Tulsi Prajna 1990 09

Author(s): Mangal Prakash Mehta
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/524563/1

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talasI prajJA TULASI-PRAJNA QUARTERLY RESEARCH JOURNAL OF ANEKANTA SODHA-PITHA, JAIN VISHVA BHARATI sitambara, 1960 aGka 2 anekAMta zodha-pITha jaina vizva bhAratI lADanUM (rAjasthAna) ,

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dharma aura darzana* - AcArya zrI tulasI dharma aura darzana ye do zabda haiM / prazna hai, dharma aura darzana eka haiM yA do ? dharma kyA hai ? darzana kyA hai ? mahApuruSoM ne anubhava kI AMkha se jisakA sAkSAt kiyA, vaha darzana hai / unhoMne vANI se jo rAstA batalAyA, vaha dharma hai| jaina-darzana kyA hai ? jina bhagavAn ne Atma-sAkSAtkAra ke stara para jo dekhA, vaha darzana hai / jina kA darzana jaina-darzana hai / 'jina' kisI kA nAma nahIM hai / yaha guNAtmaka zabda hai / jo vItarAga haiM, sarvajJa haiM, sarvadarzI haiM, ve jina haiN| jitane tIrthakara/kevalI hue haiM, ve saba jina haiM / hamAre jina/tIthaMkaroM kI anubhUtiyAM hI jaina-darzana hai| isI taraha buddha kI vANI bauddha-darzana kahalAtI hai / vedoM para Adhata darzana vaidikadarzana kahalAtA hai / veda kyA hai ? veda grantha haiN| vaidika logoM ke matAnusAra veda kisI manuSya dvArA racita nahIM haiM, sahaja haiM / bhagavAn ke mukha kI vANI haiM / isI krama meM muhammada sAhaba kA darzana islAma-darzana aura krAisTa kA darzana IsAI-darzana kahalAtA hai| jaba bhI koI puruSa draSTA banegA, sAkSAtkAra karegA, usakI vANI darzana bana jaaegii| dharma darzana ke dvArA nirdiSTa maMjila ko pAne kA rAstA hai / satya kA AcaraNa dharma hai| ahiMsA kA AcaraNa dharma hai| saMkSepa meM kaha sakate haiM, darzana hamAre lakSya kA nirdhAraNa karatA hai / dharma hameM use pAne kA rAstA batalAtA hai| hama jaina-darzana aura dharma ke prati AsthAzIla haiN| yadyapi AsthA bahuta UMcA tattva hai, para majila taka pahuMcane ke lie vaha paryApta nahIM hai / AsthA ke sAtha-sAtha tattva kI jAnakArI bhI apekSita hai| bhagavAn sirpha mArga batalAnevAle haiM, calanA hameM svayaM hogA / bhagavAn ne satya taka pahuMcane kA mArga batA diyA hai| aba hama apane viveka aura puruSArtha kA upayoga kreN| 'appaNA saccamesejjA'-AtmA se svayaM satya kA anveSaNa karo; mahAvIra kA antima mata maano| yaha saMdeza isa bAta kI ora spaSTa iMgita karatA hai ki sAdhanA ke kSetra meM vyakti svayaM khoja kare / kyoMki vaha manuSya hai, cetana hai vivekazIla hai| vaha bhitticitra nahIM hai| hama pratikSaNa isa bAta kA anubhava karate haiM ki hamArI cetanA sakriya hai| isalie hameM satya khojate rahanA hai / ananta satya ke sAkSAtkAra kA yahI mArga hai| * 'pravacana pAtheya' (san 1978-76) ke pravacana se sAbhAra

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- pradhAna-sampAdaka DaoN. nathamala TATiyA sampAdaka DaoN. maMgala prakAza mehatA pAstA anekAMta zodha-pITha jaina vizva bhAratI lADanUM (rAjasthAna)

