Tulsi Prajna 1990 03

Author(s): Nathmal Tatia
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/524561/1

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tulasI prajJA TULASI-PRAJNA QUARTERLY RESEARCH JOURNAL AA OF ANEKANTA SODHA-PITHA, JAIN VISHVA BHARATI 31 34 khaNDa 15 10 mArca, 1660 55 'jaina vizvabhA vijjA vala pamokkhI aha 55 lADanUM anekAMta zodha-pITha jaina vizva bhAratI lADanUM (rAjasthAna ) aGka 4

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tulasyAGjA sampAdaka DaoN. nathamala TATiyA sahAyaka sampAdaka rAmasvarUpa sonI DaoN. maMgala prakAza mehatA ANS anekAMta zodha-pITha jaina vizva bhAratI lADanUM (rAjasthAna)

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khaNDa 15 mArca, 1990 aMka 4 anukramaNikA pRSTha 1. sAdhvI azokadhI : kalpasUtra : eka paryavekSaNa 2. sAdhvI nirvANazrI : saMskRta sAhitya kA Adhunika sAhitya ke saMdarbha meM mUlyAMkana 7 3. AcArya rAjakumAra jaina : maharSi caraka kI anekAnta sambandhI avadhAraNA 4. kumArI kamalA jozI : punarjanma-prAcIna dArzanikoM kI daSTi meM 5. zrImatI saMgItA mehatA : jaina saMskRta stotra sAhitya : udbhava evaM vikAsa 6. abhaya prakAza jaina : 108 kA mAhAtmya 7. pro0 kalyANamala lor3hA : koho pIiM paNAsei 8. Dr. Nathmal Tatia: Doctrine of Karma in Buddhism and Jainism 9. Muni Mahendra Kumar : Concept of Space and Time in Western Philosophy 10. Jagat Ram Bhattacharyya: Some Problems of Magadhi Dialect vArSika mUlya : ru. 35.00 isa aGka kA mUlya : ru0 20.00 noTa-yaha Avazyaka nahIM hai ki isa aMka meM prakAzita lekhoM meM ullikhita vicAra sampAdaka athavA saMsthA ko mAnya hoN|

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AcAra dazA kI AThavIM dazA kA nAma paryuSaNa kalpa hai / pari upasarga pUrvaka vas dhAtu se an pratyaya lagAkara paryuSaNa zabda nirmita huA hai| paryuSaNa kA artha AtmA kA naikaTya yA apane svabhAva meM upasthita rahanA hai / niyuktikAra dvitIya bhadrabAhu ne nirukta sahita isake nau paryAyavAcI nAmoM kA vizleSaNa kiyA hai| ve nAma isa prakAra haiM kalpasUtra : eka paryavekSaNa [] sAdhvI azokazrI 1. paryAya vyavasthA 2. paryupazamanA 3. prAkRtika 4 parivasanA 5. paryuSaNa 6. varSAvAsa 7. prathama samavasaraNa 8 sthApanA 6 jyeSThAvagraha' / ye zabda vyautpattika vaicitrya hone para bhI paryuSaNa artha se anusyUta hokara vibhinna paramparAoM aura maryAdAoM ke pratIka haiM / 1. paryAya vyavasthA usa yuga meM dIkSA paryAya kI jyeSThatA aura variSThatA kA mAnaka paryuSaNakAla hI sammata thaa| jisake paryuSaNa saMkhyA adhika hotI vaha dIkSA paryAya meM jyeSTha aura atirikta kaniSTha | isalie yaha vartamAna ke nAma se bhI pracalita thA / -- 2. paryupazamanA RtubaddhakAla kI apekSA varSAvAsa kI pravRttiyAM kucha bhinna hotI haiM isalie isakI dUsarI abhidhA paryaMpazamanA hai / 3. prAkRtika gRhastha varga aura zramaNa varga donoM ke lie hI yaha vizeSa ArAdhanIya parva hotA hai, isalie yaha eka prAkRtika parva hai / 4. parivasanA - isa samaya zramaNa anya apekSAoM ko gauNa karake AtmA kI nikaTatA se upAsanA karatA hai, isalie isakI saMjJA parivasanA hai / 5. paryuSaNa - isa samaya jJAna, darzana aura cAritra kI ArAdhanA kI jAtI hai / isalie isakI eka abhidhA paryuSaNa hai / 6. varSAvAsa muni varga cAra mAsa taka eka hI sthAna para nivAsa karatA hai isalie yaha varSAvAsa ke nAma se prasiddha hai | khaNDa 15, aMka 4, (mArca, 10 )

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7. prathama samavasaraNa____ cAturmAsa ke yogya kSetra meM hone vAle prathama praveza ko prathama samavasaraNa kahA jAtA hai| 8. sthApanA Rtubaddha kI apekSA varSAvAsa kI AcAra paramparA kucha vilakSaNa hotI hai isalie isakI eka saMjJA sthApanA hai| 9. jyeSThAvagraha Rtubaddha kAla meM zramaNa eka sthAna meM eka mAsa taka raha sakatA hai, kintu varSAvAsa meM cAra mAsa eka sthAna para rahatA hai isalie ise jyeSThAvagraha kahA jAtA hai| kalpa kalpa zabda kA artha-AcAra, maryAdA, vyavahAra, nIti, vidhi aura samAcArI hai| AcArya umAsvAti ke anusAra jo anuSThAna jJAna, zIla aura tapa kA udvartana aura doSa paramparA kA apavartana karatA hai vaha kalpa hai| vartamAna meM yaha paryuSaNa kalpa 'kalpasUtra' ke nAma se vikhyAta ho gyaa| isakI sabase prAcInatama TIkA 'saMdehaviSoSadhi" hai, jisake racayitA jinaprabhasUri haiM aura isakI racanA I0 san 1307 meM huI thii| jinaprabhasUri ne apanI TIkA meM sarvaprathama isa laghu nAmakA prayoga kiyaa| tatpazcAt dazAzruta skandha se mukta hokara yaha svataMtra graMtha ke rUpa meM prakAzita huA / svataMtra saMjJAkaraNa hone ke pazcAt isakI saMracanA ke viSaya meM nAnA abhimata aura nAnA kalpanAeM ubharane lgiiN| kaI manISiyoM kA yaha cintana hai ki nandI sUtra meM eka kalpa kA nAma AyA hai jo vartamAna meM bRhat kalpa ke nAma se prasiddha hai| utkAlika sUtra kI tAlikA meM cullakalpa aura mahAkalpa-ye do nAma bhI ullikhita haiN| mahAkalpa ko vilupta hue to hajAra varSa ho gaye, ataH saMbhAvanA kI jAtI hai ki cullakalpa sUtra hI kalpasUtra kI saMjJA se abhihita huA ho| lekina yaha cintana yathArtha pratIta nahIM hotA kyoMki ise pramANita karane ke lie aba taka koI bhI puSTa AdhAra upalabdha nahIM hai| yaha graMtha svataMtra saMracanA nahIM hai| ise siddha karane ke lie to mahatvapUrNa pramANa isakI niyukti aura cUNi hai / yadi yaha graMtha svataMtra hotA to dazAzruta skandha kI niyukti aura caNi meM isakI vivecanA nahIM milatI / lekina niyukti aura cUNi meM indra Agamana garma cakramaNa aTTaNazAlA, janma, prItidAna, dIkSA, kevalajJAna, varSAvAsa, nirvANa Adi samasta viSayoM kA saMkSipta prastutIkaraNa huA hai jo ki kalpasUtra meM upalabdha hotA hai| ataH yaha kalpasUtra dazAzruta skandha kI AThavIM dazA hai na ki koI svataMtra grNth| isake niyukti kartA kauna the--yaha to eka svataMtra viSaya hai / prAmANya kA dharAtala saMdehAspaMda kalpasatra ko kaI AcAryoM ne prAmANika siddha karane ke lie prayatna kiyA hai| unake cintanAnusAra zramaNa bhagavAna mahAvIra kA jIvana AcArAMga se, bhagavAna RSabha tulasI prajJA

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kA jambUdvIpa prajJapti se, sthirAvalI kA naMdI sUtra se aura samAcArI vibhAga bhI Agama sammata pratIta hotA hai lekina yaha nitAnta yathArtha hai, aisA nahIM kahA jA sakatA, kyoMki isakA mUlasvarUpa hI saMdehAspada hai| pAzcAtya vidvAnoM ne isa saMdarbha ko abhivyakta karate hue kahA hai ki caudaha sapanoM kA AlaMkArika varNana isameM bAda meM joDA gayA hai| samAcArI aura sthirAvalI kA bhI kucha aMza bAda meM prakSipta kiyA gayA hai| isa prakSiptAMza ko bhASA bheda se bhI siddha kiyA jAtA hai| jabaki caudaha sapanoM kA AlaMkArika kAvyAtmaka bhASA meM varNana kiyA gayA hai aura isameM samAsa kI bhI bahulatA hai tathA anya sArA varNana sAdhAraNa bhASA meM kiyA gayA hai / yaha eka prAmANika satya hai ki racayitA kA bhASA pravAha prAyaH samAna gati se pravAhita hotA hai| jisa pravAha meM graMtha prAraMbha hotA hai usI pravAha meM prAyaH samApta ho jAtA hai| kAvyoM meM chaMda bheda to hotA hai lekina bhASA kA pravAha samAna hI hotA hai| isa prakSiptAMza ke AdhAra para hI bebara kI yaha eka avadhAraNA bana gaI ki yaha devaddhigaNi kI racanA hai| unake abhimatAnusAra isa kalpasUtra ke tIna khaNDa haiMprathama khaNDa meM bhagavAna mahAvIra kA jIvana darzana, dUsare khaNDa meM pUrvavartI teIsa tIrthaMkara aura tIsare meM sthirAvalI kA varNana hai| bebara kI dhAraNA to pramANika pratIta nahIM hotI kyoMki devaddhi gaNI kI apekSA hameM bhadrabAhu ke pramANa pracura mAtrA meM upalabdha hote haiN| ja0 vinTara niTasa ke anusAra prathama meM jina caritra, dUsare meM sthirAvalI aura tIsare meM samAcArI kA nirupaNa hai| ina tInoM ke saMyukta bhAga ko hI kalpasUtra kI saMjJA dI gaI hai / vartamAna meM graMtha kA svarUpa yahI upalabdha hotA hai| prAcIna pratiyAM kalpasUtra kI prAcInatama chaH pratiyAM milatI haiN| jisameM kaI prAcIna haiM, kaI prAcInatama haiN| ahamadAbAda ke ujamabhAI kI dharmazAlA meM muktivijayajI ke jJAna bhaNDAra meM tAr3apatra kI eka prati prApta huI hai| tIna pratiyAM khaMbhAta ke zAMtinAtha nAmaka jJAna bhaNDAra meM prApta huI haiN| jinakI patra saMkhyA kramazaH 17487 aura 154 hai| khaMbhAta se prApta do pratiyoM meM puSpikA bhI likhI huI hai| eka puSpikA yahA~ uddhata kI jA rahI hai "saMvat 1247 varSe sudi 6 budhe adheha zrI bhRgu kacche samasta rAjAvali virAjita mahArAjAdhirAja umApati varalabdha prasAda jaMgana janArdana pratApa caturbhuja zrImadbhImadeva kalyANa vijaya rAjye etad prasAdAvApta zrI lATadeze nirUpita daNDa zrI zobhana deve asya nirupaNayA mudrA vyApAre ratnasiMha pratipattau iha zrI bhRgukacche zrImadAcArya vijayasiMha sUri paTToddharaNa zrImajjinazAsana samuccaya AdezanAmRta paya prajApAlaka abodha janapathika jJAna zrama pIlita karNa paTu peya paramamokSAspada vizrAma zrImadAcArya zrI padmadeva suuri|" _ 'maMgala mahAzrI "cha" graMtha 2200 "4" nAmaka eka prati sArAbhAI maNIlAla navAba ke saMgrahAlaya kI hai| lekina yaha prati kAgaja para likhI huI hai| eka prati puNya vijayajI khaNDa 157 aMka 4, (mArca, 60)

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ke bhaNDAra meM upalabdha huI hai| yaha bhI tAr3apatrIya prati hai| dvitIya prati meM puSpikA cha: padyoM meM gumphita hai| eka prati sArA bhAI navAba ke saMgrahAlaya meM upalabdha huI hai| kAgaja meM likhita pratiyoM meM se eka bhI prati aisI nahIM hai jo ki terahavIM sadI se pahale kI ho / tAr3apatrIya pratiyoM meM eka prati avazya hai jo ki saMvat 1247 kI hai aura jo khaMbhAta se prApta hai| atirikta sArI pratiyAM caudahavIM evaM pandrahavIM zatAbdI kI haiM / ina sabhI pratiyoM meM bhASA aura mUla pATha meM bahuta viSamatA hai| tathA kahIM-kahIM ati saMkSepa bhI hai / isalie yaha nirNaya nahIM liyA jA sakatA ki kaunasI prati bilkula zuddha evaM mUla rUpa meM hai| prAcInatama prati meM caudaha svapnoM kA AlaMkArika varNana bilkula nahIM hai| lekina prAcIna pratiyoM meM yaha varNana kucha avazya milatA hai tathA purAtana pratiyoM meM aMka saMkhyA bhI upalabdha nahIM hotii| 16vIM tathA 17vIM zatAbdI kI pratiyoM kI saMkhyA avazya milatI hai / isase siddha hotA hai ki saMkAtmaka paddhati bAda meM vikasita huI ho| DA0 jela mAlsa phorDa ne jaisalamera meM ina pratiyoM kA nirIkSaNa kiyA aura unhoMne kahA ki abhI isa viSaya meM aura anveSaNa apekSita hai| TippaNa lekhaka zrImadpRthvIcandra ne bhI mUlapATha meM kahIM-kahIM visaMgati hone se cUNi kA sahArA liyA hai| vidvAnoM kA abhimata satya pratIta hotA hai ki cUrNikAroM evaM TIkAkAroM ne bhI mUlapATha meM kahIM-kahIM parivartana kara diyA hai| jahAM bhI artha bodha nahIM huA vahIM unhoMne apanI mati ke anusAra zabdoM meM kATa-chAMTa kara dii| vyAkaraNa bhI parivartita prAcIna aura arvAcIna vyAkaraNa meM bhI bahuta aMtara hai / hema vyAkaraNa meM 'ya zruti' kA vidhAna hai| prAcIna vyAkaraNa meM ikAra kA prayoga milatA hai| jaise-caI, caittA Adi / arvAcIna meM 'hrasva saMyoge' sUtra ko kAma meM liyA jAtA hai| jaise--gutta, jutta, puNNimA prabhRti / prAcIna meM hrasva nahIM hotA, vahAM gotta, thotta zabda prayukta "ka ga ca ja ta da pa ya vAM prAyo luk" "kha ca ya tha bhAM ha" ina sUtroM kA prayoga bhI nahIM ke barAbara hai| 'asaNa pANa khAmasa' ina zabdoM kA saMkSiptikaraNa bhI milatA hai| jaise-a-paa-khaa-saa| cAra saMkhyA ke pratIka zabdoM kI saMghaTanA bhI usa yuga meM pracalita thI / jaise asaNa Thak asaNa Tak aura asaSa / chaH saMkhyA ke sUcaka zabda pha, phA, pha, phrA kA bhI prayoga milatA hai / ataH vyAkaraNa bheda bahuta sthAnoM para milatA hai / ina sAre tathyoM se isa niSkarSa para pahuMcate haiM ki isameM prakSiptAMza to avazya hai lekina kahAM kitanA hai yaha aba taka bhI anveSaNIya hai| isalie isakI prAmANikatA aba taka bhI saMdehAspada hai| ... graMtha paricaya :-yaha gadyAtmaka hai| isakI sUtra saMkhyA (288) hai| isameM 3 vibhAga haiN| (1) jina caritra (2) sthirAvalI (3) smaacaarii| jina caritAvalI ke 181 sUtra haiN| sthirAvalI ke 41 aura samAcArI ke 66 sUtra haiN| sUtroM kI kula saMkhyA 288 hai| tulasI prajJA

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jina caritra :-jina caritra (pUrA) veDhA nAmaka chaMda meM racA gayA hai| caubIsa tIrthaMkaroM kA jIvanavRtta isameM gumphita kiyA gayA hai| vivecanA paddhati meM yahAM pazcAnupUrvI krama kA Alambana liyA gayA hai| isalie sarvaprathama zramaNa bhagavAn mahAvIra kA jIvana caritra sundara sAhityika evaM AlaMkArika bhASA meM citrita kiyA gayA hai| svapna, svapna phala, indrAgamana, garbhApahAra, aTTaNazAlA, janmotsava, dIkSA, caturmAsa, antakRta bhUmi aura parinirvANa Adi kA vibhinna saMdarbho para vistRta vivecana kiyA gayA hai| buddha se janma tulanA :-bhagavAna mahAvIra ke jIvana prasaMga kI tulanA bauddha graMtha 'lalita vistarA' meM varNita buddha kI janma ghaTanA se kI jA sakatI hai| kalpasUtra ke anusAra indra mana hI mana paryAlocana karatA huA kahatA hai ki atIta meM na kabhI aisA huA hai, vartamAna meM na kabhI aisA hotA hai aura na bhaviSya meM kabhI aisA hogA / arahanta, cakravartI, baladeva aura vAsudeva Adi antyakula, prAntakula, kRpaNakula, daridrakula, tucchakula, bhikSukakula meM na kabhI utpanna hue haiM aura na kabhI utpanna hote haiM aura na kabhI utpanna hoNge| yaha eka aitihAsika aura pAramparika nizcita tathya hai ki ve ugrakula, bhogakula, rAjanyakula, kSatriyakula, idravAkula aura harivaMza Adi uttama kuloM meM atIta meM paidA hue the, vartamAna meM paidA hote haiM aura bhaviSya meM utpanna hoMge / yahI tathya lalita vistarA meM milatA hai-"cANDAla kula, veNUkAra kula, rathakAra kula, purukasa kula jaise hInakuloM meM utpanna nahIM hote| ve yA to brAhmaNa kula meM janma lete haiM yA kSatriya kula meM paidA hote haiN|"" dIrghanikAya meM kSatriya kI zreSThatA kA pratipAdana karane vAlI jo sanatkumAra ne gAthA kahI usakA bhagavAn buddha ne anumodana karate hue kahA thA-'yaha gAthA bahuta sArthaka hai na ki nirarthaka hai / " bRhadAraNyaka upaniSad meM bhI yahI ullekha milatA hai.---"kSatriya meM utkRSTa koI jAti nahIM hai|"5 rAjasUya yajJa vidyA meM bhI brAhmaNa nIce baiThakara kSatriya kI upAsanA karatA hai| paJca kalyANa :- ApakA janma, dIkSA, kaivalya Adi paJca kalyANa hastotarA nakSatra meM hue| parinirvANa svAti nakSatra meM huA thaa| pAMca kalyANa kA varNana ThANAMga sUtra meM aura paJcAzakazAstra meM bhI milatA hai / __bhagavAna mahAvIra kA jIvana vRtta AcAra cUlA se milatA-julatA hai| puruSAdAnIya pArzvanAtha, arhat ariSTanemi aura RSabhadeva inakI pramukha-pramukha ghaTanAoM kA ullekha hai| zeSa tIrthaMkaroM ke jIvana vyAkhyA meM to mAtra pAMca kalyANa aura antakRta bhUmikA Adi kA hI varNana kiyA gayA hai| RSabhadeva kA jIvana vRtta jambUdvIpa prajJapti se milatA-julatA hai| isameM svapna phala ke pAdakoM kA ullekha nahIM kiyA gayA hai kyoMki svapnoM kA phala svayaM nAbhi rAnA ne ghoSita kiyA thaa| puruSoM kI bahattara kalAoM evaM strI kI cauMsaTha kalAoM kA vizeSa ullekha kiyA gayA hai| sthavirAvalI :- bhagavAna mahAvIra ke nau gaNa aura indrabhUti Adi 11 gaNadharoM kA tathA unake sahavartI ziSyoM kA isameM vistRta vivecana kiyA gayA hai| bhagavAn khaNDa 15, aMka 4 (mArca, 90)

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mahAvIra kI paramparA kA prArambha Arya sudharmA svAmI se hotA hai / Arya sudharmA jambU, prabhava aura zAyambhava Adi pramukha AcAryoM se lekara Aryavraja aura phAlgunamitra taka kA vivecana kiyA gayA hai / isa vyAkhyA krama meM unake pramukha pramukha paTTadhara ziSyoM tathA unase niHsRta kula, gaNa zAkhAoM, prazAkhAoM kI bhI vistRta sUcI prastuta kI gayI hai / sUtra meM bhI eka sthavirAvalI nAmaka prakaraNa hai jisameM indrabhUti se lekara nAgArjuna AcArya taka kA varNana kiyA gayA hai / " samAcArI : - isameM sAdhuoM kI AcAra paramparA tathA cAturmAsika vizeSa vidyAoM kA Akalana kiyA gayA hai / jaise -- sthAna, Asana, saMstAraka, bhojana, luJcana, pAtra tathA utsarga vidhi, apavAda vidhi kI vyAkhyA prastuta kI gaI hai / pariSad meM parivAcanA :-- -cheda sUtroM kI parivAcanA pahale pariSada meM nahIM hotI thI / isa zodha pradhAna yuga koI bhI tathya gupta nahIM raha sakatA / Aja jaina Agama sAhitya ke vibhinna graMthoM para zodha kA upakrama cala rahA hai| hAla hI meM DA0 zrImatI madhusena kA 'nizItha cUrNi' para zodha nibandha prakAzita huA hai / jisameM usane dharma aura darzana ke AdhAra para naye tathya bhI ujAgara kiye haiM / prastuta kalpasUtra kI vAcanA to kaI varSoM se calI A rahI hai / sarvaprathama isakI vAcanA rAjA dhruvasena ke putra kI mRtyu hone para AzvAsana ke rUpa meM huI thI / taba se aba taka paryuSaNa meM yaha krama vAcanA kA calatA rahA hai aura vartamAna meM bhI yahI krama cala rahA hai / saMdarbha : 1. pajjosamaNAe akkharAI hoti u imAhaM goNNAI, pariyAya vavatthaNA pajjosamaNA ya pAgaiyA / parivasaNA pajjusaNA, pajjosamaNA ya vAsAvAso tha, par3hama samosaraNaM tiyaM, ThavaNA jeTThoggehagaTThA // -zrI dazAzruta skandha niryukti gA0 53-53, pRSTha 52 2. kalpasUtra - sUtra - 11 3. lalita vistarA -pRSTha- 22 4. dIrghanikAya -- 314 pRSTha- 245 5. bRhadAraNyakopaniSad --- 104111 pRSTha- 266 6. ThANAM --- 5 / sUtra - 7 7. paJcAzaka zAstra -pRSTha-6 8. nandI sUtra saMkhyA - 4-5 tathA zloka 20 se 42 taka gaNadhara sampAdaka - puNyavijayajI bulasI prajJA

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saMskRta sAhitya kA Adhunika sAhitya ke sandarbha meM mUlyAMkana - sAdhvI nirvANazrI mAnava eka ciMtanazIla prANI hai| usane ciMtana ko bhASA aura lipi kA jo pariveSa diyA, vahI sAhitya khlaayaa| bhASA aura varNyaviSaya ke AdhAra para sAhitya kI alaga-alaga pahacAna banI / saMskRta sAhitya bhASA se udbhUta eka abhidhA hai / isI prakAra anya bhASAoM ke AdhAra para bhI alaga-alaga sAhitya bnaa| Adhunika sAhitya se hamArA tAtparya hiMdI sAhitya se hai kyoMki hamArI rASTrIya bhASA yahI hai| saMskRta sAhitya meM apAra jJAna rAzi hai| usakA prabhAva prAya: bhArata kI sabhI prAMtIya bhASAoM meM hI nahIM, nepAlI jesI videzI bhASAoM meM bhI parilakSita hotA hai| saMskRta sAhitya ke saMdarbha meM yaha kahanA atizayoktipUrNa nahIM hogA ki vaha hiMdI sAhitya kA janaka hai| donoM bhASAoM ke sAhitya ke samIkSAtmaka adhyayana se yaha tathya bahuta spaSTa rUpa meM ujAgara hotA hai / varNyavastu aura zailI donoM ne hiMdI sAhitya ko prabhAvita kiyA hai / ise hama pAribhASika zabdAvali meM siddhAMtamUlaka aura AkRtimUlaka prabhAva bhI kaha sakate haiN| dharma, darzana, vijJAna, itihAsa, gaNita, jyotiSa, Ayurveda, vyAkaraNa, chaMda, alaMkAra Adi tamAma viSayoM para saMskRta bhASA meM paryApta sAhitya upalabdha hai| Adhunika sAhitya ke saMdarbha meM saMskRta sAhitya kA mUlyAMkana karane ke lie hameM hiMdI sAhitya ko cAra bhAgoM meM vibhakta karanA hogaa| AdikAla (I. 1241-1375) isa samaya meM racita sAhitya 'rAso' ke nAma se prakhyAta huaa| vidyApani dvArA racita 'pRthvIrAja rAso' unameM pramukha hai| isakI bhASA saMskRta bahula hai / usI kI taraha sarasatA evaM sauSThava hai| kathA kA niyojana evaM ghaTanA vistAra bhI saMskRta se bahuta kucha milatA-julatA hai| isameM samAviSTa zuka-zukI ke saMvAda meM to bANa kI kAdambarI kI chAyA spaSTa parilakSita hotI hai| zailI aura viSaya kI dRSTi se yaha kRti saMskRta kavi jayadeva ke gIta-goviMda' se bahuta prabhAvita hai| isa kAla kA siddhasAhitya va vAmamArgI sAhitya bauddhadarzana, sAMkhya-yoga-darzana evaM loka sAhitya se anuprANita hai / AdikAla kI racanAoM ko saMskRta sAhitya kI apekSA apariSkRta kahA jA sakatA hai / saMskRta sAhitya ke AdikAlIna graMtha anubhava pradhAna haiM, jabaki hiMdI khaNDa 15, aMka 4 (mArca, 10)

