Tulsi Prajna 1975 07

Author(s): Mahavir Gelada
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/524503/1

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sampAdaka DA0 mahAvIra gelar3A jaina vizva bhAratI jaina vidyA pariSada SaSTha adhivezana 10-11-12 akTUbara 75. sva A NO sanmAna julAI - sitambara '75 mavizvAbhAratI (yAjamyAnA) Tonal

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AvaraNa citra yuga pradhAna AcArya zrI tulasI ke sAnnidhya meM jaina vidyA pariSada ke SaSTha adhivezana kA muni zrI nathamalajI udghATana karate hue| candA kI dareM AjIvana sadasya 201) ru0 mAtra bhArata meM vArSika zulka 22) ru0 mAtra eka aMka kA 6) ru. mAtra lekhakoM se 0 ApakI racanAe sAdara AmaMtrita haiN| racanAeM aMgrejI yA hindI meM, TAipa athavA sulekha meM, eka ora hoN| [] asvIkRta lekha lauTAne ke liye kRpayA DAka TikaTa sAtha bhejeN| / jaina vidyA se sambandhita zodhapUrNa sAmagrI, aprakAzita zodha prabandhoM kA sAra saMkSepa, jaina manISiyoM kA jIvana paricaya, laghu-lekha Adi ko prakAzana meM prAthamikatA dI jaayegii| kRpayA anyatra prakAzita sAmagrI na bhejeN| 0 samIkSA ke liye pratyeka pustaka kI do-do pratiyAM bhijvaayeN| [D] 'tulasI prajJA' traimAsika hai| isakA prakAzana prati varSa mArca, jUna, sita. mbara tathA disambara meM hotA hai| samparka sUtra sampAdaka 'tulasI prajJA' DA0 mahAvIra rAja gelar3A snAtakottarIya adhyakSa, rasAyana vibhAga DUgara kaoNleja, bIkAnera

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sampAdakIya ___ jaina vidyA pariSada kA SaSTha adhivezana yuga pradhAna AcAryazrI tulasI ke sAnnidhya meM jayapura meM 10, 11 va 12 akTUbara, 75 ko sampanna huaa| upasthita vidvAnoM ne saMstutiyAM tathA sujhAva prastuta kiye jo isa prakAra haiM (1) jaina vizva bhAratI, lADanU ne gata varSa dillI meM Ayojita jaina vidyA pariSada ke paMcama adhivezana ke avasara para jaina vidyAoM ke variSTha jarmana vidvAna DA0 ela0 AlsaDorpha ko unakI sAhitya-sAdhanA ke prati Adara - abhinandana vyakta karane ke lie 'jaina vidyA manISI' kI mAnada upAdhi dvArA sammAnita kiyA thaa| usI zRGkhalA meM yaha adhivezana prastAvita karatA hai ki pUrva manonIta adhyakSa jaina vidyAoM ke apratima vidvAna sva0 DA0 AdinAtha neminAtha upAdhye kI sAhitya-sAdhanA ke prati Adara vyakta karane ke lie unheM 'jaina vidyA manISI' kI maraNottara mAnada upAdhi dvArA sammAnita kiyA jAya / (2) yaha bhI saMstuti kI jAtI hai ki isa adhivezana ke vartamAna adhyakSa zrI zrIcanda rAmapuriyA ko unakI sAhityika sevAnoM ke prati Adara vyakta karane ke lie 'jaina vidyA manISI' kI mAnada upAdhi dvArA unheM sammAnita kiyA jAya / (3) sva0 DA0 AdinAtha neminAtha upAdhye kI sAhityasaMskRti-sAdhanA ke prati Adara vyakta karane tathA bhAratIya vidyAoM ke adhyayana-anusaMdhAna ke lie unake yogadAna ko saMkalita rUpa meM prakAzita karane ke lie jaina vizva bhAratI kI patrikA 'tulasI prajJA' kA eka vizeSAMka DA0 A0 ne0 upAdhye vizeSAMka ke rUpa meM prakAzita kiyA jaay| sva0 DA0 hIrAlAla jaina vizeSAMka bhI prakAzita kiyA jAya /

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(4) jaina vidyA pariSada kA yaha adhivezana isa saMgoSThI ke Ayojana ke lie AcAryazrI tulasIjI ke prati Adara vyakta karatA hai tathA vizva bhAratI, lADanU ke adhikAriyoM kI sarAhanA karatA hai / adhivezana meM upasthita vidvAnoM kA yaha anurodha hai ki bhaviSya meM isa prakAra kI saMgoSThiyoM kA Ayojana kara isa zRGkhalA ko jArI rakhA jAya tathA ucca mAnadaNDoM ke anurUpa saMgoSThiyoM ko adhika vyavasthita evaM suniyojita karane ke prayatna kiye jAyaM / ( 5 ) prastuta saMgoSThI kA Ayojana bhagavAn mahAvIra ke jIvana tathA jaina darzana aura vijJAna viSayoM para kiyA gayA thaa| seminAra meM prastuta kiye gaye nibandhoM ke AdhAra para yaha adhivezana anubhava karatA hai ki bhagavAn mahAvIra ke jIvana se sambaddha prAkRta, saMskRta aura apabhraMza granthoM meM upalabdha mUla sAmagrI ko saMkalita karake jaina vizva bhAratI dvArA prakAzita kiyA jAya / ( 6 ) isI prakAra mahAvIra ke jIvana tathA darzana para aba taka prakAzita sAhitya kI eka adyAvadhi vistRta sUcI ( bibaliyogrAphI ) seminAra meM paThita nibandhoM ke sAtha jaina vizva bhAratI dvArA prakAzita kI jAya / ( 7 ) isI prakAra vijJAna ke vibhinna viSayoM para bhI vistRta sUcI ( bibaliyogrAphI ) saMgoSThI meM paThita vijJAna sambandhI nibandhoM ke sAtha dUmare khaNDa ke rUpa meM prakAzita kI jAya / DA0 gokula candra jaina, banArasa ne uparokta sujhAvoM ko vidyA pariSada ke khule adhivezana meM rakhA jise jaina vizva bhAratI ke zodha vibhAga ke mAnada nidezaka DA0 mahAvIra rAja gelar3A ne svIkRta kiyA / tadanusAra sva0 DA0 AdinAtha neminAtha upAdhye ko jaina vidyA manISI kI maraNottara mAnada upAdhi se zrIcanda jI rAmapuriyA ko bhI jaina vidyA sammAnita kiyA / isakA vidhivata Ayojana kA nizcaya kiyA gayA / sammAnita kiyaa| zrI manISI kI upAdhi se nikaTa bhaviSya meM karane tulasI prajJA kA vizeSAMka sva0 DA0 e0 ena0 upAdhye tathA sva0 DA0 hIrAlAla jaina kI smRti meM prakAzita hogA / vidvAna bandhuoM se Agraha hai ki inake sambandha meM racanAtmaka sAmagrI zIghra bhejeM / bhavadIya, DA0 mahAvIra rAja gelar3A

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isa aMka meM julAI-sitambara '75 1-10 11.30 31-33 34-36 40-46 1. jaina rAmAyaNa 'paumacariu' aura DA0 lakSmInArAyaNa dube hindI rAmAyaNa 'mAnasa' 2. rAjasthAnI sAhitya kSetra meM muni madhukara AcArya zrI tulasI kA yogadAna 3. prAkRta sAhitya kA hindI sAhitya DA0 kusuma paToriyA ke vikAsa meM yogadAna 4. paumacariya ko aMjanA pavanaMjaya DA0 ramezacanda jaina kathA tathA abhijJAna zAkuntala kA tulanAtmaka adhyayana rAtri bhojana, eka mImAMsA sAdhvI maMjulA 6. Classification of Animals in ____Balkrishna K. Nayar Tholkappiyam Part 1 7. Early Jainism and Yaksa Dr. Asim Kumar Worship Chatterjee 8. Occultations of the Moon Sajjan Singh Lishk in Jaina Astronomy & S. D. Sharma 9. Non-naturalistie Epristemology G. Sundara Ramaiah and Metaphysical Realism : Are they compatible in Jainism 10. Mathematical Foundations of L C. Jain Karma Quantum System Theory-II 47-54 55.63 64.69 70-76 77-79

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80-87 TippaNI 11. uttarAdhyayana ke sandarbha meM : bhadantajI ke muni dulaharAja cintana kI mImAMsA 12. sva0 DA0 AdinAtha neminAtha upAdhye ko zraddhAMjali riporTa 13. jaina vizva bhAratI, lADanU (rAja.) sampatarAya bhUtor3iyA (maMtrI) 86 kA vArSika prativedana 14. vizva maMtrI evaM vizva zAMti ke mahendra jaina saMdarbha meM antarrASTrIya sammelana 15. jaina vidyA pariSada kA SaSTha adhivezana 100 16. Humble Tribute to the memory of Dr. G. V. Tagare 105 Prof. Dr. A. N. Upadhye (1906-1975) 17. lekhakagaNa yaha Avazyaka nahIM ki lekhaka ke vicAroM se sampAdaka athavA saMsthAna sahamata ho|

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jaina rAmAyaNa 'paumacariu' aura hindI rAmAyaNa 'mAnasa' DA. lakSmInArAyaNa dube prabhAva-sUtra : jaina rAmAyaNa 'pauma cariu' ( paumacaritra ) ke racayitA mahAkavi svayaMbhU the aura hindI rAmAyaNa 'rAmacaritamAnasa' ke mahAn sraSTA gosvAmI tulasIdAsa the| svayaMbhU apabhraza ke vAlmIki the to tulasI avadhI ke| svayaMbhU ke mUla srota vAlmIki the aura tulasI ke bhI ve hI the / svayaMbhU ne jina kaviyoM kA guNa-gAna kiyA thA, unameM apabhra za ke kavi sirpha caturmukha haiM jinakA koI grantha upalabdha nahIM hai| caturmukha kA ullekha hariSeNa, puSpadaMta aura kanakAmara ne bhI kiyA thA / tulasI ne svayaMbhU kI kahIM koI carcA nahIM kI hai parantu mahApaNDita rAhula sAMkRtyAyana ne likhA hai : mAlUma hotA hai, tulasI bAbA ne svayaMbhU-rAmAyaNa ko jarUra dekhA hogA, phira Azcarya hai ki unhoMne svayaMbhU kI sItA kI ekAdha kiraNa bhI apanI sItA meM kyoM nahIM DAla dii| tulasI bAbA ne svayaMbhU-rAmAyaNa ko dekhA thA, merI isa bAta para Apatti ho sakatI hai, lekina maiM samajhatA hUM ki tulasI bAbA ne 'kkacidanyatopi' se svayaMbhU-rAmAyaNa kI ora hI saMketa kiyA hai / Akhira nAnA purANa, nigama, Agama aura rAmAyaNa ke bAda brAhmaNoM kA kauna-sA grantha bAkI raha jAtA hai, jisameM rAma kI kathA AyI hai| 'kkacidanyatopi' se tulasI bAbA kA matalaba hai, brAhmaNoM ke sAhitya se bAhara 'kahIM anyatra se bhI' aura anyatra isa jaina grantha meM rAmakathA bar3e sundara rUpa meM maujUda hai / jisa soroM yA sUkara kSetra meM gosvAmI jI ne rAma kI kathA sunI, usI soroM meM jaina-gharoM meM svayaMbhU tulasI prajJA-3

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rAmAyaNa par3hI jAtI thii| rAmabhakta jIvana-sUtra : rAmAnandI sAdhu rAma ke pIche jisa prakAra svayaMbhU ke samaya meM brAhmaNa, bauddha par3e the, usase yaha bilkula sambhava hai ki tathA jaina dharma hI bhArata ke pradhAna dharma unheM jainoM ke yahAM isa rAmAyaNa kA patA the| tulasI ke yuga meM islAma kA rAjalaga gayA ho| yaha yadyapi gosvAmI jI naitika prabhutva thaa| se ATha sau barasa pahale banA thA kintu svayaMbhU ke jIvana kAla ke viSaya tadbhava zabdoM ke prAcurya tathA lekhakoM- meM paryApta matabheda hai| rAhula jI ne vAcakoM ke jaba - taba ke zabda-sudhAra ke unakA jIvana-kAla navama zatAbdI ke kAraNa bhI AsAnI se samajha meM A sakatA pUrvArddha meM mAnA hai jabaki DA0 bhAyANI thaa| (hindI kaavy-dhaaraa)| ne unheM navam zatAbdI ke uttarArddha meM __DA0 nemicanda zAstrI (hindI-jaina mAnA hai| DA. nemicandra zAstrI ne sAhitya-parizIlana, bhAga 1) kA bhI unakA janma san 770 batAyA hai| abhimata hai ki hindI sAhitya ke amara tulasI kA jIvanakAla san 1532-1623 kavi tulasIdAsa para svayaMbhU kI 'pauma kI kAlAvadhi ko gheratA hai / 'pauma cariu' aura 'bhavisayatakahA' kA amiTa cariu' san 850-60 ke madhya likhA prabhAva par3A hai| itanA sunizcita hai ki gayA thA jabaki 'rAmacarita mAnasa' san 'rAmacarita mAnasa' ke aneka sthala svayaMbhU 1574-1577 meM likhA gayA thA / kI 'pauma cariu'-rAmAyaNa se atyadhika tulasI kI dharmapatnI ratnAvalI prabhAvita haiM tathA svayaMbhU kI zailI kA ke samAna svayaMbhU kI do patniyAM thIM jo tulasIdAsa ne aneka sthaloM para anukaraNa ki suzikSitA tathA kAvya premI thii| kiyA hai| prathama patnI sAmiabbA ne kavi ko vidyA ghara kANDa likhane meM madada kI thii| isake viparIta DA0 udayabhAnu dvitIya patnI AiccambA ne svayaMbhU ko siMha (talasI-kAvya-mImAMsA) kA abhimata ayodhyAkANDa likhane meM sahayoga diyA hai ki brAhmaNa-paramparA meM likhita grantha thaa| unake ekameva putra tribhuvana ne unakI hI tulasI-sAhitya ke srota haiN| kucheka tIna kRtiyoM ke aMtima aMzoM ko pUrNa sthaloM para bauddha-jaina rAma * kathAoM se kiyA thA aura vaha svayaM ko 'mahAkavi' tulasI-vaNita-rAmacarita kA sAdRzya dekha kahatA huA apane pitA ke sukavitva kA kara yaha anumAna kara lenA ThIka nahIM hai uttarAdhikArI ghoSita karatA thaa| usane ki tulasI ne unase prabhAvita hokara 'paMcamI cariu' grantha ko likhA thA / vastu-grahaNa kiyA hai| donoM ke dRSTikoNa tulasI uttara bhAratavAsI the jabaki svameM tAtvika bheda hai| bauddha aura jaina / yaMbhU dakSiNAtya / tulasI uttara bhArata kA anIzvaravAdI, vedaniMdaka evaM brAhmaNa- . adhika varNana karate the jabaki svayaMbhU dakSiNa vyavasthA ke virodhI haiN| isake pratikUla- bhArata ke / svayaMbhU apane varNana meM vindhyAtulasIdAsa Izvara Adi ke parama cala se Age kama hI bar3hate the| vastutaH niSThAvAna haiN| svayaMbhU vidarbha-vAsI the| tulasI prajJA-3

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donoM mahAkaviyoM kI khyAti apane yuga meM phaila cukI thii| svayaMbhU ke putra tribhuvana ne apane pitA ko svayaMbhUdeva, kavirAja, kavirAja cakrarvAtana, vidvAn, chAndasa, cUr3AmaNi Adi upAdhiyoM se alaMkRta kiyA thA jisase svayaMbhU kI apane samaya meM khyAti, yaza tathA sammAna kI sUcanA bhI hameM milatI hai| tulasI bhI apane samaya meM vAlmIki ke avatAra ghoSita ho cuke the| sAhitya-sUtra : __ tulasI ne dvAdaza kAvya-grantha likhe the / svayaMbhU-racita tIna grantha 'pauma cariu', 'riTThaNemicariu' eva svayaMbhU. chanda' batAye jAte haiN| inake atirikta svayaMbhU ko 'siri paMcamI' aura 'suddhaya cariya' kI racanA kA bhI zreya diyA jAtA hai| svayaMbhU ne sabhavataH kisI vyAkaraNa-grantha kI bhI sRSTi kI thii| jaina vidvAn svayaMbhU ko alaMkAra tathA kozagrantha ke racayitA bhI mAnate haiN| svayaMbhU ne zAyada kula sAta grantha likhe the / saptama grantha kA nAma 'siri-paMcamI-kahA' thA / unakI 'sapta jivhA' vAstava meM unake sAta grantha the-- gajaMtI tAmba kaimatta kujarA lakkha. lkkhnn-bihiigaa| jAsatta-dIha-jIhaM sayaMbhu-sIhaMNa pecchiti / / 'svayaM bhU-chanda' kA prakAzana sarva prathama huaa| isameM ATha adhyAya haiM jinameM prathama tIna adhyAyoM meM prAkRta chaMdoM tathA paravartI pAMca adhyAyoM meM apabhraza chaMdoM kA varNana hai / svayaMbhU ne apane isa grantha se rAjazekhara, hemacandra Adi ko prabhAvita kiyA thaa| svayaMbhU ko amara-zAzvata banAne vAlI racanAeM 'pauma cariu' tathA 'riTThaNemicariu' haiN| jaina-paripATI meM 'padma' zrIrAma kA paricAyaka hai| svayaMbhU jaina rAmakathA gAyaka vimalasUri kI paramparA ke kavi the| unhoMne isa kathA ko aneka abhidhAnoM se udbhAsika kiyA thA yathA pomacariya, rAmAyaNa purANa, rAmAyaNa, rAmaebacariya, rAmacariya, rAmAyaNakAva, rAghavacariya, rAmakahA ityAdi / 'pauma cariu' pAMca kANDoM meM vibhAjita hai jabaki 'rAmacarita mAnasa' sapta sopAnoM meN| 'pauma cariu' meM kula milAkara 60 saMdhiyAM haiM-vidyAdhara kANDa-20; ayodhyA kANDa-22; sundara kANDa-14; yuddha kANDa-21 tathA uttara kANDa 13 saMdhiyAM / samUce grantha meM kula 1266 kaDavaka haiN| 'riTThaNebhecariu' svayaMbhU kA sabase bar3A grantha hai / isameM 18 hajAra zloka haiN| isameM 3 kANDa aura 120 saMdhiyAM haiN| mAnyatA-sUtra : svayaMbhU aura tulasI rAmakathA ke sUtra se sambaddha the| donoM meM lagabhaga 750 varSoM kA aMtara thaa| donoM ke kAvya-siddhAntoM meM aMtara dikhAI par3atA hai| svayaMbhU ne zAzvata kIrti aura abhivyaMjanA ko apanA lakSya svIkAra kiyA thA-- puNu appANau pAyaDami rAmAyaNa kAveM / himmala puNya pavitta - ka ha - kittaNu ADhappai / jeNa samANi jjateNathira kittaNu vipar3happai / / tulasI ke kAvyodezya meM rAma ke stavana ke sAtha Atma kalyANa tathA parahita nihita thA tulasI prajJA-3

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ehimahaMraghupati nAma udArA, ati pAvana purasaMskRti sArA / maMgala bhavana amaMgalahArI, umA sahita, jehi japata murArI // svayaMbhU ko rAma-kathA jaina-paraMparA se prApta huI / bhagavAn-mahAvIra svAmI, gautama gavadhara, sudharmA, prabhava, kIrtidhara aura AcArya raviSeNa se yaha dhArA unheM milii| tulasI ko svayaMbhU ziva se prApta huii| svayaMbhU raviSeNa ko apanA mukhiyA mAnate thevaddhamANa-muha-kuhara viNiggaya / rAma-kahA-Naieha kamAgaya / / pacchara indamUi-AyarieM / puNu dhammeNa guNAlaMkie // puNu pahave saMsArArAe / kittihareNa aNuttara vaae| puNu raviSeNAcariya pasAe / buhie avagAhiya ke irAe / svayaMbhU ne prathama tIrtha kara RSabhadeva kI vaMdanA se apanA kAvyArambha kiyA haiNamai Nava-kamala-komala-maNahara-vara-vahala kaaNti-sohillN| usahassa pAya kamalaM sa-surAsura-vaMdiyaM sirasA // tulasI pArvatI-zaMkara ke maMgalAcaraNa se 'mAnasa' kA zrIgaNeza karate haiMbhavAnIzaMkarau vande RddhAvizvAsa rupiNI / yAmyAM vinA na pazyanti siddhAH svAntaH sthamIzvaram // 'pauma cariu' tathA 'mAnasa' katipaya kathA-sUtra bhI avalokanIya haiN| svayaMbhU rAma vanavAsa meM sItA ke viyoga meM gaja se mRga-nainI sItA kI bAta pUchate haiM - he kujara kAmiriNa-gaha-gamaNa / kaheMkahimi diha jai migaNayaNa // _ 'mAnasa' ke rAma bhI isI prakAra pUchate-phirate-dikhAI dete haiMhe khaga mRga he madhukara zrenI / tuma dekhI sItA mRga nainI / / svayaMbhU ke rAma nIla kamaloM ko sItA ke nayana samajhate haiM to kahIM azoka ko sItA kI bAMha mAna baiThate haiMNiya-pADira veNa veyAriyau / jANai sIyaeM hakakAriyau / katthai diTThaI indIvaraI / jaNai dhaNa-NayaNaiM dIhara iM / / katthai asoya-taru hlliyu| jANAi dhaNa-vAhA-Dolliyau / / vaNa sayalu gavesavi sayala mahi / pallaTu paDIvau dAsarahi / / tulasI ke rAma kI bhI yahI sthiti hai / unako aisA pratIta hotA hai ki mAnoM sItA ke aMga pratyaMgoM se IrSyA karane vAle khaMjana, mRga, kuda, kamala Adi isa samaya pramudita haiMkhaMjana suka kapota mRga mInA / madhupa nikara kokilA pravInA / kuda kalI dADima dAminI / kamala sarada sasi ahibhAminI / / baruna pAsa manoja dhanuhaMsA / gaja kehari nija sunata prasaMsA / / zrIphala kanaka kadali hrsaahiiN| nekuna saMka sakuca manamAhIM / / sunu jAnakI tohi binu Aju / haraSe sakala pAi janu rAjU / / svayaMbhU ne sItA ke asahAya karuNakrandana ko mArmika rUpa meM prastuta kiyA haihauMpAveNa eNa avagaNNevi / tulasI prajJA-3

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a-maraNUsau maNNe vi // i kandantI / yi tiva ahamahaM kavara lakkhaNa- rAma-ve vijai huntI // hA hA dasaraha mAraNa guNovahi / hA hA jaraNaya jaNaya avaloyahi || hA aparAieM hA hA kekkai / hA suppeheM sumana sundara -mai || hA saNa bharaha bharahesara | hA bhAmaSkula bhAi saho yara / / hA hA puNu virAma hA lakkhaNa / ko sumarami kaho kahami a-lakkhaNa || ko saMthavai mai ko suhi kahoM dukkkhu mahantau / jahi jahi jAmi hauMta taM ji pa su palittau // yahI sthiti 'mAnasa' meM bhI hai - hA jaga eka vIra raghurAyA / kehi aparAdha visArehu dAyA || Arati harana sarana sukhadAyaka / hA raghukula saroja dina nAyaka // / hA lakSimana tumhAra nahi dosA / so phalu pAyau kInheMu rosA || vipati moriko prabhuhi sunAvA / puroDAsa caha rAsabha khAvA / / sItA ke vilApa suni bhArI / bhaye carAcara jIva dukhArI / / ahiMsA mUlaka jaina dharma ke anuyAyI hone ke kAraNa svayaMbhU kahIM bhI AkheTa kA varNana nahIM karate parantu yuddhavarNana meM unakA utsAha amita hai aura unhoMne pracura yuddha-varNana prastuta kiye haiM / unameM vastu varNana tathA gaNanA kI pravRtti kA Adhikya hai / ve vRkSoM ke nAmoM kI lambI sUcI prastuta karate haiN| unakI pravRtti mandodarI tathA sItA ke nakha-zikha tulasI prajJA- 3 varNana meM bar3I ramI hai / yaha sthiti tulasI kI nahIM hai| donoM kaviyoM meM dhArmika bhAvanA kI pradhAnatA hai / svayaMbhU ne jaina dharma ke AcArAtmaka tathA vicArAtmaka - donoM pakSoM kA nirUpaNa kiyA hai| svayaMbhU ke rAmacandra prabhu jina kI stuti karate haiM jaya tuhuM gaitahuM mai tuhuM para / tuhuM mAyA-vadhu tuhuM bandhu-jara // tuhuM parama-pakkhu paramatti haru | tuhuM sabbahu parahuM parAhiyaru / / tuhuM daMsaNe jANe carite thiu / tuhuM sayala surAsurehiM Namiu // siddhante mante tuhuM vAyaraNeM / sajjhAeM sAraNe tuhuM tava caraNeM / / hantu buddha tuhuM hari haru vitRhuM aNNANatamoha- riu | tahuM suhuma niraMja paramagu tuhuM ravi vambhu sayambhU siu | svayaMbhU kA dRSTikoNa udAra tathA sahiSNu thaa| unhoMne kahIM bhI brAhmaNa dharma kI nindA nahIM kii| unhoMne hindU devatAoM, avatAroM tathA bhagavAn buddha kA nAma sammAna ke sAtha liyA hai| unhoMne apane dharma kA pracAra avazya kiyA hai parantu paranindA meM ve nahIM par3e / nArI sUtra : svayaMbhU ke samasta pAtra jaina dharmAvalambI haiN| unake samasta nArI pAtra 'jina bhakta' haiM / tulasI ne apane nArIpAtroM meM jisa udAtanA ke aMza ko samAviSTa kiyA thA, usakA abhAva svayaMbhU meM dikhAyI par3atA hai| svayaMbhU suprabhA, uparambhA, aMjanA, kalyANa, mAlA Adi aneka nArI pAtroM kI nUtana sRSTi kI hai| 5

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svayaMbhU kI kauzalyA 'aparAjitA' hai| usameM sirpha putra prema hai / tulasI ke mAtRtva tathA mArmikatA kA usameM abhAva hai| tulasI kI kaikayI svayaMbhU kI kaikayI se adhika prANavAn hai| 'pauma cariu' meM sumitrA sAmAnya nArI hai| svayabhU kI uparaMbhA kI atIva kAmAsakti ko tulasI kA maryAdAvAdI kavi kabhI svIkAra nahIM krtaa| nArI ke viSaya meM donoM mahAkaviyoM ke samAna vicAra haiMaho sAhasu pabhaNi pahu muyavi / jaM mahila karaitaM purisa Navi / dummahila ji bhIsaNa jaNa-Nayadi / dummahila ji asaNi jagaMta-yari / / (svayaMbhU) kAha na pAvaka jAri sake, kA na samudra samAi / kA na karai avalA prabala, kehi jaga kAlu na khAi / svayaMbhU kA nArI-citraNa sthUla, paripATIgata tathA aupacArika hai| usameM tulasI kI sI kalAtmakatA tathA manovaijJAnikatA nahIM hai / tulasI kA rAvaNa saMyata hai parantu svayaMbhU kA rAvaNa sItA ke prati apanI kAmukatApUrNa manovRtti tathA ceSTAoM kA pradarzana karatA dikhAyI detA hai / vaha cora kI bhAMti sItA kA saundarya nihAratA hai aura usase zrIrAma ko prApta hone vAle bhautika prAnanda kI kalpanA meM DUbakara IrSyAlu ho jAtA hai| virAga pradhAna hone ke kAraNa strI-rati kI burAI se jaina dharma bharA par3A hai| svayaMbhU ne nArI ke saundarya kI nazvaratA kA rUpa bArambAra udghATita kiyA hai / caritakAvya-sUtra : 'pauma cariu' aura 'mAnasa' donoM caritakAvya haiN| donoM ko paurANika zaila ke mahAkAvyoM kI zreNI meM sthAna diyA gayA hai| svayaMbhU ne apane nAyaka zrIrAma meM manuSyatva adhika dekhA hai aura isa dRSTi meM ve Adhunika kAla ke mAikela madhusUdana datta ke adhika nikaTa dikhalAyI dete haiM / isake viparIta tulasI ke rAma parabrahma paramezvara haiN| svayaMbhU kA kavi hRdaya rAvaNa meM jitanA ramA hai, utanA rAma meM nhiiN| svayaMbhU sItA kA rUpa-saundarya isa prakAra nakha-zikha ke rUpa meM upasthita karate haiMsukai-kaha-vva su-sundhi-susandhiya / su-paya su-vayaNa su sadda su-vaddhiya / / thira-kalahaMsa gamaNa gai maMthara / kisa majjhAre riNayambe sa-vityara / / romAvali myrhruttinnnnii| rAM pimpili richoli viliNNI / / ahiNava-hu~Da, piMDa-pIla-ttharaNa / NaM mayagala ura-khaMbha NisubharaNa / / rehai vayaNa-kamalu akalaMka u / NaM mANasa-sare viyasiu paMkau / / su-laliya-lolaNa laliNa-pasaNNaha / NaM varaitta miliya vara-kaNNahaM / / gholai mudvihiM veNi mahAiNi / caMdana-tayahiM lalai NaM NA iNi / sItA ke. stanoM kA varNana karane vAle svayaMbhU tulasI kI maryAdAzIlatA tathA sItA ke jagajjananI rUpa ke samakSa Thahara nahIM pAte haiN| tulasI kA saundaryavarNana AMtarika tathA sAtvika hai - sundaratA kahuM sundara krii| chavigRha dIpasikhA janu baraI / saba upamA kavi rahe jutthaarii| kehiM paTatarauM videha kumaarii| tulasI prajJA-3

Page #13
aura siya varaniau tei upamA deI / kavi kahAi ajasu ko leI / jai paTatariya tIya saNa sIyA / jaga asi juvati kahAM kamanIyA / chabi sudhA payonidhi hoI / parama rUpamaya kacchapu soI / sobhA raju maMdaru siMgAU / ma pAni paMkaja nijamAru / ehividhi upaja lacchi tava sundaratA sukha mUla / tadapi saMkoca sameta kavi kahahiM sIya samatala || svayaMbhU kI dRSTi bAhya aura laukika thI parantu tulasI kI AMtarika tathA AdhyAtmika / svayaMbhU meM tulasI ke samakSa sAmAjikatA tathA samAja - anuzAsana kA abhAva hai / 'pauma cariu' meM vibhISaNa janaka aura dazaratha ko maravAne kA asaphala prayAsa karatA hai / bhAmaNDala apanI bhaginI sItA para kAmAsakta ho jAtA hai| rAvaNa sItA ko vAyuyAna meM biThA kara laMkA ghumAtA hai| ye saba svayaMbhU kI Azcaryajanaka udbhAvanAeM haiM jo rAmakathA ke pArasparika tathA pavitra rUpa ke sAtha mela nahIM khAtI / svayaMbhU ne rAvaNa ko dazamukhI rAkSasa na mAna kara vidyAdhara vaMzI mAnA hai / unake sabhI pAtra janmataH jaina matAnuyAyI haiN| svayaMbhU ke lakSmaNa rAvaNa kA vadha karate haiM kyoMki ve vAsudeva haiN| svayaMbhU ne rAmakathA - sAhitya ke zrRgArI rUpa kA mArga prazasta kiyA thaa| tulasI rAmakathA ko ghara-ghara meM guMjAyamAna tulasI prajJA-3 kara diyA aura usake zAzvata AdarzoM se janatA preraNA pAne lagI / svayaMbhU rAjyAzrita kavi the parantu tulasI apane cAra canoM meM hI masta rahe aura kisI rAjA kI paravAha nahIM kI / saMracanA ke dRSTikoNa se svayaMbhU tulasI ko prabhAvita karate haiM / svayaMbhU meM rasAtmakatA milatI hai to tulasI meM ramaNIyatA / pratibimba sUtra : tulasI ne maharSi vAlmIki ( rAmAyaNa) tathA vedavyAsa (mahAbhArata) kI to vandanA kI hai parantu svayaMbhU kA kahIM nAma nahIM liyA --- sItArAma guNa grAma vande vizuddha vijJAnI puNyAraNya - vihAraNI / kavIzvara kapIzvaro (vAlmIki) / aura vyAsa Adi kavi pugana nAnA / jina sAdara ri sujasa bakhAnA // tulasI ke samAna svayaMbhU ne bhI apane pUrvaja kaviyoM kA RNa svIkAra kiyA hai / tulasI ne binA kisI kA nAma lie prAkRta kaviyoM kA stavana kiyA haije prAkRta kavi parama sayAne / bhASA jinha hari carita bakhAne || DA0 jambhUnAthasiMha (hindI mahA kAvya kA svarUpa vikAsa) ne isa prasaMga meM likhA hai ki yahAM prAkRta kavi kA abhiprAya prAkRta aura apabhraMza meM rAmakathA likhane vAle vimala sUri svayaMbhU, puSpadaMta Adi kaviyoM se hai / rAmacarita mAnasa kI bhASA aura zailI para svayaMbhU kA prabhAva to spaSTa dikhAI detA hai / tulasI ne 'mAnasa' kI samApti kI puSpikA meM likhA hai -- 7

Page #14
yatpUrva prabhuNA kRtaM sakavinA zrIzambhunA durgama / zrImadrANapadAbjabhaktimanizaM prApttha tu rAmAyaNam / matvA tadraghunAthanAma nirataM sAntastamaH shaantye| bhASAbaddhamidaMcakAra tulasIdAsastathA mAna sam / / katipaya TIkAkAroM ne 'kRtaM sukavinA zrIzambhunA' se saMketArtha nikAlA hai ki sukavi svayaMbhU ne pahale jisa durgama rAmAyaNa kI sRSTi kI thI, usI ko tulasI ne 'mAnasa' ke rUpa meM bhASAbaddha kara diyaa| DA0 saMkaTA prasAda upAdhyAya (kavi svayaMbhU) kI bhI sammati hai ki svayaMbhU ne tulasI ko prabhAvita kiyA thA parantu ve dhArmika bAdhA ke kAraNa svayaMbhU kA nAmollekha nahIM kara sake / tulasI varNAzrama-virodhI kisI anya dharma athavA usake unnAyaka kavi kA nAma nahIM lenA cAhate the| ___ svayaMbhU-rAmAyaNa tathA tulasI mAnasa meM aneka sthaloM meM sAmya dikhAyI par3atA hai| svayaMbhU ne apane kAvya-saritA vAle rUpaka meM likhA hai ki akSara-vyAsa ke jala-samUha se manohara, sundara alaMkAra tathA chaMda rUpa machaliyoM se ApUrNa aura lambe samAsa rUpI pravAha se aMkita haiM / yaha saMskRta aura prAkRta rUpI pulinoM se zobhita dezI bhASA rUpI do kaloM se ujjvala hai| isameM kahIM-kahIM dhana zabda rUpI, zilAtala hai| kahIM-kahIM yaha aneka artha rUpI taraMgoM se asta-vyasta sI ho gaI hai| yaha zatAdhika AzvAsa rUpI tIrthoM se sammAnita haiakkhara-bAsa-jaloha maraNohara / su-ala kAra chanda macchohara / / dIha samAsa pavAhAvaMkiya / sakkaya-pAyaSa-puliraNA laMkiya / / desI-bhAsA-ubhaya-taDujjala / kavi dukkara-ghaNa-sadda-silAyala / / attha vahala-kallolAriNa TThiya / AsAsaya-sama-tUha-pariTThiya / / tulasI kA kAvya-sarovara-rUpaka isa prakAra haisapta prabandha subhaga sopAnA / gyAna nayana nirakhata mana mAnA / / raghupati mahimA aguna abAdhA / varanava soi vara vAri agAdhA / / rAma sIya jasa salila sudhAsama / upamA bIci vilAsa manorama / / puraina saghana cAru caupaaii| juguti maMju mani sIya sRhAI // chanda soraThA sundara dohA / soi bahuraMga kamala kula sohA / / aratha anUpa subhAva subhAsA / soi parAga makaranda subAsA / / sukRta pUja maMjula ali maalaa| gyAna virAga vicAra marAlA / / dhuni avareba kavita guna jaatii| mIna manohara je bahu bhAMtI / aragha dharama kAmadika caarii| kahaba jJAna vijJAna vicArI / / navarasa japa tapa joga virAgA / te saba jalacara cAru tar3AgA / / 'pauma cariu' meM rAma kathA kA zrIgaNeza zreNika kI zaMkA se hotA hai / paramesara para-sAsarohiM suvvai vivrerii| kaheM jiNa-sAsaNe kema thiya kaha rAghava-kerI tulasI prajJA-3

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vaha Age vyaMgya karatA hai i rAma hoM tihuaNu uvareM mAi / to rAva hi ti levi jAi / 'mAnasa' meM bhI pArvatI zaMkA karatI jo nRpa tanaya ta brahma kimi, nAri - viraha mati mori / dekhi carita mahimA sunata, bhramati buddhi ati bhori // bharadvAja kI jijJAsA bhI isI prakAra hai prabhu soi rAma ki amara kou jAhi japata tripurAri / satya dhAma sarvajJa tumha kahahu viveka vicAri // 'pauma cariu' meM zra eNika ko zaMkA ke nivAraNa hetu gaNadhara gautama rAma kathA kA udbhava isa prakAra nirUpita karate haiM baddhamANa muha kuhara viNiggaya / rAma-kahA Nai eha kamAgaya / X X eharAma kaha sari sohantI / gaNahara deva hi diTTha vahantI || pacchai indabhUi Ayarie / puNa thammeNa guNAlaMkarie || puNu pahave saMsArA rAeM / kitti hareNa araNuttara vAeM || raviSeNAri pasAeM / buddhie avagAhiya kaharAeM || 'mAnasa' meM rAma kathA kI yaha paripATI nirUpita hai-- saMbhu kInha yaha carita suhAvA / bahuri kRpA kari uha sunAvA || tulasI prajJA-3 X soi si kAgabhusu Dihi dInhA / rAma bhagati adhikArI cInhA || tehi sana jAgavalika puni pAvA / tinha puni bharadvAja prati gAvA || maiM puni nija guru sana sunI kathA so sUkara kheta / samubhI nahi tasi bAlapana taba ati raheu aceta // svayaMbhU ke Atma nivedana aura tulasI ke Atma nivedana meM kAphI bhAvasAdRzya hai / 'pauma cariu' meM svayaMbhU kahate haiM buha-yaNa saMyaMbhu paiM viNNavai / mahu sarisa aNNa hi kumai // vAyara kayAi Na jANi yau / u vitti-sutta vakkhANiyau || NA NisuNiu paMca mahAya kabbu / u bharahu Na lakkhaNu chaMdu sabbu // u bujjhiu piMgala - pacchAru / u bhAmaha daMDIya laMkAU // ve ve sAtha to vi Nau pariharapi / vari yA vRtta, kabbu karami // sAmAjabhAsa chuDa mA vihaDau / chuDDu Agama jutti kipi dhaDau // Du hoMti su hAsi- vayaNAI | gAmella bhAsa pariharaNAI || ehu sajjana lohu kiu viNau / ja abahu padarisiGa appaNau // jaM evaMfba rusAi kobi khalu / taho hatdhutthalliDa leu chalu // pisukheM ki abbhatithaeNa, jasa koviNa rucyai / kiM chaNa- indu marug Na kaMpaMtu vimucyai // tulasI ne bhI apanI laghutA prada zita kI hai &