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how -mom - - - ___khaNDa 16 sitambara, 1960 aMka 2 anukramaNikA 1. samaNI kusumaprajJA : uttarAdhyayana : eka samIkSAtmaka adhyayana 2. DaoN0 ke0 Ara0 candra : prAkRta vyAkaraNa meM prayukta madhyavartI pa aura va kI parIkSA 3. DaoN0 rajjana kumAra : pRthvIkAya : eka vivecana 4. naMdalAla jaina : jaina zAstroM meM bhakSyAbhakSya vicAra 5. DaoN. paramezvara solaMkI : 'trilokasAra' kA kalkI rAjA aura yUnAnI lekhakoM kA saiNDrAkoTasa kyA eka haiM ? 6. candrakAMta bAlI, upendranAtha rAya : sumatitaMtra kA zakarAjA aura usakA kAlamAna (pratikriyAeM) 7. Muni Mahendra Kumar : Theory of Relativity and Space Time 8. Dr. (Mrs.) Ratna Purohit : New Dimensions in Yoga Philosophy 9. Jagat Ram Bhattacharyya : Some Problems of Magadhi Dialect AjIvana zulka : ru0 501.00 vArSika zulka : 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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uttarAdhyayana: eka samIkSAtmaka adhyayana samaNI kusumaprajJA uttarAdhyayana ardhamAgadhI prAkRta bhASA meM nibaddha AcAra pradhAna Agama hai / isameM sAdhu ke AcAra evaM tattvajJAna kA sarala evaM subodha zailI meM varNana kiyA gayA hai / jArla zAnTiyara, DA. gerino, viTaranitsa, harmanajekobI Adi vidvAnoM ne ise Agama kI sUcI meM 41 vAM Agama grantha mAnA hai| isakI gaNanA mUlasUtroM meM kI gaI hai / zAnTiyara tathA pro0 paTavardhana ke anusAra isameM mahAvIra ke mUla zabdoM kA saMgraha hai, isalie ise mUlasUtra (Original-Text) kahA gayA hai| kiMtu yaha kathana yuktisaMgata nahIM lagatA kyoMki dazavakAlika mUlasUtra ke antargata hai, kiMtu AcArya zayyaMbhava dvArA pratipAdita hai| DA0 zUbiMga ne prAraMbhika sAdhu jIvana ke mUlabhUta niyamoM kA pratipAdaka hone ke kAraNa ise mUlasUtra kahA hai / phrAMsIsI vidvAn pro0 garino ke anusAra isa sUtra para aneka TIkATippaNiyAM likhI gaI isalie ise mUlasUtra kahA gayA / jaina-tattva-prakAza meM ullekha milatA hai ki yaha grantha samyaktva kI jar3a ko majabUta banAtA hai, isalie ise mUlasUtra kahA gayA hai| cUrNikAlIna zrutapuruSa kI mUla sthApanA meM AcArAMga aura sUtrakRtAMga kA sthAna thaa| uttarakAlIna zrutapuruSa ke mUlasthAna meM dazavakAlika aura uttarAdhyayana A ge| inheM mUlasUtra mAnane kA yahI sarvAdhika saMbhAvita hetu hai, aisA AcArya zrI tulasI kA maMtavya hai| ____ mUlataH AgamoM kA adhyayana unase prArambha hotA hai tathA usameM muni ke mUlaguNoMmahAvrata, samiti Adi kA nirUpaNa hai, ataH ye mUla sUtra kahalAte haiN| mUlasUtra kI saMkhyA evaM unake nAmoM ke bAre meM vidvAnoM meM kAphI matabheda hai kiMtu uttarAdhyayana ko sabhI ne ekasvara se mUlasUtra mAnA hai| kucha loga uttarAdhyayana, Avazyaka aura dazavaikAlika-ina tInoM ko hI mUlasUtra ke rUpa meM svIkRta karate haiM / viTaranitsa ne ina tInoM ke atirikta piMDaniyukti ko aura grahaNa kiyA hai| kucha mAnyatAoM ke anusAra piDaniyukti, odhaniyukti sahita pAMca mUlasUtra svIkRta haiN| kahIM-kahIM Avazyaka ko bhI mUlasUtra ke antargata parigaNita kiyA hai| terApaMtha kI mAnyatAoM ke anusAra dazavakAlika, uttarAdhyayana, naMdI aura anuyogadvAra ina cAra sUtroM ko mUlasUtra ke antargata svIkRta kiyA gayA hai| mUlasUtra kA vibhAjana vikrama kI 11 vIM12 vIM zatAbdI ke bAda huA hai aisA adhika saMbhava lagatA hai kyoMki uttarAdhyayana kI cUNi evaM TIkA maiM aisA koI ullekha nahIM hai / bama 16, aMka 2 (sita0, 60)