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sAhitya ke anukaraNa pradhAna / veda, upaniSad, AraNyaka, brAhmaNa, purANa va smRti sAhitya meM saMkalana kI banispata svataMtraciMtana kA aMza adhika hai| madhyakAla (I. 1375---1700) yaha kAla bhaktikAla evaM pUrvamadhyakAla ke nAma se vikhyAta hai| isa kAla ke kRSNa evaM rAma bhakti kAvya bhAgavata va rAmAyaNa ke hI upajIvI haiN| kabIra, rahIma, tulasI, sUra, jAyasI, rasakhAna evaM mIrA Adi isa yuga ke pramukha saMtakavi hue haiN| kabIra kA sAhitya vedAMta, yogadarzana, bauddhadarzana evaM taMtra sAhitya se prabhAvita hai| kabIra kI aneka sAkhiyAM saMskRta ke nItivAkyoM evaM sUktimaya zlokoM kA hI hiMdI rUpAntaraNa hai| kabIra ne zaMkara ke advaita darzana ko janabhogya banAne kA eka sundara upakrama kiyA hai| unakI eka sAkhI isa bAta kI sAkSI hai-- jala meM kuMbha kuMbha meM jala hai, bhItara bAhara pAnI / iMTA kuMbha jala jalahi samAnA, yaha tata kahyo giyAnI // sUra kI racanAeM sAMkhya yoga evaM vaiSNava tatroM se prabhAvita haiN| sUra kI racanAoM meM sAMkhyayoga aura vaiSNavataMtra kI chAyA hai / vallabhAcArya kI kRtiyAM zuddhAdvaita para AdhRta haiN| hiMdI kI apekSA saMskRta sAhitya meM kahIM adhika ramaNIyatA va bedhakatA hai| jAyasI ke 'vana-vana virachi na caMdana hoi, tana-tana viraha na upane soI' evaM kabIra ke lAlana kI nahIM boriyAM' meM vaha utkRSTatA nahIM A pAI hai jo 'zaile-zaile na mANikyaM mauktikaM na gaje-gaje' meM hai / hiMdI sAhitya meM kRSNa bhakti ke aMtargata rAdhA kI parikalpanA ko sarvathA navIna mAnA jAtA hai| para vastutaH usakI utprerikA bhAgavata kI gopI hI hai| isI prakAra nandadAsa kA rukmiNI maMgala bhI bhAgavata ke rukmiNI uddhAra kI hI praticchAyA hai| rAmacaritamAnasa ke racayitA tulasIdAsa ne eka hI navInatA kI hai ki unhoMne rAma ko puruSottama kI apekSA paramabrahma ke rUpa meM pratiSThita kara diyA hai| yaha bhaktiyuga kA spaSTa prabhAva hai| unakI isa parikalpanA kI apekSA vAlmIki kA kathana adhika vyAvahArika, mAnavIya pratIta hotA hai| tulasI ke 'pArvatImaMgala', kezava kI 'candrikA' aura nanda kI 'viraha maMjarI' ke pIche kAlidAsa aura bANa kA hI kavitva bola rahA hai| bhAva, bhASA aura zailI kI dRSTi se saMskRtakavi hiMdI kaviyoM kI apekSA kahIM adhika Age haiM / rItikAla (I0 1700-1600) ise uttaramadhyakAla bhI kahA jAtA hai / isa kAla ke sAhityakAroM ne zrRMgAra rasa ko pradhAna banA sAhityamaMdira ko susajjita kiyaa| para ve kabhI kAlidAsa, hAla, bhartRhari aura jayadeva kI tulanA meM nahIM A ske| svayaM hindI ke kaviyoM ne unakA utkIrtana kiyA haikathA saMskRta suni kachu thorii| bhASA vAMci caupaI jorii|| tulasI prajJA

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kAlidAsa ne mRtyu jaise bIbhatsa dRzya ke varNana meM zRMgArarasa kA jo camatkAra dikhalAyA hai vaha pAThakoM ko Azcarya meM DAlanevAlA hai / tADakA vadha kA varNana isa saMdarbha meM mAnavIya hai rAmamanmathazareNa tADitA, duHsahane hRdaye nizAcarI / gandhavadra dhira candanokSitA jIviteza vasati jagAma sA // rItikAla meM rasa, chanda aura alaMkAra kA nirUpaNa karanevAle aneka lakSaNa grantha haiM / para sAhitya ke AdhAra binA unakI paribhASAeM evaM udAharaNa apUrNa haiM / ve kAvya zAstrIya aura piMgala zAstrIya granthoM para AdhRta haiM / rItikAla nAyikA bheda ke lie prasiddha hai| isa viSaya ke sAMgopAMga vivecana ke lie kavi matirAma kA nAma Adara ke sAtha liyA jAtA hai| para kavi bhAnudatta kI rasamaMjarI aura bharatamuni kA nATyazAstra isakI tulanA meM bahuta Age hai| bhaktikAla ke sAhitya meM nIti ke graMthoM kI bhI eka bar3I zRMkhalA clii| satasaI, dohAvalI, zataka aura bAvanI sAhitya usameM pramukha hai / para isa vizAla sAhitya meM bahuta kama aMza aise haiM, jo lokottara saMskRta evaM laukika saMskRta-cANakyanIti, zukranIti evaM nItizataka Adi se bhinna hoN| bhaktikAlIna sAhitya saMskRta sAhitya kI tulanA meM Age hai to isI dRSTi se ki usane ciMtana kI kucha naI nimnAMkita rekhAeM khIMcI haiM 0 nirmANa Izvara meM vizvAsa / 0 bahudevavAda aura avatAravAda kA virodha / 0 jAtivAda evaM varNavAda kA virodha / 0 rUr3hiyoM va ADaMbaroM kA virodha / Adhunika kAla (I0 1600......) . bhAratendu, prasAda, panta, dinakara, nirAlA, premacanda, dvivedI aura mahAdevI varmA isa yuga kI pramukha vibhUtiyAM haiN| saMskRta nATakoM aura isa ke nATakoM ke AdarzoM meM bahuta kama parivartana hai / aneka nATakoM meM saMskRta ke maMgalAcaraNa, nAMdIpATha aura bharata vAkya jyoM ke tyoM uddhRta haiN| saMskRta nATakoM ke maulika tattva-sukhavAda, AdarzavAda aura kAvyamayatA hiMdI ke nATakoM meM hai| para ina mUlyoM ke sthirIkaraNa kA zreya saMskRta nATakoM ko hI milatA hai| Adhunika kaviyoM ne saMskRta ke varNavRttoM kA saphala prayoga kiyA hai| hariaudha kA 'priya pravAsa' isa bAta kA spaSTa nidarzana' hai| isakI bhASA bhI saMskRta pradhAna hai| kahIM-kahIM to 'hI aura thI' ke atirikta hindI kA kucha bhI nahIM hai / saundarya aura saMkSiptatA kA jaisA utkRSTa rUpa saMskRta sAhitya meM ubhara pAyA hai, vaisA hiMdI sAhitya meM nhiiN| 'rUpodyAna-praphulla prAyakalikA, rAkendu bimbAnanA'..........jaisI padAvaliyAM isake sundara udAharaza haiM / isa yuga ke chAyAvAdI kaviyoM ne prakRti ko mAnavIya rUpa aura mAnava ko prakRtimaya rUpa pradAna karane kA upakrama kiyA hai| para saMskRta sAhitya meM kiyA gayA mAnavIkaraNa adhika svAbhAvika hai| zakuntalA ke patigRha prasthAna para prakRti kI zokAtura avasthA kA jo varNana khaNDa 15, aMka 4 (mArca; 60)

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kAlidAsa ne kiyA hai, vaha sacamuca AzcaryakArI hai udgINa darbha kavalA mRgI, parityaktA nartanA myuurii| apasRta pANDupatrA muJcanti azru iva latA // Adhunika kaviyoM ne adhyAtmavAda ko chAyAvAda ke nAma se prastuta kiyA hai| 'maiM tumhArI bIna bhI hUM, maiM tumhArI rAgiNI'....... ... ..mahAdevI kI ina paMktiyoM meM adhyAtma sAkAra ho bola rahA hai / kavi nirAlA ne isI bAta ko bilkula ulaTakara yoM kahA hai... 'tuma tuMga himAcala zRMga aura maiM caMcala gati sursritaa'| sacamuca unake dvArA AtmA aura paramAtmA ke bheda kI yaha kitanI sundara abhivyaJjanA hai / Adhunika kaviyoM ne abhidhA kI apekSA vyaJjanA aura lakSaNA kA prayoga adhika kiyA hai| para hamAre prAcIna saMskRta kavi bhI isa kalA meM siddhahasta the| aMgirasa RSi se zaMkara ke sAtha apane saMbaMdha kI carcA suna pArvatI kI jo manaH sthiti huI usakA jikra kAMtapadAvali meM karate hue kavi ne kahA hai evaM vAdini devauM pArve piturghomukhii| lIlA kamala patrANi gaNayAmAsa paarvtii|| sAhitya kI AtmA usakA artha-gaurava aura zarIra pada-lAlitya va alaMkAra haiN| inakI samanviti meM bhAravi, daMDI aura kAlidAsa advitIya rUpa se saphala rahe haiN| mAghakavi ke eka hI mahAkAvya zizupAla vadha meM ukta sabhI vizeSatAeM prakRSTatA ke sAtha dekhI jA sakatI haiN| Adhunika kavi saMskRta kaviyoM kI apekSA sAmAjika va rASTrIya cetanA ke jAgaraNa meM Age haiM / unhoMne svataMtratA, sukAla, strIzikSA, chuAchUta-nivAraNa Adi viSayoM ke sandarbha meM khulakara likhA hai| isalie AtmabalidAna, karttavyapAlana aura svArtha tyAga kA svara tejI se ubharA hai| kucha sAhityakAroM ne sAmaMtavAda aura pUMjIvAda ko bhI lalakArA hai / ve zramikoM aura kRSakoM ke pakSadhara bane / unhoMne sarvAtmavAda, samanvayAvAda ora mAnavatAvAda ke AdarzoM kI pratiSThA kii| donoM sAhityadhArAoM ke samIkSAtmaka adhyayana se hama isa niSkarSa para pahuMcate haiM ki hiMdI sAhitya meM jahAM sAmayika mUlyoM kI carcA adhika hai, vahAM saMskRta sAhitya zAzvata satyoM kA jyotidIpa hai / hiMdI sAhitya saMskRta sAhitya kA ciraRNI hai / yadi tribhASA phArmUlA ke tahata saMskRta sAhitya ko upekSita kiyA gayA to yaha usa sAhitya kI avamAnatA nahIM, bhAratIya saMskRti kI avamAnanA hai| kyoMki hamArI saMskRti ke bIja prAkRta aura saMskRta jaisI prAcya bhASAoM meM hI vidyamAna hai| tulasI prajJA

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maharSi caraka kI anekAnta sambandhI avadhAraNA AcArya rAjakumAra jaina* bhAratavarSa eka dharma pradhAna deza hai / ataH bhAratIya jana-jIvana meM AdhyAtmika, dhArmika bhAvanA evaM sAmAjika sauhArdabhAva kI jar3eM itanI gaharI jamI huI haiM ki aneka varSoM ke AghAta-pratyAghAta bhI unakA samUlocchedana nahIM kara pAe / bhAratIya cintana dhArA ne jahAM parahita viveka kI pratiSThApanA kI vahAM isane "maiM" aura "vizva" tathA usake pArasparika sambandha ko lekara unmukta aura gambhIra manana kiyA hai| divyadraSTA RSiyoM ne aihika cintana se mukta hokara Atma tattva kI gaveSaNA meM apanI samagra zakti ekAgra citta se lgaaii| unhoMne Atma sAdhanA kI prakriyA kA anveSaNa kiyA aura jJAna ke AdhAra para alaukika cakSuoM dvArA saMsAra ke paribhramaNazIla cakra kA avalokana kara usakI yathArthatA se mAnava mAtra ko avagata kraayaa| bhAratIya darzanazAstra evaM Ayurveda donoM hI bhAratIya saMskRti kA poSaNa evaM saMvardhana karane vAle abhinna aMga rahe haiM / bhAratIya darzanakAra RSiyoM ne darzanazAstra ke mAdhyama se jahAM vizva kI cetanAbhUta AtmA ko jAgRta kara use niHzreyasa ke patha para agrasara kiyA vahAM Ayurveda ne AtmA ke nivAsa-sthAna bhUta zarIra kI svAsthya rakSA, Arogya evaM anAturAvasthA ke lie vibhinna upAyoM kA nirdeza kiyA tAki svAstha evaM anAtura zarIra ke mAdhyama se AtmA apane carama lakSya nivRtti ko prApta kara sake / jisa prakAra saMsAra cakra ke rUpa meM AtmA aura zarIra paraspara saMyukta haiM usI prakAra zAstrIya adhyayana paddhati ke rUpa meM darzana aura Ayurveda kA pArasparika sambandha prArambha se hI calA A sAmAnyataH sabhI darzanoM ne nyUnAdhika rUpa meM Ayurveda aura usake siddhAntoM ko prabhAvita kiyA hai / kyoMki Ayurveda ke saMhitA graMtha aise kAla kI dena haiM jaba darzanoM ne bhArata meM pracalita tatkAlIna samasta vidyAoM ko prabhAvita kiyA thaa| ataH ArSakAla meM darzana aura Ayurveda kA vikAsa samAna rUpeNa hone se tathA donoM zAstroM kA samAna jJAna ajita karane vAle pravaktAoM (RSiyoM) dvArA inakI racanA kiye jAne se darzana tathA dArzanika vicAroM kA praryApta prabhAva Ayurveda para par3A hai / caraka saMhitA, suzruta saMhitA eva aSTAMga hRdaya Ayurveda ke mahattvapUrNa graMtha haiN| caraka saMhitA ke Adya pravaktA (graMthakartA) maharSi agniveza the, ataH unake nAma ke AdhAra para graMtha kA nAmakaraNa "agniveza taMtra" huaa| kAlAntara meM yaha graMtha khaNDita ho gayA aura paravartI AcAryoM dvArA sampUrNa graMtha * prathama tala, 16/6, svAmI rAmatIrtha nagara, naI dillI khaNDa 15, aMka 4 (mArca, 60) 11

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mUlarUpa meM upalabdha nahIM huA / agniveza taMtra ke khaMDita aMza (cikitsA sthAna ke 17veM adhyAya se 30 adhyAya taka, sampUrNa kalpasthAna ke 12 adhyAya tathA siddhisthAna ke 12 adhyAya) ko AcArya DalhaNa ne paripUrita kiyA / kAlAntara meM isa graMtha kA parisaMskAra huA jisake parisaMskArakartA the AcArya caraka / isa prakAra vartamAna meM upalabdha caraka saMhitA agniveza taMtra kA parisaMskArita rUpa hai / anekAntavAda jaina dharma kA eka mahattvapUrNa siddhAnta hai jisameM pArasparika virodha bhAva ke samUloccheda kI bhAvanA nihita hai / vaha durAgraha evaM ahaM bhAva se manuSya ko virata karatA hai aura usameM samatA dRSTi utpanna karatA hai / tattva kA anveSaNa karane vAlA vyakti kisI bhI bAta ko sahajatA se svIkAra yA asvIkAra nahIM karatA / vaha use aneka sthitiyoM aura vividha sandarbhoM meM biThAkara usakI vizeSatAoM kA utkhanana karatA hai / vaha vastu svarUpa kI gaharAI meM jhAMkatA hai aura usake tala taka jAne kA prayatna karatA hai / pratyeka vastu yA tattva ko vaha tarka kI kasauTI para kasatA hai aura usake pariNAma kI pratIkSA karatA hai| jaldabAjI meM vaha na koI nirNaya karatA hai aura na koI kadama uThAtA hai| yahI kAraNa hai ki vaha saMbhAvanAoM meM vizvAsa karatA hai aura pratyeka saMbhAvanA ko lekara vaha vastutattva kI parIkSA karatA hai| tarka kI kasauTI para kharA utarane para hI vaha use svIkAra karatA hai / vaha Agraha apekSA grahaNa meM vizvAsa karatA hai aura vastu ke pratyeka pahalU kA sUkSma nirIkSaNa karatA huA "hI" taka jAne se pUrva usa vastu ke vAstavika svarUpa ko pahacAnane kA prayatna karatA hai / isa vaicArika udAratA yA durAgraha ke abhAva kA dUsarA nAma ""anekAntavAda" hai / anekAnta meM Agraha ke lie koI sthAna nahIM hai / Agraha hI dRSTikoNa ko saMkucita yA ekapakSIya banAtA hai| kisI bhI vastu ke viSaya meM AgrahapUrvaka jaba kahA jAtA hai to usase vastu svarUpa kA vAstavika pratipAdana nahIM ho pAtA / yahI kAraNa hai ki vastu ko jaisA samajhA jAtA hai vaha kevala vaisI hI nahIM hai, usase bhinna kucha anya svarUpa bhI usakA hai, jise jAnanA yA samajhanA Avazyaka hai / jaise "devadatta amuka lar3ake kA pitA hai" - jaba yaha kahA jAtA hai to vastutaH putra kI apekSA se vaha pitA hai, ataH yaha ThIka hai / kintu vaha devadatta kevala pitA hI nahIM hai, apitu vaha apane pitA kI apekSA se - putra bhI hai aura apanI bahina kI apekSA se bhAI tathA mAmA kI apekSA se bhAnjA bhI " hai / isa prakAra vaha eka hI devadatta aneka dharmAtmaka hai / isakA svarUpa athavA vaha vastu sthiti anekAnta ke dvArA bhalI-bhAMti samajhI jA sakatI hai / Ayurveda zAstra meM bhI anekAnta kA Azraya liyA gayA hai aura usake AdhAra para vastu svarUpa kA pratipAdana kiyA gayA hai, yaha aneka uddharaNoM se suspaSTa hai / Ayurveda meM " jahAM anekAnta ke AdhAra para vibhinna viSayoM kA pratipAdana evaM gaMbhIra viSayoM kA vivecana kiyA gayA hai, vahAM tantra yukti prakaraNa ke antargata usakA parigaNana kara usake svatantra astitva ko bhI svIkAra kiyA gayA hai / Ayurveda zAstra meM kula 36 tantra yuktiyAM pratipAdita kI gaI haiM, jisameM anekAnta bhI eka tantrayukti hai / Ayurveda zAstra tulasI prajJA 12

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kAroM ne bhinna-bhinna prakAra se anekAnta kI vyAkhyA kI hai, jo apane-apane dRSTikoNa se upayukta hai / sarvaprathama AcArya cakrapANi datta dvArA vihita vyAkhyA kA anuzIlana .karate haiM jo nimna prakAra hai : , "anekAnto nAma anyatarapakSAnavadhAraNaM yathA--ye hyAturAH kevalAda bheSajAvRte, . mriyante na ca te sarva eva bheSajApapannA, samuttiSTeran / " -"caraka saMhitA siddhisthAna 12/43 para cakrapANi TIkA arthAt dUsare pakSoM kA anavadhAraNa karanA anekAnta kahalAtA hai / jaise jo rogI kevala bheSaja ke binA mara jAte haiM, ve sabhI rogI bheSaja se yukta hone para ThIka nahIM hote| yahAM para kevala eka kA hI kathana maharSi dvArA nahIM kiyA gayA hai, apitu anya pakSa kA samarthana bhI kiyA gayA hai / jo rogI pUrNa cikitsA nahIM mila pAne ke kAraNa mara jAte haiM, ve sabhI rogI pUrNa cikitsA milane para ThIka ho hI jAte haiM, yaha Avazyaka nahIM hai / arthAt usameM se bhI kucha rogI pUrNa cikitsA milane para bhI mara jAte haiMyaha Azaya hai / yahAM para maharSi ne apanI bAta kahane ke lie anekAnta kA Azraya liyA hai| isI ko aura adhika spaSTa karate hue Age kahA gayA hai ki sabhI vyAdhiyAM upAya sAdhya nahIM hotI haiN| jo roga upAya (cikitsA) se sAdhya haiM, ve binA upAya (cikitsA) ke acche nahIM hote| asAdhya vyAdhiyoM ke lie SoDazkala bheSaja (cikitsA) kA vidhAna bhI nahIM hai, kyoMki vidvAn aura jJAna sampanna vaidya bhI maraNonmukha rogiyoM ko acchA karane meM samartha nahIM hote haiM / anekAnta ko maharSi suzruta ne kucha dUsare DhaMga se prastuta kiyA hai, kintu Azaya . vahI hai / jaise "kvacittathA kvacidanyatheti yaH so'nekAntaH / dravyaM pradhAna, kecidrasaM, kecidvIya, keci vipaakmiti|" -suzruta saMhitA, uttarAtantra 65/24 arthAt kahIM aisA aura kahIM anyathA-isa prakAra jo kathana kiyA jAtA hai vaha anekAnta hai / jaise-kucha AcArya dravya ko pradhAna batalAte haiM, kucha rasa ko, koI vIrya ko pradhAna mAnate haiM, to koI vipAka ko| yahAM jo udAharaNa diyA gayA hai vaha samanvaya evaM vyApaka dRSTikoNa kA pratipAdaka hai / Ayurveda zAstra meM sAmAnyataH dravya, rasa, guNa, vIrya, vipAka aura prabhAva meM dravya ko pradhAna mAnA gayA hai, kintu bhinna-bhinna sthiti meM pRthak-pRthak rUpa se rasa, guNa, vIrya, vipAka aura prabhAva ko pradhAna mAnane vAle AcAryoM ke matoM ko bhI samAdata kiyA gayA hai jo anekAnta kI bhAvanA para AdhArita haiM / isameM yadyapi kucha virodhAbhAsa pratIta hotA hai, kintu vastuta: vaha virodha yA virodhAbhAsa na hokara dRSTikoNa kI udAratA aura vyApakatA hai jo samanvaya mUlaka hai / khaNDa 15, aMka 4 (mArca, 60)

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anekAnta ke udbhavakartAoM ne yaha acchI taraha anubhaba kiyA thA ki jIvanatatva apane Apa meM pUrNa hue bhI vaha kaI aMzoM kI akhaNDa samaSTi hai / yahI sthiti pratyeka vastutattva kI bhI hai / ataH vastu ko samajhane ke liye aMza kA samajhanA bhI Avazyaka hai / kisI mazIna ko pUrNarUpa se samajhane ke lie usake puoM kA samarzanA bhI jarUrI hai| yadi hama aMza ko samajhane meM AnAkAnI karate rahe yA usakI upekSA karate rahe to hama aMzavAn yAne vastutatva ko usake sarvAMgasampUrNa rUpa meM nahIM samajha sakeMge / sAdhAraNatayA samAja meM jo jhagar3A yA vAda-vivAda hotA hai, vaha durAgraha, haThavAditA aura eka pakSa para ar3e rahane ke kAraNa hotA hai| yadi hama satya kI jijJAsA se usake samasta pahaluoM ko acchI taraha dekha leM to kahIM na kahIM satya kA aMza nikala aayegaa| eka hI vastu yA vicAra ko eka tarapha se na dekhakara use cAroM ora se dekha liyA jAye to phira kisI ko Apatti nahIM hogii| isa dRSTikoNa ko hI anekAnta vAda yA syAdvAda kahA gyaa| AinsTIna kA sApekSavAda bhagavAna buddha kA vibhajyavAda isI bhUmikA para khar3A hai| anekAntavAda ina donoM kA vyApaka yA vikasita rUpa hai| maharSi caraka ne uparyukta tathya ko sahajatA se svIkAra kara AtmasAt kiyaa| unhoMne kevala taMtrayukti ke rUpa meM hI anekAnta ko nahIM apanAyA apitu siddhAnta rUpa meM bhI usakA pratipAdana kiyA / tadviSayaka aneka uddharaNa caraka saMhitA meM upalabdha hote haiN| unhoMne vibhinna pakSoM ke aikAntika durAgraha kI nindA karate hue eka sthAna para kahA hai tatharSINAM vivadatAvAcedaM punrvsuH| nainaM vocata tatvaM hi duSprApyaM pakSasaMzrayAt // vAdAn saprativAdAn hi badanto nizcitAniva / pAkSAntaM naiva gcchntitilpiiddkvdgtii|| muktvevaM vAdasaMghaTTamadhyAtmanucintyatAm / nAvidhUte tamaH skandhe jJeye jJAnaM pravartate / -caraka saMhitA, sUtra sthAna 25 / 26-28 arthAt isa prakAra paraspara vivAda karate hue RSiyoM ke vacana sunakara punarvasu ne kahA ki Apa loga aisA nahIM kheN| kyoMki apane-apane pakSoM kA Azraya lekara vivAda karane se tatva ko prApta karanA duSkara hotA hai| arthAt siddhAnta kA nirNaya nahIM ho pAtA / vAda (uttara) aura prativAda (pratyuttara) ko nizcita siddhAnta kI taraha kahate hue kisI eka pakSa ke anta taka nahIM pahuMcA jA sakatA hai / jaise-tela perane vAlA baila eka nizcita ghere meM ghUmatA huA jahAM se Arambha karatA hai, punaH vahIM pahuMca jAtA hai| usI prakAra pakSa kA AgrahapUrvaka Azraya karane vAlA vAda-vivAda karatA huA anya pakSa ke khaNDana aura svapakSa ke maNDanapUrvaka punaH usI biMdu para A jAtA hai-jahAM se usane Arambha kiyA thaa| ataH vAda-vivAda kI prakriyA kI chor3akara adhyAtma (yathArtha tattva) kA cintana karanA cAhie / kyoMki jaba taka ajJAna kA nAza nahIM hotA hai taba taka jJeya tulasI prajJA

