokasUcaka vimAna aura nIce narakasUcaka rAkSasImukha dikhAyA gayA hai aura vimAna ke donoM tarapha patrAkRti meM pandraha bhavoM taka ekAntara hue bAhUmaNa tridaNDI ke bhavo ko sakhyAMka dekara batAyA gayA hai| deva ke bhavoM ke liye bAra-bAra vimAnoM ko na batAte hue bIca meM devasahita eka hI vimAna dikhAkara usake nIce jo bhaba devaloka kA prApta kiyA usake aka aura naraka ke pratIka nIce do bhava ke aMka diye gaye hai| nIca gotra karmabandha ke kAraNa bhAvi bhagavAna kI AtmA ko jaba jaba manuSya bhava prApta huA taba taba yAcakapradhAna vRtti ke kAraNa jisakI gaNanA acche kuloM meM nahIM hotI thI aise kucha jo bAhmaNa kula the unameM utpanna hotI rhii| aura vahA~ tridaNDI - saMnyAsa grahaNa karane pdd'e| ekatrita kiye azubha gotra karma ko asaMkhya kAla taka bhogane para bhI zeSa raha gayA jo karma (kSatriya kula meM tIrthaMkaroM kA utpanna honA anivArya hone para bhI) antima vardhamAna-mahAvIra ke bhava meM bhI udita huA aura bhagavAna ko devAnandA bAhmaNI kI kukSi meM utpanna hokara vahA~ 82 dina taka rahanA pdd'aa| usake bAda indane deva dvArA garbhApaharaNa karAkara zubha mAne jAnevAle kSatriyakula meM janma ho, usake liye bhagavAna ko trizalA kSatrANI kI kukSi meM sthApita kiyaa| (dekho-citra saM. 5) kabhI andhakAra to kabhI prakAza, mAnava jIvana meM A~kha micaunIkA sA kaisA khela khelatA hai, isakI preraka-vicAradhArA marIci ke bhava se milatI hai| kusaMskAroM kA pravAha kitane dIrghakAla taka bahatA rahatA hai, yaha jAnakara vaise kusaMskAro se sau kosa dUra rahanA cAhie, yahI isa prasaMga kI zikSA isake bAda aisA huA ki marIci bImAra hue| asaMyamI aura mithyAveSI saMnyAsI kI sevA sacce saMyamI sAghu dvArA kaise ho sakatI hai? isaliye apane dvArA pratibodhita aneka muniyoM meM se bhI jaba kisI ne sevA-cAkarI nahIM kI taba unheM ziSya kI apekSA huii| mana hI mana nirNaya kiyA ki maiM svastha hou~gA taba ziSya bnaauuNgaa| ve ThIka hue aura zuddha dharma kA upadeza denA prArambha kara diyaa| aisI avasthA meM unake pAsa rAjakUmAra kapila AyA aura marIci ne use zramaNadharma kI dIkSA grahaNa karane ke liye prerita kiyaa| taba usane sAmane prazna kiyA ki 'Apa dUsare ko kahate hai, to svaMya sacce zramaNadharma kA pAlana kyoM nahIM karate?' marIci ne uttara diyA ki 'usa dharma kA pAlana karane meM maiM asamartha huuN|' isa para kapila ne punaH prazna kiyA ki yaha to batAiye ki 'Apa isa samaya jisa dharma kA anusaraNa kara rahe hai, kyA usameM dharma nahIM hai?' marIci ko lagA ki yaha bhI mere jaisA hI jar3a milA hai| marIci saMkoca meM par3a gye| ziSya kI lAlasA hone se yaha bhI zaMkA thI ki maiM satya uttara hU~ aura yaha dIkSA na le to? agara prabhAva kama hotA ho to aisA bhI kyoM kahA jAya? darzana moha aura mithyAtva moha karma ke udaya se sahasA zraddhA se patita hue, yahA~ para satya zraddhA kI jyoti bujha gii| marIci ne pratyuttara dete hue kahA ki -"kavilA itthaM 5 pi, ihayaM 5 pi" kapila, vahA~ (prabhu ke pAsa) bhI dharma hai aura yahA~ bhI dharma hai| anta meM kapila ko ziSya bnaayaa| svayaM ke mArga meM satya dharma na hone para bhI asatya bhASaNa kiyA, isake dvArA dIrgha sasAra-cakra bhramaNa kA navIna karma bA~dha liyaa| (dekho bhAga-3) marIci kiye hue pApa kA prAyazcitta kiye binA marakara pA~cave devaloka meM utpanna hue| bhaya solahavA~H pandrahave devabhava se cayakara-marakara mahAvIra kI AtmAne rAjagRha nagara ke vizvanandI rAjA ke bhAI vizAkhAbhUti ke putrarUpa meM janma liyaa| usakA vizvabhUti nAma rakhA gyaa| vizvanandI rAjA the aura vizAkhAnandI yuvarAja putra the| antima solahave bhava meM bhikSAvRtti pradhAna brAhmaNakula ke saMskAroM kA bala kucha kSINa hone para bhagavAna ke jIva ne kSatriya jaise uccakula meM janma liyaa| vizvabhUti yuvAvasthA ko prApta hote hai, taba vaha apanI rAniyoM ke sAtha rAjagRha ke prasiddha udyAna meM Amoda-pramoda karane jAte hai| vahA~ praNayakrIDA meM magna hue vizvabhUti ko 3 RSabhadeva mAtra jainoM dvArA hI svIkRta bhagavAna hai vaisA nahIM hai| ve ajainoM ke bhI deva the| unake 24 avatAroM meM 'RSabhAvatAra' ke rUpa se aSabha ko sthAna milA hai| 'bhAgavata purANa' meM unakA vistRta jIvana pratyeka varSa lAkhoM ajainoM-hinduvarga dvArA sunA jAtA hai, aura bhAgavatakAra ne to isa avatAra ko sarvottama avatAra batAkara usakI mahatI prazaMsA kI hai| isake atirikta veda tathA anya purANAdi granthoM ke antargata aSabha va vRSabha nAma ke aneka ullekha milate hai| 70 in Education Intemational For Personal & Private Use Only

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dAsiyoM ne dekhaa| unase yaha sahana na huaa| dAsiyoM ne mahArAnI ke pAsa Akara kahA- "Apake hone para nayasAra kA jIva bAIsave bhaya meM manuSyarUpa se utpanna huaa| vahA~ tapazcaryA Adi karake. yuvarAja padAdhikArI putra vivAkhAnandI ke liye kyA kucha Amoda-pramoda ke sAdhana hai? mauja-majA usake phalasvarUpa cakravartIpada aura saMyama donoM kI prApti hone ke puNyAdi karma bAIsave bhava meM aura striyoM ke sAtha raMgareliyA~ to udyAna meM vizvabhUti nirantara karatA rahatA hai, jaba ki saccA ekatrita kara liye the, jisase vaha anAmI manuSya mRtyu ko prAptakara teIsave bhava meM mahAvideha kI haka to Apako hai|" isa kathana ne rAnI ke hRdaya meM irSyAgni prajvalita kii| rAnI rAjA se rUTha mUkAnagarI meM cakravartIrUpa se janma liyaa| 'priyamitra' aisA nAma rkhaa| cakravartI kI riddhisiddhi gii| rAjA ke dvArA bahuta samajhAne para bhI na mAnI, rAjA apanI kulamaryAdA ko tor3anA nahIM bhogane ke bAda saMsAra ke Upara nivedai jAgRta hone para poTTilAcArya ke pAsa cAritra grahaNa kiyaa| cAhatA thaa| kyA karanA cAhie? isa ulajhana meM par3a gye| amAtya ke sAtha vimarza karate hue isa anta meM kAlaparma-mRtyu pAkara caubIsaveM bhava meM mahAzukra kalpa meM devarUpa se utpanna hue| Akhira ulajhana kA hala nikAlane ke liye eka mUThA prapaMca khar3A kiyaa| isake pariNAma svarUpa par3osI bAIsarve bhava meM virAdhaka bhAva kA upazama aura ArAdhaka bhAva kA jo udaya huA, vaha uttarottara rAjA ko harAne kI khAtira pitA kI AjJA lekara pitRbhakta vizvabhUti ko udyAna krIDA samApta bar3hatA hI rhaa| devaloka kA AyuSya pUrNa karake paccIsaveM bhava meM bharatakSetra meM chatrA nagarI meM kara sainya ke sAtha lar3AI meM jAnA pdd'aa| dUsarI ora jaise hI udyAna khAlI huA ki turanta hI kSatrANI rAnI bhadA kI goda meM avatAra dhAraNa kiyA- 'nandanakumAra' aisA nAma rakhA gyaa| 24 vizAkhAnandI apane antaHpura ke sAtha Amoda-pramoda karane ke liye andara praviSTa huA, udhara lAkha varSa kA AyuSya gRhasthAzrama meM bitAkara eka lAkha varSa kA AyuSya zeSa raha gayA, taba jAke vahA~ dekhA to yuddha kI bAta galata niklii| isaliye vizvabhUti vApasa lauTA aura phira unhoMne poTTilAcArya nAmake muni bhagavanta ke pAsa dIkSA lii| aba ve nandana rAjarSi hue| dIkSA udyAna meM praveza karanA caahaa| vahA~ dvArapAla ne roka kara kahA ki udyAna meM to vizAkhAnandI divasa se hI unhoMne mAsakSamaNa ke pAraNe, phira mAsakSamaNa, isa prakAra jIvanaparyaMta tapa kiyaa| apanI rAniyoM ke sAtha krIDA karane Aye hai| vizvabhUti catura thaa| zIghra hI vaha samajha gayA ki unake jIvana meM tIna guNoM kA triveNI saMgama hone para ve mahAjJAnI, mahAsaMyamI aura mahAtapasvI vizAkhAnadI ko udyAna meM AnA thA, isaliye bar3e logoM ne yaha mithyA prapaMca khar3A kiyA hai| hue| ina guNoM ke prabhAva se hRdaya kI bhAvanA vizAla hotI gyii| 'savi jIva karUM zAsana rasI' krodha ke Aveza meM pAsa meM khar3e kaitha ke vRkSa para jora se muSTiprahAra karake use aisA jhakajhora arthAt saba ko muktimArga kA pathika banAne kI udAtta, vyApaka aura mahAna bhAvanA pragaTa huii| diyA ki kaitha ke gire hue phaloM se pRthvI baiMka gyii| usane dvArapAla se kahA ki yadi mujha meM cAhe jaise Atma balidAna karane para mujhe vizva ke prANI mAtra ke kalyANa ke liye amogha zakti pitRbhakti aura kulamaryAdA banAye rakhane kA guNa na hotA to tuma saba ke mastaka kaiba kI taraha prApta ho, to kaisI bhI utkRSTa, kaThinatama mahAn ArAdhanA karane ke liye taiyAra huuN| isa prakAra nIce girA detA ! mai bar3oM ke prati kitanI zraddhA aura niHsvArtha bhaktibhAvanA rakhatA hU~ phira bhI ve kI lokottara dayA-bhAvanA prajvalita huii| usake sAtha vaha bhAvanA saphala ho usake liye bAya loga mere sAtha isa prakAra chalakapaTa karate hai? isa prakAra kA apanA apamAna hone se use atyanta ___ Abhyantara donoM rUpa se tapasvarUpa 'viMzati sthAnaka' nAmaka tapa kI ArAdhanA karake tIrthakara coTa lgii| usane mana hI mana vicAra kiyA ki sacamuca yaha saMsAra svArthI aura chalakapaTa se bharA nAmakarma (Izvarapada prAptirUpa kama) kA upArjana kiyaa| apanA AyuSya pUrNa hone ke avasara para huA hai| anta meM bairAgI hokara saMsAra ko tilAMjali dekara AcArya zrI AryasambhUti sthavira ke vizva ke jIvoM ke sAtha atyanta sundara DhaMga se kSamApanA karake chabbIsaveM bhava meM devaloka meM pAsa dIkSA grahaNa kii| vizvabhUti muni vividha tapa kI sAdhanA meM bar3hate hue mAsakSamaNa-eka eka utpanna hue| [tRtIya citra kA paricaya pUrNa huA] mahIne ke upavAsa karane taka pahu~ca gye| - bAdameM bihAra karate hue madhurA phuNce| eka samaya ve madhurA nagarI meM hI bhikSATana ke liye citra-4: yoM to bIsasthAnaka ke bIsa khAne vividha prakArase citrita kara sakate hai para yahA~ mujhe nikle| usa samaya vizAkhAnandI bhI vivAha karane ke liye mathurA Aye hue the| vahA~ ve rAjamArga jo ThIka lagA usa AkArameM citrita karavAye gaye hai| bIsasthAnaka meM prathama arihata pada kA ke samIpa uttare the| vizAkhAnandI ke AdamiyoM ne ghora tapa se atyanta kRza hue vizvabhUti ko sthAna sarvopari honese sabase Upara aSTamahAprAtihAryose yukta dikhAyA hai| arihata aura dUra se hI pahacAna liyaa| bAda meM vizAstrAnandI ne bhI pahacAna liyaa| vizvabhUti muni ko dekhate paramAtmA eka hI artha ke bodhaka hai| arihaMta hai to anya sthAna-sAdhanoM kA mUlya hai, arihaMta hI use krodha aayaa| aisI sthiti meM vizvabhUti acAnaka eka gau kI Takkara lagane se jamIna para nahIM to kucha bhI nhiiN| eka ke pIche unnIsa hai| jainazAsana ke kendra meM arihata hai aura gira gaye aura pAtra phUTa gye| (dekho citra vibhAga-4) yaha dekhakara vizAkhAnandI Adi se na rahA tIrthakara arihaMta banane ke lie hI isa bIsasthAnaka kI ArAdhanA hai| gyaa| saba ne ha~sI karate hue kahA kaitha ke phala ko girAte samaya kA tumhArA vaha bala kahA~ kamAna AkAra ke cha: bhAga karake unameM bIsa khAne banAye hai| isa citrame puruSAkRtiyokA gayA? yaha vacana sunate hI vizvabhUti muni kI vizAkhAnandI para draSTi gii| draSTi girate hI bahutva hone ke kAraNa jyAdA bojhila mahasUsa na ho tadartha donoM ora phUlabelokA kalAtmaka vizvabhUti muni apane kSamA dharma se cyuta hue, krodha kI Aga meM lipaTa gaye, usameM se mAna kI citraNa kiyA jAya, isa dRSTikoNa ko dhyAna rakhate hue kamAne isa DhaMgase banAyI hai ki sthiti prakaTa huii| apane bala kA pradarzana karane ke liye usa karuNApAtra gAya ke sIga pakar3akara donoM ora ghor3I ghor3I jagaha khAlI rhe| isI prakAra Upara ke bhAgame donoM ora deviyA~ aura AkAza meM uchAlane kA pApa kiyaa| aura unhoMne vahIM manomana sAdhanA kA badalA mA~gate hue mana bAdala Adi nidarzita kiye gaye hai| cAroM ora kA yaha kalAtmaka sundara citraNa saMpUrNa citrako meM vicArA ki- 'mere tapa-saMyama kA jo kucha bhI phala ho to bhavAntara meM mujhe aisA kucha bala bhavya banA rahA hai| prApta ho ki vizAkhAnandI ko mai mAra skuu|' yaha malinadhArA vizvabhUti ke mana se eka karoDa varSa bIsasthAnaka ke bIsa padoMmeM koI koI pada lagabhaga samAna viSayavAle hai| phira kitaneka jIvita rahane taka na nikalI aura na to usakA pazcAtApa huA! phira AlocanA athavA padoMkI to yogya AkRtiyA~ banAnA bhI sahaja nahIM hai tathApi parizramapUrvaka yahA~ viziSTa prAyazcitta karane kI to bAta hI kahA~ rahI? anta meM vaha mRtyu prAptakara satrahave bhava meM mahAzukra AkRtiyokA citraNa kiyA gayA hai| 100 varSa pUrva ke citroMme bIzasthAnaka kI AkRtiyA~ devaloka meM utpanna hue aura vahA~ se aThArahave paba meM tripRSTha vAsudeva ke rUpa meM janma liyaa| alaga alaga prakArase, vicitra rUpase citrita upalabdha hotI hai| vartamAnameM to buddhimAna vyakti yogya vaya meM apane bala se vahA~ rahate prativAsudeva azvagrIva ko harAkara tIna khaNDoM kA rAjya apanI buddhi-kalpanAnusAra alaga alaga DhaMgase citrita karAte hai| apane adhIna kara liyaa| tripRSTha'zaukIna aura indriya viSayoM meM lolupa the| eka dina aisA huA jainasaMgha meM caturvidha saMgha bIsasthAnaka kI ArAdhanA karatA hai| isa kAraNase isa citra ke ki rAtri ke saMgIta kA kAryakrama cala rahA thaa| tripRSTha ne apane zayyApAlaka se kahA ki 'saMgIta nIce ke vartula meM caturvidha saMghakA pratinidhitva karate hue eka-eka vyakti kA tathA mukhya kA madhuranAda sunate hue jo mujhe nIMda A jAya, to tU ina saMgItakAroM kA saMgIta banda karAkara sAdhaka kA citraNa kiyA gayA hai| inheM chuTTI de denaa|' zayyApAlaka ne hA~ khaa| honahAra ki tripRSTha ko turaMta nIMda A gayI, parantu vaha zayyApAlaka madhura saMgIta sunane meM aisA tallIna ho gayA ki rAjAjJA ko bhUla gayA aura Ajase lagabhaga tIsa varSa pUrva bambaI meM bIsasthAnaka kI bIsa AkRtiyA~ nUtana kalpanAnusAra saMgIta calatA rhaa| kucha samaya bItane para vAsudeva acAnaka jAga gye| usane saMgIta calatA huA banavAyI thii| bAda meM jarIke puMThiye (choDa) meM ve AkRtiyA~ citrita krvaaii| isa prakArakA dekhaa| use huA ki merI AjJA hone para bhI usane saMgIta banda nahIM kiyA ! merI hI AjJA kA puMThiyA prathama bAra bnaa| bAda meM to usake AdhAra para aneka anukRtiyA~ bniiN| mere hI sAmane spaSTa anAdara ! usake kAna saMgIta sunane meM aise tallIna ho gaye ki merI AjJA citra-5: AkAza meM vimAnadvArA devoM kA 26 vA~ bhava batAyA gayA hai| vimAna ke bIca meM baiThA ke bhaMga kA bhaya taka na huaa| bahuta gussA huaa| use kyA daMDa denA cAhie, isakA nirNaya kara huA deva yahI bhagavAna kA jIva hai| isa devabhava kA AyuSya pUrNa hone para 27 ve bhava meM chata liyA aura prAtaHkAla use bulAkara apane sAmane hI usake kAna meM garama-garama sIsA ddlvaayaa| para so rahI devAnandA brAhmaNI kI kukSi meM janma lene ke liye nIce utara rahA hai, use teja ke isase zayyApAlaka mRtyu ko prApta huaa| tIvra viSaya lolupatA aura ugra kaSAyabhAva ke kAraNa zvetabindu dvArA sUcita kiyA gayA hai| samyaktvaguNa ko chor3akara bAsudeva mRtyu ko prApta hue. unnIsave bhava meM sAtave naraka meM pahu~ca gye| vahA~ kI bhayaMkara yAtanAoM ko bhogakara bIsave bhava meM nayasAra ke jIva ne hiMsaka aura krUra mAne jAnevAle siMha rUpa meM (pazurUpa) janma grahaNa kiyaa| vahA~ se marakara siMha kA jIva pakkIsaveM bhava meM naraka meM utpanna huA, vahA~ naraka kA AyuSya pUrNa 5, nandanamuni kI kSamApanA ke zloka kaNThastha karane yogya hai| ye hRdayasparzI-hRdaya ko Andolita karanevAle bhAvoM se yukta hai| isa kSamApanA kA adhikAra triSaSTi zalAkA. ke 4. vipRSTha 11 ve tIrthakara zreyAMsanAtha ke samaya meM hue hai| dazamaparva meM hai| 71 For Personal & Private Use Only

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sirpha svapna batAnekI apekSA svapnadRSTA mAtA kA bhI citraNa sAthamai ho to citrame pUrNatA jhalakegI, isa uddezyase caudaha svapnoMkI pradhAnatA rakhate hue nIce trizalA mAtA kA ati AkarSaka, nayana manohara, mere manapasaMda lAkSaNika rekhAcitra citrita karAyA hai| kisI bhI tIrthakara ke jIvanacaritrameM isa citrakA upayoga koI karanA cAhe to ho sakatA ___yaha to zAzvata satya hai ki manuSya-mAtra ko janma denekA adhikAra mAtra striyoMko hI hai| isa kAraNa ina caudaha mahAsvapnoMko dekhanekA adhikAra bhI mAtra striyoMko hI hai| striyoM para hI tIrthakara AtmAko janma dene kI mahAyazasvI jimmedArI hotI hai| samagra svIsaMsAra ke lie yaha eka atyanta gauravAspada aura nopapAtra ghaTanA hai| isa citrako banAne ke aneka kAraNoMmeM se eka kAraNa yaha bhI thA ki saMvatsarIke dina mUla kalpasUtra-bArasA vAMcana ke samaya svapnoMkA varNana ThIka ThIka lambA calatA hai| zrotAoMmeM jAgRti banI rahe tadartha usa samaya bIca bIca meM ekAda citra batAnA bahuta jarUrI thaa| jo citrasaMpuTakI prathamAvRttimeM prakAzita nahIM ho sakA thaa| citra-10: kadalI grahoM ke bIca ArAmamaNDapa meM trizalA ko soyI haI dikhAyI hai. bagala meM navajAta bhagavAna hai aura devaloka se janmotsava manAne ke liye AyI huI, vartulAkAra ghUmatI huI aura AnandamaMgala ke sAtha rAsa karatI tathA bhagavAna ke guNa gAtI 56 dikkumArikA deviyA~ hai| anya kadalIgRhoM meM bhagavAna kI vividha bhakti karatI huI deviyoM ko dikhAyA gayA citra-6 : citra ko do bhAgoM meM vibhakta kiyA gayA hai| Upara ke vibhAga meM vimAna sthita saudharmendra svayaM bAI ora khaDe hue hariNagameSI deva jisakA hariNa jaisA mukha batAyA hai aura hAtha jor3akara khar3e hai, use garbhApaharaNa ke liye Adeza de rahe hai| nIce ke mAga meM bAmaNI devAnandA svayaM ko Aye hue 14 svapnaM bAhmaNapati RSabhadatta ke samakSa kahatI huI evaM RSabhadatta ko usakA phala samajhAte hue dikhAyA gayA hai| citra-7: citra ko tIna vibhAga meM vibhakta karake citrakAra ne tIna ghaTanAoM kA darzana karAyA hai| Upara ke bhAga meM zayanagRha meM garbhApaharaNa hone ke bAda zokagrasta devAnandA kA, bIca meM bhagavAna ko trizalA kI kukSi meM sthApita karane ke liye AkAzadvArA kSatriyakuNDa meM jA rahe hariNaigameSI kA, aura nIce sevA karatI dAsioM ke sAtha tandrAgrasta trizalA kA zayanagRha dikhAyA hai| citra-8: palaMga para soI huI mahApuNyavatI tandrAgrasta kSatrANI rAnI trizalA' kI kakSi meM kuzalatApUrvaka deva ne garbha sthApana kiyaa| phira turanta hI garbha ke prabhAva se Aye hue caudaha mahAsvapnoM ko pUrNa candravadanA mAtA trizalA tandrAvasthA meM dekha rahI hai, yaha batAyA gayA hai| citra-9: hRdaya aura nayana donoM tRptirasa se paritRpta bana jAya~, aisA yaha sandara bhavya citra hai| blU bekagrAuNDa bahuta AkarSaka banA hai| aura vahI isa citrameM prANa phuka rahA hai-civako cittAkarSaka banA rahA hai| isameM do bAtoM para vizeSa rUpase pAThakokA dhyAna AkRSTa kara rahA huuN| svapna rAtrimeM Ate hai ataH beka grAuNDa kAle raMgase citrita kiyA jA sakatA thA, parantu dhArmika pariveza meM kAlA raMga vaLa samajhe jAnese nIle raMgakA upayoga kiyA hai| isa raMgase citra jyAdA prabhAvazAlI laga rahA hai| caudaha svapnoM se tIna svapna prasiddha paMcendiya jAnavaroM ke hai| hAthI, siMha aura vRssbh| ye bhAratIya-dhArmika saMskRti va kalA kSetrake mAnya va prasiddha pratIka hai| 24 tIrthakaroM ke lAMchanoMmeM bhI ina tInoMko sthAna hai| tIrthakara kI pratimA ke parikara meM siMha aura hAthI ko avicala sthAna milA hai| yahA~ citrameM bahuta soca samajhakara tInoM pratIkoko eka sAtha kendrameM citrita karAye hai| sAmAnya rUpase hAthIke bAda lakSmI citrita kI hai| parantu kramAnusAra batAneke lie to lakSmIke sthAna para vRSabha aura mAlA ke sthAna para siMha honA caahie| isa kramase svapna na batAkara kramabhaMga karake citrita karAne ke pIche eka prabala kAraNa banA thaa| pepara kaTiMga kalA ke zreSTha kalAkAra bhaiyAjI mere citrasaMpuTake AdhAra para pATaNa zaharameM caudaha svapna kA citra pepara kaTiMga meM banA rahe the taba unake pAsa usa citrako dekhaneke lie kaI AcArya aura sAdhu aaye| jaba unhoMne prathama svapnameM siMhakA citraNa dekhA to unhoMne kahA-isameM yazovijayajI mahArAja kI bhUla mAlUma hotI hai kyoMki prathama svapna to hAbIkA hai ataH vahI citrita honA caahie| siMha to tIsare svapnameM AtA hai| yaha sArA vArtAlApa vistArase bhaiyAjIne mujhe likhaa| mujhe bar3A Azcarya huaa| maine samAdhAna karate hue likhA ki hamAre AcArya ma.. muni bhagavata prativarSa paryuSaName kalpasUtrakA bAMcana karate hai| isa sUtrame spaSTa ullekha hai ki madhya ke 22 tIrthaMkaroMkI mAtA prathama svapnameM hAthI, AdinAtha kI mAtA prathama svapnameM vRSabha aura aMtima tIrthaMkara mahAvIrakI mAtA prathama svapnameM siMha dekhatI hai| maine bhaiyAjI ko isa ullekha kA sUtrapATha bhI bheja diyA aura likhA ki aba yadi koI zaMkA kare to yaha pATha batA denaa| ___ kyoMki kalpasUtra varSameM eka hI bAra par3hA jAtA hai, sAtha hI samayakI alpatA ke kAraNa vAMcana me zIghatA hotI hai, phira pratidina jo snAtra pUjA par3hAI jAtI hai, usakI ye paktiyA~-"pahale gajavara dITho, bIje vRSabha paiTTho, tIje kesarI-siMha" bahuta prasiddha hai| bahutase logoMko yaha pUjA kaMThastha bhI hai| isa kAraNa sabhI ko yahI dhyAna rahatA hai ki prathama svapna hAthIkA hI hotA hai| 22 tIrthaMkaroMkI mAtA prathama hAthI dekhatI hai, isa kAraNa bahumata honese snAtra AdimeM prathama hAthI ko sthAna diyA hai| caudaha svapnoMmeM jAnavaroMke svapna tIna honese yaha vaikalpika vyavasthA saMbhava ho sakI hai| hamane bhI citrameM bahuta-nyAyako mAnya karake kendra meM svatantra hAthI batAyA hai, usake Upara vRSabha aura siMha citrita karAye hai| AzA hai aba koI prama meM nahIM rhegaa| citra-11: prathama devaloka kA saudharmendra svayaM hI tAraka bhagavAna kI pavitra bhakti kA saMpUrNa lAbha eka mAtra mujhe hI mile aisI utkaTa icchA se daivika zakti ke dvArA apane hI pA~ca rUpa banAte hai| eka rUpa dvArA karakamaloM meM navajAta bhagavAna ko dhAraNa karate hai, dUsare do rUpa se donoM tarapha hokara cAmara DulAte haiN| cauthe rUpa se chatra dhAraNa karate hai aura pA~cave rUpa se indrake zaktizastra bajra ko uchAlate hai| citra meM indra ko AkAzamArga se meruparvata kI ora jAte hue dikhAyA gayA hai| citra-12: merU parvata kI abhiSeka-zilA ke Upara baiThe hue saudharmendra kI goda meM bhagavAna hai aura deva bAla-bhagavAna kA abhiSeka kara rahe hai| anya devagaNa abhiSeka ke kalaza tathA pUjAdika sAmagrI lekara khar3e hai aura zeSa devavRnda ko AkAza meM bhagavAna kA bhaktibhAva se guNa saMkIrtana karate hue batAyA gayA hai| citra-13: AdhyAtmika vicAra aura bhAvanApradhAna dhArmika paristhitimeM mAtA, pitA aura putra-prema ke citra banAnekI prathA jaina paramparAmeM nahIM hai| mAtA-pitA apane tIrthakara jaise mahAn putrako prema kara rahe hai, lAi-pyAra, dulAra kara rahe hai, vAtsatya kA rasa barasA rahe hai, isa prakAra ke citra maMdiroMme athavA hastalikhita pratiyoMmeM kahIM para bhI dekhaneme nahIM aaye| isalie prastuta citrameM bahuta cintanapUrvaka isa viSaya ko bhavya rUpase upasthita kiyA hai| kalpasUtrakI pratimeM athavA zramaNabhagavAna mahAvIrakI jIvanImeM kahIM para bhI aise prasaMgoMkA citraNa dekhanemeM nahIM aayaa| isI kAraNa isa naI dizAmeM kadama baDhAkara aisA citra prastuta kara navInatAkI ora prasthAna kiyA hai| yahA~ prema-vAtsalya ke kucheka prasaMga prastuta kiye hai| isa prakArake aneka citra banAye jA sakate hai| mAtA aura putrake ceharoMkI kalpanAe~ aneka prakArase ho sakatI hai| pasaMda sabakI alaga-alaga hotI hai| phira bhI kabhI kabhI citrakAra kI icchAkA Adara karanA par3atA hai| yaha manorama citra avazyameva janatAke citta meM pramoda-prasannatA bhara degaa| citra-14 se 16: ye citra spaSTa samajha meM A jAte hai, ataeva vivecana kI jarUrata nahIM hai| 6. ghaTanA krama ke anusAra upara kA dRzya nIce honA cAhiye, lekina devaloka AkAzastha hone para Upara batAnA ucita samajhakara upara batAyA hai| 7. hariNaigameSI kA nAma vyavahAra meM 'hariNagameSI' pracalita huA, isaliye logoM ne usa deva ko hariNa ke mukhavAlA banA diyaa| vAstava meM vaha usa prakAra ke mukhavAlA nahIM hai, parantu kabhI aise rUpa kI AvazyakatA ho to daivika zakti se avazya banA sakate hai| 8. digambara paramparA mInayugala aura kalaza ko milAkara 16 svapna mAnatI hai| 9. trizalA kI kukSi meM sthita putrIrUpa garbha ko nikAlakara devAnandA kI kukSi meM rakha diyA citra-17: Aja taka gRha saMsArase sambandhita, sarvasAmAnya prasiddha jIvana prasagoMkA prabhu mahAvIrakI citrakathAma abhAva rahA hai| hajAroM varSoMse prabhuse saMbaMdhita aneka citra bane, para isa prakArake citra banAnekA sAhasa Aja taka kisIne nahIM kiyaa| isa khaTakanevAlI kamI kI paripUrti hetu yahA~ gRha-saMsArake pAMca prasaMga citrita kiye hai| yazodA aura vardhamAnakamArake vivAhakA eka choTA-sA mAtra pratIka citra batAyA hai| citrameM yazodAne prathama varamAlA varSamAnakumArake kaNTha meM Aropita kI jo unake galemeM laTakatI dikhAI de rahI hai| pazcAt varSamAnakumAra apanI bhAvI patnI yazodA ke kaMThameM varamAlA pahanA rahe hai yaha dikhAyA gayA hai| dUsare citrame apanI priya putrI ko bhagavAna prema vAtsalya kara rahe hai| nIceke tIsare prasaMgameM pati patnI donoM sAnaMda vArtA vinoda kara rahe hai| aura cauthA prasaMgameM bhagavAna apane kSatriya mitroMke sAtha vArtAlApa kara bhagavAna varSamAna-mahAvIrake vivAhake tathA anya graha-saMsArake kala pAca prasaMgoMkA digdarzana isa citra dvArA karAyA gayA hai| madhyake vartulAkArameM vardhamAna kSatriya kumAra hai aisA bodha US Education International For Personal & Private Use Only

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x karAneke lie dhanuSabANa ke sAtha dikhAyA hai| hAlA~ki bhagavAna mahAvIrake jIvanameM yuddha kA prasaMga nahIM banA thA lekina bhagavAna neminAtha, pArzvanAtha, zAntinAtha Adiko choTe-bar3e kaI yuddha karane par3e the| tIrthakara cakravartI bhI hote hai taba chaH khaNDa bhUmiko jItane ke lie hiMsAjanya mahAyuddha bhI unako karane par3ate hai| tIrthakarokI ahiMsA vIrokI hai kAyarokI nhiiN| tIrthakara kSatriya hote hai, yaha bodha karAne ke lie mAtra pratIka rUpame yaha citra banAyA gayA hai| isI dRSTikoNa se ise smjhe| __ yazodA paramoccakoTike puruSa kI patnI thI, vaha bAta adhereme rahe, yaha mujhe yogya nahIM lagA aura isI kAraNa donoM pAtroM para prakAza DAlA gayA hai| citra-18: sAyaMkAla kA Adarza prastuta karanevAlA yaha citra hai| isameM rAjA siddhArtha kA kuTumba dikhAyA gayA hai| (vizeSa ke liye dekheM citra ke sAmane diyA gayA citra paricaya) citra-19: bhAtRviraha kI vyathA prastuta karanevAlA yaha sundara citra hai| svayaM bhagavAna jyeSTha bandhu ke pAsa khar3e hokara, donoM hAtha jor3akara vinayapUrvaka dIkSA kI anumati mA~ga rahe hai| yaha citra Aja kI prajA ko vinaya dharma kI utkRSTa zikSA pradAna kara sake, aisA preraka hai| citra-20: AcArAMga Adi AgamoM meM bhagavAna mahAvIra kA jIvana caritra saMprApta hotA hai| usake bAda to samaya-samaya para prAkRta, saMskRta apabhraMza bhASAoMmeM aneka vidvAnoMne laghu-vistRta caritra likhe| ina sabhI caritroMmeM thor3e thor3e matamatAMtara, viSamatA aura viSaya nirupaNakI bhinnatA hotI hai| bhagavAna mahAvIrake jIvanacaritrake viSayameM pichale hajAreka varSameM ekarupatA kA abhAva honA, yaha Azcaryajanaka satya hai| kucha bAteM to behada alaga mAlUma hotI hai| lekina AcArya-sAdhu sabhI caritra na par3ha pAye ho athavA panne para bhI smaraNa na rahA ho, jaldIse par3hA ho aura khyAla na rahA ho isa kAraNa jaba kabhI koI lekhaka isa prakArakA prasaMga likha de jo unake dhyAnameM na ho to ve turanta nAnA prakArase pratikUla AlocanA karane laga jAte hai| "kaisA zAstra viruddha likhA hai? utsUtra prarupaNA kI hai| bhagavAna mahAvIrakI AzAtanA kI hai" Adi Adi bolate, likhate ve kaTu zabdAvalIkA upayoga bhI karane laga jAte hai| parantu merI sabhIse namra prArthanA hai ki sahasA koI abhiprAya vyakta na kreN| apanA nirNaya denese pUrva lekhakase spaSTIkaraNa kara le athavA svayaM vividha grantha dekha le. tAki samAdhAna ho jaay| sAmAnya rupase apane yahA~ kalpasUtra aura triSaSThIzalAkA puruSa caritra ye donoM jyAdA par3he jAte hai| ina donoMmeM jisa prasaMga varNana na AyA ho, aisA prasaMga yadi par3haneme AtA hai to vAcaka adhIra, viSama, Akula-vyAkula bana jAtA hai| yaha eka nizcita bAta hai ki bhagavAna mahAvIrake caritrameM ekarupatA nahIM rhii| mujhe Azcarya to isa bAta kA hotA hai ki bhagavAna mahAvIra ke nirvANa ke bAda eka hajAra varSameM likhe gaye caritroMmeM kucha na kucha pRthakttva najara AtA hai| zodhaka vidvAnoko bhinnatA ke kAraNoM para zodha va cintana karanA caahie| yahA~ jina prasaMgoM ko batAyA gayA hai, unakA AdhAra kalpasUtra-TIkA tathA anya graMtha hai| tIrthakara bhI gRhasthAvasthAmeM pUjA karate hai, yaha adhikAra kalpasUtra tathA anya caritra granthome upalabdha hotA hai| isa kAraNa yahA~ para yaha prasaMga citrita karAyA hai| unhoMne do varSoM meM kyA kiyA hogA? isa jijJAsA ke samAdhAna svarupa pratIka rUpameM pUjA aura dhyAna viSayaka citra prastuta kiye hai| citra-21: citra spaSTa samajhA jA sakatA hai| isameM vizeSa kathanIya kucha nahIM hai| citra-22: dAnazAlA meM diye jAnevAle icchita dAna dete hae bhagavAna, dAna lenevAle saikaDoM loga aura bhagavAna kI bagala meM devagaNa apanA kartavya nibhAne ke liye khar3e hue dikhAI de rahe hai| bhagavAna to jo jitanA mA~gatA utanA hI AnevAle ko dete haiM, parantu bIca meM se devagaNa hI sAmanevAle ke bhAgya meM jitanA hotA hai, utanA hI jAne dete hai| bacA huA ve bIca meM se lekara vApisa kozapAtra meM DAla dete hai| citra-23: tInaloka ke nAtha kI dIkSA kI zibikA-pAlakI kirAya ke naukaroM ko haTAkara ke mahAn sukhI jaise devagaNa svayaM uThA rahe hai| bhagavAna jaise tAraka deva kI bhakti kirAye kI nahIM apitu lajjA-saMkoca chor3akara svayaM hI karanI cAhie aisI zikSA isa citra dvArA dI jA rahI hai| pAlakI ke andara kuTumba kI pradhAna svI tathA chatra-cAmarAdi dvArA bhagavAna kI bhakti __karanevAlI anya yuvatiyA~ baiThI huI dikhAI par3a rahI hai| citra-24: citra spaSTa hai| bhagavAna azokavRkSa ke nIce khar3e hokara janatA ke samakSa hI paMcamuSTi loca kara rahe hai| una kezoM ko indra vastra meM grahaNa karate hai aura usa samaya indra ke dvArA diye gaye bahumUlya devadUSya basA ko bAe~ kanye para dhAraNa karate hai| citra-25: isa citra meM bhagavAna ke zarIra upara kI sugandha se AkarSita kAle raMga ke bhamara dikhAI de rahe hai| bhagavAna use ur3Ane kI paravAha nahIM karate aura Daka ko samatA bhAvanA se sahana karate hai| aura yuvatI striyA~ prema kI aura yuvaka sugandha kI yAcanAkara anukUla upasarga kara rahe hai| -yahA~ se prArambha hue upasarga kI avasthA meM bhI dhyAnasthita bhagavAna kA mukhamaNDala dekho| apUrva zAnti aura dhairya kA kaisA adbhuta darzana hotA hai| kaise bhI kaSToM meM saba ko kSamA-sahiSNutA kisa prakAra banAye rakhanI cAhiye? isa prakAra kI zikSA isake bAda ke upasargoM ke citra de rahe haiN| citra-26 : kalpasUtra-bArasA AdimeM jahA~ kahIM tIrthaMkara bhagavAna ke citra dekhaneko milate hai, ve prAyaH eka hI tarahake, eka hI zailI va paddhati ke hote hai| ye citra mizra zailI (bhAratIya-IrAnI) ke hai| ati laghu AkArame athavA thor3I-sI rekhAoM dvArA viSaya ko prastuta kara denA, yaha isa zailI kI vizeSatA hai| ina citroMmeM kalAtmaka dRSTikoNa, pramANabhAna athavA vastusthitike samyaka nirupaNakI dRSTi kA nitAnta abhAva hotA hai| 14 vI sadIse 18vI sadI taka ke kalpasUtroMke citroMkI samIkSA arthAt zailI, raMga, lambA nAka, dIrghanatra, choTe paira , choTI zayyA tathA vastra, alaMkAra, vRkSa batAnekI paddhati, prANI citra Adi citrita karanekI eka vizeSa rIti Adi ke sambandha meM bahuta kucha likhA jA sakatA hai, paraMtu yaha sthAna samIkSA ke lie samucita nahIM jAna pdd'taa| bhagavAnako 'lokottara puruSa'se saMbodhita kiyA gayA parantu lokottara kisa artha meM, kisa saMdarbha meM, usa artha kI maryAdA kyA? isa para vizeSa vicAra yA cintana nahIM kiyA gyaa| tIrthakaroM kA jIvana tyAga-vairAgyapradhAna honese tIrthaMkaroMke citroMke lie viSaya sImita hI rahe aura Age jAkara lakSmaNa rekhA khIMca dI gii| tIrthakara sAdhu, tyAgI varga ke paramparA se mAnya viSayoMke hI citra banate rahate hai| aisI paramparA ho jAne se hamArA mAnasa bhI baddha aura ruta ho gyaa| isI kAraNase kalpasUtra Adi ke citroMme bhagavAnakA na to vAstavika jIvana ubhara kara A sakA aura na hI navInatA A skii| bhAratIya kalA (inDiyana ArTa) meM lAiTa-zeDa ko to sthAna hI nahIM thaa| aisA hone para bhI citrasapuTa kI isa tIsarI AvRtti meM thoDI vAstavikatA aura navInatA batAnekA prayAsa kiyA hai| khaira ! aba ina bAtoM para pUrNa virAma kareM aura prastuta citra kA vivecana kreN| isa citra meM bhagavAna jaMgalameM vihAra kara rahe hai aura bAyIM ora ke kinAre kAyotsarga mudrAme dhyAna kara rahe hai, yaha pradarzita kiyA hai| nIce ke do citroMmeM se prathama citrame paMcadivya batAye nahIM jA ske| dIkSA hone ke bAda bhagavAna Azrama meM padhAra gye| saMnyAsI bhagavAnako upAlaMbha dete hai tathApi cehare para dikhAI detA mauna sahita samatAbhAva adbhuta preraNA de rahA hai| yaha prasaMga yahA~ cauthe citra meM spaSTa kiyA gayA hai| citra-27 : daridra bAhmaNa kI prArthanA sunakara svayaM bhagavAna use AdhA devadUSya pradAna karate hai| tIrthakara deva bhI apanI svIkRta vastuoM meM se anukampAvaza dAna dete hai| yaha eka dhyAna meM rakhane yogya mahattvapUrNa ghaTanA hai| citra-28 se 30: citra spaSTa samajhA jA sakatA hai| citra-31: naukA ke nIce jala meM sudaMSTra deva dikhAyA gayA hai, Upara ke bhAga meM kinAre para rakSA ke liye Ate hue deva dikhAI par3a rahe hai| citra-32: aneka prakAra ke kaSToM -upasargoM se ghire rahane para bhI bhagavAna ke mukhamaNDala para ke adbhuta upazama-prazAnta bhAva ko dekhiye| usake dvArA hama kahA~ hai? kaise hai? isakA vicAra hogA aisA niyama hai ki krodha se vAtAvaraNa garama aura prajvalita hotA hai aura garama-uSNa tatva kA raMga rakta mAnA gayA hai, isaliye citrakArane citra ko raktaraMgapradhAna prastuta kiyA hai| citra-33: eka rAjakumArI kI kaisI dazA" hotI hai, vaha aura pArasamaNi jaise bhagavAna kA milApa hote hI usakI kaisI unnati hotI hai vaha, aura tIrthakara jaise lokottara vyaktiyodvArA diye jAnevAle dAna kI mahimA kaisI hai, yaha sabhI kucha citra dvArA samajhA jA sakatA hai| bhagavAna ne apane zAsana kI jisa dina sthApanA kI (vaizAkha zuklA-11) usI dina isI candanA ko deva samavasaraNa meM le AyA thA aura bhagavAna ne apane saMgha kI Adya aura pradhAna sAdhvI ke rUpa se sthApita kI thii| ve 'AryA candanA' ke nAma se vikhyAta huii| isI AryA ne kevalajJAna prApta kara usI bhava meM mukti prApta kI thii| jainadharma meM mukti prApta hone ke bAda saMsAra meM kabhI AnA nahIM rhtaa| citra-34: kASThazUla ke kIla nikAlane kI citrastha paddhati gaNacaMdra munivara racita 'mahAvIra cariya' aura 'triSaSTi za. caritra' para AdhArita hai| dUsarI rIti kI kriyA kA ullekha 'caupana ma. pU. cariyaM' meM milatA hai| dekhiye isa pustaka ke pariziSToM kI patra saMkhyA 14, ttippnn-36| 10. zvetAmbara aura digambara granthoM meM candanA kI kathA bhinna rUpa se pAI jAtI hai| zvetAmbara grantho meM bhI paraspara bhinnatA hai| beDI paira aura hAtha donoM meM DAlI thI ki sirpha paira meM thI? isa viSaya meM bhI matabheda dekhA jAtA hai| 73 For Personal & Private Use Only

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kiA-15: yaha eka hI citra maine irAdA pUrvaka kinArIdAra (borDaravAlA) banavAyA hai| bhagavAna kI AtmA kevalajJAna kI prApti se pUrva pyAna, tapa aura cAritra kI kaisI parAkASThA taka pahu~cI hai, usakI sundara kalpanA prastuta karatI huI jo jo upamAe~ kalpasUtra ke mUlapATha meM dI hai (jise maiM sAre kalpasUtra kA bhagavAna kI mahAn AtmA kA yathArtha-hadayaMgama paricaya karAnevAle hRdaya ke samAna mahattva kA bhAga samajhatA hU~) una upamAoM ko isa kinArI ke antargata citroM dvArA citrita kiyA gayA hai| citra kI kinArI meM apanI baoNI ora citrita prathama sUrya, usake bAda kramazaH kachuA ityAdi 18 upamA citroM ko dikhAyA gayA hai| usakA paricaya isa prakAra hai :(1) bhagavAna dravya se zarIra kI kAnti se aura bhAvanA se jJAna ke dvArA sUrya jaise dedIpyamAna, (2) kachuo ke samAna apanI indriyoM ko gupta rakhanevAle, (3) pAnI meM jaise zaMkha gIlA nahIM hotA vaise hI bhagavAna rAgAdi doSoM se lipta na honevAle hai, (4) eka sIMgavAle bhAratIya 'geMDA'" kI taraha bhagavAna karma-zatruoM ke sAmane akele hI lar3anevAle. (5) candramA ke samAna saumya-zAnta svabhAvavAle, (6)AkAza jisa prakAra nirAlamba hai, usI prakAra bhagavAna kisI ke bhI AdhAra-sahAya kI apekSA rahita, (7) jala se lipta na honevAle kamala ke jaise karmalepa se alipta, (8) pakSiyoM ke samAna mukta-vihAra karanevAle,(9) vAyu ke samAna apratibaddha rUpa se vihAra karanevAle, (10) vRSabha ke samAna mahAvatAdi kA bhAra bahana karane meM samartha, (11) harSa-viSAda ke prasaMgoM meM bhI sama-sthira svabhAvayukta hone ke kAraNa sAgara ke samAna gambhIra, (12) pariSahAdi rupa pazuoM se ajeya hone se siMha ke samAna durgharSa, (13)upasargarUpI havA ke dvArA calAyamAna na hone se meru kI taraha acala, (14) karmarUpI zatruoM ke sAmane vIra hone se gaja ke samAna parAkramI,(15) zuddha-suvarNa jisa prakAra tejasvI hotA hai, usI prakAra bhagavAna karma-mala se rahita hone se suzobhita,(16) jisakA udara aura zarIra eka, mastaka do aura pA~va tIna hote hai aisA bhAraNDa nAma kA pakSI prAcIna kAla meM isa deza meM thA, aisA ullekha milatA hai| AkAza meM jAne ke liye usakA vAhanarUpa meM bhI upayoga hotA thaa| donoM zarIroM kI banAvaTa aisI thI ki jur3e hue zarIravAlA hone para bhI mastaka alaga alaga hotaa| ina donoM ko samAna icchAye hI hotI, parantu bhinna-bhinna phala khAne kI icchA ho taba donoM kI mRtyu upasthita ho jaatii| aisA na ho, usake liye ve apramatta bhAva se khUba jAgRta rahate hai| aise bhAraNDa pakSI ke samAna sAdhanA meM bhagavAna apramatta bhAva se rahanevAle, (17) zaradaRtu ke nirmala jala ke samAna kaluSita bhAvanAoM se akalaMkita hone se zuddha hRdayavAle aura (18) vasundharA-pRthvI jisa prakAra zItoSNAdi samasta bhAroM ko samAnabhAva se sahana karatI hai usI prakAra bhagavAna pRthvI kI taraha sabhI kaSToM ko samAna-bhAva se sahana karane vAle hai| bhagavAna isa prakAra kI zreSTha upamAoM ke yogya the| citra-16: eka kheta meM pahu~cakara, dehAvasthA ko saMkucita karake. use saMyamita banAkara, mana ko dhyAna kI parAkASTA taka le jAkara, zAlavRkSa ke nIce rahakara, godohikAAsana dvArA (yA ukaDU-Asana)sAyaMkAla kevalajJAna prApta karate hue pyAna-magna bhagavAna ko dikhAyA gayA hai| pAsa meM RjuvAlukA nadI aura pUmatA huA jJAna prakAza sUcaka bartulAkAra prabhAmaNDala dikhAyA / gayA hai| citra-37: yaha citra 'samavasaraNa' 12 athavA lokabhASA meM 'samosaraNakA yA pravacanasamApITha kA hai| mahAvIra aba bhAvatIrtha arthAt sAkSAt paramAtmA kI avasthA taka pahu~ce jAne ke kAraNa, unake mahAn puNyoM ke prakarSa se, devagaNa bhakti ke nimitta, bhagavAna ke pravacana dene ke hetu vyAkhyAnapITha ke rUpa meM (citra meM dikhAye gaye ke anusAra) eka yojana pramANa vAle 'samosaraNa' kI tIna bhAgoM meM racanA karate hai| usa pratyeka bhAga ko 'gaDha' zabda ke nAma se jAnA jAtA hai| prathama, dvitIya aura tRtIyaH isa prakAra samosaraNa tIna gar3havAlA hotA hai| pratyeka vibhAga kI baiThaka ke cAroM ora gar3ha-kilA hone ke kAraNa, vaha gar3harUpa se jAnA jAtA hai| isa gar3ha kI racanA karane se pahale deva jamIna ke Upara pIThikA (cabUtarA) banAte hai, phira usa para devatA apanI daivika-vaikriyaka zakti se dekhate hI dekhate ina gar3hoM kI racanA kara dete hai| usameM prathama gaDha cA~dI kA racakara usa para kaMgare sone ke banAte, dUsarA gaDha sone kA banAkara usake kaMgare ratna ke banAte, aura tIsarA gar3ha javAharAta yAne vividha raMgoM ke ratnoM se jaDita banAkara kaMgare cakacakita vividhamaNi ke banAte haiN| dekhanevAlA dekhate hI mugdha ho jAya, aura sahasA samosaraNa meM jAne kA mana ho, aisI manohara usakI racanA hotI hai| prathama gar3ha meM pravacana sabhA meM jo loga vAhana lekara Aye hoM, ve apane vAhanoM ko prathama gaTha kI cauDAIvAle mAga meM rakhate hai, (yaha citra meM spaSTa dikhAI detA hai| dUsare gaDha kI caur3AI meM tibaMdha pazupakSIgaNa jinhe bhagavAna kI vANI kA AkarSaNa karNa se huA ho. ve Akara baiThate hai| tRtIya gar3ha meM jisake nIce kevalajJAna prApta huA usa zAlavRkSa nAmaka caityavRkSa sahita azokavRkSa-jo ki samosaraNa jitanA hI lambA-caur3A hotA hai, usake nIce bhagavAna ke baiThane ke liye devagaNa siMhAsana aura usake Age caraNa rakhane hetu choTA pAdapITha racate hai, aura usake sAtha hI sAtha (1) azokavRkSa, (2) devoM dvArA sugandhita puSpoM kI dRSTi (3) divya pvani (4) do cAmaroM kA hulAnA (5) bhavya-siMhAsana (6) mastaka ke pIche mahAtejasvI AmA maNDala (AbhA-prakAza) (7) dundubhi" arthAt vANI kA puraka bananevAle nagADe kA tAlabaddha svara (8) tIna chatra, ina aSTa prAtihAryoM kI racanA devagaNa bhagavAna ke siMhAsana para baiThane se pahale se hI karate hai| bhagavAna samosaraNa ke pUrva dvAra se praveza karake, tRtIya gar3ha meM pahuMcakara caityavRkSa" sahita azokavRkSa kI pradakSiNA kara, phira tIrtha ko namaskAra kara siMhAsana para pUrva dizA kI ora mukha karake baiThate hai, usI samaya devatA turata hI tInoM dizAoM ke siMhAsana para bhagavAna ke jaise hI tIna pratibimboM (kRtrima, parantu mAno sAkSAt jIvita ho aise) kA sarjana kara dete hai| isa kAraNa se bhagavAna catarmukha ho jAte hai| vaise vAstavika rUpa se ve caturmukhavAle nahIM hote| isake pazcAt indrAdika deva, kebalI, gaNaghara ityAdi munigaNa, sAviyA~, devAMganAe~, manuSyoM meM nara aura nAriyoM ke vRnda Adi apanI-apanI maryAdA ke anukUla, apanI apanI niyata dizA meM sthAna grahaNa karake, donoM hAtha jor3a kara baiThate hai yA to khaDe rahate hai| bhagavAna caturmukha hone se pratyeka dizA meM baiThe hue logoM ko bhagavAna mujhe hI kaha rahe hai aisA lagatA hai| isase unakI bhAvanA vRddhi banI rahatI hai| pUrvokta sabhA ke samakSa bhagavAna mAlakoza rAga ke svara meM, sirpha ardhamAgadhI bhASA meM hI, atimapura, amRtamaya pravacana subaha ke prathama prahara arthAt tIna ghaNTe taka dete hai aura sabhI zAnti se sunate hai| dUsare gar3ha meM paraspara virodhI pazu-pakSI bhI pAsa-pAsa meM baiThe hone para bhI bhagavAna ke puNya prabhAva se apane vaira-virodha ko bhUla jAte hai| upadeza ke bAda bhagavAna dUsare gar3ha meM (citra meM dekheM) zvetaraMga kA kamarA banAyA hai-jise zAstrIya zabdoM meM "devacchaMda' kahA jAtA hai| vahA~ vizrAnti karane tathA AhAra-jala Adi lene Ate hai| usake bAda dUsarI bArakA upadeza gaNadhara bhagavanta siMhAsana ke Age devoM dvArA racita pAdapITha ke Upara baiThakara dete hai| usake pazcAt phira bhagavAna dUsarI bAra antima prahara ke tIna ghaNTe kA upadeza dete hai. hajAroM vyakti zAnti-sthiratA se sunate haiM aura vacanAtizaya ke prabhAvase apanI-apanI bhASA meM saba samajhate hai| bhagavAna ke atizayoM ke prabhAva se kisI ko na to thakAna hotI hai, aura na to uThane kA hI vicAra hotA hai| tInoM hI gar3ha ke daravAjoM meM devagaNa vyavasthA ke liye paharedAroM kA kArya karate hai| cAroM dizAoM meM bar3e-bar3e pvaja phaharAte hai| pIne ke liye pAnI kI bAvar3iyA~ bhI hotI hai| citra meM nIce pravacana sunane Aye hue rAjA zreNika kI savArI dikhAI gaI hai| citra-18: citra naM. 38,39, 41, 42, 43, 45 Adi ke citra prasaMga janatAko prathama bAra dekhanekA saubhAgya prApta ho rahA hai| bhagavAna mahAvIrakA jIvana itanA virAT hai ki isa saMpuTa meM 48 citra prastuta karane para bhI dUsare tIsa-cAlIsa citra-prasaMga ora taiyAra kiye jA sakate hai| 13. dundubhi se tAtparya devAlaya meM bajAI jAnevAlI nagAr3oM kI jor3I smjhnaa| 14. kitane hI loga caityavRkSa aura azokavRkSa donoM eka hI hai, aisA samajhate hai, parantu aisA samajhanA ThIka nahIM hai| azoka yaha eka vRkSa kA hI svatantra nAma hai, jaba ki 'caitya' yaha vRkSa kA nAma nahIM hai| donoM vastue~ bhinna hai| ataeva caityavRkSa se caitya kA eka artha jJAna hone se yahA~ 'jJAnavRkSa' artha grahaNa karane kA hai| jisa vRkSa ke nIce rahakara tIrthaMkaroM ko kevalajJAna prakaTita ho usa vRkSa ko 'caityavRkSa' nAma se jAnA jAtA hai aura isI kAraNa pratyeka tIrthakara kA apanA-apanA alaga alaga caityavRkSa arthAt jJAnavRkSa hotA hai| 'azoka' to aSTa mahA prAtihAryoM ke antargata samAviSTa hone ke kAraNa vaha to pratyeka tIrthakara ke liye avazya hotA hI hai, jaba ki caitya athavA jJAnavRkSa eka hI prakAra kA nahIM hotaa| balki bhinna-bhinna prakAra ke hote hai. aura jaba-jaba tIrthakara ke samavasaraNa kI racanA hotI hai, taba-taba deva caitya athavA jJAnavRkSa kA Adara karane ke liye use alaga se azokavRkSa kI coTI para racate hai| isase eka ora bAta nizcita hotI hai ki tIrthakaroM ko kevalajJAna bana-udyAna jaise kSetra meM kisI vRkSa ke nIce hI prApta hotA hai aura usase vaha vRkSa bhI vandanIya, pUjanIya aura pratiSThA kA pAtra banatA hai| caityavRkSa ko "bodhivRkSa' bhI kahate hai| yahA~ 'bodhi' zabda kevalajJAna kA vAcaka hai| bauddhoM ne arthAntara meM 'bodhi' zabda ko vizeSakarake pradhAnatA dI hai| 15. digambara granthakAra caturmukha kI mAnyatA kA svIkAra nahIM karate, unakI samavasaraNa kI racanA bhI zvetAmbara se bahuta bhinna hai| 11. AphrikA meM do sagavAle geDe hote hai| yaha eka dhyAna meM rakhanekI bAta hai| 12. kevala jJAna-trikAlajJAna hone ke sAtha sAtha bhagavAna sAtizaya jJAnI ho jAte hai| deva bhagavAna ke pravacana ke lie nizcita samavasaraNa (samosaraNa) kI bhavya racanA karate hai| yaha citra Adya samosaraNa kA nahIM samajhanA, kintu anya dina kA banA huA smjhnaa| sacamuca to tIrthakara deva ke samosaraNa kaise hote hai? yahI khyAla karAne kI dRSTi se yaha batAyA gayA hai| Jaxducation international For Personal & Private Use Only

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citra naM. 38 meM bhagavAna mahAvIra vihAra kara rahe hai| inakI sundara cAla calanekI tvarita gati kA AkarSaka bhAva citrameM parilakSita ho rahA hai| bhagavAna ke zarIra kI U~cAI, cauDAI Adi saba ati vyavasthita rUpase citrita kiye hai| yaha citra ati bhavya, ramya tathA atyanta bhAvotpAdaka hai| Upara aSTa prAtihAyoMke ATha naMbara aMkita kiye hai| yoM to yaha citra mere dvArA taiyAra kI huI RSabhadeva bhagavAnakI citra zreNIkA hai, isI kAraNa unake skaMdha para bAloMkA eka guccha dikhAI par3a rahA hai| parantu isa guccha jitane bhAga para sapheda kAgaja cipakAkara raMgakA samAyojana kara liyA jAya to kisI bhI tIrthaMkara kA citra taiyAra ho sakatA hai| citra - 39 : 39, 41, 42, 43 aura 45 ina citroMmeM vicitra ghaTanAe~ samavasaraNa meM ghaTita huI thIM, isI kAraNa pratyeka citrameM samavasaraNakA UparI hissA dikhAyA gayA hai| citra 39 meM indrabhUti alagase hI mAlUma ho jAya, isa kAraNa unake bAyeM hAthameM pustaka dikhAI hai| bhagavAna ko yahA~ pravacana mudrAmeM batAye hai| citra- 40: yaha citra Upara diye gaye varNana ke AdhAra para spaSTa samajhA jA sakatA hai| citra meM ' kucha jhukakara khar3e hue 11 brAhmaNa vidvAnoM ko samosaraNa meM hI dIkSA lekara unhoMne jaina sAdhu kA veza dhAraNa kiyA aura usI samaya 'gaNaghara' pada kA udaya huaa| vAsakSepa DAlane kI prathA svayaM tIrthaMkara kI calAyI huI hai-ataeva ati prAcIna hai| mUrtipUjaka sampradAya meM to yaha prathA adyAvadhi sarvatra cala rahI hai| bAsa-kSepa yaha sugandhita candana ke kASTha kA aneka sugandhita dravyoM se mizrita mantrita kiyA huA cUrNa hai aura vaha maMgala AzIrvAda dene ke liye sAdhu-sAdhvI evaM gRhasthavarga ke zira para DAlA jAtA hai| yaha ghaTanA samosaraNa meM ghaTita hone ke kAraNa usakA thor3A hissA citra meM dikhAyA gayA hai| bhagavAna azoka vRkSa ke nIce khar3e haiM, nIce baiThe hue haiM ve dIkSA lene ke lie baiThe hue brAhmaNa vidyArthI gaNa hai| vaizAkha zuklA ekAdazI ke dina hI una sabhI brAhmaNoM ne cAritra svIkAra kiyA, usake bAda unheM 'tripadI" dete hue gaNadhara pada ke yogya huye| zIghra hI bhagavAna ne apane zAsana kI sthApanA karake sAdhu sAdhvI zrAvaka aura zrAvikArUpa caturvidha saMgha kI ghoSaNA kI aura cAroM hI saMgha ke adhinAyakoM kI niyukti kii| usa dina se 'vIra ( -mahAvIra ) zAsana kA prArambha huaa| yaha zAsana 21 hajAra varSa taka avicchinna rUpa se calatA rhegaa| bAda meM turaMta usakA anta hogA aura usake bAda pralayakAla kA prArambha hogaa| citra - 41: jyoMhI hamArI najara isa lAkSaNika, kamanIya citra para TikegI tyoMhI hama 2500 varSa pUrva bhagavAna mahAvIra ke parivezame praveza kara jaayeNge| hamAre sAmane paramAtmA mahAvIrakA samavasaraNa dRzya sAkSAt ho utthegaa| dilameM saMjoyI kalpanA isa citra dvArA sAkAra banI hai| samavasaraNameM zrotA varga vyavasthita, sabhyatApUrvaka, ziSTatA ke sAtha khar3e hai| hamezA pahale tIna ghaNTekI satata dezanA tIrthaMkara pharamAte hai aura bAda meM dUsarI dezanA unake mukhya ziSya gaNadhara kI hotI hai| apanI dezanA pUrI hote hI tIrthaMkara siMhAsana se uThakara sAdhuoMke sAtha samavasaraNa ke dUsare gaDha ke IzAna koNameM devoM dvArA nirmita 'devacchaMda " meM padhAra kara vizrAma karate haiN| inake sAtha sevAmeM sAdhu rahate haiN| citra - 42: zAstro meM samavasaraNa ke cAra dvAroMkA sundara varNana upalabdha hotA hai| isa dvAra kI bhavyatAkA citrAMkana Aja taka kisIne na kiyA na krvaayaa| kaI varSoMse merI yaha kAmanA thI ki eka citra aisA banavAyA jAya jisameM sirpha eka dvAra (daravAjA) kA hI citrAMkana kiyA jaay| tAki usakI bhavyatA, AkarSaNa prakAzameM A ske| prastuta citra dvArA merI icchA sAkAra banI hai aura merI kalpanA ko citrakArane apanI kuzala kalA dvArA yathArthatAkA ThIka paridhAna pahanAyA hai| isa citra ke dvArakI bhavyatA aura isakI gaharAI hRdayako tRpta kara de aisI hai| siMhAsana para prabhu virAjamAna hai| caturvidha saMgha paramparA, yogyatA va aucityAnusAra baiThA kiMvA khar3A hai| siMhAsana sphaTika ratnakA honese usakA kalara bhI vaisA hI kiyA hai| AkAra, raMga, rekhAe~ aura javAharAtayukta zAstrokta vidhAna-varNana anusAra citrita isa bhavya 16. 'tripadI' arthAt ziSyoM ko agAdhajJAna mahAprakAza prApta ho aura prANI mAtra kA kalyANa kara sake vaise mahAn zAstroM kI racanA karane kA sAmarthya mile, isake liye vizva ke mUlabhUta svarUpa kA darzana karAne vAle gambhIrArthaka tIna sUtra padoM ko bhagavAna bole aura gaNadhara eka eka pradakSiNA karake eka-eka ko grahaNa kreN| usameM bhagavAna prathama upanne cA" kahate phira "vigameha vA" kahate aura phira "dhuvei vA" khte| ye tIna vAkya usa dvAdazAMga zAstra kI racanA ke aura vizvaracanA vyavasthA ke bIjaka hai| isakA bhAvArtha yaha hai ki dravya padArtha apekSA se utpanna hotA hai, apekSA ke hI kAraNa vaha nAza ko prApta karatA hai aura apekSA se hI vaha mUla svarUpa meM dhruva - nitya rahatA hai| 17. kitaneka prAcIna granthoMmeM azoka vRkSa ke nIce ke bhAgameM devacchaMda sthAna batAte hai, parantu azoka vRkSa ke nIce kisa prakAra kisa dizAmeM hotA hai, isa saMbaMdha meM koI spaSTatA nahI miltii| chaMda arthAt Asana / daravAje ko apalaka netroMse nirantara nihArate rahane para bhI A~khe haTAnekI icchA nahIM hotI, aisA yaha bhavya citra hai| samavasaraNa meM tIna gar3ha hote hai| eka gar3ha meM cAra daravAje hone se kula 12 dvAra hote hai| citra - 43: isa eka hI citrameM balividhAnase saMbaMdhita tIna prasaMgoMko citrita kiyA hai| yadi ina tInoMke pRthak-pRthak citra banAye jAya to ve itane darzanIya AkarSaka aura pravAha paripUrNa hoMge ki usakA anumAna nahIM kiyA jA sktaa| kyoMki hamArI kArya maryAdA hai ataH yaha saMbhava nahIM ho skaa| bali arthAt arthapakva cAvala- yaha bali vidhAna prathama praharakI dezanA ke aMta meM hotA hai| cakravartI se lekara sAmAnya prajA taka ko bhI bali taiyAra karanekA adhikAra hai| balimeM prayukta honevAle cAvala akhaNDa, patale, sugaMdhayukta, chilake rahita aura jala dvArA vizuddha kiye hue hote haiN| bAda meM una cAvaloM ko pakAne ke lie cUlhe para caDhAte hai| ardha pakvAvasthA meM nIce utAra lete hai| bAdameM deva usameM divya sugaMdhI dravya DAlakara use sugaMdhIdAra banAte hai| bAda meM saMpUrNa zaNagAra yukta sadhavA yuvA strI usa thAla ko sira para rakhatI hai| bAda meM dhUmadhAma se vArjitra yukta baDe utsava ke sAtha jaya-jaya kA udghoSa karate hue pUrva dvAra se samavasaraNameM praviSTa hokara jyoMhI ve prabhu ke pAsa pahu~cate hai tyoMhI bhagavAna kSaNabhara ke lie virAma lete hai phira bali lAnevAle loga bhagavAna ko tIna pradakSiNA dekara bhagavAna ke pAsa khar3e rahate hai| bhagavAna kI amRtamayI najara bali para par3atI hai| isa divya najarase cAvaloM meM eka viziSTa zakti kA saMcAra ho jAtA hai| bAda meM adhikRta loga bhagavAnake samakSa khar3e rahakara thAlameM se muTThiyA~ bharake cAvala uchAlate hai| nIce giranese pahale hI Adhe cAvaloMko to devalokake devatA gaNa grahaNa kara lete hai| zeSa ke Adhe cAvala bali banAnevAlA letA hai| bAda meM jo bhAgyazAlI hotA hai vaha girate hue cAvaloMkI athavA samavasaraNa kI dharatI para paDe hue cAvaloMko prApta karatA hai| isakA phala 20 kyA ? isa balikA sirpha eka cAvala sira para rakhA jAya to rogIke sAre roga zAnta ho jAte hai, vaha svastha ho jAtA hai| aura sAtha hI chaH mAsa taka use anya koI roga nahIM hotaa| aisA lagatA hai ki yaha bali vidhAna pratyeka tIrthaMkara ke samaya hotA rahA hogaa| yaha pratidina bhI hotA hogA, para isakA koI ullekha akSaroMmeM paDhaneko nahIM miltaa| vicAraNIya prazna tIrthaMkara lokottara vyakti hote hai| ve kRtakRtya bhI hote hai| jaba ki bali vidhAna to laukika kriyA hai| roga nivAraNake lie hai| mAtra saMsArI jIvoMke sukhake lie hai| yaha kriyA mokSa prAptikI nahIM hai| isa kriyA se agni vAyu kAya Adi jIvoMkI hiMsA hotI hai| to phira isa vidhAnake lie tIrthaMkara deva dezanA baMda kara dete hai aura bali kI isa kriyA ko itanA mahattva dete haiM, usake sAkSI banate hai, itanA sahakAra prastuta karate hai, isakA kAraNa kyA hai? yaha ati gaMbhIra vicAraNIya prazna hai| zAsana ke saMvAhaka AcArya ke lie yaha prasaMga preraNAspada hai| lokottara zabdakI arthamaryAdA kyA hai? yaha bhI vicAraNIya prazna hai| yaha prazna bhI samupasthita hotA hai ki tIrthaMkara devoMke samakSa isa kriyAkI kyA AvazyakatA hai? yaha prasaMga aprasiddha honese bahutase AcArya, munivaroMke dhyAnameM nahIM hogaa| yaha citra hara darzaka ke manameM taraMge jamA degaa| zAstroMkI paMktiyoMmeM chipe isa varNana para prakAza pheMka kara ise ubhArA gayA hai| yaha bali kinake kahanese taiyAra hotI hai va tathA anya bAtoMkA ullekha upalabdha nahIM hotaa| 18 tasminnAgatamAtre ca viramaMti kSaNAt jinaaH| lo.pra. 30 zloka 62. 19. chedasUtra meM cAvala prabhuke caraNoMmeM rakhA jAtA hai, aisA likhA hai| 20. yaha bhI dhyAnameM lenA hogA ki cAvaloM ko lapakanekA adhikAra jaina ajaina sabako hotA hai| saMsArI jIvoMke bAhyahita ke lie vivekapUrvaka ucita sahakAra denA ho to bhI yaha kAma hameM nahIM karanA hotA hai aisI ekAMta samajha rakhanevAle tyAgI mahAnubhAvoMko isa prasaMga ke paDhane ke pazcAt anekAntI bananA ucita hogaa| yaha prasaMga caturvidha zrIsaMghakI- zAsanakI svasthatA, surakSA, sthiratA aura sudRr3hatA ke lie honese kAlAnusAra prasaMgocita vyavahAra karanA gItArthoMkA pharja hai| jarUrata par3ane para apavAdoMkA sevana bhI anivArya ho jAtA hai| sirpha ekAntavAdase zAsana kabhI cala nahIM sakatA yaha isase sUcita hotA hai| prAcIna maharSiyoMne aneka arthoM tathA rahasyoMse bharapUra eka bAta kI ki, "jainazAsanameM kisI bhI bAbatakA sarvathA niSedha nahIM, vaise sarvathA vidhi bhI nahIM" isa vacanameM bahuta kahA gayA hai| sujJa isa bAta ko dhyAna meM rkheN| For Personal & Private Use Only 75

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citra-44: citra spaSTa hai| kevala eka tarapha bhasmIbhUta hue do sAdhuoM ke zyAma mRtadeha dikhAI de rahe hai| tejolezyA kA prakSepa 'pravacana-sAroddhAra' grantha ke kathanAnusAra mukha se hI nikAlakara sAmanevAle ke Upara karanA hotA hai| citra-45: isa citrameM bhagavAna sirpha sAmAnya prajA ke hI guru-deva nahIM the apitu choTe-bar3e rAjA-mahArAjAoMke ve upadezaka guru-deva the, yaha dikhAyA gayA hai| janatA ke khyAla meM yaha bAta Ave, isa hetu se yaha citra vizeSa rUpase taiyAra karAyA gayA hai| citra-46: svarNakamala ke Upara pacAsana meM sthita hokara vizva ke prANiyoM ke kalyANa ke liye adhika se adhika tattvajJAna aura upadeza dene ke liye 16 prahara-48 ghaNTe taka lagAtAra pravacana diyA, vaha prsNg| do dina anna-jala rahita upavAsa ke sAtha itanA lambA pravacana dene kA yaha udAharaNa lagatA hai ki itihAsa meM (zAyada) prathama hI hogaa| citra-47: antima yAtrA se pUrva hI devoM ne bhagavAna ke mRta zarIra ko bhakti-bahumAna ke hetu mukuTa Adi AbhUSaNoM se alaMkRta kara diyA thA, yaha batAyA hai| mRtadeha kA agnisaMskAra candana ke kASThoM se huA thaa| citra-48: yaha citra kevalajJAna hone ke bAda azoka vRkSa ke nIce devoM dvArA racita svarNakamala para padmAsana se sthita hokara 'pravacana' mudrA pUrvaka Adyopadeza dete hue tIrthakara zrI mahAvIra deva ke Adha gaNaghara zrI gautamasvAmIjI kA hai| donoM tarapha kevalajJAna kI mahimA karate hue devoM ko dikhAyA gayA hai| usake Upara ke bhAga meM bAI ora ke kone meM devazarmA bAhamaNa ko pratibodha karate hue gautamasvAmIjI hai aura dAye kone meM pIche lauTate rAste meM hI bhagavAna kA ekAeka nirvANa sunakara cillA cillAkara rote hue gautamasvAmIjI ko batAyA hai| gautamajI (indabhUti) magadha deza ke gobara grAma ke gautamagotrIya brAhmaNa vasubhUti ke jyeSTha putra the| zramaNa saMgha kI suvyavasthA ke liye bhagavAna ke adhyApana vibhAga ko nau gaNoM-vibhAgoM meM vibhakta karAyA thA aura usake Upara pradhAna adhyApaka ziSyoM kI niyukti kI gaI thii| ve 'gaNaghara' pada se alaMkRta hone se usa pada se jAne jAte the| usameM gautama gaNadhara Adya the, 50 varSa kI umra meM pAvApurI meM dIkSA lekara 82 ve varSa meM kevalI (-sarvajJa) bne| anta meM eka mahIne kA anazana karake 92 varSa kI Ayu meM nirvANa prApta kiyaa| gautamabuddha aura gautamasvAmI donoM hI sarvathA bhinna vyakti hai, yaha dhyAna meM rakhAnA caahie| anta meM "aMgUThe amRta base, labdhi taNA bhnnddaar| zrI guru gautama samarie, vAMchita phala daataar||" -yahA~ 48 citra kA paricaya samApta hotA hai| - jaya mahAvIra 21. gozAlaka AjIvakasaMpradAya kA netA thaa| usa saMpradAya ke muni nirvasva rahate the athavA vikalpa thA? vaha nizcita ho nahIM skaa| yahA~ to savastra batAyA hai aura deha tejolezyA grasta batAyA hai| 22. dekho-dvAra 270 vauN| 23. mRtaka ko alaMkRta karane kA ullekha prAkRta 'mahAvIracariya' grantha meM hai| yaha prathA ati prAcIna kAla se calI AtI hai| 24, gautamasvAmIjI kA nAma to indabhUti thA, lekina prAcInakAla meM deza meM-gotra yA gotranAma kI bahuta mahimA thii| isa vAste gotra nAma se hI ve suvikhyAta hue| pariziSTa pibhAga avataraNa-yadyapi yaha pustaka citramaya jIvana kI hai, isaliye isameM atirikta pariziSTa Adi sAmagrI na dI hotI, to bhI paryApta thA lekina vartamAna prajAkI paristhitiko lakSya karake tIrthakara zrImahAvIradeva aura unake prasaMga tathA samaya ke sAtha sambandha rakhanevAlI vizeSa jAnakArI pariziSTa ke rUpa meM dI jAya to upayukta hogI, aisA samajhakara kucheka upayogI pariziSTa yahA~ diye gaye hai| pariziSTa saM. 1 saMpA. mu.yazo vi. +vihArasthala nAma-koSa bhUmikA-isa grantha ke 48 citroM ke sAmane diye gaye paricaya ke lekha meM bhagavAna ke vihAra / aura cAturmAsa ke viSaya me jina-jina sthaloM kA nirdeza huA hai. (lagabhaga) usI ke hI paricaya hetu yaha koSa hai| usameM aneka sthaloM ke vartamAna sthAna kahA~ hai usakI jAnakArI nahIM ho sakI hai| kitane hI sthaloM kI jAnakArI huI hai, unakA usa-usa sthala para thor3A-bahuta nirdeza kara diyA gayA hai| 'AlambhikA - rAjagRha nagara se banArasa jAte samaya-bIca meM AtA thaa| (cau. 7 vauM) RjuvAli(lu) kA nadI-isa nadI kA sthAna kahA~ mAnA jAya isakA ThIka nirNaya purAtattvavid adyAvadhi nahIM kara sake hai| parantu jRmbhikagrAma ke pAsa, zyAmAka nAmake kisAna ke kheta meM, sAla (zAla) vRkSa ke nIce, jahA~ bhagavAna ko kevalajJAna huA, usake samIpa thaa| kanakakhala Azrama-zvetAmbikA nagarI ke samIpa kA sthaan| isa Azrama meM hI kara aura bhayaMkara dRSTiviSa caNDakauzika sarpa ne bhagavAna para upasarga kiyA thA, use pratibodha karake bhagabAna 15 dina taka vahIM dhyAnastha rahe the| kumAra (kAra) gAma-bhagavAna kI janmabhUmi kSatriyakuNDa ke samIpa kA gaaNv| dIkSA kI prathama rAtri meM bhagavAna yahI rahe aura gopAlane prathama upasarga yahI kiyaa| kAzI-vArANasI ke Asa-pAsa kA prdesh| yaha kAzI eka rASTra ginA jAtA thA aura vArANasI usakI rAjadhAnI thii| mahAvIra ke samaya meM vaha kauzala rASTra meM mAnI jAtI thii| kollAka sanniveza vANijya gA~va ke samIpa kA gaaNv| bhagavAna ne dIkSA ke dUsare dina tapa kA pAraNA yahI kiyA thaa| * apApApurI' -pahale isa nagarI kA nAma apApA-purI (pApa rahita nagarI) thA, parantu bhagavAnazrI mahAvIra kA dehAnta-nirvANa hone para logoM ne isakA nAma pAvApurI-pApApurI (pApanagarI) rakha diyaa| usa samaya pAvA nAmake tIna sthala the, ata eva isa pAvA ko "pAvA madhyamA" nAma se prasiddha pAvA smjhnaa| (caumAsA-42 vI) * asthikagAma-videha janapada meM thA, jisakI sImA para zulapANi yakSa kA caitya thaa| (cau. .1) | 2. AlambhikA athavA AlambhiyA eka hI sthAna ke sucaka nAma hai, aisI vidvAnoM kI mAnyatA + vihAra sthala kA citra-nakazA prathamAvRtti meM derI lagane se de nahIM sakA, lekina isI AvRtti | meM dene ke liye prayatnazIla huuN| 3. hamAre liye yaha eka durbhAgya kI bAta hai ki isa sthAna kA nirNaya adyAvadhi nahIM ho sakA * aisA cihna bhagavAna ke varSAvAsa (caumAsA) ke sthala ko sUcita karatA hai| hai, anyathA jahA~ bhagavAna ko mahAn jJAna-prakAza milA ho, usa sthala ko to bhavya yAtrAdhAma 1. sthala ke nAma mAtra saMskRta bhASA meM hI diye gaye hai| yahA~ prAkRta nAma nahIM diye gaye hai|| ke rUpa meM vikasita karanA caahie| Jain Ecation International For Personal & Private Use Only

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kauzala - janapada--uttara pradeza meM AyA huA eka deza usakI rAjadhAnI zrAvastI thii| kauzAmbI--uttara pradeza meM prayAga ke samIpa kA prdesh| mahAvIra ke samaya meM yaha nagarI vatsadeza kI rAjadhAnI thii| yahA~ kA rAjA udayana aura usakI mAtA rAjamAtA mRgAvatI mahAvIra ke parama bhakta the| kSatriyakuNDa gAma - bihAra jammuI sTezana se 18 mAIla dUra muMgera jillA kA lachavAr3a grAma hai| vahA~ se 3 mAIla dUra kSatriyakuNDa tIrtha hai, vartamAna meM yahI sthAna saiMkar3oM varSoM se mAnA jAtA hai| lekina jaina- ajaina purAtattvavidoM kI aisI mAnyatA hai ki mujapharapura jile ke besAr3apaTTI ke samIpa AyA huA jo vasukuNDagA~va hai vahI prAcIna kSatriyakuNDa grAma hai| yaha sthala mahAvIra kI janmabhUmi thii| vaha vaizAlI ke samIpa meM AyA huA eka rAjya thA, isI lie vaizAlI kA hI upanagara mAnA jAtA thaa| usa para rAjA siddhArtha kA Adhipatya thaa| eka padya racanAme mahAvIrakA 'vaizAlika' nAmase ullekha kiyA hai| sacamuca yaha gaharI zodhakA viSaya hai| 4. bhagavatI, kalpasUtra, AvazyakAdi Agama aura Agametara (zve - diga.) granthoM meM isa sthala ke mUlabhUta nAmarUpa se kuNDa, kuNDagrA (gA) ma, kuNDapura ina tIna zabdoM kA ullekha huA hai, aura usa sthala meM kSatriya aura brAhmaNa donoM alaga alaga vibhAga meM samUharUpa se rahane ke kAraNa uttara vibhAga meM base hue kSatriyoM ke vibhAga kI pahacAna ke liye usake pUrva meM 'kSatriya' zabda aura zahara hone ke kAraNa usake Age 'nagara' zabda jor3akara "kSatriyakuNDagrAma-nagara" aisA pUrNanAma prasiddha huA, aura isI taraha dakSiNa vibhAga meM base hue brAhmaNoM ke vibhAga ke liye "brAhmaNakuNDagrAma nagara" aisA pUrNanAma prasiddha huaa| bahudhA usI nAma kA upayoga sarvatra huA hai| kuNDapura kA ullekha mahAkavi asaMga, A jinasena, A. guNabhadra Adi digambara vidvAnoM ne mukhya rUpase kiyA hai| jayadhavalAkAra ne kuNDapurapura zabda prayoga kiyA hai| dUsarA AcArAMga sUtrakArane nagara zabda ke sthAna para sanniveza zabda grahaNa kiyA hai| parantu yahA~ sanniveza kA saMkSipta artha na lete hue siddhArtha rAjA hone se 'nagara' artha kA hI grahaNa ucita hai| hemacandrAcAryane triSaSTi (2-15) meM brAhmaNakuNDa ko 'sanniveza' aura kSatriyakuNDa ko 'pura' rUpa se batAyA hai| 5. vartamAna ke jaina ajaina aneka itihAsakAroMne kSatriyakuNDa vaizAlIkA upanagara thA aisA spaSTarUpa se ghoSita kiyA hai| aura ve vartamAna meM pracalita kSatriyakuNDa ko sthApanA - tIrtha batAte haiN| unakA kahanA hai ki bhUtakAla meM yaha sthAna videha dezameM nahIM thaa| nimna hakIkata kSatriyakuNDa kA sthAnaviSayaka vivAda kA yathArtha citra kyA hai yaha samajhane ke liye hI dI hai| kSatriyakuNDa kA sthAna kauna sA hai isa viSaya meM do mata hai| (1) eka mata yaha hai ki Ajakala yAtriyoM dvArA pUjanIya lachuAr3a ke pAsa meM jo vidyamAna hai vahI bhagavAna kA janma sthAna hai| (2) dUsarA mata yaha hai ki kSatriyakuNDa vaizAlI kA hI upanagara thA aura Aja kA vasukuNDa gA~va yahI kSatriyakuNDa aura vahI janmasthala hai| jo laghuAr3a se dUravartI hai| prathama lachuA ke pAsa vAlA kSatriyakuNDa sthAna saiMkaDo varasoM se mAnya pUjanIya zvetAmbara tIrtha hai| aura itihAsa premI munizrI darzana vijayajI ( tripuTI) ne eka pustikA dvArA dalIla aura pramANa se isI sthAnako prAmANika janmasthala hai aisA sAbita kiyA hai| dUsare mata ke agraNI hai do zvetAmbarIya tapAgacchIya vidvAna A. zrI. vijayendrasUrijI aura munizrI kalyANavijayajI / Aja se 25 varSa pahale inhIM logoMne yaha mata apanI pustikA meM jAhira kiyA thaa| isake alAvA zvetAmbara mUrtipUjaka pakSa meM sabhI gacchavAle aura tapagaccha ke vividha pakSavAle, sthAnakavAsI terApaMtha aura digambara ye cAroM saMpradAya ke sAdhu aura gRhastha vidvAnoM ne 30, 40 varSa ke bIca bhagavAna zrI mahAvIra kA jo caritra likhA hai una sabhIne nirvivAda rupase spaSTa zabda meM vaizAlI yA vaizAlI ke bagala meM pAsa meM avasthita bhUmi hI kSatriya kuNDa hai aisA udghoSita kiyA hai| eka bAta aura bhI dhyAna meM rakhane yogya hai ki Agama meM bhagavatI Adi kI TIkA meM bhagavAna ko 'vesAliya'- vaizAlika nAma se ullikhita kiyA hai aura usakA hI anuvAda paM. zrIvIravijayajI ne jala pUjA kAvya meM 'vaizAlika mukha darzana thAya aisI paMkti likhakara bhagavAna ko vaizAlika kahA hai| isIliye kitaneka loga vesAliya-vaizAlika zabda kA artha vyAkaraNAnusAra vizAlA meM utpanna hue aisA karate hai| lekina TIkAkAroMne yaugika dRSTi se ora hI artha kiyA hai| janmabhUmi sUcaka kucha bhI saMketa nahIM kiyaa| vivAdAspada yaha viSaya para Aja bhI khoja cala rahI hai| gaMgA nadI-- bhAratavarSa kI do bar3I mAnIjAnevAlI nadiyoM meM se eka nadI jaina zAstra meM isakA mUla kSudra- culla himavanta parvatavartI padmadraha meM dikhAyA gayA hai| parantu vartamAna bhaugolika Aja usakA udbhava sthAna himAlayavartI gaMgotrI batalAte hai| akele bhagavAna ne naukA dvArA chadmasthAvasthA meM do bAra aura kevalajJAna hone ke pazcAt aneka bAra apane zramaNa zramaNI saMgha ke sAtha jalamArgI naukA sAdhana dvArA gaMgA pAra kI thii| guNazIla caitya -- rAjagRha kA suprasiddha udyAna / bhagavAna bArabAra isa udyAna meM Thaharate the| yaha unakA dharma pracAra kA pradhAna kendra thaa| 11 gaNadharoMne yahI nirvANa prApta kiyA thaa| mUrtipUjaka sampradAya meM sarvottama AdarapAtra aura pUjanIya 'kalpasUtra' zAstra ke antima mUlapATha meM apane AjJAvartI caturvidha saMgha ke samakSa prastuta kalpasUtra kA vAcana "guNazIla-guNazilaka caitya" meM bhagavAna ke dvArA kiye jAne kA jo ullekha milatA hai, vaha yahI caitya hai| * campA (nagarI)-bhAgalapura ke samIpa prakhyAta aura jaina itihAsa kI prasiddha ngrii| bhagavAna jaba campA meM padhArate taba vahA~ ke pUrNabhadra caitya nAma ke prasiddha udyAna meM Thaharate the| pahale vaha aMga deza kI rAjadhAnI thI, parantu bAda meM kUNika ne use magadha kI rAjadhAnI banAyI thii| (cau. 3, 12) chammANi (SaNmAnI) / pAvA madhyamA ke samIpa campAnagarI jAte samaya madhya meM gaMgA ke samIpa yaha sthAna thaa| yahA~ bhagavAna ke kAna meM kAza kI kASThazUla DAlane kA prasaMga huA thA aura pAsa meM hI use nikAlane kA bhI upasarga huA thaa| jRmbhika (kA) gAma RjuvAlikA nadI ke samIpa AyA huA eka gA~va hai| isI nadI ke taTavartI kheta meM bhagavAna ko kevalajJAna huA thaa| dekhiye- 'RjuvAlikA' zabda / jJAtakhaNDavana-kSatriyakuNDa nagara ke bAhara AyA huA udyAna hai, jahA~ bhagavAna ne dIkSA cAritra vrata grahaNa kiyA thaa| dRDhabhUmi-- mahAvIra ke samaya meM mleccha bahula janasaMkhyAvAlA eka pradeza hai, jisa bhUmi ke peDhAlagrAma ke polAsa caitya meM saMgama deva ne eka rAta meM bIsa upasarga kiye the| AjakA goMDavA kA pradeza yaha sthala hai, aisA vidvAna mAnate haiN| * nAlandA - prAcIna rAjagRha kA aneka dhanADhyoM se samRddha, suvikhyAta aura vizAla upngr| prasiddha jo 'nAlandApITha' vahI yaha sthala haiN| (cau. 2, 34, 38) * pAvAM (- pAvApurI) pAvAe~ kula tIna thii| yaha pAvA magadha- janapadavartI thI aura vaha "pAvA 6. bhaugolika sthiti ko dekhate hue bihAra samaya meM anya aneka nadiyA~ pAra kI thii| 7. 'chammANi' isa prAkRta nAma kA saMskRta rUpAntara SaNmAnI hotA hai, aura yaha aneka granthakAroM ko mAnya hai| aisA hone para bhI Avazyaka' sUtra malayagiri TIkA ke antargata 'chammANiyA' isa prakAra tatsama jaisA rUpa bhI diyA hai| 8. prAcIna nAma 'NAgalaMda' thaa| 'sUtrakRtAMga- Agama meM isa nAma ke aneka artha batAye hai| 9. pAvApurI ke pUrvanAma rUpa se 'apAvAe' zabda dvArA " apApA" nAmakA ullekha 'mahAvIra cariyaM' (zlo. 1399) meM nemicandrasUri ne kiyA aura unhoMne hI phira pAvA zabda dvArA 'pApA' isa nAma kA bhI nirNaya kiyaa| eka hI nagarI ke liye nirvANa pahale ke varNanoM meM donoM nAmoM kA ullekha diyA hai| aisA hI ullekha hemacandrAcArya ne bhI kiyA hai| unhoMne triSaSTi (sarga 5-10 12 - 440) meM prathama apApApurI kA ullekha karake phira nirvANa se pUrva ke varNanoM meM hastipAla rAjA kA 'pAvApurI pati ke (sa. 13-3) rUpa meM paricaya diyA hai| dUsarI ora kalpasUtra mUla ke subodhikA TIkAkAra vinayavijayajI ne vyAkhyA meM 'apApA' aura 'pAvA' ke prasaMga meM aisA nirNaya kiyA hai ki prathama isa nagarI kA nAma 'apApA' thA parantu bhagavAna ke nirvANa ko amaMgala ghaTanA hone para devoM ne 'a' zabda ko nikAlakara 'pApA' zabda rakhakara pAvApurI nAma udghoSita kiyaa| usake bAda yaha nagarI 'pAvApurI' nAma se jAnI jAtI hai| subodhikA TIkAkAra ne yaha bAta atyanta spaSTa rUpa meM likhI hai| isase unake matAnusAra spaSTa hotA hai ki nirvANa hone se pahale kI ghaTanAoM ke varNana meM nagarI kA nAma 'apApA' samajhanA yA likhanA caahie| usake anusAra uparokta granthakAroM ne nirvANa pahale kI ghaTanAoM meM donoM nAmoM ke vaikalpika ullekha ko mAnyatA dI hai, yaha eka vicAraNIya bAta hai| dUsarI ora kalpasUtra mUla meM pUrvanAma 'apAvAe' arthAt apApA (purI) thA aisA kahIM bhI ullekha nahIM kiyA gyaa| usake viparIta 122, 147, saMkhyA vAle sUtra meM pAvAe ( majjhimAe) zabda kA nirdeza karake pahale se hI yaha nagarI pAvA' thI aisA spaSTa sUcita For Personal & Private Use Only 77

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10 madhyamA" athavA "madhyamA pAvA" athavA "madhyamA" ke nAma se pahacAnI jAtI thii| Aja vaha bihAra prAntavartI hai| bhagavAna kA antima cAturmAsa aura nirvANa yahIM huA thaa| jainoM kA yaha Aja pavitra tIrthadhAma hai| dekhiye- apApApurI zabda (cau. 42 bA~) pRSTha campA - campA kA hI eka shaakhaangr| (cau. 4) praNI bhUmi - baMgAla pradeza kA eka vibhAga hai| mahAvIra ke samaya meM usakI anArya pradeza meM gaNanA hotI thI, bAda meM yaha Arya pradeza huA thaa| lADha -rATha isI ke hI bhAga the| (cau. 9 vA~) * grAhmaNa kuNDagAma--videha kI rAjadhAnI vaizAlI ke samIpa kA sthala hai| mUlanAma kuNDagAma athavA kuNDapura thaa| usake do vibhAga the| eka uttara kA aura dUsarA dakSiNa kA uttara vibhAga kSatriya pradhAna thA aura dakSiNa vibhAga brAhmaNa pradhAna thaa| uttaravibhAga 'kSatriya kuNDagAma' aura dakSiNa vibhAga 'brAhmaNa kuNDagrAma' se prasiddha thaa| * * patrikA (bhaddIyA) aMgadeza kI prasiddha nagarI yahA~ bhagavAna ne chadmasthAvasthA meM caumAsA kiyA thaa| (cau. 6 vA~) bhahilanagarI mahAvIra ke samaya kI malayadeza kI raajdhaanii| (cau. 5 bA~) * madhyamA-- pAvA kA hI upanAma rUpa se pracalita huA aura samaya vyatIta hote paryAyavAcI huA, dusarA nAma 'madhyamA' thaa| (cau. 42 vA~) mahAsena udyAna -- pAvAmadhyamA nagara kA bAharI udyAnasthala hai| kevalajJAna huA usI rAtri ko hI bhagavAna ne 48 kosa kA vihAra karake dUsare dina jisa vana meM pahu~cakara samavasaraNa meM baiThakara upadeza diyA aura jahA~ 11 brAhmaNoM ko pratibodha dekara pravajyA dI, saMgha sthApanA aura zAstra - sarjana ( dvAdazAMga kA) bhI kiyA, vahI yaha sthala hai| (adhika paricaya hetu par3hiye citra paricaya saMkhyAMka 37 ) morAka sanniveza-----vaizAlI ke Asa-pAsa kA koI gA~va / rAjagRha mahAvIra kAla ke magadha kI suvikhyAta aura mahAn rAjadhAnI thii| vartamAna meM bihAra prAntavartI rAjagira - rAjagiri ke AsapAsa kA pradeza mAnA jA sakatA hai| usa samaya meM samRddhi ke zikhara para pahu~cA huA, bhagavAna ke upadeza, dharmapracAra aura cAturmAsa rahane kA sabase bar3A aura dRr3ha kendra thaa| isake bAhara bahuta se udyAna the, parantu bhagavAna to guNazIla-guNazilaka caitya nAma ke udyAna meM hI tthhrte| yahA~ aneka bAra unake samavasaraNa race gye| bhagavAna ne hajAroM ko dIkSA dii| rAjA rAnI, rAjakumAra senApati Adi adhikArIvarga ko tathA lAkhoM-karor3oM prajAjanoM ko apane saMgha meM praveza diyaa| yaha saba isI nagara meM huaa| bhagavAna kA yaha atyanta joradAra aura majabUta kendra thaa| ( caumAse bArI-bArI se kula gyAraha kiye ) lAr3ha - pazcima baMgAla kA kucha hissA 'praNIta' 'lADha' athavA 'rADha' ke nAma se prasiddha thaa| kalpasUtra TIkA meM isa pradeza ke liye 'praNItabhUmi zabda prayoga kiyA hai| isase anArya mAne jAnevAle praNIta, lADha athavA rAta ye nAma eka hI pradeza ke pAsa pAsa ke sthalasUcaka hai, yaha sambhava hai aura usI pradeza meM vajrabhUmi aura zuddhabhUmi ke nAma se prasiddha peTA pradeza the| ye pradeza bhI anArya hI the| bhagavAna isa dharatI para do bAra Aye the| vahA~ vicaraNa-vihAra kiyA taba krUra aura anya manuSya se sarvathA asalya jaise bhISaNa upasargo, kaSToM - parezAniyoM ko sahana kiyA thaa| caumAsA ke liye kisI ke dvArA sthAna na diye jAne para vRkSa ke nIce hI caumAsA nikAlakara unhoMne tapa, dhyAna Adi kI sAdhanA kI thii| mahAvIra ke samaya meM yaha pradeza anArya thA, parantu bAda meM sAdhu-santoM ke pracAra se loga Arya jaise saMskArI banane se - kiyA gayA hai| AvazyakasUtra mUla-niyukti cUrNi aura TIkAkAra bhI pAvAe (majjhimAe) kA ullekha karate haiM, 'mahAvIra carita' meM guNacandramuni ne bhI 'Avazyaka granthakAra kA anusaraNa karate hue "pAvAe" batAyA hai| aura bhI Age 'pAvApurIe aisA likhakara spaSTa pAvApurI zabda hI prayoga kiyA hai| isaliye nagarI ke nAma meM prAcIna 'pAvA' ko mAnyatA dete haiN| subodhikA TIkAkAra kA mata kisa AdhAra para sthApita huA hai, yaha jJAta nahIM ho sakA hai parantu use mAnya rakheM to sAmAnya rUpa se 'pAvA' athavA 'pAvApurI' aisA nAma nirvANa kI ghaTanA ke bAda ke prasaMgoM meM upayoga karanA caahie| usa kAla meM 'pAvA' tIna thI aisA itihAsakAra kahate hai| usameM yaha pAvA donoM ke bIca hone se vaha 'pAvA madhyamA' athavA 'madhyamA pAvA' se jAnI jAtI hai| 10 praNIta bhUmi vajrabhUmi- -lAka rALa pradeza, ve sabhI (pazcima) baMgAla kI anArya pradeza kI bhUmi ke nAma hai| 'kalpasUtra' mUla meM isake liye 'paNI abhUmi' zabda hai| kyA puNyabhUmi ke artha meM hrasva 'i' yukta paNiabhUmi' (praNItabhUmi) nAma ho sakatA hai? jaba ki dUsare caritroM ke antargata use lADha -rADha ke nAma se prasiddhi dI gaI hai| 78 11 vaha pradeza Arya banA thaa| isase Agama meM jahA~ 25 // , Aryadeza kI suci taiyAra kI hai, usameM use 'Arya' rUpa se sUcita kiyA hai| (cau 9 vA~) balsa - uttara pradezavartI eka deza hai| isakI rAjadhAnI kauzAmbI thIM, jo yamUnA nadI ke kinAre basI huI thii| vahA~ kA rAjA zatAnika aura isa kA putra udayana bhagavAna mahAvIra ke bhaktajana the| yAcAlA - zvetAmbI nagarI ke samIpa kA nagara bhagavAna kA zeSa AdhA devadUSyavastra kA~Te meM laga jAne se gira gayA vaha ghaTanA yahIM vAcAlA ke samIpa meM hI huI thii| vAcAlA ke uttara-dakSiNa ye do vibhAga hone ke kAraNa vaha uttara vAcAlA aura dakSiNa vAcAlA ke nAma se prasiddha the| vANijyagAma - vaizAlI nagarI ke samIpa kA samRddha aura prasiddha vyApArika kendra (cau. kula chaha kiye) * videha (janapada) deza--- gaNDaka nadI ke samIpa kA prdesh| isakI rAjadhAnI (mahAvIra prabhu ke samaya pUrva) mithilA thI, jahA~ janaka rAjA hue the| parantu bAda meM isa deza kI rAjadhAnI vaizAlI ho gyii| isa videha deza meM mahAvIra avatarita hue the| * vaizAlI--yaha videha deza kI suprasiddha rAjadhAnI thii| yaha nagarI eka itihAsaprasiddha nagarI thii| yaha nagara jainadharma kA pradhAna kendra thA aura vahA~ jainoM kA kAphI bolabAlA thii| (cau. kula chaha kiye) zUlapANi yakSa caitya -- yaha caitya asthika gA~va kI sImA para sthita thaa| isI mandira meM caumAsA karate hue bhagavAna ko zUlapANi ne ugra upadrava kiye the| * zrAvastI - kuNAla deza kI athavA uttara kozaladeza kI rAjadhAnI / gozAlaka ne tejolezyA nAmaka dAhaka zakti kA upadrava isI nagara meM kiyA thaa| AjIva (vi) ka sampradAya ke yaha vikhyAta kendra thaa| (cau. 10 vA~) surabhipura--videha se magadha jAte samaya bIca meM avasthita sthaan| pariziSTa saM. 2 bhagavAna zrI mahAvIra ke 27 bhaya bhUmikA - jaina darzana va jainatattvajJAna kI AdhArazilA pUrvabhava janma hai| yadi yaha na mAneM to dhArmika athavA AdhyAtmika sabhI mAnyatAe~ aura vyavasthAe~ TUTa jAyeMgI aura usake liye kI jAnevAlI sAdhanA bhI anAvazyaka ho jaayegii| punarjanma yA janmAntara isIliye hI acche janma ke liye acchI sAdhanA Avazyaka hai| yahI sAdhanA-ArAdhanA (gatimAna aura AyuSya karma kA kSaya karAkara ) janmAntara kA sadA ke liye anta lAkara, ananta sukha ke sthAnasvarUpa siddhi ko prApta karAtI hai| pratyeka AtmA zAzvata hai| ataH usakA Adi yA anta hotA hI nahIM hai| usakA vividha yoniyoM meM paribhramaNa ananta kAla se hotA AyA hai| bhagavAna mahAvIra kI AtmA bhI mithyAtva ajJAnAdi karma ke parAdhIna hokara bhavacakra meM ghUma rahI thii| isameM napasAra nAmaka bhava meM jaina nirgrantha muni kA saMsarga huaa| dharmopadeza sunane se satya jJAna kA prakAza udita huA, jise jaina darzana meM 'samyagdarzana' kahA jAtA hai| yaha darzana hI mokSa kA bIja hone ke kAraNa paramparA se vaha mokSa phala ko prApta karAtA hai| Atmika vikAsa meM kAraNarUpa samyag darzana kI prApti jisa bhava se huI, usI bhava se bhavoM kI gaNanA prArambha karane kI prathA jaina darzana meM hai| yahA~ choTe-choTe sAmAnya bhavoM ko 11. prajA ke liye yA pradeza ke liye Arya-anArya kI vyAkhyA koI sthAyI nahIM huA karatI / [ yaha bAta bRhatkalpa (-cheda) sUtravRtti tathA pRthvIcandra caritra meM batAyI gaI hai ] jo deza-pradeza eka samaya dhArmika saMskAroM ke kAraNa Arya nAma se vikhyAta hue hoM, ve sAdhu-santoM ke dIrghakAlaparyaMta ke viraha se upadezAbhAva hone para anArya ho jAte haiM, aura jo deza-pradeza anArya hoM, ve sAdhusantoM ke bihAra se satsamAgama prApta hote hI Arya bana jAte haiN| jaise rAjA samprati ne ahiMsA, dayA Adi dharma kA pracAra kiyA jisase aneka pradeza Arya bane the| isI liye bAda meM zAstrakAroM ko Arya deza-pradezoM kI sUcI meM parivartana karanA par3A thaa| pariNAmasvarUpa deza maryAdA ko gauNarUpa dekara unhoMne sIdhI-sAdI saMkSipta vyAkhyA karake Arya-anArya ke vivAda para pardA DAla diyA hai| unhoMne isa prakAra vyAkhyA prastuta kI ki jahA~ jJAna, darzana, cAritra kI ArAdhanA, vikAsa aura vRddhi ho, vaha pradeza Arya hI kahA jAtA hai| jahA~ vaha na ho, vaha anaary| yadyapi isa viSaya meM vaidika aura bauddha maryAdAe~ bhinna-bhinna prakAra kI hai| 12. dekhiye - cInI yAtrI 'yuAna cvAMga' likhita 'yAtrA pravAsa' grantha For Personal & Private Use Only

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chor3akara mahAvIra janma taka ke prasiddha mukhya 27 bhavoM ko hI gaNanA kI gaI hai| isakI sUcI nimnAnusAra hai| yaha sUcI isa vizva ke maMca para jIva zubhAzubha karmoM ke upArjana se kaise-kaise svarUpa grahaNa karatA hai, usakA kucha paricaya pradAna kregii| 93 1. nayasAra 15. paMcama brahmadevaloka meM deva ( gAmakA mukhiyA) 2. prathama saudharmavevaloka meM deva 3. marIci rAjakumAra ( saMyama grahaNa) 4. paMcama brahmaloka meM deva 5. kauzika brAhmaNa 6. puSyamitra grAhmaNa 7. prathama saudharma devaloka meM deva 8. agnidyota brAhmaNa 9. dvitIya-IzAnavevaloka meM deva 10. agnibhUti brAhmaNa 11. tRtIya sanatkumAra devaloka meM deva 12. bhAradvAja 13. caturtha mAhendra devaloka meM deva 14. sthAvara brAhmaNa 16. vizvabhUti rAjakumAra ( saMyama grahaNa) 17. saptama mahAzukradevaloka meM deva * 27 bhava meM se 2, 4, 7, 9, 11, 13, 15, 17, 24, 26, ye daza bhava devaloka meM devarUpa se| 19, 21, ye do bhava naraka meM nArakIya rUpa se| 20 vA~ bhava tiryaca gati meM pazu siMha rUpa kaa| aura 1, 3, 5, 6, 8, 10, 12, 14, 16, 18, 22, 23, 25, 27, ye 14 bhava manuSyagati ke antargata manuSyarUpa ke the| isake antargata 5, 6, 8, 10, 12, 14, ye bhava prathama brAhmaNa aura bAda meM tridaNDI hone ke samajhane caahiye| 3, 16, 22, 25, ina cAroM hI bhavoM meM rAjakumAra the| ina cAroM hI bhavoM vAle vyaktiyoMne eka hI bhava meM saMyama cAritra grahaNa kiyA thaa| 23 ve bhava ke antargata mahAvideha meM cakravartI hue aura 18 vA~ bhava vAsudeva kA huaa| tIrthaMkara hone kA puNyanAmakarma 25 ve nandana muni ke bhava meM bIzasthAnakAdi tapa kI ArAdhanA dvArA baddha kiyA-nikAcita kiyA aura vaha 27 veM bhava meM udita hone para tIrthaMkara rUpa se janma prApta kiyaa| pariziSTa saM. 3 18. tripRSTha vAsudeva 19. saptama naraka meM nArakI 20. siMha 21. caturtha naraka meM nArakI 22. manuSyabhava ( anAmI) ( saMyama grahaNa) 23. priyamitra - cakravartI ( saMyama grahaNa ) 24. saptama mahAzukra devaloka meM deva 25. nandana rAjakumAra (saMyama grahaNa) 26. dazave prANata devaloka meM deva 27. vardhamAna mahAvIra ( antima bhava) 27 bhava meM 1/3 bhAga devaloka kA aura usase kucha adhika manuSyagati kA hai| nayasAra kI kathA zvetAmbara digambara donoM sampradAyoM ke prAkRta saMskRta caritroM meM vividharUpa meM dRSTigocara hotI hai| bhagavAna zrI mahAvIra kA kuTumba-paricaya bhUmikA - zvetAmbara matAnusAra bhagavAna mahAvIra brAhamaNa aura kSatriya isa prakAra donoM kula ko do mAtAoM ke garbha meM poSita hue the| kalpasUtra ke vidhAna ke anusAra unhoMne pANigrahaNa-vivAha kiyA thA aura saMtati ko janma bhI diyA thaa| tIrthaMkara jaisI vyaktiyoM ko bhI antima bhava meM vivAha aura bhogamArga ke adhIna honA par3A hai, usase karma kI sattA kaisI prabala aura apratihArya hai usakA patA cala jAtA hai| 13. nemi kRta 'mahAvIra cariyaM' meM 'balAdhika' nAma hai| zeSa caritrakAra uparyukta nAma prastuta karate haiN| - digambara mAnyatA ke anusAra bhagavAna kI mAtA ( trizalA ) eka hI thI aura bhagavAna avivAhita the| sambandha prathama mAtA prathama pitA dvitIya mAtA dvitIya pitA jyeSTha bhrAtA bhAbhI bahana patnI putrI pautrI cAcA dAmAda kramAMka 2 nAma devAnandA RSabhadatta trizalA siddhArtha nandivardhana jyeSThA sudarzanA yazodA priyadarzanA zeSavatI 3 4 supA jamAli asthika nAlandA campA pRSThacampA sthala nAma brAhmaNakuNDagAma videha janapada kSatriyakuNDa gAma kSatriyakuNDagAma bhagavAna svayaM kAzyapa gotra ke the| matAMtare nandivardhana laghubandhu the| Azcarya kI bAta hai ki bhagavAna mahAvIra jaise vyakti kI mAtA ke pitAkA (nAnA kA) nAma kahIM upalabdha nahIM hotaa| trizalA kA paricaya aneka grantha lekhakoM ne videha nRpati ceTaka kI bhaginI rUpa se dekara santoSa mAnA hai| ceTaka ke mAtApitA " kA nAma mile taba trizalA kA prazna hala ho ske| 14 prathama mAtA devAnandA kA vizeSa paricaya milatA nahIM hai| yazodA jaisI bhagavAna kI sahadharmacAriNI kA itihAsa bhI sarvathA andhakAra meM hai| vardhamAna mahAvIra ke putrI, bhAI, aura bahana eka-eka hI the| bhagavAna kI putrI kA 'jyeSTho' aisA tRtIya nAma bhI thaa| devAnandA aura pitA RSabhadatta ne mahAvIra ke hI pAsa dIkSA grahaNa karake, tapa karake, usI bhava meM mokSa prApta kiyA thaa| trizalA videha janapada meM hone ke kAraNa unakA 'videhadinnA' videhadattA aura usake 17 atirikta 'vaidehI' aura 'vizAlA' nAma bhI thaa| sthala vaizAlI kSatriyakuNDa gAma kSatriyakuNDa gAma yazodA vasantapura ke samaravIra sAmanta kI putrI thIM, yaha prasiddha bAta hai, jaba ki devendrasUrikRta dAnAdikulaka meM mAlavA ke kSatriya rAjA kI putrI thI aisA nirdeza kiyA hai, parantu gA~va athavA rAjA kA nAma batalAyA nahIM hai| digambara paraMparA jitazatrukI putrI thI aisA mAnate hai| saMskRta meM grAma aura prAkRta (gujarAtI) meM gAma zabda kA prayoga hotA hai| For Personal & Private Use Only pariziSTa saM. 4 bhagavAna zrImahAvIra ke cAturmAsoM kA krama, unake sthAna, samaya Adi 18 zramaNa jIvana vi. pUrva kA kaunasA varSa ? kauna sA varSa? gotra jAlaMdhara koDAla vasiSTha kAzyapa 1 2 vasiSTha 3 4 kauNDinya kAzyapa 512-511 511-510 510-509 509-508 11 chaprasthAvasthA tathA kevalajJAna kI jAnakArI chadmastha " 14. hariSeNAcAryakRta "bRhatkathAkoSa" ke "zreNika kathAnaka' (zlo. 165) meM ceTaka ke pitA kA nAma 'keka' aura mAtA kA nAma 'yazomatI' batAyA gayA hai| digambara paraMparA trizalA ko ceTaka kI putrI mAnate hai| 15. dekho-vize. bhA. ttiikaa| kalpasUtra meM yaha nAma nahIM haiN| 16. dekho kalpasUtra sUtra 11 / 17. dekho bhagavatIsUtra abhayadevIyA TIkA, za. 2, u 1, pra. 246 tathA dAnazekharI TIkA pRSTha-44 sUtrakRtAMga-zIlAMka TIkA, pRSTha 78 / 18. yahA~ dI gaI saMvata sUcI. paM. zrI kalyANavijayajI likhita 'zramaNa bhagavAna mahAvIra pustaka ke AdhAra para dI gayI hai| 19. nAlandA yaha rAjagRha kA vikhyAta aura bRhat upanagara thaa| 79

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kramAMka zramaNa jIvana | vi. pUrva kA kauna-sA varSa? | kauna - sA varSa? bharikA (purI) bhadrikA AlamikA rAjagRha praNItabhUmi (anArya) zrAvastI vaizAlI campA 508-507 507-506 506-505 505-504 504-503 -502 502-501 501-500 pariziSTa saM. 5 chayatyAvasthA bhagavAna zrImahAvIra ne kahA~ kitane cAturmAsa kiye? tathA kevalajJAna kI jAnakArI | bhUmikA nirvANa-mokSamArga ke pathika nirgranthamuni sAdhu ko rAgAdi doSoM se aura AcaraNa kI zithilatA se bacane ke liye, aura apane sAtha parakalyANa hetu bhI eka hI sthala para adhika chadmastha nivAsa karanA ucita nahIM hotA, isaliye zAstrAjJA ke anusAra varSa ke ATha mahIne jaina-sAtha-sAdhviyoM ko pAdavihAra dvArA vividha sthAnoM meM vicaraNa karanA par3atA hai| parantu hiMsAdi doSoM se dUra rahane va apane jIvana kI zuddhi ke liye AdhyAtmika sAdhanA meM tIvratA hetu use varSAvAsa arthAt caumAsA ke cAra mAsa to eka hI sthAna para anivArya rahane kI AjJA hai| adhikAza isI mArga kA anusaraNa karane vAle bhagavAna mahAvIra vividha sthAnoM meM nirvastra rahakara, sarvathA aparigrahI hokara, mauna rakhakara ATha mAsa vicaraNa karate the aura caumAsA meM eka hI sthala para rahA karate the| usake antargata ve tapa, saMyama aura dhyAna kI zreSTha sAdhanA karate samaya upasthita honevAle vividha parisaho aura upasargoM ko aparimita aura akhaNDa samatA ke sAtha sahakara AtmA ke pUrNaprakAza tathA lokakalyANa ke liye sarvathA Avazyaka jaise kevalajJAna ke (kevalajJAna) prakAza ke avarodhaka karmoM-doSoM kI nirjarA (kSaya) karate rahe the| aura usake kSaya hote hI unhoMne varSoM se (janmajanmAntaroM se) abhilaSita kevalajJAna (trikAla jJAna) prApta kiyaa| __- jaina sAdhuoM meM caumAsA kI gaNanA karane kI khAsa prathA hai| yahA~ dIkSA ke prathama caumAsA se lekara nirvANa paryanta caumAsA kI sUcI 'kalpasUtra' grantha ke AdhAra para prastuta kI hai| 3 500-499 499-498 498-497 497-496 496-495 495-494 rAjagRha vaizAlI vANijyagAma rAjagRha vANijyagAma rAjagRha rAjagRha vaizAlI vANijyagAma rAjagRha vANijyagAma rAjagRha mithilA mithilA mithilA vANijyagAma vaizAlI vANijyagAma 494-493 493-492 492-491 491-490 40 0 0 mur90 0.0m3w9 Nor mo1900 cAturmAsa saMkhyA 1 caumAsA 2 caumAse 1 caumAsA 2 caumAse 26 1 caumAsA 1 caumAsA 490-489 sthala nAma | deza nAma | cAturmAsa kramAMka asthika gAma meM | videha janapada campA meM aMgadeza pRSThacampA meM bhadikA-maddiyA meM AlaM (la) bhikA meM kAzIrASTra praNItabhUmi meM (vajabhUmi nAma ke anArya deza kI)| zrAvastI meM kuNAladeza 10 vaizAlI meM videhadeza |11,14,20,31,32,35 vANijyagAma meM |15,17,21,23,28,30 rAjagRha nagara meM magadhadeza / 8,13,16,18,19, |22,24,29,33,37,41 nAlandA (upanagara) meM 27 magadhadeza | 2, 34, 38, mithilA nagarI meM videhadeza 25,26,27,36,39,40 pAvAmadhyamA-pAvApurI meM magadhadeza 1 caumAsA 6 caumAse 6 caumAse 11 caumAse zAlI 489-488 488-487 487-486 486-485 485-484 484-483 483-482 482-481 481-480 480-479 479-478 478-477 477-476 476-475 475-474 474-473 473-472 vaizAlI 3 caumAse 6 caumAse 1 caumAsA nAlandA (rAja.) vaizAlI mithilA 42 rAjagRha nAlandA (rAja.) mithilA mithilA rAjagRha pAvA madhyamA (pAvApurI) 25 pariziSTa saM. 6 bhagavAna zrImahAvIra kA dIrgha aura mahAna tapa, usakA samaya evaM sthAna Adi saha bhUmikA-svarNa kI zuddhi jisa prakAra agni se hotI hai usI prakAra AtmA kI zreSTha aura Atyantika zuddhi kSamA-bhAvanAyukta tapazcaraNa-tapazcaryA rUpI agni ke dvArA hotI hai| isa zuddhi ko bhAvazuddhi kahA jAtA hai| parantu isa zuddhi ke liye prathama bAlya zuddhi kI AvazyakatA hai| SUAL 471-470 20. kalpasUtra mUla ke do bhaddiyAe' pATha se 5, 6 donoM caumAse bhadikA meM honA nizcita 24. caumAsA ke prArambha ke 15 dina 'morAka' meM bitAkara zeSa caumAsA asthika gA~va meM hotA hai| yaha bhadrikA eka nagarI thI, aura usa samaya yaha aMga deza kI rAjadhAnI thii| nikAlA thA, isakA mUla nAma vardhamAna thaa| 'Avazyaka' satrakAra bhadikA meM eka hI cAturmAsa karane kA aura dUsarA caumAsA bhaddila 25. janapada' zabda dezavAcaka samajhanA caahie| videha janapada athavA videha deza donoM samAnArthaka hai| nagara meM kiye jAne ko sUcita karate haiM, jo nagarI malayadeza (uttara pradeza) kI tatkAlIna 26. 'Avazyaka sUtra' meM yahA~ cAturmAsa karane kA varNana hai| rAjadhAnI thii| bhadila kA caumAsA pA~cavA~ jAnanA caahie| 27. janazruti meM nAlandA ke kSetra meM aura vahA~ lagAtAra 14 caumAse kiye the, aisA sunA jAtA 21. koI AlambhikA kahate hai paraMtu donoM eka hI sthAna kA nirdeza karate hai| hai, paraMtu vAstava meM kevala nAlandA meM nahIM apitu rAjagRha aura nAlandA donoM ke milAkara 22, bhagavAna ne guNazIla caitya meM bahuta bAra upadeza diyA hai| 'kalpasUtra' kA vAcana vahIM huA 14 smjheN| alaga gine to 3 nAlandA aura 11 rAjagRha meM, aura ve bhI eka sAtha nahIM, thaa| yaha caitya nAlandA meM hai| caitya meM upadeza diyA isakA tAtparya yaha ki caitya ke bAhara balki alaga-alaga varSa meM kiye the| nAlandA yaha rAjagRha kI uttara dizA kA mahattva kA vizAla khAlI pradeza ho, vahA~ diyA, paraMtu khAlI jagaha prAyaH anAmI ho to use kisa rUpa | upanagara thaa| se jAnA jAya? isaliye samIpavartI caitya kA nirdeza kiyA jAtA hai| | 28. mithilA nagarI ko mithilA deza bhI kaha sakate hai| eka samaya yaha nagarI videha kI 23. mUla nAma 'apApApurI' thaa| rAjadhAnI thii| 80 For Personal & Private Use Only

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usakI zuddhi se zarIra svastha, zAnta aura sthira hotA hai aura mana bhI kucha aMza taka nirmala hotA | caumAsA 8 vividha abhigrahoM rAjagRha ke sAtha hai yaha bAhyazuddhi bhAvazuddhi ke liye kAraNabhUta hai| dUsare zabdoM meM bAhyazuddhi sAdhana hai, aura bhAvazuddhi usakA sAdhya hai| sAdhana kI jitanI zuddhi hogI utanI hI sAdhya kI zuddhi zreSTha hotI hai| ukta donoM prakAra kI zuddhi ke liye jaina-zAstroM meM bAhya aura Abhyantara do prakAra kA tapa batAyA gayA hai| sAmAnyarUpa meM bAhyazuddhi ke liye bAhyatapa kA aura Abhyantara kI zuddhi ke liye Abhyantara tapa kA prAdhAnya hai| bAhyatapa ke antargata ( 1 ) anazana (2) unodari (3) vRttisaMkSepa (4) rasatyAga (5) kAyakleza (6) sNliintaa| jaba ki Abhyantara tapa meM (1) prAyazcitta (2) vinaya (3) vaiyAvRtya (4) svAdhyAya (5) dhyAna aura (6) utsarga yaha chaha prakAra haiN| Antarika jIvana kI zuddhi dvArA mokSamArga meM bAdhaka indriyoM ke vikAra vAsanAoM kA zamana hotA caumAsA ke 6 mahIne ke haiM, mana kI caMcalatA tathA tRSNA kA hrAsa tathA ghAtaka [ AtmaguNa ke nAzaka] karmoM kA kSaya hotA hai, isaliye jJAna aura vivekayukta aisA bAhyatapa kI upekSA kabhI bhI na karanI cAhie, yaha tapa Abhyantara tapa kA anivArya sAdhana haiN| aura anikAcita athavA nikAcita koTi ke caumAsA purAtana se lekara vidyamAna aghAtaka koTi ke karmoM kI nirjarA-kSaya karake, Atmika zuddhi-vizuddhi prAptakara mokSaprApti ho, isaliye Abhyantara tapa karanA usase bhI adhika Avazyaka hai| bhagavAna bAda kA donoM prakAra kA tapa kisa prakAra samAnAntara rUpa se cala rahA thA, usakI jhA~kI nIce dI gaI caumAsA ke 5 mahIne 25 tAlikA se hogii| yahA~ dI huI tapatAlikA meM tIna, aDI, deva mAsI, Adi kI sUcI dI nahIM hai| samaya dIkSA samaya para caumAsA 1 caumAsA bAva bImAsA 2 tapaprakAra caumAsA 4 caumAsA 5 caumAsA 6 caumAsA 7 chaTTa 29 (do upavAsa) belA pAsakSamaNa (pandraha upavAsa) pAsakSamaNa mAsakSamaNa- 1 mAsakSamaNa 2 mAsakSamaNa- 3 mAsakSamaNa-4 - chaTTha 2 mAsa kSamaNa cAramAsI 33 31 caumAsA bAda caumAsA 32 mAsakSamaNa 32 campA " " " sthala kSatriyakuNDa morAka me 1 asthika meM 7 kanakakhala Azrama nAlandA " brAhmaNa pRSThacampA bhadrikA " AlambhikA pAraNAsthala kollAka uttaravAcAlA nAlandA 31 " kollAka campA gA~va ke bAhara gA~va bAhara 11 31 kisane karavAyA ? bahula 30 brAhmaNa ne (gRhastha pAtra) (ghRta, zakkara, meM kiyA) dUdha mizrita cAvala) nAgasena ne vijaya zreSThI Ananda ne sunandA ne bahula ne nandane kisase? 111 paramAtrakSIra se 31 kSIra se kUrAdi se pake hue anna se kSIra se kSIra se dahIM mizrita bhAta se 29. dIkSA, kevala aura mokSa ye tInoM hI kalyANaka ke samaya para chaTha (do upavAsa) hote hai| isameM eka upavAsa agale dina hotA hai aura dUsare upavAsa para kalyANaka hotA hai| 30. sAdhu pAtra rakheM to bhI use dharma ho sakatA hai, yaha batAne ke liye prathama pAraNA gRhastha datta pAtra meM aura gRhastha ke yahA~ kiyaa| kyoMki bhagavAna to apAtrI hI the, isaliye unake pAsa pAtra yA bhAjana thA hI nhiiN| kSIrase-zakkara dUdha mizrita bhaat| 31. tIrthaMkara kA jahA~ pAraNA ho, vahA~ deva AkAza meM se sugandhita jala, vastra aura lAkhoM karor3oM sonA muharoM kI vRSTi ityAdi paMcadivya dvArA dAna kI mahimA prakaTa karate haiN| 32. 'mAsakSamaNa' yaha saMskRta zabda hai aura 'mAsakhamaNa' yaha prAkRta zabda hai| 33. eka sAtha honevAle pandraha dina ke upavAsa ko pAsa pakSa kSamaNa, mahIne taka ke upavAsa ko mAsakSamaNa, do mahIne ke kiye jAyeM to dvimAsI aura eka hI sAtha cAra mahIne ke upavAsa kiye jAyeM to use cAramAsI isa prakAra paribhASA samajhanI caahie| caumAsA 9 cAra mAsI caumAsA 10 vividha tapayukta bAva caumAsA ke bhadra, mahAbhada sAnulabdhika aura bhadra pratimA (do, cAra aura dasa upavAsa se) upavAsa (saMgama ke kAraNa ) 11 cAramAsI vaizAlI bAda dina ( abhigraha ke kAraNa) vajrabhUmi zrAvastI 12 varSa aura 6 // grahaNa kiyA thaa| 24 peDhAla vaizAlI caumAsA 12 cAramAsI campA caumAsA 13 chaTTa (do upavAsa ) pAvApurI (nirvANa ke samaya) kauzAmbI sAnulabdhika vaizAlI For Personal & Private Use Only kauzAmbI gAma bAhara bahulA dAsI ne vatsapAlikA gvAlina ne dAsI ke hAthase (abhinava seTha ke ghara) candanabAlA ke hAtha se (dhanAvaha seTha ke yahA~) 13 biraMja se (mizrIyukta bhAta) kSIra se tapa sAdhanA ke 12|| varSa aura 15 dina ke antargata bhagavAna Asana lagAkara baiThe athavA soye nahIM the| ho sakA vahA~ taka khar3e rahakara sAdhanA kI thii| kabhI baiThe bhI to (prAyaH ) ukaDU baiThe haiN| ubale huye ur3ada ke bAkale se mahIne ke 4515 dinoM meM (bIca bIca) mAtra 349 dina hI AhAra anya 4166 dina anna-jala rahita upavAsavAle the| pramAdakAla bilakula hI alp| isa sAdhanA kAla meM ( prAyaH) mauna vrata kA svIkAra / usI bhava meM mokSa prApti nizcita hone para upavAsa kAyakleza dhyAnAdi bAhyatapa atyanta uccakoTi kA kiyaa| yaha AcaraNa bAhyatapa kI bhI mokSa ke puruSArtha hetu asAdhAraNa AvazyakatA hai, isakA prajA ko spaSTa nirdeza diyaa| pariSahoM aura upasagoM ke sahane se bhagavAna mahAvIra kI dIrghakAlIna tapazcaryA ke kAraNa jaina- ajaina granthakAroM ne unheM 'dIrgha tapasvI' isa vizeSaNa se sammAnita kiyA hai| tapa ke AcaraNa meM jaina saMgha ke sAtha koI samAja sampradAya mukAbalA nahIM kara sktaa| jaina saMgha meM bAlaka se lekara vRddhoM taka se utsAha pUrvaka honevAlI upavAsAdi kI tapazcaryA yaha jaina saMgha kA camakatA huA eka apratima prabhAvazAlI tejasvI aMga hai, aura isIliye jaina zAsana gauravAnvita hai| tapa karane kI vidhi aura usakA mahattva vaidika aura bauddha granthoM meM aneka sthaloM para mahattvapUrNa DhaMga se batAyA gayA hai| antara itanA hI hai ki jainiyoM ne gaMbhIratA aura vivekapUrvaka usa tapa ko kliSTa svarUpa meM aura vyApaka pramANa meM AcaraNa meM lAkara usa paramparA ko avicchinna rUpa se banAye rakhA hai| 34. caumAsA ke pazcAt (guja.) kArtika se ASADha taka kA samajhanA caahie| 81

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pariziSTa saM. 7 * gozAlakane jo tejolezyA phekI, yaha bhI upasarga hI thA, parantu vaha kevalI avasthA meM huA bhagavAna mahAvIra ko kisa varSa meM, kahA~, kaise upasarga hue the? usakI suucii| thA, ataH usakI gaNanA na karate hue use 'AzcayA~' kI gaNanA meM rakhA gayA hai| * gvAloM ke dvArA prArambha hue upasargoM kI gvAlodvArA hI pUrNAhuti huii| ye upasarga mAnava se| bhUmikA-jise mAnavajAti ko satya kA darzana karAnA ho, use antima koTi kA mahAjJAna prApta | prArambha huye aura mAnava se pUrNa huye| yogAnuyoga donoM ke sthala, samaya, nimitta samAna the| bar3e karanA hI cAhie, kyoMki usake binA satya kA yathArtha darzana zakya nahIM hai| karmoM ke AvaraNa upasarga sUryAsta ke bAda hI huye hai, aura aisA honA svAbhAvika bhI thaa| se pracchatrajJAna kA mahAprakAza Atmika parizuddhi ke binA saMbhava nahIM hai| yaha nirmalatA saMyama aura * bhagavAna ke zarIra kI sandhiyoM kI haDDiyoM kI banAvaTa asAdhAraNa dRr3ha hotI hai| zAstra meM tapa kI mahAn sAdhanA ke binA prApta nahIM hotii| yaha eka nirvivAda tathya hai| isIliye tIrthakara jIvoM ke zarIra kI sandhiyoM kI asthiracanA ke bhinna 2 yuga ke Azraya se chaha prakAra hone ke liye janme hue paramapuruSa yogya samaya para prathama gRhasthAzrama ko arthAt ghara, kuTumba batAye gaye hai| usake antargata yaha prathama prakAra hai, jise zAstra "bA RSabhanArAca saMghayaNa" parivAra aura anya sabhI bAlya parigrahoM ko chor3akara pApAzravoM ko sarvathA rokane ke liye ke nAma se paricaya dete hai| AjIvana saMyama-dIkSA vrata grahaNa karate hai| ve prAyaH nirvastrI, maunI hokara nagna zarIra para zIta dhUpa | * vartamAna yuga ke jIva ati antima prakAra kI nirbala asthi racanA ko dhAraNa karate hai| kI paravAha kiye binA pratyeka gA~va, pratyeka nagara, pratyeka vana, pratyeka jaMgala meM vicaraNa karate hai| * 12 // varSoM taka dinarAta avirata dhyAnapUrvaka sAdhanA bahudhA khar3e-khar3e kI thii| Asana zArIrika Avazyaka dharmoM kI bhI upekSA karake "dehaduHkha mahAphalam" ke sUtrako sampUrNarUpa se lagAkara to svayaM baiThe hI nahIM the| pramAdarupa nidrAkAla kI samaya gaNanA ekatrita karane para AtmasAt kara lete hai| saMyama aura tapa ke binA kabhI kisI kA uddhAra huA nahIM hai, aura hotA 12 // varSa ke antarAla mAtra do ghar3I arthAt 48 minaTa kI hI thii| kaisI pracaNDa sAdhanA ! bhI nahI hai| ve zAzvata satya kA Alambana lekara usakI sAdhanA meM mAna ho jAte hai| nidA aura sacamuca! yaha bhaNabhara ke liye stabdha kara de aisI ghaTanA hai| ArAma ko tilAnjali dete hai| bihAra meM ve adhikAMza caitya, udyAna, vana ityAdi ekAnta sthaloM meM, ekAkI kAyotsarga mudrA meM khar3e hokara vividha prakAra ke dhyAna meM nimagna ho jAte hai| samabhAva pariziSTa saM. 8 meM sthira hokara, aneka janmoM se upArjita karmo ko nirjarA-kSaya karate jAte hai| karmo ko bhagavAna zrI mahAvIra ke bhakta rAjAgaNa sampUrNarUpa se naSTa arthAt Atma pradezoM se sarvathA pRthaka karane ke liye apanI sAdhanA ko bhUmikA-bhagavAna mahAvIra ke, kauna-kauna se rAjA anuyAyI, upAsaka athavA bhaktajana the aura bhagavAna uttarottara tIvra karate jAte hai| hiMsA, asatya, corI, abahUma aura parigraha Adi pApakarmoM se vimukta bhagavAna indriyoM kI viSaya-vAsanAoM aura krodhAdi kaSAyoM kA raMga leza mAtra bhI kauna dIkSita huye the, usakI prApya sUcI yahA~ dI gayI hai| usake atirikta dIkSita huye saMkhyAbaddha kahI na laga jAya, usake liye apane mana, vacana aura kAyA ko apramatta bhAva se pravartita karate rAjakumAra, rAjakumAriyA~ tathA rAjarAniyoM kI sUcI yahA~ nahIM dI gayI hai| hai| kaise bhI kaSTa, duHkha, apamAna, anAdara, asuvidhA aura aneka pariSahoM ko adIna bhAva se kramAMka rANA kA nAma deza-nagarI sahana karate hai| unakI sAdhanAyAtrA ke antargata, asuroM, suroM, manuSyoM athavA pazupakSiyoM dvArA honevAle upasargo-upadravoM ke virodha kI bhAvanA ke binA-pratikAra kI lezamAtra bhI bhAvanA rakhe adIna zatru hastizIrSa binA ha~sate mukha se svAgata karate hai| aura isa prakAra karate hue AtmaguNoM ke ghAtaka-ghAtI apratihata saugandhikA karmAvaraNoM kA sarvathA kSaya karake, vItarAga kI avasthA ko prApta hokara, kevalajJAna ke mahAprakAza arjuna sughoSa ko prApta karate hai| usake prApta kara lene para svayaM ko kRtakRtya mAnate hai| aura usake pazcAt alakkha vArANasI-kAzI dIkSA lI apane jJAna prakAza dvArA vizva ko sukha-zAnti aura kalyANa kA rAjamArga dikhAte hai| udayana kauzAmbI sindhu-sauvIra dIkSA lI bhagavAna mahAvIra ne bhI usI mArga se jJAnaprakAza prApta kiyA thaa| usa prakAza prApti kI (udayana) sAdhanA ke bhItara asuroM, suroM aura manuSyoM ke dvArA jo upasarga hue, ve kauna kauna se aura kisa kisane kiye usakI prApta jAnakArI yahA~ dI gayI hai| 35, 'caupana, cariyaM' meM asthika nAgarAja sarpa dvArA upadrava kiye jAne kI bAta kahI gayI hai| 1 | varSa 8 36. kalpasUtra "subopikA TIkA" meM utkRSTAtiutkRSTa upasarga rUpa meM 'karNakIlakakarSaNa' sthala kumAra gAma. asthika gA~va. | sthala lohArgala likhakara kIla bAhara nikAle yaha batAyA gayA hai| vastutaH kIla nikAlane kI kriyA prakAra ) gvAloM kA zUlapANi kA / mahAvIra kI giraphtArI upasarga rUpa kI nahI hai parantu bhakti se rakSAsvarUpa kI thI. phira bhI hAlate samaya jo kaSTa varSa nahIM huA, vaha nikAlate samaya huA hai, isa dRSTi se upasarga aura utkRSTatA svIkAra kI sthala / uttara vAcAlA surabhipura. anArya mAnI jAtI gayI hai| ke pAsa praNIta bhUmi me lADha | 37, "caupanna, cariyaM meM kIle nikAlI gaI taba bhagavAna kAusagga dhyAna meM avasthita the aisA prakAra caNDakauzika sudaMSTra deva kA rAr3ha se prasiddha pradeza batAyA gayA hai| aura vaidya ne samIpa ke vRkSa kI donoM tarapha kI zAkhAoM ko mUkAkara, sarpa kA. kI vajazuddha (?) bhUmi phira use rassI se bA~dhakara, usa rassI ko kAna kI kASTha (tIkSNa ghAsakI) zUloM-sariyoM ke mAnavakRta kUra upasarga sAtha bA~dhakara, phira zAkhAoM ko chor3a dene para ve zUla khIcakara kAna se bAhara nikAlI varSa 11 gayI, aisA batAyA gayA hai| corAka sthala dRr3ha ke peDhAlagAma ke jo loga zUla-zAlAkA zabda kA artha lohe kI kIla karate hai aura tadanusAra lohekI bar3I prakAra ) kue~ meM DubakAnA polAsa caitya kIla gvAla bhagavAna ke kAnoM meM Thoka rahA hai aise citra pahale chape hai yaha ThIka nahIM hai| prakAra saMgama ke 20 upasarga, kIla kA to prayoga kiyA hI nahIM thaa| balki kAza nAmaka ghAsa kI jar3a kI majabUta aura tosalI gAma meM phA~sI- tIkSNa khUTI thii| para laTakanA Adi 38. isa rAjA ko jaina, bauddha aura vaidika ye tInoM hI paramparAyeM apanA-apanA anuyAyI mAnatI 13 hai| isakA ullekha jaina-AgamoM ke antargata bhagavatI aura vipAka sUtra meM hai| kathA sAhitya kalaMbukA pammANi. meM bhI hai| jaba ki bauddha granthoM meM dhammapada-aTThakayA aura saMyukta nikAyame hai| vAsavadattA prakAra ) pITakara ke rassI | lAr3ha-rADa kI anArya gvAle ke dvArA kAna meM | kI kathA kA udayana yahI hai| se bA~dha diyA | bhUmi ke upadava kASTha kI kIla Thokane 36 | |39. pazcima bhArata meM Aye huye aura 'vItabhayapattana' kI rAjadhAnI se suzobhita siMghu-sauvIra tathA kASTha kI kIla deza kA yaha rAjA thaa| isakA ThIka nAma udrAyaNa hai| yaha nAma Ava. nirya, uttarA, nemi. J nikAlane kA TIkA aura upadeza mAlA meM hai| bauddha granthoM meM isakA nAma rudrAyaNa milatA hai| aisA hone svala kUpika saniveza zAlizIrSa mAranA prakAra para bhI Aja jainoM meM isa rAjA kI suprasiddhi 'udayana' (rAjarSi) nAma se hai| sirpha isa rAjA aura kaTapUtanA ko dIkSA dene ke liye svayaM bhagavAna mahAvIra pUrva bhArata se zIghra vihAra karake saikar3oM koza giraphtArI vyantarI kA dUra pazcima bhArata meM Aye the| udAyaNa" varSa sthala varSa ) J82Education international For Personal & Private Use Only

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kramAMka rAjA kA nAma deza-nagarI vizeSatA kramAMka rAjA kA nAma deza-nagarI vizeSatA mahAbala kanakadhaja karakA taitalIpura kAMcanapura magadha kUNika pratyeka buddha zramaNopAsaka (jaina zrAvaka dIkSA lI zramaNopAsaka mitranandi vAsavadatta vijaya purimatAla vANijyagAma sAketapura vijayapura polAsapura mRga (gA) grAma varddhamAnapura gAgalI pApota vIrapura jitanu" datta dakSivAhana dazArNabhava pRSThacampA ujjayinI vaizAlI nava nagara campAnagarI campA dazANapura kAmpilya RSabhapura mithilA vijayamitra vIrakRSNa mitra vIrayaza vaizramaNavatta zatAnika dIkSA dIkSA (?) dIkSA dIkSA pratyeka buddha pratyeka buddha pratyeka buddha ziva-rAjarSi zIrikadatta zrIdAma kSatriyakuNDa dhanAvaha nami-rAjarSi naggati nadivarddhana puNyapAla pravezI prasannacandra priyacandra bala mahAcandra rohitaka kauzAmbI mathurA hastinApura zaurikapura mathurA magadha pRSThacampA pRSThacampA pATalikhaNDa AmalakalpA kampilapura apApApurI setavyA (setambikA) zramaNopAsaka dIkSA sAla mahAsAla siddhArtha potanapura seya kanakapura mahApura sAraMjaNI saMjaya hastipAla * taduparAMta vaizAlI rAjya ke salAhakAra rUpa se niyukta huye kAzI-kozala pradeza ke nava mallakI aura nava licchavI milakara 18 gaNa rAjA tathA usake atirikta vIraMgaya aiNeyaka ityaadi| * 2, 3, 11, 14, 19, 26, 27, 32, 36 ina saMkhyAMkita rAjakumAroM ko bhagavAna ne dIkSA dI thii| * pratyeka nagarI ke ThIka-ThIka sthala upalabdha hone se use nahIM diyA gyaa| pariziSTa saM. 9 pA~ca kalyANakoM ke nAma, divasa, sthala, deza ityAdi bhUmikA jaina zAstroM meM tIrthakaroM kI pA~ca ghaTanAoM ko pradhAna ghaTanAe~ batAyA gayA hai, aura una ghaTanAoM ko 'kalyANaka' zabda se darzAyA gayA hai| isakA kAraNa yaha hai ki tIrthaMkaroM kA isa dharatI para AnA, janma grahaNa karanA, dIkSA lenA ityAdi pA~coM hI prasaMga tInoM hI loka ke jIva-prANiyoM ke kalyANa ke hetu hI hote hai| tIrthakaroM ke liye aisA hai ki (apane se viparIta) unakA parakalyANa meM svakalyANa samAviSTa hotA hai| lokottara avasthA ko prApta vyaktiyoM kI yahI eka vizeSatA hai| 40, asalI nAma kUNika hai| bauddha paramparA meM ise 'ajAtazatru koNika' ina zabdoM meM usakA pArzvanAya zAsana ke anuyAyI the| ullekha kiyA gayA hai, aura jaina 'Avazyaka cUrNi' meM 'azokacandra' aisA nAmAntara diyA gayA hai| magadhezvara zreNika putra 'koNika' yahI hai| 44. mUlanAma 'jaya' hai| 41. zrAvaka ke liye zAstra meM "zramaNopAsaka" zabda AtA hai| 45, zreNika ke dUsare nAmoM ke rUpa meM bhabhasAra, bhiMbhasAra. bhibhisAra ke ullekha milate hai| 42. mUlanAma 'prathota' thaa| uttaravartI saMskRta prAkRta granthakAroM ne 'maMbhasAra' zabda ko mAnA hai, jaba ki bauddha granthoM meM 43. jitazatru nAmake aneka rAjA huye hai| kisI samaya yaha nAma vizeSya rUpa se, to kabhI usakA 'bimbisAra' nAma milatA hai| zreNika, koNika, udrAyaNa, udayana ina rAjAoM ko, guNavAcaka vizeSaNa rUpa se prastuta huA hai| jo bhI ho, isa nAma ke kula nau rAjA mahAvIra jaina aura-bauddha grantha apanA-apanA anuyAyI mAnate hai| bauddha granthoM me baddhacarita. ke bhaktajana the| saMyukta aura majjimanikAya meM kozalarAja prasenajit kA ullekha AtA hai| vinayapiTaka, dIgha-majiAma-nikAya Adi ginA sakate hai| jaina Agama granthoM meM sthAnAMga, vaha isa jitazatru ke nAma se hI prasiddha rAjA honA cAhie. aisA itihAsakAroM kA mata hai| dazA zrutaskandha, uvavAI, anutaropapAtika, jJAtAdharma kathA Adi kahe jA sakate hai| jaina anuzruti meM (tri. za.) prasenajit nAma jo AtA hai, ve to zreNika ke pitA the aura ve | 46. dekho-ThANAMga sU. 621 / 83

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Aja se kaba huA? | vikrama saMvata IsvI. pUrva| vina kyA cA? | sthala nAma ASAr3ha zuklA-6 600 varSAnte 1. vyavana kalyANaka vI.saM. 2569-varSa, |9 mahine 7 // dinAnte 2. janma kalyANaka | 2569-varSAnte 3. vIkSA kalyANaka | 2539 varSAnte bAhamaNakuMDa gAma / nagara kSatriya kuMDagAmanagara videha janapada (u. bihAra) 513 caitra zuklA 13 kArtika kRSNA 10 (zAstrIya mArgazIrSa kRSNA 10) | vaizAkha zuklA-10 2527-varSAnte 557 - vartamAna bihAra kalyANaka (sarva jRmbhikagAma (ajuvAlikA nadI ke kinAre) pAvApurI 5. moka-nirvANa kalyANaka | 2497 varSAnte adhika | 471 / 527 Azvina kRSNA amAsa zAstrIya kA, kRSNA * yahA~ jina varSoM kA ullekha kiyA hai, vaha isa grantha lekhana ke samaya meM pravartamAna vi.saM. 2027, I. sa. 1970 ko lakSya meM rakhakara kiyA gayA hai| divasa chor3akara mAtra varSa ke hI pUrNAka diye gaye hai| * pratyeka tIrthakaradeva ke (cyavana kalyANaka ko chor3akara zeSa cAra) kalyANaka ke samaya para tInoM hI loka meM antarmuhUrta (do ghar3I) taka udyota hotA hai, aura ina cAra kA utsava manAne ke liye indrAdika deva manuSyaloka meM Ate hai| * kyA sabhI kalyANaka ke prasaMga para indra ke siMhAsana kA kaMpana" aura zakrastava kI stuti hotI hai? javAba meM koI nizcita ullekha milA nahIM hai| pariziSTa saM. 10 varSamAna-mAtApitA dvArA diyA gyaa| bhagavAna zrImahAvIra ke mukhya-vividha nAma jAtanavana-" jAtakulotpatra hone ke kaarnn| zramaNa- sAdhu (tapazcaryA karane kI mahAn zakti tathA sahana karane kI zakti ke kAraNa) nirgandha-muni (rAga-dveSa kI grandhi devArya-logoM dvArA pradattA ke bhedaka hone se) mahAvIra-devoM dvArA diyA gyaa| * bhagavAna ke 'videha' (kalpa, sU. 110) aura 'vaizAlika (sUtrakRtAMga TIkA) tathA 'sanmati' aise anya yaugika nAma milate haiN| *bauddha granthakAroM ne mahAvIra ke liye nigaNTha, nATaputta, nAtaputta, NAyaputta Adi zabda prayoga kiye hai| * anya granthakAroM ne bhagavAna ko vividha nAmoM se paricita karAyA hai, tathApi bhagavAna devakRta 'mahAvIra' nAma se hI suvikhyAta huye| 47. eka samajhane yogya bAta yaha hai ki (zrI nemicandaracita 'mahAvIra cariya' (zlo. 602) aura jJAtakula jJAtavaMza aadi| triSaSThI za.pu. caritra sarga 2, zlo. 7) Adi granthoM meM, inda kA siMhAsana ASADha zuklA zvetAmbarIya kalpasUtra, sUtrakRtAMgAdi AgamoM meM aneka sthAna para 'NAyakale.' zabda prayogakara SaSThI jo vyavana kalyANaka kA dina hai usI dina kaMpita nahIM huA thaa| lekina garbhApaharaNa bhagavAna ko jJAtakula kA batAyA hai, arthAt jJAta yaha kula (tathA vaMza) kA vAcaka zabda dvArA garbha ko tirAsI ve dina devAnaMdA kI kukSi meM sthApita kiyA usI dina kaMpita huA huaa| aba usa zabda ke sAtha 'putta' zabda ko jor3akara bhagavAna ko 'NAyaputta' kahA hai| vA aisA spaSTa ullekha hai| jaba ki kalpasUtra mUla meM devAnaMdA kI kukSi meM avataraNa ke isake saMskRta rUpAntara meM unheM 'zAtaputta' kahA gyaa| samaya tathA garbhApaharaNa ke samaya siMhAsana kaMpane kI bAta kA kucha bhI ullekha nahIM hai, digambara paramparA meM jayadhavalAkAra ne (bhA. 1, zloka 23) bhagavAna ko gAhakule, vahA~ to indane svecchA se jJAna dvArA kSatriyakuNDa ko dekhA aura devAnandA ke garbha meM bhagavAna tiloyapaNNatI grantha meM (a. 5) meM 'NAhoggavaMzeSu vIra', aura dezabhakti meM 'ugranAthI ko AyA dekhaa| aura idane 'namutyuNaM' kI jo stuti kI hai vaha devAnaMdA ke garbha meM Aye taba pArzvavIrI', guNabhadIya uttarapurANa meM 'nAthakulasyaikaH' Adi ullekha dvArA nAthakula ke batAye kI hai| isa se yaha jAnA jAtA hai ki vyavana kalyANaka ke dina siMhAsana calita hone kI gaye hai| bAta kA ullekha nahIM hai| bauddha tripiTakoM meM 'nAhaputto' (dIpa. ni.) 'nAttaputo' (ma.ni.) se sambodhita kiyA gayA hai| 48. prAcIna kAla me kula, vaMza, jAti, deza aura grAma ke AdhAra para vyakti ko pahacAnane kI ina sabakA phalitArtha yahI hai ki NAya-nAya, NAha, nATTa, nATa-nAtta (ti)-nAtta ye saba eka prathA-vizeSa rUpa meM thii| yahA~ bhagavAna vardhamAna mahAvIra ke zvetAmbara, digambara tathA bauddha hI artha ke vAcaka hai| mAtra bhASA bheda se hI zabda bheda haye hai| bauDa tripiTaka meM bhagavAna grandhakAroM ne unake kula se AdhArita kyA-kyA nAma kA ullekha kiyA hai, yaha dekheN| mahAvIra ke liye nigaNTha, nigaNThaNAyaputto, ina zabdoM kA adhika prayoga huA hai| eka spaSTatA honI Avazyaka hai ki kula, vaMza, jAti, ina zabdoM ke artha ke bIca meM bheda | 49. aura bhI sUtrakRtAMga (2, 2, 31) meM to gAya (jAta) zabda se hI mahAvIra kA nAma sacita rekhA hone para bhI lekhaka sAmAnya rUpa se samAnArthaka bhI svIkAra karate hai, jaise ki / kiyA hai| 84 For Personal & Private Use Only