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mUlasUtroM kI saMkhyA kI bhAMti usake krama meM bhI aMtara milatA hai / jaina sAhitya ke bRhad itihAsa meM nimna krama milate haiM / 1. uttarAdhyayana, Avazyaka, dazavakAlika / 2. uttarAdhyayana, Avazyaka, dazavaikAlika, piNddniyNkti| 3. uttarAdhyayana, dazavakAlika, Avazyaka, piMDaniyukti tathA odhniyukti| 4. uttarAdhyayana, Avazyaka, piMDaniyukti tathA odhaniyukti, dazavakAlika / uttarAdhyayana kA parigaNana dharmakathAnuyoga meM kiyA gayA hai| kiMtu AcAra kA pratipAdana hone se caraNakaraNAnuyoga tathA dArzanika vivecana hone se dravyAnuyoga ke antargata bhI isako rakhA jA sakatA hai / digambara sAhitya meM aMgabAhya ke 14 prakAroM meM sAtavAM dazavaikAlika aura AThavAM uttarAdhyayana kA sthAna hai / naMdIsUtra meM kAlikasUtroM kI gaNanA meM pahalA sthAna uttarAdhyayana tathA utkAlika kI gaNanA meM pahalA sthAna dazavakAlika kA hai| naMdI meM "uttarajjhayaNANi" yaha bahuvacanAtmaka nAma milatA hai| uttarAdhyayana ke aMtima zloka tathA niyukti meM bhI 'uttarajjhAe' aisA bahuvacanAtmaka nAma milatA hai| cUNikAra ne chattIsa uttarAdhyayanoM kA eka zrutamkaMdha (eka grantha rUpa) svIkAra kiyA hai| isa bahuvacanAtmaka nAma se yaha phalita hotA hai ki uttarAdhyayana adhyayanoM kA yoga mAtra hai, ekakartRka grantha nhiiN| uttarAdhyayana sUtra meM tIna zabdoM kA prayoga hai-uttaraadhyayana aura uttara zabda ke artha ke bAre meM vidvAnoM meM kAphI vicAra bheda hai / uttarazabda ke tIna artha ho sakate haiM1. pradhAna, 2. javAba, 3. prvrtii| haribhadra ke anusAra yahAM uttara zabda kA prayoga pradhAna yA ati prasiddha artha meM huA hai / pro0 jekobI, bebara tathA zAnTiyara ne bhI isI tathya kA ullekha kiyA hai| isake viparIta "uttarakAMDa", "uttararAmAyaNa", "uttarakhaMDa", uttaragrantha Adi nAmoM kI laMbI sUcI milatI hai / jisameM uttara zabda kA artha paravartI yA antima artha meM huA hai| uttarAdhyayana ke niyuktikAra ne uttarazabda ke 15 nikSepa kie haiM / niyukti ke anusAra yaha AcArAMga sUtra ke bAda par3hA jAtA thA ata: isakA nAma uttarAdhyayana pdd'aa|' TIkAkara zAMtyAcArya ne ise spaSTa karate hue kahA hai ki dazavaikAlika kI racanA ke bAda yaha sUtra dazavakAlika ke bAda par3hA jAne lgaa| jekobI uttara zabda ke isI artha se sahamata hai| pro0 lAyamana ke anusAra AcArAMga Adi granthoM ke uttarakAla meM racA hone ke kAraNa yaha uttarAdhyayana kahA jAtA hai / uttara zabda kA prayoga paravartI yA aMtima artha meM huA hai, ataH zAnTiyara ne uttarAdhyayana kA artha kiyA hai antima adhyAya / jaina paramparA meM yaha mAnyatA bhI bahuta prasiddha hai ki mahAvIra ne apane nirvANa se pUrva 55 adhyayana puNya-pApa ke tathA chattIsa apuTuvAgaraNAI arthAt binA pUche 36 praznoM ke uttara die| ataH vidvAnoM kA yaha kathana hai ki yaha chattIsaM apuTThavAgaraNAiM zabda uttarAdhyayana se hI saMbaMdhita honA cAhie kyoMki jaina paramparA meM koI dUsarA grantha nahIM hai jisake 36 adhyayana hoN| isa kathana tulasI prazA

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kI puSTi meM zAnTiyara Adi vidvAn uttarAdhyayana kI aMtima gAthA ko pramANa ke rUpa meM prastuta karate haiM ki mahAvIra uttarAdhyayana kA kathana karate hue parinirvANa ko prApta hue| iu pAukare buddhe, nAyae prinivvue| chattIsaM uttarajmAe, bhavasiddhIya sammae / / (u0 36 / 268) kintu isa kathana kI satyatA meM saMdeha hai| vidvAnoM kI mAnyatA hai ki uttarAdhyayana ke mahattva ko prakaTa karane ke lie bAda meM uparokta gAthA jor3a dI gaI hai| TIkAkAra zAntyAcArya uttarAdhyayana ko mahAvIra nirvANa ke aMtima upadeza ke rUpa meM mAnane ko taiyAra nahIM haiM / ataH unhoMne parinivvue kA artha svasthIbhUta kiyA hai / uttara zabda pUrva sApekSa hai / cUrNikAra ne prastuta adhyayanoM kI tIna prakAra se yojanA kI hai| 1. sa uttara-pahalA adhyayana 2. niruttara-chattIsavAM adhyayana 3. sauttara niruttara-bIca ke sAre adhyayana / digambara AcAryoM ne bhI uttara zabda kI aneka dRSTikoNoM se vyAkhyA kI hai / dhavalAkAra ke anusAra uttarAdhyayana uttarapadoM kA varNana karatA hai / yahAM uttara zabda samAdhAna sUcaka hai| aMgapaNNatti meM uttara ke do artha haiM-1. kisI grantha ke pazcAt paDhA jAne vAlA 2. praznoM kA uttara dene vAle adhyayana / uttara ke bAda dUsarA zabda adhyayana hai| yadyapi adhyayana zabda sAmAnyatayA par3hane ke lie prayukta hotA hai kiMtu prastuta saMdarbha meM isakA prayoga pariccheda prakaraNa aura adhyAya ke artha meM huA hai / niyuktikAra evaM TIkAkAra zAntyAcArya ne isa zabda para niyukti Adi kI dRSTi se kAphI vimarza kiyA hai| kiMtu isakA mUla artha pariccheda yA adhyAya ke lie hI huA hai| sUtra zabda kA sAmAnya artha hai-jisameM zabda kama tathA artha vipula ho / jaisepAtaMjala yogasUtra, tatvArtha sUtra, brahmasUtra Adi / uttarAdhyayana sUtra meM paramparAgata mAnyatAoM ke viparIta sUtrarupatA kA abhAva hai tathA vistAra adhika hai| yadyapi AtmArAmajI ne aneka uddharaNoM ke mAdhyama se ise sUtragrantha siddha karane kA prayatna kiyA hai kiMtu sAmAnyavyavahAra meM prayukta sUtra zabda kA lakSaNa isa grantha meM ghaTita nahIM hotA hai| zAnTiyara kA bhI mAnanA hai ki sUtra zabda kA prayoga isake lie saTIka nahIM huA hai kyoMki vidhividhAna, darzana natha tathA vyAkaraNa Adi graMthoM meM sUtrAtmaka zailI apanAI jAtI hai| aisA adhika saMbhava lagatA hai ki vaidika paramparA meM sUtra zabda kA prayoga adhika pracalita thaa| jainoM ne bhI paramparA meM sUtrAtmaka zailI na hote hue bhI graMtha ke sAtha sUtra zabda jor3a diyaa| niyuktikAra ke anusAra yaha graMtha kisI eka kartA kI kRti nahIM kiMtu yaha saMkalana gratha hai / unake anusAra isake kartRtva ko cAra bhAgoM meM vibhakta kiyA jA sakatA hai / 'aMgappabhavA jiNabhAsiyA ca patteyabuddha saMvAyA' / khaNDa 16, aMka 2 (sita0, 60)