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(jAnane yogya) viSaya meM jJAna vahIM hotA hai / anekAnta pratipAdana kI dRSTi se punarvasu kA uparyukta kathana vizeSa mahattvapUrNa hai ! ekAntavAdiyoM ke dvArA svarUpa pratipAdana hetu kie gae prayAsa kI tulanA unhoMne tela perane vAle manuSya se kI hai, jo nirantara eka nizcita dAyare meM ghUmatA huA eka hI bindu para punaH A jAtA hai aura anya bAteM usake lie mahattvahIna evaM niHsAra hotI haiN| punarvasu ne apane dRSTikoNa ko vyApaka banAte hue isa tathya kA pratipAdana kiyA hai ki jaba kisI vastu yA viSaya vizeSa ke anveSaNa evaM lakSya prApti hetu pravRtti kI jAtI hai to AgrahapUrvaka svapakSa yA apanI bAta dUsaroM para nahIM lAdI jAnI caahiye| yadi aisA kiyA jAtA hai to isase na to vastu svarUpa kI maryAdA kI pratIti honA sambhava hai aura na hI lakSya prApti kI jA sakatI hai| ekAnta sadaiva matabhedoM ko bar3hAtA hai, jabaki anekAnta unheM dUra kara sArvabhauma satya kA pratipAdana karatA hai / ekAnta ekAMgI hotA hai, ataH isase vastu kA eka pakSa hI udbhAsita hotA hai aura satya kI pUrNatA use AvRtta nahIM kara pAtI hai / satya kI apUrNatA vastu ke yathArtha svarUpa ke pratipAdana meM bAdhaka hotI hai aura kaI bAra usase bhrAmaka bAteM hI pracArita kI jAtI hai, kintu anekAnta ke dvArA aisA nahIM hotA hai| yaha tivivAda aura asaMdigdha rUpa se kahA jA sakatA hai ki mahattvapUrNa viSayoM ke pratipAdana meM Ayurveda-zAstra meM sthAna-sthAna para anekAnta kA Azraya liyA gayA hai| jaise vastu sthiti se anabhijJa katipaya durAgrahI evaM ekAntavAdI logoM kA yaha dar3hamata hai ki viSa kA prayoga sarvathA jIvana kA haraNa karatA hai / tIkSNa viSa ke prayoga se to manuSya kA prANAnta avazyambhAvI hai / kintu vastusthiti isase bhinna hai| isI tathya ko jaba anekAnta ke pariprekSya meM dekhA gayA to maharSi agniveza ko kucha aura hI anubhava huaa| unhoMne tIkSNa viSa ke viSaya meM svAnubhUta padArtha kA vivecana isa prakAra se kiyA yogAvapi viSaM tIkSNamuttamaM bheSajaM bhavet / bheSajaM cApi duryuktaM tIkSNaM sampadyate viSam // tasmAnna bhiSajA yuktaM yuktibAha yena bheSajam / dhImatA kiMcidAdeyaM jiivitrogykaakssinnaa|| -caraka saMhitA, sUtrasthAna 11126-128 arthAt vidhipUrvaka sevana (prayoga) karane se tIkSNa viSa bhI uttama auSadhi ho jAtA hai aura avidhi pUrvaka prayoga kI gaI zreSTha auSadhi bhI tIkSNa viSa bana jAtI hai| isalie jIvana aura Arogya kI icchA rakhane vAle buddhimAn manuSya ke dvArA yukti bAhya (yukti pUrvaka prayoga nahIM karane vAle) vaidya se koI bhI auSadhi nahIM lenI caahiye| yahAM para apekSA pUrvaka viSa kA viSatva aura bheSajatva pratipAdita kiyA gayA hai| sAtha hI yuktipUrvaka prayoga kI apekSA se auSadhi kA bheSajatva aura viSatva batalAyA gayA baNDa 15, aMka 4 (mArca, 60)

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hai| isa prakAra kA pratipAdana anekAnta kA Azraya liye binA sambhava nahIM hai| kyoMki yukti kI apekSA se hI bheSaja zreSTha auSadha ho sakatI hai| yadi yukti kI apekSA na rakhI jAya to vahI bheSaja rogI kA prANa haraNa kara sakatI hai| jaisA ki Ajakala prAyaH dekhA jAtA hai ki Adhunika cikitsA vijJAna (elopaithI) ke iMjekzanoM ke prayoga meM baratI gaI jarA-sI asAvadhAnI rogI kA prANAnta kara detI hai / vahI iMjekzana acchI taraha vicAra kara prayoga kiye jAne para jIvanadAyI bana jAtA hai| isI prakAra yadi anuSya ko saMkhiyA, kucalA, dhattUra Adi viSavargIya kisI dravya kA sevana binA saMskAra kie hI karAyA jAtA hai to nizcaya hI vaha kAla kA grAsa bana sakatA hai, kintu vahI viSa jaba zuddha aura saMskArita karake mAtrApUrvaka auSadha rUpa meM prayukta kiyA jAtA hai to usake dvArA aneka bhISaNa vyAdhiyoM kA nAza kiyA jAtA hai / Adhunika cikitsA vaijJAnika ' parIkSaNoM ne AmavAta (gaThiyAvAya) kI vyAdhi meM vidhipUrvaka ucita mAtrA meM sarpa viSa" kA prayoga upayogI evaM lAbhaprada siddha kiyA hai / isa prakAra viSatva kI apekSA se vaha viSa hai, kintu bheSajatva kI apekSA se vahI tIkSNa viSa jIvanadAyI zreSTha auSadhi haiN| isa prakAra Ayurveda-zAstra meM aise aneka prakaraNa evaM uddharaNa vidyamAna haiM jo anekAnta kA Azraya lekara pratipAdita kie gae haiM / isase na kevala usa viSaya kI duruhatA kI samApti huI hai, apitu aneka zaMkAoM kA anAyAsa hI nirasana ho gayA hai| ataH yaha kahane meM koI saMkoca nahIM hai ki aisA karane se Ayurveda-zAstra ke dRSTikoNa meM paryApta vyApakatA AI hai aura vaha pUrNa udAratAvAdI kahalAne kA adhikArI hai| jIvana vijJAna ke saMdarbha meM mAnava-prakRti evaM Arogya-mUlaka siddhAntoM kA pratipAdana AyurvedazAstra kI apanI maulika vizeSatA hai| usameM yadi saMkucita dRSTikoNa evaM durAgrahoM kA Azraya liyA jAtA to nizcaya hI Ayurveda-zAstra kI zAzvatatA aura lokopakArI bhAvanA kA lopa ho jAtA, kintu aisA nahIM hai / anekAnta ne Ayurveda ko kitanA sahiSNu aura vyApaka dRSTikoNa vAlA banAyA hai usakA sahaja AbhAsa una sthaloM se milatA hai jahAM anya RSiyoM ke bhinna dRSTikoNa-mUlaka vacanoM ko bhI samAdRta kiyA gayA hai| ". 000 samyagdaSTi vijjArahamArUDho maNorahapahesu bhamai jo cedaa| so jiNaNANapahAvI sammAviTThI muNedavo // -samayasAra jo jIva vidyArUpI ratha meM ArUr3ha hokara mana rUpI ratha ke mArga para calatA hai vaha jinezvara ke jJAna kI prabhAvanA karane vAlA samyagdRSTi hai| tulasI prajJA

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punarjanma-prAcIna dArzanikoM kI dRSTi meM / ku0 kamalA jozI punarjanma kA artha hai-maraNoparAnta cetanA kA punaH nae zarIra, indriya, sukha-duHkha ityAdi ko prApta krnaa| yaha atyanta rahasyamaya evaM vivAdAspada viSaya hai| yadi cetanA punaH nae zarIrAdi ko prApta karatI hai to mRtyu kyA hai ? bhAratIya cintakoM ne punarjanma para gahana manana evaM sUkSma vizleSaNaparaka vaicArika maMthana ke niSkarSasvarUpa (cArvAka ko chor3akara) svIkAra kiyA ki mRtyoparAnta cetanA avazya rahatI hai| ataH kaha sakate haiM ki loga jise mRtyu kahate haiM vaha cetanA kI nahIM dehendriyAdi kI hotI hai / donoM kA viyoga maraNa hai| caitanya (AtmA) maraNoparAnta punaH navIna zarIra ko grahaNa karatA hai, jaise-hama purAne kapar3oM ko chor3akara nae kapar3e pahanate haiN| prastuta lekha meM punarjanma ke sambandha meM pramukha bhAratIya, pAzcAtya dArzanikoM evaM yathAsthAna Adhunika vaijJAnikoM ke vicAroM evaM anubhUtiyoM ko spaSTa karate hue punarjanma kI prAcIna dhAraNAmoM para prakAza DAlane kA prayAsa kiyA gayA hai| bhAratIya adhyAtma jagat meM punarjanma, AtmA kI amaratA, karmaphala kI avazyabhogyatA, mokSa ityAdi paraspara sambaddha haiN| bandhagata hone para jIva eka dehAnta ke uparAnta karmavaza phalabhoga hetu dUsarI deha meM jAtA rahatA hai| dehAntara kI prApti karate rahanA (mokSa taka) hI punarjanma hai / bandhamukta hone taka jIva karmaphalAnusAra eka janma meM prApta dehAdi meM sukha-duHkha bhogatA hai evaM rAgadveSAdi kaSAya, klezAdi se prerita hokara punaH karma karane se eka dehendriyAdi ke nAza ke bAda dUsarI yoni, deha, jAti, nAma, vaMza, saubhAgya, durbhAgyAdi pAtA hai|' yaha paramparA calatI rahatI hai| vartamAna jIvana se pahale bhI acetana dehAdi meM sthita dehI kA astitva thA aura bhaviSya meM bhI rhegaa| bhUta, vartamAna evaM bhaviSya jIvana kA abhiprAya saMsArI jIvoM ke aneka bhavoM se hai / saMhitAoM meM bhI isa taraha ke vicAra milate haiM ki pApI dUsare loka meM kaSTa pAtA hai aura puNyakartA ucca bhautika sukha bhogatA hai| "Rta" (jIvoM ko pApapuNyAnusAra karmaphala dene vAlA tattva) isa vyavasthA kA niyAmaka hai| agale janma ke acche yA bure hone ke viSaya meM upaniSadoM kA kahanA hai ki saMkalpapUrvaka kie gae zubhAzubha karmoM ke AdhAra para jIva acche-bure janma pAtA hai| inameM devayAna evaM pitRyAna se prayANa karane vAle (karmabaddha) jIvoM ke punarjanma kA ullekha bhI milatA hai| sattvaguNa zodhachAtrA (saMskRta vibhAga), kumAMU vizvavidyAlaya, nainItAla (yU0 pI0) khaNDa 15, aMka 4 (mArca, 60)

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ke Adhikya se divya lokoM kI, rajoguNa kI vRddhi se Asaktiyukta manuSyayoni evaM tamoguNa kI adhikatA se kIr3e, pazu, vRkSa, latA evaM tAmasI (mUr3ha) yoniyAM prApta hotI haiM / ' karmAnusAra svabhAva, svabhAvAnurUpa saMkal, kaSAya, kArmaNa, tejasAdi zarIra banate haiM / ye zarIra vinAzI evaM parivartanazIla haiN| gItA ke ye kathana punarjanma meM AsthA ke pratIka haiM / prAyaH sabhI Astika darzana punarjanma meM vizvAsa karate haiN| bauddha evaM jaina (bhAratIya nAstika darzana) bhI punarjanma ke samarthaka haiN| kSaNikavAda ko mAnate hue bhI buddha karmaphala evaM punarjanma meM pUrNa vizvAsa rakhate the| eka bAra para meM kAMTA cUbhA to isakA kAraNa batAte hue ve apane ziSyoM se bole-isa janma se ikyAnaveM (61) janma pUrva merI zakti (zastra vizeSa) se eka puruSa kI hatyA huI thI, usI karma ke pa.lavaza merA paira biMdhA hai| yaha udAharaNa bauddhoM kI punarjanma meM dRr3ha niSThA vyakta karatA hai / kSaNavAda evaM punarjanma ke siddhAMta meM pratIta hone vAle virodha ko dUra karane ke lie bauddha dIpazikhA kA udAharaNa dete haiM ki eka dIpa rAta bhara jalatA hai kintu prathama pahara kI lau aura dUsare pahara kI lo alaga-alaga hotI hai| yahI nahIM, prathama kSaNa aura dUsare kSaNa kI lau bhI bhinna hai| telarUpa pravAha ke kAraNa jalane vAlI lau pratikSaNa naI paidA ho rahI hai kintu bAhara se eka hI vartikA pratIta hotI hai| alaga-alaga lo nahIM dikhAyI detii| isI taraha pratyeka vastu ke astitva ke viSaya meM eka avasthA utpanna hotI hai, eka laya hotI hai / eka ke laya hote hI dUsarI ke uTha jAne se pravAha kI do avasthAoM meM eka kSaNa kA bhI antara nahIM rahatA hai / isIlie punarjanma ke samaya na vahI jIva rahatA hai na dUsarA hI ho jAtA hai / eka janma ke anta meM vijJAna ke laya hote hI dUsare janma kA prathama vijJAna uTha khar3A hotA hai| bhavacakra se bauddhoM ne kSaNikavAda ko svIkAra karate hue bhI jIva kA (astitva kI icchAparyanta) punarjanma mAnA hai|' jaina dArzanikoM ke anusAra karmavaza AtmA punarjanma ke cakkara meM par3A rahatA hai| jIvana jaisA isa bhava meM hai vaisA hI parabhava meM honA Avazyaka nahIM hai| bhagavAn mahAvIra kA dRr3ha vicAra hai ki kArya kA kAraNAnurUpa honA ekAntika niyama nahIM / vaise bhI kAraNAnurUpa kArya ke hone para bhI bhavAntara meM karmavaicitryavaza vicitratA A jAtI hai / gItA evaM yogAdi meM bhI karma vaicitrya svIkRta hai / 12 jainAcAryoM ke anusAra kucha mahAtmA pUrvabhava ko jAtismaraNajJAna se jAna sakate haiM / 13 kucha nAstika punarjanma kI sattA meM vizvAsa nahIM krte| unakA kahanA hai ki punarjanma meM vizvAsa karake adRSTa kI kalpanA meM dRSTa phala kA parihAra karanA mUrkhatA hai| apratyakSa ke saMdigdha hone se divekI ko pratyakSa sukha kI prApti hetu hI prayatna karanA caahie| aise vicAroM ko dArzanika dRSTi se na dekhakara jIvana-vyavahara kI dRSTi se hI dekheM to bhI ye ucita nahIM lagate / pApa-bhaya ke abhAva meM vyakti hiMsA, asatya, zoSaNAdi kukRtyoM se eka dUsare ko pIr3ita kara sukhArjana karane lageMge / kyoMki Dara kisa bAta kA ? agalA janma to hai nahIM jo karmaphala bhogane pdd'eNge| isase (paraspara zoSaNa, naitika mUlyoM evaM mAnasika girAvaTa se) saMsAra meM koI sukhI nahIM raha sktaa| paraloka ke saMdigdha hone para bhI sajjanoM ke lie asat AcaraNa tyAjya hI hai / isalie paraloka tulasI prajJA

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ko na mAnane meM koI hAni nahIM hai / paraloka ke hone para asad AcArI nAstika kA dAMva ulaTA par3a jAegA arthAt usakI hI hAni hogii| kucha pAzcAtya dArzanikoM (pleTo, sukarAta, arastU Adi) ne bhI bhAratIya paraMparA ke samAna punarjanma kA siddhAMta svIkAra kiyA hai| pleTo ke vicArAnusAra saMsAra ke sabhI padArtha dvandvAtmaka haiM / ataH jIvana ke bAda mRtyu aura mRtyu ke bAda jIvana anivArya hai|" hIgala jaise kucha vidvAn punarjanma ko nahIM bhI mAnate haiN| kintu yaha nizcita rUpa se kahA jA sakatA hai ki pAzcAtya darzana paramparA meM bhI caitanya kI nityatA evaM punarjanma sambandhI vicAra pAe jAte haiM / dArzanikoM ke atirikta Adhunika vaijJAnika bhI cetanA kI utpatti ke kAraNa ko na khoja pAne se punarjanma ke vicAra ko mAnyatA dete haiM / caitanya saMyoga se paidA hotA hai yA acAnaka AkAza se Tapaka par3atA hai--ina praznoM kA samAdhAna na hone para vaijJAnikoM ne vicAra kiyA ki saMsAra meM hama aise ajanabI aura acAnaka A par3ane vAle to nahIM haiM jaisA hamane pahale socA thA / Arthara eca. kAmpaTana likhate haiM- "eka nirNaya jo batAtA hai ki......."mRtyu ke bAda AtmA kI saMbhAvanA hai| jyoti lakar3I se bhinna hai.... lakar3I to thor3I dera use prakaTa karane meM iMdhana kA kAma karatI hai|"18 cetanA zarIrAdi se minna hai kintu zarIrAdi se isakI abhivyakti hotI hai| kucha vaijJAnika mAnane lage haiM ki jaise manuSya do dina ke bIca kI rAta meM svapna dekhatA hai usI taraha cetanA, mRtyu evaM punarjanma ke bIca vizva meM ghUmatI rahatI hai| isa prakAra caitanya ke nityatva evaM punarjanma sambandhI vicAroM meM ekatva hai| uparyukta vivecana se spaSTa hai ki bhAratIya vicArakoM, pAzcAtya dArzanikoM evaM vaijJAnikoM ne punarjanma ke vicAra ko svIkAra kiyA hai / bhAratIya AdhyAtmavAda kA yaha atyanta prAcIna siddhAMta hai jo bhAratIya darzana kI prAyaH sabhI dhArAoM meM mAnya hai| isa siddhAMta kI jar3eM vedoM evaM upaniSadoM meM haiM / prAcIna manISiyoM ke anusAra trikAlajJa RSi evaM niSkapaTa aura sarala citta vyakti apane pUrvajanmoM, karmoM evaM bhAvI ghaTanAoM ko jAna sakate haiM / dhyAtavya hai ki bhAratIya AdhyAtmavAdiyoM ne punarjanma ke siddhAMta ko dRr3hatA se mAnane ke sAtha-sAtha isase chuTakArA pAne ke upAya bhI batAe haiM / punarjanma usa jIva kA hotA hai jo kaSAya evaM karmoM ke saMskAroM se baMdhA rahatA hai, jo ina se chUTa jAtA hai usakA punarjanma nahIM hotaa| vastutaH punarjanma ke siddhAMta kI svIkRti vyakti ko dUsaroM kA ahita karane evaM azubha kAryoM se rokatI hai| punarjanma ko mAnane yA na mAnane se punarjanma ke niyama kI koI hAni nahIM hotI, yadi vaha hai to bhI, nahIM hai to bhI, kintu itanA avazya hai ki pApa-bhaya evaM mAnavakalyANa kI dRSTi se yaha siddhAMta atyanta upayogI hai / isa jIvana ke bAda bhI jIvana milegA / jIvana ke prati AzAvAdI evaM racanAtmaka dRSTikoNa aura mRtyu ke prati bhaya na hokara eka taTasthatA kA-sA bhAva utpanna ho jAtA hai| atyanta prAcInakAla se isa viSaya para cintana-manana evaM khojeM cala rahI haiM kintu vizvAsakhaNDa 15, aMka 4 (mArca, 60) 16

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avizvAsa kI kazamakaza evaM rahasyamayatA ke kAraNa nirvivAda rUpa se kisI antima nirNAyaka mata para nahIM pahuMcA jA sakA hai| parAmanovijJAna evaM pUrvajanma ke smaraNa se sambaddha aneka ghaTanAoM ke milate rahane se darzana jagat kI punarjanma sambandhI dhAraNAoM ko bala milatA hai| sandarbha: 1. (ka) gItA, 2119,20,24,30, bRhadravyasaMgraha, gAthA-2,3,14, vAkyapadIya-11 (kha) kUTastha nityA paramArthasasyeti yAvat / --yogavArtika, pR0 14 (ga) zaGkarakRta aitareya bhASya, 21, chaadogyopnissd-8|22 (gha) nyAya, vaizeSika darzanoM evaM kucha mImAMsakoM ke anusAra mokSa dazA meM AtmA caitanya rahita ho jAtA hai kintu jAtmatattva nitya hai / ye cetanA ko AtmA kA Agantuka guNa mAnate haiN| 2. vAsAMsi jIrNAni yathA vihAya navAni gahvAti naro'parANi / tathAzarIrANi vihAya jIrNAnyAni saMyAti navAni dehI ||-giitaa, 2122 3. (ka) puNyo ve puNyena karmaNA bhavati pApeneti / ---bRhadAraNyakopaniSad, 3 / 2 / 13 (kha) yonimanye prapadyante zarIratvAya dehinH| sthANumanye'nusaMyanti yathA karma yathA zrutam ||--ktthopnissd, 2057 (ga) tatvArthasUtra, 6 // 3,4,11-14,8 / 10-26, bhagavatIsUtra-1215 4. bRhadAraNyakopaniSad, 4 / 10 / 5, chaandogyopnissd-5||10,414 5. (ka) yadA sattve prabuddhe tu pralayaM yAti dehabhRt / .. tadottamavidAM lokAnmalAnpratipadyate // --gItA, 14 / 14 (kha) rajasi pralayaM gatvA karmasaMgiSu jAyate / tadA pralInastamasi mUr3hayoniSu jAyate / / -vahI, 1415 6. vahI, 2116,18 7. (ka) nyaaysuutr-1|1|16,4|1|10, vaizeSika suutr-6|2|15, yogsuutr-2|12,36 (kha) dRSTAdRSTajanmani vartamAna bhvissyti| --yogavAtika, pR0 160 8. ita ekanavatI kalpe zaktyA meM puruSo htH|| tena karmavipAkena pAde viddho'smi bhikSavaH ||---ssdddrshnsmuccy TIkA 6. (a) Buddhism, rAIsa DeviDsa, pR0 61, milindaprazna-pR0 68 (b) When a person dies his character lives after him and by its force brings into existence a being who though possessing a different form is entirely influenced by it. And this process will go on until the person in question has completely overcome his thirst for being. ----Outlines of Indian Philosophy, Hiriyanna, P. 153 (zeSAMza pRSTha 26 para) tulasI prajJA 20

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jaina saMskRta stotra sAhitya : udbhava evaM vikAsa [ zrImatI saMgItA mehatA * ( khaNDa 15, aMka 2 se Age ) mAnatuMgAcArya vikrama kI sAtavIM zatI meM mAnatuMgAcArya ne bhaktAmara stotra' kI racanA kI / AcArya rUdradeva tripAThI ke anusAra mAnatuMgAcArya ne AThavIM zatI meM bhaktAmara stotra' "namiuNthottaM" evaM "bhattibhara thottaM" nAmaka stotroM kI racanA kI / inakA bhaktAmara stotra zvetAmbara aura digambara donoM sampradAyoM meM samAna rUpa se samAdRta hai / yaha stotra sarvAdhika lokapriya huA / pariNAmasvarUpa isa para 16 TIkAeM tathA 22 se adhika pAdapUrtimUlaka kAvyoM kI sRSTi huii| isake pratyeka padya ke Adya yA aMtima caraNa ko lekara samasyApUrti - Atmaka stotra kAvya likhe jAte rahe haiM / isa stotra meM 48 padya haiM, pratyeka padya 'kAvyatva rahane ke kAraNa 48 kAvya kahe jAte haiM / isa stotra meM bhagavAn AdinAtha kI stuti varNita hai | mAnatuMgAcArya kI racanAoM meM bhakti ke sAtha hI maMtra, taMtra, yaMtra, AbhANaka tathA anyAnya zAstrIya viSayoM kA maMthana bhI huA aura isa prakAra stotra sAhitya meM eka naye prayoga kA sUtrapAta ho gyaa| jaina saMskRta stotra paramparA ke vikAsa meM lokapriya stotrakAra mAnatuMgAcArya kA yogadAna atyanta spRhaNIya hai / haribhadrasUri AThavIM zatI meM haribhadrasUri ne eka laghu kintu mahatvapUrNa "saMsAradAvAnala stuti " kI "bhASAsamaka' paddhati meM racanA kI / ' abhinava paddhati meM stotra racanA kI dRSTi se haribhadrasUri kA yogadAna ullekhanIya hai / dhanaMjaya IsavI san kI AThavIM zatI meM kA praNayana kiyA / isa stotra meM 40 aura usameM karttA ne apanA nAma sUcita kiyA hai / bappabhaTTi mahAkavi dhanaMjaya ne "viSApahAra" nAmaka stotra indravajrA padya haiM, aMtima padya kA chaMda bhinna hai bhaTTi kA samaya san 743 - 838 batAyA jAtA hai / " inhoMne sarasvatIstotra, vIrastava, zAntistotra aura caturviMzati- jina stuti' kI racanA kI hai / sarasvatI stotra meM 13 padya aura vIrastava meM 11 padya haiM / caturviMzatikA meM ha6 padya haiM aura yamakAlaMkAra * sahAyaka prAdhyApaka (saMskRta), zAsakIya mahAvidyAlaya, mahU / khaNDa 15, aMka 4 (mArca, 90 ) 21

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meM stotra kA gumphana kiyA hai| do caraNoM kI samAna AvRtti vAle yamaka kA prayoga yahAM sarvaprathama huA hai / inake pitA kA nAma bappa tathA mAtA kA nAma bhaTTi thA / mAtApitA ke saMyukta nAma ke AdhAra para inakA nAma bappabhaTTi rakhA gayA / jaina saMskRta stotra paramparA ko vikasita karane meM bappabhaTTi kI bhUmikA preraNAdAyaka rahI hai / vidyAnanda IsA kI navama zatI ( san 783-84 ) * 10 vidyAnanda "zrIpurapArzvanAthastotra' kA praNayana kiyA / isameM 30 padya haiM / sragdharA, zArdUlavikrIDit, zikhariNI aura mandAkrAntA chandoM kA prayoga kiyA gayA hai / dArzanika stotra hote hue bhI isameM kAvyatattva kI pradhAnatA vidyamAna hai / kavi ne ArAdhya kI prazaMsA meM rUpaka alaMkAra kI saphala yojanA kI hai / " kavi ne bhakti-niSThA ke sAtha dArzanikoM dvArA abhimata Apta kA nirasana kiyA hai / pravAhapUrNa bhASA evaM udAtta zailI kA prayoga AcArya vidyAnanda kI anyatama vizeSatA hai / jinasena dvitIya navama zatAbdI meM jinasena dvitIya ne jinasahastranAma stotra kA praNayana kiyA / isa stotra ke Arambha meM 34 zlokoM meM nAnA vizeSaNoM dvArA tIrthaMkara kA stavana kiyA gayA hai / tatpazcAt daza zatakoM meM saba milAkara jinendra ke 1008 nAma ginAye haiM / ina nAmoM meM brahmA, ziva, viSNu, buddha, indra, bRhaspati Adi nAma bhI Aye haiM / sudIrghastotra - kAra ke rUpa meM jinasena dvitIya avismaraNIya AcArya haiM / jambUmuni gyArahavIM zatI" meM jambUmuni ne "jinazataka" nAmaka stotra kI racanA kI / kavi ne isameM sragdharA chaMda kA prayoga tathA zabdAlaMkAroM kA sundara samAveza kiyA hai / zivanAga gyArahavIM zatI" meM hI zivanAga ne "pArzvanAthamahAstava", "dharaNendroragastava " athavA "mantrastava" kI racanA kara jaina saMskRta stotra paramparA ke vikAsa meM apanA yogadAna kiyA hai / zobhanamuni 116 gyArahavIM zatAbdI meM zobhanamuni ne "caturviMzati jinastuti kA praNayana kiyA / zobhanamuni ne isameM yamakamaya stutiparamparA ko Age bar3hAyA / isa kRti para 8 TIkAkRtiyoM kA praNayana huA / kavi dhanapAla ne bhI isa para TIkA kI hai / yAkobI ne jarmana meM tathA pro0 kapAr3iyA ne gujarAtI aura aMgrejI meM isa stotra kA anuvAda kiyA / " ekAdhika bhASA meM anuvAda tathA TIkAeM isa stotra kI lokapriyatA ke pramANa haiM / kumudacandra gyArahavIM zatI meM kumudacandra ne "kalyANamandira"" nAmaka stotra kI racanA kI / isameM 44 padya haiM tathA bhagavAn pArzvanAtha kI stuti kI gaI hai| isameM ArAdhya kI 22 tulasI prajJA