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pariziSTa saM.11 30 varSa tIrthakara bhagavAna zrI mahAvIra ke jIvana kI aura unase sambandhita 192 viSayoM kI saMkSipta sUcI bhUmikA sarvodaya tIrtha ke saMsthApaka bhagavAna zrI mahAvIra ke gata janma se lekara, ve mokSa ko prApta hue taba taka ke aneka viSayoM kI Avazyaka saMkSipta sUcI yahA~ prastuta kI gaI hai| 1. vyavana tathA 2. janma, ye donoM kalyANaka aura usase sambandhita viSaya 43. lAJchana - cinha 26 kyA thA? siMha (javA ke Upara carma kI hI eka svAbhAvika 1. mahattvapUrNa mukhya bhavoM kI saMkhyA 27. (pravetAmbara matAnusAra) siMhAkAra AkRti) (zve. mate) 2. gatajanma se zrutajJAna kitanA lAye? 11 aMga-Agama zAstratulya 44. zArIrika zubha cinha-lakSaNa kitane? 1008 20 3. tIrthakara kisase hue? 'bIza sthAnaka' nAmaka tapa kI zreSTha ArAdhanA se| 45, janma ke samaya aura-sAMsArika avasthA matijJAna, zrutajJAna, avadhijJAna, " (maryAdita 4. gata janma meM kahA~ the? (cyavana sthala) 10 ve prANata, nAmaka vaimAnika' kalpa meM kitane jJAna yukta the? pratyakSa parokSa padArtha kA jJAna) ina tIna zAna se| (-devaloka meM) 46. dehavarNa pIta ( pItavarNa ke suvarNa ke samAna pIlA) 5. pUrvabhava kA devAyuSya kitanA thA 20 sAgaropama' 47. deha kI rUpa-kAnti sarvarUpoM meM sundara, samasta kAntiyoM meM zreSThatama 6. cyavana sthala kuNDapura, kuNDalapura, bAhmaNakuMDa' grAma-nagara 48. zarIra - bala kitanA? ananta 7. garbhadhAraka prathama mAtA kA nAma devAnandA bAhmaNI (zvetAmbara matAnusAra) 49. saMghayaNa (asthi sanyi kI racanA) prathama vaja RSabhanArAca (atyanta dRr3ha) 8. prathama pitA kA nAma RSabhadatta brAhmaNa 50. saMsthAna (zarIra racanA mApa) prathama samacaturastra (cAroM kone samAna 9. devAnandA ko kitane svapna Aye? siMha ityAdi 14 hone se ati sundara) 10. unakA phala kisane batAye? pati RSabhadattane 51. utsedha aMgula " se dehamAna sAta hAtha kA 11. cyavana mAsa aura tithi ASADha zuklA SaSThI 52. Atma agula 2 se dehamAna 120 aMgula kA (garbhadhAraNa divasa) 53. pramANa aMgula se dehamAna 21 aMza" 12. cyavana nakSatra uttarA phAlgunI 54. mastaka kI vizeSatA kyA? zikhAsthAna 5 bahuta U~cA jisako 'uSNiSa' 13. cyavana rAzi kanyA bolate hai| 14. vyavana kAla madhyarAtri 55. deha ke rupira kA varNa kaisA? zveta / (gAya ke dUdha ke samAna) 15. garmApaharaNa kaba huA? (cyavana divasa se) 83 ve dina ko 56. vivAha (lagna) kiyA thA? hA~ (zvetA. matAnusAra) (zvetAmbara matAnusAra) 57. vivAhita patnI kA nAma kyA? yazodA 16. kisane kiyA? indra kI AjJA se hariNagameSI devane 58. santAna thI? hA~ (kevala eka putrI hI thI) 17. kisa kAraNa se kiyA? bhikSuka kula ke kAraNa se 59. gRhasthAzrama kA samaya kitanA? 18. garbha ko kahA~ pahu~cAyA? trizalArAnI' kI kukSi meN| 60. vArSika dAna kitanA diyA? 3 araba 88 karoDa 80 lAkha 7 svarNamudrA 19. devAnandA kA garbhasamaya kitanA? 82 divasa kA 20, garbhadhAraka dvitIya mAtA kA nAma kSatrANI rAnI trizalA 21. dvitIya pitA kA nAma siddhArtha rAjA 3. dIkSA kalyANaka aura usase sambandhita viSaya 22. mAtA trizalA ko bhI kyA 14 svapna hA~! devAnandA ke samAna hI 1. dIkSA mAsa aura tithi mArgazIrSa kR. dazamI (AcA.) matAMtare-caitra Aye the? sudi 10 (sattarI) (guja. kArtika kRSNA.) 23. usakA phala kisane kahA? pati siddhArtha tathA svapna lakSaNa pAThakoM ne 2. dIkSA samaya dina kA caturtha prahara 24. trizalA kA gRha sthAna kahA~ cA? kSatriya-kuMDa grAma-nagara 3. dIkSA nakSatra uttarAphAlgunI 25. siddhArtha kA gRhasthAna kahA~ thA? bhatriya kuMDa yAma-nagara 4. dIkSA rAzi kanyA 26. trizalA ke garbha meM kitane samaya rahe? 6 mahIne aura 15 dina 5. dIkSA samaya kI Ayu 30 varSa kI 27. donoM kA samudita garbhasamaya kitanA? 9 mahIne, 7 // dina 6. dIkSA meM svIkRta mahAvata kitane hote hai? ahiMsA, satya, acaurya, brahmacarya,aparigraha 28. janma mAsa aura tithi" mAsa caitra, tithi zuklA trayodazI Adi pA~ca 29. janma samaya 12 madhya rAtri 7. dIkSA divasa kA tapa belA-cha? (2 upavAsa) kA 30. janma nakSatra" uttarA-phAlgunI (diga. uttarASADhA) 8. dIkSA mahAyAtrA kI zibikA candaprabhA 31. janma rAzi kanyA kA nAma 32. janma kisa 'ArA' 15 meM caturtha 'ArA' meM 9. dIkSA ke samaya anya dIkSA lenevAle the? nahIM (akele hI the) 33. janma samaya meM caturtha ArA kitanA 75 varSa aura 81mahIne 10. dIkSAvata kisa gA~va meM liyA? bhatriyakuNDa grAma-nagara meM bAkI thA? 11 dIkSA kisa vana meM lI? kuNDa grAma ke jJAtakhaNDa bana meM 34. janma deza videha (vartamAna bihAra) 12. dIkSA kisa vRkSa ke nIce lI? azoka vRkSa ke nIce 35. janmadeza kI rAjadhAnI vaizAlI" (mahAvIra kAlIna) 13. loca kitanI muSTiyoM se kiyA gayA? pA~ca muSTiyoM se 40 36. janma nagara kSatriya kuMDagAma nagara 14. batoccAraNa ke pazcAt kaunasA jJAna huA? caturtha manaHparyava jJAna" 37. bhagavAna ke gotra" kA nAma kAzyapa 12 // varSa aura pandraha dina kI sApanA kA samaya aura usase sambaddha jAnakArI 38. jAti kA nAma jJAtakSatriya 22 - 39. kula kA nAma 23 jJAtakula 1. devadUSya kitane samaya rahA? eka varSa aura eka mahIne se adhika (zvetA40. vaMza kA nAma jJAtavaMza 25 mbara matAnusAra) 41. vardhamAna nAma kaise huA? garbha meM Ane ke bAda ghara meM dhana dhAnyAdi 2. prathama pAraNA kisa vastu se kiyA? mIra se (cAvalamizrI saha dUdha) kI vRddhi hotI rahI isase 3. prathama pAraNA kaba kiyA? dIkSA ke dUsare dina 42. mahAvIra nAma kaise par3A? AmalakI kIr3A avasara para deva ko parAjaya dene meM 4. prathama pAraNA kahA~ kiyA? kollAga saniveza meM mahA vIratA batAI, jisa ke kAraNa devoM ne yaha nAma 5. prathama pAraNA kisane karavAyA bahula nAmaka bAhamaNa ne apane ghara diyA (eka mata ke anusAra) aura kahA~? 85 For Personal & Private Use Only

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parivAra varNana 6. prathama kSIra kisameM lI? gRhastha ke dvArA diye gaye pAtra meM 7. utkRSTa tapa kitane mahIne kA kiyA?6 mahIne 5 ke upavAsa kA 8. abhigraha kiye the? hA~, vividha prakAra se kiye the 9. sampUrNa tapa kitanA? 166 dina ke nirbala upavAsa kA 10. sAdhika 12 // varSa ke upavAsa ke tapa meM pAraNA-bhojana ke dina kitane? 11. sAdhanA kAla kA kSetra kauna thA? pUrva aura uttara bhArata kA pradeza 12. sAdhika 12 // varSa kI sAdhanA antarmuhUrta, arthAt do par3I kA 48 minaTa) meM pramAda-7 nidrAkAla? 13. upasarga hue the? hA~, govAla, kaTaputanA, zUlapANi, saMgama, caNDakauzika ityAdi kA 14. kisane kiye the? manuSya, deva aura tiryaMcoM ne 15, sAdhanA kisa Asana para kI? bahupA khar3e khar3e - kAyotsarga mudrAAsana se (-jina mudrA se) 16. sAdhanA ke mukhya sAdhana kyA the? saMyama, tapa, dhyAna, mauna 1. gaNa saMkhyA 2. gaNagharoM kI saMkhyA myAraha 3. sAdhuoM kI saMkhyA caudaha hajAra (svahasta dIkSita) 4. sAdhvIoM kI saMkhyA chatIsa hajAra 8 (svahasta dIkSita) 5. zrAvakoM kI saMkhyA eka lAkha unasaTha hajAra 9 (sabhI bAraha, dharma vratadhArI, vata binA ke anya bhaktaloga lAkhoM the) (digambara mate 1 lAkha) 6. zrAvikAoM kI saMkhyA tIna lAkha aThAraha hajAra (sabhI bAraha vratadhArI) vrata binAke zrAvaka zrAvikAoM kI saMkhyA aneka lAkhoM meM thI (di. mate 3 lA.) 7. kevalajJAnI muniyoM kI saMkhyA sAta sau 8. mana paryavajJAnI muniyoM kI saMkhyA pA~caso 9. avadhijJAnavAle 1 muniyoM kI saMkhyA teraha sau 10. caudaha pUrvaghara 72 muniyoM kI saMkhyA tIna sau 11. vaikriya labdhidhArI muniyoM kI saMkhyA sAtasau 12. vAdI (vAda-vivAda meM zreSTha) cAra sau muniyoM kI saMkhyA 13. sAmAnya muniyoM kI saMkhyA dasa hajAra navAsI 14. prakIrNaka muniyoM kI saMkhyA / caudaha hajAra 15. pratyeka buddha muniyoM kI saMkhyA caudaha hajAra 16. anuttara vimAna meM jAnevAle ATha sau muniyoM kI saMkhyA 4. kevalajJAna kalyANaka aura usase sambaddha pradhAna jAnakArI 1. kevala jJAna, mAsa aura tithi vaizAkhazuklA dazamI (I.pU. 557) 2. divasa kA nAma suvrata (zAstrIya nAma) 3. muhUrta kA nAma vijaya (zAstrIya nAma) 4. kevalajJAna kA samaya caturtha prahara-sAyaMkAla 5. kevalajJAna samaya kI rAzi kanyA 6. kevalajJAna samaya kI Ayu 43 varSa 7. kevalajJAna kA sthAna jRmbhika 50 grAma ke bAhara kA RjubAlikA nadI ke pAsa kA kheta (bihAra prAnta) 8. kevala jJAna ke samaya koI dUsare eka bhI nahIM ziSya sAtha the kyA? 9. usa samaya zarIra para vastra thA? nahIM. 10, dUsarA koI sAdhana yA vyakti sAtha meM thA? nahIM, sarvathA aparigrahI-akiMcana 11. sAdhanA ke samaya meM upadezAdi dete? viziSTa upadeza ke rUpa meM kucha nahIM bolate, jarUra ho to vArtAlApa kara sakate hai| 12, kevalajJAna kisa vRkSa ke nIce huA? sAla (zAla) 52 vRkSa ke nIce 13. kevalajJAna kisa Asana para huA? utkaTuka athavA godohikA 53 14. kevala jJAna ke samaya tapa kaunasA? chaTTha (do upavAsa) tapa 15. atizaya kitane? cautIsa 16. vANI ke guNa kitane? paitIsa55 17. prAtihArya kitane? ATha 18, Adhopadeza aura Adya samovasaraNa kI vaizAkha zuklA dazamI sthApanA kaba? 5. nirvANa-mokSa kalyANaka aura usase sambandhita jAnakArI 1. mokSa gamana-mAsa aura tithi kArtikakRSNA amAvasyA (I.pU. 521) (guja. Azvina kRSNa amAsa) 2. mokSa samaya kA nakSatra svAti 3. mokSa samaya kI rAzi 4. nirvANa-mokSa samaya kI Ayu 72 varSa" (matAMtare sAdhika 72) 5. mokSa ke samaya saMvatsara kauna sA thA? candanAma kA dvitIya saMvatsara 75 6. mokSa prApta hue usa mAsa kA nAma prItivardhana (zAstrIya nAma) 7. mokSa prApta hue, usa pakSa kA nAma nandIvardhana " (zAstrIya nAma) 8. mokSa ko prApta hue, usa dinakA nAma amnivezya apavA upazama 9. mokSa ko prApta hue, usa rAtri kA nAma devAnandA athavA nirati (zAstrIyanAma) 10. mokSa samaya kA lava kaunasA? arca0 (yaha zAstrIya nAma hai) 11. mokSa samaya kA prANa kaunasA? muhUrta' (zAstrIya nAma) 12. mokSa samaya kA stoka kaunasA? siddha-2 (zAstrIya nAma) 13. mokSa samaya kA karaNa kaunasA? nAga (tRtIyakaraNa) (zAstrIya nAma) 14. mokSa samaya kA muhUrta kaunasA? sarvArthasiddhi (pichalI rAta kA) 15. mokSa samaya kA nagara kaunasA? pAvAmadhyamA-apApApurI (prAcInakAla meM magadhavartI thI aura vartamAna meM bihAravartI) 16. mokSa samaya kA sthala kaunasA? hastipAla rAjAke lekhakoM kI zAlA 17. mokSa ke samaya upadeza kitane ghaNTe akhaNDa 48 ghaNTe taka taka diyA? 18. kisa Asana se mokSa ko prApta hue? paryakAsana se athavA pacAsana se 19. mokSa prApti ke pazcAt azarIrI 4-2/3 hAtha kI unake AtmA kI avagAhanA kitanI? 20. mokSa samaya kA tapa chaha (do upavAsa) tapa 21. mokSa ke samaya mokSa prApta karanevAle koI bhI nahIM anya the? 22. mokSa prApti kA samaya kaunasA? pichalI rAta kA 23. kauna se ArA-kAla meM moka gaye? caturtha ArA ke anta meM 24. mokSagamana ke samaya caturtha ArA tIna varSa sAr3he ATha mahIne kitanA bAkI pA? apane tIrtha (zAsana) kI sthApanA aura anya jAnakArI 1. tIrthotpatti kaba? kevalajJAna prApti ke dUsare dina dUsarI bAra ke samavasaraNa meM 2. tIrtha sthApanA kA mAsa aura tithi vaizAkhazuklA ekAdazI (di. mate zrA. va. 1) 3. tIrtha kA viccheda kaba hogA? pA~cave ArA ke antima dina ke do-prahara ke bAda 4, prathama gaNaghara kA nAma? indabhUti 5. prathama sAdhvI kA nAma? candanabAlA 6. prathama zrAvaka kA nAma? zaMkha 2 7. prathama zrAvikA kA nAma? 8. bhakta rAjAoM meM pradhAna magadhezvara 'zreNika' bhaktarAjA kauna? 9. zAsana yakSa kA nAma? mAtaMga 65 10. zAsana yakSiNI kA nAma? siddhAyikA sulasA 86 For Personal & Private Use Only

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25. kitanI pamparAtaka mokSamArga calatA rahAtIna pATataka " (arthAt tIna ziSya-praziSya taka) 26. unake zAstra meM mokSa jAne kA kevalajJAna hone ke bAda cAra 15 prArambha kaba huA? varSa vyatIta hue taba prakIrNaka jAnane yogya bahuta sI bAteM 1. upadeza kisa para baiThakara dete? devoM dvArA nirmita samosaraNa meM athavA suvarNa kamala ke Upara 2. kyA pratidina pravacana dete? 3. pratidina kitanA samaya dete? prAtaH, dopahara donoM samaya, pratyeka samaya meM eka prahara dete| prahara se tInaghaNTA (kula do prahara arthAta chaha ghaMTe) 4. kaunasI bhASA meM dete? ardhamAgadhI ra prAkRta (sarvabhASAoM kI jananI) me 5. una ke zAstra gaNagharo ne mukhya rUpa se ardhamAgadhI prAkRta meM kisa bhASA meM race? 6. Apa tapa kI pUrNAhUti meM, annadAna prathama athavA tRtIya bhava meM dAtA kI kyA gati hotI? mokSaprApta karane vAlA ho 7. bhikSA samaya meM paMca divya kauna se (1) vasva, (2) sugandhita jala vRSTi hote hai? (3) vasudhArAvRSTi (12 // ) lAkha (karor3a) svarNamudA kI dRSTi (4) 'ahodAna' kI ghoSaNA, (5) dundubhi nAda 8. unake zAsana meM kitane logoM puruSa aura striyA~ milakara ne tIrthakara nAma karma upArjita kiyA? nau vyaktiyoM ne 97 1. unake tIrtha meM ruda kauna hue? satyakI 10. unake tII meM kauna se darzana vaizeSika darzana kI kI utpatti huI? 11. bhagavAna kI Azcaryajanaka pA~ca " (garbhApaharaNa, prathama upadeza ghaTanAe~ kitanI huI? nikala, ityAdi) 12. sAdhuoM ke mahAvata kitane? pA~ca 100 13. zrAvakoM ke aNuvrata kitane? bAraha 14. cAritra ke prakAra kitane? pA~ca 103 15. mUlatattvoM kI saMkhyA kitanI? nau athavA tIna 16. sAmAyika vrata ke kitane prakAra? cAra 17. pratikramaNa kitane prakAra kA? pA~ca 05 18. chaha Avazyaka pratikramaNa prAtaH, sAyaM (niyamita do bAra) kitanI bAra karane ke? 19. saMyama cAritra ke kitane prakAra? satraha 16 20. AcAra pAlana sulabha athavA durlabha atyanta durlabha 21. muni kaise vastra prayoga karate? zveta,100 raMgabinA ke aura sAmAnya koTi ke 22. usa samaya kI prajA kA pradhAna vakra-jar3a arthAt saralatA kama rUpase svabhAva kaisA thA? aura buddhi kI pragalbhatA kama 23. bhArata meM bhagavAna kA adhikAMza pUrvottara bhArata meM, vihAra kahA~-kahA~ huA? usake atirikta pazcima bhArata taka 24. kitane rAjA bhakta ? aneka bhagavAna ke 72 varSa kI AyuSya kAla kA saMkSipta vibhAjana 1. gRhastha avasthA kA samaya 30 varSa 2. dIkSAparyAya kA kAla 42 varSa (aura itanehI cAturmAsa) 3. chavasthAvasthA kA kAla 12|| varSa aura 15 dina 4. kevalajJAna kA samaya 29 varSa 5 // mahIne 5. sampUrNa AyuSya kAla 72 varSa sampUrNa (prAcIna jaina paddhati kI viziSTa gaNanA ke AdhAra para) Avazyaka tithiyoM kI sUcI Isa. pUrva 599 meM bhagavAna kA janma vikramapUrva 542 meM bhagavAna kA janma " 569 meM bhagavAna kI dIkSA " 512 meM bhagavAna kI dIkSA " 559 meM bhagavAna kevalI sarvajJa bane " 500 meM bhagavAna kevalI bane " 527 meM bhagavAna kA parinirvANa huA . 470 meM bhagavAna kA parinirvANa pariziSTa saM. 12 zvetAmbara aura digambara granthoM ke matAMtara kI sUcI bhUmikA:- bhagavAna zrI mahAvIra ke caritra kI adhikAMza bAtoM meM dono saMpradAya ke bIca sAmya hai| parantu jahA~-jahA~ asAmya hai, unameM se bahuta sI bAteM nimna tAlikA ke antargata dI gayI hai| isa tAlikA ko dekhane se bhagavAna zrI mahAvIra ke jIvana ke viSaya meM donoM sampradAyoM ke bIca kA antara spaSTa hogA, itanA hI nahIM, apitu ekahI sampradAya ke bhItara kisa prakAra kI bhinna-bhinna paramparAye thI usakI bhI jAnakArI hogii| zvetAmbara matAnusAra digambara matAnusAra zvetAmbara matAnusAra digambara matAnusAra uttarapu. tiloya. 1. mAnAma trizalA 2. janmabhUmi kuNDapura, kuNDalapura, uttarAphAlgunI 4. dIvAtithi kA.kRSNA 10 5. dIkSAsAdhI koI nahIM 6. Aya tapa chaha (belA) 7. Aca pAraNu bahula ke yahA~ 8. prathama pAraNA kollAka harivaMza. priyakAriNI kuNDapura uttarASAr3A mArgakRSNA 10 koI nahIM aTThama (telA) | harivaMza. 13. zrAvaka saMkhyA 1 lAkha 59 hajAra eka lAkha 14. zrAvikAsaMkhyA 3 lAkha 18 hajAra tIna lAkha 15. pakriya labdhipArI 700 900 16. mAtA eka athavA do? do 17. garSa parAvartana huA thA? hA~, 18. vivAha huA thA? hA~ 19. dIkSA samaya meM mAtA-pitA nahIM the 20, Ayopadeza kI prathama hI dina | 66 dina bAda 21. saphala upaveza pAvA madhyamA meM vipulAcala kahA~ viyA | parvatapara kulagrAma 9. chapasya kAla 12 // varSa 15 dina 10. kevalajJAna nakSatra uttarA phAlgunI 11. kevalajJAnasthala ajuvAlikA 12. sAvI saMkhyA 36 hajAra 12 va. 15 di. maghA RjukulA |35hajAra 36 hajAra 36 hajAra For Personal & Pilvale Use Only

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* isake atirikta samavasaraNa kI racanA meM bahuta aMtara hai| zvetAmbara bhagavAna kI vANI ko akSaramayI mAnate hai, jaba ki digambara anakSaramayI (arthAt divyadhvani se jJAta honevAlI) aura * akSaramayI donoM taraha se mAnate hai| gaNagharoM aMtara ke nAmoM meM bhI nAmAntara hai| devadUSya nahIM hotaa| dIkSA meM picchI-kamaNDalU rakhate hai| * bhagavAna mahAvIra ke saMgha kI vartamAna meM do zAkhA pradhAna hai| donoM ke bIca saiddhAntika (1) kevalIbhukti aura (2) strImukti kA mukhya hai| zvetAmbara kI sabhI paraMparA adyAvadhi eka hI mata ke kevalajJAna (trikAlajJAna) hone ke bAda bhI tIrthaMkaro ko avaziSTa kicit karma ke hetu AhAra grahaNa karanA par3atA hai aura strI avasthA meM bhI strI-nArI mukti prAptakara sakatI hai| jaba digambara kI pradhAna paraMparA kevalI ko AhAra grahaNa aura strI ko mukti kI adhikAriNI nahIM mAnate hai| * jiye-jhinonAvAIkRta 'mApurAna' (5-23 0')" kiJcit jJAtavya 1. gujarAtI aura hindI ke 11 ve pariziSTa meM TippaNa ke 108 aMka diyA hai| lekina sakAraNa isa AvRtti meM TippaNa nahIM diyA hai| 2. isa grantha meM jo vivecana diyA hai usameM Aye hue kaThina zabdoM kI vyAkhyA, vizeSa nAma ke koSa, 42 varSa kA vihAra aura AvAsasthala kI kramabaddha sUcI ityAdi nahIM diyA hai| 3. eka bAta yaha bhI hai ki citrapradhAna grantha meM jyAdA lekha sAmagrI denA kahA~ taka ucita hai yaha bhI socanIya thaa| 4. bhagavAna zrI mahAvIra ke jIvana viSayaka zvetAmbarIya granthoM meM vividha paramparAoM ke kAraNa paraspara virodhAtmaka ullekha milate hai| yathA-'caupanna mahApurUSa cariyaM' grantha meM bhagavAna mahAvIra ke ATha patniyA~ thI aisA ullekha hai| yahA~ maiM ne zvetAmbarIya matabhedoM kI svataMtra sUcI nahIM dI hai| 5. grantha meM NamokkAra maMtra Adi pepara kaTiMga kI tIna AkRtiyA~ dI hai ve zreSTha kalAkAra zrI rAmaprasAda jaDiyoM kI hai| ka mAnavamAMthI mahAmAnava bananAra AtmA tIrthaMkara paramAtmArUpe kevI rIte bane che tenI saMkSipta kathA na eka mAnavI sAmAnya sthitimAMthI arihaMta jevA paramAtmAnI sthitie, eka mAnava mahAmAnavanI sthitie kevI rIte pahoMcato haze? evI jijJAsA saheje thAya. A mATe zAstrokata kathananA AdhAre temanA jIvanavikAsanI gati-kathanane ati TUMkamAM samajI laIe. akhila vizvanAM prANImAtramAMthI keTalAMka AtmAo evA viziSTa koTinA hoya che ke teo paramAtmAnI eTale IzvarIya sthitie pahoMcavA mATenI yogyatA dharAvatA hoya che. evA AtmAo pUrvajanmomAM jaDa ke cetananuM kaMI ne kaMI nimitta maLatAM potAno AtmavikAsa sAdhatA jAya che. anyajanmo karatAM mAnava janmo jayAre jayAre maLe tyAre tyAre vikAsanI gati khUba ja jhaDapI bane che ane chellA bhavamAM e AtmAomAM maityAdi ghArmika bhAvanAono udgama thAya che ane uttarottara e bhAvanAmAM pracalDa vega Ave che. eka janmamAM emanI maitrI bhAvanA parAkASThAe pahoMce che tyAre temanA AtmAmAM sAgara karatAM vizALa maitrI bhAva janme che. 'AtmavatuM sarvabhUteSa sukhaduHkhe priyADapriye'nI jema vizvanAM samagra AtmAone Atmatulya samaje che. eonAM sukhaduHkhane potAnA ja karIne mAne che. teone ema thAya che ke "janmamaraNAdikanAM aneka duHkhothI khadabadI rahelAM, duHkhI ane azara banelAM A jagatane huM bhogavavA paDatAM duHkhothI mukata karI sukhanA mArge pahoMcADe evI zakita-baLa huM kayAre meLavI zakIza?" Avo AMtarasRSTi upara nAyagarAnA dhodhathI aneka gaNo joradAra ane vAyuthI paNa vegIlo vahI rahela bhAvanAno mahAstrota paramAtmadazA prApta karI zakAya tevI sthiti nirmANa kare che. A sthiti nirmANa karanAro janma e paramAtmA thavAnA bhava pahelAMno trIjo bhava hoya che. tyAra pachI trIjA ja bhave pUrvanA bhavomAM ahiMsA, satya, kSamA, tyAga, tapa, sevA, deva-guru bhakita, karuNA, dayA, saraLatA vagere guNo dvArA je sAdhanA karI hatI e sAdhanAnA phaLa tarIke paramAtmA rUpe avatAra le che.A janma temano carama eTale aMtima janma hoya che, teo janmatAMnI sAthe ja amukakakSAnuM (mati, zrata, avadhi) viziSTa jJAna laIne Ave che, je dvArA maryAdita pramANanI bhUta, bhaviSya ane vartamAnanI ghaTanAone pratyakSa joI-jANI zake che. janmatAMnI sAthe ja deva-devendrothI pUjanIya bane che, tyArapachI dhIme dhIme moTA thAya che. gRhastha dharmamAM hovA chatAM temanI AdhyAtmika sAdhanA cAlu hoya che. potAne prApta jJAnathI potAnuM bhogAvalI karma avazeSa che evuM jANe to te karmane bhogavI kSaya karavA mATe lagnano svIkAra kare che. ane jemane evI jarUriyAta na hoya teo teno asvIkAra kare che, tyAra pachI cAritra, dIkSA ke saMyamanI ADe AvatAM cAritra mohanIya karmano kSayopazama thatAM azaraNa jagatane zaraNa ApavA, anAtha jagatanA nAtha banavA, vizvanuM yoga kSema karavAnI zakita meLavavA yathAyogya samaye sAvadha (pA5) yoganA pratyAkhyAnaniSedha ane niravadha (puNya) yoganA Asevana svarupa dIkSA-cAritrane(paMca-mahAvrata) grahaNa kare che. pachI paramAtmA vicAre che ke janma, jarA maraNathI pIDAtA ane ta~Ayogya anya aneka duHkhothI saMtapta banelA jagatane sAco sukha-zAMtino mArga batAvavo hoya tyAre pote prathama svayaM e mArgane yathArtha rIte jANavo joIe. e mATe apUrNa nahi paNa saMpUrNa jJAna prApta karavuM joIe. jene zAstrIya zabdomAM kevalajJAna ke sarvazapaNuM kahevAya che, ane AvuM jJAna ajJAna ane mohano sarvathA kSaya karyA vinA pragaTa thatuM nathI eTale bhagavAna eno kSaya karavA mATe ahiMsA, saMyama ane tapanI sAdhanAmAM pracaMDapaNe jhUkAvI de che. utkRSTa koTinA ati nirmaLa saMyamanI ArAdhanA, vipula ane ati ucca koTinI tapazcaryAne kAryasiddhinuM mAdhyama banAvIne gAmaDe gAmaDe, jaMgale jaMgale, nagare nagare (prAyaH maunapaNe) vicare che, e daramiyAna temanuM manomaMthana cAlu hoya che. viziSTa ciMtana ane UMDA AtmasaMzodhanapUrvaka kSamA, samatA Adi zastro sajIne mohanIya Adi karmarAjA sAthe mahAyuddhamAM utare che ane pUrva saMcita aneka saMkilaSTa karmonAM bhUkakA uDAvatA jAya che.A sAdhanA daramiyAna game tevA upasargo, Apattio, saMkaTo,musIbato Ave to tenuM saharSa svAgata kare che te tene samabhAve vede che. tethI AtmAno mULabhUta tirohita rahelo mUlaprakAza pragaTa thato jAya che. chevaTe vItarAga dazAnI parAkASThAe pahoMcatA AtmAno pUrNa prakAzarUpa nirmaLa svabhAva pragaTa thaI jAya che. AtmAnA asaMkhya pradezo upara AcchAdita rahelAM karmanAM AvaraNo khasI jatAM kevalajJAna ane kevala darzanano saMpUrNa jJAna-prakAza pragaTa thaI jAya che. arthAt trikAlajJAnAdikanI prApti thAya che. pracalita zabdamAM 'sarvaza' banyA ema kahevAya che. e jJAna pragaTa thatAM vizvanAM tamAma dravyo-padArtho ane tenAM saikAlika bhAvone saMpUrNapaNe jANavAvALA ane jovAvALA bane che. sarvajJa thayA eTale teo prANIo mATe sAruM zuM ne narasuM zuM? dharma zuM ane adharma zuM? heya zuM ane upAdeya zuM? kartavya zuM ane akartavya zuM? sukha zAthI maLe ane duHkha zAthI maLe? AtmA che ke nahi? che to kevo che? tenuM svarupa zuM che? karma zuM che? karmanuM svarupa zuM che? A cetana svarupa AtmA sAthe jaDarU5 karmano zo saMbaMdha che? sadAkALa jIvane ekadhAro sukhano ja pUrNapaNe anubhava thAya evuM sthAna che kharUM? e che to te zuM sAdhanA karavAthI maLe? ItyAdi aneka bAbatone jaNe cheAjanA vaijJAnikone to prANIo ke dunyavI eka eka padArthonuM rahasya jANavA mATe aneka akhatarA-prayogo karavA paDe che, paNa A AtmAo to vagara akhatarA ke prayoge eka kevalajJAnanA pratyakSa baLathI vizvanAM tamAma sacetana prANIo-padArtho ane acetana dravyo-padArthonA AmUlacUla rahasyone jANI zake che. teonI vaikAlika sthiti samajI zake che. potAnA AtmabaLathI vizvamAM game tyAM uDIne javuM hoya to paLavAramAM jaI AvI zake che. sarvaza vItarAga dazAne prApta doSo-avaguNothI mukata,sarvaguNasaMpanna prabhu hAro AtmAone maMgala ane kalyANakArI upadeza satata Ape che, ane vizvanAM svarupane yathArtharUpe jANatA hovAthI yathArtharUpe ja prakAzita paNa kare che, ane lAkho AtmAone AdhyAtmika prakAza ApIakAzamAM AvelA mokSa sthAne pahoMcADe che. jayAM zarIra hotuM nathI, mAtra AtmA jayoti rUpe sthira thaI jAya che. tyAM gayA pachI pharI A saMsAramAM janma levA AvavAnuM rahetuM nathI. upara tIrthaMkarapaNuM kevI rIte prApta thAya che tenI AchI rUparekhA jaNAvI. TUMkamAM samajIe to A arihaMtanA AtmAo aDhAra doSothI rahita che. parama pavitra ane paramopakArI che, vItarAga che, prazamarasathI pUrNa ane pUrNAnaMdamaya che. - teonI mukita mArga batAvavAnI zailI anokhI ane adbhuta che. teozrInuM tatva pratipAdana sadA syAdvAda- anekAntavAdanI mudrAthI aMkita che, mana, vacana ane kAyAnA nigrahamAM ajoDa che. sUrya karatAM vadhu tejasvI ane caMdra karatAM vadhu samya ane zItaLa che. sAgara karatAM vadhu gaMbhIra che. merunI mAphaka aDaga ane acala che. anupama rUpanA svAmI che. AvA anekAneka vizeSaNothI zobhatAM sarvaguNasaMpanna arihaMto ja paramopAsa che ane ethI ja teo nitAna stutine pAtra che. * * * For Personal & Private Use Only

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INTRODUCING Bhagavan Mahavira's 26 Preceding Births & The Forty Eight Paintings By:Muri Yashovijay NOTE: More light is thrown here on the paintings about the life of Bhagavan Mahavira and its salient features are set forth. Besides, comprehensive explanation is presented here about the 25 preceding births of Bhagavan Mahavira as depicted in the Third painting. This information will prove to be both inspiring as well as interesting and would give an idea of the past life and the spiritual practices of an ordinary person who rises in the twenty-seventh birth as Supreme Being, stage by stage. THE NARRATION OF 26 BIRTHS The introduction as whole would throw remarkable light on various aspects of human nature and behaviour particularly during the course of the long-drawn battle between the animate soul the gross deeds, on the variegated wonders and the unique impact of actions, on the plight and degradation of the soul which falls a prey to the dangerous objects of the senses and the sins of anger, ego, avarice etc. on the occasional happy co-incidents, on their resultant ascendence and descendence, on the rigorous spiritual practice with an aim of piety so that all beings may attain true bliss, on the treading upon the royal path after traversing the narrow route as a result of such piety, on the exhibition of the power to eliminate evil actions which obstruct the attainment of infinite powers including that of enlightenment by the soul which is capable of attaining the status of a supreme being and on the glowing success of the final achievements of becoming supreme being as a re success etc. Painting 1: The golden image of Bhagavan Mahavira, the skill that it can be used to present any Tirthankar. One has saviour seated in lotus posture (padmasana) on a lotus- only to get 'Lanchhan' (the special mark of identification of shaped golden seat. The lotus bears the symbol of a lion. a particular Tirthankar) drawn on a separate slip and There is also another lotus-shaped golden stand known as place it in the place kept for it. Then the work is over. I did Padapeeth. Bhagavan rests one foot on his stand while not know when I would publish an album containing the rising from a high seat. He also keeps both his feet on this pictures of twentythree Tirthankars. So I decided to publistand while delivering the religious discourse. This stand is sh this very attractive picture as Bhagavan Mahavira in provided particularly at the auditorium for the spiritual the third edition of the album. The place and position of the gathering, by divine beings. 'Lanchhan' is kept in such a way in this picture that it can Painting 2: A grand picture of an icon of an Arihant along be used to present any Tirthankar. I wanted to publish the with his eight divine accompaniments (Ashta Maha Prati picture of Bhagavan Mahavira with his eight divine acharya) was not prepared so far. So this grand and attra companiments in the first edition itself but was unable to ctive picture is drawn. If one desires to make an 'Ananu do it. Everyone will be delighted to see such a fine picture. purvi' (A sort of a table with numbers prepared to recite Three divine umbrellas (chhatra), the throne, Indra etc., Mantra) or if one proposes to worship an Arihant collecti. dear to me, are very artistically portrayed in this picture vely one needs such a fine picture to keep in front. There Such a picture is rarely seen in Jain Sangha. fore a beautiful picture of Shri Adishwar Bhagavan is prepared for the album of the pictures of Shri Adishwar Introducing 25 Births Bhagavan. The Picture, however, is prepared with such Painting 3: According to Jainism no person is a supreme being from the outset as he possesses all the attributes of L. Ancient texts differ about the calculation of the 27 incarnations. Niryukti Churni Vritti, Trishashtishalaka Purusha Charitra and the commentaries an ordinary individual and can become a supreme being on Kalpa Sutra etc. look upon 27th incarnation as that when Bhagavan through Karmas-eliminating practices or right vision, Mahavira was in the form of a foetus in the womb of Devananda and was right knowledge and right conduct. Immeasurable time has born from the womb of Trishala. But Samavayanga Sutra and its commentary note the 26th incarnation from the birth through the womb of passed and as such there had been innumerable supreme Devananda and the anh birth from the birth (1) through the womb of beings. Immeasurable time will still pass on but for the Trishala convenience of calculation the conceivable time is looked Again Niryukti Vritti, Trishashti and certain commentaries on Kalpa Sutra upon as having six segments during which 24 supreme mention the 22nd birth as that of a human being but those texts have not provided any details about the place of birth, name, span of life ete. The only beings-saviours flourish. Again, each of the saviour has reference is that during this human birth he had earned merits to make an individual soul. Here the soul of Bhagavan Mahavira him a supreme being through penance and so he was born in a royal family was, from time immemorial enveloped by Karmas and as but Mahavira Charit' composed by Gunabhadra notes his birth in the divine world at the end of his human incarnation. While the author of Samavayanga in the case of ordinary persons in the world was impure has not recognized the twentieth human incarnation and moving through births. How can all the preceding Mahavira Charitra (2) written by Nandlal Vakil mentions the 22nd incar. births of a being be comprehended? However the first of nation as that of the prince Vimal. the twenty-seven births taken into consideration is that It is incomprehensible to grasp two incamations through the same birth which was the starting point of spiritual development or While going through references about the 27 incarnations we have found when the light of the right vision which is the basis of no reference to the incarnation as prince Vimal "The source for this therefore spiritual liberation commenced. Thus the birth as Nayais still enigmatie. jaina dharmanu na pratIka (14 rAjaloka) has the place of birth he he was be y 3. fs ( D TI) E. 2. To 8.vijaya For Personal & Private Use Only

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ahiMsA 9. ajita Jain E90ation International sara is looked upon as the first incarnation of Bhagavan Mahavira. This right vision is said to be the foundation of the status of a supreme being and also the germination of spiritual liberation. The third painting shows the 25 births of Bhagavan Mahavira in miniature. This would provide a rough idea about the fact that if the soul ceases to remain awakened even after right vision, it has to pass through ascendence and descendence during forward movement and through up and down during the course of spiritual evolution. First Birth: Nayasara, the head of the village goes to the forest for cutting the trees. To fulfil his vow of dining only after offering food to a stranger who comes to him, he was waiting for the arrival of a stranger when he saw two ascetics approaching him. Being extremely happy he ste pped forward and paid his respects to them. The ascetics. who has lost their way blessed him with the words; "May you have the benefit of religion" (The actual words of traditional blessing in Jainism are 'Dharma Labha'). He led the ascetics carefully to his house. Being a man of the golden age he had intense respect and devotior towards the ascetics. He welcomed them at home and offered food and when the ascetics had finished the meals, he guided them on the right path through the jungle. He received religious instructions on the way from the chief ascetic. Nayasara received such religious instructions for the first time and so he listened with keen interest. Nayasara who was going to become Bhagavan Mahavira in future was showing the physical track to the ascetics who were showing to him the path of spiritual liberation. As his soul was fully prepared to receive such religious instructions, the veils of attachment vanished.. The nectar-like words of the religious instruction spread the sublime light of right vision which was part of supreme enlightenment. It was this very streak of light which finally raised him as Bhagavan Mahavira, the Saviour in his 27th incarnation, the culmination of all the merits achieved right from this very first incarnation. Nayasara was born in the world of gods in his second life when he died. (The first strip illustrates what is stated above.) The Third Birth: With the completion of the span of life in the world divine Nayasara was born as Marichi the son of emperor-Bharata, the first son of Rishabh Deva3, the saviour of this age and better known as Adinath Prabhu. As the seed of right vision was already sown in the previous incarnation, it detached him from worldly pleasures. Marichi listened to the touching discourses from Rishabh Deva, the first saviour who initiated him as a disciple and placed him in charge of an old ascetic for instructions and service (See the second strip). While on a holy walk from place to place Marichi, the ascetic was unable to bear the abnormal heat and thirst during the summer. He was disgusted with the perspiration. Being frustrated he thought: "What should I do as selfcontrol is quite unbearable?" He was confused by such degrading thoughts and the brave ascetic who had transcended the gross aspect of life, was thus overcome by cowardice. A broken mind means a broken life and he lost his tenacity. Marichi, the ascetic was tempted by physical com 2. The author who belongs to the Digambar branch of Jainism mentions not Nayasara but Pururava, a non-vegetarian Bhil (aborigine) and he is depicted as becoming enlightened and non-violent through the instructions from Sagar Muni, an ascetic.. 3. Rishbhadeva was accepted as a supreme being by the Jains and he is looked upon as one of 24 incarnations of God by millions of non-Jains who listen to his detailed life as described in Bhagavata Purana which has profusely praised him as the best among the incarnations. Besides, there are numerous references to Rishabha or Vrishabha in the Vedas Puranas and other ancient texts. 10. bramha 11. Izvara (manuja.) 12. kumAra 13 SaNmukha For Personal & Private Use Only forts. He hesitated to return home but it was equally hard to wear the dress of an ascetic while remaining thus degraded. After a lot of hard thinking he decided to continue to wear the dress of a Sanyasi (recluse) and to accept only that part of the code of conduct which would keep him away from physical discomforts and which would keep him in joyful mood. So he wore the ochrecoloured robe and kept the sacred staff trisected at the top. He used unboiled water, used an umbrella, wore footwear, accepted anything indiscriminately and stopped plucking his hair (See strip second: illustration third). Marichi was an authority over the eleven scriptures called Agama Shastras and though degraded thus the divine light though dim in him was still there and he maintained his faith in principles of Jainism and so he preached what he should and said: "Rishabh Deva, the saviour knows what is true religion. So contact him and be initiated." The listeners approached Rishabh Deva, the saviour and accepted the path of ascetism. Once it so happened that Bharata, the supreme ruler asked Rishabh Deva: "Is there anyone in your assembly, who is destined to be a saviour?". Rishabh Deva said: "Your own son Marichi who wears the dress of a recluse, though slack in conduct will be the last among the twentyfour saviours during the present span of time and will be known as Vardhamana Mahavira. Besides, he will be the first Vasudeva named Triprishtha and a supreme ruler of your stature and will be named as Priya Mitra in the city of Mooka in Mahavideha". Wouldn't a father rejoice to hear about the three prospective types of status for his son? Bharata, the supreme ruler bade farewel to Rishabh Deva and hurried towards Marichi and said: "I bow down, not to your attire as a recluse but to you whom I know to be the twenty-fourth saviour. You are also going to be the first Vasudeva and also Priya Mitra, the supreme ruler in Mahavideha". He became puffed up with the ego about his noble family. Marichi who used an umbrella, wore wooden footwear and ochre-coloured robe felt happy out of ego and while dancing with joy he exclaimed: "How great is our family! My grand father is the first saviour of this age, my father is the supreme ruler and I would be the first Vasudeva!" When his ego reached the climax, he was bound to fall. The scriptures declare: "Never be proud of wealth, learning or power but be more humble like the tree which bows down with the advent of fruits. Or else the next life will reverse your fortune." In the third strip Marichi is shown as dancing and the four small circles at the top show the nature and the result of the pride of the high family. In the middle of the third strip the aerial car, symbolic of the divine world is depicted, and under it the demon's face symbolic of hell is shown. The numbers on both the sides of the aerial car show, the alternative incarnations as Brahmins and recluses. Instead of showing the aerial car symbolising the incarnations as gods, the numbers of such incarnations are mentioned. The numbers of incarnations in the hell are given under the symbol of hell. Being originally born in a family of sinners Bhagavan Mahavira had to have his ignoble birth as Brahmins who were mainly inclined to beg and he had to become recluse bearing a trisected staff. The result of such actions continued to remain in balance till Bhagavan Mahavira was in his final incarnation (It is a must for a saviour to be born in the family of Kshatriyasthe ruling class) born in a Brahmin family and he had to remain as a foetus for 82 days in the womb of Devananda, a Brahmin woman. Then Indra, the ruler of heaven got the foetus removed by a god who then implanted the same in the womb of Trishala the queen of the ruling class (See the fifth 14 pAtAla 15. kinnara 16. garUDa yakSa

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illustration). Birth as Marichi shows the inter-changing role of darkness and light, which play the game of hide and seek in human life. The incident shows how our evil tendencies continue from birth to birth and warns us to keep away from them. Then it so happened that Marichi fell sick and none among the true self-controlled ascetics came forward to nurse him as he was self-willed and a hypocrite. He realized the folly and decided to prepare faithful disciples as none of the ascetics taught by him nursed him in sickness. When he recovered, he taught the true religion. Marichi inspired Kapila, the royal prince to accept the life of an ascetic. "Why don't you practise what you preach?" asked the prince. "It is beyond my capacity," replied Marichi. "Does this mean that what you follow at present is not religion?" asked the prince. Marichi was confused as Kapila, the prince appeared to be a hard nut to crack. He was afraid, a true answer would drive away the prince from initiation. He was unwilling to express his limitations. However he said, "O Kapila, religion is here as well as there." Finally he initiated Kapila as a disciple. As he substituted falsehood for truth, the long cycle of worldly lives was reserved for him. (See the last picture in the third strip in the second painting.) Without repentence for the sin, Marichi had birth, in the fifth world of gods. Sixteenth Birth: From the fifteenth birth in the world of gods Bhagavan Mahavira was born in the Sixteenth birth as Vishvabhuti, the son of Vishakhabhuti, the brother of Vishakhanandi who was the ruler of the city of Rajagriha. In this birth the past Brahminic tendencies of living on doles had partly worn out and he was thus born in the family of rulers. Once youg Vishvabhuti was sporting with his harem in the royal garden though such entertainment by right should have been reserved for Vishakhanandi, the crown-prince. The jealous maids injected jealousy into the mind of the queen who expressed her displeasure against the ruler's connivance, despite great persuasion. The ruler wanted to maintain the status quo but being confused he consulted the minister and planned out a strategy. Vishvabhuti was asked to undertake a military expedition against a neighbouring ruler. The ideal son obeyed the father at once, left all the amorous sports in the garden and rushed to the battle field. Vishakhanandi occupied the vacant garden, with his harem for amorous sporting. Vishvabhuti who marched to the neighbouring kingdom found no reason for a war and returned. The watchman stopped him from entering the garden and said I was already occupied by Vishakhanandi with his royal wives for amorous sports. Clever Vishvabhuti at once realised the strategy of the elders to create condition favourable for Vishakhanandi to occupy the garden. Being enraged he struck a tree of woodapples nearby so hard with his fists that the falling woodapples covered the ground. He said to the gatekeeper: "Like woodapples the heads of all of you would have fallen to the ground if I lacked in devotion to my father and lacked in the quality of preserving the presti ge of the family. My elders conspired against me despite my deep faith in them and my open-hearted devotion towards them." Thus offended he got disgusted at the selfishness and deceptions as prevailed in the world. He renounced the worldly life and accepted the life of an ascetic through Arya Sambhuti, an old religious teacher who initiated him into the order of the ascetics. Great was the penance practised by Vishvabhuti who fasted many times at a stretch for the whole month. While Vishvabhuti was moving in the city of Mathura for Gochari (the begged food), he was recognized by the com 17. gaMdharva eter 18. yakSenTa 19. kubera 20 varuNa pany of Vishakhanandi his cousin who had arrived there for his marriage. Vishakhanandi was enraged at the very sight of Vishvabhuti who was almost reduced to a skeleton because of rigorous penance. At this very moment Vishvabhuti was pulled down by a running cow and all the earthen vessels he carried broke into pieces. (See painting second, strip fourth on the right). Being unable to control himself Vishakhanandi said: "Where is your strength with which you brought down the woodapples?" Vishvabhuti who saw his cousin flared up and thus forgot his forbearance. To demonstrate his strength he lifted the cow by the horns and revolved her with great force and said: "May I attain, in the next birth strength enough to finish Vishakhanandi." This evil thought persisted in his mind for all the 10 million years till he lived without repentance, leaving aside the question of introspection and penitence. When he died, he was born in his SEVENTEENTH birth in the powerful world of the divine and his EIGHTEENTH birth was that of Triprishtha Vasudeva'. When he grew up, he conquered three continents by defeating Ashvagreeva who claimed to be the right Vasudeva. Triprishtha loved luxuries and objects of pleasure. One night he ordered the attendant to relieve the musicians if the sweet music induced sleep to him but the attendant became so much engrossed in the music that the music went on though Triprishtha was fast asleep. When the ruler accidentally awoke from sleep, he heard the music. Violation of his order infuriated him so much that in the morning melted led was poured into the erring ears of the guardian of his bedroom (See painting second, strip five, picture first). The attendant died there. Because of his love for objects of pleasure and sinful approach Triprishtha lost his good qualities and his NINETEENTH birth was in the seventh hell.. After passing through the horrors of the hell Nayasara who was finally to become Bhagavana Mahavira was born in his. TWENTIETH birth as a cruel and violent lion. The TWENTY-FIRST birth was in the hell. At the end of his life in the TWENTY-SECOND birth Nayasara was born as a human being who performed penance and did so much good that his next birth was destined to be that of a supreme ruler with self-control. He was then born in his TWENTY-THIRD birth as Priyamitra the supreme ruler of the city of Muka in Mahavideha. Having fully enjoyed the life of a supreme ruler he took the vow of holy conduct before Pottilacharya. and when he died, he was born in the TWENTY-FOURTH birth as a god during the age-span of Mahashukra. Since the twenty-second birth the positive attitude took place of negative attitude, and this continued. Completing his span of life in the world of the divine, he was born in his TWENTYFIFTH birth as Nandanakumar in the city of Chhatra in India. His mother was Bhadra. He led the life of a householder for 2.4 million years and when he was yet to live for one hundred thousand years still, he was initiated by Pottilacharya into the order of ascetics. Thus he took food only once every month. So great was his knowledge, self-control. and asceticism that his heart became nobler and aspired for universal brotherhood and welfare. He was prepared to make the best efforts, even self-sacrifice to gain unfailing strength for the good of all beings. To reach such a noble goal he performed external as well as internal penance marked by twenty locations. While breathing his last he solicited apologys from all beings if they were wronged (directly or indirectly). (Introduction of the Third Painting ends here). 4. Triprishtha flourised during the period of Shreyansanatha. 5. The verses of apology as offered by the ascetic Nandana are worth commit ting to memory as they are most touching. They appear in the tenth Parva of 21. bhRkuTi For Personal & Private Use Only 22. gomedha 23. pArzva (vAmana) 24. mAtaMga jJAnapuSponI vRSTi 91

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Painting 8: Trishala, the queen who is in light sleep sees fourteen dreams immediately after the transplanation of the foetus into her womb, while she is lying down on the cot, as shown in the illustration. Painting 9: This is the most beautiful picture. It satisfies the eye and the heart at the same time. Blue background is very attractive. It adds beauty to the picture and makes it very impressive. The readers are struck specially by the following two things. This picture attracts anyone at first sight. One dreams at night. To indicate this, black colour can be used but the black colour is avoided in the religious field. So blue colour is selected. This colour adds to its beauty. Three dreams out of fourteen are of animals with five senses. An elephant, a lion and a bull are famous and favourite symbols in Indian religious culture and art. Three of them are used as the mark of identification 'Lanchhan' for three Tirthankars. A lion and an elephant have a permanent place in the arabesque (Parikara) of a Jain icon of a Tirthankar. These three symbols are purposely kept at the centre together. Generally goddess Lakshmi follows the elephant in the picutre. However, to maintain the order the bull should take the place of Lakshmi and the lion should be in place of a garland, Dreams could be arranged in this order. How ever, the dreams are not arranged in the above order for the following sound reason. Painting 4: There are a number of methods of drawing twenty sections in the presentation of this picture. After considering all aspects I selected the shape which seemed to me to be proper. The place of an Arihant is the highest in Vish-Sthanak'. So he is shown without any ornaments at the top with his eight divine accompaniments and cowrieholders. An Arihant is another name of 'Paramatma' Bhagawan. If he is there, everything is there but if He is not there, there is nothing. Nineteen 'Padas' are attached to him. An Arihant is at the centre of Jain order. Everyone desires to become an Arihant by worship and self discipline. An arch shape was selected for this picture. It was divided into six parts and twenty columns. This picture is full of sketches of men. An arch shape is purposely selected so that the picture will not appear too heavy to the eyes. Space is left for artistic natural designs of flowers and leaves on both sides and for the goddesses and clouds at the top. This background supports the main theme and makes it very attractive with its fine colour scheme. Some of these twenty padas of 'Vish Sthanak' have nearly the same subject. So it is very difficult to draw the exact figure of some of these 'Padas'. The figures of Vish Sthanak' are found drawn in a different strange ways a hundred years ago. Intelligent ascetics draw them according to their own idea. Merely showing twenty 'Padas' of 'Vish Sthanak' is not sufficient. Its main intention is not fulfilled. Hence at the bottom of the picture I have shown one person from the four-fold Jain community and the chief who pursues spiri tual discipline to attain the highest goal. Thirty years ago at Valkeshwar I got the picture of twenty figures of Vish-Sthanak' drawn according to my imagination. I got them embroidered on a thick silk cloth (chhod) with 'Jari' (gold and silver fabrics). Many followed this and got such chhods embroidered. Painting 5: The TWENTYSIXTH birth before the advent of Bhagavan Mahavira is shown by the aerial car in the sky, His soul is symbolically shown as a god in the aerial car. At the end of the span of life in that birth the soul is descen. ding for the TWENTYSEVENTH birth, to be born in the womb of Devananda the Brahmin woman asleep on the terrace. The descent of the soul is suggested by the circular white light. Painting 6: The painting is divided into two parts. In the upper part of the painting Saudharma (the ruler of heaven) who is seated in the aerial car commands Harinaigameshi a demigod with the head of a deer, who stands with respect to remove the foetus (for transplantation). In the lower part Devananda the Brahmin woman narrates her fourteen dreams' to Rishabhadatta her Brahmin husband who in turn narrates the results of such dreams. Painting 7: The artist has depicted three incidents by trisecting the painting. In the uppermost section Devananda is shown with grief at the loss of the foetus, the middle portion depicts Harinaigameshi, the demi-god flying to the city of Kshatriya Kund for transplanting the foetus into the womb of Trishala and in the third illustration below queen Trishala is shown in light sleep while the royal maids are shown busy with service. Chronologically the upper scene should be below but the abode of gods being in the sky. It is shown above to make it reasonable. Some Acharyas and sadhus had been to Bhaiyaji, an expert artist in paper-cutting in Patan, when he was engraving a picture of the fourteen dreams from the printed pictures in my album. After seeing the lion being carved first the observer commented that Yashovijayaji had committed a mistake. Bhaiyaji asked him the reason. Then he replied that the elephant came first in the dream, so it must be carved first. The lion came in third. Bhaiyaji communicated the above incident to me in details. I was surprised to know the fact. So I wrote to him that in the Kalpa Sutra which is read by our every Acharya and Muni in every 'Paryusan' it is recorded that the mothers who conceived the first twenty two Tirthankars saw the bull first in their dream and the mother of Mahavira saw the lion. The script where the above fact was recorded was also quoted for his information and reference. He (Bhaiyaji) was asked to read that section to the person who objected to the above order. The main reason for this is that the 'Kalpa Sutra' is read only once a year and that too in a hurry. So one overlooks the above fact. 'Snatra' is to be recited everyday. An elephant is put first in it then follows the bull and then the lion. Many have got the following Gujarati line by heart. Pahele' gajavar ditho, Bije vrishabh payettho, Trije kesari sinh. In 'Snatra' an elephant is put first because the mothers of twenty-two Tirthankars saw the elephant. That is the majority. Among the fourteen dreams three are of animals. So an alternative among these three can be easily arranged. We do respect the majority of opinions. Hence we have shown an elephant separately in the centre. A bull and a lion are drawn above it. We believe that now none will have 6. Harinaigameshi is popularly pronounced as Haninagameshi and so people took him to be a demi god with the head of a deer as 'Harina' means a deer But in reality he does not possess such a head of course he can assume such a form with his divine power 7. The Digambara tradition narrates 16 dreams # The female foetus in the womb of queen Trishala was transplanted into the womb of Devananda, the Brahmin woman. YT TI jIvanA pariNAmanI ghaTanA 20 RETRE w ( fe ) 2 foren (411) (0) Ferenc (9) T (PUTI) 1 cufe Art) For Personal & Private Use Only www.ainelibrary.org

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any doubt about their order. The picture becomes complete only when the mother who dreams is shown instead of showing merely the dreams. Then one can understand it easily. At the bottom of the page a grand sketch of the mother lying down on a beautiful royal cot is drawn to maintain the consistency of the dreams. This picture can be introduced in the album, of the pictures of any Tirthankar. To give birth is only a woman's privilege. This is the universal truth. So it is only the woman who can have the above dreams from the beginning of humanity till its end. Males can never have such dreams. To give birth to a Tirthankar is the great responsibi lity of only a woman. So every woman must be proud of the fact. One of the many reasons for drawing this picture was that on a Samvachchhari (Annual) day while reading the Kalpa Sutra-Barasa one has to describe these dreams for a long time. It was necessary to keep a picture in front at that time so that the listeners would remain active. Painting 10: Trishala, the queen is shown resting at the retreat surrounded by banana trees. Beside her, is the child (Bhagavan Mahavira). Around her are the fifty-six presiding maids of the directions who have arrived there from the world of the divine to celebrate the birth of the child. They are shown performing Rasa dance with expression of joy and singing about the glory of Bhagavan Mahavira. Painting 11: Saudharmendra the ruler of heaven is shown as assuming five forms with divine power as he wants to secure all the benefit of the holy devotion to Bhagavan Mahavira, the saviour. With one form he holds new-born Bhagavan Mahavira, with two forms he moves the chowries, with the fourth form he holds the royal umbrella and with the fifth form he wields the adamant. The illustration shows Saudharmendra flying to the Meru mountain. Painting 12: Saudharmendra is shown with Bhagavan Mahavira, resting on his lap while he is sitting on the coronation stone on the Meru mountain, and some gods pour holy water on Bhagavan Mahavira while some stand in a line, with pitchers and materials for worship. The remaining group of gods in the sky sings with devotion the glory of Bhagavan Mahavira. Painting 13: There is no tradition in Jain community to draw pictures showing parents loving their children in predominantly spiritual and sensitive religious environment. During thousands of years a picture of the parents of a Tirthankar loving or fondling their son is not found in any temple or in any manuscript. So this picture is prepared. Many will like it. The shape of the face of the mother and that of the son may be drawn in various ways. Every one will have his choice. An artist's choice is based on his own imagination. Painting 14 to 16 are self-explanatory. Painting 17: The album of Bhagavan Mahavira is so far incomplete without important and common pictures of his domestic life. So five incidents of his domestic life have been depicted here. The first picture depicts the wedding of Yashoda and Vardhamankumar. In the picture Yashoda first puts a garland (Varmala) around the neck of Vardhamankumar. The garland is seen hanging round his neck. Then Vardhamankumar puts a garland (Varmala) round the neck of his future wife Yashoda. In the second picture they are shown loving and fondling their new born daughter. In the third the husband Vardhamankumar is seen talking happily with his wife Yashoda. In the fourth he is shown as exchanging words with his Kshatriya friends. This picture shows, five incidents, including his wedding, based on his domestic life. Four pictures are drawn in four directions and at the centre in a circle Vardhamankumar is pointed with a bow and arrows to indicate that he is a Kshatriya prince. I do not think it proper that Yashoda being the wife of a perfect man should remain obscure, behind a curtain. So I tried to make both of them alive in this picture. Painting 18: The family of Bhagavan Mahavira's father, king Siddhartha is illustrated here at a get-together evening scene. Painting 19: This illustrates what a brother feels at the very idea of separation from a brother. Here Bhagavan Mahavira is shown as seeking with modesty the permission of his elder brother for allowing him to be initiated into the holy order of ascetics and for this purpose he is standing before his elder brother with folded hands. This illustration inspi. res the modern generation to learn the lesson of courtesy. Painting 20: The biography of Bhagavan Mahavira is recorded in 'Agam'. Afterwards many different scholars have written his short or long biographies in Prakrit and Sanskrit. In all of them one will find surprising difference in subjects and opinions. Certain details recorded in these biographies are so different that everyone will be surprised to note them. Jain Acharyas and Sadhus might not have gone through all of them. If they have gone through them, they might have forgotten the details. Perhaps they might have read them in a hurry. So they might have overlooked them. If any writer writes any details not known to them, they come forward to criticise him bitterly and bitingly. They comment that the author has not written according to the Shastras and add that he has misrepresented the facts about Bhagavan Mahavira. I humbly request such critics that they should ask for the explanation from the author or should read themselves other biographies before commenting. Then all their doubts will be dispelled. Generally the Kalpa-Sutra and "Trishashti Shalaka Purush Charitra' are often read by many. If the reader finds anything new which is not mentioned in the above books, he is upset. Whatever may be the reason, there is no consistency in the biographies of Bhagavan Mahavira. The same tradition is not maintained in all these biographies. His biographies were written a thousand years after his "Nirvana'. I simply wonder at the differences. Research scholars must find out the reasons behind these various narrations. The incidents which are depicted here are based on description found in the 'Kalpa-Sutra-Tika' and other books. Tirthankars have a right to worship when they are house holders before their initiation into a religious rite. This we find recorded in the Kalpa Sutra and biographies. Hence Bhagavan Mahavira is shown as worshipping. How did he spend two years before his initiation? Readers may be eager to know about it, so I have presented two incidents, in (i) showing him worshipping, (ii) showing him as lost in meditation-Dhyana, suggesting, how he spent his time during that period. Painting 21: This is self-explanatory. Painting 22: Bhagavan Mahavira gives holy gifts as desired by the mendicants at the gift-house. Hundreds of people are seen ready to receive alms while gods are shown ready to do their duty. Bhagavan Mahavira would like to give as much as the mendicant would ask for but the gods restrict the alms as per the destiny of the mendicant and return the surplus to the treasure. on the an Mahavidin, and so TATA madhubindanuM draSTAMta OX COM 2 . SING 9sutArA (sutArakA) / 10 azokA 11 mAnavI 42 (9) 1 (W 93 face (fr) 15.kandarpA (prajAti-pannagI-A 16. nirvANI For Personal & Private Use Only

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tIrthaMkaranI mAtAnu putradarzana Painting 23: Gods, the happiest of all beings send aside the hirelings and carry the palanquin meant for the initiation of Bhagavan Mahavira the lord of the three worlds. The illustration teaches the lesson that the saviours should be served, not through hired persons but personally. In the palanquin are also the elderly women of the family as well as women moving the chowries as a mark of devotion. Painting 24: The illustration is self-explanatory. Standing under the Ashoka tree before the people Bhagavan Mahavira plucks off the hair five times with the fist. Indra collects the hair in a piece of cloth and Bhagavan Mahavira wears on his left shoulder a divine cloth presented by Indra, the ruler of heaven. 94 Painting 25: The illustration shows black drones attracted by the fragrance emanating from the body of Bhagavan Mahavira. He bears their stings out of equanimity instead of driving them away. Mark the face of Bhagavan Mahavira during the period of ordeal. Peace and patience are wonderfully reflected on the face. The paintings which follow teach the lesson that one must cultivate tolerance and forbearance under all the ordeals of life. Painting 26: The pictures of Tirthankar Bhagavan seen in the 'Kalpa-Sutra-Barasa and sometimes in other places are presented in almost the same style. These pictures are drawn in Indo-Iranian style. To present a thing with shapes or sketches is the chief characteristic of this style. These pictures lack deep artistic insight and sense of proportion and realistic attitude to life. The pictures in the Kalpa Sutra from the 14th century to the 18th century, if observed, will reveal the same style. All show the same colour scheme, the same method of drawing i.e. long sharp nose, long eyes, short legs, short beds, the same style of dress and ornaments, the same methods of presenting trees and animals etc. We can write a volume on this style. However, this is not a suitable place for it. Bhagavan is considered to be super-human. In what sense or reference is he treated to be so? There is no need for us to ponder over it. Tirthankars are considered to have conquered their passions. They are 'Vita-Ragas, so there was a natural restriction on the selection of the subjects for the pictures of Tirthankars. There was a firm conviction that Tirthankars, Sadhus and Shramans were renouncers of wordly life. So only a special kind of subject was selected. Owing to this conviction the pictures in the Kalpa-Sutra ignored the realistic side of the life of Bhagavan Mahavira. These pictures lack in variety too. Light and shade have no place in Indian style. Inspite of these difficulties I have tried to show a little reality, a little variety in the third edition of the album. Let us consider the picture No. 26, by putting a fullstop to all these things. In this picture Bhagavan Mahavira is shown on his religious walk in a forest. At the end of the left side he is shown in Kayotsarga pose absorbed in meditation-(Dhyana). In the first picture of the two pictures below we were unable to show 'Panch Divya' five celestial substances. In the fourth picture Bhagavan the Kshatriya Prince who is recently initiated is portrayed. Sanyasis rebuked Bhagavan Mahavira but he who had taken the vow of abstaining from speech kept mum. His expression of tranquility inspires the same in us. Painting 27: Bhagavan Mahavira gives away half of the divine scarf to a poor Brahmin who entreats him for the same. Painting 28 to 30: The illustrations are self-explanatory. 17 balA (acyutabalA) 18 dhAriNI 19. vaidayA (dharaNapriyA) 20 naradattA (acchuptA) Painting 31: The demi-god Sudanshtra is shown in water under the ship. In the corner of the ship are shown gods who have run to Bhagavan Mahavira's rescue. Painting 32: Observe the miraculous sense of forbearance on the face of Bhagavan Mahavira who passes through numerous ordeals. 21. gAMdhArI Painting 33: The illustration shows the plight of a princess and her redemption and rise when she comes in contact with Bhagavan Mahavira, the touchstone. It also shows the great value of what is given by the saviour, a superman. Chandana, the princess was appointed as the head of the order of female ascetics when the new order was heralded by Bhagavan Mahavira, she being the first among the female ascetic as well. She was then known as Arya Chandana. Having reached the state of absolute enlightenment she attained redemption in that very life. Painting 34: Chaupanna M.P. (hariya' mentions another technique of removing the wooden spikes. See the footnote 36 in the Appendix 7. Painting 35: There is a purpose behind keeping a border around this illustration. The illustrations in the border depict the similies given in the original text of Kalpa Sutra (an authoritative scripture of Jainism), and which give the idea of the fulfilment of meditation, penance and other practices, performed by Bhagavan Mahavira before he reached the state of absolute enlightenment. (I look upon this part as the heart of the text as it gives glimpses into the noble soul of Bhagavan Mahavira. In the border from left to right are shown the sun, the tortoise etc. which are in all 18 illustrations of similies.) The similies are further explained below: (1) He was bright with enlightenment like the sun because of his bright gross body, complexion and inclination, (2) Like a tortoise his senses were turned inward, (3) Like a conch unaffceted by water, he was immune to attachment and other evil tendencies, (4) Like a single-horned rhino, he struggled single-handed against unworthy actions, (5) Like the moon he was gentle and serene, (6) Like the sky he sought no support, (7) Like the lotus unaffected by water he was untouched by actions, (8) Like birds he moved freely, (9) Like the boundless wind, he had no boundaries, (10) Like a bull he was capable to bear the rigours of mighty vows, (11) Like the serene ocean he maintained his equanimity on occasions of joy and sorrow, (12) Like the lion he was difficult to be faced with violence. as he was unmolestable by brutal ordeals. (13) He was stable like the mountain Meru as he remained unshaken in ordeals, (14) Like the elephant he had venturing spirit as he was brave against unworthy actions, (15) Like gold he was pure and bright as he was free from the impurities of actions, (16) In ancient India there was a strange bird called Bharand which had two necks and three legs. There are references about this bird being used as a means of conveyance in the air. This bird had two separate souls and because of two separate necks, they had two similar desires at a time but if the two parts desired to eat separate fruits the bird would die. To avoid such a catastrophy the bird had to remain advertant. Like this bird he was always alert, (17) Like the clean water in the autumn he had a 9. The story of Chandana has some point of difference between Shvetambara and Digambara texts. Shvetambara texts differ here. Had she fetters both on the legs and the hands or only on the hands? Difference exists even on this point. 10. In Africa there are two-horned rhinos For Personal & Private Use Only 22 ambikA (kuSmAMDI) 23 padmAvatI 24 siddhAyikA

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pure heart free from evil inclinations, (18) Like the earth that bears cold and heat objectively, he would tolerate all worldly hardships with equanimity. Bhagavan Mahavira thus deserved all such similes. Painting 36: The illustration shows Bhagavan Mahavira in meditation while receiving absolute enlightenment in the evening while he has adopted the milkman's or hip-raised posture under the Shal tree when his mind had reached the climax of meditation while contracting and controlling the gross senses in a field. Nearby is shown the Rujuvaluka river with soft sand (The halos are shown to symbolize enlightenment). Painting 37: This is the illustration of the Samavasarana (auditorium) for religious discourses. With the attainment of absolute enlightenment transcending time, Bhagavan transcends even such enlightenment. God of heaven creates a majestic auditorium fordiscourses of him. The auditorium as depicted is of the other day. This is depicted just to give a general idea about the auditorium for Tirthankara. The first rampart is made from silver with golden ridges, the second rampart is made from gold with diamond ridges and the third from diamonds of various colours and with ridges of very precious jewels. The whole construction is so charming that any onlooker would at once be inclined to attend the discourses. Those who have come with their means of conveyance keep them at the broad sides of the first rampart (as clearly illustrated). The second rampart is occupied by birds and animals who are attracted by the speech of Bhagavan Mahavira. In the third rampart gods create (1) Ashoka tree together with the holy Shala tree under which Bhagavan Mahavira attained absolute enlightenment. The trees cover the whole auditorium. Under the trees the gods create the throne to be occupied by Bhagavan Mahavira and before the throne is created a pedestal for supporting the feet. When Bhagavan Mahavira is just to occupy the throne, (1) the gods create the Ashoka tree, (2) fragrant flowers are showered by gods, (3) there is divine sound, (4) the chowries are moved, (5) majestic throne is created, (6) superbright aura is created behind the head, (7) the drums are played with rhythm", (8) three umbrellas are offered. Bhagavan Mahavira enters the auditorium from the eastern gate, reaches the third rampart, moves round the Chaitya tree, the tree of enlightenment, which is above the Ashoka tree, bows down to the holy place and occupies the throne and faces the east. At this time the gods create the living images of Bhagavan Mahavira on the throne in the remaining three directions. The images are so lifelike that he appears four-faced13 which in reality he is not. Then comes Indra and other gods, ascetics with spiritual perfection. Ganadharas (the spiritual teachers) and other male and female ascetics, heavenly damsels and groups of men and women. They 11. The drums are known as Dundubhi and a pair of them is played at Jain temples. 12. Chaitya tree-the tree of enlightenment and Ashoka tree are not identical as some think. Ashoka is a distinct tree while Chaitya is not the same of a parti cular tree. As Chaitya also means enlightenment. Chaitya tree should be interpreted here as the tree of enlightenment, under which the saviours. receive absolute enlightenment. That is why each of the saviours has his own tree of enlightenment (Chaitya Vriksha). Every Tirthankar has an Ashoka. tree which is one of the eight great paraphernalias provided by gods but the trees of enlightenment are of different types. Whenever the auditorium ist cerated, the gods create the tree of enlightenment over the Ashoka tree out of respect for it. This proves that Tirthamkaras attain absolute enlightenment under a tree only at a garden or in the forest and so the tree becomes respectable, worth worshipping and deserves credit. The Chaitya-tree is also called Bodhi tree. Here the word 'Bodhi' means absolute enlightenment. The word Bodhi has been particularly preferred by the followers of Buddha. 13. The authors of Digambar texts do not accept the four-faced appearance. They describe the auditorium with great difference occupy their seats in their allotted places after bowing down. They either stand there or are seated. As Bhagavan Mahavira appears four-faced, each person in the audience sitting in any part feels that Bhagavan Mahavira addresses him. Before this assembly Bhagavan Mahavira delivers his most melodious discourse in Ardhamagadhi language in the classical melody of Malkosh for one Prahara (three hours) in the morning while the audience listens under perfect silence. In the second rampart birds and animals who have mutual antagonism (by nature) forget it though sitting side by side, because of the holy influence of Bhagavan Mahavira. After delivering the gospel he turns to the white. chambers in the second rampart (see the painting). for rest and lunch. At the second religious session Bhagavan Mahavira occupies the seat created by gods, before the throne and delivers the gospel. Then follows the third session of one Prahara (three hours). Thousands of people listen to him with full attention. They all understand in their own language what he says. So impressive and inspiring are the discourses that nobody gets bored or feels like leaving the auditorium. Gods serve as sentinels at the gates of all the three ramparts. Sizable flags are fluttering in all the four directions. There are wells with steps, for drinking water. At the lower end the procession of king Shrenik is shown as he comes to listen to the holy discourse. Painting 38: The public will see for the first time the picture of the incidents drawn in the pictures No. 38, 39, 41, 42, 43, 45 etc. The biography of Bhagavan Mahavira is very long. Fortyeight pictures of incidents from his life are presented in this album. Thirty to forty incidents still can be easily added. The artist has shown Bhagavan Mahavira on a religious tour in the picture No. 38. What an attractive mode of walking. The speed of walking is also attractive. The form of Bhagavan is very symmetrical. His height and breadth are absolutely proportionate. This picture is very grand and charming. It appeals to our heart. The numbers of eight accompaniments (Pratiharya) are mentioned above. This picture in fact is of Rishabhadev Bhagavan. So a lock of hair we find on the shoulder. However, if necessary, if can be used to represent any Bhagavan Tirthankar by sticking a paper over it and painting it with a suitable colour. Painting 39: The incidents presented in the pictures 39, 41, 42, 43, 45 had taken place in "Samavasaran" (Divine religious auditorium). So a little upper part of it is shown in every picture. In picture 39 a manuscript is deliberately shown in the left armpit of Indrabhuti to distinguish him from others and Bhagavan Mahavira is shown in an orator's pose (Pravachan Mudra). Painting 40: The illustration can be clearly grasped by the text provided on the page facing it. The illustration shows eleven Brahmins who received initiation at this very august assembly. They are shown bowing to Bhagawan Mahavira in respect. They were appointed as Ganadharas the spiritual teachers and scripture-composers. The custom of offering Vasakshepa (literally the offer of fragrant substances) is practised by the Tirthankaras (the saviours). Among the Jains who worship the holy image the tradition is universal and continuous. Vasakshepa is sanctified fine powder of sandalwood and many fragrant substances. As this episode took place at this august assembly a part of it is shown in the illustration. Bhagavan Mahavira is standing under the Ashoka tree. Those who are sitting are Jian Jian Kang Kang Jian Kang Yang 1. gomukha 2. mahAyakSa 3. trimukha 4. yakSezvara 5. tumbarU 6 puSpa 7. mAtaMga For Personal & Private Use Only 8 zyAma hA~kAra bIjamAM pArzvanAtha (dhAtumUrti) 95 7 www.jainelibra.org

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hrIMkAra bIjamA zrI pArzvanAtha 9. ajita 96 Ja Education International the disciples of the Gandharas. It was the eleventh day of the bright half of the month of Vaishakha when all these Brahmins accepted the code of asceticism. Then they repeated three aphorisms and were qualified for becoming Ganadhara. Bhagavan Mahavira, then established the code of religious discipline and announced the fourfold formation of the constituents of the Samgha as male ascetics, female ascetics, the householders (Shravakas which literally mean listeners) and the housewives (Shravikas). He also appointed the heads of all the four divisions. From that day the Veera Shasana (literally the disciplined organisation of Bhagavan Mahavir) started, and will continue uninterrupted for twenty-one thousand years, still and then the great deluge will follow. There is a reason why the front side of the auditorium is not depicted. Painting 41: This very attractive picture carries us into the past, more than two thousand and five hundred years ago and puts us in the presence of Bhagavan Mahavira. All listeners are found standing politely with perfect discipline in Samavasaran (divine religious auditorium). A Tirthankar always delivers a religious discourse first for three hours continuously. Next his chief disciple 'Ganadhar' delivers a religious discourse. A Tirthankar after delivering his religious discourse gets down from his throne and retires with Sadhus to 'Devchhand' as known in Shastras, a retiring place created by gods in the north-east. These Sadhus remain present with him to serve him. Painting 42: In the Shastras there is a detailed description of the beauty of the entrance-door of 'Samavasaran' (divine religious seat). No one among the Jain community so far has tried to construct such an entrance-door of a Samavasaran. I had a keen desire since years to get done a fine, attractive, the best quality entrance-door of a Samavasaran only in such a way that the depth of the interior part could be seen with Bhagavan together with throne and the four sect Sangh seated and stood in a particular manner and the throne being of crystal should be coloured in the same crystal colour. Now I feel that the painter had done justice to my idea to a great extent. The door is drawn exactly as it is described in the Shastras. Its colour, shape, lining Jewellery etc. are so finely depicted that it fascinates the observer. One feels like not taking his eyes away from it. Samavasaran has three ramparts. Every rampart has four doors. Thus a Samavasaran (divine religious auditorium) has twelve doors in all. Painting 43: The three incidents of Bali Vidhan ceremony are shown in the same picture. If they are shown separately in three pictures, they will become so attractive, so inspiring and so worth seeing that none would like to take away his or her eyes from them. 'Bali means half cooked unbroken rice. This ceremony of 'Bali Vidhan' takes place at the end of the Ist Prahara's (First three hours of the day) religious discourse. The right of preparing 'Bali' is given to anybody from an emperor (a Chakravarti) to a common man. The rice used for Bali should be unbroken, thin, fine, scented and without husk. It must be properly washed a number of 14. Tripadi means a collection of three aphorisms. They are accepted by the Gandhara each at a time by moving round Bhagavan Mahavira so that they may have the supreme light of unfathomable enlightenment and they may have the capacity to write great scriptures which can bring bliss to all beings. The aphorisms contain sublime meaning which reveal the basic essence of the creation. Here Bhagavan Mahavira utters the aphorisms as Upannei Va, Vigamei Va and Dhuvei Va. These three aphorisms are at the root of the composition of the twelve-fold scriptures and the cosmic arrangement. The aphorisms in essence mean, the substance has relative creation, it has relative destruction and it remains in its original essence steady for ever 10. brama 11. Izvara 12 kumAra 13. SaNmukha For Personal & Private Use Only times. Then it is kept on fire for cooking. When it is halfcooked, it is taken down from the fire. Then gods by adding divine scented ingredients make it scented and-worthy. Then a married woman (whose husband is alive) wearing all her ornaments puts it over her head and brings it in a grand procession with pomp and festivities through the eastern door of a Samavasaran near Bhagavan. Bhagavan immediately stops his religious discourse. Then the person bringing the 'Bali goes round Bhagavan thrice and stands by his side. When the Bali receives nectar-like sweet sight of Bhagavan, it acquires a special kind of energy. Then the authorised persons standing in front of Bhagavan take handfuls of it and throw it up in the air. The gods take half of the rice thrown up and half of the remaining rice is taken by the person who prepares it. The remaining rice come to the share of only lucky ones. What is the effect of the 'Bali'? If a sick man puts only one grain of this rice over his head, his sickness and diseases leave him, and no other new disease dare attack him for six months to come. It seems this ceremony used to take place in the life of every Tirthankar. There is not reference to its performance anywhere but the writer thinks that it must be taking place everyday. Points to Ponder: Tirthankars are superhuman. They have fulfilled all their duties and have retired. The cere mony of the 'Bali' is social. It is a deed to scare away. diseases. It is intended mainly for the welfare of worldly men. It is not a suitable ceremony for men on the way to salvation. It involves voilence to 'Agnikaya' beings. Then why should Tirthankars discontinue their religious discourse and give importance to it and become witness to it? What is the reason of their extending so much co-operation? This is a grave matter and deserves our attention and thought. This matter moots a number of questions. It can inspire and even elighten Acharyas who bear the responsibility of administration. The word 'Lokottar' superhuman draws our attention how to interprete the word. superhuman? What is its limitation? Have Tirthankar Devs any importance for this? The above ceremony is known only to very few Acharyas and Munis. This incident lying idle in a corner is purposely published. This incident will open our eyes to our duties in the present circumstances. It is not mentioned any where whether this Bali ceremony takes place everyday, is related to every Tirthankar and is performed by whose suggestion. Painting 44: The illustration is clear. On one side are the black, charred bodies of two ascetics who are dead. Tejoleshya the powerful destructive energy is to emanate from the mouth (to destroy the opponent) according to the text. 'Pravachana Saroddhars. Whether the ascetics of Ajivaka Sect followed by Goshalaka remained nude or dressed is still not certain. Hence he is shown dressed while afflicted by Tejoleshya. Painting 45: Bhagavan Mahavira was not only the preceptor of the common men, but also of the kings and emperors. Bhagavan Mahavira had many kings and emperors as his disciples. The picture is intended only to communicate the above fact to the common man. Painting 46: The painting illustrates the event when Bhagavan Mahavira continuously spoke for sixteen Praharas (48 hours) to express the philosophy and to deliver the gospel for the good of all beings, while he was sitting 15. See the Dwar 270. 14. pAtAla 15. kinnara 16. garUDa ******

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with lotus posture on the golden lotus. It seems this was the news of the sudden passing away of Bhagavan Mahavira, first feat in the history of delivering such a long speech while the former was returning. Gautam (Indrabhuti) was without taking food or water. the eldest son of Vasubhuti a Gautam shrotriya Brahmin of Painting 47: Before the final rites of the lifeless mortal the town Gober in the state of Magadha. frame started, the gods decorated the body with the crown As Gotra name had assumed greater significance, he etc.16 and he was creamated with Sandalwood. was better known among all as Gautam Swami, rather Painting 48: The Painting illustrates Gautam Swamiji than by his own name - Indrabhuti. For excellent manathe first among the Ganadharas of Bhagavan Mahavira gement of the order of ascetics the teaching section was divided into nine departments (Ganas) under various teacwhile he delivers his first religious discourse in the correct style of the speaker adopting the lotus-posture on the hers who were known as Ganadharas led by Gautam. He golden lotus created by gods under the Ashoka tree, after he was initiated at the city of Pavapuri when he was fifty had attained absolute enlightenment. On both the sides are years of age and had attained absolute enlightenment (Kevali) when he was eighty two. His end came at the age shown gods who sing the glory of absolute enlightenment. On of 92 when he fasted for one month. (It should be noted that the left upper corner Gautam-Swamiji is shown instructing Gautam Swamiji is distinct from Gautam Buddha). A verse Devasharma, the Brahmin and on the right corner is shown about Gautam Swamiji: Gautam Swamiji who weeps bitterly when he hears the Nectar was at his toe and he was treasure-house of all 16. Decoration of the dead body is mentioned in the Prakrit book-Mahavira achievements. We remember Gautam Swamiji who fulfils Chariyam. all our desires. APPENDICES Further information about the history and philosophy of Jainism and biographical details about Bhagavan Mahavira APPENDIX 1 HOLY TOURS a cowherd's cruelty put him to test. Note - The information provided here is limited only to those names and words mentioned in the descriptions about the paintings and which are ass. Kashi - This was the territory of which Benares was the ociated with the holy tours and the monsoon halts of Bhagavan Mahavira capital. The territory at that time was part of the State of Koshala. 1. Places visited by Bhagavan Mahavira during the holy Kollaka Sannivesha - This town was situated near the town tours and the monsoon halts. Modern locations of some of of Vanijyagam. Bhagavan Mahavira broke his fast on the them have not been traced while modern locations are next day after his initiation. mentioned wherever they could be traced. Koshala Janapada - This state was in northern India and *Apapapuri - The city was formerly known as Apa pa-puri Shravasti was its capital. which means a city without sins but with the passing away of Kaushambi - The territory near Prayag in northern India. Bhagavan Mahavira, the people named it as Pavapuri or The city bore the same name as the territory and in BhaPapapuri. There were at that time three places known as gavan Mahavira's times it was the capital of the State of Pava and so this Pava should be known as 'Pava Madh- Vatsa. The ruler Udayana and his mother Mrigavati were yama' the middle-Pava. It was the 42nd monsoon halt of great devotees of Bhagavan Mahavira. Bhagavan Mahavira. Kshatriyakunda Gamt - Some archaeologists and scholars *Asthikagam - It was situated in the Videha territory and hold that Vasukundagam near Besadpatti in Mujfarpur district is the original city of Kshatriyakunda. This was the on its out skirt there was a temple of Shoolapani a demigod. birth place of Bhagavan Mahavira and the ruler was Sid*Alambhikal - This was situated between the cities of Raj. dharatha. The truth about the latter fact can be revealed agriha and Kashi. only through intensive research. Rujuvalu (U) ka River - Archaeologists and scholars have Ganga - This is one of the two great rivers of India. not yet been able to discover the exact location of this According to the Jaina scripture its origin is at Padmadrariver but it seems it was near the Shal tree under which ha near Kshudra chulla in the Himalayas while modern Bhagavan Mahavira had attained absolute enlightenment. explorers declare Gangotri as its origin. Bhagavan The tree was in the field of Shyamaka, a farmer. Nearby Mahavira had crossed it twice incognito and many times was the village of Jrimbhik. by ships, with the groups of male and female ascetics after Kanakakhal Ashrama - This hermitage was situated near attaining absolute enlightenment. the city of Shvetambi. Chandakaushika a cruel, horrifying Gunasheela Chaitya - A famous garden of Rajagriha. serpent who would kill his victim by a simple gaze had put Bhagavan Mahavira used to station here often. It was the Bhagavan Mahavira upon an ordeal at this very hermitage. He lived at this hermitage in meditation for fifteen days after showing the correct way of life to the serpent. 4. Bhagavati, Kalpasutra, Avashyakadi Agama and other sacred texts of both Kumar (Karmar) Gam - This was situated near Kshatriya the Shvetambara as well as Digambara Jains have referred to this city as Kunda, Kunda G (r) ama and Kundapura. As the classes of Kshatriyas and Kunda, the birth place of Bhagavan Mahavira. Bhagavan Brahmins were staying in groups in different parts, the northern part where Mahavira stayed here on the first night after initiation and Kshatriyas lived was known a Kshatriyakunda gama-nagara and the southern part of Brahmins was known as Brahminkunda-gama-nagara. This name has been mostly used. The name Kundapura has been parti cularly used by the epic-poet Asaga, Acharya Jinsena, Acharya Gunabha * This sign shows the place where Bhagavan Mahavira stayed during the dra and other. Digambara scholars. The author of Jayadhavala has used monsoon. the word Kundapurapura. Besides, the author of Acharanga Sutras has 1. The name of the places are given here, not in Prakrit language but in used the word Sannivesa for the city. So the word Sannivesa should be Sanskrit. interpreted as a city as Siddhartha was a king. In Trishashti (2-15) Hema2. Scholars identify Alambhika with Alambhiya chandracharya has introduced Brahmankunda as Sannivesha and Kshatri. 3. It is a sad state of affairs that the location of this place has not yet been discovered even today. If discovered, it should be developed as a grand yakunda as Para the city. place of pilgrimage as Bhagavan Mahavira had received absolute enli 5. Considering the topographical condition, he must have crossed many ghtenment here. rivers while touring. kAyotsarga madrAmA zrI pArzvanAtha * SELESA IN 90. Ted 94. 18 2017 29.792 22 gomeda 33. EU (RU) 28 HIG 97 Jain Education Interational For Personal & Private Use Only

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headquarter of his religious propagation. 11 Ganadharas received Nirvana here. This is the very Chaitya a holy place where Bhagavan Mahavira had read Kalpasutra before the fourfold disciplined community as referred to in the original text at the end of Kalpasutra which commands the highest worshipful respect in the Murtipujaka section of the Jain community. *Champa (Nagari) - The famous city of Jaina history was situated near Bhagalpur. Whenever Bhagavan Mahavira visited Champa, he used to lodge at the holy garden known as Purnabhadra Chaitya. Formerly it was the capital of the state of Anga but Kunal, the ruler made it the capital of the state of Magadha. Bhagavan Mahavira stayed here during the third and the twelfth monsoons. Chhammani (Shanmani) - This place was situated between the Middle Pava and the city of Champa near Ganga. It was here that hard grass spikes were hammered into Bhagavan Mahavira's ears and at a place nearby he had to undergo the ordeal of their removal. Jrimbhik (a) Gam - The town was situated near the river Rujuvalika. On a field on the bank of the river Bhagavan Mahavira had received absolute enlightenment. See "Rujuvalika'. Gnatakhandavana - This garden was situated outside the city of Kshatriyakunda. Dridhabhumi - A territory inhabited mostly by Mlechchhas in the times of Bhagavan Mahavira for whom Samgamadeva, a demi-god had created twenty ordeals in a night at Polas Chaitya, a holy place at the town of Pedhala situated in that territory. Scholars identify this territory with the territory of Gondava. *Nalanda? - This was the satellite city of ancient Rajagriha. It was prosperous, famous and vast and inhabited by many rich people. The famous centre of learning 'Nalandapeeth was here. Bhagavan Mahavira stayed here during the second thirtyfourth and thirty-eighth monsoons. * Pava (Pavapuri)" - There were three cities bearing identical names. Pava which was in the middle was known as Pava Madhyama, and was situated in the territory of Magadha. It is located in Bihar State at present. Bhagavan Mahavira stayed here during the forty-second i.e. last monsoon and also passed away. At present it is the sacred place of pilgrimage for Jains. See the word-Apa papuri. "Prishtha Champa - It was a satellite city of Champa. Bhagavan Mahavira stayed here during the fourth monsoon. *Praneeta Bhumi' - A part of Bengal. During the life of Bhagavan Mahavira it was known as the region of Anaryans but later on it was inhabited by Aryans. LadhaRadha were parts of this region. Bhagavan Maha vira stayed here during the ninth monsoon. Brahamanakunda Gam - It was situated near Vaishali, the capital of Videha and was originally known as Kundagama or Kundapura. Its northern part was mostly inhabited by Kshatriya-the martial community while the southern part was inhabited by Brahmins, the scholarly community. The northern part was known as Kshatriya Kunda Gama and the southern part was known as Brahmana Kunda Gama. Bhadrika (Bhaddiya) - A famous city of the State of Anga. Bhagavan Mahavira stayed here incognito during the sixth monsoon. * Bhaddila Nagari - The capital of the State of Malaya where Bhagavan Mahavira stayed for the fifth monsoon. Madhyama - Another name of the city of Pava associated with Bhagavan Mahavira who stayed here during the forty second monsoon. *Mahasena Udyana - This was the garden outside the city of Pava (Madhyama) After realization of absolute enlightenment at night Bhagavan Mahavira walked over a distance of fortyeight Koshas (a linear measurement) and reached this place where he gave the religious discourse at the divine auditorium, initiated 11 Brahmins into the order of ascetics, established the (fourfold) order of Samgha. (the organized community following certain religious principles.) The scriptures (Dwadashangi) were also composed here. (For details read the note about the painting number thirty.) Morak Sannivesh - A town near Vaishali *Rajagriha - The great and famous capital of Magadha during the times of Bhagavan Mahavira. Its location can be traced to Rajagir - Rajagiri and the area surrounding it in the Bihar State. It was a powerful and most prosperous centre for the religious discourses, religious propagation and the stay during the monsoon for Bhagavan Mahavira Out of the many gardens on the outskirts of the city he used to camp at the garden known as Gunashila Chaitya. Here innumerable religious conferences were held and Bhagavan Mahavira initiated thousands of people into the order of asceticism. He admitted into his religious fold the kings, the queens, the princes, the military commanders and other officers and millions of people of different castes and creeds in this city. It was his most powerful centre. Here he stayed during eleven monsoons. Ladha - A part of West Bengal was known as Praneeta, Ladha or Radha. The commentary on Kalpasutra has used the word Praneeta for this region. Hence the Anaryan names Praneeta, Ladha or Radha suggest adjoining areas in the same territory, the other areas being known as Vajrabhumi and Suddhabhumi, which too were inhabited by Anaryans. Bhagavan Mahavira toured this region twice during which he had to pass through unbearable ordeals. As none offered him a resting place for the monsoon, he engaged himself in penance and meditation under a tree during the monsoon. This region which was inhabited by Anaryans during the times of Bhagavan Mahavira became 6. Shanmani is the Sanskrit form of Chhammani, a Prakrita word. However the Malayagiri commentary on the Avashyaka Sutra mentions the deriva tive from Chhamania. 7. The ancient name was Nagalanda Sutrakritanga Agama gives many meanings of this word 8. The name Apapa was used through the word Apavae as an apposition to Pavapuri by Nemichandra Suri in Mahavira Chariyam (Verse 1338) and again he derived the name Papa through the word Pava. Thus hereferred to both names inthe narration about the period before the passing away of Bhagavan Mahavira, for the same city Hemachandracharya did the same. He referred to Apapapurifirst in Trishashti (Canto 5-10, 12, 440) and then he introduced king Hastipala as the rulerof Pavapuri (canto 13-3) On the other side Vinaya Vijaya the Subodhika Commentator of the original Kalpasutra has explained the words Apapa and Pava by stating that the city was known as Apapa isinless) but as the inauspicious incident of the passing away of Bhagavan Mahavira took place here, the gods removed 'A' from 'Apapa and keeping the word "Papa' named this city as Pavapuri, the name by which this city is known since then. Subodhika commentary has clearly stated this. So from his opinion it is clear that the city should be understood or mentioned as Apapa in the event before the passing away of Bhagavan Mahavira. But the above mentioned authors have accepted both names as alternative. This deserves some further research 9. Praneetabhumi Vajrabhumi-Ladha-Radha all these are names of Anaryan regions in Bengal. The original Kalpasutra has used the word "Paniabhumi'. Can there be the name Paniabhumi (Pranitabhumi) with short 'i' in the sense of Panyabhumi? Other texts have referred to this region as Ladha Radha. maMtrabIjarUpa kaTAkSaro EFI**. cakrezvarI (aprati) SOON ra rohiNI manovegA kAlI 8 jvAlAmAlinI For Personal & Private Use Only 98 in Education International www.ainelibrary.org

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out of illusion and ignorance. During his life as Nayasara he came in contact with ascetics who were free from the bondages of worldly life. Listening to the religious discourse he gained the enlightenment of correct understanding.which in Jain philosophy is known as Samyag darshan-right vision the germination of redemption which is obtained later on. The Jain scriptures enlist the births by starting from that birth where right vision, the cause of spiritual evolution is received for the first time. While ignoring minor births. only twenty-seven births are taken into consideration as follows: This list will provide an idea about the various roles played by the self because of actions good or evil on the platform of the world. Aryan (cultured) because of the propagation by the saints and ascetics. This is why the Agamas (the scriptures) have enlisted this as Aryan region among the twenty five and a half Aryan regions. Here Bhagavan Mahavira stayed during the ninth monsoon. Vatsa - This state was situated in the present state of Uttar Pradesh. The capital was Kaushambi and Shatanika, the ruler and prince Udayana were devotees of Bhagavan Mahavira. Vachala - This city was near the city of Shvetambi. Near this city the remaining half of the divine scarf of Bhagavan Mahavira, being pricked by thorns had slipped down. The city was divided into two parts known as northern Vachala and southern Vachala. Vanijya Gam - It was a prosperous commercial centre near the city of Vaishali Bhagavan Mahavira stayed here during six monsoons. Videba (Jana pada) Desh - Mithila, the city of the king Janaka was the capital of this state on the bank of the river Gandaki, before the advent of Bhagavan Mahavira but later on Vaishali was known as its capital. Bhagavan Mahavira was born in this state. Vaishali-It was the capital of the state of Videha. It was a historical city in the vicinity of Rajagriha. It was a promi. nent centre of Jainism and was dominated by Jains!! Bhagavan Mahavira stayed here during six monsoons. * Shoolapani-Yaksha-Chaitya - This holy place was situated on the outskirts of the town Asthika. Shoolapani had tortured Bhagavan Mahavira who stayed here during a monsoon. *Shravasti - It was the capital of the state of Kunala or north Koshala. This was the city where Goshalaka had released the destructive energy of Tejoleshya. It was a famous centre of the Ajiva (vi) ka sect. Bhagavan Maha vira stayed here during the tenth monsoon. Surabhipur - This place was situated between Videha and Magadha. APPENDIX 2 27 BIRTHS OF BHAGAVAN MAHAVIRA Note - The previous incarnations of Bhagavan Mahavira are at the basis of the Jain scriptures and philosophy and without them the spiritual and religious practices related to them would be meaningless and all religious and spiritual beliefs and systems would collapse. Because of the transmigration of the soul, practices for betterment are essential. This very practice or worship annihilates all the movements, names and actions bom through previous actions and the soul ceases to migrate any more and attains perfection for infinite bliss. All souls are eternal, without beginning or end. Since time immemorial they wander from one birth to the other. The soul of Bhagavan Mahavira was also moving in the cycle of births and deaths as it was enslaved by actions born 1. Nayasaralt 16. Prince Vishvabhuti (Village-head) (accepting self-control) 2. First Saudharma, a god 17. A god in the seventh in the divine world divine world of 3. Prince Marichi Mahashukra (Accepting self-control) 18. Triprishtha Vasudeva 4. A god in the fifth divine 19. Naraka in the seventh world of Brahma hell 5. Kaushika Brahmin 20. A lion 6. Pushyamitra Brahmin 21. Naraka in the fourth hell 7. A god in the divine 22. A human being world of the first (anonymous) Saudharma (accepting self-control) 8. Agnidyota Brahmin 23. Supreme ruler - Priya9. A god in the second mitra (accepting selfdivine world of Ishana control) 10. Agnibhuti Brahmin 24. A god in the seventh 11. A god in the third divine divine world of world of Sanatkumara Mahashukra 12. Bharadwaja Brahmin 25. Prince Nandana 13. A god in the fourth (Accepting the vow of divine world of self control) Mahendra 26. A god in the tenth divine 14. Sthavira Brahmin world of Pranata 15. A god in the fifth divine 27. Shree Vardhamana world of Brahma Mahavira (The final birth) * Out of the 27 births he had the birth as god in the world of the divine during birth numbers 2, 4, 7,9,11, 13, 15, 17, 24 and 26. Birth numbers 19 and 21 were in hell as Naraka. Birth number 20 was as an animal, a lion. Birth numbers 1, 3, 5, 6, 8, 10, 12, 14, 16, 18, 22, 23, 25 and 27 were as a human being. Here too birth numbers 5, 6, 8, 10, 12, 14 were first as a Brahmin and then as a recluse keeping a trisected staff. * He was a prince during the birth numbers 3, 16, 22 and 25. Those who were in all these four births had accepted the vow of self-control. In the 23rd birth he became a supreme ruler in Mahavideha and the 18th birth was that of Vasudeva. * He earned the merits qualifying him to be the Tirthankara during the 25th birth as Nandana Muni by performing penance marked by twenty locations. * In the 27th incarnation 1/3 of the life was spent in the world of the divine and a little more than that was spent as a human being * The narration about Nayasara occurs in Prakrita and Sanskrita texts of Shvetambara and Digambara sects with some variations. 10. The words Aryans and Anaryans are not permanently applied to people of a particular region as explained in Brihat Kalpa chhed) Sutra Vritti and Prithvichandra charitra) Those states or regions known as Aryan because of religious culture may become Anaryan in the absence of teachings by the saints and ascetics and those states or regions which are Anaryan may become Aryan by the association and tours of saints and ascetics e many regions had become Aryan when King Samprati pro pagated non-violence, compassion and other virtues. Therefore the authors of scriptures have to change demarcation of boundaires of Aryan states and regions in their notes. So they have dropped a curtain on the controversy of Aryans and non-Aryans by clearly defining the states and territories, subordinating, other limitations. They defined an Aryan region as one where knowledge, holy visits and good conduct develop. Where these are absent, the region is Anaryan. However the Vedic and Baudhist demarcations between Aryan and Anaryan are different II. See the travel-notes of Huan Chuang. 12. Mahavirachariam' by Nemi krut has mentioned Baladhika' as his name while the rest of the biographers have maintained the same name jaina lipino oMkAra paMcaparameSThImaya WR) 1 mahAkAlI 10 mAnavI 12. gAMdhArI 13 vairoTI 14. anantamatI / 15 mAnasI 16 mahAmAnasI For Personal & Private Use Only

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APPENDIX 4 MONSOON HALTS OF BHAGAVAN MAHAVIRA APPENDIX 3 FAMILY OF BHAGAVAN MAHAVIRA Note - According to the Shvetambar tradition Bhagavan Mahavira was nurtured in the wombs of two mothers who were Brahmin and Kshatriya respectively. As stated in Kalpasutra he had married and had a daughter. According to the Digambar tradition Bhagavan Mahavira had only one mother Trishala and he had remained unmarried. Sr. Place No. The year The year" of before aceticism Christ State inCognito and of absolute enlightenment Relation Name Place Gotra incognito First mother 564 - 563 563 - 562 562 - 561 561 - 560 First father Second mother * father 1. Asthika 2. Nalanda 11 3. Champa 4. Prishtha Champa 5. Bhadrika (Puri) 15 6. Bhadrika 7. Alabhika 8. Rajagriha 9. Praneeta Bhumi (Anarya) 10. Shravasti 11. Vaishali 12. Champa 557 - 556 Devananda Brahminkunda Jalandhar Gam Rishabhadatta Kodal Trishala Videha territory Vasishtha Siddhartha Kshatriya kunda Gam Kashyapa Nandivardhana Jyeshtha Vaishali Vasishtha Sudarshana Kshatriyakunda Gam Yashoda Kaundinaya Priyadarshana " Kashyapa Sheshvati Elder brother Sister-in-law Sister 556 - 555 555 - 554 554 - 553 553 - 552 Wife Daughter Granddaughter Uncle Son-in-law Absolute enlighten ment Suparshva Jamali Kshatriyakunda Gam 552 - 551 551 - 550 550 - 549 549 - 548 548 - 547 547 - 546 546 - 545 544 543 543 - 542 542 - 541 541 - 540 540 - 539 539 - 538 545 544 - * Gotra refers to the original religious head in the genelogy Bhagavan Mahavira belonged to Kashyapa Gotra. * It is really amazing that the name of the maternal grand father of Bhagavan Mahavira is not yet discovered. Many authors have remained contented by introducing Trishala as the sister of Chetaka, the ruler of the state of Videha. The problem of Trishala can be solved if the names of the parentsis of Chetaka come to light. Nothing more is known about Devananda, the first mother. Details about Yashoda the wife of Bhagavan Mahavira are also still in the dark. Bhagavan Mahavira had only one daughter, one brother and one sister. * The daughter of Bhagavan Mahavira was also bearing a third name Jyeshthali. * Devananda and Rishabhadatta, the first parents of Bhagavan Mahavira got redemption in the same life by doing penace after being initiated by Bhagavan Mahavira. * As Trishala hailed from the state of Videha she was also known as Videhadinnals as well as Vishalali * It is a known fact that Yashoda was the daughter of the chieftain Samaravira of Vasantapura-while she has been described as the daughter of the Kshatriya King of Malava in the text Danadikulaka written by Davendrasuri but the name of the King and the city are anonymous. * A town is known as 'Gam' in Prakrit and 'Gram' in Sanskrit. 13. Rajagriha 14. Vaishali 15. Vanijya Gam 16. Rajagriha 17. Vanijya Gam 18. Rajagriha 19. Rajagriha 20. Vaishali 21. Vanijya Gam 22. Rajagriha 23. Vanijya Gam 24. Rajagriha 25. Mithila 26. Mithila 27. Mithila 28. Vanijya Gam 29. Vaishali 30. Vanijya Gam 31. Vaishali 32. Vaishali 33. Rajagriha 34. Nalanda Raj 35. Vaishali 36. Mithila 37. Rajagriha 38. Nalanda Rajo 39. Mithila 40. 41. Rajagriha 42. Pava Madhyama (Pavapuri) 523 - 522 nous text of Kalpas Bhadrika during state of Anga 13 The father of Chetaka was keka and his mother was Yashomati as men tioned in Shrenika Kathanka (verse 165) in Brihatkathakosha by Harisenacharya. 14. See Vishe. Bha. Commentary. Kalpasutra does not mention this name. 15. See Kalpasutra, aphorism 11. 16. See Abhayadeviya commentary on Bhagavatisutra S1. 2. UU. Pra 246 and also Danashekhari commentary P. 44. Sutrakritanga-Shilanka commentary P. 78 17. The years quoted here are as mentioned in the book-Shramana Bhagavan Mahavira, 18. Nalanda was the famous suburb of Rajagriha. 19. According to the original text of Kalpasutra - DO BHADDIYAE it is certain that Bhagavan Mahavira stayed at Bhadrika during both the fifth and the sixth monsoon Bhadrika was the capital of the state of Anga Avashyaka sut rakar mentions one monsoon at Bhadrika and the other at Bhaddila which was the capital of the State of Malaya. The monsoon at Bhaddila should be taken as the fifth one. 20. Sorne refer to it as Alambhika but both the places are identical. 21. Bhagavan Mahavira delivered man of his religious discourses including the recitation of Kalpasutra (regarding code of conduct) at Gunasheela Chaitya at Nalanda, on the open space attached to it, the place being iden1 tified by the holy place of Gunasheela Chait ya. 122. The original name was Apapapuri. 22ll23 jaina lipino hIMkAra YON SSIC Plzov . Ma 19. aparAjitA (C) / 90. 20. bahurUpiNI 1 29. 1 22. 3T ) 23. (96) 2. f 100 For Personal & Private Use Only

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APPENDIX 5 LOCATION WISE MONSOON HALTS OF BHAGAVAN MAHAVIRA Note - For the ascetic (Muni) unbound who seeks the path of redemption it is not advisable to live permanently at one place, so that he may be saved from the attachment and other limitations and from slack conduct and for the good of himself and others, it would not be worth for him to stay at one place for a long time. Hence the male as well as female ascetics have to move from place to place on foot for eight months as per the scriptural command but there is a cominand that they have to stay at one place for the four months of the monsoon to avoid violence and other evils and to speed up spiritual practices for the purification of his or her life. Bhagavan Mahavira who followed this routine moved from place to place for eight months without any dress, without any possession and observed silence and stayed at one place during the monsoon. During this period he practised penance, self-control and meditation and at the same time went through various sufferings and ordeals with constant equanimity and went on eliminating the evil effects of actions which veiled the light of absolute enlightenment and finally when such evil effects were completely washed off, he attained absolute enlightenment (three-fold temporal enlightenment) desired for many years (or many births consequently). The Jain ascetics have their particular method of calculating the monsoons. The list of such monsoons from the first monsoon after the initiation to the monsoon of absolute redemption (Nirvana) is presented here in accordance with Kalpasutra text. 3 monsoons In Nalanda State of 2, 34, 38 (Suburb) 25 Magadha 6 monsoons At the city State of of Mithila Videha?? 36. 39, 40 1 monsoon At Pava State of Madhyama- Magadha Pavapuri 42 APPENDIX 6 DURATION AND PLACES OF THE LONG, HARD PENANCE BY BHAGAVAN MAHAVIRA Note - As gold is refined through fire, the soul is per sectly and finally refined through penance based on for bearance. Such refinement is called refinement of inclina. tions. External purity is essential for such refinement which makes the body healthy, calm and steady, and the mind may also become pure to a certain extent, external purity also results into the refinement of inclinations. Thus external purity is the means while refinement of inclinations is the end. The end is as pure as are the means. For both the purities mentioned above the Jain scrip tures have prescribed rigorous practices both external and internal. Ordinarily, for external purity external rigorous practices and for internal purity internal rigorous practices are mostly prescribed. The external rigorous practices include (1) fasting. (2) consuming less food than required, (3) Limiting the desires for necessities of life, (4) being not carried away by tastes, (5) welcoming physical discomforts and (6) remaining engrossed in controlling the senses. The internal rigorous practices include (1) penitence, (2) courtsey. (3) service to others. (4) studying scriptures, (5) meditation and (6) to get absolved and experience oneness with the soul while remaining steady in a physical posture leaving the attachment of the body. The refinement of internal life leads to the subsidence of the evil attitudes of the senses which obstruct the finding out of the path of redemption. Not to disregard the rigorous external practices which are based on knowledge and discretion has been looked upon as compulsory so that evil desires may subside, the unsteadiness of the mind may be relieved, evil desires may be eliminated and violent actions may be avoided. It is still more essential to undertake rigorous practices so that our previous Karmas may be eliminated and we may achieve redemption through spiritual purity and refinement. The following table will give an idea about the parallel rigorous practices of both these types.- Whatever facts available have been noted herein. Number of monsoon Place The State Serial number of the monsoon 1 monsoon At Asthika Gam23 Videha territory24 State of Anga 2 monsoon At Champa 3. 12 1 monsoon At Prishtha Champa 2 monsoon At Bhadrika 1 monsoon At alambhika State of Kashi 1 monsoon At Praneeta-Bhumi (Anarya State named Vajrabhumi) 1 monsoon At Shravasti State of Kunala 6 monsoons At Vaishali State of Videha At Vanijya Gram | 11, 14, 20, 31, 32, 35 Time 15, 17, 21, 23, 28, 30 8. 13, 16, 18 At the 19, 22, 24, 29 time of initiation 33, 37, 41 The person The food Type of Place of initiating item for rigorous Place breaking the breaking practice fast breaking fast of fast Chhattha i.e. Ksha- Kollak The Milk-rice two days triya utensil Sweet fasts28 Kunda of Bahul Soup Brahmin was 11 monsoons At the city of Rajagriha State of Magadha used 23. The first fifteen days of the monsoon were passed at Moraka while the remaining days were passed at the city of Asthika which was originally known as Vardhamana 24. The word Janapada was used both for a state and a territory, 25. Avashyaka sutra mentions a monsoon, halt here. 26. According to the oral tradition he had continuously stayed for 14 monsoons at a part of Nalanda, but as a matter of fact 14 monsoons were divided bet ween Nalanda (3) and Rajagriha (11) Nalanda was an important northern suburb of Rajagriha n. The city of Mithila can also be called Mithila Desha as well. At one time it was the capital of Videha. 2. Two fasts (Chhattha) are observed each at the time of initiation, absolute enlightenment and redemption, one fast being on the previous day while the second being on the day connected with the event. 2. An ascetic may use certain vessels, according to principles. To endorse this view a vessel was used for breaking the fast and that too at the house of a householder. Bhagavan Mahavira kept no vessels 30. Where a Tirthankara breaks his fast gods signify the glory of alms by showering fragrant water, cloth and millions of golden coins. nAda sahita oMkAra (Theme) ET (r) for (v) () # ( ) 479 ) ign ( 1) a ( 1) 101 For Personal & Private Use Only

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the vaha The After 6 months 33 Pedha Vatsa- Milkperson Type of Place of initiating item for The food monsoon fast because palika rice Time rigorous Place breaking of Sangama (wife of a Sweet the practice fast breaking cowherd) Soup breaking fast of fast Eleventh Four months Vaishali Vaishali Maid- With First Paksha At monsoon servant puffed monsoon Kshaman i.e. Moraka-1 at the up 15 days fasts At house urida Asthika-7 of the pulses merchant. After 15 days fasts Kanaka Uttar- Nagasena Milk-rice Abhinava monsoon khala vachala Sweet Ashram Soup After 5 months and Kau Kau- ChanSecond One month-1 Nalanda Nalanda Vijaya, Cooked monsoon 25 days shambi shambi danbala at the monsoon One month-2 (For rigorous food with mer house of practices) the chant light merchant Ananda pulses DhanaOne month-3 Sunanda Milk-rice Sweet Soup Twelfth Four months Champa Outside One month-4 Kollaka Bahula Milk-rice monsoon the Brah- Sweet town Two fasts min Forty PavaSoup second puri After Two days Brahmin Nanda Rice monsoon at the monsoon fasts mixed time of with death curds Third Two months" | Champa Champa monsoon outside . During the twelve and a half years and fifteen days of the city penance Bhagavan Mahavira neither sat with folded legs nor slept. Most of the practices were done while standing Fourth Four Prishtha Outside or by sitting on the front soles. monsoon months32 Champa the city * During the 4515 days of the 12 years and six and a half Fifth Bhadrika months he took food for only 349 days. The remaining 4166 monsoon days were days of fasting without food or water. * He wasted minimum time and maintained almost silence Sixth during this period of practice. monsoon * Though destined to be redeemed in this very life he Seventh Alam undertook the most rigorous practices of penance and monsoon bhika brought to the minds of the people that external rigorous practices are extremely necessary for redemption. Eighth With various Rajagriha * Non-Jain authors have admired Bhagavan Mahavira as a monsoon rigorous man of long penance - 'Deergha Tapasvi' because of his practices penance over a long duration while undergoing all suf ferings and ordeals. Ninth Four months Vajramonsoon bhumi * The rigorous penance in the form of fasting etc. observed by people of all the age groups is an outstanding, and Tenth With various Shravasti Outside impressive characteristic of the Jain community which monsoon penances the sity adds to its glory. Bhadra, * The Vedic and Bauddhist texts also enjoin penance and After Mahabhadra Sanu- Sanula- Bahula With glorify its significance with the only difference that the monsoon and Bhadra labdhika bdhika maid- Biranja Jains have continuously maintained its tradition intact on Pratima servant (rice a vast scale in its difficult forms with all seriousness and fast for at the mixed discretion. two, four home with and ten sugar) days Ananda 33. The months except those of the monsoon are usually from November to June 31 Masakshamana is a Sanskrit word while Masakhamana is a Prakrit word It means fasting for a month 32. Fasting for a fortnight is known as Paksha Kshamana, for a month as Masa kshamana, for two months as Dwi-Masi, four months as Char-Masi and so on. nAda sahita hrIMkAra TER 23 1. rohiNI / 2. prajJapti | 3 vajazrRMkhalA | 4. vajrAkuzI / 5 apratiSakA / 6. puruSadattA | 7. kAlI Education International For Personal & Private Use Only

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APPENDIX 7 Shalishirsha Katputna Vyantari (goblins) Year 6 Place Kupika Sannivesha Type Beating and arrest Year Place Lohargala Type ) Detention Year 29 Place The Vajra Shuddha Bhumi of the LadhaRadha region known as Anaryan. Type Ordeal from men Year 11 The Polas Chaitya of Pedhala Gam of Dridha Type 20 ordeals from Samgam-hanging at Tosli etc. Year 13 Place Shanmani Type Hammering the thick grass spikes in the ears by the cowherds and their removal Place THE YEAR, THE PLACE AND THE NATURE OF THE ORDAELS OF BHAGAVAN MAHAVIRA Note - He who wants to reveal Truth to humanity must attain supreme abstract knowledge as Truth cannot be revealed without it. Without spiritual refinement the great light of knowledge enveloped by (evil) actions cannot be revealed. That such refinement cannot be achieved without self-control and rigorous practice is an unchallenged fact. This is why great men born to be Tirthankaras (saviours) give up at the right time the life of a house holder i.e. the house, the home, the family and all other objects and accept the vow of lifelong self-control so that all sinful activities may completely cease. Mostly they remain nude, observe silence, remain indifferent to cold and heat, move from place to place and from forest to forest. They remain in different to physical necessities and practise the aphorism - "pain to the body is gain of the soul." None is redeemed nor can be redeemed without self-control and penance. With this eternal truth in their hearts they remain engrossed in practice, give up sleep and rest. While wandering they mostly remain engrossed in different techniques of meditation in Kayotsarga Mudra (a particular posture for physical steadiness). Standing on one leg at a lonely place in Chaityas, holy places, gardens and parks. Thus, maintaining steady equanimity they go on destroying the Karmas born out of the previous births. In order to annihilate the actions completely Bhagavan Mahavira makes the practice more and more rigorous. He who has refrained from violence falsehood, stealing, sex and acquisition etc. remains alert mentally, verbally and physically so that he can keep com pletely detached from gross desires and impurities such as anger etc. Such souls bravely forbear all hardships, mise. ries, insults, discomforts and various sufferings. During the course of practice they welcome with a smiling face and without the least sense of revenge and opposition all ordeals, and infestations from demons, gods, human beings, animals and birds and thus they remove completely the veil of actions which are against spiritual qualities, reach the state above attachment and attain the supreme light of absolute enlightenment and then feel a sense of satisfaction and then through the light of their enlightenment they preach about the royal path of happiness, peace and bliss to the world, The Pola * The release of fatal energy (Tejoleshya) by Goshalaka was also an ordeal but Bhagavan Mahavira had already reached the state of absolute enlightenment by then. This event is noted only as a miracle. * The ordeals had started with a cowherd and also ended with the cowherd, started with a human being and ended with a human being. The place, the time and the reasons also happened to be the same. Great ordeals have occur. red after the evening and it was quite natural. * The bones of the joints of Bhagavan Mahavira were exceptionally strong. (Vajra Rishabha Naracha Sanghayana) The scriptures describe six types of the bones according to the different ages for all beings. * The bones of the beings of the present age are the weakest. * He had done the practice of meditation for twelve and a half years mostly while standing constantly day and night. During these twelve and a half years he slept only for forty-eight minutes. This is really a stupendous penance! Bhagavan Mahavira had received the enlightenment through the same path. Here are noted the details about the types of ordeals, the perpetrators of the ordeals viz, the demons, gods and men during the practice for realising the enlightenment. Year Place Type Kumar Gam Impending attack by cowherds Asthika Gam From Shoolapani Year) Place Type / Near Uttar Vachala Chanda Kaushika the serpent rushing to bite Surabhipur From god Sudanshtra Chorak Dipping in the well Year) Place Type Year Place Type Kalambuka Tied with rope and bitten 35. The subodhika commentary of Kalpasutra mentions the removal of the spikes as the gravest ordeal, though the removal of the spikes is in reality not a form of ordeal but the removal of the spikes being more painful it is shown as the ordeal The Chaupanna Chariyam mentions that Bhagavan Mahavira was standing in the Kausagga (Kayotsarga) Ponture of meditation and that the spikes were tied to strong threads which were again tied to the bent branches of trees by the physician who released the branches so that the spikes came out of the ears - Some interpret the word 'Shoola' for a wooden spike as Shoola shalaka i.e. big iron nails and print picture showing such nails being struck with hammers, but this is not proper. The spikes were like nails but made from hard 'Kasha' grass with sharp ends Harassment in the Anarya region of Ladha-Radha 34 The book Chaupanna Charium states that the harassment was from Asthika the king of the kobras nAda rahita hIMkAra 42 BV SO by 96 HET 90. 99. HEUTETT 92. 93. Atea 9X ST 94. & 103 For Personal & Private Use Only

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Serial Number Royal personage State or capital Remarks APPENDIX 8 ROYAL DEVOTEES OF BHAGAVAN MAHAVIRA Note - The available note about the rulers who followed, worshipped or remained devoted to him is presented here. Besides there were numerous princes, princesses, queens etc. who were also initiated but their names are not noted here. 23 Serial Number Royal personage State or capital Remarks Adinashatru Apratihata Arjuna Alakakha Udayana 7 Udrayana (Udayana) Kanakadhvaja Karakandu Kunika Hastishirsha Saughandhika Sughosha Varanasi-Kashi | initiated Kaushambi Sindhu Sauvira initiated Pradeshi Setavya Shramano(Setambika) pasaka initiated Prasannachandra Potanpur Priyachandra Kanakapur Bala Mahapur Mahachandra Saranjani Mahabala Purimatal Mitra Vanijya Gram Mitranandi Saketapur Vasavadatta Vijayapur Vijaya Polaspur Vijaya Mrig(a) gram Vijayamitra Vardhamanpur Virakrishna Virpur initiated Mitra Virayasha initiated Vaishramana Rohitaka Datta Shatanika Kaushambi Shankha Mathura Shiva-Rajarshi Hastinapura Shaurika-Datta Shaurikapur Shreedama Mathura Shrenikah Magadha Sala Prishtha Champa initiated Mahasala Prishtha Champa initiated Siddhartha Patalishanda Seya Amalakalpa initiated Sanjaya Kampilapur initiated Hastipala Apapapuri initiated Tetalipura Kanchanapura Magadha Pratyeka Buddha Shramanopasaka (Shravaka) 40 Gagali Prishtha Champa Ujjaini Chandapradyota" initiated Shramanopasaka Chetaka Jitashatru Datta Dadhivahana Dasharnabhadra Dwimukha's Vaishali Nine cities Champa Nagari Champa - initiated Dasharnapura initiated Kampilya Pratyeka Buddha * Besides, nine Mallakis and nine Lichchhavis of Kashi and Koshala regions and who were appointed as the advisers of the State of Vaishali. In all eighteen over and above virangaya* Aineyaka etc. Dhanavaha Nami Rajarshi Rishabhapur Mithila Pratyeka Buddha Pratyeka Buddha Naggati * The princes mentioned against numbers 2, 3, 11, 14, 19, 26, 27, 32 and 36 were initiated by Bhagavan Mahavira. Nandivardhana Punyapala Kshatriyakunda * No details are given as the exact location of every city is not available. La KOLUN TO Vodic 37. The Jain, Bauddha and Vedic traditions look upon this king as their follo wer. He is referred to in Bhagavati Sutra and Vipaka Sutra in the Jain Agamas (scriptures) and in the story - literature and also in Bauddha scriptures-Dhammapada - Atthakatha and Samukta Nikaya. This is the same Udayana associated with the story of Vasavadatta. 38. This was the king of Sauvira (Sindhu) with the beautiful capital of vitta bhayapattana in western India. His true name is Udrayana and is mentioned in Ava. Niryu. Uttara Nemi, commentary and Upa. Mala Bauddha text mentions him as Rudrayana However he is popularly known among the Jains as Udayana (Rajarshi-a-royal sage) Bhagavan Mahavira toured from eastern India to the western India to initiate him. 39. The original name is Kunika, The Bauddha tradition recognises him as Ajatashatru and Konika. Another name appearing in Avashyaka Churni (a commentary) is Ashoka Chandra. He is konika, the son of Shrenika and ruler of Magadha. #0. The scriptures employ the word Shramanopasaka (those who serve the ascetics) for Shravakas, the householder followers of Jainism. 41. The original name was Pradyota. 42. There have been many rulers named Jitashatru. The name has been noted at times as a proper noun and at times as an adjective. However, nine kings bearing this very name are noted as devotees of Bhagavan Mahavira. Samyukta and Majzim Nikaya refer to Prasenajit, the ruler of Koshala. Historians believe him to be one of those kings known as Jitashatru (meaning the conqueror of the enemies). Prasenajit who is mentioned in Ja in traditions (Tri-sha was the father of Shrenik who was the follower of the religious discipline of Parshvanatha 43. The original name is Jaya' 41 Shrenika has also been referred to as Bhambhasara, Bhimbhasara and Bimbisara. The later Sanskrit and Prakrit authors have accepted the word Bhambhasar while Bauddha texts refer to him as Bimbisara The Jain as well as Bauddhist texts consider Shrenika, konika, Udrayana and Udayana as the followers of their own faiths, The Bauddha texts include Buddhacharita, Vinayapitaka, Digha Maizim Nikaya etc. while the Jain Agama texts include Sthananga, Dashashrutaskandha. Uvaval, Anuttaropapatika, Gnatadharmakatha etc. 45. See Thananga Sutra-621. M UTanI savArI ARE C 2T 09 calent rohiNI 2 prajJapti 3 vajazrRMkhalA I 4. vajrAMkuvA 5 jAmyUnadA / 6. puruSadattA 7. kAlI 8 mahAkAlI 104 For Personal & Private Use Only

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APPENDIX 9 FIVE AUSPICIOUS OCCASIONS WITH THE NAMES, DAYS, PLACES, STATES ETC. Note-Jain scriptures have considered five occasions in the lives Tirthankaras (Saviours) as outstanding and named them as 'Kalyanakas' because all these occasions including the arrival, the birth, the initiation etc. are meant for the good of all beings in the three worlds. The Tirthankaras look upon the maximum good of others as their own good, unlike ordinary human beings. This is the peculiar characteristic of those who have transcended ordinary human capacity. Name The time from present Before Vikrama Era The year before Christ Day Gujarati Month Place The State 544 600 B. C. 1. Auspicious occasion of descent Ashadh Shukla Paksha 6th day Brahmin Kunda Gam Nagara The State of Videha (N. Bihar) Before 2569 years, 9 months and 712 days Before 2569 years 543 2. Auspicious occasion of birth 599 B. C. Chaitra Shukla Paksha 13th day Kshatriya Kund Gam Nagara 513 569 B. C. 3. Auspicious occasion of initiation Before 2539 years Kartik Krishna Paksha 10th day 501 557 B. C. 4. Auspicious occasion of absolute enlightenment the State of omniscience Before 2527 years Vaishakh Shukla Paksha 10th day Present State of Bihar The town of Jrimbhika (on the bank of the river Rujuvalika) 471 5 27 B. C. Pavapuri 5. Physical redemp tion Nirvana i.e. end of earthly life Before 2497 years Aso Krishna Paksha last day (Amavas) * The years mentioned here are counted from the year 1970 A.D. at the time of preparing this album. The exact number of days are not taken into consideration. . During the four auspicious occasions i.e. except the first one, of every Tirthankara there is extraordinary light for about six hours in all the three worlds and to celebrate these occasions Indra and other gods descend to the human world. * Does the throne of Indra rock and does Indra pray at every auspicious occasion? No specific answer is found in the texts. The rocking of the throne during the transplantation of the foetus is mentioned in Mahavirachariam by Shree Nemichandra and in Tri. Sh. Sh. P. Ch. 2. V-7. APPENDIX 10 Vardhamana Mahavira Gnatanandana 46 VARIOUS NAMES OF BHAGAVAN MAHAVIRA Name given by parents Nirgrantha Muni (being the piercer of the knot Name given by gods of attachment and prejudice) Being born in a known family Shramana Sadhu (because of great capacity for penance) 100 46. In ancient times a person was more known by his ancestor head, geneo logy, country and the town. Here, let us consider the names based on families and as presented by Shvetambara and Digambara sects of Jaina community as well as by Bauddha writers. It should be specifically noted that the ancestor head, geneology and the community group are all quite distinct but on ordinary occasions the words are used as synonyms as well e.g Gnatakula Kalpasutra of Shvetambara sect and the scriptures such as Sutra Kritanga have used the word Nayakula ie belonging to a known or illustrious family (Gnatakula) where the word 'Known' qualified the word "family' by joining the word "the son' with it he was called the son of a known or an illustrious family. The Sanskrit word for the Ardha-Magadhi word Nayaputra is Gnataputra In the Digambara tradition Jayadhavalakara (Bha. I. VS. 23) has called Bhagavan Mahavira Nahakule, Toyapannati (chapter 4) has called him Nahoggavansheshu vira. Dashama Bhakti has called him by words, Ugranathau Parshvavirau and Uttarpurana by Gunabhadra introduces him as belonging to the Natha sect. The Bauddha Tripitakas have addressed him as Nahaputto (Digha Nikaya) and Nataputto (Ma Ni.)The sum and substance of all this is Naya, Nayan Naha, Nata, Natym, Nata (l) Natta are all synonyms with a little linguistic variation. -The Bauddha Tripitakas have mostly used the words Nigantha and Nganthaya putto. kalAtmaka dIpaka EINE US The 40 99 FT 12. mAnavI 13 vairoTI Y ETI TE FETE 105 For Personal & Private Use Only

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* Bhagavan Mahavira was also known by such other names as 'Videha' (Kalpasutra Sutra 110) and 'Vaishalika' (Sutra Kritanga commentary) and 'Sanmati'. The Bauddha writers have named him as Nigantha Nataputta, Nataputta, Nayaputta" etc. Still other writers have mentioned different names but Bhagavan Mahavira became popularly known as 'Mahavira' - the name given by gods. 47. Moreover Sutra Kritanga (2, 2, 31) has suggested the name Mahavira by the word "Naya' (Gnatal APPENDIX 11 BIO-DATA OF TIRTHAMKAR BHAGAVAN MAHAVIRA NOTE: All essential facts in the life of Bhagavan Mahavira, the founder of the Tirtha (a holy place) for the good of all, right from the previous births are concisely presented here. 1. DETAILS ABOUT THE (1) DESCENT AND THE 20 What was the name of the Queen Trishala of the Kshat(2) BIRTH, THE TWO AUSPICIOUS OCCASIONS AND second mother who bore riya (Protectors') caste RELATED DETAILS: the foetus? 1 Main important births 27, (according to the Shvet 21 The name of the second King Siddhartha father. ambara tradition) 2 How much knowledge gai- As much as 11 Anga-Agama 22 Did mother Trishala also Yes, same way as Devan anda got ned by listening in the get 14 dreams? scriptures The husband Siddhartha and 23 Who predicted the results previous birth was bro of them? the dream predictors ught forward? 3 What made him Tirtham- The hardest practice of 24 Where was the residence Kshatriyakunda Gam Nagar kar? twenty types of penances of Trishala? known as 'Sthanka' with a 25 Where was the residence Kshatriyakunda Gam Nagar spirit of universal welfare of Siddhartha? 4 Where was he in the pre- In the tenth divine world 26 How long Trishala carriedSix months, fifteen and a Mahavira? vious birth? Vaimanika Kalpa named half days 10th Pranata 27 What was the total period Nine months, seven and a 5 What was the span of life As much as twenty Sagaro of pregnancy of the two half days women? in the previous birth? pams (a measure of time). 6 The place of descent Brahminakunda Gam Nag 28 The month and the date of The month of Chaitra accorara. birth ding to Jaina calendar and 7 The first mother who con- Devananda, the Brahmin the day was the thirteenth day of the bright half the woman according to Shveceived him month. tambara tradition. 8 The name of the first father Rishabhadatta Brahmin. 29 The time of birth Midnight 9 How many dreams Deva 14. Lion, etc. 30 The constellation of birth Uttara falguni 31 The zodiac of birth Virgo nanda had? Her husband Rishabha 10 Who predicted the result 32 In which cycle (Ara) of In the fourth cycle of time of the dreams? Datta time was he born? According to Jain calendar 11 The month and date of 33 How much time was yet to Seventy five years, 8 and a it was the month of Ashadescent (The day of con be completed for the half months fourth cycle at the time of dha (in monsoon) and the ception) 6th day of the bright half of his birth? the month 34 The state of birth Videha (Modern Bihar) 12 The constellation at the Uttara falguni according to 35 The capital of the state of Vaishali (of the time of birth Bhagavan Mahavira) time of descent Jain calendar 13 The zodiac of descent Virgo 36 The city of birth Kshatriya kunda Gam Nagar 14 The time of descent Midnight 15 When was the foetus trans. On the 83rd day after descent 37 The name of Gotra 1.e. Kashyapa planted? (according to the Shve the ancestral head of the tambara tradition) clan. 16 Who removed the foetus? A demi-god named Harinai- 38 The name of the caste Gnatakshatriya gameshi at the command 39 The name of the clan Gnatakula of Indra, the ruler of the 40 The name of the geneology Gnatavansha heaven 41 Why was he called Vardh- Because after his being con17 Why was the foetus re- Because the parents belong amana? ceived there was all-round prosperity moved? ed to the Brahmin caste. 18 Where was the foetus imp- In the womb of queen Trish. 42 Why was he called Maha- As he showed bravery in ala of the Kshatriya caste vira? defeating a god while playlanted? (Protectors' class). ing under the Amalaki 19 How long did Devananda For 82 days tree So, gods gave him this name (according to one bear the foetus? opinion) akSa-mAlA A namicyavana M S ana 106 For Personal & Private Use Only www.jaineibrary.org

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the shape of a lionmark on the thigh 1008 The three branches of learning were Mati Gnana, Shruta Gnana and Avadhi Gnana 43 What was his mark of identification? 44 How many were the auspi. cious signs on his body? 45 What were the branches of learning over which he had mastery at the time of birth and during the life of the householder? 46 Complexion 47 Beauty 48 How much physical power? 49 The constitution of joint bones 50 Sansthana (The form of the body) Golden yellow Most beautiful Infinite Vajrarishabhanaracha Extremely strong Most beautiful because of square shape. (Not too long and not too broad) Seven arm-length 51 Height from the fingers of the legs 52 Length from the fingers of the arms 120 Angula (about 60 inches - 150 cms) 21 degrees The centre-top elevated 53 Finger and thumb-angle 54 Distinguishing feature of the head 55 The Pigment of blood 56 Was he married? White (like the milk of a cow) Yes (according to the belief of Shvetambara tradition) 57 What was the name of his wife? 58 Had he any children? Yashoda Yes, one daughter (Priya darshana) 30 years 59 How long as a house holder 60 What was his charity dur ing a year? 3,88,80,00,000 gold coins 14 What knowledge did he The knowledge that trans get after taking the oath? cends the mind DETAILS ABOUT THE SPIRITUAL PRACTICE 1 How long did he wear the For one year and one month divine scarf? (according to the Shve tambar tradition) 2 What diet was used to Khir-a milk preparation with break the first fast? rice 3 When did he break the On the day next to the day of fast? initiation 4 Where did he break the At Kollag Sannivesha first fast? 5 Who gave him food for A Brahmin named Bahula at breaking the fast and his residence where? 6 What utensil was used for The utensil was provided by the milk-soup? the householder 7 What was the duration It was the fasting for six of the most rigorous months penance? 8 Had he practised Abhi- In various ways graha ? 9 What was the total dura- Total fasting for 4166 days tion of penance ? 10 How many were the days 349 days of breaking the fast during the fasting period of more than twelve and a half years ? 11 Where did he carry on his In eastern and northern spiritual practices ? India 12 Duration of relaxation For 48 minutes (when he during the spiritual pra slept) ctices of more than twel. ve and a half years. 13 Had he undergone Yes, many ordeals? 14 Who harassed him ? Men,gods and animals 15 What posture did he adopt Mostly Kayotsarga posture for spiritual practice ? was adopted in Jina Mudra while standing 16 What were the techniques Self control, Penance, mediof spiritual practices ? tation and observance of silence THE AUSPICIOUS OCCASION OF ABSOLUTE ENLIGHTENMENT 1 Absolute enlightenment According to Indian calenmonth and date dar the month of Vaisha. kha and the tenth day of the bright half of the month 2 The name of the day Suvrata (classical name) 3 The name of the auspici- Vijaya (classical name) ous time 4 The time of absolute en- The fourth part of the daylightenment evening 5 The zodiac at the time of Virgo absolute enlightenment 6 Age at the time of absolute 43 years enlightenment 7 The place of absolute en- A field outside the town lightenment Jrimbhika, on the bank of the river Rujuvalika (Bihar State) 8 Were any disciples pre- No sent at the time of abso lute enlightenment ? 9 Was he wearing any dress No at that time ? 10 Had he any articles with No, being completely nonhim ? possessive DETAILS ABOUT INITIATION The month and date of the month was Margashiinitiation rsha according to Jain Cal. endar and the date was the tenth Day of the dark half of the month. 2 The time of initiation The fourth Prahara (a meas ure of time) of the day. 3 The constellation at the Uttara falguni time of initiation 4 The zodiac at the time of Virgo initiation 5 Age at the time of initi- 30 years ation 6 How many are the funda- Five including non-violence, mental vows at the time truth etc. of initiation? 7 The penance on the day of Fasting for two days initiation 8 The name of the palanquin Chandraprabha used during the great procession of initiation 9 Was anyone else initiated No. (He was alone to be inititogether with him? ated) 10 In which city was he A t Kshatriyakunda Gam initiated? Nagara 11 In which forest was he In Gnatkhandvana of Kunda initiated? Gam 12 Under which tree was he Under the Ashoka tree initiated? 13 How did he pluck off the By using the fist five times hair? A5KW 5 zivA devI janma pahariyA BASA WAX 107 For Personal & Private Use Only

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20 vinAlikA 11 Did he preach anything during the period of spiritual practice ? 12 Under which tree did he receive absolute enlightenment ? 13 What was his posture at the time of absolute enlightenment? 14 What was the penance at the time of absolute enlightenment ? 15 How many are the divine attributes ? 16 How many are the qualities of speech ? 17 How many are the divine symbols of a Tirthankara in Samovasarana ? 18 When was the first auditorium built and the first discourse delivered? 1 When was the religious discipline formed? 2 The month and date of the formation of religious discipline. 3 When will this religious discipline end? FORMATION OF RELIGIOUS DISCIPLINE 4 The name of the first Ganadhara (spiritual teacher) 5 The name of the first female ascetic 6 The name of the first householder follower 7 The name of the first female-householder Follower 8 The most prominent royal devotee 1 The number of groups 2 The number of the heads of the groups 3 The number of ascetics 4. The number of female ascetics 5 The number of householders who were followers 6 The number of female householders 7 The number of ancient ascetics who had absol 108 Not by way of any special preaching but he would talk Under the Sala (Shala tree) (Shorea Robusta) Utkatuka or Godohika (Like that of a man milking the cow) Fasting for two days (Chhattha) Thirty four Thirty five Eight deva vi. The tenth day of the bright half of the month of Vaishakha according to Indian calendar. 9 The name of the demigod of the discipline 10 The name of the demigod dess of the discipline THE INNER CIRCLE OF BHAGAVAN MAHAVIRA On the next day after attainment of absolute enlightenment at the second religious auditorium According to Indian calenIdar it was the month of Vaishakha and the day was eleventh in the bright half of the month On the last day of the fifth cycle of time (Ara), after the two Praharas of the day Indrabhuti Chandanbala Shankha Sulasa Shrenika, the ruler of the state of Magadha Matanga Siddhayika Nine Eleven Fourteen thousand (initiated by himself) Thirty-six thousand (initiaated by himself) One lac fifty-nine thousand (twelve of whom observed all the vows) Three lac eighteen thousand (twelve of whom observed all the vows) while followers both male as well as female were millions) Seven hundred ute enlightenment 8 The number of ascetics with transcendental knowledge 9 The ascetics who had the faculty of extra-sensory perception 10 The number of ascetics who could remember fourteen parvas (scriptures) 11 The number of ascetics who could assume different types of bodies and forms 12 The number of ascetics who were best logicians 13 Ordinary ascetics 14 Sundry ascetics 15 Pratyeka Buddha ascetics who were initiated by others 16 The ascetics who were destined to go to Anuttara Vimana (highest abode of gods.) 2 The constellation at the time of redemption 3 The zodiac at the time of redemption 4 Age at the time of redemption 5 What was the name of the year at the time of redemption ? 6 The name of the month of redemption 7 The name of the fortnight of redemption 8 The name of the day of redemption 9 The name of the night of redemption 10 What was the 'Lava' (a particular time) of redemption? 11 What was the 'Prana' (the vital energy) at the time of redemption? 12 What was the 'Stoka' (a short duration of time) at the time of redemption? 13 What was the 'Karana' (a particular auspicious time) at the time of redemption? DETAILS ABOUT PHYSICAL REDEMPTION OF BHAGAVAN MAHAVIRA (NIRVANA MOKSHA) 1 The month and date of mortal redemption The last day of the dark half of the month Kartika according to Jain calendar. In Hindu calendar it is the month of Ashvin Swati (Arcturus) Tula (Libra) 14 What was the Muhurta (an auspicious astral conjunction) at the time of redemption? 15 What was the place of the time of redemption? Five hundred For Personal & Private Use Only Thirteen hundred Three hundred Seven hundred Four hundred Ten thousand eighty nine Fourteen thousand Fourteen thousand Eight hundred 72 years Second year named Chandra (the moon) Preetivardhana (a classical name) Nandivardhana (a classical name) Agniveshya or Upashama (a classical name) Devananda or Nirati (a classical name) Archa (a classical name) Muhurta (a classical name) Siddha (a classical name) Naga (the third Karana) (a classical name) Sarvarthasiddha (of the later night) (a classical name) Pava Madhyama Apapapuri (in ancient times

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Nine persons including males and females it was near Magadha and in the present state of Bihara) The clerical office of king Hastipala continuously for 48 hours Satyaki 8 How many persons were destined to be future Tirthankaras under his discipline? 9 Who was the Rudra in his discipline? 10 Which system of philo- sophy was created under his discipline? | 11 How many miracles hap pened in his life? Vaisheshika philosophy Paryankasana (Cot posture) or Padmasana (Lotus posture) Two-third of the physical body Five (transfer of foetus, the failure of the first reli gious discourse etc.) Five fasts Twelve 16 What was the place at the time of redemption? 17 How much time did he devote for religious discourse at the time of redemption? 18 What was the posture at the time of redemp tion? 19 What was the measure of his spirit after libera tion? 20 The penance at the time of redemption? 21 Was there redemption of anyone simultaneous ly? 22 What was the time of re. demption? 23 In which cycle of time he got redemption? 24 What time was left for the fourth cycle of time at the redemption? 25 How far the tradition of such redemption con tinued? 26 When was the system of redemption started during his discipline? Two continuous (Chhattha) No Five Later part of the night Nine or three Four At the end of the fourth cycle of time Three years eight and a half months Five Upto the third succession of disciple to disciple Regularly every morning and evening 12 How many are the funda mental vows of an ascetic? 13 How many are the subtle vows of the followers of Jainism? (Shravaka) 14 How many are the types of conduct? 15 How many are the funda mental elements? 16 How many are the types of "Samayika" vows? 17 How many are the types of Pratikramana? 18 How many times the six essential Pratikramana, should be practised? 19 How many types of prac. tices for self-control are there? 20 Is it easy or difficult to follow good conduct? 21 What type of dress should the ascetics wear? 22 How was the tempera ment of contemporary people? 23 Which were the areas toured by Bhagavan Mahavira? 24 How many kings were de voted to him? Four years after he attained absolute enlightenment Seventeen Very difficult Colourless, white and of ordinary quality Crooked and orthodox, no modesty and less of intellectual achievement Mostly. in eastern and northern India besides once upto western India Numerous kings THE CONCISE DIVISION OF THE LIFE SPAN OF BHAGAVAN MAHAVIRA MISCELLANEOUS NOTEWORTHY FACTS 1 Where does he deliver his In the divine auditorium religious discourse? created by gods or on a golden lotus 2 Is the religious discourse Yes delivered daily? 3 How many times and how in the morning and in the long are the religious afternoon (three hours discourses delivered each time i.e. six hours in daily? all) 4 What is the medium of In Ardha-Magadhi religious discourse? Prakrit then a language of the masses 5 In which language the Mostly in Ardha-Magadhi spiritual teachers Prakrit (Ganadharas) com posed the scriptures? 6 What is the future for one in the first or third birth he who offers food to ceases to have further Tirthankara Mahavira births for breaking the fast after his first penance? 7 What are the five divine Dress, 2. shower of incidents at the time of fragrant water. 3. shower giving food? of 12 and a half lac (or crore) of gold coins, 4. announcement of what a great alm!" and 5. the sound of Dundubhi a musical instrument 1 Duration as householder ness 2 Life after initiation 3 Life incognito 30 years 42 years and the same number of monsoon halts) 12 and a half years and fifteen days 29 years, five and a half months Complete seventy two years (according to the anci. ent Jain calendar) 4 Life after absolute enlight enment 5 Total life-span La jaina zrAvaka T9 PAR 39 1 - 109 For Personal & Private Use Only