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nija budhi bala bharosa mohi nAhIM / tAte vinaya kara saba pAhIM || karana cahauM raghupati gunagAhA / laghuti mori carita avagAhA || sUjha na ekau aMga upAU / mana mati raMka manoratha rAU // mati ati nIca UMci ruci Acho / cahi abhi jaga jurai na chAchI // chamihahiM sajjana mori DhiThAI / suni hahiM bAlavacana mana lAI || jauM bAlaka kaha totari bAtA / sunahiM mudita mana pitu aru mAtA || haMsahi kura kuTila kuvicArI / je para dUSana bhUSana dhArI // X X bhAva bheda rasa bheda apArA / kavita doSa guna vividha prakArA || kavita viveka eka nahi more / satya kahau likhi kAgada kore || 'bhavisayatta kahA' kI nimna paMktiyoM meM bhI bar3I samAnatA haisuNimitraI jAaI tAsu tAma | gaya pathahitti uDDevi sAma || vAgi sutti sahasahai vAu / priya melakhai kulakulai kAu / / vAmau kilakiMcita lAvaeNa / dAhiNau aMgra darisiu maeNa || dAhiNa loyara phaMdai savAhu | raNaM bhaNai eNa maggeNa jAhu || tulasI ne bhI isI bhAva kI sampu STi kI hai dAhina kA sukheta suhAvA / nakula darasa saba kAhuna pAvA / / 10 sAnukUla vaha trividha bayArI / saghaTa sabAla bhAva nara nArI // lovA phira-phiri darasa dikhAvA / surabhI sanmukha zizuhi piAvA // mRgamAlA dAhina dizi AI / maMgala gana janu dInha dikhAI || niSkarSa sUtra : 'pauma cariu' jaina saMskRti se otaprota rAma-kAvya hai / usane 'mAnasa' ko yatra-tatra prabhAvita kiyA hai| svayaMbhU oja ke kavi the / unakI sabase bar3I dena sItA kA caritra citraNa hai| tulasI ne samUce bhAratIya mAnasa ko prabhAvita kiyA hai / ve apane kRtitva tathA sAhitya-srotoM ke viSaya meM bar3e ImAnadAra the| hindI kA yuga Ate-Ate unakA koI nAmalevA nahIM raha gayA thA / kisI ne unakA stavana nahIM kiyA / isakA kAraNa thA ki hindI meM AbhAra pradarzana kI paripATI samApta ho gayI thii| isake ekameva apavAda mahAkavi gosvAmI tulasIdAsa the jinhoMne apane pUrva pramukha kaviyoM kA tarpaNa kiyA hai / anya kisI kavi ne apane pUrvavartI kaviyoM kA smaraNa nahIM kiyaa| rASTrakavi maithilIzaraNa gupta ne 'sAketa' meM rAma-kAvya ke gAyakoM tathA puraskarttAoM kA sAdara nAmollekha kiyA hai / 'pauma cariu' aura rAmacaritamAnasa' bhAratIya sAhitya kI do anUThI, apratima tathA praur3ha upalabdhiyAM haiM jinhoMne rAmakathA tathA rAma-kAvya ko yugAMtara pradAna kiyA hai / tulamI prajJA- 3

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rAjasthAnI sAhitya kSetra meMAcAryazrI tulasI kA yogadAna muni madhukara ve mere bacapana ke dina the| usa samaya sAhitya ke marma ko pahacAnanA merI buddhi-sImA se pare thaa| bahuta se zabdoM kA to maiM artha bhI nahIM samajhatA thA phira bhI brahma muhUrta ke suhAvane samaya meM apane agraja ke surIle kaNThoM se niHsRta saMgItamaya padyoM ko sunakara maiM jhUma uThatA thA aura unake sAtha - sAtha tanmaya hokara saMgIta-saritA meM DubakiyAM lene lagatA thaa| una padyoM kA zabda cayana hI kucha isa DhaMga kA thA ki ve anAyAsa hI mujhe kaMThastha se ho gaye the aura unheM aba bhI apanI smRti meM saMjoye guNa gaMbhIra dhIra dharaNI sama, nirmala gaMga - samIra / bhaMjana bhIra vIra sama karaNI, taruNI tAraNa tIra / / amRta jharaNI ziva-niHsaraNI, karaNI karaNa sprem| vANI bhrama-haraNI tasu mahimA, varaNI jAve kema // " ye padya terApaMtha ke aSTamAcArya zrI kAlUgariNa ke svargArohaNa ke prasaMga para unakI puNya smRti meM likhI gaI eka DhALa 'bhajiye nizadina kAlUgariMNada' ke haiM |..."bs inhIM padyoM ke mAdhyama se AcAryazrI tulasI ke sAhitya se merA paricaya prArambha hotA hai| "bhAdrava zukla tIja dina mujhane bhikSugaNa siratAja / bindu no siMdhu kara thApyo Apyo pada yuvarAja // saMyoga kI bAta hai vikrama saMvat 2000 meM AcAryazrI kA pAvana-pravAsa tulasI prajJA-3

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merI janmabhUmi gaMgAzahara meM thaa| una dinoM 'kAlU yazo vilAsa' kA racanAkrama bar3I tIvra gati se cala rahA thA, logoM kI utkaNThA ko dhyAna meM rakhate hue prAtaHkAlIna pravacana meM usakA vAcana prArambha huaa| usake sarasa aura sarIle padyoM ko jaba AcAryazrI apane rasIle svaroM se gAte taba aisA samAM baMdhatA ki sahasroM zrotAoM ko hRdayataMtrI jhaMkRtasI ho uThatI thii| aba bhI 'kaMsUbe' gIta kI dhuna meM gAye gaye padyoM kI avyakta dhvani mere kAnoM meM gUja-sI rahI hai -- "nikaTa nikaTa bahU zahara suraMgA, ikaraMgA jiha dezI re / belU-parvata parvata-savayA, pravayA pariNata vezI re / / rayaNIye reNu kaNAM zazi-kiraNAM, calakai jANaka cAMdI re| mana haraNI dharaNI yadi na huve, ati ___ Atapa aru AMdhI re // sahaja sarala zraddhAlu hada hRdayAlu jana jihAM vAsI re / bahu parivAra apAra dhAnya-dhana, munisevA abhilASI re // ehavI racanA jihAM kaho kima, tasu nAma marusthala sAdhu re / svarNa sthala bhala bhAve bhAkhata, nahIM koI ___jAta no bAdhu re // 2 prastuta padyoM meM prakRti-citraNa ke sAtha-sAtha marusthala ko svarNa-sthala ke rUpa meM aMkita karane vAle sajIva pramANoM ko par3hakara kaunasA pAThaka AzcaryAnvita nahIM hogA ? isa prakAra mujhe prArambha se hI AcAryazrI kI racanAoM ko sunane, par3hane aura likhane kI abhiruci rahI hai, para sAhityika dRSTi se maiMne unheM taba par3hA jaba zrI brajanArAyaNa purohita pI-eca.DI upAdhi ke lie zodha-prabandha likhate samaya terApaMtha ke hindI aura rAjasthAnI sAhitya kA anuzIlana kara rahe the / unhoMne AcAryazrI ke sAhitya kA paricaya tatha mArmika sthaloM aura padyoM kA saMkalana mAMgA thA usI silasile meM saikar3oM padyo kI sUcI taiyAra ho gaI aura vaha aba bhI mere pAsa surakSita hai| yuga-pradhAna 'AcArya zrI tulasI" eka vRhad dharma saMgha ke saMcAlaka haiM, unhe netRtva ke nAte saMghIya bahumukhI pravRttiyoM se atyadhika sambandhita rahanA par3atA hai, isalie vyavasthita rUpa se avakAza nika lane meM kitanI duvidhA hotI hai ise Apake sannikaTa rahane vAlA hI jAna sakatA hai| ___ sAhitya sRjana ke lie ekAnta aura nIrava vAtAvaraNa kI apekSA rahatI hai kintu ApakI yaha virala vizeSatA hai ki jana-saMkula sthAnoM meM bhI ekAgra hokara likha sakate haiM, anyathA sAhitya jagata ko itanI racanAeM zAyada nahIM mila pAtIM / AcArya zrI kI kRtiyAM mukhyataH tIna bhASAoM-saMskRta, hindI aura rAjasthAnI-meM haiN| kaI kRtiyoM kA te videzI bhASAoM meM anuvAda ho cukA hai / prastuta nibandha meM - rAjasthAnI bhASA se sambandhita sAhitya para hI vizeSa prakAza DAlA jaayegaa| rAjasthAnI AcArya zrI kI mAtR bhASA hai / mAtRbhASA ke prati mamatva yA yoM kaheM ki tatkAlIna AsapAsa kI pari. sthitiyAM hI kucha aisI thIM ki sarva prathama 12 tulasI prajJA-3

Page #19
sAhitya kSetra meM usI ke mAdhyama se ApakA padanyAsa hotA hai| dIkSita hone ke do varSa bAda jabaki ApakI avasthA lagabhaga 13 varSa kI thI, kavitta aura chaMda banAne prArambha kara diye the| dhIre-dhIre yaha krama Age bar3hatA gayA aura Aja vipula mAtrA meM aneka vidhAoM meM ApakA sAhitya hamAre sAmane vidyamAna hai| vargIkaraNa ke rUpa meM use sAta bhAgoM meM bAMTA jA sakatA hai: 1. jIvana caritra 2. AkhyAna 3. zikSA 4. yAtrA 5. zraddhAMjali 6. patra 7. sphuTa 1. jIvana caritra isa varga meM pAMca grathoM ko liyA jA sakatA hai| (1) kAlUyazovilAsa-AcArya zrI kI kAvyakRtiyoM meM grathAna kI dRSTi se sabase vRhatkAya aura apane DhaMga kA eka utkRSTa koTi kA mahAkAvya hai| isake carita nAyaka haiM-svanAmadhanya terApaMtha ke aSTamAcArya svargIya zrI kAlUgaNi / unakA jIvana vividha vizeSatAoM kA saMgama thaa| AcArya zrI ne una virala vizeSatAoM ko atyanta nikaTatA aura sUkSmatA se AtmasAt kiyA hai / isalie apanI kAvyamayI bhASA meM jana-jana taka pahu~cAne meM saphala siddha hue haiM / kAvya kI bhASA saMskRtaniSTha rAjasthAnI hai para kahIM-kahIM prasaMgAnusAra gujarAtI, hindI, urdU, prAkRta aura aMgrejI bhASA ke zabdoM kA bhI chuTapuTa prayoga huA hai jo ki Apake samanvayavAdI dRSTikoNa kA paricAyaka hai / kAvya kI zailI aura racanA-paddhati eka vizeSa prakAra kA oja aura pravAha liye calatI hai jo ki pAThakoM ko apane sAtha bahA le jAtI hai / rUpaka, upamA, anuprAsa Adi alaMkAroM ke paga-paga para darzana hote haiM / vakrokti, yamaka, zleSa Adi ke bhI aneka udAharaNa yatra-tatra bikhare par3e haiN| kahIM-kahIM Rtu-varNana aura prakRti-citraNa itanA svAbhAvika huA hai ki dekhate hI banatA hai - udAharaNa ke rUpa meM upasthita hai grISma Rtu kA hRdaya-dAhaka varNana"jyeSTha mahInoM ho Rtu garamI no madhyama sInoM ho hivaM haTha bhiino| luhara jhAlA ho ati vikarAlA, banhi jvAlA ho jima cauphAlAM / bhU thaI bhaTTI ho taravI tApa, reNu kaThThI ho tanu saMtApa / ajina rU aThThI ho maThThI vyApa, ati duraghaTTI ho dhaTTI mApa / sveda nijharaNAM ho rU- rUjhArai, cIvara kara nA ho luha - luha hAra / aMgai ughar3e ho phuNasI phor3A, bhU pai ughar3e ho jima bhUphor3A / "3 grISma Rtu apanI carama sImA para hai, vikarAla lUyeM yoM cala rahI haiM mAno uchalatI huI agni kI jvAlA ho| sUrya ke pracaNDa tApa se bhUmi bhar3abhUje kI bhaTThI sI bana gaI hai / AMdhiyoM ke kAraNa zarIra para par3ane vAlI miTTI camar3I aura asthi Adi pratyeka aMga para ___ apanA adhikAra jamA kara AtaMkita kara rahI hai| pasInA yU cU rahA hai mAno koI jharanA baha rahA ho, use rUmAla se tulasI prajJA-3 13

Page #20
poMchate poMchate hAtha hairAna ho gaye haiM / logoM ke zarIra para phuMsI-phor3e ubhara rahe haiM mAno jamIna para jagaha-jagaha bhU phor3e ubhara Aye hoM / kitanA sIdhA aura mArmika varNana hai / grISma Rtu bhayAnaka hai to zIta Rtu kyA usase kama hai ? Aiye aba nimnalikhita paMktiyoM se zIta Rtu meM praveza kareM "tharathara kAMpe sAro tana dina bhara nahIM ALasar3o jAveM / sirakhAM - sor3AM maiM bhI sI-sI karatAM nIMdar3alI ur3a jyAvaM / / jadi hAtha rahe gAbhAM bAhara minaToM meM baragajyA ThAkara so / hA hA bo ke karato hosI mukha nikala par3e rava sAkara so | hAtha-pairAM meM vyAUr3I phATai jima parvata khogALA || kAlUTo ceharo par3a jyAveM jala jyAve camar3I siyALAM // beLU TIlAM rI bA dharatI paga dharata parAyA sA par3asI / bharatI AMkhyAM bharatI nAkAM kara zAkhA karar3I kaMkarasI || jaba zimale khAnI barapha par3a thaLiyAM meM ThaNDI bALa caLa | jADA gAbhAM syU jar3a aMga mAM syU khaTa AropAra khaLaM || ThaNDo jaLa par3ayo gar3o sohra pItAM kALejAM DIka uThe / dAMtAM-jADAM jadi dadaM huvai sahasA mukhar3e yUM cIkha uTha / / bhINI-jhINI nizi osa par3a jhAMjharaka jama jyAve jaMgala / 14 jaMgaLa jA hAtha ujaLa karatAM jAr3e syU barpha huve jama jaLa || dhorAM dhorAM maiM dhoLA sA cAMdI kA jAra ka barga biche / jama jAya jalAzaya bhI satIra kitanI sundara tasvIra khicaM // hai khabara amara dAho par3ajyA lyo pahala Akar3AM rI bArI / jaLa jyA bina Aga lapaTTAM ke becArAM rI bhArI khyArI || sUkhA lakkar3a jaLa khAka huve lakhadAda par3e ho / eha jAr3e kI jokhima maiM jAkher3A kevala le lAho // jaba mausama povaTa - mAvaTa rI bo binA bagata ro mehar3alo / DakArayAM DAMkarar3I bAje dhuMvaralI tarja ne nehar3alo || sUraja bhI teja tapai konI jAr3a syU Darato bega chu / sigar3ayAM sArI rAtAM silage pANI syU N hAtha na paira dhupe // ' zItakAla meM hone vAlI vyathAoM ko aMkita karate samaya kavi kI kalama ne kamAla kara dikhAyA hai| aisA lagatA hai mAno hama zItakAla meM viharaNa kara rahe haiM / 4 vastroM se bAhara rahane se tana ke ThiThurane para 'ThAkura' hone kI bAta apane DhaMga kI anUThI kalpanA hai| sAtha hI bivAI ke lie parvatoM ke daroM (khogAlA ) kI upamA aura retIle TIloM para jame hue dhavala hima kI cAMdI ke bargoM se tulanA, maMdadhUpa aura zItakAla jaldI chipate hue sUrya ko jAr3e se DarA huA tulasI prajJA-3

Page #21
barasAtI nadiyAM jalada se aparimita jala pAkara bar3e vega se bahatI haiM, parantu jala ke utarane ke bAda unhIM nadiyoM kI cara meM dhUla ur3atI najara AtI hai| tathya ke rUpa meM parAyA dhana pAkara phUlane vAle kI yahI gati hotI hai / "bar3hatI bar3hatI hI bar3ha zanaizana zuruAta / bA kalAraNa utarAda rI sajjana prIti __ sujAta / / " batalAne vAle padya ukti-vaicitrya aura upamA kI dRSTi se AzcaryotpAdaka haiM / isI varNana meM ApakA kavi-mAnasa pAle ke kAraNa hone vAle becAre arkapatra ke vinAza ke sAtha sahAnubhUti dikhalAnA aura UMTa ( jAkher3A ) ke utkarSa ko bhI nahIM bhUlA hai| ___ kavi yathArthadarzI hotA hai| vaha prakRti ke sUkSma parivartana ko bhI hRdayaMgama kara use apanI pratibhA kA paridhAna pahanA kara sanAtana satya ko pragaTa kara detA hai / varSA kA samaya hai| AkAza meM cAroM ora bAdala maMDarA rahe haiN| anukUla aura pratikUla pavana kI preraNA pAkara ve kabhI bana rahe haiM aura kabhI bigar3a rahe haiN| isI rahasya ko vyakta karane vAle padya haiM"durjana mana dhana rI huvai, eka rIta vikhyAt / prApta parAI preraNA, bigar3e baraNaM chaNAt / / " dUsare kI preraNA pAkara kSaNa meM banane aura bigar3ane vAle durjana ke mana se ghana kI tulanA kitanI vAstavika hai| zleSAlaMkAra kA camatkAra dekhiye"abdhi zeSa zayyA tajI, sajhI veza ___ abhirAma / jANaM kyU nabha maiM kiyo, ghanazyAma vishraam|" 'ghanazyAma' zabda ko kajarAre bAdala aura viSNu ke rUpa meM pUrNataH ghaTita karanA kitanA manorama hai| kucha padyoM ko to par3hane se sUktiyoM kA sA svAda AtA haiparadhana pA phUla saghana vidhi dukUla unmuul| sau barasAtI surasarI kabuhI ur3AsI dhUla // thalI pradeza meM uttara dizA se umar3a-ghumar3a kara Ane vAlI varSA ko 'utarAdI kalAyaNa' kahate haiM, usakA prAraMbha choTI sI badalI se hotA hai aura dhIre-dhIre vaha sAre AkAza ko apane adhikAra kSetra meM le letI hai / usI kalAyaNa kI sajjanoM kI prIti se tulanA kitanI upayukta hai| rUpaka alaMkAra kA eka anupama udAharaNa prastuta hai"zizira ekato zItatama,itara dhAma bina aMta / sadA zAnta madhyastha mana, saMta sarUpa vasaMta // ' vasaMta Rtu se pahale zizira Rtu meM bhayaMkara sardI rahatI hai, to dUsarI ora vasanta ke bAda grISma Rtu meM bhayaMkara grmii| sardI aura garmI donoM se hI aprabhAvita rahatA huA vasaMta saMta ke samAna madhyastha hai| vasaMta kA saMta ke rUpa meM aMkana bilkula nayA prayoga hai| ___ rUpaka kI dRSTi se dUsarA udAharaNa mevAr3a pradeza ke zraddhAlu bhaktoM kI bhAvanA ko abhivyakta karane vAle padyoM meM par3hiye tulasI prajJA-3 15

Page #22
"patita uddhAra padhAriye, saMge saba lahI tthaatth| medapATa nI medanI jove khar3I-khar3I bATa // saghana ziloccaya ne miSai UMcA kari-kari hAtha / caMcala dala zikharI mirSa de jhAlA jagannAtha / / nayaNAM viraha tumAraDai jharai nijharaNA jaas| bhramarArAva bhramai karI, lahai lAmbA niHzvAsa // kokila kUjana vyAja thI, vatirAja ur3Avai kaag| araghaTa khaTa khaTakA karI dila khaTaka dikhAvai jAga / / maiM abalA acalA rahI kima pahuMce mama saMdeza / ima jhara-jhara manu bhUraNAM saMkocyo tanu suvizeSa // "5 prakRti ke prati AcAryazrI ke hRdaya meM anupama anurAga hai / jarA sA avakAza milate hI vaha anAyAsa hI prasphuTita ho uThatA hai| Aiye aba hama mevAr3a pradeza ke nayanAbhirAma dRzyoM kI ora caleM - "mAMjariyAM hariyAM jihAM, sauhe druma sahakAra / kokaliyAM khiliyAM karai, kuhuka-kuhuka TahukAra / / Ana miThAsa ciThAsa nI, saurabha hI bhara saakh| darakhata chAyAM nirakhatAM (huvai) pathika __ zayana abhilAkha / madhukara gujArava miSe lahu madhuno AsvAda / nahiM nahiM kahi ehavo madhu, ema karai sNvaad|| iMgariyA gariyA ghaNAM hariyA-bhariyA bhAla / sAmariyAM bina kuNa rahe dariyAnI sevAla"6 madhukara ke gujana meM mevAr3I madhu kI mahattA kA ninAda Apa nahIM suna sakate, agara ye padya Apake sAmane nahIM hote| isa prakAra aneka sthala haiM, jinheM par3hakara hama prakRti se sIdhA sAkSAtkAra kara sakate haiM, para nibandha kI bhI apanI sImA hotI hai| sthUla paricaya isa mahAkAvya ke do bhAga haiM, pUrvArddha aura uttarArddha / donoM bhAgoM meM chaH khaNDa haiM jinheM ullAsa zabda se abhihita kiyA gayA hai| pratyeka ullAsa meM cha-cha mukhya viSaya tathA aThAraha-aThAraha DhAleM haiM / dUsare ullAsa meM unnIsa DhAleM hone se una sabakI sammilita saMkhyA 106 ho jAtI hai| kahIM-kahIM prasaMgAnusAra aMtara DhALeM bhI rakhI gaI haiN| ye saba zruti-madhura prAcIna loka gItoM aura bhajanoM kI dhunoM meM haiN| pratyeka ullAsa ke prArambha aura samApana meM saMskRta bhASA ke vibhinna vRttoM aura prAMjala gadya kA prayoga huA hai, inake atirikta dUhA, soraThA chappaya, manohara, gItaka, motIdAma Adi chaMda bhI paryApta mAtrA meM haiM / kula milAkara samagra graMtha kA anuSTup padya pariNAma granthAna 6643 haiN| isakA prArambha saM0 1666 phAlguna zuklA 3 momAsara (cUrU) meM huA thA kintu vizeSa kAraNavaza bIca meM kAphI samaya taka isakA kArya baMda rahA, isakI pUrti saM0 2000 bhAdrava zuklA 6 sAyaMkAla (kAlUgariNa ke carama divasa) ke dina ThIka usI samaya gaMgAzahara (bIkAnera) meM huI hai| tulasI prajJA-3

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(2) DAlima caritra zrI DAlagaNi terApaMtha ke saptama AcArya the| ve mAlava deza kI rAjadhAnI ujjayani ke nivAsI the / unakA janma ASAr3ha zuklA 4 saMvat 1906 , dIkSA saM0 1923 bhAdrava kRSNA 12, agraNI saM. 1630 AcArya pada cunAva 1954 pauSa kRSNA 3 / svargavAsa 1966 bhAdrapada zuklA 2 lADanU meM huaa| prastuta kAvya meM unake prabhAvaka jIvana-caritra ko atyanta rocaka DhaMga se grathita kiyA gayA hai| isake do khaNDa haiN| ve 41 DhALoM meM vibhakta haiM ! unakI padya saMkhyA 1345 hai / isakI racanA 2013 bhAdrava kRSNA 5 ravivAra ke dina saradArazahara meM prArambha hotI hai aura pUrti 2018 zrAvaNI pUrNimA ke dina bIdAsara meM / kAvya kI bhASA sarasa aura zailI prAMjala hai| kahIM-kahIM to kavi kI lekhanI yoM calI hai mAno eka hI sAMsa meM saba kucha kaha jAnA cAhatI ho| udAharaNa ke rUpa meM dekhiye terApaMtha ke chaThe AcArya mANakagaNi ke acAnaka divaMgata hone kA citraNa sahanANI kI laya meM"o binA bagata sUraja chipagyo, lAga hai __ aMbariyo uunnoN| bujhagyo dIpaka jo jagamagato karagyo sagale ghara nai suuno|| tArA-nakSatra ghaNAM nabha maiM piNa cAMda binA phIkA laage| zAsaNa sAro saba sAdha-satyAM zobhe zAsa Napati ra sAgai // dudhArU gAyAM gokala rI o sUno chor3a __ gayo gvaalo| khetI laharAva khar3I khar3I paNa Aja kaTha hai rakhavAlo / hai se nA sagaLI kar3AjUr3a paNa seNApati konI Age / zAsana rA sArA saMta-satyAM zobhe zAsaNa pati ra sAgai // ratha khar3ayoM saMbhyor3o jhaNahaNato paNa Aja __ kaThe hAMkaNa haaro| sAmAna par3ayo saba mUAge paNa Aja kaTha hai cejaaro|| asavAra binA rA ghoDAM nai bolo jI joza kiyAM jAge / zAsaNa rA sArA saMta-satyAM zobhe zAsaNa pati ra sAgai // ". mANaka gaNi ke svargastha hone ke bAda sArA saMgha cintita thA ki bhAvI AcArya ke nirvAcana meM koI sAMvidhAnika vyavasthA ke na hone se nirNaya kisa prakAra se liyA jA sakegA? yaha eka saMgha kA bahuta bar3A parIkSaNakAla thaa| usI paristhiti meM saMgha ke sadasyoM kI manobhAvanA kA vAstavika varNana kitanA sAmayika hai"saMtAM ! gauravazAlI zAsaNa hai sadA syU ___ aapnnoN| iNa ne dropadI ke cIra jyU bar3hato hI rAkhaNoM // asalI sono jiyA-jiyAM Aga maiM tpailaa| saMtAM ! biyAM-biyAM teja bIroM badhasI ghnnoN|| nandanavaNa maiM Ayo jholo Aja o ____ aNacintyo / saMtAM ! sIkhyA konI kadeI ApAM to __kAMpaNoM // ApAMne to ApArI hI rIta maiM hai caalnnoN| saMtAM ! avaLI-savaLI bAtAM karasI jaNo jnnoN|" tulasI prajJA-3 17

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prastuta caritra meM saMvAdoM kI zailI bhI kAphI rocaka aura manovaijJAnika hai| muni DAlima ke AcArya pada para nirvAcita hone kI sUcanA pAkara unake sahavartI saMta nAthUjI bhAva-vibhora hokara nivedana karate haiM - "do hAtha kAMbaLI Upara aba kabhI nai poDhaNa daya lA, ba kRpaNa paNe rA kApar3A aba kabhI nai oDhaNa dayU lA, ho mhArA mukuttmnnii......|| mhaiM to pahalI jANe hA, piNa Apa eka ___nahIM mAnI, abato mADANI mAno A TelIgrAma nisANI, camaka jyU hiraNa knnii........|| kahai DAlima rai nAthUjI / mata bola, mauna tU rAkhe, ApAM AgIne cAlAM, pahalI dekhe phira bhAkha, sayANA A rrnnii............|| dekhatA AMkhyAM thAMkI o chipa na bhAgya 11, agraNI 1631, AcArya 1646 caitra kRSNA 8 tathA svargavAsa 1654 kArtika kRSNA 3 sujAnagar3ha meM huA thaa| prastuta kRti meM mAraNaka gaNi ke sampUrNa jIvana ko saMhabdha kiyA gayA hai| 21 DALe haiM unako 28 prAcIna loka gItoM kI dhunoM meM racA gayA hai| isake kula padya 564 haiN| jinameM dohA, soraThA 128, lAvaNI chaMda 25, gItaka chaMda 8 tathA kalaza 1 hai| isakI racanA saMvat 2013 zrAvaNa kRSNA 3 tathA pUrti 2013 bhAdrava kRSNA 4 saradArazahara meM huI hai / eka mAsa meM pUrta isa racanA ke kaI sthala sAhityika dRSTi se saMgrahaNIya haiN| udAharaNa ke rUpa meM chipAyo, kAI rahyo dekhaNo bAkI, svaNima sUraja udiyAyo, hai jAgI kRta krnnii.........|| aba laga mAlika kara setyA, AcArajArI AjJA suu| aba sakala saMgha adhinAyaka, pyArA mhArA prANa suu| khilI aMbara dhrnnii.........|" (3) mANika mahimA terApaMtha ke chaThe AcArya zrI mANaka / gaNi rAjasthAna kI rAjadhAnI jayapura ke nivAsI the| unakA janma 1612 bhAdrava kRSNA 4, dIkSA 1628 phAlguna zuklA "pATanagara DhUDhAr3a deza ko, jayapura zahara puraanno| rAjasthAna mahAna rAjya ko, aba hai kendra bakhANo / bar3I manorama baNI sajAvaTa, nirakhata nayana lubhAva / dekhyA zahara aneka eka, jayapura kI chaTA niraalii|| vo jauharI bAjAra nihAro cihUM aura dRga ___ddaalii| caupar3a ro caugAna dekha caturAM ro citta ckraavai|| baNyoM havAI 'havAmahala' tyoM tripoliya ro toro, laMbI-caur3I sar3a kA meM ha sAgIr3o jI soro / rAmanivAsa bAga meM sAvaNa bhAdur3o barasAvai // motI DUgara rA mahaloM maiM mojIr3o mana ___ bhIjai, 18 tulasI prajJA-3

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__madutAI, jaMtara-maMtara aura nAharagar3ha gItAM maiM gaaiijai| prastuta kI gaI hai| unheM terApaMtha ke pAMca DhaLato hI dIkhai TAima jada gaLato shAmo AcAryoM kA yuga dekhane kA avasara milA Avai / / thaa| isI bAta ko dhyAna meM rakhate hue ghATa aura niziyAM jaLa mahalA aneka AcArya zrI ne isa grantha ko 5 yugoM meM loka Aloke, vibhakta kiyA hai| paMktibaddha prAsAda zahara rA, barabasa jana chaThA vibhAga hai, jIvana-jhAMkI / ___ mana roka / jisameM maMtrI muni ke madhura saMsmaraNoM ko gaja nimilikA gaLayAM dekha, kuNa guNa maiM noMdha rUpa meM prastuta kiyA gayA hai aura avaguNa gAvai / / anta meM prazasti-prakaraNa meM racanA-kAla meM mila nA zuddhAcAra vicAra, mano modaka hone vAlI yAtrA aura samAgata bAdhAoM kA ullekha karate hue usakI pUrti Adi (to) kevala barphI kalAkaMda kI, kuNasI kI sUcanA dI gaI hai / tadanusAra isakI kahI bddaaii| pUrti 8 julAI 1971 ke dina (caMderI) jayapura janatA dhArmikatA rI, sundara zAna lADanU meM huI hai / isake lagabhaga 1000 bar3hAvai / / ' 10 padya haiN| jinheM dUhA, soraThA, sahanANI thalI pradeza meM eka ukti praca chaMda, lAvaNI chaMda, caupAI, kalaza, apalita hai: jAti, zikhariNI, zArdUla-vikrIDita, "jo nahIM dekhyo jayapuriyo / harigItaka, rAmAyaNa Adi chaMdoM ke atito kuLa meM Akara ke kariyo / " rikta lagabhaga 20 layoM meM likhA gayA arthAt saba kucha dekha liyA para hai| kRti kI bhASA sarasa * aura prAMjala agara jayapura nahIM dekhA to kula meM janma lekara hI kyA kiyaa| uparokta padyoM meM kAvya meM vahI kavi saphala ho citrita darzanIya sthaloM se bharapUra jayapura sakatA hai jo prakRti ke kaNa-kaNa se kA manorama sauMdarya dekhane ke bAda yaha ukti apanA tAdAtmya sthApita kara letA hai / anyathA pratIta nahIM hotii| prAkRtika dRzya, Rtue, sthAnIya logoM kA (4) magana caritra rahana-sahana aura kSetrIya khAna-pAna Adi maMtrI muni zrI maganalAlajI terA kI bAteM sabhI jAnate haiM kintu kavi kI paMtha saMgha ke una manISI. muniyoM meM the, anubhUti kA mizraNa pAkara jaba ve lekhanI jinhoMne apane kartavya aura buddhi-kauzala kA viSaya banatI haiM taba nayA hI raMga se sAre saMgha para eka vizeSa prabhAva jamA khila jAtA hai| namUne ke taura para kara AbAla vRddha kI zraddhA ajita karalI dekhiye - thii| ve una virala vizeSatAoM ke kAraNa "moTA-moTA hai zaila khaDyA, vRkSAvaLiyAM saMgha meM sarvaprathama 'maMtrI' ko sammAnya syUhara cA-bharayA, upAdhi se vibhUSita kie gae the| isa ___ nadiyAM nALAM ro pAra nahIM, tAlAba jamIM kRti meM unakI ghaTanA pradhAna jIvana jhAMkI syU jddyaa-pddyaa| tulasI prajJA-3 16

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mosama-mosama meM lar3Alumba, ba kheta khaDyA laharAva hai, koyaliyAM kUja kuhuka-kahuka, pathikAM ro ___ svAgata gAvaM hai| ruta-ruta rI phasalAM khUba phaLaM, bhUmi bhArI upajAU hai, phaLa rakama-rakama rA madhura-madhura mosama rI moja amAU hai / saradI garamI ro jora nahIM, majhalI sI ruta haradama barate, lU dhUpa lAgaNaM ro bhaya to mevAr3a rahayo sarate-barata / "11 mevAr3I logoM ke khAna-pAna meM jaba makkI aura ur3ada kI pradhAnatA rahatI hai, ve vividha prayogoM se unake padArtha banAkara khAte haiN| aba taka aneka zabdakoza prakAzita ho cuke haiM para unakA vivaraNa unameM zAyada hI mile / jAjhariyo, jhakolavAM - pUr3ayAM, DalArAba, phADArAba, paleva, kAlI roTayAM, DabokalyAMrI kaTThI, phaLaphaLa, sema, brkrnn| ro sAga Adi vastuoM se paricita hone ke lie ina padyoM para dRSTi DAlie"java makkI ro jaba khAsa khANa gehUM rI bhI aba kamI nahIM / ur3adAM rI dAla bAphalA rI, vA jor3I kiNa nai gamI nahIM / / bhujiyA jhakoLavA-pUr3ayAM ro jAjhariyA ro jada svAda jamaiM / ghI galyA DhokaLA makiyAM rA, lakha mukha ro pANI nahIM thamaiM / / " / "DaLArAva, phAr3A rI dUjI patalI barNa paleva kAlI roTayAM DabokaLAMrI kaDhI phaLaphaLa sAga TimarU aura kumaThiyA barakaNa vividha badhArai sAra gogundA rI sIma maiM ho // "12 rAjasthAna ke retIle pradezoM kI uSmA aura lU se pIr3ita hokara bahuta se loga masUrI, nainItAla aura zimalA jaise ThaNDe pradezoM meM saira karane ke lie jAte haiM para unheM patA nahIM hai ki unake apane hI rAjasthAna meM kucha aise pradeza bhI haiM jo una sthAnoM se kaI dRSTiyoM se adhika ramaNIya haiN| maMtrI muni kI janma sthalI 'gogundA' kI sImA meM praviSTa hone para Apako aisA hI anubhava hogaa| "kara gagana syU bAda pahAr3ayAM hai patharIlI pAtha, saMkar3I pagaDaNDayA maiM bahaNoM rahaNoM kara sthira gAta, sar3ako pakkI rI nahIM vakkI, muzkila mila gaDAreM sArai gogundA rI sIma maiM ho sIma ho / UMDI par3I darAr3A Upara lar3Alumba hai rUkha, nIce jhuka jayaNAM syUTuraNoM TaLano rasta jhaMgI jhAiyAM Ave ADyAM, Daga-Daga dRSTi pasAra, sArai gogundA rI sIga maiM ho sIma maiM / / nIra bahai jhara-jhara jharaNAM ro, karuNAM ro bahalAva, amba DAla koyaliyAM kUja gUja madhurArAva, jAI juhI rI khuzabU hI, ali nikuramba vihAre sAre gogundA rI sIma maiM ho sIma maiM / / patharAM maiM jar3a ropa khar3ayA hai nimba jamba sahakAra, Dhera-Dhera dhava khadira palAMsa vaira Dera bharamAra, seva 20 tulasI prajJA-3

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gucchalattA syU vacchalattA syU. patha zrama pathika nivArai, sAre gogundA rI soma maiM ho sIma maiM // AMkI bAMkI bahe bAhinyA rahe nirantara nIra lambA caur3A khALa nALacA hara pathika zrama pIra caTTAnAM maidAnA jyU mahamAMnA nai satakAra sAra,gogundA rI sIma maiM ho sIma maiM / / jAMgaLa jIva bher3iyA bhAlU, sAMbhara, zazaka, siyAra, kALA, moDA aura cIkalA, hiraNAM rI bharamAra lambar3apUcho, bAMdara chUchA, uchaLakUda taru DArai sArai, gogundA rI sIma ___ maiM ho sIma maiM // jeTha mAsa meM bhI sala maiM sIyALe so sI kAMbaLa or3hayAM bhItara por3hayAM hI bhAga mana bhI para mAcharar3A, mAMkaraNa saraDA aMdara aMga vidAra, sArai gogundA rI sIma maiM ho sIma maiM / / birakhA par3e vimAtrA paNa hai kAmaNiyAM ro jora kaI dinAM syU sUraja dosa, muzkila pora dupaura rimajhima barasa kaNa-kaNa sarasa bhU-bhAgini siNagAra, sAraM gogundA rI sIma maiM ho sIma maiM // "1 3 mevAr3a ke logoM kA sAdA jIvana, zuddha caryA aura zramaniSThA vastutaH bejor3a hai / sAdhu-samAgama kI sUcanA pAte haiM to ve sammucchima jIvoM kI taraha sahasroM kI saMkhyA meM kaMdhoM para bistara aura khAnepIne kA sAmAna hAtha meM lie paidala hI magaroM ke mArga ko minaToM meM lAMghate hue apane lakSya ko sAdha lete haiN| jahAM avasara milA maradAnI khAnA arthAt dAla. bATI pakAI, khAI aura basa na koI jhaMjhaTa na koI khaTapaTa / 'minaTAM maiM jIva chamucchima ro Dhiga lAge, tyU medapATa janatA jhigamiga kara jAgai, khAMdhAM dhara bistara pagAM bidA ho jyAvai magarAM ro mAraga minaTAM maiM saMgha jyAva' 'jAtrA meM mila maradAnI khANoM khAve jagarA maiM bATyAM seka zuddha ghI pAvai ur3adAM rI dALa cUra mR zighra sameTai nahIM aThI baThI kahIM ulajha lapharai leThe' 'zrama meM nahIM zarama amIrI aMga nahIM hai sAdo jIvana aura caryA zuddha rahI hai' 54 ___adhyayana kI dRSTi se maMtrI muni kA gRhasthapana meM sirpha do mahIne kA samaya lagA thA usameM bAraha AnA arthAta pauna rupayA kharca huA thaa| isa bAta para vyaMga karate hue AcArya zrI ne likhA hai-pauna ___ rupaye ke vyaya se hI ve itane buddhimAna bana gaye the, agara pUrA rupayA lagA dete to koI nayA hI raMga khilatA'do mahInAM rI karI par3hAI, bAraha AnA rakama lgaaii| solaha AnA agara kharacato, to koI raMga anokho racato // 15 ziSya kA saMsAra sugurU meM hI kendrita rahatA hai, sugurU se bichur3akara jaba vaha unakI smRti meM DUbatA hai usakI kyA sthiti hotI hai aura kyA kAmanA karatA hai isakA citra prastuta hai zikhariNI aura zArdUla vikriDita chaMdoM meM - are re ! vai rAtAM vigata dina bAtAM samaratAM, bharIja hai chAtI viraha dukha bAtI ubharatAM / tulasI prajJA-3 21