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udAratA tathA stotA kI vinayazIlatA kA varNana atyanta sundaratA se kiyA hai" / gyArahavIM zatAbdI meM hI vAdirAjasUri ne "jJAnalocana stotra" aura "ekIbhAva stotra" 21 kI racanA kI hai / vinayahaMsagaNi kA "jinastotra koza" tathA bhUpAla kavi kRta " jinacaturviMzatikA 12 ke nAma bhI ullekhanIya haiM / 1122 isa prakAra jaina saMskRta stotra paramparA ke vikAsa meM 11 vIM zatAbdI vizeSa rUpa se ullekhanIya hai / isa zatI meM jambU jaina, zivanAga, zobhanamuni kumudacandra tathA vAdirAjasUri jaise utkRSTa stotrakAra hue jinhoMne apanI stutiparaka racanAoM ke dvArA jaina stotra paramparA ke vikAsa meM mahanIya yogadAna kiyA / 23 AcArya hemacandra ne bArahavIM zatAbdI vi0 saM0 1945 - 1226 ( tadanusAra IsvI san 1086-1173) meM anyayoga vyavacchedadvAtriMzikA aura ayogavyavacchedadvAtriMzikA mahAvIra stotra, "vItarAga stotra" tathA mahAdeva nAmaka pAMca stotroM kA praNayana kiyA / AcArya hemacandra ne pUrvAcAryoM kI stotra racanApaddhati kA anuvartana kiyA tathA apane agAdha jJAna kA Azraya lekara aneka mahattvapUrNa tattvoM kA samAveza bhI kiyA / AcArya hemacandra ke ziSya rAmacandra ne bArahavIM zatAbdI (san 1906 - 1176 I0 ) Adidevastava, munisuvratadevastava, nebhistava aura jinastotra 4: ' tathA aneka dvAtriMzikAoM kA praNayana kiyA / rAmacandrasUri ne dvAtriMzikAoM kA virodha upamA, dRSTAnta, arthAntaranyAsa, vyatireka, apanhuti Adi arthAlaMkAroM se kiyA / kavi asaga mantrI AhlAda, mantrI padma tathA dharmaghoSasUri ne isI dhArA ko aura vikasita kiyaa| bArahavIM zatAbdI meM hI jinavallabhasUri" ne bhavAdivAraNaM, ajitazAntistava, paMcakalyANastava, sarvajina paMcakalyANakastava, pArzvanAtha stotra, sarasvatI stotra, sarvajina stotra, RSabhajinastuti evaM mahAvIrasvAmI stotra Adi kA praNayana kara saMskRta stotra sAhitya ko samRddha banAne meM apanA mahanIya yogadAna kiyA hai / terahavIM zatAbdI meM paM0 AzAdhara ne siddhaguNastotra kA prabhasUri ( 1250 - 1325 I) ne 46 padyamaya siddhAntAgamastava 17 padyamaya pArzvastava 9, 21 padyamaya gautamastotra, 25 padyamaya vIrastava, 16 padyamaya vIrakalyANastava 9, 11 padyamaya RSabhajinastava, 29 padyamaya ajitajinastavana" tathA 27 padyamaya vIrastavana" Adi kA praNayana kiyA / devI padmAvatI kI kRpA se inheM prakharavaMduSya prApta thA / ve pratidina navIna stotra kI racanA kara ke hI AhAra grahaNa karate the / yahI kAraNa hai ki jinaprabhasUri ne vibhinna chaMdoM, yamaka, zleSAdi alaMkAra tathA vividha chaMdoM ke vibhinna prayogoM se yukta 700 stotroM kA nirmANa kiyA / " isa prakAra jinaprabhasUri ne saMskRta sAhitya meM aneka stotroM kI racanA kara kIrtimAna sthApita kiyA / 1 padmanandi bhaTTAraka ne vItarAgastotra, zAntijinastotra, rAvaNapArzvanAtha stotra aura jIrApallI pArzvanAthastavana kA praNayana kiyA / jayatilaka ne san 1346-1413 meM hArAvalI citra stotra " tathA kulamaNDanasUri, jayatilakasUri, jayakIrtisUri, sAdhurAjagaNi Adi AcAryoM ne citrakAvyamaya stavoM kA praNayana kiyA / sahastrAvadhAnI munisundarasUri khaNDa 15, aMka 4 (mArca, 10 ) praNayana kiyA / 27 jina | 23

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ne vikrama saMvat 1485 meMdeg jinastotraratnakoza, somatilaka ke vIrastotra aura caturviMzatijinastavana, 2 vastupAla kA ambikAstavana, 3 evaM dharmazekhara gaNi ne caturvizati jinastava" kA praNayana kiyaa| somasundarasUri ke yuSmacchabdanavastavI aura asmacchabdanavastavI meM 18 stava nirmita haiM / ratnazekharasUri ne trisaMdhAna stotra kI racanA kii| IsA kI solahavIM zatAbdI ke anta meM samayasundaragaNi ne tIna stavoM kI racanA kii|45 isI samaya meM upAdhyAya zrImadyazovijaya jI ne zrI Adijinastotra, zrI pArzvajinastotram, zrI zaGkhezvara pArzvajina stotram, zrI mahAvIra prabhu stotram, vIrastavaH, samAdhisAmyadvAtriMzikA, stutigIta6 Adi aneka stotroM kI racanA kara stotra sAhitya ko samRddha bnaayaa| "saMskRta prAcIna stavana sandoha meM anidiSTa lekhaka nAmavAle RSabhastavana, ajita stavana, sambhava stavana, abhinandana stavana, sAdhAraNajina stavana, zrI viMzatijinastavana, saptati jinastavana, trikAlajinastavana, zAzvatAzAzvatajinastavana, zatrujayastavana, girinAra stavana, aSTApadastavana Adi zatAdhika stotra mudrita haiN| isI prakAra jaina stotra samuccaya aura jaina stotra sandoha meM bhI aneka stotra saMgahita haiN| bIsavIM zatAbdI meM bhAgendu kRta "mahAvIrASTaka evaM maMgalASTaka'49 Adi stotra ullekhanIya haiN| isa prakAra dvitIya zatAbdI se lekara bIsavIM zatAbdI taka jaina kaviyoM ne saMskRta meM stotroM kA praNayana kara stotra paramparA ko akSuNNa banAye rakhA tathA sahastrAdhika stotroM kI racanA kara jaina saMskRta stotra paramparA ke vikAsa meM apanA abhinandanIya yogadAna diyaa| saMdarbha : 1. saMskRta kAvya ke vikAsa meM jaina kaviyoM kA yogadAna-DA0 nemIcaMda zAstrI, pR068 2. kAvya mAlA satvamagucchaka, paM0 durgAprasAda aura vAsudeva lakSmaNa sampAdita, nirNaya sAgara presa, bambaI san 1926, pR0 1-10 / / 3. "stotrAvalI" bhUmikA, bhU0 le0 DA0 rUdradeva tripAThI, pR0 52 / 4. vahI 5. kAvyamAlA saptamagucchaka, nirNayasAgara presa, bambaI 1926, pR0 22-26 / 6. saMskRta kAvya ke vikAsa meM jaina kaviyoM kA yogadAna-DaoN0 nemicaMda zAstrI, pR068 7. stotraratnAkara, prathama bhAga, yazovijaya saMskRta pAThazAlA, mhesANA, san-1913 tathA pR0 68 Agamodaya samiti, bambaI 1926 I0 / 8. Agamodaya samiti, bambaI, vikrama saMvat 1982 / 6. Apta parIkSA, vIra sevA maMdira, sarasAvA, 1947 I0 prastAvanA / 10. zrI purapArzvanAtha stotra-vIra sevA maMdira, sarasAvA 1946 I0 / 11. zaraNyaM nAthA'rhana bhava bhava bhavAraNya vigati----- cyutAnAmasmAkaM nikhr-vrkaaruunny-nilyH| 24 tulasI prajJA

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yato gaNyAtpuNyAccirataramapekSyaM tava pdN| pariprAptA bhaktyAvacamacala-lakSmIgRhamidam / / zrIpurapArzvanAthastotra, zloka-26 12. zrI purapArzvanAtha stotra, zloka sN06| 13. jinasahastranAma stotra, paM0 hIrAlAla kRta hindI anuvAda, bhAratIya jJAnapITha, kAzI, sana-1954 14. "stotrAvalI" bhUmikA, bhU0 le0 DaoN0 rUdradeva tripAThI, pR0 52 15. vahI 16. kAvyamAlA saptama gucchaka-nirNayasAgara presa, bambaI, san-1926, pR0 132-160 / 17 'stotrAvalI" bhUmikA, bhU0 le0 DA0 rUdradeva tripAThI, pR0 52,53 / 18. kAvyamAlA saptama gucchaka, pR0 10 / 16. kalyANamaMdirastotra, zloka naM0 36,41 / 20. mANikacanda digambara jaina granthamAlA, saMkhyA 21, pR0 124 21. kAvyamAlA, saptamagucchaka, ni0 pre0 ba0 1926 I0, pR0 17-22 22. vahI, pR0 26-30 23. kAvyamAlA saptamagucchaka, ni0 pre0 ba0 1926 I0, pR0 102-107 / 24. saMskRta kAvya ke vikAsa meM jaina kaviyoM kA yogadAna-DA0 nemicaMdra shaastrii,pu070| 25. "stotrAvalI'' bhUmikA, bhU0 le0 DA0 rudradeva tripAThI, pR0 53 / 26. jaina stotra sandoha, bhaag-1| 27. saMskRta kAvya ke vikAsa meM jaina kaviyoM kA yogadAna-DA0 nemicanda zAstrI,pu0 70 evaM jaina sAhitya kA bRhada itihAsa, bhAga-6, pR0 568 / 28. kAvyamAlA saptamagucchaka, pR0 86 26. vahI, pR0 107 / 30. vahI, pR0 110 / 31. vahI, pR0 112 / 32. vahI, pR0 116 / 33. jaina stotra samuccaya : muni caturavijaya dvArA sampAdita, nirNayasAgara presa, bambaI, vi0 saM0 1984, pR0 26 34. vahI, pR0 28 35. vahI, pR0 62 36. "stotrAvalI" bhUmikA, lekhaka-DA0 rudradeva tripAThI, pR0 53 / 37. anekAnta, varSa-6, kiraNa-7, san-1948 meM mudrita / 38. anekAnta, varSa-1, kiraNa-8-10, pR0 522 / 36. "stotrAvalI" bhUmikA, bhUmikA lekhaka, DA0 rUdradeva tripAThI, pR0 53 40. vahI 41. jaina stotra samuccaya, ni0 pra0 bambaI, vi0 saM0 1984, pR0 76 42. vahI, pR0 164 / 43. vahI, pR0 143 44. vahI, pR0 121 / 45. "stotrAvalI" bhUmikA, bhU0 le0 DA0 rUdradeva tripAThI, pR0 54 / 46. "stotrAvalI", stotrakAra yazovijayajI mahArAja, pR0 1-246 / khaNDa 15, aMka 4 (mArca, 10) 25

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47. saMpA0 muni vizAlavijaya, pra0 vijaya dharma sUri jaina graMthamAlA, choTA sarAphA, ujjaina vi0 saM0 1965 / __ prastAvanA meM saMpAdaka ne likhA hai-"eteSu ca stavaneSu kvApi kartRnAmno nirdezAt pratau ca lekhakasamasyAnullekhAt "kena kadA stavanAnImAni viracitAni" iti samyaga vinirNatuM na zakyeta, tathApi etAni stavanAni vikramIyapaMcadazAdhika pancadazazatakAt (1515) prAcInAnItyamumIyate, pra0 pR0 8 / 48. jaina stotra sandoha, bhAga-1-2, sampAdaka-muni caturavijaya, prakAzaka-sArAbhAI maNilAla navAba, prathama bhAga / 46. akhila bhAratIya digambara jaina zAstrI pariSad, bar3auta (meraTha), san-1983 / 000 (zeSAMza pRSTha 20 kA) 10. pravacanasAra, aMgrejI prastAvanA, e0 ena0 upAdhyAya, pR0 66, paMcAdhyAyI, 215 11. vizeSAvazyaka bhASya, gAthA-1773-8 12. gItA-4117, yogasUtra 2 / 12 bhASya sahita draSTavya 13. janoM ke punarjanma sambandhI vicAroM hetu draSTavya-zrImadrAjacandra grantha (rAjacandra ke vicAra) 14. labhyamAne phale dRSTe nAdRSTaphalakalpanA |--srvdrshnsNgrh (jaiminI darzana) 15. saMdigdhe'pi pare loke tyAjyamevAzubhaM budhaiH / yadi nAsti tataH kiM syAdasti cennAstiko hataH ||-aacaaraaNg sUtra, TIkA 16. draSTavya-pAzcAtya darzanoM kA itihAsa / 17. We are not so much strangers or intruders as we at first thought.--Mysterious Universe, P. 138 18. A Conclusion which suggests ... 'the possibility of conscious ness after death....the flame is distinct from the log of wood which serves it temporality as fuel. --jaina darzana aura Adhunika vijJAna-nagarAja, pR0 101 meM uddhRta 19. The soul of man passes between death and rebirth in this world as he passes through dreams in the night between day and day. -Sir Oliver Lodge, vahI, pR0 101 meM uddhRta 000 25 tulasI prajJA

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108 kA mAhAtmya - abhaya prakAza jaina* yoga kI upayogitA jaise-jaise bar3hatI jA rahI hai, vaise-vaise isa viSaya meM jijJAsAeM bhI bar3hatI jA rahI haiM / yoga kI carcA meM rahasya aura camatkAra kA savopari mahattva hai| hama zarIradhArI haiN| hamAre do zarIra sthUla aura sUkSma haiN| hamArA asthi-carmamaya zarIra sthUla hai / taijasa aura karma ye do sUkSma zarIra haiN| hamArI sakriyatA, tejasvitA aura pAcana kA mUla taijasa zarIra hai| vaha sthUla zarIra ke bhItara rahakara dIpti yA teja utpanna karatA rahatA hai / sAdhanA ke dvArA usakI zakti vikasita kI jAtI hai / yahAM 108 kI saMkhyA ke camatkAra para maMthana kA prayAsa hai / hindU zAstroM meM 108 kI saMkhyA kA bar3A mahattva hai| pUjApATha va japa ke lie 108 dAnoM kI mAlA pavitra mAnI jAtI hai / bhakta, sAdhaka, taMtra-sAdhaka, upAsaka, paurANika, muni, upAdhyAya, tejolezyA vAle mahAtmA isa saMkhyA ko maMgalamaya mAnate haiN| virakta sAdhu, muni, yogI, ' brahmacArI, tejolezyA vAle mahApuruSa vyaktiyoM kA citta namra aura Rju ho jAtA hai, unake mana meM koI kutUhala nahIM hotaa| unakI indriyAM sahaja zAMta ho jAtI haiM / ve dharma kA atikramaNa nahIM karate', isalie inako bhI 108 se vibhUSita aura saMbodhita .. kiyA jAtA hai| anya sthAnoM para bhI isa saMkhyA ko zubha cihna va rahasya saMjJA ke rUpa meM kAma meM lAyA jAtA hai| upaniSadoM kI saMkhyA bhI 108 hI mAnI gaI hai jisake nAma muktikopaniSad meM die gae haiN| isa prakAra 108 kI saMkhyA meM avazya koI gUr3ha saMketa chipA huA hai| bhAratIya dharmagranthoM kA sabase prathama aura sabakA sArabhUta zabda brahma hai / upaniSadkAroM ne usakI mahimA gAyI hai| yahI jAnane yogya tattva hai, ise jAna lene ke pazcAta saba kucha jJAta ho jAtA hai / yaha zabda nirAkAra paramAtmA kA bodhaka hai| yahI upAsya hai, yahI uccArya hai / 108 kI saMkhyA usI kI saMjJA mAnakara mAlA ke manake kI saMkhyA : bhI 108 niyata kI gayI hai / ataH isa abhipreta saMkhyA kA rahasya anveSaNIya hai / sabase pahale brahma zabda ko hI liijiye| isameM cAra varNa hai ba ra ha tathA ma / varNamAlA do bhAgoM meM vibhakta hai-svara aura vyaMjana / svara solaha haiM, ataH pratyeka ko 1,2,3,4 se lekara solaha taka saMkhyA dIjie / vyaMjana chattIsa haiM, unheM chattIsa taka saMkhyA diijie| isa prakAra brahma kA Adi akSara 'ba' vyaMjana hai-'ka' se 'ba' 23vAM akSara, 'ra', * ena 14, cetakapurI, gvAliyara-474006 baNDa 15, aMka 4 (mArca, 60)

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27vA akSara, 'ha' 33vAM akSara, 'ma' 25vAM akSara hai / yoM cAroM varNoM kI saMkhyA 23+ 27-33+25 108 hai / brahma meM aSTottara zatatva bharA hai / isIlie 108 kI saMkhyA param pavitra mAnI gaI hai / isa saMsAra kI utpatti brahma se huI hai, etadartha saMsAra kI saMkhyA dekheM to sa + aM sa - A + ra = 32+15+32/2/27 108 hote haiM / viziSTAdvaita meM sItA aura rAma bhinna hote hue bhI abhinna haiM, ina donoM zabdoM kA prayoga hone se 'pUrNa' banate haiM / ataH dono zabdoM ke saMyoga se hI 108 kI saMkhyA pUrNa hotI hai| rAma meM 3 akSara haiM -ra + Ama / ra 'ka' se 20 vAM, A + 'a' se dUsarA tathA 'ma' 25vAM akSara hai ataH inakI saMjyA 27+2+25 54 huI / sItA meM cAra akSara haiM sa sa 'ka' se 32vAM, I 'a' se cauthA, ta 13vAM tathA A 'a' se dUsarA akSara hai ataH 32+4+16+2 54 huI, donoM milAkara 108 kI saMkhyA pUrNa huI 1 ta tathA A / ***** isI prakAra haragaurI, rAdhikA-kRSNa kI saMkhyA AdhI-AdhI 54 / 54 milakara pUrNa hotI hai / vaijJAnika dRSTikoNa se saMyukta nAmoccAra sItArAma, rAdhikA - kRSNa kA vizeSa mahattva hai / isa pUrNatva ke kAraNa nAma smaraNa se hamAre mana, prANa meM eka apUrva zakti kA saMcAra hotA hai / yogazAstra ke anusAra yogiyoM ne rAta aura dina meM hamAre zvAsoM kI saMkhyA 21600 kI mAnI hai, jisameM 108 zvAsa suSumnA ke haiM jise yogI sAdhakara siddhi prApta karatA hai / = sAmAnyataH ATha prahara ( 24 ghaMTe) kI zvAsozvAsa kI kriyA meM 12 saMdhikAla Ate haiM / ir3A, piMgalA aura suSumnA meM zvAsa kI kriyA satata hotI hai / isa kriyA ke bIca saMdhikAla ke samaya 10 zvAsa suSumnA ke mAne gae haiM / etadartha 120 zvAseM huyIM / kintu saMdhikAla ke prArambha kI aura anta kI zvAsa AdhI-AdhI hotI hai / isI taraha saMdhikAla meM se eka zvAsa chor3a dI jAtI hai / isa prakAra zeSa 108 pUrNa zvAsa suSumnA nAr3I meM praveza karatI haiM / yaha 108 zvAsa' brahmadazA kI mAnI jAtI hai / yogIjana ise siddha karate haiM / jinhoMne yaha siddhi prApta kI, unake nAma ke Age 108 likhA jAtA hai / 8 usa yogasUtra ke anusAra hamAre dehasthAna meM 8 cakra haiM- mUlAdhAra, svAdhiSThAna, maNipUra, nAbhi, anAhata, hRdaya, AjJA aura zUnya ( sahajAvasthA ) / isI sAdhanA dvArA kuNDalinIzakti jAgRta hotI hai / jaina bhagavatI sUtra 14 / 66 / 70 meM bhI isakA ullekha parama sAkSAtkAra- prApti evaM zivasvarUpa banane ke lie manuSya ko cAhie ki vaha AyuSya ke zataM zarada ( 100 varSa ) taka ArAdhanA karake usI avasthA ko prApta kare / 100 + 108 - isa taraha yaha saMkhyA AdhyAtmikatA kI paricAyaka hai / 28 jIva isa jagat para jaba janma dhAraNa karatA hai to vaha janmakuNDalI meM 12 rAzisthAna ke 8 grahoM se AvRta rahatA hai / isa taraha 12 +8 108 hue| isa prakAra 108 ke sammukha phalita karane para yoga 8 hotA hai / athavA 10 +8 = - 18 hue / 18 meM 1+ 6 hI hue / 6 saMkhyA bar3I rahasyamayI hai / ise pUrNAMka kahA hai / isa aMka se bar3A 8= tulasI prajJA

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evaM zAzvata koI aMka nahIM hai| yaha 8 aMka kA kisI bhI saMkhyA se guNana karane para AyI saMkhyA kA yoga 6 hI aaegaa| yaha aMka apane meM svataH paripUrNa, pUrNatA kI sImA sUcaka pUrNamidam hai / " jainadarzana meM 8 karma mAne gae haiM- jJAnAvaraNIya, darzanAvaraNIya, vedanIya, mohanIya, AyuSya, nAma, gotra aura antarAya / ina aSTakarmoM kA jIvAtmA apanI 100 sAla kI Ayu maryAdA meM kSaya karake "kevalajJAna" mokSa kI prApti kare / " isIlie 100 + 8 108 maMtra parameSThi ke guNoM kA smaraNa karane kA zAstra vidhAna hai / musalamAna jaba koI galatI karatA hai to tobA tobA kahatA hai aura apane khudA se kSamA mAMgatA hai, tobA meM cAra varNa haiM ta o ba A / ina cAroM varNoM ko varNamAlA ke kramAMka 16+13+23+2 - 54 hue / isI taraha tobA, tobA kI saMkhyA 108 108 kA apanA eka camatkAra hai, yaha eka prANadhArA hai / hamAre zarIra meM aneka upa-prANadhArAeM haiM, indriyoM kI apanI prANadhArA hai, mana, vANI aura zarIra kI apanI prANadhArA hai, zvAsa-prazvAsa kI aura jIvanazakti kI bhI svataMtra prANadhArAeM haiN| hamAre caitanya kA jisa pravRtti ke sAtha yoga ho jAtA hai vahI prANadhArA bana jAtI hai / sandarbha : 1. uttarajjhayaNANi 34 / 27, 28 nayAvattI avacale, amAI akuUhUle / viNIyaviNae dante jogavaM uvahANavaM / / jidhambhe damme, vajjabhIrU hiesae / eyajogasamAutto, teulesaM tu pariName // 2. muktikopaniSad, 127 3. bhagavaI 1566-70 tae NaM se gosAle maMkhaliputte mamaM vaMdai namasai, vaMdittA, namasitA, evaM vayAsI kaNNa bhaMte / saMkhitta viulateyayalesse bhavati ? tae NaM ahaM goyamA ! gosAlaM maMkhaliputtaM evaM vayAsIjeyaM gosAlA ! egAe saNahAe kummAsapiDayAe egeNa ya viyaDAsaeNaM chaTThaNaM aNikkhitteNaM tavokammeNaM uDDhaM bAhAo pagijjhiya / sUrAbhimUhe AyAvaNabhUmie AyAvemANe viharai / se NaM aMto chaNhaM mAsANaM saMkhitta vijalateyalesse bhavai / 4. aMkajyotiSa, gopezakumAra ojhA, pR0 34 5. mokSamArgaprakAzaka, lekhaka -- paM. ToDaramala 32/44 100 khaNDa 15, aMka 4, (mArca, 60 ) 26

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koho pIiM paNAsei. 0 pro0 kalyANamala lor3hA jaina dhama meM krodha eka kaSAya hai| cAra kaSAyoM meM--krodha, mAna, mAyA aura lobha meM krodha kI sarvaprathama gaNanA kI gayI hai| Asrava ke pAMca dvAroM meM kaSAya caturtha hai| pAMca dvAra haiM-mithyAtva, avirati, pramAda, kaSAya aura yoga / 'kaSati iti kaSAyaH'--jo AtmA ko kase aura usake guNoM kA ghAta kare vaha kaSAya hai| 'karSati iti kaSAya' ---jo saMsAra rUpI kRSi ko bar3hAe-janma-maraNa, nAnA duHkhoM kA vardhana karejo AtmA ko baMdhanoM meM jakar3a kara rakhe--- vahI kaSAya hai / kaSAya AtmA kA AMtarika . kAluSya hai| 'kaSAya vedanIyasyodayAdAtmanaH kAluSya krodhAdirUpamutpadyamAnaM' kaSAyA; mAtmAnaM hinasti'-- yahI kaSAya hai / karma ke udaya se hone vAlI kaluSatA kaSAya kahalAtI hai kyoMki vaha AtmA ke sva-bhAvita svarUpa ko kasa detI hai--krodha, mAna, mAyA, lobha ke paMka meM dhaMsa kara jIva apane svabhAva se vismRta hokara vi-bhAva (vikRta bhAva) meM lipta ho jAtA hai, jahAM kevala eSaNAeM haiM-anavarata atRpti, spardhA aura bhoga pravRtti ke sAtha adhikAra-lipsA aura Atma pravaMcanA hai| jIvana eka bhulabhulaiyA bana jAtA hai, jisameM praveza ke dvAra to aneka haiM para bAhara Ane ke atyanta duSkara dvAra haiM / jaina dharma isI se kaSAyoM kI nikRti para bala detA hai-jaina dharma hI kyoM pratyeka dharma aura adhyAtma bhii| jina jIvoM ke kaSAya naSTa ho cuke haiM, jo vItarAga haiM unakI sabhI kriyAeM IryApathikI haiM aura jo kriyAeM sAMsArika bandhana ko aura kasatI haiM ve sAMparAyika Asrava haiM / tattvArtha sUtra ke anusAra 'sakaSAyA kaSAyayoH sAmparA-yikeryApadhikoH (6-5) kaSAya cAritrika mohanIya karma baMdha ke hetu haiM--ve AtmA ko udvelita karate haiN| cAritra mohanIya karma ke do bheda haiM--kaSAya aura nokssaay| isake bhI aneka bhedaprabheda haiM / uttarAdhyayana ke anusAra kaSAya ke pratyAkhyAna se vItarAga bhAva utpanna hotA hai---aura jIva sukha-duHkha meM sama ho jAtA hai (26-37) / kaSAya se unmatta vyakti pitta se unmatta vyakti se bhI adhika tIvra hotA hai'krodha pitta nija chAtI jaaraa|' jisa prakAra nAva ke chidra ko roka dene se nAva DUba nahIM sakatI usI prakAra kaSAyoM ke avaruddha hone se sabhI Asrava avaruddha ho jAte haiN| kaSAya punarjanma vRkSa kI jar3oM ko sIMcate haiN| 30 tulasI prajJA ...