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APPENDIX 12 WHERE SHVETAMBAR TEXTS DIFFER FROM DIGAMBAR TEXTS Note-Most of the facts about the life Bhagavan Mahavira are similar in these two sects of Jainism. The following table will bring out the difference between the two and that will give an idea about their distinct traditions. DIGAMBAR TRADITION mansion mansion consis consisting ting of five of five stars) stars) Ruju- Rujuvalika valika mansion consisting of five stars) Rujuvalika 35,000 36,000 36,000 1,00,000 1,00,000 1,00,000 900 900 900 SHVETAMBAR DIGAMBAR TRADITION SHVETAMBAR TRADITION TRADITION Harivansha Uttarpu Tuloy absolute en-lunar 1. Mother's Trishala Priya- Priya- Priya lightenment mansion name karini karini karini consisting of two 2. Birth place Kundapur Kundapur Kundapur Kundalpur stars) Kundalpur 11. Place of Ruju3. Constellation Uttara - Uttar. Uttar- Uttar absolute en- valika of descent falguni ashadha ashadha ashadha lightenment 4. Date of The month Month of Month of Month of initiation of kartak Marga- Marga Marga 12. Number of 36,000 and the shirsha shirsha shirsha female tenth day and the and the and the ascetics of bright tenth day tenth day tenth day | 13. Number of 1,59,000 half ac- of the of the of the followers cording to dark half dark half dark hall (Shravaka) Jain cal according according according 14 Number of 700 endar to Jain to Jain to Jain ascetics who calendar calendar calendar could assume 5. Companion None None None One different type at the time of bodies & of initiation forms 15. Number of Two 6. The first Chhattha Chhattha Atthama | Atthama mothers penance (Bela) (Tela) (Tela) 16. Whether Yes Yes 7. First break The home Bahula Kula Kula transplanof fast of Bahula tation of 8. The town of Kollaka Kunda KulaKula foetus took the first pur gram gram place break of 17. Whether Yes fast married 9. The period 12 and a 12 years 12 years 12 years 18. When was First day of remain- half years first of iniing incog. and fifteen discourse tiation nito days 19. Where was Pava 10. The constel- Uttara- Magha Magha Magha the sucessful Madhlation at the falguni (tenth (tenth (tenth discourse yama time of (twelfth lunar lunar lunar One No No No No No Sixty Six Sixty Six Sixty Six days after days after days after initiation initiation initiation On the On the On the mount mount mount Vipula- Vipula Vipulachal chal chal Besides, there is difference about the design of the religious auditorium. The followers of Shvetambar sect believe that the preachings of Bhagavan Mahavira were rendered into alphabets while the followers of Digambar sect believe the same to be beyond alphabets (i.e. which can be explained by divine sounds alone.) as well as rendered into alphabets. The name of the Ganadharas (the spiritual teacher) also vary. There is no Devadushya. They keep the Chowrie and the Kamandalu in the initiation. They also differ about the annual charities and the anecdotes about Chandanbala. These two main branches of Jainism among the followers of Bhagavan Mahavira mainly differ about (1) absolute enlightenment and (2) emarcipation of women. Shvetambar traditions unanimously declare even today that even after attainment of absolute enlightenment, "Tirthankaras have to take food because of the remnants of a few past actions and that women can attain spiritual liberation while the main tradition of Digambara does not recognise the taking of food by those who have realized absolute enlightenment and the right of women for spiritual liberation. Even the texts of Shvetambara branch differ about certain facts-e.g. the text Chaupanna Mahapurusha Charium mention that Bhagavan Mahavira had eight wives. See Mahapurana -3 230 by Acharya Jeenasena.) jaina sazrAvikA V er E 4 MY upAzrvanAtha rAmasvAmI P ower INGEN okata mAchano la 192 19. 10. 29. 2 9 1 Tutelar en 110 For Personal & Private Use Only

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80 citrapaTTIonI anukramaNikA 1, dharmacaka vaMdanA 2. hrIM 5 vividha lipio | 6. cauda svano 7. sAta svaro 8. bAra rAzi (jayotiSa | 12, jIvavicAra 14. vAdhayaMtranA prakAro 13 dharmapravacana | (12mI zatAbdI) 19, zilpAkRti (ambi kAbhakita) 25. navagraho che. amaMgalA 4. AcAryazrIno nagara praveza (12mI zatAbdI) 9. aSTaprakArI pUjA 10. bhagavAna mahAvIranA jIvana prasaMgo 15. jina parikara (paravara) | 16. jinaparikara (uparano bhAga) (madhyabhAga) 21so vighadevImo | | 22. soLa vidhAdevIo (1 thI 8) (9 thI 16) 27. apaMgalA 28. hastamudrAno 11, TippaNI nRtya gujarAtI paddhati) 17. jinaparikara (nIceno gAdIno bhAga) 23, pazucitro 18. vastiko (sAthiyA) 24. daza dipAla devo 20. zilpa kalAkRti 26. akarma 29. asaMga yoga 30. aSTa mahAprAtihArya 3. samavasaraNa gaDha pahelo | (bAra prakAranI parSadha) | 32. samavasaraNa gaDha bIje (pazu-pakSIonI sabhA). 33. amaMgala 37, navarasotpAdaka citra 38. navarasadarzana 43. pracalita 45 Agama Astro 49 thI 54. 24 tIrthakaronA | vaka-yakSiNIonuM svarupa | 70-71. 1 thI 16 vidhA devIo (ve.mate) 38, 24 tIrthakaronAM lAMchano di. mate) 44. navagrahano paricaya ane teno upayoga 55. ekiya vonA prakAro 72-73. 1 thI 16 vidhA| devIo (di. marta) 79, jai jayati zAsana 39, Avarto dvArA - 5 paddhati 5. jainadharmanA prasiddha sAta metro pa6, beIndriyathI laIne paMcendriya jIvonA prakAro 74, neminAthanuM avana ane cauda svakho. 80. pravacananI vividha mudrAonuM (mukhapRSa uparanI paddhI). 34. patrAkRtio 35. mAnava garbhanI 36. vividha kaTamAM vikAsa yAtrA 2-hIrA 40. aMka dvArA spa 41, mAyAcanA 42. bAra AgamazAstro paddhati (anAnupUrvI). (micchAmi dukakaDe) (dvAdazAMgI 46. vividha prakAranA 47. bhAratanA cha dharmo, tenI T 8. hAthIno varaghoDo namaskAra janasaMkhyA ane prArthanA zAnayAtrA 57ii 62. 24 tIkaronA pA- 63 68.24 tIkaronA vala- 9, vadhArAnA yAdavo pariNInI cha pI (ve. mate pariNInI cha pachI (di. mane (sva. di.) 75. neminAthano janma 77, 24 tIrthakaronAM || 76. devalokanI paddhI ane dIpa prasaMga lAMchano spe. mate) 144 pratIkonI anukramaNikA 2. kaLaza 3. dhI 4. vAcanA 5 haMsa 6. tharAI 7. aha | (vartuLAkAre) to. - 11. kamaLa 12, cha 8. cha aTha (laMbagoLAkAre) 14. vidhAdharadeva 13. mALAdhArI deva 15. azva 16. siMha 17. siMha-gajamukho 18. vRSabha (baLada) 9. kasIne ane maMjIrA | 20. zaraNAI vAdana 21 nagArAvAdana 22. mRdaMgavAdaka 24. vAdhavAdaka nArI 23 nartakI 29. nAbhadeva ane IzaranuM dAna 25. trizalA ane vardhamAna | 26. AratI 27. dIpaka (dIvo) 28. devI zrI pahmAvatI 30. haMsa 31, mugasaMyojanA 32. mRgayugala 33. haMsa 34. aMbAI aMbikA- aMbA (A mAhiDanI). 35. lakhI 36. sarasvatI 37. jinamUrti 38. jinamaMdira 39, jaina sAdhu-muni 40. jaina sAdhvI-mAryA 41. avaka-jaina 42. zrAvikA jaina 43. zAna 44. darzana 5. paritra 49. upAdhyAyanI mudrA 50. sAdhunI mudrA 51. jaina muninAM kAjhapAtro 57. mALA japa mATenI 46. arihaMtanI mudrA 47. siddhanI mudrA 48. AcAryanI mudrA 52. rajoharaNa (dho)muhapanI pa3 varavI, sUpaDI, daDAsana,| 54. kaTAsaNuM muhapanI caravaLo (jaina muninAM upakaravo) | kabajaiina muninAM anya upakaraNo) (jaina zrAvaka-zrAvikAnAM upakaraNo) 58. dhummaTa (prakAra-1) | 59. dhummaTa (prakAra-2) | 60. pummaTa (prakAra-3). 14. karmazilA 65. makara (magaravirALI) 66, makaramukha 55. jaina sAdhu pa6. kAusagnamudrA (kAyotsarga mudrA) | 62. kaLaza 1. svastika (sAthiyo) 63. bhUmitinI AkRti 67. channatrayI 68. cAmara 69. Ina dhvaja 70. ThavaNI pustaka sahita 1. apanAvyartha akSaranAma &vI) 72. bAjoTha 73, pravacanamudrA 74, garuDamudrA 7pa. paMca tatva 77. * 78. o* 80. kaLaza 81, svastika paMcaka 82. gAMdharva 83. marihaMtAkRti 84. vajadaMDa 79, vaMdhAvarta pAMca svastika sAthe 85 sUrya 86. caMdra 87. haMsayugala 88. zrIphaLa 89, haMsadIpaka che. tadaukamaLa 91, paMcAMga praNAma 92. sAmAyika (zrAvakanuM). 93. sAmAyika (kAvikAnuM) 94. kaLaza 96, homavaidikA 97, arihaMta dizanA mudrAmAM) | 98. triratna 9. svastika 100. siddhacakanuM pratIka 101. matsya yugala | 102. siMha 103. zrI gautamasvAmI | 104. baMdhAvarta 105. kaLatha 106 ii 144. vividha prakAranAM mAni citro jaina sAdhu kI smasAna yAtrA (5) sI) For Personal & Private Use Only

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80 citrapaTTiyoMkI anukramaNikA 1. dharmacakra vaMdanA 6. caudaha vana 7. sAta svara 8. bAraha rAziyoM (jyotiSa paTTI) 12. jIvavicAra 14. bAyayaMtrake prakAra 3. aSTamaMgala 4. AcAryazrIkA nagara 5. vividha lipiyoM aura aMka praveza (12 vI zatAbdI) 9. aSTaprakArI pUjA | 10. bhagavAna mahAvIra ke / 11. TippaNI nRtya jIvana prasaMga (gujarAtI paddhati | 15. jina parikara (paraghara) | 16. jina parikara 17. jina parikara (uparakA bhAga) (madhya bhAga) (nIcekA gAdIkA bhAga) 21. solaha vidyAdeviyA~ 22. solaha vidyAdeviyA~ 23. pazuSitra (1 se 8) (9 se 16) 27. aSTamaMgala 28. hastamudrAe~ 29. aSTAMga yoga 13. dharmapravacana (12 vIM zatAbdI) 19. zilyAkRti (ambikA makti) 18. svastika (sAthiyA) 20. zilpa kalAkRti 24. deza vikpAla deva 25. navagraha 26. aSTakarma 30. aSTamahApAtihArya 31. samavasaraNa gaDha pahalA | 32. samavasaraNa gaDha dUsarA | 33. aSTamaMgala 34. yatrAkRtiyA~ 35. mAnava garbhakI 36. vikyi kaTameM (bAraha prakArakI parSadA) pazu-pakSiyoM kI sabhA vikAsa yAtrA 37. navarasotyAvaka citra | 38. navarasadarzana 39. AvoM dvArA japa paddhati | 40. aMka dvArA japa 41. kSamAyAcanA 42. bAraha AgamazAstra paddhati (anAnupUrvA) (micchAmi dukkaha) (dvAdazAMgI) 43. pracalita 45 44. navagrahoMkA paricaya 45. jainadharma prasiddha 46. vividha prakArake 47. bhAratake chaH dharma, unakI 48. hAthIkA julUsa AgamazAstra aura unake upayoga sAta kSetra namaskAra janasaMkhyA aura prArthanA (jJAnayAtrA) 49. se 54. 24 tIrthaMkaroM | 55. ekendriya jIvoMka 56. do indriyase lekara 57 se 12, 24 tIrthakaroMke pakSa-63 se68. 24 tIrthakaroM ke yakSa-69. anya yaza-deva ke yama-yakSiNiyoMkA svarUpa prakAra paMcendriya jIvoMke prakAra | yakSiNiyoMkI cha: paTTiyA~ (zve. mata) yakSiNiyokI chaH paTTiyA~ (di. mata) (zve, di.) 70-71.1 se 16 vidyA-72-73, 1 se 16 vidyA-74. neminAthakA vyakta 75. neminApakA janma | 76. devalokakI paTTI 77. 24 tIrthakaroMke deviyoM (zve. mata) | deviyoM (di. mata) | aura caudaha svana aura dIkSA prasaMga lAThana (zve. mata) 78. 24 tIrthakaroMke 79. jaina jayati 80. pravacana kI vividha lAMchana (di. mata) | mudrAe~ (mukhapRSTha parakI paTTI) 144 pratIkoMkI anukramaNikA | 2. kalayA 10. Daha 11. kamala 7. auM hI A~ (golAkArame) 8. auM hA~ ahaM (lambagolAkArameM) 9. he 13. mAlAcArI deva 14. vighAghara deva 15. azva 16. siMha 17. siMhagajamukha 18. pRthama (baila) 24. vAyavAdaka nArI 19. prAMza tathA maigIre 20. zahanAI vAdana 21. nagADAvAdana 22. mRdaMgavAdaka 23. nartakI 25. trizalA aura varSamAna | 26. AratI 27. dIpaka (dIyA) | 28. devI zrI padmAvatI 30. haMsa 29. RSabhadeva aura murasakA dAna 35. lakSmI 21. mRga saMyojanA 32. mRgayugala 33. haMsa 36. sarasvatI 34. ambAi, aMbikA, aMthA (AmakUSmANDinI) 10. jaina sAmbI-AryA 37. jinamUrti 38. jinamaMdira 39. jaina sAdhu-muni 41. zrAvaka-jaina 42. zrAvikA jaina 43. jJAna 44. ni 45. cAritra 46. arihaMtAkRti 47. siddhAkRti 48. AcArya 49. upAdhyAya 50. sAdhu 51. jaina munike kAThapAtra | | 52. rajoharaNa (oghA), / 53. caravalI, sUpar3I, baMDAlana, 54. kaTAsanA, muMhapattI, carabalA | mu~hapattI (munike upakaraNa) kambala (anya upakaraNa)] (zrAvaka, zrAvikAoke upakaraNa) | 56. kAusamma (kAyotsarga mudrA) 57. japa ke liye mAlA 58. pummaTa (prakAra-1) 59. pumaTa (prakAra-2) 60. pummaTa (prakAra-3) 55. jaina sApu 61. svastika 62. kalaza 63. eka AkRti 65. makara (magara-virAlI) 66. makaramukha 67. chatrayI 68. cAmara 70. ThavaNI pustaka sahita 72. bAjoTha 71. sthApanAcArya (pracalita nAma ThavaNI) 73. pravacana mudrA 74. gahA mudrA 78. U~ 80. kalaza 79. nayAvarta, pA~ca svastikoMke sAtha 81. svastika paMcaka 2. gAMdharva 83. arihaMtAkRti 84. vajadaNa 85. sUrya 86.. kA 87. haMsapugata 88. zrIphala 89. haladIpaka 20. zatadala kamala 91. paMcAMga praNAma 92. sAmAyika (zrAvakakA) | 13. sAmAyika (zrAvikAkA) | 94. kalaza 96. homavedikA 97. arihaMta 98. trila 29. svastika 100. siddhacaka pratIka 101, matyayugala 102. siMha 103. zrI gautamasvAmIjI 104. naMdhAvarta 105. kalaza 106 se 14. vividha ____prakArake AkRti citra 112 For Personal & Private Use Only

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INDEX OF 80 STRIP-ILLUSTRATIONS 1. Homage to the 2. Aum Hrim wheel of religion 7. Seven notes of music 13. Religious dis course 19. Ambika worship in sculpture 26. Eight Karmas 32. Samavasarana second rampart 38. Viewing of nine sentiments 44. Nine planets and their uses 55. Types of monosense living beings 72-73. 16 goddesses of knowledge (Dig. belief) 79. Jainam jayati shasanam. 1. The lion 7. AUM HRIM ARHAM (Jain Script) 13. The god with a garland 19. The Kansi pair and Manjiras musical instruments 25. Trishala and Bhagavan Mahavira 31. Composite design of a deer 37. An idol of Jina (first field) 43. Knowledge (seventh field) 49. A Jain religious teacher (4) 55. A Jain ascetic 61. Swastika 67. The three divine umbrellas 73. The posture for a discourse 85. The sun 91. Bowing down to the five main organs 97. Arihanta (in the posture for religious discourse) 103. Shree Gautamaswamiji 8. Twelve signs of the zodiac 14. Types of musical instruments 20. Sculpture strip 27. Eight auspicious symbols 33. Eight auspicious symbols 39. Japa method by Avartas 45. Seven famous Kshetras (places) in Jain Religion 56. Types of 2 to 5 senses living beings 74. Incarnation of Neminath and 14 dreams 80. Sermons-in different postures (Title page strip) 2. The holy jug 8. AUM HRIM ARHAM (Jain Script) 14. Demi-god Vidyadhara 20. The playing of Shahanai 26. Arati-waving the lamp in honour 32. A couple of deer 38. Jina temple (Second field) 44. Vision 50. A Jain ascetic (5) 79. Nandyavarta design 80. The holy jug with five Swastikas 56. Kausagga Mudra (Kayotsarga Mudra) 62. The holy jug 68. The chowrie 74. The eagle posture 86. The moon 92. Time-measure for the follower of Jainism 98. The three jewels 104. Nandyavarta an auspicious design 3. Eight auspicious symbols 15. Jina Parikara (Apart of the religious seat) 21-22. Sixteen godde sses of learning 28. Hasta mudras 11. 9. Eightfold worship 10. Events from the life of Bhagawan mahavira 16. Jina Parikara (The middle portion) 23. Illustrations of animals 29. Eightfold yoga 34. Yantra figures 40. Japa method by numerical figures (Ananupurvi) 46. Different types of obeisance 57 to 62. Yaksha Yakshinis of 24 Tirthan karas (shv. belief) 75. Birth of Neminath and his initiation 3. The elephant 9. ARHAM (Jain script) 15. The horse 21. Playing the drums (Dundubhi) 27. A lamp 33. The swan 39. Jain ascetic who observes silence (third field) 45. Conduct 51. The wooden utensils of a Jain ascetic 57. A rosary 63. A geometrical design 69. The flag of Indra 75. The five fundamental elements 81. The five fold Swastika 4. Entry of the preceptor in the city 99. Swastika (a sculpture) 105. A holy jug 35. Human foetus development 41. Forgiveness (Michchhami dukkadam) 47. Six main religions of India, their followers and prayers 4. Reading of Sutra (aphorisms) (teaching) 10. HRAM 16. The lion 22. The drum player 28. Goddess Padmavati 63 to 68. Yaksha Yakshinis of 24 Tirthankaras (Dig, belief) 76. Devloka 34. Ambai, Ambika Amba-(The Goddess Amra Kushmandini) 40. Jain female ascetic-Arya (fourth field) 46. Arihant-the Supreme soul (1) 52. The broom and the mouth-strip (used by an ascetic) 58. The dome (First type) 64. Kurmashila-the foundation stone 70. The bookstand with a book 76. AUM 82. The Gandharvas - demigods 88. A coconut 87. The swan pair 93. Time-measure for 94. A holy jug the female follower of Jainism 5. Various scripts and numerals Tippani dance (Gujarati style) 17. Jina Parikara (The upper part) 24. Regent gods of ten directions 30. Eight divine accompaniments (Pratiharya) 36. Different cuts in gems-diamonds 42. Twelve Agama shastras (Dwadashangi) 48. The elephant procession (A knowledge travel) 69. Other Yaksha 77. Lanchhans of 24 Tirthankaras (shv. belief) gods (shv., Dig. belief) 5. The swan 11. The lotus 17. The lion with the head of an elephant 23. A dancing girl 29. Rishabhadeva and the alm of sugarcane juice 35. Lakshmi the Goddess of wealth 41. Shravaka-the Jain follower (fifth field) 47. Perfect supreme soul (2) 100. The Symbol of Siddhachakra (the wheel of perfection) 106 to 144. Different type of design 71. Replica indicating the presence of a guru 77. AUM 83. The illustration of 'Arihanta' (the destroyer of enemy) 89. A swan shaped lamp 95. A bell For Personal & Private Use Only 6. Fourteen dreams 101. A fish-pair (an auspicious sign) 12. The dynamics of the soul 18. Swastika THE INDEX OF 144 INSIGNIA 6. Shahanai-an Indian musical instrument 25. The nine Planets 31. Samavasarana first rampart 37. Nine poetic sentiments 43. Prevalent 45 Agama Shastras 49 to 54. YakshaYakshinis of 24 Tirthankaras knowledge (shv. belief) 70-71. 16 goddesses of 78. Lanchhans of 24 Tirthankaras (Dig. belief) 12. HRIM 18. The bull 24. A woman busy with a musical instrument 53. Charavali, Supadi, Dandasana, Kambal (These are paraphernalia of ascetic) 59. The dome 60. (Second type) 65. The crocodile 30. The swan 36. Sarasvati the goddess of learning 42. Shravika-the female Jain follower (Sixth field) 48. A Jain head of ascetics (3) 54. Katasanu, Muhapatti (mouth strip) and Charavalo The dome (Third type) 66. The crocodile mouth 72. The pedestal 78. AUM 84. The flag staff 90. A lotus with 100 petals 96. Construction for sacrifice 102. A lion. 113

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ANitA - makathA ################## hanA valapara # 2 akhila jaina vizva te h mA # 4 mA ja vIla, vadhe pa, 0000000000000000 uMmara | brakAza, tokAMvika vasthAna - manata - mAdha* #OM dharma -IzAna daivaloka , cautika caka(2012) samudo. Aurs vyaRe * mUA, na aDada : : dharA, cAdarI-pAvo. to ra, tha ya kAma vagere. mahA vizae 1. I fiDha- rAma laka: aran : t - caudazAvatuM A kare che a anukhabhyAsamAMna nyUa | AtimAM yathArthasta rAya E eeeeeeeeeeee - - a dhau lo Hpa nI patility 0 * rAte amara hama # kAmanA, mA 6aa mAM thI vimAno sAthe zva nIpa) _ + ] kira aTakApo A cipanA rama kAra rasa nA riM ya sAthe koI sabaMdha. nathI, khrisvata) [ ) citra dvIpanA sAkAra sthAnanApasthiya puratuM che.manu svata] nI jagyA SAmIne vadhu ati kharI vastuno kyAM AvI rAkhI che saMvata mA teno khyAla ApavA purUM mApa vinAnuM Arthiache. mAvideha,meru - parvata,sImaMdharasvAmijI bharataMtaMtra Beco | ane vidhamAna duniyA kaI jagyAe Kche te ja, H kazrI sukAvAmika ja prIsIzvarasvAminI 1rapa ma hovihaii - 3 | | kaviskarvatra | | zrIbA svAM 2. dhI yugAdhirasvALA hari.metra mamama.. ma ma pa . mAmAM . no, karIne teo | mahAui. (ra) ka ' samaja ama layumira karata rasamudaE bita Gdha (sama phebraTIpa 5. bharata 0 laka lAkha adha pada . nA vartamAna vivA vizva ja . vipaka bhakta e yojanAno che aMka yovana esTa 0 konI 400 gAusamajavaI dhAtakI-che. kAlAM pukAI 8 rA, eka bAjunA thayA bane bAjunA thaIne 45 lAkha samajavA. 1ra dvIpa - na mApa pramANe eka yojanA kace gAu samajavA, jaina bhUgoLa, jaina ItihAsa ke jaina tatvajJAna ane A citrasaMpuTamAM paNa,caudarAjaloka, naMdIzvaradvIpa, jaMbUdvIpa ane aDhIdvIpa A cAra nAmano ullekha anekavAra Ave che. vAcakone tenI svalpa jhAMkhI thAya mATe te cAreya AkRtio tenA paricaya sAthe ahIM rajU karI che. 1. jaina vijJAna AdhArita dazya-adazya caudarAjalokarUpa vizva (bahmAMDa) kevA AkAre che tenI svalpa jhAMkhI karAve che, TheTha upara TocanA bhAge siddhazilA-mokSa sthAna che. te pachI svarga-mRtyu ane pAtAlaloka temaja vizvanI jIva-ajIva samagra sRSTino AmAM samAveza thAya che. 2, jaina bhUgoLa pramANe manuSyalokanI dharatI upara asaMkhya dvIpa-samudro che. e paikI kendrIya jaMbudvIpathI AThamo naMdIzvara dvIpa che. AkAzI devonuM A dharatI uparanuM pradhAna vikhyAta utarANa sthAna (eroDrAma) che. 3. jaina bhUgoLa asaMkhya dvIpa samudro mAne che. A dvIpa vartuLAkAre eka lAkha yojanano che. jemAM bharatAdi kSetro, mahAvideha, meruparvata rahela che. 4. aDhIdvIpanuM A citra jaMbudvIpa pachI Avela be dvIpa, be samudra ane aDadho puSkaradvIpa maLIne thAya che. aDhIdvIpanuM bIjuM che nAma manuSyakSetra che. manuSyo aDhIdvIpa eTale 45 lAkha yojananI dharatImAM rahyAA che. noMdha - acAnaka eka pAnuM khAlI paDayuM, zuM mUkavuM? eTale jarUrI cAra citro mUkavA nakakI karyuM paNa pustakane anurUpa vadhu vAstavika DijhAino banAvavA samaya na hato eTale jUnI taiyAra DijhAino vAparavI paDI che. 114 For Personal & Private Use Only Jain Education Intemational

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che. 80 citrae to atIka eino pazciya ja prathama 80 kiSIone parizyanA trIjI AvRtti lekhakaH muni yazovijaya (vartamAnamAM AcArya yazodevasUrijI) avataraNa- citrasaMpuTanI A trIjI AvRtti che. A vakhate navAM 13citro umeravAmAM AvatAM A AvRttimAM 48 citro pragaTa thayAM che. 48 citro sAmenA dareka pAnAmAM citrano gujarAtI, hindI ane IMglIza traNa bhASAmAM paricaya chApyo che. dareka paricayanA prAraMbhamAM vividha viSayanA eka IcanA samacorasa pratIko chApyA che, ane dareka pAnAmAM nIcenA bhAge vividha viSayanI suMdara paTTIo chApI che. trIjI AvRttimAM 105 (35*3= 105) pratIko hatAM. navAM 13citrono umero thatAM (13*3= 39) 39 pratIkono AmAM vadhAro thayo che. eTale kula pratIko 144 thayAM che. te sivAya pariziSTa vibhAgamAM bIjI AvRttinAM pAnAnAM cheDA upara nAnI moTI bIjI aneka AkRtio chApI hatI. A vakhate temAM paNa vadhAro thayo che, saMghamAM ujavAtA vividha prasaMgonI kaMkotrI vageremAM upayogI thaI zake tevI paTTIo paNa A AvRttimAM umerANI che. bIjI AvRttimAM 60paTTIo hatI. A trIjI AvRttimAM 48 mUla citromAM (36thI 48 vacce) 13paTTIo vadhI, ane te pachInA pariziSTamAM bIjI 31 navI ApI che ane eka zarUAtanA TAITala upara chApI che, badhI maLIne 80 paTTIo chApI che. jainasaMghane zakaya eTaluM navuM ApavAnI IcchAnA kAraNe yathAzakita prayatna sevyo che. paTTIo dhArmika, sAMskRtika, bhASA, saMgIta, zilpa, sthApatya, yoga,jJAna, maMtra, taMtra, jayotiSa, vidyAdevIo, yakSa-yakSiNIo, yaMtra, mudA, parikara, vAdha, lAMchano vagerene lagatI che. e ja rIte pratIko paNa jainadharma-saMskRti tathA bhAratIya saMskRtine lagatAM vividha viSayanAM ApyAM che. ahIM je paricaya Apyo che te vidvAno ke uccattama abhyAsIone anulakSIne nahi paNa sarvasAmAnya janatAne najaramAM rAkhIne madhyama rIte Apyo che. paTTIo ane pratIko bodhaka, preraka, jANavA-samajavA yogya che, emAM keTalAka pratIko ane paTTIo sAva sAdA paNa che. A AvRttimAM paTTIo ane pratIkono hindI, aMgrejI paricaya vadhAravAmAM Avyo che. eTale traNeya bhASAmAM paricaya malI jAya che. ahIM prathama gujarAtI paricaya Apyo che. * traNa bhASAvALA paricaya pRSTho nIce chApelI prathama 48 citrapaTTIono paricaya + 1. gharSa A dharmacakranI paTTI che. A dharmacakra dareka tIrthaMkaranA dharmacakrIpaNAne khyAta karanAruM, pratipakSIonA madane mahAta karanAruM ane sUrya karatAM adhika nA - tejasvI hoya che. te vihAra karatA tIrthakaranI AgaLa jhagamagATa karatuM AkAzamAM gamana kare che. devo tene samavasaraNamAM cAre bAjue prabhunI beThaka sAme ja suvarNakamaLa upara race che.te samavasaraNanA daravAjA upara paNa hoya che. vaLI te dharmanA prakAzane karanAruM,tenI prabaLa sattAne sUcavatuM ane tenI preraNA ApanAruM pratIka che. vahevAramAM sahuthI paheluM dharmacakravartana abajo varSa agAu zrI RSabhadeva bhagavAnanA vihAra kALamAM takSazilAmAM (pezAvara pradeza) bhagavAnanA ja putra bAhubalIjIe karyuM hatuM. 'tapAvalI' granthamAM dharmacakranuM tapa karavAnuM paNa vidhAna che paNa ApaNe ene lagabhaga vIsarI gayA, eTale dharmacakranuM Adha pravartana karanArA jaino che e vAta jainonA mana upara na rahI to pachI bIjAne to khyAla ja zeno hoya !Aje to bauddhonA aDhI hajAra varSa upara zarU thayelA dharmacakranuM bhArata sarakAre gaurava karavAthI te savizeSa prasiddhimAM AvyuM che. baMne dharmamAM dharmacakranI AkRti lagabhaga sarakhI che. ahIM citramAM dharmacakra mAtra darzanIya ja nathI paNa sahune vaMdanIya che eno khyAla ApavA caturvidha zrIsaMgha dharmacakrane bhAvapUrvaka vaMdana karato batAvyo che. baMne bAjue beThelAM mRgalAMone granthamAM satva ane karuNAnAM pratIkarUpe oLakhAvyAM che. dharmacakranA ArA sAtathI laIne 24 saMkhyA vaccenI vividha saMkhyAvALA jovA maLyA che. mUrtiomAM dharmacakro sanmukha tathA ADAM (eTale ApaNI sAme cakra uparanI baMdhAraNa paTTI ja Ave ane ArA baMne bAjue rahe) baMne prakAranAM karavAmAM AvatAM hatAM. ghaNA prAcIna kALamAM ADAMno ThIka ThIka pracAra hato. Aje to (prAya:) mAtra sammukhano prakAra karavAnI praNAlikA che. jaina paraMparA mujabanI devanAgarI lipimAM lakhAtA o ane huM kevI rIte cItaravA joIe teno khyAla ApavA A paTTI ApI che. ladhu ke bRhatuM zAMtisnAtranI vidhi prasaMge mATInI vedI-pIThikA banAvavAmAM Ave che tyAre tenI upara A baMne maMtrIjone AlekhavA paDe che. vaLI A bIje lagabhaga sarvadharma prasiddha che. maMtro,yaMtro, japa tathA dhyAna vageremAM emano vyApaka upayoga thAya che. jeno ''ne paMcaparameSThImaya ane hI'ne covIza tIrthaMkaramaya kahyuM che. oM ane huM maMtra bIje upara tenA mahimAnA ane sAdhanAnA gaLyo, maMtrakalpo lakhAyA che. . mAna- anAdi kALathI vizvamAM maMgalArUpe gaNavAmAM AvelI ATha AkRtionI A paTTImAM anukrame (1) svastika (2) zrIvansa (3) naMdyAvarta (4) vardhamAnaka (5) bhadrAsana (sihAsana) (6) kaLaza (ghaTAkRti) (7) mInayugala ane (8) darpaNa A AkRtio AlekhI che, zAstrokata AdezAnusAra A ATheya AkRtio dareka zrAvake jinamaMdiramAM bhagavAnanI pUjA karyA bAda maMDapamAM besI caityavaMdana zarU karatAM pahelAM jinendra bhagavAnanI pratimA sanmukha haMmezA zuddha ane akhaMDa evA akSata-cokhAthI hAthathI AlekhavI joIe paNa Aje A prathA lagabhaga baMdha thaI gaI che enAM sthAne Aje mAtra pATalA upara cokhAno svastika banAvavo pachI jJAna, darzana ane cAritranA pratIkarUpe akSatathI traNa DhagalIo karavI, tenI upara siddhazilAno candrAMkAra karavo ane tenI vacce caukhAnI nAnI DhagalI siddhAtmA sUcaka karavAnI prathA che. A prathAmAM Aje phakata Adha maMgalAkRti "svastika"nuM Alekhana jarUra jaLavAI 2hyAM che. aneka prasaMgomAM te AlekhavAmAM Ave che. vartamAnamAM nAnA moTA hajAro jaina strI puruSo haMmezA maMdiramAM jaI kASThanA pATalA upara potAnA gharanA zuddha cokhA dvArA A svastikanI racanA kare che, A aSTamaMgalanI AkRtio prabhu samakSa cokhAthI AlekhavAnI - karavAnI hoya che. prAcIna kALamAM to jaina rAjAo, 1. zAstramAM "dharmacakra'ne hajAra ArAvALuM paNa darzAvyuM che. 2. AThamanA caMdramAnA jevI AkRti. * jinamaMdiromAM bhoMyataLiyAnI jagyAmAM varasothI sAthiyo ke naMdyAvartanuM paththarathI zilpIo dvArA Alekhana thatuM AvyuM che. enA upara paga paDavAnA, sahu savAnA, te zuM ucita gaNAya kharuM? A prathA kayArathI thaI, koNe karI? te vicAravuM rahyuM. US XO! .....; re 115 For Personal & Private Use Only

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zrImaMto sonA cAMdInA akSata-cokhA banAvIne tenAthI maMgalAkAro racatA hatA, game te mAdhyamathI A AkAro racavAnI prathA prAcIna kALamAM sArI rIte pracalita hatI, pAchaLathI lokone e rIte rojeroja karavAnuM anukuLa na AvyuM eTale saralatA lAvavA ane samayano bacAva karavA temAM parivartana karIne amaMgalanA ATheya AkArone bAjoTha ke pATalAmAM kotarAvAno rivAja zarU thayo, upAsaka gRhastha te AkArovALA khodelA bhAgamAM saralatA ane zIvratAthI cokhA bharI AkRtione racI kADhato eTale pahelAM karatAM A prathA badhAne gamI gaI. vaLI AgaLa jatAM A paNa na poSAyuM. eTale Alekhana baMdha thatAM prastuta prathA lupta thavA mAMDI, zrI saMghane lAgyuM ke AthI to prajA maMgalAkArothI prAdurbhata thato maMgala lAbha khoI besaze eTale temaNe chevaTe upasAvelA AkArovALA aSTamaMgalanI dhAtunI banAvelI pATalIo jinAlayomAM mUkavAnI prathA zarU karAvI, eTaluM ja nahi "snAtra 'bhaNAvavA mATe paMcadhAtunI mUrti sAthe aSTamaMgalanI pATalI hovI ja joIe evI pharaja pADIne teno nityakarma vidhimAM samAveza karyo eTale te haMmezanI jarUrIAtanI vastu banI gaI. A kAraNe pratyeka jainamaMdiramAM eka ke ekathI vadhu saMkhyAmAM te sarvatra hoya ja che, vaLI naimittika karmamAM eTale sattarabhedI pUjAmAM aSTamaMgala mATe khAsa pUjA ja banAvI dIdhI, tethI te pUjA prasaMge nAnA ane moTA zAMtisnAtrAdi prasaMgomAM thatA pATalA-pUjanamAM navamahAdinA pUjana prasaMge sevananA lAkhAmAM banAvelA amaMgalanA pATalAnuM vidhAna karAtuM hovAthI tenI agatya anivArya banI gaI.. A pATalImAMnI AkRtio pujA karavA mATenI nathI paNa je AkAro je rIte banAvelA hoya che tevo ja AkAra karavAno hovAthI anAmikA AMgaLIne ghaselA caMdanamAM boLIne tenAthI tenA upara tevo AkAra ( AuTa lAIna) AlekhavAno hoya che, paNa Aje sAcI hakIkatanA jJAnanA abhAve sI caMdanathI TIlA TapakAM karIne patAve che, paNa te yogya to nathI ja. aSTamaMgalonuM Alekhana ke racanA karIne 'mane zubha maMgalonI prApti thAo' evI prArthanA karavI, AthI jIvanamAM vividha prakAranAM maMgalonI prApti thAya che. tIrthakarone meruparvata upara abhiSeka thayA bAda Indra mahArAjA rUpAnA banAvelA akSata-cokhAthI sAkSAta prabhu samakSa bahumUlya pATalA upara aSTamaMgalane Alekhe che. vaLI samyaSTi devo devalokamAM prabhunI pUjA vakhate haMmezA te Alekhe che. magadhezvara zreNika to roje roja navAnavA sonAnA " java' banAvI tenAthI aSTamaMgalo AlekhatA hatA, sAmaiyAmAM dIkSA, rathayAtrAdinA varaghoDAmAM mokhare prathama aSTamaMgalo rahetAM ane te purUSo laIne cAlatA hatA, aSTamaMgalonA A AkAro kayA kAraNathI mAMgalika che ? enuM vivecana mArA vAMcavAmAM AvyuM nathI, paNa te aMgenI keTalIka vigato rAjaprabrIya ( rAyapasaNI), jJAtAdharmakathA (bhAyA dhammakahA ) vagere Agama graMthomAM maLe che. ane tyAM sUryAbhadevanA prasaMgamAM lakhyuM che ke sUryAe bhagavAna samakSa je nRtya karyo emAM antima nRtya aSTamaMgalanA eka eka AkAra mujabanuM ja karyuM hatuM. vaLI devalokanA vimAnomAM A AkAro anAdikALathI vidyamAna che, samosaraNamAMnA azokavRkSa upara tathA tenA daravAjAo upara paNa aSTamaMgalo hoya che, ApaNe tyAM janAM kASThanAM, saMghanAM ke vyaktinAM maMdironI tathA jUnI jena havelIonI bArasAkho upara aSTamaMgalo kotarAtAM hatAM, Aje paNa te jovA maLe che, Aje moTA bhAganA jaina maMdiranA garbhagRhanA daravAjAnI bArasAkha upara cAMdInA banAvelAM aSTamaMgalanAM toraNo laTakAvavAno rivAja khUba ja pracalita che. te uparAMta vartamAnamAM DabbIo, majUSAo, derAsaranA cokhAnA bhaMDAro, vyAkhyAnanI pATalIo, oghAnA pATAo, kaMkotrIo, caMdaravAnAM toraNo, citro, raMgoLIo, rekhAo vageremAM aSTamaMgalone vyApaka sthAna ApavAmAM AvyuM che. keTalAMka jinAlayomAM to svastika, navAvartana AkArone besavAnI cAlavAnI jamIna upara cITakAvelI ArasanI lAdImAM paNa banAvavAmAM Ave che. aSTamaMgalanA kramamAM paheluM sthAna svastika-sAthiyAnuM che jene lAkho jaina maMdiramAM Alekhe che. bIju zrIvatsanuM che. zrIvasa zabda ahIM rUDha arthamAM samajavAno che. tethI zrIvatsa eTale mahApuruSonI chAtInA anta bhAgano ujata avayava vizeSa tIrthaMkarAdi mahApuruSonI chAtInA anta bhAganA kendrano zArIrika pradeza-avayava thoDoka unnata hoya che, ane tenI upara UrdhvamukhI dakSiNAvartavALA sukomaLa kezono samUha suMdara rIte zobhato hoya che. keza sahitanA A unnata "avayava vizeSanuM ja nAma chIyA che. A cihna tamAma arihaMta-tIrthakaronI chAtI upara hoya che. ane tethI teonI pratimAomAM paNa te cihna mUkAya che. derAsaranI tamAma pratimAomAM chAtI upara A cihna 'upasAveluM hoya che. trIjuM sthAna "naMdyAvarta' nuM che. A eka jainadharma prasiddha bRhat svastika ja che. ane nava khUNiyAthI nirmANa thatI eka buddhigamya suMdara AkRti che, cothuM 'vardhamAnakano artha "zarAva" eTale ke koDiyuM thAya che. ane ethI ja tenuM vadhu jANItuM nAma zarAvasaMpuTa" cheene "vardhamAnasaMpuTa' paNa kahe che. zarAva ke vardhamAnathI dIvo karIe chIe te "kovuiM" ane saMpuTa eTale be koDiyAnuM joDANa. A badhAMyano tAtparyartha e ke eka cattA koDiyA upara UMdhu koDiyuM mUkavAthI saMpuTa-dAbaDA jevI AkRti sarjAya che. AvI Akatine "maMgala' gaNI che. pAMcamuM kaLaza eTale kaI paNa eka prakAranA ghaDAnI AkRti, cha maMgala bhadrAsana eTale besavAnuM AsanasiMhAsana vizeSa. mIna ane darpaNano artha rapaSTa che. ahIM darzAvela kama kapatranA citrane anulakSIne che. 3. bIkaNa emAM bI ane tharU zabda che. ghaw no artha chAtI che, bI nA aneka artho paikI zobhA ane racanAo e be arthonA saMgati karIe to " zobhA ke racanAyukta evI chAtI ' A jAtane yaugika artha thAya, have e zobhA-racanA zenI ? to upara jaNAvyuM tema " avayava vizeSanI' e rIte artha thaTamAna thAya, 4. mahAna gaNAtI anya vyaktiomAM zrIkRSNavAsudevanI chAtInuM 'zrIvatsa' cihna jANItuM che. 5. AnA ullekha mATe juo bUTa prApti, 50, sama0, mahA , Adi Agamo. 6. chellAM 40, 50, varasamAM bharAelI aneka mUrtiomAM zrIvatsanuM cihna ghaNuM UMcuM, pahoLuM ane mApanA nizcita dhoraNa vinAnuM mUkavAmAM AvyuM che, pariNAme mUrtinI zobhAmAM kSati pahoMcI che. mATe A cihna yathAyogya rIte ja banAvavuM joIe. zrIvatsano AkAra citramAM koI jAtano kaI rIte Alekhavo? te mATe prAcIna citro vageremAM vividha prakAro maLatA hovAthI dhoraNa nizcita thaI zakyuM nathI. sahu bhinna bhinna rIte (sapATapaNe) citare che. churikA ducation International For Personal & Private Use Only www.ainelibrary.org

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A aSTamaMgalono krama zAstramAM vividha prakAre maLe che. ane enAM kAraNe daherAsaro-toraNo ke citromAM paNa vividha krama jovA maLe che, paMcadhAtunI pATalIo paNa vividha kramavALI maLe che, emAM "eka sarakhu" dhoraNa jaLavAyuM ja nathI paNa ahIM ApelI paTTI AgamazAstrokta pATha mujbanI che, ane te AgamonA nAmano ullekha paTTInA kendramAM karyAM paNa che, je A paTTIno kramano sahu koI svIkAra kare to sarvatra eka ja kramano Adara thAya, pratyeka jainanA gharamAM chUTaka chUTaka rIte athavA samUharUpe A aSTamaMgalonI sthApanA (game te prakAranI) karavI ja joI e. ene pravezadvAramAM toraNarUpe ke dvArazAkhamAM kalAtmaka rIte kotarAvI--cItarAvIne mUkI zakAya. AthI te sthAnaka ke gharanuM maMgala thAya che, aSTamaMgalanA AkAro aneka DhabathI dorelAM maLe che. tenI pratIti A ja pustakamAM namUnA khAtara bIjI e paTTIo ApI che te jovAthI yaze. dezabhede ke kALabhede vastunI racanAomAM vividhatA ane taphAvata rahevAno ja ane e AvakAradAyaka che. 4. AcAryaDIno A khAramI sadInuM gujarAtI paddhatinuM citra che. A citra eka kAipaTTI upara cItareluM hatu. tenI A suramya anukRti maga praveza - che, paTTImAM ziSya parivAra sAthe UbhelA jainAcArya ane siddharAja jayasiMha vaccenuM milana, ane AkarSaka bhaMgItA nRtya ane vRMdavAdana thaI raheluM darzAvyuM che. A citramAM prAcIna kALamAM puruSo paNa aMboDo bAMdhatA ane moTI dADhI rAkhatA te batAvyuM che. vaLI te badhAyane kalpasUtranI paddhati pramANe dIrdhanetro ane zukanAsa jevI aNIyALI nAsikAo, te samayanA jainasAdhuonI, rAjAonI ane prajAnI veSabhUSA, jamaNA hAthe pravacanamudrAe upadeza ApatA jainAcArya, 19 mI sadIthI 17mI sadInA jainamunionAM citro tathA gurumUrtionAM keTalAMka pASANuzilpomAM jovA maLatI ( DAbA nahi paNa ) jamaNA khabhA upara vaSa mUkavAnI te samayanI eka prathA vagere dRSTigocara thAya che. 1. viSiSiio A paTTInA cAra khAnAomAM cAra jAtanI lipio ApI che. ane pAMcamAM khAnAmAM uparanI lipionA zeSa akSaro, ane gaMyo - jainalipinA saMyuktAkSaro, devanAgarI, jaina ke bALabodha lipimAM vaparAtA aMko, zabda vAkyomAM vaparAtA cihno-saMto vagere prakIrNaka bAbatone batAvI che. . lipi eTale akSara ke aMkone amuka rIte 'sthApavA-lakhavA te, athavA `bhASA mATe amuka rIte lakhAtA vargo `akSarA ke teno samUha te. varNanA bIjA nAmo akSara ke nAtRkA che, lipinA varNamAtRkA, siddhAntamAtRkA, siddhamAtRkA e nAmAntaro che. te sivAya e varNamALA akSaramALA ke mULAkSara A nAmothI paNa oLakhAvAya che. mAtRkA eTale mAtA. A varSAM zAstra siddAnto, vidyA, kalA ane yAvat vizvanA tamAma vahevArone janma ApanArA, temaja poSaNa Adi karanArA hovAthI tene mAtAnI upamA ApI te yathArtha che. tethI ja tene 'siddhAntamAtRkA' kahevAya che, varNAnI koi Adi nathI ke utpatti nathI tethI tene ' anAdisaMsiddha kahe che. citrapaTTI aMge-- pAMca khAnAM paikI pahelA khAnAmAM vartamAnamAM vaparAtI TevanAgarI lipi batAvI che. bIjAmAM jhaina, trIjAmAM coTI ane cothAmAM mANI che, jaina itihAsa ke lipizAstrIonA ItihAsanI dRSTie joI e to paTTImAM brAhmI, kharozI, devanAgarI ane jaina, A kramathI batAvavI joI e. paNa nIce ApelI aparicita lipionA akSarone oLakhavAnuM kArya sarala bane e mATe paricita evI devanAgarI prathama batAvI che, bAkI yathArtha rIte parivartana samajavA mATe khAnAMno krama 4, 3, 2, 1, A rIte khyAlamAM rAkhavo. prathama khAnAmAM jyAM je akSaro che tenI nIce temAMnA ja vargo ApelA che, jemake a nI nIce badhA ja lipiono . AthI seMkaDo varasa daramiyAna lipakSaromAM thayelA dharakhama parAvartanano khyAla AvI zake. pahelAM khAnAnI devanAgarI ane bhAvana aAranI gaNatrI Adhunika devanAgarInu mULanAmanAra ke sArI che, pAchaLathI deva joDIne revanabharI nAmakaraNa karyuM che, Aja nAgarI Aje bALabodha tarIke oLakhAya che. enA akSaronI saMkhyA bhavana nI che, 6 thI * sudhInA` 14 svaro, 4 thI 6 sudhInA 33 vyaMjano, svarAdi upara mUkAtuM anusvAra darzaka eka bindu [... aM], be bindu 7. paNa eka dhyAnamAM rAkhavuM ghaTe ke ekadhoraNa jALavavA khAtara bhale koI paNa eka nirNaya karIe paNa eno artha evo na karavo ke anya pra'thoe thoDoka pheraphAravALo je krama batAvyo che. te khoTo che, ene vaikalpika tarIke AdaraNIya ja gaNavo joI e. 8. jaina sAdhuomAM Aje to DAbA khabhe kambala mUkavAnI prathA pravarte che. 9. hilitAkSaravinyAse jivivimA / amarakoza-1499, Avo ja nirdeza haimakoza glo, 3-148 mAM che lipine karmagranthanI bhASAmAM 'sattAkSara', ane bhASAne vyaMjanAkSara ane punaH te baMnene dravyAkSara kahevAya, ane akSarajJAnanA bodharUpa ladhyakSarane bhASAkSara kahevAya. ( juo Ava, mU. TIkA ) 10. eka vAta lakSamAM rAkhavI ke bhASA ane lipi e alaga bAbato che. uccArAya te bhASA ane je lakhAya te lipi. koI paNa bhASAne koI paN lipimAM utArI zakAya ane koI paNa lipino anuvAda koI paNa bhASAmAM karI zakAya, 11. eka varNa akSarane paNa lipi, mAtRkA ke mAtRkAkSara paNa kahI zakAya che, 12, keTalAka lipi vizArado kharoSThIne aitihAsika dRSTie brAhmI pahelAMnI gaNe che. 13, hindI lipi lagabhaga bALabodha jevI che. 14, kAnAni trayacit svAgata vatu, anulyA viSaya vimUlIya paN 2 || 1 || gajakumbhAkRtigaNa prokto'nunAsikastathA / ete varNA dvipaJcAzad mAtRkAyAmudAhRtAH // 2 // 15. sauntA svaraH || [ si. hai. ] For Personal & Private Use Only 1. muzaLa 3 117

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rU5 visarga" [ ma ], "jihavAmUlIya [xx] ane "upabhAnIya [x,x, ], A cAra varNo ane "bAvanamo anunAsika vaNuM [meM ], pahelA khAnAmAM devanAgarInA 38 akSaro batAvyA che. zeSa rahyA te pAMcamAM khAnAmAM ApelA che. A Aryalipi I. sa. nI dazamI zatAbdIthI zarU thayAnuM lipivio jaNAve che. A lipi sArvadezika banI gaI che. ane Aje paNa dezanA moTA bhAgamAM vividhabhASI lokomAM A lipino vaparAza che. bIjA khAnAnI jaina lipi lipividonI mAnyatA mujaba samaya jatAM nAgarI lipimAMthI ja jaina lahiyAoe keTalAka akSaronuM eka vilakSaNa svarUpa vikasAvyuM. tethI prastuta nAgarI "jenalipi' evA svataMtra nAmane pAmI. kharI rIte ene mATe jenazailInI nAgarI ema kahevuM vadhAre samucita che. nAgarInA je akSaronA bharone parAvartana pAmyA tenI saMkhyA pAMca svaro ane cha vyaMjano maLIne agiyAranI che. svaromAM e, , , , o ane vyaMjanomAM mukhyatve 2, 1, 2, 4, , 6. jana lipimAM lakhavA mATe aDhamAtrA ane pabhiAtrAnA be prakAro cAlatA hatA. emAM aDhamAtrAnA prakAramAM hasva dIrtha ciho, akSaranI upara ke nIce na mUktAM akSaranA AgalA bhAgamAM mUkAtAM hatAM jemake-4 ane 5Di ke pR4mAtrAmAM lakhANanI suMdaratA jALavavA mastaka uparanI mAtrA akSaranI pALa e ja akSaranA mAthAne sparzIne mUkAtI. jemake reve lakhavuM hoya tyAre tAva A baMne prakAro hAla naSTaprAyaH thayA che. Aje to A badhAM cihno UrdhvamAtrA ke adhomAtrAnA rUpamAM ja lakhAya che. trIjA khAnAnI kharoSThI lipi akharoka nAmanA AcAryanA nAma uparathI ane anya mate khara eTale gardabha ane oka eTale hoTha, A lipinA akSaro gardabhanA hoTha jevA moTA lakhavAmAM AvatA hovAthI, athavA kharojha nAmanI jAti uparathI lipine pUrvokta nAma paDyuM che. A lipinI vizeSatA e che ke svaramAM mAtrAo joDAIne lakhAya che. jemake-mi mU ItyAdi. AnA mUlAkSaro 37 che. emAM svaro pAMca che. ane te hasva ja che. zeSa vyaMjano che. A lipi I. sa. pUrve cothI zatAbdImAM janmIne I. . nI trIjI zatAbdImAM astAcaLe pahoMcI gaI hatI, jainagranthamAM jyAM lipinA prakAro batAvyA che emAM kharodhIne ullekha thayo che. cothA khAnAnI bAhmI lipi jaina anuzruti pramANe A lipinuM jJAna, abajanAM abajo varasa upara A yuganI AdimAM thaelA A tIrthakara bhagavAna zrI RSabhadeve potAnI putrI " brAhmI ne jamaNA hAtha vaDe A yugamAM pahela vaheluM ApyuM tyArathI lakhavA mATe 'varNamAlA' mAnavajAtane prApta thaIeTale lipi vijJAnano prAraMbha thayo. A lipi "brAhmI ' nA nAmathI brAhmI tarIke oLakhAI ane te Alipi' gaNAI. zrI RSabhadeve bIjI putrI sundarIne 'aMkajJAna ~ zIkhavADyuM. aMka paNa eka prakAranI lipi ja kahevAya che. 16-16. anusvAra visarga vagere AkRtio anakSarI hovAM chatAM temAM paNa arthasaMketa hovAthI tene varNamAM gaNIne varNamAlAmAM sthAna ApyuM che. 17 : trirAkRtiHA. 18. nakumArUtiH | tAtparya e che ke koI zabdane ane visarga hoya ane te pachI ke vra thI zarU thato zabda hoya to pUrve rahelA visanuM uccAraNa jivAnA mUlAdhyabhAgathI amuka prakAre karavAmAM Ave che. A viziSTa uccAraNanI oLakha mATe vaiyAkaraNoe visarganI jagyAe amuka saMtAtmaka cihna vAkRti,8mUkavAnuM sUcavyuM ane ene "mahAprANavisarga' nuM nAma ApIne ene ja jivAmUlIya varNanI saMjJA ApI. udAharaNa tarIke grupa: 1 noti A vAkyane sAcI rIte paX #Arya rAti | A rIte ja lakhI zakAya. have visarga pachI ke # Ave to enuM uccAraNa hoThathI amuka rIte thatuM hovAthI tenA saMkta tarIke gajanA gaDasthalane maLatuM 4)( bemAMthI eka jAtanuM cihna mUkAya che, tene upahmAnIya varNa kahevAya che. upabA eTale hoTha ane tethI uccArAto varNa te upamAnIya. 19. bAvananI gaNatarI bIjI rIte paNa thAya che. jemAM jihavAmUlIya, upabAnIya ane anunAsika vyaMjanomAM Dha, Na, ane 4 vyaMjano ne paNa gaNAve che. cothI zatAbdI pachI Aje lakhAtA la nI jagyAe saMyuktAkSara rUpe svara umerIne 'm' A rIte lakhAto. pAchaLathI tene potAnuM mUla svarUpa badalAvIne kSa avatArane dhAraNa karyo. Ama thatA 4 mAM kyAM vase che tenI oLakha ApavAnI jarUrIyAta UbhI thatAM vyAkaraNakArone 5: saMyane la:" evuM vidhAna karavuM paDyuM. e ja pramANe 4 nI jagyAe saMyuktAkSara " =' mATe banyuM. tene paNa potAno kAyAkalpa karIne 3 evo abhinava deha dhAraNa karatAM sagoH AvuM sUtra ApavuM paDyuM. vaLI Ajano saMyuktAkSara "1' paNa prAcIna kALamAM ta6 A rIte lakhAto, svara umerIne te lakhAto tene kAlAMtare 6 evo navo avatAra lIdho. A mAtra varNa nahIM paNa saMyuktavarNo che. 20. A lipimAM I. sa. 1008 mAM lakhAelo eka grantha laMDana-kembrIjamAM che. vaLI virotAvakecamAthI e nAmanI kRti paNa nAgarI lipimAM che, ane te jesalameranA bhaMDAramAM che. meM enAM darzana karyA che. e uparAMta nAgarI abhilekhonA akSara sAthe maLatA khUlatA akSarovALI tADapatrIya prato ghaNI maLe che. jeno samaya 10-11mI zatAbdI che. ra1. ema paNa prazna thaI zake kharo ke jena lipimAMthI ja nAgarIno janma kema thayo na hoya ? 22, A mAnyatA cInI vidvAnonI che. 23, chellA 30, 40 varasathI gAMdhIvAdI maMDaLomAM A jAtanI lipino vaparAza thaI rahyo che. 24. turkastAna vagere deza jayAM bhAratIya ke bauddha sabhyatA ThIka hatI tyAM A lipi ghaNA lAMbA samaya sudhI cAlI hatI, 25. brAhmInI utpattimAM ajeno brahmAne kAraNarU5 mAne che ke brahmAthI maLelI tethI brAhmI nAma paDyuM ema kahe che. cInano vizvakoza paNa A vAtane Teko Ape che. baMne anuzrutio tenI prAcInatAno svIkAra kare che e spaSTa che. svaphaT , (ka ) 26. zunya aMkanI zodha saMpUrNa bhAratIya che. A deze ja anya dezane zUnya aMkanI bheTa Apela che. Jall 1 cation International For Personal & Private Use Only

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brAhmI lipina mULAkSaronI saMkhyA keTalI hatI? A mATe jaina AgamasUtra samavAyAMga 46 nI saMkhyA jaNAve che. yApi mUlakara kayA 46 te bAbatamAM mauna rahe che. paNa prastuta aMganI agiyAramI zatAbdImAM racAelI TIkAmAM TIkAkAra F5 sU sU svaro ane 2 vyaMjano A pAMca sivAyanA 46 nI saMbhAvanA noMdhe che. bhAratIya lipi vijJAnanA pitA ojhAcha a ke 4 bemAMthI ekano vikalpa sUcave che. sAtamI sadInA cInI yAtrI hyuenasaMge 7nI temaja anyatra 2 nI paNa noMdha levAI che. A lipinA AkAro kevA haze ? teno nirdeza "prabhavyAkaraNa' mAM thayo che. te AjanI lipi sAthe kavacita baMdha bese che. brAhatInI mahattA brAhmI lipine lipividoe vidyamAna hajAro lipionI mAtA tarIke oLakhAvI che. bhAratanI tamAma lipionuM mULa brAhmIne jaNAvI che, eTale brAhmI e mAtA ane anya lipione tenA vaMzavistArarUpe samajavI joIe. A lipi vyavasthita rIte goThavAyelI koI paNa lipinuM anukaraNa karyA vinAnI, jevuM lakhAya tevuM ja bolAya ane jevuM bolAya tevuM ja lakhAya evI che. tethI ja te eka vikAsonmukha vaijJAnika Dhabe goThavAelI varNamALAvALI, lipi gaNAya che, ane aneka kAraNothI tene eka sArvadezika lipi lekhavAmAM Ave che, jaina granyo A lipine "Aryalipi' tarIke oLakhAve che. A ja lipimAM jaina-auddha* dharmazAstro lakhAyAM hatAM. vartamAna nAgarInuM prAcIna svarUpa te brAhmI ane teno arvAcIna avatAra te nAgarI. A brAhmI prAdezika bhede, lekhanabhede dhIme dhIme evuM parAvartana pAmI ke brAhmInA mUla" maroDo zodhavAnuM kAma muzkela banyuM. lipi vastu ja evI che ke te haMmezAM parAvartanazIla ja hoya che, pAMcamA khAnA aMge A pAnAmAM lipinI prakIrNaka bAbato ApI che emAM brAhmI ane jaina lipino aa Apyo che. te pachI kramazaH anunAsika varNa chaThThAmUlIma, upakhAnIya varNa, anusvAra, visarga, saMyuktAkSaro , ane vaNe ApyA che. te pachI vadhu pracalita traNa maMtra bIjo, dIrSa svara 4 ane 14 3616 A sAta vyaMjana-vargonA vaNathI thato piakSara athavA TAkSara Apyo che, te pachI jaina lipimAM savizeSa vaparAelA 14 saMyuktAkSaro-jevakSaro, te pachI jana-ajena lipinI jarUra pUratI 1 thI 8 tathA zUnyanI aMka saMkhyA, vaLI antamAM prAcIna lipimAM vaparAelAM ane arvAcIna lekhanakaLAmAM vaparAtAM cihno darzAvyAM che. ahIM amamAtrA ke paDimAtrAnA namUnA vagere bAbato dazAvI nathI, 6. vAva no-tIrthaMkaronA gabhavitaraNa bAda emanI mAtAone madhyarAtrie AvatA 14 mahAsvamo, A mahAsvamo sarvottama puNyazAlI evA bhagavAnanA garbhanA prabhAve ja Ave che. ane ethI A svamo tIrthakarano ja AtmA avataryo che tenuM sUcana karanArA che. pahelA tIrthaMkaranI mAtA cauda svamamAM prathama vRSabhane ane te pachI garja, siMha, lakSmI vagerene jue che. jyAre bAvIza tIrthakaranI mAtAo svamamAM prathama "hAthIne ane te pachI vRSabha siMha vagerene jue che, 5NuM covIsamA tIrthaMkara bhagavAna zrI mahAvIranI mAtA prathama svamamAM siMhane ane te pachI gaja, avRSabha vagerene jue che, A svapnanAM darzanathI, jenArane ke tenA kuTuMbane kalyANa, saMpatti, Arogya, santoSa, dIrdhAyuSa ane upadravono abhAva vagere phaLonI prApti zAstramAM jaNUvI che. A cauda svapnone tenAM nAma sAthe ahIM AlekhyAM che. 7. sAta - svaro asaMkhya hoI zake che. paNa te badhAmanuM vargIkaraNa karI teno sAtamAM ja samAveza karAyo che. vaTavRkSa jevA virATa zabda brahmanuM sAta svaranuM maMDala e bIja che. saMgItane "paMcamaveda' jevI upamA ApI che. Aii adabhuta vAta ane kevI ajaba lIlA ! asaMkhya varSothI gavAtA karoDo rAgonuM mULa mAtra A sasa-svaro ja. ahIMA sAregama vagere sAta svarone batAvyA che. ra7. zAomAM lipione jyAM nAmAvalio maLe che tyAM A ullekha "brAhmo' no ja hoya che. jaina Agama aMgomAM pAMcamAM aMga bhagavatIjI mUtrano prAraMbha Lako nI vira mUtrathI ja thayo che. arthAta prAraMbhamAM ja "brAhmIlipine namaskAra' karyo che. lipi 5NuM pI sanmAnya ane AdarapAtra bAbata che teno A sUtra sUcaka khyAla Ape che. 28. juo-pannavaNA, samavAyAMga ane caupanna cariyanA ullekho. 29, juo-lalita vistarA.' 30. brAhmInA maroDo badhA badalAyA paNa eka 4 varSe potAnuM mULa svarUpa na choDayuM ethI 8' haThIlo varNa kahevAya che, jiddI ke mUrkha vyaktine '' jevI kahevAya che te A ja kAraNe. 31. lipi haMmezA kALabhede ke dezabhede parAvartanazIla ja rahe che. RSabhadeva bhagavAne batAvelI lipi ane traNa hajAra varSa uparanI ke Agama lekhita kALanI lipi vacce zo taphAvata haze te nirNaya karavAnuM nirNayAtmaka koI sAdhana nathI. 32, A varSe bAvana akSaranI gaNatrImAMnA che. 33. piDa eTale samUha, samUhavarSothI niSpanna akSara te pirAkSara, A akSarane lakhIe tyAre phUTa eTale zikhara jevo lAgato hovAthI kuTAkSara ane saMyuktAkSara ke vakSara paNa kahevAya che. AnI saMkhyAmAM thoDo matabheda che. A akSaro thI 6 sudhInA tamAma vyaMjanothI bane che, ahIM 5 thI zarU thato AMg akSara batAvyo che. bIjA akSaro , 1 thI zarU thatA samajavA, kUTAkSaro 32 thI 35 saMkhyA vaccenA Ave che. AnuM saMpUrNa valaya kevuM hoya te mATe juo mArUM sampAdita kareluM mukti mitra 34. sahuthI vadhu tIrthaMkaranI (- eTale bAvIzanI) mAtAo cauda svamamAM prathama hAthIne jotI hovAthI zAstramAM prathama hAthIno ullekha karyo che. tenA AdhAre AtrapUjAmAM "pahele gajavara dITho' kahevAmAM AvyuM che. 35. je tIrthaMkarano AtmA svargamAMthI evI Avato hoya to temanI mAtA bAramAM svamamAM 'vimAna' ne jue ane - narakamAMthI nIkalIne Avato hoya to tenI mAtA 'bhavana' ( bhavya gRha-AvAsa)ne jue che. svaTvAMga 36, digambara saMpradAya soLa svamo AvyAnuM mAne che. (se prAra) 119 Jain Education Intemational For Personal & Private Use Only

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A svaranAM prAkRta nAmo anukrame saja, risabha, gaM(gAM?) dhAra, majhima, paMcama, dhavata ane nisAta che. saMgItazAstramAM tenAM maza SaDaja aSabha, gAdhAra, madhyama, paMcama, paivata* ane niSAda A nAmo che. paja chavAnA agrabhAgathI, RSabha chAtImAMthI, gAndhAra kAmAMthI, adhama chavAnA madhya bhAgathI. paMcama nAsikAmAMthI, paivata dantomAM sthAnamAMthI ane niSAda mastakamAMthI utpanna thAya che. A sAta svaro "sarigama, sArigama, sAregama ke sargama AvI TUMkAkSarIthI paNa oLakhAya che. A svaronI grAma marthanAo, tenA raMgo, Rtuo, raso, alaMkAro vagere aneka bAbatonuM varNana jana AgamomAM tathA prAcIna sAhityakAroe saMgItAdinA granthomAM ApyuM che. saMgIta zAstrIoe jIvanizcita ane avanizcita svaronI vAta karI che. eTale kayA jIvano avAja kyA svaranA jevo che ane kayuM ajhavavA mA svara dhvanine vyakta kare che ? enA mATe chavapakSamAM pazu-pakSIo nakkI karyA che. ahIMyA ApelI manorabha paTTImAM saMgItakAra tAnasene banAvelA savaiyAnA AdhAre te te svara u5ra pazupakSIo batAvyA che, emAM kramazaH mora, cAtaka, bakaro, kauMca, koyala, deDako ane hAthI che. yapi "anuyogadvAra ' nI TIkAmAM tathA anyatra pazu pakSIonA vikalpo batAvyA che. kemake eka ja svara aneka jIvothI paNa vyakta thaI zake che. 8. hAra- A paTTI jyotiSazAramane lagatI che emAM bArarAzione tenI sAthe saMbaMdha dharAvatA akSaro sAthe batAvI che. [cosipa ] A rAzionA AdhAre pratyeka vyaktinuM vaikAlika bhaviSya joI zakAya che. kevI ajaba vAta che, karoDo nahIM paNa abajo jIvInuM bhaviSya jovA mATenI enI e ja rAzio mAtra bAra, e bAramAM mAtra asaMkhya jIvo nahiM paNa acetana padArthonuM paNuM bhaviSya chUpAyeluM hoya che. vizva uparanA carAcara bhAvonI zubhAzubha asaro mATe A rAzio mahattvano bhAga bhajave che. 2. makAna A paTTI tIrthaMkaradevanI mUrtinI sevA-bhaktirUpe karAtI (aMga ane ama zabdathI oLakhAtI) aSTaprakArI pUjA kevI rIte - ane kevA kamathI thAya che te darzAvavA ApI che. DAbI bAjuethI prathama jalapUjA, pachI kemerAH caMdana, puSpa, dhUpa, dIpa, akSata naveva arthAta svastika upara be hAtha vaDe koI paNa jAtanI mIThaI-miSTa vastu mUkavI che, ane AThamI phaLa pUjA eTale ke cokhAthI cItarelI siddhazilA upara be hAtha vaDe mokSa phaLanI mAgaNI karavA pUrvaka phaLa padharAvavuM te, prathamanI traNa pUjA * aMga pUna' hovAthI garbhagRhamAM karavAnI che, ane zeSa pUjA "ama pUjana' hovAthI garbhagRhanI bahAra prabhunI AgaLa maMDapamAM karavAnI che. Arya pUjA karatAM je bhAvanAo bhAvavAnI hoya che tenA alaga alaga duhAo Ave che. loko e bolIne ATheya pUjA kare che. A pUjAne dravyapUjA kahevAya che. AmI La pUjA pUrI karyA bAda, pUjaka zrAvaka zrAvikA caityavaMdana tathA stotra stava-prArthanAdi karavA dvArA bhagavAnanI bhAva pUjAmAM jAya che. jaina sAdhu-sAdhvIone to potAnA AcAranA kAraNe mAtra stuti-prArthanAdirUpa bhAvapUjA ja karavAnI hoya che. 20kAkAma zramaNa bhagavAna mahAvIranAM pAMce kalyANako ane bIjA viziSTa prasaMgo sAthenI A paddo che. emAM anukrame yavana, janma, mInA devaparIkSA, dIkSA, carakozikano upadrava, kAnamAM kASThanI zalo, caMdanabALAe ApelI bhikSA, kevalajJAnanI prApti ane mokSa ema zIvana karo- nava prasaMgo AlekhyA che. bAkI AnuM vizeSa varNana 35 citronA paricayamAM AvI jAya che tethI ahIM vizeSa lakhyuM nathI, 2. nija- A padI gujarAtanA TippaNI nRtyanI che. gujarAtamAM gharanI agAsInI navI pharasa-taLiyAne majabUta karavA TippaNI nRtya karavAmAM ttinI ja Ave che. te vakhate kaDImA varga citramAM batAvyA mujaba TippaNInA tAlabaddha ThekapUrvaka, gIto gAvA sAthe zramapUrvakanA nRtyotsavanI moja mANe che. A citra dhArmika na hovA chatAM gujarAtanuM prazaMsA pAmela hovAthI ApyuM che. 37, trIja AgamaaMga "hA" mAM SaDaja svara-nAsikA, kaca, itI tAlavuM, jivA ane dAMta, e cha sthaLanA AzayathI utpanna thato hovAthI ja kahevAya che. ane nAbhithI utpanna thayelo vAyukaMTha mastakamAM Ahata thaIne bahAra nIkaLe che tyAre te baLadanI mAphaka avAja karato hoya tevo bhAsa thato hovAthI tene RSabha (riSabha) kahe che. anya svaro mATe juo ghaNAMga mu.-553, u. 3. svaramaMDaLa ane saMgItane lagatuM varNana daSTivAda nAmanA bAramA aMganA eka mahattvanA aMzarU5. 'pUrvagatanA vividha prAbhUto paikI "svarAbhUtamAM hatuM. Aje e prakhya naSTa thayo che. 38. sthAnAMga ane anuyoga dvAra e be AgamomAM matAMtare dhavatanA sthAne aprasiddha evo "revata" zabda noMdhyo che. zuM ati prAcIna kALamAM paivatanI jagyAe "revata'. haze kharo? A AgamamAM ApeluM svaramaMDala aMgenuM varNana ( chatAM jANavA jevuM che, 39. mUlasvarUpa "sa ri' hatuM ke 'sAre' teno nirNaya mulatavI rAkhIne eka vAta noMdhuM ke "zizupAlavadha' sarga bloka dasanI caudamI sadInI mallinAthITIkA tathA zaMkarAcAryakRta (2) zyAmalA navaratnamAlikAnA sAtamA zlokanA prathama caraNamAM baMne sthaLe ka ri' evo ullekha che. 16 mI sadInA marAThI kavi bIDakare "sAri' evI noMdha lIdhI che. paNa atyAre to 'sAre sarvatra rUDha thayela che. 40. svaronI vanizrita' sarakhAmaNImAM noMdhAyelA matAMtaronuM koSTaka. amarakeza a. dvArA tAna amarakoza anuM. dvAra sA - mora gAya mayUra muko 5 - koyala koyala koyale koyala re - cAtaka cAtaka vRSabha cAtaka dha - deko ghoDo vo sArasa ga - bakaro bakaro ni - hAthI hAthI hAthI hAthI ma - kaca kaca kaca kUca 1. jema chavanizrita svaro jaNAvyA tema achavanizcita mRdaMgAdi vAdyonA avAjanI sAthe paNa svaronI sarakhAmaNI thAya che. (ta pravA) 2. koyalathI narakoyala samajavo. bakaro bhAMDI Hocation International For Personal & Private Use Only

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ra. / akhila vizva-brahmAMDamAM 84 lAkha chavAyoni che. A yoniomAM anaMtA chavonAM janma maraNa thayAM kare che. A 84 lAkha chavAyonio athavA saMsAravatI anaMtA jIvonI "563, bhedoThArA A citra paTTImAM jhAMkhI karAvI che. A badhAya jIvono samAveza sthAvara ane trasa A be nAmathI oLakhAtA prakAramAM paNa thAya che. ahIMA baMne prakAro dvArA jIva bhedonAM citro batAvyAM che. svecchApUrvaka gati karavAmAM asamartha te "sthAvara" ane svecchApUrvaka gati karavAmAM samartha te " trasa' kahevAya che. sthAvara prakAramAM endriya-eka indriyavALA jIvono samAveza thAya che. ane tenA pRthvI, jaLa, agni, vAyu ane vanaspati prakAro che. jenadarzana dharatImAMthI nIkaLatI bhATI e endriya jIvonAM zarIro che ema mAne che, tethI ja jenA pratye tene pRthvI-kAya kahe che. pANI svayaM jIvonuM zarIra che tethI jenapranyo tene a-kAya nAmathI oLakhAve che. e rIte kAi, vidyuta AdimAMthI prakaTa thato prakAza te agnitejasa nAmathI oLakhavAmAM AvatAM "zarIro ja che. havA-vAyu svayaM jIvanAM zarIra rUpe che. tamAma vanaspatio e jIvonAM zarIro ja che. A badhAya jIvone mAtra (te te janmane anu5) eka zarIra ja hoya che. bAkInI cAre indriyomAMthI ekeya nathI hotI tethI tene tenA viSayonuM grahaNa paNa nathI, trasanA prakAromAM beniyathI mAMDIne paMcendriya sudhInA badhA prakArono samAveza thAya che. beIndriyakIndriya jIvo tarIke citrapaTTImAM zaMkha, koDI, jaLo vagere batAvelAM che, tendriya-trIndriyamAM kIDI, mAMkaDa, maMkoDa, caurindriya-caturindriyamAM vIMchI, machara, mAkhI Adi. ane paMcejimAM tiryaMca, deva, manuSya ane narakanA prakAro batAvyA che. emAM tiryaMca paMcendriyanA traNa prakAromAM jalacaro, sthaLacaro ane khecaze (= AkAzamAM uDanArA ne batAvyA che. pachI deva vimAnanI AkRtithI badhI jAtanA devone, rAjAnA citrathI badhI jAtanA manuSyone ane thAMbhalAnI sAthe vaLagelA jIvo ane bAjumAM UbhelA paramAdhAmI devanA citrathI "narakanA jIvone sucita karyA che. 23. gharamajana-khyAti pAmeluM surampa ane lAkSaNika citra eka jainadharmaguru udyAnamAM bAjothI oLakhAtA kAkAsana upara besIne caturvidha zrIsaMghane dharmopadeza saMbhaLAvI rahyA che. sAme "sthApanAcArya jI' padharAvelA che. te pachI kramazaH sAdhuo, rAjAo, zrAvako, sAdhvIjIo ane zrAvikAo vinayapUrvaka viziSTAsane besI hAtha joDIne pravacana sAMbhaLI rahyA che. pAchaLa sevA karato ziSya Ubhelo che. citramAM sanmukha beThelA sAdhunA hAthamAM zAstra lakheluM lAMbu tADapatranuM pAnuM che. bagalamAM rajoharaNa ocho che. ubhaDaka page besIne vAcanA laI rahyA che. upadezakanI bhAvavAhI mudrA, prAcIna kALamAM puruSomAM lAMbI dADhI rAkhavAno ane aMboDo bAMdhavAno rivAja hato te AmAM najare paDe che. citramAM sahunI veSabhUSA jovA jevI che, 4. vAparanA vizvamAM hajAro prakAranAM vAhano-vAdyayaMtro che, e tamAmano samAveza (prAyaH ) mUlabhUta cAravarganI aMdara ja thAya che. kare- tenAM nAma A pramANe che. 1, saMtu, 2. suSira, 1, ghana, ane cothuM varSa. e dhyAnamAM rAkhavuM ghaTe ke koI paNa vAghano dhvani vAyudvArA karavAmAM AvatI kaMpanakriyAthI pragaTe che. taMtuvAdya taMtu* ke tAravALA hoya che. ane tethI tene sAravAdyo paNa kahe che. A vAdya AMgaLIo ke gaja vagerenA ghasAvAthI vAge che. A vAdyamAM-vINA, sitAra, saroda, sAraMgI, dilarUbA, tAnapuro vagereno samAveza thAya che. suSira vAdho mukhanI havA athavA anya sAdhana dvArA havAnuM dabANa thatAM lAge che. suSira eTale cheda, ke kANuM emAM havA javAthI ane sAthe AMgaLIono upayoga karavAthI je vAge che. AmAM zaMkha, baMsarI, pAvo, zahanAI raNaziMgaDuM, pIpuDI vagerene gaNAvI zakAya, ghana vAdhI eka bIjAne athavavAthI vAge te. athavA nakkara dhvanithI joradAra vAgatA hoya te, A vAvamAM kAMsIjoDa, maMjIrAM, lejhima vagerene gaNAvI zakAya, "camavAghamAM cAmAthI je maDhelAM hoya che. A vAgho hAtha, yaSTi vagerethI vAge che. AmAM tabalA, mRga, pakhAja, du--bhi, hola, paTala, DamarU khaMjarI, trAMsA Adino samAveza karI zakAya, A citrapaTTImAM cAreya prakAranA vAghone nAmanirdeza sAthe AlekhyAM che. keTalAka cArane badale "traNaprakAra mAne che. te loko ghana ane carma vAsthIno samAveza sAra zabda yojIne tAkavAda mAM karI le che. AnuM kAraNa e che ke ghana ane carma e kaMI saMgItanA rAgone vyakta karanArA vAgho nathI e to sUrAvalimAM tAla ApanArA vAdyo che. eTale te badhAyane tAlavAdanA prakAramAM gaNI le che. 41. 84 lAkha yoni eTale zuM? jIvo anaMta che 5Nu yonio AzrI vargIkaraNa karI teno 84 lAkhamAM samAveza karavAmAM Avyo che. A vargIkaraNano kaMI AdhAra kharo? hA. je je yoni eTale utpatti sthAno samAna varNa, samAna gaMdha, samAna rasasvAda ane samAna sparza AkAravALAM hoya te samUhano eka prakAra ke varga gaNAyaA rIte sarvoe tamAma yonionI samAnatAone jJAnathI jANI tenuM vargIkaraNa karatAM ukata saMkhyA temane maLI AvI eTale ja ' 84 lAkhano saMsAra ' kahevAya che, kayA kayA prakAramAM keTalI yoni saMkhyA che? te mATe jenonA paMcapratikramaNa sUtromAM AvatA "sAta lAkha A nAmanA gujarAtI mUtrapAThamAM jaNAvI che. 42. 563 bhedonI vistRta mAhitI mATe "jIvavicAra ' pustaka jovuM. 43, pANI-jaLa mAtra sajIva che. dekhAtuM pANI e jalIya jIvonuM eka prakAranuM zarIra ja che, emAM utpanna thatAM porA Adi je kyo che te trasa che. ane e jIvo pANIthI alaga che. ethI ja jena sAdhu jIvahiMsAthI bacavA vAva, kuvA, taLAvanA jaLane sparza karatA nathI ane tene pItA nathI, ja. amino prakAza e svayaM sakSama aminA jIvonuM zarIra ja che tethI te sajIva che ane e chavonI hiMsAthI bacavA jaina sAdhu te agnine sparza karatAM nathI ke teno upayoga karatA nathI, 5 jIvanI indriyanI saMkhyA bAbatamAM tathA tenA svarUpamAM zAstra ane AjanA vijJAnIonA anubhava vacce taphAvata jovA maLe che. 46. AnAM tata ane tAMta evAM paNa nAmo che.. 47. carmavAghane saMgItanA keTalAka granthamAM mana ke prathama zabdathI oLakhAve che. Ano artha vIteluM, mahela, jaDela thAya, ane A vAdya cAmathI maDhelAM ja hoya che, 48. keTalAMka vAdyo evAM hoya che ke jeno svataMtra koI paNa eka prakAramAM samAveza karI na zakAya, jema ke hAramoniyama ane paradezano vaina * piyAno vagere, tyAre tene mizra prakAramAM gaNavA paDe. A vAdyomAM suSira ane ghana be prakAra ghaTI zake ( pvAra) 521 Jain Education Interational For Personal & Private Use Only

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upa--ra7, traNeya citrapadIo jinamaMdira-daherAsaramAM birAjamAna tIrthaMkara devanI mUrtinI paNbhUmimAM sthApita karavAmAM AvatA parikaranI binapara che. "parikara ' e saMskRta zabda che, jeno bhASAmAM ene "paravara ' kahe che. parikarano artha parivAra ane parijana ke samaha [9 ] thAya che. jemAM deva, devIo vagere parivAra vartato hoya te pakira kahevAya. moTA bhAganI jaina praja parikaramAM zuM Ave che ? te zA mATe che. tene jagRtI nathI, teo ghare beThA beThA paNa A aMgeno kaMIka khyAla meLavI zake e khAtara ja tenI traNa paTTIo ahIM citarAvIne ApI che. emAM parikaramAM AvatI vartamAna pracalita badhI vastuone batAvI che. teno paricaya A pramANe che : 15 naMbaranI pahI-mUrtinA uparanA bhAge ardhavartulAkAre je bhAga hoya che tene ahIM sIdhI-sapATa rIte darzAvAmAM Avyo che. A bhAgamAM vAjate gAjate janmotsava ujavavA jatA devonI abhiSeka yAtrA batAvAya che. enI vacovaca traNa chatra upara be hAthathI zaMkhavAdana karato, ubhaDaka page beThelo eka deva darzAvyo che. tenI banne bAjue meruparvata upara janmAbhiSekano utsava ujavavA AkAzamArge jaI rahelA jaLa kalazadhArI hAthI upara beThelA Indrio temaja mRdaMga vagAtA gAtparva devo ane zakhavAdaka devanI nIce mUrtinI upara prAtihArya tarIke rakhAtAM traNa chatro che. te pachI bhagavAnanA karNanI baMne bAjue mUkatA kamala daMDadhArI, te pachI tenI samAMtara rekhAmAM vartatI baMne bAjunI nAnI mUrtionI daherIonAM zikharo, parikaranA TocanA vartulAkAra bhAgamAM karavAmAM AvatI haMsapIonI zreNi, ane te pachI karAtI kamalanI pAMkhaDIo, citra paTTImAM mathALAnI baMne paMktiomAM ane chelle zobhA khAtara karAtAM mayUra tathA popaTanAM yugalo batAvyAM che. keTalAMka parikaromAM uparanA bhAge gAMdharva deva-devIonI paTTI hoya che paNa te AmAM nathI. A rIte atyAre banatA *parikaromAM sAmAnya rIte je sAmagrI mUkAya che tenuM ahIM darzana karAvyuM che.. prAcIna kALamAM parikaro, viSayaracanA ane kalAnI daSTie vividha prakAranA banatAM hatAM. Aje kalAno rasa ghaTI javAnA ke e jAtanI dRSTi- lakSya na hovAnA ke purato kharca na karavA vagere kAraNe vartamAnamAM (prAyaH) gatAnugatie sAdA ane lagabhaga eka ja prakAranA parikaro banI rahyAM che, jethI temAM bIjAne bhAgye ja navInatA ke suMdaratA jovA maLe. jyAre prAcIna kALanA parikaromAM vividhatA, klAnI daSTi, surekha ane "AkarSaka zilpa suMdara rIte jovA maLe che. 16 naMbaranI pahI- A paTTImAM parikaranI madhyavartI AkRtio batAvI che. kendramAM mUlanAyakanI mUrti batAvI che. tenI baMne bAjue jinamudrA (-kAyotsargamudrA*) e rahelI be (khaDI) mUrtio, pachI tenI baMne bAjue che upara batAvAtA cAmara tathA amRta kuMbhadhArI devo, te pachI kramazaH baMne bAjue hAthI ane magaranA mitrI milananI AkRtio, ane kAusaggIyA upara baMne bAjunI derIomAM padharAvAtI pavAsanastha mUrtio vagere batAvela che. vaLI nAnA pratimAnI bane bAjue magara jevuM je jalacara prANI hoya che tene ahIM mukhathI agninI javAlA kADhatuM batAvyuM che. prAcIna kALamAM vividha rIte parikaro thatAM, emAM moTA bhAge vacce mUlanAyaka tarIkenI eka ja mUrti rahetI. vaLI traNa mUrtivALA parikaro paNa vadhavA mAMDyAM, jemAM bhUlanAyaka uparAMta baMne bAjue kAusaggIyA eTale UbhI be mUrtio rahetI, te pachI pAMca martivALA parikaro khUba vadhavA mAM ane chellA seMkaDo varasathI to enI ja pradhAnatA rahI che. ane hAlamAM to A eka ja prakAra jANe rUddha jevo thaI gayo che. keTalAka parikaro aSTaprAtihAryovALAM paNa hoya che. eka mUrtivALA parikarane eka tIrtha, traNa mUrtivALAne traNutIrtha, ane pAMcamUrtivALAne paMcatIrtha (-ke tIthI)parikara ke mUrti tarIke oLakhAvAya che. 24 tIrthakaromAM "hA " nI stutimAM kahelA pAMca tIrthakaronuM prAdhAnya vartatuM hovAthI zrI AdinAthajI, zrI zAMtinAthaMjI, zrIneminAthajI zrI pArzvanAthajI ane zrImahAvIrasvAmIjI, A pAMceyane sthAna ApavAmAM Ave che. emAMthI koI paNa ekane mUla nAyaka tarIke sthApIne zeva cArane parikaramAM sthAna ApavAmAM Ave che. 17 naMbaranI pahI- AmAM parikarano sahuthI nIceno saMhAsana ke lokabhASAmAM "gAdI' zabdathI oLakhAvAto bhAga batAvyo che. vacce zAMtidevI athavA Adya zaktinI mUrti hoya che. tyAra pachI baMne bAjue hAthI ane siMha mUkyA che. A makavAno hetu spaSTa jANavA maLyo nathI paNa siMha eka parAkramI tarIke ane hAthI zreSTha baLavAna tarIke gaNAtA hovAthI "zubha kAryo mATe parAkramI ane paropakAra mATe baLavAna banavuM joIe Avo ke AnA jevo koI zubha-prerakabhAva dazake kheMcavAno hoya, te uparAMta paraspara virodhI prANIo paNa sAthe rahIne vyakta karI rahelA avirodhI ahiMsaka bhAvanA Adarzane paNa jIvanamAM utAravo joIe evA hetuthI A zilpa mUkAtuM hoya to aprastuta nathI, tema ja A baMne prANIonI bhAratIya vidvAnoe "maMgala ' tarIke gaNanA karI hovAnA kAraNe paNa A mukavAnI prathA hoya te paNa saMbhavita che. A badhAM "amAno che. satya je hoya te tyAra pachI DAbI bAjae pahelA tIrthaMkara zrI AdIzvaraprabhunA cAra hAthavALA ""gomedhayakSane gajavAhana upara tenA AyuSa' sAthe ane ApaNI jamaNI bAjue ATha hAthavALI galDavAnA cazvarIne tenA Ayudha sAthe batAvAyAM che. 49, A paTTIo cembara (muMbaI) nA mUla garbhagRhanAM parikara uparathI banAvI che. 50. jo ke prAcIna parikaro vividha prakAranAM maLe che tema chatAM gujarAtamAM je kaMI joI zakAya emAM spaSTa, surekha ane bArIka zilpanI daSTie uttama pATaNanA khaDakhoTaDInA pADAnuM, ane uThAvadAra yAvata nakhazala zilpanI daSTie joIe to amadAvAdanI nizApoLanA beyarAmAMnA jagavallabha pAzvanAthanuM zreSTha koTinuM che, 51. Ano bIjo prasiddha zabda "khaphagAsana' che. para, A prANInuM yathArtha nAma zuM che te, tathA tene ahIM mUkavAno yathArtha hetu zuM che? te jANavA maLyuM nathI, 53. snAtra mATe dhAtunI je "paMcatIthI ' mUkavAno rivAja che te uparokta pAMca tIrthakaravALI evI mUrtino sUcaka che. 54joke Ano sAco hetu mane maLyo nathI, ane mane je maLyo che te hadayaMgama nathI tethI ahIM nedhato nathI, 55 prAcIna kALanA amuka sakAnA parikaromAM parikaranA je mUlanAyaka hoya tenA ja yakSa-yakSiNI mUkavAnI prathA na hatI. paNa nakkI karelA ja yakSa-yakSiNI mUkAtAM hatAM. emAM yakSiNI tarIke (prAyaH) ambikA ja mukAtI hatI, ane yakSa tarIke paNa (te prakAra ) eka ja prakArano moTA udaravALo, ane hastivAhana vALo yakSa mUkAto hato. A pakSakyo hato te samajI zakAtuM nathI paNa zUci Jantation Interational For Personal & Private Use Only

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cakrezvarInA hAya, Ayudho ane vAhano mATe vipo che. 18. cAipo- maMgala gaNAtA svastika-sAthImAnI vividha prakAranI AkRtio, A paTTInA kendramAM 'navAvarta' nAmanA bRhat svastikanI AkRti batAvI che. A AkRti jainomAM ja vaparAya che, Anu to moDhuM pUjana paNa thAya che. ane te kAryanI nirvighra samApti mATe tathA anya prabhAva mATe jANIto che, svastika e aSTamaMgala paikInI eka bhaMgalAkRti che. vaLI e bhAratIya prajAnuM--mAryasaMskRtinuM maMgala pratIka che. dhArmika ke sAmAjika prasaMgomAM kaMku ke akSata AdithI tene racavAmAM Ave che. AthI karanAranuM maMgala thAya che evo zAstrIya ullekha che. A maMgala akSata rahe tethI khAsa karIne cokhAthI karavAnI prathA che. hajAro jaino potAnA maMdiramAM bhagavAna samakSa rojeroja akSatathI svastika--sAthIo dore che. snAtra pUjA anuSThAnomAM aneka vakhate aneka sAthI AlekhAya che, amuka tapamAM te moTI saMkhyAmAM thAya che. devamUrti ane guruonA pravezotsava tathA vyAkhyAnASTinA aneka prasaMge karAtI * gahulI'mAM A svastika ( athavA naMdyAvarta paNa ) AlekhAya che. ahIM chello dorelo svastika e mathurAmAM AvelA be hajAra varSa jUnA 'AyAgapaTa'nA sAthImanI anukRti che, ahIM ApelA svastiko "savaLA che. paN jainasAdhu kAlaSama (=mRtyu ) pAme tyAre, mRtakane paherAvavAmAM AvatA vaAdikamAM kesarathI avaLA sAthIA karavAno AcAra che. ajainomAM avaLA sAthI karavAnI prathA paNa che. klAnI draSTie te vividha prakAre AlekhAya che. 21. zilpAnnati- citrapaTTI pattharanI zilpAkRtinA namUnA tarIke ApI che. emAM vacce siMhavAhanA yakSiNI aMbikA che ane AjubAju [vitra ma]i vividha mudrAomAM aMga bhaMgavALA nRtya karatI devAMganAo batAvI che. A devI khAvIsamA tIrthaMkara zrIneminAtha prabhunI adhiSThAyikA che. enuM bIjuM nAma Azra-kuSmAMDanI' che. A ii jaina-ajaina vargamAM suprasiddha che. ajaino 'mAtAjIthI je strInuM saMbodhana kare che te A ja devI che. navarAtrImAM ( prAyaH ) AnI ja garabIo ane upAsanAo thAya che. AnAM prasiddha maMdiro Abu ane giranAra upara che. 20. zilpapadI - bhAradbhUta stUpamAM kaMDArelA pASANuzilpanI eka suMdara anukRti, AmAM traNa vartulAkAromAM kramazaH jaina saMgha prasiddha magadhezvara zreNika, samrAT saMprati ane samrAT khAravelanI kAlpanika AkRtio ApI che. zreNika bhagavAna mahAvIranA parama bhakta hatA. AgAmI yugamAM teo mahAvIra svAmIjI jevA ja tIrthaMkara thavAnA che, avantino samrAT saMprati jainadharmano mahAna dharma pracAraka hato. eNe karoDo jainamUrtio bharAvI hatI te vIra saM, 220 mAM thaI gayo, tyArabAda karliMga (orIsA ) dezano mahAna meghavAhana rAjA khAravela I. sa. pUrve bIjA saikAmAM thayo, eNe jainadharmano aDhAre AlamamAM jayajayakAra karAvyo hato. saMpratino itihAsa bahu alpa maLe che. jyAre mahAmelavAhana samrAT khAravelano mAtra nAmollekha Avazyaka cUrNi ke * hemavaMta therAvali ' mAM maLe che, kligIrIbharI vAta e che ke temano kazo vizeSa tihAsa upalabdha nathI, 22. pazuziyo - 21-22. sola 21, 22 naMbaranI baMne paTTImAM thaIne 16 vidyAdevIo AlekhI che. A vidyAdevIonAM nAmo te paTTImAM naMbaranA kramAMka viSAdevIo- sAthe jaNAvyuMche. vidyAdevIonAM je nAmo che e ja nAmanI ' vidyAo ' che. prAcIna kALamAM te te vidyAnI sAdhanAo koI koi karatA paNa hatA. vasudevahinhI tathA anya granthomAM rohiNI, prajJapti vairoyyA vagere vidyAdevIonI sAdhanA AMnA ullekho maLe che. eTale ja lAge che ke je nAmo che e nAmanI 16 vidyAo che ane vidyAdevIo tenI adhiSThAtrIo che. A vizvadevIo amoe kalpasUtramAM citro kevI DhabanAM che teno khyAla maLe tethI madhyayugIna kalpasUtranI patie tenI nala rUpe ja-AlekhyAM che, emanAMAyudho ane vAhano je hatAM te ja rAkhyAM che. e spaSTa dekhAtAM hovAthI tenuM varjuna ahIM dhyuM nathI. cyAnA varNanamAM anya granthomAM vikalpo nAMdhAyAM che. A devIonuM smaraNa navasmaraNAdi stotromAM thAya che, vidyA--maMtra paTomAM paN te hoya che ane anuSAno ke maMtrasAdhanAmAM pUjana paNa karavAmAM Ave che. AbunA ghumaTamAM vidyAdevIonI ArasanI UbhI suMdara mUrtio che, prAcIna tADa pathyAdi pratiomAM paNa te citro rUpe jovA maLe che, A vividha pazuonI paTTI che, madhyakAlIna jaina kalpasUtramAM je Dhabe pazucitro dorelAM hatAM. tenI nakala karIne te ja rUpe A paTTI ahIM AApI che, 24. vA vi- vaccovacca kAyotsargAsane-khAsane tIrthaMkaranI mUrti banAvI tenI upAsanA karatA pAvelo ahIM AlekhyA che, dikpAlo eTale cAra dizA, cAra vidizA ane Urdhva tathA adho dizAo, adhikAra dharAvatA ane ethI ja tenA pAlaka gaNAtA devo, A devone dizAnA nAnA ke moTA zAMtisnAtrAdi aneka anuSThAnomAM A pUjana prathama thAya che. vidvAno ' snAtasyA ' nI cothI stutimAM ullekhAelA sarvAnubhUti ' nI kalpanA kare che. deva-devIo sAmAnya rIte cAra ke tethI vadhu hAthavALA hoya che paNa prAcIna kALamAM e hAthavALA deva devIo banAvAnI paraMparA paNa hatI, 56, jamano Aryo kahevAya che. tenA eka netA hiTalare ( savaLA ke avaLA ) svastikane rAjacihna banAvyuM hatuM. jana rASTradhvajamAM, sainikonA hAthanA bAvaDA upara, yaMtro, zao vagere upara A cihna ja cItarAtuM hatuM. . vaimAnikAdi nikAyanA kSa dikpAlone A rIte daze dizA upara potapotAno ciMtako ane rakSako kyA che, jainonA alibAlA paNa apAya che. emAM pa7. khAravela eka mahAna jaina samrAT thaI gayo. tenI pAse AdIzvara bhagavAnanI mUrti hatI, te nara suvarNanI ane ratnothI jaDelI hatI, pAchaLathI tenuM nAma khAravele 'kAlaMgajina' pADayuM hatuM. mA pratimAno vArSika mahotsava UjavAto tyAre kAlaMga dezanI samagra prajA temAM bhAga letI hatI. AA mUrti hAla kyAM che te zokhano viSaya che. 58, lokapAlonI saMkhyAmAM vikalpo che, For Personal & Private Use Only TaMka (do prakAraka) 123

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1. pUrva dizAno svAmI Ijha 2. agni dizAno svAmI agni che. dakSiNa dizAno svAmI yama janetratya ziAno svAmI niti 5 pazcima dizAno svAmI varaNa. 6. vAyavya dizAno svAmI vAyuM che. uttara dizAno svAmI kubera, 8. IzAna dizAno svAmI IzAna 9. Urdhva dizAno svAmI brA ane 10. adho dizAno svAmI nAga che. A dikapAlolokapAlo, te te dizAmAM je je kAryo cAlI rahyAM hoya tenAM para teo potAnuM Adhipatya dharAve che, eTale ja "yama" lokapAla dakSiNa dizAno adhipati hovAthI tenuM apamAna na thAya mATe dakSiNa dizA sAme paga karIne na sUvAno rivAja che. rakhe ! te koI vakhata khIjAIne mANasane kaMI kaSTa Ape ! citramAM A dika ke loka-pAlone bhagavAna tIrthakaranI sevA karatAM pota potAnA Ayudho ane vAhano sAthe batAvyAM che. zuM dikapAlo e ja lokapAlo che? teno javAba maLyAntarathI meLavavo. A dikapAlonAM Ayudho, vAhano mATe jana-ajaina granthomAM vividha vikalpo noMdhAyA che. ahIM amoe amuka dhoraNane anusarIne darzAvyAM che, ra5, mo -vaccovacca bhagavAna pArzvanAthanI mUrti AlekhI, temanI sevA karatA, AkAzamAM rahelA navagrahone batAvyA che. tenAM nAma, vAhano ane Ayudho vagerene citramAM spaSTa rIte AlekhyAM che. A graho trIjI jyotika nikAyanA devo che. teo vimAnavAsI che. ane e vimAna cara che. jaina zAstra mujaba sUrya pachI candra ane te pachI grahonuM sthAna che. jana paddhatie AlekhelA A graho che. ema chatAM anya pranthomAM ane arjuna granthomAM AnA paNa vikalpo noMdhAyA che. A citramAM kayA praha sAthe kayA tIrthakarono sambandha che. tenI jANa mATe citra nIce te te tIrthakaronAM nAmo paNa ApyAM che. citramAM saMkhyAnA aMko paNa lakhyA che ke jethI jene je grahano jApa karavo hoya tene tenI sulabhatA thAya, A prahonAM nAma uparathI ja "vAranAM nAma paDyAM che. 88, grahomAM sAta ke nava grahonuM prAdhAnya che. grahonA AdhAre mAnavInuM saikAlika bhaviSya paNa jovAya che. parikaravALI pASANa ke dhAtunI mUrti nIce ATha ke navagraho batAvavAnI khAsa viziSTa prathA che. bRhat (moTI) zAMti Adi aneka stotromAM tenuM smaraNa temaja prArthanA ApI che. zAMtisnAtrAdi prasaMge tenI prArthanA, pUjA ane jApa karavAmAM Ave che.. 26. mA - caudarAja lokamAM bahmAMDamAM vAyu jema sarvatra vyApIne rahelo che ane 5 dravyo jema lokAkAzamAM sarvatra vyApIne rahelAM che ema jaino jene 'karma' zabdathI oLakhAve che tenA pudagala skaMdho eTale kAmaNa nAmanI vargaNAnA skaMdho lokAkAzathI oLakhAtA akhila vizvamAM sarvatra vyApIne rahelA che. je karma pudagalothI oLakhAya che. jene varNa, gaMdha, rasa ane sparza e cAre hoya tene pugala dravya kahevAya che. eTale pudagala eka jAtano jaDa acetana dravya-padArtha ja che.ene atIndriya jJAnIo ja joI zake che e karma pudagalo svayaM jIvane sukha duHkha ApavA samartha nathI hotA, paNa jIva, mana, vacana ke kAyA dvArA jayAre jayAre zubhAzubha pravRtti kare tyAre tyAre, sthaLe vartatA kArpaNa vargaNAnA pudgala -paramANuone saMsArI AtmA loha cuMbakanI jema kheMcIne tarata ja potAnA ja Atmapradezo joDe tenuM joDANa kare che. A joDANa jayAre jayAre thAya tyAre tyAre tarata ja karma paramANuomAM cAra prakAranI paristhitio eka sAthe nizcita thaI jAya che. prathama te te karmanA svabhAva zuM che? te nakkI thAya che. sAta ke ATha prakAranAM karma bAMdhatI vakhate prastuta karmo AtmAnA kyA kyA mukhya guNone rUMdhaze te nakkI thAya che. jene pratibaMdha kahevAya che. bIjuM baMdhAelA karmo keTalo vakhata AtmA sAthe joDAelAM raheze tenI sthiti kALa nakkI thAya che. jene sthitibaMdha kahevAya che. ane trIjuM kArya baMdhAela karma AtmAne kevA prakAre bAdha tema ja aMtaraMga zubha ke azubha phaLa Apaze ane te paNa tIvrakoTinuM phaLa Apaze ke maMda koTinuM eno prakAra nakkI thAya che. ene zAstrIya paribhASAmAM anubhAga baMdha ke rasabaMdha kahevAya che. ane cothuM e badhA kArmaNa vargaNAonA dalikonuM je prahaNa thAya che temAMthI te kSaNe baMdhAtAM sAta athavA ATha karmo paikI kone keTalo hisso maLe che teno paNa nirNaya thAya che jene pradezabaMdha kahevAmAM Ave che. te keTalA pramANa-ke jaththAmAM thAya che te paNa te ja vakhate nirNaya thaI jAya che ane e rIte udayamAM Ave che. jagatamAM mUrkhatA ke vidvatA sukha ke duHkha, amIrI ke garIbI, samyagubuddhi ke miyAbuddhi, atyAganA pariNAma, ucca ke nIcakula, aMtarAyo e badhuM te te rUpe AtmAe bAMdhelAM A karmonA udayane ja AbhArI che. samagra saMsAranI racanA, tenuM samagra saMcAlana, A karmanA AdhAra upara ja cAle che. e tamAma karmonAM dravyano sarvathA kSaya thAya to ja AtmA niSkarma banI muktAtmA bane che. A karma ATha prakAranAM che. jenAM nAma paTTImAM anukrame 1. jJAnAvaraNIya, 2. darzanAvaraNIya, 3. vedanIya, 4. mohanIya 5 AyuSya, 6. nAma, 7. gotra, ane 8. aMtarAya A rIte lakhyAM che. A padImAM ATheya karmanA mAtra svabhAvo ja citro dvArA batalAvyA che. 1. paheluM jJAnAvaraNIya karma A citra AMkha upara pATo bAMdheluM batAvyuM che. A citra ema bodha Ape che ke jJAnAvIya karma cakSu upara bAMdhelA vastranA pATA jevuM che. pATA bAMdhelA cakSavALo jema koI vastune dekhI jANI na zake tema jJAna ke jJAnInI AzAtanA ke upekSAdi dvArA jJAnAvaraNIya karma jIva je bAMdhe to te chavanA nAnerU5 cakSu upara karmarUpI pATo AvavAthI AmAnA jJAnaprakAzane Avyakti kare che. tethI AmAM koI paNa vastune sArI rIte, spaSTa rIte ke saMpUrNa paNe jANI-samajI zakto nathI, eTaluM ja nahi, AtmA anaMta jJAnamaya hovA chatAM tenI kevaLajJAna-zaktine pragaTa karI zakto nathI. TUMkamAM tAtvika phalitArtha e ke A karma jIvonA anaMta koTinA jJAnaguNane avarodhe che, jevo jevo pATo tevo tevo vyAka - birAlikA, But, 59. sUryanuM bIjuM nAma Aditya, somanuM caMdra, maMgalanuM bhauma, gurunuM bRhaspati ane zaninuM zanizcara che. 60. nirvibhAjya aMzanuM nAma paramANuM che. evA paramANuono samudAya tene aMdha kahevAya che. karma yoga pudagala adho anaMtAnaMta paramANuonA samudAyarUpe hoya che. ane evA karmaskaMdho samagra lokamAM sarvatra rahelA che. For Personal & Private Use Only

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jJAnamuno avavIdha thAya che. su isayakti ni aMgenI bhUvinA khA karmanA vRnAvika zopakSama bhAvane AbhArI che 2. bIjuM darzanAvaraNIya krame-bAno svAya pratihArI dvArapALanI jema ja banavuM che. eka mANasane zAnI jevI che paNa dvArapALa ke polIsa aMdara javA na de pachI kyAMthI darzana thAya ? tema darzanAvaraNa rUpa dvArapALa, AtmAne koI paNa pArthanuM darzana karatAM rokI rAkhe che. tAtparyuM e ke A karmanA udayathI jIva padArthano sAmAnya bodha karI zakto nathI. A karma AtmAnA anaMta darzana guNa-sAmAnya bodhanA prakAzane DhAMkI de che, darzananAM dharma, zrA, sAmAnya bodha Adi aneka aA~mAMthI ahIM sAmAnyabodha artha grahaNa karavo, citramAM dvArapALa hAthathI rAjAnA darzananI manAI karato batAvyo che. 3. trIjuM vedanIya karma-je karma sukha ke duHkhano anubhava karAve te karmane vedanIya kahevAya che. tethI sukhano anubhava karAvanArA karmane 'sAtAvedanIya' ane duHkhano anubhava karAvanArA karmane ' asAtAvenIya' kahevAmAM Ave che. A karmanA svabhAvane madha lagAvelI talavAranI dhAra sAthe sarakhAvyo che. talavAranI dhAra uparanuM madha cATatAM jema madhura svAdano anubhava thAya tenA jevo anubhava sAtAvedanIya karma bhogavatAM thAya che. ane e cATatAM jIA kapAya tyAre jevuM du:kha thAya tenA jevo anubhava asAtA vedanIya karma bhogavatAM thAya che. A karmanA udayathI jIvane mIThA-kaDavA evA bAla sukha duHkhanA anubhavo thAya che. ane Abhyantara dRSTie to A karma AtmAnA anaMta sAcA sukhane aTakAve che. citramAM madhulipta talavArane cATatuM citra khatAvyuM che. 4. cothuM mohanIya karma - A karmanA svabhAvane madirAnI sAthe sarakhAvAya che. madirA pIvAthI manuSya jema avivekI, parAdhIna ane yAvat bezuddha bane che tyAre te yogyAyogyanuM bhAna visarI jAya che, tema A karmanA udaye jIva satyAsatya dharma-adharma, rtavyArtavya ke ucitAnucitanA vivethI rahita bane che. ayogya vartana kare che. jIvana DhaMgadhaDA vagaranuM, svacchaMdI, baneche. pApabahula jIvana jIve che. moha-mAyAmAM masta bane che. enI dRSTi mithyA malina rahe che. jethI ene padArthanuM sAcuM darzana thatuM nathI, temaja enI samajaN avaLI hovAthI tenAthI sartana thatuM nathI, A karma tAttvika lAdezanI dRSTie vicArIe to te AtmAnA zuddha samyaktvaguNane tathA tenA anaMta cAritraguNane paNa DhAMkI rAkhe che. jethI tyAgano saMskAra UbhuM thavA detuM nathI, citramAM madirApAna karato mAnavI batAvyo che. 5. pAMcamuM AyuSya karma - AnA svabhAvane heDa, kheDI ke kedakhAnA sAthe sarakhAvAya che. jethI heDa, beDI ke khAnAmAM jaDAelA dardIne enI niyata mukta pUrI na thAya tyAM sudhI temAM pharajiyAta goMdhAI rahevuM paDe che, tema A karmanA udayathI cAre gati paikInA koI paNa vikSita zarIramAM janmelA jIvane mRtyu paryanta te ja gatinuM jIvana gALavAnI pharaja paDe che. A karmano bhogavaTo pUro na thAya tyAM sudhI tene te ja gatimAM ke grahaNa karelAM zarIramAM rahevuM ja paDe che. aa karmanuM astitva AtmAnA akSaya sthiti nAmanA guNane rokI rAkhe che. ahIM citramAM amuka mudatanI sajA pAmelI vyakti batAvI che. f. * nAmakrame-teno svabhAva citrakAra-citArA jevo che. jema citrakAra vividha prAranA raMgodvArA jAtajAtanAM rUpo citro banAve che ema A karma jIvone cAreya gatimAM, pAMceya jAtimAM vividha jAtanAM mApovALAM vividha prakAranA rUpa, raMga, gaMdha, rasa ane sparzIvALAM zarIrone prApta karAve che. jasa ke apasa, sAruM ke kharAba rUpa, kIrti ke apakIrti vagere A karmanA udayane AAbhArI che. A karmanA udayathI AtmAno arUpI guNa pragaTa thato nathI. citramAM jAtajAtanAM rUpo batAvato citrakAra batAvyo che. 7. sAtamuM gotrakarma-gotra karma ucca ane nIca be prakAre che. A karmane kuMbhAra sAthe sarakhAvAya che. kuMbhAra lagna prasaMgamAM ke kuMbhasthApanAdi mATe uttama ghaDA banAve to te maMgala tarIke Adara pAtra banIne pUjAya, jyAre madirA--dArU Adi kharAba vastu bharavA mATe ghaDA banAve to te ghaDAo anAdarane pAtra thAya, tema A karmanA lIdhe ja jIva ucca gotramAM athavA to nIca gotramAM utpanna thAya che. ucca gotramAM janme to Adara pAtra bane che ane nIca gotramAM janme to anAdarane pAtra bane che. A karmano mUlabhUta svabhAva AtmAnA agurulathu nAmanA guNane roke che. citramAM vividha cIjone banAvato kuMbhAra batAvyo che, 8. AkhuM aMtarAya krame-A karmano svabhAva kozAdhyakSa bArI jevo che, rAjA yAcakane dAna ApavA mATe bhaMDArIne AjJA kare paNa bhaMDArI ADo cAle ane AjJAno amala na kare to rAjA dAna daI na zake, tema A karme jIvane IcchA hoya chatAM dAnAdika pAMca kAryane karavA detuM nathI, karavA de to sarakhuM thavA na de. A aMtarAya karmanA uddezyathI jIvana dAna karI zake, na khIjA lAbho meLavI zake, na vastuono bhogavaTo ke upayoga karI zake temaja zakti chatAM potAnAM vIrya baLano upayoga karavA na de. A vizva uparokata ATheya karmanA AdhAra upara saMcAlita che, tenI sattA prANI mAtramAM rahelI che. akhila brahmAMDavI' manuSyo, devo, nArakIo ke tiryaMca jIvonI nAnI-moTI koI paNa pravRttio pAchaLa janmAntaranuM ke A janmanuM koI ne koI karma kAma 61, lohInA saMbaMdho uttarottara vArasAmAM utare che, ane lohIno saMbaMdha vicAra ane aAcAra upara bhasara kare che, For Personal & Private Use Only garuDa 11 125 www.jalnelibrary.org

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12 karatuM ja hoya che. A karmanI sattA AtmAmAM vartatI hoya tyAM sudhI saMsAranuM baMdhana che, tyAM sudhI saMsAranuM paribhramaNa che ane e che tyAM sudhI janma maraNo che ane e che to Adhi-vyAdhi ane upAdhionAM du:kho che. AtmA haMsA, satya, saMyama, tapa, tyAga Adi satko~drArA karmanI sattAno kSaya karato jAya to koI janmamAM sarvathA nirmo bane ane e banatAM te muktinA dhAmamAM pahoMcI saMsArI maTI muktAtmA banI jAya, 20. Adama che--mA aSTa maMgalo madhya yugIna sUtra ( posavaNAkap ) nA citranA AdhAre dorelAM che, kramamAM sAmAnya pharAra che, vizeSa paricaya paTTI kramAMka traNa mujba samajyo, 28. dAmudrAo ahIM mudrAno artha AkAravizeSa levAno che. A paTTImAM ( zarIranA anya aMgopAMgathI nAheM paNa- ) mAtra baMne hAthanI kriyAthI sarjAtI mudrAo darzAvI che. ahIMA hAthathI AMgaLIo, muSTi ane hastano upayoga samajavAno che, mudrAo e maMtra sAdhanA, pratiSThA, pUjA, anuSThAno temaja yogasAdhanAnuM eka Avazyaka aMga che. A mudrAo devatAonA prItyarvai, temaja amuka muddApUrvakanA jApadrArA devonAM AkarSaNArthe, temaja lakSmI, saubhAgya, jJAna, vazIkaraNa pratyAdinI prAptimAM bhAga bhajave che. ' mudrAsiMha ' vyakti mAtra mudrAo dvArA ke maMtra sahitanI mudrA dvArA AniSTa kAryo temaja aneka rogo ko vagere dUra karI zake che. te te granthomAM aneka jAtanI mudrAo batAvI che paNa ahIM atyupayogI ''thoDIka muddAo ApI che, paTTImAM ApelI prAraMbhanI cha mudrAo siddhacakra, RSimaMDala Adi pUjanomAM, tathA vardhamAnavidyA ke sUrimaMtranA jApa-pUjanAdikamAM vaparAya che. bAkI keTalIka aMjanazalAkA-pratiSThAmAM upayogI che. AREducation International dhArmika vidhAno mATenI amuka mudrAo dharmagranthomAM batAvI che, temaja saMgIta nRtya ane nATakanA prasaMgomAM upayogI aneka muddAonuM varNana tene lagatA granthomAM ApeluM che, 21. zraSTAMga yoga-dhyAnanI aSTAMga sAmagrI-prakArane yoga kahevAya che. mokSa mArganuM je joDANa karAvI muktine apAve tenuM nAma 'yogapa yoganA ATha aMgone jaina, vaidika bauddha, traNeya saMskRtie mAnya rAkhyAM che. A badhAya aMgone tenA nAma sAthe paTTImAM ApyAM che, paheluM citra yama aMgenu UbhuM ApyuM che, khIjuM citra pratijJA karatuM niyama nuM, trIjuM padmAsana nuM, cothuM prALAyAma nuM ane bAkInA pratyAhArAdi traNa aMgonA (citro dvArA ) bheda batAvI zakAya tevI koI kalpanA karI na zakavAthI eka sarakhA ApyAM che, mAtra AThamAmAM vadhArAmAM AbhAmaMDaLa batAvyuM che, A aSTAMga yoganI antimasiddi tarIke Sira-paramAtmA panI prApti thatI hovAthI antamAM tenuM pratIka ApyuM che. aSTAMganI TUMkI vyAkhyA A pramANe che (1) cama--eTale AhaMsA, satya, acaurya, brahmacarya ane aparigraha, A pAMca vratono jIvana paryanta yathAyogya rIte svIkAra karavo, ( 2 ) niyama-bhogopabhoga sAmagrIno yathocita-yathAyogya rIte tyAga rAkhavo, athavA zauca, santoSa, svAdhyAya, tapa, dhyAna Adino amala karavo, vaLI jIvanane niyamita banAvavuM, pAMca samiti, traNa gupti tathA vividha niyamone dhAraNa karavA te. (2) zana-caMcalatA choDIne anukUla Asane sthiratA pUrvaka besavuM ke UbhA rahevuM te. AmAM padmAsana, sihAsana, khaDgAsana Adi aneka Asanono samAveza thAya che. kramazaH ene vadhAratA rahIne Asanasiddha banavAnuM hoya che. ( 4 ) prALayAma-eTale zvAsozvAsanA nirodhanI kriyA te, A prANAyAma pUraka, recaka ane kuMbhaka ema traNa prakAre karavAno hoya che. emAM zvAsane levo te pUraka, laIne bahAra kADhavo te recaka ane pUraka banelA prANa-vAyune zarIramAM yathAyogya rIte saMcArI nAbhimAM sthira karavo tene kuMbhaka kahevAya che. (1) cAdAra-pAMca driyonI ke mananI vividha vRttione tenA viSayomAMthI kheMcI levI te. (6) paranA-jaDa ke cetana koi paNa padArtha, pada ke viSaya upara dRSTine ke cittane sthira karIne mananA pravAhane e ja padArtha, pada ke viSaya upara TakAvI rAkhavo te. ( 7 ) dhyAna-dhAraNAnI pUrvokta prakriyAmAM manane sarvathA ekAgra banAvI devuM. athavA koI maMtrakhIja ke pada ne nAbhi, hRdaya ke lalATamAM sthApI (arthAt azubha dhyAnane sarvathA tilAMjalI ApI zubha dhyAnamAM) tallIna banavuM te, ane ( 8 ) samAdhi-dhAraNA siddha thatAM, mana anya saMkalpa-vikalpothI rahita thatAM prApta thatI mananI prazAMta avasthA athavA AtmasvarUpamAM sthira thavuM te, yogamArgano sAdhaka yoganA A aSTAMgone kramazaH amalamAM mUkI, abhyAsa vadhArato koI kALe samAdhi' sudhI pahoMcI jAya che. ane samAdhi AvI eTale zvarapadanI prApti sulabha bane che. khAdyaSTie yogabaLathI tananA ane mananA baMne prakAranA rogo dUra karI zakAya che. vaLI sAdhanA daramiyAna yoga ane tapanA prabhAve vividha prakAranI adbhuta siddhio-labdhio prApta thaI zake che, te uparAMta aneka camatkAro sarjI zake che. paNa sAco sAtvika yogI teno bhAgye ja upayoga kare che. te to AtmAnI samyag jJAna, darzana ane cAritranI sarvocca koTinI sarvottama siddhine meLavavAmAM ja tanmaya hoya che. AbhyantaradRSTie AtmA AdhyAtmika avasthAnI pUrNa dazAe pahoMcI jIvana muktine nikaTamAM lAvI zake che. atyAre yoga tarapha janatAnuM AkarSaNa vadhatuM jAya che, bhautika samRddhinI Toce pahoMcelA ane tenA sukhathI paritRpta thayelA ane pachI mananI atRptino satata anubhava karata yUropa amerikAnA mAnavIo paN A yoga mArga pratye khUba ja prabhAvita thatA jAya che, kemake enAthI teone khAdyaSTie paNa mananI aneka prakAranI zAMti ane svasthatAno anubhava thAya che. rU0, aNu mahA dvArapAla arthamAM rahelA pratihArI zabda uparathI 'prAtihArya ' ane che, jema paheragIra mAlIkanI sevAmAM satata prAtijJarya-ema A prAtihA jinezvaro - tIrthaMkaronI sevAmAM satata khA rahIne tIrthaMkaranA puNyavaibhava ane gauravanuM darzana karAve che, hAjara rahe che 62. zarIranA anya aMgopAMgathI sarjAtI mudrAo ahIM nathI ApI, 63. hAthano ke zarIrano mAtra amuka AkAra RRAniSTa phalamAM kelI rIte bhAga bhajave che enuM rahasya jANavA maLyuM nathI, 64, mudrAnA sacitra-vistRta paricaya mATe saMgItaratnAkara, saMgIta pArijAta Adi grantho, jaina granthomAM nirvANa kalikA, pratiSThA grantho, AcAra dinakara, vidhimArgaprA Adi, tathA IMgliza bhASAnA grantho tathA sAmAyiko jovAM. 65. mozoSAyo yogaH | For Personal & Private Use Only

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tIrthakarone kevalajJAna thAya ke tarata ja teozrInA prabala puNya prakarSathI davo azokavRkSa Adi ATha prAtihAryo race che. AnI hAjarI jinezvaranA AyuSya paryanta rahe che. tethI teo jyAre vicAratA hoya ke dezanA ApatA hoya tyAre A prAtihAryonI hAjarI hoya ja. A racanA lokottara bhagavAna vItarAganI bhakita arthe, temaja teozrInA khudanA ane teozrInI vANInA mahimAne vistAravA mATe kare che. A prAtihAryo lokottara ane sarvottama gaNAtI vyakita sivAya bIjAne hotAM nathI. A prAtihAryo samosaraNanA citramAM temaja parika-paragharamAM athavA arihaMtanA citramAM batAvavAnI prathA che. devo potAnI devika zakitathI A prAtihAryone race che. paTTImAM vacce kamalAsanasthita pravacanamudrAe dezanA ApatA tIrthaMkara batAvyA che. tenI baMne bAjue prAtihAryo darzAvyAM che. emAM temanAM nAmo paNa ApyAM che. azokavRkSa upara nAnuM caityavRkSa (kevalajJAna vakhatanuM vRkSa) paNuM batAvyuM che. tIrthakaronuM citya eTale ke jJAnavRkSa ja jatuM hoya che. tethI te kSa azoka upara alaga alaga hoya che. bAkInA sAta prAtihAryo sahunA sarakhA che. divyadhvani prAtihArya eTale ke pravacana vakhate vAdyone divya-dhvani dvArA karNapriya saMgItanA evA madhura svaro-nAda relAya ke zrotAomAM tenuM ajaba AkarSaNa UbhuM thAya, dubhi eTale pUjA ke AratI vakhate vagADavAmAM AvatuM nagAruM, traNa chatramAM chatro je kame aMdara batAvyAM che te ja dama yathArtha che. prAcIna citro, parikaro ane keTalIka pASANa tathA dhAtumUrtiomAM Aja kema hoya che. maMdiromAM bhagavAna upara laTakAvAnAM traNa chatro A kamavALAM ja hovAM joIe paNa ghaNe ThekANe ulaTA kamathI laTakAvelAM hoya che te sadaMtara khoTuM che ane zAstravirUddha che. A nirvivAda bAbata che. kat, veg samavasaraNano sArI rIte sapATa rIte batAvelo pahelo gaDha, azoka vRkSa nIce, suvarNa kamaLanA siMhAsanamAM bhagavAna beThA che. - pada - bAjumAM Ino che. ane caturvidha saMgha uparAMta deva-Indro potAnA niyamone mAna ApI, be hAtha joDI, vinaya pUrvaka bhAvathI [ vAnI varSaa] bhagavAnanAM kalyANakArI pravacanane zravaNuM karI rahelA che. sAdhvI ane sTIone UbhA dezanA sAMbhaLavAno adhikAra hovAthI temane te rIte batAvyA che. lokabhASAmAM 'samosaraNa' zabda vaparAya che. 32. samajaNa samavasaraNano A bIjo gaDha paNa pahelAMnI jema sAdI rIte batAvyo che. azoka vRkSa nIce suvarNa kamala upara beThelA, ahiMsA darIno - mUrti, vizvavatsala bhagavAnano ahiMsA ane maMtrIne upadeza sAMbhaLIne paraspara virodhI evA prANIo paNa bhagavAnanI vANInA [T-lIyonI samA] adbhuta prabhAve janmajAta va--virodhane bhUlI jAya che te bhAva ahIM pradazita thayo che. 23. barmANa - A aSTa maMgala madhyayugIna kalpasUtra (pamosavaNa kampa) nA citranA AdhAre dorelAM che. kramamAM sAmAnya pheraphAra che. vizeSa paricaya mATe paTTI kramAMka traNa juo. 34. ajA- vizvanA vahevAranI AdhArazilA gaNAtA akSara ane aMkano mahimA vizvavikhyAta che. e baMnenuM arthagarbhita saMyojana rara - eka viziSTa prakAranI sAmUhika zaktinuM pragaTIkaraNa kare che. jema maMtramAM maMtrabIja sahita ke rahita zabdo-vaNanuM prAdhAnya che tema yantromAM vividha saMkhyAvALA aMko ane akSaro sahitanI) AkRtionuM prAdhAnya che. yanTonI aneka jAto che ane tenA agaNita prakAro che. A yaMtra banAvavAnI "gANitika prakriyA evI che ke enAthI lAkho yaMtro nIpajAvI zakAya che. yatno aMkonA vizeSa pramANamAM hoya che. ane tene (prAyaH) koIne koI prakAranI AkRti dorIne mUkAya che. A AkRtio bhUmitinI daSTie joIe te pradhAnapaNe samacorasa, trikoNa, goLa, koNa, ane laMbacorasa hoya che. e AkatiomAM koThA-khAnAM dorIne temAM ekathI laIne hajAronI saMkhyA sudhInA aMko mUkI zakAya che. A khAnAonI saMkhyAne ADI, UbhI ke koImAM tirachI, game te rIte gaNe to teno saravALo dareka bAjuethI eka ja* rakamano Ave. keTalAka yatno AMkaDA vinAnA maMtrI, akSaro ke maMtranI gAthAthI lakhelAM paNa hoya che. keTalAka baMnethI mizrA hoya che. keTalAka goLa, corasa valayothI varjita hoya che. keTalAMka yunho naranArI 5zu-5kSI tathA vAche ke zastrAdikanI AkRtio dorIne temAM maMtrI, maMtrapadonI sthApanA karI hoya tevAM hoya che. A yaMtro sonA, rUpa, tAMbA, kAMsu vagere (binaloha) dhAtuonA patarA upara lakhI, khodI ke upasAvIne karavAmAM Ave che. te sivAya bhojapatra, kAgaLa ke vastra upara nhAnA-moTA aneka jAtanA sAdA ke vividha raMgomAM te taiyAra thAya che. uparokta mAyamo upara tana, mana ane vastrAdikanI zuddhi tathA vidhi-bhAvanI zreSTha zuddhi jALavIne batAvelA AmnAya mujaba yatra lakhavAno prAraMbha karavAmAM Ave che ane lakhavA mATe aSTagaMdha ke kesarAdi zubha dravyo upayogamAM levAya che. lakhavA mATe suvarNa zalAkA, dADimAdika vRkSanI klama vaparAya che, pachI maMtrAdikanA pATha dvArA Adara-bahumAna pUrvaka yaMtranA AtmAne jAgRta karavAmAM Ave che eTale tenAmAM daivika zaktinuM pragaTIkaraNa thAya che. te pachI te yaMtrane gharamAM rAkhavAno ke potAnA aga upara dhAraNa karavAno hoya che. A maMtro mAnava jAtanA utkarSa ane abhyadaya mATe yathocita phALo Ape che. vadhu spaSTatA karIe to te vividha prakAranI zAMti, pauSTika, vazIkaraNa kAryamAM, bhUta preta nivAraNamAM tathA Rddhi, siddhi, vijaya ke manorathanI siddhi vageremAM camatkArika prabhAvo paNuM batAve che. A yatna koNa kevI vidhithI lakhI zake? ane ene saMskAro kema ApavA, kayAM kevI rIte padharAvavo, yaMtra sthApyA pachI tenI pavitratA kema jALavavI, pUjA upAsanA kema karavI, kyAM varNavALAne yA yaMtro. phaLe ? vagere avazeSa bAbato pratthAntara ke gurugamathI jANavI, kAraNake A eka mahAzAstra che. ahIM keTaluM apAya ! A paTTImAM vartamAnamAM vadhu upayogamAM levAtAM keTalAMka yantrone ApyAM che. ema karIne ekapaTTI yantra viSayaka dAkhala karI che, AmAM prathama be jAtanAM paMdariyA che, pachI cotrIso, pAMsaThThIyo, tijayapahunnaratotra gAthA saMdarbhata 170 jinano ane te pachI traNa vIzA yaMtro ApyAM che. 66. tAlavAdya dudubhithI nagAruM ja levAnuM che. e aneka granyo citro vagere dvArA nizcita karelI bAbata che. 67. A mATe rokai ciMtAmati nAmano grantha racAyo che je amukita che. 68. yantromAM bahudhA A niyamanuM pAlana thayuM che. For Personal & Private Use Only www.lainelibrat

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14 128 35. garbhasthita bAlakanI pahelA mahinAthI nava mahinA sudhInI avasthAono tathA anya bAbatono khyAla ApatI ati durlabha paTTI A paTTI joIne ghaDIbhara vAcakone Azcarya thaze ke A paTTI ApavAnI zuM jarUra hatI? eno javAba A paTTInA aMtamAM ApeluM lakhANa vAMcavAthI maLI jaze. A paTTI ApavAnAM aneka kAraNo che paNa A pustakamAM lakhavAnI ghaNI maryAdA hovAthI dareka bAbato mahattvanI hovA chatAM paNa TUMkamAM ja lakhavAnI rahe che. mane ema thayuM ke janma pahelAM je gharamAM nava nava mahinA sudhI garbhAzayanI aMdhArI koTaDImAM vasavATa karyo, uchera thayo eno pratyakSa anubhava A dharatI upara DokaTaro sivAya bIjA koIne thato nathI. ekasare yaMtranI zodha thayA pachI e yaMtro dvArA garbhAzayanA phoTA levAyA tyAre, nava mahinAnI sthitino DokaTarone pUrato-sAco khyAla malyo, pachI to vizvanI prajAne paNa khyAla maLyo. ApaNe tyAM jIvane garbhAzayamAM kevAM duHkho bhogavavAM paDe che. janma samayanI vedanA kevI hoya che tenuM varNana zAstromAM ane sajajhAyomAM karavAmAM AvyuM che. mane thayuM ke mArI prajAne garbhAvAsanuM citro dvArA darzana karAvuM. janma vakhate te kevo sUkSma zarIrI hoya che. pachI dara mahine kevI kevI rIte vadhato jAya che, temaja pUrvajanmamAMthI taijasa-kAryaNa nAmanA zarIrone laIne Avato jIva janma levA mAtAnA garbhamAM dAkhala thatAMnI sAthe ja raja ane vIryanI aMdara te kevI rIte otaprota thaI jAya che. tyArapachI karmanI thIarI pramANe taijasa (agni zarIra), kAryaNa zarIramAMthI manuSyanuM zarIra jainatattvajJAnanI paribhASAmAM audArika prakAranuM hovAthI zarIranI racanA kevI rIte zarU kare che, pratyeka mahine zarIranI racanA kevI rIte vikasita thatI jAya che ane nava mahinAne anne mAtAnA udaramAM mAthuM nIce ane paga UMce e rIte AvIne kevI sthiratA pakaDe che teno sacoTa khyAla maLe che. zAstramAM varNavelA garbhAzayanA asahRA ane bhayaMkara duHkhonI noMdha ahIM ApI nathI. navamuM citra dhyAna rAkhIne juo. A citramAM mAtAne UbhI rAkhI che ane jarUra pUratuM peTa paNa batAvyuM che, ane e peTanI nIce rahelA garbhAzayamAM bALaka kevI rIte kevA AkAre sthira thayuM che te tamane barAbara jovA maLaze. nava-sADA nava mahinA pachI mAtAnI kukSimAMthI janma levA bALaka sAmAnya niyama mujaba mAthA dvArA bahAra Ave che. sukhada prasava mATe ane mAtA-bALakanA hita mATe A niyama che. mAtAnA garbhamAM be bALako-joDalA kevI rIte rahe che eno khyAla ApavA dazamuM citra mAtAnI orathI vIMTaLAyelAM be bALakonuM ApyuM che, jethI ora vastu zuM che te samajAya. tyArapachI eka nAnuM citra je ApyuM che te strInA peTa nIcenA peDhAnA bhAgamAM garbhAzaya kayAM Avela che te ero (sAIna) ApIne sthAna batAvyuM che. A bhAganI nIce janmasthAna joDAyeluM che. garbhadhAraNa thavAmAM nimittarUpe puruSanA vIryamAMnuM jIvaMta vIryabiMdu ane strInuM jIvaMta 2ja A baMnenuM garbhAzayanA sthAnamAM joDANa thatAM jIvanI utpatti thaI jAya che. ahIyAM upAdAna karma ane nimitta baMnenuM kevuM joDANa che ane garbhAzayamAM te kevI rIte,kayA kayA sahakArI kAraNothI vRddhi pAme che te, tathA utpanna thavAnI DokaTaroe citrothI pratyakSa joelI sUkSma-sUkSmAtisUkSma prosesa-kriyA kevI hoya che te upara lakhIe to ghaNuM badhuM lakhI zakAya paNa te ahIMyAM jarUrI nathI eTale te bAbatamAM pUrNavirAma rAkhyuM che. A paTTImAM jIva utpanna thayA pachI zarUAtanA 25mA divase manuSyanA audArika zarIrano sthUla AkAra kevo baMdhAya che te batAvyo che. pachI mahinAne anne AMkhanA nirmANa sAthe zarIrano vikAsa kevo thAya che te batAvyuM che. vikAsa kevI kevI rIte thato jAya che te tamArI meLe joI zakazo. mAtAnI ora sAthe garbhanuM joDANa batAvyuM che. chellAM khAnAmAM Apelo upadeza dhyAnapUrvaka vAMcI haiyAmAM tenI noMdha rAkho. 36. hIrA ratnanA vartamAnamAM pracalita vividha AkAro (vividha kaTo) nI burlabha paTTI A paTTI sAthe sIdhI rIte koI dhArmika bodhane lagato saMbaMdha nathI paNa bIjI aneka rIte ke ADakatarI rIte saMbaMdha dharAvanArI A paTTI che. dharatI uparanA samagra jhaverAtamAM pitAmaha ane sarva ratnomAM sarvopari gaNAtA jhaverAtanI che, enuM nAma che vajU ratna. jene gujarAtI bhASAmAM hIro ane aMgrejImAM DAyamaMDa kahe che. chellAM bAra varasathI vizvamAM moTA dezomAM jenI bolaMbAlA che. A hIro anAdithI anaMtakALa sudhI sarvopari sthAna bhogavanAra che. A ratnanuM mUlya paNa sahuthI vadhu hoya che. eka sopArI ke badAma jeTalA hIrAnuM mUlya Aje paNa lAkho-karoDonuM hoI zake che. hIrAnI aneka jAto che. hIrA vividha raMganA paNa hoya che ane hIrA halakA-bhAre paNa hoya che. vaLI guNa-doSavALA paNa hoya che. koI vakhate dUSita cihnavALo hIro jo gharamAM AvI jAya to badhI rIte paDatInuM kAraNa paNa banI zake che ane doSa rahita guNavAna hIro jo gharamAM AvI jAya to unnatinA zikhare laI javAmAM paNa nimitta banI jAya che. jagatamAM Aje pAMDavayugano manAto kohinUra hIro prakhyAta gaNAya che. je laMDananA rAjamahelamAM zahenazAhanA mugaTamAM rahelo che. hIrAno paricaya ApatAM pustako prAcInakALamAM lakhAelAM ane Aje navAM lakhAtAM maLe che. vaijJAnika zodhamAM navA navA camatkAro sarjavAmAM hIro bhAre bhAga bhajavI rahyo che. vaijJAniko IlekaTronika ghaDiyALo, upagraho vageremAM khUba upayoga karI rahyA che. Aje bhayaMkara rogomAM vaidho tenI bhasma banAvIne dardIone khavaDAve che. jayAre bhakitavALA AtmAo paramAtmA upara teno mugaTa, hAra vagere banAvIne caDAve che. Aje samagra vizvamAM ane vizeSa karIne bhAratamAM hIrAnA vepAranI jabarajasta bolaMbAlA che, emAM gujarAta, mahArASTra sauthI mokhare che. paradezamAM beljiIyama vageremAM hIrAne kaTa karavAnAM jabarajasta yaMtro che. hIro atyaMta kaThaNa dhAtu che. koI sAdhanathI ene toDI zakAto nathI, e moTA moTA totiMga sAdhanothI ja toDI zakAya che, ane A hIrAne nAnA-moTA mazIno, judA judA kaTa-AkAro ApIne bajAramAM mUke che, AkAro banAvyA pachI vepAramAM enuM mUlya anekagaNuM vadhI jAya che. vartamAnamAM hIrAnA keTalAM AkAro (kaTa) pracalita che tenI eka paTTI ahIM rajU karavAmAM AvI che, ane tenI nIcenI lAInamAM te te khAnAmAM hIrAnA kaTa-AkAranAM nAma lakhavAmAM AvyAM che. A paTTI hIrAnA vepArIone vadhu gamaze. ATalA badhA kaTa-AkAra eka sAthe bhAgye ja koIne jevA maLe, e dRSTie A paTTI sahu koI prekSakone AkarSAMzakaze emAM zaMkA nathI. vajra ratna eTale hIrAnI sAthe zukra grahano saMbaMdha che. 69. A citro paradezamAM chapAelI zArIrika vijJAnanI bukamAM ApelAM citro uparathI nakala karAvIne ApyAM che. saM.1980 AsapAsa A buka bahAra paDI hatI je bhAratamAM AvavAnI che ema jANyuM hatuM. For Personal & Private Use Only

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navarasa aMgenI mArI bhUmikA mana Indriyane pAmelA jIvo abajo che. tethI temanA hRdayamAM pravAhita thatAM raso paNa abajo hoI zake che paNa abajonI gaNatrI ke varNana karavuM azakaya hovAthI ArSa vidvAnoe abajo rasonuM vargIkaraNa karI teno navamAM samAveza karyo che ane sAhitya vibhAganA alaMkAra zAstramAM navarasobhAvone varNavavAmAM AvyA che. jo ke anyatra sAhityAdi granthomAM ekabIjA rasano aMtargata samAveza karIne athavA gauNa mukhyanI apekSA rAkhIne ATha paNa kahyA che, ema nava athavA daza rasa paNa darzAvyA che. koIke nUtana nAmano rasa paNa darzAvyo che. jemake- jaina zAstranA anuyANA nAmanA zraddheya AgamanA sUtra 262 (gA.63)mAM navarasonI noMdha letA vyakramathI vIra, zRMgAra, adbhuta, raudra, brIDanaka, bIbhatsa, hAsya, karUNa ane prazAMta e rIte batAvyA che. emAM brIDanaka rasa navo che. A rasa bIjA granthomAM vAMcavA malyo nathI. anuyogadvAramAM bhayAnaka rasane Apyo nathI paNa tyAM evI spaSTatA karI che ke bhayAnakano amoe raudra rasamAM samAveza karelo hovAthI ame tenuM alaga kathana karyuM nathI. A badhI granthakAronI buddhinI vivekSA hoya che. vIDanaka eTale zuM? to pUjayanI pUjAno vyatikrama thatAM eTale anAdara jevI paristhiti UbhI thatAM,athavA koI khAnagI gupta vAta kahyA pachI vAta kahenArI vyakitane potAnA manamAM je AMtarika zaramano je bhAva upaje tene brIDanaka rasano AvirbhAva kahevAya. A rasanuM mukhyacihanalajajA ane zaMkAzIlatA che. Adhunika alaMkAra zAstromAM A rasano kayAMya ullekha nathI. bhAratanA granthamAM (A. 6. zloka. 1pa) zAnta rasasivAyanA zRMgAra, hAsya, karuNa, raudra, vIra, bhayAnaka, bIbhatsa ane adbhuta A ATha rasone noMdhyA che. mammaTa kRta 'kAvya-prakAza'mAM zAnta rasane umerIne nava raso varNavyA che. kAvyAlaMkAra ane kAvyAnuzAsanane paNa e ja navarasa abhipreta che. rUdra kAvyAlaMkAramAM nava rasa uparAMta dasamo pvAna rasa jaNAvyo che. 37. navarasane utpanna karavAmAM kaI kaI vastuo nimitta bane che te vizvamAM prasiddha navarasanA bhAvone vyakata karatAM citro citaravAnI prathA jUnI-purANI cAlI Ave che, paNa mane thayuM ke je kAraNathI Araso pedA thAya che e kAraNanAM citro adhAvadhi-Aja sudhI koIe banAvyAM hoya tevuM jANavA maLyuM nathI. kadAca kalpanA paNa nahIM AvI hoya evuM paNa bane. mane vaLI vicAra Avyo ane kayA raso mATe kayuM dazya-citra pasaMda karavuM e mATe khUba khUba vicArIne dazyo nakakI karyA ane navarasanA nava kAraNabhUta dezyonI paTTI banAvarAvI. jemake zuMgArarasanI anubhUtimAM bhale aneka kAraNo hoya chatAM paNa praghAnakAraNa tarIke suMdara strI hoya che, tene jovAthI te rasa pedA thAya che, tethI, ahIM te citra prathama mUkayuM che. bIjuM sarakasano jokara mUkayo che jene joIne prekSakomAM hAsyarasa jAgI jAya, Ama nava rasonAM A citro tenA kAraNarUpe che ane navaraso tenAM kAryarUpe che. 38. utpanna yaolA rasonuM vividha mukhAkRtio dvArA darzana A citrapaTTImAM navarasanI pahelI paTTImAM utpanna thatAM navarasonA bhAvane vyakata karatAM citro che, je citro jevAthI tarata samajAya tevuM che jethI tenI vadhu samaja ApavAnI jarUra nathI. 39. hAthanA AvartoM dvArA jApa mATe sarjAtI vividha prakAranI AkRtio koIpaNa akSara, zabda ke maMtrano jApa saMkhyAnI sAthe saMbaMdhita hoya to tene mATe be prakAra vadhu anukULa bane che, kAM hAthamAM maNakAnI mALA rAkhe, kAM to AMgaLInA veDhAthI gaNe. AMgaLInA veDhAthI gaNavAnI vAta AvI tyAre prastuta jApane vadhu prabhAvita ke arthapUrNa banAvavA AvartI nirmANa thayAM. mALA rAkhavAnI, zodhavAnI khaTapaTa-ciMtA ja nahi, AvartI eTale vividha prakArothI sarjatI AkRtio. ahIMyA ApelI paTTI gaNavAmAM upayogI evA sAta-ATha prakAranAM AvartAnI che. citramAM TekaNa tarIke athavA jApa tarIke paNa zaMkhAvarta upayogI hovAthI trIja citra zaMkhAvartanuM che. A baMnenA saMbaMdhathI zaMkhAvartano jApa karAya che. jamaNA hAthano zaMkhAvarta 12 AMkaDAno che. bAra kAne eka vakhata gaNIe tyAre eka vAra 12 thAya e eka vAranI yAda bhulI na javAya mATe be hAthanA paMjA pAse pAse rAkhIne jamaNA hAthanA zaMkhAkAre 12 veDhA para jApa pUro thatAM TekaNa eTale eka vAra thayo, e khyAla rahe mATe DAbA hAthanA paMjAmAM bIjI AMgaLInA vacalA veDhA upara aMgUTho mukavAmAM Ave che. pachI pAchA jamaNA hAthe bIjI vAra 12 gaNAya tyAre DAbA hAthanI trIjI AMgaLInA bIjA veDhA upara aMgUTho TekaNa tarIke mukAya che. ema DAbA hAthanA nava vakhata TekaNa thaI jAya, jamaNA hAthe 9 (nava) vakhate 12 (bAra) gaNAya eTale 108no jApa pUro thaI jAya. AvartathI jApa karavo hoya to saMkhyAnI gaNatrI mATe sAtanA AMkaDAnA AkAre rahelA veDhA upara aMgUTho mukavAno che ane bAra vakhata kema gaNavA te mATe trIjuM zaMkhAvartanuM citra juo. emAM eka kayAM che te juo. aMgUThA dvArA eka-be ema zarU karavuM. bAra veDhA upara AMgaLI pharatAM prastuta AkRti sarjAya che. A rIte bIjuM eka citra baMdhAvartanA cAra paikI eka bhAganA AkAranuM che. A baMdhAvartanI pUrNAkRti jainadharma sivAya kayAMya nathI. AthI ja meM saM. 1995mAM pAlItANA jaina sAhitya maMdira mArI saMpUrNa kalpanA ane rUci pramANe thavAnuM hatuM eTale jJAnamaMdiranA holanI chatamAM kendramAM atibhavya lAge te rIte kASTha paTTIthI 5-5 phUTanI baMdhAvartanI AkRti dorAvI che, ane AcitrasaMpuTanA prathama TAITalamAM paNa jeje. emAM paNa e ja AkRti upara mArI pasaMdagI utArI che. kema ke tenI joDa jainadharma sivAya vizvamAM kayAMya nathI, tethI pablikanI najaramAM A AkRtinI jANa thAya te ati jarUrI che ema samajIne. jo ke svastika-sAthiyAnI AkRti to sarvatra maLaze paNa AnI joDa nahIM ja maLe. 70, nATyakAroe to janya janaka bhAvanuM anusaMdhAna karIne zRMgAra, reMdra, vIra, bIbhatsa A cArane mUla rasa tarIke varNavI janaka rUpe jaNAvyA che. A cAramAM kramaza hAsya, karUNa, adabhuta ane bhayAnaka 2so janya eTale utpanna thAya che, ema jaNAvI mAtra cAra rasane ja svIkAryA che, bAkI bIjI rIte vicArIe to rasa asaMkhya che. 129 For Personal & Private Use Only