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kaThai bai zrIkAlU varada kara mhAre zira dharayo mana pALayo posyo madhu-madhura zikSAmRta bharagho / 'mhAre sammukha eka bAra phira syU sAro nijAro dikhA, sArI sAraNa-vAraNAM gurUvarU mone dubArA sikhA / maiM jyU tyU ekara syU basyU N hRdaya meM AMkha syU jhAMka s to mhAre manarA manoratha phaLaM sAkSAt svayaM AMkalyU N / / '16 janma (5) chogAMjI ro chava DhALiyo sAdhvI zrI chogAMjI kA 1101 ASAr3ha kRSNA 4 dIkSA 1644 Asoja zuklA 3 svargavAsa 1967 caitra kRSNA 11 bIdAsara meM huA thA / Apa aSTAmAcArya zrI kAlUgariNa kI jananI thIM / svAdhyAya, dhyAna aura tapasyA hI ApakA jIvana thA / Apane 96 varSoM ke jIvana meM 21 varSa se adhika tapasyA kI thI / prastuta kRti meM Apake jIvana para atha se iti taka prakAza DAlA gayA hai / isameM 6 thALa eka antaraDhALa aura anta meM eka silokA hai / kula padya 174 haiM / rAjasthAnI kRtiyoM meM grantha rUpa meM AcArya zrI kI yaha prathama kRti hai / isakI sarasatA pradarzita karane ke lie eka hI padya kAphI hai| isameM anuprAsa, yamaka aura rUpaka tInoM hI Apako mila jAeMge - 'sukRta- samudra kalAnidhi, kalA kalAnidhi siMdhu / bhAvuka bhrama tAmasa haraNa, zrIkAlU zaradindu / / 17 - 2. zrAkhyAna 22 isa varga ke antargata AcArya zrI kI 17 kRtiyoM ko liyA jA sakatA hai / jaisA ki zIrSaka se spaSTa hai inameM aitihAsika, lokapracalita aura Agamika kathAnakoM ko sarala - sarasa, padyamayI bhASA meM racA gayA hai| inakA uddezya hai jana-jana meM vyApta aneka burAiyoM kA pariSkAra aura AdhyAtmikatA kA prasAra / (1) rAjarSi udAI siMdhu aura sauvIra deza ke adhipati mahArAja udAI ke kathAnaka ko hRdayagrAhI DhaMga se prastuta karane vAlI isa kRti meM 18 mukhya DhAla tathA kucha aMtaraDhALeM bhI haiN| jinakI kula padya - saMkhyA 188 hai / isake kaI sthala mArmika aura karuNa rasa se ota prota haiM / mahArAja udAI dIkSita hote samaya putra kI sahamati ke binA apane bhAneja kezI ko rAjya de dete haiM / usa samaya rAjakumAra abhIca kI manodazA ko abhivyakta karane vAle karuNa rasa se bhare vilApa kA rUpaka ke rUpa meM eka citra dRSTavya hai 'mhAro mahala luTAyo" dIna vadana gadgad svare bole kuMvara abhIca / nayA niraraNAM jima bhareM kareM mukhAgala kIca // nA koI taskara Aviyo na koI pAr3I dhAr3a / to viraNa nA rahI IMTar3I tiha kAraNa tAr3AphAr3a / / AMdhI udadhi thI uThI jala bica lAgI Aga rakSaka te bhakSaka thayA, hA-hA hU~ hata bhAga / sosyU N nUtana sadana meM dharato Aza vizAla / bhANoM purasyo hI rahyo ( mAno) bicahI khulyo kapAla || tulasI prajJA- 3

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hAMtI no hakadAra je thayo sole deza siradAra | ulaTI gaMgA ima bahai thayo maiM hAMtI hakadAra ||' 18 (2) nIta ro pyAlo 'nIta ke pIche barakata' isa sUkti ko spaSTa karane vAlI isa kRti ke 52 padya haiN| isakI racanA saMvat 2015 Asoja zuklA 12, kAnapura meM huI hai / kRSi meM masta aura zrama meM vyasta grAmINa bur3hiyA se apanI dharatI kI prazaMsA aura sIdhe-sAde jIvana kI bAta suniye - 'vIrA dharatI mhArI re dukhiyAM rI AdhAra / dharatI mhArI prANAM syU jyArI mana bachita dAtAra / / ambara barase dharatI dUrjha, paubArA paccIsa / aura rAjArI pUrI-pUrI mhAne hai bagasIsa || do AnI bhara kara mhAre para nahIM koI ocATa / thor3I sI A mahanata mAMge, ghaNA dikhAvai ThATha || ArAma / dUdha-dahI de bhaisyAM gAyAM ATha paura dhAna bharo koThA meM mhAre nahIM khaTapaTa ro kAma / / mhe mahanata ro khANo khAvAM mauja uDAvAM roja | rAkhAM nahiM mAthe para vIrA ! mhai koI ro bojha / / saccAvaTa ro leNo-dekho nahiM koI jANAM coja / kamajyA sArU kharaco rAkhAM mhai hA rAjA bhoja || (3) gajasukumAla 'AtmA bhinna aura zarIra bhinna hai' tulasI prajJA-3 isI tathya ko sAkAra rUpa dene vAlI isa kRti meM 7 DhALoM ke 65 padya haiN| bIbhatsa rasa kA eka udAharaNa zmazAna kI vibhISikA ke varNana meM dekhA jA sakatA hai 'jaMgala kI kRti jhAMya-jhAMya cihuM ora jala zava sAMya-sAya | adhajale mRtaka kahi pare, gIdha cAMcoM se chole chAla || kahi par3e asthi ke Dhera - Dhera, kahiM kare pherU garaNa phera phera / phaMphera kalevara kahIM zunisuta khAte khoda nikAla // naramuNDa mAla dhara preta kahIM mila aTTahAsa karate umahI / kAyara ko jaMha kamajora kalejo dekhta hota duDAla || zAkinI zava jove Tagara-Tagara / mAnava mukha magara na dikheM kahAM nizi bhara madhAnha vicAla ||' 16 DAkinI ke Dere Dagara-Dagara ( 4 ) zAlibhadra aura dhannajI saubhAgya aura tyAga ke utkRSTa udAharaNa ke rUpa meM isa AkhyAna ko prastuta kiyA jA sakatA hai| AcArya zrI ke zabdoM se hI zAlibhadra kI Rddhi se sAkSAtkAra kIjie 'makkhana sama mudula tUla zayyA mahake manu khuzabU khAna khulI, guMjAba madhukara karate upavana sI AbhA khUba khilo cihu tarapha barapha sI zIta- samIraNa jhINAM vINAM kI bhaMkAra baje Alaya ko anupama dRzya adRzya gagana saha manu saMvAda kareM.. 23

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battIsa vadhu sura vAra vadhu sama divyAmbara rUpa ke garva meM brAhmaNa vezadhArI deva se zRgAra sajha, kahate haiMnAnA bhUSaNa bhUSita chaNa-charaNa zAlibhadra zaMzadhara kI zobhA jaba hI khilai, saba graha kI vATa bhaje / ___ nakSatra milAna mila / kaba udaya hota udyota karata dinakara kaba inake bina dina meM vidhuvara lage na pyAro / / - pAye astagati, upavana kI AbhA Aba jhilaM jaba hI khabara na bIte varSa mAsa dina china sama ahA pacarage phUla khil| saubhAgya sthiti / __ bina putra puhupa hurve jaMgala jima jhkaaro|| mahilAM meM majula mauja manoja biDojA isI tarahakI chavi nere hare..'20 'jaba siMhAsana ArUr3ha banU saba vastrAbhUSaNa anuprAsoM se otaHprota isa kRti sAtha sanU / meM pAMca DhALe aura 60 padya haiN| lAkhU nara nirakhai mhAro mahara najAro,phira (5) bhAvadeva nAgalA dekho rUpa hmaage|' 22 'DUbate ko tinake kA sahArA' isa thor3e samaya ke bAda hI cakravartI ke tathya kA sahI rUpa pradarzita karane vAlI / zarIra meM aneka bhayaMkara roga utpanna hone isa kRti meM 4 DhALeM tathA 82 padya haiN| para usakA garva cUra-cUra ho jAtA hai / isameM sAdhanA patha se vicalita hone kI azoca bhAvanA ko vikasita karanA isakA sthiti meM muni bhAvadeva ko dekhakara unakI mukhya pratipAdya hai / patnI nAgalA cintana karatI hai (7) anAthI 'Dagamaga karatI jholA khAvai, nayyA bina 'Aja lage piNa kaba kabahi na kInhIM maiM to ptvaarii| bhakti thArI / cIlA utaraNa-hArI dIse gADI bAlima bina bhakti jo tAraNa cAhe to tU mujha vArI / / ne taarii|| tala vihUNoM dIpaka o to karasyai aba maiM to jANyo dharma nAma nahiM Avazyaka ___ aNdhiyaarii| koI jaga meM / atima zvAsa lahai jima lAge o muni veza para aba samajhU binA dharma, gAr3I aTaka vihArI / / paga-paga meM / / aMtima mAyA to eka desyU jAgRta havai para dukha pare smare saba tujhako sukha meM jadi naaddii| kuNa smRti lyAva / nahiM tara hoNa hAra jo hosye bhAgya parIkSA jo sukha meM tujhanai nahiM bhUla (to) kyU ___ mhArI // 21 dukha jhUle jhUla // ' 23 (6) santakumAra cakravartI ye udgAra eka yuvaka ke haiM jisakI 3 DhALoM kI isa kRti meM kula 40 AMkhoM meM eka bAra vikarAla vedanA ho padya haiM / isameM cakravartI santakumAra apane gaI / aneka upacAroM ke bAda bhI jaba vaha 24 tulasI prajJA-3

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zAnta nahIM huI taba usane dharma kI zaraNa lI aura sahasA vaha svastha ho gayA / yahI yuvaka Age calakara anAthI muni ke nAma se prasiddha huA / sAta DhALoM meM racita isa AkhyAna ke 104 padya haiM / (8) vijaya-vijayA brahmacarya kA alaukika udAharaNa prastuta karane vAle isa AkhyAna kI 2 DhAloM meM kula 22 padya haiM / sAra rUpa meM kucha padya par3ha lIjie - "saba saMyoga avasthA yovana, kusuma bicchyA sukha zayyA | bhara tUphAna mahAna bhaMvara vica mAno nahi DolI naiyyA // pAvaka para makkhana dhana rahiyo nahi bahiyo jala DhAla sahI / sthUlabhadra nI khyAta bhrAta ! ahiM vAha-vAha vijayA - vijaya lahI / 24 (6) bAhubali samrATa bharata ko bhI bhujabala se vicalita karane vAle bAhubali apane mana ko nahIM manA sake / phalataH bAraha varSa kI kaThora tapazcaryA ke bAda bhI kevala jJAna nahIM huA / Akhira brAhmI sundarI ke saMgIta se pratibaddha hokara siddha bane / inhIM rahasyoM ko prakaTa karane vAle isa AkhyAna meM 7 DhAleM aura 68 padya haiM / (10) sudarzana arjuna mAlI jaisA mahAna hiMsaka ahiMsaka bana gayA / yaha prabhAva thA dRr3hadharmI sudarzana ke zaurya kA / usakA digdarzana karAne vAle isa AkhyAna meM 3 DhAleM aura 36 padya haiM / (11) devakI 4 DhAla aura 32 padyoM meM racita isa tulasI prajJA- 3 AkhyAna meM zrIkRSNa kI mAM devakI aura unake 6 bhAiyoM kA rocaka vivaraNa hai / (12) saudAsa vyasanI aura jihvA ke lolupa vyakti apane hitAhita ko bhUla jAte haiN| isI bhAvanA ko spaSTa karane vAle isa AkhyAna meM 3 DhAla aura 45 1dya haiM / (13) vajrakaraNa isa AkhyAna meM 2 DhAleM tathA 23 padya haiN| isakA pratipAdya hai- pratijJA kA dRr3hatA se pAlana aura zikAra varjana / (14) bharata cakravartI isakI 3 DhAla tathA 24 padya haiM / isameM anitya bhAvanA kA mahatva pradarzita kiyA gayA hai / (15) nami rAjarSi ekatva bhAvanA ke udAharaNa rUpa meM yaha AkhyAna alokika hai / isakI 2 DhAloM meM kula 24 padya haiM / (16) sukumAlikA svArthI vyakti ke sAmane sAre saMbaMdha goNa ho jAte haiM / isakA sphuTa citra dekhanA ho to isa AkhyAna ko pddh'eN| do DhAloM meM gu Mphita isa kRti ke 30 padya haiM / ( 17 ) kathA kalpa latA 18 / isameM 6 laghu AkhyAyikAeM haiM(1) sukozala DhAla - 1, padya 13 / ( 2 ) samudrapAlI - DhAla 1, padya 18 / (3) zreNika DhAla - 1, padya ( 4 ) sulasakumAra DhAla - 1, 1 16 / (5) saMta tulasIdAsa DhAla - 1, padya hai / (6) saMta nAmadeva DhAla - 1, padya 5 / sabhI AkhyAyikAoM ke alaga-alaga 25

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pratipAdya haiN| AkhyAna varga ke antargata ullikhita prAyaH AsyAnoM kI racanA saM. 1966 se 2001 ke bIca huI hai| samayAbhAva ke kAraNa AcArya zrI ne inakA puna- nirIkSaNa nahIM kiyA hai ataH saMbhava hai vaisA hone para inakI padya saMkhyA aura bar3ha jaaegii| (3) zikSA (1) zrI kAlU upadeza vATikA zikSA varga ke antargata Ane vAlI yaha kRti eka maMgaladvAra, cAra praveza aura 145 DhAloM meM saMdRbdha hai| isameM 1014 padya haiN| isakI racanA kA prArambha saM. 2001 lADanU meM tathA pUrti 2015 bhAdrava zuklA 6 kAnapura meM huI hai / yaha kRti Adhunika Dhaga se saMpAdita hokara san 1961 meM 'AtmArAma eNDa sansa' dehalI se prakAzita ho cukI hai / ata: vizeSa jAnakArI ke lie vaha pustaka dRSTavya hai| (4) padayAtrA (1) mahArASTra-yAtrA padayAtrA varga meM ina donoM kRtiyoM ko liyA jA sakatA hai| aMtarikSa-yAtrA ke isa yuga meM padayAtrA kI bAta kucha aTapaTI sI lagatI hai| para jana-saMparka kI dRSTi se vaha bahuta mahattvapUrNa hai / gAMvoM aura zaharoM meM hara prakAra ke vyaktiyoM taka pahuM. cane ke lie ekamAtra saphala upAya yahI ho sakatA hai| isase vibhinna saMskRtiyoM, rItirivAjoM Adi kA samucita adhyayana ho jAtA hai| inhIM uddezyoM ko dhyAna meM rakhate hue AcAryazrI ne aneka lambI-lambI yAtrAeM kI haiM / unameM se kucha yAtrAoM kA padyoM meM saMkalana itihAsa - surakSA kI dRSTi se nayA upakrama hai / saM. 2011 phAlguna mAsa meM mahArASTra paribhramaNa ke samaya yaha kArya prArambha huA / kula 83 padya bane phira anya kAryoM meM vyasta hone se vaha krama TUTa gayA phalata: mahArASTra yAtrA kA vivaraNa isa kRti meM adhUrA hai / (2) dakSiNa yAtrA-dakSiNa yAtrA ke lagabhaga 725 padya haiM / ise cAra caraNoM meM vibhakta kiyA jA sakatA hai - prathama caraNa - ASAr3hA se ahamadAbAda dvitIya caraNa-- ahamadAbAda se madrAsa tRtIya caraNa-madrAsa se baigalora caturtha caraNa-baiMgalora se rAyapura donoM kRtiyoM meM yAtrA ke prasaMga meM jina jina grAmoM meM paribhramaNa huA, una grAmoM ke darzanIya-sthala prAkRtika sauMdarya, vizeSa saMsmaraNa aura naI ghaTanAoM ko navanIta ke rUpa meM prastuta kiyA gayA hai / udAharaNa ke lie aitihAmika kSotra 'hampI' ko lIjie jise kabhI kiSkindhA nAma se pahacAnA jAtA thA / AcAryazrI ne usakA paricaya yoM diyA hai - "hampI ro itihAsa khaMDa-khaMDa meM khaMDahara / khaDaharAM meM khAsa vAstu zilpa vismaya janaka / Upara aNaghaDa ToLa aDyA-paDyA aNamApa kaa| nIce ThaNDI Thor3a baiThayA patha zrama bIsara / / prastara kriyA kamAla kInhIM hada kArIgarAM / (para) mugalakAla bhUcAla maiM saba kSata vikSata huA / "25 tambAkU kA mukhya kendra jayasiMhapura (mahArASTra) kA ilAkA vyApArika, zaikSaNika Adi aneka dRSTiyoM se samRddha hai / 26 . tulasI prajJA-3

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usake Asa-pAsa ke zahara sAMgalI, icalakAMjI aura kolhApura bhI kramazaH haldI, heNDalUma ( hAthakaraghA ) aura gur3a Adi vastuoM ke kendra haiM / usI kA digdarzana karAne vAle padya haiM "sundara ati sarasabja ilAko, kadama-kadama para zikSaNa kendra | bar3A bar3A vyApArika seMTara jana-jana bole jaya - jainendra || halada kendra hai 'sAMgalI' 'icalakaraMjI' lUma | tambAkU 'jaisiMha' taruNa 'kolhApura' gur3a dhUma // " 1 26 yAtrA ke daurAna AcArya zrI eka 'kAgala' nAmaka gAMva ke prAcIna mahala meM Thahare / rAjasthAnI bhASA meM 'kAgala' kAgaja ko kahate haiM / isako AlaMkArika rUpa dete hue Apane likhA hai-"likha-par3ha ko lakhyo kAgaLa Aja talakka / 27 para kAgaja raM mahala para chAyo abhinava chakka ||' 'cidambara' zahara kisI samaya meM jainoM kA gar3ha thA / vahAM kA graMtha bhaNDAra dekhakara sahaja hI yaha anumAna lagAyA jA sakatA hai, para Aja vaha jIrNa-zIrNa aura avyavasthita avasthA hai / usa para AcArya zrI ne likhA hai"jaina grantha bhaNDAra vara dekha durdazA kI / 'cidambara' cetana hRdaya hoNa lagyo vIdI / / " 28 tamilanADu prAnta prAkRtika dRSTi se ati ramaNIya hai para vahAM ke nivAsiyoM kA rahana-sahana to vaisA hI hai - "kheta-kheta maiM deta sA jAbaka naMga-dhaDaMga | khar3A masta nija kisaba maiM mAnava raMga tulasI prajJA- 3 viraMga // gannA cAvaLa rI dhaNI ne bharA nivANa / tamilanADa yAtrA taNA ai dekho aha / / "26 nANa 'kerala' choTA sA pradeza hai| vahAM para krizciyanoM aura kamyuniSToM kA bAhulya haiN| prakRti kI usa para pUrNa kRpA rahI hai | AcArya zrI ke zabdoM meM sArA rAjya eka upavana jaisA hai / Apane nahIM dekhA hai to ina padyoM ko par3ha lIjie"kamyuniSTa aru krizciyana, kAjU, kanda, kaTela | nAlikera, kAlImiraca, kerala relaMpela // raMbhA, rabbar3a, Ama, anArasa var3a, pIpar3a, bAdAma | tAr3a, supArI kite naye tarU nahIM jAneM hama nAma || sAro rAjya khilyo upavana so, para nahIM vihaga vizeSa / sughar3a sabhyatA aura svacchatA kerala kAMta pradeza || 30 isI krama meM lagate hAtha nara loka kA naMdanavana nIla girI - uTI ( uTakamaMDa) kA bhI avalokana kara lIjie " tAr3a nAriyala kadalI vana-vana anagita vRkSa supArI ke / lUMga jAyaphala, aura jaivaMtrI per3a hATa vyApArI ke // Ama, vijorA, kAphI, nIlagirI ke Uce jhAr3a khar3e / kitane car3he jidhara dekho UMce ke Uce pahAr3a khar3e / / simalA rahA sudUra dArjaliMga dekhA nahIM / 'nIlagiri' 'kunnUra' naMdanavana nara loka kA UMcAI AsamAna sAr3hI sAta hajAra phiTa 1 sinarI AlIzAna nirakhi garimA nIla 27

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giri / pauSa mAgha sI ThaNDa unhALo prAMkhyAM lkhii| Akhira par3ayA akhaNDa UnI kapar3A or3haNA / / " 34 (5) zraddhAMjali (1) zraddhaya ke prati(rAjasthAnI vibhAga) ___ isa meM devaguru aura dharma kI stavanA ke rUpa meM racita gItikAeM haiN| ye gItikAeM prAyaH saMghIya utsavoM ke avasara para samagti zraddhAMjali ke rUpa meM samarpita kI gaI haiM / pustaka rUpa meM isakA prakAzana san 1961 meM AtmArAma eNDa sansa dillI ke dvArA ho cukA hai| usameM do vibhAga haiM-hindI aura raajsthaanii| rAjasthAnI vibhAga meM 21 gItikAeM aura kucha soraThe Adi chanda haiM jinake 277 padya haiM / vizeSa jAnakArI ke lie pustaka dRSTavya hai| (2) mocchaba rI DhALAM terApaMtha saMgha meM 3 mahotsava (paTTotsava, carmotsava aura maryAdA mahotsava) apanA vizeSa mahatva rakhate haiM / prastuta kRti meM caramotsava aura mAghotsava para gAI gaI 26 gItikAeM haiM jinameM 560 gAthA tathA 13 kavitta haiN| inameM anuprAsa aura sandeha alaMkAra ke utkRSTa udAharaNa ke rUpa meM 'AcArya bhikSu' ke prati kahe gaye eka kavitta kA avalokana kIjie - 'vizva kI vibhUti thI ka saMbhU kI sabUtI kiMvA mUrti majabUtI thI manoja ke kinAra mati cheka zukla sUti ke didAra meM // (3) saMta-satI guNa varNana isa kRti meM apanI sAdhanA ko sAnaMda saMpanna karane vAle kucha vizeSa sAdhu * mAdhviyoM ke yazasvI jIvana-vRtta ko saMkSipta rUpa meM abhivyakta karane vAlI 24 DhALe haiM, jinameM 280 gAthA tathA 30 soraThe haiM / zabdAlaMkAra kI dRSTi se anuprAsa aura yamaka kA eka namUnA 'bAlamuni kanaka' ke prati kahe gaye 'soraThe' meM avalokanIya hai"zizuvaya sayama sAdha, himmata rAkhaNa hada krii| nivar3iyo nirakhAda 'kanaka' kanaka sau TaMca noN|" (4) smRti padAvali isa zIrSaka ke antargata saikar3oM padya haiM, jinheM svargIya sAdhu-sAdhvI aura zrAvakazrAvikAoM kI smRti ke rUpa meM kahA gayA hai| ye bikhare hue haiM ata: inakI pUrI saMkhyA batAnA abhI kaThina hai| (5) patra patra eka aisA mAdhyama hai jisameM vyakti ke mAnasa kA pratibimba to milatA hI hai sAtha hI sAtha sama-sAmayika paristhitiyAM aura itihAsa kI bhI kAphI alabhya sAmagrI upalabdha ho jAtI hai| isa dRSTi se AcArya zrI ke aneka patroM ko liyA jA sakatA hai| rAjasthAnI bhASA meM likhe gaye ina patroM kI saMkhyA 150 se adhika hai| ye samaya samaya para apane saMyamI saMdezavAhakoM ke sAtha bheje gaye haiM / inameM maMtrI muni maganalAlajI, sAdhvI-pramukhA mahAsati lADAMjI tathA mAtuzrI vadanAMjI ko likhe gaye patra vizeSa ullekhanIya haiM / saMghIya dRSTi se kaThina karuti thI kaThora kalikATha heta mAra bina nUti thI kunIti ke pracAra meM / raMga rajapUto kahIM jaMga bica thI ka prANoM kI AhUtI thI virAga yA gavAra meN| kahIM karatUtI nahIM kalpanA anhUtI eka cheka 28 tulasI prajJA-3

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inakA bahuta mahatva hai| (6) sphuTa kAravaNita kRtiyoM ke atirikta samaya samaya para sphuTa racanAeM bhI kAphI mAtrA meM hotI rahI haiM, unameM vividha sAmagrI hai, maiMne unheM sphuTa varga ke antargata saMkalita kiyA hai (1) zAsana-dRr3hAvaNI-isameM saMgha ke vidhi-vidhAnoM para prakAza DAlate hue dRr3hatA se unheM AcaraNa karane kI preraNA dI gaI hai| isakI 1 DhALa meM 22 padya haiN| (2) tapa-vidAruvali-isameM saMvata 1966 bIdAsara tathA 1667 lADanU cAturmAsa kAla meM hone vAlI tapasyAoM kA pUrA lekhA jokhA hai / isakI 2 DhAloM meM 26 padya haiN| (3) pAvasa vivaraNa- isameM saM. 2015 kAnapura tathA 2017 rAjasamaMda ke pAvasa-pravAsa meM hone vAle vibhinna kAryoM kA saMkSipta vivaraNa hai / isakI 2 DhALoM meM 32 padya haiM / yaha hai saMkSepa meM AcArya zrI tulasI kI rAjasthAnI kRtiyoM kA vivaraNa / bhAva, bhASA, rasa aura alaMkAra, svara aura rAginI Adi vibhinna dRSTiyoM se samRddha yaha sAhitya rAjasthAnI bhASA ke itihAsa meM eka naI zRkhalA jor3egA aisA dRr3ha vizvAsa hai| saMdarbha 1 zraddheya ke prati-pRSTha 117, 2 kAlU yazovilAsa ullAsa DhAla-1 1, 2 3, 5, 8 3 kAlU yazovilAsa ullAsa-3 DhAla 17, 25, 27 4 kAlU yazovilAsa 5 kAlUyazovilAsa ullAsa 2 DhALa 5/4-8 " " 4 DhAla 14 gAthA 2-5 7 DAlima caritra-khaNDa 1 DhALa 13 gAthA 14-16 8 DAlima caritra khaNDa 1 DhAla 13 gAthA 18-20 6 " " " 2 " 1 gAthA 26-33 10 mANaka mahimA, DhAla 1 gAthA 8-13 11 magana caritra prathama yuga 12 magana caritra prathama yuga 13 magana caritra prathama yuga 14 magana caritra prathama yuga 15 magana caritra prathama yuga 16 magana caritra prathama yuga tulasI prajJA-3

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17 chogAMjI ro chavaDhAliyo DhALa prathama dUhA 3 18 rAjarSi udAI DhAla 8 gAthA 1, 5, 7, 6, 11 16 gajasukumAla DhAla 1 gAthA 3-6 20 zAlibhadra aura dhannajI DhAla 2, gAthA 1, 2 21 bhAvadeva nAgalA DhAla 2 gAthA 26-28 22 sanatkumAra cakravartI DhAla 2 gAthA 1, 2, 5 23 anAthI DhAla 2 gAthA 1-3 24 vijaya vijayA DhAla 1 gAthA 10, 11 25 dakSiNa yAtrA dvitIya caraNa "3 13 26 27 20 dakSiNa yAtrA dvitIya caraNa 26 dakSiNa yAtrA tRtIya caraNa 21 33 17 3) " 30 "" 23 13 33 30 31 dakSiNa yAtrA tRtIya caraNa / 17 00 tulasI prajJA-3

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prAkRta sAhitya kA hindI sAhitya ke vikAsa meM yogadAna DaoN. kusuma paToriyA se bhI bhArata ke madhyadeza kI bhASA hI pariniSThita aura sarvamAnya bhASA rahI hai| isa paramparA ko bhI dRSTi meM rakhate hue rASTrapremI netAoM ne hindI ko hI rASTrabhASA ke mahanIya pada para abhiSikta kiyA bhAratavarSa meM bhAvAtmaka ekatA kI samasyA eka jvalanta samasyA hai| vigata dazakoM meM deza meM ghaTita vicchedavAdI pravRttiyA~ hamArI akhaNDatA kI darAroM ko nidarzita karatI haiN| bhASAgata vaimanasya ina vicchedavAdI pravRttiyoM kA poSaka rahA hai| vyAkaraNa kI jaTilatA aura rUpA. dhikyatA ke kAraNa saMskRta ko rASTrabhASA ke mahanIya pada para abhiSikta nahIM kiyA gyaa| aMgrejI jaisI videzI bhASA ko isa sammAnanIya pada para pratiSThita karanA eka svatantra va svAbhimAnI rASTra ke liye apamAnajanaka hai / anya bhAratIya bhASAoM kI tulanA meM adhika sampanna, suvikasita tathA bahubhASita hone ke sAtha-sAtha hindI ke vyAkaraNa kI sarala prakRti bhI ise rASTrabhASA pada para abhiSikta hone kI pAtratA pradAna karatI hai / paramparAgata rUpa hindI bhASA para yaha Aropa lagAyA jAtA hai ki hindI kA zabdasAmarthya sImita hai, usameM bhAvoM aura vicAroM ko abhivyakta karane kI kSamatA nahIM hai / yaha Aropa nirAdhAra hai, kyoMki hindI saMskRta kI uttarAdhikAriNI hai aura saMskRta vizva kI sarvAdhika sampanna bhASA hai, isameM arthagAmbhIrya kI sAmarthya pracuramAtrA meM hai| hindI ke zabdoM kA vibhAjana tatsama, tadbhava aura rUDha tIna bhAgoM meM hai / tatsama zabda saMskRta se sIdhe Akara avikRta rUpa meM saMskRta ko alaMkRta kara rahe haiN| tad . tulasI prajJA-3 31

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bhava zabda mUlataH saMskRta ke haiM para pAli, prAkRta, apabhraMza Adi mArgoM se unake raMga meM raJjita hokara apanA parivartita rUpa lekara hindI ke samakSa A khar3e huye haiM / rUr3ha zabda videzI bhASA ke zabda haiM yA svatantra dezI zabda | inakI saMkhyA atyalpa hai | hindI kI tatsama zabdAvalI ke jJAna ke liye jahAM saMskRta kA jJAna apekSita hai, vahAM usakI tadbhava zabdAvalI ke jJAna ke liye prAkRta kA jJAna nitAnta Avazyaka hai / hindI ke aise zabda jinakA saMskRta se koI sambandha nahIM hai ve prAkRta bhASA meM milate haiM jaise cullIha (cUlhA), utthalla ( uthala), ulluTa ( ulaTA ), uDida ( ur3ada), oDhaNaM (or3hanI), khaDDA (gaDDhA), khar3akkI ( khir3akI), khAiyA (khAI), jhuTTha (jhUTha ), cAulA (cAMvala ), ghagghara (ghAgharA), jhamAla ( jhamelA) jhAr3a, DhaMkaNI ( DhakanI ), tagga ( tAgA) Adi / prAkRta sAhitya ne hindI sAhitya ko bhAva aura bhASA donoM hI dRSTiyoM se vikasita kiyA hai / prAkRta carita kAvyoM hindI kA patha-pradarzana kiyA / prAkRta siriciMdha kavva, soricarita, usANisaddha, kaMsavaho Adi meM varNita kRSNakathA ko bhakti aura rItikAlIna kaviyoM ne vistRtarUpa meM grahaNa kiyA / aitihAsika kathAvastuoM meM ajAtazatra, aura usake sautele bhAiyoM kI kathA tathA kannauja nareza ke vadha kI kathA bhI prAkRta se hindI meM gRhIta kathAnaka hai / jAyasI ke padmAvata kA upajIvya to prAkRta kA rayaNase hara nivakahA hI hai / isake atirikta sUphI kaviyoM ke samasta premAkhyAnaka kAvya prAkRta kI prema kathAoM se prabhAvita haiN| isa viSaya meM DA. bAharI kA kathana draSTavya hai- 'hindI meM 32 sUphI - sAhitya ke sAre ke sAre kathAnaka prAkRta sAhitya udghRta jAna par3ate haiM / isake atirikta bhI jo premAkhyAna hindI meM haiM, unakI zailI para prAkRta kA prabhAva hai / ' vasudevahiNDI, paumacariya Adi caritakAvyoM ke AdhAra para hI hindI ke rAso kAvya kI sarjanA huI hai / kAvyarUpoM ke antargata caritakAvya, premAkhyAnaka kAvya, gIta aura pada- paramparA hindIsAhitya ko prAkRta sAhitya kI dena hai / pUrvajanma, alaukika ghaTanAeM, prakRti citraNa tathA nagara - durga Adi sthAnoM ke varNana kI paramparA prAkRta se hI hindI meM AI hai / apabhraMza ne ina sabhI pravRttiyoM ko apanAyA aura usI se prabhAvita hokara hindI meM vIrasiMhadevacarita, rAmacarita, buddhacarita, sujAnacarita aura sudAmAcarita Adi aneka caritakAvyoM kI racanA huI / muktaka racanA kA sarvAdhika lokapriya rUpa hai satasaI - paramparA | hindI kI satasaI paramparA kA zreSThatama grantha bihArI satasaI hai| bihArI satasaI kA sUkSma parIkSaNa karane se spaSTa dRSTigata hotA hai ki bihArI ne gAhAsatasaI ko Adarza mAnakara apanI satasaI kI racanA kI thI / bhAva, bhASA, abhivyaMjanA zailI sabhI dRSTi se pratyeka kSetra meM yaha gAhAsatasaI se prabhAvita aura prerita hai / gAhAsatasaI kI bhAMti yaha bhI bahuviSayaka hote huye bhI gArapradhAna hai| gAhAsatasaI kA gAravarNana yathArthamUlaka hai, bihArI satasaI meM zrRMgAra kA mukta varNana hai / kahIM kahIM to gAhAsatasaI kI gAthA bihArI satasaI ke dohoM meM adbhuta samatA hai / tulasI prajJA- 3

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bhAvasAmya, zailIsAmya tathA upamA. nasAmya kA eka udAharaNa darzanIya haijAva raNakosa vikAsa pAvaI IsIsi mAlaI ___ kliyaa| maaranda jAraNa lohillaM bhamara tAvaccia malesi / / - bihArI kA prasiddha dohA isI kA bhAvAnuvAda hainahiM parAgu nahiM madhura madhu nahiM vikAsa ihi kAla / alI kalI hI soM baMdhyo Age kauna havAla / / bhakta kaviyoM ke pada tathA muktaka prAkRta se hI prabhAvita haiN| na kevala kAvyarUpa kahIM kahIM to adbhuta bhAvasAmya pAyA jAtA hai / ___ uttarAdhyayana kI yaha gAthA ki sira muDana se koI zramaNa nahIM hotA, oMkAra se koI brAhmaNa nahIM hotA, na koI araNyavAsa se muni hotA hai aura na koI kuzacIvara dhAraNa karane se tapasvI hotA haikabIra ke isa dohe meM vyakta huI haikesana kahA bigAriyA, jo mUDauM sau baar| mana ko kyoM nahIM mUDiye jA meM viSaya vikAra // prAkRta kI kathAnaka-rUr3hiyAM bhI sAhitya meM hindI upalabdha haiM / punarjanma, yoniparivartana,svapna, svarga-narka, parIloka, samudra vijaya, AtmaghAta, mUrchA, karma gati, upadezagrahaNa tathA tantra-mantra Adi rUDhiyAM hindI meM prAkRta se hI AyI haiM / padmAvata kA hIrAmana suA, siMhaladvIpa, samudra meM tUphAna AnA prAkRta granthoM meM hI sarvaprathama dRSTigata hote haiN| prakRticitraNa meM SaD Rtu varNana prAkRta se prabhAvita hai / prAkRta-kAvyoM meM SaD Rtu varNana Avazyaka rUpa se varNita hai| yadyapi SaD Rtu varNana kI paramparA prAcIna saMskRta meM bhI prApta hotI hai, tathApi hindI meM isakA bahulatA se varNana prAkRta ke prabhAva ko dyotita karatA hai| prAkRta ne jahA~ eka ora saMskRta ke paramparAgata chaMdoM ko apanAyA, vahIM dUsarI ora lokakAvya se mAtrika, aura tAlavRttoM ko bhI grahaNa kiyaa| gAhA, caupAI, AryA, skandhaka, paddhaDiyA prAkRta ke pramukha chaMda haiM / prAkRta ke ghattA aura hindI ke dohA meM bahuta sAmya hai| isI prakAra prAkRta ke caupAI aura AryA ko bhI hindI kaviyoM ne spRhApUrvaka grahaNa kiyA hai| prAkRta ke isa bahuvidha unnata sAhitya ne hindI ko vastucayana, vastusagaThana, kathAnaka rUr3hi, kAvyarUpa, chanda, alaMkAra, zabdabhaMDAra Adi pratyeka kSetra meM prabhAvita aura sampatra kiyA hai| 00 tulasI prajJA-3