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1. aMgaprabhavaH -dUsarA adhyayana (parIhyavibhattI) 2. jinabhASita:-dasavAM adhyayana (dumapattayaM) 3. pratyeka buddha bhASitaH-AThavAM adhyayana (kAvilIyaM) 4. saMvAda samutthitaH-navAM mora teIsavAM adhyayana (namipavvajjA) vAdideva zAMtisUri ne ise spaSTa karate hue kahA hai ki uttarAdhyayana sUtra kA dUsarA adhyayana dRSTivAda se liyA gayA hai / drumapuSpikA nAmaka dasavAM adhyayana mahAvIra dvArA prarUpita hai / kApilIya nAmaka AThavAM adhyayana pratyekabuddha kapila ne pratipAdita kiyA hai tathA kezigautamIya nAmaka teIsavAM adhyayana saMvAda rUpa meM pratipAdita hai| (uzA~TI 15:6) yadyapi uttarAdhyayana meM sabhI adhyayanoM kI viSaya vastu bahuta vyavasthita aura suniyojita hai phira bhI yaha AzaMkA hotI hai ki kyA sabhI adhyayana eka vyakti dvArA nirUpita haiM / isa prazna ke samAdhAna meM jekobI kA maMtavya hai ki isa pratha meM abhivyakti kI bhinnatA hai| zailI kI bhI bhinnatA hai / eka lekhaka kI kRti meM aisA nahIM ho sakatA / para ye saba kaba race gae, isakA vyavasthita rUpa kaba banA, yaha kahanA kaThina hai| kiMtu ve apanI mAnyatA prastuta karate hue kahate haiM ki isakA adhikAMza bhAga bahuta purAnA hai / kucha vidvAn aisA mAnate haiM ki uttarAdhyayana ke prathama 18 adhyayana prAcIna haiM tathA uttaravartI aThAraha adhyayana arvAcIna / kiMtu isa mata kI puSTi kA koI sabala prAmaNa nahIM hai| kiMtu itanA nizcita hai ki isake kaI adhyayana prAcIna haiM tathA kaI arvAcIna / ____ AcArya zrI tulasI ke maMtavyAnusAra uttarAdhyayana ke adhyayana I0 pU0 600 se IsavI san 400 lagabhaga hajAra varSa kI dhArmika evaM dArzanika dhArA kA pratinidhitva karate haiM tathA vIranirvANa ke eka hajAra varSa bAda devadhigaNI ne prAcIna evaM arvAcIna adhyayanoM kA saMkalana kara ise ekarUpa kara diyA / ina saba tathyoM se yaha siddha hotA hai ki yaha saMkalanasUtra hai, eka kartRka nhiiN| isakA pravacana bhI kisI eka kAla meM na hokara vibhinna samayoM meM huA hai / viMTaranitsa isI mata se sahamata haiM / kucha aMza bAdameM sthaviroM dvArA jor3e gae haiN| isakA pramANa hai 'kozigautamIya adhyayana' / mahAvIra svayaM apane mukha se apanI prazaMsA nahIM karate / dUsarI bAta samyaktva parAkrama meM jo praznottara haiM ve aMgasUtroM ko praznottara zailI se bilakula bhinna haiM / jArla zAnTiyara kA abhimata hai ki yaha prArambha meM mUla rUpa se bauddha graMtha dhammapada aura suttanipAta ke samAna thaa| prArambha meM saMbhavataH isameM saiddhAntika viSayoM kA pratipAdana karane vAle adhyayana nahIM the| kevala saMnyAsI jIvana kI divyatA evaM aneka AdhAra se sambandhita dhArmika kathAeM saMkalita thIM / kAlAntara meM yaha anubhava kiyA gayA ki isameM dhArmika, saiddhAntika, dArzanika viSayoM kA aura samAveza kiyA jAe / ataH paravartI kAla meM isameM saiddhAntika, dArzanika Adi viSaya jor3a die gae / kucha vidvAnoM kI abhidhAraNA hai ki uttarAdhyayana meM zuddha saiddhAntika viSayoM kA pratipAdana karane vAlA gadya bhAga apekSAkRta arvAcIna aura zeSa bhAga prAcIna hai| uttarAdhyayana ke dasaveM adhyayana tathA kalpasUtra, harivaMzapurANa, triSaSTizalAkA tulasI prajJA