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16 130 40. jApa dvArA mAnasika ekAgratA keLavavA mATenI aMka gaNanApaddhati (anAnupUrvI) AnupUrvI eTale jemAM kramasara-kramazaH vyavasthA hoya te, ane jemAM kramapUrvaka vyavasthA na hoya paNa ADI avaLI vyutkrama vyavasthA hoya te anAnupUrvI (an-AnupUrvI),jApano eka prakAra sarvasulabha mALA gaNavAno, bIjo Avarta dvArA karavAno, trIjo koI vastunI gaNatarI dvArA ka2vAno, ema lakhelA ke chApelA aMkono saMkhyA dvArA paNa jApa karAya che. navakAramaMtranA namo arihaMtANaM vagere pAMca padono jApa karavA mATenI anAnupUrvI samagra jaina samAjamAM suvikhyAta che. Aja sudhImAM tenI lAkho nakalo chapAI gaI che. navapadajInI anAnupUrvI keTalAka kAraNosara eTalI pracAra pAmI nathI. pAMca padanI anAnupUrvI 24 tIrthaMkaranAM citro sAthenI hoya che. A pAMca khAnAnI hoya che, emAM gaNavAnA pAnAM 20 (vIsa) hoya che. prazna- mALA gaNavI uttama ke anAnupUrvI? uttara- Ano javAba ekAMte na ApI zakAya. vyakitanA mananI yogyatA upara AdhAra rAkhe che. chatAM apekSAe mALA karatAM anAnupUrvIno jApa mananI ekAgratA jALavavA mATe bahu sAro. kemake AmAM aMko manamAM ADA avaLA bolavAnA hoya eTale AMkha ane mananuM dhyAna barAbara aMkonA khAnA upara coMTeluM rAkhavuM ja paDe eTale bahAranA vicArone pesavAnI jagyA ochI rahe. anAnupUrvI jaina pustaka vikretAne tyAMthI maLI zake che. 41. ekabIjA pratye bhUlo, aparAdho gayA hoya tenI kSamA mAgatI paTTI A paTTIno viSaya ghaNo ja gaMbhIra,UMDo ane mahAna che. saMsAra ane mokSa baMne be cheDAe rahelA che. baMne paraspara virodhI che. janma maraNanAM pherAno ane saMsAranA mAnasika, vAcika ane kAyika A trividha tApa svarUpa tamAma duHkhono aMta lAvavo hoya to mokSamArganI sAdhanA karavI joIe jethI koI janmane aMte AtmA mukatAtmA banI jAya. paNa A sAdhanAnI pradhAna zarata e che ke prathama kaSAya upara vijaya meLavavo joIe. saMsAranuM mULa kaSAya che. kaSAya eTale krodha, mAna, mAyA, lobha. emAM krodha sahuthI bhUMDo che. A krodhAdi kaSAyonA kAraNe eka bIjA jIvo vacce virodha, vaimanasya, vairabhAva, aNabanAva, bolAcAlI, gusso, gamA-aNagamA, dhikakAra, tiraskAra, kaDavAza A badhI hIna-duSTa vRttio chatI thAya che, ane enA kAraNe satata karmanAM baMdhano pragADha thatA jAya che. AvI paristhitimAM karuNAsAgara jaina tIrthaMkaroe joyuM ke jIvo krodhAdi kaSAyanA dAvAnaLamAM zekAI rahyA che. varasamAM ekAda divase badhA jIvo ekabIjAnI bhUlo, aparAdha, gunA ane potAnA ayogya vartananI hRdayanA sAcA bhAvathI kSamA mAgI le to kaSAyanI Agano upazama thAya mATe paryuSaNa parvanA saMvaccharInA divase saMvatsarI pratikramaNa daramiyAna sahu jIvo jANItuM prakhyAta mArA duSkRtanI mAphI mAguM chuM e arthavALuM 'micchAmi dukaka" bolI kSamA mAge che. vaira-virodhanI Agone zAMta kare che, jene khamatakhAmaNA kahevAya che. khamavuM, khamAvavuM, zAMta thayuM ane bIjAne zAMta karavo e ja jainadharmano sAra che. jainadharmano pAyo kaho, ImArata kaho to te samatA che ane zramaNadharma- jainadharmano sAra hoya to upazama thavuM, zAMta thavuM e che. A paTTI e ja saMdezo Ape che. 42. jainadharmanA mukhya aMgarUpa bAra Agama-zAstro ( dvAdazAMgI) nAM nAma jaNAvatI paTTI jaina tIrthaMkarone jayAre kevalajJAna-trikAlajJAna thAya tyAre teo pote potAnI buddhithI zAstraracanA karatA nathI, paraMtu e racanA potAnA mukhya gaNadhara-ziSyo dvArA ja karAvarAve che. e ziSyo parimita buddhivALA hoya che, paraMtu tIrthaMkaro teno visphoTa kare che eTale ke zAstraracanA karavA mATe sAmarthya-zakita pedA thAya e mATe tIrthaMkaro phakata traNa ja mUlabhUta-pAyArUpa vAkayonuM dAna karavA dvArA gaNadharonI buddhino visphoTa kare che. A traNa pado anukrame upanne vA, vinamer3a vA, yuved va che.traNeya kALanA samagra jJAnanA pAyArUpa-cAvIrUpa A traNa pado che. eno artha jagatanA padArtho utpanna thavAvALA che, jagatanA padArthI vinAza thavAvALA che ane jagatanA padArthI kAyama mATe sthira rahevAvALA paNa che. jagatanA padArtho traNeya sthitivALA che. gaNadharo be hAtha joDI mAthuM namAvIne te jJAnapadone grahaNa kare che, eTale jhIle che. paramAtmAnI vANInAM traNa padothI gaNadharomAM agAdha buddhi-zakita pedA thAya che. tethI teo (aMtarmuhUrta) be ghaDI-48 miniTamAM bAre bAra agAdha zAstronI maukhika racanA karI nAMkhe che. e racanA mukhya bAra zAstronI thAya che. A bAra zAstronI racanAne jainabhASAnI suprasiddha paribhASAmAM 'dvAdazAMgI' nAmathI oLakhavAmAM Ave che. dareka tIrthaMkaronA zAsanamAM A dvAdazAMgInI racanAo thatI hoya che, eTale ke anAdithI anaMtakALa sudhIno A zAzvata niyama che. paTTImAM vacamAM bhagavAna mahAvIranuM citra rajU karyuM che. A citra'Avazyaka niryukitanI gAthAonA AdhAre banAvyuM che. citrano bhAva e che ke bhagavAna mahAvIra sAdhanA karatAM karatAM jJAnarUpI vRkSa upara caDatAM gayA. Toce pahoMcyA tyAre temane kevalajJAna-trikAlajJAna prApta thayuM. tIrthaMkaro mahAudAra, mahAparopakArI ane vizvanuM kalyANa karavAnI bhAvanAmAM satata ramamANa hoya che. jagatanuM kalyANa jJAnamArgathI ja thAya che e nizcita vAta che. jagatanI AgaLa samagra brahmAMDanA tattvonI, enI vyavasthAne ane samagra vizvanI jIva cetanAnuM kalyANa karI zake tevuM jJAna mAnavajAta samakSa mukAvuM joIe eTale bhagavAne kevalajJAnarUpI vRkSa upara caDIne samyakajJAnanI vividha zAkhAonAM vividha puSpo cUMTI cUMTIne e jJAna puSpo potAnA IndrabhUti Adi agiyAra gaNadharo-ziSyone arpaNa karavAM hAthamAM lIdhAM. agiyAre gaNadharoe nIce UbhA rahIne e puSpone potAnA 71. A vyutkramathI gaNavAnI paddhativALI be AnupUrvIo jANItI che. sauthI mUrdhanya zAstrokata-sarvamAnya navakAra maMtranA pAMca parameSThI padonI che eTale te pAMca AMkaDAnI che ane bIjI navapadajInA nava nAmo-pAMca parameSThI ane darzana, jJAna, cAritra, tapanI che. 72. A jApa manane vaza karavA mATe aMkuzanuM kAma kare tema che. ane 6 mahinA sudhI akhaMDa jApa gaNatA siddha thaI jAya che ane pachI jApaka dhAryAM kAryoM pAra pADI zake che. jaina dharmamAM A bhale nAnuM paNa asAdhAraNa asarakAraka sAdhana hovA chatAM bahu ochA jIvo Ano upayoga kare che. 80 TakA bhAga to A anAnupUrvIne jANato nathI tema samajato paNa nathI. caMcaLa cittavALA jIvo mATe A rAmabANa davA che, upAya che. For Personal & Private Use Only

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buddhirUpI vastromAM jhIlI lIdho ane te pachI praya3 buDhinizAna gavaroSaySonI bAra bALAno banAvI ebAra bALAo bAra zAstro. A bAra zAstronI 2nAmA 2515 varSa pahelAM zAkha mudinanA divase bhagavAna mahAvIra ane samAnI hAjarImAM pIhatI e vakhate dharmazAstro kaMThasa rAkhavAnI prathA hatI. prApInAthanA karonI buTiyagApa hatI tethI zAstro lakhAvavAnI paNa na hatI. varaso bAda paDatA kALanA kAraNe dakti vINAvA lAgI. zAstro lAvA lAgyA eTale ekabara varasa bAda vIra saMe87athavA jAva te vakhatanA bhAratamAM vimAna mahAghanI jana jAthAnI eka moTI pariSada vahAbIpuramAM bolAvavAmAM AvI hatI 5okhayAlI begA thayA hatA ane kaMThasa rahelA e zAstrone kAgaLa upara lakhAvavAnuM pahelIvAra nakakI karavAmAM AvyuM ane vismRtimAMthI rana bI gayuM hatuM zAna pustaka karavAmAM aAvyuM. tyArathI hajaronI saMkhyAmAM zAstro lakhAtAM gayAM. bAlikavomAM teno upayata vAraso javAI 2wotenonI AgamazAstra pratyenI bhakita ananya che. tana-mana-dhananA bhoge mahAjJAnano mahAvAraso no jaLavI rahyA che. zAna e prakAra che. A prakAza manuSe yathAzakita prApta karatA rahevo joIe. mAnavajAta sAMsAui upArikhomAM A vAta bhUlI na jaya mATe enI yAda ApavA mATe jaino kArtijha sudi pAMcamano divasa khAsa tahevAra tarIke nAhI karI AkhA bhAratamAM ujave che. bAdivasane zAnapathamIthI ja oLakhAvAya che. e bAra zAstronAM nAma paTTImAM lakhyAM che. A bAra zAstro mukhya-pradhAna hovAthI tene aMga' zabdathI oLakhavAmAM Ave che. ane tethI dvAdaza-aMga baMne zabda maLIne tene dvAdazAMgI kahevAmAM Ave che. derImAM jema eka eka bhagavAnane sthApita karavAmAM Ave che, tema ahIMyAM kamAna AkAre paddI banAvarAvIne bAra (aMgo) zAstro pothI AkAre lakhAvelAM mUkayAM che. ahIMyAM paTTImAM prAkRta bhASAnAM mUla nAmo mUkavAmAM AvyAM che, ane tenA saMskRta nAmo paNa nIce lakhavAmAM AvyAM che. tenAM nAma anukrame 1, AcAra 2. sUtrakana 3. sthAna, samavAya che. bhagavatI 6. zAtAdharma 7. upAsaka 8.aMtagaDa9. anuttaro >>0. prazna vyAkaraNa 11. vipAkamRta ane 12. draSTivAda che. brAhmaNonamUva zAstromAM jema cAra veda che tema jainonAM mUla zAstromAM A bAra zAstro-aMgo che. pAchaLathI tenAM upAMga-aMgopAMga vagere aneka zAstronuM nirmANa thaeluM che. eka vAta khAsa dhyAnamAM levA jevI che te e kevidha brAhmaNone varelI che, ane dhana vaNika vyApArIkho-vaiSone vareluM che. vizva bAhAkuLamAM AnuvaMzika hoya tema lAge ane ahIMyAM ADakatarI rIte A kalpanAne Teko ApatI ghaTanA e che ke kSatriyavaMzI bhagavAna mahAvIranA prathama ziSyo agiyAre agiyAra brAhmaNo ja hatA ane bAra aMganI zAstraracanA emaNe ja karI. jogAnujoga banatI kevI A ghaTanA? 43. mUla bAra zAstro uparAta AgamonA vividha upaprakAro sAnI jaina Agama-zArogA mAnasUpapatIhI A paDImAM vartamAnamAM zamaNasaMpe 45 Agamo- zAstro nakakI karyA che, e 45 AgamonI pothIo-pustako tenA nAma sAthe bhI batAvavAmAM AvI che. A dvAdazAMgInI racanA pachI kAlAMtare bAramA mahAkAya #da AvanuM zAna dhIme dhIme sAdhuo bhUthI gayA. te zAna lupta thatAM te aMge paNa naSTa thayuM. have bAkInAM 11 aMga rahyA. tyArapachInA AyAe te te aMganA upAMgarUpa zAstronI racanA karI. ezAstronI saMkhyA 12 che. te pachI daza pannA eTale judA judA viSayo uparanA dAnanI racanA thaI. te pachI cha dasUtranI racanA thaI, te pachI cAra mUtro racavAmAM Avyo ane be yulikA racavAmAM AvI. Ama bau maLIne 45nI saMkhyA thaI. atyAre janonA zAstro keTalAM? enA javAbamAM 45nI saMkhyA bolavAmAM Ave che. A 45no AMkaDo paNa vividha paristhitinA kAraNe koI nizcita nathI, vadhu paNa thaI zake. A pachIno bahu ja TakamAM pariya Apavo paDayo che. A pachI dAna aMgenI hovAthI koI jAnane lagatAM kAryamAM athavA ujamaNAM aMgenI kaMkotrImAM kAma lAge tevI che, 44. navaha jore saMbaMdha parAbatA ralanamAmo, tenevarSa, ratnakaSAvAre, payAre dhAraNakarabarene atyaMta upayogI pariSada par3I A patI eka bahu ja upayogI ane saMgraha che. AkhI pachInuM varNana karavA besIe to ghaNo pAnAM lakhavo paDe. jo ke A parIkho dhaNI ghaNI bAbato spaSTa lakhavAmAM AvI che. A padImAM mukhyatve sUrya, caMdra, maMgaLa, budha, guru, zukra, zani, rAhu ane ketu che. A nava grahone lakSamAM rAkhIne prastuta pratyeka maho joDe kayA ratnano saMbaMdha che,e ratnanuM aMgrejI nAma zuM che? teno raMga kevo che? A renane paheravuM hoya tyAre kayA vAre ane e vAranA kayA TAIme paheravuM? ane je je gahanaDatA hoya te mATe japa kevA karavA te ane e ratnonI Atio vagere parImAM jaNAvavAmAM AvyuM che. nava ratnanI vIMTI banAvavI hoya ke pUjanI pATalI banAvavI hoya to e graho kaI dizAmAM kaSa goThavavA tenI be jAtio te te grahonAM nAma sAthe pachInA kendramAM batAvavAmAM AvI che. nava graho pUrI thayA pachI lakhavAnI jagyA thoDI hovAthI vadhArAnAM jANItA thoDAM ratnonAM nAma jaNAvyA che. navagrahonA keTalAMka patharo dharatImAMthI, keTalAka ratno dariyAI sthAnamAMthI ane keTalAM te te ratnanI khANomAMthI maLI Ave che. ratnomAM paNa bAhmaNa, kSatriya, vaizya ane zudra vagere jato kalpavAmAM AvI che. A ratno nIkaLe che tyAre sajIva hoya che. te eka IjipavALAM hoya che eTale mAtra eka zarIra hoya che, nAka, AMkha, kAna vagere hotAM nathI ane nIkaLyA pachI utpatti sthAnano saMbaMdha tUTI javAthI ane bahAranI havA ane prakAza lAgavAthI te nirjIva thaI jAya che. 45. sevA, upAsanA, bhakti, pAna Adi karavA mATe jainadharmamA batAvelAM barasIva sAta beccha kelI vizvanI dharatI upara sArI ane narasI be prakAranI pravRtti cAle che. sAdI bhASAmAM ekane zubha ane bIjIne azubha kahevAya che. zubha pravRttine jainadharmamAM puSpa ane azubha pravRttine pApa kahevAmAM Ave che. jainadharmamAM puSpa eTale zubha karma. je karma udaya Ave tyAre jIvane vividha rIte sukha, zAMti, riddhi siddhi, samRddhi ane sadagati vagere Ape che. te puNya karmane baMdhAvanAra (zubha karma) sAta kSetro batAvyAM che. jene pu tra kahevAya che. A sAta tetrone palImAM batAvyAM che. tenA nAma anukarma , jinamati 2. jinamaMdira 3. zAna 4 jaina sAdhu 5. jena sAvI . prAvaka ane 7 zrAvikA che. For Personal & Private Use Only

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18 132ucation International A sAte kSetromAM jaino khUba zraddhA ane vizvAsa dharAve che. sauthI paheluM kSetrajinamUrti ane bIjuM jinamaMdira che. bhagavAnanI mUrti bharAvavAmAM, tene padharAvavA mATenuM jinamaMdira baMdhAvavA jaino khUba ja zraddhA-bhAva dharAve che. sauthI vadhAremAM vadhAre paisA enI pAchaLa kharacavAnI bhAvanA jainonI utkaTa hoya che. cAlIsa varasa pahelAM eka buddhizALI vyakitae mane prazna pUchayo hato ke mahArAja sAheba !loko zikSaNanA kSetramAM, jaina bhAIone sahAya karavAnA kSetramAM, jJAnanA kSetramAM bahu ochI 2kama vApare che. jayAre bhagavAna bharAvavA mATe ke jinamaMdira baMdhAvavA pAchaLa jotajotAmAM hajAro-lAkho rUpiyAnuM dAna karI de che tenuM zuM kAraNa haze? pahelIjavAra A prazna Ubho thayo. javAba ApavAnuM kAma saheluM na hatuM. vicAranA UMDANamAM mana pravezI jatAM tatkAla javAba sUjhI Avyo, ane te jaNAvatAM mane AnaMda thayo, temaja sAMbhaLanArA to mugdha ja banI gayA. javAba e hato ke jainadharmamAM zubhakarmanI saMkhyAbaMdha prakRtio (prakAro)batAvelI che.uttarottara utkRSTa sthAna dharAvatI puNya prakRtio paNa batAvI che, emAM sauthI zreSTha prakRti je koI paNa kahI hoya to tIrthaMkara nAmakarma che. AvI utkRSTa koTinI puNyaprakRti tarapha lokonuM AkarSaNa sAhajikarIte sadAya rahe te svAbhAvika che. A javAba sAMbhaLIne teone saMtoSa thayo. trIjuM kSetra jJAnanuM che. jJAna e prakAza che ane prakAzanA sahAre mAnavajAta kalyANa karI zake tema che eTale samyajJAna prApta karavuM, karAvavuM ane ka2nA2ne badhI rIte protsAhana ApavuM e zubha karmane baMdhAvanAra che. jJAnanA rakSaNa mATe smArako karavAM, pustakonAM prakAzana karavAM, bIjAne bhaNAvavA mATe saMpattino sadupayoga karavo,pravacano dvArA sva-paranosvAdhyAya karavo,pustakonuM bahumAna karavuM jethI jJAnanI ADe AvelAM AvaraNo ochAM thatAM jAya ane koIne koI janmamAM kevalajJAna-saMpUrNa jJAnanI prApti karIne aMte AtmA zAzvata evA mokSasukhano adhikArI banI zake. tyArapachI sAdhu-sAdhvInAM be kSetro che. sAdhu-sAdhvIne darzana, vaMdana, bahumAna, satkAra-sanmAna karavuM, AhAradAna, auSadhadAna, vastradAna, vasatidAna vagerenuM dAna karavuM temaja sAdhu-sAdhvIjInI badhI rIte bhakita karavI e mohanIyAdi karmano kSaya karavA mATe ane puNyanI prApti mATe jarUrI che. ahiMsAnA bhekhadhArI, paMcamahAvratadhArI, paropakAra parAyaNa sAdhu ane sAdhvI dhArmika ane AdhyAtmika kSetramAM hajAro lokone joDIne mukitamArganA pravAsI banAve che. chellAM be kSetra zrAvaka ane zrAvikAnAM che. ahiMsA, saMyama, tapa, tyAgapradhAna jainadharmanuM AcaraNa karatAM zrAvaka ane zrAvikA sArI rIte jIvana jIvI zake, sArI rIte jainadharmanuM ArAdhana karI zake e mATe temane badhI rIte anukULatA karI ApavI e puNyabaMdhanuM kAraNa bane che. Ama A sAte kSetronI bhakita uttarottara AtmAne mukitamArgamAM sahAyaka bananArI che. 46. abhinava prakAranA aSTa namaskAra jaina zAstramAM viziSTa prakAranA namaskArono eka prakAra batAvyo che, jenA ATha prakAra che. ahIMyAM te prakAro tenA pAribhASika nAma ane e nAmanAM citro, saMdhanAM cAre aMgonAM citro dvArA batAvavAmAM AvyAM che. A jAtanA namaskArane lagatuM citra jaina sAhitya vikAsa maMDaLa taraphathI bahAra paDelA namaskAra svAdhyAyamAM ApyuM che. vacamAM bhagavAna zrI mahAvIranI mukhAkRti mUkI che. 47. bhAratanA mukhya cha dharmo, tenI saMkhyA ane te te dharmanI prArthanA A paTTI ApaNA vartamAna bhAratamAM judA judA cha prakAranA dharmonuM pAlana karatAM manuSyonI saMkhyAno khyAla ApatI che. A paTTImAM cha dharmonAM pratIka cihno paNa sAthe batAvyAM che te paNa juo. kamanasIbe jainadharmanuM koI cokakasa pratIka evuM nathI ke je batAvavAthI A pratIka jainanuM ja che evI sahune pratIti thAya. jaina samAja mATenI A duHkhada bAbata che, chatAM atyAre ahIMyAM svastikanuM pratIka mUkayuM che. A paTTI mAtra bhAratanA ja nahi paNavizvamAM sarvatra phelAelA dharmInI che, ane cha dharmonI mukhya prArthanA hovAthI te ApI che. muslima dharmanuM caMdramAnuM, khristInuM krosa A be vizva prasiddha jANItA pratIko che. evuM ApaNuM to bhArata prasiddha pratIka paNa nathI. ahIMyAM cha dharmI sivAya bhAratamAM seMkaDo dharmanA phAMTAo che ane nAnI nAnI vastImAM vaheMcAI gaelA che. e vividha dharmone pALatI nAnI-moTI komanI saMkhyA nizcita thaI zakI nathI, pachI tenuM pratIka koNa nakakI kare?'e zakaya paNa nathI eTale sAtamA citramAM UbhA rAkhelA manuSyanI nIce praznArthaka cihna mUkavuM paDayuM che. (prakIrNa eTale vividha prakAre) e cha dharmone pALanArI saMkhyA keTalI che te I.sa. 1971mAM bhAratanI vastI gaNatarI pramANe sarakArI AMkaDA mujaba saMkhyA lakhI che. jainonI saMkhyA 26 lAkhanI ApI che. A AMkaDo vizvAsapAtra nathI. jainonI vastI pacAsa lAkhathI ghaNI vadhu che, paraMtu jaino vastI gaNatarI prasaMge spaSTa jaina lakhAvavAnA badale ajANI ane abhaNa vyakitao hindunA khAnAmAM hindu tarIke nAma lakhAvI de che. pariNAme jainonI vastInI sAcI gaNatarI thaI zakatI nathI e duHkhanI vAta che. lokazAhImAM anivArya AvuM kAma karavA mATe koI saMsthAe hAma bhIDI nahi. dezakALaza AcAryo ane AgevAno jo jAge to A kAma atyanta kaparuM hovA chatAM paNa azakaya nathI. ghora suSuptimAM aTavAelAM saMghamAM zAsana-saMghane anivArya hitakArI rAjakIya cetanA Avaze kharI? A paTTImAM cha e cha dharmAMnI prArthanA paNa ApavAmAM AvI che. jaina ane bauddhanI prArthanAmAM keTaluMka zabdasAmya che, eTale ja ItihAsakAro jainadharma ane bauddhadharma A baMnene zramaNa saMskRtinI ja zAkhA tarIke gaNe che. huM mArA paricita prAdhyApakone, pI.eca.DI. thavA mAgatA vidhArthIone jainadharmanA ane bauddhadharmanA upadezamAM vicArasAmya, zabdasAmya, arthasAmya, AcArasAmya, mUrtisAmya vagere vagere zodhI kADhavA kaheto rahyo chuM. 48. gajaratha ane jJAnayAtrA jainonI gajarAja sAthenI A rathayAtrA' che. Ane gajaratha yAtrA paNa kahevAya che. vaLI hAthI upara zAstra padharAveluM hovAthI jJAnayAtrA' paNa kahI zakAya, rathamAM tIrthaMkara bhagavAnanA pratimAjIne padharAvyA che. dekhItI rIte ghoDAno upayoga nahIM karavA For Personal & Private Use Only

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chatAM hAthIno varaghoDo, rathano varaghoDo ema bolAya che. A paddI varaghoDAmAM eka pachI eka kaI kaI vastu hovI joIe teno sarva sAmAnya khyAla ApanArI che, 45 bI 54. 24 tIrthakaranA yakSa-yakSiNInA Ayudha ane vAhana vagere svarUpenA paricayanI paTTIo somapurA vagere mistrIo, vidvAno, sAdhu-sAdhvIjIo, zrAvako, TrasTIo vagere vargane nAma vinAnI deva-devInI mUrti hoya tyAre te mUrti konI che? te nakakI karavAmAM muMjhavaNa thAya che. A muMjhavaNa na anubhavAya eTalA mATe zAstromAM oLakhavA mATenAM cokakasa sAdhano nakkI karelAM che. ene oLakhavA mATe mukha, hAtha, vAhana ane Ayudha vagere mukhya bhAga bhajave che. 24 yakSa-yakSiNInAM saMpUrNa rU5vALAM citro citrasaMpuTanI bIjI AvRttimAM paTTI dvArA prakAzita karyA hatAM, paNa te citro nAnAM tathA keTalAMka barAbara spaSTa na hovAthI jhaDapathI nirNaya karI zakAya te mATe amoe citrasaMpuTanI A trIjI AvRttimAM ATha paTTIo pharI taiyAra karAvIne chApI che. savA IMca jeTalI nAnakaDI paTTImAM paNa hAthanAM Ayudho vagere ekadama spaSTa jANI zakAya eTale deva-devIonI AkRti nacitarAvatAM phakata cAra hAtha ane vAhana citarAvavAnuM nakakI karyuM. kayA tIrthaMkaranA deva-devI che e mATe vacamAM vartuLa banAvIne tIrthakarano kramAMka mUkayo che. sauthI upara tenA deva-devInAM nAmo ApyAM che. nIce vAhano batAvyAM che ane cAra hAthamAM te te hAthanAM Ayudho batAvyAM che. yakSa-yakSiNIonI 24 AkRtiomAM phakata pahelA, soLamA ane trevIsamA A traNa yakSanA moMDhA anukrame haraNa, bhUMDa ane hAthInAM che. vAhanomAM phakata 22muM manuSyanuM che, bAkInAM vAhano mATe vividha prANIo-pakSIonAM sIdhI rIte baMdhabesatA na maLe tevI vAhanonuM nirmANa kayA kAraNe thayuM che e jANavA maLatuM nathI. keTalAka yakSonA moMDhA ekathI vadhu che. tenI saMkhyA 11nI che, temanA hAthanI saMkhyA 4 thI laIne adhikanI che. jayAre yakSiNIomAM eka cakrezvarIne choDIne bAkInI 23 yakSiNIone mAtra cAra ja hAtha che ane huM sahune eka ja che. tAtparya e thayuM ke puruSa-yAnA moDhA ane hAtha baMne vadhAre che jayAre strI-pakinIomAM sahune eka ja moTuM che. AnA uparathI evuM kalpI zakAya khavuM ke vadhu bolavAno adhikAra puruSono che ane ochuM bolavAno adhikAra strIono che. navInatAne rajU karatI mArI A kalpanA buddhimAna prekSakone jarUra gamaze. zAstramAM dehava, Asana, AyudhAdimAM bhinnatA maLe che. dareka paTTIomAM nAma sAthe badhuM spaSTa lakheluM hovAthI vizeSa paricaya ApavAnI jarUra nathI. 55. eketriya jIvanA vividha prakAro, vigdarzana akhila brahmAMDamAM drayAya, anaMtAnaMta jIvo vidhamAna che.anaMtA jIvonuM varNana ke vyAkhyA karavI azakaya che eTale zAstrakAroe tamAma jIvone vargIkaraNa karIne pa63nI saMkhyAmAM samAvI lIdhA che, e 563 prakArane pAMca vibhAgamAM vaheMcI nAkhavAmAM AvyA che. e pAMca vibhAga eTale eka IndriyavALA jIvothI laIne pAMca IndriyavALA jIvo hoya che. Indriyo pAMca che. pAMce Abhyantara IndriyonI bAhya AkatinA nAma anukrame 1, sparza 2, rasanA 3. ghANa 4. cabu ane 5. karNa che. sparza eTale (Body) cAmaDI, rasanA eTale jIbha, dhANa eTale nAsikA, caluM eTale dekhAtI AMkha ane karNa eTale kAna che. 1 ThaDo ke garama, kaThora ke komaLa vagere ATha prakAranA sparzano khyAla sparza Indriya eTale cAmaDInA sparzathI samajAya te. 2, khATuM, khAruM, tIkhuM, kaDavuM, gaLyuM, ane nara vagere cha prakAranA rasano paricaya jIbhanI antargata rasanA Indriya tArA thAya che. 3, sugaMdha ane durgadha e viSaya nAsikAno che ane eno anubhava nAsikAmAM rahelI dhrANejiyane thAya che. 4. lAla, lIluM, pILuM, zyAma, sapheda, bhUro vagere raMgano paricaya cakSu Indriya dvArA thAya che ane 5. zabda zravaNano anubhava karNa Indriya dvArA thAya che. vizvamAM anaMtA jIvo eka IndriyavALA (sparza) che. asaMkhya jIvo be IndriyavALA hoya (sparza, rasanA) che, traNa IndriyavALA jIvo (sparza, rasanA, ghANa) ane cAra IndriyavALA jIvo (sparza, rasanA, ghAsa ane cakSu) kramazaH asaMkhyAtA che, ane pAMca IndriyavALA jIvo (sparza, rasanA, dhANa, calu ane zrotra) asaMkhyAtA che. jaina zAstrakAroe vargIkaraNa karIne nakakI karelA jIvanA 563 bhedomAM vartatA ekendriyathI mAMDIne paMcendriya sudhInA jIvo kayA prakAranA hoya che te mATenI be citrapaTTIo ahIM rajU karavAmAM AvI che. pahelI paTTI ekendriya jIvonI che ane bIjI bAkInA tamAma jIvonI che. paTTI naM.55mAM ekendriya jIvonA tamAma prakAronuM digadarzana karAvavAmAM AvyuM che. A paddhImAM pRthvI, pANI, agni, vAyu ane vanaspati A pAMca bhedya batAvavAmAM AvyA che. A tamAma jIvone pApodayathI phakata eka zarIra (Body) maLela hoya che, bAkI jIbha, AMkha, nAka, kAna A cAre Indriyo hotI nathI. pRthvIthI dharatI, pahADo, pANIthI samudro,nadIo, dharatI ane AkAzavartI tamAma prakAranuM pANI. agnithI AkAzI vIjaLIthI laIne dharatI uparanA agninA tamAma prakAra. vAyuthI game te prakAre vAtI havA ane vanaspatimAM tamAma prakAranI vanaspatio, vRkSo samajI levAM. samagra vizvanAM manuSyo, prANIo, zudra jetuonuM jIvana vanaspati ane tenI vividha prakAranI banAvaTo dvArA poSAya che. jIvo vasavATa mATe dharatI (pRthvI), jIvana jIvavA mATe pANI, agni, vAyu ane zarIra vagerenA poSaNa mATe pradhAnapaNe vanaspatino upayoga kare che. ekendriya A tamAma padArtho jayAM sudhI saMlagna hoya tyAM sudhI sajIva hoya che. mULa bhAgathI jayAre alaga karavAmAM Ave che tyAra pachI te dhIme dhIme nirjIva thaI jAya che. A ekendriya jIvo upara vizvanAM jIvonuM moTA bhAganuM jIvana TakI rahyAM che. ka7 ,varaghoDo' zabda vAstavika rIte to ghoDA upara besIne janasamudAya sAthe lama karavA jatA varavALA samUhane lAgu paDe che. paNa Aje to e zabda gujarAtamAM badhA prasaMgo mATe calaNI nANAMnI jema vaparAya che. koI paNa prakAranA dhArmika ke vahevArIka prasaMga mATe sAjana mAjana sAthenA zaheramAM vAjate gAjate pharatA baMdasamUhane varaghoDo ' zabdathI ja oLakhAvAya che. yavapi gujarAtImAM 'saraghasa' zabda che, paNa Aje te je arthamAM rUDha thayo che te jotAM badhA prasaMge baMdha besato nathI. ane bIje koI yathArtha zabda gujarAtIno hAtha Avyo nathI, hindI bhASAmAM varaghoSane paravA kahe che. A yAtrA ' zabda varaghoDAnA arthamAM gujarAtImAM vaparAto thayo che, eTale meM paNa teno ahIM upayoga karyo che. 133.

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20 134 Education International jainasAdhuoe manasA, vAcA, karmaNA koIpaNa jIvanI hiMsA na karavI, e mATe AjIvana pratijJAbaddha hovAthI teo sajIva evA ekendriyanA prakArono upayoga karatA nathI, teno sparza paNa karatA nathI, kAraNake sparzathI pApa baMdhAya che. kemake sparzathI paNa e jIvone sUkSma duHkha thAya che. paTTImAM nIcenA lakhANamAM prakAro alaga alaga samajAya te mATe DijhAIna dvArA saMketa karyo che. 56. beindriyathI laine paMcendriya sudhInA jIvonuM vigdarzana A paTTI be Indriya, traNa Indriya, cAra Indriya ane pAMca IndriyavALA jIvonI che. be Indriya, traNa Indriya ane cAra IndriyavALA jIvonuM saMkalita nAma vikalendriya che. zarUAtanA traNa khAnAmAM A traNa prakAra batAvyA che. pachI tiryaMca paMcendriyanAM traNa vartuLa ApyAM che. te jIvo jaLacara, sthaLacara ane khecara ema traNa prakAre hoya che. tyArapachI bAkInA paMcendriya jIvomAM deva, manuSya ane naraka traNa prakAro che. devo AkAza ane pAtAla baMne ThekANe rahe che, narakanA jIvo pAtAlamAM ja rahe che ane manuSyo pRthvI upara rahe che. A rIte be paTTI dvArA jainadharmamAM jaNAvelA samagra jIvavijJAnano sAmAnya khyAla Apyo che. iMglIza pariziSTomA ApelI 22 paTTInI bhUmikA A pustakamAM vividha prakAranI, vividha viSayanI borDaro mUkavAmAM AvI che. te borDaro saLaMga cAlu rahe to ThIka rahe paraMtu pAnAMnI paristhitinA kAraNe dhAryuM zakaya na bane. gujarAtI pariziSTomAM mAtra 8 borDaro zakaya banI che. tyArapachInA hindI pariziSTomAM pUratI jagyA na hovAthI borDaro mUkI zakAya tema na hatuM. bIjI paNa muzkelI hatI ke A granthane saMgata thAya ke zobhe evA viSayo have mArI pAse khAsa rahRAA na hovAthI navI paTTIo taiyAra thAya tema na hovAthI tyAM mUkI zakANI nathI,paraMtu aMgrejImAM pahelethI thoDI kALajI rAkhI hovAthI bIjI AvRttimAM je 20 paTTIo mUkI hatI e ja paTTIo trIjI AvRttimAM tyAM ja cAlu rAkhI che. paNa 20 mAMthI 17 paTTIo eka sAthe ja ApI che. ane jUnI 18 thI 20 paTTInA sthAne kalpasUtra sTAIlanI navI 3 ane te pachI bAkInI jUnI traNa paTTI sAthe joDI dIdhI che. 57 bI 73. zvetAMbara - vinaMbara matAnusAra 16 vidyAdevIo tathA 24 yakSa-yakSiNI AvinI paTTIo jaina dharmamAM abajo varSanA mahAkALamAM 24 IzvarIya vyakitao janma le che jene tIrthaMkaro kahevAmAM Ave che, dareka tIrthaMkarane kevaLajJAna thAya tyAre tIrthaMkaronI jAhera pravacana sabhAmAM potAnA dharmazAsananuM yogakSema ane kalyANa thAya e mATe pAtAlavAsI devomAMthI eka puruSa deva ane eka strI deva rakSaka tarIke niyukata thAya che, jene yakSa-yakSiNI kahevAmAM Ave che. 57 thI 59 sudhInI paTTIomAM zvetAmbara matAnusAra 24 yakSanAM citro ane 60thI 62 sudhInI paTTIomAM cakrezvarI Adi 24 yakSiNI nAM citro ApyAM che. 63thI 65 sudhInI paTTImAM digambara mAnyatA pramANe 24 yakSanAM ane 66thI 68 sudhInI traNa paTTImAM digambara mata pramANe 24 yakSiNInAM citro ApyAM che. 69mI paTTI jainadharmamAM keTalAka vadhArAnA je devo che tenI ApI che. temAM pahelI cha AkRti zvetAmbara matanA vadhArAnA devonI che, pachI eka UbhI paTTI citarAvIne be digambara matanA vadhArAnA devonI ApI che. zvetAmbara matanA cha devonAM citro ApyAM che. temAM anukrame prathama dharaNendra che, je pArzvanAtha bhagavAnanA sevaka-deva che. jo ke tIrthaMkaronA adhiSThAyaka devo te yakSo ja hoya che ane yakSo devonI vyantara nikAyanA ja hoya che ethI ja niyama anusAra pArzvanAtha bhagavAnanA adhiSThAyaka deva pArzva nAmanA yakSa ja che paNa kamaThanA upasargathI rakSaNa karavAnuM bhakitanuM kArya dharaNendre bajAvyuM hatuM tethI dharaNendrane paNa ghaNuM ja mahattvanuM sthAna ApavAmAM AvyuM che, ane A dharaNendra to bIjI bhavanapati nikAyanA che eTale te yakSa nathI. paTTInA bIjA brahmazAMti yakSa je dharaNendranI jema bhagavAna mahAvIranA vadhArAnA bhakta-sevaka che. trIjA vimalezvara te siddhacakra bhagavAnanA adhiSThAyaka deva che ane te vaimAnika nikAyanA saudharma kalpanA che.cothA tapAgacchanA adhiSThAyaka tarIke prasiddhine pAmelA evA prabhAvaka yakSa jAtinA mANibhadra yakSa ApyA che. emano vIranI jAtimAM samAveza karAya che. pAMcamAM bhairavadeva che. A bhairavanA ghaNA prakAro che ane chaThThA kSetrapAla che. enAM paNa anya prakAro che. ahIM ati saMkSepamAM paricaya Apyo che. te pachI anAvRtta ane sarvAna digambarIya be devo ApyA che. teno paricaya ahIM Apyo nathI. granthanuM kada vadhavAnA kAraNe ahIM, Ayudho, vAhana vagereno paricaya Apyo nathI. zvetAmbara yakSa-yakSiNInAM paTTIonAM citromAM kayAMka kayAMka Ayudho spaSTa na dekhAtAM hoya to paTTI naM. 49 thI 54 mAM joI levAM. zvetAmbara AmnAyanI 70-71 naMbaranI be paTTI ane digambara AmnAyanI 72-73 A cAreya paTTIo 16 vidhAdevIonI che. A devIonAM nAmanI vidyAo che. prAcInakALamAM A vidhAonI sAdhanA thatI hatI. temanAM deha-AsanAdikano paricaya Apyo nathI. 74 thI 76. kalpasUtranI (inDo-irAnI mizraArTa) paddhatinA citronI zrI neminAtha bhagavAna sAdhe saMbaMdha dharAvatI traNa paTTIo A traNe paTTIonuM citrakAma 14-15mI zatAbdIthI laIne 18mI zatAbdI sudhInA samayamAM jaina kalpasUtra pratinI citrakalA paddhatimAM (InDoIrAnI sTAIla) je Dhabe kAma thatuM hatuM te paddhati pramANe karAvarAvyuM che.A paTTIo jesalamerInAM citronAM ja anukaraNarUpe che. 74 naMbaranI paTTInA citramAM neminAtha bhagavAnanuM cyavana, mAtAne AvatAM cauda mahAsvapno ane pitA samudravijayajIne potAnA nivAsamAM beThelA batAvyA che. 75 naMbaranI paTTImAM zivAdevI mAtA temaja neminAtha bhagavAnano janma prasaMga batAvyo che. hariNaigameSI bhagavAnane laIne anya devonA parivAra sAthe meruparvata upara jAya che. meruparvata upara bhagavAnano Indra dvArA abhiSeka, lagnanI jAnano ratha, pazuono vADo, lagnanI corI temaja dIkSA, loca, Indrane vALanuM grahaNa karavuM, te badhuM paTTImAM mAtra pratIkarUpe eTale TUMkamAM darzAvyuM che. A paTTImAM eka dhyAna kheMce evI bAbata e che ke sAmAnya rIte mAtAnA zayanagRhamAMthI eka ja divasanA bhagavAnane khuda Indra mahArAjA For Personal & Private Use Only

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meruparvata upara laI jAya che jayAre ahIMyAM citramAM A adhikAra hariNagameSIne Apelo batAvavAmAM Avyo che. zAstromAM AvA vikalpo nodhAyA che. 76 naMbaranI paTTImAM devaloka batAvavAmAM Avyo che. 77-78. zvetAMbara - vinaMvara matAnusAra 24 tIrthaMkaroMnA 24 lAMchanonI paTTI 77mI paTTImAM 24 tIrthaMkarone oLakhAvanArI zvetAMbara matanI 24 lAMchana-AkRtio ApI che. 24 tIrthaMkaranI mUrtio kalpita AkAranI hoya che. kaI mUrti kayA tIrthaMkaranI che e nakakI karavA mATe tenAM cihno nakakI thayAM che. A kevI rIte nakakI thayAM e mATe zAstromAM lakhyuM che ke dareka tIrthaMkara janme tyAre temanI jamaNI jaMghA upara jaMghAnI cAmaDIthI tevI AkRti paDelI hoya che. jAtaeN divase te AkRti vRddhi pAme che ane mUrti bharAvavAno prasaMga Ubho thAya tyAre te te tIrthaMkaranI AkRti mUrtinI nIce lAMchana tarIke kotaravAmAM Ave che. A paTTImAM zvetAMbaranAM zAstroe nakakI karelAM 24 tIrthaMkaranAM 24 lAMchano ahIM citarAvavAmAM AvyAM che. jaMghA upara AvI AkRtio kayA karmanA kAraNe paDatI haze te, temaja ATheka AkRtione choDIne tamAma lAMchanAkRtio tiryaMco eTale pazu-pakSI vagerenI zA mATe haze? lokottara vyakita hovA chatAM paNa AvI prakRtio jaM ghAmAM kema paDatI haze e badhuM Azcarya upajAve tevI bAbata che. jJAnI sivAya koNa samAdhAna Ape. 78 naMbaranI paTTI digambara matAnusAra 24 tIrthaMkaronAM 24 lAMchanonI che.zvetAMbara mAnyatAthI lAMchanamAM alpa taphAvata che. 79. jainaM jayati zAsanamUnI aMtima paTTI A paTTI 'jainaM jati zAsanam'nI che. granthanI pUrNAhuti thatI hovAthI aMtamAM 'jaina zAsana jayavaMtu varSoM' evI zubha maMgala prArthanA karavAmAM AvI che. 80. tIrthakaranA pravacanavelAnI vividha mudrAo - TAiTala peja naM. 1 uparanI paTTI bIjI AvRtti pUrI chapAI gaI hatI ane chelle TAITala bAkI hatuM tyAre mane thayuM ke tIrthaMkaro kaI mudrAe ane kevA Asane besIne dezanA Ape e bAbatamAM vikalpo hovAthI vikalpovALI eka paTTI taiyAra karIne ApavI jethI A viSayanA abhyAsIone saMtoSa thAya temaja TAITalanI zobhA vadhe. TAITalanA pahelA pAnA upara paTTI chApavAnuM jarUrI hatuM tethI te paTTI TAITala upara chApI che. A paTTImAM sAta AkRtio ApI che. vacalI AkRtinI baMne bAjue je AkRtio mUkI che te samAna AkRtio che eTale vAstavikatAnI dRSTie joIe to cAra ja mudrA AmAM batAvI che. (1 thI 4 AkRtio juo) hAtha ane paga kema rAkhe che e mATe koI cokakasa nirNaya upalabdha thayo na hovAthI A paTTI ApavAmAM AvI che. A paTTImAM anya vizeSatA e batAvI che ke AmAM beThaka mATe cAra jAtanAM kamaLo batAvyAM che. tamAma AkRtio upara chatra batAvavAmAM AvyAM che paNa chelle be AkRti upara samavasaraNano khyAla ApavA pratIka pUratuM azokavRkSa batAvyuM che. tIrthaMkaro jJAnano mahAna prakAza karanArA hovAthI chatronI vacce vacce nAnA-nAnA dIpako mUkavAmAM AvyA che, ane aMdara ApelI paTTIothI A paTTI alaga che evo khyAla ApavA mATe temaja tIrthaMkaradevo hiMsA ane parigraha choDavAno je pradhAna upadeza Ape che te ahiMsA ane aparigraha baMne zabdone be cheDe lakhAvyA che. e lakhANanI lAIna upara dIpakanI jayota rAkhavAmAM AvI che, ane AkhI borDaranuM belensa sacavAya ane suMdara lAge e mATe puSpo ke prakAzanA jhabakArA jevI DijhAIna banAvavAmAM AvI che. A paTTI dhArIne je joze te ja sArI rIte samajI zakaze. A rIte trIjI AvRttimAM Apela 80 paTTIno paricaya pUrNa thAya che. aDhAra pApasthAnakanI vAta sUcanA pApanA prakAro asaMkhya che. tenAthI mukata thavA bhagavAna mahAvIre asaMkhya prakArone 18 prakAramAM samAvIne pApanAM 18 sthAnako batAvyAM che. sahue A pApothI roje roja haLavA thavA 18 pAponAM nAmano pATha sAcA bhAvathI bolI sArA hradayathI kSamA mAMgavI lAkho jaino divasamAM be vAra A pATha bolI kSamA mAMge che. sUtA pahelAM sAtalAkha ane aDhAra pApasthAnakono pratikramaNa sUtramAM Apela pATho bolyA pachI sUvuM. bhagavAna mahAvIre A jagatamAM pApa bAMdhavAnAM asaMkhya kAraNo batAvyAM che. A kAraNo kayAMthI jANIe ? kevI rIte yAda rahe ? e mATe jJAnIoe vargIkaraNa karyuM. e vargIkaraNa karIne manuSya saraLatAthI jaladI kSamA mAgIne pApathI mukta thaI jAya eTale jJAnIoe phakata pApanAM 18 sthAnako nakakI karyAM. 1. paheluM pApasthAnaka prANAtipAta - bIjA jIvono nAza karavo te. 2. mRSAvAda - asatya kathana karavuM te. 3. adattAdAna -adatta eTale koIe nahIM ApelI ane AdAna eTale grahaNa karavuM eTale pArakI vastu bIjAnI saMmati vinA laI levAnI vRtti te. 4. maithuna - viSayabhoganI IcchA rUpa pariNAma te. 5. parigraha - te be jatano bAhyA ane abhyantara temaja sthAvara ane jaMgama teno saMgraha karavo te ane te pratyenI mUrchA - mamatvarUpa pariNAma te. 6. krodha - gusso karavo te. 7. mAna - ahaMkAra, abhimAna vagere pariNAma te. 8. mAyA - kapaTa, prapaMca vagere pracchanna pravRttio te. 9. lobha - dhanAdi saMpattino saMgraha karI rAkhavAnI manovRtti te. 10. rAga - paudgalika vastuo uparanI prIti te. 11. dveSa - jIvAdi padArtho upara arUci te. 12. kalaha - vikhavAda, jhaghaDo, saMgharSa karavAnI vRtti te. 13. abhyAkhyAna - bIjAne kalaMka ApavuM te. 14. paizunya - bIjAnA doSanI ke guptavAtanI cADI khAvI te. 15. rita - arita - sukha Ave khuzI thavuM ane duHkha Ave zoka karavo te. 16. paraparivAda - bIjAnI niMdA karavI te. 17. mAyAmRSAvAda -mAyA kapaTa karIne lokonI AgaLa juThThuM bolavuM te. ane 18. mithyAtvazalya - jJAnIoe je vastu je svarUpe batAvI hoya te svarUpe na mAnatA viparItarUpe mAnavI te. AkhA divasa daramiyAna asaMkhya pAponAM saravALArUpa aDhAra pApasthAnako sevyAM hoya, sevarAvyAM hoya ane sevatAM hoya tenuM anumodana karyuM hoya te badhAM pratye mana, vacana ane kAyAthI micchAmidukakarDa (mAphI) mAMgavAno che. mAtra jaina ja nahi paNa vizvano koIpaNa mAnavI A baMne pATho rAta-divasa bolI zake che. yazodevasUri For Personal & Private Use Only 21 pa

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" 8 citra paricayatA lekhatI vacce 1-2 IMcanA samacorasa chApelA 144tathA anya pratIkono paricaya mayura bhArata dezanuM alipa vanasAthInI khAsa sthAna senA ane mane che. dakSiNa vastI che. {. - A siMhAkRti uttarapradezanA mathurAnA jaina stUpanI siMhAkRtine anusaratI anukaraNAtmaka AkRti che. A zilpI DhabanI AkRti che. siMha e zramaNa bhagavAna mahAvIrane oLakhAvanAruM eka lAMchana-cihna hovAthI pratIkono prAraMbha tenAthI zarU karyo che. te vanano rAjA ane zaurya-parAkramanuM pratIka gaNAya che. jenadharmanI parikaravALI paththara ane dhAtunI mUrtionI nAge tene avazya sthAna maLeluM che, laukika aSTamaMgalamAM siMha 5, maMgala gaNAyo che. cauda svamamAM paNa tenuM khAsa sthAna che. dareka tIrthakaranI mAtA putratIrthaMkaranA avatAra sUcaka cauda mahAsvamIne jue che, emAM siMhanuM paNa svama hoya ja che. je siMha svamamAM dekhAya to jonArane kada lAbha thAya che, ema bhAratIya svamazAonuM kathana che. 2. jhA - jIvanamAM maMgala karavAvALA, 'aSTamaMgala,' thI oLakhAtI, jainadharma prasiddha aSTa AkRtio paikInI brA naMbaranI eka maMgala AkRti. jano ke ajeno dhArmIka ke vyAvahArika kAryonAM prAraMbhamAM, makAna vagerenA vAstu prasaMgomAM tathA keTalAka dhArmika anuSThAnanA antamAM, zAMtistotra (moTI zAMti) nA pAThadvArA jala bharIne tenI maMgala sthApanA khAsa kare che. bhAratIya saMskRtinuM tathA zAMtika-pauSTika karma nimittanuM mahattvanuM A eka atizaya pratIka che, paththara ke kAinA maMdironA tathA gRhasthanA gharonA mukhya daravAjAnI bArazAkha upara 1. svastika (--sAthIo) 2. zrIvansa 3. nAvarta 4 vardhamAnaka (zarAvasaMpuTa ) 5 kaLaza (-kuMbha) 6. bhadrAsana 7. matsya yugala 8, darpaNa. A ATha jAtanA maMgalarUpa lekhAtA, "aSTamaMgala ' zabdathI oLakhAtA ATha AkAro kotaravAnI khAsa prathA hatI. ApaNe tyAM ghaNe sthaLe Aje paNa te jovA maLe* che. A citra mukhyayugIna bahumAnya lekhAtA sacitra jaina kalpasUtra pranthanI, AMtararASTrIya vikhyAti pAmelI citra paddhatinI anukaraNAtmaka kRti rUpe ApyuM che. 2 rii - mathurAnA jaina stUpamAM kotarelI gatimAna hAthInI AkRtinI A eka anukRti che. hAthI bhArata dezanuM suvikhyAta AkarSaka, atisamaju, balavAna ane zukanavaMtu prANI che. prANIomAM te sahuthI moTuM ane vizALa kaya che e mAMsAhArI nathI paNa vanaspatyAhArI che hAthI cAma ane zveta be raMganA hoya che saparikara (-paragharavALI) tIrthakaronI mUrtiomAM nIcenI gAdInA bhAgamAM hAthIne khAsa sthAna apAyuM che. bhAratabharamAM mahattvanA varaghoDAmAM tene svArI tarIke khAsa upayoga karAya che. prAcIna kALamAM yuddho laDavA mATe " gajasenA ' rAkhavAmAM AvatI hatI, tene lokhaMDanA bakhtaro paNa paherAvAmAM AvatAM hatAM. jenAM namUnA "ajAyabaghara' (myujhIama ) mAM jovA maLe che. dakSiNa tathA pUrva bhAratanA mahesura, AsAma, AmikA to tenI utpattinAM khAsa mathako che. bhArata bahAra AphrikAmAM paNa hAthIonI vizALa vastI che. paNa AlikAno jaMgalI hAthI ghaNo UMco-pahoLo, moTo kAnavALo, kadarUpo, bihAmaNo ane bhAgyeja pALI zakAya tevo hoya che. 4. davAnA- bAjoTha' kAkAsana upara beThelA jana guru-muni potAnA Asanastha ziSa-munine dhArmika sUtranI vAcanA (-pATha) Ape che, ziSyanA hAthamAM dhArmika lakhANa lakheluM tADapatranuM lAMbu pAnuM che. baMneno muniveza AjanI rItathI judI paddhatino che. paNa prAcIna kAlanI tADapatra ke kAgaLanI kalpasUtrAdinI pratiomAM (game te kAraNe ) A jAtano ja paheraveza uttarottara samayamAM jovA maLe che. 600 varSa pahelAM gujarAtamAM tADapatrano vaparAza sArA pramANamAM hato. baMne AkRtio vacce, jaina sAdhu-sAdhvInAM upakaraNamAM anivArya AlaMbana tarIke gaNAtA, sadAyanA sAthI, paMca parameSThInI sthApanA tarIke sthApelA, akSothI yukta "sthApanAcArya' dekhAya che, UbhI ghoDI che ene vahevAranI bhASAmAM "kavaNI' kahevAya che. Aje to A zabda sthApanAcAryajIno paryAya banI gayo che. citramAM gurUzrI pAchaLa sevA karato eka ziSya Ubhelo dekhAya che. A citra teramI sadInI sacitra kalpasUtra pratinI paddhati anusAre doreluM che. mathurAnA jaina stUpamAMnuM eka suzobhana, haMsa e bhAratanuM priya pakSIprANI che. khAsa karIne kAvyazAstrIonuM vizeSa mAnItuM che. zilpa sthApatyomAM paNa e viroSa jovA maLe che. jena maMdiromAM zikharabaMdhI derAsaranA zikharanI che nIcenA bhAgamAM paththaramAM ja ghara eTale haMsanI AkhI zreNI batAvavAmAM Ave che, eTaluM ja nahi paNa jaina mUrtinA parikara (parathara ) mAM mUrtinI uparanA valayAkAra bhAganI TocamAM haMsanI paMkti khAsa utkIrNa karavAmAM Ave che. haMsa tenI cAlathI ramaNIya lAgato hovAthI kavioe strInI suMdara cAlane haMsanI cAla sAthe sarakhAvI che. vaLI te tenI cAMcanI vizeSatAnA kAraNe dUdhamAM rahelA pANIne alaga karavAno guNa dharAve che. 2. rAta - bhArata dezamAM prasiddha suSira varganuM eka maMgala vAgha varaso pahelAM te devadarabAramAM ane rAjadarabAramAM divasamAM traNeya vakhata bajatuM hatuM. [vizeSa paricaya mATe juo pratIka na. 20] 1 aSTamaMgalanA paricaya mATe paddI trIjIno paricaya juo. 2. A prathA 20 mI sadI sudhI to barAbara cAlI, paraMtu have to paradezI paddhatinuM-Ara. sI. sI. nuM simenTanuM bAMdhakAma AvatAM A maMgalaprathA lagabhaga baMdha paDI che. paNa pratyeka gharamAM aSTamaMgala na mUkI zakAya to Ara, sI, sI, nI "klAti' eosa karIne ke kotarAvIne athavA parathI svataMtra coTADIne ke cItarAvIne jarUra mUkavI joIe. jyI varamAM maMgala, sukha, zAMti ane zItalatA anubhavAya 3. kalpasUtramAM codasvapnamAM hAthInA svapnanI vAta karI che tyAM hAthI zveta varNano jaNAvyo che. vartamAnamAM tevo hAthI thAIlenDa sIAmamAM che. hAlamAM AsAma pAsenA nAgadezamAM paNa sapheda hAthI maLI Avyo che. prAcIna kALamAM A dezamAM zveta hAthI sArI saMkhyAmAM hatA. 136 For Personal & Private Use Only

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7. -eka suprasiha, atyanta prabhAvazAlI ane jainamaMtromAM mUlabhUta gaNAtuM sabIja maMtrapada, [ kartA ] ahIM ApeluM mAM 5da jaina paddhatinAM maMtra bIjovALuM che. AmAM sArvabhauma gaNAtA anAhata 25 goLa valayo sahitanAM dvIkAra bIjanA garbhamAM suprasiddha AkAra maMtra bIja che. ahIM "aha" nA "a" nI jagyAe "Da" AvuM sucita avagraha cihna mUkyuM che. A cihna kuMDalinI ' AkRtinuM sUcaka che. athavA vyAkaraNanA niyama mujaba mo* pachI ara no "ma' Avato hovAthI tenI saMdhinA kAraNe paNa avagraha cihna hoI zake che. -khAsa karIne A AkRti siddhacaka bRhata pUjanamAM je yaMtranuM pUjana thAya che te yaMtranA kendramAM hoya che. -nAda' vinAno bhAI A yaMtramAM kadi paNa saMbhavI na zake, nAda hovo ja joIe. -A bIja khAsa karIne jApa karatAM AlekhanamAM vadhu vaparAyuM che. - A AkRti traNeya rIte vAMcI zakAya che. tethI mathALAmAM tenA traNeya prakAro batAvyA che. 8. * A pratIkanA paricaya naMbara sAta mujaba samajavo. Alekhanano bIjo prakAra batAvavA khAtara tene laMbagoLa AkRtimAM doryuM che. [ nowt] ane bIjo taphAvata e che ke A mAra upara "nAda" nI cidAkRti batAvI nathI, anya yaMtra paTomAM A AkRti " nAda' vinAnI paNa AlekhAya che. 1. ae - nAda vinAnuM (upara-nIce dorelA) dvirephavALuM vikhyAta maMtrI ja. A bIja nIcenA eka rephavALuM paNa che. ane te vadhu suvi khyAta ane pracalita che. siddhahema vyAkaraNanA pahelA ja maMgalasUtramAM A bIja uccArAyuM che. 'nAda ' darzAvavA mATe trikoNa, goLa vagere AkRtiono upayoga thAya che. vaLI nAda dhAnanuM eka aMga ane sopAna che jene mATe 'anAhata nAda' evo zabda suprasiddha che. A yoga sAdhanAnI phalazrutinuM eka aMga che. -"aha" A bIjamAM maMtra zAstrokta svaro ane vyaMjanono samAveza che. kAraNake varNamAtRkAmAM prathama svaro ane pachI vyaMjano zIkhavADAya che. svaramAM pahelo svara varNa ya che ane vyaMjanamAM chello akSara I che. A bIjamAM AdimAM ja ane antamAM zuM hovAthI ane 6 vaccenA tamAma svara vyaMjanone aMtargata samAvI levAmAM AvyA che. eTale eka "ma' nA jApathI tamAma svara-vyaMjatonI japa-sAdhanA thaI jAya che. AthI ja A bIjanuM atyanta mahattva che. evuM maMtravidonuM kathana che. aneka granthomAM A bIjano vividha rIte ghaNo ghaNo mahimA gavAyo che. -- keTalAka maMtra bIje upara "nAda" nI AkRti karavAnuM vidhAna ktAM "nAda' viSayaka khyAlo seMkaDo varasothI bhUlAI javAnA kAraNe tenuM Alekhana jaina yaMtromAM nahIMvata banyuM che. 20. - vyAkaraNanI sAMketika paribhASAmAM "avagraha' zabda sucita "s (s) jevI AkRtithI yukta bIja adho eTale nIcenA roja vagaranuM eTale ke mAtra uparanA eka ja reke (2) vALuM maMtrI ja. keTalAka yaMtronA kendramAM AvuM bIja hoya che. hajAro jaino jApa karavAmAM bahudhA eka rephavALA bIjano upayoga kare che. 22. mara - bhAratIya saMskRtinuM, kavipriya, vikhyAta pratIka. ajantAnI guphAmAMnI AkRtinI eka anukaraNAtmaka kRti. bhAratanA saMto, dharmAcAryoe saMsAramAM rahevA chatAM lakamalavat alaga bhAve anAsakta bhAve kema rahevuM? te samajAvavA mATe Ano daSTAMta tarIke khUba ja upayoga karyo che, kAraNake kamala jalamAM pedA thAya che, ane emAM rahe che; chatAMya jalathI te alipta rahe che. - nAda, bindu, kalA sahitanuM jaina lipithI AlekhAeluM hakAra bIja. RSimaMDala yaMtranA kendramAM A ja bIja che. A "hI ' bIjamAM 24 tIrthakaronI sthApanA karavAmAM Ave che. (juo-RSimaMDala stotra, zlo. 20) mArA potAnA saMpAdita praSimaMDala yaMtramAM nAda sahita ja kahI doravelo che, jyAre chellA 300 varasa daramiyAna maLatA tAMbA, vastra, kAgaLa vagerenA mAdhyama upara AlekhelA yantromAM nAdanI AkRti kevI karavI tenI guru paraMparA bhUlAI javAnA kANe nAda vinAne ja hIM mUkelo jevA malyo che. 23. mAdhAne svargano eka deva. deva- tIrthakaronuM tathA anya devonuM deva puSpa hAra dvArA satkAra sanmAna kare che te darzAvavA AlekhAtI jANItI eka AkRti. tamAma jaina parikaro (parigharo) mAM mUrtinA mukhanI baMne bAjue (prAyaH) A AkRti hoya ja che. te uparAMta guphAo sUpa citrapaTo vageremAM A AkRti khAsa hoya che. enA AlekhananA maroDamAM taphAvata hoI zake che. jaina zAstro pAtAla ane AkAzamAM bhavanapati, vyantara, jyotiSka ane vaimAnika A cAra nikAya-prakAra-nI devasRSTine mAne che. 24. viSa-Abu vagerenA zilpa-sthApatyamAM jovA maLato AkAzacArI, ane puSpagucchadhArI vidhAdhara deva. 5. - madhyayugIna kalpasUtra paddhatinuM vividha sAjathI alaMkRta eka rama Alekhana, A eka jANItuM vizvavikhyAta prANI che. vaLI kyA yaMtranI keTalI tAkAta che te darzAvavA vaijJAniko tenA nAmano (horsapAvara zabdano) upayoga kare che. 26. hiM- sthApatyomAM jovA maLatI eka viziSTa AkRti. vizeSa karIne jaina maMdironAM zikhara upara zakanArA upara paththarathI kaMDArelI, garavano bhAva darzAvatI AvI AkRti mUkavAmAM Ave che. 7. hirAga- prAcIna yugamAM vizvanA vividha vibhAgomAM hAthInI sUMThavAlA siMha, azvAdi jAnavaronAM zilpo citro banAvAnI prathA hatI kaho- tethI ahIM paNa evA ja prakAranI AkRti madhyayuganI kalpasUtranA varganI prAmINa Dhabe dorI che. sAMcIno stUpamAM, mathurAnA jenanupamAM, keTalIka bauddhaguphAomAM tathA dakSiNa bhAratanAM keTalAMka hiMdu maMdiromAM A jAtanI AkRtio kaMDArelI che. madhya eziyA ane pazcimanI duniyAmAM paNa A jAtanuM zilpa karavAnI prathA che. vaLI prAgaitihAsika kALamAM AvA prakAranAM prANIo vidyamAna paNa hatAM evuM manAya che. 4. anya ktaoe chapAvelA sihacAnA yaMtramAM A AkRti to che paNa te "nAda' cihna vinAnI che. jyAre mArA saMpAdita yaMtramAM "nAda' sahitanI che. 'nAda' hovo ja joI e to ja zAstrokta bIja bane che; ane to ja te vastra zAstrokta rIte zuddha gaNAya che. 5. traSimaMDala yatvano kendrIya ahIM" je nAda vinAno hoya to te taddana azuddha samanvo. 137 For Personal & Private Use Only

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28, pRSama-in-jaina kalpasUtranI madhyayugIna paddhatinuM zagAravALuM ramya khAlekhana, jo ke Aje to mAno upayoga rahyo che, paNa eka vakhate eno mAMtaradezIya vahevAra mATe deza vyApI upayoga thato hato, 11. nAMzIno kAMsya-kAMsAnI dhAtumAMthI banAveluM, saMgIta, bhakti, prArthanA pUjA vagere prasaMge vaparAtuM, bhAratIya saMskRtinuM, dezanA khUNe khUNe jANItuM ane aneka maMdiro tahevAromAM vaparAtuM vAghavAghanA mUlabUta cAra prakAramAM eka prakAranuM A vanavAghe che, maMjIrAno upayoga paNa kAMsI joDanI jema ja hoya che. paNa kAMsA joDI karatAM bhajana maMthIomAM Ano vaparAza ghaNo vadhAre che. mAno nAda ati maMjula-madhura ane saghana hoya che, ane maMDI 20. rAma suMdara bhAvane rajU karatuM mA citra che, ati prAcIna kALathI devadarakhAro, rAjadarabAro ane garIbathI mAMDI amIronA dhArmika cAna - saMsArika ke vyAvahArika prasaMgomAM ane varaghoDAomAM ThIka ThIka vaparAtuM A maMgala vAdhe che, ane vAdyanA prakAromAM te 'zuSira ' vAdya tarIke suvikhyAta che, zaraNAI prAMta, nagara, gAma bhede judI judI rIte vividha mApa-AkRtimAM jovA maLe che, mAAra berenAma bhede te anya dezomAM paNa vaparAya che, 21. nagArA khAsa karIne maMdiro vagerenAM prArthanA sthaLomAM tathA anya dhArmika prasaMgomAM vaparAtuM A ati jANItu garbhApa thI moLakhAtuM pAvana - nagArU che. Ane ja saMskRtamAM dunubhi kahe che. (vizeSa paricaya pratIka 20 mujammU ) aMboDo bAMdhelA puruSanuM Dholaka vAdana, dasamI sadIthI paMdaramI sadInAM puruSa zilpo citromAM keTalAka rAjAo tathA prajAjanomAM lAMbAvALa rAkhavAnI prathA hovAthI tene aMboDA rUpe bAMdhatA hatA. viziSTa veza--bhUSAvALI kalpasUtra paddhatinI mRgavata, dIrghanayanavALI, khAramI sadInI anukaraNAtmaka kRti, zunAsA jevA aNNiALA nAkavALI, mRganayanI nAmane saphaLa karatA dIrgha ane bahAra nIkaLatAM netrovALI, pasUtranI jenAzrita citrakalAthI oLakhAtI paddhatie cItarelI eka nartakI, 22. mRdaMga vAdaka 23. narsa nI ra4, thApavAr carmavAdya ( athavA vitata ) nA vargamAM gaNAtA lakhacorasa vAdyane ( tribhaMga jevA vaLAMke rahIne ) bajAvatI nArI, ( kalpasUtra nArI - pati ) 21. trizA ane bhagavAnane janma ApI cUkelA mAtA trizalAnuM citra che. paga TUMkA ane netro lAMbA batAvavA, chAyAno upayoga na karavo ane varSamAna - thoDAmAM jhAjhuM batAvavuM A paddhatino khyAla rAkhI, raMga rekhAno sumeLa jALavIne citra banAvavuM A pasUtranAM citronuM dhoraNa che, klAkAro A paddhatine 'InDimanaJarTa' kahe che. 26. AratI mayUra zikhAdhArI, paMca dIpavALI AratI. A bhArata prasiddha evuM khAsa karIne maMdira-pUjananuM anivArya sAdhana che, ema chatAM anya dhArmika ke vyAvahArika kAryomAM paNa te svAgata-satkAra ke bahumAnArthe vAparavAmAM Ave che. bhArata vagere dezomAM sAMjanA ghIthI jhaboLelA 'rU nI vATanA dIvAvALI A AratIne devadevIo AgaLa pradakSiNAkAre vartulAkAre niyamita utAravAno Avazyaka ane anivArya rivAja che. -moTA dhArmika prasaMgomAM 108 dIvAonI paNa AratI utArAya che. khAsa karIne jaina maMdiromAM AA prathA vadhu che. seMkaDo prakAre maLatI AratIomAMthI ahIM sAdo sarvatra vaparAto eka praznara Alekhyo che. -18 mI sadInI rAjjAnI AkRti uparathI A AkRti dorI che. A dIpaka sAMjanI AratI utAryAM pachI tarata ja utAravAmAM Ave che, jethI AratI-dIvo Avo saMyukta zabda paNa pracalita banyo che. A dIvo eklo paNa savAranA deva maMdiromAM, pUjana pAThamAM, znIo AgaLa temaja bhAratanAM gRha-maMdiromAM moTA bhAge utAravA mATe vaparAya che, AmAM ghI mAM jhaboLelI 'OM ' nI vATano dIvo hoya che. bhAratIya saMskRtimAM AratI dIvAnI bhiktane maMgala ane zreya ApanArI kahI che, 28. devI 23 mA tIrthaMkara bhagavAna zrI pArzvanAthajInI adhiSThAyikAthI oLakhAtI A kALanI eka prabhAvaka devI, A devI bhavanapati padmAvatI - nikAyanI che, ane dharaNendranA patnI tarIke oLakhAvAya che. padmAvatImAM phaNAnI prathA bahudhA sAta saMkhyAnI che. paNa ochIvattI paNa jovA maLe che. bhairavapadmAvatIpanA praNetAe rakta padmAvatI traNa phaNAnI sUcavI che. pArzvadevae traNa phaNAvALI kahI che. ahIMA traNa krRSNAvALI,kUkaDAnA moDhAvAlA sarpanA vAhanavALI, pAza, aMkuza, kamaLa ane bIjorAthI yukta AyuSa tathA vastuovALI cAra hAthavALI darzAvI che, kalpasUtra nI citra paddhatinuM A Alekhana che, padmAvatInA Ayudho vageremAM matamatAMtaro che, zvetAmbara ane digambara saMpradAya vacce paNa bheda che, te vividha svarUpe paNa oLakhAya che. jaino, hinduo ane bauddo traNeya potapotAnI rIte 'padmAvatI' nAmanI devIne svIkAre che, padmAvatIjInAM svataMtra pITho sthAno paNa anyAM che. emAM muMbaI vAlakezvara rIjaroDa upara AdinAtha jaina maMdiramAM sthApelI ArasanI abhinava mUrti, zikSA ane bAtinI e merino che. - 27. TrIpala - [ rIto Jai3ication International dAna haMsa 21. vamaLeva mA prasaMga abajo varasa upara thayelA A yuganA Adya tIrthaMkara zrI RSabhadeva bhagavAne, Atmika sAdhanA mATe karelA, ane tu manuM sAdhika eka varSanA upavAsonA ane pautra rAjakumAra baMse phirI karAyelAM pANIno che, tIrthaMkaro karapAtrI hovAthI bhikSAdAna hAthamAM grahaNa kare che, temanA khabhe mAtra Indre sthApeluM eka devaSya vastra hoya che. mathurA stUpamAMnA zilpotsarNa haMsanI anukRti. mizra kSIranIrane alaga pADI zake tevI cAMca dharAvanAruM kAvya-prasiddha pakSI. rU2. mULa saMco ahIM eka moTuM ane cAra zarIra, A rItanuM ( sAmAnya kakSAnuM) eka saMyojanA citra, 30. janA vividha prakAre buddhi-vaibhavavALAM saMyojana zilpo tathA saMyojana citro karavAno rivAja ghaNo juno che. rAjasthAna,gujarAtamAM A kalAno ThIka vikAsa thayelo che. vividha jAnavarothI banelA evA hAthI, ghoDAnA tathA nara nArIothI yukta eva jAnavaronAM uttama koTinAM nayanaramya aneka citro AlekhAyAM che. A jAtanAM prasaMga citro kAi, vajra ane kAgaLanI bhUmikA upara jovA male che, - - . yakSa-yakSiNI vyantara nikAyanAM hoya che to A bhavanapati nikAyanAM kaima ? pakSiNI padmAvatI hoya to yakSa dharaLa hovo joI e ene badale 'pArzva yakSa' kema ? A ane AvA khIjA prazno zodhanA viSayo che, For Personal & Private Use Only

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32. thavuda - nirAbiyA na karanA, kelI, namaNuM gAtuM, pAtra, ane niSya zikArIonuM ane dare zikAra ja baneluM, maMgaLanuM eka suMdara rekhA citra, 1. bs - 24. caMpA, eka viziSTa jAvidyAvI saMskRti 22 mA tIrthaMkara zrI neminAtha bhagavAnanA zAsananI adhiSThAtrI--yakSiNI devI, ti, aA citramAM tene be vaLa, puSkarmanomukhya, maLyA kAthamAM bALaka, tabhAmAM mAtraLunnI, ciMcAvAnuM, AkRta [mAprAcinI] ane badAmano batAvI ajainomAM ambAjI tathA mAtAjInA upanAmathI te sarvatra prasiddha che. gotradevI tarIke paN te vikhyAta che. A devI ItihAsaprasiddha paNa che. bAramI sadI pahelAM tene jaina saMghanI pradhAna devI tarIke sthApita karavAmAM AvI hatI ema samajAyuM che. kAraNa ke e kALanI pASANa ane dhAtumUrtiomAM tIrthaMkara game te hoya paNa parikaramAM devI tarIke bahudhA ambikA ja sthApelI dekhAya che. tenuM bIjuM nAma kuSmAMDI' 'kuSmAMDinI' athavA AbrahmAMDI' che. ambikA eputrA, dviputrA, cAra bhujAvALI, sIdhA ke trAMsA mukhavALI, bahudhA DAbA hAthamAM bALakavALI ke DAbI bAjue rahela bALakavALA, ema judI judI rIte kaMDArelI maLe che. uparanI traNeya devIonAM Ayudha, vAhana, bAlaka saMkhyA eka ke be vagerenI bAbatamAM aneka vikalpo pravarte che. ahIM traNeya devIone vartamAnamAM lokapriya banelI, kalpasUtrapatie tenI ja anukRti rUpe AlekhI che, rU. razmI - sarvajanavallabhA, padmAsanasthA, kamalAsanA, caturbhujA devI lakSmI, e dhananI adhiSThAtrI che, uparanA baMne hAthomAM hAthI sahita kamala ane nIcenA hAthomAM mALA tathA kuMbha che, A devIne sahu koI mAne che. lakSmIjI bhuijAlI, AyudhomAM vibhinna vikalpovALI ane vividha rIte AlekhelI paNa maLe che, 6. sarasvatI - vidyA - kalAnI adhiSThAtrI, sarvadarzanasanmAnya, saMsArI, sAdhu ke sarvajanane vallabha, bhArata prasiddha, cAra bhujAlI, ka khalAsanA ane vINA dhAriNI devI. -bAramA - teramA saikAnI suMdara aMgabhaMgavALI kRtinI A anukRti che. sarasvatInuM bIjuM nAma zrutadevI, zrutadevatA paNa che. zAradA vagere anya anekAneka nAmothI kavioe tene oLakhAvI che. bhAratIo vidyA, buddhi, jJAna ane smRtinI prApti mATe AnI vividha rIte khUba upAsanA kare che. sarasvatInI e bhujAvALI AkRti paNa hoya che, UbhI ke kheThelI AkRti paNa hoya che, te haMsa ane mayUra ane vAhanovALI che. AyudhomAM matAMtaro pravarte che. traNeya saMskRti ene eka yA khIjI rIte mAne che ane pUje che, 37. binamUrti' - vartamAna avasarpiNI, vartamAna yuga ke vartamAna covIsInA 24 tIrthaMkara devo paikI pahelA zrI AdIzvarajI, 22 mA zrI neminAthajI ane 24 mA zrImahAvIrasvAmIjI, A traNeya tIrthaMkaro padmAsane--beDhA kheA nirvANa pAmyA, ane e ja AkAre emanA Atmapradezo mokSasthAnamAM sthita thayA. A traNa sivAyanA zeSa tIrthaMkara paramAtmAo UbhA UbhA khaDgAsane athavA ' kAyotsarga' nAmanA Asane rahIne nirvANa pAmyA ane e ja AkAre teo mokSamAM sadAne mATe sthita thayA. AvA kArasara jaina-mUrtio eka eDI padmAsanavALI ane khIjI UbhI kAyotsargAsanavALI ema be prakAranAM AsanovALI zilpomAM batAvavAmAM Ave che. ahIM padmAsanastha AkAre vItarAga ( rAga-dveSa rahita ) bhAvanA Adarzane vyakta karatI muktAtmA tIrthaMkaranI zAMta-prazAMta kRti ApavAmAM AvI che. prAcIna kALamAM zyAma pattharanI keTalIka pratimAo 'ardha padmAsane' paNa banelI che. uttara bhAratamAM tenuM pramANa vizeSa che. 28. UibhamaMtrita - uparyukta mUrtione padharAvA mATe jaina zilpa zAnusAra banAvAtuM, pavitra ane uttama gaNAtuM maMdiranuM eka pratIka. nAnakaDA citramAM banAvavuM kaThina hovAthI ahIM nAnakaDI devakulikA jevuM maMdirasUcaka pratIka batAvyuM che, 11. DImalaju- deva pachI gurunuM sthAna Ave che. eTale A pratIka mAM mahAtyAgI viziSTa hetulakSI, muniveSadhArI jaina munine batAvyAche, teo muni- kholatI vakhate jIvarakSA mATe jamaNA hAthamAM mupattI ( eka prakArano varSano TUkaDo) rAkhe che, ane DAkhI kAkhamAM jamIna paranA jIvonI dayA mATe otho ( unanA gucchAthI baneluM sAdhana jenuM bIjuM nAma 'rajoharaNa" ) rAkhe che, te baMne citramAM dekhAya che. khesatI vakhate teo dharatIne jIvajaMtu rahita banAvavA sukomaLa rajoharaNa ( oghAnA unathI ) jamIna sApha karI pachI Asana pAtharI bese che. ogho jamIna upara potAnI bAjumAM rAkhe che, vaLI sAdhuo bahAra jAya tyAre DAbA hAthamAM sAdhutA sUcaka dAMDo ( eka prakArano kASThano daMDa) hAthamAM rAkhe che, eno agrabhAga sAtvarthaka AkRtivALo hoya che. jaina sAdhu nirprantha hovAthI sIvelAM vastra paheratA nathI. teo adhovastra, khIjuM chAtI upara eka vastra ane trIjuM tenI upara eka moTuM vastra ema traNa vastra pahere che. ane tenA upara sAdhutAnI sUcaka kaMbala-kAmaLI nAkhe che. hAlamAM jaina sAdhuomAM. adhovaane mATe colapaTTo ( cullapaka ) nAmanuM vastra, chAtI uparanA aMdaranA pahelA vaane mATe ' pAMgaNI '( prAvaraNa ) ane tenI uparanA moTA vaane mATe ' kapaDo '-' pacheDI zabdathI oLakhavAno vyavahAra che, mukAmamAM hoya tyAre adhovastra ane uttarIya vasra be ja pahere che. jyAre devadarzana vyAkhyAnAdikano viziSTa prasaMga hoya ke bahAra javAnuM hoya tyAre trIjuM vajra kaDo pahere che. vajrano raMga sapheda hoya che. paN keTalAka kAraNosara koI koI sAdhusamudAya uparanuM vajra pILA raMge raMgeluM pahere che. A vastrone upakaraNo kahevAya che. 6, 37 thI laIne 43 sudhInAM pratIko te jaina mUrtipUjaka saMpradAyamAM 'sAta kSetro' zabdathI prasiddha puNyakSetro--sthAno che. 7. ahIMA ApeluM pratIka zvetAmbara mUrtipUjaka sAdhunuM che. amUrtipUjaka gaNAtA sthAnakavAsI, terApaMthI sAdhu-sAdhvIjIo mukha upara mukhavastikA--kapaDuM bAMdhe che. vaLI temanA vastraparidhAnamAM thoDo taphAvata che. tathA AcAra-kriyAmAM paNa bheda che digambara sAdhu taddana namAvasthAmAM hoya che. teo unanA badale mayUra pacchano guccha rAkhe che. digambara saMpradAyamAM namAvasthAnA siddhAntane kAraNe sAdhvIsaMsthAnI hayAtI nathI, For Personal & Private Use Only 139

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-jaina saMgha "caturvidha saMgha' (cAra prakArano samudhaya) thI oLakhAya che. A cAra skAramAM (1) sAdhu (2) sAkhI. (3) zrAvaka ane (4) zrAvikAno samAveza thAya che. sAdhu-AvakamAM pucho samAviSTa che. ane sAkhI-zrAvikamAM strI varga samAviSTa che. sAdhu-sAdhI tyAgI vargamAM ane zrAvaka-zrAvikA saMsArI vargamAM gaNAya che. -jaina sAdhu gharasaMsAra tajI, hiMsA, asatyAdi pApa choDI, kaMcana kAminInA tyAgI banI, pAda vihArI banI, sva para AtmasAdhanAmAM tatpara hoya che. 40. navI - A pratIka zAstramAM prAcIna kALamAM mAryA zabdathI ane Aje lAvI zakhathI saMbodhAya che. lokavahevAramAM Aje to mA-muvano apabhraMza "guraNI' ane teno apabhraMza banelo "gayaNI' zabda ane Apane sthAne apabhraMza "ArajA' zabda vaparAya che. jana sAdhu-sAdhvI mATe veSa paridhAnanI paddhati ane te vastra kevuM hovuM joIe tenI je maryAdA nakkI karavAmAM AvI che te sucaka ane hetulakSI che. emAM zarIra sayamanI rakSA ane loka sabhyatAnuM khAsa dhyAna rAkhavAmAM AvyuM che. -citramAM vastraparidhAna spaSTa che. sAdhunI jema sAkhIne paNa ocho. dAMDo, ane DAbA khabhe kAmaLI che. vadhArAmAM citra pUruM cItaryuM hovAthI hAthamAM 'tarapI" zabdathI oLakhAtuM kAkanuM bhojana grahaNa pAtra batAvyuM che. sAdhunI jema emane paNa upakaraNa tarIke cAra vastro hoya che. uttarIya vastra bene badale traNa hoya che. 4. bAvajIna-rAgadveSanA vijetA, jina-tIrthakarano anuyAyI-bhakta, athavA jinanA Adezone pALanAra, tema ja rAga-dveSa rUpa aMtaraMga zatraone jitavA mATe prayatna karanAra tenuM nAma 'jena', zrAvaka zabdanI daSTie vicArIe to zuddha deva guru ane dharma upara aTala zraddhAvAna, tIrthakara praNIta dharmopadezanuM zravaNa karanAra, dezakALanI maryAdA jALavavA pUrvaka jIvana jIvanAra, nyAyasaMpanna rahIne prAmANika rIte AjIvikAno vahevAra karanAra, ethI AgaLa vadhIne kahIe to skUla- ( binajarUrI) ahiMsA, satya, acaurya, brahmacarya ane aparigrahAdi pAMca aNuvatone oche aMze pALanAra, AvA guNavALAne Avaka kahevAya che. kara.vizvana-vyAkhyA 41 mAM pratIka mujaba samajavI, jJAna be prakAranAM che. (1) miyA ane (2) samyagu. ahI "jJAna' zabdathI samyaguM sAcuM jJAna ja abhipreta che, jenAthI sAcI samajaNa, sAco prakAza prApta thAya, ajJAnanA aMdhakAra bhedAI jAya, saMsArathI virakta banAvI, saMsAranuM bhramaNa ghaTADe ane AtmakalyANa sadhAve evA jJAnane ja khAsa AdaraNIya, pUjanIya, vaMdanIya mAnyuM che. vaLI jJAna e AtmAno potAno avinAbhAvi sahabhAvI guNa che. mAyAnA baMdhanothI te guNa asamyagR-ajJAnarU5 bane che. sAmAnyarIte dunyavI jJAnono miyAjJAnamAM samAveza thAya che. te jIvane vadhune vadhu bhautikavAdI banAvI unmArge laI jAya che saMsAranI vRddhi kare che. ane AtmAnuM adha:patana netare che jyAre sabhya viveka pUrvakanuM alpa evuM paNa jJAna, jIvane AtmavAdI banAvI, heyopAdeyanuM yathArtha bhAna karAvI,ane vAstavika sukha zAMtino sanmArga batAvI jIvanane sAcA rAhe dorI jAya che, AdhyAtmika utkarSa sadhAvI paraMparAe mokSaprApti karAve che. A jJAnanuM bahumAna karavuM jarUrI che, ane pratyeka AmAe jJAnalakSI banavuM jarUrI che evo khyAla TakI rahe evAM keTalAMka kAraNosara zvetAmbaro pratisAla jJAnapaMcamI ke mRtapaMcamIthI oLakhAtI kArtika sudi pAMcamanuM parva manAvI tenI bhAstabharamAM bhavya ujavaNI kare che ane te divase sAcA jJAnanAM dhArmika pustakonI sthApanA thAya che. ane tenAM pUjana-prArthanAdika thAya che. digambara jeno mRtapaMcamI' nAma rAkhI tenI ujavaNI jeTha sudi pAMcame kare che. ahIM pratIkamAM jJAnanI AzAtanA na thAya te mATe pustakAsana tarIke vaparAto sApaDo ane pustakAdi jJAnanAM sAdhano batAvyAM che. sahu koI AvA sAdhanono sadupayoga kare ane tenI rakSA tathA tenA pracAramAM phALo Ape sAcI jJAnopAsanA to roje roja abhinava jJAna meLavavAmAM ke tenA svAdhyAya-anuprekSAmAM rahelI che. mATe sahue jJAnAbhyAsI banavuM joIe. jeno jJAnanA bhayAdi pAMca bhedone mAne che. temAM zrutajJAnane sva-para prakAzaka tarIke teo biradAve che. zeSa cAra jJAnone svaprakAzaka kahIne mUMgA tarIke jaNAve che. 44. na - darzananA aneka arthe paikI ahIM "zraddhA' artha apekSita che. A zraddhA paNa be prakAranI che. eka miyA ane bIjI sama. ahIMA samyagu-sAcI zraddhAne grahaNa karavAnI che. zraddhA e AdhyAtmika utkarSanI ImAratano mUlabhUta pAyo che, mATe sata zraddhAvALAne ja sata jJAna hoI zake che. A zraddhAne utpanna karanAra aneka sAdhano paikI jinamUrti-jinamaMdira paNa eka ati prabaLa sAdhana che. tethI darzananA pratIka tarIke "jinamaMdira ' rUpa sAdhananI eka nAnakaDI sAmAnya AkRti ahIM darzAvI che. ika, rAtri - cAritra paNa samyagu asabhya baMne prakAre hoI zake che. ahIM samyagu-sAcA cAritranI vAta che. A cAritranI vyAkhyA e che ke jenAthI tamAma prakAranAM pApAmavo aTake ane saMvara bhAvavALuM saMyamI AcaraNa thAya che. A mATe tenAM sAdhano tarIke mukhyatve (1) ahiMsA ( 2 ) satya (3) acorya (4) brahmacarya ane (5) aparigraha, A pAMca mahAvratone jaNAvyAM che, enuM niraticAra bhAve, upayogapUrvaka sarvathA je pAlana tenuM nAma ja cAritra. enuM bIjuM nAma pApathI viramavAnuM hovAthI viti' (-tyAga) che, A virati - tyAga ke cAritranA aneka prakAro zAstramAM varNavyA che. -ApelA pratIkamAM cAritra-pAlananAM upakaraNorUpe anivArya lekhAtA zramaNa-zramaNInA ogho (-rajoharaNa) dAMDo (-da8) ane "tarapanI ' zabdathI oLakhAtAM kAjhanAM bhojana pAtro darzAvyAM che. 46. ati- jainadharme pAMca parameSTione svIkAryA che, te pikI prathama parameSThI "arihaMta' che. AnA arihaMta, arahaMta ke aruhaMta vagere nAmAntaro che. jenomAM covIsa tIrthakaro-Izvaro thAya che. ene arihaMta kahevAya che. yadyapi tIrthaMkara aneka guNavAcaka nAmabhedothI oLakhAya che. paNa temAM sahuthI prasiddha nAma "arihaMta' che. vaLI haMmezAM lAkho jeno navakAramaMtranI prArthanA, japa, dhyAna vagere kare che temAM paheluM namaskArya pada namo arihetALa (arihaMtane namaskAra) che. pUrva janmamAM vizvanAM prANImAtra pratye sevelI utkaTa bhAvayAnA kAraNe ane tadanulakSI puruSArthanA pratApe teo antima Izvara-arihaMtapada prAptinA bhavamAM ucca kulamAM janma Ja10.cation International For Personal & Private Use Only

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le che ane yogya samaye dIkSA cAritra le che. tapa ane saMyama dvArA apramattabhAve umra sAdhanA karI karmakSaya karatAM, AvaraNono kSaya karI rAga-dveSAdi doSothI rahita banavApUrvaka teo kevalajJAna prApta kare che. te vakhate teo vItarAga hoya che. sarvaguNasaMpanna banatAM teo sahunA mATe vaMdanIya-pUjanIya bane che. haMmezAM (prAyaH) samavasaraNAdinI pravacanapITha upara besI hajAro jIvone tyAga virAmamaya amRtavANI dvArA AtmakalyANano upadeza ApI, AdhyAtmika sAdhanAno sanmArga batAvI teonuM kalyANa kare che. A arihaMto potAnuM AyuSya pUrNa thatAM avazeSa karmano kSaya karI nirvANa pAmIne siddhi-mukti sukhanA bhoktA bane che. dareka mahAkALa-mahAyuga daramiyAna yathAvasare 24 tIrthakaro utpanna thAya che. A arihaMto eka ja vyakitanA avatArarUpe hotA nathI paNa vibhinna vyaktio rUpe hoya che. tIrthaMkara thavAno adhikAra eka vyaktine nahIM paNa aneka vyaktine che. vaLI te manuSya rUpe ja janma le che, paga-prANI rUpeharagIja janma letA nathI. bhUtakALamAM anaMtA tIrthakarI thayA ane bhaviSyakALamAM anaMtA thaze. -ahI padmAsana sthita bhAmaMDalavALo arihaMtAkRti-pratimA-mUrtinI Dhabe cItarAvI che. . sava- A pratIkamAM siddhazilA sUcaka ardhacandrAkAra AkRti upara beThela siddhAtmAnA pratIkarUpe sihamUrtine mUkI che. upara jaNAvelA kevalajJAnI arihaMto athavA kvalajJAna-trikAlajJAnane prApta thayelA vItarAgI evA anya zramaNazramaNIonA AtmAo saMsAracAnA paribhramaNa rU5 Aya karmono saMpUrNa kSaya karI, AyuSya pUrNa thatAMnI sAthe ja azarIrI banI, A manuSyalokanI dharatIthI asaMkhya yojana dara UrdhvakAzamAM cauda rAjalokanA antavatI sthita siddhazilA uparanA sihasthAnamAM pahoMcI jAya che. jyotimAM jyoti samAya tema temanA Atma pradezo anyanA Atma pradezomAM samAI jAya che. anaMta kAla sudhI teo tyAM ja sthita raheze. have emane A saMsAramAM punarjanma levA AvavAnuM hotuM ja nathI, siddha sthAnamAM pahoMcelo temano AtmA anya siddhAtmAonI jema saMpUrNa zAzvata-anaMta sukhono bhoktA bane che. A siddhonI saMkhyA sadAya anaMtI hoya che. janonA navakAramaMtramAM "namo sivALa' 5da dvArA tene bIjA paramekI padamAM sthAna ApavAmAM AvyuM che . - tIrthakaro ke arihaMta mokSe gayA bAda temanA zAsananI dhUrA "AcAryo " vahana kare che, tIrthakara devo potAnI hayAtimAM potAnA zAsananI javAbadArI AcAryone sAMpe che, ane potAnI parSadAmAM temane aprasthAna ApI temanuM gaurava kare che. tIrthakaro mokSe gayA bAda caturvidha zrIsaMghanuM yogakSema karavAnuM kArya temaja temanA siddhAnto, Adezo ane upadezonA pracAranuM kArya teo barAbara saMbhALe che. ane teo sucAra rIte saMghanuM saMcAlana kare che. vaLI teo jJAna, darzana, cAritra, tapa ane vIye A paMcAcArane svayaM pAlanArA, paLAvanArA ane pracAranArA che. teo zAsananI anekarIte prabhAvanA kare che. janasaMgha AcAryapada mATe ghaNuM gaurava dharAve che, ane navakAra maMtramAM namo mAyAvALa padadvArA trIjA parameSapade sthApita karavAmAM AvyA che. - AcArya pachI upAdhyAyanuM sthAna Ave che. AgamavijJa upAdhyAyajI mahArAjanuM kArya sAdhuone grahaNa tathA Asevana zikSA ApavAnuM che. "nano samazayA ' 56 vaDe navakAramaMtramAM cothA parameSTI tarIke temane sthAna maLyuM che. ahIM sAdhuone pATha ApatI mudrAnuM pratIka mUkyuM che. 10. sApu - jemane navakAra maMtramAM pAMcamA "namo hoi ' pada vaDe pAMcamAM parameSThI pade sthApita karavAmAM AvyA che te. para kalyANane sAdhatA, paMcamahAvratadhArI munirAjanuM dhyAna-sAdhanA dvArA AtmasAdhanA karatuM pratIka ahIM ApyuM che. vizeSa paricaya 39 mA pratIkamAM apAI gayo che. 48 thI 50 pratIkomAM pAMca parameSThInA paga AgaLa sAdhuonuM cihna gaNAto "ozo-rajoharaNa' batAvela che. 12. vananinAM gRhasthAzramamAM rahela koI paNa bhAI ke bahena vairAgya thatAM jaina dharmaguru pAse pAMca mahAvratonA svIkAra rUpa jainadharmanI To -vidhi mujaba dIkSA le che. tyAre tene moha, mAyA, mamatA jagADe tevA saMsAranA pariprahathI virakata banavAnuM hoya che. te sAduM saMyamI jIvana gALavAne kaTibaddha thAya che, eTale dIkSA vakhatathI ja bhikSA lAvavA mATe dhAtupAtro nahIM kintu kASanAM ja bhikSApAtro temane ApavAmAM Ave che. A pAtro raMgavagaranAM athavA hAthathI raMgelAM hoya che. vihAra-pravAsamAM sAdhuo te pAtro kapaDAMthI bAMdhI pachI khabhe nAMkhIne cAle che. ahIM pratIkamAM traNa citro ApyAM che. (ma, saM1) AgalA bhAgamAM sAteka pAtrAno ("ekanI aMdara eka' e rItano ) samUha-seTa mUkyo che. gocarI vakhate jholI banAvI temAM pAtro mUkI sAdhu bhikSA levA jAya che. A pAtromAM vividha jAtano khorAka le che. khAsa karIne pravAhI dravyo levA mATe, pratIka - be mAM doro nAMkhela " tara5NI ' thI saMbodhAtuM ane pratIka ne, traNamAM "cetana" zabdathI oLakhAtuM pAtra batAvyuM che. sAmAnya rIte tara5NI u5ra cetana mUkI tApaNIne dorI bAMdhI pachI pakaDIne UMcakavAmAM Ave che. para. vorA jaina sAdhu-sAdhvIjIone ahiMsAdharmanA pAlanamAM sahAyaka thatuM A anivArya upakaraNa che dIkSA vakhate dAtA gurU bhAre [ ]vpI-utsAha vacce tene samarpaNa kare che. A rajoharaNa UnanI dazIonuM baneluM hoya che. AnA vinA sAdhu rahI zake nahiM. te [nino 3pano] nityanuM avirata sAthI che. jyAre jaina-sAdhu-sAdhvIjIone Asana pAtharI besavuM hoya tyAre tyAre jIvajaMtuonI hiMsA na na thAya te mATe A upakaraNathI jamInanI pramArjanA-zuddhi karavI ja paDe che. A vastune jatAM AvatAM jaina sAdhu-sAdhvIjIo tene DAbI bagalamAM rAkhe che. beThA hoya tyAre bAjumAM muke che. | digambara munio mayUrapicchano gucho rAkhe che, sthAnakavAsI ane terApaMthIo unano gucha rAkhe che paNa tenI lAkaDI ghaNI lAMbI hoya che. muhapattI-eTale sutarAu kApaDanuM viziSTa rIte vALeluM kapaDuM. jaina dharmIo sUtroccAra karatI vakhate havAnA jaMtuone potAnA mukhamAMthI nIkaLatA joradAra zabdonA dhvanithI pIDA na thAya te mATe mukhanI ADe rAkhe che. khAsa karIne havAnA jIvonI thanArI sUkSma hiMsAthI bacavA mATenuM A upakaraNa che. pa. ahI , A jaina sAdhu-sAdhvInAM nityopayogI cAra 'upakaraNo che. (1) unanA komaLa sparzavALI "caravalI_jaLa rAkhavAnAM bhajano, sii, vAhana pAtro, tathA kAlpAtro vAparatAM pahelAM tene jIvajaMtuthI rahita banAvavA, pramArjanA-pUjavA mATe vaparAya che. jethI sUkSmAtisUkSma hi - jIvonI ahiMsA-rakSA thAya che. ane je jIvajaMtu nIkaLI Ave to ahiMsAvatI sAdhu-sAvI tene saMbhALIne surakSita sthaLe mUkI 8. ahIM batAvelAM upakaraNo vetAmbara mUrtipUjaka munio sAthe sambandha dharAvanArAM che. For Personal & Private Use Only 141

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[abhya3 ] de che. (2) sUpaDI-e rahevAnI jagyAno bhego thayelo kacaro, kAje, athavA khAsa karIne gocarI bhikSA prahaNa bAda bhojana maMDalIno kAje bharavA mATe vaparAya che. (3) daMDAsana-rAte upAzrayamAM prakAzanA abhAve aMdhAruM hoya che. cakSuthI dharatI na dekhAtAM gamanAgamananI kriyAthI jIvahiMsAno prasaMga na banI jAya mATe bhUminI pramArjanA-zuddhi karavApUrvaka cAlavuM joIe UbhA UbhA pUjI zakAya te mATe lAMbI lAkaDIvALuM, unanA gucachAvALuM A sAdhana vaparAya che. koI mayUra picchanuM lasana paNa vApare che. (4) kambala-pAlI zabdathI oLakhAtI A kAmaLI mUrtipUjaka sAdhuo bahAra javuM hoya tyAre bA khabhe nAMkhe che; oDhavAmAM vApare che. savAra-sAMja bahAra khullA AkAzamAM javAnuM hoya tyAre, yogoddavahananA tapamAM, vidyuta AdinA sacitta-sajIva prakAzathI thatI avavirAdhanAthI bacavA zarIrane DhAMkavA mATe vApare che. pache. kALu, jaina dharmanI zAstrIya paribhASAmAM jaina parivAranA puruSavargane "zrAvaka' ane strI vargane " zrAvikA' kahevAmAM Ave che, A muwI , sAmAyika, vrata, pratikramaNa, padhAdi vatonAM AcaraNamAM AmAMnA be athavA traNeya upakaraNonI anivArya jarUra paDe che. po- 1, kaTAsaNuM -(kaTAsaNuM) eTale besavAnuM Asana, te unanuM arthAta ahiMsAdharmanuM pAlana thAya mATe-sukomaLa garama kApanuM [mAvaja nAno rAkhavAmAM Ave che. tenA upara besIne virati-tyAga dharmanI kriyAo karI zakAya che, paNa mAtra jamIna para besIne A yiAo sALo]. karavAnI sarvathA manAI che, AmAM mukhya hetu jIvadayAnA pAlanano ja che, AthI sutarAu Asanano niSedha thAya che. 2, muhapanI - (mukha AgaLa rAkhavAnuM vastra) paricaya mATe juo-pratIka naM. 52. 3. calo - A unanA gucchAthI banAveluM sUkama jIvonI ahiMsA-dayA pALavAnuM eka sukomaLa sAdhana be ghaDInA48 miniTanI maryAdAvALA-sAmAyika vratamAM kaTAsaNa uparathI na UThavAnI pratijJA karIne beThelI vyaktine nitaMba-peThethI UMcuM thavAnuM hotuM nathI. emAM pratikramaNanI kriyA karavA mATe UbhA thavuM paDe, temaja poSadha pratikramaNAdika kriyAmAM saucAdi kriyA mATe javuM paDe-TUMkamAM kaMIpaNa UMTha-beTha ke gamanAgamana karavuM paDe to, A caravalo je na hoyato kazuM ja na thaI zake, A mATe caravalo anivArya rIte hovo ja joIe, ( A cAvalAne upayoga machara uDADavA, bhIte Teko daI besavA, game tevI ceSTha ke ArAma karavA mATe haragIja karavAno hoto nathI e khAsa dhyAnamAM rAkhavuM ghaTe.) enAthI zarIra upara coMTelA ke jamIna upara vartatA mRma jaMtuone dUra karavAnA hoya che. rakhe ! e jIvonI hiMsA na thaI jAya teno ahiMsAvAdI sAdhake pUro khyAla rAkhavAno hoya che. A mATe ja A unanuM upakaraNa pasaMda karAyuM che. muha5ttI sutarAu cAle, paNa te sAdI ja hovI joIe, A upakaraNo-sAdhano kevaDAM hovAM joI e ? to e mATe zAstramAM badhAyanuM "mApa' batAvyuM che te gusvArA jANI levuM 11. zana - vaDIlaMkA eTale ke malotsarjana karavA vihAra bhUmimAM gayelA jaina sAdhuo, paherela kapaDe, pANInAM kAi pAtra sAthe kevI rIte dekhAtA hoya che te darzAvavA pUratI A AkRti ApI che. 66. zrAvaNa- dhyAnanI sAdhanAnA eka aMgarUpa kAusagA(kAyotsarga) nAmanI eka kriyA-sAdhanA che. mukhyatve te UbhAUbhA karavAnI hoya che, [ posA ] je citramAM batAvyuM che. A kriyA jena sAdhu-sAdhvI-zrAvaka-zrAvikA badhA ja karatA hoya che. A kriyAmAM khAsa karIne bahudhA paMcaparameSTi namaskArarUpa navakAra maMtra namaMtra)ne ke covIsa tIrthaMkara prabhunI stuti-vaMdana 25 'logassasUtra'manamAM ( artha ciMtana pUrvaka) gaNavAmAM Ave che. A kriyAmAM zarIranI mamatA tajIne ane aMtarmukha banIne aDolapaNe sthira rahevAnuM hoya che, daSTi nAsikAnA agrabhAgamAM rAkhavAnI hoya che. hAthanI, paganI temaja samagra zarIranI sthiti pratIka mujaba rAkhavAnI hoya che. phakta hAthamAM rAkhelI vastuomAM " muhapanI ' ne jamaNAM hAthamAM ja rAkhavAnI che, jyAre sAdhu-sAdhvIjIone " ogho' ane zrAvaka zrAvikAone "aravalo ' vabA hAthamAM ane tene adhavaccethI pakaDIne rAkhavAno che. baMne hAtho jaMghA joDe pAse rAkhavAnA che. A mudrA koI paNa prakAranuM dhyAna karavA mATenI che. zAstramAM Ane caudamA guNasthAnakanI vAnagI tarIke oLakhAvI che. -A citra kAusaganI kriyAnA prasaMganuM che. citramAM DAbI bAjue sAdhu ane jamaNI bAjue zrAvaka che. 17. nANA - paramAtmAnA nAmano ke koI prArthanA sUtra athavA koI paNa dhArmika padano jApa karavA mATenuM eka sAdhana. ahIMA 108 saMkhyAnA ane bIjI (tenAM cothA bhAge) ra7 saMkhyAnA maNakA-pArAvALI ema be jAtanI mALAo batAvI che. (A 108 ane 27 nI saMkhyAnuM dhoraNa kyA hetuothI nizcita thayuM che te carcA pralaMba hovAthI ahIM karI nathI.) keTalIka vyaktio vadhu samaya mAgI le evA moTA jApo 27 vAra ja gaNatA hoya che. teTalAthI teo gaNavAno saMtoSa rAkhe che. te mATe teo ra7 pArA-maNakAnI mALAno upayoga karatA hoya che. moTA bhAganA ajaina saMpradAyoe paNa saMkhyAmAM 108nI mALA svIkArI che. dareka dharmamAM gaNavAnI AmnAya-prathA, paddhatio judI judI che. maMtra zAstranA zAntika, pauSTika, vazIkaraNa Adi karmo mATe pAMca jAtanI vividha raMganI mALAo nakkI karelI che. temAMthI kaI mALA, kayA hAthe ane kaI AMgaLIe, kevI rIte rAkhIne, kayA samaye kaI gaNavI? vagere aneka bAbatono vicAra magna tatva zAstravizAradoe vividha rIte karelo che. te prasthAntara ke gurugamathI jAgRvuM. 1% maNakAnI mALA upara eka ke traNa maNakA hoya che, jene "meru' kahevAya che, tenuM ullaMghana karI bIjI vakhata mALA gaNavAnI hotI nathI paNa tene pheravIne gaNavAnI hoya che eTale ke je maNako chello gamyo hoya te ja pAcho pharIthI zarU karavAno hoya che. mALAnI pavitratA jALavavI. kapaDAMne aDIne azuddha na thAya tenuM dhyAna rAkhavuM. sAmAnya rIte gaNavA mATe zuddha sutaranI banAvelI mALAne zreSTha gaNI che. rudrAkSa vagere anya prakAronI mALA 5Na vaparAya che. 18. umara- zikharabaMdhI maMdiro ghuMmaTa sivAyanA hotAM nathI eTale zikharanI AgaLa zilpakAro ghuMmaTanI racanA kare che. jaina maMdiromAM A jmaTo mukhyatve cAreka prakAranA banAvAya che. emAM ahIM (58 thI 60 naMbaromAM) traNa prakAro batAvyA che. A 58 mAM (kAMsAno) prakAra bahu ocho pracalita che. 20 varasa pahelAM zipIo A prakArane banAvatA na hatA. atyAre kyAMka kyAMka banAvavAmAM Ave che, A ghuMmaTa rAjadarabArano nathI paNa devadarabArano che. teno khyAla ApavA khAtara devamaMdiranA zikharano Acho khyAla Apyo che. Jaleducation International For Personal & Private Use Only

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11. zuMmaya - 60. thumara - 62. svapi - 6. rA A khIjo prakAra che. te vizeSa karIne rAjasthAna, beMgAla tarapha vadhu pracalita che. A trIjo prakAra che ane te khAsa karIne gujarAta tarapha pracalita che. A bhAratIya saMskRtinuM sava saMpradAya mAnya eka atyanta jANItuM maMgala pratIka che. svastikanA AkArane maMgala AkAra mAnyo che. AvA AAranI cIja ke Alekhana maMdiramAM--gRhamAM hovuM JagalamATe eTale zubhasArA mATe thAya che, eTale ApyuMe teno prAcIna kALathI sanAdara karelo che. pazcimamAM rahelA AyAMe paNa Ano mAdara karyAM che. jainomAM aSTa bhaMgalamAM paheluM sthAna ja 'svastika' nuM che. cAlu vahevAramAM jaino 'svastikane sAthIo evA zabdathI oLakhAve che. jainonA karmakANDamAM ane aneka prasagonA prAraMbhamAM AnuM Alekhana ane hAlamAM to pUjana karavAnI paNa prathA che, enuM saMskRta padyabaMdha vidhAna paNa racAyuM che, rAyapaseNI, jJAtA Adi jainAgamomAM jaNAvyA mujaba devalokamAM rahela aSTa maMgalanI AAkRtimAM tene sthAna maLeluM che, jainomAM to rathayAtrA prasaMge rathanI AgaLa gurUdevonA sAmaiyA prasaMge ane ghara AMgaNe deva gurU padhAre tyAre, temaja vyAkhyAnanA prAraMbhamAM, Ama aneka prasaMge svastika karavA pUrvaka galI karavAnI eka krUrajIyAta jevI prathA che. tethI jainomAM A cihna atipracalita che. ajainomAM paNa tahevAromAM ghara AMgaNe, raMgolImAM ke lamAdika prasaMgomAM svastika karavAnI prathA jANItI che. ( vizeSa paricaya mATe paTTI sa. 3 juo ) keTalAka ajanomAM UlaTI rIte svastika karavAnI prathA vadhu che. 61. thakA ti-patramAM tathA ghaTTikAmomAM suzobhana rUpe maLI bhUminA prakAranI saMgIta AkRtinI anukRti 66. manula - maMgala laza, kalpasUtra Dhabano. A kaLaza aMgeno paricaya pratIka naM. 2 mAM Apelo che. vizeSamAM A kaLazamAM e AMkho temaja keTalAkamAM bAjumAM khesa jevA be cheDA kheMcavAmAM Ave che te batAvyA che. A baMne zA mATe che ? tenA pramANabhUta nirdezo granthastha thayelA kyAMya jovA maLyA nathI. jo ke te mATe keTalAMka anumAno ke kalpanA karAya che, paraMtu tenI carcA ahIM aprastuta che. 64. mazinA - zikharavALA derAsaranA pAyAmAM kendra sthAnamAM pratIkamAM batAvyA mujaba ) samacorasa paththara upara navakhAnAM pADIne, vividha prakAranI AkRtithI kaMDArelI A zilA sthApana karavAmAM Ave che. zilpazAstramAM AnuM ghaNuM mahattva che. zubha muhUrte, uttama vyaktinA hAthe te dhAmadhUmathI sthApita karAya che, jethI jinamaMdiranI racanA nirviMdmapaNe pUrNa thAya ane te dIrghAyuSI bane, AvI eka pracalita mAnyatA che. nava khAnAmAM zuM zuM che te citramAM spaSTa oLakhAya tevuM che. kendramAM kAcabo hovAthI Ane kUmazilA nAma ApyuM che. emAM khI AkRtio moTAbhAganI samudrotpanna che. thai. ma - zilpa zAstramAM Ane ' virAlI ' zabdathI oLakhAvAya che. A AkRti parikara--paratharamAM, uparanA bhagavAnanI baMne bAjue [ mar-virAjI ] karavAmAM Ave che. zilpIonA kahevA mujaba tenA mukhamAMthI pANIno pravAha nIkaLato batAvAya che. kyAreka jANe tenA mukhamAMthI AganI jvALA nIkaLatI hoya tevuM je batAvAya che te kharAbara nathI, . A eka jalacara prANI che. zilpapratyamAM Ane 'virAlI ' kahe che paN prANIzAstranI dRSTie to te matsyano ja prakAra samajAya che. kharI rIte joIe to A prANI kayuM che. teno spaSTa yathArtha ullekha jAvA malyo nathI. paraMtu dareka maMdironAM garbhagRhanA daravAjAnA UmarAmAM be nI saMkhyAmAM te hoya che. tenA para paga mUkIne ja sau aMdara jAya che. UmarAmAM A pratIko mUkavA pAchaLanA kyA hetuo haze te zilpa granthomAMthI spaSTa jANvA maLatuM nathI, ' upamiti bhava prapaMcA ' nAmanA kyA granthamAM A baMne pratIkone rAga ane dveSanA pratIko tarIke oLakhAvyAM che. (eno bhAvArtha e thaI zake ke tenA vahelo moDo kSaya karo to ja tamo paramAtmAnA caraNamAM pahoMcI zako cho. athavA rAga-dveSa rUpI zatruone caDI nAMkho evo bhAva sUcita thato hoya, jo ke zilpazAstrIone pUchatAM A bAbatamAM teo paNa kazo pramANabhUta ke pratItikara khulAso ApI zaktA nathI. ) 67, jIvI - A chatratrayI vicaratA evA tIrthaMkara devonA sahavI aSTa mahAprAtihAryAM paikInuM eka prAtihArya che. hajArodevo, tIrthaMkara deva sarva guNa saMpanna thavAthI, rAga-dveSathI rahita thavAthI tathA devo manuSyothI pUjAne yogya banavAthI, temanI paricaryAM-sevA-bhakti ane bahumAnArthe satata sAthe rahe che. te vakhate te devo ja azokavRkSa Adi ATha prAtihAryone race che. emAM bhagavAnanA mastaka upara traNa chorUpa prAtihAryane dhare che. jainonAM aneka maMdiromAM tIrthaMkaronI mUrtionA mastaka upara AvA cAMdInA banAvelAM traNa chatro laTakAvelAM hoya che. prAcIna parikarovALAM pASANa ke dhAtunA ghaNAM zilpomAM to te chatro aMdara ja kaMDArelA hoya che. A chatrano krama evo che ke uparathI nIce tarapha AvIe tyAre prathama nAnuM, pachI moDhuM, pachI enAthI moDhuM e rIte hoya che. jyAre prabhunA mAthA pAsethI upara taraph jaIe tyAre prabhunA mastaka upara prathama moTuM, pachI jarA nAnuM ane pachI tethI paN jarA nAnuM Ave. A krame traNe tro khanAvAnAM hoya che, ane Aja krama sarvathA sAco krama che. 9. AMkho mUkavAnI prathA ajaina granthavatI kaLazamAM paNa jovA maLe che. 10. keTalAka suprasiddha AcAdi padastho munivaro gRhasthoe teno sAco krama lakSamAM lIdho na hovAthI chatro yathArtha krama pramANe laTakAvelAM hoya chatAM khoTI mAnyatAne lIdhe TrasTIone kahIne sAcI rIte goThavelAM chatrone paNa ulaTAvIne khoTAM krame laTakAvavAnuM sUcana kare che, paNa tema karavuM bilakula ucita nathI. koI koI sAdhu taraphathI bahAra paDelAM citromAM paNa khoTo krama malyo che, mArI pAsenA traNa chatrovALI prAcIna mUrtionAM aneka citro che, jenA AdhAre niHzaka rIte kahI zakuM chuM ke ahIM pratIkamAM batAvelo krama ja yathArtha che, ane sahue te krame ja chatro laTakAvavAM joI e, keTalAka moTA parikaromAM to aMdara ja paththarathI paDelAM traNa chatro spaSTarIte batAvelAM che, vaLI nAnA parikaromAM jyAM traN tro batAvI zakAtAM nathI hotAM, tyAM spaSTarIte eka ja chatra batAveluM hoya che ema chatAM te ja chatra upara khIjA be chatrone sUcita karatI be rekhAo jarUra kaMDArelI hoya che, For Personal & Private Use Only **** 143 www.jainullbrary.org

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144 9 68. gAma - - ethI UlaTI prathA ajaina maMdiromAM vizeSa jovA maLe che eTale ke mUrtinA mAthA upara nAnuM, pachI moDhuM, te pachInuM tethI paNa moDhuM, paNa ApaNe tenI sAthe koI nisbata tathI, dhArmika anuSTAnamAM ene AcaraNIya arthAt yogya gaNI eno samAdara karAyo che. 1. mukhvajJa - indra sivAya dhvajanA bIjA paNa nAmAntaro che. A dhvaja tIrthaMkaronA ke koI paNa vyaktinA dIkSA vagere kalyANakanA varaghoDAmAM avazya hoya che. tIrthaMkaronA prasaMgamAM devo A dhvaja daivI zaktithI banAvIne calAve che. te asAdhAraNa U'co, pahoLo te vizALakAya hovAthI atibhavya ane hajAro dhvajAothI jainazAsananI vijaya patAkA laherAvI rahyo hoya che. samavasaraN (tIrthaMkara devonI pravacana pIDha )nI cAre dizAomAM digantavyApI dhvajo krUratA hoya che. dhvajanuM mahattva ane teno Adara rASTromAM tathA dharmamAM asAdhAraNa pravarte che. 72, vAnoda - devanA ane rAjyanA darabAramAM ke varaghoDAmAM temaja rathayAtrA prasaMge bhakti-bahu mAnArthe rAjAne ke devamUrtione vIMjhavAmAM AvatA cAmaranuM A pratIka che, aSTamahAprAtihAryoM paikInuM A eka prAtihArya che. vicaratA tIrthaMkarone vihAramAM, temaja dezanA samaye devatAo baMne bAjue rahIne cAmaro vIMje che. himAlayanA pradezamAM thatI camarI gAyanA vALamAMthI A cAmaro banAvavAmAM Ave che. Aje jainonA varaghoDAmAM mokhare prAyaH indradhvajAnI gADI jarUra hoya che. ahIM to mAtra indrajAno khyAla ApavA pUratuM sAmAnya--bALa pratIka darzAvyuM che, 70. ThavaNI SaTkoNa bAjoTha upara 'vaNI.'thI oLakhAtI ghoDI, A vaNImAM dharmagrantha mUkavAmAM Avyo che. A vaNImAM akSanA pustola 6 - sthApanAjI paNa mUkAya che. (vizeSa paricaya mATe juo pratIka 71 ) 06. sthApanA pArja-bhagavAna mahAvIre potAnA saMgha samudAyane cAra vibhAgamAM vibhakta karyo, anukrame tenA (1) sAdhu (2) sAdhvI ( 3 ) zrAvaka ane ( 4 ) zrAvikA A cAra nAmo sthApyAM. samasta jaino A cAra vibhAgamAM ja AvI jAya che. [pracalita nAma * vaLI '] A cAreya aMgonI vyaktione kaMI paNa dharmAnuSThAna karavuM hoya tyAre dareka kriyAnI sAkSI rUpe pratIkamAM batAvela AkAranA akSanA sthApanAcArya rAkhavA paDe che. AnI sAkSIe ja tamAma dharmakriyA ja dhyAnAdi karavAnAM hoya che. cAra pAyAnI vilakSaN beThakavALI ghoDIne sAmAnya vahevAramAM 'ThavaNI ' kahevAya che. ane tenA upara eka poTaka hoya che, tene sthApanAjI kahevAya che. A poTakImAM vividha AkAra-prakAranA e indriyavALA nirjIva banelA akSa jAtanA jIvonA dehanAM zarIro ' patthara jevA vajanadAra hoya che. ane te paMcaparameSTInI sthApanA rUpe hovAthI te pAMcanI saMkhyAmAM hoya che. ane te sthApanAcAryathI oLakhAvAya che. jo ke Aje to ' vaNI' zabdathI ja sthApanAcArye samajI levAnI khoTI prathA paDIgaI che. bAkI vaNI ane sthApanA baMne alaga vastu che, sthApanAcArya rUpa akSonAM guNa-doSono eka kalpa che. e kalpamanyamAM enA raMgo uparathI aneka lAbha- hAnio batAvI che. enA sulakSaNo joI neja tenI jalAdikathI zuddhi pavitra maMtrAkSarothI maMtrita karI paMcaparameSThInA pratIkarUpe tenI sthApanA karIne rAkhavAmAM Ave che. pachI muhupattI Adi vastrathI DhAMkI jholiyAthI poTakI AMdhIne rakhAya che. enA AlekhananA AdhAre sarvakriyAkANano vahevAra karavAmAM Ave che. A sthApanAnI poTakI savAra sAMja be vakhata choDI teno thoDoka pATha vidhi muhapattIthI pratilekhanA karavA pUrvaka sAdhu-sAdhvIjIone rojeroja avazya karavAno hoya che, mAtra besatA varase teno ekavAra abhiSeka karI tenI punaH pratiSThA karAya che. Ane zAstrIya zabdamAM 'akSa' kahevAya che, emAM koI vakhate te jamaNA Avarta AMTAvALA ne maLI jAya to rAkhanAra vyaktino anero mahimA-prabhAva thavA mAMDe che, paNa A maLavA bahu durlabha hoya che. jaina samAjamAM sthApanAnuM prAkRta rUpa 'ThavaNA' hovAthI Ane 'vaNI ' paNa kahevAya che. TUMkA nAma tarIke AcAryajI' paNa kholAya che. - ApeluM pratIka madhya yugamAM amuka kAraNasara moTI ThavaNI rAkhavAno rivAja hato tenI jhAMkhI karAvanAruM che. te vaNInA pATTAmAM pustakanI pothI mUkI che, phumatAvALI * cAbakhI ' lagAvI che te paNa dekhAya che. A vaNI rAkhavAnI prathA jaina mUrtipUjaka saMpradAyamAM ja che. --A vaNI khAsa karIne caMdana vagere kASThanI, hAthIdAMtanI pasaMda karAya che. paNa AjakAla plAsTIkano paNa vaparAza vadhyo che. AmAM traNa khAjoo che. citramAM batAvelA krame ja te goThavavAnA hoya che. AmAM samavasaraNanA traN gaDhanI paNa kalpanA karAya che. A bAjoTho snAtra--pUjA tathA zAntisnAtrAdi anuSTAnonA prasaMgamAM tenA upara bhagavAna padharAvA mATe vaparAya che. te uparAMta upAzrayamAM thatAM jaina sAdhunA vyAkhyAna samaye vyAkhyAnapITha najIka vaktAnI sAme sthApanAcAryajI rAkhavA mATe paNa vaparAya che, samagra bhAratabharamAM zvetAmbara mUrtipUjaka sampradAyamAM A prathA khAsa pracalita che. 72, pravacanamudrA- ' mudrA' eTale viziSTa prakAre karAtI eka AkRti. ahIM hAtha ane tenI AMgaLIodrArA racAtI AkRtinI vAta hovAthI tenI phalita vyAkhyA e thAya ke vividha prakAranA AkAronA sarjana mATe hAtha ke AMgaLIno amuka rIte apAto vaLAMka ke ghATa tenuM nAma mudrA, hAtha paganA viziSTa prakAranA amuka AkAra pUrvaka japAtA maMtrAdikamAM te te mudrAnA AkAranA kAraNe eka zakti janme che. vaLI ema paNa jAvA maLyuM che ke amuka AkAro pratye devAkarSaN paNa thAya che, AvA kAraNe mudrAo paNa mAnava jAtanA zreyamAM phALo ApanArI bane che, - ahIM ApelI mudrA e pravacana nAmanI mudrA che, A mudrAmAM jaino ane ajainonI dRSTie paNa vividha vikalpo pravarte che. - A mudrAo granthomAM aneka prakAre batAvI che paNa bahu prasiddha ane vadhu upayogamAM AvatI mudrAo lagabhaga 20 thI1 30 che, - pravacana eTale vyAkhyAna ane mudrA eTale te prasaMge rakhAtI viziSTa prakAranI baMne hAtha sahita AMgaLIonI khAkRti te. tIrthaMkaro tathA AcAryane dhyAna vakhate A mudrA rAkhavAnI hoya che. jo ke Aje to A prathA nathI rahI, Aje to bahudhA zilpa--mUrtiomAM ja tenuM sthAna jaLavAI rahyuM che. * A mudrA A ekaja prakAranI nathI paN cAra pAMca prakAranI varNavelI che. ahIM teno eka ja prakAra darzAvyo che, 11. mudrAonI mAhitI 'nirvANalikA ' vagere graMthomAM ApI che. 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76. 3 - - maMtra sAdhanAmAM keTalAka maMtrono jApa hAthanI kathita mudrA karIne ja gaNavAno vidhi che, jenAcAryAM Aje paNa sUrimaMtrAdikanA jApamAM mudrAono khAsa upayoga kare che. - mudrA pUrvaka paNa jApa siddha karavAno hoya che. te jApa beThA beThA ane UbhA UbhA baMne rIte karAya che. -- mudrA e maMtra sAdhanA ke maMtra jApanuM eka aMga ja che. mudrArasika sAdhako tene mahinAo ke varaso sudhI tenA AmnAyanuM pAlana karIne te te mudrA pUrvaka jApAdika karavA dvArA mudrAnI AkRtine siddha banAve che. ane mudrAo siddha thayA pachI te mudrAo ISTAniSTha prasaMgamAM saphaLatA ApanArI bane che, rakhe! muddAone sAmAnya koTinI koI samaje ! 74, samudrA A mudrA jaina aMjanazalAkA--pratiSThAnI vidhi, aDhAra abhiSeka vagere maMtra gaDa mudrA sAthe siddha karAya che, ane pachI tenuM jhera utAratI prAcIna samayamAM kaI kaI upAsanAo kevI kevI mudrA sAthe karavI hatI te viSe keTalAka ullekho granthomAM jovA male che. ( vizeSa paricaya 71. vapatA- pRthvI, pANI, agni, vAyu ane AkAza A pAMca mahAtattvo che. jene paMcamahAbhUta ' paNa kahevAya che. A pAMceya tattvo samagra vizvamAM eTale ke brahmAMDabharamAM sarvatra vyApIne rahelAM che. A vizvanA samagra vahevAranA saMcAlananA mUlamAM Aja tattvo kAma karI rahyAM che. A jo na hoya to jagata paNa na hoya, " prasaMgamAM karavAmAM Ave che. sarpanuM viSa UtAravAno vakhate teno ( maMtra-muddAno ) upayoga karI zakAya che, joIe ane tema karavAthI kaI kaI siddhio maLatI mATe pratIka saM. 73 juo ) vizvanA saMcAlanamAM A tattvo avarNanIya ane mahAna bhAga bhajavI rahyAM che, tyAre A tattvono upakAra ane tenI mahattA ksI amApa che te svataH samajAya tevI khAkhata che. A tattvo ApaNA dehamAM paNa rahelAM che. are! caitanya rUpa prANI mAtramAM e che, saMsArI jIvonAM zarIro A paMcatattva ( ke paMcabhUta ) nAM ja banelAM che. A tattvo vizvamAM ke dehamAM sama rahe eTale ke samatola rahe to tenI vyavasthA sucArU rIte jaLavAya pazu jo emAM viSamatA UbhI thaI to dharatI upara ke mAnava jAta upara bhayaMkara Ato paNa UtaravA pAme che. khAsa karIne dharatIkaMpa, pracaMDa vAvAjhoDuM enA jIvatA jAgatA purAvA che. mATe rAjya, sarakAroe vaijJAnikoe tathA khake mAnavajAte A tattvonI sAthe bIna jarUrI ceDAM na karavA ane enI samatulA ane surakSA jaLavAya tevI maryAdA jALavavI jethI A dharatInA prakopo ane AphatothI prajA bacavA pAme. -mAnava dehamAM paNa A tattvo viSama na bane enI te pUrI takedArI rakhAya to pratyeka vyakti potAnAM tana-mananuM Arogya jALavIne AtmAnI svasthatA meLavI zake che. -pratIkamAM pAMceya tattvone tenAM nAma sAthe darzAvyAM che. bhAratIya vidvAnoe A tattvone oLakhAvI zakAya mATe bhinna bina AvarI kA che, pRthvInI manu kauza bhAkA, bano paMcAkAra, amitanI vikalpakA, vadhuno ane AkAzano vartula-goLAkAra. A AkAronI kalpanA sahetuka che. A eka maMtra khIja che, A pRSThamAM traNa prakAranA * nA pratIko ApyAM che. 76 nakharano AkAra jenomAM vaparAya che, khIjA baMne prakAranA 77-78 naMbaranA pratIkovALA kAro khAsa karIne vaidika hindu vageremAM vizeSa vaparAya che. paNa ekaMdare duniyAnA moTA bhAganI prajA A o kAronA pratIkothI jANItI che e hakIkata che. have to pAzcAtyo paNa o kAra tarapha AkarSAyA che. jaina dharmanI o kAranI AkRti vAstavika rIte joIe to lipi bhedane AbhArI che. nAgarI lipimAM lakhAelI jaina pratiomAM o svara pratIkamAM batAvyA mujaba maLe che. tethI ApaNe tyAM te rIte karAya che. pachI temAM caitanya zakti lAvavA tene bhatrIja banAvavuM joIe, eTale tenApara 'ardhacandrAkAra' varNanI AkRti, tenA upara 'bindu' varNanI AkRti ane tenA upara ' nAda ' varNanI AkRti mUkAya che. e mUkavAthI te maMtrIja bane che, ane pachI te khIjano jApAdikamAM upayoga karavAmAM Ave che. ahIM eka viveka karavo jarUrI che ke upara trikoNAkAre je 'nAda' batAvela che. te vinAno paN mA yantrAdikamAM AlekhAya che. teno jApa paNa thAya che. hakIkatamAM to nAda vinAno) mAtra bindu sahitano auMkAra ja uccAramAM, lekhanamAM ane jApamAM vadhu vaparAya che. ema chatAM te te kArya prasaMgomAM baMne prakArone mAnya rAkhelA che. RSimUlanA yantranA kendramAMno rIvAra nAda sahitano ja niZvAdapaNe samajavAno che ane siddhacakra bRhad yantramAM kendrano ahaM paNa nAda sahitano ja nirvivAdapaNe samajavAno che. bhAratamAM hajAro mANaso 'o 'zabdano satata jApa kare che. eno prabhAva anero che. sAdhu, saMto, ane maharSiono e khAsa priya maMtra che. dareka maMtranA prAraMbhamAM ( prAyaH ) enuM sthAna hoya che, lAMbA kALanI enI vyavasthita, gurugama mujabanI sAdhanA sAdhakane Atma-sAkSAtkAra Atmadarzana karAve che ane kuMDalinI zaktine jAgRta karI parama samAdhi-zAMtine Ape che te uparAMta sAdhaka AdhyAtmika ane bhautika ane siddhione enAthI jarUra prApta karI zake che e anekanI anubhava sidda bAbata che. jaina maMtravido, kevala mokSArthe karavAnA jApanA padanI AdimAM o lagAvI maMtra japavAno niSedha kare che e eka sUcaka bAbata che. A bIjane maMtravidoe judAM judAM khIjanAmothI saMbodhyuM che. ajaina vidvAnoe AkAra upara svataMtra upaniSado racyAM che, kAranA prabhAva upara khIjA keTalAka graMtho paNa lakhAyA che. 7778, OM - baMne naMbaravALA o kAranA pratIko AlekhananI vividhatA darzAvavA pUratA ApyAM che, (paricaya pratIka 76 mujaba samajI levo ) 72. maMghAvarsa, pAMcasvastika mAtra jaina saMskRti prasiddha ( paMca svastika saha ) kendramAM rahelI naMdyAvarta nAmanI eka maMgalAkRti. sAdha cchA naMdyAvarta navakhUNAthI pUrNa thAya che. A AkRtine atyanta prabhAvazAlI ane phaladAyaka kahI che, abhinava jaina mUrtaonI prANa pratiSThA prasaMge krarajiyAta tathA saMghayAtrAnA prAraMbhamAM maMgala-kalyANa nimitte ane kArya nirvApaNuM saMpanna thAya e mATe naMdyAvartanuM pUjana karavAmAM Ave che. mAyAvinayajJa tathA anya pratiSThA kalpomAM enAM laghubRhad prakAranAM pUjananA adhikAro mApyA che. ane vaLI enAM vastra pASANAdikanAM pUjana paTo ghaNAM upalabdha che. naMdyAvartanA paTanA kendra naMdyAvarta vagere hoya che ane tA paMcaparameSTi Adi tathA deva devIonAM aneka valayo dorelAM hoya che. pratIka paricaya saM, 2 mAM abhaMgalanI je vAta karI che te ATha paikI A trIjA naMbaranI AkRti che. - For Personal & Private Use Only 10 145 www.jainelitrary.org

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80. - pratIka saM. 2 mujaba samajavo. 8. vivA -paricaya pratIka saM. 61 mujaba, phakta ahIMyA suMdaratA lAvavA pAMca svastikone (sAthIA) saMkalana karIne mAkhyA che. 8ra. jI- jaina maMdiromAM pattharathI banAvavAmAM Avato mRdaMgolaka vAdaka gAndharva, 3. zitiAsa-vikavara kamalAsana upara pAsane beThelI tIrthaMkara-jananI mUrti. 4. bApAM- jaina maMdironAM zikhara upara caDhAvAtI daMDa sahita dhvajA, pratiSThA vakhate maMdira ane tenI pratiSThA sadAya vijayavaMtI rahe e mATe vajadaMDa upara dhvaja pharakAvAno vidhi che. A dhvajA pratyeka sAlagiri vakhate jUnI balIne navI caDhavAmAM Ave che. 89 he - jenI daSTie AkAzavata eka jyotiSa cAno eka kendrIya praha. A dinakara-sUrya ane tenI anekavidha upayogitA sarvavili che. sUrya ugatAMnI sAthe vizvano aMdhakAra dUra thAya che ane duniyAmAM tamAma vahevAro zarU thaI jAya che. ane asta thatAM moTA bhAganA vahevAro maMda paDavA mAMDe che. sUryavikAsI vagere kamalo sUryane lIdhe khIle che. tenA sahAre vikase che. kavioe pUrva no upamAlaMkAra tarIke vizALa upayoga karyo che. jyotiSazAstramAM tene kendrIya sthAna ApavAmAM AvyuM che. mukhya gaNAtA navamahomAM tenuM sthAna paheluM che. jene khagoLa zAstrIo dekhAtA sUryane Tika ratnanuM baneluM vimAna mAne che. ane e ratnano ja prakAza pRthvI upara Ave che ema kahe che. sUrya nAmano deva A vimAnanI aMdara rahe che. jaina granthomAM AjanI vaijJAnika mAnyatAthI bhinna rIte pRthvIthI prathama tArA, pachI mazaH sUrya, te pachI caMdro, graho vagere e rIte kama batAvyo che. savAramAM ghaNAe ajeno AsanapUrvaka sUrya sAme UbhA rahIne savAre sUrya namaskAra kare che, jena, bauddha ane vaidika traNeya dharmamAM sUryane mahadeva mAnI tenAM pUjA-japa-dhyAna-upAsanA karavAnAM vidhAno jaNvyAM che. jenonI zAMtisnAtrAdika vidhimAM navagraha pUjana avazya karavuM ja paDe che. jainadharma dazya karatAM adazya sRSTine karoDo guNI mAne che. te dI samudrone asaMkhya mAne che. ane jyotiSacAne sthira ane gatimAna baMne prakAre mAne che. jeno eka nahi paNa dazya ane aya sRSTinA maLIne asaMkhya sUrya-candrone mAne che. -jaino mAnava jAtano vasavATa aDhIdvIpa (be samudrasahita rA dIpa)mAM mAne che. aDhIdvIpa eTale jaMbUdIpa, dhAtakIkhaMDa ane ardhA puSparArdha dIpa. traNa dvIpa vacce lavaNa ane kAlodadhi nAmanA be samudro che. A dvIpa samudro lAkho yojananA che. A aDhI dvIpa bahAra asaMkhya dIpa samRddho hovAnuM jainazAstra jaNAve che. aDhIdvIpamAM vartatuM jyotiSa caka cara che ane tenI bahAranuM sthira che. mAnavajAtanI vasatI aDhI dvIpanI aMdara ja che tenI bahAra nathI, sUryanI upAsanA mATe gujarAtamAM moDherA gAmanuM vikhyAta kalAtmaka zilpamaMdira khaMti avasthAmAM Aje paNa UbhuM che. vaLI jainamo sUrya-candra baMnene svayaM gatimAna ane svayaM prakAzita che evuM jaNAve che. sUryanI jema A paNa eka prakArano praha che ane jaina zAstra mujaba te pRthvIthI lAkho mAIla dUra che. te sthira nahi paNa cara-gatimAna che. te nisteja nahi paNa svayaMprakAzita che. ane A prakAza pheTika ratnavALAM vimAnano che. sUryano prakAza ucca che, to candrano zata che, sUryanI hAjarInAM ati tIvra prakAzane kAraNe nisteja banI raheto caMdra prakAza sUryAsta thatAM A dharatI upara pratyakSa thAya che. -kavioe sUryanI jema upamAlaMkAramAM cA athAga upayoga karyo che. zAnta-azAna mukhavALI strIne biradAvavA mATe caMdramukhInI upamA (khopamA) ApI che, zaradapUnamano mahimA caMdranI zItalatA (2mya AkarSaNa) ane mAdharyAdinA kAraNe ja che. -kahevAya che ke candramAMnA kiraNamAMthI nIkaLatA kiraNAmRtanuM poSaNa dharatI uparanI vanaspatio meLave che. -bIjanA candramAne vividha kAraNosara jaina, hindu, muslima Adi prajA namaskAra kare che. 80. yuvA- haMsamAM zreSTha haMsa "rAjahaMsa ' kahevAya che. paricaya agAu AvI gayo che. citra spaSTa che. 88. bIka - zrInala ke zrIphaLa e vanaspatinI jAtanuM eka suprasiddha phaLa che. te "zrI ' eTale lakSmInuM ke lakSmIne ApanAruM phaLa che. lakSmInuM te priya phaLa che. tamAma bhAratIoe ene maMgala ane Adara pAtra phaLa tarIke svIkAryuM che. judI judI bhASAvALA tene jahAM judAM nAmathI oLakhAve che. gujarAtamAM chAlavALA zrIphaLane "nAliyera ' kahe che. mUla pedAza dakSiNanA mAlikera hIpanI hovAnAM kAraNe A nAma pracalita banyuM che. bhAratamAM AvelA sAvartha nAmavALuM A zrIphaLa zukanavaMtu ane maMgala phaLa hovAthI teno dhArmika ane vyAvahArika aneka zubha prasaMgomAM upayoga thAya che. pravAse jatAM ane nagara ke ghara praveza vakhate cAMllo karI be hAthathI sAmAnA hAthamAM zrIphaLa apAya che. lagna prasaMge khAsa hAthamAM mUkAya che. ghara, dukAna kArakhAnAM AdinA vAstu prasaMge zrIphaLa dharAya che ane pAchA tene vadherIne tenA koparAMnI zeSa sahu khAya che. ema karavuM e madhura zukana gaNAya che. te mitratAmAM vadhAro karanAruM che. tahevAromAM tenI bheTa apAya che. jeno to potAnA moTA parvomAM tenI prabhAvanA-lANI kare che. eTale ke sahune (vyakti ke samudAya taraphathI ) eka eka zrIphaLanuM dAna karAya che. ane jaina maMdiramAM bhaNatI snAtra pUjA tathA moTI pUjAmAM haMmezAM zrIphaLa mUkavAmAM Ave che. maMdiramAM naivedya tarIke roje roja zrIphaLa mUkanArA bhAviko paNa hoya che. gurudevanA svAgatamAM gaDuMlI vakhate ke ghare padhAre tyAre pATalA upara svastika racIne tenA upara zrIphaLa mUkAya che. upAzrayamAM pravacananA prAraMbha pahelAM dharmagustI vyAkhyAna pITha AgaLa akSata dvArA svastikanI gaDulI kADhI zrIphaLa padharAvI zubhecchA-prArthanA uccAravAmAM Ave che. jeno ajaino potAnA sTopAsaka devanA maMdiromAM tathA lakSmIjI vagere deva devIonA maMdiromAM, pUjanavidhimAM zrIphaLa bheTa dhare che. zubha kAmanI zarUAta mATe 5Na zrIphala bheTa dharAya che. aneka zubha, maMgala ane ISTa kala siTinA lAbhArthe anekane upahAra tarIke te Adara pUrvaka ApavAmAM Ave che. 146 For Personal & Private Use Only

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89. haMsadIpaka 90. zatadala so pAMdaDIno khyAla ApatuM maLa, lakSmI sarasvatI Adi keTalIka devIone zatala ke sahasradalavAsinI eTale so pAMdaDA ke hajAra majI - pAMdaDAnAM kamaLa upara vasanArI kahI che, ( vizeSa paricaya mATe pratIka sa, 11 juo, ) 91. paMcAMga praNAma - mA zrIphaLamAM cAlu zrIphaLo e be AMkhavALA hoya che, paNa eka AMkhavALA zrIphaLane ekAkSI, traNa AMkhavALAne RkSI,cAra AMkhavALAne caturakSI kahevAya che. A traNeya prakAranA zrILone mahimAvaMtA kyAM che. A zrIphaLo gharamAM yogya sthaLe, zubha samaye padharAvAthI gRhamAM lakSmI, zAMti, putra prApti, yaza vagerenA lAbho thAya che. A kAraNe seMkaDo gharomAM zraddhApu bhAratIo vidhi vidhAnapUrvaka ekAkSI RkSi Adi zrIphaLa padharAve che te tenA pUjA-jApa kare che. gujarAtI caitra sudi AThame teno khAsa viziSTa vidhi karavAno hoya che. A zrIphaLa aMgenI mAhitI ane teno vidhividhAnane lagatA aneka po- grantho jaina-ajaina vidvAnoe banAvelA mudrita amudrita avasthAmAM vidyamAna che. A phaLane khAvAno vaparAza dakSiNa bhAratamAM khUba ja che, vizeSa gurugathI samajavuM. rAjasthAnanI banAvaTano, ane laTakAvI zakAya tevo dhAtuno A Ipa che. pAMca aMgodvArA karAto praNipAta eTale namaskAra te, vividha dharmomAM deva, guru ke vaDIlo pratye vinaya, namratA Adino bhAva sUcavavA vaighna, praNAma ke namaskAra karavAnI vividha prathAo-prakAro pravarte che. jainadharmamAM vaMghnano vidhi jaghanya, madhyama ane utkRSTa ema traNa prakArano batAvyo che, jene jaina paribhASAmAM kramazaH phiTTA, stola ane dvAdazAvarta A nAmothI oLakhAvAya che. (1) deva mUrti najare paDatAM namo biLALa bolavA pUrvaka zarIranI arSAvanata mudrAe eTale ke be hAtha joDI ane mAthuM namAvIne vaMdana karavuM ane e ja rIte gurunuM darzana thatAM mathA thavAmi kholIne namana karavuM. A baMne prakArane TTiA 'vaMdana kahevAya che ane tene javanyavaMdana tarIke oLakhAvyuM che. ( 2 ) praNipAtatra jenuM khIjuM nAma thobhavaMda'sutta che, tene kholIne devagurune pUrNAMvanatamudrA eTale paMcAMga bhUmisparzadvArA bhaktibhAva pUrvaka praNipAta karavo tene thobhavaMdana kahevAya che. jene madhyamavaMdana kahevAya che. vartamAna sAmAcArI anusAra hAlamAM azruTrio sahita karavAmAM AvatAM vaMdanane 'madhyamavaMdana' gaNavAmAM Ave che. ( 3 ) 'suguruvaMdaSTa sutta eTale guruvaMdaNA sUtra kholavA sAthe bAra AvatA pUrvaka ' yathAAta ' ( -janmasamayanI ) mudrAe vaMdana karavuM tene dvAdazAvarta vaMdana kahevAya che. Ano samAveza utkRSTa vaidanamAM thAya che, nimUrti ke sthApanAcAryajI samakSa cAra ke ADha thoI ( - stuti ) kholavA pUrvaka thatA bRhattvanane devavaMdana kahevAmAM Aveche. ahIM ApeluM citra mAdhavaprasiddha 'khAma' zabdathI moLakhAnA mAMga prapAtanuM che [ zrAvayanuM ] 12. sAmAviSTha kama ane Aya A be zabdanA yogathI saMskRta bhASAnA niyamathI sAmAyika zabda banyo che. sama no artha zAMtisamatA che. Ayano artha lAbha che, jenAthI AtmAmAM--jIvanamAM zAMti, samatA jevA pAyAnA guNono lAbha thAya tevI koI bAbata ke kriyA. jenoe ene potAnuM pAribhASika * sAmAyika ' evuM nAma ApyuM che, A nAma ane tenuM kArya jainonA ghare ghare suvikhyAta che. sAmAyika ' kema karavuM? tenuM eka vidhAna che, tenI samaya maryAdA che, tenuM vidhAna * pratikramaN sUtra ' nAmanA granthamAM batAvyuM che, sAmAyikano kALa sAmAnya rIte be ghaDI eTale 48 miniTano che, ' sAmAyika 'rojanA cAlu vetramAM karavAnuM hotuM nathI. e mATe puruSane dhotiyu ane khesa ema be, strIne caNyio, coLI ane sADI ema traNa vastro paheravAnAM hoya che, e vasrA moha, mamatA, ke Asakti na jAge tevAM sAdAM, paNa raucAdi gayA vinAnAM yuddha paheravAnAM hoya che. vajrazRddhi jALavIne potAnA manane zuddha karIne--eTale ke saMsArane lagatA vicArothI rokIne--dhArmika ke AdhyAtmika vicAra bhAvanA tarapha vALavAnuM hoya che, pachI jamIna upara garama Asana pAtharI besavAnuM ane potAnI sAme nAbhithI UMce rahe te rIte pustaka Adi padharAvI tenI sUcita vidhi pramANe sthApanAne sthira karI, be hAtha joDI vidhi pramANe sUtroccAra karI, be ghaDI=48 mInITa sudhI besavAnuM hoya che. e 48 miniTa daramiyAna svAdhyAya karavo athavA dhArmika jJAna zIkhavuM, dhArmika caritro ke AdhyAtmika granthonuM vAMcana karavuM, jApa, pAna-pAna, tathA aMtara zuddhi mATe AMtarakhoja vagere karavAnuM hoya che. vaLI koI paNa jAtanA gharanA vepAra ke duniyAdArInI saMsArI vAto vicAravAno, tevI vAto karavAno, temaja tevI vAto sAMbhaLavAno sarvathA niSedha che. kaTAsaNAM joDe nitaMbane aDelA ja rAkhavAnA che. vaLI UbhA thavAnuM ke UMcA nIcA thavAnuM hotuM nathI. khAsa jarUra paDe to DAbo ke jamaNo paga (nitaMba UMcA na thaI jAya teno khyAla rAkhIne) UMco karI zakAya che. TUMkamAM A samaya daramiyAna dhArmaka-AdhyAtmika jIvanano AnaMda lUMTavAno che. saMsArI phikaranI phAkI rI bhAbhi catmika ciMtana karavAnuM che. manomanapUrvaka doSanuM darzana-parIkSaNa karavAnuM che, jethI jIvanazuddhi pragaTa thAya ane samatA-kSamA bhAvano sadguNa vikasita bane. -48 miniTanI maryAdAvALI pratijJA pUrNa thatAM pratijJAthI mukta thavA 'sAmAyika' pAravAno thoDoka vidhi karavAmAM Ave che, te thaI jatAM sAmAyika vrata pUruM thAya che. --saMsAranI Adhi, vyAdhi, ane upAdhithI grasta, mana vacana ane kAyAnA trividha tApathI saMtapta, azAMta, asvastha, ciMtA, bhaya ane ajaMpA bharyA jIvana jIvatA jIvo AjanA viSama yugamAM jo roje roja ochAmAM ochuM e ghaDInuM A sAmAyika' vrata kare to karmano saMvara, nirjarA ke puNya baMdha thaze, blaDa prezara ke hRdaya-rogano bhaya nahi satAve, roja na bane teo saptAhamAM eka divasa paNa sAmAyikanI AdhyAtmika havA leze to paNa teo aneka lAbho meLavaze. sAmAyikamAM beThelo zrAvaka samaLo va sAdhunA jevo kahyo che, sadAne mATe zramaNa--sAdhu jIvana na svIkArI zake teo be ghaDI jeTalo tyAga mArgano AsvA--AnaMda anubhavaze to koI janmamAM Ubho thayelo saMskAra sarvavirati-pUrNa tyAgano pUrNa saMskAra meLavI zakaze. eTalA mATe zrAvakane pALavAnAM khAra aNuvratomAM sAmAyikane 'navamAtrata'mAM dAkhala karI vrata' tarIke biradAvyuM che. 23. sAmAvi.- A yAvathita nAmanuM sAmAyika vrata zrAvikAne paNa karavAnuM hoya che. tethI ahIM tenuM pratIka ApyuM che. A pratIkamAM be ghaDI [AvinAnuM ] kALane khatAvatI, jUnA vakhatamAM vaparAtI retInI ghaDI paNa batAvI che. sAmAyikamAM kema besavuM joI e te darzAvavA pUratuM ja A citra che. For Personal & Private Use Only 1ra 147