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paumacariya kI aMjanA pavanaMjaya kathA tathA abhijJAna zAkuntala kA tulanAtmaka adhyayana DA. ramezacanda jaina kavi kulaguru kAlidAsa kA abhijJAna zAkuntala nATaka saMskRta nATakoM meM sarvopari hai / isakA mUlasrota mahAbhArata kI duSyanta evaM zakuntalA kI kathA hai| kAlidAsa ne isa kathA ko nATakIya DhaMga se sajAyA hai / nATakIya vyApAroM ko aura adhika gati dekara prabhAvotpAdaka banAne hetu kavi ne mUlakathA meM bahuta se parivartana kie haiN| mahAbhArata kI mUlakathA ke anusAra eka bAra candravaMzI rAjA duSyanta zikAra khelatA huA kaNva ke Azrama ke pAsa pahu~cA / vahAM apanI senA ko rokakara vaha kaNva RSi ke darzanArtha Azrama meM gayA / RSi phala lAne ke lie vana meM gaye hue the| rAjA kA svAgata kaNva kI dharmaputrI zakuntalA ne kiyaa| rAjA usa para anurakta ho gayA aura usake sAmane gAndharva vivAha kA prastAva rkhaa| zakuntalA ne isa zarta para vivAha kiyA ki usakA putra hI yuvarAja aura rAjya kA uttarAdhikArI hogaa| rAjA ne vacana dekara usake sAtha gAndharva vivAha kiyA / kucha samaya vahAM rahakara vaha calA gayA aura zakuntalA ko bAda meM bulAne kA vacana dekara vaha rAjadhAnI lauTa gayA / bAda meM RSi ke kraddha hone ke bhaya se usane senA nahIM bhejii| maharSi jaba Azrama meM Ae to tapobala se sArI ghaTanA jAnakara unhoMne apanI svIkRti de dii| Azrama meM zakuntalA ke putra utpanna huA, jisakA nAma sarvadamana rakhA / putra jaba chaH varSa kA ho gayA to RSi ne zakuntalA ko tapasviyoM ke sAtha rAjA ke pAsa bhejA / rAjA ne saba kucha jAnate hue bhI use svIkAra nahIM kiyaa| zakuntalA jAne lgii| isI samaya AkAzavANI huI ki zakuntalA terI patnI hai aura yaha bAlaka 34 tulasI prajJA-3

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terA putra hai tU isakI rakSA kara / purohita aura mantriyoM kI sammati se rAjA ne unheM svIkAra kara liyaa| rAjA ne logoM se kahA ki mujhe saba vRttAnta smaraNa thA kintu zakuntalA kI zuddhi ke lie maiMne aisA kiyaa| __ abhijJAna zAkuntala meM yaha kathA kucha parivartana ke sAtha milatI hai. jo isa prakAra hai : rAjA akelA hI Azrama meM pahu~cA / senA pIche chUTa gaI / mUlakathA meM vaha sIdhe Azrama meM pahu~catA hai aura vahAM zakuntalA usakA satkAra karatI hai| zAkuntala meM rAjA zakuntalA aura usakI sakhI priyaMvadA aura anasUyA ko vRkSasiMcana karate hue dekhatA hai| vahAM zakuntalA ko dekhakara vaha usake prati anurakta hotA hai aura una sabakI bAteM vaha per3a kI oTa se sunane lagatA hai / mUlakathA meM senA Azrama ke bAhara lambe samaya taka rukI rahatI hai / zAkuntala meM pIche chUTI huI senA rAjA ko DhUr3hate yahAM AtI hai| mUlakathA meM svayaM zakuntalA aneka bAtoM kA uttara detI hai| zAkuntala meM sakhiyAM uttara detI haiM aura zakuntalA ko yahAM mugdhA, lajjAzIla, mitabhASI aura manohara citrita kiyA gayA hai| mUlakathA meM vivAha ke lie putra ko rAjya dene kI zarta hai zAkuntala meM aisI koI zarta nhiiN| yahAM rAjA jAne se pUrva smRticinha svarUpa zakuntalA ko aMgUThI de jAtA hai| mUlakathA meM aMgUThI kI kathA kA pUrNatayA abhAva hai / zAkuntala meM durvAsA RSi Ate haiM, zakantalA duSyanta kA smaraNa kara rahI hai / vaha RSi ke Agamana ko nahIM jAna pAtI ataH ve zApa de dete haiM / mUlakathA meM zApa kI kathA nahIM hai / zAkuntala meM kaNva RSi Ate hI tapobala se vivAha kI sArI ghaTanA jAnakara tapasviyoM ke sAtha zakuntalA ko patigRha bheja dete haiN| mahAbhArata meM jaba putra chaH varSa kA ho jAtA hai taba lokApavAda ke bhaya se muni zakuntalA ko pati gRha bhejate haiM / zAkuntala meM zakuntalA ke sAtha zAGgarava, zAradvata aura gautamI jAte haiN| mahAbhArata meM gautamI nahIM jAtI / zAkuntala meM rAjA zApa ke kAraNa zakuntalA ko nahIM pahacAna pAtA / mahAbhArata meM rAjA vivAha kI sArI bAta smaraNa rakhate hue bhI zakuntalA ko asvIkAra kara detA hai / zAkuntala meM dhIvara ko aMgUThI milanA, aMgUThI milane para zApa kI samApti hone se rAjA kA du:khI honA, dhanamitra vyApArI ke marane kA samAcAra aura apatratA ke kAraNa rAjA kA ciMtita honA, rAjA kA rAkSasoM ke vadha ke lie jAnA Adi ghaTanAyeM milatI haiM, jo mahAbhArata meM prApta nahIM hotii| abhijJAna zAkuntala se hI milatI julatI aMjanA pavanaMjaya kathA vimalasUri ke paumacariya meM milatI hai / yaha kathA isa prakAra hai bhAratavarSa ke chora para dakSiNa dizA meM sAgara ke samIpa dantI nAmakA parvata hai| vahAM rAjA mahendra ne mahendranagara bsaayaa| gajA ke eka aMjanAsundarI nAmaka kanyA thii| jaba vaha kanyA yauvanavanI haI to usake vivAha ke viSaya meM rAjA ne mantriyoM se salAha kI ki yaha kanyA gavaNa ko dI jAya athavA rAvaNa ke meghavAhana yA indrajita Adi putroM ko dI jAya / yaha sunakara sumati maMtrI ne spaSTa zabdoM meM vaha! tulasI prajJA-3

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ki ise rAvaNa ko nahIM denA cAhie; kyoMki vaha aneka yuvatiyoM kA svAmI hai / yadi indrajit ko dI jAyagI to meghavAhana bigar3a uThegA aura meghavAhana ko dI jAtI hai to indrajit ruSTa hogA / ata: vaitADhya parvata kI dakSiNa zreNI ke vidyAdhara rAjA hariNAma ke vidyutprabha nAmaka putra ko yaha kanyA dI jAnI cAhie / yaha suna sandehapAraMga nAmaka maMtrI ne kahA ki yaha vidyutkumAra mokSapatha para prayANa karane vAlA hai| eka maMtrI ne kahA ki Adityapura meM prahalAda nAmaka eka vidyAdhara hai usake pavanaJjaya nAmaka yazasvI putra ko yaha kanyA dI jaay| eka bAra phAlguna mAsa meM prahalAda nandIzvara dvIpa gayA / vahAM para usakI prahalAda se bheMTa huI / vicAravimarSa ke bAda prahalAda ne apane putra ke sAtha ajanA sundarI ke vivAha kI svIkRti de dii| donoM kA vivAha tIsare dina mAnasarovara ke taTa para karane kA nizcaya ho gyaa| tIna dina meM vivAha kA nizcaya hone para bhI kanyA darzana ke abhilASI pavanaJjaya ke lie ve dina bitAne asahya ho gae vaha kAma se vyAkula ho gayA / usane apanA abhiprAya apane mitra prahasita para prakaTa kiyA / prahasita ne kahA ki Aja hI aMjanAsundarI ke darzana karAtA hUM / ve donoM AkAza mArga se gae aura mahala kI sAtavIM maMjila meM praveza karake unhoMne ajanAsundarI ko dekhA / usake rUpa ko dekhakara pavanaJjaya vismita ho gayA / isI bIca kanyA kI vasantatilakA nAmaka sakhI ne kahA ki tU dhanya hai jo kIrtizAlI pavanavega ko dI gaI hai / vahAM upasthita dUsarI sakhI mizrakezI ne kahA ki tU mUDha 36 hai jo guNoM ke nidhAna, dhIra aura carama zarIrI vidhutprabha ko chor3akara pavanaJjaya kI prazasA karatI hai / isa para vasantatilakA ne kahA ki vaha alpAyu hai / taba mizrakezI ne kahA ki vidyutprabha ke sAtha eka dina kA prema bhI acchA hai kintu kupuruSa ke sAtha dIrghakAla taka ho to vaha acchA nahIM hai / yaha sunakara pavanagati ghara se nikala gayA aura sabere nagara kI ora jAne lagA / prahalAda ne use samajhAyA / gurujana ke Adeza kA ullaMghana kara pAne ke kAraNa usane vivAha karanA svIkAra kara liya / kintu mana meM soca liyA ki pANigrahaNa karake parityAga kara dUMgA / vivAha ho gayA | pavanaJjaya ne nirdoSa ajanA kA parityAga kara diyA / aMjanA ne bahuta anunaya vinaya kI kintu vaha na mAnA / isI bIca rAvaNa aura varuNa meM yuddha huA jisameM pavanaJjaya rAvaraNa kI sahAyatArtha gayA / sadhyA ke samaya bhavana ke gavAkSa meM se usane sundara sarovara dekhA / vahAM priya ke viraha se duHkhI cakavI ko dekhakara pavanaMjaya ko ajanA kI yAda AI / vaha apane kukRtya para pazcAtApa karane lgaa| apane mitra prahasita sAtha usI rAta vaha aMjanA sundarI ke mahala meM gupta rUpa se AyA aura aMjanA garbhavatI ho gii| jaba pavanaJjaya jAne lagA to ajanA ne apanI AzaMkA vyakta kI ki kahIM loga mujhe durAcAriNI na samajheM ataH mAtA pitA vagairaha se milakara jAo isa para pavanavega ne apane nAma se aMkita aMgUThI use de dI aura punaH apane par3Ava para pahuMca gyaa| idhara sAsa ne aMjanA ko duzcaritra samajha use sakhI ke sAtha mahendranagara tulasI prajJA- 3

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bheja diyA / mahendranagara se rAjA mahendra ne bhI use bAhara nikalavA diyaa| aMjanA apanI sakhI ke sAtha vanoM meM bhramaNa karane lgii| vahAM usakI amitagati munivara se bheMTa huii| muni ne usakA pUrvabhava sunAyA ki usane pUrvabhava meM jinapratimA ko uThAkara ghara se bAhara rakha diyA thA, usI karma kA yaha pariNAma hai / samaya Ane para aMjanA ne putra prasava kiyaa| eka bAra jaba aMjanA vilApa kara rahI thI taba usakA vilApa suna eka vidyAdhara AkAzamArga se nIce AyA vaha usakA / mAmA pratisUryaka thA / pratisUryaka use apane ghara le claa| vimAna meM kiMkanI ke samUha ko dekhakara bAlaka uchalA aura pahAr3a kI zilA para jA girA / aMjanA pratisUrya ke sAtha nIce utarI aura zilA para akSata zarIra vAle bAlaka ko Annada-vibhora ho uThA liyA / pavanaMjaya jaba vijaya prApta kara vApisa lauTA to aMjanA ko na dekha mitra se pUchakara vaha mahendranagara gyaa| vahAM bhI aMjanA ko na pA vaha virahAgni se jalatA huA idhara-udhara bhaTakane lagA / usane mitra ko Adityapura bheja diyA aura svaya marane kA nizcaya kara liyA / prahlAda ne pratisUrya se samAcAra sunakara jagaha jagaha apane dUta bheje 1 pratisUryaka ke dvArA aMjanA kA vRttAnta jJAta huA / ve saba pavanajaya ke pAsa gae / anta meM pavanaMjaya aura aMjanA kA milApa huA / unakA putra jisakA nAma zrIzaila athavA hanumAna rakhA thA, dinoMdina bar3hane lagA / abhijJAna zAkuntala aura paumacariya kI kathA kA sUkSmatA se adhyayana karane tulasI prajJA- 3 para bahuta kucha sAmya dRSTigocara hotA hai / 1. duSyanta akelA Azrama meM pahu~catA hai / pavanaMjaya apane prahasita mitra ke sAtha aMjanA ke bhavana meM pahu~catA hai / zAkuntala meM duSyanta kA sakhAvidUSaka bAda meM mila jAtA hai, jise vaha sArI ApabItI sunAtA hai / 2. donoM kathAoM meM nAyikA aura usakI do sakhiyoM kI Apasa meM bAtacIta hotI hai aura nAyaka use chipakara sunatA hai / zAkuntala meM akelA rAjA chipakara bAteM sunatA hai / paumacariya meM pavanaMjaya ke sAtha usakA mitra prahasita bhI hai / paumacariya meM nAyikA ke guNoM ke kAraNa binA dekhe hI nAyaka use dekhane yA usase milane ke lie utkaNThita ho jAtA hai| zAkuntala meM rAjA jaba zakuntalA ko dekhatA hai taba vaha usake prati AkarSita ho jAtA hai aura use pAne kI spRhA karatA hai / zAkuntala meM nAyikA mugdhA, lajjAzIla, mitabhASI aura manohara hai / ThIka yahI bAta paumacariya kI aMjanA meM dRSTigocara hotI hai / donoM kathAoM meM nAyaka nAyikA ko apane nAma se aGkita aMgUThI abhijJAna ke rUpa meM detA hai / zAkuntala meM nAyaka aura nAyikA donoM ke milane meM durvAsA kA zApa bAdhaka hai| jaina dharma meM isa prakAra ke zApa ko koI sthAna nahIM hai ataH paumacariya nAyikA se nAyaka kA milana na hone kA karma hai / yaha kAraNa pUrvajanma kA karma kA bandha janapratimA ko bAhara rakhane se huA thA / 37

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zAkuntala meM dhIvara se aMgUThI prApta hone para rAjA ko zakuntalA kI yAda AtI hai aura yahIM zApa kI samApti hotI hai / paumacariya meM priya se bichur3I cakavI ko dekhakara pavanaMjaya ko aMjanA kI yAda AtI hai / zAkantala meM duSyanta rAkSasoM se yuddha karane ke lie jAtA hai| paumacariya meM pavanaMjaya rAjA varuNa se yuddha karane ke lie jAtA hai / zAkuntala meM pati dvArA parityaktA zakuntalA mArIca RSi ke Azrama meM hai / paumacariya meM sAsa dvArA parityakta nivAsa karatI zakuntalA vana meM kisI guphA meM nivAsa karatI hai vahAM use muni amitagati ke darzana hue / donoM kathAoM meM garbhadhAraNa ke anantara putrotpatti ke bAda nAyaka nAyikA kA milana hotA hai / isa prakAra hama dekhate haiM ki abhijJAna zAkuntala meM mahAbhArata kI mUlakathA meM jo parivartana kie gae haiM, unameM se bahuta kucha paumacariya kI aMjanA pavanaMjaya kI kathA meM maulika rUpa meM milate haiM / prazna yaha upasthita hotA hai ki donoM granthoM meM se kisakA kisa para prabhAva pdd'aa| jahAM taka kAlidAsa kA sambandha hai unakA kAla IstrI pUrva prathamazatI se lekara 11 vIM zatI taka khIMcA jAtA hai / kucha bhI ho pUrvavartI aura paravartI ullekhoM se yaha sunizcita hai ki unheM cauthI sadI IsvI bAda kA siddha nahIM kiyA jA sakatA / " paumacariya ke ullekhAnusAra vimalasUri ne vIra ni. saM. 530 yA vikrama saM. 60 ke lagabhaga paumacariyaM kI racanA kI / 2 38 yaha ullekha hote hue bhI paumacariya kI racanA ke viSaya meM logoM ko vivAda hai / DA. harmana jaikobI usakI bhASA aura racanAzailI para se anumAna karate haiM ki vaha IsA kI tIsarI cauthI zatAbdI kI racanA hai| DA. kItha DA. bulanara 5 Adi ise IsA kI tIsarI zatAbdI ke lagabhaga yA usake bAda kI racanA mAnate haiM; kyoMki usameM dInAra zabda kA aura jyotiSa zAstra sambandhI kucha grIka zabdoM kA upayoga kiyA gayA hai| dI. ba. kezavarAva dhruva use aura bhI arvAcIna mAnate haiM / isa grantha ke pratyeka uddesa ke anta meM jo gAhiraNI zarama Adi chandoM kA upayoga kiyA gayA hai vaha una kI samajha meM arvAcIna hai / gIti meM yamaka aura saganti vimala zabda kA AnA unakI dRSTi meM arvAcInatA kA dyotaka hai DA. vinTaranitja, DA. lAyamana Adi vidvAn vIra ni. 530 ko hI paumacariya kA racanAkAla mAnate haiM / " udyotanasUri ne apanI kuvalayamAlA meM jo vi. sa. 835 meM samApta huI thI vimala ke vimalAMka aura raviSeNa ke padmacarita kI sarAhanA kI hai| isase nizcita rUpa se itanA to avazya hI siddha hotA hai ki paumacariya vi. saM. 835 se pUrva kI racanA hai, kintu usase ThIka nirNaya para nahIM pahuMcA jA sakatA ki paumacariya kI racanA ko sahI tithi kyA hai| kAlidAsa aura vimalasUri donoM ke samaya kA sahI nirdhAraNa na pAne ke kAraNa abhijJAna zAkuntala aura paumacariya donoM meM se kisa para kisakA prabhAva hai isakA nirdhAraNa nahIM kiyA jA sakatA 1 jahAM taka kathA kA sambandha hai aMjanA, pava tulasI prajJA-3

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naMjaya aura hanumAna kI kathA bahuta purAnI hai / vimalasUri ne paumacariya ko nAmAvalInibaddha aura AcArya paramparAgata kahA hai aura isakA mUlasrota kevalajJAnI jinezvara aura gaNadharoM ko batalAyA hai / 10 raviSeNa ne apane padmacarita ( jisameM ajanA pavanaMjaya kI kathA AtI hai ) meM bhI apane pUrvAcAryoM kI sUcI dI hai aura kathA ko sarvaprathama bhagavAna mahAvIra dvArA kahA huA batalAyA hai| isa prakAra isa kathA kI prAcInatA svataH siddha . . saMdarbha 1 bholAzaMkara vyAsa : saMskRta kavi darzana pR. 76-80 2 paMcaiva vAsayA dusamAe tIsavarasa saMjuttA / vIre siddhimuvagae tao nibaddha imaM cariyaM // paumacariya ( jaina sAhitya aura itihAsa pR. 87 ) 3 enasAiklopIDiyA Apha rilijana eNDa Ithiksa bhAga 7 pR. 437 aura mADarna rivyU disa. san 1914 4 kItha : saMskRta sAhitya kA itihAsa hotI hai / isI pracalita aMjanA pavanaMjaya kI kathA se upAdAna grahaNa kara kAlidAsa ne mahAbhArata meM pracalita zakuntalA duSyanta kI kathA ko parimArjita kara nATakIyatA ke yogya tattvoM ko bharA ho to koI Azcarya nahIM / isakI puSTi isa bAta se hotI hai ki abhijJAna zAkuntala kI kathA meM mUlakathA kI apekSA jo parivartana kie gae haiM una sabhI parivartanoM ke tattva aMjanA pavanaMjaya kI kathA meM kisI rUpa meM adhikAMzatayA Ate haiM / 5 iNTroDakzana TU prAkRta 6 jaina sAhitya aura itihAsa pR. 91 7 vahI pR. 61 8 jArayiM vimalako vimalako tArisa lahad atthaM / amaya bhaiyaM ca sarasaM sarasaM ci ya pAiaM jassa / / 6 jehiM kae ramaNijje varaMga paramANacariya vitthAre / kahavA salAha Nijje te kaiNo jaDiya raviseNo // 10 nAmAvaliyanibaddha AryArayaparamparAgayaM savvaM / vocchAmi paumacariyaM ahAraNuputviM samAseNa // ko vaNNaUNa tIrad nIsesa paumacariya saMbandha | mottaNa kevalijigaM tikAlanANaM havai jassa // jivaramhAo attho jo putviM niggao bahuvipatho / so garagahare hidhariu saMravevabiNo ya uvaI TTho // 11 padma. 1/41-42 tulasI prajJA- 3 paumacariya 1 / 8.10 36

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rAtri bhojana, eka mImAMsA sAdhvI maMjulA jaina muni ke lie rAtri bhojana niSiddha hai / zAstroM meM pAMca mahAvratoM kI bhAMti hI rAtri bhojana viramaNa rUpa cha8 vrata kA pAlana muni ke lie Avazyaka hai| yaha prasaMga eka gaharI mImAMsA mAMgatA hai, kyoMki rAtri bhojana aura Atma sAdhanA kA paraspara kyA sambandha hai ? rAtri bhojana ko doSa kyoM mAnA gayA hai ? kyA hiMsA, jhUTha, corI Adi doSoM / kI taraha rAtri bhojana se bhI AtmA malina hotI hai ? kyA rAtri bhojana ke sAtha himA aura saMgraha kI nizcita vyApti hai ? muni ke lie hiMsA aura saMgraha kI dRSTi se rAtri bhojana tyAjya hai to phira zrAvaka ke lie rAtri bhojana pratyAkhyAna kA kyA artha hai ? jabaki usake rAtri bhojana aura divA bhojana se hiMsA, saMgraha Adi meM koI vizeSa pharka nahIM par3atA / mAtra vyAvahA rika doSoM se bacane ke lie gRhastha ko rAtri bhojana pratyAkhyAna karAyA jAtA hai to phira sAdhu ke lie anivAryatA kyoM ? sUryAsta aura sUryodaya ko bhI sarvatra ekarUpatA nahIM hai / kucha dezoM meM sUryAsta hotA hI nahIM hai| kucha dezoM meM chaH mahIne rAta aura chaH mahIne dina hote haiN| vahAM rAtri bhojana kI kyA vyAkhyA hogii| kucha zAzvata tattvoM ko chor3akara hara vastu kI upAdeyatA aura anupAdeyatA, zreSThatA aura nikRSTatA samaya-sApekSa hotI rAtri bhojana vartamAna yuga meM phaizana, sabhyatA aura kulInatA kA pratIka bana gayA hai| jabaki purAne jamAne meM yaha mleccha, anArya aura asabhyoM kA AcAra mAnA jAtA thaa| tulasI prajJA-3

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rAtri bhojana kisI bhI dharma-grantha meM sammata nahIM hai| kintu isake pIche siddhAnta kyA hai, yaha gaveSaNA kA viSaya jana muni ke lie rAtri - bhojana. pari hAra kA ullekha kaI AgamoM meM huA bhojana kara lene se buddhi naSTa ho jAtI hai| makSikA mizrita bhojana ho jAne se vamana zurU ho jAtA hai / yUkA Adi se mizrita AhAra jalodara ko paidA kara detA hai| kolika mizrita AhAra se kuSTa roga utpanna ho jAtA hai / bAla khAye jAne se svara bhaMga ho jAtA hai| koI kaTaka, kIlA yA lakar3I khAI jAve to gale meM aTaka jAte haiN| bhaMvareM Adi jantu muha meM jAkara tAlu ko bIMdha DAlate haiN|' Upara nirdiSTa kAraNoM se rAtribhojana-varjana kA Atma-sAdhanA ke sAtha sIdhA sambandha pratIta nahIM hotA aura una doSoM se jo asvAsthya paidA hotA vaha Atma-sAdhanA meM bAdhaka banatA hai| usakA prakAza dvArA nivAraNa kiyA jA sakatA hai| Aja ke yuga ke pracura sAdhanoM ke samakSa uparyukta doSoM ko avakAza hI nahIM __Avazyaka sUtra meM pAMca mahAvratoM ke aticAroM kI AlocanA ke bAda cha? rAtri-bhojana viramaNa vrata ke aticAra kI AlocanA isa bAta ko siddha karatI hai ki muni ke lie rAtri bhojana aticAra hai| dazavakAlika sUtra meM muni ke lie pAMca mahAvratoM kI bhAMti hI rAtri bhojana viramaNa rUpa chaTThA vrata paripAlanIya batAyA gayA hai| Agametara granthoM meM rAtri bhojana varjana tathA rAtri bhojana janita doSoM ke prAyazcita kA vistRta varNana hai / lekina vahAM rAtri bhojana ke jitane kAraNa batAye gaye haiM ve vyAvahArika adhika pratIta hote haiN| Atma-hita se unakA koI sIdhA sambandha pratIta nahIM hotaa| nizIthacUNi meM rAtri bhojana se utpanna doSoM kA varNana karate hue batAyA gayA hai ki rAtri meM bhojana karane se chipakalI Adi jIva ke avayavoM se mizrita bhojana khAyA jA sakatA hai aura usase peTa meM chipakaliyAM hI chipakaliyAM utpanna ho jAtI haiM / isI taraha sarpa Adi viSaile jIvoM kI lAla, mala, mUtra se mizrita bhojana khA lene se nAnA rogoM kI utpatti ho jAtI hai| rAtri bhojana doSa varNana meM yaha bhI batAyA gayA hai ki andhere meM cIMTI mizrita ogha niyukti meM eka prazna kA uttara dete hue kahA gayA hai ki jo doSa rAtri bhojana meM haiM ve hI 'saMkaTa mukha' meM haiM aura ve hI andhakArapUrNa dina meM __bhojana karane meM haiN| isase bhI yahI lagatA hai ki rAtri bhojana meM agara koI doSa mAnA gayA hai to vaha andhakAra kI dRSTi se hI aura isa dRSTi se agara koI vidhAna karanA thA to rAtri bhojana varjana kI apekSA aMdhakAra bhojana varjana honA cAhie thaa| jabaki andhakArapUrNa dina meM pahale lAI huI vastu bhoga meM lI jAtI hai| nizItha bhASya meM rAtri bhojana niSpanna doSoM kA varNana karate hue batAyA gayA hai ki rAtri bhojana se rAta meM pAtra dhone tulasI prajJA-3

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par3ate haiM / usase jalagata jantuoM kA nAza hotA hai / bhUmi para pAnI girAne se pipIlikA Adi sUkSma jIvoM kI hiMsA hotI rAtri bhojana meM jo doSa Upara batAye gaye haiM inakA honA anivArya nahIM hai| pahalI bAta, Aja ke vijJAna ne prakAza ke aise sAdhanoM kA AviSkAra kiyA hai jina se dina meM dikhane vAlI vastueM rAta ko na dikheM, aisI bAta nahIM hai / asAvadhAnIpUrvaka kI gaI kriyA se to kyA dina aura kyA rAta, kabhI bhI hiMsA ho sakatI hai / __ dUsare meM pAtra dhone par3eM, aisI cIjeM mAnalI na khAI jAyeM kinta sUkhI cIjeM to khAI jA sakatI haiM / yadi rAtri bhojana kA kAraNa pAtra dhone aura pAnI ke girAne se hone vAlI hiMsA hI ho| eka bAta aura hai, jo sarvajJa haiM unake andhere aura prakAza meM kyA antara par3atA hai ? jabaki ve apane jJAna se dina ke samAna rAta ko bhI dekha sakate haiM / yadi kahA jAya ki rAta ko dikhane para bhI vyavahAra kA lopa nahIM kiyA jA sakatA to tIrthaMkara kauna se sAre vyavahAra nibhAte dikhane ke kAraNa vaha kisI khambhe se TakarAkara gira par3I aura usakA garbha skhalita ho gyaa| isase usa sAdhu kA bar3A apavAda huA / (2) dUsarI ghaTanA hai eka aurata ne apanI sota ke lar3ake ko mArakara daravAje ke pIche chor3a diyaa| rAta kA samaya thaa| eka sAdhu bhikSA ke lie aayaa| kivAr3a hilAe / mRta bAlaka dvAra ke bIca gira par3A aura usake mArane kA lAMchana usa muni para lagAyA gyaa| ina uparyukta ghaTanAoM se rAtri bhojana parihAra kI koI puSTi nahIM hotii| hAM ! rAtri gamana vajita ho sakatA hai / kintu dina meM lAe hue bhojana ko rAta meM karane se ye ghaTanAeM bAdhaka nahIM banatI haiN| dUsare meM asAvadhAnI dina meM aura rAta meM kabhI bhI ho sakatI hai| dina meM bhI bhikSArtha jAte muni kA kisI ghaTanA vizeSa se apavAda honA saMbhava hai| rAtri bhojana karane se saMgraha kA doSa lagatA hai / agara aisA mAna liyA jAya to dina meM bhI to subaha kA lAyA gayA AhAra zAma ko yA dupahara ko kAma meM liyA jAtA hai, vahAM saMgraha kaise nahIM hogA ? agara vaha saMgraha nahIM hai to phira zAma ko lAyA gayA rAta ko kAma meM liyA jAtA hai usameM saMgraha kaisA? tIrthaMkara Adi jinake moha karma naSTa ho gayA, jJAna kA pUrA prakAza hai unake lie Asakti, saMgraha, hiMsA Adi kA prazna hI nhiiN| phira ve rAtri-bhojana kyoM nahIM karate ? zrAvaka jinake na to parigraha saMgraha kA rAtri bhojana se koI sambandha hai aura na hiMsA, ahiMsA kA vizeSa aMtara hai aura rAtri meM iryA samiti kA zodhana nahIM hotA ata: rAtri bhojana vajita hai to phira rAtri bhojana viramaNa hI na hokara rAtrivirahaNa bhI honA cAhie thaa| rAtri bhojana kI sadoSatA ko siddha karane ke lie prAcIna granthoM meM kucha ghaTanAoM kA saMketa milatA hai| (1) kAlodAI nAma kA bhikSu eka brAhmaNa ke yahAM rAta ko bhikSArtha gyaa| brAhmaNa kI patnI garbhavatI thI aMdhere meM na 42 tulasI prajJA-3

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bAhara jAkara bhikSA lAne kA koI prazna ho nahIM uThatA phira bhI uttara guNa ke rUpa meM zrAvaka ke lie rAtri bhojana varjana kA vidhAna hai, usakA kyA artha hogA ? rAta meM bhUmi para rAtricara ghUmate rahate haiM / ata: rAtri meM khAnA khAne vAle ko maMtra Adi se chala lete haiM / yaha jo kathana hai, mAtra nAsamajha vyaktiyoM se rAtri bhojana chur3Ane ke lie bhaya dikhAnA hai / hara yuga ke dharma granthoM meM kucha aise kisse gar3he hue milate haiM jo logoM ko ahitakara yA pApakArI pravRtti chur3Ane hetu, dharma yukta AcaraNa panapAne ke lie bhaya aura pralobhana kA sahArA lete haiN| varanA yaha bAta sahI hotI to Aja bhI kitane loga rAtri bhojana nahIM karate unake koI rAtricara kyoM nahIM chalate / vaidika granthoM meM rAtri bhojana ke paraloka bhAvI duSpariNAma kA ullekha karate hue batAyA hai " vahAM adhikatara bhaya aura pralobhana hI jhalakatA hai / " rAtri bhojana varjana kA sahI rahasya kyA hai ? yaha samajha meM nahIM AtA / vahAM batAyA hai ki "jo rAtri bhojana karatA hai vaha agale janma meM ullU, kauA, billI, giddha, zambara, sUara, sarpa, bicchU, godhA ityAdi kutsita yoni meM jAtA hai / "2 vahIM sUryAsta se pahale bhojana karane vAlA kisa puNya kA upArjana karatA hai, usakA bhI spaSTa ullekha hai / 'eka bAra bhojana karane vAlA agnihotra yajJa jitanA phala pAtA hai aura sUryAsta se pahale bhojana karatA hai vaha tIrtha yAtrA ke phala ko prApta hotA hai / ' 3 jaba ghara meM kisI svajana kI mauta ho jAtI hai to kaI dina sUtaka mAnA jAtA hai phira bhI divAnAtha ke asta hone tulasI prajJA-3 para bhojana karanA kahAM taka ucita hogA / vaidika aura bauddha sAhitya kI bhAMti hI jaina sAhitya rAtri bhojana ke niSedha meM agraNI hai / dazavaikAlika sUtra meM rAtribhojana ko anAcAra batAyA gayA hai| vahIM Age kahA gayA hai ki sUryAsta ke bAda aura sUryodaya se pahale sAdhumana se bhI AhAra Adi kI kAmanA na kareM / 6 muni rAta ko cAra prakAra ke AhAra kA varjana kare, itanA hI nahIM, sannidhi aura saMgraha bhI na kare / 7 dazakAlika meM jo rAtri bhojana kA niSedha hai usake pIche kAraNa bahirgamana janita hiMsA ko liyA gayA hai tabhI to kahA hai ki udakArdra aura bIja saMsakta bhUmi para dina meM bhI calanA varjita hai phira rAta ko muni kaise cale ? ataH una sUkSma jIvoM kI hiMsA se bacane kI dRSTi se muni rAtri bhojana kA parihAra kare / nizItha sUtra meM rAtri bhojana ke cAra vikalpa haiM aura cAroM ke hI sevana para prAyazcitta kA vidhAna hai / 1. dina meM liyA dina meM bhogA / 2. dina meM liyA rAta meM bhogA / 3. rAta meM liyA dina meM bhogA / 4. rAta meM liyA rAta meM bhogA / muni akAraNa ina cAroM hI vikalpoM kA sevana na kareM / kAraNa meM kare to pahale kI bhAMti dUsarA vikalpa bhI zuddha hai / mArga meM jahAM AhAra Adi milane kI saMbhAvanA na ho gItArtha sAdhu navadIkSita sAdhuoM ko binA jatAe jAte hue sathavAr3e se rAta ko AhAra le le / sUryodaya ke bAda usako bhoga le, vaha zuddha hai / yadi sUryodaya ke bAda AhAra milane kI saMbhAvanA ho phira bhI sUryodaya se pahale le to vaha azuddha hai aura prAyazcitta kA bhAgI hai| phor3e para 43

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marahama paTTI karane ke lie madhu ghRta, gur3a Adi rAta ko letA huA muni zuddha hai| ___ kAraNa meM rAta ko lenA aura khAnA donoM hI zuddha hai| ye sAre prasaMga nizItha bhApya meM bar3e vistAra ke sAtha carcita haiN| rAtri bhojana ke ye niSedha, apavAda aura rAtri bhojana parihAra ke kAraNoM ne milakara eka bahuta bar3A visaMvAda khar3A kara diyA hai / kyoMki jisa kaTTaratA se rAtri bhojana kA niSedha kiyA gayA hai usa niSedha ke kAraNa utane sazakta nahIM haiN| una karaNoM se rAtri bhoja viramaNa ke sAtha koI gaharI vyApti nahIM hai aura jo hai, to phira ina apavAdoM kA koI artha nahIM hai / dUsare meM jitane bhI rAtri bhojana niSedha ke kAraNa haiM ve lagabhaga vyAvahArika pratIta hote haiM / vyAvahArika doSoM ko TAlane ke lie itanA bar3A pratibandha karanA par3e, yaha buddhigamya nahIM hotaa| eka bAta aura hai jo vyAvahArika doSa rAtri bhojana se niSpanna hote haiM ve kisI jamAne meM hoMge Aja to vyavAhArika Apatti bhI nahIM rahI / rAtri bhojana yadi hiMsA, mUTha kI bhAMti AtmA ko malina karane vAlA pApa hai to phira apavAda kaisA ? ina saba tarkoM ke bAda yahI niSkarSa nikalatA hai ki jaina, bauddha vaidika sabhI dharmoM meM rAtri bhojana vaz2ana kA jo vidhAna hai vaha bar3A vaijJAnika honA caahie| usake pIche chuTa-puTa vyAvahArika kAraNa nahIM hai kintu bar3e gUr3hatama kAraNa haiN| jaina AgamoM meM dazavakAlika sUtra meM eka sthAna para rAtri bhojana varjana kA eka bar3A gaharA hetu diyA hai| vahA~ kahA gayA hai ki muni Atma-hita ke lie rAtri: bhojana varjana kA sIdhA sambandha Atma sAdhanA se nahIM lagatA para vastutaH yaha Atma sAdhanA kA pahalA sUtra hai / rAtribhojana Atma sAdhanA meM bAdhaka kaise banatA hai| isakI gaveSaNA karanA hai| rAtri bhojana mUlataH svAsthya ke lie ahitakara hai kyoMki rAta meM khAyA gayA bhojana ThIka se pacatA nahIM sUrya kI kiraNoM se jaisA bhojana kA svAbhAvika DhaMga se paripAka hotA hai, binA sUrya kI kiraNoM ke use pacAne meM bar3I zakti lagAnI par3atI hai aura anyAnya kRtrima sAdhanoM kA prayoga karanA par3atA hai| jo loga rAta ko khAnA khAkara ghUmate phirate haiM unakA bhojana phira bhI kAphI azoM meM paca jAtA hai| lekina jo loga khAnA khAkara leTa yA baiTha jAte haiM, unake binA sUrya kI kiraNoM ke vaha khAnA adhapacA raha jAtA hai / aisA Aja ke vaijJAnika anusaMdhAnoM se siddha kara diyA hai / Aja ke zarIra-zAstrI, cikitsaka loga bhI isa tathya ko nirvivAda rUpa se svIkAra karate haiM / Ayurveda meM aisA spaSTa ullekha hai ki sUrya kI kiraNoM ke binA khAyA huA bhojana nahIM pacatA kyoMki sUrya kI kiraNoM ke abhAva meM hRdaya aura nAbhi kamala kA saMkoca ho jAtA hai| AMteM ThIka se kAma nahIM karatI / ata: rAta meM nahIM khAnA cAhie / dUsare meM sUkSma jIvoM kA bhI Dara rahatA hai ki kahIM ve nigale na jAyaM / ' jo khAnA pacatA nahIM hai vaha zarIra meM nAnA prakAra ke rogoM ko utpanna karatA hai| rogagrasta vyakti kisI bhI kArya kSetra meM asaphala rahegA aura sAdhanA se vicalita ho jAtA hai / prAcIna jaina granthoM meM bhI aisA ullekha hai 'bhujasu sUre jaM jijje' arthAt muni utanA hI khAya jitanA sUrya rahate 44 tulasI prajJA-3