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krodha kaSAya meM sarvaprathama hai / zAntAtmA se pRthagbhUta kSamA rahita bhAva krodha hai / eka anya paribhASA ke anusAra 'svaparopaghAta niranu grahAhikorya pariNAmo amarSaH krodhaH' apane yA para ke upaghAta yA anupakAra Adi karane kA krUra pariNAma krodha hai / dravya saMgraha TIkA meM ---- 'abhyantare paramopazama mUrti kevala jJAnAdyanantaguNasvabhAva para mAtmasvarUpa kSobha kArakAH / bahiviSayetme pareSAM saMbandhitvena krUratvAdyAveza' / arthAt antaraMga meM upamaga mUrti kevala jJAnAdi ananta guNa svabhAva paramAtma rUpa meM kSobha utpanna karane vAle tathA bAhya viSaya meM anya padArthoM ke saMbaMdha se krUratA Aveza rUpa krodha hai | sAhitya darpaNa meM isa vizvanAtha kavirAja ne ise raudrarasa kA sthAyI bhAva mAnA hai / 1 prasiddha Alocaka rAmacandra zukla ne ise zAnti bhaMga karane vAlA manovikAra ginate hue baira ko krodha kA acAra yA murabbA ginA hai| isa prakAra krodha kI paribhASA - pakvAvasthA krodha, krUratA, baira kA hetu hai / krodha ke paryAya haiM- kopa, amarSa, roSa, 1 hara pratigharuTa, kRta, bhIma, rUpA, hela, hRNi, tapuSI, mRtyu, cUNi, eha Adi / krodha eka vatsara bhI hai, jisake Ane para sakala jagat Akula ho jAtA hai evaM prANiyoM meM krodha bhAva kI bahulatA rahatI hai| yaha rajoguNAtmaka aura tamoguNAtmaka hai| paurANika mAnyatA ke anusAra isakI utpati brahmA ke bhrU se huI hai / krodha kA anubhava samasta zarIra meM kampana, rakta kamala ke sadRza donoM netroM kA Arakta honA, bhUbhaMga se bhI bhayaMkara AkRti paidA karatA hai krodheneta dhUna kuntala bhaTaH sarvAMga jove pazuH kincit kokanadasya sadRze netre svayaM rajyataH // vatte kAntimidaM ca vaktramanyo maMgena bhinnaM bhruvo: : / candrasyadTa lAJchanasya kamalasyodbhrAnta bhRMgasya ca // jaina mAnyatA ke anusAra bhI krodha meM hRdaya dAha, aMga kampa, netra raktatA aura iMdriyoM kI apaTutA usake prabhAva haiM / bhauMha car3hAne ke kAraNa jisake lalATa meM tIna balI par3atI hai, zarIra meM saMtApa hotA hai, kAMpane lagatA hai - vaha krodha saba anartha kI jar3a hai / Adhunika manovijJAna meM jemsa leMja kA siddhAnta bhI krodha ke ina anubhAvoM kA samarthana karatA hai / bhAratIya ciMtana dhArA meM krodha para vizeSa vicAra huA hai| zAyada hI koI aisA Apta graMtha ho, jisane isa manovikAra yA kaSAya kI vivecanA nahIM kI / aneka kAvya-graMthoM meM krodha kI mImAMsA kI gayI hai / jaina dharma va tattva ciMtana meM to kavAya meM sarvaprathama ise parigaNita kiyA hai| isa para vicAra karane ke pUrva hama bhAratIya vAGmaya meM upalabdha krodha sambandhI kucha abhimata dekheM / kAma ke sadRza hI krodha se parAbhUta hone para viveka aura saMyama naSTa ho jAtA hai| vaha bhI naraka kA eka dvAra hai / vAlmIki rAmAyaNa meM spaSTa ullekha hai-- krodha se bhara jAne para kauna pApa nahIM karatA / manuSya gurujanoM kI bhI hatyA kara khaNDa 15, aMka 4 (mArca, 60 ) 31

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sakatA hai / krodhI sAdhu puruSoM para bhI kaTuvacanoM dvArA AkSepa karatA hai / krodha sabase ghAtaka zatru hai-krodhaH zatruH zarIrasye manuSyANAM dvijottama -- krodha muniyoM aura yatiyoM ke saMcita puNya va sAdhanA kA kSaraNa kara letA hai| krodhAlu vyakti dharma vihIna hote haiM--unheM abhISTa gati prApta nahIM hotI (mahAbhArata-Adiparva 42.8) / __ zrImadbhagavad gItA meM zrIkRSNa kA spaSTa kathana hai--'kAma eSa krodha eSa rajoguNasamudbhavaH'- rajoguNa kriyAzIla hai-isI se rajoguNa samudbhava kahA hai| kAma aura krodha meM adhika antara nahIM 'yaH kAmaH sa krodha: ya krodha: sakAmaH' / Adhunika manovijJAna bhI isa mata kA anumodana karatA hai / krodha ko mahApApAtmA kahA hai kyoMki krodha meM jJAna AvRtta hotA hai aura vyakti viveka aura saMyamahIna ho jAtA hai| zrIgItA meM punaH zrIkRSNa kahate haiM--saMgAt saMjAyate kAma kAmAtkrodho'bhijAyate-'kAma se krodha aura krodhAdbhavati saMmoha-tatpazcAt smRti vibhrama aura buddhi-naash'| isa prarAra krodha viveka aura smRti ko naSTa kara detA hai| zrIgItA meM aneka sthaloM para zrIkRSNa ne kAma-krodha ko varjanIya ginA hai| vaha naraka kA dvAra hai / maharSi vyAsa ke anusAra krodha na karane vAlA vyakti sau varSoM taka yajJa karane vAle se bhI zreSTha hai| (mahAbhArata Adiparva, 76-6) mahAtmA vidura dhRtarASTra se kahate haiM--- avyAdhija kaTukaM zIrSarogi pApAnubandhaM paruSaM tIkSNamuSNam / satA peyaM yanna pibantyasanto manyu mahArAja piva prazAmya // mahArAja ! jo roga / utpanna, kaTu, sira-zUla paidA karane vAlA, pApa se sambaddha, kaThora, tIkSNa aura garama hai, jisakA sajjana pAna karate haiM aura jise durjana nahIM pI sakate, usa krodha kA pAna kara Apa zAMta ho, kyoMki 'kAmazcarAjan krodhazca to prajJAnaM vilumpata:'--kAma va krodha jJAna ko naSTa kara dete haiN| vidura kahate haiM krodha lakSmI aura abhimAna--- sarvasva kA nAza kara detA hai / apanA maMgala cAhane vAlA vyakti sarvaprathama krodha rUpI ajJAna naSTa karatA hai| sUrya rAtri ke andhakAra ko vicchinna kie binA udita nahIM hotA--loka-maryAdA va vyaktihita donoM dRSTiyoM se krodha garhaNIya hai| mahAbhArata meM aneka sthaloM para maharSi vyAsa ne krodha ko mahAzatru ginA hai----yathA Adiparva-76-6, 42-3, vanaparva 207-32 / maharSi vyAsa ne to yahAM taka kaha diyA ki devatA use hI brAhmaNa samajhate haiM jisane krodha aura moha tyAga diyaa| (vanaparva, 206-23) ___ saMskRta ke kaviyoM ne apane mahAkAvyoM meM yathA-avasara krodha aura krodhI kI bhartsanA kI hai| abandhya kopasya vihanturApado bhavanti vazyAH svayameva dehinaH / amarSazUnyena janasya jantumA na jAta hArdena na vidviSAdaraH / (kirAtArjunIya, 2-33) uttararAmacarita meM bhavabhUti kA bhI yahI mata hai| 32 tulasI prajJA

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utsAha vIra puruSa kA bhUSaNa hai para krodha ke abhibhUta ho kartavyacyuta hokara vaha kadAcAra karanA prArambha kara detA hai / pralApa meM usake kathana meM na saMgati rahatI hai aura na aucitya / krodha rUpI ajJAna ko naSTa karanA sarvAdhika Avazyaka hai| jaina dharma meM krodha ko prathama kaSAya ginA hai| vIra prabhu ne sarvadA krodha ke zamana para bala diyA 'lamhA ati vijjo no paDi saMjalijjA sitti bemi|' vidvAn puruSa krodha se AtmA ko saMjvalita na kare / bhagavAn mahAvIra kA Adeza akko seja paro bhikkhaM, na tesi paDi saMjale / sariso hoi bAlANaM, tamhA mikla na saMjale / yadi koI bhikSu ko apazabda kahe to bhI vaha krodha na kare / krodhAlu vyakti ajJAnI hotA hai / Akroza meM bhI saMjvalita na ho| 'rakhejja koI'-krodha se apanI rakSA karevahI dharma zraddhA mArga hai / devendra namirAjarSi se kahate haiM-'aho te nijjio kohoAzcarya hai ki tumane krodha ko jIta liyaa| pravacana meM bhASA samiti meM bhI kahA hai : krodha, mAna, mAyA, lobha, hAsya, bhaya, vAcAlatA va vikathA ke prati satata upayoga yugma rahe / krodha vijaya se jIva zAMti ko prApta hotA hai| krodha vedanIya karma kA bandha nahIM karatA / pUrvabaddha karmoM kI nirjarA prApta hotI hai / krodhAdi ke pariNAma AtmA ko kugati meM le jAte haiN| krodha cAra prakAra kA hotA hai- anaMtAnubandhI (anaMta), apratyAkhyAna (kaSAya virati se avarodha ke kAraNa), pratyAkhyAna (sarva virati kA avarodha karane vAlA) aura saMjvalana (caritra kA avarodha karane vaalaa)| ThANaM meM punaH cAra prakAra kA Ayoga-nivartita (sthiti ko jAnane vAlA), anAyoga nivartita (sthiti ko na jAnane vAlA), upazAMta (krodha kI anudayAvasthA), anupazAMta (krodha kI udayAvasthA 4-88) batAyA gayA hai| krodha 18 doSoM meM tRtIya doSa hai-sAMsArika vAsanA kA abhAva kaSAya kA kSaya karatA hai-kezIkumAra ke prazna para gaNadhara gautama kahate haiM-'kasAyA aggiNovRttA suya-sIla-tavo jalaM'-krodha rUpI kaSAya ko bujhAne kI agni zruta, zIla, tapa rUpI jala hai / yahI nahIM, prabhu to yahAM taka kahate haiM ki krodhI ko zikSA prApta nahIM hotii| caudaha prakAra se AcaraNa karane vAlA saMyata muni bhI avinIta hai, yadi vaha bAra-bAra krodha karatA hai aura lambI avadhi taka use banAe rakhatA hai / mahAvIra svAmI kahate haiM ki krodha vijaya se jIva zAMti prApta karatA hai| krodha manuSya ke pArasparika prema aura saumanasya ko samApta karatA hai--'koho pIiM paNAsei' / vaha Atmastha doSa hai--baira kA mUla, ghRNA kA upadhAna / krodha ke aneka kAraNoM kA bhI AgamoM meM ullekha hai| usakI utpatti kSetra, zarIra, vastu aura upAdhi se hotI hai-kSetra arthAt bhUmi kI apavitratA, zarIra arthAt kurUpa, aMga-doSa, vAstugRha se aura upAdhi kA artha hai upakaraNoM ke naSTa hone se / anya prakAra se usake dasa hetu haiM---manojJa kA apaharaNa, usake atIta va khaNDa 15, aMka 4 (mArca, 60)

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vartamAna aura bhaviSya kI AzaMkA, evaM amanojJa kA upahRta, usake atIta, vartamAna va bhaviSya kI AzaMkA, AcArya upAdhyAya ke mithyAvartana kA bhaya Adi / bhagavAn buddha ne tIna prakAra ke manuSyoM kA ullekha kiyA hai-- eka ve hai, jinakA krodha prastara para utkIrNa rekhA kI bhAMti dIrghakAla taka rahatA hai / dUsare ve haiM jinakA krodha alpa pRthvI para khicI rekhA ke samAna alpa- kAlIna hotA hai aura tRtIya prakAra ke ve haiM jinakA krodha jala para khizrI rekhA ke sadRza hotA hai-vaha apanI prasannatA nahIM khotA, samabhAva rakhatA hai-- isa prakAra 'mad dhyAyati tad bhavati' (aMguttara nikAya bhAga-1) / bhagavAn mahAvIra ne krodha kaSAya kA varNana hI nahIM kiyA varan usake upazamana kI bhI vidhi batAyI hai / hama Age dekheMge ki Adhunika manovijJAna kI avadhAraNAoM se krodha kA yaha nirUpaNa aura upacAra milatA-julatA hai / mahAvIra kahate haiM kohAdi rAgabhAvakkhaya pahudi-bhAvaNAe NiggahaNaM / pAyaccittaM maNivaM NiyagucintA ya Nicchayado / krodha Adi bhAvoM ke upazama kI bhAvanA karanA tathA nija guNoM kA cintana karanA nizcaya se prAyazcitta tapa hai, ise hI Adhunika manovijJAna meM antarnirIkSaNa ( inTrospekzana ) kahA hai / 'antarnirIkSaNa' vyakti mAnasika udvega va asaMtulana ko naSTa kara detA hai / yadi krodhita vyakti antarnirIkSaNa kare, to usakA Aveza udvega zIghra hI samApta ho jAegA aura vaha punaH svastha hogA / Atmacintana ke sAtha-sAtha zIla aura satya bhAvanA bhI krodha kA kSaya karatI hai / dazavaikAlika (8-38) ke anusAra 'uvasameNa' haNe kohaM' -- krodha kA hanana zAnti se hotA hai / saMyama aura vinaya se zubha bhAvanAoM ke dvArA vyakti krodha ke manovikAra se mukta hotA hai-- (draSTavyabhagavatI ArAdhanA - 1406 - 7 - 8 ) / isa prakAra tapa, jJAna, vinaya aura indriya-damana krodha ke upazamana ke sAdhana haiM / bhASA samiti ke antargata kahA gayA hai ki krodha, mAna, mAyA, lobha, hAsya, bhaya, bAcAlatA va vikathA ke prati satata upayogayukta rahanA abhISTa hai / isI prakAra vahI prazAntacitta hai, jisane krodha ko atyanta alpa kiyA hai| mahAvIra svAmI kahate haiM-- krodha para hI krodha karo, krodha ke atirikta aura kisI para krodha mata karo / krodha ke zamana ke lie adhyAtma aura svAdhyAya Avazyaka hai / apane citta ko antarmukhI kara zAstra kA avalambana le antaHkaraNa zuddha karanA krodha para vijaya pAnA hai / AcArya haribhadra kahate haiM jisa prakAra jala vastra kI kaluSatA naSTa kara detA hai, usI prakAra zAstra bhI manuSya ke antaHkaraNa meM sthita kAma krodhAdi kAluSya kA prakSAlana karatA hai / krodha kA hanana kSamA hotA hai / kSamA hI krodha kA upacAra hai / krodha kI kSamA se, mAna kI mArdava se, mAyA kI Arjava se aura lobha kI saMtoSa se vijaya hotI hai / uttama kSamA dharma ke dasa lakSaNoM meM prathama hai -- ' uttamaravamamadda - vajjava' / bhayaMkara se bhayaMkara upasarga para bhI jo krodha nahIM karatA hai, vahI 'tassa khamA 34 tulasI prajJA

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NimmalA hodi' / jaina dharmAvalambiyoM kA yaha prathama kartavya hai ki ve samasta jIvoM se kSamA yAcanA kareM aura unheM kSamA bhI kreN| sabhI prANiyoM ke prati samabhAva kA yaha prathama upakaraNa hai, jisameM kisI se bhI baira bhAva nhiiN| yaha saMkalpa vastutaH kSamA, maitrI aura apramAda kA hI saMkalpa hai| krodha kA kAraNa dveSa hai-'dose duvihe paNNatte taM jahAM kohe ya mANeya' / dveSa samApta karo, krodha svataH naSTa ho jaaegaa| (ThANaM-2-3-2) zAnta sudhArasa meM bhI 'krodha kSAntyA mArdave nAbhimAna'-kahA hai| kSamA manuSya kA bhUSaNa hai / kSamA mAnasika zAMti kA mahat aura acUka astra hai / sabhI tattva-cintakoM ne kSamA ko manuSya kI apratima zakti ginA / 'kSamate Atmo paristhitinAM jIvAnAM aparAdhaya' / pRthvI kA eka nAma kSamA hai / durgA ko bhI 'durgA-zivA kSamA' kahA gayA hai, 'kSamA tu zrImukhe kAryAyoga paTTotarIyakA' / kSamA kevala vANI se nahIM varan antarmana se hotI hai aura vahI sArthaka hai| bhagavAna mahAvIra uttarAdhyayana sUtra kI 26 vIM gAthA meM kahate haiM- 'khantieNaM' parIsahe jiNai'-kSamA se samasta parISahoM para vijaya prApta hotI hai| isI meM gAthA 22-45 meM kahA gayA hai ki krodhAdi kaSAyoM kA pUrNa nigraha indriyoM ko vaza meM karane se mAtra ke anAcAra se nivRtta honA hI zrAmaNya hai| rAjamatI kA rathanemi se yaha udbodhana prANi lie satya hai| bhAvapAhur3a meM vIra aura dhIra puruSa kA yahI guNa batAyA gayA hai, jinhoMne camakate hue kSamA khaGga se uddaNDa kaSAya rUpI yoddhAoM para vijaya prApta karalI hai| ___pAMcoM indriyoM kA damana karake krodhAdi se nivRtta hone para yamarAja ke krodha kA koI kAraNa zeSa nahIM rhtaa| jaina zAstroM meM uttama kSamA (dharma ke dasa lakSaNoM meM mukhya) ke lie kahA gayA hai ki krodha ke utpanna hone para bhI jo raMca mAtra bhI krodha na kare-use uttama kSamA dharma hotA hai| pratyeka sthiti meM parama samarasI bhAva sthiti meM rahanA hI uttama kSamA hai / jaina dharma uttama kSamA ko sarvAdhika mahattva detA hai kyoMki eka ora yaha ahiMsA vrata kA acUka sAdhana hai ---sarvAtma maitrI bhAva kA-dUsarI ora yaha vItarAga bhAva udaya kA bhI / upavAsa karake tapasyA karane vAle nissandeha mahAn haiM para unakA sthAna unake anantara hai jo apanI nindA, bhartsanA aura upakAra karane vAle ko kSamA kara dete haiN| kSamA na to daurbalya hai aura na palAyana / vaha manuSya kI mAnasika zucitA aura sadAcAritA kA pramANa hai| 'satyapi sAmarthya apakAra sahanaM kSamA'-sAmarthya rahate hue bhI jo apakAra sahatA hai, vahI kSamA dharma kA pAlana hai| viSa kA pAna kara sattvastha rahanA hI zivatva hai / zAstroM meM prathama aura dvitIya kSamA kA lakSaNa isa prakAra diyA gayA hai __ akAraNa apriya bhASaNa karane vAle mithyAdRSTi se akAraNa trAsa dene kA prayAsa vaha mere pUNya se dUra huA hai-aisA vicAra kara kSamA karanA prathama hai| akAraNa majhe trAsa dene vAle ko tAr3ana aura badha kA pariNAma hotA hai, vaha mere sukRta se dUra haA khaNDa 15, aMka 4 (mArca, 60) 35

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yaha dvitIya kSamA hai ( niyamasAra tAtparyaM vRtti- 115) / ThANaM meM dharma ke cAra dvAroM meM saMtoSa, saralatA aura vinaya meM kSamA hI prathama hai / sAdhu ko 'kSamA zramaNa' bhI kahA jAtA hai, jisake mana meM upazAnta bhAva hai, vahI kSamAzIla hai - uvasamaM khu sAmaeNaM' / kSamA hI Atma vijaya kA sAdhana hai / vaha zukla dhyAna kA prathama avalambana hai / bAlmIki kahate haiM-- yaH samutpatitaM koghaM, kSamayaiva nirasyati / yathoragastvace jIrNA, sa vai puruSa ucyate ' // jo hRdaya meM utpanna krodha ko kSamA ke dvArA nikAla detA hai jaise sAMpa apanI purAnI keMcula ko / vahI puruSa kahalAtA hai / mahAtmA vidura ne na jAne kitanI bAra kSamA ko prathama guNa ginakara usakI mahattA pratipAdita kI hai / kSamayA kiM na sAdhyate, kSamakA zAntiruttamA / arthAnarthI samau yasya tesya nityaM kSamA hitA // "kSamA hi paramaM balam' - bhagavAn mahAvIra kA jIvana kSamA kA sarvotkRSTa udAharaNa hai / kitane parISaha va upasarga Ae, para unhoMne kSamA dharma hI apanAyA / unake samasta sAdhanA - varSa cunautiyoM meM bIte / gvAle ne pITA, yakSa ne satAyA, caNDakozika ne DasA, agni tApa meM aDiga rahe, unheM guptacara samajhakara baMdI banAyA gayA, kaTapUtanA vyaMtarI ke pratizodha kI sImA na rahI, saMgamadevI ne kauna-sA vighna nahIM DAlA para ve the mahAvIra, jinhoMne kSamA dharma nahIM chor3A, sabako Atma-bhAva se kSamA karate hue kevalajJAna prApta kiyA / kSamA kA aisA udAharaNa vizva meM anyatra durlabha hai / aba hama Adhunika manovijJAna ke saMdarbha meM krodha kA vivecana kreN| krodha para * Adhunika manovaijJAnikoM ne mahattvapUrNa anusaMdhAna kie haiM / manozAstriyoM kI sammati meM krodha va hiMsA - bhAvanA kI jar3eM manuSya ke Adima mastiSka meM vidyamAna rahatI hai DA0 ema0 Ara DelagADo ne yaha pramANita kara diyA hai / unhoMne mastiSka ke vizeSa bindu ko uttejita kara zAnta manaHsthiti ko bhI ugra banA diyA - ye prayoga unhoMne bandaroM va sAMr3hoM para kie / DaoN0 mArka ne jAnavaroM se bhinna mAnavIya mastiSka ke upa-Adima hisse para prakAza DAlA hai, jisake kAraNa vaha apanI bhAvanAoM, saMvedanAoM aura sthitiyoM para niyaMtraNa kho detA hai / ina prayogoM ke atirikta aneka manovizleSaNAtmaka paddhatiyoM dvArA krodha ke manovikAra kA nirUpaNa kiyA gayA hai / kucheka ullekha paryApta hoNge| DaoN0 jemsa roleNDa enagila ne zaizavakAla se hI krodha kI utpatti ke kAraNoM kA saMdhAna kiyA hai-- jinameM cir3acir3AhaTa, cir3hAnA, manomAlinya, apamAna Adi mukhya haiM--ye hI ve hetu haiM, jo mAnavIya mastiSka ko asaMtulita karate haiM / vastutaH yuddha lipsA bhI eka sAmUhika krodhAbhivyakti hai-- vyakti yA samAja athavA rASTra apanI asmitA ke khaNDita hone para yuddha, dharmAndhatA, svArtha, adhikAra va sattA kI eSaNA meM yuddhonmatta ho jAte haiM / prAcIna kAla se hI ye udAharaNa itihAsa meM upalabdha hai ---yUnAna ke nivAsiyoM ne ibrAniyoM ko 36 tulasI prajJA