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14. 18- AMkho ane baMne bAjue khesavALo kaLaze. A jAtano kaLaza varasothI khAsa karIne AmaMtrita kaMkotrIo tathA kAryomAM vizeSa pramANamAM vaparAya che. (paricaya pratIka saM. 2 mujaba) 11. paMda- A mizra dhAtuno banelo hoya che, ghaMTa mawdo jevAM sthaLone bAda karatAM prAyaH tamAma dharmanAM maMdiro-devaLo ke carcomAM vaMTa laTakAvelo hoya che. ethI ghaMTa maMdiranA eka anivArya aMga uparAMta madira ke devaLanI jAherAtano eka sUcaka pratIka banI gayo che. prArthanA-stutinA prAraMbhamAM ane maMdiramAMthI nIkaLatI vakhate antamAM 3, 7, ke 9 vAra raMTa vagADavAnI praNAlikA che. -mAtra darzana karavAvALA jeno maMdiramAM darzana karIne bahAra nIkaLatAM ane pUjA karavAvALA pUjako prathama dravyapUjA karyA bAda, caityavaMdana, stuti-prArthanAdi rUpe bhAvapUjana karIne tyAre bahAra nIkaLe tyAre AnaMda vyakata karavA5 chuMhuti sUcaka, tathA maMgala prApti mATe ghaMTano maMgala dhvani karI, maMgalabhAva haiyAmAM bharIne vidAya le che. -sAMjanA AratI ane maMgala dIvo utAratI vakhate paNa bhAratabharanA maMdiromAM ghaMTa vagADAya che. A nAdane ma galanAda gayo che -bAkI vyAvahArika sthaLomAM-polIsa thANAmAM, lazkarI sthaLomAM, skulo, kolejo, davAkhAnAM, kArakhAnAM vagere jAhera sthaLomAM temaja bIjA aneka sthaLomAM te samaya sUcavavA ke bhaya sUcavavA paNa vaparAya che. nAnakaDI ghaMTaDIo to pUjA-pAThamAM sAMja savAra aneka gharomAM jhaNajhaNatI hoya che. 22. kokilA-mAtra kAcI mATIthI banAvelA traNa vibhAgone batAvatI A homavedikA che. ajeno ene yAvedikA kahe che. e homakuMDa vagere nAmathI paNa jANItI che. jaina maMtra anudAna ane pratikAdi vidhiomAM homa karavAnAM vidhAno che. ema chatAM jenomAM enuM sthAna ajainothI ghaNuM alpa che. amuka anudAno ke jApanI sAdhanAnA ane eno sAtvika vastuothI homa karAya che. paNa homanAM prakSepa dravyo mukhyatve zuSka vanaspatyAdi pradhAna hoya che ane te jIvajaMtu rahita-zuddha hoya che, -vaLI koIpaNu matranI sAdhanA tenA dazAMza homa sivAya pUrNa phala ApatI nathI ane anya amuka anuSAno mATe paNa evuM che. emAM devInAM anukAnomAM, temaja tenI prANapratiSThA karavI hoya tyAre homa karavo anivArya hoya che. 17. arihaMta - pravacana-dezanA mudrAe siMhAsana upara beThelI AkarSaka-arihaMta jinamUrti. emanAM caraNakamaLo bhAsana upara sthita che. 18. girana- mathurAnA stUpamAM jJAna, darzana ane cAritra rUpa, vidvAnonA kathana mujaba trirananA pratIka tarIke oLakhAtuM cihna. sAMcInA bauddhatUpamAM mathALAnA bhAge triratno mUkyAM che. jo ke A cino yathArtha savigata spaSTa paricaya ApaNe tyAM maLato nathI, 21. vasti - mathurAnA saMgrahAlayanA eka paththaramAM kaMDArela kSAtmaka svastika Adi cAra maMgalAkRtio sAthenI eka zilpAkRti. 20. hirAma navapadajInAM sthAna mATe vaparAtuM, aSTadala kamaLavALuM sihacAnuM pratIka, AmAM navapadonAM pratyeka nAmanI ALio mAtra eka eka pratIka - akSara mUkyo che. 202.mIpujA-aSTamaMgala paikI sAtamI saMkhyAnI masyayugalAkAranI eka maMgalAkRti. 202. sida- maMdironAM zilpamAM tathA zikharanA bhAgamAM kaMDAravAmAM AvatI eka siMhAkRti. 202. Atama bhagavAna zrI mahAvIranA mukhya gaNadhara ziSya je anaMta labdhi-zaktinA dhAraka hatA, janme brAhmaNa hatA, paNa bhagavAna mahAvIra svAmIzI- sAthenA AtmAnA astitva saMbaMdhanA vivAdamAM parAjaya thatAM temaNe bhagavAna pAse dIkSA svIkArI hatI, gautama svAmIjIe tapobaLathI evI labdhi prApta karI hatI ke teo je vyaktine dIkSA Ape te vyakti te ja bhavamAM avazya muktigAmI bane. teozrI bhagavAna pAse kAyama ubhaDaka page ja besatA, palAMThI vALIne to kadI bA nathI, vaLI temane sUryanAM kiraNono sahAro laIne AkAzamArgathI himAlaya tarapha rahelA aSTApa parvata upara jaIne tyAMnI jAtrA karI hatI. bhagavAna zrI mahAvIranuM nirvANa thatAM tarata ja temaNe kevalajJAna prApta karyuM hatuM. emanuM maMgalanAma prabhAtamAM levAthI kalyANa thAya che. 20. nAyarsa - nava khUNAvo banato nAvarta nAmano eka viziSTa prakArano jaina svastika. A AkRti jainadharma prasiddha che. A aSTamaMgala paikInI eka AkRti che. (vadhu paricaya mATe juo pratIka cha9 muM.) 20. jayA- zAntisnAtrAdikamAM vaparAto 108 nALacAno kaLaza, A kaLazanAM 108 kANAMomAMthI 108 jalanI dhArAo eka sAthe nIkaLatI hoya che ane te dvArA jinamUrtino abhiSeka karAya che. 106144 - 106thI laIne 144 sudhInAM pratIko khAsa bodhaka-preraka nahIM paNa sAmAnya kakSAnAM vividha prakAranAM mUkavAmAM AvyAM che. enuM kAraNa e vividha prakAranI che ke eka IcanA mUkI zakAya evAM pratIko mATeno koI navo viSaya mArI najara sAme caDhato na hato. nAnI sAIjhamAM batAvIe to dekhAya sAmAnya kakSAnI tema na hatuM. bIjI vAta e hatI ke A pustaka bhagavAnazrI mahAvIrane lagatuM ane dhArmika hatuM. paTTIo ane pratIko A pustakanI sAthe sAvRttino baMdhabesatA hoya te ja mUkI zakAya paNa te zakayatA na hatI. sAthe e paNa hatuM ke thoDAM ghaNAM pratIko bodhaka-preraka kadAca zodhI zakAtuM paraMtu koI citrakAra mArI pAse besIne kAma karavA taiyAra na hatA. ghare besIne kAma kare to manapasaMda kare tevI zraddhA na hatI. vaLI A mATe kyAM sudhI samaya vItAvavo? A ane AvI bIjI aneka muzkelIo paNa A kAma mATe agavaDarUpa hatI. AvA badhA kAraNosara amAre jaladI kAma patAvavA khAtara pratIko nA chUTake pasaMda karavAM paDayAM che. devanAgarI-hi-valipina ane nalipinA bhUvAro li proDarI || 4 | sa II 3 migi|| aAiIuUka Rlalae eAAaH vaka svAga ghAucAbajAja jATAmATAtAvAdAghAnApAphAbAhAmAyArAbAvAza bAsAhAhA hA kA ka kha ga gha ca cha ja jha Ja Ta ThADADha Na tathadadhAna pa phAbAmAmAyA lavaza ghasa hAkSa jJa kA hanakhita ja hotomAM kheta-dhinA amo vAMcavAno mAladhi akhAsa karI zakAya jad afpa khAi hI che, 148 For Personal & Private Use Only

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tAsA cusssSSSSSSSSSSSSSSSSSSSSSSSSSS 0citrapaTTiyA~ tathA pratIka citrokara paricaya prathama 80 citrapahiyokara paricaya BARANG TARAFORGATOAREA tIsarI AvRtti lekhaka - muniyanovijaya (vartamAnameM AcArya yazodevatarijI) citrasaMpuTakI yaha tIsarI AvRtti hai| prathama do AvRttiyoMmeM paTTiyoM tathA pratIkoMkA jo paricaya chapA gayA thA, usameM atialpa sudhAra tathA vRddhi karake phirase likhakara yahA~ chapA gayA hai| pahalI AvRttimeM paTTiyA~ 35, pratIka 105, dUsarI meM paTTiyA~ 60 tathA pratIka 141 the| tIsarImeM citrapaTTiyA~ 80 aura pratIka 144 aura sAiDameM 35 se jyAdA pratIka diye haiN| avataraNa isa granthameM pratyeka raMgIna citrake sAmane usakA paricaya tInoM bhASAoMmeM eka eka pannemeM chapA hai| isa taraha paricayake kula 48 panneM hai| pratyeka pRSTha para sabase nIce vividha viSayoMkI eka eka citrapaTTI chapI hai| taduparAMta pratyeka pRSTha para isa tIsarI AvRttimeM chape hue gujarAtI, hindI aura aMgrejI paricayake prAraMbhameM DhAI senTImITara kI (1 iMca kI) caur3AIvAlA pratIka samacatuSkoNameM diyA gayA hai| kula milAkara paricaya pRSThoMkI paTTiyA~ 80 haiM aura pratIka 144 se adhika haiN| adhikatama citrapaTTiyA~ tathA pratIka jainadharma yA usakI saMskRtike sAtha sambandha rakhate hai, phira bhI sarvasAmAnya viSayakI bhI citrapaTTiyA~ tathA pratIka alpa saMkhyA prastuta kiye gaye haiN| ina donoM prakArakI citrAkRtiyoMmeM dharma tathA saMskRtike alAvA tattvajJAna, sAdhanA, upAsanA, maMtra, taMtra, sAhitya, saMgIta, zilpa. sthApatya vividha kalAe~ Adi viSayoMkA samAveza kiyA gayA hai| yahA~ jo paricaya diyA gayA hai vaha sirpha vidvAnoM tathA uccatama abhyAsiyoMko hI nahIM lekina mukhyatayA sarva-sAdhAraNako khayAlameM rakhakara likhA gayA hai| ataH dArzanikatA yA usakI sUkSma khUbiyoMko yahA~ sthAna nahIM mila paayaa| isake alAvA amuka paTTiyA~ yA pratIkoko chor3akara zeSa rekhAMkanoMke Avazyaka pahaluoMkA sarala bhASAmeM yathocita varNana diyA gayA hai| -tIna bhASAoMvAle paricaya pRSThoMke nIce chapI hui 48 citrapaTTiyoMkA paricaya. 1. dharmacakabaMdanA- yaha dharmacakrakI paTTI hai| yaha dharmacakra haraeka tIrthakarake dharmacakrItvako khyAta karanevAlA, pratipakSiyoMke madako mAta karanevAlA tathA sUryase bhI adhika tejasvI hotA hai| yaha vihAra karate hue tIrthakarake Age jagamagAhaTa karatA huA, AkAzameM gamana karatA hai| deva samavasaraNameM pramukI baiThakake sAmane hI suvarNakamala para usakI racanA karate haiN| vaha samavasaraNa ke daravAje para bhI hotA hai| sAtha hI vaha dharma kA prakAza karanevAlA, usakI prabala satAko sUcita karanevAlA tathA usakA preraka pratIka hai| vyavahArameM sarvaprathama dharmacakra pravartana araboM varSa pahale zrI RSabhadeva bhagavAnake vihAra kAlameM takSazilAme (pazAvara pradeza) bhagavAnake hI putra bAhubalIjIne kiyA thaa| 'tapAvalI' granthameM dharmacakrakA tapa karanekA bhI vidhAna hai, lekina hama use lagabhaga bhUla gaye hai| ataH dharmacakrakA Adhapravartana karanevAle jaina hai yaha bAta jainoMke mana para na rahI to phira dUsaroko to isakA khyAla hI kaise ho? Aja to bauddhoMke DhAI hajAra varSa pahale zurU hue dharmacakrakA bhArata sarakArase gaurava kiye jAnese vaha savizeSa prasiddha huA hai| yahA~ citrameM dharmacakra sirpha darzanIya hI nahIM kintu sabake lie baMdanIya bhI hai isakA bhAva pradarzita karane ke lie caturvidha zrIsaMgha dharmacakrako bhAvapUrvaka vaMdana karatA huA batAyA hai| donoM ora baiThe mRgoMko jainazilpa granthameM sattva tathA karuNAke pratIka svarUpa batAye gaye hai| dharmacakrake Are sAtase lekara caubIsa (24) kI saMkhyAke bIcakI vividha saMkhyAvAle dekhanemeM Ae hai| mUrtiyoMmeM dharmacakra sammukha tathA ADe (arthAt hamAre sAmane cakra para saMvidhAna paTTI hI dikhAI de aura Are donoM ora rahe) donoM prakAra ke kiye jAte the| bahuta prAcIna kAlameM ADekA ThIka ThIka pracAra thaa| Aja to (prAyaH) sammukhavAle prakAra kI praNAlikA hai| 2. U~ hrI- jaina paraMparA ke anusAra devanAgarI lipimeM likhe gaye auM tathA hI kisa taraha citrita kiye jAne cAhie isakA khayAla rakhaneke lie yaha paTTI dI gaI hai| laghu yA bRhat zAMtisnAtrake vidhi prasaMga para miTTIkI bedI-pIThikA banAI jAtI hai| taba usa para ina donoM maMtrabIjoMkA Alekhana karanA par3atA hai| sAtha hI ye bIja lagabhaga sarvadharma prasiddha hai| maMtroM, yaMtroM, japa tathA dhyAna AdimeM inakA vyApaka upayoga hotA hai| jaina 'auM' meM paMcaparameSThI kI tathA 'hI meM caubIsa tIrthakara kI kalpanA karate hai| auM aura hrIM ke bAremeM unakI mahimAke tathA sAdhanAke grantha, mantra kalpa likhe gaye hai| 3. aSTa maMgala- anAdi kAlase vizvame maMgalarUpa mAnI gaI ATha AkRtiyoMkI yaha paTTI hai| yaha paTTI sacitra kalpasUtra (bArasA) meM citrita aSTamaMgalake citroMse pratikRti ke rupame lI gaI hai| isa paTTIme kramazaH (1) svastika (2) zrIvatsa (3) naMdyAvarta (4) varSamAnaka (5) bhadrAsana (siMhAsana) (6) kalaza (ghaTAkRti) (7) mInayugala aura (8) darpaNa - ye AkRtiyA~ Alikhita hai| zAstrokta AdezAnusAra hara eka zrAvakako jina maMdirameM bhagavAnakI pUjA karaneke bAda maMDapameM baiThakara caityavaMdanake prAraMbha ke pahale jinendra bhagavAnakI pratimAke sammukha hamezA zuddha aura akhaNDa akSatoM-cAvaloMse ina AThoM AkRtiyoMkI racanA karanI caahie| lekina Aja yaha prathA prAyaH baMda ho cukI hai| isake sthAna para Aja sirpha pATale para cAvalakA svastika banAnA,bAdame jJAna, darzana tathA cAritra ke pratIka svarUpa akSatokI tIna DheriyA~ karanA, isake Upara siddhazilA ke candAkAra karanA aura usake bIca cAvalakI choTI DherI banAnA isa taraha kI prathA hai| isa prathAmese sirpha Adha maMgalAkRti 'svastika' kA Alekhana avazya hotA rahA hai| aneka prasaMgoMmeM isakA Alekhana hotA hai yaha AnaMda kI bAta hai| vartamAnakAlameM choTe-bar3e hajAroM jaina strI-puruSa hamezA maMdirameM jAkara kASThake pATale para apane gharake zuddha cAvaloM dvArA isa svastikakI racanA karate hai| aSTamaMgala kI ina AkRtiyoM kA prabhuke samakSa sAmAnyatayA cAvaloM se Alekhana karanA hotA hai| prAcIna kAlameM to jaina rAjA aura zrImanta loga sone aura cAMdI ke akSata banavAkara unake dvArA maMgala AkRtiyoM kI racanA karate the| cAhe kisI bhI mAdhyamase ho yaha AkAra banAnekI 1. zAsvame dharmacaka'ko hajAra ArovAlA darazAyA hai| 2. isake lie paJcamI yA aSTamIke caMdra jaisI AkRti banAI jAtI hai| *jina maMdiroMkI phoM para sAloMse zilliyoM dvArA pattharase svastika yA naMdyAvartakA Alekhana hotA AyA hai| isa para loga paira rakheMge, saba Thage kyA yaha ucita hai? yaha prathA kabase zurU huI? kisane zurU kI? yaha socane kI bAta hai| 149 For Personal & Private Use Only

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prathA prAcInakAlameM uttama rUpase pracalita thii| uttarakAlameM logoMko isa prakAra pratidina AkAra banAne meM anukUlatA nahIM pratIta huI ataH saralatA lAne tathA samayakI bacata karanekI dRSTise usameM parivartana karake aSTamaMgalake ATho AkAroMko bAjoTha athavA paTiye para tarAzane kI prathA AraMbha huii| upAsaka gRhastha usa AkAroMvAle tarAze gae bhAgame saralatA aura zIghratAse akSata bharakara AkRtiyoMko banA letA. isalie yaha paddhati pUrva-paddhatise sabako priya lgii| bAdame yaha paddhati bhI anukula nahIM huI, taba Alekhana baMda honese prastuta paddhati lupta hone lgii| zrI saMghane socA ki isase to loga maMgalAkAroMse milanevAle maMgala lAbhako kho baiThege ataH aMtameM unhoMne ubharI huI AkRtiyoMse yukta aSTamaMgalakI dhAtumayI caukiyA~ jinAlayoMmeM rakhanekI prathA AraMbha krvaaii| itanA hI nahIM, 'snAtra' bolaneke lie paMcadhAtukI mUrtike sAtha aSTamaMgalakI caukI honI hI cAhie aisA AgrahapUrvaka nityakarma vidhimeM isakA samAveza kiyA, isalie yaha sadAke lie AvazyakatA kI vastu bana gii| isa kAraNa pratyeka jainamaMdirameM eka yA ekase adhika saMkhyAme vaha sarvatra hotI hI hai| aura naimittika karmameM arthAt sattarahabhedI pUjAme aSTamaMgala ke lie khAsa pUjA hI banA dii| isase usa pUjAke samaya tathA anya choTe-bar3e zAntisnAtrAdi-prasaMgoM para honevAle pATalI pUjanameM navagrahAdikI pUjA ke prasaMga meM sevana kI lakar3Ise banAI huI aSTamaMgalakI caukI kA vidhAna kiye jAne ke kAraNa usakI anivAryatA bana gii| isa caukImeM banI huI AkRtiyA~ pUjA karaneke lie nahIM hai apitu jo AkRti jisa rUpameM banI huI hai usI taraha kI AkRti banAnekI dRSTise anAmikA aMgulI ko ghise hue candanameM Dubokara usake dvArA usa para vaisA hI AkAra (AuTa lAina) banAneke lie hai| kintu Aja vAstavika sthitikA jJAna na honese sabhI candanakI TapakiyA~, TIke Adi lagAkara saMtoSa manAte hai, lekina yaha ucita nahIM hai| aSTamaMgaloMkA Alekhana athavA racanA karake mujhe zubha maMgaloMkI prApti ho aisI prArthanA karanI caahie| isase jIvana meM vividha prakArake maMgaloMkI prApti hotI hai| merU parvata para tIrthakarokA abhiSeka ho jAne ke pazcAt inda mahArAja cAMdIke bane hue akSatoM-cAvalase sAkSAt prabhuke samakSa bahumUlya caukI para aSTamaMgaloMkA Alekhana karate hai| aura samyagdRSTi deva devalokameM prabhukI pUjA ke samaya pratidina inakA Alekhana karate hai| magadhezvara zreNika to pratidina naye-naye suvarNake 'jau (yava) banAkara unase aSTamaMgaloMkI racanA karate the| agavAnImeM dIkSA athavA rathayAtrAke calasamArohoM (jalasa) meM sabase Age prathama aSTamaMgala rahate the aura unheM purUSa lekara calate the| aSTamagaloMke ye AkAra kina kAraNoMse mAMgalika hai? isakA vivecana mere par3hane meM nahIM AyA hai| mAtra aSTamaMgala kA ullekha rAjapraznIya (rAyapaseNI), jAtAdharma kathA (NAyA dhammakahA) Adi Agama granyoMmeM milatA hai tathA vahA~ sUryAbhadevake prasaMgameM likhA hai ki sUryAbhane bhagavAna ke samakSa jo nRtya kiye the unameM antima nRtya aSTamaMgalake eka-eka AkArake anurUpa hI kiyA thaa| aura devalokake vimAnoM kI dvArazAkha upara ye AkAra anAdikAlase vidyamAna hai| samavasaraNameM sthita azokavRkSa para tathA usake dvAroM para bhI aSTamaMgala hote hai| hamAre yahA~ purAne kASThake, saMghake athavA vyaktigata prAcIna maMdiroM tathA purAnI jaina haveliyoMke dvAra para lage hue lakaDIke caukhaTo para aSTamaMgala utkIrNa kiye jAte the ve Aja bhI dikhAI dete hai| Aja adhikAMza jaina maMdiroMke garbhagRhake dvAra para caukhaToMke uparI bhAgameM cAMdIke banAe hue aSTamaMgalake toraNa laTakAnekI prathA bahuta hI pracalita hai| isake atirikta, Ajakala DibiyoM, maMjUSAoM, maMdirake cAvalake bhaMDAroM, vyAkhyAnakI caukiyoM, ogheke pATo, kukumapatrikAoM, caMdoveke toraNoM, citroM, raMgoliyoM tathA rekhAoM Adi meM aSTamaMgaloMko vyApaka sthAna diyA jAtA hai| katipaya jinAlayoMme to svastika aura nandyAvartake AkAroMko baiThanekI tathA calanekI jamIna para lagI huI saMgamaramara kI silapaTTiyoM (TAiloM) meM bhI banAyA jAtA hai| aSTamaMgala ke kramameM pahalA sthAna svastika-sAthiyekA hai jise lAkhoM jaina maMdiroMmeM Alikhita karate hai| dUsarA zrIvatsa kA hai| zrIvatsa zabda yahA~ ruDhArthaka samajhanA caahie| isalie zrIvatsa arthAt mahApuruSoMkI chAtIke antabhAgakA unnata avayava vishess| tIrthakarAdi mahApuruSoMkI chAtIke antabhAgakA kendrIya zArIrika pradeza bAlase kucha unnata hotA hai| tathA usa para UrdhvamukhI dakSiNAvartavAlA sukomala kezokA samUha sundara rUpase zobhita hotA hai| kezayukta isa unnata avayava vizeSa kA nAma hI zrIvatsa hai ki yaha cihna samasta arihaMta-tIrthakaroMke vakSaHsthala para hotA hai aura isalie unakI pratimAomeM bhI yaha cihna banAyA jAtA hai| maMdirokI sabhI pratimAoMmeM vakSaHsthala para yaha cihna' ubharA huA rahatA hai| tIsarA sthAna 'nandyAvarta'kA hai| jainadharmameM yaha eka prasiddha bRhat svastika hI hai tathA nau koNoMse nirmita honevAlI eka buddhigamya suMdara AkRti hai| cauthe 'vardhamAnaka' kA artha 'zarAba' arthAt dIpakA sAdhana aura isIse isakA suparicita nAma 'zarAva-sampuTa' hai| ise 'vardhamAnasampuTa' bhI kahate hai| zarAva athavA vardhamAnase jisameM dIpaka karate hai vaha miTTIkA sAdhana aura sampuTakA artha hai do sAdhanakA jur3Ava / ina sabakA tAtparyArtha yaha hai ki sIdhe sAdhana ke Upara ulaTA sAdhana rakhanese saMpuTa jaisI AkRti banatI hai| aisI AkRtiko maMgala mAnA gayA hai| pA~cavA~ 'kalaza' arthAt kisI bhI eka 3. zrIvatsame zrI aura vatma zabda hai| batsakA artha hai chaatii| zrI zabdake aneka amese zobhA aura racanA aise do ayokI saMgati ko to 'zobhA athavA racanAse yukta aisA vanasthala' isa prakAra paugika artha hotA hai| to yaha zobhA-racanA kisakI? to Upara batAe anusAra 'avayava yA vastu vizeSa kI', isa prakAra artha paTita hotA hai| 4 mahAna kahe jAnevAle anya vyaktiyoMmeM zrIkRSNa vAsudeva ke vakSamAga kA 'zrIvatsa' cihana prasiddha hai| 5. isake ullekha ke lie dekheM - jambUdvIpa prajJapti, aupa,sama., mahAni, Adi AgamA 6. vigata 40-50 varSAme sthApita mUrtiyome zrIvatsakA cihana bahuta U~cA, cauDA aura mApake nizcita AkArase rahita kiyA gayA hai, jisake phalasvarUpa mUrtikI zobhAme bati huI hai| ataH yaha thina yathAyogya rUpame hI banavAnA caahie| zrIvatsa kA AkAra citra meM kisa prakAra kA kisa taraha banAnA cAhie? isa sambandha meM prAcIna citra AdimeM vividha prakAra milaneke kAraNa eka paddhati nizcita nahIM ho sakI hai| sabhI bhinna-bhinna rUpame citrita karate hai| 150Education International For Personal & Private Use Only

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prakArake ghaDekI aakRti| chaThA maMgala 'bhadrAsana' arthAt baiThanekA aasn-siNhaasn-vishess| mIna aura darpaNakA artha spaSTa hai| yahA~ dikhAyA huA krama kalpasUtrake citrake anusAra hai| ina aSTamaMgalokA kama zAstrome vividha prakArase prApta hotA hai| yahI kAraNa hai ki mandiro-toraNI athavA citroM meM bhI vividha krama dekhane ko milatA hai| paMcadhAtukI caukiyA~ bhI vividha kamavAlI milatI hai| isameM eka samAna kamakA nirvAha huA hI nahIM hai, kintu yahA~ dI gaI paTTI AgamazAstrokta pAThake anusAra hai aura una Agamoke nAmakA ullekha paTTIke kendrame kiyA bhI hai| yadi isa paTTIke kramako sabhI svIkAra kareM to sarvatra eka hI kamakA Adara ho| pratyeka jainake gharameM pRthak pRthak athavA sAmUhika rUpameM ina aSTamaMgalokI sthApanA (kisIbhI rUpameM) karanI hI caahie| inheM pravezadvArameM toraNake rUpameM athavA dvArazAkha meM kalAtmaka paddhatise utkIrNa yA citrita karake rakhA jA sakatA hai| isase usa sthAnaka athavA gharakA maMgala hotA hai| aSTamaMgalakI AkRtiyA~ aneka prakArakI banI huI milatI hai| isI pustakame udAharaNa svarUpa anya do paTTiyA~ dI gaI hai, unheM dekhanese yaha jJAta hogaa| dezabheda aura kAlabhedake kAraNa vastu kI racanAomeM vividhatA aura antara to rahegA hI, tathApi ve sabhI AdaraNIya hai| 4.AcAryajIkA yaha bArahavIM zatI kA gujarAtI paddhatikA citra hai| yaha citra eka kASThapaTTI para citrita thA, usakI yaha suramya anukRti hai| paTTImeM nagara praveza- ziSya-parivAra ke sAtha khar3e hue jainAcArya aura siddharAja jayasiMhakA milana, AkarSaka bhagimA-pUrNa nRtya tathA vRnda-vAdana hotA huA dikhAyA gayA hai| isa citra meM prAcInakAlameM puruSa bhI bAlokA jUr3A bAMdhate the aura bar3I dADhI rakhate the, yaha dikhAyA gayA hai| aura sAtha hI una sabhIko kalpasUtrakI paddhatike anusAra vizAla netra, zukakI nAsikAke samAna nukIlI nAsikAe~, usa samaya ke jaina sAdhu, rAjA evaM prajAjanoMkI vezabhUSA, dAhine hAthase pravacana mudrA banAkara upadeza karate hue jainAcArya, dasavIM zatIse lekara satrahavIM zatIke jainamuniyoM ke citra tathA gurumUrtiyoMke kucha pASANa-zilpoMmeM dikhAI denevAlI (bAyeM para nahIM) dAhine kandhe para vastra rakhanekI tatkAlIna eka prathA Adi dRSTigocara hote hai| 5.vividha lipiyA~ isa paTTIke cAra koSThakoMmeM cAra prakArakI lipiyA~ dI gaI hai| aura pA~caveM koSThakameM Upara kI lipiyoMke zeSa akSara, jaina lipike saMyuktAkSara aura aMka - devanAgarI, jaina athavA bAlabodha lipimeM likhe jAnevAle aMka, zabdoM vAkyoMmeM AnevAle cihana saMketa Adi prakIrNa bAte dikhAI gaI hai| lipi arthAt akSara athavA aMkoMko amuka prakArase sthApita karane likhanekI paddhati, athavA bhASAke lie amuka prakArase likhe jAnevAle varNa, akSara yA unakA samUha hai| varNake paryAya akSara yA mAtRkA hai| lipike varNamAtRkA, siddhAntamAtRkA, siddhamAtRkA ye nAmAntara hai| isake atirikta yaha varNamAlA, akSaramAlA yA mUlAkSara ina nAmoMse bhI pracalita hai| mAtRkA arthAt maataa| ye varNa zAstrasiddhAMta , vidyA, kalA aura yAvat vizvake sabhI vyavahAroko janma denevAle tathA poSaNa Adi karanevAle honese use mAtAkI upamA dI hai, yaha yathArtha hI hai| isIlie use siddhAntamAtRkA kahA hai| varNokA koI Adi athavA utpatti nahIM hai ataH unheM 'anAdisaMsiddha' bhI kahate hai| citrapaTTIke sambandhameM pA~ca koSThakoMmeM se pahale koSThakameM vartamAna kAlameM pracalita devanAgarI lipi dikhAI gaI hai| dUsare meM jaina devanAgarI, tIsare kharoSThI aura cauyemeM bADmI hai| jaina itihAsa athavA lipizAstroke itihAsakI dRSTise dekheM to paTTImeM brAhmI,"kharoSThI, devanAgarI aura jaina isa kamase inakA lekhana honA cAhie, kintu nIce dI gaI aparicita lipiyoMke akSaroMko pahacAnanekA kArya sarala bane isa dRSTise sarva paricita devanAgarIko prathama batAyA gayA hai| anyathA vAstavika rUpase parivartana samajhaneke lie koSThakoMkA kama 4, 3, 2, 1 aisA dhyAna rakhanA caahie| prathama koSThakameM jahA~ jo akSara hai unake nIce unhIMke varNa diye hai jaise ki a ke nIce sabhI lipiyoMkA a| jisase saiMkar3oM varSoM meM lipyakSaroM meM hue kramika parivartanakA bhI jJAna ho ske| pahale koSThakakI devanAgarI aura bAvana akSarokI gaNanA Adhunika devanAgarIkA mUla nAma 'nAgara' athavA 'nAgarI hai| uttarakAlameM devazabda jor3akara devanAgarI' aisA nAmakaraNa kiyA gayA hai| yahI nAgarI Ajakala"bAlabodha ke rUpame pahacAnI jAtI hai| isake akSarokI saMkhyA bAvana hai| a se taka 14 svara, ka se ha taka 33 vyaMjana, svarAdike Upara lagAI jAnevAlI anusvAra - darzaka eka bindu (a), do bindurUpa visarga 7. kintu eka bAta dhyAna rakhanI cAhie ki eka paddhati ko banAe rakhane ke lie bhale hI koI eka nirNaya kiyA jAe, kintu usakA artha yaha nahIM karanA cAhie ki anya grayoMme jo sAmAnya parivartanavAlA krama batAyA hai vaha azuddha hai| use vaikalpika rUpame AdaraNIya hI mAnanA caahie| 8.jaina sAdhuoMme Aja to bAyeM kandhe para kambala rakhanekI prathA cala rahI hai| 9. "likhitAzaravinyAse lipilibirUmI" amarakoza-1499, aisA hI nirdeza hamakozake zloka 1-148 meM hai| lipiko karmagrantha kI bhASAme 'sajJAkSara' aura bhASAko 'vyaMjanAkSara' tathA punaH ina donoM ko 'dravyAkSara' kahA jAtA hai| tathA akSarajJAnake bodharUpa labyAkSara ko 'bhASAkSara' kahate hai| (dekhie Avazyaka grantha kI mUla TIkA) 10. eka bAta dhyAna meM rakhanI cAhie ki bhASA aura lipi ye dono alaga alaga vastue~ hai| jisakA uccAraNa hotA hai vaha 'bhASA' aura jo likhI jAtI hai vaha hai lipi'| kisI bhI bhASAko kisI bhI lipimeM likhA jA sakatA hai aura kisI bhI lipikA anubAda kisI bhI bhASAme kiyA jA sakatA hai| 1. eka varNa-akSarako bhI lipi, mAtRkA athavA mAtRkAkSara kaha sakate hai| 12. katipaya lipi-vizArada kharoSThIko aitihAsika dRSTi se brAhmI se pUrvavattI mAnate hai| 13 hindI lipi prAyaH bAlabodha ke samAna hai| 14 'vyaMjanAni trayastriMzat svarAjyaiva caturdazA anusvArA visargAzca jitAmUlIya eva c|1|| gajakumbhAkRtivarNoM proktau ununaasikstthaa| ete varNA dvipaJcAzad mAtRkAyAmudAhRtAH // 2 // 15. audantA svraaH| (si. hai) 16-16. anusvAra, visarga Adi AkRtiyA~ anakSarI hote hue bhI uname arthasaMketa hone ke kAraNa unheM varNImeM ginakara varNamAlA meM sthAna diyA gayA hai| For Personal & Private Use Only www.jainelio15prg

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(: a), jihvAmUlAya / x ka ra kha) aura upadhmAnIya (pa, x pha), ye cAra varNa tathA bAvanavA~"anunAsika varNa (a.pahale koSThaka meM devanAgarIke 39 akSara banAye gaye hai| zeSa jo raha gaye ve pAMcaveM koSThakameM diye gaye hai| yaha Aryalipi i.san. kI dasavIM zatAbdIse Arambha huI hai aisA lipijJokA kathana hai| yaha lipi sArvadezika bana gaI hai| tathA Aja bhI dezake adhikAMza bhAgame vividhabhASI logoMmeM isa lipikA prayoga hotA hai| dUsare koSThaka kI jaina lipi lipividoMkI mAnyatAnusAra kucha samaya bItane para nAgarI lipimese hI jaina lahiyoM (hastalikhita pratiyoMke lekhakone) kucha akSarokA eka vilakSaNa svarUpa vikasita kiyaa| usase prastuta nAgarI 'jaina lipi' aise svatantra nAmase prakhyAta huii| vastutaH isake lie jaina zailI kI nAgarI' aisA kahanA adhika samucita hai| nAgarI ke jina akSarokI banAvaTa meM ghumAva (moDameM) parivartana huA hai unakI saMkhyA pA~ca svara aura chaH vyaMjana milakara gyAraha hai| svaroMmeM a, R, lu, o, au tathA vyaMjanoMmeM mukhyarUpase cha, ja, da, i, Na, 8 hai| jaina lipime likhaneke lie agramAtrA aura pRSThamAtrA (par3I mAtrA) ke do prakAra pracalita the| inameM agramAtrAke prakArameM husda-dIrgha cihna, akSarake Upara athavA nIce na likhakara usake agale bhAga likhate the| jaise-sA aura par3I ke pRSTha mAtrA meM lekhana kA saudarya banAe rakhane ke lie mastaka ke Upara kI mAtrA akSara ke pIche usI akSara ke mastaka kA sparza karake likhI jAtI thii| jaise ki 'devendra' likhanA ho to |dAvandra / ye donoM prakAra Ajakala prAyaH naSTa ho gae hai| Ajakala to ye sabhI cihna UrdhvamAtrA athavA adhomAtrAke rUpameM hI likhe jAte hai| tIsare koSThaka kI kharoSThI lipi ___ kharoSThaM nAmaka AcArya ke nAmase tathA anya matAnusAra khara arthAt gardabha, oSTha-oTha isa AdhAra para isa lipi ke akSara gardabha ke oSTha jaise moTe AkArame likhe jAne ke kAraNa, athavA kharoSTha nAmaka jAtike nAma para isa lipikA nAmakaraNa huA hai| isa lipikI vizeSatA yaha hai ki svarameM mAtrAe~ lagAkara likhA jAtA hai| jaise ki- 'ai, ' ityaadi| isake mUlAkSara 37 hai| isameM svara pA~ca hai aura ve hrasva hI hai| zeSa 32 vyaJjana hai| yaha lipi I.san. se pUrva cauthI zatAbdI meM utpanna hokara I.san. kI tIsarI zatAbdImeM astAcala para pahu~ca gaI thii| jaina granthoMmeM jahA~ lipi ke prakAra batAe gae hai, vahA~ kharoSThIkA ullekha huA hai| caudhe koSThaka kI brAhmI lipi jaina anuzrutike anusAra isa lipi kA jJAna kaI araba varSoMse pUrva isa yugake AdimeM utpanna prathama tIrthakara bhagavAna zrI RSabhadevane apanI putrI 'brAhmI' ko dAhine hAthase isa yugame sabase pahale diyA tabase likhane ke lie 'varNamAlA' mAnavajAti ko prApta huI aura lipi-vijJAna prArambha huaa| yaha lipi 'brAhmIM' ke nAmase brAhmI' ke rUpa meM prakhyAta huI aura yaha 'Adhalipi' khlaaii| zrI RSabhadevane dvitIya putrI sundarI ko aMka jJAna sikhaayaa| aMka bhI eka prakArakI lipi hI kahalAtI hai| brAhmI lipi meM mUlAkSarokI saMkhyA kitanI thI? isake lie jaina AgamasUtra samavAyAMga 46 kI saMkhyA batalAtA hai| yadyapi mUlakAra kaunase 46 akSara hai. isa saMbaMdhame mauna hai kintu prastuta aMga kI gyArahavIM zatAbdI meM racita TIkA TIkAkAra 'R, R, lU, lU' svara tathA '' aura 'm' ina chaha ke atirikta 46 kI sambhAvanA sUcita karate hai| bhAratIya lipi-vijJAna ke pitA ojhAjI '' athavA '' ina donoMmeM se eka kA vikalpa sUcita karate hai| sAtavIM zatAbdI ke cInI yAtrI hapa-ena-sAMgane 47 tathA anyatra 42 saMkhyAkA bhI sucana kiyA hai| isa lipike AkAra kaise hoMge? isakA nirdeza 'prazna vyAkaraNa' meM huA hai| vaha AjakI lipi ke sAtha kahI kahIM sAmya rakhatA hai| 17 kaH kulishaakRtiH| 18. gajakumbAkRtiH pazyA tAtparya yaha hai ki kisI zabdake antameM visarga ho aura usake Age ka athavA khase Arambha honevAlA zabda hoto, pUrva meM sthita visarga kA uccAraNa jillA ke mUlAgrabhAgase eka viziSTa prakArase kiyA jAtA hai| isa viziSTa uccAraNa kI pahacAnake lie vaiyAkaraNoMne visargake sthAna para eka prakArakA saMketAtmaka cihana vAkRti 4 rakhanekA sUcana kiyA hai aura use 'mahApANavisarga' nAma dekara usAko jihavAgramUlIya varNarkI saMjJA dI hai| udAharaNa ke lie 'nRpaH kArya kroti'| isa vAkyako zuddha rUpameM 'nRpa x kArya kroti'| isa taraha hI likhA jA sakatA hai| aura visarga ke Age eathavA Ae to usakA uccAraNa oSTha dvArA eka viziSTa prakArase hotA thA ataH usake saMketa ke lie gajake gaNDasthala ke samAna xxina do cinhoM meM se kisI eka prakArakA cinha lagatA hai| ise upadhmAnIya varNa kahate hai| upadhmA arthAt oSTha aura usase bolA jAnevAlA varNa- 'updhmaaniiy'| 19. bAvanakI gaNanA eka dUsare prakArase bhI kI jAtI hai, jisame jihvAmUlIya, upadhmAnIya aura anunAsika vyajanoMmela aura vyajanoMkI bhI gaNanA hotI hai| cauthI zatAdIke pazcAt Ajakala likhe jAnevAle na ke sthAna para saMyuktAkSarake rUpameM svara joDakara 'kA isa taraha likhA jAtA thaa| bAdameM isane apanA mUla svarUpa badalakara s kA rUpa dhAraNa kiyA hai| aisA honepara meM kaunase varNa hai isakA paricaya dene kI AvazyakatA pratIta hone para vyAkaraNakAroM ko kaH saMyoge aisA vidhAna karanA pdd'aa| yahI bAta za ke sthAnapara saMyuktAkSara 'ja' ke sambandha meM huii| isake dvArA bhI apanA kAyAkalpa karakeza aisA abhinava rUpa dhAraNa karane para 'jayoH ' aisA sUtra banAnA pdd'aa| tathA vartamAna kAlameM prayukta honevAlA ''mI prAcInakAlameM 'tara' isa prakAra likhA jAtA thA,bAda meM isameM 'na' meM svara milAkara 'tara' likhanA par3atA thA ataH yaha kAlAntara meM 'tra' ke rUpameM navIna avatAra lekara prastuta huaa| ye kevala varNa nahIM hai, apitu saMyukta varNa hai| 20. isa lipimeM I. san 1008 meM likhA huA eka grantha landana kembija meM hai| tathA vizeSAvazyaka bhASya TIkA' nAmaka kRti bhI nAgara lipiye hai, jo ki jaisalamera ke bhaNDArameM hai| maiMne isake darzana kiye hai| inake atirikta nAgarI abhilekhoMke amarose milate-julate akSarovAlI tADapatrIya pratiyA~ bahuta milatI hai| jinakA samaya 10-11 vI zatAbdI hai| 21. aisA bhI prazna kiyA jA sakatA hai ki jaina lipi se nAgarI lipi kA janma kyo na huA ho? 22, yaha mAnyatA cInI vidvAnoM kI hai| 23. vigata 30-40 varcAse bhAratake gAMdhIvAdI maMDaloMmeM isa prakArakI lipi kA prayoga kiyA jA rahA hai| 24. turkastAna Adi deza jahA~ ki bhAratIya athavA bauddhasabhyatA vyApta bI, vahA~ yaha lipi bahuta samaya taka pracalita rahI thii| 25. brAmI-lipikI utpatti ke bAremeM ajaina loga brahmA ko kAraNarUpa mAnate hai aura bahamAse prApta hone ke kAraNa isakA grAmI nAma pahA hai aisA kahate hai| cIna kA vizvakoza bhI isa bAta kA samarthana karatA hai| donoM anuzrutiyA~ isakI prAcInatA ko svIkRta karatI hai yaha spaSTa hai| 26. zUnya aMka kI khoja pUrNataH bhAratIya hai| isa deza ne hI anya dezoko zUnya aka kI bheTa dI hai| 152 For Personal & Private Use Only

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bAhmI lipikI mahattA brAhmI lipiko lipividoMne AjakI vidyamAna hajAroM lipiyoMkI mAtA ke rUpame paricita karAyA hai| bhArata kI samasta lipiyokA mUla bAhamI lipiko batAyA hai| ataH brAhmI lipi ko mAtA aura anya lipiyoM ko usake vaMza vistAra ke rUpameM samajhanA caahie| yaha lipi vyavasthita rUpa se nirmita, kisI bhI anya lipi ke anukaraNase rahita, jaisA likhA jAe vaisA hI bolA jAe aura jaisA bolA jAe vaisA hI likhA jAe vaisI hai| isI lie yaha eka vikAsonmukha vaijJAnika DaMgase suniyojita varNamAlAvAlI lipi mAnI jAtI hai, aura aneka kAraNoMse ise eka sArvadezika lipi mAnA jAtA hai| jainagrantha ise 'Arya-lipi' kahate hai| isI lipimeM jaina-bauddha dharmazAstra likhe gae the| vartamAna nAgarIkA prAcIna svarUpa hai bAhmI aura isakA arvAcIna svarUpa hai vaha naagrii| yaha vAhamI lipi prAdezika bheda aura lekhanabheda ke kAraNa dhIre dhIre aisI parivartita huI ki brAhmI ke mUla mor3oM ko DhUMDhanekA kArya kaThina ho gyaa| lipi vastu hI aisI hai ki vaha sadA parivartanazIla hI rahatI hai| pAMcave koSThaka ke saMbaMdha meM isa koSThakameM lipise sambandha prakIrNa bAte dI gaI hai| isameM brAhmI aura jaina lipikA & diyA gayA hai| isake pazcAt kamazaH anunAsika varNa, jihvAmUlIya, upadhmAnIya varNa, anusvAra, visarga, saMyuktAkSara s aura varNa diye gaye hai| tadanantara bahutapracalita tIna mantrabIca, dIrgha svara-U tathA kam la va ra m ina sAta vyaMjana varNAka saMyojana se bananevAlA"piNDAkSara athavA kaTAkSara diyA gayA hai| isake bAda jaina lipimeM vizeSa rUpase prayukta 14 saMyuktAkSara, phira jaina, ajaina lipi kI Avazyaka 1 se 9 tathA zUnyakI aMka saMkhyA aura antameM prAcIna lipimeM prayukta evaM arvAcIna lekhanakalA meM pracalita cihna dikhAe gae hai| yahA~ agramAtrA athavA pRSThamAtrA ke namUne Adi nahIM dikhAe gae hai| 6. caudahasvapna- tIrthakaroMke garbhAvataraNa ke pazcAta unakI mAtAoko madhyarAtrimeM AnevAle 14 mhaasvn| ye mahAsvapna sarvottama paNyazAlI aise bhagavAna ke garbha ke prabhAvase hI Ate hai| aura isI kAraNa ye svapna tIrthakara kI hI AtmA avatarita huI hai, isakA sUcana karanevAle hai| pahale tIrthakarakI mAtA caudaha svapnome pahale vRSabhako aura bAdameM gaja, siMha, lakSmI Adiko dekhatI hai| jabaki bAIsa tIrthakarokI mAtAe~ svapnameM prathama hAthIko aura usake bAda vRSabha, siMha Adiko dekhatI hai| kintu caubIsa tIrthakara bhagavAna zrI mahAvIrakI mAtA prathama svapnameM siMhako aura usake anantara garja, vRSabha Adiko dekhatI hai| ina svapnoMke darzanase, dekhanevAle athavA usake kuTumbako kalyANa, sampatti, Arogya, santoSa, dIrghAyu tathA upadravokA abhAva Adi phalokI prApti zAstrome dikhAI gaI hai| ina caudaha svapnoMko unake nAmoke sAtha yahA~ citrita kiyA gayA hai| 7. sAtasvara - svara asaMkhya ho sakate hai| kintu una sabakA vargIkaraNa karake unakA sAta meM hI samAveza kiyA gayA hai| baTavRkSa ke samAna virATa zabdabamakA sAta svarokA maNDala ye bIja hai| saMgItako 'paJcama veda' jaisI upamA dI hai| kaisI adbhuta bAta hai? kaisI adbhuta lIlA? asaMkhya voMse gAye jAnevAle rAgokA mUla kevala ye sAta svara hI hai| yahA~ 'sAregama' Adi sAta svaroM ko hI batAyA gayA hai| ina svaroMke prAkRta nAma kramazaH sajja, riSabha, gaM (gA?) thAra, majjhima, paMcama, dhaivata tathA nisAta hai| saMgIta zAstrameM inake kramazaH SaDja, RSabha, gAndhAra, madhyama, paMcama, dhaivata aura niSAda ye nAma hai| pahaja jihvA ke agrabhAgase, RSabha chAtIse, gAndhAra kaNThase, madhyama jihvAke madhya bhAgase, paMcama nAbhike bhAgase, paivata dantoSTha sthAnase tathA niSAda mastakase utpanna hote hai| 27. zAstrome jahA~ lipiyoMkI nAmAvalI milatI hai vahA~ pahalA ullekha 'bAhUmI' kA hI hotA hai| jaina Agama aMgome pA~cave aMga bhagavatIjI sUtra kA prArambha Namo baMbhIe livie' sUtra se hI huA hai| arthAt prArambhame hI bAhamI' lipiko namaskAra kiyA hai| lipi bhI kitanI sammAnya aura AdaraNIya vastu hai, isakA nirdeza isa sUtra se prApta hotA hai| 28. dekhie- pannavaNA, samavAyAMga' aura 'caupana.cariya' gandhoM ke ullekha 29. dekhie- 'llitvistraa| 30. bAhmI lipike sabhI vargoMke mor3a badala gae hai kintu eka varNane apane mUla svarUpa ko nahIM chor3A hai| isI kAraNa ra haThIlA varNa kahA jAtA hai| jiddI athavA mUrkha vyaktiko da jaisA kahA jAtA hai usakA kAraNa yahI hai| 31. lipi sadA kAlabheda athavA deza medase parivartanazIla hI rahatI hai| RSabhadeva bhagavAna dvArA batalAI gaI lipi aura tIna hajAra varSa pUrva kI athavA Agama - likhita kAla kI lipike bIca kyA antara hogA, yaha nirNaya karanekA nirNayAtmaka koI sAdhana nahIM hai| 32. ye varNa bAvana akSarakI gaNanAmese hai| 33. piNDa arthAt samUhA samUha vA~se niSpanna akSara piNDAkSara kahalAte haiN| isa akSarako likhate hai tabakUTa arthAt zikhara baisA dikhAI denese vaha kUTAkSara banatA hai| ise saMyuktAkSara athavA jur3e hue akSara bhI kahate hai| isakI saMkhyA me kucha matabheda hai| ye akSara ka se ha taka ke sabhI ajanoMse banate haiN| yahA~ k se Arambha honevAlA AdyAkSara batAyA hai| anya akSara cha, g se Arambha honevAle samAnane caahie| kUTAkSara 32 se 35 saMkhyA ke bIca ke Ate hai| isakA sapUrNa balaya kaisA hotA hai isake lie dekhe mere dvArA sammAdita -mudita avimnnlkch| 34. sabase adhika tIrthakarokI (arthAt bAIsa kI) mAtAe~ caudaha svome pahale hAthI ko dekhanevAlI honese zAstrameM pahale hAthI kA ullekha kiyA hai| isIke AdhAra para snAtrapUjAme pahale gajavara dITho' kahA jAtA hai| 35. yadi tIrthakarakI AtmA svargase avatarita hokara AtI ho, to usakI mAtA bArahaveM svapnameM 'vimAna ko dekhatI hai aura yadi narakase nikalakara AtI ho to usakI mAtA bhavana (bhavya gRha-AvAsa) ko dekhtii| 36. dinambara saMpradAya solaha svapokA dikhAI denA mAnatA hai| 37. tIsare Agama aMga ThANa' meM pahaja svara-nAsikA, kanna, chAtI, tAlu, jilbA aura dAMta ina chaha sthAnoMke Azrayase utpanna honeke kAraNa bahana' kahalAtA hai| tathA nAbhise utpana vAyukaNTha mastakaye Ahata hokara bAhara nikalatA hai taba vaha bailake samAna AvAja karatA ho, aisA AbhAsa hone ke kAraNa use RSabha (riSabha) kahate hai| anya svaroMke lie dekhiye ThANAMga sU. 553, u.03, svaramaNDala tathA saMgItase sambaddha varNana dRSTivAda nAmaka bArahave aMgake eka mahatvapUrNa azarUpa pUrvagata ke vividha prAbhRto meM se 'svaramAbhRta' meM thaa| Aja yaha grantha naSTa ho gayA hai| 18. 'sthAnAga' aura 'anuyogavAra ina dono AgomeM matAMtara se paivatake sthAna para aprasiddha raivata' zabda diyA hai| kyA ati prAcIna kAlame vastutaH paivata ke sthAna para raivata rahA hogA? isa Agamame diyA huA svaramahalakA varNana saMkSipta hone para bhI jAnane yogya hai| For Personal & Private Use Only

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ye sAta svara sarigama, sAregama athavA sargama aise saMkSipta akSaroMse pahacAne jAte hai| ina svaroke grAma mUrchanAe~ tathA raMga, Rtue~, rasa,alaMkAra Adi aneka bAtokA varNana jaina Agamo tathA prAcIna sAhityakAroMne saMgItAdike granthoMmeM diyA hai| saMgIta zAstriyoMne jIvanizrita tathA ajIvanizrita svarokI bAta kI hai| arthAta kisa jIvakI AvAja kisa svarake samAna hai aura kaisA ajIvavAdya kaise svara-dhvaniko vyakta karatA hai? isake lie jIvapakSameM pazu-pakSI nizrita kiye hai| yahA~ dI gaI manorama paTTImeM saMgItakAra tAnasena dvArA banAe gae savaiyeke AdhAra para una-una svaroM para pazu-pakSI dikhalAe hai| inameM kramazaH mayUra, cAtaka, bakarA, krauJca, koyala, mehaka tathA hAthI hai| yadyapi 'anuyogadvAra kI TIkAme tathA anyatra pazu-pakSiyoMke vikalpa batAe hai| kyoMki eka hI svara aneka jIvoMse bhI vyakta ho sakatA hai| 8.bAraha rAziyoM yaha par3I jyotiSa zAstrase saMbaMdhita hai| isameM bAraha rAziyoMko unake sAtha sambandha rakhanevAle akSaroMke sAtha dikhAyA gayA hai| (jyotiSa paTTI) - ina rAziyoMke AdhAra para pratyeka vyaktikA traikAlika bhaviSya dekhA jA sakatA hai| kaisI adbhuta bAta hai? karoDoM, araboM hI nahIM kintu saba manuSyoM kA bhaviSya dekhane kI kevala ye hI bAraha raashiyaaN| ina bArahoM meM kevala asaMkhya jIva hI nahIM apitu acetana padArthoM kA bhaviSya bhI chipA rahatA hai| vizvake carAcara bhAvoM ke zubhAzubha prabhAvoM ke lie ye rAziyA~ mahattvapUrNa hai| 9. aSTaprakArI yaha paTTI tIrthakara deva kI mUrtikI sevAbhakti ke rUpameM kI jAnevAlI (aMga aura agra zabda se pahacAnI jAnevAlI) aSTaprakArI pUjA - pUjA kisa prakAra aura kisa kramase hotI hai, yaha dikhAne ke lie dI gaI hai| bAI ora se prathama jalapUjA, bAdameM kramazaH candana, puSpa dhUpa, dIpa, akSata, naivedya arthAt svastika para donoM hAthoM se kisI bhI tarahakI miThAI-miSTa vastu rakhanA baha, aura AThavI phala pUjA arthAt cAvala dvArA citrita siddhazilA para donoM hAthoM se mokSaphala kI yAcanA karate hue phala arpaNa krnaa| prArambha kI tIna pUjAe~ 'aMgapUjA' honese garbhagRha meM kI jAtI hai aura zeSa pUjA 'agrapUjA' honese garbhagRha ke bAhara prabhu ke samakSa maMDapame karanI hotI hai| AThoM pUjAe~ karate hue jo bhAvanAe~ kI jAtI hai unake dohe pRthak pRthak Ate hai| loga unheM bolakara AThoM pUjAe~ karate hai| isa pUjAko davya pUjA kahate hai| AThavI phala pUjA pUrI karaneke pazcAt pUjaka zrAvaka-zrAvikA caityavandana tathA stotra stavana prArthanAdi karate hue bhagavAna kI bhAvapUjA meM tallIna hote hai| jaina sAdhu-sAdhvI samudAya to apane AcArake anusAra kevala stuti-prArthanAdi rUpa bhAvapUjA hI karate hai| 10. bhagavAna zramaNa bhagavAna mahAvIra ke pA~coM kalyANaka tathA anya viziSTa prasaMgoMse yukta yaha paTTI hai| mahAvIra ke isame kramazaH 'cyavana, janma, devaparIkSA, dIkSA, caMDakauzika kA upadava, kAnameM lakaDIkI salAkheM, candanabAlA dvArA dI gaI bhikSA, kevalajJAna kI jIvana prasaMga-prApti aura mokSa' isa taraha isameM nau prasaMga citrita hai| isakA zeSa vizeSa varNana 35 citroM ke paricayame A jAtA hai, isalie yahA~ vizeSa nahIM likhA hai| 11. TippaNI nRtya- yaha paTTI gujarAtake TippaNI nRtyakI hai| gujarAta meM ghara kI chata kI naI pharza ko majabUta karaneke lie TippaNI nRtya kiyA jAtA hai| usa samaya (gujarAtI paddhati) zramika loga citra dikhAe anusAra tAlabaddha Thumake ke sAtha, gIta gAte hue zramapUrvaka kiye jAnevAle nRtyotsavoM se AnaMda manAte hai| yaha citra dhArmika na hote hue bhI gujarAta kI prasiddha kalA honeke kAraNa diyA gayA hai| 12.jIvavicAra - akhila vizva bahamAMDa meM 84 lAkha" jIvayoniyoM hai| ina yoniyoM meM ananta jIvoM ke janma-maraNa hote rahate hai| inhIM 84 lAkha jIvayoniyA~ athavA saMsAravartI ananta jIvoM kI 563 bhedoMke dvArA isa citrapaTTIme mA~kI karavAI hai| ina sabhI jIvoM kA samAveza sthAvara aura trasa ina do nAmose prasiddha prakAroMmeM bhI hotA hai| yahA~ donoM prakAroM dvArA jIvabhedoM ke citra batAe gaye hai| svecchApUrvaka gati karanemeM jo asamartha hai unhe sthAvara' tathA svecchApUrvaka gati karaneme jo samartha hai ve 'trasa' kahalAte hai| sthAvara prakAra meM ekendriya-eka indiyavAle jIvoMkA samAveza hotA hai, aura pRthvI, jala, agni, vAyu aura vanaspati inake prakAra hai| jaina darzanakI mAnyatA hai ki pRthvI se jo miTTI nikalatI hai, vaha ekendriya jIvokA zarIra hai| isI lie jaina grantha ise 'pRthvI-kAya' kahate hai| pAnI svayaM jIvoMkA zarIra" hai| isalie jainagrantha ise 'aphkAya' nAmase paricita karAte haiN| isa prakAra kASTha, vidyut Adise prakaTa honevAlA prakAza 'agni-tejas' nAmase batalAe gae zarIra" hI hai| ina sabhI jIvoMko kevala (usa usa janma ke anurUpa) eka zarIra hI hotA hai| zeSa cAroM indriyoM se eka hI nahIM hotii| isI lie use usake viSayoMkA grahaNa bhI nahIM hotaa| koyala 39, mUla svarUpa 'sari thA athavA 'sAre' isake nirNaya para na jAte hue eka bAta kahatA hU~ ki 'zizupAlavaya' sarga 1, zloka 10 kI 14 vI zatIkI mallinAthI TIkA tayA zaMkarAcArya kRta(?) zyAmalA navaratna mAlikA ke sAtaveM zloka ke prathama caraName donoM sthaloM para 'sari aisA ullekha hai| 16 vI zatI ke marAThI kavi bIDakarane 'sArI' aisA ullekha kiyA hai| kintu abhI to sAre' varNa sarvatra rUTha hai| 40. svarokI jIvanizrita samAnatAme ullikhita matAMtarIkA kosstthk| tAna amarakoza anu dvAra tAna amarakoza anudAra sA- mayUra gAya mayUra kukkuTa - krauJca kauJca krauJca re-ghAtaka cAtaka vRSabha cAtaka pa- koyala koyala koyala ga-bakarA (aja) bakarA bakarA 4- meMDhaka ghoDA ghoDA sArasa ni-hAbI hAthI hAthI hAthI. 1. jaise jIvanizcita svara batalAe hai usI prakAra ajIva nizrita mRdaMgAdi bAghoM kI bani ke sAtha bhI svaroM kI tulanA kI jAtI hai| 2. koyalase nara kokila samajhanA caahie| 41. 84 lAkha yonise kyA tAtparya hai? jIva anantAnanta hai, kintu unakA vargIkaraNa karake usakA 84 lAkha meM samAveza kiyA gayA hai| isa vargIkaraNa kA koI AdhAra bhI hai kyA? haaN| jo jo yoni arthAt utpattisthAna, samAna varNa, samAna gaMdha, samAna rasa-svAda aura samAna sparza-AkAravAle hoM vaha samUha eka prakAra athavA varga mAnA jAtA hai| isa prakAra sarvoM ne samasta yoniyoM kI samAnatAoM ko jAna se jAnakara unakA vargIkaraNa karate hue unheM ukta saMkhyA prApta huii| isIlie '84 lAkha kA saMsAra' kahalAtA hai| kisa-kisa prakAra meM kitanI kitanI yoni saMkhyA hai? isake lie jainoM ke 'paMca pratikramaNa' sUtroMme AnevAle 'sAta lAkha' nAmaka gujarAtI sUtra pAThame jAnakArI dI gaI hai| 42, 56 // bhedokI vistRta jAnakArIke lie 'jIva vicAra' pustaka dekheN| 43. pAnI-jala mAtra sajIva hai| dikhAI denevAlA pAnI yaha jalIya jIvokA eka prakArakA zarIra hI hai| isameM utpanna honevAle 'porA' Adi jo jIva hai ve basa hai| aura ye jIva pAnIse alaga hai| isIlie jainasAdhu jIvahisA se bacane ke lie bAvaDI, kuA~ tathA tAlAba ke jalakA sparza nahIM karate hai aura use pIte bhI nahIM hai| 4. agnikA prakAza yaha bhI svayaM sUkSma agnike jIvoM kA zarIra hI hai| isIlie yaha sajIva hai tathA ina jIvokI hiMsA se bacaneke lie jaina sAdhu agnikA sparza nahIM karate aura na usakA upayoga hI karate hai 154 Jain Education Intemational For Personal & Private Use Only

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13. dharma pravacana - pUrNa prasiddhi prApta sundara aura lAkSaNika citr| eka jaina dharmaguru udyAnameM bAjoTha ke nAmase pracalita kASThAsana para baiThakara caturvidha zrI saMghako dharmopadeza sunA rahe haiN| sAmane 'sthApanAcAryajI' sthApita hai| tadanantara kramazaH sAdhusamudAya, rAjagaNa, zrAvaka, sAdhvIjiyA~ aura zrAvikAe~ vinayapUrvaka viziSTa Asana para baiThakara donoM hAtha jor3akara pravacana suna rahe haiN| pIche sevA karatA huA ziSya khar3A hai| citrameM sAmane baiThe hue sAdhuke hAthameM zAstra likhA huA lambA tADapatra kA patra hai| bagalame rajoharaNa-oghA hai| pairoM para baiThakara vAcanA le rahe haiN| upadezakakI bhAvavAhI mudrA, prAcIna kAlameM puruSoMme lambI dAr3hI rakhane aura jUr3A bAdhanekI prathA thI vaha isameM dikhAI detA hai| citrameM sabhI kI veSabhUSA dekhane jaisI hai| 14. vAdya yantra ke prakAra - 15, 16, 17. jina parikara - (paracara ) 14 sa ke prakAroM meM dvIndriya se lekara paMcendriya taka ke sabhI prakAroM kA samAveza hotA hai| dvIndriya (do indriya) jIvoMke rUpame citrapaTTIne zaMkha, kaur3I, jaroha Adi batAye gaye hai| teindriya-trIndriyame cIMTI, khaTamala, cIMTe ( makoDe), caurindriya- caturindriyameM bicchU, macchara, makkhI Adi aura paMcendriyameM tiryaMca paMcendriyake tIna prakAroM meM jalacara, sthalacara, tathA khecara ( AkAzameM ur3anevAle) batAe gaye hai| usake bAda deva-vimAna kI AkRti se sabhI jAti ke devoM ko, rAjAke citrase sabhI jAtike manuSyoMko tathA khambhe ke sAtha jur3e hue jIva aura pArzva bhAgameM khar3e hue paramAdhAmI devake citra se naraka ke jIvoM ko sUcita kiyA gayA hai| vizvameM hajAroM prakArake vAdyayantra haiN| una sabhI kA samAveza ( prAyaH) mUlabhUta cAra vargoM meM hI hotA hai| unake nAma isa prakAra hai- 1. tantu, 2. suSira, 3. ghana aura 4. carma yahA~ yaha dhyAnameM rakhanA cAhie ki kisI bhI vAdya kI dhvani vAyu dvArA honevAlI kampana kriyA se utpanna hotI hai| tantubAdha tantu' athavA tAravAle hote haiN| aura isI lie unheM tantu-tAravAdya bhI kahate haiN| ye vAdya aMgulI athavA gaja vagairaha ke ghisanese bajate haiN| ina vAdyoMmeM vINA, sitAra, saroda, sAraMgI, dilarUbA, tAnapurA Adi kA samAveza hotA hai| suSira bAdha-- mu~hakI havA athavA anya sAdhana dvArA havA kA dabAva hone se bajate haiN| suSira kA artha hai chidr| isameM havA jAne se aura sAtha meM uMgaliyoMkA upayoga karanese jo bajatA hai vh| isameM zaMkha, bA~surI, pAvA, zahanAI, raNasiMgA, pIpI, sITI Adi kI gaNanA kI jA sakatI hai| dhana bAtha eka dUsare ke TakarAnese bajanevAle hote haiN| athavA jo bahuta hI tez2a AvAja se bajanevAle hoM unheM dhana vAdya kahate haiN| ina vAdyoM meM kA~se ke jor3e, ma~jIre, lejhima Adi kI gaNanA kI jA sakatI hai| carmavAdya meM camaDese mar3he hue vAdya Ate haiN| ye vAdya hAtha, yaSTi, Adise bajate haiN| isameM tabale, mRdaMga, pakhAvaja, dundubhi, Dhola, paTaha, DamarU, khaMjaDI, tAze Adi kA samAveza kiyA jAtA hai| isa citrapaTTI meM cAroM prakAra ke vAdyoMkA nAmanirdeza ke sAtha Alekhana kiyA gayA hai| kucha loga cAra ke sthAna para tIna prakAra mAnate haiN| ve loga ghana aura carma vAdyoM kA samAveza tAla zabda joDakara tAlavAdya meM kara lete haiN| isakA kAraNa yaha hai ki ghana aura carma ye koI saMgItake rAgoMko vyakta karanevAle vAdya nahIM hai, ye to sUrAvali meM tAla denevAle vAdya hai| isalie ina sabhI ko tAlavAdya ke prakAroMmeM gina lete haiN| tInoM citrapaTTiyoM meM jinamandira-daherAsara meM virAjamAna tIrthaMkara devakI mUrti kI pArzvabhUmikA meM sthApita kiye jAnevAle parikara kI hai| parikara' saMskRta bhASA kA zabda hai| jaina loga bhASA meM ise 'paraghara' kahate haiN| parikara kA artha parivAra, parijana athavA samUha hotA hai| jisameM deva, deviyA~ Adi parivAra ho use parikara kahate hai| adhikAMza jaina loga parikara meM kyA AtA hai? yaha kisa lie hotA hai? isake bAremeM nahIM jAnate hai| ve gharameM baiThe-baiThe bhI isake sambandhameM kucha jJAna prApta kara sake isI dRSTi se isakI tIna paTTiyA~ yahA~ citrita karavAkara dI gaI haiN| inameM parikara meM AnevAlI vartamAnameM pracalita sabhI vastue~ batalAI haiN| unakA paricaya isa prakAra hai15 naMbara kI paTTI - mUrti ke Upara ke bhAga meM ardhavartula AkAra kA jo bhAga hotA hai use yahA~ sIdhe-sapATa rUpameM dikhAyA gayA hai| isa bhAgameM gIta vAdya ke sAtha janmotsava manAne ke lie jAte hue devoM kI abhiSeka yAtrA dikhAI hai| isake bIcoMbIca tIna chatroM para donoM hAthoMse zaMkha bajAtA huA khar3e pairoM para baiThA huA eka deva dikhalAyA gayA hai| usakI donoM ora merUparvata para janmAbhiSeka kA utsava manAneke lie AkAza mArgase jAte hue jalakalazadhArI hAthI para baiThe hue indra tathA mRdaMga bajAte hue gAndharva deva aura zaMkhavAdaka deva ke nIce mUrti ke Upara prAtihArya ke rUpameM rakhe jAnevAle tIna chatra haiN| inake bAda bhagavAna ke karNake donoM bhAgoMmeM rakhe jAnevAle kamala daNDadhArI, tatpazcAt unakI samAntara rekhAmeM vartamAna donoM ora kI choTI mUrtiyoM kI dehariyoMke zikhara, parikara ke (sarvopari ) sabase Uparake vartulAkAra bhAgameM kI jAnevAlI haMsa pakSiyoMkI zreNI, evaM usake bAda kI gaI kamala kI paMkhuDiyA~, citrapaTTImeM UparakI donoM paMktiyoMmeM tathA antameM zobhAke lie kiye jAnevAle mayUra aura zuka ke yugala (jor3e) dikhAe haiN| kucha parikaroMmeM Upara ke bhAga para gAndharva deva deviyoMkI paTTI hotI hai kintu vaha isameM nahIM hai| isa prakAra ina dinoMmeM bananevAle parikaroMmeM sAmAnya rUpase jo sAmagrI rakhI jAtI hai usakA yahA~ darzana karavAyA hai| prAcInakAlameM parikara viSayaracanA aura kalAkI dRSTise vividha prakArase banate the| Ajakala kalAkA anurAga kama ho jAnese athavA isa prakArakI dRSTi - lakSya na honeke kAraNa yA pUrNa vyaya na kara sakaneke kAraNa ina dinoM (prAyaH) gatAnugatipUrvaka sAde aura lagabhaga eka hI prakAra ke parikara bana rahe haiN| jisase usameM dUsaroMko zAyada hI navInatA athavA suMdaratA dekhaneko milatI hai| jabaki prAcIna kAlake parikaroMmeM vividhatA kalAdRSTi, surekha aura okarSaka zilpa suMdara rUpameM dekhaneko milatA hai| 45. jIvakI indriya saMkhyA tathA usake svarUpa ke bAreme zAstra tathA Ajake vijJAniyoMke anubhavake bica taphAvata dekhane ko milatA hai| 46. isake 'tata' aura 'tAMta' aise nAma bhI hai| 47. carmavAdya ko saMgIta ke kucha granthoMmeM 'Anaddha' athavA 'avanaddha' zabda se abhivyakta kiyA hai| AnaddhakA artha hai lapeTA huA, mar3A huA, car3hAyA huA aura ye vAdya camaDese mar3he hue hI hote hai| 48. kucha vAdya aise hote hai ki jinakA svataMtrarUpase kisI bhI eka prakArameM samAveza nahIM kiyA jA sakatA, , jaiseki hAramoniyama aura videzakA piyAno aadi| taba inheM mizra prakArame ginanA par3atA hai| ina vAyome sucira aura ghana ye donoM prakAra ghaTa sakate haiN| 49. ye paTTiyA~ cembUra (bambaI) ke mUla garbhagRha ke parikara ke AdhAra para banAI gaI hai| 50. yadyapi prAcIna parikara vividha prakAra meM milate hai tathApi gujarAta meM jo kucha dekhe jA sake unameM spaSTa, surekha tathA sUkSma zilpakI dRSTise uttama pATana ke khaDAkhoTaDI muhallekA (pADekA) tathA ubharate hue yAvat nakhazuddha zilpakI dRSTise dekhe to ahamadAbAdakI nizApolake bhUgarbhagRhake jagavallabha pArzvanAtha kA parikara uttama koTikA hai| For Personal & Private Use Only: 155

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16 naMbara kI paTTI isa paTTIme parikara kI madhyavartI AkRtiyoM dikhAI hai| kendra meM mUlanAyaka kI mUrti dI hai| usakI donoM ora jina mudrA (kAyotsarga mudrA") meM sthita do (khaDI) mUrtiyA~, bAdameM usakI donoM ora chora para dikhAe jAnevAle cAmara tathA amRta kumbhadhArI deva hai| unake pazcAt kramazaH donoM ora hAthI aura magarake maitrI milana kI AkRtiyA~, donoM kAyotsargiyoM para donoM ora kI dehariyoM meM rakhI jAnevAlI padmAsanastha mUrtiyA~ Adi dikhAI hai| aura choTI pratimAoM kI donoM ora magara jaisA" jo jalacara prANI hotA hai, usako yahA~ mu~hase agni kI jvAlA nikAlatA huA dikhAyA hai| prAcIna kAlame vividha rUpase parikara banate the| inameM adhikAMza bIcame mUlanAyakake rUpame eka hI mUrti rahatI thii| phira tIna mUrtivAle parikara bhI bar3hane lage jinameM mUlanAyaka ke uparAMta donoM bAjU para kAusaggIyA arthAt khar3I do mUrtiyA~ rahatI, usake bAda pA~ca mUrtivAle parikara bahuta bar3hane lage, aura antima saikar3oM varSoM se to isI kI pradhAnatA rahI hai| isameM bhI Ajakala to yaha eka hI prakAra mAno rUDha jaisA bana gayA hai| kucha parikara aSTa prAtihAryavAle bhI hote hai| eka mUrtivAle parikara ko 'eka tIrtha', tInamUrtivAle ko 'tritIrtha' aura pA~ca mUrtivAleko 'paMcatIrtha' (athavA tIrthI), parikara athavA mUrtike rUpameM pahacAnA jAtA hai| 24 tIrthaMkaroMme 'kallANakada' kI stutimeM kathita pA~ca tIrthaMkaroMkA prAdhAnya rahanese zrI AdinAthajI, zrI zAntinAthajI, zrI neminAthajI, zrI pArzvanAthajI tathA zrI mahAvIrasvAmIjI ina pA~coMko sthAna diyA jAtA hai| inamese kisI bhI ekako mUlanAyaka ke rUpameM sthApita kara zeSa cAra ko parikara meM sthAna diyA jAtA hai| 17 naMbara kI paTTI isameM parikara ke sabase nIcevAle siMhAsana athavA lokabhASAmeM 'gAdI' zabdase prasiddha bhAga batalAyA hai| bIcameM zAMtidevI athavA AdyazaktikI mUrti hotI hai| tadanantara donoM ora hAthI aura siMha rakhe hai| inheM rakhanekA kAraNa spaSTa rUpase jJAta nahIM huA hai| paraMtu siMha zreSTha parAkramIke rUpameM tathA hAthI zreSTha balavAna ke rUpameM prasiddha honeke kAraNa 'zubha kAryoMke lie parAkramI aura paropakAra ke lie balavAna bananA cAhie' aisA athavA isake samAna hI koI zubha-preraka bhAva darzaka ko grahaNa karanA caahie| isake atirikta paraspara virodhI prANI bhI sAtha rahakara prakaTa karate hue avirodhI ahiMsaka bhAva ke Adarzako bhI jIvanameM utAreM isa hetu se bhI yaha zilpa rakhanekI prathA calI ho, to yaha bhI aprastuta nahIM hai| sAtha hI bhAratIya vidvAnoMne ina donoM prANiyoMkI 'maMgala' rUpameM gaNanA kI hai| isa kAraNa bhI inheM rakhanekI paramparA calI ho, yaha bhI sambhava hai| ye sabhI anumAna hai. satya jo ho so ho| isake bAda bAye bhAgame pahale tIrthakara zrI AdIzvara prabhuke cAra hAthoMvAle gomedhayakSako gaja vAhana para usake AyudhoMke sAtha aura apanI dAIM ora ATha hAthoMvAlI garuDavAhanA cakrezvarI devI ko usake AyudhoMke sAtha dikhalAyA hai| cakrezvarIke hAtha, AyudhoM tathA vAhanoMke sambandhameM zAstrameM kucha vikalpa hai| 18. svastika - maMgalamaya mAne gae svastika-sAthiye kI vividha prakArakI thoDIsI aakRtiyaaN| isa paTTIke madhya bhAgameM 'nandyAvarta' nAmaka bRhat svastika kI AkRti batAI gaI hai| yaha AkRti jainoMmeM hI pracalita hai| isakI to bRhatpUjA bhI hotI hai| aura usa kAryakI nirvighna samApti ke lie tathA anya prabhAvake lie prasiddha hai| svastika aSTamaMgaloM se eka maMgala AkRti hai| tathA yaha bhAratIya prajAkA-Arya saMskRtikA maMgala pratIka hai| dhArmika athavA sAmAjika prasaMgoMmeM kuMkuma athavA akSata Adise isakI racanA kI jAtI hai| isase kartAkA maMgala hotA hai aisA zAstrIya ullekha hai| yaha maMgala a-kSata rahe isalie pramukha rUpase akSata-cAvala dvArA banAnekI prathA hai| hajAroM jaina apane maMdiroMmeM bhagavAnake samakSa pratidina akSatoMse svastika kI racanA karate hai| snAtra-pUjA anuSThAnoM meM aneka bAra aneka svastika banAye jAte haiN| kisI kisI tapameM yaha Alekhana bar3I saMkhyA hotA hai| devamUrti tathA garuoMke pravezotsava aura vyAkhyAnAdi aneka prasaMgoM para kI jAnevAlI 'gahu~lI' meM yaha svastika (athavA nandyAvarta bhI) banAyA jAtA hai| yahA~ paTTIma antima mudita svastika mathurA sthita do hajAra varSa purAne 'AyAgapaTa' ke svastika kI anukRti hai| yahA~ diye gaye svastika "sIdhe hai kintu jaina sAdhu kAladharma (mRtya) pAte hai taba, mRtakako pahanAye jAnevAle vastrAdikameM kesarase ulaTA svastika banAnekA AcAra hai| ajainoMmeM ulaTe svastika banAnekI prathA adhika hai| jarmana rAjyakA rAjacihna sIdhe yA ulaTe svastika thaa| kalAkI dRSTise ye vividha rUpoMme batAye jAte hai| 19. zilpAkRti- yaha citrapaTTI pattharakI zilpAkRti ke namUne ke rUpameM dI gaI hai| isameM bIcameM siMhavAhanA yakSiNI ambikA hai| AsapAsame vividha muddAomeM (ambikAbhakti) aMga-bhaMgavAlI nRtya karatI huI devAMganAe~ batAI hai| yaha devI bAIsaveM tIrthaMkara zrI neminAtha prabhukI adhiSThAyikA hai| isakA dUsarA nAma ApakRSpANDinI hai| yaha devI jaina-ajaina vargame suprasiddha hai| ajaina loga 'mAtAjI' ke rUpameM jisa devI ko sambodhita karate hai vaha yahI devI hai| ' navarAtrimeM (prAyaH) isIke garabiyA~ tathA upAsanAe~ hotI hai| isake prasiddha maMdira AbU aura giranAra parvata para haiN| 20. zilpa paTTI- bhArahUtake stUpameM utkIrNa pASANa zilpakI eka sundara anukRti| isameM tIna vartulAkAroM meM kramazaH jaina saMghameM prasiddha magadhezvara zreNika, samrATa saMprati aura samrAT khAravelakI kAlpanika AkRtiyA~ dI gaI hai| zreNika bhagavAna mahAvIra ke parama bhakta the| AgAmI yugame ve mahAvIrasvAmIke samAna hI tIrthakara honevAle hai| avantikA samrAT saMprati jainadharma kA mahAn dharmapracAraka thaa| usane nai zilpakI dRSTise sarvottama kakSAkI karoDoM jainamUrtiyA~ racAI thii| vaha vIra saMvata 220 meM huA thaa| tadanantara kaliMga (ur3IsA) pradezakA mahAn meghavAhana rAjA khAravela i. san. pUrva dvitIya zatAbdIme 51. isakA dUsarA prasiddha zabda 'khagAsana' hai| 52. isa prANIkA yathArtha nAma kyA hai? yaha tathA ise yahA~ rakhanekA vAstavika hetu kyA hai? yaha yathArtha jJAta nahIM ho pAyA hai| yaha jalacara jIva ATalAMTika mahAsAgarake madhya bhAgake eka pradezame vizAla saMkhyA meM upalabdha hai, dariyAI pravAsiyoMne san 1938 meM yaha jIva ko mukhame se rAtriko Aga nikAlate hue dekhA hai| 53. snAtrake lie pAtukI jo pacatIrthI' rakhanekA pracalana hai vaha uparyukta pauca tIrthakarovAlI aisI mUrtikA sUcaka hai| 54. yadyapi isakA vAstavika hetu mujhe jJAta nahIM huA hai tathApi jo milA hai vaha hRdayaMgama nahI hai, isalie isakA ullekha yahA~ nahIM krtaa| 55. prAcInakAlakI kucha zatiyoMke parikaro meM parikara ke jo mUlanAyaka ho, unake hI yakSa-yakSiNI rakhane kI prathA nahIM thI kintu nizcita kiye gaye yakSa-yakSiNI hI rakhe jAte the| inameM yakSiNIke rUpame prApa ambikA kI hI sthApanA hotI thI, aura yamake rUpame bhI eka hI prakArakA bar3e udaravAlA, hastivAhanavAlA yA sthApita kiyA jAtA thaa| yaha yakSa kaunasA thA, yaha jJAta nahIM hotA thA, kiMtu vidvAna 'snAtasyA' kI cauthI stutime ullikhita 'sarvAnubhUti kI kalpanA karate haiN| deva-deviyA~ sAmAnyataH cAra athavA unase adhika sAyovAle hote hai| kintu prAcInakAlameM do hAthovAle deva-deviyA~ banAnekI paramparA bhI dii| 56 jarmana loga Arya kahalAte hai| unake eka netA hiTalarane (sIce athavA ulaTe) svastikako rAjacihana banAyA thaa| jarmana rASTrajajame, sainikoMkI bhujAoM para, yantra, zastra Adi para yahI cihna aMkita hotA thaa| For Personal & Private Use Only 156

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huA thaa| usane jainadharmakA aThAraha AlamoM meM jayajayakAra karavAyA thaa| saMpratikA itihAsa bahuta alpamAtrAmeM prApya hai, jaba ki mahAmeghavAhana soT khAravelakA kevala nAmollekha 'Avazyaka cUrNi' athavA 'hemavaMta ravirAvalI' meM milatA hai| zocanIya bAta yaha hai ki unakA koI vizeSa itihAsa upalaba nahIM hai| 21-22. solaha 21 aura 22 kramAMka kI donoM paTTiyoMmeM milakara 16 vidyAdeviyA~ citrita kI gaI hai| ina vidyAdeviyoMke nAma usa paTTIme saMkhyAke vidyAdeviyA~ - kramAMka ke sAtha batAye hai| vidyAdeviyoMke jo nAma hai, ve hI 'vidyAe~ hai| prAcIna kAlameM una una vidyAoMkI sAdhanAe~ kucha loga karate bhI the| vasudevahinDI tathA anya granyoMmeM rohiNI, prajJapti, vairoTayA Adi vidyAdeviyoMkI sAdhanA karane ke ullekha milate hai, isIse jJAta hotA hai ki jo nAma hai unhIM nAmoMkI 16 vidyAe~ hai aura vidyAdeviyoM unakI adhiSThAtriyoM hai| ye vidyAdeviyA~ hamane kalpasUtra meM inake citra kisa paddhatike hai isakA jJAna ho isa dRSTi se madhyayugIna kalpasUtrakI paddhatise-unakI nakalake rUpameM hI citrita kiye hai| unake Ayudha aura vAhana jo the ve hI rakhe hai, ye spaSTa dikhAI dete hai isalie inakA yahA~ varNana nahI diyA hai| isake varNaname anya granthoMmeM kuSTha vikalpa diye gaye hai| ina deviyokA smaraNa navasmaraNAdi stotroM meM hotA hai| vidyA-mantra paTome bhI citrita karate hai| tathA anuSThAnoM athavA manbasAdhanAomeM inakA pUjana bhI kiyA jAtA hai| ___ AbUke guMbajameM vidyAdeviyoMkI saMgamaramara (Arasa) kI sundara khar3I mUrtiyA~ hai| prAcIna tADapatryAdi pratiyoM meM bhI ye citrarUpame prApta hotI hai| 23. pazu citra- yaha vividha pazuoMkI paTTI hai| madhyakAlIna jaina kalpasUtrameM jisa paddhatise pazucitra citrita the unakI nakala karake usI rUpameM yaha paTTI yahA~ 24. dasa dika- bIcoMbIca-kAyotsargAsana-khAigAsanameM tIrthakara kI mUrti banAkara unakI upAsanA karate hue vaimAnikAdi nikAyake dasa dikpAloMko yahA~ pAla deva - citrita kiyA gayA hai| dikpAla arthAt cAra dizA, cAra vidizA aura Urdhva tathA atho dishaaeN| isa prakAra dasoM dizAo para apanA-apanA adhikAra rakhanevAle aura isake AdhAra para hI unake pAlaka kahe jAnevAle dev| ina devoMko dizAke cintaka aura rakSaka kahA gayA hai| jainoMke choTe athavA bar3e zAntisnAnAdi aneka anuSThAnoM meM pahale yaha pUjA hotI hai| bali-bAkule bhI diye jAte hai| inameM1. pUrva dizAkA svAmI inda, 2. agni dizA kA svAmI agni, 3. dakSiNa dizAkA svAmI yama, 4, naiRtya dizAkA svAmI niti, 5. pazcima dizAkA svAmI varuNa, 6. vAyavya dizAkA svAmI vAyu, 7. uttara dizAkA svAmI kubera, 8. IzAna dizAkA svAmI -IzAna, 9. Urdhva dizAkA svAmI brahma aura 10. apodizAkA svAmI nAga hai| ye dikpAlalokapAla, una una dizAoMmeM jo jo kArya cala rahe hote hai, una para ye apanA Adhipatya rakhate hai, isIlie "yama' lokapAla dakSiNa dizAkA adhipati honese usakA apamAna na ho isalie dakSiNa dizAke sAmane paira karake na sonekA pracalana hai, kyoMki saMbhava hai ki vaha bInakara kabhI kisI manuSyako kucha kaSTa pahu~cAe! citrame ina dik athavA lokapAloko bhagavAna tIrthakara kI sevA karate hue apane-apane AyudhoM aura vAhanoMke sAtha batAyA gayA hai| kyA ye dikapAla hI ve lokapAla ? isakA uttara anya graMthoMse prApta kre| ___ ina dikpAloMke AyudhoM tathA vAhanoMke sambandhameM jaina-ajaina granthoMmeM aneka vikalpa sUcita kiye gaye hai| yahA~ hamane amuka paddhatikA anusaraNa karake dikhAyA hai| 25. navagraha - bIcoMbIca pArzvanAtha bhagavAnakI mUrti banAkara, unakI sevA karate hue, AkAzame sthita navagraha dikhAye hai| inake nAma, vAhana tathA Ayudha Adi citrameM spaSTa rUpase dikhAye hai| ye graha tIsare jyotiSka nikAya ke deva hai| ye vimAnavAsI hai aura ye vimAna para hai| jaina zAstrake anusAra sUryake bAda candra aura usake bAda grahoMkA sthAna hai| ye jaina paddhatise citrita graha hai| phira bhI anya granthoMmeM tathA ajaina granthoMmeM inake bhI vikalpa diye gaye hai| isa citrameM kisa grahake sAtha kina tIrthakaroMkA sambandha hai, isake jJAnake lie citrake nIce una una tIrthakaroke nAma bhI diye hai| citrame saMkhyA ke aMka bhI likhe hai tAki jisase jise jisa grahakA japa karanA ho use usakI sulabhatA ho| ina grahoMke nAma ke AdhAra para hI vAroMke nAma par3e haiN| 88 grahoMmeM sAta athavA nau grahoMkA prAdhAnya hai| grahoMke AdhAra para manuSyoMkA traikAlika bhaviSya bhI dekhA jAtA hai| mAnavIkA sukha duHkhameM bhI ve nimitta kAraNa banate hai| parikaravAlI pASANa athavA dhAtukI mUrtike nIce ATha yA nau graha batAnekI mukhya viziSTa prathA hai| bRhatzAnti Adi aneka stotroMmeM usakA smaraNa aura prArthanA dI gaI hai| zAntisnAtrAdike prasaMga para usakI prArthanA, pUjA aura japa kiyA jAtA hai| 26. aSTakarma- caudaha rAjalokameM, bAhameM vAyu jisa prakAra vyApta hai aura SaD davya jisa prakAra lokAkAzame sarvatra vyApta hai isI prakAra jaina jise 'karma' zabdase vyakta karate hai, usake pudgale skandha arthAt kArmaNa nAmaka vargaNAke skandha lokAkAzake nAmase vikhyAta akhila vizvame sarvatra vyApta hokara sthita hai| jo karma pudgaloMse jAne jAte hai| jisameM varNa, gandha, rasa aura sparza ye cAroM hoM use pudgalavya kahate hai| ataH pudgala eka prakArakA jar3a, acetana dravya-padArtha hI hai| ise atIndriya jJAnIjana hI dekha sakate hai| ye karma-pudgala svayaM jIvako sukha-duHkha denemeM samartha nahIM hote, kintu jIva mana, vacana athavA kAyA dvArA jaba jaba zubhAzubha pravRtti karatA hai taba taba usa sthAna para honevAle kArmaNa vargaNAke pudgala 57 khAravela' eka mahAn jaina sapATa vaa| khAravelake pAsa AdIzvara bhagavAnakI mUrti thii| vaha Thosa suvarNakI aura ratnose nahI huI thii| bAdame uttakA nAma bAravelane 'kaligajina rakhA thaa| isa pratimA kA vArSika mahotsava hotA thA taba kaliMgadezakI samaga prajA usameM zAmila hotI thii| yaha mUrti aba kahA~ ? yaha zoSakA viSaya hai| 58 lokapAlokI saMkhyAme vikalpa hai| 59, sUryakA dUsarA nAma Aditya, momakA canda, maMgalakA bhauma, gurUkA bRhaspati aura zanikA zanaizcara hai| 60. nirvibhAjya azakA nAma paramANu hai| aise paramANuoM kA samudAya skandha kahalAtA hai| karmayogya pudgala skandha anantAnanta paramANuoMke samudAvarUpa hote hai| aura karmaskandha samapra lokameM sarvatra sthita hai| For Personal & Private Use Only 157

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paramANuoMko AtmA lohacuMbaka kI taraha khIMcakara zIghra hI apane hI AtmapradezoMke sAtha unako milA detA hai| yaha milAna jaba jaba hotA hai taba taba zIgha hI karma paramANuoMmeM cAra prakAra kI paristhitiyA~ eka sAtha nizcita ho jAtI hai| prathama una-una karmoMke svabhAva kyA hai? yaha nizcita hotA hai| sAta athavA ATha prakArake karma bAMdhate samaya prastuta karma AtmAke kina kina mukhya guNoMko sa~ghate hai yaha nizcita hotA hai, ise prakratibandha kahate hai| dUsarA banye hue karma kitanA samaya AtmAke sAtha jur3e rahege isakA sthitikAla nizcita hotA hai use sthitibandha kahate hai| aura tIsarA kArya baMdhe hue karma AtmAko kisa prakAra ke bApa aura antaraMga zubha athavA azubha phala degA tathA vaha bhI tIvra koTikA phala degA yA manda koTikA isakA prakAra nizcita hotA hai| ise zAstrIya paribhASAmeM anubhAga bandha athavA rasabandha kahate hai| aura cauthA kArya ina saba kArmaNa vargaNAoMke dalikoMkA jo grahaNa hotA hai unase usa kSaNa baMdhanevAle sAta athavA ATha karmomeM se kisako kitanA bhAga milatA hai isakA bhI nirNaya hotA hai jise pradezabandha kahA jAtA hai| vaha kitane pramANameM athavA samudAyameM hotA hai yaha bhI usI samaya nirNita ho jAtA hai aura isa prakAra udayameM AtA hai| jagatame mUrkhatA yA vidvattA, sukha yA duHkha, amIrI yA garIbI, samyagbuddhi athavA mithyAbuddhi, atyAgake pariNAma, ucca yA nIcakula aura antarAya ye saba una una rUpoMmeM AtmA dvArA bAghe gae ina kauke udaya para hI nirbhara hai| samasta saMsArakI racanA, usakA samagra saMcAlana, isa karmake AdhAra para hI calate haiN| ina saba karmoke vyakA sarvathA kSaya ho tabhI AtmA niSkarma banakara muktAtmA banatI hai| ye karma ATha prakAra ke hai| jinake nAma paTTI meM kramazaH 1. jJAnAvaraNIya, 2. darzanAvaraNIya, 3. vedanIya, 4. mohanIya, 5, AyuSya, 6. nAma, 7. gotra tathA 8. antarAyaM isa prakAra likhe hai| isa paTTImeM AThoM karmoM ke kevala svabhAva hI citra dvArA dikhAye gae haiN| 1. pahalA jJAnAvaraNIya karma yaha citra A~khoM para paTTI baMdhA huA batalAyA hai| yaha citra aisA bodha detA hai ki jJAnAvaraNIya karma cakSu para badhe hue vastrakI paTTI jaisA hai| paTTI baMdhe hue netroMvAlA jisa prakAra kisI vastuko dekha yA jAna nahIM sakatA hai usI prakAra jJAna athavA jJAnI kI AzAtanA yA upekSAdi ke dvArA jJAnAvaraNIya karma jIva yadi bAMdhatA hai to usa jIvake jJAnarUpI cakSuoM para karmarUpI paTTI A jAne se AtmAke jJAna prakAza ko AcchAdita karatA hai| isase AtmA kisI bhI vastuko acchI taraha, spaSTa rUpase athavA pUrNarUpeNa jAna-samajha nahIM sakatA hai, itanA hI nahIM, AtmA ananta jJAnamaya hote hue bhI apanI kevala jJAna-zakti ko prakaTa nahIM kara sktaa| saMkSepa meM tAttvika phalitArtha yaha hai ki yaha karma jIvoMke ananta koTi ke jJAnaguNa ko avaruddha kara detA hai| jaisI jaisI paTTI vaisA vaisA jJAnaguNa kA avarodha hotA hai| buddhi, samajhanekI zakti - smRti zakti Adi kI nyUnApikatA isa karmake nyUnAdhika kSayopazamabhAva para AdhArita hai| 2. dUsarA darzanAvaraNIya karma isakA svabhAva pratihArI-dvArapAlake samAna kartavya pAlana karanA hai| eka manuSya rAjA ko dekhanA cAhatA hai kintu dvArapAla yA pulisamaina use andara nahI jAne de to phira darzana kahA~se ho? usI prakAra darzanAvaraNarUpa dvArapAla, AtmA ko kisI bhI padArtha kA darzana karane se roka letA hai| tAtparya yaha ki isa karma ke udayase jIva padArtha kA sAmAnya bodha nahIM kara sakatA hai| yaha karma AtmA ke ananta darzana guNa-sAmAnya bodha ke prakAza ko ka detA hai| darzana ke dharma, zraddhA, sAmAnyabodha Adi aneka aryoM meM se yahA~ sAmAnyabodha yaha arthagrahaNa karanA caahie| citra meM dvArapAla hAtha se rAjA ke darzana ke lie niSedha karatA huA dikhAyA hai| 3. tIsarA vedanIya karma jo karma sukha athavA duHkha kA anubhava karAye usa karma ko vedanIya karma kahate hai| isameM sukha kA anubhava karAnevAle karma ko 'sAtA vedanIya' tathA duHkha kA anubhava karAnevAle karma ko 'asAtA vedanIya' kahate hai| isa karma ke svabhAva ko mayu (zahada) lagAI huI talavAra kI pAra ke samAna dikhalAyA gayA hai| talavAra kI dhAra para lage hue zahada ko cATane para jisa prakAra madhura svAda kA anubhava hotA hai vaisA anubhava sAtA vedanIya karma bhogate hue hotA hai| aura use cATate hue jIbha kaTa jAne para jaisA duHkha hotA hai vaisA anubhava asAtAvedanIya karma bhogate samaya hotA hai| isa karma ke udaya se jIva ko mIThe-kahuve aise bAhaya sukha-duHkha ke anubhava hote hai| aura Abhyantara dRSTise to yaha karma AtmA ke ananta sacce sukha ko roka detA hai| citra meM madhu lipaTI huI talavAra ko cATatA huA citra batAyA hai| 4. cauthA mohanIya karma isa karma ke svabhAva kI madirA ke sAtha samAnatA dikhAI hai| madirA pInese manuSya jaise avivekI, parAdhIna aura pUrNa cetanAhIna bana jAtA hai taba vaha yogyAyogya kA bhAna bhUla jAtA hai| usI prakAra isa karma kA udaya hone para jIva satyAsatya, dharma-adharma, kartavyAkartavya athavA ucitAnucita ke viveka se rahita ho jAtA hai| ayogya vyavahAra karatA hai| jIvana astavyasta, svachandI banatA hai| pApa-bahula jIvana jItA hai| moha-mAyAmeM masta rahatA hai| usakI dRSTi mithyA-malina rahatI hai| jisase use padArthakA saccA darzana nahIM hotaa| isI prakAra usakI samajha viparIta honese usake dvArA sadvyavahAra nahIM hotaa| isa karma ko sAttvika phalAdeza kI dRSTise soce to yaha AtmAke zuddha samyaktva guNa ko tathA usake ananta cAritraguNa ko bhI U~ka detA hai| isase tyAga kA saMskAra uThane nahIM detaa| citra meM madirApAna karatA huA manuSya batAyA gayA hai| 5. pA~cavA~ AyuSya karma isake svabhAva ko hathakar3I-bar3I athavA kaidakhAne ke samAna batAyA hai| jisase jaise hathakar3I, ber3I athavA kaidakhAnemeM par3e hue kaidI ko usakI nizcita avadhi pUrNa na ho taba taka usameM nizcita rUpase rahanA par3atA hai usI prakAra isa karma ke udaya se cAroM gatiyoMmeM kisI bhI vivakSita zarIrameM utpanna jIvako mRtyu paryanta usI gatimeM jIvana bitAne kI AvazyakatA par3atI hai| isa karma kA bhoga pUrA na ho taba taka use usI gati meM athavA grahaNa kiye hue zarIra meM rahanA hI par3atA hai| isa karma kA astitva AtmA ke akSayasthiti nAmaka guNa ko roka rakhatA hai| yahA~ citra meM niyata avadhi kI sajA prApta manuSya ko dikhAyA hai| 6. chaThA nAma karma isakA svabhAva citrakAra ke samAna hai| jaise citrakAra vividha prakAra ke raMgoM dvArA aneka prakAra ke citra banAtA hai vaise hI yaha karma jIvoMko cAroM gati aura pA~coM jAtiyoM meM vividha prakAra ke AkAroMvAle vividha prakAra ke rUpa, raMga, gandha, rasa aura sparzavAle zarIroMko prApta karatA hai| 158ducation International For Personal & Private Use Only

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yaza-apayaza, acchA-burA, kIrti-apakIrti Adi isa karma ke udaya se hote hai| isa karma ke udaya se AtmA kA arUpI guNa prakaTa nahIM hotaa| citrameM bhinna-bhinna prakAra ke rUpa dikhAtA huA citrakAra batalAyA hai| 7. sAtavA~ gotrakarma gotrakarma ucca aura nIca aise do prakAra kA hotA hai| isa karma ko kumhAra ke samAna batAyA hai| kumhAra vivAha ke prasaMga para athavA kumbhasthApanAdi ke lie uttama ghar3e banAtA hai, taba ve mAMgalika rUpameM AdaraNIya banakara pUje jAte hai, jaba madirA Adi burI vastu bharane ke lie ghar3e banAtA hai to ve ghar3e anAdara ke pAtra hote hai| isI prakAra isa karma ke kAraNa hI jIva ucca gotra meM athavA to nIca gotra meM utpanna hotA hai| ucca gotra meM janma letA hai to AdarapAtra hotA hai tathA nIca gotrameM janma letA hai to anAdara kA pAtra banatA hai| isa karma kA mUla svabhAva AtmAke agurUlaghu nAmaka guNa ko rokanA hai| citra meM vibhinna vastuoMko banAtA huA kumhAra dikhAyA gayA hai| 8. AThavA~ antarAya karma isa karma kA svabhAva koSAdhyakSa-maMhArI jaisA hai| rAjA yAcaka ko dAna deneke lie bhaMDArI ko AjJA de kinta bhaDArI TeDhA cale aura AjJA kA pAlana na kare to rAjA dAna nahIM de sakatA hai| isI prakAra yaha karma jIvako usakI icchA hone para bhI dAnAdi pA~ca kAryoM ko nahIM karane detA hai| karane de to use ThIka taraha se nahIM hone detaa| isa antarAya karma ke udaya se jIva na dAna kara sakatA hai, na dUsare lAbha prApta kara sakatA hai| na vastuoMkA upabhoga athavA upayoga kara sakatA hai aura zakti rahate hue bhI apane vIryabala kA upayoga nahIM karane detA hai| yaha vizva uparyukta AThoM koMka AdhAra para cala rahA hai| isakI sattA prANImAtra meM vidyamAna hai| akhila brahamAMDavartI manuSya, deva, nArakI athavA tithaMca jIvoMko choTI-bar3I kisI bhI pravRtti ke pIche janmAntara athavA isa janma kA koI na koI karma kAma karatA hI rahatA hai| isa karma kI sattA AtmAmeM rahatI hai vahA~ taka saMsAra kA bandhana rahatA hai, vahA~ taka saMsAra kA paribhramaNa hai aura yaha hai vahA~ taka janmamaraNa hai aura yaha hai to Adhi-vyAdhi aura upAdhiyoMke duHkha hai| AtmA ahiMsA, satya, saMyama, tapa, tyAga Adi satkarmoM dvArA karma kI sattA kA kSaya karatA jAtA hai to kisI janma meM sarvathA niSkarmA bane aura aisA banane para vaha muktike ghAmameM pahu~ca kara saMsAritAse chUTakara muktAtmA bana jaae| 27. aSTamaMgala - ye aSTamaMgala madhyayugIna kalpasUtra (pajjosavaNAkappa) ke citra ke AdhAra para citrita hai| krama meM sAmAnya parivartana hai| vizeSa paricaya paTTI kramAMka 3 ke anusAra smjhe| 28. hastamudrAe~ - yahA~ mudrAkA artha AkAra-vizeSa lenA caahie| isa paTTImeM (zarIra ke anya aMgopAMgase nahIM kintu) kevala donoM hAthokI kriyAse banatI mudrAe~ dikhAI gaI hai| yahA~ hAthase uMgaliyA~, muSi aura hAtha kA upayoga samajhanA caahie| ye mudrAe~ mantra, sAdhanA, pratiSThA, pUjA, anuSThAna tathA yoga sAdhanA kA eka Avazyaka aMga hai| ye devatAoMkI prasannatAke lie aura amuka mudrApUrvaka kiye jAnevAle japa dvArA devoM ke AkarSaNArtha tathA lakSmI, saubhAgya, jJAna, vazIkaraNa ityAdi kI prAptimeM upayogI hotI hai| mudrAsiddha' vyakti kevala mudrAoMke dvArA athavA mantrapUrvaka-mudrAoM dvArA iSTAniSTa kArya tathA aneka roga, kaSTa Adi dUra kara sakatA hai| una graMthoMmeM aneka prakArakI mudrAe~ dikhAI hai| kintu yahA~ atyupayogI namUne ke taura para mudrAe~ dI gaI hai| ___ paTTImeM dI huI prArambha kI chaha mudrAe~ siddhacakra, RSimaMDala Adi pUjanoMmeM tathA vardhamAna vidyA athavA sUrimantra ke japa-pUjanAdimeM prayukta hotI hai| zeSa kucha mudrAe~ aMjanazalAkA pratiSThAmeM upayogI haiN| dhArmika vidhAnoMse sambaddha kucha mudrAe~ dharmagranthoM meM dI gaI hai| vaise saMgIta, nRtya aura nATaka ke prasaMgoM meM bhI upayogI aneka mudrAoMkA varNana una viSayoMse saMbaMdhita granthoM meM diyA gayA hai| 29. aSTAMga yoga- dhyAna kI aSTAMga sAmagrI-prakAra ko yoga kahate hai| mokSamArga kA jo yoga karavAkara mukti dilAye usakA nAma yoga hai| yoga ke ATha aMgoMko jaina, vaidika aura bauddha tInoM saMskRtiyoM ne mAnyatA dI hai| ina sabhI aMgoMko unake nAma sahita paTTI meM diyA hai| pahalA citra 'yama' ke sambandhameM khar3A batAyA hai| dUsarA citra pratijJA karatA huA 'niyama' kA, tIsarA 'padmAsana' kA, cauthA 'prANAyAma'kA aura zeSa pratyAhArAvi tIna agoM ke (citra dvArA) bheda batAye jA sake aisI kalpanA na ho sakane ke kAraNa eka jaise hI diye hai| kevala AThaveM meM AbhAmaMDala adhika dikhAyA hai| isa aSTAMgayoga kI antima siddhi ke rUpa meM Izvara-paramAtmA pada kI prApti milaneke kAraNa antameM usakA pratIka diyA hai| aSTAMga kI saMkSipta vyAkhyA isa prakAra hai- (9) yama- arthAt ahiMsA, satya, acaurya, bahmacarya tathA aprigrh| ina pA~coM vratoMkA AjIvana ucita rUpase svIkAra krnaa| (2) niyama- bhogopabhoga sAmagrIkA yathocita-yathAyogya rUpase tyAga karanA, athavA zauca, santoSa, svAdhyAya, tapa, pyAna Adi kA pAlana karanA tathA jIvana ko niyamita bnaanaa| pA~ca samiti, tIna gupti tathA vividha niyamoMko dhAraNa krnaa| (3) Asana-caMcalatA chor3akara anukUla Asana para sthiratAse baiThanA athavA khar3A rhnaa| isameM padmAsana, siddhAsana, khaDgAsana Adi aneka AsanoMkA samAveza hotA hai| kramazaH inhe bar3hAte hue Asanasiddha bananA isakA upayoga hai| (4) prANAyAma- arthAt zvAsocchavAsake nirodha kI kriyaa| yaha prANAyAma pUraka, recaka aura kumbhaka aise tIna prakAroMse sampanna hotA hai| isameM zvAsa leneko pUraka, lekara bAhara chor3aneko recaka tathA pUraka bane hue prANavAyu ko zarIra meM yathAyogya rUpase saMcarita kara nAbhimeM sthira karanA ise kumbhaka kahate hai| (5) pratyAhAra- arthAt pA~ca indriyoMkI athavA manakI vividha pravRttiyoMko vividha viSayoM se khIMca lenaa| (6) pAraNA-jaha athavA cetana koI bhI padArtha, pada athavA viSaya para dRSTi yA citta ko sthira karake manake pravAha ko usI padArtha, pada athavA viSaya para sthira rakhanA / (7) pyAna- dhAraNA kI pUrvokta prakriyA meM mana ko sarvathA ekAgra banA denaa| athavA kisI mantrabIja athavA pada ko nAbhi, hRdaya athavA lalATa sthApita kara (arthAt azubha dhyAnako sarvathA tilAMjali dekara zubha dhyAna meM) tallIna ho jaanaa| 61, rakta ke saMbaMdha uttarottara putra pautrAdi me utaratA hai aura rakta kA saMbaMdha vicAra tathA AcAra para prabhAva DAlatA hai| 62. zarIra ke anya aMgopAgoM se bananevAlI mudAe~ yahA~ nahI dI gaI hai| 63. hApakA athavA zarIra kA kevala amuka AkAra hI iSTAniSTa phala dene meM kisa taraha sahAyaka hotA hai, isakA rahasya jJAta nahIM ho sakA hai| 64. mudAoM ke sacitra vistRta paricayake lie saMgIta ratnAkara, saMgIta pArijAta Adi grantha, nagranthoMmeM nirvANakalikA, pratiSyagrantha, AcAradinakara, vidhimArgaprapA Adi tathA aMgrejI bhASAke gandha aura patra-patrikAe~ dekheN| 65. mokSopAyo yogH| For Personal & Private Use Only www.jainelibr1594

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tathA (8) samAdhi- dhAraNA siddha hone para, manake anya saMkalpa-vikalpoMse rahita hone para prApta honevAlI manakI prazAnta avasthA athavA AtmasvarUpameM sthira rhnaa| yogamArga kA sAdhaka yogake ina aSTAMgoMkA kramazaH prayoga karate hue, abhyAsa baDhAtA huA kisI samaya 'samAdhi' taka pahu~ca jAtA hai aura samAdhi hone para Izvara pada kI prApti sulabha ho jAtI hai| bAya dRSTise yogabala ke dvArA tana aura manake donoM prakArake roga dUra kiye jA sakate hai| tathA sAdhanAke bIca yoga aura tapake prabhAvase vividha prakAra kI adbhuta siddhiyA~-labdhiyA~ prApta ho sakatI hai| isake atirikta aneka camatkAroM kA nirmANa ho sakatA hai| kintu saccA sAtvika yogI kadAcit hI isakA upayoga karatA hai| vaha to AtmAkI samyak jJAna, darzana aura cAritrakI sarvocca koTi kI sarvottama siddhi ko prApta karanemeM hI tanmaya ho jAtA hai| Abhyantara dRSTise AtmA AdhyAtmika avasthAkI pUrNadazAmeM pahu~cakara jIva-muktiko nikaTa lA sakatA hai| ina dinoM yogake prati janatAkA AkarSaNa bar3ha rahA hai| mautika samRddhi ke zikhara para pahu~ce hue tathA usake sUkhase paritRpta bane hae aura bAdame manakI azAMtikA satata anubhava karanevAle yorapa evaM amarikA ke mAnava bhI isa yogamArga ke prati bahuta hI AkRSTa banate jA rahe hai| kyoMki isase unheM bAlya dRSTise bhI manakI aneka prakArakI zAnti aura svasthatAkA anubhava hotA hai| 30. aSTa mahA- dvArapAlake arthavAle pratihArI zabdase 'prAtihArya' banatA hai| jaise paharedAra apane svAmIkI sevA meM sadA upasthita rahatA hai, usI prakAra ye prAtihArya prAtihArya - jinezvaroM-tIrthakaroMkI sevAme satata khar3e rahakara tIrthaMkaroM ke puNya vaibhava tathA gaurava kA darzana karAte hai| tIrthaMkaroM ko kevalajJAna hote hI tatkAla unake prabala puNyaprakarSase deva azokavRkSa Adi ATha prAtihAA~kI racanA karate hai| inakI upasthiti jinezvaroMke AyuSya paryanta rahatI hai| isalie jaba ve vicaraNa karate hai athavA dezanA dete hai taba ina prAtihAryoM kI upasthiti rahatI hI hai| yaha racanA lokottara bhagavAna vItarAga kI bhaktike lie, tathA unakI svayakI tathA unakI vANIkI mahimAko phailAneke lie karate hai| ye prAtihArya lokottara tathA sarvottama mAnejAnevAle vyaktike atirikta dUsaroMko nahIM hote haiN| ye prAtihArya samavasaraNa ke citra tathA parikara-paragharameM athavA arihaMta ke citrameM dikhAne kI prathA hai| devaloka ke deva apanI daivika zaktise ina pratihAryoMkI racanA karate hai| prastuta paTTIke bIcameM kamalAsanasthita pravacanamudrAse dezanA dete hue tIrthakara batAye gae hai| unake donoM ora prAtihArya dikhAe hai| inameM unake nAma bhI diye hai| azokavRkSa para choTA caityavRkSa (kevala jJAna ke samaya kA vRkSa) bhI batalAyA hai| tIrthakaroM kA caitya arthAt jJAnavRkSa pRthak pRthak hotA hai| isalie yaha vRkSa azoka para pRthak pRthak hotA hai| zeSa sAta prAtihArya sabhI ke samAna hai| divya dhvani prAtihArya arthAt pravacana ke samaya vAdyoMkI divya-mvanike dvArA karNapriya saMgIta ke aise madhura svara-nAda pravAhita hoM ki zrotAoMmeM usakA adbhuta AkarSaNa utpanna ho, dundubhi arthAt pUjA athavA AratIke samaya bajAyA jAnevAlA nagAr3A / tIna chatrameM chatra jisa kramase andara batAe gae hai vahI krama yathArtha hai| prAcIna citra, parikara tathA katipaya pASANa tathA dhAtu mUrtiyoM meM yahI krama rahatA hai| mandiroMmeM bhagavAna para laTakAye jAnevAle tIna chatra isI kramavAle hone caahie| kintu bahuta se sthAnoM para ulaTe kramase laTakAye hue rahate hai yaha sarvathA anucita hai aura zAstraviruddha hai yaha bAta nirvivAda hai| . 31. samavasaraNa samavasaraNa kA sAde aura samatala DhaMgase banAyA gayA pahalA gddh| azokavRkSa ke nIce suvarNa kamalake siMhAsana para bhagavAna virAjamAna hai| pArzvabhAgameM indra hai aura caturvidha saMghake atirikta deva-indra apane niyamoM kA sammAna karate hue, donoM hAtha jor3akara vinayapUrvaka bhAva-bhaktise (bAraha prakArakI bhagavAnake kalyANakArI pravacanako zravaNa kara rahe hai| sAdhvI tathA striyoM ko khar3e rahakara dezanA sunanekA adhikAra honese unheM usI rUpameM dikhAyA hai| lokabhASAmeM 'samosaraNa' zabdakA prayoga hotA hai| 32. samavasaraNa samavasaraNa kA yaha dUsarA gar3ha bhI pahaleke samAna sAde rUpameM dikhAyA hai| azokavRkSake nIce suvarNa kamala para virAjamAna ahiMsAmUrti, dUsarA gar3ha- vizvavatsala bhagavAnakA ahiMsA tathA maitrIkA upadeza sunakara paraspara-virodhI aise prANI bhI bhagavAnakI vANIke adbhuta prabhAvase janma-jAta (pazu-pakSiyokI samA) vaira-virodha ko bhUla jAte hai. yaha bhAva yahA~ pradarzita huA hai| 33. aSTamaMgala- ye aSTamaMgala madhyayugIna kalpasUtra (pajjosavaNakampa) ke citroMke AdhAra para citrita kiye haiN| kramameM kucha parivartana huA hai| vizeSa paricayake lie dekhiye paTTI kramAMka 3 / 34. yantrA- vizvake vyavahArakI AdhArazilA mAne jAnevAle akSara aura aMkoMkI mahimA vizva-vikhyAta hai| ina donoMkA arthagarmita saMyojana eka viziSTa kRtiyA~ - prakArakI sAmUhika zaktikA prakaTIkaraNa karatA hai| jisa prakAra mantroMmeM mantrabIja sahita athavA rahita zabdoM-va)kA prAdhAnya hai, usI prakAra yantroMmeM (vividha saMkhyAvAle aMka aura akSaroMse yukta) AkRtiyoMkA prAdhAnya hai| yantroMkI aneka jAtiyA~ hai aura unake agaNita prakAra hai| ina yantroMko banAnekI gANitika prakriyA aisI hai ki isase lAkhoM yantra banAe jA sakate haiN| yantra vizeSa rUpase aMkoM se adhika hote hai| aura unheM (prAyaH) kisI na kisI prakAra kI AkRti banAkara rakhA jAtA hai| ye AkRtiyA~ bhUmitikI dRSTise dekheM to mukhya rUpase samacaturastra, trikoNa, gola, SaTkoNa, lambacaturastra hotI hai| ina AkRtiyoMme koSTaka-khAneM banAkara unameM eka se lekara hajAroM kI saMkhyA taka ke aMka rakhne jA sakate hai| ina koSThakoM kI saMkhyA ko Ar3I, khar3I athavA kisImeM tirachI, cAhe jisa DhaMgase gine to usakI joDa pratyeka orase eka hI saMkhyA AtI hai| kucha yantra binA aMkoMke maMtrabIja, akSara athavA mantrakI gAthAoM se likhita bhI hote hai| katipaya donoMse mizrita hote hai| kucha gola, caturasra valayoMse veSTita hote hai| katipaya yantra nara-nArI, pazu-pakSI tathA vAdya yA zasvAdika kI AkRtiyA~ banAkara unameM mantrabIjoM, mantrapadoM kI sthApanA kI ho vaise hote hai| ye yantra sonA, cAMdI, tAMbA, kauMsA Adi (binaloha) dhAtuoM ke patare para likhAkara khadavAkara athavA ubharAkara banAye jAte hai| inake atirikta bhojapatra, kAgaja athavA vastra para choTe-bar3e aneka prakArake sAde athavA vividha raMgoM meM taiyAra hote hai| uparyukta mAdhyamoM para tana, mana aura vastrAdi kI zuddhi tathA vidhi-bhAva kI zreSTha zuddhi karake batAye gaye AmnAyake anusAra yantra likhanA AraMbha kiyA jAtA hai aura likhaneke lie aSTaganya athavA kesara Adi zubhadravyoM kA upayoga kiyA jAtA hai| likhaneke lie suvarNazalAkA, dADima 66. tAlavAdya dundubhise nagAr3A hI samajhAnA caahie| yaha aneka grantha, citra Adise nizcita kI huI bAta hai| 67 isake lie 'koSThaka cintAmaNi' granthakI racanA huI hai jo ki amudita hai| 68. yantroM meM bahuSA isa niyamakA pAlana huA hai| For Personal & Private Use Only 960 Education International

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Adi vRkSa kI lekhinIkA prayoga hotA hai| tadanantara mantrAdike pATha dvArA Adara-sammAna pUrvaka yantrakI AtmAko jAgRta kiyA jAtA hai| isase usameM daivI zakti kA prAdurbhAva hotA hai| isake bAda yantrako gharameM rakhanA athavA apane zarIra ke aMga para dhAraNa karanekA vidhAna hai| ye yantra mAnava jAtike utkarSa aura abhyudayake lie yathocita sahAyatA karate haiN| adhika spaSTatA kare to ye vividha prakArakI zAnti, puSTi, vazIkaraNa karanemeM, bhUta-preta Adi ke nivAraNameM tathA Rddhi siddhi vijaya athavA manorathoM kI siddhi Adi meM camatkArika prabhAva bhI batAtA hai| ina yantroMko kauna, kisI vidhise likha sakatA hai? aura inakA saMskAra kaise karanA, kahA~ kisa taraha sthApita karanA, yantra sthApita karaneke pazcAt usakI pavitratA kisa prakAra surakSita rakhanA, pUjA-upAsanA kisa prakAra karanA, kisa varNavAle ko kaunase yantra phaladAyaka hote haiM Adi zeSa bAteM anya granthoM, tantra mantravidoM athavA guruparamparAse jAneM kyoMki yaha eka mahAzAstra hai| yahA~ kitanA likhA jAe? 1 isa paTTImeM Ajakala adhika upayogameM AnevAle kucha yantra diye gae haiN| aisA karake eka paTTI yantraviSayaka praviSTa kI hai| isameM prathama do prakArake pandraha aMka ( paMcadazI) ke yantra haiN| bAdameM cautIsA, paiMsaThiyA, tijayapahuttastotra gAthAsandarbhita 170 jinakA tathA usake bAda tIna prakArakA bIsA yantra diye haiN| 35. garbhasthita bAlakakI prathama mAsase lekara nau mAsa takakI avasthAoM tathA anya bAbatoMkA khayAla denevAlI ati durlabha paTTI isa paTTIko dekhakara kSaNabhara pAThakoMko Azcarya hogA ki isa paTTIkI kyA AvazyakatA thI? isakA uttara isa paTTIke aMtameM prastuta lekhana ko par3hane se mila jaaegaa| isa paTTI kI prastutike aneka kAraNa haiM lekina lekhana maryAdA ke kAraNa aneka bAbate mahattvapUrNa rahane para bhI saMkSipta meM likhanI rhiiN| maine socA ki janma hone ke pahale nau nau mahIne taka garbhAzayakI aMdherI koTharIke jisa sthAna meM baserA kiyA, saMvardhana huA usakA pratyakSa anubhava DaoNkTaroM ke sivA anya kisIko nahIM hotaa| 'kSa' kiraNoMke (eksa-re) yaMtra ke anusaMdhAna ke pazcAt isa yaMtra dvArA garbhAzayakI tasvIreM khiMcI gaI taba garbhastha kI nau mahinoMkI sthitikA DaoNkTaroMko sahI khayAla huaa| phira to vizvakI prajA bhI isase jJAta huii| hamAre yahA~ zAstroM tathA sajjAyoMmeM garbhAzayameM jIvako bhogane par3ate duHkhoM tathA janma samaya hotI pIr3A kA varNana kiyA gayA hai| maiMne socA ki apanI prajAko garbhAvAsakA citroM dvArA darzana karavAyA jaae| janmake samaya vaha kitanA sUkSma zarIrI hotA hai| phira hara mAsa kisa prakAra bar3hatA jAtA hai tathA pUrva janmamese taijasa-kArmaNa zarIroMko lekara AnevAlA jIva janma pAne ko mAtAke garbha meM praveza pAne ke sAtha hI raja aura vIrya ke aMdara kisa taraha ghula-mila jAtA hai| tatpazcAt karmakI thiyarIke anusAra taijasa (agni zarIra) kArmaNa zarIrameMse manuSyakA zarIra jaina tattvajJAnakI paribhASAmeM audArika honese audArika zarIrakI racanA kisa prakAra zurU karatA hai| pratyeka mAsa meM zarIra kI racanA kisa taraha vikasita hotI rahatI hai tathA nau mahinoM ke anta meM mAtAke udarameM mastaka nIce tathA paira U~ce isa sthitimeM kisa prakAra sthira hotA hai isakA sahI khyAla milatA hai| zAstrameM varNita garbhAzayake asahya aura bhayaMkara duHkhoMkA varNana yahA~ nahIM diyA hai| navA~ citra dhyAnase dekhiye| isa citrameM mAtA khar3I hai aura Avazyaka peTa bhI dikhAyA gayA hai| peTakeM nIce sthita garbhAzayameM bAlaka kisa prakAra kisa AkArameM sthira ho pAyA hai ise Apa barAbara dekha skeNge| nau sAr3he nau mahine ke pazcAt mAtAkI kukSimeMse janma lene ko bAlaka mastaka dvArA bAhara nikalatA hai| sukhada prasavake liye aura mAtA-bAlaka kA hitake liye yaha niyama hai| mAtAke garbhame do bAlaka jur3avA~ kisa prakAra rahate haiM isakA khayAla deneke lie dasavA~ citra mAtA ke garbhAzaya kI ovarI meM lapeTe hue do bAlako jur3avA~ kA prastuta hai jisase ovarI kyA hai isakA khyAla Ave / tatpazcAt eka choTAsA citra diyA hai jisameM strI ke peTake nIceke peDUmeM garbhAzaya kisa sthAna para hai ise ero (nizAna) dekara batAyA hai| isake nIce janma sthAna jur3A huA hai| garbhadhAraNa ke nimittarUpa puruSa ke zukrakA jIvita zukra biMdu aura strIkA cetanayukta raja ina donoMkA garbhAzaya meM milana hone para jIvakI utpatti ho jAtI hai| yahA~ upAdAna karma aura nimitta ina donoM kA kaisA saMdhAna hai? aura garbhAzayameM kisa taraha. kina kina sahayogI kAraNoMse inakI vRddhi hotI hai tathA DaoNkTaroM se citroM dvArA inake utpanna honekI sUkSmAtisUkSma prosesa kriyA kaisI hotI hai isa viSaya para likhanA cAhe to bahuta kucha likhA jA sakatA hai, lekina yahA~ aprastuta honese isa viSayakA pUrNavirAma kara dete hai| isa paTTImeM jIvakI utpatti ke bAda prAraMbha ke 25 veM dina manuSyake audArika zarIrakA kaisA sthUla AkAra nirmita hotA hai yaha dikhAyA hai| phira mahIne ke anta meM A~kha kA nirmANa hone para zarIra kA vikAsa kaisA hotA hai yaha dikhAyA hai| vikAsa prakriyA Apa svayaM dekha skeNge| mAtAkI ovarIke sAtha garbhakA saMdhAna batAyA gayA hai| aMtima koSThaka meM pratibodhita bodha ko dhyAnase par3hakara hRdaya meM prasthApita kreN| 36. hIroM - ratnoMke vartamAnameM pracalita vividha AkAroM (vividha kaToM) kI burlabha paTTI isa paTTIke sAtha pratyakSa rUpameM kisI dhArmika bodhakA sambandha nahIM hai kintu parokSa rUpameM aneka prakArase sambandha rakhanevAlI yaha paTTI hai| dharatI para ke samagra javAharAtoMke pitAmaha tathA sarva ratnoM meM sarvopari mAne jAte javAhara kI hai, usakA nAma hai vjrrtn| gujarAtI meM ise hIrA aura aMgrejImeM DAyamaNDa kahate haiN| aMtima bAraha sAloMse vizvake mahAn dezoM meM isakA bolabAlA hai| yaha hIrA anAdise anaMtakAla taka sarvopari sthAna rakkhe haiN| isa ratnakA mUlya bhI sabase adhika hotA hai| eka supArI yA bAdAma jitane bar3e hIrekA mUlya Aja bhI lAkhoM-karoDoM rUpayoMkA ho sakatA haiN| hIre aneka prakArake aura vividha raMgake hote haiM, halake bhArI bhI hote hai| sAtha hI guNadoSavAle bhI hote haiN| kabhI dUSita cihnavAlA hIrA agara gharameM A jAe to sarva prakArase avanatikA kAraNa bana jAtA hai aura doSa rahita guNavAna hIrA agara ghara meM A jAe to unnatikI coTI para le jAne 69. prastuta citra paradezameM chapI zArIrika vijJAnakI pustakase uddhRta kiye haiN| vi.saM. 1980 ke AsapAsa yaha pustaka prasiddha huI thI, bhArata meM isakA Agamana honevAlA hai aisA mAlUma hai| For Personal & Private Use Only 161 13

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kA nimitta bana jAtA hai| jagatameM pAMDavayugakA mAnA jAtA kohinUra hIrA Aja bhI prasiddha hai| yaha landanake rAjamahalameM zahanazAhake mukuTa meM sthita hai| hIroMkI prAcInakAla aura vartamAna meM likhI paricaya pustake Aja bhI upalabdha hai| vaijJAnika AviSkArameM naye naye camatkAra prastuta karanemeM hIrA mahattvapUrNa rahA hai| vijJAnI ilekTronika ghar3iyA~, upagraha Adi meM inakA bahuta upayoga karate haiN| vaidya Aja bhI bhayaMkara rogoMvAle dardiyoMko usakI bhasma banAkara khilAte haiN| bhakti bharapUra AtmAe~ paramAtmAko usake bane mukuTa, mAlA Adi pahanAte haiN| samagra vizvame aura vizeSataH bhAratame hIreke bepAra kA Ajakala jabaradasta bolabAlA hai| isameM gujarAta, mahArASTra sabase agra hai| videza meM beljiyama Adi sthaloM para hIroMko tarAzane ke jabaradasta yantra hai| hIrA atyanta kaThina dhAtu hai| kisI mAmUlI sAdhanase vaha tUTa nahIM sakatA, bar3e bar3e sAdhanoMse vaha tor3A jA sakatA hai| isa hIreko choTI bar3I mazinoMse alaga alaga kaTa-AkAra ke banAkara mArakeTa meM prastuta karate hai| AkAra deneke bAda bepAra ke lie usakA mUlya aneka gunA bar3ha jAtA hai| vartamAna meM hIrake kitane AkAra (kaTa) pracalita hai usakI eka paTTI yahA~ prastuta kI gaI hai, aura usake nIcekI lAinameM alaga alaga khAne meM hIreke kaTa-AkArake nizcita nAma likhe gaye hai| yaha paTTI hIreke bepAriyoMko adhika pasaMda pdd'egii| itane sAre kaTa-AkAra eka sAtha meM zAyada hI kisIko dekhane mile, isa dRSTise yaha paTTI hara kisI prekSaka ko AkarSita karegI yaha niHzaMka hai| varatna arthAt hIreke sAtha zukra grahakA sambandha hai| navarasa viSayaka merI bhUmikA mana indriyavAle araboM jIva hai| ataH unake hRdayameM pravAhita honevAle rasa bhI araboM kI saMkhyAvAle ho sakate hai lekina araboMkI ginatI yA varNana asaMbhava sA honese Arya vidvAnoMne araboM rasoMkA vargIkaraNa karake una rasokA nava rasame samAveza kiyA hai tathA sAhitya vibhAgake alaMkAra zAsvameM navarasoM ke bhAvoMkA varNana kiyA hai| yadyapi anyatra sAhityAdi granthoMmeM eka anya rasakA anAgata samAveza karake athavA gauNa-mukhyakI apekSAse ATha bhI kahe hai, isa taraha nava athavA dasa rasa bhI batAye hai| kisIne nUtana nAma kA rasa bhI batAyA hai| jaise ki-jaina zAstra ke anuyogadvAra nAmake zraddheya Agamake sUtra 262 (gA. 63) meM navarasoMko sUcita karate hue vyutkramase vIra, zRMgAra, adbhuta, raudra bIDanaka, bIbhatsa, hAsya, karuNa aura prazAMta isa taraha batAyA hai| inameM vIDanaka rasa nayA hai| dUsare granthoMmeM isa rasa kI carcA nahIM hai| anuyogadvArame bhayAnaka rasa nahIM pAyA jAtA lekina isake lie spaSTatA kI gaI hai ki vahA~ rauda rasameM bhayAnaka kA samAveza kiyA honese usakA alaga astitva nahIM batAyA hai| yaha saba granyakAroMkI buddhikI vivakSA hai| vIDanaka arthAt kyA? to pUjyakI pUjAkA vyatikrama arthAt anAdara jaisI paristhiti hone para athavA kisI gupta bAta kahaneke pazcAt vyaktike apane manameM AMtarika lajjAkA jo bhAva utpanna ho use vIDanaka rasakA AvirbhAva kahA jAtA hai| isa rasakA mukhya cihna lajjA aura zaMkAzIlatA hai| Adhunika alaMkAra zAstroM meM isa rasakA kahI ullekha nahIM hai| 'bhArata nATya granthame (A. 6. zloka 15) zAnta rasake atirikta zRMgAra, hAsya, karuNa, rauddha, vIra, bhayAnaka, bIbhatsa aura adbhuta ina ATha rasoko sUcita kiyA hai| mammaTa kRta 'kAvya prakAza' meM zAnta rasakI vRddhi karake nava rasokA varNana kiyA hai| kAvyAlaMkAra tathA kAvyAnuzAsanako bhI vahI navarasa abhipreta hai| rUdaTane kAvyAlaMkArameM navarasake uparAMta dasavA~ 'preyAn' rasa batAyA hai| 37. navaraseMko utpanna karanemeM nimitta bananevAlI vastue~ vizvaprasiddha navarasake bhAvoko vyakta karanevAle citra citaranekI prathA prAcIna kAlase cala rahI hai| paraMtu mere manako lagA ki jina kAraNoMse ye rasa paidA hote hai una kAraNoM ke citra adyAvadhi-Aja paryaMta kisIne banAye ho aisA mAlUma nhiiN| zAyada kalpanA bhI na huI ho aisA ho sakatA hai| sAtha hI maiMne yaha bhI socA aura kisa rasake lie kaunasA dRzya-citra pasaMda kiyA jAya isakA bhI soca-vicAra karake dRzya nizcita kiye aura navarasake nava kAraNabhUta dRzyoMkI paTTI banavAI gii| udAharaNasvarUpa zRMgAra rasakI anubhUtimeM bhale hI aneka kAraNa ho lekina mukhya kAraNa svarUpa suMdara strI hotI hai, use dekhanese isa rasakI utpatti hotI hai| ataH yahA~ para ise prathama sthAna diyA gayA hai| dUsare sthAna para sarakasa ke jokara ko rakkhA hai, ise dekhakara prekSakoMmeM hAsyarasakI anubhUti hotI hai| isa taraha ye citra navoM rasoM ke kAraNa svarUpa haiM aura nava rasa inake kArya rUpa hai| 38. utpanna hue rasoMkA vividha mukhAkRtiyoM dvArA darzana isa citrapaTTI meM navarasakI pahalI paTTImeM utpanna hote navarasoMke bhAvoMko vyakta karanevAle citra haiN| citroMko dekhanese turaMta samajhameM A jAte haiM isa lie adhika samama-jAnakArI dene kI jarUrata nahIM hai| 39. hAyake AvatoM dvArA jApake lie sarjana pAtI vividha prakArakI AkRtiyA~ kisI bhI akSara, zabda yA maMtrakA jApa saMkhyA ke sAtha sambandhita ho to usake lie do prakAra adhika anukUla hote haiM, yA to hAthame manakoMkI mAlA rakkhI jAe yA ugalIke poroMse girne| uMgalIke poroMse ginane kI bAta Ane para prastuta jApako adhika prabhAvita yA arthapUrNa banAneke lie AvattokA nirmANa huaa| mAlA rakhanekI, DhUDhane kI pragaTa-citA hI nahIM rhii| 70. nAvAkAroMne to unya-janaka bhAvako upalakSya zRMgAra, rauda, vIra, bIbhatsa ina cAroMko mUla rasa banAkara janaka svarUpa mAne hai| ina cAroMse kamazaH hAsya, kANa, adbhuta tathA bhayAnaka rasa janya arthAt utpanna hote hai, aisA kahakara sirpha cAra rasa kI hI svIkRti kI hai| anyathA dekheM to rasa asaMkhya haiN| 9 Education International For Personal & Private Use Only

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Avarta arthAt vividha prakAroMse uMgaliyoM para sarjita vividha aakRtiyaaN| yahA~ dI gaI paTTI meM ginane ke lie upayogI aise sAta ATha prakAra ke Avarta diye gaye hai| citrameM AdhAra rUpa meM athavA jApa rUpameM zaMkhAvarta upayogI honese tIsarA citra zaMkhAvartakA hai| ina donoM ke sambandha ke kAraNa zaMkhyAvarta kA jApa kiyA jAtA hai| dAhine hAthakA zaMkhAvarta 12 aMkakA hai| bAraha aMkoMko eka bAra ginanese eka bAra 12 hote haiN| usa eka bArakI yAda rakhaneke lie do hAthoM ke paMjoMko pAsa pAsa rakhakara dAhine hAthake zaMkhAkAra 12 poroM para jApa pUrNa hone para AdhAra arthAt eka bAra huA isake khayAla ke lie bAyeM hAtha ke paMje meM dUsarI uMgalI kI bicakI pora para aMgUThA rakkhA jAtA hai| phira punaH dAhine hAthase dUsarI bAra 12 gine jAne para bAyeM hAtha kI tIsarI uMgalIkI dUsarI pora para aMgUThA AdhAra svarUpa rakkhA jAtA hai| isa taraha bAyeM hAthake nau bAra AdhAra ho jAte haiM, dAhine hAthase (nau) 9 bAra 12 (bAraha) ginanese 108 kA jApa pUrNa ho jAtA hai| Avarksa se jApa karanA ho to saMkhyA kI ginatI ke lie sAtake aMkake AkAravAlI pora para aMgUThA rakhanA hogA aura bAraha bAra kisa taraha ginanA cAhie isake lie tIsarA zaMkhAvarta kA citra dekhiye| usameM eka kahA~ hai isa para dhyAna deN| aMgUThe se eka do isa taraha zurU kreN| bAraha poroM para uMgalI ke phiranese prastuta AkRti kA sarjana hotA hai| isa taraha dUsarA eka citra naMdyAvartake cArameM se eka bhAga ke AkArakA hai| isa naMdyAvartakI pUrNAkRti jainadharma ke sivA kahIM para nahIM dekhii| isI lie vi. saM. 1995 meM pAlitAnA jaina sAhitya maMdira jo merI apanI saMpUrNa kalpanA tathA rUci ke anusAra bananevAlA thA usake jJAnamaMdira haoNla kI chata ke kendrameM atibhavya aisI 5-5 phUTavAlI naMdyAvarta kI kASTha paTTIvAlI AkRti banavAI hai, aura isa citrasaMpuTake prathama TAiTalameM bhI merI pasaMda kI isI AkRti ko Apa dekheMge kyoMki isakA jor3a jainadharma ke atirikta vizvameM kahIM para nahIM hai| ataH Ama janatA kI dRSTi meM isa AkRti kA khayAla Ave ise ati Avazyaka mAnakara yahA~ prastuta kiyA hai| yadyapi svastika (maMgala cihna) kI AkRti to sarvatra dekhaneko milegI lekina isakA jor3a nahIM milegaa| 40. jApa dvArA mAnasika ekAgratAko vyavasthita karanekI aMkagaNanA paddhati (anAnupUrvI) AnupUrvI arthAt jisameM kramAnusAra kramazaH vyavasthA ho, aura jisameM kramAnusAra vyavasthA na ho lekina ulaTa-pulaTa vyutkrama vyavasthA ho vaha anAnupUrvI (an-AnupUrvI ) | jApakA eka prakAra sarva sulabha mAlA ginanekA, dUsarA Avarta dvArA karanekA, tIsarA kisI vastukI ginatI dvArA karanekA hotA hai, isa taraha likhe yA chape aMkoMkI saMkhyA dvArA bhI jApa kiye-gine jAte haiN| navakAra maMtrake 'namo arihaMtANaM' Adi pA~ca padoMkA jApa karanekI anAnupUrvI saMpUrNa jaina samAjameM suprasiddha hai| Aja taka usakI lAkhoM nakaleM chapa cUkI hai| navapadajI kI anAnupUrvI kucha kAraNoMse itanI pracalita nahIM huii| pA~ca padoM kI anAnupUrvI 24 tIrthaMkaroM ke citroM ke sAthavAlI hotI hai| yaha pA~ca khAnevAlI hotI hai| isameM ginane ke 20 (bIsa) panne hote mAlA ginanA uttama hai yA anAnupUrvI ? prazna uttara - isakA uttara ekAntameM nahIM diyA jA sktaa| vyaktike manakI yogyatA para isakA AdhAra hai| phira bhI apekSAse mAlAke bajAya anAnupUrvIkA jApa manakI akAgratA nibhAne ke lie ati suMdara hai| kyoMki isameM aMkoMko manameM ulaTe pulaTe bolane hote haiM ataH A~kha aura manakA dhyAna barAbara aMkoMke khAnoM para kendrita karanA hI par3atA hai ataH bAhya vicAroM ke praveza kI saMbhAvanA bilakula kama rhe| anAnupUrvI jaina pustaka vikretA se mila sakatI hai| 41. eka-dUsaroMke prati kiye gae bhUloM aparAdhoMke lie kSamA kA darzana karAnevAlI paTTI isa paTTIkA viSaya gahana, gaMbhIra aura mahAn hai| saMsAra aura mokSa donoM do chora para Aye hue haiN| donoM paraspara virodhI haiN| janma-maraNa ke pheroM kA tathA saMsArake mAnasika, vAcika aura kAyika ina trividha tApa svarUpa tamAma duHkhoMkA aMta pAnA ho to mokSamArgakI sAdhanA karanI cAhie jisase kisI janma ke anta meM AtmA muktAtmA bana jaae| lekina isa sAdhanA kI mukhya zarta yaha hai ki sarva prathama kaSAya para vijaya pAnI caahie| saMsAra kA mUla kaSAya hai| kaSAya arthAt krodha, mAna, mAyA, lobh| inameM krodha sabase burA hai| ina krodhAdi kaSAyoM ke kAraNa eka dUsare jIvoMke bica virodha, vaimanasya, vairabhAva anabana, bolacAla, gussA, pasaMda-nApasaMda, dhikkAra, tiraskAra, kaDuAhaTa ina sArI hIna-duSTa vRttiyakA AvirbhAva hotA hai aura isake kAraNa lagAtAra karma baMdhana pragADha hote jAte haiN| aisI paristhitimeM karuNAsAgara jaina tIrthaMkaroMne dekhA ki jIva krodhAdi kaSAya ke dAvAnalameM jala rahe hai| sAlameM ekadA hI saba jIva eka dUsare kI bhUloM, aparAdhoM, gunAhoM tathA apane anucita bartAvoM kI hRdaya ke sacce bhAvase kSamA mA~ga le to kaSAyakI AgakA upazama ho jAe isalie paryuSaNa parva ke saMvaccharI ke zubha dina para saMvatsarI pratikramaNa ke daramiyAna sAre jIva suvikhyAta aisA 'mere duSkRtokI mAphI cAhatA hU~' arthavAlA 'micchAmi dukkar3a' yaha sArthaka sUtra bolakara kSamA cAhate haiN| vaira-virodhakI Agako zAMta karate haiN| ise 'khamata khAmaNA' kahate haiM, kSamanA, kSamAnA, zAMta honA aura dUsaroMko zAMta karanA yahI jaina dharmakA sAra hai| 'samatA' hI jaina dharmakI buniyAda hai, jainadharma kI imArata hai, aura zramaNa dharmakA - jaina dharmakA agara koI sAra hai to 'upazama honA, zAMta honA' hI hai| yaha paTTI yahI saMdeza detI hai| 71. isa vyutkramase ginanekI paddhativAlI do AnupUrviyA~ prasiddha hai| sabase mUrdhanya zAstrokta sarvamAnya navakAra maMtrake pA~ca parameSThI padoMkI hai ataH vaha pAMca aMkoMkI hai aura dUsarI navapadajIke nava nAma- pA~ca parameSThI aura darzana, jJAna, cAritra, tapakI hai| 72. mana ko vaza karaneke lie yaha jApa aMkuza kA kAma kara sakatA hai| chaH mahIne taka akhaMDa jApa ginane para siddha ho jAtA hai aura phira to jApaka ciMtita kAryoM ko pUrNa kara sakatA hai| jainadharmameM yaha eka choTA lekina asAdhAraNa asara karanevAlA sAdhana hone para bhI bahuta kama loga isakA prayoga karate haiN| 80 pratizata loga to isa anAnupUrvIko jAnate yA samajhate bhI nahIM hai| caMcala cittavAle logoMke lie yaha eka rAmabANa davA hai, ilAja hai| For Personal & Private Use Only 15 163

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42. jainadharmake mukhya aMga svarupa bAraha AgamazAstroM (dvAdazAMgI) ke nAma dikhAnevAlI paTTI jaina tIrthaMkaroMke kevalajJAna-trikAlajJAna hone para ve sva-buddhise zAstra racanA nahIM karate, lekina apane pradhAna gaNadhara-ziSyoM dvArA yaha racanA karavAte haiN| ye ziSya parimita buddhivAle hote haiM, paraMtu tIrthakara buddhikA visphoTa karate hai arthAt zAstra racanAke lie sAmarthya-zakti paidA ho isa lie tIrthakara sirpha tIna hI mUlabhUta-AdhAra svarUpa vAkyoMkA dAna karake gaNagharoMkI buddhikA visphoTa karate hai| ye tIna pada kamazaH upameha thA, vinameha vA, puSa vA haiN| tInoM kAloMke samagra jJAnake AdhAra svarUpa-cAbhI rUpa ye tIna pada haiN| inakA artha jagatameM padArtha utpanna hotA hai, unakA vinAza hotA hai aura padArtha kAyama ke lie sthira rUpa bhI hai| jagatake padArya tInoM sthitivAle hote haiN| gaNadhara do hAthoMko juTAkara aura mastaka navAkara una jJAnapadoMko grahaNa karate hai arthAt bhelate haiN| paramAtmA kI vANIke tIna padoMse gaNadharoMmeM asIma buddhi-zakti paidA hotI hai, ataH ve (aMtarmuhUta) do ghaDiyoM-48 minaToM meM bArahoM athAha zAstrokI maukhika racanA kara dete hai| yaha racanA mukhya bAraha zAstroMkI hotI hai| ina bAraha zAstroMkI racanAko jainabhASA kI suprasiddha paribhASAmeM 'bAdazAMgI' nAmase pahacAnA jAtA hai| haraeka tIrthaMkaroM ke zAsanameM isa dvAdazAMgI kI racanAe~ hotI haiM ataH anAdise anaMtakAla taka kA yaha zAzvata niyama hai| paTTIke bicame bhagavAna mahAvIrakA citra prastuta hai| yaha citra Avazyaka niyukti kI gAthAoMke AdhAra para banAyA gayA hai| citra kA bhAva dikhAtA hai ki bhagavAna mahAvIra sAdhanA karate karate jJAna svarUpa vRkSa para car3hate gye| vRkSa kI coTI para pahu~ce taba unheM kevalajJAna-trikAlajJAna prApta huaa| tIrthakara atIva udAra, mahAn paropakArI aura vizva kalyANakI bhAvanAmeM lagAtAra lIna hote haiN| vizva kalyANa jJAnamArgase hI hotA hai yaha nizcita bAbata hai| vizvake samakSa sAre brahmAMDake tattvoMkA, usakI vyavasthAkA tathA samagra vizva kI jIva cetanAkA kalyANa karanevAlA jJAna mAnavajAtike samakSa prastuta karanA caahiye| isalie bhagavAnane kevalajJAna svarUpa vRkSa para car3hakara samyakjJAna kI vividha zAkhAoMke vividha puSpoMko cuna cunakara una jJAnapuSpoko apane Adi gyAraha gaNagharoM-ziSyoM ko samarpita karane apane hAtha meM liye| gyArahA~ gaNadharoMne nIce khar3e rahakara una puSpoko apane buddhi rUpI vastroMmeM jhela liyA, tatpazcAt pracaNDa buddhinidhAna gaNagharoMne una puSpoMkI bAraha mAlAe~ bnvaaii| ye bAraha mAlAe~ hI bAraha zAstra haiN| ina bAraha zAstroMkI racanA Ajase 2515 sAla pahale baisAkha sudi 11 ke dina bhagavAna mahAvIra aura sakala saMghakI upasthitime ho pAI thii| usa vakta dharmazAstroko kaMThastha karanekI prathA thii| prAcInakAlake jIvoMkI buddhi asIma thI ataH zAstroMkI likhavAne kI prathA nahIM thii| sAloM bAda akAlake kAraNa yAda zakti kSINa hone lgii| zAstra bhUla jAne lage ataH eka hajAra sAla pazcAt vIra saM. 987 athavA 993 ke bica bhArata ke vidyamAna mahAjJAnI jaina AcAryoMkI eka mahApariSada kA Ayojana balabhIpurameM kiyA gayA thaa| kahA jAtA hai ki 500 AcArya ekatra hue the aura kaMThastha una zAstroMko kAgaja para likhanekA sarva prathama bAra nizcita huA aura vismRtise jitanA jJAna baca pAyA utanA jJAna pustakArUDha huaa| tabase hajAroMkI saMkhyA zAstra likhe jAne lge| bhAvI jIvoMmeM usakI ucita virAsata raha paaii| jainoMkI Agama-zAstra bhakti ananya hai| tana-mana-dhanase mahAjJAnakI mahAn virAsata jaina nibhA rahe haiN| paTTImeM ina bAraha zAstroMke nAma likhe hue haiN| ye bArahoM zAstra pradhAna-mukhya honese unheM 'aMga' zabdase pahacAnA jAtA hai| ataH dvAdaza-aMga donoM zabdoko milAkara dvAdazAMgI kahA jAtA hai| deharImeM jisa taraha eka eka bhagavAna kI sthApanA kI jAtI hai, usI taraha yahA~ kamAna AkArakI paTTI banavAkara bArahoM (aMgoM) zAstroko pothI AkArameM likhavAkara rakhe haiN| yahA~ paTTImeM prAkRta bhASAke mUla nAma chape gaye hai aura unake saMskRta nAma bhI nIce likhe gaye haiN| unake nAma kramazaH 1. AcAra 2. sUtrakRt 3. sthAna 4. samavAya 5. bhagavatI 6. jAtAdharma 7. upAsaka 8. aMtagaDa 9. anuttaro30. praznavyAkaraNa 11.vipAkazruta aura 12. dRSTivAda hai| bAhmaNoMke mUlazAstroMmeM jisa prakAra cAra veda hai usI taraha jainoMke mUlazAsvoMmeM ye bAraha zAstra-aMga haiN| pazcAt unake upAMga-aMgopAMga Adi aneka zAstrokA nirmANa huA hai| eka bAta khAsa dhyAna rakhane jaisI hai ki vidyA bAhmaNoMke varaNIya rahI aura dhana baniye-vyApArI-vaizya ke varaNIya rhaa| vidyA bAhmaNakulameM AnuvaMzika ho aisA pratIta hotA hai| yahA~ apratyakSa rUpameM isa kalpanA kA samarthana karanevAlI ghaTanA yaha hai ki kSatriyavaMzI bhagavAna mahAvIra ke prathama gyAraho ziSya bAhmaNa hI ye aura bArahoM aMgoMkI zAstra racanA unhoMne hI kii| yogAnuyoga banI yaha kaisI ghaTanA ! 43. mUlabhUta bAraha zAstroMke uparAMta AgamoM ke vividha upaprakAroMke sAtha 45 jaina Agama-zAstroM ke nAmoM ko sUcita karanevAlI paTTI isa paTTImeM vartamAnakAlake zramaNa saMghane jo 45 AgamazAstra nizcita kiye hai una AgamoM kI podhiyoM-pustakoMko apane nAmake sAtha laMbe rUpameM kramazaH batAyA gayA hai| isa dvAdazAMgI kI racanAke bAda kAlAMtarameM bArahaveM mahAkAya dRSTibAda granthakA jJAna dhIre dhIre sAdhu bhUla gye| jJAna lupta hone para vaha aMga bhI naSTa ho gyaa| phira zeSa 11 aMga rhe| pazcAtvatI AcAryoM ne una aMgoMke upAMgarUpa zAstroMkI racanA kii| una zAstrokI saMkhyA 12 hai| tatpazcAt dasa papannA arthAt alaga alaga viSayoM ke jJAna kI racanA huii| tadanantara chaha chedasUtrakI racanA huii| tatpazcAt cAra mUlasUtra tathA do cUlikAoM kI racanA huii| isa taraha kula 45 kI saMkhyA huii| jainoMke vartamAna zAstra kitane hai? isake uttara meM 45 kI saMkhyA kahI jAtI hai| yaha 45 kA aMka bhI vividha paristhitike kAraNa nizcita nahIM hai, adhika saMkhyA bhI ho sakatI hai| isa paTTIkA bahuta saMkSipta paricaya de sake haiN| yaha paTTI jJAna viSayaka honese kisI jJAna se sambandhita kAryameM athavA usake udyApana viSayaka kuMkuma patrikA meM upayogI ho sakatI hai| 44. navagrahoM se sambandhita raloMke nAma, unake varSa, ralako saptAhake kisa bAra para kaba dhAraNa karanA AdikA atyaMta upayogI paricaya denevAlI paTTI yaha eka atyanta upayogI tathA saMgrAhya paTTI hai| sArI paTTIkA varNana karanA cAhe to bahuta panne likhe jA sakate haiN| phira bhI isa paTTImeM bahuta sI bAbata spaSTa likhI gaI hai| isa paTTImeM mukhya rUpase sUrya, caMdra, maMgala, budha, guru, zukra, zani, rAhu aura ketu graha hai| ina navoM grahoMko dhyAnameM rakhakara prastuta pratyeka graha ke sAtha kisa ratna kA sambandha hai, usa ratnakA aMgrejI nAma kyA hai? usakA raMga kaisA hai? isa ratna ko pahananA cAhe to kisa dina para aura dina ke kisa samaya para pahananA? jo jo graha bAdhA karate ho unake lie kaise jApa kiye jAe~ tathA una ratnoMkI AkRtiyA~ G ucation International For Personal & Private Use Only