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rahate jIrNa ho jAya / nizItha sUtra meM rAta ko bhojana karane vAle muni ke lie jaise cAturmAsika prAyazcitta kA vidhAna hai vaise khAe hue AhAra kI udgAra A jAya aura muni use nigala le to bhI cAturmAsika prAyazcitta kA prAvadhAna hai / sUryAsta pahale jIrNa hone kI bAta aura udgAra ke lie prAyazcitta kA vidhAna isa bAta ko sUcita karatA hai ki rAtri bhojana kA varjana nizcita hI bhojana aparipAka kI dRSTi se huA hai jo ki sAdhanA kA sabase bar3A vighna bana sakatA hai aura isase sAdhu gRhastha vAlI ulajhana bhI nahIM rahatI kyoMki binA pacA AhAra sAdhu aura zrAvaka sabhI ko rugNa banAtA hai aura sAdhanA se skhalita karatA hai / svAsthya ThIka rahane kI sthiti meM hI sAdhanA nirvighna ho sakatI hai / hamAre prAcIna granthoM meM rAtri bhojana ke jo kucha kAraNa batAe gae haiM jaisesaMgraha doSa, hiMsA, jIvoM ke avayava khAe jAne kI saMbhAvanA, ye itane sazakta nahIM jitanA sUryAsta ke bAda khAnA nahIM pacane vAlA kAraNa puSTa hai, kyoMki rAtri bhojana ke sAtha jo udgAra kI bAta hai vaha una vyAvahArika kAraNoM se kiMcit bhI sambandhita nahIM hai / udgAra yA to adhika khAne se AtI hai yA khAnA na pacane se AtI hai / isase lagatA hai yahAM nahIM pacane vAlA kAraNa hI mukhya hai / nizItha sUtra meM rAtri udgAra kI bhAMti divasa udgAra kA bhI prAyazcitta batAyA gayA hai / isase spaSTa hai ki rAtri bhojana, rAtri udgAra divasa udgAra Adi AhAra aparipAka kI dRSTi se hI varjita haiM aura tulasI prajJA-3 - yaha rAtri bhojana niSedha sAdhu, zrAvaka, tIrthaMkara Adi sabhI ke lie samAna rUpa se ghaTita hotA hai / prAsaMgika rUpa se hiMsA, saMgraha loka vyavahAra bhI isake antargata A jAte haiN| rAtri bhojana niSedha kI isa vyAkhyA meM anyAnya ApattiyAM bhI nirasta ho jAtI haiM / sAiberiyA jaise dezoM meM jahAM chaH mahIne dina, chaH mAha rAta hotI hai, vahAM rAtribhojana pratyAkhyAna meM koI Apatti nahIM AtI kyoMki jaba sUrya vidyamAna rahatA hai taba rAtri hotI hI nahIM aura sUrya kI kiraNoM ke rahate nahIM pacane vAlI bAta bhI nahIM hai aura chaH mahIne rAta jahAM rahatI hai vahAM sAdhu kA nivAsa to mUlataH varjita hai / gRhastha ke lie Apatti vAlI bAta nahIM hai kyoMki jahAM cha: mahIne rAta rahatI hai vahAM bhojana pacane vAle sAdhanoM kI khoja avazya kI gaI hogii| dUsare meM hara pratyAkhyAna dravya, kSetra, kAla bhAva sApekSa hotA hai / prazna ho sakatA hai ki sUryAsta hote hI eka kSaraNa kyA ho jAtA hai ? eka kSaNa pahale khAyA huA paca jAtA hai aura eka kSaNa pahale khAyA gayA nahIM pacatA / isakA kyA artha hai / yadyapi eka do kSaNa meM koI pharka nahIM par3atA phira bhI sImA nirdhAraNa to karanA hI par3atA hai / sabhI vyakti samajhadAra, vivekazIla aura svayaM buddha nahIM hote unake lie eka nizcita sImA banAnI par3atI hai / adhikAMza niyama vyAvahArika sImA nirdhAraNa ke lie kie jAte haiM kyoMki niyama adhikAMza samUha ke lie banate haiN| samUha cetanA kabhI itanI prabuddha nahIM hotI ataH nizcita rUpa se kucha sImA 45

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rekhAeM khIMcanI par3atI haiM / yahI kAraNa hai afe rAtri bhojana niSedha meM cAroM AhAra vA, auSadha pAnI sabhI kA niSedha hai jaba ki na pacane ke kAraNa agara niSedha karanA thA to kevala khAdya yA kucha peya cIjoM kA niSedha hI paryApta thA para vaisA karane para aparipakka muni samajha lete ki jaba eka cIja khAnI hai to dUsarI meM kyA doSa hai ? phira sabhI cIjoM kA prayoga karane laga jAte isalie samagratayA niSedha kiyA gayA hai lekina yaha nizcita hai ki isa niSedha kA Antarika saMbaMdha aparipAka janita asvA sandarbha 1 mehaM pivaliAo haraNaMti vamaNaM ca macchiA kuraNaI juA jalodaratta' kolio kuTu rogaM ca vAlo sarassa bhaMga kaMTA laggaI galammi dAru ca tAlummi vidhada alI vaMjaraNa majjhambhi bhujato sthya aura asvAsthya se niSpanna sAdhanA ko vidhana se hai / digambara zrAvaka jo rAtri bhojana kA pratyAsthAna rakhate haiM phira rAta meM ve phala va dUdha lete haiM / isakA matalaba yahI hai ki dUdha evaM phala halkA bhojana hotA hai vaha sUryAsta ke bAda bhI paca sakatA hai| sUryAsta ke bAda anna Adi bhArI bhojana na to ve khuda karate haiM na zAdI meM AI huI bArAta Adi ko hI dete haiM / yaha bhI isI bAta ko sUcita karatA hai ki rAtri bhojana kA varjana parivAka aura aparipAka kI dRSTi se huA hai / 2 ulUka, kAka, mAri, gRdhra, zambara, zukarA: ahi, vRzcika, godhAzca jAyante rAtri bhojanAt / 3 eka bhaktAzanA nityaM, agnihotra phalaM labhet anasta bhojano nityaM tIrthayAtrA phalaM labhet ( skandha purANa) 4 mRte svajana mAtravi, sUtakaM jAyate kila astaM gate divAnAthe - bhojana kriyate kathaM / 5rA bhatte sisANeya [ daza. a. 3 zlo. 2] 6 atthaM gamma AdUrace, pharatthAya aguggae AhAra mAdUyaM savvaM maraNamA viNa patthae ( daza. a. 8 zlo. 28 ) 7 caubvi AhAre, rAI bhoyaraNa va jjaNA sannihI saMcao ceva bajjeyavvo sudukkaro ( utta. a. 16 zlo. 30) udaullaM voa saMsataM, pAraNA nivaDio mahI, diAtAI vivajjejjA, rAo tattha kaha care (da. a. 8) sati meM sAhumASAraNA, tasA aduva thAvarA, diAtAI vivajjejjA, rAtattha kahaM care / 46 tulasI prajJA- 3

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Classification of Animals in Tholkappiyam Part 1 Balkrishna K. Nayar Tholkappiyam is an ancient Tamil treatise which deals with the writing (eluththu ) the spea. king ( sol ) and the meaning ( po. rul) of the Tamil language. It covers various branches like orthography, phonetics, morphology, etymology, semantics, syntax, prosody and rhetoric ( Karumuttu Thiagarajan-Foreword to Tholkappiyam in English, 1964). Many consider it the oldest extant work in famil. Few books command the prestige and authority that Tholkappiya n has in Tamil. "The greatest, grandest, and the most ancient Tamil work" is how Shri C. N. Annadurai describes it in his Introduction to an Eng. Tish translation of Tholkappiyam with critical studies by Professor S. Ilakkuvanar. Among the numerous topics that come within the enormous sweep of Tholkappiyam is a classification of the animal world. Living things have been classified into six on the basis of their sensory perception. "The life of one sense is that which has the sense of touch The life of two senses is that which has the sense of tongue in addi. tion to the one Catit 9571-3 47

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The life of three senses is that which has the sense of nose in addition to the two The life of four senses is that which has the sense of eyes in addition to the three The life of five senses is that which has the sense of ears in addition to the four The life of six senses is that which has the mind in addition to the five Thus the well - versed scholars classified the living creatures. TS. Ilakkuvanar, Tholkappi. yam, in English, with critical studies, verse 582, page 251-252 ] Onrarivaduve utrarivaduve Irandarivaduve Adanodu nave Moonrarivaduve avatrodu mookke Nangarivaduve avatrodu kannen Eindarivaduve avatrodu sevieu (Chevie) Ararivaduve avatrodu manano Neridu unarndor nerippaduttinare Examples of each of these six classes have also been indicated in the succeeding lines. The grass, the trees and others of their ilk are endowed with one sense. [ Pullum maranum orarivinave Piravumulave akkilaippirappe ] The snail, the oyster, and oth ers of their ilk have two senses. ( Nandhum uralum eerarivinave Piravum ulave akkilaippirappe ) The termites ( white ants ), the ants, and others of their ilk have three senses. (Sidalum erumbum moovarivinave Piravum ulave akkilaippirappe ) The crabs (or is it bees?), the dragon flies, and others of their ilk have four senses. ( Nandund (m) tumbiyum nanga rivinave Piravum ulave akkilaippirappe ) The beasts, human of low culture, and others of their ilk have five senses. ( Mavu makkalum iyarivinave Piravum ulave akkilaiappirppe ) Enlightened people and others of their ilk are beings of six senses. ( Makkadame yarariyire ( Makkalame ) Piravum ulave akkilaippiarppe ) [ Tholkappiyam, verses 583-588 ) According to this classification it would appear that those human beings in whom the sense of the mind, or reasoning, is not awakened are placed in the category of beasts. [S. Singarevelu Social Life of the Tamils - The Classical Period 1966, page 18 In literary usages in Tamil, says R. P. Sethu Pillai in his book "Word and their Signifi. cance", ( page 9 ) the term makkal denotes generally rational beings and the term makkal signifies those human beings who are devoid of reason. 48 747 951-3

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The classification of animals referred to in Tholkappiyam is of considerable scientific significance. It lays stress upon the essential points of difference in internal development and the res. ponse to external stimulai. It brings within one canvas the plant world and the animal world. Specially significant is the inclusion of the sixth sense which differentiates the evolved man from the animal. The few examples cited also show familiarity with the marine forms of life. The classification of the animate world occurs in the third part of Tholkappiyam, the 'porul athikaram' - in the chapter on usage of words (Marapiyal ). This, the last chapter of the book, deals with the various names denoting young ones, those which denote the males, and those which denote the females. While discussing the names of young ones, Tholkappiar says in verse 579 'pillai', 'kulavi', 'kanru' and 'poththu', are appropriate to denote "the young ones of things which have one sense only." In verse 580 he says that pa. ddy and grass are not included in them, ( although by implication they are things which have one sense only ). After stating that there are no names for young ones other than those discussed in verses 566-580, he proceeds to divide the animate world into the six categories mentioned earlier. This division, therefore, is not in any way connected with any philosophical discussion, religious tenets, or scientific discourses. It is purely a part of the study of the language and the literary forms. The classification in Tholkappiyam is in striking contrast to the system in Manusmriti or the Manava-Dharma-Sastra. (The Ordinances of Manu) "Cattle and also deer, and wild beasts with two rows of teeth, demons and devils ( raksasas and pisachas) and men are born from a caul (gerayuja ) "Produced from eggs (are ) birds, snakes, crocodiles, and fish, and tortoises and likewise all others kinds (of reptiles which are ) produced on land or are aquatic ( Andaja) "From moisture are produced gnats and flies, fleas, and bugs and from heat is produced whatever else is of this kind. (Svedaja) "All plants (which are ) fixed grow from seeds on slips" (Ud. bhija ) (Ordinances of Manu Lecture 1, Verses 43-46 ) The division of the animate world into four groups according to their modes of birth-( Jerayuja, andaja, swedaja, and udbhija, first made in the Vedic Literature gained wide currency in the post Vedic Literature and found frequent mention in the Puranas and the Mahabharata. 51-3 49

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fication of animals, is that the former appears to lay stress on the origin, while the latter appe. ars to stress the capacity to perform. (Caraka and Susruta "both followed this classification in their medical treatises (J. L. Bhaduri, K. K. Tewari and Biswamoy Biswas, Section on Zoology in "A Concise History of Sciences in India, page 426" ). Jain treatises contain a different type of classification. Umasvati, a renowed Jain author, in his work Tattvarthasutra gives a classification based on the number of senses possessed by organisms. "Living beings of the world are divided into two, the mobile and the immobile" (Sansarina sthrasa-- sthavara- Chapter 2, Verse 12). "Earth, water, fire, air and plants are immobile" ( Prithivyapthejovayu vanaspata ya sthavara-Verse 13) "Those with two or more senses are mobile" ( Dvindriyadayastrasa -- Verse 14) "The sensory organs are 5 in number" - ( Panchendriyani - Verse 15 ) "The plants come last and have one sense" ( vanaspatyantanamekam-Verse 22 ) "The worms, ants, bees, and human beings:bave one more increasingly (Krmipipeelikabhramaramanusyadinam ekaikavrdhani - verse 23) The essential difference bet. ween the Vedic or Aryan texts, and the Jain texts, in the classi There is a close similarity between the classification of animals in Tholkappiyam and the classification to the Jaina texts. Firstly they are both based upon the exercise of the sensory powers. Secondly plants and animals are all brought within the purview of an intergrated classification of all living things. Plants are uni-sensory and among the 10west. Animals are listed according to increasing sensory powers. The author of Tholkappiyam says about his classification that it is based upon the views of enlightened scholars. His is therefore not an original classification. The inspiration for the system appears to be the views of scholars of Jain persuasion. Attention appears to have been drawn to this similarity between the Tholkappiyam text and the Jain views by Shri S. Vaiyapuri Pillai in an artical in Chen Tamil, a Journal of the Madurai Tamil Sangam in 191920 ( p. 339). In his History of Tamil Language and Literature Prof. Vaiyapuri Pillai states "Tholkappiar flourished during the second half of the 5th century A. D.. He was a Jain by persuasion, for the Jaina classifi 50 Taet 751-3

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cation of lives (jiva) and nonlives (ajiva) is found in the marapiyal (sutras 27-33) (page 65-66). He also refers to the prefatory verse in Tholkappiam by Panamparanar in which the author is referred to as "Padimaiyon"- that is one who observes the Jain now known as Padimai. Pandit Kailash Chandra Sidhantasastri in his book "Da. kshin Bharat Men Jain Dharm" says regarding the classification of animals in Tholkappiyam. "This has the appearance Jain concept. This division of the living based on the senses is not met with in any other world view (philosophy). Therefore this very ancient treatise on Tamil Grammar. which has been accepted by later scholars as an authoritative treatise, is the work of a Jain scholar." (Yeh Jain siddhant ka hi roop hai. Indriyon ka adhar par kiya gaya jivan ka yeh vibhag anya darshanon men nahin paya jata. Atah atyant puratan yeh Tamil Vyakaran granth, jo bad ke vidwanon dwarah ek pramanik granth ke roop men mana gaya, ek Jain Vidwan ki krithi hai"p. 8 ) Equally vehement has been the view of a large number of Tamil scholars. llakkuvanar categorically states that "In Tholkappiyam there is not to be found any reference about Jainism or Buddhism. The attempt of Prof. tulasI prajJA-3 Vaiyapuri Pillai to prove that Tholkappiyar is a Jain is farfetched and fanciful. Prof Vellivaranavar discussed the view-point of a Vaiyapuri Pillai in detail and maintained that Tholkappiyar lived some 100 years before the age of Buddha (Tholkappiam, in English-p. 8-9). "" Tholkappiar was no law maker like Manu. He is merely quoting the accepted views. He too accepts them. At the end of the passage on classification of Animals in Tholkappiam he says "Neridu unarnor nerippaduttinare". "This is verily the truth as the awakened have ascertained." Whether Tholkappiar was a Jain or not, he certainly accepted the classification of animals according to the number of senses as in the Jain texts as the correct usage. In this respect Tholkappiar certainly appears to be a person of Jain persuasion. It is necessary to compare the classification of animals in Tholkappiam more vigorously with the extant Jain system. Tholkappiyam clearly speaks of six senses. The Jain texts speak categorically of the five senses. Panchendriani (Verse 15, chapter 2). This admits of no vagueness. The idea of a sixth sense is foreign to latter day Indian thou. ght. We speak figuratively of a sixth sense, but it does not appear to find scientific acceptance in the classical Indian thought, 51

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human beings, and the gods. Sesanam-ca tiryagyonijanam matsyoragabhuja-ngapaksi catuspadanam sarvesam ca narakamanusyadevanam pancendriyani Chapter, II, verse 24 ] especially the Indo-Aryan. The idea of a sixth sense is inherent in the Jain thought although not specifically stated in the Tattvartha sutra. The words which come after the fivefold classification "Vanaspatyantanamekam Krmipipeelikabhramara Manushyadeenam ekaikavrdhani" are very significant. Samjnina samanaska ( verse 24.) Beings with minds are pers. ons, This appears to be an extension of the division of senses into Dravyendriya, the material sense and Bhavendriya-the conceptual sense. (Panchendriyani, Dvividhani, Nivarthy upakarano Dravyendriyam, Labhyup ayogau Bhavendri. yam ) (Verses 15-18) These verses precede the actual classification. There is however no explicit statement reg. arding a sixth sepse, nor a consequent sixth category in Tattvartha Sutra. A detailed study of the commentaries, on the classification of animols in Tholkappiyam and in Tatwartha Sutra, may be of help in resolving the matter. The examples of beings gith five senses given in the Tattvartha Sutra Bha-s-yam include Naraka inanushya devanam, the devils, Whatever may be said of the devils and human beings, the gods may not be deemed to lack understanding and discernment, or the faculty of reasoning. Even they are said to have only five senses in the authoritative Jain Commentaries. Therefore it ca. nnot be said that Tholkappiar's classification is fully in accordance with extant Jain texts. Another point of difference is in relation to the lower forms of life. Tattvartha Sutra states that only beings with two or more senses are mobile or thrasa. "Dvindriyadayas trasa" Commentators of Tattvartha Sutra seem to place only plants among organisms of one sense. The Tamil commentaries on the other hand specifically include certain animal forms also among beings of one sense. Certain soft worms ( enbil puzhu ) are included with plants among the lowest forms. The new-born of animals is classed among those with only one sense. The term Pillai, which according to verse 579 is appropriate to denote the young ones of things which have one sense oply may be used according to Tholkappiar for the 52 gatasi-3

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young ones of birds, creeping creatures, pig, tiger, bear, jackal, and monkey, but expressly not for the dog. The word kulavi may similarly be used for the young ones of elephant, cow, buffalo, ewe, deer, monkey, ape, black monkey and even human beings in addition to the young ones of beings with one sense only. The classical treatment in Tamil appears to be that as the infant grows it develops more and more faculties and ultima. tely, in the case of human beings it reaches the state of the sixth class. Such a view may not be entirely inconsistent with the Tattvartha Sutra. It says plants are the lowest and have one sense. Beings with two or more senses are mobile. There is probably no logical bar to the existence of unisensal beings other than pla. nts provided they are not classed as mobile ( or thrasa ). But the commentators of the Tattva. rtha Sutra do not appear to have taken such a broader view. rding to Jain Dharm ka Pracbin Itihas, Part II, by Parmanana Sastri, there is no indication that any Jain book was written in Sanskrit prior to the Tattvartha Sutra. In this is contained the essence of Jain literature. For this reason, this book is uniformely accepted by all followers of Jainism. It is no doubt famous in the world of philosophy, but in the world of religion its standing is none the less. It has achieved the same greatness among the followers of Jainism as the Gita among the Hindus, the Koran among the Muslims and the Bible among the Christians. (ls men Jain vangmay ka rahasya antarnihit hai. Is karan yeh granth Jain Parampara men saman roop se manya hai. Darshanik jagat men to yeh prasidh hua hi hai, kintu, adhyatmik jagat men is ka samadar kam nahin hai. Hinduon men jis tareh Gita ka, mussalmanon men Quran ka, aur Issayion men Bible ka jo mahatay hai, wohi mabaty Jain parampara men Tattvarth sutra ko prapt hai). It is stated that at pre:ent there are two texts of the Tattvarth Sutra in use, the Digambar version and the Swetambar version. Among the two points of major difference of opinion mentioned in Jain Dharm ki Prachin Itibas are the following: It may however be remarked that the commentators of Tattvartha Sutra are not unanimous in their views regarding the interpretation of the portion in the Sutra which deals with the classification of animals. The Tattvartha Sutra is among the most exalted Jain texts in Sanskrit in the Satra form. Acco gaat 451-3 53

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Srutam matipurvam Dwayanekadwadasabhedam Chap. I, verse 20 and Nivrtyupakarno dravy endriyam Chapter II, verse 17 Both appear to relate to the senses and their classification. The commentators of the Digambara school appear to be more consistent with current thinking on the subject. The Svetambaras appear to have a slightly different view. May be an earlier view. Umaswati belonged to the second century Vikrami according to the Digambara school, and the third or fourth century Vikrami according to the Digambara school. Umaswati was a South Indian. The Tattvartha Sutra of Umaswati is not in original work, but a statement of Jain philoso phy. There does not appear to have been any sudden change in the world view of Jains about the time of Umaswati. Yet there is a marked contrast between the views regarding the number of senses and the classification of animals, as depicted in Tholkappiyam and as presented in Tattvartha Sutra both written by scholars in South India. This wide disparity can probably be best explained in terms of a wider time gap between the writing of the Tholkappiyam and the Tattvartha Sutra. Is it po 54 ssible that Tholkappiyam was written before the advent of current Jain thought of the Digambara school into the South? Were the beliefs of the Swetam baras who might have predominated in the south much earlier, different in some detail from the current ? Could the advent of the Aryans have produced minor changes in the world view of the Jains? The classification of animals in Tholkappiyam thus appears to be a subject which needs much greater attention of both the scientists and the theologians than it has received. Abstract. The classification of animals given in Tholkappiyam is based on increasing sensory response. This is different from the classification in Vedas and Puranas where the classification lays stress more on the origin, than on the capacity to perform. The classification of animals in Tholkappiyam has obvious similarity to the Jain system as enunciated in Tattvartha Sutra. There are certain difference too. The major difference between the two systems is in the specific recognition of a sixth sense in the Tholkappiyam unlike the current Jain texts. The classification of animals in Tholkappiyam appears to reflect the Jain world view, probably anterior to the extant Jain texts. DO tulasI prajJA-3

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Early Jainism and Yaksa Worship The early Vedic texts show some acquaintance with supernatural 'beings' or 'spirits' called Yaksas. But compared with Raksas they are mentioned less frequently. Unlike Raksas and Pisacas, the Yaksas are depicted in the early and later Vedic literature as less dangerous and malignant, although they too, sometimes are conceived as pure evil spirits. It is of great interest to note that Kubera, the leader of the Yaksas of later literature, is delineated as the king (rajan) of Raksas and other evil-doers in such an old text as the Satapatha Brahmana. He is fur tulasI prajJA-3 Dr. Asim Kumar Chatterjee ther called by his other name Vaisravana in that text. A still earlier reference to him will be found in the Atharvaveda,2 but there he is not connected with either the Yaksas or Raksas. There are separate references to the Yaksas and Kubera in later Vedic literature, but Kubera as the king of the Yaksas appears only in the post-Vedic literature. The term 'Yaksa' also appears in the Jaininiya Brahmana as the name of an unexplained being. But exactly at what time Kubera lost his position as the king of Raksas, it is not possible to say in the present 55

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state of our knowledge. But there is little doubt that he came to be associated with Yaksas long before Mahavira and Buddha. From the epics we learn a great deal about Yaksas and some of their prominent leaders. In both the Ramayana and Mahabharata the Yaksas, unlike other supernatural beings, appear as demi-gods. The interesting story told about the struggle of the Yaksas as led by Kubera, and Raksas led by his younger brother Ravana in the Uttarakanda 5 of the Ramayana shows that by the time that portion of the epic was composed, the Yaksas were looked upon as somewhat benevolent beings, We should particularly take note of the epithet mahatman applied to Manibhadra and Kubera in that Book of the Ramayans 8 The famous YaksaYudhisthira story told in the Mahabharata.? also proves that the poet of that part of the great epic bad real deference for Yaksas. Another point that will have to be noted in this connexion is that Kubera or Vaisravana, the lord of the Yaksas in the epics, is conceived not only as an honourable member of the Brahmanical pantheon but also as one of the four Lokapalas. We are told in the Uttarakanda 8 that formerly there were three Loka palas and that Kubera or Vaisravana was installed as the fourth Lokapala by Brahman after the former satisfied the latter by his penances. There is no doubt that Kubera was either a Raksa or Yaksa before he was accepted in the Indian pantheon and his elevation supports our conten. tion that in the period of the composition of the epics, Yaksas had their regular devotees among the local population, and this will be confirmed by our present discussions. in the literature of both the Jains and Buddhists the Yaksas plays a very important role. But the early Jain canonical writers, even more than their Buddhist counter-parts, show a very intimate acquaintance not only with the Yaksas, but also disclose the names of innumerable Yaksa shrines of the Aryavarta and Uttarapatha. Anyone who is even superficially acquainted with the Angas and Upangas know that one such Yaksa shrine is mentioned almost in every Sutra of these texts. There was hardly a city or town which had not a Yaksa ayatana or caitya. We are giving below a list containing the names of some important shrines ( majority of which were dedicated to Yaksas ) in the Jain texts. Name of the city Vardhamanapura Kayamgala Name of the Shrine Manibhadra Chattapalasa 56 ga 1-3

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Campa Purnabhadra and Argamandira Vaniyagama (a suburb of Vaisali ) Vaisali - Mithila Alabhiya Varanasi Kausambi Sravasti Mathura Hastinapura Dvaravati This list is, by no means, extranstive and it is not difficult to mention, at least, another one hundred such shrines situated in various parts of Northern and Eastern India. The Pali Buddhist texts disclose the names of a good number of so-called Yakkha-cetiyas, most of which were situated in various parts of Eastern India. In the Mahoparinibbana Suttanta of the Digha Nikaya, quite a few shrines situated in the celebrated city of Vaisali or Vesali, are mentioned. They are -Sarandada, Capala, Udena, Gotamaka, Bahuputta and Sattamba. From another Book of the Digha Nikaya viz. Patika Suitanta we further learn that Udena was situated to the east, Gotamaka to the south, Sa- ttamba to the west and Bahuputta to the north of this city. We have already seen that the shrine of Bahuputta is mentioned in Suhamma Bahuputtiya and Komdiyayana Manibhadra Samkhavana and Pattakalaga Kotthaga and Ambasalavana Camdotarana Koithaga Sudarsana Sahasambavana Sura priya the Bhagawati, the celebrated 5th Anga of the Jains from which we further learn that it was once visited by Mahavira. As a matter of fact, this is the only shrine that is mentioned both in the Jain and Buddhist texts. Another Bahuputta shrine was situated on the road between Rajagrha and Nalanda, according to the Samyutta Nikaya, 10 In this shrine Buddha exchanged robes with Mahakassa pa. We have also seen that a few Yaksa shrines of Alabhiya are mentioned in the Jain texts. It is just possible that one of these Yaksa shrines is repeatedly mentioned in the Pali texts 11 as connected with the activities of Buddha and few of his disciples. The Pali texts also disclose the name of a few other shrines of eastern India viz. Supatittha of Rajagrba 12, Ananda of Bhoganagara ( in the Vajji territory )13, Makutaban Tatar-3 57

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dhana of the Mallas, 14 and Aja kalapa of Patali or Pava 15. It is, however, extremely dou. btful whether all the ceiyas and cetiyas or ayatanas of the Jain and Buddhist texts were dedicated to the Yaksas. Let us first take up the case of the famous Bahuputta shrine situated in the northern part of Vaisali and which as we have already noted, was the only shrine of ancient India to be mentioned clearly in both the Ardha-magadhi and Pali canons. There is reason to believe that this shrine was named after the goddess Bahuputtiya, whose story is told so beautifully and humo. urously in the Upanga text the Nirayavalika. We learn from the 4th Adhyayana of that Jain text that the goddess (and not a female Yaksa ) Bahuputtiya was intimately connected with the welfare of children. We however cannot be sure on this point since another Bahuputtiya is mentioned in the Bhagavati 16, Sthanonga17 and Nayadhammakahao 18 as the wife of Yaksa Purnabhadra. The well-known Gotamaka shrine of the same city, was in all probability, not a Yaksa temple. We invite, in this connexion, the attention of readers to a few slokas of the Sabhaparvan 19 of the Mahabharata where we come across the name of one Gautamauka temple of Rajagrha which according to these verses was named after the Rsi Gautama. The Sanskrit word gautamauka is exactly the same as the Pali gotamaka. Since the temple of Gautamauka at Rajagrha was dedicated to Rsi Gautama, it is reasonable to infer that the shrine of the same name situated at Vaisali was also named after that Vedic Rsi. It is also interesting to note that a sect called Gotama-Goyama is mentioned both in the Anuyogadvara? 0 a Jain canonical text, and the Anguttara 21 a Pali work. According to Hemacandra 22, the commentator of Anuyogodvara, the mendicants belonging to that school, earned their livelihood by exhibiting young bulls, painted and decorated as well as by performing tricks. The worship of ancient Rsis was not an uncommon thing in ancient India. We have the well known instance of Agastya worship. A shrine called Kamamahavana is mentioned in several Jain texts including the Antagadadasao 2 3 and Bhagavati 24 as situated at Varanasi. It can, by no stretch of imagination, be called a Yaksa shrine. It was surely dedicated to the Hindu god of love Kamadeva, who was one of the most popular gods of ancient India and whose festivals were regularly held in almost all important cities of India during spring time. The Anga. mandira 25 shrine of Campa, connected with the activities of 58 anet 951-3

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the Ajivika philosopher Makkhaliputta Gosala was also probably a Brahmanical temple. The is only 'ceiya' of the Jain literature whose name has the significant ending mandira meaning probably a devakula. We should further note that the deities and even noble persons were often called 'Yaksas' in ancient India. In the Majjhima Nikaya26 and the Pelavatthu2 7 Indra is called a 'Yaksa. The famous city of gods Alakananda is mentioned in the Digha28 as the city of Yaksas. Even Buddha is called a "Yaksi' in the Majjhima Nikaya29 The highly interesting Buddhist Sanskrit text the Mahamayuri, recently edited and translated by D. C. Sircar30, has a comprehe. nsive list of the so called Yaksa shrines in which almost all the well known Hindu gods are called "Yaksas. As for example, Visnu of Dvaraka in verse No. 19, Siva of Sivapura in verse 47 and Karttikeya of Rohitaka in No. 35. We have already noted that the epics, the Ramayana and Mahabharata have nothing but deierence for the Yaksas, who were superior in character and demeanour, to the Raksasas and Pisacas. Even a person like Yudhisthira is delineated in the Mahabharata31 as worshipping the Yaksa Manibhadra whose shrine according to the Jain texts, 32 was situated both at Mithila and Vardhamanapura of Bengal. This particular Yaksa is mentioned elsewhere in the Mahabharaia as the presiding deity of travellers and traders 33 and a Buddhist canonical text 3 4 alludes to a shrine of the same Yaksa at Gaya. Another Buddhist text 3 5 refers to the sects who apparently worshipped Manibhadra and Pu. rnabhadra both of whom are honourably mentioned in the Jain texts. The list given above regarding some of the Yaks?-cetiyas shows that most of these shrines were situated in eastern India. There is no doubt that Yaksaworship was basically anti-Vedic in character. And only when the fusion of Aryans with non-Aryans was complete, that they were looked upon with veneration. It is also a fact that a few members of the Brahmanical pantheon like Siva, Ganapati,Skanda and Durga were originally local deities, worshipped by non-Aryans, or to put it more correctly, un-Aryans. Both Jainism and Buddhism, which were basically anti-Vedic naturally befriended popular and indigenous religious systems whi. ch had a greater appeal for the masses. Parsva, who may be called the real founder of Jainism, probably used to visit the well Yaksa shrines of Varanasi. His visit to the famous Purnabhadra shrine of Campa is recorded in the Nayadhammakahao,36 the 6th Anga text. Regarding his 9747 951-3 59

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illustrious successor the lord Mahavira, we can say with certainty that the Yaksa shrines of eastern India were his most favourite resorts. In this connexion the following words of the Master found in the Bhagavati may be reproduced here "I pass my nights in devakulas sabhas, pavas aramas and ujjinas." Most of the ceiyas of the Jain texts were situated in ujjanas meaning gardens. He also used to visit frequently shrines like Gunasila of Rajagrha Purpabhadra of Campa, Kosthaka of Sravasti etc. Quite a good number of his lectures were delivered according to the Bhagavati, in the Gupasila shrine of Rajagrha. A very vivid and useful description of the famous Yaksa shrine of Purgabhadra, situated to the north-east direction of Campa is given in the well-known Upanga text the Aupopatika.37 The description there leaves no room to doubt that, this parti. cular shrine was one of the most prominent cultural and religious centres of that celebrated city, represented as the metro. polis of Kunika-Ajatasatru, the son of Srenika-Bimbisara. ated at Varanasi. There is little doubt all the three Teachers Parsva, Mahavira and Buddha scrupulously and carefully avoided temples dedicated to Brahmanical gods. But the cetiva-ceivas, dedicated to Yaksas, were favoured by them. In this connexion we can recall the following words spoken by Buddha to his followers in the Anguttara Nikoya, 3 8 "Vajjian shrines should be revered." By Vajjian he means the famous shrines of Vaisali and possibly also of Bhoganagara which was also situated in the Vajji country. So it seems that both Mahavira and Buddha had some genuine deference for Yaksa shrines, particularly of eastern Indra. Unlike Buddha, who spent the major part of his ascetic life in the luxurious Jetavana-vihara of Sravasti and the Squirrels' feeding place of Rajagrha, Mahavira, who wandered about absolutely naked. spent the major portion of his life in deserted caves and dilapidated shrines. Here we would like to draw the attention of readers to the fact that Mahavira became a Kevalin near a dilapidated shrine ( ceiya ).39 Although the Bhagavais refers to Mahavira's visit to devakulas, very few devakulas are actually mentioned either in the Jain or Buddhist canonical texts. We have already referred to the temple of the god of Love situ It is clear from the Vipakas. ruta 40 and dupapatika41 that Yaksas were worshipped like gods with leaves, flowers incense and sandal etc. Just like gods they were worshipped for progeny, success etc. 4 2 These shrines inva 60 0987171-3

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Yaksa worship is also proved by the fact that Vaisravana Kubera, the lord of Yaksas, is probably the most prominent of the Hindu gods to be worshipped by the Jains and Buddhists alike. This is proved by the references to him in their canonical texts. He was popular even outside India. 47 As Jainism found favour with the traders from quite early times, it is natural that god of wealth Kubera, who was the supreme lord of the Yaksas, should be popular among the devotees of Parsva and Mahavira. riably had an image 13 of the Yaksa to whom it was dedicated. There is also reason to believe the image worship was originally a non-Aryan custom and it probably started with the worship of Yaksa images. Image worship was also an integral part of Jain religion from the earliest times. Even in the most ancient texts of the Jains we have references to images and shrines dedicated to various Tirthankaras. If the evidence of the Hathigv mpha inscription is to be believed, a Nanda king of the 4th century B. C., took away a Jina image from Kalinga. 44 It is also possi. ble that early Jain sculptors got inspiration from the Yaksa images installed in various shrines. Even there is reason to believe that the association of every Tirthankara with a particular tree was due to the influence of Yaksa worship which was often connected with ruksa or tree worship. We should remember that the original Sanskrit word caitya also meant a sacred tree. 4 5 Further the commentary of the Dhammapada describes the Udena and Gotamaka shrines as rukkhacetiyas, This is not surprising since most of the Yaksa shrines, according to the Jain canonical texts, were situated in the midst of big gardens (ujjana)46 It is clear from the above discussion that early Jainism had close and intimate connexion with Yaksa worship and gradually incorporated and absorbed some of its salient features. The Jains, it should be noted, had a very favourable attitude towards the so-called malignant spirits. This is proved by Vimala's treatment of some Raksasa characters of the Ramayana in his celebrated Paumacariyam. "Characters like Ravana, Kumbhakarna and others are represented in this poem as vegetarian Vidyadharas, believing firmly in non-violence Vimalasuri, who flourished in the 1st century ( 530 years after the Nirvana of Mahavira ) A. D, even takes the author of the Ramay ana to task, for delineating the Raksasas as cruel beings. 48 As firm believers in non-violence, The intimate connexion of both Jainism and Buddhism with ga FT-3 61

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the early Jain writers refused to believe that even supernatural beings or spirits would indulge in violence. It is, therefore, entirely natural that Yaksas should get an honourable place in the early Jain canonical literature. References 1 XIII. 4.3.10 2 VIII. 10.28 3 Manava GS, 11.14; San GS, 1.11.7; Hiranya GS, II, 1.3.7; see also SBE, Vol. 29, p. 219 4 II. 203, 272 5 Chs. 14 f 6 VII. 15.15, 29 7 III, Chs. 312 ff 8 3.11 ff 9 Para 617 10 Vol. II, p. 149 11 Suttavibhanga, Vol. I, p. 246; Vol. 2, pp. 71, 194; 223; Anguttara, Vol. 1V, p. 147; Samyutta, 1, pp, 234, 275; etc. 12 Mabavagga, p. 45 13 Anguttara, Vol. II, p. 174 14 Mahaparinibbana of the Digha 15 Udana, p. 6 16 Para 406 17 Para 273 18 Para 153 19 21. 5-8 20 Para 20 21 Vol. III, p. 200 22 Anuyogadvara--yrtti, p. 25 23 Para 15 24 Para 550; see also Naya, 151 25 Bhag, 550 26 I, p. 252 27 II, 9.65 f 28 II, p. 170 62 grat al-3

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29 I, p. 386 30 JAIH, Vol. V, pp. 262-328 31 XIV. 65.7 32 Jambudvipaprajnapti, 1.178; Suryaprajnapti, 1-2; see also Bhag, 362 33 III. 64. 13; III. 65. 22 34 Samyutta, I, p. 266 35 Mahaniddesa, pp. 89, 92; see also Milindapanha, p. 191 36 Para 152 37 Para 2 38 Vol. IV, p. 10 39 See Kalpasutra, 120 (SBE. Vol. XXII, p. 263 ); see also Acaranga 11. 15. 25 40 See Vipaka ( Kota, 1935 ), p. 248 41 Para 2 42 Vipaka, p. 244 43 See Ant p. 86 (ed. L. D. Barnett); Vipaka, p. 86 44 See Sircar, Select inscriptions etc, p. 217 45 Cf. Mahabharata, I. 150. 33 eko vrkso hi yo grame bhavet parnaphalanvitah caityo bhavati nirjnatirarcaniyah supujitah. 46 See specially Aupapatika (3) which describes a big garden just outside the Purnabhadra caitya of Campa 47 See Yuan Chwang (Watters), Vol, I, p. 108; See also Mahavamsa X. 89 48 See the paper on Vimalasuri's Paumacariyam included in the present author's work entitled Ancient Indian Literary and Cultural Tradition, pp. 177-195 00 tulasI prajJA - 3 63