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puruSa caritra Adi granthoM ke ullekhoM se pratIta hotA hai ki isake kama-se-kama kucha aMzoM ke vyAkhyAtA mahAvIra rahe haiM / kiMtu parivartana evaM parivardhana kA krama mahAvIra nirvANa se prArambha hokara valabhI vAcanA ke samaya taka calatA rhaa| racanAkAla uttarAdhyayana kA ullekha digambara graMthoM meM Adara ke sAtha ullikhita hai| isase spaSTa hai ki saMghabheda hone se pUrva hI yaha eka sAtha graMtha ke rUpa meM pratiSThita ho cukA thA / anyathA digambara paramparA meM isakA ullekha nahIM miltaa| ___zAMtyAcArya ke anusAra dazavakAlika kI racanA ke bAda yaha dazavakAlika ke bAda par3hA jAne lgaa| isa bAta se spaSTa hai ki uttarAdhyayana kI racanA dazavakAlika se pUrva ho cukI thii| dazavakAlika ke kartA zayyaMbhava sUri haiM jinakA samaya vIra nirvANa ke 75 varSa bAda mAnA jAtA hai| isa prakAra uttarAdhyayana kI prAcInatA eka ora to mahAvIra nirvANa kAla taka jA pahuMcatI hai to dUsarI ora aise bhI ullekha haiM jisase uttarAdhyayana ke adhyayanoM kI paravartitA siddha hotI hai / isa sUtra meM varNita jAtivAda, dAsaprathA, yajJa evaM tIrthasthAna Adi kA varNana prAcInatA ke dyotaka haiN| adhyayana evaM viSayavastu uttarAdhyayana ke 36 adhyayana haiM tathA 1638 zloka haiN| isake pratyeka adhyayana apane Apa meM pUre haiM aura unameM Apasa meM koI sambandha parilakSita nahIM hotaa| samavAyAMga meM jina 36 adhyayanoM kA nAmollekha milatA hai ve vartamAna meM upalabdha uttarAdhyayana ke adhyayanoM ke nAmoM se kucha bhinna haiM / nAmoM kI bhinnatA hone para bhI viSayagata bhinnatA nahIM haiM / niyuktikAra dvArA nirdiSTa nAmoM meM bhI kucha vaiSamya dikhAI detA hai| nAma uttarAdhyayana 1. vinayazruta 2. parISahapravibhakti 3. cAturaMgIya 4. asaMskRta 5. akAbhamaraNIya 6. kSullaka nigraMthIya 7. urabhrIya 8 kApilIya 6. namipravrajyA 10. drumapatraka 11. bahuzrutapUjA niyuktikAra 1. vinayazruta 2. parISaha 3. caturaMgIya 4. asaMskRta 5. akAbhamaraNa 6. nigraMtha 7. aurabhra 8. kApilIya 6. namipravrajyA 10. drumapatraka 11. bahuzrutapUjA samavAo 1. vinayazruta 2. parISaha 3. cAturaMgIya 4. asaMskRta 5. akAbhamaraNIya 6. puruSavidyA 7. aurabhrIya 8. kApilIya 6. namipravrajyA 10. dumapatraka 11. bahuzrutapUjA khaNDa 16, aMka 2 (sita0, 60)