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Adi paTTImeM varNita hai| nau ratnoM kI aMgUThI banAnI ho yA pUjAkI pATalI banAnI ho to una grahoMko kisa dizAmeM kisa sthAna para rakhanA isakI do AkRtiyA~ sambandhita grahoM ke nAmoM ke sAtha paTTI ke kendra meM dikhAI gaI haiN| nau grahoMkI jAnakArI pUrNa hone para likhanekI jagaha zeSa bacI hone se anya prasiddha thoDe ratnoMke nAma batAye gaye hai| nau grahoMke kucha patthara dharatI meM se kucha ratna samudrI sthAnamese tathA kucha khAnoMmeMse mila pAte haiN| ratnoM kI bhI brAhmaNa, kSatriya, vaizya, zUdra Adi jAtiyA~ mAnI jAtI hai| utpattike samaya ye ratna sajIva hote haiN| eka indriya vAle hote haiM ataH mAtra eka zarIra hI hotA hai, nAka, A~kha, kAna Adi nahIM hote haiN| bAhara nikalane ke bAda utpatti sthAnakA sambandha tUTa jAnese tathA bAhara ke havA aura prakAza milanese ve nIrjIva ho jAte haiN| " 45. sevA, upAsanA, bhakti, dAna Adike lie jainadharmameM batAye hue vaMdanIya sAta zreSTha kSetra vizvakI dharatI para acchI aura burI do prakArakI pravRttiyA~ calatI hai| sarala bhASAmeM eka zubha tathA dUsarI azubha kahalAtI hai| jainadharmameM zubha pravRttiko puNya tathA azubha pravRttiko pApa kahate haiN| jaina dharmameM puNyakA artha hotA hai zubha karma ina karmoMkA udaya hone para jIvako vividha prakArase sukha, zAMti, riddhi siddhi, samRddhi, sadgati Adi milate haiN| una puNyakamoM ko denevAle (zubhakarma) sAta kSetra batAye hai| ye puNyakSetra kahe jAte haiN| paTTImeM ye sAtoM kSetra batAye gaye haiM inake nAma kramazaH 1. jinamUrti 2. jina maMdira 3. jJAna 4 jaina sAdhu 5 jaina sAdhvI 6. zrAvaka aura 7 zrAvikA haiN| ina sAtoM kSetroM meM jainoMkI prabala zraddhA aura vizvAsa haiN| sarva prathama kSetra jinamUrti aura dUsarA jinamaMdira haiN| bhagavAna kI mUrti banavAkara usakI pratiSThA karaneke lie jinamaMdira ke nirmANameM jainoMkA prabala zraddhA bhAva hotA hai| isake lie sarvAdhika dhana rAzi kharca karanekI jainoMkI bhAvanA tIvra hotI hai| cAlIsa sAla pahale eka buddhimAna vyaktine mujhase prazna pUchA thA ki mahArAjazrI ! loga zikSaNa kSetra, jaina bhAiyoMkI sahAyatA ke kSetra tathA jJAnake kSetra ke lie bahuta kama dhana kharcate haiN| jabaki bhagavAna kI mUrti yA jina maMdira banavAne ke lie hajAroM-lAkhoM rUpayoMkA dAna zIghra kara dete haiM isakA kAraNa kyA hogA? pahalI bAra hI yaha prazna upasthita huaa| uttara denA AsAna na thaa| vicArakI gaharAImeM manakA praveza hone para tatkSaNa uttara mila gayA, use prasphuTa karane se mujhe AnaMda huA, sunanevAle to mugdha hI ho gye| uttara yaha thA ki jainadharma meM zubhakarma kI saMkhyeya prakRtiyA~ (prakAra) batAI haiN| uttarottara utkRSTa sthAna rakhanevAlI puNyaprakRtiyA~ bhI batAI haiN| inameM sarvazreSTha prakRti tIrthaMkara nAmakarmakI kahI gaI hai| isa utkRSTa koTikI puNyaprakRtikI tarapha logoMkA AkarSaNa sahaja, sarvadA rahe yaha svAbhAvika hai| yaha uttara sunakara unheM saMtoSa huaa| tIsarA kSetra jJAnakA hai| jJAna prakAza hai aura prakAza kA sahArA lekara mAnavajAti kalyANa kara sakatI hai ata: samyak jJAna prApta karanA, karAnA tathA karanevAle ko saba prakArakA protsAhana denA zubhakarma dAyaka hai| jJAnake rakSaNake lie smArakoMkI racanA karanA, pustakoMko prakAzita karanA, dUsaroMke vAste vidyAdAnake lie saMpattikA sadupayoga karanA, pravacanoM dvArA sva-parakA svAdhyAya karanA, pustakoMkA Adara karanA jisase jJAnake AvaraNa kama hote jAe~ tathA kisI na kisI janmameM kevalajJAna saMpUrNa jJAnakI prApti karake aMtameM AtmA mokSasukhakI adhikAriNI bana ske| - vasati tatpazcAt sAdhu-sAdhvI ke do kSetra haiN| sAdhu-sAdhvI ke darzana, vaMdana, Adara, satkAra-sammAna krnaa| AhAradAna, auSadhadAna, vastradAna, dAna AdikA dAna karanA sAtha hI sAdhu-sAdhviyoMkI saba prakArase bhakti karanA yaha saba mohanIyAdi karmake kSaya ke lie tathA puNyaprApti ke lie Avazyaka hai| ahiMsAke vezadhArI, paMcamahAvratadhArI, paropakAra parAyaNa sAdhu tathA sAdhviyA~ hajAroM logoM ko dhArmika tathA AdhyAtmika kSetrameM juTAkara mukti mArga ke pathika banAte haiN| aMtima do kSetra zrAvaka aura zrAvikAke haiN| ahiMsA, saMyama, tapa, tyAga pradhAna jainadharmakA AcaraNa karate hue zrAvaka-zrAvikA acchI taraha jIvana jI sakeM, acchI taraha jainadharmakA ArAdhana kara sakeM isalie unheM sArI anukUlatA pradAna karanA puNya prAptikA kAraNa banatA hai| isa taraha ina sAtoM kSetroMkI bhakti uttarottara AtmAke lie muktimArga kI sahAyaka banatI hai| 46. abhinava prakArake aSTa namaskAra jaina zAstrameM viziSTa prakAra ke namaskAroM kA eka prakAra batAyA hai, jisake ATha prakAra haiN| yahA~ una prakAroM ke pAribhASika nAma tathA una nAmoM ke citra saMgha ke cAroM aMgoM ke citroM dvArA prastuta kiye haiN| isa prakAra ke namaskAra se sambandhita citra jaina sAhitya vikAsa maMDala dvArA prasiddha kiye gaye namaskAra svAdhyAya meM diyA gayA hai| bicame bhagavAna zrI mahAvIra kI mukhAkRti dI gaI hai| 47. bhAratake mukhya chaH dharma, dharmokI saMkhyA tathA usa dharmokI prArthanAe~ yaha paTTI apane vartamAna bhAratake alaga alaga chaha prakArake dharmoM kA pAlana karanevAle manuSyoMkI saMkhyAkA khyAla detI hai| isa paTTImeM chahoM dharmoke pratIka cihna bhI batAye haiM unheM bhI dekhiye| badanasIbase jaina dharmakA koI caukasa pratIka nahIM hai jise dikhAnese yaha pratIka jainoMkA hI hai aisA sabako pratIta ho| jaina samAja ke lie yaha eka duHkhada bAbata hai| phira bhI hAla to yahA~ svastikakA pratIka rakkhA hai| yaha paTTI sirpha bhAratake hI nahIM apitu vizvameM sarvatra pracalita dharmokI hai tathA mukhya chaha dharmokI prArthanAoMkA isameM samAveza kiyA gayA hai| muslima dharma kA cAMda kA isAI kA krAsa ye do vizva prasiddha jAne-mAne pratIka haiN| aisA apanA to bhArata prasiddha pratIka bhI nahIM hai| yahA~ chahoM dharmoke sivA bhArata meM dharmoM ke saiMkaDo phirake haiM aura choTI choTI bastImeM baTe hue haiN| ina vividha dharmoMko pAlanevAlI choTI-bar3I kaumoM kI saMkhyA nizcita nahIM ho sakI hai to phira usake pratIkakA nizcaya kauna kare? yaha saMbhava bhI nahIM hai ataH sAtaveM citrameM khaDe manuSyake nIce praznArtha cihna rakhanA par3A hai| (prakIrNa arthAt vividha prakAravAlA) ina chaha dharmoM ko pAlanevAlI jana saMkhyA kitanI hai yaha I.sa. 1971 meM bhArata kI jana-gaNanA ke sarakArI aMkoMke anusAra likhA gayA hai| jainoM kI saMkhyA 26 lAkha kI dI gaI hai| yaha aMka vizvasanIya nahIM haiN| jainoMkI jana saMkhyA 50 lAkha se bhI bahuta adhika hai, paraMtu jana-gaNanA ke samaya jaina loga spaSTa rUpase jaina likhAne ke badale anajAna aura anapaDha vyakti hindU jAtike khAne meM 'hindU' likhavA dete haiN| phalataH jainoM kI saccI jana-gaNanA nahIM ho pAtI yaha duHkhada bAta hai| loka taMtra meM atyAvazyaka aise isa kAryake lie Jain Education Intemational For Personal & Private Use Only 17 165

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kisI saMsthAne hAmI nahIM bhrii| dezakAlajJa AcArya tathA agraNI loga agara jAgrata ho to yaha atyanta kaThina, lekina asaMbhava kArya nahIM hai| asIma suSupti meM aDe hue saMgha meM zAsana saMgha ke anivArya aisI hitakAraka rAjakIya cetanA jagegI kyA? isa paTTI meM chahoM dhaukI prArthanAe~ bhI dI gaI haiN| jaina tathA buddha dharmakI prArthanAmeM kucha zabdasAmya hai| ataH itihAsakAra jaina dharma tathA buddha dharma ina donoM ko zramaNa saMskRtikI zAkhA svarUpa hI mAnate haiN| maiM apane paricita prAdhyApakoM tathA pI.eca.DI. hone ke icchuka vidyArthiyoMko jaina dharma tathA buddha dharma ke upadezameM rahe vicArasAmya, zabdasAmya, arthasAmya, AcArasAmya, mUrtisAmya Adi Adi kA anusaMdhAna karane ke lie kahatA rahA huuN| 48. gajarava aura jJAnayAtrA jainoM kI gajarAja ke sAtha kI yaha rathayAtrA hai| ise gajarAja yAtrA bhI kahate hai| aura hAthI para zAstra sthApita honese ise jJAnayAtrA bhI kaha sakate hai| rathama tIrthakara bhagavAna kI pratimAjI sthApita kI gaI hai| yo dekheM to ghoDekA upayoga nahIM hone para bhI hAthIkA varaghoDA (calayAtrA-zobhAyAtrA) rathakA varaghoDA aisA kahA jAtA hai| yaha paTTI julUsa-varaghoDemeM ekake bAda eka kauna kaunasI vastu honI cAhie usakA sarvasAmAnya paricaya denevAlI hai| 49 se 54. 24 tIrthaMkaroMke yakSa-yakSiNiyoM ke Ayudha tathA vAhana Adi svarUpoMke paricayakI paTTI somapurA Adi mistrI, vidvAna sAdhu-sAdhvIjiyA~, zrAvaka, TrasTI Adi vargako nAma rahita deva-devIkI mUrti hone para vaha mUrti kisakI hai, isakA nirNaya karanemeM dvidhA utpanna hotI hai| isa dvighAke nirAkaraNa ke lie zAstroMmeM mUrtikI pahacAnake caukasa sAdhana nirdhArita kiye haiM jinameM mukha, hAtha, vAhana aura Ayudha mahatvapUrNa haiN| citra saMpuTa kI dUsarI AvRtti meM 24 yakSa-yakSiNiyoMke saMpUrNa rUpavAle citra, paTTI dvArA prakAzita kiye the, paraMtu citra choTe tathA kucha barAbara spaSTa na honese jaldI samajhame Ave isalie hamane yahA~ cha: paTTiyA~ punaH taiyAra karavAke chApI hai| savA iMca kI choTI sI paTTImeM bhI hAtha ke Ayudha Adi spaSTa samajhameM Ave isalie deva-deviyoMkI AkRti na citarAkara sirpha cAra hAtha aura vAhana citarAnekA nirNaya kiyaa| kisa tIrthakarake deva-devI haiM isa hetu bicameM vartula banAkara tIrthakarakA kramAMka batAyA haiN| sabase Upara tIrthakara ke deva-devI ke nAma diye haiN| nIce vAhana batAye haiM tathA cAra hAthoM meM hara hAthake Ayudha dikhAye haiN| yakSa-yakSiNiyoMkI 24 AkRtiyoMmeM sirpha pahale, solahave, teisave ina tIna yakSoMke mukha kramazaH hirana, varAha, hAthIke hai| vAhanoMmeM sirpha bAisavA~ manuSyakA hai| prANiyoM, pakSiyoMkA sIdhI taraha anubaMdhita na hoM aise vividha zeSa vAhanoMkA nirmANa kaise huA yaha upalabdha nahIM huaa| kucha yakSoMke mukha ekase adhika hai unakI saMkhyA 11 hai| unake hAthoMkI saMkhyA 4 se adhika hai| jabaki yakSiNiyoMmeM eka cakrezvarIke sivAya zeSa 23 yakSiNiyoMke sirpha cAra hI hAtha hai aura mukha sabake eka hI hai| tAtparya yaha huA ki puruSa yakSake mukha aura hAtha donoM adhika hai jabaki strI yakSiNiyoMmeM sabake eka hI mukha hai| isase aisI kalpanA kI jA sake ki adhika bolanekA adhikAra puruSoMkA hai aura kama bolanekA adhikAra sviyokA hai| nAvInya prastuta karanevAlI merI yaha kalpanA buddhimAna prekSakoM ko avazya pasaMda hogii| hara eka paTTI meM paTTIke nAma ke sAtha saba kucha spaSTa likhA honese vizeSa paricaya denekI jarUrata nahIM hai| 55. ekenniya jIvoMke vividha prakAroMkA digdarzana akhila bahamAMDa meM dRzyAdRzya, anaMtAnaMta jIva vidyamAna hai| anaMtA jIvoM kA varNana yA vyAkhyA denA asaMbhavita hai ataH zAstrakAroMne vargIkaraNa karake tamAma jIvoM ke 563 prakAra kiye haiN| ina 563 prakAroM kA pAMca vibhAgoM meM vibhAjana kiyA hai| ina pA~ca vibhAgoM meM eka indiya vAlejIvoM se lekara pA~ca indiyavAle jIva hote haiN| indriyA~ pA~ca hai| pA~coM Abhyantara indriyoM kI bAlya AkRtiyoM ke nAma kramazaH 1. sparza 2. rasanA 3. prANa 4. cakSu tathA 5. karNa haiN| sparza arthAt (body) carma, rasanA arthAt jIbha, prANa arthAt nAsikA, cakSu arthAt A~kha aura karNa arthAt kAna hai| 1. ThaMDA yA garama, kaThora yA komala Adi ATha prakAra ke sparzoM kA khyAla sparza indriya yA zarIra ke sparzase hotA hai| 2.khaTTA, khArA, tIkhA, kaDuA, mIThA, tuvara Adi chaH prakAra ke rasoM kA paricaya jIbha ke aMtargata rasanA indiya dvArA hotA hai| 3. sugaMdha aura durgadha nAsikA kA viSaya hai aura inakA anubhava nAsikA meM AI ghANendriya dvArA hotA hai| 4. lAla, harA, pIlA, zyAma, sapheda, nIlA Adi raMgoM kA paricaya cakSu indriya dvArA hotA hai aura 5. zabda zravaNa kA anubhava karNa indriya dvArA hotA hai| vizvameM anaMtA jIva eka indriyavAle (spaza) hai| asaMkhya jIva do indriyoMvAle (sparza, rasanA) hote hai| tIna indriyoMvAle jIva (sparza, rasanA, ghANa) aura cAra indriyovAle jIva (sparza, rasanA, ghANa aura cakSu) kramazaH asaMkhyAtA hai tathA pA~ca indriyoMvAle jIva (sparza, rasanA, ghANa, cakSu aura zrotra) asaMkhyAtA haiN| jaina zAstrakAroMne varga karake nizcita kiye, jIvoM ke 563 bhedoMmeM vartita ekendriyase lekara paMcendriya taka ke jIva kisa prakAra ke hote haiM ise dikhAne ko vahA~ do citrapaTTiyA~ prastuta kI gaI hai| prathama paTTI ekendriya jIvoMkI hai tathA dUsarI anya tamAma jIvoMkI hai| 73. 'varaghoDA' zabda bAstavika rUpase to ghor3e para baiThakara janasamudAyake sAtha lagna karaneke lie jAte hue vara (dulahA) pakSake samUha ke sambandhameM prayukta hotA hai| kintu Aja to yaha zabda gujarAtamai sabhI prasaMgoMke lie cAlU sikke ke samAna prayukta hotA hai| kisI bhI prakArake dhArmika athavA vyAvahArika prasaMga ke lie sajjana, mahAjana samudAyake sAtha zaharameM bajate baiMDa sahita phirate hue janasamUhako varaghoDA' zabdase hI sabodhita kiyA jAtA hai| yadyapi gujarAtIme 'sarapasa' zabda hai, kintu Ajakala yaha zabda jisa arthame rUDha ho gayA hai, use dekhate hue sabhI prasaMgoMme vaha ucita nahIM lgtaa| aura dUsarA koI yathArtha zabda gujarAtI bhASAme milA nhiiN| hindI bhASAmeM varaghor3A'ko varayAtrA kahate hai| yaha yAtrA' zabda 'varapoDA' ke arthameM gujarAtI meM pracalita huA hai| isalie maiMne bhI yahA~ isIkA upayoga kiyA hai| Ja9 .cation International For Personal & Private Use Only

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paTTI kra. 55 meM ekendriya jIvoM ke tamAma prakArokA digdarzana kiyA gayA hai| isa paTTImeM pRthvI, jala, agni, vAyu aura vanaspati ina pA~coM bhedoM ko batAyA gayA hai| ina tamAma jIvoM ko pApodaya se sirpha eka zarIra (body) milA hotA hai| zeSa jIbha, A~kha, nAka, kAna, ye cAra indriyoM nahIM hotI hai| pRthvIse dharatI, pahADa, pAnIse samudra, nadiyoM, gharatI tathA AkAzavartI tamAma prakArakA pAnI, agnise AkAzI bijalI se lekara dharatI para rahI agnike tamAma prakAra, vAyuse kisI bhI tarahakI bahatI havA aura vanaspatise tamAma prakArakI vanaspatiyoM, vRkSa Adi kA samajha lenaa| samagra vizva ke manuSya, prANI, kSudra jaMtuoM kA jIvana, vanaspati tathA usakI vividha prakArakI banAvaToM dvArA puSita hotA hai| jIva basere ke lie paratI (pRthvI), jIvana jIne ke lie pAnI, agni, vAyu tathA zarIra Adi ke poSaNa ke lie mukhyataH vanaspatikA upayoga karate haiN| ye tamAma ekendriya padArtha jaba taka saMlagna hote hai taba taka sajIva hote hai| mUla se jaba alaga kiye jAte hai taba dhIre dhIre nirjIva ho jAte hai| ina ekendriya jIvoM para vizva ke jIvoM kA bahuterA jIvana TIkA huA hai| jaina sAdhu manasA, vAcA, karmaNA kisI jIva kI hiMsA na ho isa lie AjIvana pratijJAbaddha honese aise sajIva ekendriya prakAroMkA upayoga nahIM krte| usakA sparza bhI nahIM karate kyoMki sparzase pApa hotA hai| sparzase bhI una jIvoMko sUkSma duHkha hotA hai| paTTI ke nIce diye gaye vivaraNa meM prakAroMko alaga alaga samajhAne ke lie DijhAina dvArA saMketa kiyA hai| 56. do indriyase lekara paMceniya takake jIvoMkA digdarzana yaha paTTI do indriyoM, tIna indriyoM, cAra indriyoM tathA pA~ca indriyoMvAle jIvoMkI hai| do indriyoM, tIna indriyoM tathA cAra indriyoMvAle jIvoM kA saMkalita nAma vikalendriya hai| prArambha ke tIna khAnoM meM ye tInoM prakAra batAye haiN| phira tiryaca paMcendriya ke tIna bartula diye hai| inameM jalacara, sthalacara tathA khecara isa taraha tIna prakAra ke jIva hote hai| tatpazcAt bAkI paMcendriya jIvoMmeM deva, manuSya tathA naraka ye tIna prakAra hai| deva AkAza aura pAtAla donoM sthaloM meM rahate hai, naraka ke jIva pAtAlameM hI rahate hai aura manuSya pRthvI para rahate haiN| isa taraha do paTTiyoM dvArA jaina dharma meM batAye gaye samagra jIva vijJAnakA sAmAnya khyAla prastuta kiyA hai| aMgrejI pariziSToMmeM dI gaI 22 paTTiyoM kI bhUmikA isa pustakameM vividha prakAra tathA vividha viSayakI borDara dI gaI hai| ye boDare saMlagna rUpameM TheTha taka cAlU rahe to ThIka ho paraMtu pannoMkI maryAdA ke kAraNa pAraNA saMbhavita nahIM hotii| gujarAtI pariziSToMmeM sirpha 8 borDara bana paaii| tatpazcAt prastuta hindI pariziSToMmeM paryApta jagaha na hone ke kAraNa boDara rakhanA zakya nahIM thaa| dUsarI musIbata yaha bhI rahI ki isa granthase upayukta tathA zobhanIya aise viSaya khAsa taura para zeSa na rahanese naI paTTiyA~ banAkara rakhanA zakya na huaa| paraMtu aMgrejI ke lie zurUse hI kucha satarka hone ke kAraNa dUsarI AvRtti meM jo 20 paTTiyA~ rakhI thI unhIM paTTiyoM ko tIsarI AvRtti meM usI rUpameM rakhI hai| paraMtu 20 meM se 17 paTTiyA~ sAtha hI lI hai tathA pahale kI 18 se 20 paTTiyoM ke sthAna para kalpasUtra sTAIlakI naI 3 paTTiyoM ke sAtha pahale kI zeSa 3 paTTiyoM ko jor3a diyA hai| 57 se 73. zvetAMbara-dinaMbara matAnusAra 16 vidyAdeviyA~ tathA 24 yakSa-yakSiNI AdikI paTTiyA~ araboM varSoM ke mahAkAla daramiyAna jainadharma meM 24 IzvarIya vyaktiyoM ne janma liyA jo tIrthakara kahe jAte hai| hara eka tIrthakara ke kevalajJAna hone para tIrthakaroMkI Ama pravacana sabhA meM apane dharmazAsana kA yogakSema aura kalyANa ho isalie pAtAlavAsI devoM meM se eka puruSa deva tathA eka strI deva rakSaka ke rUpame niyukta kiye jAte hai| inheM yakSa-yakSiNI kahate hai| 57 se 59 taka kI paTTiyoM meM zvetAmbara mata ke anusAra 24 yakSoM ke citra tathA 60 se 62 taka kI paTTiyoM meM cakrezvarI Adi 24 yakSiNiyoM ke citra diye hai| 63 se 65 taka kI paTTiyoM meM digambara mAnyatA ke anusAra 24 yakSoM ke tathA 66 se 68 taka kI tIna paTTiyoMmeM 24 yakSiNiyoM ke citra hai| 69 vI paTTImeM jainadharma meM katipaya adhikAMza jo deva hai ve prastuta hai| usameM prathama chaH AkRtiyA~ zvetAmbara mata ke adhikAMza devoMkI hai, phira eka sIdhI paTTI citarAkara do digambara matake adhikAMza deva prastuta kiye hai| zvetAmbara matake chaH devoM ke citra diye hai| unameM kramazaH prathama dharaNendra hai. jo pArzvanAtha bhagavAna ke sevaka deva hai| yadyapi tIrthakaroM ke adhiSThAyaka deva yakSa hI hote hai aura yakSa devoM ke vyantara nikAya ke hI hote haiM isI lie niyamAnusAra pArzvanAtha bhagavAnake adhiSThAyaka deva pArzvanAthakA yakSa hI hai lekina kamaTha ke upasargase rakSaNa karanekA bhaktipUrNa kArya dharaNendrane kiyA thA ataH paraNendrako bhI ati mahattvapUrNa sthAna diyA gayA hai| yaha paraNendra to dUsare bhavanapati nikAyake hai, ataH vaha yakSa nahIM hai| paTTIke dUsare bamazAMti yakSa jo gharaNendra kI taraha bhagavAna mahAvIra ke adhika saMkhyaka bhakta sevaka hai| tIsare vimalezvara siddhacakra bhagavAna ke adhiSThAyaka deva hai aura ve vaimAnika nikAya ke saudharma kalpake hai| cauthe tapAgacchake adhiSThAyaka ke rUpameM prasiddhi prApta, prabhAvaka yakSa jAtike mANibhadra yakSa prastuta hai| vIra jAtime unakA samAveza kiyA jAtA hai| pA~cave bhairavadeva hai| ina bhairava ke aneka prakAra hai| chaThe kSetrapAla hai, inake bhI anya prakAra hai| yahA~ saMkSepa meM paricaya diyA gayA hai| tatpazcAt anAvRtta aura sarvAhna do digambarIya deva diye hai| unakA paricaya nahIM diyA hai| granthakA kada bar3ha jAne ke bhayase yahA~ Ayudha, vAhana AdikA paricaya nahIM diyA gyaa| zvetAmbara yakSa-yakSiNiyoMkI paTTiyoM ke citroM meM kahIM kahIM Ayudha spaSTa na dikhate hoM to paTTI kra.49 se 54 meM dekha le| zvetAmbara AmnAyakI 70-71 kramAMka kI do paTTiyA~ aura digambara AmnAyakI 72-73 paTTiyA~ ye cAroM paTTiyA~ 16 vidyAdeviyoMkI hai| ina deviyoM ke nAmakI vidyAe~ hai| prAcIna kAlameM ina vidhAoMkI sAdhanA hotI thii| unake deha-AsanAdikakA paricaya nahIM diyA hai| 167 For Personal & Private Use Only

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20 168ducation International 74 se 76. kalpasUtrakI (inDo-IrAnI mizra ArTa ) paddhatike citroMkI zrI neminAtha bhagavAnase sambandhita tIna paTTiyA~ ina tInoM paTTiyoMkA citrakAma 14-15 vIM zatAbdI se lekara 18 vIM zatAbdI taka ke samayameM jaina kalpasUtra prati kI citrakalA paddhatimeM (inDo-IrAnI sTAila) jisa DhaMgase kAma hotA thA usa paddhatike anusAra karavAyA hai| ye paTTiyA~ jesalamerIke citroMkI hI anukRti hai| 74 naMbara kI paTTI ke citrameM neminAtha bhagavAnakA cyavana, mAtAjIse dekhe gaye 14 mahAsvapna tathA pitAjI samudravijayajI ko apane nivAsa sthAnameM baiThe hue dikhAye hai| 75 naMbarakI paTTImeM zivAdevI mAtAjI ko tathA neminAtha bhagavAnakA janma prasaMga batAyA hai| hariNaigameSI bhagavAna ko lekara anya devoMke sAtha meruparvata para indra dvArA bhagavAnakA abhiSeka, vivAha kI bArAtakA ratha, pazuoMkA bADA, vivAhakI caurI tathA dIkSA, grahaNa yaha saba paTTImeM sirpha pratIka svarUpa arthAt saMkSepa meM darzAyA hai| meru parvata para jAte haiN| loca, indra dvArA keza isa paTTI meM eka dhyAnAkarSita bAbata yaha hai ki sAmAnyataH mAtAjI ke zayanagRhase eka hI dina kI umra ke bhagavAnako svayaM indra mahArAja meru parvata para le jAte haiM jaba ki yahA~ citrameM yaha adhikAra sirpha hariNaigameSIko diyA huA batAyA gayA hai| zAstroM meM aise vikalpa sUcita hai| 76 naMbara kI paTTImeM devaloka prastuta hai| 77-78. zvetAMbara - digambara matAnusAra 24 tIrthaMkaroMke 24 lAMchanoMkI paTTiyA~ 77 vIM paTTI 24 tIrthaMkaroMkA paricaya denevAlI zvetAmbara matAnusAra 24 lAMchana AkRtiyA~ dI hai| 24 tIrthaMkaroMkI mUrtiyA~ kalpita AkArakI hai| kaunasI mUrti kisa tIrthaMkara kI hai isakA nirNaya karaneke lie unake cihna nizcita hue haiN| ye kisa taraha nizcita hue isake lie zAstroM meM likhA hai ki haraeka tIrthaMkara ke janma para unakI dAhinI jaMghA para jaMghAkI camaDIse vaisI AkRti nirmita hotI hai| samaya bItane para usa AkRtikI vRddhi hotI hai aura mUrti nirmANa ke prasaMga para tIrthaMkara vizeSakI AkRti yA mUrtike nIce lAMchana utkIrNa kiyA jAtA hai| isa paTTImeM zvetAmbara zAstroMdvArA nizcita kiye gae 24 tIrthaMkaroMke 24 lAMchana yahA~ citrita haiN| jaMghA para aisI AkRtiyA~ kisa karmavaza hotI hogI yaha tathA karIba ATha AkRtiyoMko chor3akara zeSa tamAma lAMchanAkRtiyA~ tiryaMca arthAt pazu-pakSI AdikI kyoM hotI hoNgii| vyakti lokottara hone para bhI jaMghAmeM aisI AkRtiyA~ kA nirmANa kyoM hotA hogA? yaha saba AzcaryapUrNa bAbata hai| jJAnIke sivA isakA samAdhAna kauna de / 78 naMbarakI paTTI digambara matAnusAra 24 tIrthaMkaroMke 24 lAMchanoMkI hai| zvetAmbara matase ina lAMchanoMmeM alpa bheda hai| 79. jainaM jayati zAsanam kI aMtima paTTI yaha paTTI 'jainaM jayati zAsanam' kI hai| granthakI pUrNAhuti -samApti honepara jaina zAsana jayavaMtu ho aisI zubha maMgala prArthanA kI gaI hai| 80. tIrthaMkara kI pravacanakAlika vividha mudrAe~ TAiTala pRSTha naM. 1 UparakI paTTI dUsarI AvRtti pUrNatayA chapa cukI thI aura aMtima TAiTala zeSa thA taba mujhe vicAra AyA ki tIrthakara kisa mudrAmeM aura kaise Asana para baiThakara dezanA dete hai isake vividha vikalpa honese vikalpa viSayaka paTTI taiyAra karake dI jAe jisase isa viSaya ke abhyAsiyoM ko saMtoSa ho, sAtha hI TAiTala kI zobhAmeM abhivRddhi ho| TAiTala ke prathama panne para bhI isa paTTI ko chApanA Avazyaka thA isalie ise TAiTala para chApI hai| isa paTTImeM sAta AkRtiyA~ prastuta haiN| bIca vAlI AkRtikI donoM bAjU para jo AkRtiyA~ sthita haiM ve samAna AkRtiyA~ hai ataH vAstavika dRSTise dekheM to isameM cAra hI mudAe~ haiN| (1 se 4 AkRtiyoM ko dekhiye) hAtha aura paira kisa taraha rakhate haiM isakA koI nizcita nirNaya upalabdha na honese yaha paTTI rakhanI par3I hai| isa paTTI meM anya vizeSatA yaha hai ki isameM Asana ke lie cAra prakAra ke kamala batAye haiN| tamAma AkRtiyoM para chatra darzita haiM, paraMtu aMtameM do AkRtiyoM para samavasaraNakA khyAla dene ke lie pratIka rUpameM azoka vRkSa batAyA hai| tIrthaMkara jJAna ke mahAn prakAza ke prasAraka honese chatroM ke bIca laghu dIpaka rakhe gaye haiN| grantha ke aMdara dI gaI paTTiyoM se yaha paTTI alaga hai yaha dikhAne ke lie tathA tIrthaMkara devoMke hiMsA tathA parigraha tyAgane ke mukhya upadeza ko lakSyameM lekara ahiMsA aura aparigraha ina do zabdoM ko donoM chora para likhavAyA hai| isa lekhana kI lakIra para dIpaka kI jyota rakhI gaI hai, aura sArI borDara kI samatulA nibhAne tathA suMdaratA bar3hAne ke lie puSpoM yA prakAzakI jhalaka samAna DijhAina prastuta kI gaI hai| isa paTTIko sUkSma dRSTise dekhanevAle hI sucArU rUpameM samajha paaeNge| isa taraha tIsarI AvRttimeM prastuta 80 paTTiyoM kA paricaya samApta hotA hai| For Personal & Private Use Only

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1. siMha 2. kalaza 3. hAthI - 5. haMsa - 4. sUtra vAcanA 6. zahanAI - - 7. auMDra (gola AkAraNe) 48 citra-paricaya ke lekhake bica-bica 1.1 iMca me samacaurasa chape hue 144 tathA anya pratIkoMkara paricaya yaha siMhAkRti uttarapradezake mathurAke jaina stUpa kI siMhAkRti kA anusaraNa karatI huI anukaraNAtmaka AkRti hai| yaha zilpI DhaMga kI AkRti hai| siMha zramaNa bhagavAna mahAvIra ko paricita karAnevAlA eka lAJchana- cihna honese pratIkoMkA Arambha isIse kiyA hai| yaha vana kA rAjA aura zaurya parAkrama kA pratIka mAnA jAtA hai| jainadharma kI parikaravAlI patthara aura dhAtu kI mUrtiyoMke nIce ise avazya sthAna milA hai| laukika aSTamaMgalameM siMha bhI maMgala mAnA gayA hai| caudaha svapnoM meM bhI isakA pramukha sthAna hai| pratyeka tIrthaMkara kI mAtA putra tIrthaMkara ke avatArasUcaka caudaha mahAsvapnoMko dekhatI hai| unameM siMhakA svapna bhI hotA hI hai| yadi svapnameM siMha dikhAI de to dekhanevAleko zreSTha lAbha hotA hai aisA bhAratIya svapnazAstroMkA kathana hai| 'jIvana meM maMgala karanevAlI' aSTamaMgala nAmase vikhyAta jainadharma meM prasiddha aSTa AkRtiyoMmeMse chaThI saMkhyAkI eka maMgala AkRti hai| jaina athavA ajaina loga dhArmika athavA vyavahArika kAryoMke prAraMbha meM, makAna, Adike vAstuprasaMgoMmeM tathA katipaya dhArmika anuSThAnoMke aMtameM zAntistotra ( bar3I zAnti) ke pATha dvArA jala bharakara kalaza kI maMgala sthApanA mukhya rUpase karate haiN| bhAratIya saMskRtikA tathA zAntika-pauSTika karmoM ke nimitta kA yaha eka mahattvapUrNa ati zraddheya pratIka hai| patthara athavA kASThake maMdiroMke tathA gRhasthoMke gRhoMke mukhyadvArokI caukhaToM para 1. svastika ( - sAthiyA), 2. zrIvatsa, 3 nandyAvarta, 4. vardhamAnaka (- zarAvasaMpuTa), 5. kalaza (kumbha), 6. bhadrAsana, 7 matsya yugala aura 8. drpnn| ye ATha prakArake maMgalarUpa mAne gae 'aSTamaMgala' zabdase prasiddha ATha AkAra khudavAnekI khAsa prathA thii| hamAre yahA~ prAyaH bahutase sthAnoM para Aja bhI ye dekhanemeM Ate hai| yaha citra madhyayugIna bahumAnya sacitra jaina kalpasUtra grantha kI AntararASTrIya khyAti prApta citra paddhati kI anukaraNAtmaka kRtike rUpameM diyA gayA hai| mathurAke jaina stUpameM utkIrNa gatimAna hAthI kI AkRti kI yaha eka anukRti hai| hAthI bhArata dezakA suvikhyAta, AkarSaka, atyanta subuddha, balavAna tathA zakunavAlA prANI hai| vidyamAna prANiyoMmeM yaha sabase bar3A aura vizAlakAya hai, yaha mAMsAhArI nahIM hai apitu vanaspati AhArI hai| hAthI zyAma aura zveta aise do raMgoMke hote haiN| saparikara (paragharavAlI) tIrthaMkaroMkI mUrtiyoMmeM nIcevAlI gAdIke bhAgameM hAthIko pramukha rUpase sthAna milA hai| bhArata meM mahattva kI zobhAyAtrAoMmeM isakA savArIke rUpameM khAsa upayoga kiyA jAtA hai| prAcInakAlameM yuddha lar3aneke lie 'gajasenA' rakhI jAtI thii| ise loheke bakhtara bhI pahanAe jAte the, jinake namUne 'ajAyaba ghara myUjhiyama meM dikhAI dete haiN| dakSiNa tathA pUrva bhAratake maisUra, AsAma aura aphrIkA to hAthIkI utpattike pramukha sthAna hai| bhAratase bAhara aphrIkA meM bhI hAthiyoMkI saMkhyA vizAla hai kintu aphrIkAkA jaMgalI hAthI bahuta U~cA-caur3A, bar3e kAnavAlA, kurUpa bhayAvanA tathA bar3I kaThinAIse pAlA jA sakanevAlA hotA hai| caudaha mahAsvapnoMmeM isakA Adya sthAna hai| 'bAjoTha' kASThAsana para baiThe hue jaina guru-muni apane Asanastha ziSya muniko dhArmika sUtra kI vAcanA (pATha) dete hai| ziSyake hAthameM dhArmika zAstra likhA huA tAr3apatrakA lambA pattA hai| donoMkA muniveza AjakI paddhati se bhinna paddhativAlA hai| kintu prAcInakAlakI tAr3apatra athavA kAgajakI kalpasUtrAdikI pratiyoMmeM ( na jAne kisa kAraNa ) isa prakArakA hI pahanAvA uttarottara samayameM dekhaneko milatA hai| 600 varSa pahale gujarAtameM tADapatrakA vyavahAra paryApta mAtrAmeM hotA thaa| donoM AkRtiyoMke bIca jaina sAdhu-sAdhvI ke upakaraNameM anivArya Alambana ke rUpameM mAnya, sadAke sahayogI, paMcaparameSThIkI sthApanAke rUpameM sthApita akSoMse yukta 'sthApanAcArya' dikhAI dete haiN| eka khar3I ghor3I hai jise vyavahAra kI jaina bhASAmeM 'ThavaNI' kahate haiN| Ajakala to yaha zabda sthApanAcAryajIkA paryAyavAcI bana gayA hai| citrameM guruzrIke pIche sevA karatA huA eka ziSya khar3A dIkhatA hai| yaha citra terahavIM zatIkI sacitra kalpasUtrakI prati kI paddhatike anusAra banAyA gayA hai| mathurAke jaina stUpameM utkIrNa eka suzobhana / haMsa bhArata kA priya pakSI-prANI hai| pramukha rUpa se kAvyazAstriyoMko vizeSa priya hai| zilpa sthApatyoM meM bhI yaha vizeSataH dikhAI detA hai| jaina maMdiroMmeM zikharabandha daherAsarake zikharake pUrNa nIce ke bhAgameM pattharameM hI haMsathara-haMsastara arthAt haMsoMkI pUrI zreNI dikhAI jAtI hai| itanA hI nahIM, apitu jainamUrtike parikara (paraghara ) meM mUrtike UparI valayAkAra bhAgake chorameM haMsakI paMkti mukhya rUpase utkIrNa kI jAtI hai| haMsa apanI cAlase suMdara laganeke kAraNa kaviyoMne strIkI suMdara gatiko haMsakI gatike samAna mAnA hai| aura vaha apanI coMca kI vizeSatA ke kAraNa dUdhameM mile hue pAnI ko pRthak karanekA guNa bhI rakhatA hai| bhArata dezameM prasiddha 'suSira' vargakA eka maMgala vaady| varSoM pUrva deva darabArameM aura rAjadarabAra meM dinameM tInoM samaya yaha bajAI jAtI thii| (vizeSa paricaya ke lie dekhiye pratIka saMkhyA 20 ) - eka suprasiddha atyanta prabhAvazAlI tathA jainamantroM meM mUlabhUta atimAnya sabIja mantrapada / yahA~ diyA huA arha pada jaina paddhatike mantra bIjoMvAlA hai| isameM sArvabhauma mAne jAnevAle anAhata rUpa gola valayasahita DrIMkArabIjake garbha suprasiddha oMkAra mantrabIja hai| yahA~ 'ahaM' ke 'a' ke sthAna para 3' aisA sUcaka avagraha cihna diyA gayA hai| yaha cinha 'kuNDalinI' AkRtikA sUcaka hai| athavA vyAkaraNake niyamAnusAra o~ ke bAda ahaM kA 'a' Anese usakI sandhi ke kAraNa bhI avagraha cihna ho sakatA hai| 1. aSTamaMgala ke paricaya ke lie paTTI tIna kA paricaya dekheN| 2. yaha prathA 20 vIM zatI taka to barAbara calatI rahI, paraMtu aba to paradezI paddhatikI-Ara.sI.sI. kA sImenTa kI cunAI kA kAma honese yaha maMgalaprathA prAyaH banda ho gaI hai| paraMtu pratyeka gharameM aSTamaMgala nahIM banAye jA sake to Ara.sI.sI. kI 'kalAkRti' imbosa karake athavA khudavAkara yA svatantra rUpase Uparase lagAkara yA citrita karavAkara inheM avazya rakhanA caahie| isase ghara meM maMgala, sukha, zAnti tathA zItalatA kA anubhava ho| 3. kalpasUtrameM caudaha svapnoMmeM hAthIke svapnakI bAta kahI gaI hai vahA~ hAthI zvetavarNakA batalAyA hai| samprati aisA hAthI thAileNDa syAma dezameM hai| ina dinoM AsAmake pAsa nAgadezameM bhI sapheda hAthI milA hai| prAcInakAlameM isa dezameM zveta hAthI paryApta mAtrAme the| For Personal & Private Use Only 169

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mukhyatayA yaha AkRti siddhacakra bRhatpUjanameM jisa yantrakI pUjA hotI hai usa yantra ke kendra (madhya meM) meM hotI hai| 'nAda' rahita ahaM isa yantra meM kabhI bhI saMbhava nahIM hai| nAda honA hI caahie| yaha bIja mukhya rUpase japake badale Alekhana meM adhika prayukta huA hai| yaha AkRti tInoM paddhatiyoMse par3I jA sakatI hai, isalie Upara isake tInoM prakAra batAye gae haiN| 8. auM hrI~ arha isa pratIka kA paricaya naMbara sAtake samAna samajhanA caahie| Alekhana kA dUsarA prakAra dikhAneke lie use lambagola (lambagolAkArameM) AkRtimeM citrita kiyA hai aura dUsarA antara yaha hai ki isa ahaM para nAda kI cihnAkRti nahIM batalAI hai| anya yantrapaToMmeM yaha AkRti 'nAda' rahita bhI citrita hotI hai| 10. DaI - 11. kamala - - 12. hI - 13. mAlAdhArI deva - - - yaha nAdarahita (Upara tathA nIce citrita) dvirephavAlA vikhyAta mantrabIja hai| yaha bIja nIce ko eka rephavAlA bhI hai| aura vaha adhika suvikhyAta tathA pracalita hai| siddhama vyAkaraNake pahale hI maMgalasUtrameM yaha bIja uccArita huA hai| 'nAda' dikhAneke lie trikoNa, gola Adi AkRtiyoMkA upayoga hotA hai| aura 'nAda' dhyAna kA eka aMga tathA sopAna hai| jisake lie 'anAhata nAda' aisA zabda suprasiddha hai| yaha yogasAdhanAkI phalazruti kA eka aMga hai| 19. jhA~jha tathA ma~jIre 170 -'ahaM' isa bIjameM mantra, zAstrokta svaroM tathA vyaMjanoM kA samAveza hai| kyoMki varNamAtRkAmeM pahale svara aura bAda meM vyaMjana sikhAye jAte hai| svaroMmeM pahalA svara varNa 'a' hai aura vyaMjanoMmeM antima akSara 'ha' hai| isa bIja meM AdimeM 'a' tathA antameM 'ha' honese 'a' aura 'ha' ke bIca samasta svara evaM vyaMjanoMko antargata samAviSTa kara liyA gayA hai| arthAt eka 'ahaM' ke japase samasta svara vyaMjanoMkI japasAdhanA ho jAtI hai| isIlie isa bIjakA atyanta mahattva hai aisA mantravidoMkA kathana hai| aneka granthoMmeM isa bIjakI vividha rUpoMmeM bahuta-bahuta mahimA gAI hai| kucha mantrabIjoM para 'nAda' kI AkRti banAne kA vidhAna hone para bhI 'nAda' viSayaka khyAla saikar3oM varSoMse vismRta ho jAne ke kAraNa usakA Alekhana jaina-yantroMmeM nahIM ke barAbara hai| vyAkaraNa kI sAMketika paribhASAmeM 'avagraha' zabdase sUcita 3 jaisI AkRtise yukta yaha bIja hai| adhaH arthAt nIcevAle rephase rahita arthAt kevala Upara ke eka hI repha (ra) vAlA yaha mantra bIja hai| kucha yantroMke kendra meM aisA bIja hotA hai| hajAroM jaina japa karane meM bahudhA eka rephavAle bIja kA hI upayoga karate hai| bhAratIya saMskRtikA, kavipriya aura vikhyAta pratIka / ajantAkI guphAoMmeM aMkita AkRti kI eka anukaraNAtmaka kRti| bhArata ke santo dharmAcAryoMne saMsAra meM rahate hue bhI jalakamalavat anAsaktabhAvase kaise rahanA cAhie, yaha samajhAne ke lie isakA dRSTAntake rUpameM bahuta hI upayoga kiyA hai, kyoMki kamala jalameM utpanna hotA hai aura usameM rahatA hai, tathApi jalase vaha alipta rahatA hai| 14. vidyAdhara deva - Abu Adi zilpa sthApatyameM dikhAI denevAlA AkAzacArI aura puSpagucchadhArI vidyAdhara deva / 15. azya nAda, bindu aura kalAse yukta jainalipimeM Alikhita hrI~kAra biij| RSimaMDala-yaMtrake kendra meM yahI bIja hai| isa 'hrIM' bIja meM 24 tIrthaMkaroMkI sthApanA kI jAtI hai| (dekhiye - RSimaMDala stotra - zloka 20) svayaM mere dvArA sampAdita RSimaMDala yantrameM nAdasahita hI 'hrIM' citrita kiyA gayA hai| jaba ki vigata 300 varSoMke bIca milanevAle tAmrapatra, vastra, kAgaja Adi para Alikhita yantroMmeM nAda kI AkRti kaisI banAI jAe? isakI guru-paramparA vismRta ho jAneke kAraNa nAdarahita hI 'hrIM' sthApita dikhAI detA hai| svargakA eka dev| tI thaMkaroM tathA anya devoMkA devagaNa puSpahAra dvArA satkAra karate hai yaha dikhAneke lie citrita kI jAnevAlI eka jAnI-pahacAnI AkRti / samasta jaina parikaroMmeM (paragharoMmeM) mUrtike mukhakI donoM ora (prAyaH) yaha AkRti hotI hI hai| usake atirikta guphAe~, stUpa aura citrapaTa Adi yaha AkRti mukhyarUpase hotI hai| hA~, isake Alekhana ke moDameM antara ho sakatA hai| jaina zAstra pAtAla aura AkAzame bhavanapati, vyantara, jyotiSka aura vaimAnika ina cAra nikAya prakAra kI deva sRSTiko mAnate hai| 16. siMha - sthApatyoMmeM dikhAI detI eka viziSTa AkRti / vizeSarUpase jaina maMdiroMke zikhara para zukanAsikA para pattharase utkIrNa garjArava prasaMgake bhAvako vyakta karatI huI aisI AkRti rakhI jAtI hai| madhyakAlIna kalA kA namUnA hai| 17. siMhagajamukha prAcIna yugameM vizvake vividha bhAgoMmeM hAthIkI sU~DavAle siMha aura azvAdi jAnavaroMke zilpa citra banAnekI prathA thI isalie yahA~ bhI aise hI prakAra kI AkRti madhyayuga ke kalpasUtra zreNIkI grAmINa paddhatise citrita hai| sAMcIke stUpameM, mathurAke jaina stUpa meM katipaya bauddha guphAoMmeM tathA dakSiNa bhAratake kucha hindU maMdiroMmeM isa prakArakI AkRtiyA~ utkIrNa hai| madhya eziyA aura pazcimI vizvameM bhI isa prakArakA zilpa banAnekI prathA hai| sAtha hI prAgaitihAsika kAlameM isa prakAra ke prANI vidyamAna bhI the aisA mAnA jAtA hai| madhyayugIna kalpasUtrakI paddhatikA vividha sAjoMse alaMkRta eka ramya aalekhn| yaha eka suparicita vizvavikhyAta prANI hai aura kisa yantrakI kitanI zakti hai, yaha batAneke lie vaijJAnika isake nAmakA ( horsapAvara zabda kA upayoga karate hai| 18. vRSabha - baila jaina kalpasUtrakI madhyayugIna paddhatike zrRMgAravAlA ramya Alekhana / yadyapi Aja to isakA upayoga ghaTa gayA hai, kintu eka samaya isake AntaradezIya vyavahArake lie dezavyApI upayoga hotA thaa| kAMsya dhAtuse banAye hue saMgIta, bhakti prArthanA, pUjA Adike prasaMga para bajAye jAnevAle, bhAratIya saMskRtikA, deza ke kone-konemeM prasiddha tathA aneka tyauhAroMmeM maMdiroMmeM prayukta honevAlA vAdya vAdyake mUlabhUta cAra prakAroMmeMse eka prakArakA yaha dhanabAdya hai| maMjIrekA upayoga bhI jhA~jha ke samAna hI hotA hai| paraMtu jhA~jhakI apekSA bhajanamaMDaliyoMmeM isakA upayoga adhika hotA hai| isakA nAda atimaMjula madhura aura saghana hotA hai| 4. anya kartA one chapAye hue siddhacakra ke yantroMmeM yaha AkRti to hai kintu vaha 'nAda' ke cihnase rahita hai| jabaki mere dvArA sampAdita yaMtrame 'nAda' sahita kI hai| 'nAda' honA hI cAhie tabhI zAstrokta bIja banatA hai, aura tabhI vaha yantra zAstrokta paddhati se zuddha mAnA jAtA hai| 5. RSimaNDala yantrakA kendrIya "DrI" agara nAdahIna ho to use saMpUrNa azuddha smjhe| For Personal & Private Use Only www.jalnelibrary.org

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20.zahanAI suMdara bhAvako vyakta karatA huA yaha citra hai| atyanta prAcInakAlase deva-darabAroM, rAja-darabAroM tathA garIbase lekara amIroMke pArmika, sAMsArika vAdana- athavA vyAvahArika prasaMgoMme tathA zobhAyAtrAoMmeM adhikAMza prayukta honevAlA yaha maMgala vAtha hai| aura vAdhake prakAroMmeM yaha sUSiravAdha ke rUpameM prasiddha hai| zahanAI prAnta, nagara, grAma Adike bhedase bhinna-bhinna rUpase vividha nApa-AkRtiyoMme dikhAI detI hai| AkAra bheda yA nAma bhedase yaha anya dezoMmeM bhI prayukta hotI hai| 21. nagADA mukhya rUpase mandira Adike prArthanAsthalome tathA anya dhArmika avasaroM para prayogameM AnevAlA yaha ativikhyAta pakSAca nAmase paricita nagAhA hai| vAdana - isIko saMskRtame kundubhi kahate hai| (vizeSa paricaya pratIka saMkhyA 20 ke samAna hai|) 22. mRdaMgavAdaka- jUDA bAMdhe hue puruSa kA Dolaka vAdana, dasavIM zatIse paMdrahavI zatIke puruSa zilpoM-citroMmeM katipaya rAjAoM tathA prajAjanoMmeM laMbe bAla rakhanekI prathA honese ise jUDe ke rUpameM bAMdhate the| viziSTa veSabhUSAvAlI kalpasUtra paddhati kI mRga jaisI, dIrghanayanoMvAlI, bArahavIM zatIkI anukaraNAtmaka kRti| 23. nartakI - zukanAsikA jaisI nukIle nAkavAlI, mRganayanI nAmako sArthaka karanevAlI dIrgha aura bAhara nikale hue netroMvAlI aura kalpasUtrakI jainAzrita citrakalA ke nAmase paricita paddhati dvArA citrita eka nrtkii| 24.vAdyavAdaka nArI- carmavAdya (athavA vitata) ke vargame parigaNita lambacaturastra vAdha ko (tribhaMga jaisI vakatAme rahakara) bajAtI huI nArI (kalpasUtra pddhti)| 25. trizalA bhagavAnako janma de cukaneke bAda mAtA trizalAkA yaha citra hai| paira choTe aura netra lambe batAneke lie, chAyAkA (zeDakA) upayoga nahIM karanA aura thor3e meM aura varSamAna - bahuta batalA denA, isa paddhatiko dhyAnameM rakhakara, raMga-rekhAoMke melakA dhyAna rakhate hue citra banAnA, yaha kalpasUtra ke citroMkI eka paddhati hai| kalAkAra ise 'iNDiyana ArTa' kahate hai| 26. AratI - mayUra zikhAdhArI, paMca dIpovAlI aartii| yaha bhArata-prasiddha maMdira-pUjA kA eka anivArya sAdhana hai| itanA hote hue bhI anya dhArmika athavA vyAvahArika kAryoMmeM bhI yaha svAgata-satkAra athavA bahumAna ke lie upayogame AtI hai| bhArata Adi dezoMmeM sAyaMkAla ke samaya ghI meM DuboI huI rUI kI battIke dIpakavAlI isa AratIko deva-deviyoMke Age pradakSiNA ke AkArame vartulAkArame niyamita rUpase ghumAnekI (utAranekI) Avazyaka aura anivArya prathA hai| - vizAla dhArmika prasaMgoMme 108 dIpakokI AratI utArI jAtI hai| mukhya rUpase jaina-maMdiroMmeM yaha prathA adhika hai| - saikar3oM prakAroM meM upalabdha honevAlI Aratiyomese yahA~ sulabha, sarvatra prayukta eka sAdA prakAra citrita kiyA hai| - 18 vI zatIkI rAjasthAnI AkRti ke AdhAra para yaha AkRti aMkita kI hai| 27.dIpaka - yaha dIpaka sA~jhakI AratI utAraneke pazcAt tatkAla utAranemeM AtA hai| jisase 'AratI dIpa' aisA saMyukta zabda bhI pracalita ho gayA hai| (dIyA) yaha dIpaka akelA bhI prAtaH deva-maMdiroMmeM, pUjana-pAThame, tasvIroMke samakSa tathA bhAratake gRha-maMdiromeM adhikatara utAraneke lie prayukta hotA hai| isameM ghImeM bhIgI huI ruIkI battIkA dIpa hotA hai| bhAratIya saMskRtimeM AratI-dIpa kI bhakti ko maMgala aura kalyANa-zreya karanevAlI kahA hai| 28.devI zrI 23 ve tIrthakara bhagavAna zrI pArzvanAthajI kI adhiSThAyikA ke rUpameM jainadharma prasiddha isa kAlakI eka prabhAvaka devii| yaha devI bhavanapati nikAya kI hai, phyAvatI- aura dharaNendra kI patnI- devI ke rUpa meM pahacAnI jAtI hai| 'padmAvatI meM phanoM kI saMkhyA bahudhA sAta banAne kI prathA hai| kintu nyUnAdhika bhI dekhane meM AtI hai| bhairava padmAvatI kalpake praNetAne raktapadyAvatI ko tIna phanoMvAlI kahA hai| pArzva devagaNine bhI tIna phanoMvAlI batalAyA hai| yahA~ tIna phanovAlI, kukkuTamukha sarpAsanavAlI, pAza, aMkuza, kamala tathA bijose yukta AyuSavAle cAra hAthoMse yukta dikhAI gaI hai| kalpasUtra kI citrapaddhatikA yaha Alekhana hai| padmAvatI ke Ayudha Adi meM matamatAntara hai| zvetAmbara aura digambarake saMpradAyameM bhI bheda hai| yaha vividha svarUpoMse bhI pahacAnI jAtI hai| jaina, hindU aura bauddha tInoM hI apanI-apanI rItise 'padmAvatI' nAmaka devI ko svIkRta kiyA hai| padmAvatIjI ke svatantra pITha-sthAna bhI bane hai| inameM bambaI meM vAlakezvara rIja roDa para AdinAtha jaina maMdira meM sthApita saMgamaramara (Arasa) kI abhinavamUrti zilpakalA tathA AkRti kI dRSTise sarvazreSTha koTi kI hai| __ yakSa-yakSiNI vyantara nikAyake hote hai jaba yaha bhavanapati nikAyakI kyoM? yakSiNI padmAvatI ho to yakSa dharaNendra honA cAhie, usake sthAna para 'pArzvayakSa' kyoM hai? ye aura aise hI anya prazna khoja ke viSaya hai| 29. RSabhadeva yaha prasaMga araboM varSa pUrva hue isa yuga ke Adya tIrthakara zrI RSabhadeva bhagavAnane, AtmasAdhanAke lie kiye gaye, sAdhika eka varSake upavAsoke aura ikSurasakA antame apane pautra rAjakumAra zreyAMsa dvArA ikSurasa dvArA karAye gaye pAraNe kA hai| dAna - -tIrthakara karapAtrI hote hai isalie bhikSAdAna hAyoMmeM grahaNa karate hai| unake kandhe para indra dvArA sthApita kevala eka devadUSya vastra hotA hai| 30. haMsa- mathurA stUpame se zilpotkIrNa haMsa kI anukRti| mile hue dUdha aura pAnIko pRthak kara sake aisI cocavAlA kAvyoMmeM prasiddha pkssii| 31. mRga saMyo- yahA~ eka mukha aura cAra zarIra, isa taraha kA (sAmAnya koTikA) eka saMyojanA-citra aMkita hai| janA- vividha prakArase buddhi-vaibhavavAle saMyojana-zilpa tathA saMyojana-citra banAne kI prathA bahuta purAnI hai| rAjasthAna aura gujarAtame isa kalA kA acchA vikAsa huA hai| vividha pazuoMse bane hue aise hAthI-ghoDe ke tathA nara-nAriyoMse yukta aise jAnavaroMke uttama koTi ke nayanaramya aneka citra bane hai| isa prakAra ke prasaMga citra kASTha, vastra aura kAgaja kI bhUmikA para dekhaneme Ate hai| 32. mRga yugala- nirAmiSa bhojana karanevAlA, santoSI, surupa mAnA jAtA, karuNApAtra aura akAraNa hI zikAriyoM ke dvArA sadaiva zikAra banane vAlA mRgayugala kA yaha eka suMdara rekhAcitra hai| 33. haMsa- eka viziSTa jalabihArI hsaakRti| 171 For Personal & Private Use Only

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34. ambAI, ambikA, ambA - (AgrakRSpANDinI) 35. lakSmI 36. sarasvatI 22 ve tIrthaMkara zrI neminAtha bhagavAnake zAsanakI adhiSThAtrI yakSiNI devI / citrameM ise do hAthoMvAlI putradarzana ke lie unmukha, dAhine hAthameM bAlaka tathA bAyeM hAthame AmralumbI, siMha-vAhanA, AbhUSaNoMse alaMkRta aura bhadrAsana para virAjamAna dikhAI hai| ajainoMmeM ambAjI tathA mAtAjI ke upanAmase yaha devI sarvatra prasiddha hai| gotradevIke rUpameM bhI yaha vikhyAta hai| yaha devI itihAsa prasiddha bhI hai| bArahavIM zatIse pUrva ise jainasaMgha kI pradhAna devI ke rUpameM sthApita kiyA gayA thaa| kyoMki usa kAla kI pASANa aura dhAtumUrtiyoMmeM tIrthaMkara cAhe koI bhI ho, kintu parikara meM devI ke rUpameM bahudhA ambikA hI sthApita kI huI milatI hai| isakA dUsarA nAma 'kUSmANDI' 'kUSmANDinI' athavA 'AmrakUSmANDI' hai| ambikA - eka putravAlI, dviputravAlI, caturbhujA, sIdhe athavA tirache mukhavAlI, bahudhA bAyeM hAthameM bAlakavAlI athavA bAyeM bhAgameM sthita bAlakavAlI isa prakAra bhinna bhinna rUpaye utkIrNa milatI hai| Jagqucation International Upara batAI gaI tInoM deviyoMke Ayudha, vAhana, bAlaka kI saMkhyA eka yA do hai Adi bAtoMmeM aneka vikalpa pravartamAna hai| yahA~ tInoM deviyoMko vartamAna meM lokapriya, kalpasUtra paddhati se usIkI anukRtike rUpameM citrita kiyA gayA hai| sarvajana vallabhA, padmAsanasthA, kamalAsanA, caturbhujA devI lkssmii| yaha dhanakI adhiSThAtrI hai| Upara ke donoM hAthoMmeM hAthI sahita kamala tathA nIce ke hAthoMmeM mAlA aura kumbha hai| isa devI ko sabhI mAnate hai| ye lakSmIjI dvibhujAvAlI, AyudhoMmeM vibhinna vikalpoMse yukta tathA vividha prakArase Alikhita bhI milatI hai| vidyA kalAkI adhiSThAtrI, sarvadarzana-sammAnanIya, gRhastha, sAdhu athavA sarvajana sabhI kI priya, bhArata prasiddha, cAra bhujAoMvAlI, kamalAsanameM virAjamAna tathA vINAdhAriNI devI / bArahavIM terahavIM zatIkI sundara aMgabhaMgimAvAlI kRtikI yaha anukRti hai| sarasvatI kA dUsarA nAma zrutadevI zrutadevatA bhI hai| zAradA Adi anya anekAneka nAmase kaviyoMne isakA paricaya diyA hai| vidyA, buddhi, jJAna aura smRti kI prApti ke lie bhAratIya prajAjana isa devIkI vividha prakAra se bahuta upAsanA karate hai| sarasvatIkI do bhujAoMvAlI AkRti bhI hotI hai| khar3I athavA baiThI huI AkRtiyA~ bhI milatI hai| yaha haMsa aura mayUra donoM vAhanoMvAlI hai| AyudhoMmeM kucha matAntara pracalita hai| tInoM saMskRtiyoMmeM sAmAnya rUpase kisI na kisI rUpameM ise mAnate hai aura pUjA karate haiN| 37. jinamUrti' - vartamAna avasarpiNI, vartamAna yuga athavA vartamAna caubIsIke 24 tIrthaMkaroM devoMmeM prathama zrI AdIzvarajI 22 ve zrI neminAthajI aura 24 ve zrI mahAvIra svAmIjI, ye tInoM tIrthaMkara padmAsanameM baiThe-baiThe hI nirvANa ko prApta hue| aura usI AkArameM inake Atmapradeza mokSasthAna meM virAjita hue| ina tInoMke atirikta zeSa tIrthakara paramAtmA khar3e-khar3e khaDgAsana athavA 'kAyotsarga' nAmaka AsanameM rahakara nirvANa prApta hue aura usI AkAra meM ve mokSameM sadAke lie sthita ho gye| yahI kAraNa hai ki jaina-mUrtiyA~ eka to baiThI huI padmAsanavAlI tathA dUsarI khar3I kAyotsargAsanavAlI isa prakAra do taraha ke AsanoMvAlI zilpoMmeM batAI jAtI hai| yahA~ padmAsanastha AkArame vItarAga (rAga-dveSa rahita) bhAva ke Adarza ko vyakta karatI huI muktAtmA tIrthaMkara kI zAnta prazAnta AkRti dI gaI hai| prAcIna kAlameM zyAma patcarakI kucha pratimAe~ 'ardhapadmAsana vAlI bhI banI huI hai| uttara bhArata meM aisI pratimAoMkI saMkhyA adhika hai| 38. jinamandira uparyukta mUrtiyA~ sthApita karaneke lie jaina zilpa zAstrAnusAra banAyA jAnevAlA pavitra aura uttama mAnA jAnevAlA mandira kA eka prtiik| choTe-se citra meM banAnA kaThina honeke kAraNa yahA~ choTI-sI devakulikA jaisA mandira - sUcaka pratIka batAyA gayA hai| 39. jaina devoMke pazcAt guru kA sthAna AtA hai| ataH isa pratIka meM mahAtyAgI viziSTa hetu ko abhivyakta karanevAle, muniveSadhArI jainamuni ko batAyA hai| sAdhu-muni- ye bolane ke samaya jIvarakSA ke lie dAhine hAtha meM mu~hapattI (eka prakAra ke vastra kA TukaDA) rakhate hai| aura bAyIM kukSi meM bhUmi para rahanevAle jIvoMkI rakSA ke lie oghA ( Unake gucche se banA huA sAdhana, jisakA dUsarA nAma 'rajoharaNa' hai) rakhate hai| ye donoM citra meM dikhAI dete hai| baiThate samaya ye bhUmi ko jIvajantuse rahita banAne ke lie sukomala rajoharaNa - ( oghA kI Una) se jamIna sApha karake bAda meM Asana bichAkara baiThate hai| oghA jamIna para apane pArzvabhAga meM rakhate hai| tathA sAdhu mahArAja jaba bAhara jAte hai taba bAyeM hAthameM sAdhutA kA sUcaka daNDa (eka prakAra kA kASTha daNDa) hAthameM rakhate hai| isa daNDa kA agrabhAga sAnvarthaka AkRtivAlA hotA hai| jaina sAdhu nirgrantha honese sile hue vastra nahIM pahanate / ye adhovastra, dUsarA chAtI para eka vastra aura tIsarA usa para eka bar3A vastra isa prakAra tIna vastra pahanate haiM aura usake Upara sAghutA kI sUcaka kambala - kamalI DAlate hai| ina dinoM jaina sAdhuoMmeM adhovastra ke lie colapaTTa (cullapaTTa) nAmaka vastra, chAtI para dhAraNa karane ke aMdara ke pahale vastrake lie 'pAMgaNI' (prAvaraNa) aura usa para dhAraNa kiye jAnevAle bar3e vastra ke lie 'kapar3A' 'pacheDI' zabdase pahacAnane kA vyavahAra hai| upAzrayameM hote hai taba adhovastra aura uttarIya vastra ye do hI pahanate hai| jaba devadarzana, vyAkhyAna Adi kA viziSTa prasaMga hotA hai yA kahIM bAhara jAnA hotA hai taba tIsarA vastra kapar3A pahanate haiN| vastra kA raMga sapheda hotA hai| kintu katipaya kAraNoMse kucha sAdhu samudAya Upara kA vastra pIle raMgameM raMgA huA pahanate hai| ina vastroM ko upakaraNa kahate hai| jainasaMgha 'caturvidha saMgha' (cAra prakAra kA samudAya) ke nAmase pahacAnA jAtA hai| ina cAra prakAroMmeM (1) sAdhu, (2) sAdhvI, (3) zrAvaka aura (4) zrAvikA kA samAveza hotA hai| sAdhu aura zrAvaka meM puruSa samAviSTa hai tathA sAdhvI evaM zrAvikA meM strIvarga samAviSTa hai| sAdhu-sAdhvI tyAgI varga aura zrAvaka-zrAvikA saMsArI varga meM Ate hai| 6. 37 se 43 taka ke pratIka jaina mUrtipUjaka saMpradAyame 'sAtakSetra' zabdase prasiddha puNyakSetra sthAna hai| 7. yahA~ diyA huA pratIka zvetAmbara mUrtipUjaka sAdhukA hai| amUrtipUjaka kahe jAnevAle sthAnakavAsI, terApaMthI sAdhu-sAdhvIjiyA~ mukha para mukhavastrikA - 1-vastra bAMdhate hai| tathA unake vastra paridhAnameM kucha antara hai| isI prakAra AcArakriyAmeM bhI bheda hai| digambara sAdhu pUrNataH nagnAvasthAme rahate haiN| ve unake sthAna para mayUrapicchakA guccha rakhate hai| digambara sampradAyameM nagnAvasthA ke siddhAntake kAraNa sAdhvI saMsthA nahIM hai| For Personal & Private Use Only

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- jaina sAdhu ghara-saMsAra kA tyAga karake hiMsA, asatyAdi pApoMko chor3akara, kaMcana-kAminI ke tyAgI banakara, pAdavihArI banakara, sva-para AtmasAdhanAmeM tatpara hote hai| 40.jaina sAdhvI yaha pratIka zAstra meM prAcInakAla meM AryA zabdase aura Apa sAthI zabdase saMbodhita hotA hai| loka vyavahAra meM Aja to gardI ke apaza 'guraNI' Ayo - tathA usake apavaMzase banA huA 'gayaNI' zabda aura Ayaki sthAna para apaghaMza 'ArajA' zabda prayukta hotA hai| jaina sAdhu-sAdhvI ke lie veSa paridhAna kI paddhati aura vastra kaisA honA cAhie usakI jo maryAdA nizcita kI gaI hai vaha sUcaka tathA hetupUrvaka hai| isameM zarIra saMyama kI rakSA evaM loka sabhyatAkA mukhya rUpase dhyAna rakhA gayA hai| - citrameM vastraparidhAna spaSTa hai| sAdhuke samAna sAdhvI ke pAsa bhI oghA, daNDa, bAye kanye para kamalI hai| vizeSame citra purA citrita honeke kAraNa hAthameM 'tarapaNI' zabdase prasiddha bhojana grahaNa karanekA kASTha kA pAtra batAyA gayA hai| sAdhuke samAna sAdhviyoMke bhI upakaraNa ke rupameM cAra vastra hote hai| uttarIya vastra do ke sthAna para tIna hote hai| 41. zrAvaka-jaina - rAgadveSa ke vijetA, (jItanevAle) jina-tIrthakara kA anuyAyI-bhakta, athavA jinake AdezokA pAlaka, tathA rAgadveSa rUpa antaraMga zatruoMko jItane ke lie jo prayatna karatA hai usakA nAma 'jaina' hai| ___zrAvaka zabdakI dRSTise socate hai to zuddha deva, guru, dharma para aTala zraddhAvAn, tIryakara-praNIta dharmopadeza kA zravaNa karanevAlA, dezakAla kI maryAdA kA pAlana karate hue jIvana vyatIta karanevAlA, nyAya sampanna rahakara prAmANika rUpase AjIvikAkA vyavahAra karanevAlA, isase bhI Age bar3hakara kahe to sthUla- (anAvazyaka) ahiMsA, satya, acaurya, brahmacarya tathA aparigraha Adi pA~ca aNuvratokA nyUnAdhika aMzame pAlanakartA aise guNoMvAle vyakti ko zrAvaka kahate hai| 42.zrAvikA-jaina- vyAkhyA 41 ve pratIka ke anusAra smjhe| jJAna do prakArakA hai| (1) mithyA aura (2) smym| yahA~ 'jJAna' zabdase samyag saccA jJAna hI abhipreta hai| jisase saccI samajha Aye, sacyA prakAza prApta ho, ajJAnakA andhakAra naSTa ho jAya, saMsArase virakta banA kara saMsArakA bhramaNa ghaTA de aura AtmakalyANakI sAdhanA karAye aise jJAna ko hI mukhyatayA AdaraNIya, pUjanIya, vandanIya mAnA hai| sAtha hI jJAna yaha AtmAkA apanA abinAbhAvI-sahabhAvI guNa hai| mAyA ke bandhanoMse vaha guNa asamyag ajJAna svarUpa banatA hai| sAmAnyatayA sAMsArika jJAnoMkA mithyAjJAnameM samAveza hotA hai| yaha jIvako adhikAdhika bhautikavAdI banAkara unmArga para le jAtA hai| saMsArakI vRddhi karatA hai| tathA AtmAke adhaHpatanako Amantrita karatA hai| jaba ki samyag vivekapUrvakakA thor3AsA bhI jJAna, jIvako AtmavAdI banAkara, heyopAdeyakA yathArtha bhAna karavAkara aura vAstavika sukha-zAnti kA sanmArga batalAkara jIvanako sacce mArga para le jAtA hai| AdhyAtmika utkarSa kI sAdhanA karavAkara paramparA-pUrvaka mokSa prApti karAtA hai| isa jJAnakA sammAna karanA Avazyaka hai| tathA pratyeka AtmAko jJAnalakSI bananA Avazyaka hai| aisA lakSya banA rahe, aise katipaya kAraNoMse zvetAmbarI prativarSa 'jJAnapaMcamI' athavA zrutapaMcamI ke nAmase prasiddha kArtika zuklA paMcamI kA parva manAkara usakA saMpUrNa bhArata meM utsava manAte hai aura usa dina sacce jJAnake dhArmika graMthokI sthApanA hotI hai, unakI pUjA-prArthanA Adi hotI hai| digambara jaina 'zrutapaMcamI' nAmase jyeSTha zuklA paMcamI ko yaha parva manAte haiN| yahA~ pratIkameM jJAna kI AzAtanA na ho, isake lie pustakAsana ke rUpa meM prayukta honebAlA sApaDA (ghoDI) aura pustaka Adi jJAnake sAdhana dikhAye gaye hai| aise sAdhanoMkA upayoga sabhI kare aura unakI rakSA evaM pracArameM sahayoga de| saccI jJAna sAdhanA to pratidina abhinava jJAna prApta karane meM athavA usake svAdhyAya-anuprekSAmeM hai| isalie sabhIko jJAnAbhyAsI bananA caahie| jaina varga jJAna ke matyAdi pA~ca bhedoM ko mAnatA hai| tathA inameM zrutajJAnakI sva-para prakAzaka ke rUpameM stuti karate hai| zeSa cAra jJAnoMko svaprakAzaka kahakara mUkake rUpameM vyakta karate hai| 44. darzana - darzanake aneka arthoMmeM se yahA~ 'zraddhA' artha abhipreta hai| yaha zraddhA bhI do prakArakI hai| eka mithyA aura dUsarI samyaga / yahA~ saccI zraddhA ko grahaNa karanA caahie| yaha zraddhA AdhyAtmika utkarSa ke bhavanakI mUlabhUta nIMva hai| ataH sat zraddhAvAle ko hI sat jJAna ho sakatA hai| ___ isa zraddhAko utpanna karanevAle aneka sAdhanoMmeM se jinamUrti-jinamandira bhI eka ati prabala sAdhana hai| ataH darzana ke pratIka ke rUpameM 'jinamandira' rUpa sAdhana kI eka choTI sI sAmAnya AkRti yahA~ dikhAI hai| 45.cAritra - cAritra bhI samyag aura asamyag donoM prakAra kA ho sakatA hai| yahA~ samyag-sacce cAritrakI bAta hai| isa cAritrakI vyAkhyA yaha hai ki jisase samasta prakArake pApAzrava rukha ho aura saMvara bhAvavAlA saMyamI AcaraNa ho vh| isake lie isake sAdhanoMke rUpameM mukhya rUpase - (1) ahiMsA, (2) satya, (3) acaurya, (4) brahmacarya tathA (5) aparigraha, ina pA~ca mahAvratoMko batAyA gayA hai| inakA niraticAra bhAvase, upayogapUrvaka sarvathA jo pAlana hotA hai usIkA nAma cAritra hai| isakA dUsarA nAma pApase virati hone ke kAraNa 'virati' (tyAga) hai| isa virati-tyAga athavA cAritra ke aneka prakAra zAstrameM varNita hai| yahA~ diye gaye pratIkoMmeM cAritra- pAlana ke upakaraNa rUpa meM anivArya mAne jAnevAle zramaNa-zramaNIko oghA (-joharaNa), daMDA (-daNDa) aura 'tarapaNI' zabda se prasiddha kASThake bhojana-pAtra dikhAye gaye haiN| 46.arihaMta jaina dharmane pA~ca parameSThiyoMko svIkRta kiyA hai| unameM prathama parameSThI 'arihaMta' hai| inake arihata, arahata athavA aruhata Adi nAmAntara hai| jainoMmeM caubIsa tIrthakara- Izvara hote hai| unheM 'arihaMta' kahate haiN| yadyapi tIrthakara aneka guNavAcaka nAmabhedoMse prasiddha haiN| kintu unameM sabase prasiddha nAma 'arihata' hai| tathA pratidina lAkhoM jaina 'navakAramantra' kI prArthanA, japa, dhyAna Adi karate hai, usameM pahalA namaskArya pada namo arihatANa' (arihatoM ko namaskAra) hai| pUrva janmoM meM vizvake prANImAtra ke prati vyakta kI gaI prabala bhAvadayA ke kAraNa tathA usIse lakSita puruSArthake pratApase ve antima Izvara arihaMta pada prApti ke bhavameM ucca kulameM janma lete hai| tathA yogya samaya para dIkSA-cAritra grahaNa karate hai| tapa aura saMyamake dvArA apramatabhAvase ugra sAdhanA karake karmakSaya karate hue AvaraNoMkA kSaya karake rAga-dveSAdi doSose rahita banane ke sAtha ve kevalajJAna prApta karate haiN| usa samaya ve vItarAga hote hai| sarvaguNasampanna banane para ve sabake lie vandanIya-pUjanIya banate hai| (prAyaH) sadaiva samavasaraNAdi ke pravacana pITha para baiThakara hajAroM jIvoko tyAga-vairAgyamaya amRta vANI ke dvArA AtmakalyANa kA upadeza dekara AdhyAtmika sAdhanA kA sammArga dikhalAkara unakA kalyANa karate haiN| ye arihaMta apanA AyuSya pUrNa hone para zeSa karma kA kSaya karake nirvANa prApta kara, siddhi-mukti sukha ke bhoktA banate hai| 173 For Personal & Private Use Only

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47. siddha - 48. AcArya - 49. upAdhyAya 50. sAdhu - 52. rajoharaNa (oghA mu~halI ( muni ke upakaraNa ) - 174 pratyeka mahAkAla - mahAyuga meM yathAvasara 24 tIrthaMkara utpanna hote hai| ye arihaMta eka hI vyakti ke avatAra rUpameM nahIM hote hai| apitu vibhinna vyaktiyoM ke rUpameM hote haiN| tIrthaMkara bananekA adhikAra eka vyaktikoM nahIM, lekina aneka vyaktiyoMko hai| tathA ve manuSya ke rUpameM hI janma lete hai| pazu-prANI ke rUpameM kadApi utpanna nahIM hote haiN| bhUtakAlameM ananta tIrthaMkara utpanna hue aura bhaviSyakAla meM ananta bneNge| pratimA - mUrtikI paddhatise citrita kI gaI hai| yahA~ padmAsanasthita bhAmaMDalavAlI arihaMtAkRti kASThapAtra 51. jaina munike gRhasthAzrama meM sthita koI bhI bhAI athavA bahana vairAgya hone para jaina dharmagurUse pA~ca mahAvratoM kI svIkRti ke rUpameM jaina dharmakI vidhike anusAra dIkSA letA hai| taba use moha, mAyA, mamatA utpanna kare aise saMsAra ke parigrahase virakta bananA par3atA hai| vaha sarala, saMyamI jIvana bitAneke lie kaTibaddha hotA hai| isalie dIkSAke samaya se hI bhikSA lAneke lie dhAtupAtra nahIM, apitu kASTha-lakar3I ke hI bhikSApAtra unako diye jAte haiN| ye pAtra raMgase rahita athavA hAtha se raMge hue hote haiN| vihAra-pravAsameM sAdhu-varga ina pAtroMko kapar3e meM bAMdhakara bAdameM apane kandhe para laTakA kara calate haiN| yahA~ pratIka ke rUpameM tIna citra diye hai- (pra. saM. 1) agale bhAga meM prAyaH sAta pAtroM kA ('eka ke aMdara eka' isa prakArakA ) samUha seTa diyA hai| gocarI ke samaya jholI banAkara usameM pAtroM ko rakhakara sAdhu bhikSA lene jAte hai| ina pAtroMmeM vividha prakArakI khAdya sAmagrI lete haiN| mukhyarUpase pravAhI dravya leneke lie pratIka saM. 2 meM DorA DAlI huI 'tarapaNI' nAma se saMbodhita tathA pratIka saM. meM 'cetano' zabdase prasiddha pAtra batalAyA hai| sAmAnyatayA tarapaNI para 'cetano' rakhakara tarapaNIko DorI bAMdhakara bAdameM pakar3akara uThAyA jAtA hai| - isa pratIka meM siddhazilA sUcaka ardhacandrAkAra AkRti para baiThI huI siddhAtmAke pratIka ke rUpameM siddhamUrti ko rakhA hai| Upara batAye gae kevalajJAnI arihaMta athavA kevalajJAna - trikAlajJAnako prApta vItarAgI aise anya zramaNa-zramaNiyoMkI AtmAe~ saMsAracakrake paribhramaNa rUpa ATha karmoMkA saMpUrNa kSaya karake, AyuSya pUrNa hone ke sAtha hI azarIrI banakara isa manuSyaloka kI dharatIse asaMkhya yojana dUra UrdhvAkAzameM caudaha rAjaloka ke antavarttI sthita siddhazilA para bane siddha sthAna para pahu~ca jAte hai| jyotimeM jyoti samAye usI prakAra unake Atmapradeza dUsaroMke AtmapravezoM meM samA jAte haiN| anantakAla taka ve vahIM sthita rheNge| aba unheM isa saMsArameM punarjanma leneke liye AnA hI nahIM pdd'taa| siddha sthAnameM pahu~cI huI unakI AtmA anya siddhAtmAoMke samAna saMpUrNa zAzvata ananta sukhoMkA bhoktA banatI hai| ina siddhoMkI saMkhyA sadaiva anantI hotI hai| jainoMke navakAra maMtrameM 'namo siddhANaM' pada dvArA inheM dvitIya parameSThI padameM sthAna diyA gayA hai| tIrthaMkaroM athavA arihaMtoMke mokSa meM cale jAne ke bAda unake zAsana kI dhurA 'AcArya' vahana karate hai| tIrthaMkara deva apanI upasthitimeM apane zAsanakA dAyitva AcAryoM ko sauMpate haiN| tathA apanI parSad meM unheM agrima sthAna dekara unakA gaurava baDhAte haiN| tIrthaMkaroMke mokSameM jAneke bAda caturvidha zrI saMghakA yoga-kSema karanekA kArya tathA unake siddhAntoM, AdezoM tathA upadezoMke pracArakA kArya ve barAbara samhAlate haiN| aura ve sucArU rUpase saMghakA saMcAlana karate haiN| sAtha hI ve jJAna, darzana, cAritra, tapa aura vIrya isa paMcAcArakA svayaM pAlana karanevAle, karAnevAle aura pracAra karanevAle haiN| ve zAsanakI aneka rUpoMmeM prabhAvanA karate hai| jainasaMgha AcAryapada ke lie bahuta sammAna rakhatA hai| inheM navakAra mantra meM 'namo AyariyANaM' pada ke dvArA tIsare parameSThI pada para sthApita kiyA gayA hai| AcArya ke pazcAt upAdhyAyakA sthAna AtA hai| AgamavijJa upAdhyAyajI mahArAja kA kArya sAdhuoM ko grahaNa tathA Asevana kI zikSA denA hai| 'namo uvajjhAyANaM' pada ke dvArA navakAra mantra meM cauthe parameSThI ke rUpameM inheM sthAna prApta huA hai| yahA~ sAdhuoM ko pATha par3hAne kI mudrA kA pratIka diyA gayA hai| jinako navakAra mantrameM pA~cavA~ 'namo loe savvasAhUNaM' pada ke dvArA pA~caveM parameSThI pada para sthApita kiyA gayA hai vai / svakIya tathA parakIya kalyANa karanevAle, paMcamahAvratadhArI munirAja kA dhyAna-sAdhanA dvArA AtmasAdhanA karatA huA pratIka yahA~ diyA gayA hai| vizeSa paricaya 39 ve pratIka meM diyA gayA hai| 48 se 50 taka ke pratIkoMmeM pA~coM parameSThiyoMke pairake Age sAdhuoMke cihna ke rUpameM mAnya 'oghA-rajoharaNa' dikhAyA gayA hai| jaina sAdhu-sAdhviyoMkI ahiMsA dharmake pAlana meM sahAyaka honevAlA yaha anivArya upakaraNa hai| dIkSAke samaya dAtA guru atyanta utsAha ke vAtAvaraNa meM ise pradAna karate haiN| yaha rajoharaNa UnakI DoriyoM se banA huA hotA hai| isake binA sAdhu nahIM raha sktaa| yaha nityakA avirata sAthI hai| jaba jaba jaina sAdhu-sAdhvIjIko Asana bichAkara baiThanA ho, taba taba jIva jantuoM kI hiMsA na ho isa dRSTise isa upakaraNa dvArA bhUmikI pramArjanAzuddhi karanI hI par3atI hai| isa vastuko jAte Ate jaina sAdhu-sAdhvIjI ise bAyIM bagalameM rakhate hai aura baiThe ho taba eka ora apane pAsa rakha dete haiN| digambara muni mayUrapicchakA guccha rakhate haiN| sthAnakavAsI terApanthI sAdhu UnakA gucchA rakhate hai, kintu usakI lakar3I bahuta lambI hotI hai| mu~hapattI arthAt sUtI kapaDe kA viziSTa rUpase taha kiyA huA vastra jainadharmI sUtroccAra karate samaya vAyuke jantuoMko apane mukhase nikalate. ucca svarapUrNa zabdoMkI dhvanise pIr3A na ho, isake lie mukhake sAmane rakhate hai| mukhyarUpase yaha vAyu ke jIvoMkI honevAlI sUkSma hiMsAse bacanekA yaha upakaraNa hai| 53. caravalI, sUpaDI, ye jaina sAdhu sAdhvI ke nityopayogI cAra upakaraNa haiN| (1) Unake komala sparzavAlI 'crblii'| isakA jala rakhane ke pAtra, laghupAtra tathA daNDAsana, kambala - kASTha pAtrokA upayoga karanese pUrva unheM jIva-jantuoMse rahita banAne tathA pramArjanA-pUjaneke lie hotA hai| jisase sUkSmAtisUkSma jIvoMkI ahiMsA( anya upakaraNa) rakSA hotI hai| aura yadi jIvajantu nikala AyeM to ahiMsAvratI sAdhu-sAdhvI ise samhAlakara surakSita sthAna para rakha dete haiN| ( 2 ) sUpar3I '- yaha rahaneke sthAna para ikaTThe hue kUr3e-kacare athavA mukhya rUpase gocarI - bhikSA grahaNa karane ke pazcAt bhojana maMDalI kA kUr3A bharane ke lie upayoga meM AtI hai| (3) 'daMDAsana' rAtri ke samaya upAzraya meM prakAza ke abhAvameM aMdherA rahatA hai| netroMse dharatI dikhAI na dene ke kAraNa gamanAgamana kI kriyA meM. jIvahiMsA kI ghaTanA na ho jAe isake liye bhUmi kI pramArjanA-zuddhi karate hue calanA caahie| khar3e khar3e pUjana ho sake tadartha lambI lakar3IvAlA, Unake gucchase yukta yaha upakaraNa prayukta hotA hai| koI mayUra picchakA daNDAsana bhI rakhate haiN| (4) kambala- pAlI zabdase pahacAnI jAnevAlI yaha kamalI mUrtipUjaka sAdhu upAzrayase bAhara jAtA hotA hai, taba bAyeM kandhe para rakhate haiN| or3haneke lie upayoga karate hai| prAtaH sAyaM bAhara khule AkAzameM jAnA ho taba, yogodvahana ke tapameM, vidyuta Adike sacitta-sajIva prakAzase honevAlI jIva virAdhanA se bacaneke lie, zarIrako DhaMkaneke lie isakA upayoga kiyA jAtA hai| 8. yahA~ batalAye gaye upakaraNa zvetAmbara mUrtipUjaka muniyoMse sambandha rakhanevAle hai| For Personal & Private Use Only

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54. kaTAsanA, jainadharma kI zAstrIya paribhASA meM jaina parivArake puruSavargako 'zrAvaka tathA strIvargako 'zrAvikA' kahA jAtA hai| sAmAyika, vrata, pratikramaNa aura mu~hapattI, caravalA- pauSadha Adi vratoke AcaraName inameM se do athavA tInoM upakaraNokI anivArya AvazyakatA par3atI hai| (zrAvaka, zrAvikAoM bhAvakA", kaTAsanA (kaTAsana) arthAt baiThanekA aasn| yaha UnakA arthAt ahiMsA dharmakA pAlana ho isake lie sukomala garama kapaDe kA rakhA jAtA ke upakaraNa) hai| isa para baiThakara virati-tyAga dharmakI kriyAe~ kI jA sakatI hai| kintu kevala bhUmi para baiThakara ina kriyAoko karanekA sarvathA niSedha hai| isameM mukhya hetu jIvadayAke pAlana kA hI hai| isalie sUtI AsanakA niSedha hai| 2. mu~hapattI-(mukha ke samakSa rakhane kA vastra), paricaya ke lie dekhiye pratIka saM. 52 / 3. caravalA-yaha Unake gucchese banAyA huA sUkSma jIvoMkI ahiMsA-dayA pAlana karanekA eka sukomala sAdhana hai| do ghar3Ike-48 minaTa kI maryAdAvAle-sAmAyika vratame kaTAsanese na uThanekI pratijJA karake baiThA huA byakti nitamba-pRSThabhAgase U~cA bhI nahI ho sakatA hai| isameM pratikramaNakI kriyA karaneke liye khar3A honA ho, tathA pauSadha pratikramaNAdika kriyAmai zaucAdi kriyAke lie jAnA par3e - saMkSepameM kisI bhI kAraNa uThanA-baiThanA gamanAgamana karanA par3e, to yaha caravalA yadi na ho to kucha bhI nahIM ho sktaa| isake lie caravalA anivArya rUpase honA hI caahie| (isa caravalekA upayoga macchara uhAne, dIvAra kA sahArA lekara baiThane, yatheccha ceSTA athavA ArAma karaneke lie kadApi isakA upayoga nahIM kiyA jAe, yaha bAta sadA dhyAna meM rakhanI caahie| isase zarIra para cipake hue tathA jamIna para vidyamAna sUkSma jaMtuoMko dUra kiyA jAtA hai| kahIM ina jIvoMkI hiMsA nahIM ho jAe isakA ahiMsAvAdI sAdhaka ko pUrA dhyAna rakhanA par3atA hai| isIlie yaha UnakA upakaraNa pasaMda kiyA gayA hai| mu~hapattI sUtI cala sakatI hai kintu vaha sAdI hI honI caahie| ye upakaraNa-sAdhana kitane bar3e hone cAhie? isake lie zAstroMme sabhIke 'mApa' batalAye hai, jise guru dvArA jAna lo 55. jainasAdhu- dIrghazaMkA arthAt malotsarjana karaneke liye vihArabhUmime gaye hue sAdhu , vastra pahane hue, pAnIke kASThapAtrake sAtha kaise dIkhate hai, yaha dikhAneke lie yaha AkRti dI gaI hai| 56. kAusagga- pyAnakI sAdhanA ke eka aMga rUpa kAusagga (kAyotsarga) nAmakI eka kriyA-sAdhanA hai| mukhya rUpase yaha kriyA khaDe-baDe hI kI jAtI hai. jise (kAyotsarga mudrA) citrameM dikhAyA gayA hai| yaha kriyA jaina sAdhu-sAdhvI, zrAvaka-zrAvikA, sabhI karate hai| isa kriyA mukhya rUpase bahudhA paMcaparameSThI namaskAra rUpa navakAra sUtra-(manca) athavA caubIsa tIrthakara prabhukI stuti-vandana-rUpa logassa sUtra' ko manameM (artha ciMtanapUrvaka) ginA jAtA hai| isa kiyAmeM zarIrakI mamatAko chor3akara tathA antarmukha banakara acaMcala rUpase sthira rahanA par3atA hai| dRSTi nAsikAke agrabhAga para rakhI jAtI hai| hAtha, paira tathA samagra zarIrakI sthiti pratIka ke anusAra hI rakhI jAtI hai| kevala hAthameM rakhI huI vastuoMmeM 'mu~hapattI' ko dAhine hAthame hI rakhanA caahiye| jaba ki sAtha-sAdhvIjIko 'oghA' aura zrAvaka-zrAvikAoko 'caravalA' bAyeM hAthameM aura use apabIcase pakahakara rakhanA hai| donoM hAtha jA~ghake nikaTa rahane caahiye| yaha mudrA kisI bhI prakArakA dhyAna karaneke liye hai| zAstrameM ise caudahave guNasthAnaka ke namUneke rUpame batalAyA hai| -yaha citra kAusagga kI kriyA ke prasaMgakA hai| citrameM bAI ora sAdhu tathA dAhinI ora zrAvaka hai| 57. mAlA- paramAtmA ke nAma kA athavA kisI prArthanAsUtra athavA kisI bhI pArmika padakA japa karane kA eka saadhn| yahA~ 108 saMkhyAkI aura anya (usake cauthe bhAga ke rUpame) 27 saMkhyaka maNiyoM-manakovAlI isa prakAra do taraha kI mAlAe~ batAI gaI hai| (ye 108 tathA 27 kI saMkhyA kA pracalana kina hetuoMse nizcita huA hai, yaha carcA vistRta hone ke kAraNa yahA~ nahIM dI gaI hai|) kucha vyakti adhika samaya lenevAle bar3e jApya-mantroMko 27 bAra hI japa lete hai| utanI gaNanA se hI ve saMtoSa mAna lete hai| isalie ve 27 manakovAlI mAlA kA upayoga karate hai| adhikAMza rUpameM ajaina saMpradAyoMne bhI saMkhyAkI dRSTise 108 kI mAlA svIkRta kI hai| pratyeka dharmameM japa hetu gaNanAkI paddhati-AmnAya pRthaka-pRthaka hai| mantrazAstra ke zAntika, pauSTika, vazIkaraNa Adi SaTkarmoke liye pA~ca prakArakI vividha raMgavAlI mAlAe~ nizcita kI huI hai| inameM kaunasI mAlA, kisa hAtha kI kisa aMgulI para, kisa prakAra rakhakara, kisa samaya ginanI cAhie? Adi aneka bAtokA vicAra mantra-tantra zAstra vizAradoMne vividha rUpase kiyA hai| use granthAntara athavA gurugamase jJAta kreN| 108 manakoMkI mAlA para eka athavA tIna maNiyA~ hotI hai, jinheM mela kahate hai| isakA ullaMghana karake dUsarI bAra mAlA nahIM ginI jaatii| apitu use ghumAkara gaNanA kI jAtI hai| arthAt jo manakA antima ginA ho, vahIMse punaH AraMbha kiyA jAtA hai| mAlAkI pavitratA rakhanI caahie| pahane hue vastra ke sparzase azuddha na ho jAe isakA dhyAna rakhanA caahie| sAmAnya rUpase gaNanA karaneke lie zuddha sUta kI banI huI mAlAko zreSTha mAnA hai| rudrAkSa Adi anya prakAra kI mAlAokA bhI upayoga kiyA jAtA hai| 58.gaMbaja - zikharabandhI mandira guMbajake binA nahIM hote| ataH zikhara ke sAmane zilpakAra guMbajakI racanA karate hai| jaina maMdiroMmeM ye guMbaja mukhyataH cAra prakAra (ghummaTa) ke banAte hai| inamese yahA~ (58 se 60 kamAMka taka) tIna prakAra batAye hai| yaha 58 vA~ (phA~savAlA) prakAra bahuta kama pracalita hai| 20 varSa pUrva zilpI isa prakAra ko nahIM banAte the| abhI kahIM-kahIM banAye jAte hai| yaha guMbaja rAjadarabAra kA nahIM apitu devadarabArakA hai| isakA rUpa prastuta karaneke lie devamandira ke zikhara kA thor3A sA khyAla yahA~ diyA gayA hai| 59. guMbaja (ghummaTa)- yaha dUsarA prakAra hai| yaha vizeSa rUpase rAjasthAna tathA baMgAla kI ora adhika pracalita hai| 60. guMbaja(ghummaTa)-yaha tIsarA prakAra hai, tathA yaha mukhya rUpase gujarAta kI ora pracalita hai| 61. svastika - yaha bhAratIya saMskRti kA sarva-saMpradAya mAnya eka atyanta prasiddha maMgala pratIka hai| svastika ke AkAra ko mAMgalika AkAra mAnA hai| aise AkArakI vastu athavA Alekhana kA maMdira-gharame rahanA maMgalamaya hai, arthAt isake rahanese zubha hotA hai| isIliye Aryone isakA prAcInakAlase samAdara kiyA hai| pazcimame rahanevAle Aryone bhI isakA Adara kiyA hai| jainoMke aSTamaMgalameM pahalA sthAna hI 'svastika' kA hai| pracalita vyavahArame jaina loga 'svastika' ke liye 'sAthiyA' aise zabda kA prayoga karate hai| jainoMke karmakAMDa meM aura aneka prasaMgoMke prAramameM isake Alekhana kI tathA Ajakala to pUjana karanekI bhI prathA hai| isakA saMskRtameM padya baddha vidhAna bhI banA huA hai| rAyapaseNI, jJAtA Adi jainAgamome batAye anusAra devaloka meM sthita aSTamaMgalakI AkRtimeM isako sthAna milA hai| jainoM meM to rathayAtrAke avasara para rathake Age, gurudevoMke svAgata ke samaya tathA For Personal & Private Use Only www.jaineliberg

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ghara-A~ganameM gurudeva padhAre taba tathA vyAkhyAna ke prAraMbhameM, isa prakAra aneka prasaMgoM para svastika karaneke hetu gahu~lI karanekI eka Avazyaka kartavya jaisI prathA hai| isalie jainoMme yaha cilna ati pracalita hai| ajainoMmeM bhI tyauhAroMke dina gharake A~ganameM, raMgolImeM athavA lagna Adike prasaMga para svastika banAnekI prathA sarva vidita hai| (vizeSa paricaya ke liye dekhie paTTI paricaya saM. 3) ___ katipaya ajainoMmeM ulaTe prakArase svastika banAnekI prathA adhika hai| 62. kalaza - maMgalakalaza / kalpasUtrakI pddhtikaa| isa kalazase sambandhita paricaya pratIka kra.2 meM diyA gayA hai| vizeSa yaha ki isa kalazameM do A~khe' tathA kuchameM dupaTTe jaise vastra ke do hisse banAye jAte hai, jinheM yahA~ dikhAyA gayA hai| ye donoM kisa liye hai? isake pramANabhUta nirdeza graMthoMmeM nirdiSTa ho aisA kahIM dekhanemeM nahIM AyA hai| yadyapi inake lie kucha anumAna athavA kalpanA kI jAtI hai kintu unakI carcA yahA~ aprastuta hai| 63. ekaAkRti- kalpasUtrameM tathA pRSTha paTTikAoMmeM suzobhana ke rUpameM prApta bhUmiti ke prakAra kI madhyayugIna AkRti kI anukRti| 64. kUrmazilA - zikharavAle mandirakI nIMva ke kendra sthAnameM (pratIka me batAye anusAra) samacaturastra patthara para nau khAne banAkara, vividha prakArakI AkRtiyoMse utkIrNa yaha zilA sthApita kI jAtI hai| zilpazAstrameM isakA bar3A mahattva hai| zubha muhUrtameM, uttama vyakti ke hAthoMse yaha samArohapUrvaka sthApita kI jAtI hai, jisase jinamandira kI racanA nirvighna rUpase pUrNa ho aura vaha dIrghajIvI bane, aisI eka pracalita mAnyatA hai| nau koSThakoMmeM kyA kyA hai yaha citrameM spaSTa rUpase pahacAnA jA sakatA hai| kendrameM kachuA honese isako kUrmazilA nAma diyA gayA hai| isameM anya AkRtiyA~ adhikAMza rUpameM samudrotpanna hai| 65. makara - zilpazAstrameM ise 'virAlI' zabdase sambodhita kiyA hai| yaha AkRti parikara-parigRhameM, UparavAle bhagavAnake donoM pAzcoMmeM banAI jAtI hai| (magara - virAlI) isa prANIkA yathArtha nAma kyA hai? yaha tathA ise yahA~ rakhanekA vAstavika hetu kyA hai? yaha yathArtha jJAna nahIM ho pAyA hai| yaha jalacara jIva ATalAMTika mahAsAgara ke madhyabhAga ke eka pradezameM vizAla saMkhyA meM upalabdha hai| dariyAI pravAsiyoMne san 1938 meM yaha jIvako mukhame se rAtriko Aga nikAlate hue dekhA hai| 66. makaramukha- yaha eka jalacara prANI hai| zilpagranthoMme ise 'virAlI' kahate hai kintu prANIzAstrakI dRSTise to yaha matsyakA hI prakAra vizeSa mAnA jAtA hai| vastutaH dekhA jAe to yaha prANI kaunasA hai, isakA spaSTa, yathArtha ullekha jJAta nahIM ho sakA hai| kintu pratyeka mandirameM garbhagRhake dvArakI dehalI para do kI saMkhyAmeM ye bane hote hai| isa para paira rakhakara hI sabhI andara jAte hai| dehalImeM ye pratIka rakhanemeM kaunase hetu rahe hoMge, yaha zilpagranthoMse spaSTa jJAta nahIM hotA hai| 'upamiti bhava prapaMcA' nAmaka kathAgranyameM ina donoM pratIkoMko rAga tathA dveSa ke pratIkoMke rUpameM vyakta kiyA hai| (isakA bhAvArtha yaha ho sakatA hai ki ina donoMkA jaldI yA derIse kSaya karoge tabhI tuma paramAtmA ke caraNoMmeM pahu~ca sakate ho| athavA 'rAgadveSa rUpI zatruoMko rauda DAlo' aisA bhAva sucita hotA hai| yadyapi zilpazAstriyoM ko pUchane para isa sambandhame ve bhI koI pramANabhUta yA santoSaprada samAdhAna nahIM de pAte hai|) 67. chatratrayI - yaha chatratrayI vicaraNa karate hue tIrthakaradevoM ke sahavartI aSTamahAprAtihAryoM meM se eka prAtihArya hai| hajAroM deva, tIrthakara deva sarvaguNa sampanna honese, rAga-dveSase mukta honese tathA deva aura manuSyoMse pUjAke yogya honese, unakI paricaryA-sevA, bhakti evaM sammAna-svAgata ke liye sadA sAtha rahate hai| usa samaya ve deva hI azokavRkSa Adi ATha prAtihAryoM kI racanA karate hai| usameM bhagavAnake mastaka para tIna chatra rUpa prAtihArya ko rakhate hai| jainoMke aneka maMdiroMmeM tIrthaMkaroMkI pratimAoM ke mastaka para aise cAMdIke banAye hue tIna chatrarUpa prAtihArya laTakAye hue rahate hai| prAcIna parikaroMvAle pASANa athavA dhAtuke aneka zilpoMmeM to ye chatra andara hI utkIrNa kie hue hote hai| ina chatroMkA krama isa prakAra hotA hai ki Uparase nIce kI ora Ate hai taba pahale choTA, bAdameM usase bar3A aura usake bAda usase baDA chatra rahatA hai| jaba prabhuke mastakake pAsase Upara kI ora jAte hai taba prabhake mastaka para pahale baDA, phira usase kucha choTA tathA antameM usase bhI choTA chatra rahatA hai| isa kamase tInoM chatra banAye jAte hai| aura yahI krama sarvathA saccA kama hai| - isase viparIta prathA ajaina maMdiromeM vizeSa dekhane meM AtI hai, usameM mUrtike sira para choTA, usake bAda kucha bar3A aura usake Upara usase bhI baDA, kintu unake sAtha hamArA koI sambandha nahIM hai| 68. cAmara - devakA aura rAjAke darabArame athavA cala-samAroha athavA rathayAtrAke avasara para bhakti-bahumAna kI dRSTise rAjA athavA devamUrtiyoM ke AsapAsa *vara DulAye jAnevAle cAmaroMkA yaha pratIka hai| aSTamahAprAtihAryome se yaha eka pratihArya hai| vicaraNa karate hue tIrthakaroMko vihArameM, tathA dezanA ke samaya devagaNa donoM ora AsapAsa khar3e rahakara caiMvara DulAte hai| himAlaya ke pradeza meM honevAlI camarI gAyakI pU~chake bAlose ye caiMbara banAye jAte hai| dhArmika anuSThAnoMmeM isako AcaraNIya arthAt yogya samajhakara isakA samAdara kiyA gayA hai| 69. indradhvaja- indra ke atirikta dhvajake ora bhI nAmAMtara hai| yaha dhvaja tIrthaMkaroMke athavA kisI bhI vyakti ke dIkSA Adi kalyANakoM ke calasamAroha meM avazya hotA hai| tIrthaMkaroMke prasaMga meM devagaNa yaha dhvaja daivIzaktise banAkara calAte hai| yaha asAdhAraNa U~cA, cauDA tathA vizAlakAya honese atibhavya tathA hajAroM dhvajAoMse jainazAsana kI vijaya-patAkA laharAtA rahatA hai| samavasaraNa (tIrthakara devoMke pravacana-pITha) kI cAroM dizAoMmeM digantavyApI dhvaja laharAte rahate hai| dhvajakA mahattva evaM usakA Adara rASTromeM tathA dharmoMme asAdhAraNa hotA hai| Ajakala jainoMke calasamAroha meM sabase Age prAyaH indadhvaja kI gADI avazya hotI hai| yahA~ to kevala indradhvajakA AbhAsa mAtra karAneke lie sAmAnya-bAla pratIka dikhAyA gayA hai| 70. ThavaNI - SaTkoNa bAjoTha (paTiye) para 'ThavaNI' ke nAma se paricita ghoddii| isa ThavaNI para dharmagrantha rakhA gayA hai| isa ThavaNI para akSake sthApanAjI pustakasahita bhI rakhe jAte hai| (vizeSa paricaya ke lie dekhie pratIka saM. 71) 5. A~khne rakhane kI prathA ajaina granthavartI kalazame bhI dekhanemeM AtI hai| 10. katipaya suprasiddha AcAryAdi padastha munivaroM aura gRhasthoMne inakA vAstavika krama lakSya meM na rakhanese chatra yathArtha kramake anusAra laTakAye honepara bhI vyartha mAnyatAke kAraNa TUsTiyose kahakara vyavasthita kramase lagAye hue chatroko bhI palaTAkara galata kramase laTakAne kA sUcana karate haiM kintu aisA karanA kathamapi ucita nahIM hai| kisI kisI sAdhu ke dvArA prakAzita citroMmeM bhI ulaTA kama prApta huA hai| mere pAsa tIna chatroMvAlI prAcIna mUrtiyoMke aneka citra hai| unake AdhArapara nizcita rUpase kaha sakatA hU~ ki yahA~ pratIka meM batAyA huA kama hI yathArtha hai| aura sabako isI kramase hI chatra laTakAne caahie| kucha bar3e parikaroMme to aMdara hI pattharase gaDhe hue tIna chatra spaSTa rUpase batAye gaye hai| tathA choTe parikaroMme jahA~ tIna chatra nahIM batAye jA sakate vahA~ spaSTa rUpase eka hI chatra batAyA huA hotA hai| phira bhI usI chatra para anya do patroM ko sUcita karanevAlI do rekhAe~ avazya utkIrNa hotI hai| 176ducation International For Personal & Private Use Only

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71. sthApanAcArya - bhagavAna mahAvIrane apane saMgha samudAyako cAra vibhAgoMmeM vibhakta kiyA thaa| jinameM kramazaH (1) sAghu, (2) sAdhvI, (3) zrAvaka aura (4) zrAvikA (pracalita nAma ye cAra nAma rakhe gye| samasta jaina samudAya ina cAra vibhAgoMmeM hI A jAtA hai| 'ThavaNI') ina cAroM aMgoMke vyaktiyoM ko koI bhI dharmAnuSThAna karanA ho taba pratyeka kriyAkI sAkSIke rupameM pratIkarme batAye gaye akSake sthApanAcArya rakhane par3ate haiN| inakI sAkSI meM hI samasta dharmakriyA japa-dhyAnAdi kiye jAte hai| cAra pAyoMvAlI vilakSaNa baiThakavAlI ghor3I ko sAmAnya vyavahArameM 'ThavaNI' kahate hai| aura isake Upara eka poTalI hotI hai jise sthApanAjI kahate hai| isa poTalImeM vividha AkAra-prakArake do indriyavAle nirjIva bane hue akSa jAtike jIvoMkI dehake zarIra patthara jaise vajanadAra hote hai aura ve paMcaparameSThI kI sthApanA ke rUpameM honese pA~ca kI saMkhyA meM hote haiM tathA ye sthApanAcAryake nAmase sambodhita kiye jAte hai| yadyapi Ajakala to 'ThavaNI' zabda se hI sthApanAcArya samajha lene kI galata prathA cala par3I hai paraMtu ThavaNI aura sthApanA dono pRthak-pRthak vastue~ hai| sthApanAcAryarupa akSoke guNa-doSoMkA eka kalpa hai| isa kalpagranthameM unake raMgoMke AdhAra para aneka lAbha-hAniyA~ batAI gaI hai| inake sulakSaNa dekhakara hI inakI jalAdise zuddhi, pavitra mantrAkSaroMse abhimantrita karake paMcaparameSThIke pratIka ke rUpame inakI sthApanA karake rakhI jAtI hai| bAdameM mu~hapattI Adi vastrase DhaMka kara jholI jaisI poTalI bAMdhakara rakhA jAtA hai| isake Alambana ke AdhAra para samasta kriyAkAMDakA vyavahAra hotA hai| isa sthApanAjI kI poTalI prAtaH aura sAyaMkAla do bAra kholakara isakI thoDIsI pAThavidhi mu~hapattIse pratilekhanApUrvaka sAdhu-sAdhviyoM ko pratidina avazya karanI hotI hai| kevala nUtanavarSake dina inakA eka bAra abhiSeka karake punaH pratiSThA kI jAtI hai| inheM zAstrIya zabda meM 'akSa' kahate hai| inameM yadi kisI samaya dakSiNa-Avarta-AMTevAle mila jAe~ to rakhanevAle vyakti kI atyanta prabhAva-mahimA bar3hane lagatI hai, kintu aisA milanA ati durlabha hotA hai| jaina samAjameM sthApanAkA prAkRtarupa 'ThavaNA' honese ise 'ThavaNI' bhI kahA jAtA hai| saMkSipta nAmake rupameM 'AcAryajI' bhI kahate hai| -- yahA~ diyA huA pratIka madhyayugameM kucha kAraNase bar3I ThavaNI rakhanekI prathA thI usakI jhA~kI karAnevAlA hai| isa ThavaNIke pAThemeM pustakakI pothI rakhI hai, phUdevAlI 'cAbakhI'-DorI lagAI hai vaha bhI dikhAI detI hai| yaha ThavaNI rakhanekI prathA jaina mUrtipUjaka samAjameM hI hai| - yaha ThavaNI mukhya rUpase candana Adike kASThakI, hAthIdAMta kI pasaMda kI jAtI hai| kintu Ajakala plAsTika kA bhI pracalana bar3ha gayA hai| 72.bAjoTha- - isameM tIna bAjoTha,caukiyA~ athavA pIThe hai| citrameM batAye hue kramase hI inheM rakhA jAtA hai| isameM samavasaraNake tIna prakAroMkI bhI kalpanA kI jAtI hai| ye caukiyA~ yA bAjoTha snAvapUjA tathA zAntisnAtrAdi anuSThAnoMke prasaMgame ina para bhagavAnako padharAneke lie prayukta hote hai| isake atirikta upAzrayameM honevAle jaina sAdhuke vyAkhyAna ke samaya vyAkhyAnapITha ke nikaTa vaktA ke sAmane sthApanAcAryajI rakhaneke lie bhI upayoga hotA hai| samasta bhArata meM zvetAmbara mUrtipUjaka saMpradAyameM yaha prathA mukhyarUpase pracalita hai| 73. pravacana mudrA- 'mudrA' arthAt viziSTa prakArase kI jAne vAlI eka AkRti / yahA~ hAtha aura usakI aMguliyoM dvArA banAI jAnevAlI AkRtikI bAta honese usakI phalita vyAkhyA yaha hotI hai ki vividha prakArake AkAroko banAne ke lie hAtha athavA aMguliyoM ko eka vizeSa rUpase moDanA athavA rakhanA, isakA nAma hai muddaa| hAtha-paira ke viziSTa prakArake nizcita AkArapUrvaka jape jAnevAle mantrAdi meM usa usa mudrA ke AkArase eka zakti utpanna hotI hai| tathA yaha bhI jAnane meM AyA hai ki amuka AkAroM ke prati devatAoM kA AkarSaNa bhI hotA hai| ina kAraNoMse mudrAe~ bhI mAnavajAtike kalyANameM sahayogI banatI hai| - yahA~ dI gaI mudrAkA nAma pravacana-mudrA hai| isa mudrA meM jaina tathA anokI dRSTise bhI aneka vikalpa hote hai| - ye mudrAe~ granthoM meM aneka prakArakI batAI gaI hai kintu atiprasiddha aura adhika upayogame AnevAlI mudrAe~ prAyaH120 se 30hai| - pravacana arthAt vyAkhyAna tathA mudrA arthAt usa prasaMga para rakhI jAnevAlI donoM hAthoM sahita aMguliyoM kI AkRti, vaha hai prvcn-mudaa| - tIrthaMkaroM tathA AcAryoko dhyAnake samaya yaha mudA rakhanI par3atI hai| jabaki Aja to yaha prathA nahIM rahI hai| Ajakala to bahudhA zilpamUrtiyoMmeM hI isakA sthAna surakSita rahA hai| - yaha mudrA eka hI prakArakI nahIM hai apitu cAra-pA~ca prakArakI varNita hai| yahA~ isakA eka hI prakAra dikhAyA gayA hai| - mantrasAdhanAmeM kucha japa hAthakI kathita mudrA karake hI japa karanekA vidhAna hai| jainAcArya Aja bhI sUrimaMtra Adi ke japameM mudrAoMkA pramukha rupase upayoga karate hai| - muddApUrvaka bhI japa siddha karanA par3atA hai| yaha japa baiThe-baiThe aura khar3e-khaDe donoM prakAroMse kiyA jAtA hai| - mudrA mantra sAdhanA athavA mana japakA eka aMga hI hai| mudrArasika sAdhaka ise mahInoM taka athavA varSoM taka isake AmnAya kA pAlana karake una mudrAoko karate hue japAdi kara ke muddAkI AkRti ko siddha banAte hai| tathA mudrAoMke siddha ho jAne para ve mudrAe~ iSTAniSTa prasaMga para saphalatA denevAlI banatI hai| bhUlase bhI mudrAoko koI sAmAnya koTikI na smjhe| 74. garuDamudrA - yaha mudA jaina aMjanazalAkA-pratiSThA kI vidhi, aThAraha abhiSeka Adi prasaMgoM para kI jAtI hai| sarpakA 'viSa utAranekA mantra garuDamudAke sAtha siddha kiyA jAtA hai aura bAdameM jahara utAraneke samaya usakA (mantra-mudAkA) upayoga kiyA jA sakatA hai| prAcIna samayameM kauna-kaunasI upAsanAe~ kina-kina mudrAoke sAtha karanI cAhie aura aisA karanese kauna-kaunasI siddhiyA~ milatI thI? isa sambandha katipaya ullekha, granthoMmeM milate hai| (vizeSa paricaya ke lie dekhiye pratIka saM. 73) 75. paMcatattva - pRthvI, jala, agni, vAyu aura AkAza ye pA~ca mahAtattva hai jinheM 'paMcamahAbhUta' bhI kahate hai| ye pA~coM tatva samagra vizvameM arthAt pUre brahmAMDa meM sarvatra vyApta hai| isa vizvake samagra vyavahAra ke saMcAlanake mUlameM ye hI tattva kAma kara rahe hai| ye tatva yadi na hoM to yaha jagata bhI na ho| vizvake saMcAlanameM ye tattva avarNanIya aura mahAn bhAga le rahe hai| taba ina tattvokA upakAra aura inakI mahattA kitanI apAra hai yaha svayaM samajhameM Ane yogya bAta hai| ye tattva hamArI dehameM bhI sthita hai| are! caitanyarUpa prANImAtra meM ye hai| saMsArI jIvoMke zarIra ina paMca tattva (athavA paMcabhUtoM) se hI bane hue hai| ye tattva vizvameM athavA zarIrameM sama rahe athavA samatola rahe to usakI vyavasthA sucArU rUpase calatI hai, para yadi inameM 11. mudrAoMkI jAnakArI nirvANakalikA Adi graMthoMmeM dI gaI hai| 177 For Personal & Private Use Only

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10 76. 5 - 77. 78. OM OM - 79. nandyAvarta pA~ca svastikoM ke sAtha 85. sUrya - 178Education International viSamatA utpanna ho jAe to pRthvI para athavA mAnavajAti para bhayaMkara vipattiyA~ bhI Ane lagatI haiN| mukhya rUpase bhUkampa aura pracaMDa tUfAna isake jIte jAgate pramANa haiN| isalie rAjya sarakAroM aura vaijJAnikoMko tathA mAnavajAtiko ina tattvoMke sAtha anAvazyaka cher3a-chAr3a nahIM karanI cAhie tathA inakI samatulA evaM surakSA banI rahe aisI maryAdAkA pAlana karanA cAhie jisase isa dharatI ke prakopa tathA vipattiyoMse prajA baca ske| - - mAnavadehameM bhI ye tattva viSama na hoM isakI yadi pUrI sAvadhAnI rakhI jAe to pratyeka vyakti apane tana mana kA Arogya samhAlakara AtmAkI svasthatA prApta kara sakatA hai| -pratIkameM pA~coM tattvoMko unake nAmake sAtha dikhAyA hai| bhAratIya vidvAnoMne ina tattvoMkA paricaya prApta kiyA jA sake isake lie bhinna-bhinna AkAroMkI kalpanA kI hai| pRthvIkA samacatuSka-caturastra AkAra, jalakA ardhacandrAkAra, agnikA trikoNa AkAra vAyukA SaTkoNa tathA AkAza kA gola AkAra mAnA gayA hai| ina AkAroMkI kalpanA sahetuka hai| yaha eka mantra bIja hai| isa pRSThameM tIna prakArake OM ke pratIka diye haiN| 76 kramAMka kA A~kAra jainoMmeM prayukta hotA hai| zeSa anya donoM prakAra ke 77-78 kramAMka ke pratIkoMvAle oMkAra mukhyarUpase vaidika hindU AdimeM vizeSa rUpase prayukta hote hai| paraMtu kula milAkara vizvake adhikAMza bhAgakI janatA ina A~kAroMke pratIkoMse paricita hai yaha nirvivAda hai| aba to pAzcAtya loga bhI auMkAra kI ora AkarSita ho rahe hai| jaina dharmake anusAra auMkArakI AkRti vastutaH dekhI jAe to lipi bhedake AdhAra para hai| nAgarI lipimeM likhita jaina pratiyoMmeM o svara pratIkame batAye anusAra milatA hai, isalie hamAre yahA~ isa rUpameM likhA jAtA hai| bAdameM usameM caitanya zakti lAneke lie use mantrabIja banAnA cAhie, isalie usa para 'ardhacandrAkAra' varNakI AkRti, usa para 'bindu' varNakI AkRti aura usa para nAda' varNa kI AkRti rakhI jAtI hai| inake rakhane se vaha mantrabIja banatA hai| tathA bAdameM usa bIjakA japa AdimeM upayoga kiyA jAtA hai| yahA~ eka viveka rakhanA Avazyaka hai ki Upara trikoNake AkAra meM jo 'nAda' batAyA gayA hai, usase rahita oMkAra yantrAdikameM likhA jAtA hai, usakA japa bhI hotA hai| vastutaH to (nAda rahita kA) kevala bindu sahita kA A~kAra hI uccAraNameM, lekhanameM tathA japameM adhika prayukta hotA hai| aisA hone para bhI amuka kAryoMke prasaMga para donoM prakAroMko mAnya rakhA gayA hai| RSimaMDalake yaMtrake kendrameM rahanevAlA hrIMkAra nAda sahita hI hai aisA nirvivAda samajhanA cAhiye tathA siddhacakra bRhad yantra meM kendrastha arha bhI nAdayukta hI nirvivAda rUpase hai aisA smjheN| -bhAratameM hajAroM manuSya 'OM' zabdakA nirantara japa karate haiM, usakA prabhAva apUrva hai| sAdhu, santoM evaM maharSiyoMkA yaha mukhyarUpase priya mantra hai| pratyeka mantrake prAraMbha meM (prAyaH) isakA sthAna hotA hai| dIrghakAlase isakI vyavasthita tathA gurugama-paddhatike anusAra kI gaI sAdhanA sAdhakako AtmasAkSAtkAra - Atmadarzana karAtI hai tathA kuNDalinI zaktiko jAgRta kara paramasamAdhi-zAntiko detI hai| isake atirikta sAdhaka jana AdhyAtmika tathA bhautika donoM prakArakI siddhiyoMko isake dvArA avazya prApta kara sakate haiM, yaha aneka vyaktiyoMkI anubhavasiddha bAta hai| jaina mantrajJa kevala mokSake lie kiye jAnevAle japake badale AdimeM OM lagAkara mantra japanekA niSedha karate hai, yaha eka sUcaka bAta hai| isa OM bIjako mantravidoMne bhinna-bhinna bIja nAmoMse sambodhita kiyA hai| ajaina vidvAnoMne OMkAra para svatantra upaniSadoMkI racanA kI hai, OMkArake prabhAva para grantha bhI likhe gae hai| 80. kalaza -pratIka saMkhyA 2 ke samAna smjhe| 81. svastikapaMcaka - paricaya pratIka saMkhyA 82. gAMdharva - jaina maMdiroMmeM pASANase 83. arihantAkRti - vikasvara kamalAsana para padmAsanase baiThI huI tIrthaMkara- jinakI mUrti / 84. dhvajadaNDa - - jainamaMdiroMke zikhara para caDhAI jAnevAlI daNDa sahita dhvajA, pratiSThAke samaya mandira aura usakI pratiSThA sadaiva vijayI rahe, isa dRSTise dhvajAdaNDa donoM saMkhyAvAle OM kArake pratIka AlekhanakI vividhatA dikhAneke lie diye hai| (paricaya pratIka 76 ke samAna hai|) kevala jaina saMskRtimeM prasiddha (pA~ca svastikoMke sAtha) kendrame sthita nandyAvarta nAmaka eka maMgalAkRti / yaha nandyAvarta nau koNoMse pUrNa hotA hai| isa AkRtiko atyanta prabhAvazAlI tathA phaladAyaka kahA hai| abhinava jaina mUrtiyoMkI prANapratiSThAke samaya Avazyaka rUpase tathA saMghayAtrAke prArambha meM maMgala - kalyANake nimitta aura kArya nirvighna rUpase sampanna ho isa dRSTise nandyAvarta kI pUjA kI jAtI hai| 'AcAra-dinakara' tathA anya pratiSThAkalpoMmeM isake laghu-bRhat prakArakI pUjAvidhi ke adhikAra diye hai| tathA sAtha hI isake vastra, pASANa Adi para aMkita pUjana-paTa bhI bahuta-se prApta hai| nandyAvartake paTake madhyameM nandyAvarta Adi hote hai| aura Asa-pAsa ghUmate hue paMcaparameSThI Adi tathA deva deviyoMke aneka valaya banAye hue hote hai| -pratIka paricaya saMkhyA 2 meM aSTamaMgalakI jo bAta kahI gaI hai, una AThamese yaha tIsarI saMkhyAvAlI AkRtI hai| 61 ke smaan| kevala yahA~ sundaratA lAneke lie pA~ca svastikoMkA saMkalana karake dikhAyA hai| banAye jAnevAle mRdaMga-DholakavAdaka gaandhrv| para dhvajA pharakAnekI vidhi hai| yaha dhvajA pratyeka sAlagiraha ke dina purAnI badalakara naI caDhAI jAtI hai| - yaha jaina dRSTise AkAzavartI eka jyotiSa cakra kA eka kendrIya graha hai| yaha dinakara-sUrya aura usakI anekazaH upayogitA sarva vidita hai| sUryake udaya hote hI vizvakA andhakAra dUra hotA hai tathA saMsArameM sabhI vyavahAra AraMbha ho jAte hai| tathA asta honepara adhikAMza bhAgake vyavahAra manda hone lagate hai| sUrya vikAsI Adi kamala sUryake kAraNa hI khilate haiN| usIke sahAre vikasita hote hai| kaviyoMne sUryakA upamAlaMkAra ke rUpameM vizAla upayoga kiyA hai| jyotiSazAstra meM ise kendrIya sthAna diyA gayA hai| mukhya mAne jAnevAle nava grahoMmeM isakA sthAna pahalA hai| jaina khagola zAstrI dikhAI denevAle sUryako sphaTika ratnakA banA huA vimAna mAnate hai aura isa ratnakA hI prakAza pRthvI para AtA hai aisA kahate hai| sUrya nAmavAlA deva isa vimAnameM rahatA hai| jaina granthoMmeM AjakI vaijJAnika mAnyatAse bhinna rUpameM pRthvI se pahale tArA, bAdameM kramazaH sUrya, usake anantara candra graha Adi isa prakAra krama batAyA hai| - prAtaH kAlameM aneka ajaina loga Asana-pUrvaka sUryake sAmane khar3e rahakara prAtaH sUrya namaskAra karate hai| jaina, bauddha tathA vaidika tInoM hI dharmomeM sUryako grahadeva mAnakara usakI pUjA, japa, dhyAna, upAsanA Adi karaneke vidhAna batAye hai| jainoMkI zAntisnAtra Adi kI vidhimeM navagraha pUjana avazya karanA hI paDatA hai| jaina dharma dRzya sRSTikI apekSA adRzya sRSTiko karoDoM gunI mAnatA hai| dvIpa aura samudroMko asaMkhya mAnatA hai| tathA For Personal & Private Use Only

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jyotiSacakrako sthira evaM gatimAna donoM prakArakA mAnatA hai| jaina sUryako bhI kevala eka na mAnakara dRzya aura adRzya sRSTise milakara asaMkhya sUrya aura candroMko mAnate hai| -jaina loga mAnavajAti kA baserA aDhAI dvIpa (do samudroMke sAtha 2 / / dvIpa) meM mAnate hai| aDhAI dvIpa arthAt jambUdvIpa, pAtakI khaNDa aura AghA puSkarAdha dviip| tIna dvIpoMke bIca lavaNa aura kAlodaghi nAmaka do samudra hai| ye dvIpa aura samudra lAkhoM yojana lambe-caur3e hai| isa aDhAI dvIpake bAhara asaMkhya dvIpa tathA samudokI sthiti jaina zAstra batalAte hai| aAI dvIpameM pravartita jyotiSacakra cara hai aura usake bAharakA sthira hai| mAnavajAti kI bastI aDhAI dvIpa ke andara hI hai, usake bAhara nhiiN| sUryakI upAsanAke lie gujarAtameM 'moDherA' gA~va kA vikhyAta kalAtmaka zilpamaMdira khaMDita avasthAme Aja bhI khar3A hai| tathA jainagrantha sUrya aura candra donoM svayaM gatimAna hai evaM svayaM prakAzita hai aisA vyakta karate hai| 86.candra- -sUryake samAna hI yaha bhI eka prakArakA graha hai| tathA jaina zAstroke anusAra yaha pRthvIse lAkhoM mIla dUra hai| yaha sthira nahIM, apitu cara-gatimAna hai| yaha nisteja nahIM apitu svayaM prakAzita hai| aura yaha prakAza sphaTika ratnavAle vimAna kA hai| sUryakA prakAza uSNa hai to candra kA zIta hai| sarvakI upasthitime ati tIvra prakAzake kAraNa nisteja banA rahatA candra prakAza sUryAsta hone para isa pRthvI para pratyakSa hotA hai| - kaviyoMne sUryake samAna hI upamAlaMkAra meM candra kA apAra prayoga kiyA hai| zAnta-prazAnta mukhavAlI strIkI prazaMsA karaneke lie candramukhIkI upamA (khaNDopamA) dI gaI hai| zarada pUrNimAkI mahimA candrakI zItalatA (ramya AkarSaNa) aura mAdhuryAdi ke kAraNa hI hai| - kahA jAtA hai ki candamA kI kiraNoMmese nikalanevAle kiraNAmRta kA poSaNa dharatI para sthita vanaspatisamudAya prApta karatA hai| - dvitIyAke candramAko vividha kAraNoMse jaina, hinda. maslima Adi prajA namaskAra karatI hai| 87.haMsayugala- - haMsoMmeM zreSTha haMsa 'rAjahaMsa' kahalAtA hai| isakA paricaya pahale diyA jA cukA hai| citra spaSTa hai| 88. zrIphala - ___ - zrIphala banaspati jAtikA eka suprasiddha phala hai| yaha 'zrI' arthAt lakSmIkA athavA lakSmIko arpita kiye jAnevAlA phala hai| yaha lakSmIkA priya phala hai| sabhI bhAratIyoMne isako maMgala aura sammAnanIya phalake rUpameM svIkRta kiyA hai| mina-bhinna bhASAvAle loga ise bhinna-bhina nAmoMse pukArate hai| gujarAtameM chilakevAle zrIphalako 'nAriyala' kahate hai| isakI mUla utpatti dakSiNake nArikela dvIpakI honeke kAraNa yaha nAma pracalita huA hai| bhAratame prApta honevAlA anvarthanAmaka yaha zrIphala zakunazAlI aura maMgala phala honese isakA dhArmika aura vyAvahArika aneka zubha prasaMgoMmeM upayoga hotA hai| pravAsa jAte hue tathA nagara athavA gRhapravezake samaya tilaka karake donoM hAbose sammukhastha vyaktike hAthoMmeM zrIphala diyA jAtA hai| vivAha ke prasaMga para mukhyarUpase hAthameM rakhA jAtA hai| ghara, dukAna, kArakhAne Adike vAstuke avasara para zrIphala rakhA jAtA hai tathA bAdameM use tor3akara usake Tukar3e prasAdarUpame sabhI khAte hai| aisA karanA acchA zakuna mAnA jAtA hai| yaha mitratA kA vardhaka hai| tyohAroM para isakI bheMTa dI jAtI hai| jainaloga to apane bar3e parvo para isakI prabhAvanA-dAna karate hai| arthAt sabhIko (vyakti athavA samudAya kI orase) eka-eka zrIphalakA dAna kiyA jAtA hai| aura jaina mandirameM kI jAnevAlI snAtrapUjA tathA bar3I pUjAoMmeM zrIphala rakhA jAtA hai| mandirameM naivedya ke rUpameM pratidina zrIphala rakhanevAle bhI bhAvika hote hai| gurUdeva ke svAgatameM gahu~lIke samaya athavA ghara padhAre taba caukI para svastika raca kara usake Upara zrIphala rakhA jAtA hai| upAzraya meM pravacana ke prArambhase pUrva dharmagurUke vyAkhyAnapIThake Age akSatose svastikakI gahu~lI banAkara usa para zrIphala rakhakara zubhecchA-prArthanA bolI jAtI hai| jaina-ajaina apane iSTopAsya devake maMdiroMmeM tathA lakSmIjI Adi deva-deviyoMke maMdiroMmeM, pUjanavidhime zrIphalakI bheTa rakhI jAtI hai| zubhakArya prAraMbha ke lie bhI zrIphala bheTa hotA hai| aneka zuSa, maMgala aura iSTaphala siddhike lApArtha aneka vyaktiyoMko upahArake rUpameM yaha AdarapUrvaka diyA jAtA hai| __ - ina zrIphaloMmeM sAmAnya pracalita zrIphala do-do A~khoMvAle hote hai, kintu eka A~khavAle zrIphala ekAkSI, tIna A~khoMvAleko tryakSI aura cAra A~khavAleko caturakSI kahA jAtA hai| ina tInoM prakAravAle zrIphaloko mahimAzAlI kahA gayA hai| aise zrIphala gharame yogya sthAna para, zubha samayame padhAranese gharameM lakSmI, zAnti, putraprApti, yaza AdikA lAbha hotA hai| ina kAraNoMse saikar3oM gharoMmeM zraddhAlu bhAratIya vidhi-vidhAna pUrvaka ekAkSI, yakSI Adi zrIphala rakhate hai, tathA usakI pUjA aura japa karate hai| gujarAtI caitra zuklA aSTamIke dina isakI pramukha vidhi kI jAtI hai| isa zrIphalase sambandhita jAnakArI aura isake vidhi-vidhAnase sambaddha aneka kalpagrantha jaina-ajaina vidvAnoM dvArA mudrita-amudita avasthAmeM vidyamAna hai| isa phalake khAnekA pracalana dakSiNa bhAratameM bahuta hI hai| vizeSa garugamase smjhe| 89. haMsadIpaka - rAjasthAnakI banAvaTakA, laTakAye jA sakanevAlA dhAtukA yaha dIpaka hai| 90. zatadala sau paMkhuDiyovAlA kamala, lakSmI-sarasvatI Adi katipaya deviyoMko zatadala athavA sahasradalavAsinI arthAt sau paMkhur3iyoM athavA hajAra paMkhur3iyoM vAle kamala- kamala para virAjanevAlI kahA hai| (vizeSa paricayake liye dekhiye pratIka saM. 11) paMcAMga pA~ca agoM dvArA kiyA jAnevAlA praNipAta arthAt namaskAra vividha dharmomeM deva, guru athavA bar3e-pUjya vyaktiyoMke prati vinaya, namratA AdikA bhAva praNAma sUcita karaneke lie bandana, praNAma athavA namaskAra karanekI vividha prathAe~- prakAra pracalita hai| jainadharmameM vandanakI vidhi jaghanya, madhyama aura utkRSTa isa taraha tIna prakAra kI batAI hai, jinheM jaina paribhASAmeM kramazaH (phaTA) phiTTA, stoma tathA dvAdazAvartakI saMjJA dI gaI hai| (1) devamUrti dikhAI dene para Namo jiNANaM bolate hue zarIrakI aryAvanata mudrAse arthAt donoM hAtha jor3akara tathA sira jhukAkara vandana karanA aura isI taraha gurukA darzana honepara matvaraNa baMdAmi bolakara namana krnaa| ina donoM prakAroMko 'phiTTA' vaMdana kahate hai evaM ise 'jaghanyavandana' ke nAmase sambodhita kiyA hai| (2)praNipAtasUtra jisakA aparanAma 'yobhavaMdaNa' sutta hai, use bolakara deva-guruko pUrNAvanata-mudA arthAt paMcAMga bhUmisparza dvArA bhaktibhAvapUrvaka praNipAta karaneko yobhavaMdaNa kahate hai| isIko madhyamavandana kahate hai| vartamAna sAmAcArI ke anusAra Ajakala abbhuDhio-pUrvaka kiye jAnevAle vandanako 'madhyamavandana' kahate hai| (3) 'suguruvaMdaNa' suta arthAt guruvandaNAsUtra bolate hue bAraha AvoMke sAtha 'yathAjAta' (-janmasamayakI) mudrAse bandana karaneko dvAdazAvarta-vandana kahA jAtA hai| isakA samAveza utkRSTa vaMdanameM hotA hai| jinamUrti athavA For Personal & Private Use Only

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sthApanAcAryajI ke samakSa cAra athavA ATha boI (stuti) bolate hue kiye jAnevAle bRhad bandanako devavandana kahate hai| yahA~ diyA gayA citra AbAlavRddha-prasiddha 'khamAsamaNa' zabdase abhihita paMcAMga praNipAtakA hai| 92. sAmAyika- 'sama' tathA 'Aya' ina do zabdoMke yogase saMskRta bhASA ke niyamase sAmAyika zabda banA hai| sama kA artha hai shaanti-smtaa| Aya kA artha hai (zrAvakakA) lAbhA jisase AtmAmeM-jIvanameM zAnti, samatA jaise mUla-guNoMkA lAbha ho aisI koI bAta athavA kiyA jainoMne isako apanA pAribhASika 'sAmAyika' aisA nAma diyA hai| yaha nAma tathA isakA kArya jainoMke ghara-ghara meM suvikhyAta hai| 'sAmAyika' kaise karanA cAhie, isakA eka vidhAna hai| isakI samaya maryAdA hai| isakA vidhAna 'pratikramaNa sUtra' nAmaka granthame batalAyA hai| sAmAyikakA samaya sAmAnyarUpase do ghar3I arthAt 48 minaTa kA hai| 'sAmAyika' pratidinake cAlU veSameM nahIM kiyA jAtA hai| isake lie puruSako dhotI aura dupaTTA isa prakAra do, strIko ghAgharA, colI tathA sAr3I isa prakAra tIna vastra pahanane hote hai| ye vastra moha, mamatA athavA Asakti jAgRta na ho aise sAdhAraNa, kintu zaucAdike samaya nahIM pahane hue zuddha pahanane caahie| vastra-zuddhi rakhate hue, apane manako zuddha karake arthAt saMsArI vicAroMse rokakara-dhArmika athavA AdhyAtmika vicArabhAvanAkI ora lAnA hotA hai| bAdameM bhUmi para garama (Una kA) Asana bichAkara baiThanA aura apane samakSa nAbhise Upara rahe isa DhaMgase pustaka Adi rakhakara usakI sUcita vidhike anusAra sthApanAko sthira karake, donoM hAtha jor3akara vidhivat sUtroccAra karake do ghar3I-48 minaTa taka baiThanA hotA hai| ina 48 minaToMke bIca svAdhyAya karanA cAhie athavA dhArmika jJAna sIkhanA caahie| dhArmika caritra athavA AdhyAtmika granthoMkA vAcana karanA caahie| japa, paThana-pAThana tathA antarazuddhike lie Antarika khoja Adi karanA hotA hai| tathA kisI bhI prakArake gharake vyApAra athavA duniyAdArI kI saMsArI bAte socanA, vaisI bAte karanA tathA vaisI bAte sunanekA sarvathA niSedha hai| kaTAsaNA ke sAtha nitamba bhAga jur3A hI rahanA caahie| aura khar3A honA athavA U~cA-nIcA bhI nahIM honA caahie| khAsa AvazyakatA par3e to bAyA~ athavA dAhinA paira (nitamba bhAga U~cA na ho jAya, isakA dhyAna rakhakara) U~cA kara sakate hai| saMkSepameM isa samayake bIca dhArmika-AdhyAtmika jIvanakA AnaMda lUTanA hotA hai| saMsArI ciMtA choDa karake Atmika-AdhyAtmika cintana karanA hotA hai| manomaMcanapUrvaka svadoSakA darzana-parIkSaNa karanA hotA hai| jisase jIvanazuddhi prakaTa ho aura samatA-kSamAbhAva kA sadguNa vikasita ho| - 48 minaTa kI maryAdAvAlI pratijJA pUrI hone para pratijJAse mukta honeke lie 'sAmAyika' pAranekI kucha vidhi kI jAtI hai| vaha ho jAne para sAmAyika vrata pUrA hotA hai| - saMsAra kI Adhi-vyAdhi aura upAdhise grasta, mana, vacana aura kAyAke trividha tApase santapta, azAnta, asvastha, cintA, bhaya aura azAntipUrNa jIvana bitAte hue jIva Ajake viSama yugame yadi pratidina kama se kama do ghaDI kA yaha sAmAyika' vrata kareM to karmakA saMvara, nirjarA athavA puNya baMdha hogaa| blaDa-prezara athavA hRdayarogakA bhaya nahIM staaegaa| pratidina na ho sake to saptAhameM eka dina bhI sAmAyikakI AdhyAtmika vAyu grahaNa kareMge to bhI ve aneka lAbhoko prApta kreNge| sAmAyika meM baiThA huA zrAvaka 'samaNo iva' sAdhu ke samAna kahA gayA hai| sadAke lie zramaNa-sAghujIvana svIkRta na kara sake ve do ghar3I jitanA tyAgamArgakA AsvAda-AnandakA anubhava kareMge to kisI janmameM utpanna saMskAra sarva viratipUrNa tyAgakA pUrA saMskAra prApta kara skeNge| isI dRSTise zrAvaka dvArA pAlana kiye jAnevAle bAraha aNuvratoMme sAmAyikako nauveM vrata' meM sammilita karake 'vata' ke rUpameM usakI prazaMsA kI gaI hai| 93. sAmAyika- yaha yAvatkathita nAmakA sAmAyika vrata zrAvikAko bhI karanA caahie| isalie yahA~ usakA pratIka diyA gayA hai| isa pratIka meM do ghaDI ke samaya (zrAvikAkA) ko batalAnevAlI, prAcIna samayameM kAmameM lI jAnevAlI retIkI ghar3I bhI dikhAI gaI hai| sAmAyikame kaise baiThanA cAhie mAtra yaha dikhAneke lie hI yaha citra diyA hai| 94.kalaza- A~kheM tathA donoM ora dupaTTevAlA klsh| isa prakArakA kalaza varSoMse mukhyarUpase Amantrita kI jAnevAlI kuMkuma-patrikAoM tathA kADauMmeM vizeSa rUpase prayukta hotA hai| (paricaya pratIka saM. 2 ke anusAra) 95. ghaNTA- yaha mizra dhAtuoMse banA huA hotA hai| yaha ghaNTA masjida jaise sthaloMko chor3akara prAyaH samasta dhoke deva-mandira-devAlaya athavA carcAmeM laTakAyA rahatA hai| isase ghaNTA, maMdira kA eka anivArya aMga honeke atirikta mandira athavA devAlayake pracArakA eka sUcaka pratIka bana gayA hai| prArthanA-stutike prAraMbhameM tathA mandirase bAhara nikalate samaya antameM 3, 7 athavA 9 bAra ghaNTA bajAnekI prathA hai| - kevala darzana karanevAle jaina maMdira darzana karake vApasa nikalate samaya tathA pUjA karanevAle pUjaka pahale davyapUjA karaneke pazcAt, caityavaMdana, stutiprArthanAdirUpa bhAvapUjA karake jaba bAhara nikaleM taba Ananda vyakta karaneke rUpameM pUrNAhuti sUcaka tathA maMgala prAptike lie ghaNTekI maMgala dhvani karake maMgala bhAva hRdayameM bharakara bidA letA hai| - saoNnako AratI aura maMgaladIpaka utArate samaya bhI sAre bhAratake maMdiroMme ghaNTAnAda kiyA jAtA hai| isa nAda ko maMgalanAda mAnA hai| - isake atirikta vyAvahArika sthaloMmeM, pulisa thAnemeM, sainika sthaloMmeM, skUla, kAleja, auSadhAlaya, kArakhAne Adi sArvajanika sthaloMmeM tathA anya aneka sthaloM meM yaha samayakI sUcanA dene athavA bhayakI sUcanA deneke lie bhI upayogameM AtA hai| choTI ghaNTiyA~ to pUjA-pAThame sA~jha-sabere aneka gharoMmeM jhanajhanAtI rahatI hai| 96.homavedikA- kevala kaccI miTTI se bane hue tIna vibhAgoMko batAnevAlI yaha homavedikA hai| ajaina ise yajJavedikA kahate hai| yaha homakuNDa Adi nAmoMse bhI prasiddha hai| jaina mantra anuSThAna tathA pratiSThAdi vidhiyoMmeM homa karaneke vidhAna hai| itanA hone para bhI jainoMmeM isakA sthAna ajainoMkI apekSA bahuta kama hai| kucha anuSThAna athavA japakI sAdhanAke anta meM usakA sAtvika vastuoMse homa kiyA jAtA hai| kintu homake prakSepa dabya mukhyarUpase zuSka vanaspati Adi pradhAna hote hai aura jIva-jantu rahita zuddha hote hai| - sAtha hI kisI bhI mantrakI sAdhanA usake dazAMza havana ke binA pUrNa phala nahIM detI hai| aura anya kucha anuSThAnoMke lie bhI aisA hI hai| inameM devIke anuSThAnoMmeM tathA usakI prANapratiSThA karanI ho taba homa karanA anivArya hotA hai| 97. arihaMta- pravacana-dezanA muddAse siMhAsana para baiThI huI AkarSaka arihata jinmuurti| inake caraNakamala bhadrAsana para sthita hai| 98. triratna - mathurAke stUpameM jJAna, darzana aura cAritrarUpa vidvAnoMke kathanAnusAra triratnake pratIka ke rUpameM prasiddha cihna / sAMcI ke bauddha stUpameM Upara ke bhAga 180 For Personal & Private Use Only