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apanA zikAra banAyA, roma ke nivAsiyoM ne IsAiyoM para apAzavika atyAcAra kie| madhyayuga kI krUseDa dharmAndhatA ke pramANa the| bhArata meM caMgeja khAM, mohammada gaurI, taimUra khAM, nAdira zAha Adi AkrAmakoM ne dharma-virodha va sattA ke mada meM katle Ama kiyaa| Adhunika yuga meM hiTalara ne lAkhoM yahUdiyoM ko mauta ke ghATa utArA / yahUdiyoM kA devatA bhI pratizodha kA devatA hai / rASTra aura samAja kI yaha ugratA aura AkrAmaka pravRtti sAmUhika hote hue bhI, mUlataH vyakti paraka hai / DaoN0 liyopeDo ne isa para vizeSa prakAza DAlA hai / DA0 miDone apane graMtha 'krodha' (engra) meM yaha batAyA hai ki manuSya kA itihAsa eka dRSTi se krodha kA itihAsa hai / iMjIla meM yaha pratipAdita kiyA gayA hai ki manuSya kI sRSTi ke uparAnta hI krodha kI utpatti huii| pralaya meM nohA kI kalpa kathA meM Izvara ne manuSya ko hI samApta karanA cAhA / Adama aura iva ke donoM putroM ne krodha ke kAraNa eka dUsare kA vadha kara diyaa| yahIM prazna uThatA hai ki krodha hotA kyoM hai ? DaoN0 meDo isakA uttara isa prakAra dete haiM / prathama kAraNa hai-nairAzya, viphalatA, mahattvAkAMkSA, svAgraha, pariveza ke sAtha asaMtulana, sva-pIr3ana va para-pIr3ana AkAMkSA / vyakti kI vikRta kAma vAsanA bhI krodha kA eka kAraNa hai| krodha kA pariNAma atyanta ghAtaka hotA hai| DaoN0 meDo kA kathana hai ki manuSya ke lie yaha sarvAdhika ghAtaka saMvega hai| manuSya kI snAyavika prakriyA sahAnukampI (perAsimpatheTika) va anukampI (simpetheTika) nAr3iyoM para nirbhara karatI hai| sahAnukampI dainika kArya-kalApoM kA saMcAlana karatI hai-manuSya kI pAcana kriyA, svAsthya lAbha Adi isase hote haiN| anukampI nAr3iyoM kI AvazyakatA ApAtakAlIna sthiti meM sahAyaka hotI hai| sahAnukampI zAMti kA sUcaka hai aura anukampI uttejaka sthiti kA / uttejanA kI sthiti meM hRdaya para bhAra par3atA hai, rakta cApa bar3ha jAtA hai, zarkarA kA adhika prayoga hotA hai / adhivRkka (aiDarInala) graMthi se srAva bhI adhika hone lagatA hai / krodha kI avasthA meM yahI dainika kriyA hai / isakA du:khada pariNAma hai-ziraHzUla, tanAva, adhika rakta cApa, gaMThiyA, hRdayaroga, mAnasika asaMtulana, madhumeha, zvAsa prakriyA kI tIvratA, AmAzaya zotha Adi / kabhI-kamI jaba AkrAmaka pravRtti aniyaMtrita hokara gahana avasAda meM pariNata ho jAtI hai, taba vyakti AtmahatyA bhI kara letA hai| manuSya ke bhItara eka sRjanAtmaka vRtti hotI hai aura dUsarI dhvaMsAtmaka / erika vana kA abhimata hai ki manuSya ko apanI dhvaMsAtmaka vRtti samApta kara lene ke lie kucha nizcita uddezya nirdhArita karanA cAhie-inameM AdhyAmika unnati hI mukhya hai| hama Age calakara dekheMge ki 'prekSA dhyAna' kisa prakAra mAnasika saMtulana ke sAtha manuSya kI dhvaMsAtmaka pravRtti ko bhI samApta karane meM sahAyaka hotA hai / barna kahate haiM ki bhaya va krodha kA hanana karane ke lie vyakti ko apanI sArI UrjA kA AbhyaMtarIkaraNa karanA caahie| vyakti cAhe yaha na jAne ki vaha krodhita hai, para usakA hRdaya ise jAnatA hai| krodha kA ghAtaka pariNAma sAre zarIra para par3atA hai / DaoN0 viliyamsa kA mata hai ki dila kA daurA krodha ke kAraNa hI adhika hotA hai, vaimanasya aura krodha hI isake hetu haiN| eka anya vidvAn ivo0 ke0 phiyarAbeMDa kahate haiM ki krodha va AtatAyIpana kA niSedha kara vyakti ko khaNDa 15, aMka 4 (mArca, 60)

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apanI asmitA kI khoja se bRhat mAnavIya mUlyoM kA saMdhAna karanA caahie| isI prakAra eka anya vidvAn kA mata hai ki manuSya kA zaMkAlu svabhAva, avizvAsa, saMyama aura mAnasika vikSepa aura krodha, usakI vyAvahArikatA naSTa kara eka aisA pratizodha upasthita karate haiM, jisase antataH hataprabha hokara vaha apane se ora samAja se hI TUTa jAtA hai / aba hama prasiddha manozAstrI DaoN0 elabarTa ailisa kA abhimata dekheN| DaoN elisa ne apane prasiddha grantha 'hADa TU liva vida eNDa vida AuTa engara' meM krodha para atyanta vaijJAnika va vivekapUrNa vicAra prastuta kie haiN| unakA mata hai ki krodha mAnava jIvana meM sarvAdhika apakAraka va nirarthaka hai / unhoMne una vidvAnoM kA satarka uttara diyA hai jo yaha mAnate haiM ki krodha apanI sImita paridhi meM, eka aisA kavaca hai, jo AkrAmaka va AtatAyI samAja se vyakti kI rakSA kara, usake 'ahaM' kA bacAva karatA hai| isa bhrAMta dhAraNA kA virodha karate hue DaoN0 elisa ne yaha pratipAdita kiyA hai ki krodha vyakti ke vyaktitva kA khaNDana kara use tripathagAmI banAtA hai| ve Age kahate haiM ki krodhI svabhAva vAle vyakti se sabhI dUra rahakara usakI avahelanA karate haiN| DaoN0 elisa ne krodha ke upacArArtha navIna aura lokapriya paddhati 'rezanala imoTiva thirepI' pracalita kI hai| yaha paddhati manuSya kI bauddhikatA kA pariSkaraNa kara usake saMvegoM kA udAttIkaraNa karatI hai / krodha kA sAmAnya upacAra aura usase nivRtti nimnalikhita upAyoM se saMbhava hai(1) krodha kI Atma svIkRti, Atma-saMlApa va nirIkSaNa, (2) usake kAraNoM kA vivekapUrNa vastuniSTha vizleSaNa, (3) racanAtmaka vRtti se pArasparika saMpreSaNIyatA dvArA yathArtha bodha (4) antardarzana (5) bAhya mIti (egrophobiyA) se mukti Adi / prekSA dhyAna eka aisI siddha paddhati aura prakriyA hai, jo manuSya kI AMtarika zakti kA vivekIkaraNa va udAttIkaraNa kara use Atma-sAkSAtkAra va Atma darzana karAtI hai| prajJA ke jAgaraNa kA sarvAdhika zaktizAlI sAdhana hai ---samatA aura anekAMta dRSTi, prajJA kA satata caitanya / indriyAtIta caitanya kA vikAsa, jisakA sukhada pariNAma hai saMyama, samatA aura zAMti, arthAt sarvatobhAvena kSamA bhAva / yuvAcArya mahAprajJa kahate haiM ki 'azeSa kI anubhUti mamatva aura tanAva kA visarjana hai'-krodha kA Avazyaka phala hai vikRta ahaM aura tanAva / Aja vijJAna ne yaha pramANita kara diyA hai ki mAnava jIvana meM saMskAroM kA bar3A mahatva hai-ye saMskAra kama se kama pAMca pIr3hI taka calate rahate haiN| heya saMskAroM kA zuddhikaraNa jIvana ko ucca bhAva aura Urdhva mArga para agrasara karatA hai| saMskAra kI zuddhi vastutaH Atma-zuddhi hai-'Atma zuddhi sAdhanaM dharmaH' / jisa kSaNa meM rAgadveSa, ghRNA, jugupsA-krodhAdi kaSAya utpanna ho----taba apramatta bhAva se unakA niSedha aura nirAkaraNa Atmazuddhi kA hetu banatA hai / prasiddha vidvAn abrAhama osalo ne mAnava-cetanA ke jo 6 staroM kA vivecana kiyA hai, usakI antima sthiti Atma-sAkSAtkAra meM hai| Atma-sAkSAtkAra kI yaha bhUmikA manuSya ke sAmAjika AcAra aura mUlyoM para AdhRta hai-ina mUlyoM ke lie bhI saMskAroM kA zuddhikaraNa anivArya hai| Aja vyakti aura samAja bhaya aura cintA se AkrAMta haiN| prasiddha manozAstrI karTa rAijara kahate haiM ki sampUrNa vizva eka sArvamauma niyama va vyavasthA se baMdhA hai----isa niyama aura vyavasthA kA ati tulasI prajJA

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kramaNa karake vyakti aura samAja donoM bhaya, AtaMka va cintA se grasta hote haiM / yadi vyakti sArvabhauma vyavasthA kA pAlana kare to abhaya aura nirAtaMka hokara cintA se mukta ho jAegA / krodha rahita jIvana isakA eka hetu hai / vaziSTha zrIrAma se kahate haiM - abhayaM vai brahma mA mai SI' - ' - abhaya raho aura abhaya rAkho / jaina sAdhanA paddhati meM AbhyaMtara tapa ke antargata prAyazcita, svAdhyAya, dhyAna aura vyutsarga kA vivecana kapAya - vijaya kA amogha astra hai / Adhunika manoroga cikitsA meM bhI dhyAna ko atyanta mahattvapUrNa mAnA hai / bAyoethiksa aura vAyophIDa beka praNAlI dhyAna kI kSamatA ko ujAgara karatI hai / manovijJAna kI avadhAraNA cAritrika zuddhatA ke sAdhana haiM - 'kahu evaM avijANao bitiyA bAlasa maMdyA / ' galatI karake use svIkAra na karanA dugunI mUrkhatA hai / nizItha cUrNi meM AtmAlocana aura prAyazcita se caritra - zuddhi, Atma-zuddhi, saMyama, RjutA, mRdutA Adi kA vikAsa hotA hai / uttarAdhyayana sUtra ke anusAra prAyazcita se vyakti sabhI saMvegoM se mukta hotA hai / jaina dharma meM kAyotsarga kA bhI atyanta mahattvapUrNa sthAna hai / krodha kI sthiti meM jo mAnasika aura zArIrika ugratA va tanAva hotA hai--usakA upacAra hai kAyotsarga, jisase sthiratA aura jAgarUkatA ke sAtha-sAtha zuddha caitanya kI anubhUti hotI hai / 'bhAva vizuddhi, mAnasika ekAgratA antadarzana, va vivekIkaraNa kI yahI AdhArabhUmi hai| viveka vicAra, ucita-anucita kA jJAna sadAcAra ke lie anivArya hai / AcArAGga meM mahAvIra bAra-bAra viveka sahita saMyama meM rata ho, jIvana patha para calane kA upadeza dete haiM / jo vIra haiM, kriyAoM meM saMyata haiM, vivekI haiM, sadaiva yatnavAna hai, dRr3hadarzI va pApakarma se nivRtta haiM aura loka ko yathArtha rUpa meM dekhate haiM aise jJAna aura anubhavapUrNa tattvadarzI kI upAdhi nahIM hotI / zukla dhyAna ke cAra lakSaNoM meM viveka tIsarA lakSaNa hai / jaina siddhAMtoM ke anusAra indriya viSayoM aura kaSAyoM kA nigraha kara dhyAna aura svAdhyAya ke dvArA jo Atma-darzana karatA hai, usI ko tapa dharma hotA hai / asaMyama se nivRtti aura saMyama meM pravRtti krodha ke parihAra ke lie jaina dharma jJAna, dhyAna aura tapa para bala detA hai | jJAna, dhyAna aura tapa kA vipula vivecana jainAgamoM meM upalabdha hai / jaina zikSA paddhati jIvana nirmANa kA niyAmaka aura dhAraka tattva hai / zikSA sUtra ke anusAra pAMca kAraNoM se zikSA prApta nahIM hotI / zikSA ke lie Avazyaka upAyoM meM satyarata honA, AkrodhI rahanA, azIla na honA, indriya aura manovijaya mukhya haiM / isa sUtra meM bhAvoM ke sadbhAva ke nirUNa meM jo zraddhA ko samyaktva kahA gayA hai, jisake dasa bheda ullikhita haiM / vyakti ke Antarika rUpAntaraNa meM bhikSA paddhati kA bhI mahattvapUrNa sthAna hai / jIvana nirmANa kI prakriyA vidyAdhyayana se prArambha hotI hai / yuvAcArya mahAprajJa ne jIvana vijJAna meM jisa bhikSA paddhati kA vivecana-vizleSaNa kiyA hai vaha yahI upakrama hai / jIvana ke caturdika aura samyaka vikAsa ke sAtha vyakti ke, Antarika rUpAntaraNa kA, AtmAnuzAsana kA, jo sarvopari mUlya hai - mAnasika, bauddhika va bhAvAtmaka vikAsa kA, samabhAva, sahiSNutA aura antarbAhya svasthatA kA - yuvAcArya mahAprajJa ke zabdoM meM jaba tIna vikAsa ho jAte haiM - prANa vyakti kA vikAsa, arntadRSTi kA vikAsa aura anuzAsana taba svataMtra khaNDa 15, aMka 4 (mArca, 60 ) 36

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vyakti kA nirmANa hotA hai / isI se jIvana vijJAna kI zikSA paddhati meM dhyAna ke dvArA bhojana aura poSaNa kI prakriyAeM sAtha-sAtha calatI haiM, jo zikSA kA anivArya aMga hai / AtmAnusaMdhAna kI pUrNatA hI jIvana kI pUrNatA hai / isa paddhati meM samabhAva aura sahiSNutA, AtmAnuzAsana aura Atmabala, zArIrika va mAnasika saMtulana ke lie aura mahattvapUrNa pakSa hai sAmAyika | jaina sAdhanA kI param utkRSTa paddhati hai sAmAyika | sAmAyika kA vyutpattilabhya artha hai - 'samaya' arthAt AtmA ke nikaTa pahuMcanA | bAhya prabhAvoM se mukta hokara atala AMtarika kSamatA aura zakti prApta karanA / 'jo samo savva bhUteSu tassa sAmAyigaM DhAI' sAmAyika ke mahattva kA akATya pramANa hai-- samabhAvo sAmaiyaM taNa kaMcaNa sattu mittavisaoti' tRNa aura svarNa meM, zatru aura mitra meM samabhAva hI sAmAyika hai / arthAt sarvabhUto ke prati samabhAva / SaDAvazyaka meM sAmAyika kA prathama sthAna hai / ekIbhAva dvArA bAhya pariNati se AtmAbhimukha honA sAmAyika hai / sAmAyika samatva hai ( arthAt rAgadveSa se pare, mAnasika sthairya aura anukUla-pratikUla meM madhyastha bhAva rakhanA) / saMyama, niyama, tapa meM saMlagna rahanA hI sAmAyika hai / jaba vaira, ghRNA, dveSa, virodha AkrAmaka vRtti hI nahIM rahegI, taba kahAM se AegA krodha kaSAya / manovijJAna ne jahAM krodha kA upacAra batAyA hai vahAM jaina-vijJAna upacAra aura parihAra ke sAtha-sAtha usake rUpAntaraNa aura Antarika kriyAzIlatA ke dvArA vyaktitva ke samyaka vikAsa kA nirUpaNa bhI kiyA hai / jJAna, darzana aura cAritra kA paramotkarSa hI isa rUpAntaraNa aura kriyAzIlatA kA lakSya hai / jJAna se padArthoM kA jJAna, darzana se zraddhA aura cAritra se karmAsrava kA nirodha hotA hai / tInoM eka dUsare ke pUraka haiM / cAritra ke binA jJAna va darzana ke binA cAritra kucha bhI artha nahIM rakhate / bAhma aura Abhyantara parigraha se mukta honA hI mAnava jIvana kA parama lakSya hai / dharma, darzana aura adhyAtma ke sAtha meM jaina manovijJAna bhI anupama aura ananvaya hai / Aja vizva meM cAroM ora nayI naitikatA kI mAMga ho rahI hai / vijJAna aura takanIkI yuga kI bhautika vibhISikA se vaijJAnika hI saMtrasta haiM - eka AvAja gUMja rahI - 'bhAratIya patha' (di iMDiyana ve ) ko apanAne kI / manuSya kI AMtarika zakti ko ubhAra kara nae AyAma dene kI, mAnavIya AcAra saMhitA ko sevA, tyAga, samatA aura saMyama ke sAtha vyakti aura samAja ke vyApaka saMtulana aura sAmanjasya kI / vijJAna paMgu hokara adhyAtma aura darzana kA saMbala khoja rahA hai / bauddhika UhApoha ne hamArI bhAvanAtmaka kriyAzIlatA vikRta kara dI hai / vinobA bhAve ke zabdoM meM svArtha, sattA aura sampatti hI jIvana kA lakSya hai / kucha aise cintaka bhI haiM jo kI pAzavikatA, AkrAmaka bhAvanA, pratizodha aura sattA svArtha ko Avazyaka batA rahe haiN| udAharaNArtha - 'nekeDa epa', di Terihorina impereTika Adi grantha / Aja pratyeka pandraha varSa meM manuSya kI buddhi ( jJAna nahIM ) dugunI ho rahI hai--usake bojha se vaha svayaM ghabarA uThA hai / niyamana ora niyaMtraNa kA nitAMta abhAva hai / arthavattA aura guNavattA aiSaNAoM aura kaSAyoM meM dhUmila tulasI prajJA 40

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ho gayI hai / taba mukti kA eka hI patha hai - vaha hai jaina dharma kI mUlabhUta mAnavIya naitikatA kA / varatAniyA ke eka sarvekSaNa meM batAyA gayA hai ki 18 aura 25 varSa kI Ayu ke adhikAMza yuvA ( vidyArthI) apaca, krodha, vaiphalya, vibhinna vyAdhiyoM ke sAtha-sAtha jijIviSA kho baiThe haiM, unheM na ghara suhAtA hai aura na bAhara / ve pUrNata: nissaMga aura ekAkI haiM -- asAmAnya va asaMtulita mAtA-pitA aura bhAI-bahina ke prati unheM na prema hai aura na lagAva | isa glAni kA upacAra, ina kaSAyoM kA aMta, isa jijIviSA se mukti aura dizAhInatA meM mArga prazasta karane ke lie dharma hI ekamAtra saMbala hai / barnaDa zA ne apane saMsmaraNa meM yahI kahA hai / dharma hI hameM bhaya aura duzcintA se mukta karegA / jaina zAsana isakA samartha aura sabala Aloka hai / ravIndranAtha kI eka kavitA ArAdhya ke prati hai, jo Aja ke manuSya kI gUr3hatA va gatizIlatA kA jvalaMta citraNa hai tumi joto mAra diye cho se mAra, kariyA diye cho sojhA / mAra Ami joto tulechi, sakalai hoyeche bojhA / e bojhA AmAra nAmAo baMdhu, nAmAmo, mArare vegeti TheliyA calechi, ei yAtrA AbhAra thAmAo, baMdhu thAmAo / jaina vizva bhAratI, lADanUM ( rAja0 ) Agama- sAhitya dhArakoM se eka nivedana anubhava huA hai ki saMsthA dvArA prakAzita Agama - sAhitya ke adhyayana ke prati zrAvaka samAja kI rUci apekSAkRta kama hai yA phira yaha viSaya sahaja grAhya nahIM hai / aisI sthiti meM pAThakoM ke lie rucikara yoga, kathA evaM jIvana-vijJAna sAhitya upalabdha karAne kI eka yojanA prasArita kI gaI hai / isake antargata Apake pAsa jo Agama- sAhitya hai usake badale meM Apa mUlyAnusAra yoga sAhitya yA anya sAhitya saMsthA se prApta kara sakate haiM / khaNDa 15, aMka 4 (mArca, 10 ) zrIcanda baiMgAnI mantrI 41

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DOCTRINE OF KARMA IN BUDDHISM AND JAINISM Dr. Nathmal Tatia* 1. There were six great founders of religion in Sakyamuni Buddha's times. There was Purana Kassapa who did not accept any difference between good and bad action. A person can do anything he likes without good or bad result. There was again Makkhali Gosala who did not believe in any freedom of will. A person has no control over what he does. He is bound up by his nature. The future is fixed, no person can change the future. A person lives worldly life as long as he has to do so. But a time comes when his nature is changed automatically and he gets Nirvana. Makkhali Gosala was a determinist. There was another founder of religion named Ajita Kesakambala. He was a materialist. He did not believe in existence of mind or soul. There were only four material elements, water, fire and air, according to him. When a person dies, earth goes to earth, water goes to water, fire goes to fire, air goes to air, and his sense-organs go to the sky. There was another religious leader named Pakudha Kaccayana who did not believe in any kind of change. There were seven unchanging elements according to him, viz. earth, water, fiire, air, pleasure, pain and soul. All of them were unchanging, unmade, unproductive. There was no place for moral life in his philosophy. The fifth reputed founder of religion at that time was Nigantha Nataputta who was the last prophet of Jainism. He upheld fourfold samvara, control of sinful activities. The sixth famous founder of religion in Buddha's time was Sanjaya Belatthaputta. He was a negativist. He did give negative answer to all questions. In modern terminology he can be called an agnostic. 2. Sakyamuni Buddha gave a philosophy that rejected all the philosophies of the above-mentioned six religious leaders. His philosophy was positive. He believed in freedom of the will. A person is responsible for what he does. He has to enjoy the fruits of what he does. The Buddha gave a doctrine of karma which was very important for a good lifestyle. Karma is action of mind, speach and body. If our mind is good, the action is good, if the mind is bad, the action is bad. If there is greed, hatred and ignorance in the * Director, Anekant Shodhpeeth, Jain Vishva Bharti, Ladnun,

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Vol. XV, No. 4 mind, the action is bad. But if there is no greed, hatred and ignorance in the mind, the action is good. 3. Sometimes we mistake the bad for the good, and the gaod for the bad. Then we unknowingly do good and bad things. In such case, we need quidance from wise men. But if we do some bad action knowingly, our responsibility is great, and we have to suffer from the bad effect of that action. Similarly if we do a good action knowingly, we earn merit which produces good effect. Bad action produces bad effect, good action produces good effect. This is the Law of Karma. 4 Our conduct can be bad or good. The good conduct is the opposite of bad conduct. The bad conduct is of ten kinds, and so the good conduct is also of ten kinds. Of the ten kinds of bad conduct, there are three of min1, four of speech, and three of body. The three bad conducts of mind are : lust, violence, and wrong view. The four bad conducts of speech are : false statement, back-biting, harsh words, and useless talk. The bad conducts of body are : killing, stealing, and wrong sex. The opposites of these ten are good conducts. The main causes of bad conducts are greed, hatred and igno. rance. Charity, love and wisdom are the main causes of good conduct. 5. We find many varieties in the lifestyles of people. This manifoldness is due to karma. Our different habits and likings and dislikings are also due to karma. Our actions have effect on our own life and also on our society and environment. Good people make the society good, bad people make the society bad. The power of karma is great. The root of all karma is our mind. The mental karma is expressed through our speech and body. If our mind is clean and compassionate, our words and deeds are bound to have good effects on our society and country. Vasubandhu has finely explained this in his Abhidharmakosa, IV. 1: karmajam lokavaicitryam cetana tatkrtam ca tat/ cetana manasam karma tajje vak-kaya-karmani || The varieties of men and things in the world are due to karma. The will and its products are karma. The will is mental karma. The actions of the speech and the body are born from the will. 6. Good karma is called kusala, bad karma is called akusala. If we have no greed, no hatred, no ignorance, our karma is kusala. If we have greed, hatred, and ignorance, our karma is akusala. The karma which is neither good nor bad is called avyakrta (neutral). 7. There are some strong karmas which produce effect in this very life. But if the karma is not so strong, it produces the effect in the next life or in any other remote life. There are some weak karmas

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I. 44 TULSI-PRAJNA, March, 1990 which do not produce any effect or only a weak effect. Buddha believed in reincarnation, but he did not accept any substance called soul. 8. Karma is also divided as black, white, black-white and neither-black-nor-white. The last variety of karma does not produce any effect. 9. Vasubandhu says in the Abhidharmakosa, V. la : mulam bhavasyanusayah The afflictions or passions are the root cause of worldly life. The afflictions are six : attachment (raga), hatred (pratigha), pride (mana), ignorance (avidya), wrong view (drsti) and doubt (viclkitsa). These afflictions can be eliminated by the path of vision (darsana.marga), and the paih of contemplation (bhavana-marga). 10. In Saryastivada Buddhism, there is the concept of avijnapti which is the effect of our good and bad karma. It is an unmanifest material element produced by karma. Vasubandhu has elaborately discussed the nature of avijnapti in his Abhidharmakosa, I. 11, and IV. The avijnapti is very much like the adrsta in the Nyaya-Vajsesika philosophy, and praksti-bandha in Jaina philosophy. It is a very complicated concept, and so we do not discuss it in this small lecture. 11. The jaina doctrine of karma is very much similar to the Buddhist doctrine. When there is activity of thought, word, or deed, material atoms are attracted by our soul. Those atoms settle in the soul. This settling is called karma-bondage. There are four kinds of bondage... ...praksti-bandha (bondage of different varieties of material particles), pradesa-bandha (bondage of different numbers of material particles), anubhaga-bandha (bondage of different intensities of material particles), sthiti-bandha (bondage of different durations of material particles). The karma has many functions. It covers our powers of knowledge, action, enjoyment, etc. The main causes of karma-bondage are five : wrong view, attachment, remissness, passions (anger, pride, deceit, and greed) and the activities of mind, speech and body, which can be compared with the six afflictions of Buddhist philosophy, mentioned above. . 12. Jainism and Buddhism developed together in the same country. Sakyamuni Buddha and Mahavira (the Jaina prop het) were contemporaries. Their philosophies were very similar. Both of them believed in karma. The concepts of asrava and sumvara were common to the philosophies of both these prophets. It is now very much necessary to make a comparative study of these two philosophies to get a comprehensive and correct idea of Indian thought of ancient times. 000

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Enigma of the Universe Visva-Prahelika CONCEPT OF SPACE AND TIME IN WESTERN PHILOSOPHY Muni Mahendra Kumar Space and Time As we have already seen, the universe includes all the realities which exist. Here, we shall confine ourselves only to the discussion of two important constituents of the universe viz. space and time. The problems which arise from the fact that elements (objects) perceived by our senses have position in space and time, are amongst the most perplexing riddles for the philosophers as well as the scientists. First, we shall break down the riddle in a series of question and discuss the answers given by various philosophers and scientists : (a) Are space and time ultimately real or merely phenomenon ? (b) Arc they (i) infinite, (ii) divisible, (iii) continuous, (iv) homogenous ? (c) Are they relative or absolute ? (d) Are they one or many ? (e) Are they simply modifications of matter, or ideas of con sciousness, or some independent entities? As in the case of "Nature of Reality" the answer to this questions given by different philosophers and scientists are radically divergent. The concepts of "space" and "time" are based on such experiences. Series of questions such as "What is space ?"; "What is time?" ; "Do space and time really exist ?" ; or "Are they simply the forms of matter or ideas of consciousness or some independent entities ?'' arise and we find that different philosophers and scientists have given different answers to these questions. Concept of space and time in Western Philosophy Among the ancient Greek philosophers, the atomists like Democritus and Leucippus (B.C. 400), and Epicurus (B.C. 341) considered space as an ultimate reality, while establishing their theory of atoms. In their atomism, real existence of both atoms and space was accepted. In their view, motion was regarded as a natural property of the atoms. This atomic motion was thought to take place through the

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TULASI-PRAJNA, March, 1990 "empty space" that existed between atoms. According to their atomic theory, matter did not consist only of the "Full", but also of the "void", of the empty space in which the atoms moved. Thus they accepted "matter" and "space" as independent objective realities. 1 Earlier, another Greek philosopher Parmenides (B.C. 450) had pointed out that since void or empty space is "not-being", it cannot exist. But, in the philosophy of the atomists, the logical objection of Parmenides against the void was held invalid to comply with experience. They argued that without accepting the real existence of empty space, motion of the atoms would not be possible, and there. fore, they maintained that space was not nothing bu: that it was of the nature of a receptacle, which might or might not have any given part filled with matter.? The ancient Greek Philosophers have treated time almost at par with space. Epicurus accepted the real existence and thus believed it to be an objective reality.3 Plato and Aristotle After the Greek atomists, Plato has though over the nature of space in his notable work Timeaus. Plato has used the term "Chora" for space. "Chora may be thought of as a substratum which remains when all the attributes of material bodies--weight, colour, etc -are abstracted from them. Moreover, the sensuous objects may be regarded as being actually constituted of Chora."4 Thus Chora or space is invariably associated with matter and has no existence apart from it. Plato believed that God had created time together with the universe, and that space and time came into existence simultaneously.5 He maintained that God had created time as a reflection of the real He did not believe in the ultimate reality and time. In the confessions of St. Augustine (4th Century), the problem of time is discussed. He, like Plato, considered time as a subjective reality and asserted that except present the division of time into past and future was only imaginary. He also maintained that time did not exist before the universe existed : "There is no time before he created the world."'8 Aristotle's concept of space is slightly different from the concept of "chora". Being a realist, just as he assumes that material bodies are things that really exist, whether we happen to perceive them or not, so he assuines that the space and time in which they move are real features of the world that does not depend for its existence on our perceiving it. Aristotle conceives space as a sort of immovable

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Vol. XV, No. 4 vessel, into which you can pour different liquids. Just as the same pot may hold first wine and then water, so does the space giving substratum to different things. A jug or a pot may be called a place that can be carried about, while "space" or "place" may be called "an immovable vessel". Hence, defining the place" of a thing, Aristotle says: "Place is the innermost motionless limit of the containing body.It means that spacc (or place) is the common interface of the contained body and the container, or in other words place of a thing is the boundary or inner surface of the body which immediately surrounds the thing. The motion of contained and container can evidently be applied over and over again : this coin is contained in this purse, this purse is contained in this bag, this bag is contained in this room, the room is contained in this house, and so on. But when in the sequence of containers we arrive at the outermost of Aristotle's celestial spheres. We can go no further, since the outermost sphere is not surrounded by anything, it not in any place."10 It follows from this that there can be no empty space. In the last resort, "absolute space" is the actual surface of the outer most "heaven" which contains everything else in itself but is not contained in any remoter body. Thus all things whatever are "in" this "heaven". But it is not itself "in" anything else. In accordance with the standing Greek identification of determinate character with limitation, Aristotle holds that this outermost heaven must be at a limited distance from us. Actual space is thus finite in the sense that the volume of the universe could be expressed as a finite numbers of cubic miles or yards, though, since it must be "continuous", it is infinitely divisible. However, often you sub. divide a length, an area, or a volume, you will always be dividing it into lesser lengths, etc., which can once more be divided. You will never by division come to "points" i.e. mere positions without magnitude or divisibility. Thus, in the philosophy of Aristotle, the al space of the universe was finite (though it was infinitely divisible). Space was due to the extension of bodies, it was connected with the bodies, there was no space where there were no bodies. The universe consisted of the earth and the sun and the stars : a finite number of bodies. Beyond the sphere of the stars there was no space ; therefore, the space of the universe was finite. Aristotle's famous definition of time is : "Time is the reckoning of motion as previous" and "subsequent". 12 Aristotle has also considered time to be a measure of change with respect to before and after. Thus his concept of time is based on change or motion, Whereas Plato believed time to be created by God, Aristotle considered it to be existing for ever.