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Occultations of the Moon In Jaina Astronomy Sajjan Singh Lishk S. D. Sharma Abstract The Moon occults some Nakshatras ( asterisms ) from the Northern direction and some from the Southern direction; some are occulted from either direction depending upon the position of the lunar nodes. This paper analyses the relevant data as given in Jaina texts (Ganitanuyoga ) and proves that the latitude of the Moon was determined in the Post-vedang Pre-hellenistic, the dark period in the history of Indian Astronomy. Theory Oocultation of the Moon with Nakshatras ( asterisms ) has remained an object of interest since ancient times in India. The Phenomenon of occultation deserves some explanation here. There are different kinds of conjunctions like Kalayuti (longitudes equal), Bhedayuti ( declinations equal ) etc. ( Sengupta 1947 ). The occultation of the Moon with a Nakshatra implies that the Moon's cusp is directed on the 2nd lunar day of the dark balf toward the 64 077 -3

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identifying star of the Nakshatra which is also occuplied by the Moon on the 15th lunir day of the Bright half. The Rig Vedic statement (R. V. iii 3 20 ) that the Moon is placed in the breast of Nakshatras is justified in this way (Lishk & Sharma, Hindu Nakshatras ). Occultation here does not necessarily imply complete or partial overlapping like the Moon piercing through the cart of Rohini, a Tauri ( Dixit) because conjunction stars of many Nakshatras lie so distant from the region where the Moon passes. Hindus preferred brighter stars rather than the fainter stars near the ecliptic to mark the lunar mansions of the Hindus (Report). In this light the present paper mathematically analyses some of the Post vedang Pre-hellenistic data regarding the occultations of the Moon as found in Jaina Texts as given belowSanthana, adda, Pusso, Silesa, Hat tho taheva Mulo a bahirau bahirmandalassa chappeta nekkhtta. Tatth nam je te nakkhtta je nam sya chandassa uttrenam joy am joyamti, te nam barasa, tanjaha-Abhyi, Savana, Dhanit, tha, Syabhisya. Puvvabhaddavya, Uttrapotthavata, tulasI prajJA - 3 Revyi, Assini, Bharni, Puvvapha gguni, Uttaraphagguni, sayi, Tattha nam je te nakkhtta je nam saya chandassa dahinauvi uttarau vi pamddampi jogam jo yamti te nam satta, tanjahaKattia, Rohini, Punavvasu, Magha citta. visaha, Anuraha Tattha nam je te nakkhtta je nam sayacandassa dahinavvi pamddampi jogam joyamti, taou nam dvve Asadhau savvabahirye mandale jogam joamsu va. Tattha nam je te se nakkhtte je nam sya candassa paddam joyam joyi, sa nam aiga jettha iti. (Ganitanuyoga P.P. 393-394) i. e. 6 Nakshatras always occult the Moon from the Southern direction (A), 12 Nakshatras from the Northern direction (B) and 7 Nakshatras both from the Southern and the Northern directions (C) Two asadhas i. e. Purvasadha (Sagittarii) and Uttarasadha (o Sagittarii) always occult the Moon from the Southern direction (D) Jyestha ( Scorpii) always occults the Moon (E) Names of the other Nakshatras and their English equivalents alongwith the celestial latitudes at the beginning of 1973 A. D. (Lahiri) are given in the following table: a 65

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TABLE OF NAKSHATRAS AND V Nakshatras ion Latitude Nakshatras Conjunction stars stars Mrigsira Ardra Pusya Orionis a Orionis & Cancri EHydrae & Corvi ^ Scorpii --13deg 22' 23" -16deg 1' 51" +0deg 4' 34" -11deg 6' 21" -12deg 11' 37" -13deg 47' 5" Abhijit Sravana Dhanistha Satabhisa Purva | Bhadrapada Uttara Bhadrapada Revati a Lyrae a Aquilae B Delphini. A Aquarii o Pegasi As lesa Hasta Mula Pegasi SS Piscium As'wini Bharoi 1 B Arietis 41 Arietis & Leonis Purva Phalguni Uttara Phalguni Svati ss Leonis a Bootis

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THEIR LATITUDES Latitude Nakshatras Conjunction stars Latitude +61deg 44' 3" +29deg 18' 16" +31deg 55' 15" - 0deg 23' 9" +19deg 24' 24" Krittika Rohini Punarvasu Magha Citra n Tauri a Tauri B Geminorium O Leonis a Virginis + 4deg 2' 53" - 5deg 28' 9" + 6deg 40' 56" + 0deg 27' 50" - 2deg 3' 9" +12deg 35' 57" - 0deg 12' 51" Visakha Anuradha oc Libra s Scorpii +0deg 20' 11" -1deg 58' 57" + 8deg 29' 10" +10deg 26' 53" Purva Sadha Uttua Sadhal & Sagitharii Sagitharii -6deg 28' 7" -3deg 26' 45" Jyestha oc Scorpii | -4deg 33' 59" +14deg 19' 59" +12deg 16' 8" +30deg 45' 17"

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So it is clear from the table that Nakshatras which occult the Moon from the Southern and the Northern directions, have their latitudes greater than the maximum South and North latitudes of the Moon respectively and the Nakshatras which occult the Moon from both Southern and the Northern Directions lie within the belt of the lunar Zodiac and their direction of occultation depends upon the position of lunar nodes, whereas Pusya, Satabhis ! and Revati are exceptions. The two Nakshatras i, e. Purvasadha and Uttarasadha have been dis- tinguished from the others which also occult the Moon from the Southern direction. This is perhaps because the latitudes of these two Nakshatras lie very close to the maximum south latitude of the Moon. There is a slight deviation in the latitude of Uttarasadha. It strikes that either they may have considered some other conjunction stars of Pusya, Satabhisa, Revati and uttarasadha Nakshatras or there must have been some later interpolation when these Nakshatras were displaced at the time when Jyestha occulted the Moon. Ho. wever we know that Jyestha cannot occult the Moon continuously but the phenomenon repeats after 18-1/2 years, the time period of retrogression of the lunar nodes, just similarly as the Moon pierces through the cart of the Rohini ( a Tauri). Therefore some interpolation at a later stage cannot be ruled out. But in the light of the fore. going discussion, scholars will accept that there was definitely a notion of latitude of the Moon. Such a notion also becomes clear from the concept that the breadth of the lunar Zodiac is 110 yojnas (Ganitanuyoga ). According to Cunningham's relation between Yojna and the British mile, 1 Yojna is almost equal to 6.7 miles ( Cunningham ) accor. ding to which 110 Yojnas converted into degrees ( One nautical mile being equal to 09.9 miles ) Are almost equal to 10:5, very near to the modern value of the belt of lunar Zodiac (Lishk & Sharma 1974 ) So the latitude of the Moon was determined in Post Vedang pre-hellenistic period in Indian Astronomy. Bibliography Cunningham, A. The Ancient Geography of India. Varanesi. Indo!ogical Book House. Post Box No. 98 D. 38/26 Hauz Katra. 68 aget 451-3

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Dixit S. B. Bhartiya Jyotisa Sastra Eng. Tr. by R. V. Vaidya New Delhi, The Manager of Publications, Civil Lines. Ganitanuyoga Compiled by K. L. Kamal Sandera ( Raj) Agamanuyoga Prakasi an. . . Lahiri N. C. Indian Ephemeris for 1973 A. D. Calcutta Astro-Research Bureau. Report of Calendar Reform Committee ( 1955 ) New Delhi, The Manager of Publications, Civil Lines. Sengupta P. C. (1947) Ancient Chronology. Calcutta, Calcutta University Press. Lishk S. S. & Sharma S. D., "Hindu Nakshatras" Manuscript ( In Print ). Lishk S. S. & Sharma S. D. ( 1974) Paper in the proceedings of Summer School on History of Science. New Delhi. Indian National Science Academy. gant 51-3 69

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Non naturalistic Epistemology And Metaphysical Realism : Are They Compatible in Jainism ? G. Sundara Ramaiah Brahmanical tradition with its sacrificial cult sought to bring about happiness either in this world or in the next world (Abhyudaya and Nisreyasa ). But since Jainism rejected the ordinary worldly pleasures it has to substitute for it an unchangeable state of infinite bliss or nirvana. In rejecting the sacrificial cult it was necessary for Jainism to develop certain lines of ethical theory independent of the Bra- hmanical tradition. And this forced Jaipism also to develop a new line of thought in epistemology and metaphysics. The aim of the paper is to give an account of the Jaina epistemology and metaphysics and trace out the naturalistic and non-naturalistic elements contained in both theories. While doing so we ask the question whether Jainism satisfactorily rec. onciles its predominent non naturalistic epistemology with its naturalistic metaphysics. In order to avoid any differences in understanding what is 70 991491-3

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meant by naturalism and nonnaturalism. I set forth the following characteristics : Characteristics of Naturalism (1) Naturalism is that kind of doctrine which accepts sense experience as the most impor tant avenue of knowledge. (2) Naturalism does not believe in esoteric, innate or intutive or mystical knowledge. (3) The naturalist believes that the external world is an obje ctive reality. (4) The naturalist believes that the world manifests order and regularity and this order cannot be changed by magic, sacrifice or prayer or human effort. what manner can we become aware in and through our mind of ourselves and of others who are infinite individuals like us ? What are the modes of cognition or categories of thought ? What are, in other words, 'demonstrable facts' relating to a concrete in dividual a distinguished from the 'probable? According to Jainism the demonstrable facts are five (Pancasthi Kaya). They are : (1) Dharma (Dhamma ) or sensedata, (2) Adharma ( Adhamma ) or data other than those furni. shed by the senses, (3) Akasa (Agasa ) or space, (4) Jiva or soul. (5) Pudgala ( Puggala ) or matter.? Each one of these demonstrable facts is to be understood according to the following categories. (1) Dravya ( dabba ) or Substance; (2) Guna or Attribute; (3) Kshetra ( Khetta ) or field of action; (4) Pradesa ( Padesa ) or division; (5) Kala or Time; (6) Paryayah ( Pajjava ) or causal relations and (7) Parinama or Transformation. In view of the fact that there is nowhere to be found in the older scriptures of Jainism any systematic exposition of the theory of knowledge we proceed to the subsequent literature. In Samavayanga the five demonstrable facts ( Pancasti Kaya ) are spoken of as being immutable, permanent or eternal elements of (5) According to Naturalism man is a biological product but not a reflection of God. In contrast with this set of characteristics of naturalism, nonnaturalism shares the belief that there are more valuable avenues of kpowledge than mere senseexperience. At once Jainism exhibits both these characteristics, And it is my purpose here to show how Jainism exhibits a non-naturalistic epistemology and a naturalistic metaphysics. 1 Jaina Epistemology The problems of epistemology, according to Pujya Pada Mahavira, are: What and in gast 951-3

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Samvyavaharika Pratyaksha is what we have in every day life, and it includes Smrti or remembrance and samjna or pratyabhijna or recognition; Curita or tarka or induction based on observation; abhinibodha or anumana or deductive reasoning 5 Pramanamimamsa vrtti defines Samvyavabarika Pratyakosa as the act of satisfying a desire to cognise. Pratyaksha is sakala or all inclusive in the case of Kevalin's knowledge and vikala or deficient in other cases. Matijnana, is knowledge by means of the ind. riyas or the senses and mind. But is called anindriya, so that it can be distinguished from the senses. knowledge to which no notion of temporal relations can attach. The importance of Samavayanga is like this: whila Kakuda Katyayana identified the concept of mind with concrete things Mahavira did not. Secondly, while Mahavira conceived a plurality of substances he dismissed the notion of a single universal soul. Jainism offers us an empirical classification of things in the universe and takes its stand on the relativity of knowledge when it says that the relation of the objects within the world are not fixed or independent but are the results of the interpretation. The present day programme of the Anglo-American analytic philosophers to reconstruct a precise philosophical language is already forseen by the Jains when they maintained that reality and meaning are inseparable. 3 The Jainas begin their analysis of the process of knowledge by providing a set of means of cognition. They admit five kinds of valid kno. wledge. They are : -(1) Matijnana (2) Sruti jnana (3) Avadhi jnana (4) Manah Paryaya jnana (5) Kevala jnana. Mati Jnana Matijnana is ordinary cogni. tion obtained by normal means of sense perception. Perception or darsana is of two kinds : (1) Samvyavabarika Pratyaksha and (2) Paramarthika Pratyaksha. 4 Sruti Jnana Srutajnana is knowledge derived through signs, symbols or words. While matijnana gives us knowledge by acquaintance, srutajna na gives us knowledge by description. Sruta jnana is of four kinds, namely, labdhi or association, bhavana or attention, upayoga or understanding and naya or aspects of the meaning of things.6 Avadhi Jnana Avadhi jnana is acquired by the senses and mind of things even at a distance of time or space. Manahparyaya Jnana It is the knowledge of tho 72 gas) I-3

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into two realms: Loka and Aloka. the world of loka consists of three divisions (1) the upper ( urdhva loka ) (2) the middle ( madhya loka ) (3) lower ( adholoka ). In the upper division are celestial beings, in the second are men and other creatures and in the lower are the denizens of the hell. 8 Beyond the world of loka is an eternal infinite, formless, inactive worid perceptible only by omnisciences. This is the world of aloka, which contains one substance. Loka and Aloka are shortend forms of lokakasa and alokakasa.9 ughts or feelings of others, poss. essed only by those who have mastered the self-control and who have restrained the body, mind and speech Kevala Jna na It is knowledge of a pure and perfect type, possessed only by those who have eliminated all karma and hence are omniscient, omnipotent and omnipresent.? This knowledge, which is inde. pendent of the senses, which can only be felt and not described is clearly a non-naturalistic element in the Jaina theory of knowledge. This non-naturalistic belief that we possess the knowledge of any object, much before we see it, is the unique feature of Jaina epistemology. Cognition is merely the necessary condition to remove the veil from the knowledge we already innately possess. The removal of the veil, however, depends not only upon the sense organs coming into contact with an object, but also upon the karma of the individual. And ultimately, if the individual had no karma he would see the object without contact. Certainly this feature of Jaina epistemology is non-naturalistic. This kind of epistemological position of Jainism leads us to discuss the question whether this is compatible with its naturalistic mataphysics or not? Jainism divides everything in the universe One should not attempt to differentiate the natural from the non natural and if ong does he will not arrive at a precise division of natural from the nonnatural, because, we do not find a basic division in Jainism between the celestial world and the natural world of men and other creatures. The Jainas admit the existence of a clearly defined non-natural world only perceptible by omniscient Kevalins. The final airn is to "medi. tate" on the siddha--the soul which is be rest of the bodies produced by eight kinds of karma which is the seer and knower of Loka and Aloka, which has the shape like a human being and which stays at the summit of the universe. 10 977 FI-3 73

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The universe is divided into two entities : (1) Jiva or the consciousness or the enjoyer and (2) Ajiva or matter and extension which are enjoyed. Ajiva is divided into two main classes. (1) Rupa dravya or Matter with form (2) Arupa dravya or Matter without form. Ajiva Arupa dravya consists of motion or dharma, rest or adharma, lokakasa and alokakasa and time, Pudgala or Matter is wha. tever is perceived by the senses and includes the physical mind, karmas and ordinary external objects. Matter undergoes certain modifications and it is uncreated and eternal. Matter is the kinetic energy which is of two kinds : simple motion and (parispandana) development (parinama ). The main divisions of matter are gross and subtle. That which is gross is perceptible by the senses, while that which is subtie is beyond the senses, being transformed into de. grees of karma, hence becoming karmic particles. The Jaina Metaphysics is an out and out metaphysics of substance for even what we gene rally regard as unsubstantial, such as karma is substance for them. No other philosophy makes a more exhaustive analysis of karma than Jainism. This is perhaps to be expected since only Jainas treat karma as being itself physical. In commenting on Stevenson's statement, "As karma does inflict hurt or benefit, it must have a form !" 11. Jaini says, it has form because it is matter. 12 Karma arises from four kinds of Mohas or attachments and it works without outside intervention. While karma is formless for theistic Hinduism, it has form and matter in Jainism. The most important aspect of the Jaina view of karma for naturalism is the notion that karma is material and atomic, 13 The atomic particles of karma are also without beginnin,. The soul of a siddha has no karmic particles, but all other human souls do have karma. Of all the expositions of karma the Jaina view is the most naturalistic. The Jainas are able to deal in a greater detail than other believers in karma since they have a physical model with which to deal. If one questions "How can a part of what is patently non-naturalistic be naturalistic if the whole is non-naturalistic ?'' a justifiable answer may be given. But it still does not explain how or when karma gets into human soul. From the above analysis of the theory of knowledge and the metaphysical position of Jainas, with reference to karma as an impediment causing obstruction to knowledge, and the removal of the obstruction resulting in the 74 ght 951-3

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omniscient knowledge, we draw the following conclusions. Conclusions 1. At the lowest level of knowledge, though naturalism plays a primary role, it is evident at the highest level that Jaina theory of knowledge is non-naturalistic and is capable of co-existing with the metaphysical pluralism or a kind of monism. (Extended or concrete monism.) 2. Jainism accepts an a priori transcendent omniscient knowledge as the highest source of knowledge and all other empirical proposition are regarded as true if they correspond to the object. In other words, propositions are relegated to an in-ferior position in the heirarchy of the five levels of knowledge. And this clearly shows the struggle to ascend from naturalism to non-naturalism 3. However, Jajna metaphysics can be characterised as natural because, (a) it does not accept a deity who either creates or sustains the universe; (b) karma itself is material. It acts in a physical way literally entering the soul; (c) The Jaina cosmology has certain naturalistic elements in it, such as, all the elements outside of aloka come in contact with material elements. 4. But the acceptance of the non-naturalistic elements can also be seen when they maintain that the world of loka consists of matter made made up up of atomic particles that are outside the consciousness of the individual knowing the world. Therefore Jainism unqualifiedly accepts the independent givenness of the external world of objects as known by sense perception and, furthermore, allows infiltration of the external world, as karmic particles, into the soul of the individual. This is an important step toward acceptance of the unity of Mind and Body. References 1 Cf. P. T. Raju, Metaphysical Theories in Indian Philosophy, Essays in East-West Philosophy, ed. C. A. Moore, Honolulu, Hawai Press, 1951, p. 215. 2 Samavayanga, 15; 193; 199. It also refers to similar passages in the Sthananga and the Bhagavati Sutra. Quoted in Pre-Buddhistic Indian Philosophy, B.M. Barua, p. 403. H7 951-3 75

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3 Cf. Surendranath Das Gupta; History of Indian Philosophy, Vol. I, p. 68. 4 Pancasthikaya Samayasara, 48. 5 Ibid, 41. 6 Pancasthi Kaya samaya sara. 43, 7 Umasvatis Tattvartha Sutras, I. 31, P. 42. 8 See Jaini, (Umasvati) I. 21. 9 S. C. Ghosal, Nemichandra, p. 56. 10 Ibid., p. 51. 11 Cf. Stevenson, The Heart of Jainism, p. 174. 12 J. L. Jaini, The Heart of Jainism : A Review, p. 40 13 Jaini, Umasvati II. 30. Bibliography 1. Ghosal, S. C. ( ed. and Trans. ) Nemichandra Siddhanta Chakr avarti, Dravyasamgraha, The Sacred books of the Jainas, The Central Jaina Publishing House, 1917. 2. Hermann Jacobi (Tr.) Gaina Sutras, Sacred Books of the East, Vol. X, Charles Scribner's Sons, New York, 1901, 3. Jagamander Lal Jaini, Outlines of Jainism, Cambridge University Press, 1940. 4. Jagamander Lal Jaini, (Ed. and Trans.), Sri Umaswami (Umaswati) Acharya Tattvarthigama Sutra, The Sacred Books of the Jainas, Vol. II; The Central Jaina Publishing House, 1920. 5. Radhakrishnan, S., Indian Philosophy, George Allen and Unwin, 1948. 6. Raju, P.T., "Metaphysical Theories in Indian Philosophy" Essays in East-West Philosophy, Ed. C. A. Moore, Honolulu; University of Hawai Press, 1951. 7. Stevenson, S., The Heart of Jainism, London, Humphrey Milford, 1915. 76 gaat 91-3

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Mathematical Foundations of Karma Quantum system Theory-11* L. C. Jain Abstract in the Jaina School of Mathematics, from the Karma theory, a mathematical theory of biophysical automaton can be developed on the basis of mutual actions and reactions between the reprodu. ctive fields of the becomings of a mundane soul and state existential Karma it carries, through a dynamical system with input functions, inputsets, state transition functions, state sets, output functions and output sets This article probes deep into the structural functionality of the related and corresponding fluents (Dravyas) each of which possess an internal and external field ( Nimitta ) all over the flow of time. The simula taneous occurence of events in the controls of each fluent being thus an independent phenomenon, the theory of Karmic inflow, bond, outflow and the state transition evolves as a unified theory of a quantum dynamical system or a set of quantum dynamical systems, including Newtonian concept of simultaneous interactions. As in the previous paper, the state existence of Karmas is depicted through a triangular matrix, whereas the input and output are represented by column and row matrices, and measured respectively. Introduction The biophysical automaton in the Jaina School of Mathematics not only reproduces but also controls the bond, creation and annihilation of Karmic matter, and controls many other phenomena pertaining to the self-rep * The mathematical details have not been published. 3791991-3 77

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roduced Karma. The theory is based on the ab-aeterne union of a soul with a set of kinetically and potentially harmonized par. ticles of matter with affine and antiaffine as well as neutral touch controls, whose observables give opportunity to our senses and instruments to record the maps of becomings of a soul only to a certain extent. The maps are correspondences between becomings of the controls of the corresponding fluents, called into play of some natural phenomena. The effectual becomings depend on the mutual internal and external fields of each individual fluent, allowing to frame a theory of independent existence and transforma. tion, own as well as extra. The two fundamental extra becomings of a mundane soul responsible for self-reproduction and other phenomena are the Volition (Yoga) and Affection (Kasaya). The quanta-measure of volition and affection are well defined in the detailed commentaries of Gommatsara, Labdhisara and Ksapanasara. Similarly there are four fundamental extra * becomings (Vibhavas) of a particle of matter brought or reproduced into Karmic bond. They are; (i) a functional structure in dynamic motion : nature (Prakrti), (ii) a set functional structure of harmonious matter particles : point bond ( Pradesa Bandha ), (iii) a functional impartation structure : impartation intensity (Anubhaga ), (iv) a functional stay structure : ( Sthiti ). The first two functionalities are due to the mutual fields of the volition of the soul and the moving particle in question. The last two functionalities are due to the mutual fields of the affection of a soul and the affinity levels of the particle in question. Thus the coglomeration of such endowed karmic particles with their fields become the cause of extra-becomings of the, mundane soul transforming due to its internal and external fields. The System Theory of Biophysical Automaton For an approach to this articie, the contribution be Kalman, Rashevsky and Todaramala will be helpful. First one may analyze an input column matrix, thrown into the state existence matrix every instant which fills up the linear cootinuum of the flow of time (cf. Jain ). This is a SamayaPrabaddha, divided into nisusus ( Nisekas) per unit of instant according to their stay. The column matrix, corresponding to various natures in different slabs of a third dimensional altitude, is constituted of Nisusus which at any instant form an ordered distribution according to each of its duration stay period, with variable stay duration, with vari 78 gaat ga-3

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able impartation intensity, with variable number of particles and with varation io the nature under restriction to certain laws of Kar mic bonds etc. The four types of variability is due to or depends on the variations of volitions and affections which in turn depend upon the variation in the output of Karmic decay or annihilation. The Samaya.Prabaddha may be a multiple according to the controls excercised or applied by the mundane soul which may be subject to certain dependant and certain independent variables of cont. rols. Thus a Nisus may be considered as a Karmic system variable depending upon the volition and affection, and as a function of four dependent variables : nature, stay, points, impartation which depend upon the measures of valition and affection. The instant - effective - bond ( Samaya-Prabaddha ) is a variable quantity of input particles of matter (Pudgala) and the variable set lies between the set of emancipated souls and the set of non-emancipable souls. The distribution of the Nisusus is according to the least, intermediate and greatest stay. The nisus have ing the least stay forms the first element of the input column matrix and the nisus having the greatest stay forms the last ele. ment of the input column matrix. The time lag is also necessary to be considered in case of the seven types of Karma,excluding the eigh. th nature (longevity). Thus the cells of the input matrix accomodate different types of nisusus of different stays, with various sets of particles, having different im. partation intensities. The slabs in the altitude dimension of the three-fold Karma matrix will have different natures amounting to non-summable set. Thus a nisus may be treated as a tensor of third rank and its position in the in put column matrix will depend upon its life stay which may range from nature to nature differently. The nisusus are so arranged as to have the lowest intensity of impartation at the bottom of the input column matrix, and to have the highest intensity at the top of the input column matrix Any perturbation consequently and subsequently changes the cell-position of the corresponding nisusus now representing the state transi. tion matrix. The perturbation may be due to volition or affection or any other physical or chemical condition, The state matrix and the output matrix-sets may also be described in the same way as the input matrix above, and the description given in the earlier paper. DO gaat -- 3 79

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uttarAdhyayana ke saMdarbha meM : bhadantajI ke cintana kI mImAMsA 0 muni dulaharAja maiMne abhI-abhI tulasI prajJA ( traimAsika patra ) kA aprela-jUna kA aMka dekhaa| usa meM bauddha dharma va darzana ke manISI vidvAn bhadanta Ananda kauzalyAyana kA lekha - "uttarAdhyayana sUtra-eka nayI dRSTi" pddh'aa| lekhaka ne uttarAdhyayana sUtra meM vyavahRta aneka zabdoM kI artha-paramparA kI ora vidvAnoM kA dhyAna AkRSTa kiyA hai| yaha unake svatantra cintana-manana kA hI pariNAma hai| unakI apanI eka pRSThabhUmi hai aura vaha hai bauddha darzana kii| unakA yaha kathana bahuta hI yathArtha hai ki zramaNa paramparA kI do samasAmayika dharma paramparAeM-jaina aura bauddha -eka dUsare se itanI anusyUta haiM ki unameM aneka sthaloM para abheda hai| bheda bhI avazya hai para vaha kAlAvadhi meM vRddhigata hotA huA pratIta hotA hai| udgama meM donoM meM bahuta bar3A bheda nahIM thaa| ata: jaina AgamoM meM vyavahRta aneka zabdoM kI artha-paramparA jaina sAhitya meM surakSita nahIM hai, bauddha sAhitya meM surakSita hai| isI prakAra bauddha tripaTakoM ke aneka zabdoM kI artha paramparA jaina sAhitya meM surakSita hai| ata: eka dUsare kA tulanAtmaka adhyayana donoM darzanoM ke vidvAnoM ke lie anivArya ho jAtA hai| - Aja jaina aura bauddha paramparA meM itanA bheda A cukA hai ki prathama darzana meM aisA lagatA hI nahIM ki ve eka hI zramaNa paramparA kI do zAkhAeM haiN| isa bheda kA kAraNa hai bauddha darzana kA bhinna-bhinna dezoM meM parivrajana / vidvAn lekhaka ne apane prastuta lekha meM anyAnya bAtoM ke sAtha isa bAta ko siddha karane kA prayatna kiyA hai ki uttarAdhyayana sUtra meM jo 'AtmavAda' kI bAta kahI jAtI hai, vaha svataH prApta nahIM hai, Aropita hai| ve likhate haiM - "jisa prakAra bauddha-saMskRti meM kisI Izvara-AtmA tathA paramAtmA ke lie koI sthAna nahIM, usI prakAra uttarAdhyayana anumodita zramaNa saMskRti meM kisI bhI Izvara, AtmA tathA paramAtmA ke lie koI sthAna nhiiN| sAre uttarAdhyayana sUtra meM koI eka bhI gAthA nahIM, kisI eka bhI gAthA ko koI eka bhI paMkti aisI nahIM aura kisI eka bhI paMkti kA eka bhI zabda aisA nahIM, jisakA artha Izvara -- AtmA tathA paramAtmApaka lagAyA jA ske| koI bhrama na rahe isaliye hama yaha spaSTa kara denA cAhate haiM ki Izvara se hamArA abhiprAya usa kAlpanika astitva se hai, jisake bAre meM pratipAdita kiyA . . tulasI prajJA-3

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jAtA hai, 'katu, akatu avayathA kartuM zakyate' sa: Izvara: hai tathA 'AtmA' se hamArA abhiprAya usI prakAra ke kAlpanika astitva se hai, jise ajara, amara Adi vizeSaNoM se lAda diyA jAtA hai aura jisake bAre meM kahA jAtA hai ki yaha Aga se jalatA nahIM, pAnI se gIlA nahIM hotA aura havA se sUkhatA nahIM, Adi / ' . jaina darzana viSayaka unakI yaha mAnyatA bhrAmaka hai| jaina darzana ke anusAra AtmA caitanya svarUpa, pariNAmI svarUpa ko akSuNNa rakhatA huA vibhinna avasthAoM meM pariNata hone vAlA, kartA aura bhoktA, svayaM apanI sat-asata pravRtti se zubha-azubha karmoM kA saMcaya karane vAlA aura unakA phala bhogane vAlA, svadeha parimANa, na aNu, na vibhu ( vyApaka ) kintu madhyama parimANa kA hai / 2 jaina darzana AtmavAdI darzana hai / usakA Adi, madhya aura anta AtmA hai / AtmA ke atirikta kucha bhI nahIM hai / AcArya se pUchA - jJAna, darzana aura cAritra kyA hai ?' AcArya ne kahA- 'AtmA hI jJAna hai, AtmA hI darzana hai aura AtmA hI cAritra hai / ' jaina sAdhanA paddhati kA Adi-bindu hai karmayukta AtmA aura antima niSpatti hai karmamukta AtmA / AvRtta AtmA ko anAvRtta karatA huA sAdhaka eka dina use pUrNa anAvRtta kara detA hai / vaha svayaM AtmA se paramAtmA bana jAtA hai / bhAratIya cintana pravAha kI do dhArAeM haiM- kriyAvAdI dhArA aura akriyAvAdI dhArA / dUsare zabdoM meM hama kaheM to AtmavAdI dhArA aura anAtmavAdI dhArA yA bhautika dhArA / AtmA, karma, punarjanma, mokSa para vizvAsa karane vAle kriyAvAdI aura ina para vizvAsa nahIM karane vAle akriyAvAdI kahalAye / jaina ekAntataH kriyAvAdI darzana hai / bauddha apane ko anAtmavAdI kahate haiM / ve AtmA ke astitva ko vastusatya nahIM kAlpanika saMjJA mAtra mAnate haiN| unake anusAra cetanA eka pravAha hai jo kSaNa-kSaNa naSTa aura utpanna hotA hai| isase pare koI nitya AtmA nahIM hai / bauddha anAtmavAdI hote hue bhI karma, punarjanma aura mokSa meM vizvAsa karate haiM / aisI sthiti meM unakA yaha prazna ki kahIM yaha 'AtmavAda' uttarakAlIna brAhmaNI paramparAoM dvArA to Aropita nahIM hai, svayaM AdhArazUnya hai / uttarAdhyayana 8 / 16 kI gAthA kA antima caraNa hai- 'ii duppUrae ime AyA' - itanA duSpUra hai yaha AtmA | yahAM AtmA se tAtparya hai, saMsArI jIva na ki vizuddha AtmA / ataH yaha likhanA ki 'lobhAbhibhUta honA AtmA kA dharma hI nahIM' - yaha vizuddha Atma tatva ke lie ho sakatA hai, saMsArI jIva ke lie nahIM / bhadanta jI kA yaha tarka ki uttarAdhyayana sUtra meM jo 'appAraNa' 'appANameva ' 'appA' - Adi zabda Aye haiM, unase AtmavAda kA grahaNa hotA hai, yaha AdhArazUnya hai, AtmA ke tIna mukhya artha haiM - AtmA, zarIra aura sva-apanA / AgamoM meM ye tInoM artha prApta haiN| jaise 1. se AyA (appA) bAI - AyAro 15 : yahAM appA kA artha akhaNDa cetana dravya hai / tulasI prajJA- 3 8 1

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2. appAraNa vosirAmi ( Avazyaka sUtra ) isameM pUre pada kA artha hogA- 'maiM zarIra kA karatA huuN|' 3. 0 tato'haM nAho jAo, appaNo ya parassa ya / / [ utta0 20135 ] * viNae Thavejja appAraNa [ utta0 16 ] yahAM AtmA kA artha svayaM apane ko hai / isI prakAra AgamoM meM aneka sthaloM para bhinna-bhinna artha meM 'appA' zabda kA prayoga huA hai / sarvatra usase AtmavAda kA grahaNa nahIM ho sakatA / appA ( AtmA ) kA artha hai -- zarIra / vyutsargaM karatA hUM arthAt kAyotsarga bhadantajI kI yaha mAnyatA ki AtmavAda brAhmaNI paramparA kA prabhAva hai-yaha ucita nahIM hai / kyoMki uttarAdhyayana sUtra ke caudahaveM adhyayana meM bhRgu purohita aura usake putroM kA saMvAda haiM / bhRgu purohita nAstika mata kI bAta kahatA huA AtmavAda kA khaNDana karatA hai / taba usake putra AtmavAda kA maNDana karate hue kahate haiM-- 'AtmA amRta hai isalie yaha indriyoM dvArA gamya nahIM hai / yaha amUrta hai isa lie nitya hai| AtmA ke Antarika doSa hI usake bandhana ke hetu haiM aura bandhana hI 'saMsAra kA hetu haiM / ' (utta0 14 / 19 ) pitA brAhmaNa saMskRti kA pratinidhitva karatA hai aura putra zramaNa saMskRti AdhAra para carcA karate haiM / uttarAdhyayana sUtra meM AtmavAda kA svara sthAna-sthAna para guMjita hotA hai / ataH yaha Aropita nahIM, svataH prApta hai / 'dhammaM ca pesalaM naccA, tattha Thavejja bhikkhu appANaM' ( utta0 8 / 19 ) isakA artha hai - bhikSu dharma ko ati manojJa jAnakara usameM apanI AtmA ko sthApita kre| yahAM 'apanI AtmA' kA tAtparya hai 'apane Apako' / yaha nairAtmavAda para AtmA kA - niSprayojana Aropa nahIM hai - jaisA ki bhadantajI kahate haiN| yahAM AtmavAda kI bAta hI nahIM hai| isI prakAra 'appAceva dameyavvo' (utta0 1 / 15 ) yaha gAthA bhI AtmavAda kI nirUpaka gAthA nahIM hai / bhadantajI dvArA jo artha kiyA gayA hai, vaha sundara hai, svataH prApta hai / bhadantajI ne apane lekha meM likhA hai - 'uttarAdhyayana sUtra meM bhI kadAcit bhagavAn mahAvIra ko kahIM bhI 'sarvajJa' nahIM kahA gayA hai / ' ( pR0 3) yaha kathana yathArtha nahIM hai / uttarAdhyayana sUtra ke tevIsaveM adhyayana meM 78vIM gAthA meM gaNadhara gautama kezIkumAra zramaNa se kahate haiM- uggao khINasaMsAro, savvannU jibhakkharo / ' 'jisakA saMsAra kSINa ho cukA hai aura jo sarvajJa hai, vaha arhat rUpI sUrya uga gayA hai|' yahAM bhagavAn mahAvIra ko 'sarvajJa' kahA gayA hai| isI prakAra bhadantajI ne jo gAthA uddhRta kI hai, vaha uttarAdhyayana ke chaThe adhyayana kI satarahavIM gAthA hai / usameM bhagavAn mahAvIra ke vizeSaNa ke rUpa meM jo tIna zabda haiM- aNuttaranAraNI, aNuttara tulasI prajJA-3 82

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daMsI aura aNuttaranANadaMsaNadhare-ye tInoM zabda sarvajJatA ke dyotaka haiN| anuttarajJAnIkevalajJAnI, aNuttaradaMsI - kevala darzanI aura aNuttaranANadaMsaNadhare- kevala jJAna aura darzana ke dhAraka arthAt sarvajJa / ye zabda sarvajJa ke artha meM jaina AgamoM meM bahu vyavahRta haiN| tAI jaina AgamoM meM 'tAI' zabda aneka bAra vyavahRta huA hai| uttarAdhyayana sUtra meM pAMca bAra (8/4; 11/31; 21/22; 23/10 ) aura dazavakAlika meM sAta bAra (3/1; 15; 6/20, 36 66, 68, 8/62) sUtrakRtAMga meM bhI yaha aneka bAra AyA hai (1/2/2/17, 24; 1/14/26, aadi-aadi)| TIkAkAroM ne isake saMskRta rUpa do kie haiM- tAyI aura vaayii| 'tAyI' ke do artha prApta haiN| 1. sudRSTa mArga kI dezanA ke dvArA ziSyoM kA saMrakSaNa karane vaalaa| 2. mokSa ke prati gamanazIla / 4 isI prakAra trAyI ke aneka artha haiM / 5 ina sabhI arthoM meM 'rakSaka' kA artha hI gabhita hai| yadyapi hamane sarvatra 'Atma-rakSaka' artha hI svIkAra kiyA hai, phira bhI uttarAdhyayana sUtra ke 8/4 meM prayukta- 'pAsamAraNo na lippaI tAI' ke prasaMga meM 'tAI' zabda para TippaNa likhate hue 'tAdi' ke abhiprAya ko saMgata mAnA hai| isa viSaya meM bhadantajI kA sujhAva sundara hai / ganthaM ___ 'savvaM gaMthaM kalahaM ca' (utta0 8/4) meM grantha kA artha parigraha kiyA haiaisA bhadanta jI ko kisI anuvAda saMskaraNa meM par3hane ko milA hai| kintu yaha patA nahIM ki vaha saMskaraNa kauna-sA hai| hamAre dvArA anUdita saskaraNa meM hamane 'gaMthaM' kA artha 'granthiyoM' kiyA hai, jo ki prakaraNa-saMgata hai| uttarAdhyayana 8/12 kI gAthA isa prakAra hai 'pantAriNa ceva se vejjA, sIyapiDaM purANakummAsaM / adu vukkasaM pulAgaM vA, javaNaTThAe nisevae maMthu / / isakA artha hai--bhikSu jIvana yApana ke lie prAnta ( nIrasa ) annapAna, zItapiMDa, purAne ur3ada, sArahIna yA rUkhA bhojana yA mathu (baira yA satta kA cUrNa) kA sevana kare / isameM prAnta bhojana kA vidhAna hai| prAnta kA artha hai nIrasa bhojana / jaina paramparA ke anusAra gacchavAsI muni ke lie yaha vidhi hai ki vaha prAnta bhojana milane para use khAe hI, use kabhI na pheMke / gacchanirgata (jinakalpI) muni ke lie yaha anivArya hai ki vaha prAnta bhojana hI kre| ataH isa zloka meM prayukta prAnta zabda nIrasa bhojana kA vAcana hai aura Age prayukta hone vAle sabhI zabda usI kI puSTi karate haiM / jaina AgamoM meM aneka sthaloM meM muni ke vizeSaNa ke rUpa meM 'antaprAnta bhojI' zabda AtA tulasI prajJA-3