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para virala rakhe hue hai| yadyapi isa cilakA yathArtha vistArapUrvaka spaSTa paricaya hamAre yahA~ nahIM milatA hai| 99. svastika- mathurAke saMgrahAlayake eka patthara para khude hue kalAtmaka svastika Adi cAra maMgalAkRtiyoMke sAthakI eka shilpaakRti| 100. siddhacakra navapadajIke pyAnake lie upayogI, aSTadala kamalavAlA siddhacakrakA prtiik| isameM navapadoMke pratyeka nAmake AdikA kevala eka eka akSara diyA tIva- TyA che 101. matsya yugala-aSTamaMgala meM se sAtavIM saMkhyAvAlI matsyayugalake AkArakI eka mNglaakRti| 102.siMha . maMdiroMke zilpa tathA zikharake bhAgame utkIrNa kI jAnevAlI eka siNhaakRti| 103.zrI gautama bhagavAna zrI mahAvIrake mukhya gaNadhara ziSya jo ki ananta labdhi-zakti ke dhAraka the| janmanA bAhamaNa the| kintu bhagavAna mahAvIra ke sAtha AtmAke svAmIjI- astitva saMbaMdhI vAda-vivAda meM parAjita hone para unhoMne bhagavAnase dIkSA svIkRta kI thii| gautamasvAmIjIne tapobalase aisI labdhi prApta kI thI ki ve jisa vyakti ko dIkSA de, vaha vyakti usI bhavameM avazya hI muktigAmI bne| ve bhagavAnake pAsa sadA khar3e pairoM para hI baiThate the| palathI lagAkara to ve kabhI baiThe hI nhiiN| unhoMne sUryakI kiraNoMkA sahArA lekara AkAza mArgase himAlayakI ora sthita aSTApada parvata para jAkara vahA~kI yAtrA kI thii| bhagavAna zrI mahAvIra kA nirvANa hote hI tatkAla unhoMne kevalajJAna prApta kiyA thaa| inakA maMgala nAma prAtaHkAlameM lenese kalyANa hotA 104.nanyAvarta- nau koNoMse bananevAlA nandyAvarta nAmaka eka viziSTa prakArakA jaina svstik| yaha AkRti jaina dharmameM prasiddha hai| yaha aSTamaMgaloMmeM se eka AkRti hai| (adhika paricayake lie dekhiye pratIka saM. 79) 105. kalaza- zAntisnAtrAdime upayukta 108 chidobAlA klsh| isa kalazake 108 chidoMmeM se 108 jaladhArAe~ eka sAtha nikalatI hai aura unake dvArA jinamUrtikA abhiSeka kiyA jAtA hai| 106 se 144. 106 se lekara 144 takake pratIka khAsa bodhaka-preraka nahIM haiM. lekina sAmAnyakakSAke vividha prakArake rakkhe gaye haiN| isakA kAraNa yaha hai ki eka Ica pramANake vividha prakArakI rakhe jA sake aise pratIkoMke lie koI nayA viSaya merI najarameM AyA na thaa| choTI sAijha (kada) meM batAnese dikhAI de aisA na thaa| dUsarI bAta yaha thI ki yaha AkRti- pustaka bhagavAna zrI mahAvIrake saMdarbhavAlI aura dhArmika thii| isa pustakame vehI paTTiyA~ aura pratIka rakhe jA sakate hai jo pustaka ke anurUpa ho lekina vaha saMbhavita na thaa| sAthameM yaha bhI saMbhavita thA ki thoDe-bahuta bodhaka-preraka pratIka bhI khoje jA sakate the kintu koI citrakAra mere sAmane baiThakara kAma karane ke lie taiyAra na thaa| ghara para baiThakara karavAnese manapasaMda kAma hone kI zraddhA na thii| sAtha hI isake lie kitanA samaya bitAe? yaha aura aisI bahuta sI musIbateM bhI isa kAryaka lie bAdhArUpa thiiN| ina sabhI kAraNoMse hameM nAilAja zIghra kArya pUrNa karaneke lie ina pratIkoMko pasaMda karanA par3A hai| - sAta lAkhanI vAta che sucanA : bhagavAna zrI mahAvIre akhila brahmAMDanA jIvo pratye hiMca, trAsa dvArA thayelAM pApAdi AcaraNothI mukta thavA tamAma jIvo pratye mAyAcanA karavA Adeza karyo che. lAkho jaino roja be vAra A pATha bole che to sahue rojeroja pratikramaNa sUtramAM AvatA 'sAta lAkhasUtrano pATha bolI javo. mA jagatamAM jIvonI saMkhyA anaMtAnaMta che. A badhAno samAveza eka IndriyathI laIne pAMca IndriyamAM thaI jAya che. jagatamAM cha IndriyavALA koI jIva che nahIM.emAM eka IjiyanA paTAbhedo cha che. 1. pRthvIkAya 2. apUkAya 3. teukAya 4. vAukAya 5, vanaspatikAya ane 6. trasakAya. kAya eTale kAyA-tharI. A badhA jIvo eka ja IndriyavALA che, jenuM nAma sparza Indriya che, A chae prakAranA jIvone jIvavA, nAka, AMkha ke kAna ekeya Indriya hotI nathI. be IndriyavALA jIvo jene zarIra ane jamavA che, tethI AgaLa vadhIe eTale traNa IndriyavALA jIvo jene zarIra, jIvA ane nAka che. cAra IndriyavALA jIvo jene zarIra, jIva, nAka ane AMkha hoya che temaja pAMca IndriyavALA jIvo jene zarIra, jIvA, nAka, AMkha ane kAna A pAMce Indriyo hoya che. anaMtAnaMta jIvono samAveza pAMca IndriyomAM thaI jAya che. A pAMce IndipovALA jIvonI saMkhyA upara kahAM tema anaMtI che, paraMtu sarvajJa bhagavaMtoe potAnI zAnadaSTithI joIne tenuM vargIkaraNa karI batAvyuM ane anaMtAjIvonuM vargIkaraNa abajo-karoDo nahIM paNa phakata corAzIlAkhamAM AvIne UbhuM ra. prazna thaze ke e vargIkaraNa kayA dhoraNa upara karyuM? to padArtha (pudgala) mAtramAM varNa, gaMdha, rasa ane sparza A cAra vastu avazya hoya ja che. nAnAmAM nAno paramANu hoya to paNa tenA pramANamAM pAMca prakAranA vargamAMthI koIpaNa jAtano varSa-raMga, be prakAranA gaMdhamAMthI koIpaNa eka gaMdha, cha prakAranA rasamAMthI koIpaNa jAtano rasa ane ATha prakAranA arthamAMthI koIpaNa jAtano artha hoya che, ane A cAra vastuo jemAM hoya tene pudgala kahevAmAM Ave che, anaMtA jIvonAM utpatti sthAno te pugala svarupa che ane upara kahyuM tema tamAma yoniomAM cAra vastuo nitAna-avazya hoya che. samAna varSa samAna gaMdha, samAna rasa ane samAna sparza kayAM kayAM che te jayAre jJAnIoe zAnathI joyuM tyAre vargIkaraNanI saMkhyA phakata corAzI lAkhanI thavA pAmI. eTalA mATe duniyAmAM prasiddhi che ke "erA lAkhano saMsAra' paNa corAzI lAkha zI rIte hoI zake tenI samaja jaina zAstra sivAya kayAMya maLI zake tema nathI. A zAstra sarvazatrikAlajJAnIonuM che, teo samagra vizvane joI zakavAnI tAkAta dharAve che tethI ApaNane ghaNuM ghaNuM jANavA maLI zake che. A corAzI lAkha jIvAyoni saMsAra kaho, pAchuM enuM vargIkaraNa karyuM have e corAzI lAkha jIvonI pAMca IndriyavALA jIvomAM saMkhyA dvArA vaheMcaNI kare che. pRthvIkAyanA jIvo anaMtAnaMta che chatAM samAna varNa, gaMdha, rasa ane sparzavALAM utpatti sthAnako phakata sAta lAkha ja che, apUkAya-pANInAM jIvonAM samAna utpatti sthAnako sAta lAkha che, teukAyanA jIvonAM samAna utpatti sthAnako sAta lAkha che. vAukAyanA jIvonAM samAna utpatti sthAnako sAta lAkha che. vanaspatikAyanA be prakAra che, emAM pratyeka zabdathI oLakhAvAyelI vanaspatinI yoniono utpatti sthAnako daza lAkha che ane sAdhAraNa zabdathI oLakhAvAyelI vanaspatinI yonionAM utpatti sthAnako cauda lAkha che, tevI rIte be IndriyanA, traNa IjiyanA ane cAra IndriyanA utpatti sthAnako be be lAkha che. devatA, nArakI ane tiryaMca paMcendriya (pazu-pakSI)nA utpati sthAnako cAra lAkha che, ane manuSyanI utpattinA sthAnako cauda lAkha che, A badhAno saravALo karIe tyAre (84) corAzI lAkha jIvAyonirUpa saMsAra nakakI thAya che. - sAdhu jIvana svIkAryuM hoya tene hiMsA nahIM karavAnI vagere pratijJA lIdhI hoya che temane A kriyA karavAnI hotI nathI paraMtu A kriyA saMsArI jIvo mATenI che. A saMsAramAM Dagale ne pagale, jANe-ajANe, manathI, vacanathI ke kAyAthI nAnI moTI bIja jIvonI hiMsA satata thatI ja hoya che, bIjA jIvonI hiMsA karavI e mahApApa che ane e mahApApa jIvane janmAMtaramAM adhogatie pahoMcADe che. jIvane bhayaMkara sthitimAM mUkAvavuM na paDe mATe bhagavAna mahAvIre pratyeka manuSyane uddezIne kaho ke tamoe AkhA divasamAM upara kahA te pramANe 13 prakAranA jIvonI jANe-ajANe hiMsA karI hoya, karAvI hoya ane karanArane Teko Apyo hoya te badhAMya pApanuM prAyazcita karavAnuM che eTale ke jIve hiMsAthI mukata thavA mATe badhA jIvone yAda karIne bhAvathI kSamA mAgavAnI che, jethI tamAro AtmA rojeroja pApanA bhArathI mukta thato rahe. rAtri daramiyAna hiMsAnA je kaMI sUkSma ke cUla prasaMgo banyA hoya tenuM prAyazcita savAranA karavAnuM hoya che. A prAyazcita-AlocanA kevaLa jainone uddezIne karavAnI kahI nathI paraMtu jo tamArA bhAvi janmone uttarottara sukha-zAMtivALA ane unnata banAvavA mAgatA ho to pratyeka mAnavIe A pATha be vAra bhAvapUrvaka udayanI sAkSIe bolI javo joIe. yazodevasUri For Personal & Private Use Only I8I

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1. Homage to the Wheel of religion: 3. Eight auspicious symbols: INTRODUCTION OF 80 ILLUSTRATION-STRIPS AND MORE THAN 144 SYMBOLIC ILLUSTRATIONS 182 Education International Third Edition BY: MUNI YASHOVIJAY This album contains 48 multicolour paintings with an introduction to each on the left side of the painting. An illustration-strip presenting a different subject is printed at the bottom of each page; facing the painting and the text in Gujarati, Hindi and English is printed above, with three symbolic pictures each in square with side measuring 2.5 cms. In all there are 80 such illustration-strips and more than 185 symbolic illustrations. Most of them are related to Jain religion or Jain culture while a few deal with general subjects. The illustrations in the strips and the separate illustrations cover subjects such as philosophy, religious practice, worship, Mantra, Tantra, literature, music, sculpture, art etc, besides religion and culture. The introduction presented here is intended not only for the learned or advanced research scholars but also for the laymen and hence the philosophic intricacies are over-looked. Barring certain strips and symbols the essential aspects of the rest of the illustrations are duly explained in simple language. Introduction to 48 picture-strips printed under three-languages introductory pages This strip is related to the wheel of religion. This wheel of religion is brighter than the sun. It heralds the religious campaign of every Tirthankara and humbles the pride of opponents. It flashes light and moves in the sky while the Tirthankara is on his religious walk. It is created on a golden lotus in front of the Tirthankara in Samavasarana the religious auditorium by the gods. It is on the Samavasarana - gate also. Moreover, it is a symbol spreading religious light, suggesting its dominant power and inspiring the same. The religious wheel was first moved by Bahubaliji, the son of Bhagawan Rishabhadeva at Takshashila (in Peshawar district) when the latter was on a religious walk (Vihar) billions of years ago. The book Tapawali enjoins the performance of austerity aimed at the wheel of religion. But we forgot all about it and the Jains became oblivious of the fact that the religious wheel was first moved by the Jains. How then, should we expect others to remember this fact? Today it has become particularly known all round as the Government of India has adopted the wheel of religion as initiated by the followers of Bhagawan Buddha. The illustration shows here the fourfold Jain community paying devotional homage to the wheel of religion to convey that the wheel of religion is not only worth bowing but also worth worshipping by all. The deer resting on each side of the religious wheel symbolises chastity and pity. 2. Aum Hrim: This strip shows howAUM and HRIM should be written in the Devanagari script, according to the Jain tradition. These two Mantra beej have to be written on the earthen altar during the minor or major Shanti Snatra ceremony. These Mantra beej are well-known in almost all religions. It is widely used in Mantras, Yantras, Japas and meditations. The Jains identify Aum with the five categories of religious heads (Panch-parameshthis) and HRIM with twenty four Tirthankaras. A number of volumes and 'Mantra Kalpas' have been written on the importance and technique of worshipping AUM and HRIM. The wheel of religion has 7 to 24 spokes'. The wheels of religion are found either in front of or on the side of the icon. Showing the wheel of religion by the side has an earlier tradition. At present the convention is to keep the same in front of the icon. This strip shows eight symbols conceived to be auspicious in the world since time immemorial. These symbols are reproduced from the illustrations of the eight auspicious objects, as depicted in the illustratated Kalpa Sutra (Barsa). The strip shows them in order (1) the Swastika, (2) the Shri-Vatsa (an auspicious sign on the chest), (3) the Nandyavarta (a complex Swastika), (4) the Vardhamanaka, (5) the Bhadrasana (a holy seat), (6) the holy Pitcher (7) the fish-couple and (8) the mirror. According to the scriptural command every Jain has to draw them with pure, unbroken rice-grains before the icon of Jinendra Bhagawan before commencing his obeisance to the chaitya (temple), while sitting in the sanctorum after worshipping Bhagawan in a Jain temple, but this custom is no more. Nowadays the Swastika is drawn on a flat wooden stand, with rice grains and three heaps of rice grains, symbolising knowledge, vision and character. The digit of half moon symbolising the Siddhashila 2 is made over it with the ricegrains and in the middle a small heap of rice-grains. In this custom the drawing of an auspicious Swastika is invariably maintained first. At present thousands of Jains young and old, men and women make this Swastika in the temple on a flat wooden stand, with unbroken rice-grains brought from home. Ordinarily rice-grains are to be used for making the illustrations of these eight auspicious symbols before the icon of Bhagawan. In ancient times, Jain kings and the rich used to make these eight auspicious symbols with rice-grains made of gold and silver. There was also a widely prevalent custom to draw these figures with any material. Later on it was found inconvenient to draw all these symbols and so they were all carved on a wooden stand or a low stool and the hollow parts were filled with rice-grains. This was very simple and it saved time. At first all liked this new method but later on all could not afford such carving. So this method started slowly disappearing. The Jain community felt that the followers would lose the advantage secured through such auspicious symbols,so they finally introduced metalic benches embossed with these auspicious symbols, in the temples. Such benches were permanently required as they were used for daily routine worship and it was made compulsory to keep such benches Note: 1. Scriptures have also shown the 'religious wheel' as having a thousand spokes. Note: 2. For this the moon is drawn with its digit on the fifth or the eighth night of the bright half of the month. For Personal & Private Use Only

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of the eight auspicious symbols beside the icon made of five metals during religious recitation. That is why at least one or more such benches, are found in a Jain temple. Moreover, in religious ceremonies on certain occasion, such as the 'Sattar Bhedi Puja'these eight auspicious symbols are involved as the Puja. Their importance gained ground as the scriptures enjoined that wooden stool with eight auspicious symbols be made from 'Seven' wood (a particular type of wood) and used in such religious rites, in minor or major Shanti Snatra and in the worship of nine planets etc. These symbols on the benches are not to be worshipped but with the Anamika finger they are to be drawn on the same embossed figures with sandal paste, but it's not proper to sprinkle some sandal paste...on them as is being done at present due to lack of knowledge of correct technique. After drawing or making these eight auspicious symbols one should pray for the realisation of all that is good in lifc. Such prayer results in various benefits in life. Indra, the lord of heaven, draws these eight auspicious symbols on a highly valuable bench, with rich grains made of silver, after the holy bath of a Tirthankara on the Meru mountain. They are drawn daily by gods with appropriate vision in their divine region while worshipping Bhagawan. Shrenik, the king of Magadh used to draw these eight auspicious symbols everyday with golden javas (barley grains). These eight auspicious symbols were carried by males in front of chariot processions and processions of reception and initiation. It has not come to my knowledge how these cight symbols became auspicious. But it would be interesting to note here that certain references are made about them in Raja prasneeya (Ray Paseni), Jnata Dharma Katha (Naya Dharma Katha) and other Agama texts. In the ancient lore about Suryabha Deva, it is mentioned that Suryabha performed various dances before Bhagawan and the last dance was according to the shape of each of the auspicious symbols. Moreover the divine aerial cars of the heavenly gods contain such symbols since time immemorial. They are also found on the Ashoka tree as well as on the gates of the divine religious auditorium- Samavasarana. Even now we can see these eight auspicious symbols carved on the lintel of the wooden gates of old private or public temples and Jain mansions. Now it is common to prepare festoons with cight auspicious symbols out of silver and to hang them on the lintels of the sanctorum of most of the Jajn temples. Besides, these eight auspicious symbols have been often used to decorate boxes, caskets, rice grains storage boxes, in temples, benches kept at a religious discourse, the stick with soft woollen threads to save minute insects (Ogha), the invitation cards, festoons of the canopies, the drawings and colourful designs on the foor etc. In some Jain temples the Swastika and the Nandyavarta are inlaid in marble tiles fixed in the fioor. The Swastika which is drawn by millions of Jains in the temple finds the first place among the eight auspicious symbols. The second place is given to the Shri Vatsa, the chestmark. The word 'Shri Vatsa' has a special conventional meaning attached to it. It means a particular elevated part of the chest of the blessed ones Tirthankaras and other blessed ones have such elevated part in the upper central part of the chest and it appears beautiful on account of the tender bunch of hair rising upward and turning to the right this very portion with hair is called Shri Vatsa. The sign is found on the chest of all Arihant Tirthankaras. Shri it is shown on their icons. In all the icons in Jain temples this symbol is carved in an elevated position. The Nandyavarta is the third symbol in this illustration strip. This is an extended Swastika well-known in Jain religion. It is a beautiful figure formed by nine angles or corners. The fourth symbol is that the Vardhamanaka which means an earthen bowl. It is used as an earthen lamp. One earthen bowl is placed on the other to seal it. Then the pair is known as "Samput' in Sanskrit. In Sanskrit the earthen bowl is known as 'Sharav. So the scaled pair is known as sharav. Samput or Vardhamana-Samput. This figure is considered to be auspicious. The fifth symbol is that of the Bhadrasana or a royal throne. The sixth symbol is that of the holy pitcher. The seventh symbol and the eighth symbol are those of the fish couple and the mirror respectively. The difference in order of these eight auspicious symbols in various scriptures leads to the difference in order of the same in Jain temples, in decorations and illustrations. Even the benches of five metals are found to have different orders of symbols. They have not maintained a uniform order but the strip presented here follows the order ordained by the scriptures. The scriptures followed here are mentioned at the centre (below) of the strip. A uniform order would be honoured everywhere if all accept the order illustrated in this strip. Every Jain should instal these eight auspicious symbols in regular order or separately in his house. The place or the house where they are engraved or embossed onthe lintel of the main door or hung as a festoon becomes prosperous. The eight auspicious symbols are drawn in different styles as would be clear from the two strips given in this album Note: 1. The word Shreevatsa is made from two words-Shree and Vatsa. Vatsa means the chest. If we accept two of the many meanings of Shree as decoration or construction shree vatsa would mean a decorated chest or chest with a particular form. The decoration or form is to be taken as associated with the chest Note: 4. Shreevatsa on the chest of Shreekrishna Vasudev among the blessed ones is well-known Note: 5. For this reference see Jambu-Pragnapti, Aup. Samae Maha and other Agamas. Note: 6. On the icons created during the last forty or fifty years the symbol of Shreevatsa is shown very high, very broad and without any standard measurement. This has spoiled the beauty of the icon. Hence, this symbol should follow a certain standard. What should be the shape and what should be method of carving Shreevatsa? As ancient pictures have not followed a certain standard, it has still not been possible to establish a certain definite standard. All draw the same symbol in different ways. Note: 7. But it should be noted that, whateyer decision we may take in order to maintain uniformity, it shouldn't mean that the sequence with some deviations adopted by other texts is wrong. It should be respected as an alternative For Personal & Private Use Only 183

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3 as specimens. Difference of place and time has its effect on the style of these drawings and this difference is natural and pleasing. 4. Entry of the This illustration in Gujarati style belongs to the twelfth century and was drawn on a wooden strip from which preceptor in facsimile is presented here. The illustration shows the meeting between Siddharaj Jaysinha, the king of Gujarat and a the city: Jain preceptor accompanied by a group of his followers and dancers dancing in an attractive style and musicians playing music. The males in ancient times, as shown in the illustration had matted hair and they kept long beards. Following the Kalpa Sutra style the illustration shows elongated eyes and sharp noses like those of parrots, the dress styles of the ascetics, the kings and the people. The Jain preceptor is giving religious instructions in a style adopted at the time. The upper garment covers the left shoulder which is unusual as from the tenth to the seventeenth century the custom was to cover the right shoulder as shown in the illustrations of Jain ascetics and in the stone sculptures of the icons of the preceptor of the period. 5. Various scripts and numerals: 184 The first four horizontal sections of the strip present the scripts of the four languages and the fifth section of the bottom presents the remaining letters of these scripts, the conjuct letters of the Jain script, the numerals used in the Devanagari, the Jain and the Balbodh scripts, and marks of punctuation etc. A script is a particular arrangement of the letters and numerals. It is a group of letters figures and conjunct letters, meant for the language or their group and written in a certain way for language 10. The letters are also known as Aksara or Matrika and the script is called Varna Matrika, Siddhanta Matrika or Siddha Matrika in Sanskrit. The script is also known as Varna Mala, Aksaramala or Mulaksar in Sanskrit. The word Matrika means a mother. As the script gives birth to the principles of scriptures, learning, arts and all the dealings of the world and maintains them,it is rightly compared to a mother. As it is at the root of all principles it is called "Siddhanta Matrika" the mother of principles. There is neither the beginning nor the creation of the letters. They are called 'Anadisamsiddha'.. ABOUT THE ILLUSTRATION STRIP The first of the five horizontal sections shows the Devnagari script, the second shows the Jain script, the third shows the Kharoshthi script and the fourth shows the Brahmi script. The sequence should be the Brahmi, the kharoshthi, the Devnagari and the Jain Script in the strip if we take into consideration the Jain history or the history of scripts.But the Devnagari script is shown in the first section so that letters of unknown scripts would become easy to recognise. For proper understanding, the sequence of the sections should be taken as 4, 3, 2 and 1. The letters in the first section are followed by the letters of other scripts under them. Thus under the letter in the Devnagari is followed by the same in all the scripts, under it. This would give an idea about the radical changes in the letters during hundreds of years. THE DEVNAGARI OF THE FIRST SECTION AND ENUMERATION OF 52 LETTERS The modern Devnagari was originally known as Nagar or Nagari. Dev was prefixed later on to name the script as Devanagari. The same Nagari Script is known as Balbodh at present. The total number of letters in this scriptis 52!4 There are 14 vowels from A to Au 15 and 33 consonants from K to H, the nasal 16 being shown as a dot on the letter (as in monkey) Visarga 16 shown by two dots like :(A nasal sound) Jihvamuliya (Visarga before K and H, Upadhmaniya) 18 the aspirate Visarga before P and PH and the 52nd is a nasal letter 19 written as AM (e.g.). In the first column 39 letters of the Devnagari are shown and the remaining are shown in the fifth column. The Note: 8. It is at present the custom among the Jain ascetics to keep the kambal on the left shoulder. Note: 9. LIKHITAKSHAR VINYASE LIPIRLIVIRUBHAU-Amarkosh-1499. Such reference is also found in Haimkosha Vs 3-148. The script in the language of Karmagrantha is called Sanghyakshara and language is called Vyanjanakshara and both together are called " Dravyakshara. Certain letters which lead to the knowledge of other letters are called the alphabet of the language (See AV. Mu.Tika) Note: 10. It should be noted that the language and the script are different. What is pronounced is the language and what is written is a script. Any language can be transcribed in any script and any script can be translated in any language. Note: 11. Even a single letter can be called a script, Matrika or Matrikakshara. Note: 12. Some script-experts assign to the Kharoshthi script a period earlier than the Brahmi Script. Note: 13. The Hindi script almost resembles the Balbodh script. Note: 14. Vyanjanani Trayastrinshat Swaraschaiva Chaturdasha, Anuswara, Visargascha Jihvamooliya Ava Cha (1). Gajakumbha kritivarnau Proktauanunasikastatha. Ate Varna Dwipanchashad Matrikaya mudahrutaha (2). Note: 15. Audanta Swaraha (Siddhahaima). Note: 16-16.The nasal, the visarga etc. are merely signs but as they suggest some meaning they have found place in the script. Note: 17. Kaha Kulishakritihi. Note: 18. Gaja Kumbhakritihi Pashcha. The conclusion is that if a word has a visarga at the end and after there is a word starting with Ka or Kha. the visarga is pronounced in a certain way with the help of the tip of the tongue. In order to identify such peculiar pronunciation grammarians have suggested to place the sign Vajrakruti-X there and they called this sign Mahapranavisarga and also called the same as an alphabet associated with the tip of the tongue. Nrupaha Karyam Karoti should be according to this rule written as Nrupax Karyam Karoti in Sanskrit. Now if the visarga is followed by Pa or Pha the Proununciation follows a certain pattern and so the Visarga sign is replaced by sign which resembles the temple of an elephant. x x One of these two signs is put. This alphabet is called Upadhmaniya. Upadhma means a lip and so the alphabet pronounced with the help of the lips is called a labial. After the Note: 19. Another enumeration of 52 letters include La, Ksha, Gya among the Jihvamooliya, Upadhmaniya and nasal consonants. fourth century the conjunct letter was written as Kash and later on its original form was changed to Ksh. As it became necessary to show the constituents of the grammarians had to derive that Kshaha was made of 'K'and Sha (K, Shaha Samyoge Kshaha). Similarly Jya is made of Ja and Yan. Thus the two constituents formed the letters (Gna) and the grammarians give the aphoris, 'Janyor Gnaha Similarly letter was written as tar in ancient times and with the addition of a vowel it was written, as and as time passed it was transformed into (Tra). All these are conjunct consonants. For Personal & Private Use Only

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script experts have come to the conclusion that this Aryan script commenced from the tenth century. It is now a national script used by vast majority of people in India. THE JAIN SCRIPT IN SECOND SECTION According to the script experts the Jain script developed a distinct form of letters from the Nagari script as the time passed on and so this script came to be known as the Jain script. As a matter of fact it should be better known as particular curvatures. The five vowels were A, RU, LRU, O, ANDAU and the consonants were CH, J, TH, N, D . and TH. There were two styles, Agrama tra and Padimatra for writing the Jain script. In Agramatra style the vowel signs for the consonants followed such consonants e g. Ruand in Padimatra or Prushtha Matra the vowel sign over the consonant followed such consonants e.g. Ru and in Padimatra or Prushtha Matra the vowel sign over the consonant preceded the consonant. But both these styles have been discontinued. At present the vowel signs are made on any of the four sides of the consonant. THE KHAROSHTHI SCRIPT IN THE THIRD SECTION The script according to some is named after the great preceptor Kharoshtha " and according to other is named Kharoshtha because the letters written were big like the lips of a donkey for 'khara' means a donkey and Oshtha' means lips or, the name might have come from the caste called "Kharoshtha. The distinct feature of this scriptis that the signs of vowels are applied to the first vowel e.g. A.I., A, U, etc. The script has 37 letters out of which five are vowels and these vowels are short. The remaining letters are consonants. This script came into existence in the 4th century B.C. and was discontinued in the 3rd century A.D. Jain books refer to the Kharoshthi script while discussing the various types of scripts. THE BRAHMI SCRIPT IN THE FOURTH SECTION According to Jain mythology the first Tirthankara Bhagawan Shri Rishabhdeva who fourished billions of years before this era gave this script for the first time to his daughter Brahmi, with his right hand. Since then the human race got the first script. Thus started the science of the script and the first script came to be known as Brahmi after Brahmi Bhagawan Rishabhdeva taught numerals to his other daughter named 'Sundari, numerals are also a sort of script.26 What was the number of original letters in the Brahmi script? According to Samavayang of Jain Agama Sutra it was 46 but the author does not specify or enumerate them. The commentator on the said text, written in the 11th century notes, these letters to be 46 and probably the vowels RU, ROO.LRU and LROO, and consonants L and KSH were not included among them. The great Indian script expert late Mr. Jayakrishna Indraji Oza suggests that either Lor KSH was omitted. Huensang.the Chinese traveller of the seventh century mentions this number as 47 while number 42 is noted elsewhere. The forms of these letters have been referred to in Prashnavyakarana and this partly fits with the present script. THE IMPORTANCE OF THE BRAHMI SCRIPT 27 The script experts have described the Brahmi script as the mother of thousands of scripts current today. They have declared that the Brahmi script is the source of all Indian scripts. So the Brahmi should be looked upon as the mother and all other scripts should be looked upon as her descendants, This script is systematically arranged and does not imitate any other script. What is spoken can be exactly written and what is written can be spoken (Without a change in this script. Hence it is considerd to be a scientifically well developed script with the letters systematically arranged. For many reasons it is looked upon as a universal script. The Jain texts call it an Aryan Script. The Scriptures of Jainism 2 and Buddhism 2 were written in this script. The Brahmi script is the old form of the Nagari script and the Nagari script is its present form. Regional difference of writing this Brahmi script reached such a state that it became difficult to discover the original forms of the letters. A script always changes its form!! ABOUT THE FIFTH SECTION In this section miscellaneous letters, figures, signs and punctuation marks are mentioned. Among them the letter" of the Brahmi and the Jain script are shown. Then the nasals, Jihvamuliya, Upadhmaniya letters, the Anuswar, Note: 20. The manuscript of a book written in this script in 1008 A.D. is at London-Cambridge. Besides I have seen at the Jesalmer collection of ancient manuscripts the text of Visheshavashyaka Bhashya Tecka in the Nagari script. Many palm leaf manuscripts of the 10th and Ilth century written in letters resembling those of the Nagari scripture available. Note: 21. A question may also be asked: 'Is it not possible that the Nagari script may have been originated from the Jain Script! Note: 22. This is the view of the Chinese Scholars Note: 23. This type of script is used in the Gandhian Circles for the last 30 to 40 years. Note: 24. This script was used for a pretty long period in Turkey and other countries where Indian or Buddha culture prevailed considerably of the Brahmi Script and they declare that the script was called the Brahmi as it was received from Brahma Chinese encyclopaedia supports this view. It is clear that common beliefs accept the antiquity of this script. Note: 26. The number zero was undoubtedly invented in India which presented the same to other countries. Note: 27. The Brahmi Script is mentioned first in the lists of Scripts in the Scriptures. Bhagawati Sutra, the fifth Anga of the Jain Agama Angas starts with the aphorism Namo Bambhie livie (Obeisance to the Brahmi Scripts). This sutra suggests that a script also deserves honour. Note: 28. See the relcrences of Panna vana, Samavayang and Chaupanna Chariyam. Note: 29. Sec 'Lalita Vistara Note: 30. The Curvatures of the Brahmi Script changed but the letter 'Dh' didn't change its form. So it is called an obstinate letter and for this reason an obstinate or a stupid fellow is called 'Dh' in India. Note:31. The script changes from time to time and from region to region. We have no date from which we can come to a definite conclusion about the difference between the script shown by Bhagawan Rishabhadev and the script used for writing Agamas before about three thousand years Note: 32. These letters include in fifty two letters. For Personal & Private Use Only 185

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6. Fourteen Dreams: Visarga and conjunct letters KS and JN are mentioned. Then follow three popular Mantras, the long vowel kutaksar a complex conjunct letter called pindaksar o r and from seven consonants. K,M,L.V.Y.R. and M. 14 conjuncts letters used mostly in the Jain script, the numerals 1 to 9 as required in Jain non-Jain Scripts. Zero followed by punctuation marks is used in ancient as well as modern writing. No specimens of Agra Matra or Padimatra are shown here. Here are shown the objects seen in fourteen significant dreams at midnight by the mothers who conceive Tirthankaras. Such significant dreams result only from the conceiving of Bhagawan of supreme merits. This suggests that the soul conceived is that of a Tirtha na kara, In the fourteen dreams visualised by the mother of the first Tirtha nkara the bull is visualised first and then follows the elephant, the lion, Lakshmi, the goddess of wealth etc. But the mother of the 22 Tirthankaras visualise the elephant first and then the bull, the lion etc. But the mother of Bhagawan Shri Mahavira the 24th Tirtha nkara visualises the lion first and then the elephant, the bull" etc. According to the scriptures, the person span of life and remains free from external troubles or his relatives. who get such dream attain wellbeing, wealth, health, contentment, a long. These fourteen dreams, with their names are depicted here. 7. Seven notes of music: The number of musical notes can be innumerable but they are classified and included in seven notes. The scale of seven notes is like the seed of the cosmic world of sound which has spread like a banyan tree. Music has been compared to the fifth Veda. Wonderful is the world as well as the history of music. These seven notes are at the root of millions of melodies sung since time immorial. Here in this strip are shown the seven notes. The Prakrit names of these notes are sajja, Rishabha, Gam (Gam) dhar., Madhyam, Pancham, Dhaivata and Nisata. In Indian music they are known as Shadja, Rishabha, Gandhara, Madhyama, Pancham, Dhaivata and Nishada. Shadja is created from the tip of the tongue, Rishabha from the chest. Gandhara from the throat, Madhyama from the middle of the tongue, Panchama from the nose, Dhaivata from the teeth and the lips and Nishada from the head. The seven notes are called short Sarigama, Sarigama, Saregama or Sri gama," the scales and modes of these notes, their colours their appropriate seasons, aesthetic experience and their ornaments etc, are described in Agam texts of the Jains and in ancient books on music. The musicologists have described notes coming from living beings and from inanimate objects. The notes are associated with the sounds made by certain beings. Again the inanimate musical instruments produce such notes. Tansen the great musician wrote a poem describing the various notes produced by birds and animals. According to this these birds and animals are shown in order in this beautiful strip. These birds and animals are the peacock, the chataka bird, the goat, the kraunch bird, the cuckoo, the frog and the elephant, but the commentary on Anuyogadwar and elsewhere there are variations in the names of these birds and animals 10 because the same note can be produced by many birds and animals Note: 33. Pind means a composite body. So a Pindakshara mcans a conjunct letter created by compounding many letters. When such a conjunct letter is written, it appears like the top of a hill (Koot). So it is called a kootakshara. In Sanskrit it is also called a Samyuktakshara There is difference about the number of such conjunct. Such conjunct letters are made from letters from K to H consonants. Here the conjunct letter an start with K and other letters start from Kh, G. There are 32 to 35 such conjunct letters. Refer to RISHIMANDAL YANTRA edited by the author for a complete list of such conjunct letters. Note: 34. The mothers of most of the Tirthankaras i.e. the mothers of 22 Tirthankaras see the elephant first in the fourteen dreams. This is why the scripture has first referred to the elephant. Because of this the Snatra Puja mentions Pahele Gajawar Deetho (saw the best clephant first). Note: JS. If the soul of a Tirthankara comes from the heaven, the mother sees a divine aerial car in the twelfth dream and if the soul comes from the hell the mother sees a mansion. Note: 36. Digambar sect of Jainism believes that the dreams ware 16. Note: 37. In the third Agama Anga Thana it is stated that Shadja is so called because the note is created by the nose, the neck, the chest, the Palate, the tongue and the teeth (Shadja in sanskrit means born from six ). Rishabha is so called because the air which starts from the na vel strikes against the head and the sound produced resembles the sound of a bull which in Sanskrit is called Rishabha. For other notes see Thananga Sutra-553, U. 3. The description of the Scales and music was given in 'Swara Prabhruta'among the offering to the past blessed one and formed an important part of the twelfth chapter called Drishtivada. This book is now lost for ever Note: 38. In the two Agamas-Sthananga and Anuyogadwar Dhaivata is mentioned as Raivata. This raises a question which word is correct? In this Agama the short description of all scales, though concise is enlightening. Note: 39. Which was the original form-Sari or Sare? Keeping aside the conclusion I would like to note that the reference as made as Sari in the Mallinathi commentary of the 14th Century on the tenth verse of the first canto of Shishupalvadha and in the first line of the seventh verse of Shyamala Navaratnamalika of Shankaracharya. Maharashtrian Poet Bidkar of the 16th Century has mentioned the word Sari but (Sare) has been universally accepted. Note: 40. Here we produce a table showing variations of living being producing such notes as follows: Tan Amarkosh Anu dwar Tan Amarkosh Anuedwar Sa-Peacock Re-Chataka Ga-Goat Ma-Krauncha Cow Chataka Goat Krauncha Peacock Bull Goat Krauncha Cock Chataka Swan Krauncha Pa-Cuckoo Dha-Frog Ni-Elephant Cuckoo Horse Elephant Cuckoo Horse Elephant Cuckoo Sarasa Elephant Foot-I. Just as notes produced by living beings are shown. The notes are compared with the notes produced by inanimate objects like drums too 2. The cuckoo mentioned here is a male cuckoo. 186 Jain Education Interational For Personal & Private Use Only

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8. Twelve signs This strip is associated with astrology. The twelve zodiacal signs with significant letters related to each of them are of the Zodiac shown here. With the help of these zodiacal signs in the horoscope one's past, present and future life can be known. (Astrology How surprising it is that the future of the infinite number of being can be known only from these twelve zodiacal Strip): signs. These twelve zodiacal signs are associated with the future of inanimate objects as well. These zodiacal signs play significant role in the good and evil effect on living beings and inanimate objects. 9. Eightfold This strip shows in sequence how the eightfold worship of the icon of Tirthankara Deva is performed with devotion. Worship: (It is also known as Anga Puja or Agra Puja). At first the worship is done with water and it is followed with the sandal paste, flowers, incense, a lamp, rice-grains and offering of food in order. In such offering some sweets or sweet eatables are placed on the figure of the Swastika, with two hands. At the eighth stage of worship a fruit is placed on the figure of Siddha Shila made with rice-grains and prayer is offered for liberation. The first three rites are Anga Puja and so they are performed in the sanctorum and the remaining rites being Agra Puja are performed in the mid-temple before Bhagawan. There are different holy verses to be recited at each stage of such worship. These verses are recited by all persons who perform such rites. This worship is known as Dravya Puja. After the eighth rite of worship of offering a fruit the Jain householders and the womenfolk worship Bhagawan while paying obeisance to the temple and reciting hymns and prayers. The Jain ascetics both males and females recite only hymns and prayers because of their strict code of discipline (Bhava Puja). 10. Events In this strip the five auspicious and other significant incidents from the life of Shraman Bhagawan Mahavira are from the Life depicted. The incidents are related to his departure from heaven, his birth, his tests by the gods, his initiation, his of Bhagawan harassment by Chandakaushika, his ear-plugging with wooden pegs, Chandanbala's offering to him, his supreme Mahavira: enlightenment and liberation. The detailed narration about these incidents is given in the explanatory notes on the full page multicolour 35 paintings. Hence it is shortened here. 11. Tippani The Tippani dance of Gujarat is depicted here. This dance is performed when the floor of the terrace is to be Dance strengthened. At this time even the masons enjoy dancing and music with the workers. This illustration has nothing (Gujarati Style): religious about it but it being popular in Gujarat is given here. 12. The In the whole universe the soul assumes 84 lacs of different bodies at different times. The bodies go on integrating Dynamics of and disintegrating. The strip shows their classification into 563 Groups? All these beings are the Soul: classified into two major groups of static beings and those beings which can move. Those beings which cannot move volitionally are known as sthavara beings and those which can move volitionally are called Trasa beings. The former group includes being having only one sense. The earth, water, fire, air and vegetation fall in this group. According to the Jain philosophy the mud in the earth is made up of bodies of such beings, so the Jain texts describe them as Prithvi Kaya. Water itself is the body 4) of the beings and so the Jain texts describe them as Apkaya. Similarly light produced from wood, electricity etc. has got bodies 44 known as Agni Tejas. Air itself is the body of the beings. All vegetation form the bodies of the being. All these beings have assumed a body to suit their particular birth. They have none of the remaining four senses and they do not grasp object of the senses. The Trasa group of beings includes all these having two to five senses. The strip shows the conch shell, the kodi, the leach etc. as having two senses. In the group of beings with three senses are included the ant, the bug, the black ant. In the group of beings with four senses are included the scorpion, the mosquito, the fly " etc. In the group of five senses Tiryancha, Dev, man and hell are included. In the group of beings with five senses are shown acquatic animals, animals and birds as Tiryancha, gods, men, and infernal beings respectively shown as flying in the divine aerial car, sitting on the throne as a king and embracing a pillar beside which a god of hell is shown. 13. Religious This is a famous and distinct illustration. A Jain religious preceptor is sitting on a wooden stool. In front of him is Discourse: placed Sthapa nacharyaji Then respectively are shown the saints the kings, the Jain householders, female saints and the womenfolk. They listen to the religious discourse with folded hands and have adopted a peculiar posture for sitting. A disciple is shown behind the preceptor whom he serves. The saint sitting in front of the preceptor holds a long palmleaf of the scripture. In his armpit he holds the Rajoharan. they are hearing the lessons with folding legs. The illustration shows impressive expressions on the face of the preceptor. The custom of keeping a long beard and braid of hair in ancient times is reflected in this illustration. The dresses of all are remarkable. Note: 41 What is the real meaning of 84 lacs of Yonis? The being are infinite in number but they are all classified and included in 84 lacs of types It there any basis for such classification? Yes. For each Yoni, the classification is based on common colour, smell, taste, touch and form. Thus the blessed ones who were omniscient discovered through their subtle faculty the similarities among the being to forma particular group. This is why the world is said to be composed of 84 lacs of being The Gujarati Sutrapath named 'Satlakh in the Pancha Pratikra mana-Sutra of Jains has mentioned the number of being in each of these groups Note: 42. For further information about these 563 groups see the book 'Jeeva Vichara' Note: 43 Water in any form has the soul. The water which is visible forms the bodies of the souls. The minute acquatic insects etc. found in it belongs to the dynamic group of beings. They are distinct from water. This is why the Jain ascetics don Ytouch or drink the water of the wells and the tanks, to avoid violence to the beings. Note: 44. The light of the fire forms the physical frame of the subtle souls of fire. This is why the Jain saints neither touch nor use fire. Note: 45. There is difference between the statements in the scriptures and the experience of the modern scientists about the senses and forms of the being 187 For Personal & Private Use Only

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7 14. Types of musical instruments: 15-16-17. Jain arabesque (paraghara): 188 There are thousands of types of musical instruments in the world. They are classified into four fundamental groups. 1. Stringed musical instruments, 2. Wind musical instrument, 3. The castanets and 4. Musical instrument of percussion. It should be noted that any sound of the musical instrument is produced by the vibration caused in the air. Stringed instruments have strings or wires Hence they are Tarvadya as well. Such instruments are played with the fingers or the bow. Veena, Sitar, Sarod, Sarangi, Dilruba, Tanpura etc. are included in this group. The wind instruments give musical sound when air-pressure is created by blowing air orally or by creating air pressure with some gadget. 'Sushira' means having a bore, hole. The musical sound is created by the fingers on the bore and the air passing through the instrument. In this group one may mention conch-shell, flute, oboe (shahanai), bugle, whistle of leaves, mouth organ etc. The castanets are those which produce sound when one part of it is struck against the other giving strong solid tone. Among them are included cymbals, Manjiras, kartal, lazim etc. Among the instruments of percussion 47 are those which are hollow and covered with leather. They are played with hand or by small sticks. Among these one may include, Mridanga, Tabla, Packwaj, drums of various types, khanjari etc. In this strip musical instruments are shown with the names of the classes of them. Some classify musical instruments into three groups. They classify castanet instruments of percussion into one group and call this group as Talavadya because they do not play the melody but are used only to maintain musical rhythm. Hence they are included in one group. These three illustrated strips show the arabesque carved in the background of the icon of Tirthankara Deva in the Jain temple. Parikara is the Sanskrit word meaning attendant in figures. The Jains in their language call it 'Paraghara'. Parikar means Parijan or attendants Parikara thus means gods and goddesses related to the icon. Most of the Jains are ignorant of the figures in the arabesque and their purpose. These three illustrated strips are presented here to give them some idea about it even at home. All current customary figures are depicted here. Their introduction is given below. STRIP NUMBER 15:-The semicircle portion above the icon is shown here flat and straight. Here the gods are shown as going in a procession to celebrate the birth (of a Tirthankara). They are playing music for the holy bath and installation ceremony. At the centre a god is shown sitting on threefold divine umbrellas, sitting in a peculiar seat posture and blowing the conch. On both the sides are shown Gandharvas (demi-gods) playing the drum. They are followed by Indras riding elephants who hold holy pitcher filled with water. They are going on Mountain Meru in the sky to join the celebration of the birth (of Tirthankara) under the god who blows the conch. There are three divine umbrellas kept on the icon as divine accompaniments there are lotus-stalk bearers carrying lotuses to be kept on both sides of the ears of the icon. After them are shown the domes of the minor temples on both the sides. The circular portion above the arabesque shows a line of swans and lotus petals between two lines. Peacocks and parrots are also shown to add to the decorative value. In some of the arabesques Gandharvas (demi-gods) and their spouses are shown in the upper strip but that is not shown here. Thus here are shown only those Parikars which are usually presented in current art9 In ancient times great attention was paid for creating varieties of Parikars from the view-point of subjects and art. But at present the arabesques are conventional, simple and almost proto types. There is hardly any freshness of beauty in them. This may be due to lack of interest in art, lack of vision or paucity of financial resources. In ancient times arabesques were remarkable for their variety, for their artistic vision, for their excellent linings and for their attractive and impressive sculpture.50 STRIP NUMBER 16: In this strip of the arabesque the central figures are shown. At the centre the icon of Mula-Nayaka is shown. Then on his right and left side icons in standing position and in Jina Mudra (Kayotsarga-Mudra) are shown. Then on both the sides gods holding the chowries the pitcher of nectar are shown. Then on both the sides are shown the figures of the friendly meeting of the elephant and the crocodile. Then on both the sides are shown icons in lotus-postures. Then on either side of the figurines is shown an acquatic animal like a crocodile emitting foam 32. In ancient times the arabesques were variegated and the Mula-Nayaka only was generally placed at the centre. Then the number of arabesques with three icons at the centre increased. Here on the right and the left side of the central Mula Note: 46. Stringed instruments are also called Tata or Tanta. Note: 47. The instruments of percussion are also called 'Anaddha' or Avanaddha' in Sanskrit. 'Anaddha' means covered or inlaid. These instruments are covered with stretched leather. Note:48. There are some musical instruments which don't fall completely into one specific group e.g. harmonium. piano etc. They are to be considered as of the mixed class. These instruments are partly wind-instruments and partly castanets. Note: 49. These strips follow the arabesque shown in the sanctum sanctora of the Jain Temple at Chembur. Note: 50. Though there are many types of arabesques shown in ancient sculpture the best ones as far as known are at Khada-Khotdi Pada in Patan and at Nisha-Pole in Ahmedabad. The first one is the best in clarity, form and intricate carving while the second one is of the universally loved Shri Parshwa-Natha in an underground cell has lively features and the sculpture is quite flawless. Note: 51. This posture is also popularly known as 'Khadgasana Note: 52. The correct name and the correct motive of showing it here is yet unknown. For Personal & Private Use Only

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18. Swastika: Nayaka two icons of in Kausaggia i.e. in standing postures were shown. Then the Parikaras with five figures became more and more dominant and this has become conventional for the last hundreds of years. At present the same convention prevails. In some such arabesques even eight divine accompaniments are also shown. One icon with arabesques is known as Ek Tirtha. Three icons with arabesques known as Tri-Tirtha and five icons with arabesques are known as Panch-Tirtha. As Shri Adi Nathji, Shri Shanti Nathji Shri Nemi Nathji, Shri Parshwa Nathji and Shri Mahavira are the prominent Tirthankaras among the 24 as menioned in Kallana Kandam prayer. One of them is installed as the central figure in arabesques and the remaining four Tirthankaras are shown elsewhere in arabesques. STRIP NUMBER 17:In this strip the figures, at the podium of the throne of the arabesque are shown. At the centre of this strip ShantiDevi, the goddess of peace, or Adya-Shakti, the primeval goddess is shown. The elephant and the lion are shown on both the sides. Why these two animals are shown here is not quite clear. The lion is known for its ventures and the elephant is known for its strength. The figures are shown perhaps with a view to convey the inspiring message that one should take initiative for benevolent activities and should be strong enough to undertake philanthropic activities. Perhaps it brings the message that like animals having mutual enemity but staying together here in peace. people should give up enmity and practise non-violence in life. Indian scholars have looked upon these two animlas as auspicious and that is perhaps the reason why they have found place here. But all these are hypothetical statements. Truth has yet to be discovered. Then on the left side Go-Medha Yaksa" of Shri Adishwar Prabhu is shown with four arms and with weapons etc. sitting on an elephant on the right the last figure is that of Goddess Chakreshwari scated on the eagle and having six arms and holding weapons and objects. Variations are found in the weapons and vehicles of goddess Chakreshwari. The strip shows various designs of the Swastika which is considered to be an auspicious symbol. At the centre the complex design of the Swastika known as the Nandyavarta is shown. This symbol is exclusively used by the Jains and worshipped on a very large scale. It assures happy conclusion of any work and is known for its beneficial effects. Swastika, one of the eight auspicious symbols is also an auspicious symbol of Indian and Aryan civilisation. It is drawn with unbroken rice and kumkum in social and religious festivals to keep all the obstructions far away. Scriptures state that it attracts good fortune to the doer of this Mangal. In order to keep Mangal intact unbroken rice are used. In Snatra puja (birth ceremony festival of Tirthankaras)and other holy ceremonies and specially celebrations of austerities numerous. Swastika are drawn on many occasions. This Swastika or Nandyavarta is also drawn on the occasions of entrance festivals of preceptors, of icons or inauguration of holy discourses. Thousands of Jains draw such a Swastika, with rice-grains before the icon of their deity in their temples. Here the last Swastika in the strip is a facsimile of a Swastika in 'Ayaga-Pata (2000 years old) in Mathura. The Swastikas drawn here follow the clock wise course 56 but when a Jain ascetic gives up his mortal coil the Swastika is drawn with saffron on the shrouds that cover his body, in anti clockwise course. Such anti clockwise lines in Swastika are more prevalent in non-Jains. From the view point of art the Swastika is drawn in many ways. This illustration strip is the replica of a sculpture in stone. Here at the centre is shown Yakshini Ambika sitting on a lion and heavenly damsels dancing around her in various postures. This goddess is the deity of the 22nd Tirthankara Shri Neminath Prabhu. She is also known Amra-Kusmandini. This goddess is well-known among the Jains and others. Non-Jains address her as Mataji and during Navratri (the first nine days of the last month in Hindu calendar) religious Garba songs are sung with dance and religious rites performed to please her. The famous temples of this goddess are situated on Mount Abu and Mount Girnar, This strip is the replica of an art work carved on the Bhara-Huta dome. The three major circles show imaginary figures of Shrenik, the king of Magadha, well known among the Jains, the emperor Samprati and the emperor Kharvel. Shrenik was the great devotee of Bhagawan Mahavira. In the coming age he is to be a Tirthankara of the category of Bhagawan Mahavira. Emperor Samprati of Avanti was a great propagator of Jainism and had got carved crores of Jaina icons. He flourished in 220 (vir samvat). The emperor Kharvel, the great Megh-Vahan then flourished in Kalinga (Orissa) in the second century B.C. In his rule Jainism reached the climax of its glory. About Samprati only few facts are narrated in the history while reference to the emperor Kharvel, the great Megh Vahan is made in 'Avasyak Churni and Hemavant Theravali: It is a pity that history tells us nothing more about him. 19. Ambika worship in sculpture: 20. Sculpture strip: Note: 53. The custom of installing a 'Pancha-Tirthi' in Snatra ceremony suggests the leon of the above mentioned live Tirthankaras Note: 54. The true motive behind this is yet not known and the plausible motive being unconvincing is not recorded here. Note: 55. It was not a custom for the sculptors of arabesques in certain centuries to show only those Yakshas (Demi-gods) and their spouses who attend to a particular Tirthankara, but certain specified Yakshas and their spouses were shown. So, Ambika was shown as the spousc and Yaksha was shown with a big tummy and riding an elephant. The name of this Yaksha is still not known. The scholars think he is sarvanubhuti as mentioned in the fourth prayer of Snatasya. Generally gods and goddesses are shown as having four or more arms but there was also a tradition of carving gods and goddesses having only two arms Note: 56. Germans are called Aryans. Their leader Hitler had accepted the anti-clockwise Swastika as a national emblem. It was shown on the German National flag, tattooed on the arms of soldiers and painted on machines, weapons etc Note: 57. Kharvel was a great Jain emperor. He had an icon of Adishvar Bhagavan. It was made of Gold and studded with Jewels. Later on he named this icon as Kalinga Jina. Annual festival was held to honour this icon and all the people of Kalinga took part in this festival. It is a matter of research to locate this icon For Personal & Private Use Only 189

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21.22. Sixteen Sixteen goddesses of learning are illustrated in strips number 21 and 22. Their names and numbers are mentioned Goddesses of with the illustrations. The names suggest the branches of learning associated with them. learning: In ancient times some persons did exert themselves to attain such learning. There are references to the worship of goddesses such as Rohini, Prajna pti, Vairotya etc. in Vasudeva Hindi and other books. So it is possible that there existed 16 branches of learning of the similar names and these goddesses of learning are the presiding deities of these branches of learning. The illustrations of the goddesses are reproduced on the Kalpasutra style so that readers may get an idea about the type of illustrations in Kalpasutra. Their weapons and vehicles are shown as they were. As they are quite clear, we have not described them here. The description of the weapons and vehicles varies in some books. These goddesses are remembered in NavaSmaranadi stotra. They are also found in the cloth piece of Mantra for a particular learning. They are also worshipped during religious rites and Mantra practices. Inside the dome of the Jain temple at Mt. Abu are beautiful statues of these goddesses in a standing pose. Their illustrations are also found in ancient palmleaf texts. 23. Illustrations in this strip various animals are illustrated. The illustrations are reproduced faithfully from the illustrations of of animals: animals in medieval Jain Kalpa-Sutra at the centre of this strip. 24. Regent There is an icon of Tirthankara in Kayotsarga i.c. Khadga posture and the ten regents of the aerial world are Gods of Ten shown here worshipping him. The regents of directions have authority over the directions; the four directions, four Directions: sub-directions and the direction above and the direction below. Here they are presented according to a certain standard. These gods are said to be the caretakers and sentinels of these directions. They are worshipped in many major and minor religious rites such as Shanti-Snatra. They are also offered food here. I. Indra is the regent of the east, 2. Agni is the regent of south east, 3. Yama is the regent of the south, 4. Nairuti is the regent of south west, 5. Varuna is the regent of the west, 6. Vayu (the god of air) is the regent of the north west direction, 7. Kuber (the god of wealth) is the regent of the north, 8. Ishan is the lord of the north east, 9. Brahma is the regent of the direction above and 10. Naga (the serpent) is the regent of the direction below. These regents rule over all activities in their directions. Yama the god of death is the lord of the south. There is a custom not to keep feet in that direction while sleeping, otherwise one is likely to invite his wrath and consequent punishment In the illustration the regents of the directions are shown with their weapons and objects and vehicles and serving Bhagawan Tirthankara. There are variations about the weapons and vehicles of these regents of the directions in books of the Jains and others. 25. The nine In this strip the nine planets in the sky are shown serving the icon of Bhagawan Parshvanath. Their names, vehicles planets: and weapons are clearly shown in the illustration. These planets are the deities of the third astrological sphere. They live in mobile divine aerial cars. According to Jain scripture the first and the second in order are the sun and moon and thereafter other planets are shown in order. These planets are illustrated here according to the Jain style. However there are variations in other books of the Jains and non-Jains. The name of the Tirthankara associated with a particular planet is given below each illustration. The numerals in the illustrations are for the easy guidance of the aspirant who would like to recite the Mantra of a particular planet. The names of the days of the week 5 are given from the names of the planets. Out of the 88 planets seven or nine are dominant. The planetary positions in the horoscope reveal the past, present and the future of the person. There is a remarkable convention of carving eight or nine planets below the metallic or stone icon with arabesque. They are remembered and prayer is offered to them in major and other stotras. Prayers and worship are offered to them during the rites and their names are recited. 26. Eight The physical group of atoms i.e. collections of the karmana classifications called Karma by the Jain pervade the Karmas: whole universe everywhere just as air pervades everywhere in the 14 Raj Lokas and just as six elements (Dravyas) pervade every where in the Lokakasha. Pudgala Dravya means the Karma known by its Pudgala is an inert substance visible to those who haveextrasensory perception. These Karma Pudga Is by themselves are not capable of giving happiness of unhappiness to the soul but whenever the soul undertakes any good or bad activity, with the mind, speech or the body, the soul involved in worldly affairs attracts the physical atoms of Karmana class, just as the magnet attracts iron and then immediately joins them with the regions of the soul. Whenever such association takes place, four conditions are simultaneously decided in the atoms of Karmas immediately. At first, the different natures of those Karmas are decided when the bondage through seven or eight types of actions is created. It is also decided as to what main qualities of the soul would be obstructed. This is called Prakriti Bandha. Sthiti Bandha means the duration of the time for which the Karmas of bondage would remain associated with the soul. Anubhaga Bandha or Rasa Bandha as called in scriptural terminology decides in what way the Karma of bondage will result, whatever the result would be external or internal, good or bad, intense or mild. The fourth Pradesha Bandha decides the share of an individual soul from among the seven or eight Karmas, binding every moment and affect the Dalikas of Karmana classification. Their proportion or amount is also decided at the same Note: 58. There are variations in the number of the guardians of the directions Note: 59. The planets, the sun, the moon, the Mars the Japiter and the saturn are also known as Aditya, Chandra, Bhauma, Brihaspati and Shanishchar respectively. Note: 60. An atom is the smallest particle of clement that can't be further divided without destroying its identity. The collection of such atoms is called Skandha. Such physical Skandhas worthy of Karma have infinite number of atoms. Such Karma Skandhas are everywhere in the world. 190 For Personal & Private Use Only

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time and the result follows. In this world the folly or scholarship, happiness or unhappiness, prosperity or poverty, good or bad intelligence, the results of lack of renunciation, high or low dynasty, obstacles etc. are all due to the rise of such Karmas bound to the soul. The creation of the whole world and its complete working depends upon Karma. When the substance of all Karmas is annihilated completely the soul becomes free from Karmas and is liberated. These Karmas are of eight types. Their names as seen in the strip are 1. the Jnanavaraniya, 2. the Darshana varaniya, 3. the Vedaniya, 4. the Mohaniya, 5. the Ayushya, 6. the Name, 7. the Gotra and 8. the antara ya. In this strip the alone of such Karmas is shown in the illustrations. 1. THE JNANAVARANIYA KARMA - In this illustration an individual with a bandage on his eyes is shown. The moral of the picture is that Jnanavaraniya Karma is like a bandage on the eyes. A person with a banda ge on his eyes cannot see or know anything, Similarly, if the soul is bound by Jnanavaraniya Karma by harming or neglecting knowledge or the knower, the bandage of Karma becomes tied on the soul's eyes of Knowledge and thus the soul's light of knowledge is covered up. Consequently the soul becomes incapable of knowing anything well, clearly and completely and moreover though the soul has infinite knowledge, it can't combine absolute knowledge and power. This Karma obstructs the infinite qualities of the knowledge of the soul. The type of bandage decides the type of obstruction for the qualities of knowledge. The development or the diminutionof intellect, intelligence, memory etc., depends more or less upon the diminution of Karma. 2.THE DARSHANAVARANIYAKARMA (Karma which hinders comprehension) This type of Karma acts as the door-keeper. How can a person who wants to call on the king see him unless the doorkeeper or the sentinel allows him to enter? Similarly this type of Karma restricts a person from the true comprehension of an object. With the rise of such Karma, the soul loses the general comprehension of an object. This Karma covers up the light of the soul, which would allow him to have the vision and the infinite perception. The word perception has many meanings associated with religion, faith, general knowledge etc. But here it should mean general knowledge. In the illustration the door-keeper is shown prohibiting a person from seeing the king. 3. THE KARMA OF EXPERIENCE(VEDANIYA)- The Karmas which make one feel happiness or unhappiness are called Karmas of experience. Karmas which lead to experience of happiness are called 'Sata-Vedaniya' and karmas which lead to experience of unhappiness are called Asata Veda niya - This nature of Karma is compared with a sword to which honey is applied. The experience of Sata-Vedaniya Karma is sweet as that of licking a sword to licking the sword. With the rise of such Karma the soul experiences sweet happiness and bitter unhappiness in the objective world. Such Karma, from subjective view point restricts the soul from enjoying infinite spiritual bliss. 4. THE KARMA OF DELUSION (Mohaniya)-The nature of this Karma is compared with that of liquor. When a person drinks liquor, he becomes immodest, slave of sense, dependent and even unconscious and loses discretion. Similarly with the rise of such Karma the person loses discretion between truth and falsehood, religion and misbehaviour, duty and misconduct and good and bad. His behaviour is unworthy, life is without any principles and discipline. He leads sinful life. He remains engrossed in illusion. His vision remains defective so that he is unable to have true vision. From the view-point of subtle result this Karma covers up the quality of equanimity of the soul and infinite qualities of character and thus it doesn't allow the quality of renunciation to develop. The illustration shows a person drinking liquor. 5. THE KARMA OF LIFE-SPAN (Ayushya Karma)- The nature of such Karma can be compared with that of detention, chaining or imprisonment. The prisoner who is detained, chained or imprisoned has to suffer till his period or sentence is over. Similarly, with the rise of such Karma a soul enshrined in the body of any of the four categories has to lead life from birth to death in that species. He has to remain in that adopted body till his Karma is exhausted. The existence of such Karma restricts the soul's quality of undwindling. Here in the illustration a person is shown imprisoned for a certain period. 6. THE NAME KARMA - The nature of this Karma is like that of a painter. Just as painter creates various forms with various colours such Karma makes a soul assume bodies of various measures,forms, colours, smell.taste and touch in the four categories of states and in the five types (according to number of senses). Credit or discredit beauty or ugliness credit or discredit etc. results due to this Karma. With the rise of such Karma the formlessness of the soul is obstructed. In the illustration an artist is shown as creating various forms. 7. THE KARMA OF GOTRA- The Gotra Karma is of two types high and low. This Karma is compared with the work of a potter. The posts which are made by a potter for religious ceremonies are respected as auspicious but pots which are used to store liquor or such harmful stuff are condemned. Similarly due to such Karma la person is born either in a high lineage or a low one. If he has a high, good lineage, he is respected and if a bad one he is condemned. This basic nature of such Karma hinders the soul's quality called 'Aguru laghu' (neither big nor small). In the illustration a potter is shown as creating various (earthenwares ). 8. THE KARMA OF OBSTRUCTION (Antaraya) - The nature of this Karma is like that of the treasurer or the store keeper. The king may order the treasurer to give donation but if the treasurer disobeys, the king won't be able to give any help. Similarly despite the desire of the soul this Karma doesn't allow the person to do charities etc. Such Note: 1. Blood-relations are hereditary and affect the thought and conduct of individual. 191 For Personal & Private Use Only

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27. Eight auspicious symbols: 28. Hasta Mudras: 29. Eightfold Yoga: Karma restricts the enjoyment or use of objects and wouldnt allow a powerful person to use his capacity. This world is run on all the eight types of Karmas as mentioned above. This Karma dominates all beings. Behind the major or minor activities of all men, gods, infernal beings and animals some Karma of the previous life or this life serves as the motive force. As long as such Karma dominates life, there is bondage of the world, births and deaths in the world and mental afflictions, diseases and botherations. The soul which goes on eclipsing the dominance of such Karma through virtues such as non-violence, truth, selfcontrol, austerity, renunciation etc. would be completely liberated from all such Karmas in one of the births and then being liberated, becomes a liberated soul. These eight auspicious symbols are adopted from Kalpa Sutra (Pajjo Savana-Kappa) of the mediaeval age. The sequence is slightly changed. For further explanation see the explanation for strip number 3. 62 Mudra means a particular form of figures created by both the hands (excluding the other parts of the body) These forms and figures are created with the fingers, the fist and the hand. Mudras are an important part of Mantra practice, installation rites, and Yoga practice. These Mudras are for pleasing gods, for attracting gods through Mantra recitation and for gaining wealth, prosperity, knowledge and dominance. A person 63 who can perfectly practise these Mudras with Mantras can do good or evil and can cure many diseases and remove difficulties. Many Mudras are given in ancient books but here only those Mudras which are very useful 64 are given. The first six Mudras given in the strip are used for religious rites associated with Siddhachakra, Rishi Mandal etc. and in the Mantra recitations of Vardhamana Vidya and Suri-Mantra. Some of the rest are useful for AnjanaShalaka installation. Religious books have shown those Mudras which are used for religious rites. Mudras useful for music, dance and dramas are given in their respective books. Yoga means eight fold practices for meditation. Yoga is the technique of liberation through joining the path of liberation Eight stages of Yoga are recognised by the Jain, Vedic and Buddhist cultures. The names of these stages of Yoga are given with the names in the strip. The first illustration is about Yama (restriction) in standing position. The second is about Niyama (Observances) taking certain vows, the third is about, the Padma Asana (Posture), the fourth one is about Pranayama (control of bio energy). As the practice of Pratyahara (abstraction), Dharana (concentration) and Dhyana (Meditation) cannot be expressed in outward appearance, the three following figures are shown as the same. Only in the eighth illustration the additional halo is drawn. As a result of the practice of the eightfold Yoga one attains the status of Ishvar-supreme being, shown in the last symbol. The definitions of the eight stages of Yoga are given below. (1) Yama means to accept the five vows of non-violence, truth, non-stealing, celibacy and non-hoarding, for the whole life in a befitting way. (2) Niyama (observances) means to renounce the objects of pleasure in a befitting manner and to practise purity, contentment, spiritual study, austerity, meditation etc.. It also includes regulation in life, the five Samitis, the three Guptis and various restrictions. (3) Asana (Posture) means either to stand or sit comfortably after giving up unsteadiness. This includes many postures such as the lotus posture, the posture of perfection, the sword - posture etc., Gradually stage by stage more postures are added till one gains perfect mastery over them. (4) Pranayama (the control of bio energy) means control over respiration, practised in these stages of inhalation, holding the breath and exhalation, which in Yogic terminology are called Puraka. Kumbhaka and Rechaka respectively. (5) Pratyahara (abstraction, means to withdraw the mentalmodification from the five Senses and their objects (6) Dharana(concentration) to make the projection of the mind steady on any stationary or moving objects, Pada or subject.(7) Dhyana (Meditation means to make the mind fully concentrated in the previous practice or to mentally instal any Mantra Beeja or a Pada at the navel in the heart or on the forehead (i.e. by completely avoiding evil meditation and adopting good meditation) to be one with it. (8) Samadhi (Superconsciousness) when concentration is perfected and when the mind becomes free from all thoughts, thus completely peaceful state is achieved wherein one becomes absorbed in the soul. The aspirant of Yoga gradually and stage by stage passes through these eight steps through practice and at some time he reaches Samadhi, the final superconscious state. When one reaches the state of Samadhi, realization of Supreme state becames easy. On the external plane physical and mental disorders can be relieved with Yoga technique. Again, during the practice of Yoga and austerity many miraculous powers can also be achieved and amazing feats are performed, but a true virtuous Yogi would hardly use such miraculous powers. He concentrates all his energy to achieve the best and the highest power of right knowledge, right perception and right character. Internally Yoga leads the soul to reach the perfect, spiritual state and to bring spiritual liberation near. At present more and more people are attracted towards Yoga. Europeans and Americans who have reached the climax of material prosperity and who are saturated with such material happiness and who constantly feel dissatisfaction are highly impressed by Yoga. Outwardly also they experience peace in many ways and enjoy health, through Yoga. Note: 62. Mudras formed by other parts of the body are not given here. Note: 63. How a certain form created by the hand or the body can play the role in good or bad result is still a mystery Note: 64. For detailed dlustrated introduction to Mudras see sangeeta Ratnakara Sangeeta Parijata etc. Nirvana Kalika, Pratishtha books, Achara Dinkara, Vidhi-Marga-Prapa etc. Jain texts, English Books and Magazines Note: 65. Mokshopayo Yogaha. Jain 192cation International For Personal & Private Use Only

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30. Eight Divine accompani ments (Pratiharya): 34. Yantra Figures: The word pratiharya is derived from the word pratihari which means the door keeper. A watchman constantly serves his master. Similarly these attendants are constantly in the vicinity of Jineshwaras-Tirthankaras for services and exhibit the dignity and splendour of Tirthankara. When Tirthankaras realize omniscience, the gods being attracted by the great merits create eight divine accompaniments including the Ashoka tree.These accompaniments remain with Tirthankaras as long as they live. Whenever the Tirthankaras are on a holy walk or are delivering a religious discourse, these accompaniments are invariably present. These accompaniments are created by the gods to show their devotion to Bhagawan Vitaraga and to spread the glory of their own speech as well as the speech of Tirthankara. These divine accompaniments are only found with such supremely blessed ones. There is a tradition to show such accompaniments at the divine religious Samavasarana. It is a tradition to represent divine accompaniments in the picture of the Samavasarana or an arabesque or in the picture of Arihanta. Gods create these divine accompaniments by their divine power. At the centre of the strip a Tirthankara is shown on a lotus seat and delivering a religious discourse in a peculiar posture. Divine accompaniments are shown on both of his sides. Here the names of these accompaniments are also given. The small Chaitya tree (the tree asoociated with omniscience absolute enlightenment) on the Ashoka tree is also shown. The Chaitya tree or the tree of enlightenment for each Tirthankara is distinct. So they are of different types on the Ashoka tree. The remaining seven accompaniments are same for all Tirthankaras. One of the accompaniments is the divine melodious sound of music which creates extraordinary charm for the audience. Another accompaniment is a drum beaten specially at the time of worship of Arati. Another accompaniment is a group of three divine umbrellas (chhatras). Their correct sequence is shown. This sequence is followed in ancient pictures, arabesque around the central figure in a sculpture and in certain stone and metallic icons. The three divine umbrellas over the icon in a temple should have only this sequence but it is wrong and against scripture to reverse the 66. 31. Samayasarana first Rampart (Conference Hall for 12 types of audience): 32. Samavasarana This second rampart of the divine religious auditorium is shown in simple way as the first. Here animals having mutual antagonism from birth are shown as forgetting such mutual antagonism due to the effort of the speech of Bhagawan, when they listen to discourse about non-violence and friendship from Bhagawan sitting on a golden (conference of lotus under the Ashoka tree. Who is non-violent incarnation and who loves all being in the universe. second Rampart These eight auspicious symbols are adopted from medieval Kalpa Sutra (Pajjo-Savana-Kappa). The sequence has slightly changed. For details see the explanatory note for strip number three. birds and animals): 33. Eight auspicious symbols: sequence. This is the first rampart of the divine religious auditorium shown in simple way. Bhagawan is sitting on a throne of a golden lotus under the Ashoka tree. Indra is shown beside him. Over and above the four sections of Jain community the gods-Indras, following their own rules and regulations and with folded hands listen courteously to the blissful discourse delivered by Bhagawan. As the female ascetics and women have to receive the instructions in a standing position, they are shown standing. In colloquial language this auditorium is called Samosarana. The significance of the alphabets and numerals which are the foundation of all our dealings is well-known in the world. A meaningful combination of them creates a peculiar collective energy. In Mantras there is domination of words, letters, with or without Mantra Beeja (nucleus). Similarly the Yantras are predominantly made of various numbers and letters. 67 The Yantras are of many types and their variations are innumberable. Following the mathematical formula lacs of such Yantras can be created. Many Yantras have numbers only and they are made by drawing a mathematical figure in which numbers are inserted. These figures are mostly squares, triangles, circles, hexagons or rectangles. These figures are divided into section filled with numbers. These squares when counted in horizontal, vertical or diagonal lines give the same total. Some Yantras have Mantra Beeja without numbers, with the letters or Mantra Gatha. Some squares have both letters and numbers. Some are outlined with circles and squares. In some Yantras men, women, animals, birds, musical instruments, weapons etc... are drawn and they are filled with Mantra Beejas and Mantra Padas. These Yantras are made from plates of gold, silver, copper or bronze (non-ferrous) by either writing carving or embossing the figures, numbers or letters. They are also available in various sizes on the palmleaf, paper or cloth in one or many colours. The drawings and writings on such media are done by a person with a clean body and mind.He wears clean clothes and writes or draws according to scriptural instructions while following the rites and sentiments correctly. For such drawings and writings eight fragrant substances, saffron etc... are used. The pen is made of gold or from a stalk of the pomegranate tree. Then by reciting Mantras etc. the soul of the Yantra is awakened with great respect. Thus the Yantra emits divine power. Then the Yantra is either kept at home or is worn on the body. These Yantras contribute reasonably to the welfare and progress of humanity. The Yantras give peace of many types, give strength and hypnotic power, drive away ghosts and endow one with prosperity, success, desired results and many..... Note: 66. Dundubhi is a drum used for musical beats as defined in books and illustrations. Note: 67. For this the book Koshthaka Chintamani is written and it is still in a manuscript form. Note: 68. This rule has been mostly followed in Yantras. For Personal & Private Use Only 121 193

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13 194 ducation International miraculous powers. The science of Yantra being very vast and the space being limited here the preceptor or other books would guide the reader as to who can write or draw such Yantras. how it should be purified, where and how it should be installed, how its sanctity should be maintained, how to worship, how the rites should be performed, which Yantra would be suitable for a person of a particular caste etc. In this strip some Yantras which are more used at present are given. Thus a whole strip is made exclusively for Yantras. The first two squares of 15 are given and they are followed by squares of 34, 65 and of 170, Jins referred to in Tijayapahutta stotra Gatha and then three squares each of 20. 35. A very rear strip showing the condition etc. of the child in the womb from the first month to the ninth month Seeing this strip the reader would be surprised about the necessity of its presentation here. The answer would be found by reading the writing at the end of the strip, but since there is great restriction of space every item, despite being significant has to be condensed. I thought that except a doctor none has any direct knowledge about the staying of the foetus in the dark chamber of the uterus for nine months and its development. After the invention of the x-ray machine the doctors got true and sufficient idea about the condition during the nine months, when photographs of the uterus were taken. Then only the people of the world got the information about this. Our scriptures and Sajjayas (religious books of understanding and wisdom) have described the afflictions suffered by the beings during the confinement in the uterus and during the birth. I thought I should enlighten people about the foetus state through pictures. There is no ample space to describe in detail how small is the body at the time of birth, how every month it grows and how the embodied soul coming with Taijas-Karman named bodies from the previous birth becomes one through the fusion of the ovum and the sperm then, as per the theory of Karma the human body being Audarika how it forms Audarika body from Taijas (light), and Karman (action) body, how the formation of the body with the abdomen is formed inside the abdomen, how the body of the child grows and how it becomes stable in the uterus of the mother in a head-down, legs-up position at the end of the nine months. There is no space here to show the affliction of the being in the dark chamber of the uterus. Observe the ninth illustration. Here the mother is shown in standing position and only the relevant portion of the abdomen is shown and you will exactly see how and in what shape the child has stabilised in the uterus. After nine or nine and a half months the child comes out of the mother's uterus in head-first position. The tenth illustration is presented here to show how the twins are covered by placenta in the uterus so that placenta would be properly understood. Then in a small illustration the exact location of the uterus in the female abdomen is shown by an arrow mark. Under this part is connected the genital organ of the woman. The foetus is formed by the fusion of the ovum and the sperm and causes pregnancy. Here how nice is the union of the material and the instrumental cause! Much can be written as to how and through which associated causes the foetus develops in the uterus and about the extremely subtle process observed directly through the pictures about the creation of a child as observed by the doctors but as details are not necessary here, we put a fullstop to it. In this strip the concrete form of the foetus on the 25th day is shown. Then, the development, together with the eyes at the end of the month is shown. You can see for yourself the gradual development of the foetus. The connection of the placenta and the foetus are shown. Read the advice given in the last section carefully and record the same in the heart. 36. A rare strip of different familar shapes (cuts) of the diamonds This strip, though not directly associated with religious teachings is associated in many ways with the same indirectly. It depicts Vajraratna, the diamond, the best of all jewels on the earth. The diamond has its day round the world for the last twelve years. This diamond is supreme since creation and is to maintain its supremacy till the end. It is the most valuable jewel. A diamond of the size of a beetle-nut or an almond can be worth millions or billions of rupees. Diamonds are of various types and colours. They may be light or heavy. They possess merits or demerits. If a diamond with a demerit is introduced in a house it can become the cause of the fall in every way and if one has a flawless, meritorious (auspicious) diamond in the house, it can lead one to the pinnacle of prosperity. Kohinoor, the diamond of the Pandava age is considered famous in the world today and it is set in the crown of the British ruler and kept in his palace. Books on diamonds were written in the past and new books are still being written. The diamond plays a significant role in creating new miracles in scientific inventions. Scientists make ample use of diamonds in electronic watches, satellites etc. The native physicians use diamond-ashes as a medicine for serious diseases while devotees decorate icons with diamond-studded crowns, necklaces etc. The diamond trade has flourished in the world, particularly in India where Gujarat and Saurashtra lead other parts. In Belgium and other countries there are gigantic machines to cut the diamond. The diamond being very hard can't be cut by ordinary tools. It can be cut by.gigantic tools alone. Machines of various sizes cut and give shape to diamonds and then bring them to the market. Their value is extremely enhanced in the trade after giving them shape. In the strip presented Note: 69. These illustrations are copies of the illustrations from a book on anatomy-physiology published in Germany in about Samvat 1980, As per my information the book was not to be imported in India. For Personal & Private Use Only

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here all the different shapes of diamonds are shown together with the names of the cuts (shapes) in the line below the section Diamond-merchants will like this strip. The spectators will be undoubtedly attracted to this strip as so many cutsshapes can be hardly seen elsewhere. Vajraratna i.e. the diamond related to the planet Venus. My Preface about nine Sentiments There are trillions of beings having the sense of mind. So the sentiments flowing in their hearts can also be trillions but the calculation or description being impossible the scholarly sages have classified those trillions of sentiments and grouped them in nine major sentiments and moods described in poetics in the literary section. In certain literary and other works eight sentiments are described by including one of them in a major sentiment after classifying the sentiments as major and minor. Similarly the sentiments are shown to be nine or ten as well. Someone has marked out a sentiment called Nootan. For example Anuyogadwar, a revered Jain scripture --Agama notes in sootra 262 (Gatha 63) that nine sentiments are described in a reverse order as Vira (bravery). Shringar (passion), Adbhuta (surprise), Raudra (terrible). Vridanaka (bashfulness), Bibhatsa (nauseating), Hasya (humour), Karuna (tragic) and Prashanta (quiet). Among these. Vridanaka is novel and not found in other books. Anuyogadwar hasnt enumerated Bhayana ka sentiment separately but there clarification is made that they have included Bhayanaka in Raudra sentiment and hence it hasn't been separately dealt with. The whole is the intention of writers 'intelligence. What is Vridanaka? Missing the worship of the worshipful, amounting to discourtesy or exposing the secret of someone who talks may ultimately lead to the internal feeling of shame. This is called the generating of the sentiment of Vridanaka which may also be marked by bashfulness and suspicion. Modern works on poetics haven't referred to this sentiment at all. The ancient book Bharatnatya (CH-6 V-15) has recorded eight sentiments-Shringara, Hasya, Karuna, Raudra, Vira, Bhayanaka, Bibhatsa and Adbhuta except Shanta. Kavyaprakash, written by Mammata has described nine sentiments by adding Shanta sentiment. Kavyalankar and Kavyanusha sana also enumerate nine sentiments, Rudrata has added Preyan as the tenth sentiment to the nine sentiments in his book Kavyalankar. 37. The causative factors producing nine sentiments The tradition of depicting the world-famous nine sentiments through pictures is very ancient but I felt that none has ever known if anyone has drawn pictures by showing the causes behind the sentiments. Probably they might not have even imagined this. Again, I thought about the subjects of illustrations for each of these sentiments. After deep thinking I selected the themes and got the illustrated strips drawn to show the causes of the sentiments. For example, there may be many causes behind the experience of the sentiment Shringar but the sentiment is produced by looking at a beautiful woman, the main cause. So, that illustration is placed here first. Then the joker of the circus is placed, by looking at whom the spectators may experience the sentiment of Hasya. Thus these illustrations of the nine sentiments are the causes and the nine sentiments are the results. 38. Facial expressions during the production of nine sentiments This strip contains illustrations expressing the experience of nine sentiments. No more explanation is needed as the illustrations are self explanatory. 39. Various forms created by the movements of the hands for Japa The chanting of any alphabet, word or a mantra is related to the number and for this there are two convenient methods. Either one keeps a rosary of beads or one may count with the grooves of the fingers. When counting was adopted with the grooves, Avartas were made to make Japa more effective and meaningful so that there would be no botheration to search for or keep the rosary. Avartas mean figures created by various ways. The strip given here depicts seven or eight types of figures. As Shankhavarta is useful as a support or as Japa, the third illustration is that of Shankhavarta. The Japa of Shank havarta is done by relating these two. The Shankhavarta of the right hand is of 12 figures. Counting once would amount to 12. In order not to forget this the palms of both the hands are kept near cach other. Now when 12 counts are made of Japa on the 12 grooves of the fingers on the conch-shape of the right hand, it is counted as one on the Tekan. To remember this the thumb is placed on the middle groove of the second singer of the left hand palm. Then, when 12 counts are made again with the right hand, the thumb is kept as Tekan on the second groove of the third finger of the left hand. Thus there would be nine times Tekan of the left hand and twelve would be counted nine times with the right hand, completing Japa 108 times. If the Japa is to be done by Avarta the number can be counted by keeping the thumb on the groove of the finger which has the shape of the figure 9 and for counting twelve times look at the third Shank havarta illustration. See where is the figure 1. Start counting the grooves by the thumb. As the finger moves on the twelve grooves this shape is formed. Note 70 The dramatists, following the rule of the genus and the species have described Shringara, Raudra, Vira and Bibhats the four sentiments as hasic, stating that Hasya, Karuna, Adbhuta and Bhayanaka, the four other sentiments are born out of them and hence they have accepted only the four basic sentiments But if we think the other way, the sentiments are innumerable For Personal & Private Use Only www.jainelibrary 195

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Thus there is one illustration with the shape of one of the four parts of Nandyavarta. This complete figure of Nandyavarta is found nowhere except in Jainism. As Palitana Jain Sahitya Mandir was to be constructed in Samvat 1995 as per my complete concept and aptitude I got the figure of Nandyavarta drawn by wooden chips, each 5 ft. long, on the ceiling of Gyanmandir hall. See the same figure on the title page of this picture-album. Thinking that it was essential to enlighten the public about this illustration, therein also I have selected the same illustration because its pair is nowhere in the world except in Jain religion. Though the figure of Swastika is quite common this particular figure is unique. 40. The method for counting the number (Ananupurvi) for cultivating mental concentration through Japa Anupurvi means a method with regular sequence and Ananupurvi means a method withirregular sequence. One of the methods for Japa is to count the beads of the rosary which is easily available for all. The second method is through Avarta and the third one is to count certain things against Japa. so Japa is practised through written or printed numerals. The Ananupurvi for Japa practice for the five Padas including Navakarmantra is quite familiar in Jain community. Lacs of its copies have been printed so far but the Ananupurvi of Navapadaji hasn't received similar publicity for certain reasons. The Ananupurvi of five Padas is with pictures of 24 Tirthankaras. It has five sections and the pages to be counted are 20. Question: Which is the best counting? the rosary-beads or Ananupurvi? Answer: There can be a clear-cut answer. This depends on the mental fitness but the Japa of Ananupurvi would be better for mental concentration than Japa on the rosary because here the numerals have to be utterd without sequence and so the eyes and the mind have to be constantly maintained on the sections of the numerals, allowing less accomodation for external thoughts to enter. Ananupurvi can be had from Jain book-sellers. 41. The strip showing imploration for forgiveness for mutual mistakes and wrongs done The subject of this strip is very serious, deep and significant. Worldly life and spiritual liberation are poles apart. Both are contrary to each other. One should practise for spiritual liberation if one desires to end the cycle of births and deaths and all types of worldly, mental, verbal and physical afflictions. So that at the end of one of the births, the soul may attain spiritual liberation but the chief condition for this practice is that one should first gain victory over Kashaya. Kashaya is at the root of the materialistic life. Kasha ya means anger, ego, illusion and avarice. The worst among them is anger. Because of these Kashayas like anger all the degrading and evil attitudes such as opposition between beings, vengeance, retaliation, not to be on good terms, exchange of hot words, anger, likes and dislikes, hatred, contempt, bitterness etc. come to the surface and because of them the bondage of continuous Karmas (actions) becomes extremely firm. Under such a state of affairs merciful Jain Tirthankaras saw that the beings are roasted in the conflagration of Kashayas. If on one of the days of the year all persons seek forgiveness for their errors, fault, crimes and unworthy attitude, mutually and with cordial sincerity the fire of Kashayas would be extinguished. With this aim in view all the persons implore for forgiveness by uttering Michchhami Dukkadam which means "I seek forgiveness for all my evil deeds during Samvatsari Pratikramana (annual religious worship). Thus they pacify the fire of vengence and opposition. This is called Khamat Khamana. This is the essence of Jain religion to forgive, to get forgiveness, to be quiet and to pacify others. Equipoise-perfect state of peace is the foundation and structurel of Jain religion and the essence of the duty of the Shraman of Jain religion is to be at peace and to attain peace. This strip gives the same message. 42. The strip showing the names of the twelve Agama Shastras (Dwadashangl) which are the main constituents of Jain religion When Jain Tirthankaras attain supreme enlightenment (Kewalgyan-Trikalgyan), they don't compose the scriptures with their intelligence but they get their scriptures composed through their chief disciples known as Ganadharas. These disciples have limited intellect but the Tirthankaras awaken their intellect by imparting to them three fundamental aphorisms to create among them the energy to compose the scriptures. These three aphorisms are: UPANNEI VA, VIGAMEI VA and DHUVEI VA. These three aphorisms are the base, the key of all knowledge of the past, the present and the future. The meaning of the three aphorisms is (1) All objects of the world are created, (2) All objects of the world are subject to destruction and (3) All objects in other sense) are permanent and stable. All objects of the world have these three states. Ganadharas, the chief disciples fold their hands, bow Note: 71. The Ananupurvis with the method of counting through Vyutkram are known. The best one recognised by all and Mated in scriptures is that of five Parameshthi padas of Navakar mantra and the other one is with nine names of Navapadaji, five Parmeshthis and of vision, knowledge, conduct and austerity, Note: 72. This works as a goad to control the mind and perfection is achieved by regularly practising Japa for six months and then the practitioner of Jape can achieve his goals. In Jain religion this medium, though small is yet extraordinarily effective and yet very few persons make use of it. 80 per cent of them are neither acquaineed with it nor understand the same. This is an unfailing remedy for those with unsteady minds. 196 For Personal & Private Use Only

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down their heads and accept the aphorisms of knowledge. The three aphorisms of Supreme Being generate unfathomable intellect-energy and so, within 48 minutes (Antarmuhoorta) 2 Ghadis, they orally compose all the twelve unfathomable scriptures. Then the major twelve scriptures are composed. The composition of these twelve scriptures is called Dwadashangi in the famous terminology of Jain language. During the spiritual rule of every Tirthankara such Dwadashangi scriptures are composed since creation to the final deluge as an eternal rule. The strip depicts Bhagawan Mahavira at the centre. This picture is based on the Gathas (anecdots) of Avashyaka Niryukti. The picture signifies the fact that Bhagawan Mahavira, while undergoing spiritual practice went on climbing the tree of knowledge. When he reached the top, he realised Supreme-Enlightenment - Kewalgyan-Trikalgyan. Tirthankaras are exceptionally noble, philanthropic and always tuned to the idea of doing good to the world. It is certain that the world benefits from the path of knowledge. The knowledge which is in tune with all the cosmic elements, which comprehends its arrangement and which can uplift the consciousness of the whole cosmos should be placed before the whole humanity in the world. so, Bhagawan climbed upon the tree of supreme enlightenment and plucked various flowers of various branches of right knowledge and he took these flowers of enlightenment in his hand, with a view to present them to his first eleven Ganadharas disciples. All the eleven Ganadharas stood under the tree of knowledge and took the flowers in their cloth-pouch of intellect. Then those Ganadharas, possessing supreme intellect made 12 garlands of these flowers. These 12 garlands are those twelve scriptures. All these twelve scriptures were composed before 2515 years on the eleventh day of the bright half of the month Vaishakha in the presence of Bhagawan Mahavira and the whole Jain community. At that time there was the tradition to remember scriptures by heart. There was no custom of writing down the scriptures, as, in ancient times people had immense intellect. As time rolled on year by year, memory became short. Scriptures were more and more forgotten. So about a thousand years later, between Vira samvat 987 and 993 a great conference of all great Acharyas was called at Valabhipur. It is said that 500 Acharyas had met at the conference and it was decided for the first time to put in writing all those memorised scriptures and whatever knowledge was sa ved from oblivion was taken down in book-form. From that time thousands of scriptures were being written down. The worthy heritage was thus saved for future generations. Jains' devotion for the Agamas-scriptures is unique. Jains preserve this great heritage of great knowledge through physical, mental and financial sacrifice. The names of these twelve scriptures are written in the strip. All these twelve scriptures are major. They are known as Anga and so the words Dwadasha (twelve)and Anga are joined together as Dwadashanga and the whole group of 12 scriptures is called Dwadashangi. Just as each of the Bhagawans is installed in a small temple, here the strip is made in a bow-shape and the twelve (Angas) Shastras are mentioned in the form of books. Here in the script the original Prakrit names are printed and below, Sanskrit names are also given. They are 1. Achar, 2. Sutrakrit, 3. Sthan, 4. Samavaya, 5. Bhagawati, 6. Gyatadharma, 7. Upasaka, 8. Antagad, 9. Anuttaro, 10. Prashna vyakarana, 11. Vipak shruta, 12. Drashtiwad. Just as Hindus' basic scriptures are four Vedas Jains have these twelve basic scriptures or Angas. Later on sub-scriptures - Upanga, Angopanga etc. are created. It should be particularly noted that Brahmins specialise in knowledge and Vaishyas - Vaniks - merchants specialise in money-matters. Knowledge seems to be hereditary in Brahmin families. This idea is indirectly supported by the fact that all the first eleven disciples of Bhagawan Mahavira who belonged to the Kshatriya family were Brahmins alone and they have written all the twelve scriputres. What a co-incidence! 43. The strip showing the names of 45 Jain Agama Shastras, together with their subordinate types apart from the twelve basic scriptures This strip shows the 45 Agamas scriptures as fixed by Shramana Sangha together with their names in a vertical sequence. After the composition of this Dwadashangi and after a lapse of time the knowledge contained in this great twelfth work on Drashtiwad was gradually forgotten by the ascetics and with the disappearance of that knowledge, that branch of knowledge was also lost. Then there remained only eleven branches. The preceptors who followed wrote sub-scriptures for these branches. There are twelve such sub-scriptures. Then knowledge was further divided into Payanna i.e. subjects. Then followed six Chhedasootras and then four Moola sootras were written. Two Choolikas were also written. Thus the total number of standard religious books rose to 45. How many are the totalscriptures of Jains at present? The answer is said to be 45. This figure of 45 is also not definite. There may be more scriptures. The information has to be greatly condensed. This strip being about knowledge, may be useful for invitation cards for knowledge or its celebrations. 44. The strip introducing very useful information about names of jewels associated with nine planets, their colours, specific days and time for wearing them etc. This strip is very useful and worth for collection. The description of the whole strip would fill many pages. However the strip clarifies many points. Mainly the strip shows the sun, the moon, mars, neptune, jupiter, venus, saturn, rahu and ketu. Keeping in view the table the strip indicates the relation of a particular planet with a particular jewel, the colour of the jewel, the day and the time of wearing the jewel, the Japa to relieve the evil effect of a particular planet and the shapes of the jewels. The two figures, together with the names of the planets show the arrangement and the directions for showing the Jain Education Intemational For Personal & Private Use Only 197

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planets on a ring or the Puja-stool to be made. As space was available some more names of jewels are given. Some jewels associated with nine planets are found from the earth, some from the sea-bottom and some from the mines. The jewels are classified as Brahmin, Kshatriya, Vaishya and Shoodra, when these jewels are found they are alive and have only one sense i.e. only one body. They have no nose, eyes, ears etc. and after being dissociated from their source they become lifeless through external air and light. 45. The seven best Kshetras shown in Jain religion for service, religious practice devotion slms etc. In Jain religion Punya means a good action-Karma. When the Karma is in ascendence, it gives the person happiness, peace, prosperity, success and a better state etc. There are seven factors which bind a being to good actions. These seven factors are called Punyakshetra. These seven factors - Kshetras are shown in the strip. They are: 1. The Jin-icon, 2. Jin temple, 3. Knowledge, 4. Jain ascetic, 5. Jain female ascetic, 6. Shravaka and 7. Shravika. Jains have immense faith and confidence in all these seven Kshetras. The first Kshetra is a Jin-icon and the second one is Jin-temple. Jains have great faith in getting the Bhagawan's icon inade and their installation as well as for constructions of Jin-temples. Jains have great feeling for spending maximum amount for it. Before about 40 years an intelligent person had asked me, "Maharaj saheb, people donate very little for the cause of education, for helping Jain brethren and for knowledge while they donate thousands and lacs of rupees within no time for the construction of a Jin temple. What is the reason?" The question was asked for the first time. Replying was not so easy. As the mind entered the depth of thought, the answer was found out immediately and I was pleased to answer and the audience became spell-bound. The answer was:"In Jain religion the good action is shown to have many types, rising higher and higher. The best action among them all is said to be Tirthankara Namakarma. It is natural that people would be instinctively attracted to such highest type of action." The third Kshetra is that of knowledge. Knowledge is light and mankind can attain welfare only with the support of light. So attaining true knowledge, to help others to attain the same and to inspire all who do good attaches a man to good actions. To create monuments for the protection of knowledge, to publish books, to spend money to educate others, to resort to self-study through sermons and to honour books will remove all obstructions to knowledge and in any one of the births the soul may attain supreme enlightenment and be entitled to the spiritual bliss of spiritual liberation Then there are two Kshetras for ascetics and female ascetics. To pay visits to ascetics and female ascetics, to bow down to them, to offer food, medicine, dress, accomodation etc. and to practise devotion to ascetics and female ascetics is necessary for the destruction of Moha niya and other sorts of actions and for securing Punya,sacrificing everything for non-violence, observing fivefold great vows and always engaged in doing good to all those ascetics and female ascetics associate people with religious and spiritual Kshetras and make them travellers on the path of spiritual liberation. The last two Kshetras are those of Shravakas and Shravikas. The attachment to merits - non-violence, control over the senses, Penance and for saking is caused by giving them all facilities so that they can live well and can practise Jain religion well. Thus the devotion for all the seven Kshetras would help the soul to go higher and higher on the path to spiritual liberation. 46. EIGHT NOVEL TYPES OF OBEISANCE Jain scriptures have shown various types of obeisance which are eight in number. Here they are shown with their types, their technical names, their illustrations, through the illustrations of the four constituents of Samgha. An illustration about obeisance of this type is in 'Namaskar Swadhyaya' published by Jain sahitya vikas mandal. In the middle only the face of Bhagawan Mahavira is placed. 47. The six principal religions of India, the number of their followers and their respective prayers The strip shows the number of the followers of the six different religions in our present India. Mark the symbols of six religions shown in this strip. Unfortunately there is no definite symbol which can be pointed out as that of Jainism. This is a sad state of affairs for Jain community. However, here we have placed the symbol of a Swastika. The crescent of the Muslims and the cross of the Christians are world-famous symbols but we don't have a symbol famous in India. Here, apart from the six religions there are hundreds of religious sects with a small number of followers. There is no definite census-figure available for these major and minor communities following various religions. Then who would decide their symbols? That being impossible, a question mark had to be placed before a standing man. (Prakirna means in various ways.) The census- figures of the followers of these six religions are written here as per census-figures of 1971. There the population of Jains is shown as 2.6 millions. This figure isn't reliable. The population of Jains is more than 5 millions but at the time of the census unaware and ignorant persons get their names recorded as Hindus in the space for Hindus. Hence it is regrettable that the true population of Jains can't be recorded. No association came forward to take up such work which is inevitable in democracy. If the Acharyas and the leaders who know the present situation become alert, this task, though difficult is not impossible. Will the Jain community entangled in deep sleep become politically conscious for its own inevitable good? In this strip the prayers of all the six religions are given. There is some similarity of words between the prayers of Jains and Bauddhas. This is why the historians look upon Jainism and Buddhism as branches of Shraman culture. 198 For Personal & Private Use Only

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I have been asking professors and students of Ph.D. whom I know to carry on research to find out the similarity in teaching, thoughts, words, meanings, conduct, icons etc. in Jainism and Buddhism. 48. The procession of elephant and tenment This is a procession of Jains with an elephant and is often called elephant procession. It can also be called pilgrimage of knowledge as a scripture has been put on that elephant. The chariot carries the icon of Tirthankara Bhagawan. The procession in practical terms is known as elephant procession, a chariot procession. This indicates generally things required in a procession. 49 to 54. The strips showing the weapons etc., and vehicles of Yakshas and Yakshinis of 24 Tirthankaras The traditional architects and sculptors including Sompura architects and sculptors, scholars, ascetics, female ascetics, Shravakas and trustees etc. are confused about the names of anonymous icons of gods and goddesses. To avoid such confusion the scriptures have their guidelines in the form of facial features, position of arms, their vehicles and the weapons or other items in their hands. The illustrations of 24 Yakshas and Yakshinis were published in a strip in the second edition of the album but they being small and not quite clear we have printed eight strips in this third edition so that the icons can be easily identified It was decided to illustrate only four arms and the vehicle instead of the gods and the goddesses as the weapons and other items in the arms can be clearly known from the strip measuring one and a quarter inches. To mark the god and the goddess of a particular Tirthankara the respective number of Tirthankara is shown in a circle at the centre. At the top are given the names of gods and goddesses. Below are shown the vehicles and in the four arms are shown related and respective weapons etc. In the figures of Yakshas and Yakshinis the heads of the first, sixteenth and twenty-third-of all the three are respectively those of a deer, and an elephant. Its still not known why such vehicles are created which don't exactly depict various animals and birds. Some Yakshas have more than one head. Their number is 11. Their arms are four to, while among Yakshinis, except in the case of Chakreshwari all the remaining 23 Yakshinis have four arms and one head each. This means the males i.e. Yakshas have more heads and arms while the females i.e. Yakshinis have only one head each. From this it may be imagined that males have a right to speak more while females have a right to speak less. I am sure intelligent onlookers will like my imagination which presents novelty. No further introduction is necessary as all information including the names are written in every strip. 55. The over all view of various types of mono-sense beings There are infinite beings, both with visible and invisible existing in the whole cosmos. As it is difficult to describe or define the infinite beings ancient composers of scriptures have classified them into 563 types. The 563 types are further divided into five sub-divisions. These five sub-divisions contain beings with one to five senses. The names of the external forms of these internal senses are the sense of touch, the sense of taste, the sense of smell, the sense of seeing and the sense of hearing and their respective organs are the skin, the tongue, the nose, the eyes and the ears. 1. The sense of touch gives the idea of eight types of touch, showing hot or cold, hard or soft etc. 2. Six types of tastes viz. sour, saltish, pungent, bitter,sweet and astringent are experienced by the sense of taste i.e. the tongue. 3. Good or bad smell is the subject of the sense of smell i.e. the nose. 4. Colours-red, green, yellow, black, white, blue etc. are recognised by the sense of seeing i.e. the eyes and 5. The experience of hearing sound is through the sense of the ears. There are infinite beings with the mono-sense (of touch), with bi-sense (of touch and smell), with tri-sense (of touch, smell and taste), with quadruple-sense (of touch, smell, taste and seeing) respectively. There are also innumerable beings with five-fold senses (of touch, smell, taste, seeing and hearing) The illustrated strip is given here to show the types of beings with one to five senses in 563 groups of beings as fixed through classification by the composers of Jain religion. The first illustrated strip shows beings with one sense and the next shows all other types of beings. In strip no. 55 all types of mono-sense beings are presented. In this strip the five constituents earth, water, fire, air and vegetation are shown. All these beings have got only mono-sense bodies because of the outcome of sin. They dont have the senses of the tongue, eyes, nose and ears. The earth should be understood as land and mountains, fire should be understood as all types of fire from the lightning in the sky to all types of fire on the land, air should be understood as all types of air that moves and by vegetation all types of flora and fauna, trees etc. should be understood. All the human beings, animals and petty insects are nourished by various products of vegetation. All the beings use land (the earth) for accomodation, water, fire and air for living and mostly use vegetarian products for nourishment of the body etc. Those mono-sense beings are alive as long as all these substances remain combined. When separated from the original source, they gradually become lifeless. Mostly the lives of other beings of the world are sustained on these mono-sense beings. Note:73. Really speaking the word "Varghodo' pertains to the bridegroom riding a horse and going for his marriage ceremony with a group of people. But generally it is as good as a currency coin for all the ceremonies in Gujarat today. The group of people walking with a pomp in any religious or social occasion is known by the word 'Varghodo'. The word 'Sarghas' is also prevalent in Gujarat but its traditional meaning is not befitting to all the occasions today and no other suitable word in Gujarati is available. In Hindi the similar word is *Varyatra' and it has become popular in Gujarat too. So I have also written it here. For Personal & Private Use Only 199

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19 As Jain ascetics have taken a life-time vow not to practise violence of any being by thought, word or action they don't use any type of a mono-sense beings which are alive. They don't touch them as they consider it a sin to touch them. In the strip, for separate classification of all types in the writing suggestion is made through the design. 56. The over all view of bi-sense to Fivefold-sense beings This strip shows bi-sense, tri-sense, quadruple-sense and fivefold-sense beings. All bi-sense, tri-sense, quadruple-sense and fivefold-sense beings are collectively known as Vikalendriya. The three types are shown in the first section. Then three circles of Tiryanch Panchendriya are given. These beings move in water, walk on the earth or fly in the air. Deities reside both in the sky and in the subterranean world. The infernal beings live only in the subterranean world and men live on the earth. Thus, through the two strips the general concept of the whole biology as shown in Jain religion is given. The joint introduction of 22 strips presented in English appendices The borders of various types and various subjects are placed in this book. It would have been good if the borders were continuous but because of the limited space of the page the expectation can't be fulfilled. In Gujarati appendices it is possible to present 8 borders only. It was not possible to present the borders due to space shortage in the following Hindi appendices. There was another difficulty also that I had no particular subjects left. Which would be consistent with this book or would embellish the same. Hence borders haven't been presented there as no new borders could be made. But in English some care had been taken. The same 20 borders which were presented in the second edition are continued in the third edition, at the same places. But out of 20 strips 17 strips are given in a series and the old strips from 18 to 20 are replaced by three new ones based on Kalpasutra style and then the remaining ones are joined with old three strips. 57 to 73. The Strip of 16 goddesses of learning 24 Yakshas Yakshini according to the Shwetambar Digambar concept. In Jain religion 24 God-like persons called Tirthankars are born during the specified span of billions of years. When a Tirthankar attains absolute enlightenment, a Yaksha (male deity) and a Yakshini (female deity) from among the deities of the subterranean world are appointed as sentinels for the maintenance and good of the religiousShasan (order established by Tirthankaras) in the public auditorium of Tirthankaras. The illustrations of 24 Yakshas are presented in strips 57 to 59 and the illustrations of 24 Yakshinis including Chakreshwari are presented in strips 60 to 62 according to Shvetambar tradition. There are illustrations of 24 Yakshas in strips 63 to 65 and of 24 Yakshinis in three.strips from 66 to 68 according to Digambar tradition. The 69th strip is presented to show some supplementary deities of Jain religion. First six figures are of supplementary dieties according to Digambar tradition in it. Then in a thick strip two extra deities of Digambar sect are presented. Illustrations of six deities of Shvetambar sect presented here are respectively first is Dharanendra who is the serving deity of Parshvanath Bhagawan. The deities assigned to Tirthankaras are always Yakshas and they belong to the Vyantar Nikaya group of deities. That is why, as per rules Yaksha named Parshva is the deity assigned to Parshvanath Bhagawan but as Dharanendra had protected him out of devotion, from the harassment caused by Kamatha, he is given a very significant place and as Dharanendra belongs to the second Bhavanpati Nikaya, he is not a Yaksha, Yaksha Brahmashanti of the second strip is, like Dharanendra the additional devoted servant of Bhagawan Mahavira. The third Vimaleshwar is the deity assigned to Siddhachakra Bhagawan and belongs to Saudharma Kalpa of Vaimanik Nikaya. The fourth one presented is Maanibhadra Yaksha of impressive (Prabhavaka) Yaksha clan and is famous as the deity assigned to fourth Tapagachchha. He is included in the Vira clan. The fifth one is Bhairavadeva. There are many types of Bhairavas. The sixth one is Kshetrapal. They too are of many types. Here they are concisely introduced. Then are shown two Anavrutta and Sarvahna deities of Digambar sect. They are not introduced here. To avoid the book becoming voluminous the weapons and vehicles of these deities are not introduced here. In case the weapons are not clearly seen in illustrations of the strips of the Shvetambar Yakshas and Yakshinis, they may be seen in strips 49 to 54. 200 Strips 70-71 of Shvetambar sect and strips 72-73 of Digambar sect-all these four strips depict 16 goddesses of learning bearing their names after different branches of learning acquired. Their figures and seats aren't introduced here. 74 to 76. Related to Shree Naminath Bhagawan, the pictorial style of Kalpasutra (Indo-Irani mixed art) All these three strips are drawn on the basis of the school of painting (Indo-Iranian style) which followed the art of painting in the copy of the Jain Kalpasutra as prevailed from the 14-15th century to 18th century. The strips follows the Jesalmery drawings. Strip no. 74 shows the Chyavan-(to enter the mother's uterus in order to take new birth from the other birth) of Bhagawan Neminath, the fourteen great.dreams of the mother and his father Samudravijay sitting in his residence. For Personal & Private Use Only

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Strip no. 75 depicts mother Shivadevi and the birth of Bhagawan Neminath. Harinaigameshi vehicles Bhagawan, together with the group of other gods on Mountain Meru, the chariot of the marriage party, the cattle-camp, the Chauri (a square decorated structure where marriage ceremony is performed.) the hair-plucking ceremony, acceptance of such hair by Indra-all this is shown symbolically in the strip. One remarkable fact about this strip is that ordinarily Bhagawan who is one day old is taken by Maharaja Indra on the Mountain Meru, from the bedroom of the mother while here that right is shown to have been given to Harinaigameshi. Scriptures have noted such alternatives. Strip no. 76 shows Devaloka (the abode of gods). 77-78. The strip of 24 symbols of 24 Tirthankares according to the Shwetambar. Digambar concept In 77th strip the illustrations of 24 symbols are given according to Shwetambar concept for identifications of 24 Tirthankaras. The icons of 24 Tirthankaras have imaginary from. To identify the icon of a particular Tirthankara its symbol has been fixed. About the creation of such symbols the scriptures have mentioned that when a Tirthankara is born he has such a symbol on his right thigh, made with the skin of the thigh. As days pass this figure is enlarged and when an occasion arises for making the icon this symbolic figure is carved out under the icon of Tirthankara. In this strip the 24 symbols of 24 Tirthankaras, as fixed by the scriptures are illustrated. On account of which Karmas such figures are formed on the thighs? Why, except for eight figures, all the remaining symbols are of animals, birds etc.? Though these are superhuman personages, why such figures are formed on the thighs? All this is amazing. Who else, except the enlightened one can solve these mysteries? Strip number 78 is about 24 symbols of 24 Tirthankaras, according to Digambar concept and have minor difference about the symbols as per Shwetambar concepts. 79. The strip about Jainam Jayati Shasanam This strip is about the Victory of Jain diocese. As this book concludes an auspicious prayer is offered here for the victory of Jain diocese. Strip number 79. being the concluding strip shows the motto: Jainam Jayati Shasanam (Victorious be Jains for order established by Tirthankaras). 80. The strip on the inner title page showing various postures (Mudras) at the time of the sermon The second edition was completely printed and lastly when the inner title page was left over, I thought that a strip about alternatives should be prepared and presented as there are alternatives about postures (Mudras) and the seats adopted by Tirthankaras at the time of sermonising, so that the students of this subject may be satisfied and the inner title page may be beautiful. That strip is printed on the inner title page because it was necessary to print this strip on the inner title page. In this strip seven figures are given. The figures on both the sides of the middle figure are the same. So, if we look from the realistic view only four Mudras are presented here (see figures 1 to 4). As no definite conclusion is arrived at about the position of the arms and the legs, this strip is given. Another remarkable thing shown in this strip is that four types of lotuses are shown for the seat. Divine umbrellas are shown on all these figures but on the last two figures Ashoka tree is shown as a symbol to give the idea about Samavasarana (divine auditorium). As Tirthankara spreads great enlightenment small lamps are shown between the divine umbrellas. To show that this strip is separate from the inner strip and that Tirthankaradevas predominantly preach to give up violence and possessiveness the two words - Ahimsa and Aparigraha are got written at the two ends of both the words and to maintain the balance of the whole border and to embellish it the design of flowers and flashes of light is shown. The strip would be better understood by those who observe it. Thus concluded the introduction to 80 strips given in the third edition. azoka vRkSa zAla vRkSa azokavRka dareka tIrthakaronuM eka ja sarakhuM hoya che. ahIMyA azokavRkSanAM pAMdaDAM ane jhADa batAvavAmAM Avela che. azokanAM vRkSa bhAratamAM bahu ochAM che ane ochA sthaLe che. sAcI mANitInA abhAve AcArya, sAdhuo sahita tadana jana janatAno moTobhAga AsopAlavane ja azoka samajI beTho che je khoTuM che. caraka saMhitAmAM azokanA cAlIseka nAmo maLe che. temAM 2katapallava nAma hovAthI tenA mAtra pAMdaDAM lAla hatAM ema sUcave che, to zuM azokanA pAMdaDAM lAla ane lIlAM be jAtanA haze ? kavi kAlidAse kAvyamAM azokanA pupane lAla jaNAvyAM che, je Aje dharatI uparanA upalabdha azokamAM che ja. devo je azoka banAve che te daivika zakitathI banAve che tethI te kRtrima hoya che. zAlavRkSano saMkSipta paricaya zAlavRkSa uttara bhArata tathA bihAra, baMgAla tarapha jovA maLe che. A vRkSa nIce bhagavAnane kevaLajJAna (trikALajJAna) thayuM hatuM. tethI A vRka caMtyajJAnavRkSa kahevAya che. dareka tIrthakarane kevaLajJAna judAM judAM vRkSa nIce thAya che ane je vRkSa nIce kevaLajJAna thAya te vRkSa azokavRkSanI upara devo sthApita kare che. azokavRkSano saMkSipta paricaya dareka tIrthakarone kevaLajJAna thatAMnI sAthe devo bhakitathI aSTamahAprAtihAryanI racanA kare che, te paikI eka prAtihArya azokanuM che. e ja vRkSa nIce besIne tIrthaMkaro dezanA Ape che. 201. mA. ane te For Personal & Private Use Only

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INTRODUCTION OF 144 SYMBOLS PRINTED 1"x1" SQUARES IN BETWEEN THE ARTICLE OF 48 PICTORIAL INTRODUCTION 1. The lion: 2. The holy pitcher: 3. The elephant: This figure of a lion is a replica of a similar figure on a Jain monument at Mathura in Uttar Pradesh. This is the sculptor's artistic concept of a lion. The introduction to the symbols begins with a lion as the latter is the emblem of Shraman Bhagawan Mahavira. The lion is looked upon as the king of the forest and as a symbol of bravery and adventure. He has an honourable place in all icons of stone and metals, which have arabesque of Jain art. The lion is considered to be auspicious among the eight auspicious symbols in the world. He has a distinct place in the fourteen dreams. The mother of every Tirthankara sees a lion in one of the great fourteen dreams that herald the conceiving of a Tirthankara. Indian books on the science of dreams declare that one who sees a lion in a dream gets the best fortune. This is the sixth auspicious symbol among the eight symbols well-known in Jainism. These eight auspicious symbols are known as Ashta-Mangal' and they bring bliss in life. Jains and others install a holy pitcher full of water when they start any auspicious function, inaugurate a new building of any undertaking, complete any religious rite or recite the hymns of peace (Shanti snatra). This symbol is used to invoke peace and prosperity in Indian culture and people have great faith in it. There was a remarkable custom of carving the eight auspicious symbols on the lintel of the main gate of temples and the houses of people. They were carved on stone or wood. Even today such symbols are seen at many place. These eight auspicious symbols are 1. The Swastika, 2. Shree-Vatsa, 3. The Nandyavarta (complex swastika), 4. Vardhamanaka (Sharava Samputa-pair of earthen bowls), 5. The Kalash (holy pitcher), 6. The Bhadrasana (Royal comfortable chair). 7. The pair of fish and 8. The Mirror. This illustration is reproduced from an illustrated Jain Kalpa-Sutra, which was highly honoured in the mediaeval age. The illustration follows the internationally known style of drawing. This is the reproduction of a figure of an elephant in action carved on a Jain monument at Mathura. The elephant is the most famous, attractive, very intelligent and auspicious animal of India. Among the animals, the elephant has the largest body. The elephant is absolutely herbivorous and either black or white. The elephant has been given a special place in the podium under the Tirthankara's icons with arabesques. The elephant is used for ridding or for carrying an icon, a religious book or an honourable person in important processions all over India. In ancient times the armies had divisions of elephants. They were covered with armours of steel. Such speciments of armours can be seen in museums. Elephants have flourished particularly in Mysore State in the south, Assam in the east and Africa. Outside India elephants abound in Africa but the elephants in the forests of Africa are very tall and broad, ugly and ferocious. They have big ears and can be hardly domesticated. The Jain ascetic who is a preceptor adorns a wooden seat and gives a lesson of a religious aphorism to his disciple who is an ascetic. The disciple holds in his hand a long palmleaf page which bears religious writing. Their dress is different from what it is today. This dress (fixed for any reason) is found by way of tradition in copies of ancient palmleaf manuscripts and copies of Kalpa-Sutra and other texts written on paper. Before about 600 years palmleaves were liberally used in Gujarat for writing. Between them is 'Sthapanacharya and a book-stand in vertical position. This in ordinary parlance is called Thavani". The Sthapanacharya is an Inevitable gadget among the paraphernalia of ascetics both males and females. They invariably keep the same with them. It contains Aksha and is kept for the installation of the five great supreme being who are collectively known as pancha parameshthi. At present the words bookstand and Sthapanacharya have become synonym. A disciple serving the preceptor is seen standing behind him. This illustration follows the style of an illustrated Kalpa-Sutra text of the thirteenth century. This is an adorable carving on the Jain monument at Mathura. The swan is a popular bird of India. It is particularly a favourite bird of poets and authors of poetics. The swan is mostly seen in sculpture and architecture. In Jain temples with domes the lowest strip is called hamsa - Thar (the strip of swans) where in only a whole line of swans is carved out. Besides in arabesque of a Jain icon a line of swans is particularly carved out at the top the circular part. Poets have compared the attractive gait of a woman with that of a swan which has a very charming gait. According to the poetic convention the peculiar beak of the swan can separate milk from water, This is a famous auspicious musical instrument (belonging to the class of wind musical instruments). Before some years this musical instrument was played thrice a day at temples and palaces. (For further explanation see the note for symbol Number 20 ) 4. Sutra reading: 5. The swan: 6. Shahanai: Note: 1 For further explanation see the introduction of illustrative strip No3. Note: 2. This convention continued till the 20th Century but with the foreign type R.C.C. cement structures this auspicious convention has almost been discontinued. But these symbols can be precast, embossed, carved. pasted or painted in every house so that the inmates may get prosperity and enjoy bliss and peace. Note. 3. Kalpa-Sutra describes the elephant scen in one of fourteen dreams as white. At present such an elephant is in Thailand-Siam. Recently a white clephant is in Naga Land near Assam. In ancient times, there were many white elephants in this country. 202 For Personal & Private Use Only

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7. Aum This Mantra formula having a nucleus is a base of Jain Mantras and is very famous and effective. There is a very Hrim Arham famous Mantra-Beeja Aumkar inside the nucleus of Hrimkara Beeja with supreme uninterrupted circles. Here the (in circles): Avagra ha sign like (S) showing the omission of (A) vowel is placed. This sign suggests the figure of Kundalini, or according to the rule of Sanskrit grammar when Aum is followed by Aum A is omitted and Avagraha sign is placed. This figure is particularly at the centre of a Yantra which is worshipped in Siddhachakra Major worship. Arham without 'Nada' can never be drawn in this Yantra. Therefore Nada must be invariably present. This Beeja (nucleus) is more used in writing than in Mantra recitation. This figure can be read in all the three ways, so all the three types are shown above. 8. Aum Hrim The explanation for this symbol is the same as at 7 above except that its form is elliptical. The second difference is Arham: that there is no sign of Nada on Arham. In other Yantra Patas this figure is drawn without Nada. 9. Arham: This is a famous Mantra Beeja with double 'R'and without Nada (drawn above or below). This Beeja also seen below with one 'R'is very famous and popular. This Beeja is pronounced in the first auspicious aphorism of Siddhahema grammar. For showing Nada triangles, circles and other signs are used. Again Nada being a constituent and a step towards meditation, the word 'Anahata Nada' is famous for the same. This Nada is a part of Yoga practice. The Beeja Arham contains vowels and consonants as mentioned in the science of Mantra because in Varna Matrika first the vowels and then the consonants are taught. The vowels start with (A) and the consonants end with 'H'. As this Beeja starts with (A) and ends with (HA) it contains all vowels and consonants. So by reciting Arham' would be recitation of all vowels and consonants. That is why the Mantra-experts consider it to have great significance. This Beeja is adored in various ways in many books. The science of Mantra commands that the sign of Nada must be placed on certain Mantra Beejas but during the last hundreds of years this idea has been forgotten and so the writing of this Beeja has been almost discontinued in Jain Yantras. 10. Avagraha This Beeja contains the grammatical sign of Avagraha 'S'. It has no 'R' below but only above. In certain Yantras Rham: such a Beeja is at the centre. Thousands of Jains mostly use, for Mantra recitation a Beeja with only one 'R'. 11. The lotus: This is the famous symbol of Indian culture and it is a favourite of the poets. The figure is reproduced from a figure in Ajanta caves. The saints and religious preceptors have liberally used the symbol as an example to show to the people how to live unattached in the world like the lotus in water, because the lotus remains untouched by water though born and living in water. 12. Hrim: This is the Hrimkara Beeja with Nada Bindu and Kala and written in Jain script. This very Beeja is at the centre of Rishi-Mandal Yantra. 24 Tirthankaras are installed in this Hrim Beeja (sce Rishi-Mandal stotra, Gatha 20). In Rishi-Mandal Yantra edited by me, Hrim is drawn with Nada, but during the last 300 years the preceptor-to-disciple tradition is lost so far as the figure of Nada in Yantras on copper, cloth, paper etc., is concerned and this is why Hrim is found without Nada'. 13. A god with This figure is drawn to show that god from heaven honour Tirthankaras and other gods with garlands of flowers. garland: These figures are found on both the sides above the icon in all Jain arabesques. These figures are particularly in caves, monuments and pictures, only the curvatures differ. According to Jain scriptures there are four types of demigods called Bhavan-pati, Vyantar,Jyotishka and Vaimanika in the subterranean world and the sky. 14. Vidyadhara This god known as Vidyadhara god has got a bouquet of flowers in his hands. He can fly. His figure is found in the sculpture and architecture at Mt. Abu and elsewhere. 15. The horse: This is a beautiful figure of horse, decorated with saddles and drawn with the medieval age Kalpa-Sutra style. The horse is famous all over the world. Scientists use the word "horse-power to indicate the power of a machine. 16. The lion: This is a remarkable figure found in architecture. It is carved out of stone on 'Shuka-Nasa'and placed particularly on the summit of a Jain Temple. It shows the sentiment expressed in the incident of Gajara va. 17. The lion There was a tradition of sculptures and pictures in which the lion, the horse etc. were shown with the trunk of an with the elephant. This tradition prevailed in various parts of the world in ancient times. So, here also a similar figure is elephant drawn in a rural form and classified as a medieval picture of Kalpa Sutra-style. Such figures are carved on the mouth: monument of Sanchi in Jain monument at Mathura, in certain Buddha caves and some Hindu temples of south India. In central Asia and in the western countries there is a tradition of such sculpture. Again it is believed that such animals did exist in prehistoric times. god: Note: 4. This figure is certainly found in the Siddha-Chakra Yantras published by other authors but it lacks in this sign of Nada, but the Yantra edited by me the figure has 'Nada! The Nada must be there. Then only a Beeja as enjoined in the scripture can be drawn. And then only that Yantra can be perfect from scriptural view-point. Note: 5. If the Hrim in the centre of Rishi-Mandal Yantra is void of Nada it should be considered faulty For Personal & Private Use Only 203 www.ainelibrary.org

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3 18. The bull- A fascinating figure of a decorated bull or a bullock following the medieval style of Jain Kalpa-Sutra at one time The bullock: the bullock was used for country wide inter-state transport though today its use has decreased. 19. Cymbals: 20. Playing Shahanai: 21. Playing the drum: 22. The drum player: 23. A female dancer: 26. Arati (A sacred lamp): 27. The lamp: This is an instrument made out of bronze and is one of the four types of musical instruments. The cymbals are made from bronze. They are used in music and on occasion of devotion, prayer and worship. It belongs to Indian culture and is used in temples during festivals. Mini-cymbals called Manjiras are used in the same way as cymbals, but they are used more by persons who sing devotional songs. The sound produced is soft, sweet and solid. 29. Rishabhadeva and The illustration expresses a sweet sentiment. This auspicious musical instrument is used in assemblies of gods and kings and in religious and social functions in the families of the poor and the rich and also in processions. It is wellknown as a wind-instrument. The size and shape of Shahanai have many variations in different states, cities and villages with different shapes and names. It is also used abroad with different names an shapes. This well-known musical instrument is used mainly at the place of worship and at different religious functions. It is known as Dundubhi in Sanskrit (Explanation of Symbol number 20 equally applies to this instrument). 24. A woman playing: 25. Trishala and This is an illustration of mother Trishala who has given birth to Bhagawan. According to Kalpa-Sutra style the legs Vardhamana: are shown short and eyes are shown elongated, shadows are omitted and more is suggested then what meets the eyes. The illustration is drawn on these principles while maintaining the harmony of colour and form. Artists call this Indian art. 204 Education International Here is a drum-player with bun of hair on the head. From the sculptures and pictures it appears that during the period from the tenth to the fifteenth centuries there was a custom of keeping long hair and binding them as a bun on the head, among certain kings and people. The drum player drawn with a peculiar costume and elongated eyes like that of a deer follows the Kalpa-Sutra Style of painting of the twelfth century. This figure of a female dancer having nose as sharp as that of a parrot and elongated and protruding eyes like that of a deer is drawn after Kalpa-Sutra style patronised by Jains (A woman with beautiful eyes is called-MrigaNayani having eyes like those of a deer, in Sanskrit). A woman playing a rectangular musical instrument of the percussion type, while bending the body from three places (Kalpa-Sutra style). This is an artistic metallic lamp for deepak (arati) waving lights before the icon and for worship. This peacock shaped Arati has five lamps. It is also used for receiving or honouring some person and in religious and special functions. In India and elsewhere there is a custom of waving this Arati with wicks, saturated with clarified butter (Ghee) before the icons of gods and goddesses regularly in the evening. This custom is both essential and inevitable. On great religious functions Arati with 108 lamps is waved before the icon mostly in Jain Temples. After the completion of the Arati ceremony in the evening a special type of lamp is moved also. So the word 'Aratilamp has become current. This lamp is independently used in temples and during worship or recitation and it is waved before the picture of the gods and in worship at home. This lamp has a wick saturated with clarified butter. In Indian culture the religious rites associated with Arati-lamp are said to bring bliss and prosperity in life. 28. Goddess She is a very impressive goddess known as the choice deity of Shri Parshvanathaji, the 23rd Tirthankara Bhagawan. Padmavati: She belongs to the Bhavanpati Nikaya group and is introduced as the wife of Dharanendra. From hundreds of Aratis only one is shown which is simple and used everywhere. This illustration follows a Rajasthani figure of the 18th century. Usually there is a custom of showing seven hoods of the serpent over her head but this number varies. The author of Bhairava Padmavati Kalpa has suggested red Padmavati with three hoods of the serpent. Parshva Deva-Gani has described her as having three hoods of the serpent. Here she is shown with three hoods of the serpent over her. Her carrier is a serpent with the face of a cock. She is shown with a rope, a hook, a lotus and a fruit called 'Bijora'in her four arms respectively. The illustration follows Kalpa-Sutra style. There are variations in the styles about the weapons and other objects in the hands of Padmavati. There are differences about her between the Shvetambar and the Digambar sects of Jainism. Jains, Hindus and Baudhhas accept in their own way goddess named Padmavati. Separate independent centres of Padmavatiji have also come into existence. Among them the new icon of Padmavati installed at the Jain Temple of Adinath at Ridge Road, Walkeshwar, Bombay is the best from the view-point of sculpture and form. Yaksha and his Yakshini belong to the Vyantar Nikaya group. Then how is it that this a divine couple belongs to the Bhavanpati Nikaya group? If Padmavati is a Yakshini, the Dharanendra should be a Yaksha. Then why is he shown as a Parshva-Yaksha? Many such questions require satisfactory answers through research. In this illustration prince Shreyansa is shown as offering sugarcane juice to his father Rishabha Dev Bhagawan, the first Tirthankara who flourished billions of years ago and who had fasted for more than a year for spiritual practice. For Personal & Private Use Only

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offering of As Tirthankaras accept food only in the hands he accepts the sugarcane juice in the hands. He has on his shoulder a sugarcane piece of cloth, given by Indra. juice: 30. The Swan: 31. Composite figures of the deer: 32. The deer couple: 33. The swan: 34. Ambai, Ambika, Amba (Amrakushmandini): This illustration is a replica of a carved figure on a monument at Mathura. This bird, according to poetic convention has got a beak which can separate milk from water. 37. Jin Icon: Here four deer with only one head are shown. Such composite sculptures and illustrations reflect great creative intelligence and this tradition is very old. This art has been well developed in Rajasthan and Gujarat and many fascinating illustrations of high quality combining elephants, horses, men, women, etc. are drawn. Such illustrations of incidents are seen on wood, cloth and paper. A beautiful outline of a deer couple. The deer is a herbivorous, innocent, contented, charming animal that deserves mercy as it is always hunted by hunters. A remarkable figure of a swan swimming in water. The Yakshini goddess, the choice deity of Neminath Bhagawan, 22nd Tirthankara. In the illustration she is shown as having two arms, looking at the child in the right arm and holding a bunch of mangoes in the left hand. The lion is her carrier. She has adorned herself with ornaments and is sitting in the Bhadrasana. Among people other than Jains she is known everywhere as Ambaji and Mataji. She is also known as the goddess of lineage. It is discovered that before the twelfth century she was installed as the chief goddess of the Jain community because she has been installed as a goddess in the arabesque of any Tirthankara's icon made of stone or any metal before that century. She is also known as Kushmandi, Kushmandini or Amra-Kushmandini. 35. Lakshmi: Lakshmi, the goddess of wealth is loved by all. She sits on a lotus and she has four arms. She holds lotuses from elephants in the upper two arms and a rosary and a holy pitcher in the lower arms. All people have faith in this goddess. Lakshmiji is also found with two arms, having different objects in the arms and shown in different poses. Ambika in the sculpture is shown as having one or two sons. She is shown with four arms and her face is either straight or on the side. Mostly a child is in her left arm or on the left side. In the case of all these three goddesses there are variations in the weapons, the carriers and the number of children (One or two). Here all the three goddesses are illustrated following the present popular Kalpa-Sutra style. 36. Sarasvati: She is the goddess of learning and arts famous in India, respected by all philosophers, loved by householders, saints, and all. She has four arms and the lotus is her seat. She holds the lute. This is reproduced from a beautiful figure with excellent contorts, of the twelfth-thirteenth century. Sarasvati is also known as Shruta-devi or Shruta-Devta. Poets have introduced her as Sharada and given her innumerable names. Indians worship her much in different ways for learning, intellect, knowledge and memory. There are also figures of Sarasvati with two arms. She is shown either as standing or as sitting. Her carriers are the Swan and the peacock. There are variations in the objects in her hands. She is honoured and worshipped in one way or another by Jain, Hindu and Bauddha culture. During the present descending cycle of time, during the present age, out of the present 24 Tirthankaras, the first Tirthankara Shri Adishwaraji, the 22nd Tirthankara Shri Neminathaji and the 24th Tirthankara Shri Mahavira Swamiji - all these three left their mortal coils while sitting in the lotus posture and they stayed in the same posture in the location of liberation (siddhashila) in the spiritual region. Except these three Tirthankara Paramatmas, the remaining ones breathed their last in the Sword posture or a Kayotsarga posture and they remained in the same posture after liberation. This is why Jain icons of Tirthankaras are shown as either sitting in lotus posture or in standing posture. In this illustration a Tirthankara is shown sitting in lotus posture, with an expression of external peace and freedom from all attachments in ancient times. Some icons show him in 'semi lotus posture' in north India. Such icons are found in a great number. 38. Jin Temple: This is a symbol of a holy and perfect temple made according to jain architecture for the installation of the abovementioned icons. As the space is limited only a symbol of a small temple is shown. 39. Jain Ascetic:: After Bhagawan Tirthankara the preceptor occupies the holy place. So in this symbol a Jain Muni of great renunciation, having a distinct mission in life and wearing the costume of an ascetic is shown. As they are merciful to the beings they keep in their right hand Muha-Patti (a piece of cloth) and in their left armpit they hold an apparatus made from woollen threads and called Rajo-Harana to save insects on the ground. It is seen in both the illustrations. When they have to sit, they first clean the ground with the soft threads of their cleaning apparatus and remove (if any) the insects on the floor. Then they spread their mat and sit on it. The cleaning apparatus (Ogho) is Note: 6. The symbols from 37 to 43 are seven fields, seven famous holy places among Jain Murtipujak sect. Note: 7. The symbol given here is that of a Shvetambar Murtipujak ascetic. Those ascetic-males and females who don't worship the icons wear a mouth piece of cloth. This group includes Sthanakavasi and Terapanthi sects. Again their is a bit of difference. Their rites, dress and routines differ. The ascetic in Digambar sect is in complete nude state. Instead of the woollen cleaning apparatus he keeps a peacockfeather bunch because of the nudism for ascetics in Digambar sect. There is no institution of female ascetics. For Personal & Private Use Only 205

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40. A Jain female This female ascetic called 'Sadhvi'at present was known as Arya in scriptures in ancient time in common parlance. ascetic She is called 'Guruni' or 'Gayani' and 'Araja' from the word 'Arya'. arya: 41. The male Jain householder: kept on the side. When the ascetics move out, they keep in their left hand a stick suggesting their ascetism. The top of this stick has got a suggestive figure on it. The Jain ascetic being Nir-Granth (without attachment) don't wear stitched dress. They wear a lower garment, a garment on the chest and the third large upper garment to cover it. Over it they wear a thin shawl suggestive of their ascetism. The first three garments are respectively called Chol-Patto (Chulla Pattaka), Pangani (Pravarana) and Kapado-Pachhedi. When they are stationed at a certain place, they wear only the upper garment and the lower garment. When there is a special occasion like visiting a temple or going for a discourse they wear the third garment called Kapado. The cloth pieces are white but for certain reasons some ascetics wear a yellow cloth. These pieces of the cloths are called Upakaranas (instruments of spiritual sadhana). The Jain community which is four fold consists of (1) male ascetics, (2) female ascetics (3) the male householders and (4) the female householders. The first two follow renunciation while the last two follow the worldly way of life. Jain ascetics leave their homes and worldly way of life, give up the sins of violence, falsehood etc. keep way from wealth and women, walk always on foot and are engaged in the spiritual practice for themselves and for others. 44. Darshan: The dress prescribed for a Jain female ascetic is both suggestive and purposeful. This dress has been prescribed for protecting the body, maintaining self control and social decorum. 206 Education International The costume is quite clear in the illustration. Like the male ascetic the female ascetic also keeps the cleaning apparatus, the stick and a shawl on the left shoulder. She holds in her hand 'Tarapani' a wooden utensil for accepting food. Like the male ascetic she also wears four pieces of cloth. She wears three upper garments instead of two. 42. The female Jain householder: Her definition is the same as for symbol 41. 43. Knowledge: Knowledge is of two types (1) illusory and (2) real. A male Jain householder called 'Shravaka' is one who follows JINA-TIRTHANKARA, conqueror of attachment and hatred. With devotion he obeys the commandments of Jina and strives to conquer the internal enemies in the form of likes and dislikes. The word "Shravaka" means one who has unchangeable faith in Bhagawan Tirthankara. preceptor and religion, who listens to the religious instructions originally given by a Tirthankara, leading life with due limitation suitable to a particular region and time, maintains himself like a law-abiding and honest citizen. Moreover he is one who follows non-violence, truth, non-stealing continence and non-hoarding, the five fundamental vows as far as possible. A person having these qualities is called a Shravaka. Here the word knowledge refers to real knowledge. That knowledge is looked upon as respectable, worthy or worship and worth obeisance, which gives true understanding, true light, pierces the darkness of ignorance, creates detachment from the worldly way of life, reduces the cycle of incarnations in the world and which leads to spiritual bliss. Again knowledge is the connotation of the soul. When the soul is bound by Maya (illusory concepts), its connotation changes and is enveloped with ignorance. Ordinarily, knowledge about the world is included in illusory world. It leads the soul astray by making it more and more materialistic. The material world expands for it and this leads to its spiritual degradation but real discretionary knowledge, however little makes the soul realize its true form, makes it conscious of what is available or acceptable, leads the individual's life on the correct path by showing the good path of real bliss and peace, leads it stage by stage to liberation through spiritual progress. Such knowledge should be highly honoured and therefore every soul should strive to gain knowledge. In order to maintain such noble ideas about such knowledge the shyetambar sect of Jains celebrates. Gnana Panchami or shruta-panchami all over India on the fifth of the bright half of kartika month of the Indian Calendar. On this day religious books of true knowledge are installed worshipped and prayers are offered to them. The Jains who belong to the Digambar sect celebrate "shruta panchami' on the fifth day of the bright half of Jyeshtha, the eighth month in the Indian calendar. In this illustration the stand for keeping a book, while reading, books and other means of knowledge are shown. All should use such means and contribute to their protection and propagation. True worship of knowledge lies in acquiring fresh knowledge everyday in regular study and observation. So all should strive for knowledge. Jains have divided knowledge into five parts including understanding (Mati). The adore shruta Jnana (i.e. knowledge by listening) as enlightening the one's soul and others. The remaining four types of knowledge are called silent as they are self enlightening for the soul. The word 'Darshan has many meanings but here it means 'faith'. This faith is also of two types-unreal and real. Here it should mean true faith. Faith is the foundation of the building of spiritual progress. So one who has true faith can have true knowledge. Among those means that create faith Jin-icon-the Jin temple is a very powerful medium. So as a symbol of faith a small illustration of a Jin temple is shown here. 45. Character: Character can be either good or bad. Here we refer to the good and true character. Character has been defined as one which restricts all sins and leads to self-control. For this the code of ethics consists of (1) non-violence. (2) truth. (3) non-stealing, (4) continence and (5) non-hoarding. These are five fundamental vows. Following these vows without the sense of spirit of breaking them, with ever alertness it is called character. As it otherwise means abstinence For Personal & Private Use Only

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from sins it is also called 'Virati. The scriptures have described many types of such abstinence and character. The illustration shows the cleaning apparatus used by all male ascetics and female ascetics, the Rajo-haran, stick and 'Tarapani' the wooden utensils for soliciting food. These are inevitable means for the preservation of character. 46. Arihanta: Jainism has accepted five supreme beings known as 'Paramesthis'. Among them Arihant is the first one. He is also known as Arihant, Arahant or Aruhant. In Jainism there are twentyfour Tirtha nkaras-Ishwaras. They are called 'Arihanta'. A Tirthankara is known by many proper names based on adjectives but among such names the most famous name is Arihanta. Again the first sentence in the Nava-Kara Mantra used by millions of Jains daily for prayer, worship, meditation etc. is NAMO ARIHANTANAM (Obeisance to Arihanta). He is born in the best lineage during the incarnation for attaining the final status of Ishwar Arihanta-pada. They undergo rigorous austerity and self-control, remaining ever and thus by destroying Karma they remove the veils and becoming free from attachment and a versions and other vices attain the omniscience. At that time they are free from all attachments. As they attain all the good virtues they become respectable by all. Daily for most of the time they sit on the dias on a special seat in the divine religious auditorium and they deliver nectar like discourses full of detachment and renunciation and exhorting the audience for spiritual bliss and by showing the right path of spiritual practice raise them. Such Arihantas enjoy the bliss of fulfilment and liberation by attaining the final beatitude after annihilating the remanants of Karma when their life span is over. During every epoch 24 Tirthankaras are born. These Arihantas are not the incarnations of the same individual but different individuals who attain such supreme state. Not one, but many persons have the right to become Tirthankara. They are born as human beings and not as any other beings. In past innumerable Tirthankaras have flourished and in future the same would follow. Here the icon of Arihant with the divine halo and sitting in lotus posture is shown. 47. The In this symbol the icon of a siddha, the emancipated person is shown as a specimen occupying Siddha Shila with emancipated form of a semi-moon, the stone-seat of the emancipated person. The souls of the above mentioned Arihantas who person: have realised absolute enlightenment or those individuals who are completely free from attachment and who have absolute enlightenment or the omnniscience i.e. knowledge of the past, present and future reside there. The souls of such male ascetics and female ascetics annihilate all the eight types of Karmas completely and thus end the movement on the wheel of worldly existence. When their life span is over, they attain the abstract state and reach the abode of the emancipated person over the 'Siddha Shila, in the fourteen Raja Lokas-worlds which are high up in the sky, infinite miles sway from this mundane world. Like the fusion of a flame with another flame their spiritual regions become compounded with those of others. They will stay there for all time. They have never to be born in this world. Their souls which have reached this abode of perfection enjoy like other emancipated person eternaland infinite bliss. Their number is always infinite. They have been included as the second category of supreme being in the pada-NAMO SIDDHANAM in the Navakara Mantra. 48. The When a Tirthankara or Arihanta attains liberation, the preceptor called "Acharya' carries the responsibility of Jain preceptor: shasan (order established by Tirthankara) Tirthanakara Devas, while living appoint them to take up the charge of (Acharya) the administration and honour them by giving them a prominent place in their assembly. When Tirthankaras attain liberation, they look after the welfare of the whole community, of their principles, commands and institutions in an admirable way. Moreover they follow the code of conduct for knowledge, vision, character, austerity and spiritual strength and they inspire others to follow the same, beside propagating. They bring glory to the administration in many ways. The Jain community has great respect for the post of Acharya. In the Nava-Kara Mantra they are mentioned as the third supreme being as NAMO AYARIYANAM. 49. Upadhyaya: The next place after the preceptor-Acharya is that of the Upadhyaya. He knows the scriptures well and his duty is to impart knowledge to others. In the Nava-Kara Mantra they are mentioned as the fourth supreme being as NAMO UVAJJHAYANAM. Here in this symbol he is shown as giving a lesson to an ascetic. 50. The They are mentioned as the fifth Supreme beings in the Nava-Kara Mantra as NAMO LOE SAVVA-SAHUNAM. ascetic : They strive for the ultimate good of themselves and of others and observe five vows. Here in the illustration he is shown as doing spiritual practice of meditation. Further introduction is already given in the notes for symbol number 39. In the symbols from 48 to 50 the cleaning apparatus called Rajoharan or Ogho the symbol of all ascetics is placed at the feet of the five categories of supreme beings 51. Wooden When any male or female householder feels aversion towards worldly life, he or she approaches the Jain religious utensils of preceptor, accepts the five fundamental vows and thus he or she takes initiation, Diksha according to Jainism. Then Jain ascetic: such person has to become free from worldly attachment which awaken delusion, illusion, Maya or worldly attachment. The person becomesready to lead a simple life of self control. So, from the very time of initiation, he or she is given begging utensils made not from metals but from wood. These utensils are either colourless or coloured by hand. While on a religious walk such ascetics bind the utensils in a cloth and keep them on the shoulder while proceeding farther. In this symbol three illustrations are given. In the front is shown a set of seven utensils which can be fixed in order as one compact unit. While going for soliciting food (Gochari) the ascetic takesthem ina piece of cloth. He keeps the food received in these utensils. For accepting liquid food he uses the utensil shown in figure number 2. This utensil is For Personal & Private Use Only www.jainelibrary 207

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called Tarapa ni contains a thick thread for holding it. The utensil shown in figure number three is called 'chetano' and it is generally kept on Tarapani and then tightening the thread the utensils are lifted. 52. The The cleaning apparatus which is called Rajoharana (Non-Violence Symbol) which is a bunch of woollen threads is woollen an inevitable item which helps male as well as female ascetics of Jains to observe non-violence. At the time of thread initiation it is presented by the preceptor to the ascetic with great enthusiasm. This cleaning apparatus is made from and the woollen threads. An ascetic can't do without it. It is constantly kept by him daily. When Jain ascetics, male or female mouthstrip wish to sit, they have to clean the ground or floor with it so that minute insects may not be killed and then only they (the ascetic spread their small mats. While moving they keep the handle of it in the left armpit and while sitting they keep it instruments - beside them. The ascetics of the Digambar sect keep a bunch of peacock-feathers. The ascetics of the Sthanakvasi upakaran) : sect and Tera-Panthi sect keep a bunch of woollen threads at the end of a long handle. The mouth-strip-Muhapatti is a small piece of cotton cloth folded in a peculiar way. Jains hold it on the mouth to avoid any pain to the subtle insects in the air due to the forceful utterance of words while reciting the aphorisms. This item is particularly used to avoid subtle violence which might be caused to the minute insects Flying in the air 53. Sundry The Jain ascetics-both male and female keep four other items called Charavali, Supadi, Dandasana and Kambalfor items of the their daily use Charavali is made of tender wool and is used to remove all minute insects from the utensils to keep ascetic: water and other wooden utensils and thus subtlest being in the air are protected. If any such insect is found, it is carefully removed to a safe place.(2) Supadi is for collecting the dust in a residential place or rubbish and crumbs of food when the ascetics have taken food collected by them. (3) Dandasana as there are no lights in Upashravathe abode of ascetics, the ascetics during their movements have to keep the floor well-swept to avoid the destruction of any being there. For this purpose they use a bunch of woollen threads with a long handle for sweeping the Noor, in a standing position easily. Some use Dandasa na of Peacock-feathers also.(4)Kambal-this Pali word means a thin blanket placed by the icon-worshipper ascetics on the left shoulder, while going out. It is also used while moving under the open sky in the morning and evening, during Yogic practices of austerity and to cover the body to save it from the injuries to insects moving round an electric lamp or any source of light. 54. Katasanu, According to the Jain terminology of religion and scriptures the male householder is called Shravaka and the female muhapatti, householder is called Shravika.While practising Samayika a religious rite, Pratikramana, Paushadha and other charavalo vows two or all the three items are invariably required. (The religious 1. Katasanu (Katasana) means a small mat for sitting. For the sake of non-violence it is made from wool or tender kit of the woollen cloth. All the religious practices of the religion for renunciation are to be done while sitting on it. Doing Jain such practices while sitting on the uncovered ground or floor using cotton mat is strictly prohibited. The main householders intention is mercy towards all creatures. both males 2. Mouth-Strip- For explanation please see the note for symbol No.52. and females): 3. Charavalo-- This is a very tender item made with a bunch of woollen threads for non-violence against minute beings. A person practising Samayika rite cannot raise his thigh or buttocks for 48 minutes. Here he or she may have to get up for Pratikramana rite or may have to rise for physical cleanliness during the rites of Paushadh, Pratikramana etc. may have to get up for any other reason. So he or she must inevitably have this item(This Charavala.it should be remembered is not to be used for driving away mosquitoes, for sitting with the support of the wall or for any ordinary purpose like resting).It is used to remove only those insects which sit on the body or on the floor. The non-violent aspirant has to be careful and has to avoid violence to creatures in every possible way. This is why a woollen cleaner is selected mouthstrip can be cotton but it should be simple. The size of all these items is mentioned in the scripture and should be known from the preceptors. 55. Jain The figure illustrates how the ascetics have physical cleanliness. They keep the dress on and take a wooden utensil ascetic : filled with water. 56. Kausagga This standing posture is adopted in the practice of a particular type of meditation. Meditation in this posture is (Kayotsarga practised by all ascetics and householders whether males or females. In this practice mostly the person mentally Mudra): recites Nava-Kara Mantra with obeisance to the five supreme beings or recites. Logassa-Sutra'hymn to twenty four Tirthankaras with contemplation on their meaning. In this practice allattachment for the body is to be given up and one has to remain steady while practising this introversion. The vision has to be fixed on the tip of the nose, the arms, the legs and the whole body have to be arranged as shown in the illustration. Among the things kept in the hand, the mouth-strip has to be kept only in the right hand.But the ascetics-males and females have to hold the cleaning apparatus (Ogho) in the left hand, from the middle. The Jain householders males and females have to hold their cleaning apparatus (Charavalo) in the same way. Both the hands are to be kept touching the thighs. This posture is to be adopted for meditation of any type. The scriptures have enumerated it as the practice of the best fourteen step ladder for the liberation of the soul. The illustration shows the posture of Kausagga or Kayotsarga. In the illustration there is an ascetic on the left side and male householder on the right side. 57. A rosary: It is a holy rosary for the japa........ of God, any prayer or religious letter or words. Two types of rosaries have been prescribed (1) of 108 beads and (2) 27 beads (one-fourth of 108 beads). (I have not discussed here how this standard of 108 or 27 beads has been prescribed). Some men count 27 beads in case of Note: 8. The items shown here are related to the ascetics of the Shvetambar Murti Pujak sect of Jains. 208 Education International For Personal & Private Use Only