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TULASI-PRAJNA, March, 1990 Scholasticism We find an elaborate discussion of space in scholasticism, which is based on the philosophy of Aristotle. Famous exponent of scholasticism, James Mcwilliams proposes the following thesis on space : "Space is abstract extension considered as a receptacle for bodies ; hence space as such is a product of the mind, but with a foundation in external reality. Part 1(a) Space is a abstract extension. "Argument. Expansion in tbree dimensions is a note which is essential to the common concept of space, while other properties such as colour, resistance, temperature, or forces of any kind, do not enter into the concept. But expanse represented without the other common and sensible properties of bodies is abstract extension. Therefore space is abstract extension. Part [(b) This extension is considered as a receptacle for bodies. "Argument. That which is considered as filled with bodies or void of bodies, that in which bodies are said to be contained and move about, is considered as a receptacle for bodies. But we so consider the expanse which we call space. Therefore space is abstract extension considered as a receptacle for bodies. Part II(a) Space is a product of the mind. That is called a product of the mind which is represented as an existing being but which in itself cannot exist. But space as such is represented as if it were an existing being, whereas it cannot as such exist by itself. Therefore space as such is a product of the mind. Part Il(b) This mental product has a foundation in external reality. "A mental representation is said to have a foundation in external reality when there actually exists in the concrete state something which corresponds to the representation, although it does not exist in the abstract condition in which it is represented by the mind. Now there exist bodies with the concrete attribute of extension, and it is this attribute which is represented in an abstract manner in the notion of space as such. "Therefore space as such is a product of the mind with a foundation in external reality."13 In scholasticism, time, like space, is believed to be a product of mind. In the words of Mcwilliams, the thesis on time is as follows: "Time as such is not a moving body but is abstract motion taken as the measure of the duration of things ; hence time as such is a product

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Vol. XV, No. 4 of the mind, though with a foundation in objective fact "I4 Thus the scholastics believe space and time to be subjective realities. They have divided space and time into three kinds : (i) real, (ii) possible and (iii) absolute. (i) Real space is that which is occupied by a body or bodies. (ii) Possible space is unoccupied space. (iii) Absolute space is the sum of the two.18 Explaining them, Mcwilliams writes : "Hence absolute space takes in all space. We form this notion by prescinding from whether the space be occupied or not, and consider it only as being capable of occupation; in absolute space we break down the barriers between real and possible space and view it all as one. And, whereas real space is limited by the confines of the bodies in existence, and possible space is excluded from the compass of those bodies, absolute space recognises no limits whatever, and expands indefinitely in all ematics. On the other hand, possible space may be very restricted; for if there are vacua within the universe, little volumes not occupied by any matter whatsoever-not even by the ether***These vacua are as truly possible space as that which begins at the outer rim of the universe and stretches from thereof illimitably. Real space is always coterminous with the body concerned."16 Real time is that which coincides with the actual changes in the material universe; it extends from the beginning of motion up to the actual present, and is constantly being added to. Possible time is that which is not coincident with actual motion; it embraces not only the future but also that imaginary time which preceded the beginning of motion in the universe. Absolute time is both real and possible time considered as one; it is therefore all time, prescinding from whether or not it have the concomitant of existing physical motion."? Descartes, Gassendi and Leibnis Modern western philosophy and also modern science, it can be said, began with French philosopher and mathematician Rene Descartes (1596-1650). His notion of space seems to be based on the doctrine of "chora" propunded by Plato in his Timeaus. Plato's belief that one characteristic possessed in common by all the fleeting objects of sense-experience is chora, appears to be reflected in Descartes's proposition, that the essence of matter is extension. "On this proposition he based first some reasoning of a scholastic kind : the relation of extension to material body is, in scholastig

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50 TULASI-PRAJNA, March, 1990 language, that of "attribute", to "substance", and since an attribute can have no existence except as the attribute of some substance, it follows that there can be no such thing as extension without matter, or in other words, there cannot be vacuum."Is Thus, for Descartes, extension is an adjective, not a substantive; its substantive is matter, and without its substantive it cannot exist. Empty space, to him is as absurd as happiness without a sentiment being who is happy.19 Thus was deduced what for physicist is the most significant feature of the cartesian system, namely, the assertion that space is a plenum.20 Descartes has thus not accepted space as an independent reality Another French philosopher and contemporary of Descartes, Pierje Gassendi (1592-1655), a priest who held a chair in the College de France, opposed the Cartesian doctrine of space. He thought that space is an existing being, unique in its kind, halfway between body and spirit, and neither substance nor accident.21 In opposition to the cartesian doctrine of space as a plenum, he defended the conception of atoms moving in the void; which Epicurus (C. 300 B.C.) had adopted from its originators Democritus and Leucippus, differing in size and shape, but not differing in constitution. The importance of Gassendi's views on space is that his opinions on this subject were adopted by Newton (1642-1727), and consequently came to be assumed as fundamental in all the physical investigations of the succeeding two-and-a-half centuries.22 Philosophy of Leibniz (1643-1716), a German philosopher and mathematician and contemporary of Newton, has an important place in the history of Western philosophy. Leibniz's concepts of space and time are important because of their originality and still more important because the views of Einstein, the renowned scientist of the present century, have a great resemblance with those three hundred years old concepts. Leibniz has vigorously criticized the Newtonian doctrine of space and time.23 Leibniz, in the last year of his life (1716) expressed his own conviction thus : "I hold space, and also time, to be something purely relative. Space is an order of co-existence as time is an order of successions. Space denotes in terms of possibility an order of things which in so far as they exist together exist at the same time, whatever be their seyeral ways of existing. Whenever we see various things together, we are conscious of this order between things themselves."24 Thus, according to Leibniz, space and time are neither things nor

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Vol. XV, No. 4 properties of things, but they are an order of things. "Absolute real space and time", Leibniz maintains, "is an Idolon tribus of English philosophers."26 Leibniz denied the existence of any such thing as an absolute space, as he believed it to be a mere order or relation of things, which in itself is indicative of relativity. Also his space is only ideal--a product of mind, for it is a certain order in which the mind con-ceives the application of relations. Like the space of Descartes, though on somewhat different grounds. Leibnizs, space is also plenum, for it has no existence in the absence of things. To sum up, we can say that Leibniz's space and time are subjective reality and plenum. Kant The most important contribution to the philosophy of space atid time in the century following Newton and Leibniz was that of Kant (1724-1804). Being a supporter of the doctrine of idealism, Kant did not accept space and time as objective realities. In his view, space and time exist in the consciousness, antecedently to all experience-it is an a priori form of our sensibility or intuition. Kant presented space and time as analogous forms of visualisation and treated them in a common chapter in his major epistemological work.28 He has given four metaphysical arguments to prove his theory of space. "1. Space is not a conception which has been derived from outward experiences. For, in order that certain sensations may relate to something without me (that is, to something which occupies a different part of space from that in which I am); in like manner, in order that I may represent them not merely as without of and near to each other, but also in separate places, the representation of space must already exist as a foundation Consequently, the representation of space cannot be borrowed from the relations of external phenomena through experience; but on the contrary, this external experience is itself only possible through the said antecedent representation. "2. Space then is a necessary representation a Priori, which serves for the foundation of all external institutions. We never can imagine or make a representation to ourselves of the non-existence of space, though we may easily enough think that no objects are found in it'. It must, therefore be considered as the condition of the possibility of phenomena, and by no means as a determination dependent on them, and is a representation a Priori which necessarily supplies the basis for external phenomena. "3. Space is no discursive, or as we say, general conception of the

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TULASI-PRAJNA, March, 1990 relations of things but a pure intuition. For in the first place, we can only represent to ourselves one space, and when we talk of diverse spaces, we mean only parts of one and the same space. Moreover these parts cannot antecede this one all-embracing space, as the component parts from which the aggregate can be made up, but can be cogitated only as existing in it. Space is essentially one, and multiplicity in it, consequently tbe general notion of spaces, of this or that space, depends solely upon limitations. Hence it follows that an a Priori intuition (which is not empirical) lies at the root of all our conceptions of space. Thus, moreover, the principles of geometryfor example, that "in a triangle, two sides together are greater than the third, "are never deduced from general conceptions of line and triangle, but from intuition, and this is a Priori with apodictic certainty. "4. Space is represented as an infinite given quantity. Now every conception must indeed be considered as a representation which is contained in an infinite multitude of different possible representations, which, therefore, comprises these under itself but no conception, as such, can be so conceived, as if it contained within itself an infinite multitude of representations. Nevertheless, space is so conceived of, for all parts of space are equally capable of being produced to infinity. Consequently, the original representation of space is an intution a priori, and not a conception."27 Thus, Kant asserted that space and time have no existence except as a characteristic of human consciousness. Kant inferred from his theory of space that "all geometrical propositions can be deduced a priori from intuition, with apodeictical certainty". On the strength of this assertion, he believed that Euclidean geometry28 was infallibly true, and indeed was a necessity of thought. We see, thus, that different philosophers have placed forth different views on space and time. It is to be noted that the scientific outlook has been greatly influenced by these philosophical ideas. This should not surprise us, for the concept of space and time are as much related to physics as to philosophy. (To Continue) References : 1. In the words of Democritus : "Only atoms and empty space have a real existence." Cf. W. Heisenberg, Physics and Philosophy, P. 64 2. Cf. B. Russell, History of Western Philosophy, P. 89 3. Cosmology, Mc Millans, P. 113 4. Quoted from Sir Edmund Whittaker, From Euclid to Eddington, P. 5 5. History of Western Philosophy, P. 16

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Vol. XV, No. 4 6. Ibid, P. 166 7. Confessions, 11-14 8. Loc. cit. also, cf. Physics and Philosophy, P. 110 9. Aristotle, Physics, 4-4-212a. 10. Cf. From Euclid to Eddington, P. 10 11. A.E. Taylor, Aristotle, P. 64-5 (Dover Publications, New York, 1955) 12. Aristotle, Physics, 4-2-220A 13. James A Mcwilliams, Cosmology, P. 100-1 (The Macmillan Co., New York, 1956) 14. Cosmology, P. 115 15. Ibid, P. 98 16. Cosmology, P. 98-99 17. Ibid. P. 111 18. See, From Euclid to Eddington, P. 11 19 B. Russell, History of Western Philosophy, P. 90 20. From Eucitd to Eddington, P. 11 21. James M williams, Cosmology, P. 99 22. From Euclid to Eddington, P. 12 23. Dr Clarke, who was a supporter of Newton's theory of space, had a long discus sion with Leibniz For this controvertial discussion, See, "Recollection of Papers which passed between Mr Leibniz and Dr Clarke." 24. Herbart Wildon Karr, Leibniz, P. 162 (Dover Publications, New York, 1960) 25. Sec Ibid, P. 162 26. Cf. Reichenbach, Philosophy of Space und Time. 27. Critique of Pure Reason, Transcendental Aesthetics, Section I (Macmillan, London, 1929) : also see, Prof Margenau, op. cit. pp. 143-44; W. Heisenberg, op. cit. P. 80-81 28 Euclidean and Non-Euclidean geometries are discussed in section B-(7) of this chapter. 000 X JOURNAL OF THE JAIN VISHVA BHARATI TULSI-PRAJNA--the quarterly bilingual research organ of the Jain Vishva Bharati, Ladnun and its year is April to March. It includes research papers on all Subjects of Jainology, Religion, Philosophy, History, Archeology and Arts cum Science. It includes sections also on critical Editions of old Sanskrit, Prakrit Texts, Monographs, Reviews, Summary of articles published in journals etc. Papers on any branch of Indology are acceptable but they must have some bearing on Jain culture. *

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SOME PROBLEMS OF MAGADHI DIALECT Jagat Ram Bhattacharyya* [Magadhi, one of the dialects of Prakrit, belongs to the middle period of Indo-European languages, so it is intimately connected with the Old Indo-Aryan, mainly with the Vedic and partly the classical Sanskrit, and remotely with the Indo-Iranian and still more remotely with the Indo-European languages. Thus most of the characteristic features of Prakrit including dialects and sub-dialects are inter-related with Old Indo-Aryan, Indo-Aryan, and also with Indo-Emopean. The author here treats this problem historically. All the Prakrit grammarians from Vararuci (5th-6th Century A.D.) to Markandeya (17th Century A.D.) are not unanimous in depicting the characteristic features of Magadhi. They differ in minor as well as major points. The Sanskrit texts where Magadhi passages occur, do not always help in determining the correct features of a language. Standardization of a language is difficult to maintain with regard to the Magadhi passages. Here the author evaluates them historically to remove the discrepancies as found in Prakrit grammatical treatises. -Editor] Magadhi Literature Literature in prakrit language (including its dialects) is vast and varied. Chronologically it started in the 7th/6th century B.C. at a time when Jainism was getting its ground by the propagation of Lord Mahavira. Though we do not find any literature as early as 6th/5th century B.C. but that is still regarded as a starting point of prakrit literature, because Mahavira preached his doctrine in a popular language known as Ardha-magadhi at that time (addha-magahie bhasae dhammam aikkhai--samavayanga). Though the literature composed in AMg. was completed long after the nirvana of Mahavira, it is still regarded as the earliest specimens of prakrit literature It is more or less accepted now a days that AMg. literature consisting of forty five books was completed between 4th/5th century AD similar way Sauraseni (=Saur) literature, one of the dialects of In a Lecturer in the Dept. of Prakrit, JVB

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Vol. XV, No. 4 55 prakrit, was also composed and completed by the 1st century A.D. It is now-a-days a general convention of the scholars to think that AMg. literature is followed by the Svetamvara Jains and the canonical literature by the Digamvaras. However, we have AMg and Saur. literature almost from the very beginning of the Christian era. And we have vast amount of literature of these two languages. But literature in Mg, one of the dialects of prakrit. is not as old as that of AMg. and Saur. It is to be noted at the very out set that though Mg. is one of the majar dialects of prakrit, a book entirely written in Mg. is not available. It is difficult for us to guess at the present moment why literature in Mg. is not written. But the fact is that not a single book entirely written in Mg. is available to day or, any reference to a book written entirely in Mg. has yet been traced. In the case of Paisaci, we have, atleast, a reference that Gunadhya's Beharkatha was written in Paisaci. In a similar way no reference to any lost work written entirely in Mg. is found anywhere. So the earliest specimens of Mg. literature, entirely written in Mg. can not be given. But some specimens of Mg. language are available in Sanskrit dramas and in the quotations of some other authors. H in this paper. I can arrange this specimens of Mg. language in four groups : (1) Inscriptional prakrits, (2) Sanskrit dramas, (3) Prakrit grammatical treatises and (4) References to Magadhi in Sanskrit Rhetoric and Dramatic treatises. (1) INSCRIPTIONAL PRAKRIT Asokan inscriptions of the eastern region are the earliest written documents of the Mg. prakrit. A sokan inscriptions are generally into four clases : (i) North-Western, (ii: Western, (iii) Central, and (iv) Eastern The edicts of Asoka, found in different regions, represent the local language (the then prakrit) of that area. The edicts in the eastern region therefore present the then eastern language which was supposed to be Mg. The Dhauli and Jaugada Rock-edicts of Asoka, therefore, are the earliest specimens of Mg. prakrit. Though we do not find any prakrit grammar before or after Asoka to determine the language of the Rock-edicts of Dhauli and Jaugada, it is assumed, on the basis of the characteristic features of Mg. as given by later gram

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56 TULASI-PRAJNA, March, 1990 marians beginning from Vararuci (=Vr., 5th/6th cent, A.D.) down to the time of Markandeya (=Mk., 17th cent. A.D.) that they are written in Mg. prakrit. It is also noticed that all the characteristic features of later Mg. prakrit are not fully represented in Dhauli and Jaugada edicts of the basic characteristic features of Mg., such as, (a) r>I, (b) $,5>s and (c) e- in the nominative singular of a. base, the two are available r>l and e. in the nominative singular of a base in Dhauli and Jaugada. With regard to the change of palatal sibilant, the Dhauli and Jaugadi Rock-edicts do not show any feature of palatal s; whether palatal s in Mg, was not developed till that time of the decipherment of s was not fully recognized, is a matter of investigation now. But on the whole, it is assumed that though vital feature is absent, it is to be regarded as Mg. specimens. For our understanding we can give at least, one specimen of Mg. prakrit from Dhauli Rock-edicts.3 Vth ROCK-EDICT : DHAULI 1. (A) [Dev] anampiye piyadasi laja h [eva] m aha (B) Kayane dukale (C) ******[a) y [a] n (a) sa s [e] dukalam kal [e] ti (D) se me 65[ah] uke kayane kate (E) tam ye me p [u] t (a) va 2. n [a] t [i*va)...... chat [e] na ye apatiye me ava-kapam tatha anuvatisati s [e] sukatam kachh [am] ti (F) e heta d [e] sai pi hapayisat [i] se dukatam kachhati (G) pa (pl e hi [nama] 3. supa-dalaye (H) s [e] at [ikam) tam astalam na huta puluva dhamina-mahamata nama (1) se tedasa-va [sa] bhisitena me dhamma mahamata nama kata (J) te sava-pasamde (su] 4. v [i] y sapata] dhammadhithan (a] ye dhamma-[va] dhiye hita sukhaye (cha] dhamma-yutas [a] Yona-kambocha-Gamdhalesu Lathika-[p] itenikesu e va pi amne apalamta5 (K) bhati (mayesu] 5. babha [n] ibhi (yes)-u anathesu ma [hala) kesu cha h [i] + [a] sukhaye dhamma-yutaye a [pa) li bodhaye viya (pa[ ta se [L] bamdhana-[ba] dhas [a] o [a] ti-[vidhana] ye apalib [o] dhaye mokhaye cha 6. iya [m] anubamdh [a] p [ajl a? [t] i [va ka] ta bhika [le] ti va mahalake ti va viyapata se (M) hida cha bahilesu cha nagalesu savesu s [a] vesu olodhanesu [u me) e va pi bhat [i] name me bhagininam va 7. amnesu va [nat] i [su sava] v [i] yapala [N] e iyam dhamm [an] isite ti va dhammadhithane tiva dana-sayute va sava-putha viyam dha (mm) ma-yutasi viyapata ime dhamima-maham (a] ta (0) [i] m

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Vol. XV, No. 4 [al ye athaye 8. iyam phamma-lip [i] li [kh] i [ta] chila-thitik [a ho] tu t [atha] cha me pa [ja anu] vatatu ENGLISH TRANSLATION OF DHAULI ROCK-EDICT (V) AS GIVEN BY R.G. BASAK King Priyadarsi, the Beloved of the Gods says :-A good deed is difficult to perform. He who is the first doer (a pioneer) of good deeds does perform a difficult job. So many good deeds have been done by me. If in the same way will follow my sons and grandsons and my descendants after i hem until the end of the cycle (at existence), they will (Surely) do a good thing (indeed). But he who, in this matter, will cause any neglect or omission even of a part (of one's duty or of this commandment) will do ill. For sin is a thing which should be well weeded out or torn to pieces. A (long) interval has however, elapsed, (during when) high state functionaries for the department of the law of piety (called Dharmamahamatras) were not appointed, but such Dharma mahamatras were employed by me when I was consecrated thirteen years. They have been employed for the establishment of the Law of piety among all (religious) sects and for the good and happiness of the dharmayutas (the officers of lower rank in the dharma department, or those who are faithful in religion) through the growth or progress of dharma (the Law of piety). They are employed (specially) for the welfare and happiness of the Yavanas (Ionians or Greeks), the Kambojas and Gandharas, and also of those other people who are in-habitants of the western border, and of the hired servants masters, of the Brahmanas and the wealthy people, and of the helpless and of the people, and (they are employed also) to free the dharma-yutas from hard ship (or trouble). They are employed to see to the counteracting of the (judicial) sentence, freedom from hardship and the release of persons imprisoned, on the score of their being found to be attached to their children, of their being thrown over board (hurled into misery) or their being older in age. Here (probably, in the Capital city) and other outside towns, they have been everywhere employed in all the harems (royal female establishments) of my brothers and sisters and (also) over those others who are our relatives (or kins men). Then everywhere in my dominion these Dharmamahamatras are employed to see that the dharmyutas are devoted to the law of piety and are given to charity. For this edict of law of piety has been caused to be written, so that in my endure long and my people may act (or follo:v) accordingly. From the above it is evident that there are features of Mg. in the Dhauli Rock edicts, and these features are given below:

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so TULASI-PRAJNA, March, 1990 (vi) iv) 1st Group no cerebral n, ii) no palatal nasal n, iii) initial y is dropped. iv) I forr, e becomes insted of o in place of masculine a-stem, 1st person, singular, locative -ASI 2nd Group difference of n and n, conservation of initial y, iii) r remains, nominative masculine o, v) Locative -amhi. The Dhauli Rock edicts of Asokan Inscriptions consist of fourteen in number. But Hultzsch does not record the all. The three of them. eleventh, twelvth and thirteenth have been omitted in his edition. Inspite of them, there are also saperate Rock edicts of Dhauli. Dhauli, a village is situated in the Khurda sub-division of Puri district in Orisa. Lieutenant Kittoe discovered the rock near Dhauli in 1837 and called it 'Aswastama'. It is situated on a rocky eminence forming one of a cluster of hills, three in number, on the south bank of the Dyah river". "The hills before alluded to rise abruptly from the plains and occupy a space of about five furlongs by three; they have a singular rence from their isolated position, no other hills being nearer than eight or ten miles. They are apparently volcanic, and composed of upheaved breccia with quartzose rock intermixed". "The Aswastama is situated on the northern face of the southern most rock near its summit, the rock has been hewn and polished for a space of fifteen feet long by ten in height, and the inscription deeply cut thereon." "Immidiately above the inscription is a terrece sixteen feet by fourteen, on the right side of which (as you face the inscription) is the four half on an elephant, four feet hight, of superior workman. ship; the whole is hewn out of the solid rock". 11 Hultzsch says thus, "while princep was examning a lithograph of Kittoe's copies, he found that the greater part of the Dhauli inscrip tion was identical with the Girnar edicis (JASB, 7. 157). He further ascertained that the Dhauli rock omits edicts XI to XIII of the Girnar

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Vol. XV, No. 4 59 version, but compensates for them by two seperate edicts (id., p. 219). These two he edited with a tentative translation (id., p. 438 ff.). adding Kittoe's lithograph of the whole Dhauli inscription (id. plate 10). As may be seen on this plate, ihe inscription is arranged in columns. The middle column contains I to VI, and the right column edicts VII to X and XIV, and below them, within a border of straight lines, the second seprate edict, while the first seperate edict, occupies the whole of the left column. Cunningham13 showed that it would be more correct to exchange the two designations, first and second seperate edict, : the seperate edict engraved in continution of edict XIV ought to be called No. I, and the one engraved seperately on the left No. II. This order is confirmed by the Jaugada rock (No. VIP, bellow) where Princep's No. II is actually placed above No I. But as all editors (beside Kern) have followed princep's arrangement, a change of numbers would now lead to much confusion, and it will be sufficient to keep in mind that the seperate edict No. I was engraved after No. VI". Barnauf4 reedited and translated the two seperate edicts and Kern (JRAS, 1880. 379 ff) did the same of Cunnigham's copies. Senert's edition was almost based on Burgess and the same was done by Buhler in his Dhauli verson. He published it in German (ZDMG, 39.489 ff., and 41. 1 ff) and English (ASSI, 1. 114 ff.) Like Dhauli, there are also fourteen Rock edicts of Jaugada of Asokan Inscription and here also, the eleventh, twelvth and thirteenth have not been recorded in the edition of Hultzsch. Jaugada has two seperate rock edicts, they are First seperate rock edict and Second seperate rock edict by name. Jaugada the duplicate of Dhauli edicts, has been discovered from the ruined fort of Jaugada in the Berhampur taluka, of the Ganjam District, Orisa, on the northern bank of the Rishikulya river. The inscribed rock "is situated in what appears to have once been an extensive but now deserted town, surrounded by the debris of a lofty wall". "The rock is part of a large mass of rock or rocks, rising to various heights, and covering a large space of ground, I should say many thousand square yards":15 "The Jaugala inscriptions are written on three different tablets on the vertical face of the rock". "The first tablet contained the first five edicts, but about one half has been utterly lost by the peeling away of the rock".