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12. harikezIya 12. harikeza 12. harikezIya 13. citrasaMbhUti 13. citrasaMbhUti 13. citrasaMbhUta 14. iSukArIya 14. iSukArIya 14. iSukArIya 15. sabhikSuka 15. sabhikSu 15. sabhikSuka 16. brahmacaryasamAdhi sthAna 16. samAdhisthAna 16. samAdhisthAna 17. pApazramaNIya 17. pApazramaNIya 15. pApazramaNIya 18. saMjatIya 18. saMyatIya 18. saMjatIya 16. mRgAputrIya 16. mRgacArikA 16. mRgacArikA 20. mahAnigraMthIya 20. nigraMthIya 20. anAthapravrajyA 21. samudrapAlIya 21. samudrapAlIya 21. samudrapAlIya 22. rathanemIya 22. rathanemIya 22. rathanemIya 23. kezigautamIya 23. kezigautamIya 23. gautamakezIya 24. pravacanamAtA 24. samiti 24. samiti 25. yazIya 25. yajJIya 25. yajJIya 26. sAmAcArI 26. sAmAcArI 26. sAmAcArI 27. khaluMkIya 27. khaluMkIya 27. khaMluMkIya 28. mokSamArgagati 28. mokSagati 28. mokSamArgagati 26. samyaktvaparAkrama 26. apramAda 26. apramAda 30. tapomArgagati 30. tapa 30. tapomArga 31. caraNavidhi 31. caraNa 31. caraNavidhi 32. pramAdasthAna 32. pramAdasthAna 32. pramAdasthAna 33. karmaprakRti 33. karmaprakRti 33. karmaprakRti 34. lezyAdhyayana 34. lezyA 34. lezyAdhyayana 35. anagAramArgagati 35. anagAramArga 35. anagAramArga 36. jIvAjIvavibhakti 36. jIvAjIvavibhakti 36. jIvAjIvavibhakti jekobI kI mAnyatA hai ki uttarAdhyayana aura sUtrakRtAMga meM samAnatA hai| kiMtu uttarAdhyayana vistAra se evaM nipuNatA se racA gayA hai| isakI viSaya vastu saMkSepa meM isa prakAra hai 1. muni ko apanI mUlacaryA kA avabodha denaa| 2. udAharaNoM evaM ghaTanAoM dvArA muni jIvana ko yazasvI bnaanaa| 3. adhyAtmapatha meM Ane vAle khataroM se muni ko avagata kraanaa| 4. muni ko jaina siddhAntoM kI saMkSipta jAnakArI denaa| bhASA zailI isakI mUla bhASA ardhamAgadhI prAkRta hai parantu kahIM-kahIM mahArASTrI prAkRta ke prayoga bhI bahulatA se milate haiN| isameM vyAkaraNa sambandhI viziSTa prayoga bhI milate tulasI prajJA

Page #11
haiM jo Aja bhASAzAstrIya dRSTi se atyanta mahattvapUrNa haiM / isameM sUkta aura subhASitoM kA bahulatA se prayoga huA hai| viMTaranitsa ne ise zramaNa kAvya kI koTi meM rakhA hai| isa graMtha kI zailI anya AgamoM kI bhAMti jaTila evaM samAsapradhAna nahIM hai apitu subodha aura sarasa hai / uttarAdhyayana kI bhASA kitanI prAcIna hai tathA kitanI arvAcIna hai isakI vistRta carcA zAnTiyara, jekobI aura viMTaranitsa Adi vidvAnoM ne kI hai / isameM saMvAdAtmaka zailI meM gaMbhIra artha kA pratipAdana hai / 23 vAM aura 26 vAM adhyayana bhASA kI dRSTi se prAcIna lagatA hai| anya graMthoM se tulanIya prasaMga uttarAdhyayana meM aneka aise sthala, prasaMga, kathAnaka yA gAthAeM haiM jo usI rUpa meM yA parivartana ke sAtha bauddha evaM vaidika sAhitya vizeSakara mahAbhArata meM milatI haiM / kiJcita isa prakAra ke aneka prasaMgoM kI tulanA viTaranitsa, harmana jekobI, lyUmena tathA jAlezAnTiyara Adi vidvAnoM ne kI hai / dhammapada se isake aneka padya tulanIya haiN| isake atirikta zvetAmbara graMtha mUlAcAra meM bhI isake viSaya meM sAmya hai| uttarAdhyayana meM dravya, guNa, paryAya kI paribhASAeM haiN| isakI tulanA kramaza: vaizeSika darzana ke dravya, guNa aura karma se kI jA sakatI hai / rAjA nami kI kathA bauddha aura vaidika donoM paramparAoM meM milatI hai| harivaMza muni kI kathA kucha aMtara ke sAtha bauddhoM ke mAtaMga jAtaka meM milatI hai| isa adhyayana kI aneka gAthAeM bhI tulanIya hai / citrasaMbhUta kathA tathA iSukAra kathA kI tulanA kramazaH citrasambhUta jAtaka tathA hatthipAla jAtaka se kI jA sakatI hai / rathanemIya adhyayana meM zrIkRSNa kA varNana vaidika sAhitya se tulanIya hai / mRgAputra kI kathA bhI bauddha sAhitya meM milatI hai| saMdarbha : 1. jaina tatva prakAza, pR0 43 . 2. naMdI TIkA, pR0 72 3. uni 3; kama uttareNa pagayaM AyAraeseva uvarigAiM tu / tamhA u uttarA khalu ___ ajjhayaNA huMti nAyatvA / / u. cUNi 4. uzAMTo pa 5; Aratastu dazavakAlikottarakAlaM..... iti 5. sekreTa buksa Apha da isTa 6. dhavalA, pR0 87 7. uzAMTI 55 100 khaNDa 16, baMka 2 (sita0, 60)