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A rosary of 108 beads has one or three major beads called Meru. While counting, this Meru is not to be crossed but the rosary has to be reversed so that the last bead is to be counted first. The sanctity of the rosary should be maintained. Care should be taken to see that the rosary is not defiled. Generally counting a rosary made of pure cotton is considered to be the best. Rudraksha and other types of rosaries are also used. 58. The dome: Temples with summits are never without domes. So the architects constructed a dome in front of the summits. In 62. The holy pitcher: bigger padas requiring more time and so use the rosary of only 27 beads. Majority of the non-Jain sects have also accepted rosary of 108 beads. 59. Dome: This second type of dome is more found in Rajasthan and west Bengal. 60. Dome: This third type of dome is found more in Gujarat. 61. The Swastika: This is the most well-known auspicious symbol of Indian culture and it is recognised by all sects. 63. A Design: 64. Kurma Shila: The method of counting the beads varies with different religions. For six purposes including the purposes of peace, prosperity, hyptonism etc., in Mantra science five types of rosaries with beads of different colours are prescribed. Experts of the Mantra and Tantra sciences have shown what type of rosary should be used, with which hand the rosary should be held, which fingers should be moved and how and what time should be selected for the practice. All this should be known from other books or preceptors. 66. The crocodile mouth: Jain temples mostly four types of domes are made. Here three types are shown in numbers 58 to 60. This type shown with number 58 is rarely found. 20 years ago the architects didn't construct them. At present they are constructed at rare places and this dome is not made in royal palaces but in temples. The outline of the summit of a temple is given here. This is a reproduction from a medieval geometrical figure found as decoration in Kalpa Sutra and borders of covers. This foundation stone is laid at the centre of a Jain temple with a summit. This stone-slab is square-shaped with nine squares in which nine types of figures are carved. This foundation stone has great significance in architecture. It is laid at an auspicious moment by the best person, with great pomp. It is generally believed that this will lead to the successful completion of a Jain temple and its long life will be assured. The object drawn in each square is clear in the illustration. It is called Kurmashila because there is a tortoise at the centre (the tortoise in Sanskrit is called Kurma). Most of the other objects in the illustration are products of the sea. 65. The The crocodile in ancient Indian sculpture is called Virali. It is carved on the spandrel in the arabesque. As stated by crocodile: the sculptor water is pouring out of the mouth of this figure. It is not proper to show the emanation of flames from its mouth. This water animal is called 'Virali in ancient books of sculpture but from the zoological view point it appears to be a species of fish. As a matter of fact this animal is yet not clearly identified but two such figures are always carved on the threshold of the gate of the sanctum of each temple. While entering the temple one has to step on it. The ancient books on sculpture do not clearly state the purpose behind keeping such symbols on the threshold. In a book of narratives Upamiti bhava prapancha katha these two have been mentioned as symbols of attachment and aversion. (This would mean that if you destroy them earlier or later you can reach the feet of the 'Supreme Being'. Perhaps this suggests to crush the enemies in the form of above attachment and hatred. No authoritative or convincing explanation is offered by sculptors when asked to explain) The form of the Swastika is believed to be auspicious. If something of this form is kept at home or at the temple or if it is drawn there, it brings luck. That is why the Aryans have honoured it. Since ancient times, the Aryans residing in the west have also honoured it. The Swastika occupies the first place among the eight auspicious symbols in Jainism. The Swastika is also known as a 'Sathia' by Jains in common parlance. In religious rites and at the commencement of many functions there is a custom of drawing or forming it and at present it is worshipped as well. A Sanskrit hymn is also composed for this purpose. As stated in Rayapaseni, Jnata and other Jain Agamas it has found a place in the eight auspicious symbols in heaven. Among the Jains there is a tradition to draw a Swastika before the chariot in the processon at the time of reception of the preceptors, at the arrival of an icon or the preceptor at home, at the commencement of a religious discourse and on many such occasions it is compulsory to make a Gahunli together with a Swastika. So this symbol is widely used by the Jains. Even among others there is a custom to draw a Swastika before the house, him festivals in Rangoli and on occasions such as marriage. (For details see explanation for illustrative strip number 2) Some non-Jains draw the Swastika in a reverse order. This is an auspicious holy pitcher of the Kalpa Sutra style. Details about this are given in explanatory note for symbol number 3. Moreover, in this holy pitcher two eyes as well as two ends of a scarf drawn on the sides are shown. Their significance is not mentioned in any standard text. So inference and imagination have found wide scope but that discussion will be out of place here. 67. Three divine This combination of three divine umbrellas (Chhatras) is one of the eight great divine accompaniments of Tirthankara umbrellas: Deva. When the Tirthankara Deva attains all the best and becomes free from attachment and hatred and becomes worthy of worship by gods and men thousands of gods constantly remain with them for service and devotion, with great respect. At that time these gods create eight divine accompaniments including Ashoka tree. Among the eight Note: 9. The custom of showing the eyes in the holy pitcher is seen in non-Jain books. For Personal & Private Use Only 8 www.jainelibrar209

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9 68. The chowrie: This symbol illustrates a chowrie which is moved before and beside the king or the icon in a temple, palace, a general procession or a procession of chariots to show devotion and honour. This is one of the eight divine accompaniments. Demi-gods move the chowries before and beside Tirthankaras when they are on a religious walk or while giving precept. These chowries are made from the hair of chamari cows of the Himalayan region. In religious rites it is honoured because it has a worthy use. 69. The flag of Indra: aryaThavani: 72. Pedestals: (Stool) divine accompaniments are the three divine umbrellas over the head of Bhagawan. In many Jain temples such three divine umbrellas made of silver are hung over the head of the icons of the Tirthankaras. In many ancient sculptores of stone or metals with arabesque these divine umbrellas are carved inside. In sequence the topmost umbrella is the smallest and under it the other umbrella is a little bigger and the biggest umbrella is the lowest one. Thus the biggest umbrella is nearest over the head of Tirthankara Prabhu. On this umbrella a slightly smaller is placed one and the third one is on it. The umbrellas are to be arranged in this sequence. This is the only sequence 10 the reverse sequence is particularly seen in the temples of the non-Jains. There the smallest umbrella is over the head of the icon. Over it the bigger one and still over it the biggest one is kept but we are not concerned about the same. 70. A Thavani The book-stand called a Thavani is kept on a hexagonal low stand. A religious book is kept on the book-stand. In with a book: this book-stand Sthapanacharyaji, of Aksha is also kept (For details read the explanation for symbol number 71). Bhagawan Mahavir divided Jain community into four sections covering all the Jains. These section are of (1) the Sthapanach- male ascetics. (2) the female ascetics (3) the male householders and (4) the female householders. 71. A If any person in any of these four sections wants to perform any religious rites, he has to keep Sthapanacharya of Aksha as witness as shown in the symbol. All religious rites, Mantra, recitation, meditation etc. are to be practised in its presence. A Thavani is a peculiar wooden stand with four legs. On it a small bundle called the presiding deitySthapanacharyaji is kept. In this bundle there are skeletons of lifeless beings with two senses, of various sizes and types. They are as heavy as stones. Such beings belong to the Aksha species. They are five,being symbolic of the five supreme beings. They are collectively known as Sthapanacharya though at present there is a custom to identify the book-stand with the presiding deity, but the two are different items. There is a branch of science which explains the merits and demerits of the Aksha kept as presiding deity. In the text of this science the advantages and damage due to a particular colour of them are given. This is kept in view while selecting them. Then after sanctifying them with water and recitation and writing of Mantras they are installed as symbols of the five supreme beings. Then covering them with a mouth strip 'muhapatti' they are kept in a bundle opened and hung on the stand. This symbol presides over all religious rites. The bundle is opened twice in the morning and in the evening followed by some religious recitations while wearing the mouth-strip by the male ascetics as well as female ascetics. On the new year day a ceremonial bathing for it is followed by its formal reinstallation. These shells are called Aksha in scriptural terminology. If the conches with right turns are found they benefit the possessor greatly, but they are very rare. 'Thavani' is the Prakrit form of the Sanskrit word 'Sthapana". The Prakrit form 'Thavana' is used by the Jains and so this is called Thavani. In short form it is also called 'Acharyaji! The symbol given here shows that in the medievalage there was a custom of keeping a large book-stand. The religious book is kept in the frame of the book-stand. A book-mark with tuft is also seen. This custom of keeping a 'Thavani' is restricted only to the Jain icon-worshipper sect (Swetambar Murtipujak). This stand is mostly made from wood such as sandal wood or ivory but at present mostly such stands are made from plastic. These three stools are arranged in sequence as shown in the illustration. They are symbolic of the three ramparts of Samavasaran. These stools are used for installing the icon of Bhagawan during Snatra-worship and other religious rites such as Shanti-Snatra etc. They are also used for installing Sthapanacharyaji before the speaker near the pulpit at the time of the religious discourse delivered by the Jain ascetic in his residential quarters. This custom is prevalent in Swetambar Murtipujak sect all over India. 73. Discourse Mudra: 216 ducation International The flag of Indra-Indra Dhwaja is also known by other names. This flag is invariably present in any auspicious procession of initiation of Tirthankaras or any individual. In case of Tirthankaras, demi-gods create this flag and move it by their divine power. It is very high, broad and very large. Thousands of banners struck on it flutter and indicate the victory of Jainism. In the four directions of the Samavasaran flags reaching the ends of the directions. flutter. The flag commands great signficance and respect in nations and religions. At Present the car for Indra-Dhwaja is invariably kept in front of a Jain procession but here only a small symbol is presented to give some idea about Indra Dhwaja. Mudra is particular shape or form created by the arrangement of the fingers and hands. Mudra means a particular shape or bending of hands or fingers to form different shapes. When Mantras etc. are received while assuming particular forms with hands and legs energy is awakened and it has been known that also the gods are attracted. This Note: 10. Some famous preceptors, ascetics and householders have not taken into consideration the true sequence and so whenever these umbrellas are placed in true sequence they suggest to the trustees to reverse the sequence of the umbrellas but this is not at all fair. In illustration published by some ascetics a wrong sequence of the umbrellas is seen. I have got many illustrations of ancient icons with. three umbrellas. On this evidence it may be asserted that the sequence shown in this symbol is correct and all should hang the umbrellas in this sequence only. In some large arabesques these three umbrellas are carved straight in the stone and they are clearly visible. Again. in small arabesques wherein it is not possible to show the three umbrellas, only one umbrella is shown but even then two lines are invariably carved on it, to suggest two other divine umbrellas. For Personal & Private Use Only

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is why Mudras contribute to the welfare of mankind. The Mudra presented here is known as Pravacha na Mudra. There are many variations about this Mudra among the Jains and others. These Mudras are shown in many ways in books but the most famous Mudras which are generally used are about 20 to 30.1 Pravachana means a lecture and Mudra Means a form created by a particular state of the hand and the fingers. Tirthankars and preceptors have to assume this Mudra which is now no more current but preserved only in the sculpture of icons. This Mudra is about 4 to 5 types. Here only one type is shown. In Mantra practice certain Mantras are counted while making a particular prescribed Mudra. The Jain preceptors particularly use certain Mudras during recitation of Mantras such as Suri Mantras. The Mantra recitation gives the desired result only when the prescribed Mudra is adopted. Mantra recitation is practised in sitting or standing position. Mudra is a part of Mantra practice or Mantra recitation. The aspirants follow the instructions of the scriptures for Mudra together with Mantra practice and thus reach perfection in Mudra practice after months and years. When they are perfected, they yield the desired power for doing some good or evil. The Mudras are not ordinary. 74. Garuda This Mudra is adopted during the rites of Jain Anjan Shalaka or while giving 18 holy baths (abhisheka) to the icon. mudra: The Mantra to relieve the poison of a serpent is perfected by Garuda Mudra. When the serpenbite is to be cured, the Mantra Mudra is used. Ancient books have described various Mudras for various practices and their miraculous achievements. (For more details, see the explanation for symbol number 73). 75. The five The Earth, water, fire, air and sky are the five fundamental elements also known as Pancha-Maha-Bhuta. All these fundamental five elements are present everywhere in the whole universe. They are the root of the cosmic dynamics. There elements: would be no universe without them. These elements play a great role beyond worlds and so it can be easily understood how much they oblige us and how infinite is their greatness. These elements are also in our bodies. They are, as a matter of fact in all beings. The bodies of all beings in the world are composed of them. If these elements are equipoised in the universe or in the body it would remain well-managed but when such harmony is lost, the earth and mankind meet great catastrophies like earthquakes, cyclones etc. So the government of different countries, scientists and even the whole of mankind shouldn't play mischiefs with them unnecessarily but care should be taken to maintain their equipoise and security so that people would be saved from such calamities on earth. If these elements are carefully kept in a balanced state in the body a person could maintain his physical and mental health and can achieve spiritual well-being. All the five elements are shown with their names in the symbol. Indian scholars have fixed certain forms for the identification of these elements. So the earth is shown as square, water as a semi-lunar-digit, fire as a triangle, air as a hexagon and the sky as circular. There is some purpose behind these forms. 76. Aum: Aum is a Mantra Beeja.On this page symbols of three types of Aum are given. The Aum in this number is used by the Jains. The two other Aumkaras shown in symbols number 77-78 are mostly used by the Vedic Hindus and others, but on the whole most of the people in the world are familiar with the symbols of Aumkaras. Now the west is also attracted to Aumkara. The figure of Aumkara in Jain religion is different because of a different script. Jain manuscripts and books written in Nagari script show Aumkara as shown in the symbol and so it is drawn by us in the same way. Then to bring spiritual power in it, it has to be turned into a Mantra-Beeja. So the half-moon sign is placed over it with the dot called Bindu and then the sign of Nada is placed over the Bindu thus in order to transform it into a Mantra Beeja. Then that Mantra-Beeja is used for recitation of Mantra etc. Here it should be clearly borne in mind that the Aumkara without this triangular Nada is carved,written or embossed in Yantras etc., and it is recited that way. In reality Aumkara with only the dot is used more in pronouncing, writing and reciting but even there both the types are recognised. In Rishi-Mandal Yantra the Hrimkara at the centre should be understood with Nada and in SiddhaChakra-Brihad-Yantra the Arham at the centre should be understood with Nada. Thousands of people in India recite Aum daily. Its effect is amazing. It is the most favourite Mantra of the saints, ascetics, great sages etc. If this practice is carried on as per the instructions from the preceptor, systematically and over a long period the aspirant experiences self realization and by awaking Kundalini this Mantra leads to supreme absolute state and supreme bliss. And as endorsed by the experience of many this Mantra can bestow spiritual and material achievements. It is really a significant fact that Mantra experts of Jainism disallow the recitation of a Mantra by following Aum, for attaining liberation This Aum Beeja has been given various names by other Mantra experts. Independent Upanishads are written on Aumkara by the non-Jain Scholars. Some books are also written on the powers of Aumkara 77-78. Aum- The symbols of these two Aumkaras are given to show the diversity in writing and drawing them (For details see Aum: explanation for symbol number 76). 79. The The symbol shows the Nandyavarta, the auspicious Swastika which is exclusive to Jainism (and which is drawn with five Swastikas). Note: 11. Information regarding Mudras is given in Nirvan kalika and other books. 211 For Personal & Private Use Only

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Nandyavarta This Nandyavarta is perfect with nine angles. This figure is said to be very efficacious and fruitful. The Nandyavarta with five is invariably worshipped when a Jain icon is installed as a living one, at the auspicious commencement of the swastikas: procession of the community for well-being and four uninterrupted completion of any work undertaken. In 'Achara-Dinkara' and other texts about installation, their major and minor rites are described. Moreover their specimens on stones and cloth pieces are also available. On such cloth pieces the Nandyavarta figure is at the centre and around it there are circles the five supreme being and other gods and goddesess are drawn. The explanation given for the eight auspicious symbols is given in introduction to symbol number 2. This is the 3th 80. The of the eight auspicious symbols. holy Pitcher: See explanation for symbol number 2. 81. Group of five See explanation for symbol number 61. Here five Swastikas are combined to form a beautiful design. swastikas: 82. Gandhary. This demi-god, playing the drum is carved on stone in Jain temples. 83. Arlhant This is the icon of a Tirthankara-Jin in Padmasan in seat of blooming lotus. figure: 84. The flag There is a rite of unfurling a flag on the flag mast on the summit of a Jain temple at the time of its inauguration so that the temple and its installation may be iternal. At every anniversary of the temple the old flag is replaced by a new mast: one. 85. The sun: From the view point of Jainism the sun is the central planet in the astral group. The various usefulness of the sun is well-known. Darkness disappears, all routine-work of the world starts, lotuses bloom and grow on sunrise, and all routine works stop on sun-set the sun flowers, the lotuses etc. bloom and develop due to the sun. Poets use widely the sun for giving simile. In astrology it is in the centre. The sun is counted first among the nine prominent planets. The Jain astronomers conceive the sun as andivine aerial car made from a crystal jewel and declare that the light of the jewel comes to the earth. In this aerial car there lives god called Surya. In astronomy the Jain texts differ from the modern scientific beliefs and they place the stars nearest to the earth and then follow the sun, the moon, the planets etc. In the morning many of the non-Jains stand in a particular posture, facing the sun to whom they pay homage. In Jainism, Buddhism and Vedic religion the sun is believed to be a planet-god and rites are prescribed for worship. Mantra recitation and meditation. In Shanti Snatra and other rites of Jainism there is invariable worship of the sun. Jainism holds that the invisible world is crores of times greater than the visible world where there are innumerable islands and oceans in the universe and that the astronomical system is both stationary and dynamic. It holds that there are innumerable suns and moons in the visible and invisible worlds taken together. Jainism holds that mankind occupies two and a half islands in two oceans. These two and a half islands are Jambu Dweepa, Dhataki Khanda and half Pushkarardha Dweepa These three islands are in the two oceans called Lavana and Kalodadhi.These island seas are lacs of yojans big (yojan adistance of about eight miles). The Jain scripture holds that beyond these two and a half islands and the two oceans there are innumerable islands and oceans. The astronomical bodies over the two and a half islands are held to be moving but beyond it the astronomical bodies are stationary. There are no human beings outside these two and a half islands. The Sun temple at Modhera in Gujarat State of India is an ancient monument with excellent sculpture and architecture. According to Jain texts the sun and the moon are both taken to be self-propelled and self-luminous. Like the Sun, this is also a planet and according to Jain scripture it is millions of kms. away from the earth. It is not stationary but it is self-propelled and self luminous. This light emanates from the aerial car of crystal jewel. The sun light is warm and hot while the moon light is cool. The moon which appears dim in the bright sun light is clearly visible after the sun set. Like the sun the moon has been untiringly used by the poets for similies. The face of a waman with calm expression on it is compared with the moon In Sanskrit Poetics such a simile is called khandopama where a part of something is compared with the part or the whole of something.) The importance of Sharad Punam'that is full moon night after the end of the monsoon is due to her cool sweet appearance and her power to impart feeling of calm and happiness to the observers. It is said that the flora on the earth get nourishment from the nectar of the rays emanating from the moon. When the moon rises on the second day in the bright half of the month the Jains, Hindus and Muslims pay homage to it. 87. The In the species of geese the swan is considered to be the best. Explanatory note is given earlier. The illustration is swan couple: quite clear. 88. The The Coconut known as Shreefal or Nariel in India is a famous fruit. It is called Shreefal (This Sanskrit word means coconut: the fruit of wealth) because it is the fruit of Shree i.e. wealth. The fruit is the favourite of Lakshmi, the goddess of wealth. All Indians have accepted it as an auspicious and respectable fruit. It has different names in different languages. It is called Nariel as it was originally produced in the Naliker island in the South. This Indian fruit, as its very name suggests is an auspicious fruit and so it is used on all religious and social auspicious occasions. When a person is to start on a long journey or when one enters a city or a house a Tilaka mark is made on his forehead and with two hands a coconut is given to him. It is particularly kept in the hands on the occasion of marriage. The coconut is offered at the time of the opening ceremony of a house, a shop or a factory. It is then broken and the pieces of the kernels are eaten by all as this is considered to be a uspicious. It widens the circle of friends. It is given as a gift during festivals. During great festivals Jains distribute coconuts in a large number, 212 in Education International 212 in Education International For Personal & Private Use Only

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89. The swan lamp: 90. The lotus with hundred petals: 91. Obeisance with the five limbs: 92. Samayika (For Jain householders): giving one to each member from individual or a group. The coconut is invariably offered in Snatra worship and major ceremonies in Jain temples. There are also devotees who place one coconut every day in the temple as an offering. While receiving a preceptor or when he comes to the house of a householder a Swastika is drawn on a low stool and on this Swastika, the coconut is placed. A coconut is placed on the Swastika figure made from rice grains before the pulpit of the Jain preceptor before the commencement of the discourse and prayers of goodwill are offered. Jains as well as others offer the coconut in the ceremonies in temples of gods and goddesses such as Lakshmiji, the goddess of wealth. The coconut is offered at the commencement of any good work. It is distributed among many with respect and as a gift to achieve the best in life. Generally the coconuts have two sealed holes but there are coconuts having one to four sealed holes as well. These three types of coconuts with one, three or four sealed holes have special significance. If they are brought at an auspicious time and kept in a right place in the house, the householder gets many benefits such as wealth, issues, fame etc. This is why the devout Indians install such a coconut with one or three sealed holes in the house and worship it. A special religious rite is prescribed for it on the eighth day of the bright half of the Chaitra month according to the Hindu Calendar. Many books and manuscripts giving information about the coconut and prescribing the rites for its worship are written by the Jain and other scholars. This edible fruit is consumed in south India on a very large scale. More information can be had from various books written by Jain and non-Jain scholars or from the preceptor. This is a metal lamp which can be hung. It is made in Rajasthan State of India. Here a lotus is shown with one hundred petals. Lakshmi, the goddess of wealth, Saraswati, goddess of learning and other goddesses are said to reside in a lotus with a hundred or a thousand petals. (For details see the explanation for symbol number 10) This is bowing down with five limbs of the body in obeisance. There are various methods of such obeisance in different religious for showing courtesy and modesty towards a god, a preceptor or elders. Obeisance called Vandan in Jainism is shown as of three categories ordinary, mediocre and the best. In the technical terminology of Jainism these three categories are known as Fetta, thobha and Dwadashavarta. 1. Fetta Vandan in this type of obeisance the devotee makes a semi-bent of the body, folds both the hands, bows down the head and says Namo Jinanam to the icon of Bhagawan Tirthankara seen by him. In the same way he says 'Matthaena Vandami' when he sees the preceptor. This is an ordinary obeisance. 2. Thobha Vandan In this type of obeisance, the devotee recites Pranipat Sutra which is also called ThobhaVandan Sutra and then he lies completely prostrate with devotion before Bhagawan Tirthankara or a preceptor. While touching the floor with five limbs. According to the present code of conduct such obeisance is done with abbhutthio. This is a mediocre type of obeisance. 3. The third and the best obeisance called Dwadashavarta consists of the recitation of Suguru-Vandan means Guru Vandan Sutra with twelve avartas while bowing down in Mudra of the birth time. Deva Vandan is the major obeisence done while reciting four or eight hymns before the icon of Jin or before Sthapanacharyaji. The illustration given here show the obeisance with five limbs and is called 'Khamasamana'. It is well-known among people of all ages. The word Samayika is composed of the Sanskrit words Sama and Aya. Sama means peace or equipoise and 'Aya' means benefit. Any rite brings basic benefits of spiritual peace and equipoise is called Samayika. A particular religious practice of the Jains is given the name 'Samayika' by the Jains. This name and the rite behind it is wellknown in every Jain home. The technique for the rite of Samayika has been prescribed. It is practised for a particular time and these instructions are given in a book called 'Pratik ramana Sutra. The duration for this rite is generally 48 minutes. Samayika is not to be practised while wearing normal dress. The Jain wears a dhoti and a scarf, while a women wears a petticoat, blouse and a sari. Those garments must be so simple that they don't excite temptation, attachment or possessive instinct. They must be clean and not worn while going to the toilet etc. In this rite one has to wear clean clothes and keep the mind cleanfree from all worldly thoughts and turned towards religious or spiritual thoughts and ideas. A small woollen mat is spread on the floor. The religious book is to be kept above the height of the navel and its installation should be stabilised according to prescribed rites. Then aphorisms are recited according to the prescribed rites while keeping the hands folded. In this position one should sit for 48 minutes. During those 48 minutes one has to engage himself in spiritual study, acquire religious knowledge, read philosophical books, recite Mantras, teach and learn religious books and practise introspection for self-purification. At this time one has to avoid talking or listening to all talks or thoughts about the home, the trade and coinmerce and worldly affairs. The buttocks are to be kept touching the woollen mat. One shouldn't stand up or move the body. Only when necessary the right or the left leg may be moved (without raising the buttocks). In short, during this time one has to enjoy spiritual bliss and meditate on spiritual subjects while avoiding all worldly cares. Through critical thinking one has to undertake. 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introspection with a view to make life ideal and acquire the qualities of equipoise and forgiveness When 48 minutes of this rite are over, some minor rites are done in order to get free from the vow and then the whole practice comes to an end. If this Samayika practice is done daily for at least 48 minutes in the present hard times by those who are afflicted by mental troubles, physical disorders and botherations and those who are victims of stress, strain and tension, worries, fears and lack of peace, they will be free from the reactions of their way of life. They won't have hyper-tension or heart troubles. If the Samayika rites are performed at least once a week if not daily and the fresh spiritual air of Samayika is breathed one would gain many benefits. The Jain practising the rite of Samayika is said to be as good as an ascetic. Even those who can't accept the ascetic order for life can also enjoy the bliss of renunciation or he may attain culture of complete renunciation and thus realise the idea born in any previous incarnation. So this rite has been glorified as the ninth rite among the twelve rites which every householder has to perform. 93. Sama yiks This Samayika rite has to be performed by women folk also. So this symbolic illustration is presented here. The (For illustration also shows a special hour glass containing sand, to measure time. The illustration shows how a woman women): should sit for this rite. 94. The This is a holy pitcher with two eyes and the scarf on both the sides. This type of a holy pitcher is mostly printed for holy pitcher: years on invitation cards and greeting cards. (For details see the explanation for symbol number 2) 95. The bell: The bell is made of an alloy and is hung at temples of most religions and at churches except in mosques. So the bell has been an indispensable and indicative symbol of the temple or the church. There is a custom to strikes the bell thrice, seven or nine time in the beginning of a prayer or a hymn and while leaving the temple. When Jains who leave the temple after paying homage to the icon and those others who leave the temple after finishing worship with sacred materials and bowing down to the temples and after worshipping with hymns and prayers strike the bell to express their joy at the completion of the rites and for the acquisition of bliss. Then they leave the temple with a happy heart. The bell is continuously rung in temples all over India in the evening when the Arati and the holy lamps are waved before the icon. Its sound is considered to be auspicious. But this bell is also used to mark the time or to warn against danger at social centres such as police stations, schools, colleges, hospitals, factories and such other public or private places. Small bells are however rung in many homes during worship in the morning as well as in the evening. %. The altar: This is a sacrificial altar in three tiers and made from raw earth. The non-Jains call it a Yagna-Vedika. It is also known as a Homa-Kunda and has many synonyms. Offerings are prescribed to be made into this for rites of Jain Mantras and installations. However the place of sacrifice in Jainism is very limited. During certain rites and Mantra recitations several holy substances are offered to this sacrificial fire but the substances offered are mostly dry vegetable products without life. Again, no Mantra practice gives desired results without a Dashansha Homa (sacrifice) and the same is true about certain other rites also. Particularly in the rites aimed at goddesses or at installation ceremonies the sacrifice has to be performed. 91. Arihanta: An attractive icon of an Arihanta on a throne, in Pravachana mudra (the Orator's posture) and in Bhadrasans posture of sitting. 98. The This is a symbol known as Tri-Ratna. As stated by scholars it symbolises the three jewels of knowledge, faith and three jewels: character. This symbol is found in Mathura monument. The three jewels are also kept at the top of a Buddha monument at Sanchi but its clear interpretation in details is not still available. 99. The swastika: This symbol is from a piece of sculpture kept in Mathura museum and it shows four auspicious artistic figures including the Swastika. 100. The symbol of This is a symbol of siddha Chakra with eight petals used for meditation of Nava-Padaji. The symbol contains the siddhachakra: first letter of each of the nine hymns. 101. Fish couple: This is an auspicious figure of a fish-couple and it is the seventh auspicious symbol among the eight such symbols. 102. The lion: This is the figure of a lion carved in sculpture in the temple and also in the summit. 103. Shri He was the chief Ganadhara disciple of Bhagawan Mahavira. His miraculous powers were infinite. Born as a Gautam - Brahmin he had accepted initiation from Bhagawan when defeated by the latter on a controversy over the existence swamiji: of the soul. Gautam swamiji had achieved such miraculous powers that who ever was initiated by him invariably achieved liberation in that very life. He always adopted a semi-sitting posture while sitting before Bhagawan and never sat with completely folded feet. Again with the help of the solar rays he had travelled to the Himalayas, reached Ashta-Padaji mountain for holy pilgrimage. When Bhagawan Mahavir cast away his mortal frame. Gautam swami got absolute enlightenment and all knowledge of the past, present and future. Uttering his holy name in the morning leads to at that very moment. 214 Education Intemational For Personal & Private Use Only

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104. Nandyavarta: 105. The holy pitcher: 106 to 144. Different types of figures: This is a distinct complex Swastika of nine angles. This figure is famous in Jainism and it is one of the eight auspicious symbols. For details see the explanation of symbol number 79. This holy pitcher with a nozzle with 108 holes used for Shanti-Snatra and such other rites. Water sprouts forth from all the 108 holes simultaneously, for the holy bath for the icon of Jina. The symbols placed from 106 to 144 are neither didactic nor inspiring but are of ordinary level. This is because I couldn't find any new subject for symbols measuring one inch. If shown in small size they wouldn't be seen. The other fact was that this book was about Bhagawan Shri Mahavir and religious. Only those strips and symbols can be placed in this book, which would be consistent with this book but that was not possible. Again some didactic, inspiring symbols could have been discovered but no artist was prepared to draw them by sitting near me. If they drew the same at home I had no faith that they would draw what would please me. Again how far can I spend my time? Apart from this there were many other difficulties causing inconvenience for this work. So, far all such reasons we had to select these symbols to speed up the work. pArasa Arabaka bAhala balakha) virAya prakhata babbara "kamboja kapizA ramaTa gAMdhAra u ta rA bhA" paNa patha apAra samudra jhi dhu zAya sauvIra svItimaya keke maru STEM 5. zAvanI ( vAravaI va giranAra ara nAga AbhIra bhinumAna AbU Lat malla dIva sopyArapa DANA for T massAha eka ad 2500 varSa pUrva mahAvIra kAlIna bhArata kailApara ti voTa pabbata matiyAbaMda dilohi vya sIha tAmapANi mdn utkala bhutu pUrva samudra bra kAmarUpa (prAgajyotiSa mAnavA bhAratakA yaha nakzA tIrthakara vardhamAna Adi pustakameM chapA hai usameMse lekara sAbhAra pragaTa kiyA hai| yaha nakzA kaba banA, kisane banavAyA, yathAtathya hai kyA? usake bAremeM mujhe kucha jAnakArI nahIM hai phira bhI bAcako ko bhUgola kI jAnakArIke liye acchA upayogI hogaa| For Personal & Private Use Only noMdha: bhagavAna zrI mahAvIranA samayamAM bhArata keTaluM ane kevuM hatuM? e vakhate vividha dezo ane rAjayonAM nAma zuM hatAM? enAM prAcIna nAmo zuM hatAM? kaMboja, gAMdhAra, tibeTa vagere rAjayo bhAratamAM aMtargata hatAM? A badhAyano khyAla ApavA bhAratavarSano A nakazo je pahelI AvRttimAM ApI zakAyo na hato te A AvRttimAM khApyo che. pUratAM sAdhano ane samayanA abhAve A nakazo jaina bhUgoLa-ItihAsa sahamata che ke kema! te tapAsI zakayo nathI paNa A nakazAno bhAratanA A kSetranA vidvAnoe Adara karyo che ane bIjAo zuM kahe che te paNa jANavuM jarUrI hovAthI ahIM Apyo che. tA. 1-7-89 pAlItANA yazodevasUri 14 215

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The Teachings of Bhagawan of cattAri paramaMgANi, dullahANIha jantuNo / mANusataM suI saddhA, saMjamammi ya vIriyaM / / 1 / / (3.3.1) Four things of paramount value are difficult to obtain here (in this world), by a living being (1) human birth, (2) religious instruction, (3) faith in the (true) religion, and (4) energy to practise. self-control. Exp. These four are regarded as very rare and precious possessions, and so naturally are not easy to obtain by living beings. It is of course universally acknowledged that human birth is a very precious and most valuable thing. Man is called 'the crown of creation, but he forgets that he is born a human. being as a result of a very great strenuous effort on his part, and he should not waste the precious opportunity, but rather make the most of it. And that is why he is exhorted here to acquire the other three precious possessions if he wants to get the best out of his life in this world. dhammo maMgalamukki ahiMsA saMjamo tavo / devA vi taM namasaMti jassa dhamme sayA maNo / / 2 / / ( daza. 1.1 ) Religion is the most auspicious thing (in the world) and religion consists of Ahimsa-non-injury to all living beings, Samyama-self-control, and Tapasausterities. Even the gods bow down to him whose mind is always fixed (engaged) in religion.. Exp. Man always craves for good and auspicious things and happenings in life. But he forgets that there is nothing more auspicious. In the world than religion. It is the most efficacious amulet to ward off all evils in the world. A man who is always devoted to religion is far superior even to gods. sarIramAhu nAva tti jIvo buccai naavio| saMsAro aNNavo vatto jaM taranti mahesiNo / / 3 // (3.23.73) The body is said to be the boat and the soul is aid to be the sailor. The samsara (worldly existence). is said to be the ocean which is crossed (only) by great sages. appA khalu sayayaM rakkhiyavvo sabbindiehiM susamAhiehi / arakkhao jAipahaM ubeI suravikhao savvadhANa muccai / / 4 / / ( daza. cU. 2.16) One must always guard oneself-(one's soul)(from all evils), by having all the sense-organs properly controlled. In case the soul is not well-guarded. it takes to the path leading to birth (and death); while if well-controlled, it becomes free from all (sworldly) sorrows and misery. 216 Bhagawan Mahavir ahiMsA saccaM ca ateNagaM tatto ya baMbhaM apariggahaM ca / paDivajjiyA paMca mahavvayANi carejja dhammaM jiNadesiyaM vidU / / 5 / / (3.21.12) A wise monk should (always) practise the five great vows, viz. (1) to refrain from all injury to sentient beings, (2) to speak the truth, (3) not to steal (or not to take anything not given to him; (4) to observe celibacy, and (5) to have no possessions whatsoever; and he should (also) always follow the religion as preached by the Jinas. Exp. For those who cannot undertake the five great vows, there are the five lesser or minor vows called the five Anuvratas, three Gunavratas, and four Siksavratas. This constitutes the twelve-fold code of conduct for a householder. If it is not possible for a householder to undertake all the twelve vows, then he should at least make a modest beginning, and should exert himself gradually, until he is in a position to accept all the vows. tatthimaM paDhamaM ThANaM mahAvIreNa desiyaM / ahiMsA niuNA viTThA savvabhUesa saMjamo / / 6 / / (daza. 6.8) The very first principle of religion laid down by Lord Mahavira is Ahimsa-Non-injury to living beings, which must be observed very scrupulously and thoroughly, and behaving towards all living beings with proper restraint and control. Exp. The cardinal or the first principle of the Faith as propounded by Lord Mahavira (and the other Tirthamkaras also), is Ahimsa. It has got the pride of place or place of honour, among all the vows and all other precepts are subservient to it, or in fact follow from it logically. If a monk observes Ahimsa, both according to the letter and spirit, then he cannot violate any other vows. savve jIvA vi icchaMti jIviDaM na marijjitaM / tamhA pANivahaM ghoraM niggathA vajjayaMti NaM / / 7 / / ( daza. 6.10) All living creatures (that are in this world) desire to live. Nobody wishes to die. And hence it is that the Jain monks avoid the terrible (sin of) injury to living beings. For Personal & Private Use Only lAbhAlAbhe suhe duvakhe jIvie maraNe tahA / samA niMdA pasaMsAsu tahA mANAvamANao / / 8 / (7.19.91) He is indifferent to success or failure, happiness, and misery, life and death, as also to censure or praise, and honour or insults.

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Exp. This is the state of what the Bhagavad-Gita describes as a -a perfectly poised, or balanced soul. Nothing ever disturbs the peace of his mind. Success does not go to his head, nor does failure depress him. He is unmoved whether he receives bouquets or brickbats, and whether people heap encomium on him or calumny. anissio ihaM loe paraloe anissio / vAsI caMdaNakappo ya asaNe aNasaNe tahA / / 9 / / (3.19.93) He (a monk) is not interested in this world as well as in the next. He is equally indifferent whether he gets food or not (i.e. whether he eats or has to fast). on the analogy of one who is indifferent whether he is annointed with sandal paste or whether his limb is cut off with an axe. 10 / / kahaM care kahaM ciTTe kahaM Ase kahaM sae / kahaM bhuMjato bhAsato pAvaM kammaM na baMdhaI / / jayaM care jayaM ciTTe jayaM Ase jayaM sae / jayaM bhuMjato bhAsato pAvaM kammaM na baMdhaI / / 11 / / (daza. 4.30-31) (the disciple asks the Preceptor): - "How should he (a true monk) walk? How should he stand? How should he talk? How should be lie down (sleep)? How should he eat or talk, so that he may not bind sinful karman?" (The Preceptor answers): "He (a true monk) should walk, stand, sit, or sleep with proper (self-) control. Eating and speaking with proper control, he will not bind any sinful karman around the soul." paMcidiyANi kohaM mANaM mAyaM taheva lobhaM ca / dujjayaM ceva appANaM savvaM appe jie jiyaM / / 12 / / (3.9-36) The five senses, (the four passions, viz,) anger, pride, delusion and greed, are all difficult to conquer, (equally difficult it is to conquer) one's own Self. But one who has conquered his Self, has conquered everything else in the world. taheba sAvajja'NumoyaNI girA ohAriNI jA ya parovadhAyaNI / se koha loha bhaya hAsa mANavo na hAsamANo vi giraM vaejjA / / 13 / / ( daza. 7.54 ) Similarly a (wise) monk should never utter words (speech) sinful, or condoning sin (lit. giving consent to sin), or categorical ones (making definite XXXXX assertion), or likely to hurt (the feelings of) others, whether out of anger, greed, fear or jest. rUve atise ya pariggahe va sattovasatto na uvei tuTThi / atuTThiyoseNa duhI parassa lobhAvile AyayaI adattaM / / 14 / / (3.32.29) Not being satisfied with those charming forms (colours) and possessions (that he has), his carving grows stronger and stronger, being unhappy and miserable because of the fault of discontent, he is possessed by greed, and then he takes away-(steals)the beautiful things beloning to others. Exp. When a man runs after the beautiful things of life, and when he finds that he cannot get them legitimately, then he stoops so low as to steal them from others. thAvaraM jaMgamaM caiva dhaNaM dhanaM uvakkharaM / paccamANassa kammehiM nAlaM dukkhAo moaNe / / 15 / / (3.6.6) Immovable and movable property: wealth, corn and other means (perquisites), none of these are capable of freeing a man, from misery, who is suffering from the ripening (fruition) of his actions. taM vatyuM hiraNNaM ca putta vAraM ca bandhavA / caittANaM imaM dehaM gantavvamavasassa me / / 16 / / (3.19.17) Every man should think that he has to depart certainly one day, leaving behind fields, house, gold, sons and wife (i.e. family), relations, - (in fact) leaving (even) his body. Exp. A man should always bear this in mind that when the time comes to exit from this world, he cannot take anything with him, not even his own body. jahA kipAgaphalANaM pariNAmo na suMdarI / evaM bhuttANa bhogANaM pariNAmo na suMdarI / / 17 / / As the effect of (eating a) kimpaka fruit is never good, so the effect of pleasures enjoyed is any thing but good (can never be good). (From 'The Teachings of Bhagawan Mahavir') For Personal & Private Use Only ATT. (3. 19.18) t 217 are tex pontan g

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vizvavikhyAta bhagavAna zrI mahAvIranA citrasaMpuTanI pragaTa thaI rahelI trIjI AvRttinA khAsa prazaMsako . cAho tathA zrI mahAvIranAM navAM citromAM, A 23 tIrthakaronAM citromAM temaja prakAzana kAryamAM vividha rIte sahAyaka thanArA bhAgyazALIonI nAmAvalI muMbaI udepura muMbaI muMbaI pATaNa 1 zrI goDIjI jaina ghosara TrasTa 2 zrI mukti kamala jaina mohana zAna maMdira 3 zrI jaina sAhima maMdira TrasTa 1 zrI RSabhadeva jaina Tempala TrasTa ane sAdhAraNa khAtA TrasTa - cembara 5 zrI prinsesa sTrITa luvaracala jaina saMgha 6 zrI zAntAjha tapagaccha jaina saMgha 3 zrI kAMdIvalI jaina saMgha 8. zrI borIvalI jana saMdha 9 zrI ciMtAmaNI pArzvanAtha ve murtipUjya jana saMgha 10 zrI mATuMgA be murtipUjya jaina saMdha 11 zrI bhuvanacaMdrasUri jaina zAna maMdira TrasTa 8 vinodabhAI, manasukhabhAI 12 zrI vAlAla maganalAla vorA 13 zrImatI guNavaMtIbena vAIlAla vorA 14. zrImatI pAbena cInubhAI cImanalAla 15 zrI manaharalAla amRtalAla puMjANI 16. zrI caMdrakAna karazanadAsa 17 zrI azokakumAra maMtilAla 18. zrI araviMdakumAra nAraNaghasa trivedI 19 zrI rokarazIbhAI zIvAbhAI 20 zrI dineza je. zAha 21 zrI tArAcaMda dhanajIbhAI zAha 22. zrI navInacaMdra chaganalAla kaMpaNI 23 zrI zAMtilAla kezavalAla dalapatabhAI kverI 24. zrI surendrabhAI tulasI savAI 25 zrI acabhAI lakSmIcaMda gherI 26. zrI zAMtilAla cunIlAla kapAsI 27 zrI rasIkalAla cImanalAla masAlIyA 28. zrI ramaNalAla vADIlAla 29 zrI ramalabhAI joItArAma 30 zrI cArUbena kIrITabhAI ghethI 31 zrI caMdulAla nAgaraghasa zAha 32. zrI mahendrabhAI abhecaMda vea 33 zrI bAbubhAI kezavalAla dhea. 34. zrI abhayarAja lakSmIcaMda begAnI 35 zrI jamanAghasa morajI dalAla ha ramAbena, bhAnubena 36 zrI jayaMtilAla chaganalAla kaMpANI 33 zrI navInacaMdra navalacaMda veza ha racimakAMta navInacaMdra ghera 38. zrI vinodabhAI harIbhAI jaze zrI nagInausa viThThalaghasa kAMTAvALA a zrI kanubhAI sobhAgacaMda ghera 41 zrI gIradharabhAI jIvaNalAla vorA 42. zrI aMtilAla enDa kuM. he jagadIzabhAI 13 zrI zAMtilAla nagInaghasa & jayaprakAza ja. zrI bIpInabhAI bAlubhAI dha AratIbena vaDodarA jaya zrI prakAzacaMdra sajanalAla caukasI pAlItANA 46. zrI kiraNakumAra kAMtilAla pakha 43 zrI phUTaramala saragharamala enDa kuM. ha bAbulAla varadhIcaMjha 48 zrI kizorIbena grupa 9 zrI mayurImabena zrIkanabhAI poghara 50 zrI vRklAla kAlIghasa DagalI 51. zrI jezvalAla ema. imANI pradhumnakumAra 52. zrI anilabhAI Ara. zAha 53 zrI zaradabhAI jI. mahetA 54 zrI himakhabhAI velacaMda 55. zrI AtIbena anilabhAI vIrANI 56. zrI bhagubhAI trikamalAla kapuravALA 57 zrI cunIlAla ANaMdajI gAlA 58. zrI praNalAla kAnajI dezI pa9 zrI mahendrabhAI hiMmatalAla 60 zrI vijayasaja sukharAja godIyA 61. zrI harabena nAnajI keNIyA 62. zrI gIrIza sI. zAha 13 zrI bI. vI. cinAI 14 zrI jayasukhalAla prabhudAsa 65 zrI khaMtilAla esa. zAha 66 zrI hakamacaMda gulAbacaMda 67 zrI padamathI premaja. 68. zrI dhanakumAra caMdulAla vorA 69 zrI hiMmatalAla dhapacaMda zeTha hasumatIbena jI zrI jIvanabhAI kezavajI sopArIvAlA 71 zrI narezacaMdra mohanalAla ha nikhIlabhAI 72. zrI bAbubhAI pUrNimA novelTIjha 73 zrI prakAzacaMdra vADIlAla vasA ja, zrI rUpAbena yogeza zAha 75 zrI kAMtilAla bherUmalajI 76. zrI sumatilAla bhogIlAla davAvALA zrI bacubhAI mohanalAla * 78 zrI mAnacaMda cunIlAla verI 9 zrI kanubhAI kubhAI mahetA 80 zrI manasukhalAla dhanajIbhAI vora 81 zrI dineza ema. vera 82. zrI rasIkalAla sArAbhAI jave 83 zrI nAnubhAI hemacaMda maNIlAla kverI 84. zrI pravINacaMdra maganalAla javerI 85 zrI zailezakumAra TI. zAha 86 zrI kaMcanabena bhegIlAla jodhalAla 87 zrI vijayakumAra manasukhalAla 88. zrI devacaMda zvalAla zeTha jAmanagara 89 zrI rajanIkAMta cImanalAla zveza DaoNI [ 0 zrI dineza zAMtilAla zeTha muMbaI | 91. zrI kumudacaMdra svarupacaMda 9 jApubhAI amarelI 92. zrI prANalAla premacaMda dhorAjI 93 zrI baLavaMtaraya talakacaMda zAha muMbaI 94 zrI ke. sI. zAha enDa kaMpanI 95 zrI rasIkalAla ke. parIkha 9 zrI te jI bhabhutamalajI amerika 9 kyavaMtalAla kaMtilAla cunIlAla muMbaI 98. zrI anopacaMda pItAMbAsa 9 zrI zAMtilAla bhAyacaMda bhagavAnadAsa pUnA 10 zrI manasukhalAla maganalAla tArAcaMda muMbaI 101 zrI prabhudAsa mohanalAla pavALA 12. zrI prabhubhAI prANalAla (varAvaLa) 10. zrI premacaMda amIcaMda 14 zrI nayanabALA navInacaMdra IvALA 15 zrI pAnabAI haMsarAja lAlajI 14 zrI bhIkhamacaMda motIcaMda 107 zrI cImanalAla chaganalAla mANI 108. zrI kAMtilAla ghelAcaMda pAlanapura 19 zrI caMdrAna surajamala pAlanapura 11a zrI zaileSabhAI vinubhAI-rAjulabena 111. zrI kAMtAbena bAbubhAI parIkha 112. zrI maNIlAla vIracaMda meghajI 113 zrI jayaMtilAla cunIlAla 114 zrI surezacaMdra bApAlAla verI 115 zrI zAMtilAla becaradAsa 116. zrI tArAbena maNIlAla 117 zrI mahAsukhalAla zakhavacaMda 118. zrI vasubena ramezacaMdra zAha khaMbhAta amadAvAda 119 zrI jayaMtilAla kAlIghasa amadAvAda 12a zrI gIradharabhAI tribhovanaghasa dhorAjI 121. zrI madhubena zirISabhAI ratilAla bhaNazAlI 122 zrI ratilAla vardhamAna ha maMtibhAI surendranagara 123 zrI vasaMtabhAI himatalAla zAha khaMbhAta 124. zrI kezarIcaMda jIvAja thAya khatalavAva 125 zrI hiMmatalAla khetANI 126 zrI khuzAlabhAI je. zAha 127 zrI caMdrasenabhAI ratanacaMda javera 128. zrI vRklAla pAnAcaMda vorA pAlItANA 129 zrI narendrabhAI kAMtilAla maDhayA 130 zrI aMbAlAla sI. zAha 131 zrI pArasamalajI chaganamalajI 132. zrI hIrAbhAI amIcaMda veza. 133 zrI kanubhAI amRtalAla pArekha 134. zrI ketanabhAI caMpakalAla dhea 135 zrI kyavaMtIbena caMtilAla kevI 136 zrI thAnAbena dIpacaMda jarIvAlA i.madanalAlabhAi beMgalora 137 zrI naganabhAi popaTalAla-mahetA muMbaI muMbaI muMbaI muMbaI ta 218 Education International For Personal & Private Use Only

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AMtararASTrIya khyAtiprApta, sahune managamatA bhagavAna zrI mahAvIranA vizva citrasaMpuTanA uddaghATana pahelAM ane pachI AvelA saMdezA - abhiprAyo bhUmika-citrasaMpuTanA saMpAdaka pUjya munijI, bhagavAna zrI mahAvIranI jIvanakathAnAM suMdara ane bhavya citro dvArA aitihAsika citrasaMpuTanuM vitI, bhavya ane mahAna sarjana karI rahatrA hatA, hajAro varasanA itihAsamAM AvuM bhagIratha ane atikramasANa saMpuTa thavA pAmyuM na hatuM. khAvA ati agatyanA kAryanI jANa A viSayamAM rasa dharAvatA jana samAjanA ThIka ThIka vamana hatI. ApaNo rIsepanA paramapitAnuM vizALa kArya pahelIjavAra thaI rahyuM hovAthI ane emAMya eka kalAviza suyogya vyaktinA hAthe thaI raheluM hovAthI janatAmAM eka jAtanI prasannatA vyApI gaI hatI, ane ene lIdhe samAjamAM eka prakAranI uttejanA paNa phelAI hatI. A kArya jaladI pUrNa thAya tenI ekadhArI citA sai jANakAro karI ratA hatA, eTale vimocana thatAM pahelAM ja svayaMbhU ikoNI etaranA bhAvabhInA udgAro sarNa mahAna kAryane dhanyavAdapUrvaka zraddhAMjali ane zubhecchAo vyakta karatA rAjadvArI vyaktio, dezanI anya agraNI vyaktio tathA janasaMgha taraphathI keTalAka saMdezAo AvyA hatA, tethI ahIM vimocanane anulakSIne AvelA saMdezAomAM prathama cajadArI vyaktinA saMdezA raju che. vimocana thayA bAda je je lokonA prathamAM citrasaMpuTa pahoMcyuM temAMthI aneka bhAvikajanoe potAnI sujha bujha pramANe che ke abhiprAyo pohyAM hatA tenA keTalAka jarUrI bhAgone mudrita karavAmAM AvyA che. A pAna paNa pratye janatAno abhigama kevo hato, ane enA pratye loko vA vArI gayA hatA tenuM vAone ni che. vaLI saMsthAe keTalAMka vartamAnapatro, sAmAyiko upara samIkSA (rIvyu) mATe pustaka bheTa mokalyA hatA. patrakArone prastuta pustakanI sacoTa ane vedhaka je samIkSA karI che tenA jarUrI bhAgo paNa ApyA che. | vimocana pahelAnA saMdeza | rAjyapAla zrI bI. DI. jarI, orissA, bhuvanezvara, tA. 8-6-74 huM mANA rAkhuM chuM mA pustaka janadharmanA mUlyavAna hamadazothI lokone mAhitagAra karaze, ane mApaNA dezavidezanA zAti, saMpradAya ke dharmathI saMbaMdha rahita lonA dareka vibhAgomAMthI prazaMsA pama zrI vI. vI. gIrI, rASTrapati, navI dilhI, tA. 14-6-74 jaina munizrI yazovijayajI saMyojita saMpAdita bhagavAna mauvIrano sacitra saMpuTa muMbaimAM tA. 16 mI jUna-1974 nA roja jAhera samAraMbhamAM khullo mUkAya che-vimocana thAya che te jANI mane khUba ja harSa thAya che. prajA A graMthanuM rasapUrvaka paThana karaze. pahelAM kadI na hatI tenA karatAM Aje mApaNane bhagavAna mahAvIranA hajAro varSa pahelAnA ahiMsA, zAMti ane ekatAnA saMdezanI vadhAre jarUra che. cAlo, ApaNe ApaNI potAnI namratAthI A mahAna saMtapuruSanA mahAna upadeza ane tatvajJAnamAMthI preraNA laIne temanA padacinone anusarIe. Do. hareka mahetAba, bhuvanezvara, tA. 8-4-74 bhagavAna zrI madmavIranA jIvanano bhAratIya samAja para saMpUrNata: mAna prabhAva rahayo che ane te prabhAva Aje paNa aneka rIte kAryarata che, mAna IzvarI saMtanA jIvananuM sacitra varNana te prabhAvane mAtra bhAratIya samAja mATe ja nahIM paraMtu AkhI mAnavajAtanA lAbhane mATe uttejita karaze. zrI vAya. bI. cauhANa, vittamaMtrI, navI dilhI, tA. 6-6-74 bhagavAna mahAvIranuM jIvana jagatanA baMdhanamAMthI saMpUrNa mukti mATe, mahAna AtmasaMyama ane sAdAI temaja sarva jIvo upara dayA karavA mATenuM eka udAharaNa che. ane tenA mATeno pUjyabhAva judA judA svarupe abhivyakta thAya che, munizrI yazovijayajIe temanA jIvanacaritrano sacitra saMpuTa saMpAdita saMyojita karela che, ane te aMgeno uddhATana samAraMbha muMbaImAM 16 mI jUna 1974 nA roja nidharita thayela che te jANI mane AnaMda thAya che. huM AzA rAkhuM chuM ke A graMtha bhagavAna mahAvIranA jIvanane citrita karavAmAM saphaLa thaze ane mAnavane saMyamanuM mUlya, vicAra temaja kAryanuM ghaDatara karavAmAM ane bhautikatAmAMthI uccatara stare laI javAmAM udAharaNa svarupa paNa banaze. jammu ane kAzmIranA rAjayapAla zrI ela. ke. jha, zrInagara, tA. 12-6-74 bhagavAna zrI mahAvIranA jIvana viSenuM sacitra prakAzana mAnavajAta mATenA tenA saMdezane samajavA mATenuM eka amUlya pradAna che, mA pustaka drazya svarupe jagata pratyenA thI aAvIranA saMdezane - zikSaNane ahiMsAnA tatvajJAnathI vibhUSita karaze. zrI DI. devarAja ursa,mukhyamaMtrI, beMgalora, tA. 6-6-74 mahAna saMtapue pragaTa karela satyanA nizcitapaNAne duniyA jyAre zodhI rahI che tyAre bhautikavAda ane AdhyAtmika dhamAlamAMthI mArga zodhavA mATe bhagavAna zrI mahAvIranA jIvana ane kArya viSeno sacitra graMtha e sauthI ucita prayAsa che. zrI TI. e. pAi, bhAre udyogamaMtrI, navI dilhI, tA. 5-6-74 16 mI jUnanA roja bhagavAna zrI mahAvIranA jIvanane AlekhatA sacitra pustaka-graMthano vimocana vidhi thai rahyo che te jANI anahada AnaMda thAya che. bhagavAna mahAvIranA jIvana ane upadezoe lAkho lokone preraNA ApI che ane bhAvi peDhIone paNa preraNA ApatA raheze. saMhAraka zastronA kAna bhaMDArone lIdhe duniyA javALAmukhI para beThI che ane temAMthI bacavAnI AzA phakta bhagavAna mahAvIranA mULabhUta upadezo khAsa karIne ahiMsA ane satyamAM ja rahelI che. bI vijayasiMha nahAra, kalakattA, tA. 13-6-74 vilana, mahApati muninI yazovijapa mahArAja saMpAdita, saMyojita bhagavAna zrI mahAvIranA jIvana viSeno sacitra addabhuta grakhya prakAzita thaI rahayo che, te 16 mI jUna ravivArano divasa muMbaino eka mahAna prasaMga banI raheze. te graMtha svayaM eka ajoDa prakAzana che, bhagavAna madhyavIranuM citro ane zabdomAM jIvana e eka mahAna kalpanA che ane A rathamAM janavAda ane jana saMskRti viSenI apAra mANitI che. graMthanuM chApakAma ane sajAvaTa asAdhAraNa ane suMdara che. bALezvara prasAda, lephaTananTa gavarnara, dilhI, tA. 16-74 bhagavAna zrI mahAvIranA jIvanane sacitra AlekhatuM pustaka prakAzita thatuM jANI mane AnaMda thAya che. bhagavAna mahAvIre vigatavAra samajAvelA mUlabhUta siddhAMto Aje paNa susaMgata che. temanA upadezane ApaNA sAmAjika rAjakIya jIvanamAM manathI grahaNa karIne ApaNe saMpUrNa mAnavajAta mATenI zAMti ane samRddhinuM kArya karI zakIe mane vizvAsa che ke A prakAzana vartamAna ane bhAvi peDhIone upayogI thaze. munizrI suzIlakumArajI, naI dilhI ApakI amarakRti evaM avarNanIya zrama- sAdhanA phasavatI me| mAnavajAti usakA ucita mUlyAMkana kara sake yahI bhAvanA hai| prabhu mahAvIra kA citra, caritra evaM siddhAMta jana-jana taka parivyApta ho sake etadartha isa pustaka kA vimocana samAroha vizAla evaM prabhAvotpAdaka rUpase saMpanna ho yahI AmanA ! rAjyapAlazrI ke. ke. zAha, tAmilanADu, tA. 1-6-74 16 mI jUna, 1974nA roja bhagavAna zrI mahAvIranA jIvana viSeno sacitra saMpuTa uddaghATita thaze te jANI khUba ja rAjI thAuM chuM. ahiMsA janadharmano mukhya siddhAMta che. bhagavAna zrI mahAvIranA amara saMdezano vyApaka pracAra-prasAra jarUrI che ane te paNa khAsa tyAre ke jyAre samasyAone hala karavA mATe hiMsAno Azaro levAI rahayo che. che. hAla tripAThI, sinI, ri. 11-6-74 'bhagavAna zrI mahAvIra kA citramaya caritra' graMtha sAhitya evaM kalArala munirAja zrI yazovijayajI mahArAja dvArA saMpAdita prakAzita ho rahA hai, yaha jAnakara atyaMta prasannatA huii| aise mahatvapUrNa tathA zAstrIya pramANa purassara citrita graMthakI nitAMta AvazyakatA thI / gata kaI varSoMke gaMbhIra manana tathA ciMtanake bAda gujarAtI, aMgrejI aura hindImeM citraparicaya sahita prakAzita honevAlA yaha graMtha cira yazasvI bane tathA samAjako uttama mArga para calanekI satata preraNA pradAna kare / khA uparAMta dilanI kendra (kebIneTa) nA pradhAno * zrI jI. esa. pAThaka - uparASTrapati zrImatI iMdirA gAMdhI - vaDApradhAnanI jagajIvanarAma - saMrakakhAtAnA pradhAna'I eca. Ara. gokhale kAyadA tathA nyAyakhAtAnA pradhAna * zrI kamalApati tripAThI - naukA ane TrAnsapoTakhAtAnA pradhAna zrI DI. pI. caTopAdhyAya - vyApArakhAtAnA pradhAna zrI rUdIna alIehamada * khetIvADI khAtAnA pradhAna zrI AI. ke. gujarAta " sUcanA ane prasAraNakhAtAnAM pradhAna. * govA - zrI esa. ke. benarajI - lephaTananTa gavarnara * AsAma - zrI ke, ke, barUmA - mukhyamaMtrI - bihAra - bI mAra. baMdare - gavarnara * baMgAla * bI e ke, benara - madadanIzamaMtrI * gujarAta - bI ke, ke, vizvanAtha - gavarnara * mahArASTra nI masImAvara jaMga - gavarnara " mahArASTra - banI rahIha jhArIyA - ArogyapradhAna " mahArASTra - I vI. esa. pAge - ceramena, lejharveTIva kAunsIla * muMbaI - bI bI ke bamana hacama - meyara * kaTaka - bI sI. ke tIrUmahela - pI. Ara. o. gavarnara * madrAsanAmilanADu-Do. esa. calALa-bhUtapUrva rASTrapati " hariyANA - pI bI ena. parvata - gavarnara : rAjasthAna - nI parIdava nI - mukhyapradhAna * pAMcerI - nI - lephaTananTa gavarnara madhyapradezanI prApta che - mukhyapradhAna ziloMga - 4 DabaluM e emaNe - mukhyapradhAne * uttara pradeza - bI makabara alIkhAna - gavarnara * uttapradeza - te eya enakharALA - mukhyamaMtrI - paMjAba - bI eesa. sAhanI mukhyamaMtrI vagere ane zubhecchAo sAthe samAraMbhanI saphaLatA vyakta karI hatI. Jain Education Interational For Personal & Private Use Only 219

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dRzya-zravyamidA vibhaktamakhilaM sAhitya jAtaM kSitI, lokAnAmavabodhanIya vibudhaiH saMracyate nityazaH / kintu zrImunirAjayazovijayajIsaMpAditazcitrayuk granyo'yaM bhuvi vIravaryacaritaprotazviraM dyotatAm // "pRthvI para prAyaH sArA vAGamaya drazya aura zrAvya ke bhedase vibhakta hai| aura usI draSTi se vidvAnoM dvArA aise sAhityakI pRthak pRthak racanA kI jAtI hai / kintu munirAja zrI yazovijayajI mahArAjane bhagavAna mahAvIrake jIvana caritrase saMbaddha drazya evaM zravya rUpa donoM viSayoMse paripUrNa graMthakA jo saMpAdana kiyA hai vo bhUtala para sadA prakAzamAna ho / " zrI dhIrajalAla TI. zAha, muMbaI, tA. 13-6-1974 pUjya munizrI yazovijayajIe A kalAkRtione protsAhita karIne mahAna sevA bajAvI che. huM AzA rAkhuM chuM ke badhA ja pavitra jaino ke jeo A pustaka kharIdavA zaktimAna hoya teo acUka tema karaze. zrI kasturacaMda lalavANI, kalakattA, tA. 3-6-74 A dhaNA pavitra prasaMga para mAre mATe hAjarI zakya nahi bane to paNa A mahAna kAryanA nirmANa mATe je bhaktibhAva ane kArya kuzaLatAno upayoga thayo che te huM samajI zakyo chuM ane huM niHsaMdeha mAnuM chuM ke bhAratamAM ane bhArata bahAra tenuM mUlyAMkana thaze. zrI dIpacaMda nAhaTA, kalakattA, tA. 6-6-74 klAtmaka, prabhAvaka graMtha mATe mAro pratibhAva darzAvavA zabdo nathI. A graMtha te yugano sAco khyAla Ape che, jenA prayAsothI A graMtha mUlyavAna banyo che te pUjya munizrI yazovijayajI mahArAjane mArA hArdika abhinaMdana pAThavajo. * vimocana pachInA saMdezA bhAratake suprasiddha vidvAna Do. sunItikumAra ceTarjI, kalakattA, di. 14-5-74 isa prakAzana ko dekhakara mujhe vAstavameM gaurava sA anubhava ho rahA hai| "tIrthaMkara bhagavAna zrI mahAvIra" isa nAmake bhavya prakAzanameM dharma, kalA aura vidvatAkA eka sAtha samanvaya tathA saMyojana hai| jainoMke pavitra zAstroMke itihAsameM svarNAkSaroMse likhita bhagavAna zrI mahAvIrakI jo / paraMparAgata kathA upalabdha hai use suMdara svarUpa dekara atyaMta kalAtmaka vividharaMgI AkarSaka 35 citroMke dvArA yaha kalA saMpuTarUpa prakAzana eka advitIya kalAtmaka sRSTi hai| isa kalA saMpuTako pragaTa karanemeM bhArI kharca uThAyA gayA hai| lAla kapaDekI bAiDiMga tathA usa para suvarNa akSaroMmeM mudrAMkana isakA utkRSTa saMvidhAna ziramora vidvattA, hetulakSI vividha prakArake Ayojana tathA asIma zraddhA sabhIkA subhaga saMyojana yahA~ huA hai| svayaM meM prajvalita pradarzita kavitvamaya kalpanA, TekanIkala kArya kauzalya eka sAtha isa granthameM spaSTa draSTigata hotA hai| ye sabhI saMyojanameMse vividha drazyoMko pradarzita karatI citrakalAkA vidvattApUrNa zraddhAmaya subhaga samAyojana karanekA suyaza jainadharmake suvikhyAta tathA parama mAnanIya munivarya zrI yazovijayajI ke athAha prayAsakA phala hai / ApazrI paramavidvAna saMtapuruSa AcArya zrI vijaya dharmasUrIzvarajIke khyAtanAma ziSya hai| isa kalA saMpuTake zAstrIya lekha tathA vividha sAmagrIkA saMgraha Adi munizrI yazovijayajIne jainadharma granthoMke AdhAra para kiyA hai| isa bhavya kalA saMpuTameM citroMkA paricaya citroMke sAmane hI bhAratameM adhikatara pracalita gujarAtI, hindI tathA aMgrejI tInoM bhASAoMmeM kramAnusAra vistArase diyA gayA hai| ina citroMmeM darzita sajIvatA aura niSThA nirAlI hI hai| ina citroMko chapavAnemeM bhArI kharca karanemeM AyA hai| jisase inakA mUlabhUta sauMdarya banA rhe| sabhI draSTise avalokana karate hue yaha kalAsaMpuTa bhavya grantha utanA suMdara banA hai ki harakoI kalApremI tathA granthapremI ise apane pustakAlayame rakhaneko Atura hogA tathA dhArmika upAsanAmeM inakA dhyAna karanese kalAmaya AnaMdakI anubhUti uThAkara bArabAra lAbha uThAnekA mahAna suyoga prApta hogA / gujarAtanA suprasiddha citrakAra zrI ravizaMkara rAvala, tA. 12-5-74 pU. munizrI yazovijayajI mahArAje bhUtakALamAM apUrva thayelI vizvavibhUti tIrthaMkara bhagavAna zrI mahAvIrasvAmInA jIvanane sAkSAta karAvatI citrAvalInuM prakAzana karI samasta jaina jagata para ja nahIM paNa bhAratIya tattvajJAnanA jJAtAo upara parama upakAra karyo che, ane maulika lAge evAM citro moTAM kadanAM, UMcI jAtanA kAgaLo upara, UMcA prakAranI bolTana presanI raMgIna chapAIthI vizvanA prakAzanonI barobarI kare evo citrasaMpuTa Apyo che. pU. yazovijayajI mahArAjanI kalAvastu ane klAsvarupo temaja kalAkRtionI parIkSA ane mAhitInuM darzana temanA mArgadarzana nIce kAma karanAra eka pUrNa ane sAcA klAsAdhaka zrI gokuladAsa kApaDiyAnI varaNI karI temAM ja thAya che. jaina saMsAramAMthI suruci, klA, aucitya vagereno jAhera lopa thaI rahayo che te vakhate A graMtha jagatanA eka mahApuruSa bhagavAna zrImahAvIrasvAmIjInI prakAzavaMtI amara divyajyota banI raheze. gujarAtanA vikhyAta kalAkAra zrI kanu desAI, tA. 10-5-74 tIrthaMkara bhagavAna zrI mahAvIrajInuM citrasaMpuTa khUba ja AkarSaka ane cittaraMjaka che. jIvanaprasaMga citro khUba ja suMdara ane mananIya che. AvA saMpuTamAM pratIko sAthe je vAMcana ApyuM che te zrI mahAvIra prabhunA jIvanaprasaMgo sAthe guMthAyeluM hovAthI eka mahAna AtmAnA AtmIyajJAnanuM darzana karAve che. prathama to 'citrasaMpuTa'nA kavara upara sonerI zyAhImAM maMgaLa AkRtio jainadharmanI khUba ja hetulakSI suvikhyAta che. tenI sAthe aMdaranAM pAnAMo upara pratIko ane paTTIo je ApI che te paNa artha ane hetulakSI hovAthI suMdara lAge che. A 'citrasaMpuTa' jemaNe mahAna vibhUtino abhyAsa ane pavitra darzana karavA hoya temaNe 220 Jain Education Intemational 'citrasaMpuTa' kharIdavAnI taka gumAvavI nA joIe ane dareka jaina kuTuMbe to avazya vasAvavuM ja joIe. AthI vizeSa mArI bhAvanA che ke AvAM suMdara citro mAtra "citrasaMpuTa'nA prakAzanathI ja rokAI na jAya paNa jainasamAja taraphathI eka moTuM sthAna, pAThazALA, pustakAlaya, citrazALA ke myujhiyama jevuM makAna, maMdira ke hola baMdhAya ane tyAM A ja citronI moTI naklo bhIMto upara enI samaja sAthe citarAvavAmAM Ave to deza-paradezanA mAnavo A madhyana vibhUtinuM darzana karavA Ave ane eka moTuM jAtrA sthaLa (Tourist Center) banI rahe ! A. zrI samudrasUrijI, dilhI, tA. 15-6-74 Ape A mahAna graMtharatnanuM prakAzana karAvI, jaina samAja upara to zuM paraMtu AkhA bhAratavarSa upara mahAna upakAra karyo che. A graMtharatnanA darzana thaze eTale to mArA harSollAsanuM kahevuM zuM ? Ape muMbaimAM lAMbo samaya birAjI A graMtharatna banAvyAno je parizrama sevyo che te joI ApanuM muMbai birAjavuM khUba ja saphaLa thayuM che. Ape eka ajoDa ane amara kArya karyuM che. e mATe Apane zuM lakhuM ? hradaya bhAvavibhora banI jAya che. AcArya zrI tulasIjI, naI dilhI bhagavAna mahAvIrakA sacitra jIvanavRtta taiyAra kiyA hai| munijIne isameM jisa zrama aura niSThAse kAma kiyA gayA hai usase unakI prakhara pratibhAko abhivyakti milI hai| adbhuta kRti hai| maiM isa prayAsake prati apanI zubhakAmanA vyakta karatA hU~ aura AzA karatA hU~ ki yaha citrAvalI lokamAnasameM bhagavAna mahAvIrako pratibiMbita karanemeM saphala hogii| A. zrI vikramasUrijI tamArI kalAsUjha pramANe citrakAranI dhAradAra pIMchI ane pIMchIe pIMchIe zAstrAdhAra pramANe ja karavAnI tamannA, A badhuM anumodanIya ja gaNAya. zrI devendramuninI zAstrI, vi. 4-8-77 ApazrIne citrakalA ke mAdhyamase zramaNa bhagavAna mahAvIrake divya aura bhavya jIvanako jisa kalAtmaka rUpase prastuta kiyA hai vaha prazaMsanIya hai / sarvatra ApakI prakRSTa pratibhAkA camatkAra nihArA jA sakatA hai| citrAvalImeM ApazrIkI kamanIya kalpanA kalAko parakhanekI sUkSmadraSTi sarvatra draSTigocara hotI hai| muni zrI bhuvanaviya gaNi, kaTaka sAhitya ane klAnI upAsanAmAM Apa apUrva purUSArtha kheDI rahayA cho. A chellA apUrva prakAzanathI ghaNAM jainetaronA hRdalamAM paNa bhagavAna zrI mahAvIra paramAtmA pratye bhakita ane bahumAna pragaTe evuM suMdara kArya ApazrInA hAthe thayuM che. traNeya bhASAomAM citrono je paricaya Apela che te ja A prakAzananI vizeSatA che. nahIM pichANanArA paNa bhagavAnane pichANatA thaI jAya, evA ja koi zubhAzayathI A kArya Ape ghaNo ja parizrama uThAvIne pAra pADela che. munithI jaMbUvijayajI, mahesANA, tA. 6-8-74 tamArI mahenata, yojanA - ciMtana ghaNAM ja ghaNo che. AnaMda ane AbhAra. munithI pUrNavijayajI, rAjaka AjathI ApaNane aDhI hajAra varSa pahelAnA kALa - sAgarane kinAre dorI jAya evAM AbehUba citro joIne haiyuM pulakti banI uThayuM hatuM. citragraMthanI prathamAvRtti ATalI jaladI khalAsa thai gai emAM kalAtmaka draSTi, enuM adbhuta mudraNa ane klAkArane maLelI zAradAmAtAnI AziSa kAraNabhUta che. kalAkAra ane saMyojakanI AMkha sAme Agama bhAkhyuM prabhujIvana ane Arya saMskRtinI asmitA aTala taravaratI rIM che ema citro ane pariziSya jotAM jaNAi Ave che. haraeka citramAM taiyAnA bhAvanA bhAtIgaLa raMgo pUravA dvArA prANanI pratiSThA karavAno prayAsa thayo che. e jotAM 2500 varSa pahelAMnA e kALanuM ane AjanA kALa vaccenuM aMtara bhUMsAi jatuM lAge che. carmacakSune tathA zAnagayune sarvAMgINa gamI jAya tevAM A citro mane eklAne ja nahIM paraMtu sahRdaya pratyeka jaino, vidvAno, pAzcAtya paMDito tathA rAjadvArIone potAnI apUrva klA dvArA mahAvIrasvAmInuM jIvanArda samajAvavA mATe samartha banaze, je atyaMta AvakArane pAtra che. citrasaMpuTano varaghoDo, udghATana samAroha ane bhAratanA rASTrapatinuM sugama saMmilana A badhA prasaMgo kAryazIla vyaktinA bhAgyamAM hoya che. * munizrI pUrNAnaMdavijayajI (kumArazramaNa) muluMDa, tA. 15-8-74 citrasaMpuTane sUkSma draSTie huM joi gayo chuM. temaja pratyeka citranI mAhitI tathA pAchaLanAM pariziSye paNa sAvadhAnIthI akSarazaH vAMcI gayo chuM. mAnasika AnaMdapUrvaka kahI zakuM chuM ke AvuM amUlya sAhitya prakAzita karAvIne ApazIe jainazAsananI amUlya sevA karI che. * munizrI sarvodayasAgarajI, kaTanI, saM. 2040 jainazAsananA mahAna sitArA, ajoDa sAhityakalApremI pUjayakRpALu bhagavaMta. saMpuTa joyuM, tarata hRdayanI aMdara AnaMdanI urmio uchaLavA mAMDI ke kharekhara ! Ape jainazAsanano DaMko varDamAM vagADayo che. munizrI mANekavijayajI, gaDhasIsA, tA. 22-8-74 graMtha vahorAvavAno caDAvo 250 maNano thayo che. varaghoDA sAthe pheravI temanuM bahumAna karI gaDhasIsA saMghe mane Apela che. For Personal & Private Use Only www.jairulibrary.org

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munizrI padmavijJavaLI, teora, vi. 24-1074 ApazrIne bhavya zAsanaprabhAvanA evaM zramaNa bhagavAna zrI mahAvIrasvAmIkA nirvANa mahotsava saMbaMdhI amara sAhitya sarjanakA anUThA kAryabhAra grahaNa kiyA hai| * kAkAsAheba kAlelakara, muMbai, tA. 26-1-75 A saMpuTa joyuM ane mane badhI rIte gamyuM che ane khUba ja saMtoSa thayo che. AkRti, raMga ane pramANazuddhatA to AmAM uttama rIte jaLavAyAM che. huM to eka kalApremI tarIke ane mahAvIra jevA tIrthaMkaranA bhakta tarIke kahI zakuM ke A citrasaMpuTa badhI rIte AkarSaka preraNAdAyI che ane tethI adhyAtmaktAnI draSTie paNa saphaLa nIvaDayo che. dareka saMskArI kuTuMbamAM gharanAM strI, puruSo ane bALakone paNa A saMpuTa utsAha ane preraNA Apaze. vizvanA zreSTha klAkAronI uttama kalAkRtiomAM A saMpuTa jarUra sthAna lai zake che. * DaoN. to vAmana potavAra, pUnA, vi. 18-6-74 Apake dvArA eka anamola alaMkAra duniyAko prApta ho gyaa| yaha asIma gauravakA puNyakarma huA / * * Do. naimivaMta nA ja mese, phlora, vi. 20-1-76 Apane ApakI prakhara manISA aura mArgadarzana ne jo kAma kiyA hai usa para saMpUrNa bhAratako garva honA caahiye| saba kucha dharma aura kalAke prati apratima niSThAse paripUrNa hai| mujhe prasannatA hai ki Apa kalAke marmajJa sAdhu hai aura samyakRtvakalA taka pahuMcaneke liye laukika kalAoMkA Azraya lekara cala rahe haiN| zrI zAMtiprasAda jaina munizrI yazovijayajI mahArAjakA jaina samAjameM eka viziSTa sthAna hai| sAhitya, kalA tathA penTiMgake kSetrameM unakI gaharI sUjhabUjha evaM painI draSTi hai| unhoMne sAhitya, kalA aura peiMTiMgake kSetrameM jo yogadAna diyA hai aura de rahe hai usase jainasamAja gauravAnvita hai| zrI hIrAcaMda vaida, jayapura sAhitya tathA kalAko Azraya evaM uttejana deneke sAtha hI jainazAsanakI yazasvI paraMparAke itihAsa meM isa citrasaMpuTake prakAzanase eka sunaharA prakaraNa kAyama ho gayA hai| saMpuTake saMpAdaka evaM preraka hai munizrI yazovijayajI mahArAja, jo bhagavAna mahAvIrake 2500 veM nirvANa samAroha ke lie banI kendriya rASTrIya samitike atithi sadasya haiN| Apa kalA aura sAhityake ananya upAsaka hI nahIM preraka bhI haiN| Apane kAphI sAhitya racanA svayaM kI hai va auroMko prerita bhI kiyA hai| kalAke kSetrameM ApakI draSTiko mApaneke lie isa graMtha va isameM jo paTTiyA~ dI gaI haiM unakA avalokana hI kAphI hai| yaha graMtha ApazrIkI vizvako mahAna dena hai| samaya btlaayegaa| Apake isa prayAsakA jaina samAjase bhI adhika jainetara jyAdA Adara kreNge| rAmA mULiyA, pragamena, vi. 13-8-174 Apane jo tIrthaMkara bhagavAna mahAvIrake 35 bahuraMgI kalAtmaka citroMkA saMgraha nikAlA usakI samasta buddhijIvI samAja prazaMsA kara rahA hai| AvazyakatA hai isa graMthakA bharapUra vijJApana ho tathA dezavidezameM yaha sarvatra sulabha ho isakA prabaMdha kiyA jaave| mahAvIra phAunDezana, ludhIyAnA, di. 9-1-76 suMdara kalAkRtiyoMne samasta dezameM eka jahakalA macA diyaa| paMjAba sarakAra evaM phAunDezana to unakA hArdika abhinaMdana karatI hai ki unhoMne apane isa bhagIratha prayAsase samAjako eka nayI dizA dii| bhagavAna mahAvIrake mahAna jIvanako citroMke AinemeM dekhane aura samajhaneke lie aisI mahAna kRtiyoMkA upayoga karake paMjAba sarakAra apane Apako gauravAnvita mahasUsa kara rahI hai aura mahAvIrake pAvana saMdezoMko jana jana taka pahuMcAne meM apane Apako dhanya mAna rahI hai| vivekapUrNa, prAmANika aura saujanyapUrvaka sAmagrI deneke liye samasta jainasamAja ApazrIkA evaM citrakArakA yugoM yugoM taka RNI rhegaa| * zrIzAMtikumAra bhaTTanopatra, muMbai samAcAra sAptAhikanA taMtrIzrI, tA. 26-10-74 ApanI vANImAM to sAcI tapasvinI vANIno raNakAra che ja ane vidvattA paNa agAdha hovAthI "narjivI surami: mumamya siddhA muiisthatiH' e nyAye Apa pUjya cho. ApanI ajoDa, anupama ane amara klAkRti sA vijayavaMta banI raho! * zrI tAjamala botharA, kalakattA, di. 18-5-74 Alabama dekhakara jo AnaMda huA vaha varNanAtIta hai| isa punIta kAryake lie kevala maiM hI nahIM sArA jaina samAja ApazrIkA AbhArI rhegaa| vAstavameM aisI citrAvalI jo vizvabharameM apanA sAnI nahIM rkhtii| navara mahetA, sokhata roDa, vi. 31-7-74 saMpuTa maMgAyA aura dekhA to hRdaya AnaMdavibhora ho utthaa| dhanya hai pU. gurudeva / * zrI mahAkozala jainasaMgha, bAlAghATa, di. 18-9-74 nirvANa zatAbdIke nimitta aise citramaya graMthakI atyaMta AvazyakatA thii| jisakI pUrti pU. zrI yazovijayajI ma. sA. ke anavarata prayatnoM dvArA pUrNa huI hai| zrI mahIpata je. zAha sAhitya pratyenI sevA, saMzodhana ane kalA dvArA je prApta karyuM te Ape deza-paradezamAM arpanna karyuM che. ApathI AjanA yuganA mahAna sAhityakalAnA svapnadraSTa cho. ApazrInI kalAkRtio e sArAya jagatanI samRddhino bhaMDAra banI raheze. aMtaramAM ajavALAM pAthare tevI A amarakRtio yugAMtara sudhI smRtimaya banI raheze. pannArInI samIta suprasiddha dainikapatra muMbaI samAcAramAMthI, tA. 3-11-75, bIjI AvRtti jaina kalA ane saMskRtinuM indra dhanuSya pragaTAvatuM prakAzana A prAcIna sAMskRtika vArasAne yogya svarupamAM jALavI rAkhavAnuM tathA vikasAvavAnuM puNyakArya je munivaryoe karyuM che temAM munizrI yazovijayajI mahArAjanuM sthAna Aje atyaMta mAnArha gaNAya che. aneka lAonA niSNAta ane vivecaka evA zrI yazovijayajIe saMskRtinA indra dhanuSya jevuM A amara prakAzana mAtra jaina komane caraNe ja nahIM paNa vizvabharanA tamAma klApremIo, sAhityarasiko, itihAsavido, philasUpho ane pUrAtattva saMzodhakonA caraNe dharyuM che. kalAkArone divya AdhyAtmika klA pragaTAvavA preraNA ApIne, AvI klAne uttama svarupamAM rajU karIne tathA e kalAnuM viziSTa spaSTIkaraNa karatAM paricayanuM Alekhana karIne munizrI yazovijayajIe A prakAzananI bhagIratha yojanA varasonA buddhipUrvakanA parizramane aMte taiyAra karI hatI. jainadharma ane saMskRti viSe Aje jagatabharamAM vidyApIThomAM ane vidvAnomAM bhAre rasa jAgyo che. emAM citro, rekhApaTTIo ane pratIkono paricaya traNeya bhASAmAM Apyo hovAthI vyApaka rIte upayogI banI raheze. prakAzananAM citro kAyamI pradarzana gelerIomAM sthAna pAmyAM, ane khuda A graMthanI zobhAyAtrAo paNa nIkaLI. zrI yazovijayajI jainonA A citrakalAnA sAMskRtika vArasAnI zudhdhi mATe draDha AgrahI hovAthI A citro sarvAMgasaMpUrNa banyAM che, ane A citro jotAM ja koipaNa saMvedanazIla hRdaya bhagavAna mahAvIra pratye apUrva bhaktibhAva anubhave che. citrakAra ramaNika zAhanA hAthe citarAvelAM zrI yazovijayajIe jaina saMskRti ane dharmanAM pratIko je ahIM rajU karyAM che, temanAM viSe munijIe graMthanA aMtamAM vistRta samajUtI ApI che. jainetaro uparAMta khuda aneka jaino paNa AvA sAMketika mahattvathI atyAra sudhI ajANa hoi A samajUtI emanA jJAnamAM, uparAMta AvAM pratIko pratyenA sAcA ahobhAvamAM umero karaze e nizcita che. * muMbai samAcAranA eka lekhamAMthI uddhRta nirdeza mahotsavanA anusaMdhAnamAM sahuthI zreSTha sAhityanI upalabdhi thai hoya to te bhagavAna zrI mahAvIranAM 35 citronA saMpuTanI che. A jAtanAM bhavya ane AkarSaka citro seMkaDo varasamAM prathamavAra ja pragaTa thayAM hovAthI sahu koinuM e pratye bhAre AkarSaNa thayuM che. A prakAzana samayasara pragaTa thavAthI bhAratIya jaina ajaina prajA mATe khUba ja upayogI banyuM che. dezabharamAM tenI suvAsa jhaDapathI phelAI che. zvetAMbara, digaMbara baMne pakSamAM khUba khUba Adara pAmyuM che. dilhImAM vaDApradhAnathI laIne kebIneTanA mahattvanA pradhAno, prAMtIka gavarnaro, mukhya pradhAno ane zikSaNakSetranI vyaktioe A graMtha joine bhAre AnaMda anubhavyo che. A citrono upayoga dezabharanA patrakAroe potAnA patromAM, tathA citrakAro, pustaka prakAzako tathA vividha saMghoe chUTathI karyo che. dezabharamAM lagabhaga 50 pradarzano A saMpuTanAM chUTAM citronAM yojAyAM che. lAkho lokoe teno lAbha lai dhanyatA anubhavI che. muMbai, jayapura, nAkoDA Adi jainamaMdiromAM A saMpuTanA AdhAre vizALakAya citro kAyamane mATe AlekhavAmAM AvyAM che ane e sthaLa mahAvIrabhavanathI oLakhAya che. dainika patra gujarAta samAcAra (amadAvAda) mAMthI jainadharmanI sAcI samaja ApatuM ane 24mA tIrthaMkara bhagavAna zrI mahAvIranuM jIvanacaritra AlekhatuM A pustaka munizrI yazovijayajI mahArAje bahAra pADayuM che. gokuladAsa kApaDiyA jevA klAkAranI sevAthI zrI mahAvIranI jIMdagInA pasaMda karAyelAM 35 banAvo raMgaberaMgI citro sahita, samajUtI sAthe je rIte pradarzita karavAmAM AvyAM che te kharekhara! munizrInA UMDA jJAnane ane kalAkAranI klAsUjha-bahumAnane pAtra che. bhagavAna mahAvIranI jIMdagIparyaMta karAelA prasaMgone eka ja pustakamAM hindI, gujarAtI ane aMgrejI traNeya bhASAomAM prakAzita karI, duniyAnA tamAma vargane jainadharmamAM rasa dharAvatA karavAno namra prayAsa munizrIe karyo che. ane bhagavAna mahAvIranA upadezanI saraLa bhASAmAM AlocanA karI eka samAja sudhArakanuM kAma kyuM che, je lokoe atyAra sudhI zrI mahAvIranA upadezone jANavAno ke samajavAno prayatna suddhAM nathI karyo, teone paNa AkarSaNa thAya ane eka ja pustakamAMthI saghaLuM jANavAnuM maLe te mATe A pustaka eka draSTAMtarUpa ja che. munijInA mArgadarzana mujaba ramaNIkalAla zAha dvArA dorAyelI borDaro ane pratIko jainadharmanA rIta rivAjone jIvaMtarUpamAM AlekhAvI saraLa ane sAdI rIte samajAvavAmAM AvyAM che. 'tIrthaMkara bhagavAna mahAvIra' pustaka guz2avattAnI draSTie jarApaNa utaratuM nathI. DijhAinara, mudraka ane munizrInI athAga mahenata ane klAsUjhe sapramANa AkarSaka banAvyuM che ane tenuM mUlya rUA. 100 hovA chatAM sastuM ane prathama koTinA puraskArane yogya che. munizrInI AgavI sUjha A pustakane jaina samudAya pUratuM maryAdita nahIM rAkhatA tenuM kAyamI sthAna ArTagelerI, pradarzano uparAMta deza-paradezamAM vasatA kalApremIone mATe saMgrahane lAyaka banAvyuM che. * tIrthajara mAsimele, vora, khUna-1176, eka citrasaMpuTaH komala raMga, sazakta aura kasI huI rekhAe~ samIkSya citrasaMpuTa bhagavAna mahAvIrake For Personal & Private Use Only 221

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jIvana prasaMgoMkI eka kalA jhA~kI hai| yaha na kevala unake jIvana tathyoM kA eka udAra gaMbhIra aura vyApaka saMkalana mAtra hai| varan bhAratIya saMskRtikI eka jIvanadhArAkA samagra paricaya bhI hai| raMgakarmI zrI gokuladAsa kApaDiyAkI pakar3a gaharI hai aura rekhAMkana sazakta, dUsarI ora munizrI yazovijayajI jaina sAdhu hote hue bhI kalamamarmajJa hai aura isIlie unhoMne jainoMke purANa tathyoM aura dArzanika saMdarbhoMko kalAke sahayogameM apAra UrjAke sAtha prastuta kiyA hai| zrI kApaDiyAkI kalAdharmitA aura munizrIkI jJAnADhyatAkI yaha saMyuti bhAratIya itihAsameM apanA eka bejoDa sthAna rkhegii| saMpuTako bArIkI se dekhane para hama pAyeMge ki isameM koI raMgarekhA vyartha nahIM hai| alaMkaraNake sAtha arthagauravakA jur3anA saMbhavataH jainakalAke kSetrameM idharake darzakoMmeM pahalI bAra hI saMbhava huA hai| samIkSya saMpuTa meM 35 rekhAcitroMkI paTTiyA~ jo mukhya citrake sammukha pRSThake caraNapradeza meM mudrita haiN| tathA 105 pratIka citra jinheM gujarAtI, hindI tathA aMgrejI citraparicayoMke AraMbhameM rakhA gayA hai, zramaNa saMskRtikI prANadhArAko spaSTa karanemeM samartha hai| inase na kevala jaina paraMparA balki jaina darzanakA bhI pratIkAtmaka bodha sahRdaya pAThakako sahaja hI ho gayA hai| jainoMke vividha sAMpradAyika bhedoMko eka udAharaNIya samatvameM vilayakA aitihAsika prayatna kiyA hai| raMga komala hai, rekhAe~ sazakta aura kasI huI haiN| kApaDiyAkI kalAne dharmakA jo kalA anuvAda prastuta kiyA hai, usane eka nayI udAtatA aura U~cAIko anAvRtta kiyA hai| idharake kaI darzakoM meM kalAke kSetrameM vizeSataH dharmase saMbaMdhita kalamake kSetrameM itanA utkRSTa prakAzana dekhaneko nahIM milA hai| saMpuTameM 12 pariziSTa haiM jinase isakI upayogitA bar3ha gaI hai| bhagavAna mahAvIrake saMpUrNa jIvanakI adhikRta jhalaka ina vargIkRta pariziSToM meM upalabdha haiN| pariziSTa 11 meM bhagavAna mahAvIrake jIvanase saMbaMdhita tathyoMko saMkSepameM kiMtu saMpUrNatAse rakhA gayA hai| saMpuTa kalAtmaka, jJAnADhya aura sahaja hai| mudraNa sApha-sutharA, surucipUrNa aura prabhAvaka hai| mUlya ucita hai balki kaheM ki kama hai| * jaina sAptAhikanA agralekhano sArabhAga, bhAvanagara, tA. 20-7-74 "zavartI, sarvAMgasuMdara ane mAhitIsabhara citrasaMpuTa" muMbaimAM tAjetaramAM jeno prakAzanavividha be hivasanA moTA samArohapUrvaka ravAmAM Avyo. te "tIrthaMkara bhagavAna zrI mahAvIra 35 citroM kA saMpuTa" nAme bhagavAna mahAvIranA kavananuM sureSa darzana rAvatAM pAtrIsa bheTa bhoTa na anekaraMgI ane manohara citronA saMgrahathI saikAo jUnI A moTI khAmI sArA pramANamAM dUra thavA pAmI che. jainasaMghanI yazojajavala paraMparAnA itihAsamAM A citrasaMpuTanA prakAzanathI eka sonerI prakaraNano umero thayo che, emAM zaka nathI. seMkaDo varasothI cAlI AvatI bhagavAna mahAvIranA jIvanaprasaMgonuM Alekhana karatI citrAvalInA abhAvarUpa khAmIne dUra karavAnA kAraNe A citrasaMpuTanuM prakAzana eka zakavartI prakAzana banI rahe che, ane tethIya vizeSa gaurava ane AvakArane adhikArI che. jainasaMghanA eka kaLA ane sAhityanA upAsaka, prabhAvazALI ane bhAvanAzIla munivara vacce sumeLa sadhAyo ane A muzkela kAma sarvAMgasuMdararUpe ane pUrI saphaLatA sAthe pAra paDyuM temaja janasamUhane eka Adarza ane citramaya mahAvIrakathAnI bahumUlI bheTa maLI. A svanAmadhanya citrakAra te muMbainA bhAizrI gokuladAsa kApaDIyA ane A citrasaMpuTanA preraka ane prayojaka, prabhAvazALI tathA bhAvanAzALI AcArya zrI vijaya dharmasUrijI mahArAjanA ziSyaratna munirAja zrI yazovijayajI mahArAja. eka prabhAvazALI munivara ane be nipuNa kalAkAronI bhAvanAnA triveNI saMgamanA tIre eka tIrtharUpa citrasaMpuTanI racanA thai zakI che tenuM ame abhivAdana karIe chIe. A citrasaMpuTa bhagavAna mahAvIranA 2500mA nirvANa kalyANaka jevA apUrva ane paramapavitra prasaMganI ujavaNInuM eka nAnuM sarakhuM chatAM zAnadAra, aitihAsika ane ciraAdaraNIya smAraka banI rahevA sAthe tharatharanI zobhArUpa banI raheze kumAramAsika, amadAvAda, san 1975 jaina ane jainetara sau koine A saMpuTa dvArA tIrthaMkara mahAvIrano paricaya ApavAnI je nema che te A prakAzana dvArA ghaNI sArI rIte sidhdha thai zakI che. bahu zramapUrvaka taiyAra karelAM mAhitIprada pariziSTo jaino uparAMta anya lokone paNa ghaNuM jJAna Apaze. * * amarabhAratI mAsikameM chapA huA vidvAna kavizrI amaramunijIkI preraka samIkSA-patra di. 21-10-74, rAjagRha, nAlaMdA zrIyut vicAramUrti jinazAsana prabhAvaka yazovijayajI ApazrIne isa maMgala prasaMga para jo kAma kiyA hai vaha itihAsakI vastu bana gayA hai| bhagavAna mahAvIrakA citroM meM darzana manamugdha ho jAtA hai| ApakI kalpanA zakti, sUjha-bUjha, aitihAsika jJAna, AgamakA gaMbhIra adhyayana aura ina sabase Upara tadanukUla bauddhika zrama DhAI hajAra varSa prAcIna yugakI sAMskRtika cetanAko mUrtimAna banAkara sAmane khar3A kara diyA hai| prabhu mahAvIra ke kucha citra pahale bhI prakAzita hue dekhe haiM kintu unameM vaha aitihAsika chAyAnukRti nahIM hai, jo Apake isa citra graMthameM hai| pratyeka citra para tatkAlIna rUpa-raMga evaM AkRti vinyAsa spaSTataH dIptimAna hai| jaina kalAkSetra, jaina hI nahIM bhAratIya kalA kSetrako ApakI jo ye dena hai usake lie hama kamapriya tathA kalmapremI yuga yuga taka cira RNI rhegaa| patrameMse uddhRta aba kyA aura nayA kArya ho rahA hai? kucha kara hI rahe hoMge? niSkriya to Apa baiTha nahIM sakate haiN| aura yaha jaina samAjake lie varadAna hai ki use koI na koI adbhuta cIja mila jAtI hai 229 Apake dvArA / vIrAyatana kArya yahA~ ThIka ThIka cala rahA hai| vIrAyatana ko Apake bhI darzana hone Avazyaka hai| kabhI kIjie idharakI tIrthayAtrA ApakI virATa kalpanA aura adhika virATa rUpa legii| aitihAsika tIrthasthAnoM ke citra bhI ApakI draSTi hai, parikalpita hoge to kitane suMdara hoNge| ApakA jIvana samAjakI eka yazasvInidhi hai, sarvathA surakSita rahe yaha prabhucaraNoM meM mNglkaamnaa| * vinasaMheza, pAviDa, muMbaI, tA. 1-774 prakAzana samAroha muMbaimAM bhAre dabadabAthI ujavAyo. kalikAla sarvajJa zrI hemacaMdrAcAryajInA 'zrI sidhdhahemavyAkaraNanA" svAgata ane sanmAnanI yAda ApI jatI A klAsaMpuTanI zobhAyAtrA paNa nIkaLI. AkAzavANIe paNa tenA prasAraNamAM klAsaMpuTane sthAna ApyuM. zramaNa mAsika, vArANasI, san 1974 yaha saMpUrNa saMpuTa kalAkI draSTise mahattvapUrNa upalabdhi hai / yaha saMpuTa tIrthaMkara mahAvIrake saMpUrNa vyaktitvako vyakta karatA hai| ApakI tulikAkA mola nahIM AMkA jA sakatA hai| kalamamarmajJa tathA jaina AcAra vicArake niSNAta munizrI yazovijayajIne jo saMyojana kiyA hai vo unakI adbhuta kSamatAkA jvalaMta pramANa hai| apUrva dhairya aura vizAla vyApaka dhyeyaniSThAke binA aisA mahatkArya saMpanna hI nahIM ho sakatA thaa| yaha saMpuTa atyaMta bhavya, AkarSaka aura saMgrahaNIya nidhi hai, jisakA pratyeka kSetrameM svAgata honA caahiye| vikAsa patra mAsika, muMbaI-tA 1-8-74 jemanI klAsUjha tIkSNa che, jemanI nasenasamAM bhagavAna mahAvIranI bhakti varelI che. tevA munizrI povijayajInI tAttvika draSTie taiyAra thayeluM A saMpuTa jainadharmIo uparAMta anya dharmIone paNa paricaya karAvavA mATe sarvAMgasuMdara che. A citrasaMpuTanuM bAhasa rUpa jeTaluM AkarSaka che tethI vadhu aMdaranuM rUpa AkarSaka che. A badhAM citro jotAM hRdayamAM anero bhAva jAge che ane thAya che ke mahArAjazrIe jaino upara eka mahAna upakAra karyo che. * sAptAhika patra chaina prAza, muMbaI, tA. 8-8-74 bhagavAna mahAvIranA preraNAtmaka jIvananuM hRdayaMgama darzana karAvato A bhavya graMtha akhUTa dhIraja ane bhAre zrama vaDe taiyAra karavA mATe pU. munizrIne dhanyavAda. munizrInI pratibhA ane sUjha tathA citrakAranI citrakalAnA subhaga saMyogane kAraNe graMtha suMdara banyo che. 2500mA nirvANa mahotsava prasaMge pragaTa thAya che te paNa eka subhaga saMyoga bane che. * jaina vizvabhAratI, lADanU, le. yuvAcArya mahAprajJa zrI nathamalajI, di. 30-3-86 AcArya yazodevasUrijI jaina paraMparAke eka karmazIla vyakti hai| unhoMne svayaM sAdhanA kI hai, sAhityake kSetrameM kArya kiyA hai, niraMtara ciMtana maMthanameM lIna rahe hai| bhagavAna mahAvIrake jIvana prasaMgoM kA citrAMkana apane ApameM eka mahattvapUrNa kRti hai| usane janamAnasako kAphI prabhAvita kiyA hai| usakI upayogitA spaSTa hai| aisI mahattvapUrNa adbhuta kRtike lie bahuta bahuta pramodabhAvanA aura maMgalabhAvanA / dezanuM pradhAna dainikapatra TAimsa opha inDiyA, muMbai, tA. 6-3-77 dhIrajathI karelI zodhanuM phaLa eTale bhagavAna mahAvIranuM citrasaMpuTa. A eka kiMmatI ane sArI rIte taiyAra thayeluM prakAzana che. munizrIe sAdI ane saraLa bhASAmAM bhagavAna mahAvIranA jIvanane lagatI smitI bAbato tathA jainadharma ane tenA kriyAkAMDane lagatI mahattvanI bAbato lakhI che. te citro karatAM paNa vadhu kiMmatI che tenA lAina DroiMgsa, pratIkonAM skeco ane jaina citrakalAnI borDaro, pratIko tathA lAina DroiMgsa che te hindu, budhdha ane jaina praNAlikAnI tulanAno abhyAsa karavA mATe jabbara sAmagrI pUrI pADe che. mahopAdhyAya zrI caMdraprabhasAgarajI, indaura, di. 1-7-93 'mahAvIra citrasaMpuTa' AcArya zrI yazodevasUrijI mahArAjakA jainasamAja aura kalAjagat ko vaha avadAna hai, jisakI tulanA vizvake kisI bhI starIya kalAgranthase kI jA sakatI hai| bhagavAna mahAvIrake jIvanavRttakA aba taka kaI pustakoMmeM citrAMkana huA hai, kintu jo nikhAra aura vaibhava 'macisaM' meM hai, zAyada aura kisI meM nahIM / 'mahAvIra citrasaMpuTa' kI zreSThatA mAtra isa bAta se siddha ho jAtI hai ki isa citrasaMpuTako AdhAra banAkara bhAratameM kaI 'ArTagelerI' evaM 'myUjiyama' bane haiN| cAhe zikharajIkA jaina myUjiyama ho yA rAjagirikA virAyatana, vahA~ banI huI apratima kalAtmaka jhA~kiyoMmeM 'macisaM kA prabhAva spaSTataH dekhA jA sakatA hai| AcAryapravara zrI yazodevasUrijI kalAmarmajJa, sAMpradAyika saMkIrNatA se mukta aura rASTrIyastara para sammAnita saMta rahe haiN| 'mahAvIra citrasaMpuTa' unakI mahattvapUrNa dena hai / yadi AcAryazrI isI tarahake kucha aura nayanAbhirAma citrasaMpuTa prakAzita kareM, to prabuddha samAja dvArA bhavya svAgata hogA / ve saMpuTa na kevala AcAryazrIko amaratA pradAna kareMge, varan saMpUrNa kalAjagatko eka prakAzastaMbha banakara mArgadarzana bhI pradAna kareMge / tathAstu / For Personal & Private Use Only

Page #297
vAcakoe lakhelA patramAM kevA kevA bhAvo, pratibhAvo, abhinaMdano, AzAo, aramAno ane icchA vyakata karI che tenI TUMkI TaMkI noMdho e have ka cha mA no mo. noMdha:- bIjA je aneka aMgata patro AvyAM che jemAM chUTaka chUTaka rIte kaMI ne kaMI lakhyuM keTalAMke to pAnAM bharIne guNagAna gAyA che. e badhuM ApavAnI koI agatya nathI chatAM patranA keTalAka jarUrI ullekho samucita samajI ahIM AvyA che. * ahiMsAnA mahAavatAra bhagavAna mahAvIranA jIvanane samagra vizvanA phalaka upara paricaya karAvavA mATe koI pAtra sTeja upara Ave enI rAha jovAi rahI hatI ane tyAM ja ApanuM avataraNa thayuM evuM amo sahu mAnIe chIe, 250 varSanI akhila bhAratIya rASTrIya samitimAM ApanI sakriya sabhya tarIke niyukita thai tethI bhagavAna mahAvIranI ujavaNInA kAryane keTakeTalo vega mulyo e patro dvArA khAsa jANIne Apane hajAro dhanyavAda ApavA rahA ! * citrasaMpuTanI eka ja racanAe kharekhara ! Apane ajara amara banAvI dIdhA. ApanI kIrti digaMtamAM phelAi gaI. ApanA jIvananuM A eka ja prakAzana ApanA mahAna AtmAne ane ApanI vidvattA temaja ApanI athAga vividha zaktione oLakhavA mATe kAphI che. Aje patra tatra sarvatra dezanA aneka rAjayomAM aneka sthaLoe citrasaMpuTanI carcA ja vyApaka banI gai che. aneka lokonA manamAM ema che ke upAzrayamAM rahetA eka munivara ATaluM badhuM umadA koTinuM sarjana kema karI zakyA ? che gayA bhavamAMthI ja emaNe kalA varelI haze. kerAlA kamITInA sekreTarIe lakhyuM che ke aneka ThekANe kerAlA vibhAganA loko ema bole che ke 1 munijIe A citrasaMpuTanuM prakAzana na karyuM hota to ujavaNI lukhIsukI thAta. Ape bhAre upakAra karyo che. A prakAzanathI Ape dezamAM kharekhara! ThaDI kAMti ja karI. amone joyuM ke aneka kalAkAro, AcAryo, vidvAno Adi ekIavAje citrasaMpuTane AvakArI rajA che. saMpuTane yathArtha rIte biradAvavA zabdo jaDatA nathI. - amarakRti taiyAra karIne Apa amara thai gayA cho. A kArya Ape jainazAsana mATe kyuM che. jagatanA lokone prerakSA maLe mATe karyuM che tyAre jo ke mApane kazI apekSA na ja hoya paNa ema kahevAnuM mana to thaI jAya ke cAreya phirakAoe bhegA maLIne ApanuM bahumAna karI abhinaMdana ApavA joIe, evuM amane lAge kharUM ! Apa dezanA hajAro lApremI ane mahAvIrabhakatonA hRdaya upara chavAI gayA cho. mArA mitronuM maMDaLa bheguM thayuM, te badhA evA mugdha banI gayA che ke pratIko - borionA paricayamAM jJAna-vijJAnanI vAto, ApanuM vyApaka UMDuM ciMtana, Apano lIdhelo parizrama joine badhA bhAvavibhora banI gayA che. A kArya pAchaLa koI divya zakitanA jarUra AzIrvAda che, vizva bhagavAnane kaMIka oLakhe to sArU eTale mAre traNa bhASAmAM paricaya chApI eka navo mArga cIMdhyo. have AnuM bIje paNa anukaraNa thaze. ApanA citrasaMpuTanA prakAzana bAda deza - paradezamAM prakAzanane AvakAra ApatuM pracaMDa mojuM pharI vaLyuM sarvatra A rathano jayajayakAra thaI rahyo che. eka kathAnI sAhityasAmagrI joyA ja karIe tevI benamUna citro tathA anya klAsamRddhi jotAM mArA vidvAna mitre kahAM ke vizvanA cokamAM sAhityakalAnA kSetre unnata mastake gauravapUrNa hRdaye rajU karI zakAya evI mA ajoDa anupama kalAkRti che. deza-paradezamAM citrasaMpuTa ane ApazrI, paryAyavAcaka banI gayA. saMpuTanI vAta thAya eTale ApanI yAda Ave. 1. dilhI, muMbaI, madrAsa, jayapuranA samarpaNa samAroha ane citronAM pradarzano noMdha - koi izvarI saMketa haze ane bhagavAna mahAvIranAM citro dvArA amArA citrakAra cirasmaraNIya thavAne sarjAyA haze eTale bhavya mitronuM sarjana thavA pAmyuM ane te sAthe mAro saMyoga banyo. pachI tene zreSTha rIte zaNagAravAmAM AvyuM. te mane gamyuM ane sahue teno vividha rIte pUrato lAbha uThAvyo. prApta mAhitI mujaba A citrasaMpuTanAM citro uparathI deza-paradezamAM aneka jainamaMdiro tathA upAzrayo ane gharonI bhato upara temaja keTalAMka jAhera sthaLomAM paNa bhagavAna mahAvIranAM yathAyogya citro aMkti thaI gayAM. te sivAya citrasaMpuTamAM rahelAM AkarSaka pratIko (sIbolo) bodhaka paddhIo (rakhAboDI) vagereno upayoga to deza-paradezamAM judAM judAM aneka pracAra mAdhyamo upara eTalo badho vyApaka pramANamAM pUrapATa pracAra thayo che paNa jenI jANakArI meLavavAnuM kAma sarvathA azakaya che, chatAM amane jeTalI jANakArI maLI tenI ja noMdho aIM rajU karI che. citrasaMpuTa pragaTa thatAM pahelAM be varSa agAu jenI lAkho nakalo nIkaLe che ane je vizvamAM jAhera janatAne bhagavAna mahAvIra kevA hatA? kevI rIte teo lAvyA hatA ? tenI kaMIka jhAMkhI thAya badhe pahoMce che te muMbainuM dainika patra TAimsa opha inDiyAnuM sAptAhika pepara ilasTreTa vIkalImAM te mATe lujha citronAM pradarzano aneka sthaLe goThavAyAM. keTalAMka sthaLe to pradhAno, kalekaTaro tathA tenA vyavasthApakoe citrasaMpuTanAM pAMca klara citro pragaTa karI deza-paradezamAM khUba prasiddhi ApI. agraNIonA hAthe pradarzanonAM uddhATano thayAM hatAM. te samaye sahue bhagavAna mahAvIrane suMdara pravacano gujarAtanA dainika patromAM paNa kalAnA kSetre eka aitihAsika, ajoDa ane bhagIratha kArya muMbaimAM karavA dvArA bhAre zradhdhAMjali ApI hatI. munizrI yazovijayajI karI rahyA che, evuM lakhIne tenI keTalIka mAhitI paNa pragaTa karI. AnA kAraNe jAhera janatA paNa te citrasaMpuTanuM prakAzana kyAre thAya ane kyAre joIe te mATe tIvra caha joI rahI citrasaMpuTanuM udghATana bhale eka sthaLe thAya paraMtu bAkInAM tera prAMtomAM tenA samarpaNa samAro hatI. goThavavA evuM nakakI karyuM hatuM. paraMtu anivArya saMjogonA kAraNe badhA prAMtomAM goThavI zakAyA nahi, paNa muMbaImAM uddaghATana thayA bAda didhImAM trIjA ja divase pU.mA. bI samudrasUrijI ma. nA netRtva muMbaimAM bhagavAna mahAvIrano 25 mA nivaNa mahotsavano prAraMbha thayo tyAre, mahArASTra nIce paMjAbanA saMghoe citrasaMpuTanA mahAna pustakane hAthI upara besI bhAre dhAmadhUmathI julusa kADhavo sarakAre jegI jAherasabhA bharI tyAre aneka vakatAoe bhagavAna mahAvIrane hArdika zraddhAMjali ane lAla killAmAM tejalusa utare temaja AcAryazrI, munivara zrI vidhAnaMdajI (digaM.) vagerenI ApI. sAthe sAthe te ja divase muMbaImAM prinsa opha velsa myujhiyamanA vizALa holamAM pradarzanano upasthitimAM A anya pradhAna zrI jagajIvanarAmajane arpaNa karavo e nakakI kyuM hatuM. paraMtu vetAMbaraudghATana samAro hato. citrasaMpuTanAM vIseka kalaracitrone khUba moTAM eblArja karAvI tenI nIce traNeya mAnya mA rathanuM dilhImAM jAhera gaurava thAya e digaMbarIya agraNI muni vyaktine na gayuM, vInIMga bhASAmAM paricaya lakhAvIne te badhAM citro alaga alaga pATiyAM upara pesTa karI AkarSaka rIte holamAM ApI, ciMtAjanaka paristhiti kha4 karI dIdha. paMjAbI bhAione bhAre kheda vacce mA pogrAma mulatavI goThavyAM hatAM. sAthe sAthe digaMbara saMpradAyanA paNa keTalAMka AkarSaka citro mUkavAmAM AvyAM hatAM. paheluM rAkhavo paDayo. bIje divase navo nirNaya karyo ane rUpanagaramAM moTa julusa sAthe bhAre utsAha vacce citra saMpuTamAM ApeluM bhagavAna mahAvIranuM kAcanA suMdara zokezamAM IlekaTrIka lAITanI viziSTa goThavaNa A ratha pheravavAmAM aAvyo ane rUpanagaramAM moTa ucharaMga vacce mA citrasaMpuTano dabadabAbharyo sAthe bhavya rIte goThavavAmAM AvyuM hatuM. A pradarzananuM Ayojana mahArASTra sarakAra taraphathI thayuM hatuM.. samarpaNavidhi thayo. machamAM ane bIjAM be-traNa sthaLe citrasaMpuTanI vAjate gAjate rathayAtrA nIkaLI A pradarzananuM uddhATana mArASTranA gavarnara zrI alIyAvara mAM ane mukhyamaMtrI zrI esa. bI. cauhANa temaja padharAvavAnI, vorAvavAnI bolImo paNa bolANI, ane tyAM hAjara rahelA gurudevone te samarpaNa vagere pradhAno tathA adhikArIonI vizALa hAjarImAM thayuM hatuM. mahArASTra sarakAranA AgrahathI mAre karavAmAM AvyuM pharajiyAta upasthita rahevuM paDayuM hatuM. te vakhate thayelAM bhASajJomAM evo izAro karavAmAM Avyo hato ke A pradarzana mArASTranAM bIjAM zaheromAM paNa yojavAmAM Avaze. mahArASTra sarakAranuM A eka mahatvanuM tyArapachI madrAsamAM gujarAtanA gavarnara zrI ke.ke. zAhanI upasthitimAM jaMgI dhajarI vacce bhAre Ayojana hatuM. dabadabAbharyo samarpaNa samAroha ujavAyo. te sAthe navAM citro doryA banAvI goThavyo, tenAM raMgolIonAM pradarzano paNa yojAyAM. madrAsa mATe A eka abhUtapUrva samAroha hato. bhagavAna mahAvIranuM citrasaMpuTa pustakAkAre chapAyuM hatuM paNa janatAmAM aneka rIte upayogI thAya te mATe lujha citrorUpe tenI seMkaDo nakto ddhAvavAmAM AvI hatI. A lujha mitronA seTanI nakto dareka rAjasthAnanI rAjadhAnI jayapuramAM jenonA AtmAnaMda sabhAnA upAzrayamAM paNa bhavya samarpaNa prAMtomAM nirvANa mahotsavanI ujavaNInI je kamITIo nimANI hatI temAM tathA dezanA vividha prAMtanA samAroha ujavAyo. sthAnakavAsI, terApaMthInA sAvIjIoe paNa A samArohamAM hAjarI ApI hatI. saMghoe tathA saMsthAoe moTI saMkhyAmAM maMgAvI. dezanA nAnAM-moTuM aneka zaheromAM jana, janetara tathA rAjasthAnanA be pradhAno dvArA upasthita munirAjane ratha samarpaNa thayo hato. 2. citrasaMpuTa uparathI citro kayAM kayAM thayAM, myujhiyamo - moDalo vagere paNa kayAM kayAM thayAM? te vi. saM. 2031mAM lakattAnI rIlAebala kaMpanInA jana mAlike muMbaI AvI, mArI sAthe carcA-vicAraNA karI, maMjUrI meLavIne kalakattAnA baMgAlI ArTIsTa pAse citrasaMpuTanAM pasaMdagInAM citro uparathI baMgAlI ArTablamathI taddana navAM karAvIne posTakArDa sAijhamAM atiAkarSaka citro chapAvI tenA hajAronI saMkhyAmAM pekeTe banAvI vecANamAM mUkyAM hatAM. 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seTo anya AcAryo, zrImaMtoe kharIdI lIdhA hatA. muMbaI - ghATakopara sarvodaya hospiTalanA devadarzana holamAM 30 phUTa lAMbA ane 1oo phUTa UMcA helanA mathALAnA bhAge mArI sUcanAthI 20 thI 30 phUTa lAMbAM raMgIna citro citrakAra pAse citarAvavAmAM aAvyAM che. rAjasthAnamAM jayapura zaheramAM jana AtmAnaMda upAzrayamAM yuktimanI racanA karavAmAM AvI che, tyAM jayapurI mATae pAse jayapurI bArIka kalama dvArA pAMtrIsa citro saMpUrNa klaramAM citarAvavAmAM AvyAM. temAM sahuthI moTuM eka citra to mArI (eTale munizrI yazovijayajInI) preraNAthI vAlakezvara TrasTe karAvyuM. muMbaI - marIna lensamAM mAMgaroLa mahilA samAjanA holamAM tathA bIjA eka-be sthaLe peparakaTIMganI DijhAinono seTa AkarSaka rIte goThavavAmAM Avyo che. keTalAka digaMbara sAhI pracAraka bhAIoe 35 citronI slAIDjha banAvIne aneka sthaLoe pablikane batAvI hatI. bhagavAna mahAvIranuM jIvana, sAdhanA, siddhi joine presa ko bhAre prabhAvita banyA hatA. zvetAMbara phoTogrApharoe paNa slAiDo banAvI pracAramAM sAtha Apyo hato. pepara kaTIMganAM bhagavAna mahAvIranAM 27citronA phoyalaIne tenI jherokSa nakala banAvIne suMdara pustaka rUpe muMbaInA prakAza prinTarsa prese pragaTa karyuM che. lAinavarkanAM citro hovAthI chApavA mATe khUba anukULa raheze. bihAra prAMtanI rAjagRI pAse vIrAyatananA nAmathI UbhA thayelA navA saMkulamAM brAhmI maMdiranuM bhavya makAna che, temAM klakattAnA kalAkAro dvArA citrasaMpuTanAM citro uparathI potAnI AgavI padhdhati mujaba mATInI AkRtio taiyAra karI tenAM upara kapaDAM vagerenA zaNagAra sajIne bahu suMdara rIte goThavaNa karavAmAM AvI che, tyAM janArA loko joine atyaMta mugdha banI jAya che. A kAma saM. 2033 mAM zarU karavAnuM hatuM. tyAre amo muMbaIthI saMgha laIne pAlItANA mAvyA hatA, tyAre saMkulanA preraka vidvavarSa 5. zrI amaramuni tathA mahAsatI caMdanAjI vageree mArA upara patro lakhIne citronA Ayojana vageremAM mArgadarzana mATe rAjagRhI vIrAyatana padhAravA bhAvabhInuM AmaMtraNa ApyuM hatuM, dhamAM sAdhuoe kAgaLa, vastra upara bhAre kharace sonerI bArasAsUtra lakhAvyAM. tenI aMdara nAnI pothI sAijhanAM pAnAmAM citrasaMpuTanAM ja citro kalAkAro pAse navAM citarAvIne mUkavAmAM AvyAM che. A citroe prAyaH paMdarathI vadhu prAMtomAM sthAna meLavyuM haze. pAlItANA tIrthanA vizALa myujyimamAM rAjagRhInA vIrAyatananA bAbI maMdiranI jema ja bhagavAna mahAvIranA citrasaMpuTanAM citronI bhavya AkarSaka racanAo karavAmAM AvI che, pAsanI saLIonI kalAdvArA ane tAre dvArA bhagavAna mahAvIranAM keTalAMka citro klAkAroe vaicANamAM bajAramAM mUkyAM. A mATenI preraNA meM ApI hatI, mArU dhyeya aneka mAdhyamo upara bhagavAna mahAvIrane rajU karavAnuM ane prasidhdhi ApavAnuM hatuM. rAjasthAnanA nAkoDA tIrthamAM amArI preraNAthI nAkovanA bhAvika TrasTIoe lAkho rUpiyAnA kharce 'mahAvIrabhavana' banAvyuM. temAM pAMtrIse klara citrone pAMca pAMca phUTa jevaDAM enlArjameMnTa banAvI lemInezana karI, bAjumAM traNeya bhASAmAM paricaya ApI bhavya rIte goThavavAmAM AvyA che. kendramAM bhagavAna mahAvIranuM benamUna bhavya maMdira banAvyuM che. sthAna atyaMta jovAlAyaka banyuM che, khAvAM maghavIrabhavano aneka sthaLe thAya to kevuM sAruM! citrasaMpuTamAM peparakaTagamAM navakAramaMtranuM prathama je citra chAyuM che teno vaparAza paNa dharakhama thayo che. bukselaro, kalAkAro, maMDapavALAo vagere aneka kSetramAM karyo. A DijhAina mArI pasaMdagInI hatI tethI te sahune priya thaI paDI. judaM juddha preraka lacitro, trizalAnA cauda svapna vagerenI aneka sthaLoe raMgolIo thavA pAmI. vidyArthIomAM citro cItaravAnI TheraThera inAmI hariphAIo paNa yojAi, amerikA navA taiyAra thaelA siddhAcalanA mahAna prasiddha dhAmamAM ahiMsAnA prakhara pracAraka munizrI suzIlakumArajI prerita citrasaMpuTanAM citro uparathI citro thavAnAM che. laMDananA jana senTara lesTaramAM san 1989 mAM baMdhAyelA bhavya daherAsaramAM tenA kAcanA daravAjAomAM A citrasaMpuTa uparathI ja bhAratamAM taiyAra karAvelAM citro phITa karavAmAM AvyAM che, te uparAMta dezanA aneka maMdiromAM, upAzrayomAM, gharomAM, amerikA laMDana vagere sthaLe koi koi zrAvakonAM gharomAM paNa potapotAnI pasaMdagI mujaba citro lAgI gayAM che. jarInA caMdaravA-kuMThiyAnuM dhAma gaNAtA suratamAM ujamaNAMdi nimitte paNa bhagavAna mahAvIranA jIvanaprasaMgone puThiyA upara jarIthI bharavAmAM AvyA ane moTI saMkhyAmAM caMdaravA bharAyA hatA. koi koi jana - janetaranI gujarAta vagere sthaLanI khAnagI hospiTalomAM paNa mArI pasaMdagInAM citrone moTI sAijhamAM citarAvIne mUkavAmAM AvyAM che. keTalAMka zaheronAM jana maMdiromAM dIvecA ke prakAza glAsavarka dvArA bhagavAna mahAvIranAM bhavya citro bilorI kAcamAM banAvI mUkavAmAM AvyAM che. banArasa-kAzImAM rezamanA rUmAlo upara sADInI jema tANAvANAthI bhagavAna zrI mahAvIranA jIvanaprasaMgo vaNI levAmAM AvyA che, nirvANa motsava vakhate sArAya dezanI cAre dizAmAM vartatA janasaMyoe jana jana saMsthAoe paNa jAhera samAraMbhamAM mUkavA mATe citrasaMpuTanAM keTalAMka citrono sAro evo upayoga karyo hato. keTaleka sthaLe moTI sAijhanAM citro citarAvI teno lAbha uThAvyo hato. bhagavAna mahAvIranAM tamAma mitro jayapuranA zreSTha kalAkAre dhathIdAMtanI pATalIo upara citayAM che. caMdananuM maMdira banAvIne tene pharatA bhagavAna mahAvIranA aneka prasaMgo caMdanathI banAvI pesTIMga kyAM che, derAsaranA daravAjAomAM orissAnA kalAkAro pAse mArA mArgadarzana nIce bhagavAna mahAvIranA jIvanaprasaMgane lAkaDAthI ati suMdara banAvI tenA upara cAMdI jaDIne bAraNAM upara cITakAvI zreThakoTinAM bAraNAM taiyAra karAvyAM che, ane te muMbaI-vAlakezvara bAbunA derAsaranA upara nIcenA daravAjAmAM ane bIjA sthaLe paNa lagADyAM che. nivaNa mahotsavanA prAraMbhamAM mahArASTra sarakAre bhagavAna mahAvIranAM lAkheka citro chapAvavAnuM nakakI karyuM hatuM. jenA AgevAno sAthe mahArASTranA adhikArIo mane maLavA paNa AvyA hatA. mArI pAse bhagavAna mahAvIranuM eka suMdara citra hatuM te temane ApyuM hatuM ane tenA uparathI pacAsa hajAra naklo chapAvI mahArASTramAM sarvatra moklI hatI. nirvANa mahotsava prasaMge aneka sthaLoe bhagavAna mahAvIranA judA judA prasaMganAM AbehUba AkarSa, citronI raMgoLIkho kADhavAmAM AvI hatI. raMgoLInonI inAmI yojanAo paNa rAkhI hatI ane tenA udghATana samAraMbho paNa yojAyA hatA. muMbainI dIvecA ke prakAza glAsavarDa kaMpanI dvArA bilorI kAcamAM sonerI rUperI kalara vagere kAma dvArA atibhavya AkarSaka bhagavAna mahAvIranA vividha jIvanaprasaMgo muMbaI, amadAvAda, uttarapradeza vagere aneka sthaLanAM daherAsaro, upAzrayo temaja vyakitagata baMgalAomAM lagADayA che, te te sthAnanA zaNagArarUpa banyA che. nivali mahotsava prasaMge mahArASTranA rAjayanI mAlikInAM urdu marAThI vagere mAsika patromAM bhagavAna mahAvIranA citrasaMpuTa uparathI navI DijhAInone upasAvI mAsikomAM sthAna ApavAmAM AvyuM hatuM. temAM bhagavAna mahAvIranA jIvanaprasaMgone AvarI levAyA hatA. kASTha, hAthIdAMta, caMdana, kApaDa, glAsa, kAca, AivarI, perisa opha plAsTara tathA vividha dhAtuo jevI ke " cAMdI, elyuminiyama, tAMbu, Arasa, pittaLa vagere aneka mAdhyamo upara bhagavAna mahAvIranA citrasaMpuTanAM citro uparathI sahue potAnI pasaMdagI pramANe klAnI vividha draSTie kalAkAra pAse banAvarAvyAM che. muMbaInA kalAkAra dvArA pIpaLanAM pAna upara oIlakalarathI bhagavAna mahAvIranAM suMdara citro taiyAra thayAM che. mArI pAse tenAM vIseka citro hAjara che. pralamAM mArA hastaka bAra paDela jayapurI citrasaMpuTamAM thoDA namUnA mUkayA che. dakSiNa bhAratamAM tAmilanADu sarakAre bhagavAna mahAvIranAM pasaMda karelAM vIseka citrone joyuM pATiyA upara kalAkAro pAse citarAvIne tene aneka TUko upara goThavIne maLelI mAmitI mujaba dakSiNa bhAratanA cAreya prAMtomAM A citrone eka mahinA sudhI pheravavAmAM AvyAM hatAM, sAthe citraparicayanI patrikAo paNa vaheMcavAmAM AvI hatI, jethI bhagavAna mahAvIra koNa hatA ? kevA hatAM ? kevI rIte sAdhanA karI? Atmasiddhi kevI rIte prApta karI tenI ajena prajAne paNa jhAMkhI thavA pAmI. dakSiNa bhAratanA keTalAka zrImaMta vepArIoe citrasaMpuTanAM samosaraNa vagere citro uparathI tadana navAM ja citro citarAvI hajAronI saMkhyAmAM vaheMcyAM hatAM. jayapura, yurUgAma AdimAM thatAM sukhaDanAM kamaLo, chIpalA thaipanI bola-DaLIo, zrIphaLa Adi jAtajAtanAM mAdhyamonAM phaLonI DijhAinomAM bhagavAna pravIranAM citronI AkRtio upasAvavAmAM Ave che. bhagavAna mahAvIranAM 35 citromAMthI 28 citronI pasaMdagI karIne gujarAta pATaNanA bhaiyAjI . klAkAra pAse navI AuTa lAina banAvIne, mane batAvyAM bAda 28 citrono peparakaTIMgavALo seTa taiyAra karyo hato. teno seTa klAkAra bhaiyAjIe Agraha karIne mane bheTa Apyo hato. bAkInA keTalAMka jena kaMpanIoe, peDhIoe tathA aneka sthaLethI divALI kArDo tathA kSamApanA kArDa trisaMpuTanA citro sAthe chApyAM hatAM. Jan 224cation Interational For Personal & Private Use Only

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3. vartamAna patroe ApelI zradhdhAMjalio jayAre A ujavaNI samagra rASTra karI rahyuM hoya tyAre dezanA patrakAro potAno dharma bajAvyA vinA kema rahe ? eTale dezanA ghaNAM akhabAroe bhagavAna mahAvIranA jIvana upara lekho, citrasaMpuTanAM citro, pratIko, borDaro vagere pragaTa karIne bhagavAna mahavIrane zraddhAMjali ApI hatI. amArI pAse te patronI saMpUrNa noMdho kyAMthI maLe paraMtu amane maLelA patro dvArA je vigata maLI te ahIM rajU karI che. dezanA gujarAtI, hindI, aMgrejI, marAThI, urdU bhASAnA patroe citrasaMpuTanAM citro, rekhApaTTIo tathA pratIkone vividha rIte sArI prasiddhi ApI hatI. rAjasthAnathI nIkaLatA marumaMthana vagere patromAM citrasaMpuTamAMthI chApelo hindI paricaya aneka aThavADiyA sudhI chApavAmAM Avyo hato. hariyANA (paMjAba) sa2kAranuM hindI mAsikapatra hariyANA saMvAde san 1975 mAM ujavaNInA Adi ane antamAM paNa aMka kADhayo hato. bhagavAna mahAvIranA citrasaMpuTanAM kalara uparathI lIdhelAM bleka enDa vhAiTa phoTAo, 552kaTIMganI DijhAino, pratIko tathA borDarone raMgaberaMgI banAvIne A mAsikamAM pUratuM sthAna ApyuM hatuM. lAhora paMjAba sarakAranI nirvANa mahotsava samitie suMdara TebalaDAyarI 25 hajAranI saMkhyAmAM pragaTa karI hatI. jemAM citrasaMpuTanAM bAra citro, pratIko viziSTa rIte rajU karyAM hatAM. emAM mAro saMdezo paNa sArI rIte chApyo hato. te prasaMge meM ane sarakArI kamITIe sAthe maLIne citrasaMpuTanAM 35 citromAMthI 20 citrone pasaMda karyAM hatAM. te pachI e pogrAma muMbainA TI.vI. kendra uparathI rIle karavAmAM Avyo hato. te pogrAma sahune khUba gamyo hato. tyArapachI muMbaimAM caitra sudi terase ane saMvaccharInA divase A pogrAma rajU kare che. tyArapachI vijJAna dvArA vIDiyonuM navuM sAdhana bajAramAM mUkAyuM eTale have bhagavAna mahAvIrane sarvatra rajU karavAnI adbhuta, jhaDapI ane sarala taka upalabdha thai. bhUtakALamAM kadI AvI tako na hatI. Aje duniyAbharamAM tame mahAvIranA jIvana ane saMdezAne pahoMcADI zako cho. 4. citrasaMpuTanI TI.vI., vIDiyo keseTo koNe koNe bahAra pADI ? ola inDiyA nirvANa mahotsava kamITIe mArI upara pracArataMtrane lagatI keTalIka javAbadArIo nAMkhI hatI, eTale jANItA saMgItakAra zrI zAMtilAla zAha mAraphata bhagavAna mahAvIranuM suMdara jIvanadarzana muMbai reDiyo uparathI prasArita thayuM hatuM, jemAM citrasaMpuTanI vigatone zamAvI levAmAM AvI hatI. 'mahAvIra saMdeza' - A nAmanI vIDiyo keseTa hindustAna pleTInama lImITeDa (muMbai) nA saMcAlaka bhAi zrIcaMdrakAMtabhAi cokasI parivAra taraphathI utArI che. * tIrthaMkara bhagavAna zrI mahAvIranA jIvananuM darzana' - nirmAtA - insTITayuTa opha jainolojI laMDana (haste zrI ratilAla caMdarayA) taraphathI mArUM mArgadarzana, salAhasUcana laine bhAre kharce citrasaMpuTanI A citrasaMpuTa pragaTa thayA bAda cAreya saMpradAyoe potapotAnI anukULatA pramANe kaMkotarIo, posTaromAM, divALIkArDo vageremAM vepArI saMsthAoe eTalo badho dharakhama upayoga karyo che ke jenI noMdha levI-meLavavI amArA mATe muzkela che. deza-paradezamAM jayAM juo tyAM "yatrataMtra sarvatra' bhagavAna mahAvIranAM citro, borDaro ane pratIkonuM sAhitya khUba gAjatuM thai gayuM che. A citrasaMpuTa sarvatra chavAi gayuM che.maLelI noMdho ApavAnI jagyA ghaNI ja maryAdita che eTale mukhya mukhya jarUrI bAbato ja ahIM rajU karI che. zarUAtamAM amRtalAla kAlIdAsa dozInI saMsthA taraphathI bahAra paDelI prabodhaTIkAmAM, madrAsathI baghara paDelI tIrthavaMdanAmAM, traNa stutinA sAdhue bahAra pADelA abhinaMdana granthamAM tathA anya grantha vagere prakAzanomAM pratIko ane borDarono khUba-dharakhama upayoga thayo che. zvetAMbara mUrtipUjaka saMpradAyo uparAMta digaMbara, sthAnakavAsI, terApaMthInAM pustakomAM tathA jekeTo uparanAM AvaraNonI DijhAinomAM citrasaMpuTanAM pratIko, borDaro vagereno vizALa pramANamAM dharakhama upayoga thayo che ane thai rahyo che. aMgrejI TATA rIvyu patre (san 1975, aMka saM. 3) ArTa pepara upara ophaseTa cAra klaramAM AkarSaka rIte cha prinTo chApI hatI. aneka saMsthAonI smArikAomAM pratIko ane borDarono DhagalAbaMdha upayoga thayo che. are ! mUrtipUjaka saMpradAyamAM paNa lagnanI kaMkotarIomAM, nUtanavarSanA kArDImAM, saMsthAonI AmaMtraNa patrikAomAM, nAnI-moTI kaMpanInA leTarapeDo upara, aneka AcAryo AdinA abhinaMdanagraMthomAM pratIko tathA borDarIno pracUra mAtrAmAM upayoga thayo che. mIlamAliko, udyogapatio, vepArIo, hIjha mAsTarsa voisa kaMpanIo, sarakArI sAmAyiko vageree aSTamaMgala tathA cauda svapna Adi borDarone tathA pratIkone madrAsathI nIkaLatA tAmila Arasu patre san 1974 mAM citrasaMpuTanI keTalIka DijhAInono upayoga karyo hato. Education International bhUrAbhAi desAi holamAM saMgItakAra zrI zAMtilAla zAhe mArI salAha sUcanA dvArA bhagavAna mahAvIranuM jIvanadarzana saMgIta sAthe lyumInIskopa padhdhatie slAiDo batAvavAno cAra kalAkano pogrAma rAkhyo hato. jemAM sTeja upara slAiDothI saMpuTanAM citronuM darzana, tenI samaja ane sAthe te te gItonuM Ayojana karyuM hatuM. 5. citrasaMpuTanAM tamAma pratIko - borDarono upayoga kayAM thayo ? noMdha - jaina samAja mATe kaMkotarIo, divALIkAryo, AmaMtritakArDo vageremAM jaina pratIko mUkavAnI khUba ja jarUriyAta varasothI UbhI thai hatI. jaina-arjuna klAkAro paNa AvI klAnI sAmagrI mArI pAse varasothI mAgatA hatA, paNa A dizAmAM khAsa prayAsa koie karyo na hato eTale tenI khoTa satata anubhavAtI hatI. emAM prastuta citrasaMpuTanA prakAzananuM kArya mArA hAthamAM AvyuM, eTale pratIko vagere mATe mArga khullo thayo ane pachI pratIko ane borDaronuM sarjana karavAnuM kAma nakakI karIne judA judA kSetrane sparzatA, vividha bhAvone darzAvatA, vividhalakSI pratIkonI yAdI taiyAra karIne ane e rIte borDaro- rekhApaTTIonA viSayone paNa nakakI karIne pachI meM kAgaLa upara pensilathI kAcI AchI DijhAina banAvI. te pachI citrakArane pAse besADIne sapramANa, surekha, svaccha, spaSTa evAM pratIko taiyAra karAvyAM ane bahumUlyavAna atiupayogI borDaro paNa taiyAra karAvI. ghaNA mahinAone ante A kAma pUrNa thayuM. AkhA citrasaMpuTano zaNagAra, bodhaka, preraka pratIko ane vividha jJAna ApatI jAjaramAna borDaro A be mukhya che. sahu koi joine bhAre prasannatA anubhave che. atyaMta AkarSaka vIDiyo keseTa gujarAtI, hindI komenTrI sAthe utArI che. dilhI u52thI AkhA dezamAM san 1992, caitra sudi terase A keseTa, 40 miniTa sudhI prasArita karavAmAM AvI, jene bhAre AvakAra maLyo. prekSako bhAvavibhora banI gayA. * tAjetaramAM 'mahAvIra darzana' A nAmathI amadAvAdanA mahAvIrasmrutimaMDaLe, paNa citrasaMpuTa uparathI AkarSaka vIDiyo keseTa utArI che. muMbai - marInalAinsa jImakhAnA upara jainasamAjamAM kadI na thayo hoya tevo sAunDa enDa lAiTano pogrAma goThavavAnuM mArA sAthIone kahyuM ane teoe Akho pogrAma goThavyo, jemAM bhagavAna mahAvIranAM peinTIMga karelAM 15 citro rajU thavAnAM hatAM. A pogrAma rAtanA ja thAya che. enI taiyArI paNa sArA pramANamAM thai hatI paraMtu anivArya paristhitivaza te pogrAma kensala karavo paDayo. jANavA pramANe Avo rASTrIya pogrAma sarakAra taraphathI mAtra amadAvAda ane kAzmIramAM roja cAle che. kalaramAM moTAM banAvIne judI judI rIte judI judI paddhatithI saMkalana karI ghaniSTha upayoga karyo che. keTalAka presavALAoe pratIko, borDarone klAkAra pAse joinTa karAvIne kaMkotarIo vagere mAdhyamo upara pracUra pramANamAM upayoga karyo che. gujarAtanA ane mahArASTranA aMgrejI, hindI, gujarAtI, marAThI vagere patroe paNa nirvANa mahotsava prasaMge citrasaMpuTamAMthI rekhApaTTIo tathA pratIko uparathI judI judI DijhAino mizra karIne navI navI DijhAino upasAvIne bhagavAna mahAvIranA citraparicaya sAthe laracitro paNa pragaTa karIne bhagavAna mahAvIrane AkhA deza taraphathI vividha rIte apAyelI zradhdhAMjalimAM yathAzakti bhagavAnanI bhaktinI ujavaNImAM bhAgIdAra banyA hatA. kerAlA kamITInA sekreTarIe mArI (A.zrI pazodevasUri) upara lakhyuM ke jo A citrasaMpuTanuM prakAzana na thayuM hota to ujavaNI lukhI sukI thAta. Ape A prakAzanathI dezamAM kharekhara ! bhAre krAMti karI che. dezabharamAM jayAM gayA tyAM ApanA citronI prazaMsA ane bolaMbAlA jovA maLI che. Ape ane ApanI daivika jevI klAkRtie sarvatra jayajayakAra karyo che. A nimitte bhagavAnane aneka rIte prajAe joyA. pUjayazrIjInI icchA pAlItANAnI tIrthabhUmi upara ane anyatra bhagavAna mahAvIranAM citro lAipha sAijhamAM anokhI rIte karAvavAnI ane anokhI Dhabe goThavavAnI che paNa have to te kyAre bane ? te zAnI jANe ! For Personal & Private Use Only www.jainlibPeHorg

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dilImAM rASTrapatinA sabhahaste 108 saMsAra sa - halarA thanAra mahAna granthano etihAsika ukaLA kAraNathI baMdha raho tevI bhagavAna zrI mahAvIranuM citrasaMpuTa taiyAra thayuM eTale tenuM uddhATana kayAM karavuM te prazna mArA manamAM upasthita thayo. sAmAnya rIte amArI hAjarImAM muMbaImAM ja uddaghATana thAya e ja barAbara hatuM. sahune paNa evI ja IcchA hatI ane e nyAyI paNa hatuM, paNa keTalAka bIjA kAraNosara mArI prabaLa IcchA dilhImAM rASTrapatinA hAthe ja uddaghATana karAvavAnI hatI. pU. gurudevane ane amArI kamITIne dilhI karavAnI vAta meM gaLe utArI ane sahue saMmati ApI. dilhI jaI rASTrapatine maLavAnuM nakakI karyuM. mArA jamaNA hAtha jevA, karmaTha kAryakuzaLa zatAvadhAnI 5. zrI dhIrajalAla TokarazInI AgevAnI nIce eka DepyuTezane dilhI jaI rASTrapatinI mulAkAta lIdhI. rASTrapatine mAro patra Apyo. vAMcIne prasanna thayA ane thoDI vicAraNA karIne tarata ja udghATana mATe saMmati ApI. mArI bIjI prabaLa IcchA e hatI ke A prasaMganI kAryavAhaka samiti je nImAya te saMsada sabhyonI ja hovI joIe ane te saMsada sabhyo pUrepUrA 108 hovA joIe. Avo mAro draDha saMkalpa hato eTale DepyuTezane saMsadanA sabhyone maLavAnuM zarU karyuM. ATha divasanI aMdara pustaka joI lagabhaga 50 thI vadhu saMsadoe saMmati ApI. temAM banArasanI yunivarsiTInA cAnselara pAse je prasaMga banyo te khAsa jANavA jevo ane mahattvano che tethI te joie, banArasanA cAnselaranA hAya nIce 22 saMsado hatA eTale 22 sabhyonI sahI levAnI hatI. e saMmati mATe ApaNA bhAIoe jarA vadhu paDatI namratAthI vinaMtI karI tyAre cAnselara bolI uThayA ke - ma! dama goro vadI vika 22 maMda gAdI saMta Dho | tyAre ApaNA lokoe kahyuM ke amArAthI jorathI kema kahevAya ? to cAnokarane vA vi thada putavA uparanA samAcAra jAnakara to mujhe apAra AnaMda huA hai| mere jIvanameM Aja suvarNa taka Ai hai| kyoMki mere brAhmaNa logane mahAvIrake samaya bhagavAna mahAvIrako pUrA pahacAnA nahIM / na mahAvIrakA upadezako dhyAnase sunA aura socA / aura bhagavAna mahAvIrakA virodha karake pApa kiyA thA / usakA prAyazcita karanekA maukA yaha pustaka dvArA hamere sAmane AyA hai to hama kyoM prAyazcitta nadI ne ? to gi so 22 nAnA cAnselare keTalI nyAyI, Azcaryajanaka ane gaurava pUrNa vAta karI. koI jAheramAM AvI vAta bhAgyeja kare ! te pachI DepyuTezana kalAnA marmajJa dilhInA kebIneTanA bhUtapUrva pradhAna Do. karaNasiMhajI pAse pahoMcyuM tamaNe sahI ApavA vinaMtI karI vinaMtI sAMbhaLIne citrasaMpuTa joyuM ane atyaMta bhudhanI ya. citroMkI acchI prazaMsA karake munizrI yazovijayajI kahA~ hai vo puchA / phira 108 saMsada sabhyoMkI samitikI bAta kI to usane puchA ki samitike koi pramukha bane hai ? to apane logoMne kahA ki nahIM / to usane sAmanese kahA ki merA nAma likha lo / kitanI bhAvabharI udAratA aura kahA ki merI namra vinaMtI hai ki udghATana ke dina munijI jo dilhImeM A sake to mere liye nahIM lekina sabhIke liye AnaMdakI bAta ho jAyegI / maiM sabhAmeM pustaka Upara aura saMpAdaka sAdhukI aneka viSayameM jo mAsTarI jAnakArI mujhe lagI hai usI Upara pandraha miniTa bolUMgA astu / hamAre kAryakartAoMne itanA parizrama karaneke bAda bhI dilhImeM udghATana na ho sakA / isakI kAraNakathA bahuta laMbI aura duHkhada hai| kintu saMkSepameM kahA jAya to apane dharmabaMdhu digaMbara bhAiyoM kAraNa baneM / unako huA ki jo graMthakA prakAzana ho rahA hai usameM citra zvetAMbara mAnyatAkA mahAvIrake haiM, digaMbara mAnyatAkA nahIM hai| yaha vivAda khar3A kara diyA / granthakA udghATana dilhImeM na ho sake isa liye pUrA prayatna kiyA / yaha bAta rASTrapati taka pahu~cA dI / rASTrapati ulajhanameM par3a gaye / phira saba paristhitikA tolakara baDe khedakI sAtha dilhIkA kAryakrama hamArI samitine rada kiyA aura isa granthakA udghATana bambaImeM zAnadAra samArohake sAtha huA / yadi 108 saMsada sabhyoMkA sahakArase yaha kAma hotA to jaina itihAsameM hI nahIM lekina bhAratavarSake itihAsameM suvarNAkSarase likhA jAya aisI pahalI hI bAra bejoDa abhUtapUrva ghaTanA vana tAtI | dilhImAM vaDApradhAnathI laIne anya pradhAno, AcArya zrI tulasIjI, svAmIjI zrI vidyAnaMdajI Adine graMthasamarpaNanI anerI, ajoDa ghaTanA muMbaImAM tA.16-6-74 nA roja bIralA mAtuzrIgRhamAM citrasaMpuTanuM udghATana thayA bAda te ja divase rAtre pU.A. zrI samudrasUrijInI dilhInI svAgata samitinA pramukhe muMbaI goDIjI upara kola karIne citrasaMpuTanI buko laIne tarata ja dilhI AvavA sUcanA karI. menejare mane e vAta karI eTale paM. zrI dhIrajalAla TokarazInI AgevAnI nIce muMbaIthI cAra bhAIo dilhI pahoMcyA. pU.A.zrI samudrasUrijIne vaMdana karI pustaka batAvyuM, atyanta prasanna thayA. pustakanI khUba khUba prazaMsA karI. te pachI vaDApradhAna zrImatI IMdIrA gAMdhI vagere pradhAnone citrasaMpuTa samarpaNa karavAnuM hovAthI prathama zrImati IdirAgAMdhIne malyA. citrasaMpuTa arpaNa karyuM. kholIne prathama bhagavAna mahAvIranuM bhavya citra joI, namana karI khUba rAjI thayA. pustakanI bhavyatAnI prazaMsA karI. AvuM citra kadI joyuM nathI ane kahAM ke dezanI mahAna vibhUtinuM jIvana samaya meLavIne huM vAMcI jaIza. tyArabAda saMrakSaNa khAtAnA pradhAna zrI jagajIvanarAma tathA paryaTanakhAtAnA pradhAna kalAmarmajJa Do. karaNasiMhajIne A graMtha arpaNa karyo tyAre citrakArane ane vizeSa to graMthanA saMpAdakane dhanyavAda ApyA ane kahayuM ke AvAM pustakone hajAronI saMkhyAmAM chapAvIne pracAra karavo joIe ane bhArata sarakAre temAM sakriya sahakAra Apavo joIe, tyArabAda terApaMthInA agraNI vayovRddha AcArya zrImAn tulasIjIne bheTa ApavA gayA tyAre temane kahayuM ke A mahAna grantha huM ahIM aMgata rIte prAyaveTamAM) nahIM lau paNa AvatI kAle eka sabhA rAkhazuM. AvA mahAna granthane Adara ane bahumAnapUrvaka svIkArIza, eTale bIjA divase A. zrI tulasIjI ane teozrInA pradhAna ziSya mahAprajJa zrImad nathamalajI AdinI nizrAmAM bhavya samAraMbha yojAyo. munizrI nathamalajIe muni yazovijayajInA bhagIratha prayAsane bhAvabhInI rIte biradAvI abhinaMdana ApI jaNAvyuM ke A graMtha viSe ghaNuM kahI zakAya tevuM che paNa atyAre TUMkamAM kahuM to A granya adbhuta, adbhuta ane ajoDa che. bAdamAM A. zrI tulasIjIe jaNAvyuM ke 'A anya savaga zreSTha ane anupama banyo che.' mArA AtmabaMdhu munizrI yazovijayajIe gAgaramAM sAgara bharI dIdho che. divaso ane mahinAo sudhI vAMcyA karIe to paNa atRpti rahe evI A bhavya, preraka kalAkRti banI che. munijI dilhI AvyA hota to amane A nivaNa zatAbdInA prasaMgamAM ghaNuM baLa maLata. temanI buddhi, zakita, vyApaka ciMtana, Ayojana zakita vagereno lAbha uThAvatA ane A prasaMge jo upasthita hota to A mahAna kArya karanAra munine baMdhubhAve jorathI bheTI paData ! terApaMthI zrAvakoe paNa granTa paratve prazaMsAtmaka saMbhAvabharyA pravacano karyA. pU. A. zrI samudrasUrijI, jIvanaprabhA, bhAga-2 nA AdhAre Jain Education Intemational 26 For Personal & Private Use Only

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