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hai / isa prasaMga meM bauddha sAhitya meM pracalita 'paMtANi' zabda kA 'ekAnta' artha upayukta nahIM lagatA / uttarAdhyayana 12 / 33 ke dUsare caraNa ke anta meM 'bhUipannA' zabda AyA hai| bhadantajI kA mAnanA hai ki yaha pAlibhASA kA 'bhUriprajJa' hai, jisakA artha hai vipulaprajJa / yahAM yaha dhyAna denA hai ki bhUriprajJa artha kI niSpatti ke lie 'bhUripannA' zabda apekSita hai / vaha kisI bhI prAcIna prati meM upalabdha nahIM hai / aisI sthiti meM isa zabda ko badalA nahIM jA sktaa| eka bAta ananta jJAnI bhI hai, jo ki vipulaprajJa kAhI vAcaka hai zabda bheda mAnane meM koI vipratipatti nahIM hotI / hai ki 'bhUipannA' kA eka artha / ataH arthasAmya hone para bhI uttarAdhyayana 14 / 31 ke cauthe caraNa kA aMtima zabda hai-- pahANamaggaM / ' isakA artha hai -- mokSa mArga / mokSa mArga ko hama tAtparyArtha meM - samasta duHkhoM ke kSaya kA mArga bhI kaha sakate haiM / ataH yahAM isakA artha pradhAna mArga (mokSa mArga) karanA ayathArtha nahIM hai / Avazyaka sUtra meM nirgrantha pravacana ke vizeSaraNa ke rUpa meM 'savvadukkhapahINamagaM' zabda AtA hai| isakA artha hai ki nirgrantha pravacana samasta duHkhoM ke kSaya kA mArga hai| tAtparyArtha meM 'pahIraNamaggaM' aura 'pahANamagga' meM koI antara nahIM hai / uttarAdhyayana 5 / 4 meM 'kAmagiddhe jahA bAle, bhisaM kurAI kubvaI' yaha pATha hai / yahAM 'bAla' zabda kA artha 'ajJAnI manuSya' hai / jisa hindI saMskaraNa meM isakA artha 'ajJAnI AtmA' kiyA hai, vahAM bhI AtmA kA artha manuSya hI abhipreta honA cAhie / isI prakAra 5 / 16 meM 'bAle saMtassaI bhayA' kA hamane artha 'ajJAnI manuSya paraloka ke bhaya se saMtrastra hotA hai, kiyA hai / bhadantajI ne pR0 6 para uttarAdhyayana kI nimnokta gAthA prastuta kI hai-- bahuM khu murigaNo bhadda, aNagArassa bhikkhuNo / savvao vippumukkassa, egantamaraNupassao // ( 9 / 16) hamane isakA artha yaha kiyA hai saba bandhanoM se mukta, 'maiM akelA hUM merA koI nahIM - isa prakAra ekatvadarzI, gRhatyAgI evaM tapasvI bhikSu ko vipula sukha hotA hai / isa gAthA meM bhadantajI ko 'savvao vipyamukkassa ' egaMtamaraNuvassao' Adi zabdoM se ekAntavAda kI jhalaka milatI hai / isIlie unhoMne yaha vyaMga likhA hai'anekAnta meM yaha ekAnta kaisA ?" yahAM bhadantajI ko samajhane meM bhUla huI hai / jaina paramparA meM bhAvanAoM kA bahuta mahatva hai / mukhya rUpa meM ve bAraha haiM - anitya bhAvanA, azaraNa bhAvanA, saMsAra bhAvanA, ekatva bhAvanA Adi Adi / uparyukta zloka meM ekatva bhAvanA kA nirUpaNa hai / ekatva bhAvanAnugata sAdhaka socatA hai-- maiM akelA hUM, merA koI nahIM hai - 'eko'ha, na tulasI prajJA - 3 84

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me kazcit / ata: yahAM ekAntavAda yA anekAntavAda kI carcA hI nahIM hai| bhadantajI eka bAta aura kahate haiM ki (janoM meM) pRthvI Adi ko sajIva mAnane kI rUr3hI par3a gaI hai / ''pRthvI, jala, agni, vAyu Adi chahoM padArthoM ko sajIva mAnanA uttarakAlIna Aropita mata bhI ho sakatA hai / ve likhate haiM--- 'uttarAdhyayana sUtra kA kahanA hai ki pRthvI isI artha meM sajIva hai, kyoMki pRthvI meM sUkSma jIva rahate haiM, jala bhI isI artha meM sajIva hai, kyoMki usameM jIva rahate haiM, agni bhI isI artha meM sajIva hai, kyoMki lakar3I-upaloM Adi meM jIva rahate haiM aura vAyu bhI isI artha meM sajIva hai, kyoMki vAyu meM bhI jIva rahate haiN|' patA nahIM bhadantajI ne ise uttarAdhyayana kA mata kaise kahA / jaina darzana kI yaha mAnyatA hai ki vizva meM mUla do tattva haiM-jIva aura ajIva / jIva ke do prakAra haiM-basa aura sthAvara / sthAvara ke pAMca prakAra haiM-pRthvI, jala, agni, vAyu aura vanaspati / 'inameM jIva rahate haiM'-~yaha eka bAta hai aura 'ye jIva haiM' yaha eka bAta hai| jaina darzana kI yaha mAnyatA hai ki pRthvI Adi svayaM jIvoM ke piNDa haiN| inake Azrita rahane vAle jIva sthAvara nahIM vasa hote haiN| ata: inheM sajIva mAnane meM yaha tathya nahIM hai ki inameM jIva rahate haiM, kintu yaha tathya hai ki ye svayaM jIva haiN| inameM AdhAra ---Adheya sambandha nahIM hai| bhadanta jI ne 'AhArovahi sejjAe' ( utta0 24 / 11 ) meM 'ovahi' zabda kI kalpanA kara usakA artha auSadhi karane kA sujhAva diyA hai| yahAM mUla zabda 'ovahi' nahIM hai 'uvahi' hai, jisakA artha upadhi hotA hai, auSadhi nhiiN| 'AhArovahi' zabda AgamoM meM aneka sthaloM para prayukta hotA hai| isameM do zabda haiM-AhAra+ uvahi / AhAra kA artha hai-bhojana-pAna aura upadhi kA artha hai-muni caryA meM upayogI upkrnn| bhadanta jI ne yaha likhA hai ki jaina muni ke lie cikitsAmAtra kA niSedha hai aura isa mata kI puSTi ke lie uttarAdhyayana sUtra 2 / 33 kI gAthA uddhRta kI hai - 'tecchiM nAbhinaMdejjA, saMcikkhattagavesae / evaM khu tassa sAmaNNaM, jaM na kujjA na kArave / / isakA artha hai-Atma-gaveSaka muni cikitsA kA anumodana na kare / roga ho jAne para samAdhipUrvaka rhe| usakA zrAmaNya yahI hai ki vaha roga utpanna hone para bhI cikitsA na kare, na kraae| ___yaha vidhAna samasta sAdhuoM ke lie nahIM hai| jaina AgamoM meM sAdhakoM kI aneka zreNiyAM pratipAdita haiN| unake utsarga apavAda vAle aneka vidhi-vidhAna mile-jule rUpa meM milate haiN| ata: saba vidhAnoM ko eka hI zreNI ke sAdhakoM para lAgU nahIM kiyA jA sakatA / tulasI prajJA-3

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sAdhakoM ko do pramukha zreNiyAM haiM-jinakalpa aura sthavira kalpa / vi. kI 11vIM zatAbdI ke mahAn TIkAkAra zAntyAcArya ne likhA hai uparyukta vidhAna jinakalpa kI sAdhanA karane vAle muniyoM ke lie hai| ve svayaM na cikitsA karate haiM aura na karavAte haiN| sthavirakalpI muni rogI hone para bhI sAvadha cikitsA kA Azraya na le| ___isalie jaina muni ke lie cikitsA mAtra kA niSedha nahIM hai, sAvadha arthAt hiMsAkArI cikitsA kA niSedha hai / __ bhadanta jI ne uttarAdhyayana 68 kI gAthA meM prayukta 'AyariyaM vidittANaM' kA artha Arya satyoM kA jJAna kiyA hai / ve likhate haiM-'Ayariya' Arya-satyoM kA hI paryAya ho sakatA hai, bhale hI prayoga AlocanAtmaka ho / 'AyariyaM' zabda ke do mukhya saMskRta rUpAntara hote haiM - AcaritaM aura AcArya / cariNakAra ne isakA artha-Acarita kiyA hai aura haramana jekobI ne isakA artha AcArya kiyA hai| kintu uttarAdhyayana ke prazasta TIkAkAra zAntyAcArya ne isakA rUpa 'Aryam' diyA hai aura 'Aryam' kA artha tattva kiyA hai / " yahAM tattva se abhiprAya hai- duHkha, duHkhahetu, mokSa aura mokSahetu kA jJAna / yaha bauddha paramparA meM sammata cAra Arya-satyoM ke nikaTa hai| bhadantajI kI yaha kalpanA ati kalpanA nahIM mAnI jA sktii| . bhadantajI ne apane lekha meM likhA hai-'zramaNa paramparA ahiMsA-mUlaka thI aura use yajJoM kA virodha abhipreta thA / pazuoM kI bali kA virodha to AsAna thA, kyoMki usameM jIva mAnA jAtA thaa| taba ahiMsaka yajJoM kA-pazu-bali rahita yajJoM kA-virodha kaise kiyA jAe ? eka ho sahaja tarka thA- bhautika padArthoM ko bhI sajIva mAna liyA jaae| pRthvI sajIva hai, agni sajIva hai, vAyu sajIva hainirjIva kucha hai hI nhiiN|' ( pRSTha 6) yaha abhimata kevala kalpanAjanita hai, tathyaparaka nhiiN| yahAM maiM muni nathamala jI dvArA sadyaHlikhita 'zramaraNa mahAvIra' grantha ke eka uddharaNa ko prastuta kara rahA hUM, jisase yaha spaSTa udghoSita hotA hai ki usa samaya jaina zramaNa hiMsaka yajJa ke sthAna para ahiMsaka yajJa kA upadeza kara rahe the| mahAvIra kA dRSTikoNa sarvagrAhI thaa| unhoMne satya ko ananta dRSTiyoM se dekhaa| unake anekAnta-koSa meM dUsaroM kI dharma-paddhati kA AkSepa karane vAlA eka bhI zabda nahIM hai| phira ve yajJa kA prativAda kaise karate ? unake sAmane prativAda karane yogya eka hI vastu thii| vaha thI hiMsA / hiMsA kA unhoMne sarvatra prativAda kiyA, bhale phira vaha zramaNoM meM pracalita thI yA vaidikoM meN| unakI dRSTi meM zramaNa yA vaidika hone kA vizeSa artha nahIM thA / vizeSa artha thA ahiMsaka yA hiMsaka hone kaa| unake kSAtra hRdaya para ahiMsA kA eka-chatra sAmrAjya thA / 86 tulasI prajJA-3

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usa samaya bhagavAn ke ziSya ahiMsaka pakSa kA sandeza janatA taka pahuMcA rahe the| harikeza muni ne yajJavATa meM kahA- 'brAhmaNo ! ApakA yajJa zreSTha yajJa nahIM hai| 'mune ! Apane yaha kaise kahA ki hamArA yajJa zreSTha nahIM hai ?' 'jisameM hiMsA hotI hai, vaha zreSTha yajJa nahIM hotaa|' 'zreSTha yajJa kaise ho sakatA hai, Apa batalAeM hama jAnanA cAhate haiN|' 'jisameM indriya aura mana kA saMyama, ahiMsA kA AvaraNa aura deha kA visarjana hotA hai, vaha zreSTha yajJa hai|' 'kyA Apa bhI yajJa karate haiM ?' 'pratidina karatA huuN|' muni kI bAta suna rudradeva vismaya meM par3a gyaa| use isakI kalpanA nahIM thii| usane Azcarya ke sAtha pUchA - 'mune ! tumhArI jyoti kauna sI hai ? jyoti-sthAna kauna-sA hai ? ghI DAlane kI karachiyAM kauna-sI haiM ? agni ko jalAne ke kaMDe kauna-se haiM ? IMdhana aura zAMti-pATha kauna-se haiM ? aura kisa homa se tuma jyoti ko huta karate ho?' isake uttara meM muni harikeza ne ahiMsaka yajJa kI vyAkhyA kii| vaha vyAkhyA mahAvIra se unheM prApta thii| zramaNa saMskRti kA pratinidhitva karane vAlI do pramukha paramparAeM jaina aura bauddha --meM abheda adhika, bheda kama ho to isameM Azcarya hI kyA hai| donoM kA utpatti kSetra aura karmakSetra eka rahA hai| donoM kA udgama ahiMsA aura karuNA ko pratiSThApita karane ke lie huA hai| donoM kI niSpatti samatA meM huI hai| ata: donoM eka dUsare kI paraka haiN| bhadantajI bauddha-jagat ke vizruta manISI haiN| unake kucha sujhAva avazya hI mananIya haiN| isa laghu nibandha meM maiMne bhadanta jI dvArA prastuta cintana ke viSaya meM kucha tathya upasthita kiye haiN| sandarbha 1 tulasI prajJA (aprela-jUna 75), pR0 2 / 2 muni nathamala, jaina-darzana : manana aura mImAMsA, pR0 244 / 3 dazavakAlika, hAribhadrIyA vRtti patra 262 / tAyo'syAstIti tAyI,tAyaH-sudRSTabhArgoktiH suparijJAtadezanayA vineyapAlayitetyarthaH / 4 sUtrakRtAMga, vRtti patra 366 : mokSa prati gamanazIla ityarthaH / 5 dekhiye, dazaveAliyaM (sAnuvAda saMskaraNa) pR0 47,48 / 6 dekhiye, uttarajjhayaNANi (TippaNa saMskaraNa ) pR0 66 / 7 dekhiye, uttarajjhayaNANi (TippaNa saMskaraNa ) pR0 53 / 8 zramaNa mahAvIra, pR0 156,157 / 00 tulasI prajJA . 3 87

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88 DA. AdinAtha neminAtha upAdhye jaina vidyA manISI DA0 AdinAtha neminAtha upAdhye ke nidhana para jaina vidyA pariSada ke SaSTha adhivezana meM zoka prastAva ke sAtha zraddhAMjali arpita kI gii| prAkRta, jaina tathA prAcIna bhAratIya vidyAoM ke antarASTrIya khyAtiprApta apratima vayovRddha vidvAna evaM advitIya prAdhyApaka, saMzodhaka, mANikacanda digambara jaina granthamAlA, bhAratIya jJAnapITha mUrtidevI granthamAlA, jIvarAja jaina granthamAlA Adi granthamAlAoM ke pradhAna sampAdaka, Ala iMDiyA oriyaMTala kAMphreMsa, alIgar3ha sezana ke janarala presiDeMTa, rASTrapati dvArA saMskRta ke utkRSTa adhyApaka ke rUpa meM sammAnita evaM maisUra vizvavidyAlaya meM jainolojI aura prAkRta vibhAga ke prathama adhyakSa, jaina vizva bhAratI lADanU dvArA Ayojita jaina vidyA pariSada ke chaThe rASTrIya adhivezana ke pUrva manonIta adhyakSa DA0 AdinAtha neminAtha upAdhye, kolhApura meM Akasmika duHkhada nidhana se hama sabhI ko gaharA AghAta lagA hai / jaina vidyA pariSada ke jayapura adhivezana meM samaveta hama saba svargastha AtmA ke prati apanI vinamra zraddhAMjali arpita karate haiM aura kAmanA karate haiM ki unake zoka saMtapta parivAra ko tathA hama saba ko bhI unake abhAva ko jhelane kI sAmarthya prApta ho / tulasI prajJA- 3

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jaina vizva bhAratI, lADanU N ( rAjasthAna ) kA vArSika prativedana AdaraNIya adhyakSa mahodaya evaM jaina vizva bhAratI ke sadasyagaNa, sAdhanA ke vizAla saMsthAna vikAsa koI sAdhAraNa AcAryapravara ke AzIrvAda pAMca varSoM meM ke sabhI logoM ke sahayoga se yaha saMsthAna dinAMka 22 agasta 1970 ko jaina vizva bhAratI kA saMvidhAna sarakAra se paMjiyana karA liyA gayA thaa| pAMca varSa vyatIta ho gaye / prAtaHsmaraNIya AcArya - pravara kA yaha cintana cala rahA thA ki aisA koI saMsthAna ho, jahAM jaina evaM prAcya vidyAoM kA adhyayana bhalI prakAra se ho sake / jaba bhagavAn mahAvIra ko paccIsavIM nirvANa zatAbdI kI samayojanA huI, samAja ke prabuddha logoM ne AcAryapravara ke vicAroM ko "jaina vizva bhAratI" kI sthApanA kara sAkAra rUpa diyaa| jaina vizva bhAratI kI parikalpanA, jaina vidyA kI zikSA, zodha aura ke rUpa meM kI gayI hai| aipe saMsthAnoM kA nirmANa va unakA kArya nahIM thA para prasannatA kI bAta hai ki se, kAryakartAoM ke utsAha se tathA samAja tIvra gati se vikAsa ke patha para agrasara ho rahA hai| gata pAMca varSoM meM jaina vizva bhAratI kI pravRttiyAM vizeSa rUpa se bhUmi prApti, cahAradIvArI nirmANa, bhavana nirmANa, sAhitya-nirmANa, sAhitya prakAzana, sAhitya-kraya aura kAryakartAoM ke saMyojana meM lagI rahIM / akhila bhAratIya stara ke jaina darzana pariSada ke kaI adhivezana, kaI sAdhanA ziviroM dvArA dhyAna kA abhyAsa, chAtravRtti denA, 'anusaMdhAna patrikA' bAda meM 'tulasI prajJA' traimAsika patrikA kA prakAzana, pAramArthika zikSaNa saMsthA kI bahinoM kI vizeSa zikSA kI vyavasthA karanA, bijalI-pAnI va Teliphona kI lAina pahuMcAnA tathA jaina vizva bhAratI kA svayaM kA apanA pAThyakrama Adi isakI pramukha upalabdhiyAM rahI haiN| inake vistAra meM na jAkara gata varSa jo kArya huA hai, usakA saMkSipta vivaraNa prastuta kara rahA hUM / vizva bhAratI taka nirdhArita karanA dinAMka 16 sitambara 1975 gata jaina vizva bhAratI kI samasta pravRttiyoM ko lie saMsthA ke caturtha adhivezana dinAMka 10 julAI 74 ko kiyA gyaa| pratyeka vibhAga kA kArya pragati vivaraNa isa prakAra rahA tulasI prajJA- 3 sucAru rUpa se calAne ke vibhinna vibhAgoM kA gaThana 86

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1. bhUmi prApti va bhavana nirmANa ( nidezaka : zrI baccharAja jI pagAriyA va zrI campAlAla jI dUgaDa) ___ isa varSa jaina vizva bhAratI ke dakSiNa-pazcimI kone kI jamIna sAr3he chaH bIghA cAra bisvA ( 26620 gaja ) rupaye 15500) meM kharIda kI gaI hai. jisakA pUga rupayA dekara saMsthA ke nAma se jamIna kA rajisTrezana karavA liyA gayA hai tathA patthara kI paTTiyAM khar3I karake isa jamIna ko saMsthA ke kabje meM le liyA gayA hai / granthAgAra bhavana kI phiniziMga Adi jo bhI kArya bakAyA thA use pUrA kara liyA gayA hai| bijalI phiTiMga, paMkhoM kI phiTiMga tathA seniTarI phiTiMga Adi kA kArya bhI sampUrNa kara liyA gyaa| jayapura nivAsI zrI mannAlAla jI surANA ke anudAna se atithi bharana nirmANa kArya mAtra 6 mahIne meM pUrA kara liyA gyaa| isa bhavana nirmANa meM kula vyaya rupayA 1,04,303)61 paise haA hai va isake alAvA karIba dasa hajAra ke jamA kharca abhI honA zeSa hai tathA pAnI kanekzana va bijalI phiTiMga kA kArya abhI bAkI hai| isa anudAna ke lie saMsthA kI tarapha se dAnadAtA zrI mannAlAla jI surANA ko maiM hArdika dhanyavAda detA hUM tathA AzA karatA hUM ki bhaviSya meM bhI inakA sahayoga saMsthA ko barAbara milatA rhegaa| do kAryakartA kuTIra va eka godAma kA nirmANa kArya bhI isI varSa meM karAyA gyaa| isakA anudAna sujAnagar3ha nivAsI zrI mohanalAla jI corar3iyA ne denA svIkAra kiyA hai| isake lie vizva bhAratI kI tarapha se unako hArdika dhanyavAda jJApana karatA huuN| isa bhavana ko "jhUmara kuTIra" nAma diyA gayA hai / hamAre lie yaha bar3e gaurava kI bAta hai ki bhArata ke uparASTrapati mahAmahima bI0 DI0 jattI ne dinAMka 23 mAcaM 75 ko ina donoM bhavanoM kA udghATana apane kara-kamaloM se karake hameM kRtArtha kiyA jisakI vistRta riporTa alaga se peza hai| uparASTrapati jI ke kara kamaloM se upI dina zrI gautama jJAna zAlA mahilA vidyApITha tathA tulasI adhyAtma nIr3am Adi bhavanoM kA zilAnyAsa kArya bhI sampanna huaa| rAjasthAna sarakAra ke vitta mantrI zrI candanamala jI baMda kA bhI AbhAra mAnatA hUM ki isa udghATana avasara para pahalI paTTI se vizva bhAratI taka kI sar3aka kA nirmANa tatkAla karavA kara na kevala vizva bhAratI balki pUre lADanU nagara kI zobhA bar3hAyI hai| abhI kucha dinoM pahale eka sthAyI mAlI kI niyukti kI gayI hai| vizva bhAratI ke retIle prAMgaNa ko harA-bharA banavAne ke lie sar3akoM ke donoM ora vRkSa lagA diye gaye haiM tathA choTI-moTI kaI kyAriyoM meM paudhe lagAye jA rahe haiN| ___ rAjaladesara nivAsiyoM ke dAna se banane vAle bhavana "gautama jJAna zAlA" kA nirmANa kArya bhI zurU karavA diyA gayA hai| isakI nIMveM khuda kara bharI jA cukI tulasI prajJA -3

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haiM aba Age kA kArya bhI druta gati se cala rahA hai| isa varSa ke anta taka sampUrNa bhavana bana kara taiyAra ho jAne kI AzA hai / isa vibhAga ke nidezaka zrI baccharAja jI pagAriyA va zrI campAlAla jI dUgar3a bar3I lagana se apanA bahumUlya samaya dekara vizva bhAratI kI sevA kara rahe haiN| unake sahAyaka zrI mAMgIlAla jI khaTeDa va eka caukIdAra savaitanika ina kAryoM kI dekhabhAla karate haiN| 2. Agama-koSa saMgraha va prakAzana vibhAga ( nidezaka : zrI mohanalAla jI bAMThiyA ) ___ AgamoM meM pratipAdita viSayoM para koSa ( inasAiklopIDiyA ) nirmANAdhIna hai| pudgala koSa tathA saMyukta lezyA koSa ( digambara-zvetAmbara ) kA sakalana sampUrNa ho gayA hai| donoM koSoM ko presa meM chapane de diyA gayA hai| dhyAna koSa kA saMkalana bhI prArambha ho gayA hai| nidezaka mahodaya zrI mohanalAla jI bAMThiyA ke asvastha rahane se kArya tIvra gati se nahIM ho paayaa| itane asvastha rahate hue bhI ve bar3I lagana se isa kArya ko pUrA karane kI ceSTA kara rahe haiN| do-do sau rupaye mAsika vetana para niyukta zrI zrIcanda jI coraDiyA tathA zrI amIrI ThAkura inake sahAyaka haiN| 3. prAgama va sAhitya prakAzana ( nidezaka : zrI zrIcanda jI rAmapuriyA ) yuga-pradhAna AcAryazrI tulasI ke vAcanA pramukhatva meM tathA munizrI nathamala jI Adi kaI vidvAna saMtoM ke nirantara prayAsa se yaha kArya druta gati se Age bar3hA hai| isa vibhAga ke nidezaka zrI zrIcanda jI rAmapuriyA ne athaka parizrama karake 15 granthoM kA prakAzana bar3I kuzalatA va sUjha bUjha se sampanna kiyA hai| inameM se 13 grantha prakAzita hokara Aye haiN| 2 grantha abhI presa meM chapa rahe haiN| ina granthoM kI chapAI kI sabhI vidvAnoM ne bhUri-bhUri prazaMsA kI hai| isa prakAzana kArya meM zurU se aba taka kula 3,21,505)45 rupaye vyaya hue haiN| aba taka kula 1,63,565)08 rupaye kA sAhitya bikrI huA hai, jinameM 1,08,328)13 rupaye prApta ho gaye haiM, bakAyA rupaye bhI dhIredhIre A rahe haiN| gata varSa meM AcAryapravara ke dillI cAturmAsa-pravAsa meM jaina vizva bhAratI dvArA Ayojita grantha vimocana samAroha bar3e hI bhavya vAtAvaraNa meM sampanna huA hai jisakA udghATana bhArata ke uparASTrapati mahodaya mahAmahima zrI bI0 DI. jattI sAhaba ne sampanna kiyaa| isakI bhI vistRta riporTa alaga se peza hai| isa vibhAga meM savaitanika kArya karane vAle haiM - (1) zrI jAyasavAla (2) zrI raghuvIra zarmA (3) zrI mannA. lAla jI borar3a ( niHzulka sevA ) / 4. granthAlaya ( nidezaka : zrI zrIcanda jI rAmapuriyA va zrI jayacandalAla jI koThArI) isa varSa pustakeM bahuta kama kharIdI gaI haiN| isa bAra 336 pustakeM mUlya rupaye 4477) 47 kI kharIda huI haiM isake alAvA AcAryazrI ko bheMTa meM prApta lagabhaga 150 pustakeM bhI vizva bhAratI ko milI haiN| pustakAlaya kA ati Ava tulasI prajJA-3

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zyaka pharnIcara va raiksa Adi karIba 25,000) rupayoM ke kharIda kiye haiN| sabhI pustake naye granthAlaya bhavana meM surakSita rakha dI gaI haiN| abhI pustake sAdhu-sAdhviyoM, kucha viziSTa vyaktiyoM ko hI dI jA rahI haiN| sarvasAdhAraNa janatA dvArA prastakoM ke par3hane kI mAMga barAbara rahatI hai| isake lie eka TreDa lAyabreriyana rakha kara isa sambandhI niyama Adi banA kara sAre kArya ko vyavasthita kara lene kI atyanta AvazyakatA hai| abhI kula pustakeM 5157 haiM jinakA mUlya 61,422)03 paise lagA hai / pustakoM kA cayana acchA huA hai| darzakoM kA tAMtA lagA rahatA hai| mahAmahima uparASTrapati jI ne kAphI dera taka pustakoM ko dekha kara TippaNI kI hai "e reyara kale. kzana oNpha buksa / " abhI pustakoM kI dekharekha kA kArya eka klarka zrI kanhaiyAlAla varmA kara rahe haiN| sAhitya bikrI kA hisAba bhI inhIM ke jimme hai / 5. tulasI adhyAtma nIr3am va sAdhanA prazikSaNa vibhAga ( nidezaka : sva0 DA0 mannAlAla jI baida ) isa vibhAga ke nidezaka zrI mannAlAla jI baMda ke nidhana se saMsthA kI apAra kSati huI hai| Apane pichale sabhI sAdhanA ziviroM kA bar3I kuzalatA se saMcAlana kiyA thaa| jaina vizva bhAratI ke samasta sadasyoM, karmacAriyoM va zubhacintakoM kI tarapha se unako hArdika zraddhAMjali arpita karatA huuN| gata varSa meM svargIya DA. mannAlAla jI baMda ke nidezana meM do sAdhanA zivira dillI meM lage jisameM eka sAdhanA zivira zrI goyanakA jI kI vipazyanA paddhati se lagA jo 10 dinoM taka claa| abhI kucha mahInoM pahale dinAMka 6-3-75 se zrI satyanArAyaNa jI goyanakA ke tatvAvadhAna meM vipazyanA paddhati se do zivira lADanU meM jaina vizva bhAratI ke prAMgaNa meM lage the| prathama zivira 16-3-75 ko sampanna huA thaa| inameM deza-videza ke sAdhakoM ke atirikta. do bauddha bhikSa tathA sAdha-sAdhviyoM ne bhI bar3I saMkhyA meM bhAga liyaa| pAramArthika zikSaNa saMsthA kI kaI bahinoM ne bhI isameM bhAga lekara sAdhanA kA lAbha utthaayaa| dUsarA zivira dinAMka 16-3-75 se 26-3-75 taka calA / jaina vizva bhAratI ke granthAlaya bhavana va atithi bhavana meM isakI pUrI vyavasthA kI gaI thii| sAdhvIvRnda ke nivAsa sthAna ke liye svAsthya niketana kA upayoga huaa| ziviroM kA vAtAvaraNa, khAnapAna va vyavasthA sabhI ko bar3I rucikara lgii| ziviroM kI dekharekha va vyavasthA zrI dharmacanda jI lUNiyAM va zrI jodharAja jI dUgar3a ne kii| dUsare zivira kI dekharekha meM zrI umarAvacanda jI mehatA kA bar3A sahayoga rhaa| dillI aMcala kAryAlaya ke tatvAvadhAna meM va munizrI kizanalAla jI ke sAnnidhya meM "mAnasika tanAva aura AtmAnuzAsana" viSaya para adhyAtma saMgoSThI kA Ayojana isa varSa julAI meM huaa| bhAratIya saMskRti kI antarrASTrIya akAdamI ke nidezaka tathA saMsada sadasya DA0 lokezacandra goSThI ke adhyakSa the| tulasI prajJA-3

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6. zikSaNa prazikSaNa ( nidezaka : zrI jabaramala jI bhaNDArI va saha-nidezaka : zrI sampatamala jI jaina ) ____ isa vibhAga dvArA pAramArthika zikSaNa saMsthA kI bahinoM ke vizeSa prazikSaNa ke liye gata apraila mAsa taka 600) 20 pratimAha ke hisAba se diye gaye haiN| hAla hI meM jayapura meM zikSA sambandhI vidvAnoM kI eka goSThI kA Ayojana AcAryapravara ke sAnnidhya meM kiyA gayA / munizrI nathamala jI va munizrI mahendrakumAra jI Adi kaI saMtoM ke mArgadarzana meM kaI dinoM taka vicAra vimarza calatA rhaa| aba jaina vizva bhAratI kA svayaM kA apanA nayA pAThyakrama prastuta kiyA gayA hai / 7. zodha vibhAga ( nidezaka : DA. mahAvIrarAja jI gelar3A) gata varSa dillI meM AcArya pravara ke sAnnidhya meM eka akhila bhAratIya jaina darzana pariSada kA sammelana DA0 mahAvIrarAja jI gelar3A ke nidezana meM saphalatApUrvaka sampanna huA, jisakA udghATana bhArata sarakAra ke tatkAlIna saMcAra maMtrI DA. zaMkaradayAla jI zarmA ne kiyaa| isa sammelana meM deza ke prAyaH sabhI prAMtoM se jaina darzana ke vidvAnoM ne bhAga liyaa| jarmanI se antarrASTrIya khyAti prApta jaina darzana vidvAna zrI ela0 elsaDorpha bhI isameM bhAga lene bhArata Aye jinheM jana vizva bhAratI kI tarapha se 'vidyA manISI' kI upAdhi se vibhUSita kiyA gyaa| __ jainolojikala risarca sosAyaTI ke sAtha milakara san 1974 meM 25 maI se 8 jUna taka dillI vizvavidyAlaya meM samara skUla phAra jainolojikala risarca kA Ayojana kiyA gyaa| isameM saMsthA ne 4000)00 ( cAra hajAra rupayoM ) kA anudAna diyaa| ___ isa vibhAga ke antargata DA. gelar3A jI ke sampAdana meM eka traimAsika patrikA kA prakAzana-kArya bar3I kuzalatA se cala rahA hai| pahale anusaMdhAna patrikA ke nAma se prakAzana hotA thA para aba sarakAra dvArA 'tulasI prajJA' ke nAma se svIkRti milane para isakA prathama va dvitIya aMka prakAzita ho cuke haiN| 'anusaMdhAna patrikA' ke prakAzana para 5363)82 ru0 kharca huye the| isa varSa 'tulasI prajJA' ke prakAzana para 1562)74 ru0 kharca ho cuke haiN| kucha kharcoM kI vigata nidezaka mahodaya se abhI milanI zeSa hai| 8. vitta vibhAga samiti 1. zrI khemacandajI seThiyA 2. zrI rAjamalajI jIrAvalA 3. zrI jAumalajI ghor3Avata 4. zrI motIlAla jI nAhaTA va 5. zrI mohanalAlajI saMcetI (nidezaka) vitta vibhAga kA kArya hai-jaina vizva bhAratI kI samasta svIkRta pravRttiyoM ke liye Avazyaka dhana juttaanaa| mujhe yaha kahate huye khuzI hotI hai ki dhana ke abhAva tulasI prajJA-3 63

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meM koI kArya adhUrA nahIM rahA / jaina vizva bhAratI kA svayaM kA eka sthAyI rijarva phaNDa honA isake ujjvala bhaviSya ke liye atyanta Avazyaka hai / apana sabhI ko isake liye athaka parizrama karake isa ko zIghra pUrA kara lenA cAhiye / 6. dillI aMcala kAryAlaya ( nidezaka : zrI zrIcanda jI rAmapuriyA, saha-nidezaka : zrI svarUpacanda jI jaina ) dillI cAturmAsa kAla meM isa kAryAlaya bar3I isa vibhAga ke saha nidezaka zrI svarUpacanda jI jaina gata varSa AcArya pravara ke lagana va tatparatA se kArya kiyA / bar3e hI kuzala va laganazIla kAryakartA haiM jo niHzulka apanI sevAeM vizva bhAratI ko de rahe haiM / jaina vizva bhAratI ke jaina vidyA pariSada tathA graMtha vimocana samAroha Adi vibhinna avasaroM para isakI upayogitA dRSTigocara huii| jaina vizva bhAratI sambandhI pracAra vizvavidyAlayoM se sambandha, sAhitya bikrI tathA bhArata sarakAra se sambandha hetu isa vibhAga kI upayogitA hai / isa vibhAga meM abhI eka TAipisTa va eka piyona kArya kara rahe haiM / aNuvrata bhavana kI tIsarI maMjila meM jaina vizva bhAratI kA dillI aMcala kAryAlaya kArya kara rahA hai / dillI meM virAjita saMta muniyoM se bhI isakA pUrA samparka rahatA hai| gata varSa dillI acala kAryAlaya mada meM kula 23,625 ) 23 rupaye vyaya huye haiN| sthAna aNuvrata vihAra kI ora se niHzulka milA huA hai, jisake lie hama aNuvrata nyAsa ke hRdaya se AbhArI haiN| 10. yojanA va vikAsa vibhAga ( nidezaka : zrI nathamala jI kaThotiyA ) isa varSa eka naye vibhAga kA gaThana dinAMka 5-1-74 ko kAryakAriNI mITiMga meM kiyA gyaa| isa vibhAga kA nAma yojanA va vikAsa vibhAga kiyA gyaa| isake nidezaka zrI nathamala jI kaThotiyA ne apanI karmaTha kAryakSamatA se alpakAla meM hI abhUtapUrva saphalatA prApta kI hai| isa vibhAga ke nidezana meM pahalI paTTI se jaina vizva bhAratI taka kI sIdhI sar3aka jo 42 phuTa caur3I hai, kA rAstA nikAlA gyaa| rAste meM kaI logoM kI jamIneM thIM / una saba vyaktiyoM se vyaktigata rUpa se milakara sIdhe rAste ke liye apanI jamIneM svata: dAna karane ke liye jamIna mAlikoM se Agraha kiyA gyaa| maiM jaina vizva bhAratI kI tarapha se nimna mahAnubhAvoM ko hArdika dhanyavAda detA hUM jinhoMne apanI jamInoM ko 42 phuTa caur3I sar3aka nirmANa ke liye dekara eka Adarza prastuta kiyA hai - 64 1. zrI zubhakaraNa jI dassANI 2. zrI supArasamala jI corar3iyA 3. zrI jAumala jI kanhaiyAlAla jI va mulacanda jI ghor3Avata 4. zrI mAlacanda jI baMda 5. zrI mannAlAla jI bhaMsAlI tulasI prajJA- 3

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6. zrI rAyacanda jI jItamala jI va mANakacanda jI baMda 7. zrI kRpAcanda jI yati / isake alAvA jaina vizva bhAratI kI kRSi bhUmi ko AbAdI meM parivartita karAne kA prayatna bhI cAlU hai / hisAba-kitAba : __ jaina vizva bhAratI ke hisAba-kitAba vagairaha pahale to zrI bhaMvaralAla jI dUgar3a dekhate the bAda meM zrI baccharAja jI pagAriyA ise sambhAlate rahe / abhI zrI campAlAla jI dUgar3a ise dekhate haiN| gata varSa mArca mAsa taka ke hisAba ADiTa ho gaye haiN| ADiTa riporTa Apake sAmane hai / ADiTa meM sabhI hisAba ThIka pAye gaye haiM / Ayakara riTarna bhara diye gaye haiN| Ayakara riyAyata ke navInIkaraNa ke liye prayAsa jArI hai| ( pIche se Ayakara riyAyata kA navInIkaraNa 31-3-76 taka kA hokara Adeza kAryAlaya ko mila cukA hai| ) isa varSa lADanU sTeTa baiMka oNpha bIkAnera eNDa jayapura meM eka bacata khAtA kholA gayA hai jisameM 11,001) rupaye jamA diye gaye haiN| hisAba-kitAba kA sArA kArya sthAI karmacArI zrI cAMdamala bhojaka kara rahe haiN| jahAM taka maiMne unako dekhA va parakhA hai-vaha kAryakuzala haiN| jaina vizva bhAratI kAryAlaya : ___ gata pAMca varSoM se kAryAlaya saciva zrI rAmasvarUpa jI garga kI dekharekha meM kAryAlaya kA kArya bar3e santoSajanaka DhaMga se cala rahA hai| kAryAlaya ko nijI bhavana meM ziphTa karate samaya, zrI goyanakAjI ke zivira sambandhI dinoM meM tathA bhavanoM ke udghATana Adi dinoM meM atyadhika bhAra isa kAryAlaya karmacAriyoM para kArya kA rahA hai| una dinoM meM bAhara ke patroM Adi kA uttara dene meM kucha vilamba huA hai| kArya saciva kI sahAyatA ke liye eka TAipisTa zrI hIrAlAla bhATI sevA meM niyukta haiN| TAipa kArya ke alAvA jo bhI kArya inheM diyA jAtA hai ve kuzalatA se karate haiN| eka sthAyI caparAptI zrI saciyAlAla nAI va eka asthAI klarka zrI tejakaraNa botharA abhI savaitanika kArya kara rahe haiN| sadasyatA: ___ saMsthA kI sadasyatA-vRddhi kI tarapha dhyAna diyA jAnA cAhiye / gata 10 julAI 1674 ko saMsthA kI sadasyatA saMkhyA isa prakAra thI : saMrakSaka sadasya 20 AjIvana sadasya 82 sAdhAraNa sadasya 32 kula 134 Aja dina saMsthA kI sadasya saMkhyA isa prakAra hai : tulasI prajJA-3 65