Page #12
prAkRta vyAkaraNa meM prayukta madhyavartI pa aura va kI parIkSA 0 DaoN0 ke0 Ara0 candra* prAkRta vyAkaraNakAroM ne madhyavartI pakAra aura vakAra ke sambandha meM dhvani-parivartana ke jo niyama diye haiM ve zilAlekhoM aura sAhitya meM kahAM taka aucitya rakhate haiM usI kA yahAM adhyayana kiyA jA rahA hai| isa vizleSaNAtmaka adhyayana se spaSTa hogA ki sAhitya aura vyAkaraNa meM kitanA antara hai / madhyavartI alpaprANa vyaMjanoM (Tavarga ke sivAya) ke prAyaHlopa ke viSaya meM hemacandra kA sUtra isa prakAra hai : kagacajatadapayavAM prAyo luk (8-1.177) isa sUtra se spaSTa hai ki anya alpaprANa vyaMjanoM kI taraha pakAra kA bhI prAyaHlopa hotA hai| isa sUtra ke pazcAt anya sthala para pakAra ke viSaya meM jo sUtra diyA gayA hai vaha isa prakAra hai po vaH (8.1.231) isa sUtra kI vRtti meM kahA gayA hai ki pakAra kA prAyaH vakAra hotA hai / sUtra kI vRtti isa prakAra hai ____ svarAtparasyAsaMyuktasyAnAveH pasya prAyo vo bhavati / ye donoM sUtra kyA eka dUsare ke virodhI nahIM haiM ? ina donoM kA samAdhAna vRtti meM isa prakAra kiyA gayA hai etena pakArasya prAptayorlopavakArayoryasmin kRte zrutisukhamutpadyate sa tatra kAryaH / arthAt zrutisukhAnusAra lopa yA va kiyA jA sakatA hai| isakA artha to yaha huA ki donoM sUtroM meM jisa prAyaH zabda kA upayoga kiyA gayA hai vaha nirarthaka bana jAtA hai / vyAkaraNakAra kyA eka tarapha paraMparA kA anusaraNa kara rahe haiM aura dUsarI tarapha usI meM saMzodhana kara rahe haiM kyA ? ina vidhAnoM meM spaSTatA kA abhAva dRSTigocara hue binA nahIM rhtaa| vararuci ke vyAkaraNa meM bhI yahI doSa najara AtA hai| unake prAkRta-prakAza meM pahale prAyaH lopa aura punaH prAyaH va hone kA Adeza hai / vRtti meM phira kahA gayA hai-jahAM para lopa nahIM ho vahAM para va bana jAtA hai*vibhAgAdhyakSa, prAkRta-pAli vibhAga, gujarAta yUnivarsiTI, ahamadAbAda-6 - tulasI prajJA

Page #13
kagacajatadapayavA prAyo lopaH (2.2) povaH (2.15 ) vRtti :- prAyograhaNAdyatra lopo na bhavati tatrAyaM vidhiH / trivikrama apane prAkRta zabdAnuzAsanam meM hemacaMdra kA hI zabdaza: anusaraNa karate haiM / ( dekhie --sUtra 1.3.8; 1.3.9 aura 1.3.55 evaM antima sUtra kI vRtti) / mArkaMDeya bhI apane prAkRta sarvasva meM ( sUtra naM0 202 aura 2.14 ) aisA hI vidhAna karate haiM / unhoMne hemacaMdra aura vararuci kI taraha koI samAdhAna nahIM kiyA hai| isa dRSTi se bharatanATyazAstra kA vidhAna kucha alaga sA lagatA hai / unhoMne anya madhyavartI vyaMjanoM ke sAtha meM pakAra kA lopa nahIM rakhA hai parantu lopa ke badale meM pakAra ke vakAra meM badalane kI bAta alaga se udAharaNa dekara kahI hai| lopa ke sUtra meM pakA ullekha hI nahIM hai-- kigatadathavA lopamatthaM ca se vahanti sarA ( 17.7 ) phira pakAra ke lie alaga se sUcita kiyA hai kiApaNa mAvANaM bhavati pakAreNa vatvayuktena (17.14) ______ vyAkaraNakAroM ke ina paraspara virodhI vidhAnoM evaM bharatamuni ke Adeza ko dhyAna meM lete hue kyA aisA nahIM ho sakatA thA ki prAyaH lopa kA jo sUtra hai usameM pakAra kA samAveza nahIM karake usake lie aisA vidhAna banAte ki pakAra kA lopa yA vakAra vaikalpika hai / zilAlekhIya evaM sAhityika pramANoM ke AdhAra para aisA niyama banAnA bhI ucita nahIM ThaharatA hai / meheNDale dvArA kiye gaye adhyayana kA sAra yaha hai ki zilAlekhoM meM madhyavartI pakAra kA adhikatara vakAra pAyA jAtA hai ( dekhie pR0 273 se 275) / pizala mahodaya (147 ) ke anusAra bhI madhyavartI pakAra kA lopa kabhI-kabhI hI hotA hai jabaki adhikatara vakAra hI hotA hai / sAhityika udAharaNa bhI yahI tathya spaSTa karate haiM / vividha graMthoM kI bhASA kA vizleSaNa yahAM para udAharaNa ke lie prastuta kiyA jA rahA hai (a) sAhitya meM madhyavartI pa kA lopa yA vakAra ( prantha-nAma) pa yathAvat yA va 1 (i) setubandham AzvAsa 2 (ii) gAthAsaptazatI zataka 3,1 se 50 gAthA (iii) svapnavAsavadattam aMka 1,2,3 6 (iv) isi bhAsiyAI (ka) a. 26, varddhamAna (kha) a. 31, pArzva o khaNDa 16, aMka 2 ( sita0, 60 ) 0 25 34 26 23 11 yA lopa (v) uttarAdhyayana, a. 13 ( AlsaDarpha ke anusAra no ( 6 ) ke saMskaraNAnusAra ] prAcIna padyoM kA vizleSaNa ) 1 13 3 0 [zArpeNTiyara evaM puNyavijayajI 8 0 pratizata vakAra 60 62 74 100 61 63