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60 TULASI-PRAJNA, March, 1990 "The second tablet comprised the next five edicts, namely, 6 to 10, to which was added the 14th or closing edict of the other versions About one-third of this tablet has been lost by the peeling away of the rock." "The third tablet contained the two seperate or additional edicts which are found at Dhauli" "These two additional edicts are enclosed in a frame which seperates them from the collected series of Asoka's edicts." "The seperation of these two edicts is mare distinctly marked by the accompaniment of the svastika simbol at each of the upper corners of the upper inscription, and of the letter m at the upper corners of the lower inscription."16 "Copies of the inscriptions were taken in 1950 by the present Sir walter Elliot, who was perfectly aware that they contained only another version of Asoka's edicts, which had already been found at shabazgarhi, Girnar and Dhauli". 17 IlIrd ROCK EDICT : JAUGADA 1. (A) Deva [na] m piye piyadasi laja hevam aha (B) duvadosa vasabhisitena me iyam sa] ******cha pad [e] sike cha pamchasu pamchasu vasesu anusyanam nikhamava atha amnaye pi kamma [n] *****[s] a mita-samthute [s] ****** natisu ch [a] bambhana-samanehi sadhu dane jivesu [a] nalambhe sadhu******[y] i **** 4. hetute cha viyamjanate cha. TRANSLATION OF THE IIIrd ROCK ROCK EDICT OF JAUGADA 18 A. King Devanampriya Priyadarsin speaks thus. B. (When I had been) anointed twelve years, the following was orderd by me. C. (Every where) in my dominions the Yuktas, the Lajuka and the Pradesika shall setout on a complete tour (through out their charges every fiive years, just as for other business, even so for the following instruction in morality. D. Meritorious is obedience to mother and father, to friends and acquaintances, and to relatives. Liberality to Brahmanas and Sramanas is meritorious. Abstention from killing animals is meritorious. Moderation in expenditure (and) moderation in Possessions are meritorious. E. And the council (of Mahamatras) also shall order the Yuktas

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Vol. XV, No. 4 to register (these rules) both with (the addition of) reasons and according to the letter. After Asokan Inscription, there is an inscription found in the eastern region, commonly known as "Sutanuka inscription" dated 3rd century B.C, which is given below : (=, in Sanskrit - ) Sutanuka by name, a hand maid of the Gods (=temple-dancer), her loved he of Benaras, Devadinna by name, skilled in forms (=painter or sculptor ? skillled in figures or accunts ?). "The long vowels and double consonants are not shown in the original in the Jogimara cave on Ramgarh Hill. The inscription is not old Brahmi characters. The dialect is the old Magadhi. The meaning of lupadakkhe (rupadakso) is doubt-ful : "skilled in painting" cf. (rupaket) have been suggested. Balanaseye 'belonging to Benaras'. Kamayittha. third person singular aorist, as an AMg''. 20 SANSKRIT DRAMAS The real specimens of Mg. prakrit are found in Sanskrit dramas. From the time of Asvaghosa (1st century A.D.) down to the time of Kalidasa (5th/6th century A.D.) or even later than that till 1000 A.D., Mg. specimens are found in the respective Sanskrit dramas. In Asvaghosa's 'sariputra prakarana31, though fragmentary, some specimens of Mg. are found. Though the features which the later prakrit grammarians sanction, are not fully available in Asvaghosa's drama as in the case of Asokan edicts, the passages of Mg. prakrit in the sariputra prakarana are the earliest specimen of Mg literature. In the 'sariputra prakarana", three prakrits are used of which one is Mg. which is spoken by the Dusta. It may be said in other way that the utterence of the Dusta is almost analogous to Mg. which is not very much differenf from Mg. described by the prakrit grmmarians. The features of Mg. which it maintains is l in place of r and only palatal s as the representative of the three sibilants and e occurs in place of nominative singular of a-stem. But the hard letters do not act as soft, such as, bhoti and the intervocalic soft consonants, on the other hand, donot undergo to elisoin, for example : kumudagandha. Frequent use of n rather than n (eg. kalana), presence of the full from

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TULASI-PRAJNA, March, 1990 of consonants, such as, hangho (hanho) and bambhano (bamhana) re. main stable ih Asvaghosa. Keitha thinks that the development of the laterform of a conjunct was perhaps unknown to Asvaghosa. He mentions that Asvaghosa uses jj rather than ry in place of rj. cch remains constant for sc. Like the very same way Asvaghosa doesnot follow the original rule of Mg, on the respective issue. In his drama kkh remains, rather becoming sk or hk, in place of ks, th stands for $t or sth against sf, ahakam stands for ahake, hake or hage. Keith23 has further said that the old Mg. is spoken by the Goban. It has a few similarity with Mg In it, I for r and e becomes in in nominative singular of a stem, but s is used in place of S as in Amg. In it dental becomes for cerebral. For example, vanna, the vowel before the suffix-ka becoms lengthened (vannikahi), puppha the occurs in accusative neuter plural, and the example of an infinitive is bhumjitaye (bhunjittaye). In this drama, hard consonats are not unchanged and there is no loss of intervocalie Consonants, occurs in place of I and the instrumental singular ahi occurs instead of nasal sound. Old Mg. is more similar with Mg. rather than AMg. In the opinion of Keith24 the difference between the old Mg. and its later development with regard to its characteristic features actually points out the variation of period. The same is found in metrical inscription of Asoka in Jogimara cave on the Ramgarh hill. After Asvaghosa comes Bhasa (2nd/3rd century A.D.). Chronologically whether Asvaghosa is earlier to Bhasa is a matter of dispute. But generally in the books of Sanskrit literature as written by Keith, Dasgupta and De, and others Bhasa is placed after Asvaghosa. In any case both Bhasa and Asvaghosa are the earliest Sanskrit dramatists who have used Mg. prakrit in their respective dramas, the features of Mg. are generally regarded as archaic, because the main important features of Mg. as given by prakrit grammarians are not fully found there. However, the characters who use prakrit in Bhasa's dramas are numerous Bhasa25 has used Saur., Mg. and AMg. in his dramas while Asvaghosa used their older forms. Asvaghosa in his dramas placed Mg. as the dialect of Dusta, the bad character of Magadha. Even Mg. has another style (i.e. Ardha Magadhi) among those prakrits. The nature and charcteristic features of the prakrit language of Bhasa may be compared with Asvaghosa and Kalidasa. t and t in the language of Asvaghosa become d and d respectively in Bhasa's dramas.

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Vol. XV, No. 4 63 In Kalidasa's drams inter-vocalic k, g, c, j, t, d, p, b, v and y are lost, but this rule in the dramas of Asvaghosa is not maintained at all. Besides this, many contrasts in Mg. are prominent in Asvaghosa such as, y does not move into j, initia! nand medial n are not systematically used by him and the aspirates kh, gh, th, dh, ph and bh are not reduced into h. So many prakrit rules and its usages are perhaps unknown to Asvagbosa. In case of conjunct consonants, Asvaghosa differs from Bhasa and Kalidasa. In Bhasa's dramas nn and in stand for jn. Keith28 considers the latter perhaps wrong. On the other hand, Bhasa does nn in place of ny and ny, but in those places Asvaghosa uses nn. In case of compensatory lengthening of a vowel, the elision of a consonant is not known to Asvaghosa. The similarity in using of a short vowel and a double cosonant which ultimately alter the long vowel and the single consonant do not take place in Asvagbosa's work. In the same context Bhasa has used evva, evvam, jovvana, devva, ekka etc. But in place ry, Bhasa like Asvaghosa, has done yy instead of jj as done by Kalidasa. So many inflexional differences between Asvaghosa and Bhasa are not clear to us. Keith" says that the accusative plural of neuter a stems becoming ani and aim are found as well. Like wise in case of accusative masculine plural ani accurs in the Ardha-Magadhi of Asokan inscriptionani. The locative singular of feminine becomes aam and not ae as done in later period. attanan occurs in place of attanaan. To indicate 'we' Asvaghosa uses vayam, Kalidasa amhe, but Bhasa takes both and vaam also. In genitive singular. Bhasa uses both amhaam and amhanan, but Asvaghosa does only amhakam in his works. The root v dars becomes dass and dams. 1 grah is represented by ganhadi and not genhadi as found in later. And this is found in the works of Asvaghosa. The older form of karia and gacchia or gamia are changed into kadua and gadua. alam turns into ma with gerund. Keith 29 says that the above mentioned characteristic features are also included in Mg. and this Mg. is somethiag variable in two forms, one is of Pratijna-Yougandharayana and the Carudatta and the other is of Poncaratra. These two are s and o inplace of sand e respectively. In most cases Asvaghosa does not maintain the proper grammatic rules, such as st for Sanskrit sth or st, sc for cch, sk or hk for ks. In place of ahake (later hage), there occurschakam and ny becomes nn rather than nn in Asvaghosa.

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TULSI-PRAJNA, March, 1990 It is in the Mrcchakafikam of Sudraka (2nd/3rd century A.D.), we have a variety of prakrit dialacts. It is in this drama only that we find not only Maharastri (=Mah.), Saur., and Mg., but also sakari, Avanti, Dhakki, Praccya, Daksinatya etc. We do not know yet any prakrit drama in the earliest time where such varieties of prakrit are available. It is surprising also to note that the features of Sakari. though given by later prakrit grammarians like Purusottama (=pu.), Rama Tarkavagisa (=RT) and Markandeya (=Mk), do not practically tally with the features of Sakari as given by sudraka in depicting the character of Sakara. However, if we rely on the editions as prepared by Godabole, Paranjape, Nerurkar, Karmarkar and others, we do not find really the features of Sakari as depicted by later Prakrit grammarians like Pu., RT. and Mk It is also strange to note that Vr. being the earliest prakrit grammarian belonging to the 5th/6th century A.D. has not recorded any features of Sakari dialect, even though Mrcchakatik seems to be earlier than Vr. However, as the editions of Godabole contains different readings in the foot note, we can sometimes trace some of the features of Mg. as recorded by prakrit grammarians. Hence, I have consulted Godabole's edition of the Mrcchakatik. In the Mrcchakatikam, Mg. is spoken by the shampooer who turns to a monk later, Sthavaraka, servant of Sakara, Samsthanaka, Kumbhilaka, servant Vasantasena, Vardhamanaka, servant of Carudatta and the little Rohasena. Sakara speaks sakari and the two candalas candali. The chief gambler speak in Dhakki. The manuscripts shows the utterence of Rohasena wbich is described as Mg. is almost put in the other way of Saur. According to Prthvidhara, Sakara, the brother-in-law of the king speaks sakasi. This sakari is suggested by Kramadisvara (=Ki. 5.96) to be a form of Apabhraisa.30 Mk. has given its characteristic features in the 13th chapter of his prakrit grammar. Bharata (17.53) says : Sabaranam Sakadinam tatsvabhavasca yo ganah sakara bhasa yokto vya pancali pulkasadinu and in Sahityadarpan : "Sakaranam Sakadinam Sakarim Samprayojayer" In Godabole's edition, we see that y has been used before palatals. For example, ycistha for tistha. But the pronunciation of this y is

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65 Vol. XV, No. 4 weak, Markandeya thinks that it should be used in Mg. and Vracada Apabhraisa. After Sudraka comes Kalidasa (5th/6th century A.D.). Kalidasa has three dramas - Mala vikagnimitram, Vikramorvasiyam and Abhijnana-Sakumtalam. Of these three, only the Sakuntala has some passages of Mg. in the sixth act as spoken by the fisherman and the police officers. The brother-in-law of the king uses a language which is analogous to Sakari But Keith suggests that his language is neither Sakari or Magadhi, nor Daksinatya but Saurasens in general. It is indeed true to say that Mg. passages of the Sakuntala are very corrupt. Since the time of A.L. Chezy (1830 A.D.), several scholars, such as Bohtlink (1842), Monier Williams (1853, 2nd edition 1876) Fr. Bollensen (1880); Iswar Chandra Vidyasagar (1880), Pischel (1886, 2nd edition 1900), and many others have edited that the text consulting many manuscripts and giving variants in the foot notes. It is interesting to note that almost all the editors are not unanimous in selecting the reading of the Mg. passages in Sakuntala. Though basically the texts are the same, there are some passages of verses which are not found in others at all. These differences in reading of the passages of the Sakuntala have given us impetus to group them into three catagories known as recensions It is guessed that there were three recensions of the Sakuntala-Northern, Bengal and southern recensions. Northern recension is represented by Monier Williams edition, the Bengal recension is represented by Iswar Chandra Vidyasagar and then by Pischel, and the southern recension is suggested by Bollensen (1880). The prakrit passages of the sixth act of the Sakuntala in all these recensions also suffer from this type of irregularities. It is at times very difficult to bring out the features of Mg. if different editions are not consulted. Pischel thinks that he has carefully edited the Sakuntala, but when the reading is not corroborated with the features of Mg. as given by Hemacandra (Hc.), he has corrected the passage according to the grammar of Hc. Though by this method he has represented the text in a faithful manner, one question can be raised linguistically. When the text represents the Bengal recension, it means that the text belongs to the group of the eastern prakrit grammarians. As a result, the Mg. passages of the Bengal recension should be rectified or corrected with the help of the eastern prakrit grammarians. For example in Pischel's edition, we have Peskadi as given by Hc. (4.297), where as according to eastern prakrit grammarians it should be Peskadi. It seems also logical that instead of dental s, it should be palatal $ in Mg., be it conjunct or non-conjunct. However, we

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66 TULASI-PRAJNA, March, 1990 have, atleast, the evidence of conjunct consonant with paltal e as given by the eastern prakrit grammarians, such as Pu , RT., and Mk. The Cowell's edition of Vr.'s praksta prakasa containing a chapter on Mg. dialect, though not found in all the manuscripts except a few, doesnot help us much in determining the features of Mg. In fact, in a sense Vr., though belongs to the eastern School, is very much similar to Hc. with regard to the features of Mg. However, have taken into consideration the Mg. passages of the three recensions of the Sakuntala. In the other two dramas, there are no Mg. passages. After Kalidasa, the Sanskrit dramas where we find the Mg. Passages are the Venisamhara of Bhatta-Narayana (before 800 A.D.) and the Mudraraksasa of Visakha datta (9th century A.D). Though the Mg. Passages in these two dramas are not really very remarkable, because of late origin it is consulted inorder to show how far these two authors have followed the features of Mg.as laid down by later prakrit grammarians. Bhatta-Narayana (middle of 8th century A.D.) has also used Mg. in the third act of the Denisamhara through Raksasa and his wife. The folloing rule have been maintained through their speeches-e for nominative singular of both masculine and neuter a-stems, I stands for r, a in place of vocative singular of a stem. Visakhadatta (9th century A.D.) in the Mudraraksasa arranged Mg, only for a few characters. The Jaina monk, the two Candalas, Siddharthaka and Samiddharthaka, a servant and an envoy deliver Mg as their dialect. Some peculirities of Mg. may be mentioned in this connection. Here in the Mudraraksasa, nn stands for in and sanskrit ny, hk for ks, Sc for cch, sth becomes st, st and sth turn into st and regular use of $, I and e are to be noticed. Likewise in Ktsnamisra's Prabodha Candrodaya (11-12th century A.D) the disciple of Carvaka and the messenger from Orisa speak Mg. the bards and the spy in the Lalita Vistara speak sakari, the subdialect of Mg., the elephant drivers in Mallikamarutam, the scoundrel, the Canlalas, in Canda Kausikam have used Mg. as their own dialect. The above survey of Mg. passages in sanskrit dramas are not sufficient enough to form our ideas on the Mg. language. But these are consulted only to show that Mg. language was used in a literature or in a sanskrit drama which is very significant from the linguistic point of view.

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Vol. XV, No. 4 67 This survey will give us some ideas about the antiquity of the language. From the 4th/3rd century B.C. till the 10th century A.D., there was a flow of the use of language among the speakers of the then India. They can be grouped in three ways. In the first stage, the earliest specimens are represented by Asokan Inscriptions in Dhauli and Jaugada edicts. In this stage all the features of Mg. as given by the later prakrit grammarians are not fully developed. In the second stage, still archaic, the Mg. prakrit as represented by Asvaghosa and Bhasa are notfully developed, but there are some more Mg. features in them than Asokan Inscriptions in the third stage, beginning from Sudraka down to Bhatta Narayana the Mg. passages are more or less of the same type as described by the grammarians. Though the variety of Mg, prakrit as found in the Macchakafik are not available anywhere else in the Sanskrit dramas, the question of their antiquity can not be ascertained owing to any definite proof. It is a fact worth noting here that the features of Mg. as given by all the prakrit grammarians, both eastern and western, are not fully available in the existing Sanskrit dramas even though the grammarians have described the features sometimes at a great length. However, for the present purpose, I have considered these literatures as are available in Sanskrit dramas. (To continue) References : 1. bhuta-bhasamayim prahur adbhutartham b$hatkatham-Kavyadarsa 1. 2. Ananta Prasad Banerjee Shastri, Evolution of Magadhi, Oxford, 1922. 3. As edited by Hultzsch in his Inscription of Asoka, Vol. I, Oxford, 1922. I also have given here the notes inserted by Hultzsch in the footnotes of his edition. 4. nat (i) Bubler. 5. apalamta Buhler. 6. Here, and at the end of section L, Franke (VOJ, 9.349 f.) joins viyapatase into one word, and takes it as an equivalent of the Vedic nominative plural in asah. In the pillar edict VII, Y (twice) and CC, viyapatase actually occurs. But as pointed out by Michelson (AJP, 32.442 f ), the casc may after all be differenta Dhauli, because the other versions have te in the place of se. 7. pa (ja) Buhler. 8. bhatinam Buhler. 9. R.G. Basak, Asokan Inscriptions, p. 27. 10. Can this name be due to a misreading of the word of gajetame, which is engraved below the figure of an elephant on the north face of the Kalsi rock, and which might have been originally engraved on the Dhauli rock too ? 11. JASB, 7 (1838), 435-7. For a sketch of the elephant see id., plate 25, and for a photogradh of it, the frontispiece of V.A. Smithe's Early History of India. 12. The commence-ment of each fresh edict is marked by a short horizontal dash, 13. Inscriptions of Asoka, pp. 16,20. 14 Hultzsch, Inscription of Asoka, Introduction, 15. W.F, Grahame in IA, I (1872), 219.

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TULASI-PRAJNA, March, 1990 16. Cunningham's Inscriptions of Asoka, P. 19 f. In JPASB, 17. 232 f., Harit Krishna Deb very ingeniously explains svastika symbol as a monogram consisting of two Brahmi O's, and the m as the final letter of ihe sacred syllablo um. 17. Cunningham, op. cit., p. 18. For further attempts to copy the 'Jaugada inscrip tions I may refer to the same page and to R. Sewell's Lists of Antiquities, Vol. 1, P. 4. 18. Hultzsch, Inscription of Asoka p. 103 19. Text and translation from SK, Chatterji's ODBL, Calcutta University, Calcutta, 1926. p. 59. 20. A.C. Woolner's Introduction to Prakrit, Extract No. 35. 1917. 21. For this drama, See Henrich Luders, Bruchstueke buddhistischer Dramen, 1911, SBAW, 1911, pp. 388 ff. 22. Sanskrit Drama p. 36. 23. Sanskrit Drama, p. 87 24. See Keith, Sanskrit Drama, p. 120 f. 25. For Bhasa's Prakrit, see Wilhelm Printz, Bhasa's prakrit, Frankfurt, 1921, trans lated into English by P.V. Ramanujaswami, Journal of the Shri Venkatesvara Oriental Institute, IV, 1943 pp. 1-20. 103-22. 26. Sanskrit Drama, P. 121 27. Sanskrit Drama, P. 122 28. ani in Pali, ani in the Ardha-Magadhi of the Jain Canon Luders, SBAW. 1913 pp. 999 ff. 29. Keith refers in Sanskrit Drama p. 74. 30. Vide S.R. Banerjee's Prakstadhyaya by Kramadisvara, Prakrit text society, 1980 cf. Lassen's Institutiones Linguae Prakritikao, p. 21. 31: Sanskrit Drama, p. 166. Abbreviations : 52JRA AMg.--Ardha Magadhi IA-Indian Antiguary JASB-Journal of the Asiatic Society of Bengal JRAS-Journal of the Royal Asiatic Society Mg.--Magadhi ODBL-Origin and Development of Bengali Language ZDMG-Zeitschrift fur Deutschen Morgen Landischen Gesellschaft. DO

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phArma 4 (niyama 8 derivae) 1. prakAzaka-sthAna : lADanUM (nAgaura, rAjasthAna) 2. prakAzana avadhi : traimAsika 3. mudraka kA nAma : jaina vizva bhAratI presa, jaina vizva bhAratI, lADanUM-341306 4. prakAzaka kA nAma : zrI rAmasvarUpa garga, patrakAra, bhAratIya saMyojaka, presa-patra-pracAra-prakAzana jaina vizva bhAratI, presa lADana-341306 (rAja.) 5. sampAdaka kA nAma : DaoN0 nathamala TATiyA zrI rAmasvarUpa sonI, ema0 e0 DaoN0 maMgala prakAza mehatA patA : sabhI bhAratIya zikSA va zodha vibhAga, jaina vizva bhAratI, lADanaM-341306 (rAja.) 6. una vyaktiyoM ke nAma va pate / jaina vizva bhAratI, jo samAcAra patra ke svAmo (paMjIkRta saMsthA) hoM tathA jo samasta pUMjI ke lADanaM-341 306 (rAja.) eka pratizata se adhika ke sAjhedAra yA hissA hoN| __ maiM rAmasvarUpa gaga, patrakAra, etad dvArA ghoSita karatA hUM ki mero adhikatama jAnakArI evaM vizvAsa ke anusAra Upara die gae vivaraNa satya dinAMka 1-3-1960 rAmasvarUpa garga, patrakAra (prakAzaka ke hastAkSara)

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80.00 Registration Nos Postal Department : NUR--08 L Registrar of Newspapers for India : 28340/75 Vol.XV, No.4 TULASI-PRAJNA March, 1990 jaina vizva bhArato, lADanaM mahattvapUrNa prakAzana vAcanA pramukha : prAcAryazrI tulasI, vivecaka tathA sampAdaka : yuvAcAryazrI mahAprajJa prAgama graMtha 1. aMgasuttANi 1 (AyAro, sUyagaDo, ThANaM, samavAyo) 85.00 2. aMgasuttANi 2 (bhagavaI : vivAhapaNNattI) 60.00 3. aMgasuttANi 3 (NAyAdhammakahAno, uvAsagadasAno, aMtagaDadasAyo, aNuttarovavAiyadasAno, paNhAvAgaraNAi, vivAgasUrya) 4. navasuttANi (AvassayaM, dasaveAliyaM, uttarajjhayaNANi, naMdI, aNuogadArAI, dasAo, kappo, vavahAro, nisIhajjhayaNaM) pR0 1300 250.00 5. uvaMgasuttANi, khaNDa 1 (ovAiyaM, rAyapaseNiyaM, jIvAjIvAbhigame) 200.00 6. uvaMgasuttANi, khaNDa 2 7. bhagavatI-jor3a, bhAga-1 130.00 8. bhagavatI-jor3a, bhAga-2 170.00 6. dasaveAliyaM (dvitIya saMskaraNa) pRSTha 612 sAija DimAI 1/4 125.00 10. ThANaM pRSTha 1200 , 170.00 11. pAyAro-mUlapATha, hindI anuvAda tathA TippaNa 50.00 12. samavAo (dvAdazAMgI kA caturtha aga) pRSTha 468 sAija DimAI 1/4 15.. 13. sUyagaDo-1 (dvAdazAMgI kA dvitIya aMga) pRSTha 700, sAija DimAI 1/4 200.00 14. sUyagaDo-2 150.00 15. Agama zabdakoza (aMgasuttANi zabdasUcI) khaNDa 1, bhAga 1 (neTa) 20.00 16. dezI zabdakoza, (lagabhaga 14000 dezI zabda sahita), pR0 638 100-00 17. nirukta koza, sampAdaka : sAdhvI siddhaprajJA eva sAdhvI nirvANazrI 60-00 18. ekArthaka koza, sampAdaka : samaNI kusumaprajJA prAgametara graMtha 1. Illuminator of Jaina Tenets - Acharya Tulsi 150.00 Eng. Trans.-Dr. N.M. Tatia and Muni Mahendra Kumar 2. bhagavAn mahAvIra-prAcArya tulasI 5.00 3. zramaNa mahAvIra--yuvAcArya mahAprajJa 3000 8.50 Years of Selfless Dedication 15.00 5. jaina dharma ke prabhAvaka AcArya-sAdhvI saMghamitrA 50.00 6. pAia saMgaho, saMkalanakartA : muni vimalakumAra 20-00 7. tulasI maJjarI (prAkRta vyAkaraNa), : yuvAcArya mahAprajJa, - -: prApti-sthAna : Jain Vishva Bharati, Ladnun (Raj.) 341306 prakAzaka-madraka : rAmasvarUpa garga, saMyojaka, presa-patra-pracAra-prakAzana, jaina vizva bhAratI. lADanUM, dvArA jaina vizva bhAratI presa, lADanUM meM mudrit| Jain Education Internationa 7-00 50.00