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saMrakSaka sadasya 20 AjIvana sadasya 101 sAdhAraNa sadasya 40 kula 161 isa taraha varSa meM 16 sadasya AjIvana va8 sadasya sAdhAraNa ( kula 27 sadasya ) naye svIkRta huye haiN| inameM se 6 sadasya divaMgata ho jAne se yaha saMkhyA isa samaya 155 kI hai| ___apane anudAna ke AdhAra para nimna anusAra dAna-dAtAoM ko saMsthA ke sahayogI ghoSita kiyA gayA hai: parama saMrakSaka saMrakSaka hitaiSI 46 kula 56 inameM se eka parama saMrakSaka, 3 saMrakSaka va 16 hitaiSI isa varSa 10 julAI 74 ke pazcAta ghoSita huye haiN| dhanyavAda jJApana : jana vizva bhAratI kI tarapha se nimnalikhita ko hArdika dhanyavAda detA hUM tathA AzA karatA hUM ki bhaviSya meM bhI sabhI kA sahayoga vizva bhAratI ko barAbara milatA rhegaa| 1- rAjaladesara nivAsiyoM ko 'gautama jJAnazAlA' ke nirmANa hetu Der3ha lAkha rupayA ke anudAna ghoSaNA ke liye, jisameM se lagabhaga 50,000/- rupaye prApta bhI ho 2- mitra pariSada kalakattA ko tulasI adhyAtma nIr3A ke 'sAdhanA bhavana' ke haoNla hetu nirmANa ke liye 60,000/- rupayoM ke anudAna kI ghoSaNA ke liye jinameM se rupaye 30,000 /- prApta ho cuke haiN.| 3- akhila bhAratIya terApaMtha mahilA pariSada kI ora se 'mahilA vidyApITha' ke nirmANa hetu savA lAkha rupaye kI anudAna rAzi ghoSaNA meM se rupaye 8,600/ prApta huye haiN| 4- gaMgAzahara nivAsI zrI lakhapatarAya botharA ne sAdhAraNa sthiti meM hote huye bhI saMsthA ko rupaye 11,000/- kA anudAna bhijavAyA hai, va anya saMsthAoM kI bhI udAratApUrvaka sahAyatA kI hai, bar3A mahatva rakhatA hai| 5- saradArazahara nivAsI zrI saMciyAlAla jI chAjer3a ne bhI apanI sAdhAraNa sthiti hote hue bhI apanI mAtuzrI kI smRti meM saMsthA ko eka hajAra rupaye pradAna kiye haiN| tulasI prajJA-3

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saMsthA ke sabhI parama saMrakSaka va hitaiSI mahAnubhAvoM, sadasyoM va anya sabhI dAnadAtAoM kA, TraSToM kA maiM hArdika AbhArI hUM jinake artha sahayoga se saMsthA kA itanA nirmANa kArya aba taka ho sakA hai| saMsthA ke adhyakSa mahodaya jinakA mArgadarzana sabhI kAryoM meM barAbara milatA rahA hai, sabhI upAdhyakSoM kA, upamaMtrI-dvaya kA tathA koSAdhyakSa va saMcAlikA samiti ke zeSa sadasyoM kA bhI dhanyavAda jJApita karatA hUM, jinhoMne mujhe niraMtara do varSoM taka vizva bhAratI kI sevA kA maukA diyaa| sabhI vibhAgIya nidezakoM va kAryAlaya ke sabhI karmacAriyoM ko bhI maiM dhanyavAda detA hUM, jinake kaThina parizrama se jaina vizva bhAratI kI sArI pravRttiyAM sucAru rUpa se cala rahI haiM / anya una sabhI logoM kA bhI hRdaya se AbhAra mAnatA hU~ jinake nAma kA ullekha nahIM kara pAyA hUM va jinakA sahayoga mujhe barAbara milatA rahA hai / jaina vizva bhAratI kI tarapha se isa kAryAlaya meM jo bhI truTi rahI hai, kisI bhI vyakti kA kisI taraha kA vizva bhAratI ke prati koI AkSepa yA asaMtoSa rahA hai yA anya kisI kAraNa se nArAjagI rahI hai, usakI sArI jimmevArI apane Upara letA huuN| jAneanajAne meM mere kisI kArya se kisI ke hRdaya ko Thesa pahu~cI hai to usake liye bhI hArdika kSamA yAcanA karatA huuN| jaya tulasI ! jaya vizva bhAratI ! sampatarAya bhUtoDiyA, maMtrI jaina vizva bhAratI, lADanU (rAja.) jaina vizva bhAratI, lADanU ke bar3hate caraNa meM Apa bhI sahayoga kara sakate haiN| - sadasya bane-1. parama saMrakSaka 2. saMrakSaka 3. hitaiSI A bhavana nirmANa meM Arthika anudAna kreN| prAgama prAdi prakAzana yojanA meM sahayoga kreN| A 'tulasI prajJA' traimAsika anusaMdhAna patrikA ke sadasya bne| AjIvana sadasya 201 ru0, vArSika zulka 22 ru0, eka aMka kA 6 ru0| - antarrASTrIya vizva maitrI sammelana ko yojanA meM Arthika anudAna kreN| A sAdhanA meM samarpita kareM; Adi / tulasI prajJA-3

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vizva maitrI evaM vizva-zAMti ke sandarbha meM antarrASTrIya sammelana bhagavAna mahAvIra kA 2500vAM nirvANa mahotsava samagra vizva ke lie eka aitihAsika avasara hai / aise aitihAsika avasara hI mahAn puruSoM kI vANI ko samagra vizva meM phailAkara samagra mAnava jAti ke kalyANArtha usakA upayoga karane ke lie upayukta hote haiM / bhagavAna mahAvIra ne jina ahiMsA, aparigraha aura anekAnta ke siddhAntoM kA sandeza 2500 varSa pUrva jagat ko diyA thA unakI vartamAna vizva kI paristhitiyoM ke sandarbha meM kitanI adhika AvazyakatA aura upayogitA hai, yaha kisI se chipA nahIM hai / ahiMsA ke AdhAra para vizva-maMtrI, anekAnta ke AdhAra para saha astitva aura aparigraha ke AdhAra para zoSaNa-saMgraha vihIna vyavasthA kI sthApanA kI jA sakatI hai / hiMsaka zastrAstroM kI vibhISikA se trasta mAnava jAti ko trANa dekara ina siddhAntoM ke AdhAra para vizva-zAnti kI sthApanA kI jA sakatI hai / isa kArya ko mUrta rUpa dene kI dRSTi se yugapradhAna AcArya zrI tulasI ne antarrASTrIya kSetra meM eka vizeSa kAryakrama kI ghoSaNA kI hai| AcArya pravara dvArA ghoSita isa kAryakrama ko kriyAnvita karane kI dRSTi se jaina vizva bhAratI ke antargata videza samparka vibhAga kI sthApanA kI gaI hai tathA eka virAT antarrASTrIya sammelana kI yojanA banAI gaI hai / terApaMtha samAja ke navodita yuvA kAryakartA evaM iNTaranezanala jesIja ke bhArata ke upAdhyakSa zrI sumera phUla phagara jaina ( bambaI ) isake nidezaka manonIta kie gae haiN| yojanA evaM gatividhi ___ isa antarrASTrIya sammelana kI rUparekhA para vicAra-vinimaya karane kI dRSTi se pichale cAra mahInoM se kucha baiThakeM AcArya zrI tulasI ke sAnnidhya meM jayapura meM Ayojita kI gaI, jinameM paryApta vicAra-vinimaya ke pazcAt nimnalikhita nirNaya lie gae haiM -- - (1) vizva maMtrI evaM zAMti para eka bRhad antarrASTrIya sammelana kA Ayojana AcArya zrI tulasI ke sAnnidhya meM AgAmI varSa ( 1976 ) ke anta meM bhArata kI rAjadhAnI meM kiyA jAya / tulasI prajJA-3

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(2) yaha kArya jaina vizva bhAratI ke videza samparka vibhAga ke tatvAvadhAna meM kiyA jAya / (3) isa kAryakrama ko sucAru rUpa se calAne ke lie vibhinna upa samitiyoM kA gaThana kiyA jAya / ( 4 ) isa kAryakrama ko tIna kramika sopAnoM meM bAMTA jAya prathama sopAna meM vibhinna dezoM ke antarrASTrIya mahatva ke vyaktiyoM kI sUciyAM taiyAra kI jAeM tathA prArambhika sAhitya kA nirmAraNa videzI bhASAoM meM kiyA jAya / dUsare sopAna meM patra-vyavahAra ke mAdhyama se unase samparka kiyA jaay| unheM sAhitya bhejA jAya tathA unakI pratikriyAeM jAnI jAeM / tIsare sopAna meM sambhavataH 1976 ke mArca-apraila-maI meM eka pratinidhimaNDala dvArA vibhinna dezoM kI yAtrA kI jAya tathA vyaktizaH samparka ke dvArA antarrASTrIya sammelana ke lie sazakta vAtAvaraNa banAyA jAya / ina tIna sopAnoM ke bAda AgAmI varSa ke anta meM naI dillI meM ukta sammelana kA Ayojana kiyA jAya / (5) isa samagra kArya ko sampanna karane ke lie Avazyaka artha saMgraha kI bhI eka yojanA banAI gaI hai / lagabhaga dasa lAkha ke vyaya kA anumAna kiyA gayA hai| cAlIsa vyaktiyoM dvArA 25-25 hajAra kI jimmevArI lie jAne para ukta rAzi prApta kI jA sakatI hai / jimmevArI lene vAle vyakti cAheM to kevala svayaM hI aura cAheM to anya apane samparka ke vyaktiyoM se saMgrahIta kara ukta rAzi pradAna kara sakate haiM / prasannatA aura utsAha kI bAta hai ki isa kAryakrama ko bar3hAne meM prArambha se hI lagane vAle zrI jeThamala jI phUlaphagara ( khATU nivAsI ), zrI khuzIlAla jI daka ( byAvara nivAsI ) tathA zrI saMciyAlAla jI DAgA ( bIdAsaraM nivAsI ) ne svayaM se hI artha-pradAna kA kArya prArambha kiyA hai tathA pratyeka ne 25-25 hajAra kI ghoSaNA kI hai / ukta tInoM hI sajjana bambaI meM rahate haiN| jayapura nivAsI zrI nirmala kumAra surANA ( suputra : zrI mannAlAla jI surANA ), zrI nirmalakumAra dUgar3a ( suputra zrI dhanarAjajI dUgar3a ) Adi yuvakoM ne bhI apane sahayoga kA AzvAsana diyA hai / prathama sopAna kA kArya 30 akTU. 75 taka pUrNa ho jAne kI sambhAvanA hai / zrI sumera jaina evaM unake sAthI satat rUpa se kArya meM saMlagna haiM aura AzA hai ki sAre kAryakrama jaise nirdhArita kie gae haiM, vaise hI pUrNa hote jAyeMge logoM se - aura vizeSataH yuvakoM se - ki ve AcArya pravara ke lie sampUrNa rUpa se sakriya hokara apanA sahayoga kareMge / / apekSA hai samAja ke samartha svapna ko sAkAra karane ke - mahendra jaina tulasI prajJA-3 66

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jaina vidyA pariSad kA SaSTha adhivezana jayapura-10, 11 va 12 akTUbara ko jaina vizvabhAratI, lADanU dvArA Ayojita jaina vidyA pariSad kA tridivasIya chaThA adhivezana sampanna huaa| adhivezana meM deza kI vibhinna zikSaNa saMsthAoM se Ae hue cAlIsa vidvAnoM ne bhAga liyaa| pariSad ke nidezaka DA0 mahAvIra rAja gelar3A ne svAgata bhASaNa pddh'aa| adhivezana kA udghATana karate hue jaina dharma ke mUrdhanya dArzanika muni zrI nathamala jI ne kahA-jana dharma mAnatA hai ki vastu ananta paryAya vAlI hai; ananta virodhI yugala tatvoM se yukta hai / ye ananta paryAya zodha ke viSaya ho sakate haiM / isalie vidvAnoM kA jo Dara hai ki kucha hI varSoM meM zodha kI sAmagrI khatma ho jAyegI, vaha ThIka nahIM hai| unhoMne kahA-Aja vidvAnoM meM jJAna ke sAtha ahiMsA kA AkarSaNa bhI bar3ha rahA hai / phalasvarUpa Aja vidvAna sampradAyAtIta hokara adhyayana evaM cintana karate haiN| jaina vidyA pariSad ko jaina vidyA kA maMca kahanA ThIka nahIM hogA / merA anubhava hai ki jaina vidyA ko samajhane ke lie vaidika sAhitya, bauddha sAhitya evaM Adhunika vijJAna kA bhI adhyayana karanA Avazyaka hai| pramukha atithi rAjasthAna vizvavidyAlaya ke upakulapati DA. govindacandra pANDe ne Aja kI zikSA paddhati ke bAre meM vistRta carcA kii| unhoMne batAyA ki rAjasthAna yunivarsiTI ke jaina vidyA kendra kA upayoga anya vibhAgoM ke vidyArthI bhI kara sakate haiM / isa tridivasIya adhivezana ke adhyakSa zrI zrIcandajI rAmapuriyA ne zramaNa aura brAhmaNa saMskRti ke sAhityoM para prakAza ddaalaa| yugapradhAna AcArya zrI tulasI ne kahA- vidvAna jaba zodha ke kSetra meM jAtA hai, usake sAmane bahuta kaThinAiyAM AtI haiM / kaSTa bhI hotA hai| upadrava bhI hote haiM / para ve ina saba ko pAra karate raheMge to nae-nae satya zodha kArya meM udghaTita hote jaaeNge| ___ DA0 upAdhye ko zraddhAMjali isa pariSad kI adhyakSatA ke lie zrI DA0 e0 ena0 upAdhye manonIta hue the| lekina ve eka haphte pahale asvastha hue aura di0 8 akTUbara ko unakA dehAnta huaa| jaina-vidyA ke kSetra meM unhoMne bahuta kAma kiyA hai| upasthita vidvAnoM ne unako zraddhAMjali arpita kii| ___ isa pariSad meM bhagavAna mahAvIra ke jIvana para prakAza DAlane vAle aneka zodha nibandha par3he ge| isa varSa vidvAnoM kI goSThI grIna hAusa vyAkhyAna sthala meM hone ke 100 tulasI prajJA -3

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kAraNa zrAvaka-zrAvikAoM ne bhI goSThI kA lAbha uThAyA / bAhara se Ae hue vidvAnoM ne AcArya zrI ke sAnnidhya meM eka hArdika vAtAvaraNa paayaa| zraddheya AcArya pravara muni zrI nathamalajI muni zrI nagarAjajI muni zrI maheMdra kumAra jI, sAdhvIpramukhA kanakaprabhAjI, sAdhvI zrI kanakazrI kA sAnnidhya barAbara prApta hotA rahA / isa pariSad meM deza ke vibhinna prAntoM se cAlIsa vidvAnoM ne bhAga liyA / rAMcI se Ara0 sI0 guptA, udayapura se DA0 ema0 e0 muDiyA, jabalapura se zrI nandalAla jaina, kalakattA se DA0 samareza vandyopAdhyAya, nAgapura se zrI bhAgacanda jaina, nAgapura vizvavidyAlaya se DA0 puSpalatA jaina; caubIsa paraganA se DA0 je0 Ara haldara, udayapura se zrI surendra pokharanA, naI dillI se DA0bI0 ke0 nayyara, jayapura se DA0 kastUracanda kAsalIvAla, manoharapura se DA0 premacandajI, udayapura se DA0premasumana jaina, ujjaina se DA0 manoharalAla dalAla aura DA0 kailAzacandra jaina, khaNDavA se DA0 dharmacanda jaina, dhurI se zrI esa0 esa0 liSka, khaNDavA se zrI ela0 sI0 jaina, paTiyAlA se DA0 esa0 DI0 zarmA, banArasa se DA0 gokulacanda jaina, 24 paraganA se zrImatI nIlimA rAhA, beMgalora se DA0 zrImatI ratnA zinyA, dhAravAr3a se DA0 bI0 ke0 khar3abar3I, jodhapura se DA0 narapatacanda siMghavI, sAgara se DA0 kRSNadatta vAjapeyI aura DA0 lakSmInArAyaNa dube, nImaca se zrI devendrakumAra zAstrI, bIkAnera se DA0 mahAvIra rAja gelar3A (saMyojaka), DA0 dharmacanda, zrI rAdhAgovinda zarmA, kalakattA se zrI asIma caTarjI, bIkAnera se zrI agaracandajI nAhaTA, khar3agapura (AI0 AI0 TI0) se kastUracandajI lalavAnI, dillI se zrI esa0 sI0 jaina, jodhapura vizvavidyAlaya se DA0 maheMndra kumAra jaina muni zrI nathamalajI, muni zrI nagarAjajI, muni zrI mahendrakumArajI, muni zrI zrIcandajI aura sAdhvI zrI kanakazrI ne bhI pepara par3he / antima goSThI meM vidvAnoM ne kucha prastAva rakhe (1) DA0 e0 ena0 upAdhye kI smRti meM tulasI prajJA kA eka vizeSAMka prakA zita kiyA jAya / (2) bhagavAna mahAvIra kI jIvanI ke vibhinna pahaluoM para zodha nibandhoM kA saMgraha eka pustaka ke rUpa meM jaina vizvabhAratI se prakAzita kiyA jAya / (3) jaina vidyA pariSad ke adhivezanoM ko bhArata ke anya zaharoM meM bhI bulAyA jAya tAki seminAra kI paramparA pUre bhArata meM phaila jAya / muni zrI nathamalajI ne kahA- ina DhAI hajAra varSoM meM hamAre jainAcAryoM ne sUrya prajJapti, caMdra prajJapti, jambUdvIpa prajJapti jaise granthoM ko likhA hai, unakA hameM gaharAI se adhyayana karanA cAhie / jJAna kI gaharAI meM hamAre AcArya apane zuddha AcAra aura vicAra evaM dhyAna sAdhanA ke dvArA hI pahu~ca sakate the| isalie jaina vizvabhAratI ke tIna uddezya haiM - zikSA, zodha evaM sAdhanA / zrI agaracanda jI nAhaTA ne tIna sujhAva prastuta kiye - tulasI prajJA- 3 101

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( 1 ) jaina AgamoM meM jina-jina viSayoM se sambandhita ullekha haiM, unakI eka sUcI taiyAra ho / sAhitya ke taiyAra ho / (2) jaina sAhitya meM lokapriya sAhitya pracura mAtrA meM hai| jaina kathA - mukAbale anya sAhitya nahIM hai / ata: jaina sAhitya kA bhI eka koza (3) jina viSayoM para zodha ( jana sAhitya meM ) kiyA jA sakatA hai, unakI bhI eka sUcI taiyAra kI jAya tAki zodha karane vAloM ko mArgadarzana mila sake / yugapradhAna AcArya zrI tulasI ne kahA -tIna dina taka yaha adhivezana prasannatApUrNa vAtAvaraNa meM calA / hamAre zrAvaka-zrAvikAoM ne bhI isameM bhAga lekara jJAna arjuna kiyA hai / maiM cAhatA hUM jaina vizvabhAratI eka vizvavidyAlaya ke stara para kAma kare / isake lie vidvAnoM kA evaM hamAre zrAvaka samAja kA sahayoga Avazyaka hai / DA0 e0 ena0 upAdhye aura zrIcanda rAmapuriyA 'jaina vidyA manISI' upAdhi se sammAnita zrIcanda jI rAmapuriyA ko Aja yahAM jaina vidyA pariSada ke vidyA manISI' upAdhi se sammAnita kiyA gayA | yugapradhAna AcArya zrI unakI sAhitya sevA kI prazaMsA karate hue kahA - hamAre zrAvaka samAja meM kI dizA meM kArya karane vAloM meM zrIcanda jI rAmapuriyA prathama vyakti haiN| 30 varSoM se unhoMne bahuta acchA kAma kiyA hai / pichale varSa jarmana vidvAna DA0 ela0 elsaDopha' ko 'jaina vidyA manISI' upAdhi se dillI meM sammAnita kiyA gayA thA / 102 DA0 AdinAtha neminAtha upAdhye ko bhI maraNoparAnta 'jaina vidyA manISI' upAdhi se sammAnita kiyA gyaa| unake bAre meM yugapradhAna AcArya zrI tulasI ne pharamAyA-prAja hamAre bIca meM DA0 upAdhye kA zarIra nahIM hai / lekina unakA kartRtva hamAre bIca meM hai / unhoMne bhArata meM aneka jaina vidvAnoM ko taiyAra kiyA hai aura videzoM meM bhI jaina vidyA adhyayana ke lie preraNA dI hai / - DA. mahAvIra rAja gelar3A dvArA jaina tulasI ne sAhitya pichale samApana samAroha dinAMka 12 akTUbara jaina vidyA pariSada ke chaThe rASTrIya adhivezana kA samApana samAroha prasannatA ke vAtAvaraNa meM sampanna hone ke avasara para maiM gahare santoSa kA anubhava kara rahA huuN| bIjavapana va prasphuTana ke madhya ke antarAla meM bahuta kucha ghaTita hotA hai kintu saba kucha adRzya va apravyakSa / samakSa jo prastuta hotA hai vaha eka pUrI prakriyA kA pariNAma hotA hai / usa talasI prajJA-3

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jaina vidyA pariSada ke SaSTha adhivezana ke avasara para pariSada ke nideza DA0 mahAvIrarAja gelar3A, pariSada ke adhyakSa jaina vidyA manISI zrI zrIcanda jI rAmapuriyA ko mAlyArparaNa karate hue| jaina vizvabhAratI jaina vidyA pariSada paSTha adhivazana 0-12 akTUbara 75 jaina vidyA pariSada ke adhyakSa jaina vidyA manISI zrI zrIcanda jI rAmapuriyA, adhyakSIya bhASaNa dete hue /

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jaina vizva bhAratI jaina vidyA pariSada pATha adhivazana 20-28.12 akTUbara 75, 2288086 AT jaina vidyA pariSada ke udghATana ke avasara para mukhya atithi DA0 jI0 sI0 pANDe, kulapati, rAjasthAna vizvavidyAlaya bhASaNa karate hue| jaina vizva bhAratI jaina vidyA pariSada rASTa Avazana 20-2:1: akka 75 20000 160000000000000000000 00086555575500000 888 pariSada ke nidezaka DA0 mahAvIra rAja gelar3A svAgata bhASaNa karate hue|

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prakriyA se gujara kara jo kucha upasthita ho sakA hai vaha anekAneka saMyogoM, sahayoga va AzIrvAda kA phala hai / isa avasara para unakA smaraNa evaM kRtajJatA jJApana karanA merA kartavya hai| sarvaprathama yugapradhAna AcArya zrI tulasI ke prati zraddhAvanata ho kRtajJatA jJApita karatA hUM jinake tatva nirdezana, satata preraNA evaM AzIrvAda se vidyA pariSada phalita huI hai| AcArya pravara ne apane samasta kAryakramoM ko chor3akara tIna dina kA sampUrNa samaya pari. Sada ke liye diyaa| unakI upasthiti mAtra hI prareNA detI hai| isa pariSada ko to unakA mArga-darzana va AzIrvAda hara kSaNa milatA rahA hai| pUrI vidvat maNDalI kI ora se praNAma evaM kRtakRtyatA kA nivedana karatA huuN| yaha anukampA sadaiva prApta hotI rhegii| munizrI nathamalajI ke dvArA pariSada kA aupacArika udghATana mAtra hI nahIM huA varana nirantara poSaNa bhI prApta huaa| paNDita jahAM bhI ulajhe santa zrI ne vahAM samAdhAna prastuta kiyaa| muni zrI ke vizada adhyayana, gahana cintana, painI paiTha va adbhuta abhivyakti se pariSada ko nizcaya hI dizA prApta huI hai| unake prati kRtajJatA jJApana ke samupayukta zabda nahIM ho skte| isa adhivezana ke pUrva manonIta adhyakSa sva. DA0 e0ena0 upAdhye kI anupasthiti va riktatA isa pariSada meM anubhava honA svAbhAvika hai| unakA smaraNa hI hameM adhyavasAya va nirapekSa dRSTi kA bodha karAtA rhegaa| una ke acAnaka svargavAsa ke dukhada samAcAroM se kaThina sthiti A gaI parantu saubhAgya se hameM eka yogya adhyakSa zrI zrIcanda rAmapUriyA ke rUpa meM prApta hue / maiM unake prati sArI pariSada kI ora se AbhArI haiN| kulapati DA. jI. sI. pANDe ke prati bhI AbhArI hUM jo pramukha atithi ke rUpa meM hamAre madhya upasthita hue| jayapura jaisI rAjadhAnI meM aisI vidvat pariSada ke liye saba taraha kI vyavasthA karanA zrama ke sAtha sAtha vyayasAdhya kArya bhI hai| zrI munnAlAla surANA ke prati jitane dhanyavAda karU kama hoNge| kisI bhI pariSada ke Ayojana meM anekAneka kArya Avazyaka hote haiN| sthAnIya kAryakartAoM se hameM hArdika sahayoga prApta huA hai| AcArya zrI tulasI cAturmAsa vyavasthA samiti ke prati bhI AbhAra prakaTa karatA huuN| zrI pannA lAla jI bAMThiyA kI kAryakSamatA va tvarA ke sAtha saharSa kisI bhI kArya ko sampanna karane kI kSamatA, sarAhanIya hai / zrI bAMThiyA va unake sahayogI utsAhI kAryakartAoM ko dhanyavAda dekara apanA AbhAra jJApita karatA hUM / DA0 dharmacanda bhaMsAlI bIkAnera pariSada ke sabhI kAryoM meM mere abhinna aMga bana kara rahe haiM --dillI meM Ayojita pariSada meM bhI Apane isI prakAra kArya kiyA thA / Apa mere nikaTa sahayogI haiM / dhanyavAda ke sAtha inase to vinamra nivedana hai ki Age bhI isI prakAra kA sahayoga kreN| yaha pariSada yathArtha meM to deza ke dUra dUra sthita saMsthAnoM va vizvavidyAlayoM ke vidvAnoM, prAdhyApakoM kI upasthiti, patravAcana, svastha carcA evaM samIkSA ke dvArA hI sArthaka ho sakI hai| yaha adhivezana kitanA saphala rahA hai isakA mApa karane kA adhikArI maiM nahIM tulasI prajJA-3

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Apa saba haiM / yaha chaThA adhivezana udghATana se lekara Aja isa samApana velA taka kula 7 baiThakoM meM sampanna huA hai| ina baiThakoM meM anya pravacanoM ke atirikta kula tIsa se adhika zodhapatra prastuta kiye gye| sabhI para ucca starIya carcA huii| yahI to pariSada kI sArthakatA rahI hai| bahuta hI mukta mana va grAhya buddhi se mUlana: mahAvIra ke jIvana va darzana kucha anya viSayoM para vimarza huaa| abhI bhI bahuta kucha zeSa hai, jo azeSa hai. ajJAta hai, anudghATina hai / santoSa kI bAta hai ki naI pratibhAoM ne isa kSetra meM praveza kiyA hai| yaha bhI pariSada kI vizeSatA rahI ki jaina vidyA va vijJAna ke tulanAtmaka adhyayana kI ora ruci jagAne meM saphalatA milI hai| prastuta patroM se lagatA hai ki isa dizA meM ho rahe prayAsa jaina dArzanika tatvoM ko bhautika vijJAna kI kasauTI para parakhane meM saphala hoNge| maiM sabhI vidvAna mitroM ko apanI ora se hArdika AbhAra jJApita karatA huuN| vizvAsa karatA hUM ki ApakA sahayoga nirantara prApta hotA rhegaa| ____ DA. ke. sI. jana, DA. zrIkRSNa datta vAjapeyI, DA. esa. bandyopAdhyAya, DA. bI. ke. khar3abar3I va DA. jI. sI. pATanI kI kuzala adhyakSatAoM va DA. premasumana jaina, DA. bhAgacandra jaina, DA. kastura canda kAsalIvAla, DA. vI. ke. nayyara- unake saphala saMyojana kArya ke dvArA pariSada kA saMcAlana kiyaa| maiM unake prati apanI ora se bahuta AbhArI huuN| DA. zrIkRSNadatta vAjapeyI va zrI agaracanda nAhaTA ne apane amUlya sujhAva dekara carcAoM ko dizA dI hai| zrI pravINa candajI jana va DA. kastUra canda lalavAnI ko bhI maiM dhanyavAda detA hUM jinhoMne do samuccaya bhASaNa dekara pariSada ko lAbhAnvita kiyA / vizva bhAratI ke zodha vibhAga dvArA prakAzita zodha patrikA 'tulasI prajJA' sabhI mitroM kI hai / ata: yaha apekSA karatA hUM ki sabhI vidvAna isakI svayaM sadasyatA grahaNa kareM va vibhinna pustakAlayoM meM ise maMgAne kA Agraha kreN| maiM puna: Apa sabhI ko jana vizvabhAratI kI ora se usake zodhavibhAga ke nidezaka ke rUpa meM apanI ora se Apa sabhI kA koTi koTi dhanyavAda karatA hUM, anugraha svIkAra karatA huuN| AcArya zrI, muni vRnda ko vandanA va Apa saba ko abhivAdana prastuta karatA huuN| dhanyavAda / DA. mahAvIra rAja gelar3A nidezaka, jaina vidyA pariSada 104 tulasI prajJA-3

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HUMBLE TRIBUTE to the memory of Prof. Dr. A. N. Upadhye ( 1906-1975) It pains me to pen an obit. of a lifelong friend. Born in a pious Jain family at Sadalga, an obscure village in Belgaum district (now in Karnataka), Prof. Upadhye worked his way up to become an interna. tionaly wellknown scholar of Jainology and Prakrits. Due to his brilliant academic career, he was picked up in Kolhapur State service as Lecturer in the Rajaram College in 1931, where he served as a Professor of Ardhamagadhi till his retirement in 1962. His students respected him as a good Professor. His edition of Kundakunda's Pravacanasara, a young Prakrit scholars, brought him a D. Litt. from the Bombay University. Pravacanasara was followed by Paramatmaprakosa, Varangu carita, Usaniruddha, Tiloyapannati, Brahakatha kosa and so many other works. His learned Introductions to Sanskrit, Prakrit and Apabhramsa works that he edited, the rigorous canons of Prakrit textual criticism that he observed in constituting the text, will go down as a model for generations to come. I have seen how he struggled with the text of the Kuvalayamala for more than ten years. He became a General President of the All-India Oriental Conference at Aligarh. He represented India at various International Oriental Conferences. On this Independence Day, he was honoured as a National Sanskrit scholar, August when we met. he told me that soon he was going to retire job as a Professor and Head of the Department of Jainology in the Mysore University and settle down permanently at Kolhapur. When I told him of a similar decision of mine, he was glad that both of us were to spend our old age at Kolhapur. He then proposed that I should undertake some Apabbramsa work for one of his serieses that he was editing and I promised. He went back to Mysore to hand over his charge of Professorship. ... ...And on Thursday on 9th October a journalist came to me and broke the news of Upadhye's passing away. Dr. Upadhye was certainly a very great Prakrit scholar but he was definitely greater as a thorough gentleman and greater still as an intimate friend. May his soul rest in peace! - Dr. G. V. Tagare gaat #1--3 105

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lekhakagaNa 6. sajjana siMha lizka esa0 DI0 zarmA, prAdhyApaka bhautika vijJAna vibhAga paMjAbI vizvavidyAlaya paTiyAlA jI0 sundara ramaiyA prAdhyApaka, darzana vibhAga AMdhra vizvavidyAlaya vAlteyara 1. DA0 lakSmInArAyaNa dube prAdhyApaka, hindI vibhAga sAgara vizvavidyAlaya. sAgara muni madhukara AcArya zrI tulasI ke ziSya jaina zvetAmbara terApaMthI 3. DA0 kusuma paToriyA prAdhyApaka zrI kastUrabA kanyA mahAvidyAlaya gunA (ma0 pra0) 4. DA0 rameza canda jaina prAdhyApaka, varddhamAna mahAvidyAlaya bijanaura (u0 pra0) sAdhvI maMjulA AcArya zrI tulasI kI ziSyA jaina zvetAmbara terApaMthI 6. DA0 bAlakRSNa ke0 naiyara rASTrIya vijJAna akAdamI, naI dillI 7. DA0 asIma kumAra caTarjI prAdhyApaka, itihAsa vibhAga kalakattA vizvavidyAlaya, kalakattA 10. ela. sI. jaina snAtakottarIya adhyakSa gaNita vibhAga rAjakIya mahAvidyAlaya khaDavA (ma. pra.) 11. muni dulaharAja AcArya zrI tulasI ke ziSya jaina zvetAmbara terApaMthI 12. zrImatI gulAba gelar3A rAnI bAjAra bIkAnera

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sammati priya zrI gelar3AjI, / Apake sampAdana meM nikalane vAlI tulasI prajJA kA dUsarA aMka prApta huA / pahalA bhI Apane bhejA thA para una dinoM maiM pravAsa meM thA / vaha aka dekhane ko nahIM milA / mere sAthiyoM ne kucha lAparavAhI kI jisase maiM use dekhane se vaMcita rahA para dUsarA aMka dekhA, bahuta acchA lgaa| yadi Apa kRpA kara pahalA aMka bhI bhijavA sakeM to anugraha hogA / mujhe ye aMka saMgrahaNIya lage / isaliye kaSTa de rahA huuN| ApakA prayatna sarAhanIya hai / jaina vidyA para AcArya tulasI, unake muniyoM tathA sAdhviyoM dvArA sAhitya sAdhanA va Agama anusaMdhAna para kAphI acchA kAma ho rahA hai / usa zakti kA adhika acchA upayoga karane meM tulasI prajJA sAdhana banegA aura isake dvArA jaina vidyA ke jijJAsuoM ko acchI sAmagrI prastuta hogI / ApakA riSabhadAsa zaMkA pradhAna maMtrI, bhArata jaina mahAmaNDala phorTa, bambaI - 400001 'mAsika zodha patrikA 'tulasI prajJA' ke do aMka bhI mile| isake kucha uttarAdhyayana ke sambandha meM jo lekha hI rucikara lagA aura eka naI dRSTi pradAna isa dRSTi se dekhA hai aura na hI bauddha aura varSoM se dhyAna paddhati meM jarUra lekha par3he jo zodhapUrNa evaM gahana adhyayana vAle haiM / bhadanta AnaMda kausalyAyana kA par3hA, bahuta kii| aba taka uttarAdhyayana sUtra ko hamane jaina saMskRti ko DhUMr3hane kA prayatna kiyA hai / gata kucha bauddha dharma se sIkhane kI koziza kI jA rahI hai jisakA isa lekha ko par3hane ke bAda yahI pratikriyA huI ki isa prakAra aura khojanA Avazyaka hai aura vizada vicAra-vimarza bhI vAMchanIya hai| isI prakAra vijJAna para bhI bahuta sundara lekha isameM Aye haiM / yaha patrikA apanA kArya isI prakAra calAtI rahe, yahI merI zubhakAmanA hai / jaina sAhitya se lopa ho gayA / bhavadIya, raNajIta siMha kUmaTa jilAdhIza, ajamera

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" 80... zrI jaina vizva bhAratI, lADana ke mahattvapUrNa prakAzana vAcanA pramukha : prAcArya tulasI vivecaka tathA sampAdaka : muni nathamala Agama grantha 1. aMgasuttANi 1 (AyAro, sUyagaDo, ThANaM, samavAo) mUlya 85.00 2. aMgasuttANi 2 (bhagavaI : viAhapaNNattI) 3. aMgasuttA riNa 3 (nAyAdhammakahAo, uvAsagadasAo, atagaDadasAo, araguttarovavAiyadasAo, paNhAvAgaraNAI vivAgasUyaM) uparyukta tInoM grantha saMzodhita mUlapATha, pAThAntara, pAThAntara vimarza "jAva' pUti aura usake AdhArasthala viSayasUcI, saMpAdakIya tathA bhUmikA se yukta pratyeka bhAga 1100-1200 pRSTha / dasaveAliyaM (dvitIya saMskaraNa) 85.00 5. ThANaM 6. AyAro-mUlapATha, aMgrejI anuvAda tathA TippaNoM se yukta / 25.00 7. dasavaikAlika (guTakA) mUlapATha 1.00 8. uttarAdhyayana (guTakA) mUlapATha / 3.00 6. dasavaikAlika tathA uttarAdhyayana-mAtra hindI anuvAda Agamettara grantha 11. zramaNa mahAvIra-muni nathamala 16.00 2. bhagavAna mahAvIra-AcArya tulasI 5.00 bharatabAhubalimahAkAvyaM ---anu0 muni dulaharAja 4. satya kI khoja : anekAMta ke Aloka meM-muni nathamala 5.00 5. thyorI oNpha eTama ina jaina philAsaphI-je. esa javerI 6. zreNika bimbisAra eNDa kUNika ajAtazatru---muni nagarAja 00.00 .00 000 7.00 -: prApti sthAna :AMcalika kAryAlaya mukhya kAryAlaya 210, rAuja evenyU lADanU naI dillI-1 (rAjasthAna) prakAzaka-mudraka rAmasvarUpa garga-kAryAlaya saciva, jana vizva bhAratI, lADanU, zyAma presa, lADanU ke liye ejUkezanala prasa, bIkAnera meM mudrita /