Page #14
(vi) vizeSAvazyaka bhASya 2 73 . (101 se 200 gAthAeM) (vii) pajjosavaNA (kalpasUtra 232 se 261 saMpA. puNyavijayajI) 12 (viii) bRhat kalpasUtra, a. 1 17 / (ghAsIlAlajI) (ix) sUtrakR0 itthIparinnA (ka) AlsaDarpha saMskaraNa (kha) ma0 ja0 vidyAlaya (x) paNNavaNAsUtra (sUtra 1 se 74, 3 20 136 se 147) (xi) SaTkhaNDAgama (1.1 se 81 sUtra) 3 16 (ba) va ke lopa kI sthiti __ madhyavartI vakAra kA prAyaH lopa hotA hai aisA jo niyama diyA gayA hai vaha bhI ucita nahIM lagatA hai / pizala mahodaya (186) ke anusAra kabhI-kabhI hI lopa hotA hai| meheNDale ke anusAra (pR0 274-275) zilAlekhoM meM madhyavartI vakAra kA lopa kvacit hI hotA hai / sAhitya meM va kA lopa yathAvat pratizata yathAvat (i) svapnavAsavadattam (aMka 1,2,3) 0 46 100 (ii) gAthAsaptazatI (3.1-50) 10 12 (iii) setubandham (sarga 2.1 se 46) 15 svapnavAsavadattam jaisI prAcIna kRti meM va kA lopa nahIM milatA hai jabaki paravartI mahArASTrI'prAkRta kRtiyoM gA0 sa0 za0 aura se0 ba0 meM va kA lopa mila rahA hai / kyA isI kAraNa vararuci ko va ke lopa kA sUtra meM ullekha karanA par3A yA paravartI sampAdakoM para vararuci kA prabhAva par3A / nIce diye jA rahe ardhamAgadhI aura zaurasenI ke prAcIna granthoM kI bhASA kA vizleSaNa bhI yahI sAbita karatA hai ki unameM vakAra kA prAyaH lopa nahIM mila rahA hai| lopa yathAvat pratizata yathAvat (iv) isibhAsiyAI (ka) a0 26 vardhamAna 0 14 100 (kha) a0 31 pAva 100 (v) sUtrakR* itthIparinnA (ka) AlsaDarpha 100 (zeSAMza pRSTha 34 para tulasI prajJA 37

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pRthvIkAya: eka vivecana DaoN0 rajjana kumAra* __isa saMsAra meM aise bhI jIva pAe jAte haiM jo bAhya anubhUtiyoM kA saMvedana mAtra eka indriya kI sahAyatA se hI karate haiM, isalie inheM ekendriya jIva kahA jAtA hai| krama se jIvoM kA vikAsa hotA jAtA hai aura usake indriyoM kI saMkhyA bar3hatI jAtI hai| jIva ke vikAsa evaM indriyoM kI saMkhyA meM gaharA saMbaMdha hai| yaha vyAvahArika evaM svaanubhava kI hI bAta hai, kyoMki hama dekhate haiM ki jyoM-jyoM jIvoM kA vikAsa hotA jAtA hai tyoM-tyoM unakI sAMsArika anubhUtiyoM ke saMvedana karane kI kSamatA bar3hatI jAtI hai / jaise-ekendriya meM mAtra sparza karane kI kSamatA hotI hai, parantu isase vikasita jIva dvIndriya meM sparza aura rasa arthAt svAda grahaNa kI kSamatA hotI hai| tAtparya yaha hai ki ekendriya meM jahAM mAtra sparzan indriya hotI hai, vahIM dvIndriya meM sparzana aura rasan indriya hotI hai / isI taraha trIndriya, caturindriya, paMcendriya Adi jIva ko samajhanA caahie| yaha spaSTa hI hai ki ekendriya se dvIndriya adhika vikasita hai, dvIndriya se trIndriya, trIndriya se caturindriya aura caturindriya se paMcendriya krama se adhika vikasita jIva hai| pratyeka indriya kA apanA alaga-alaga viSaya hotA hai tathA eka indriya anya dUsarI indriya ke viSaya ko grahaNa nahIM kara sakatI hai / ataH jyoM-jyoM jIvoM meM vibhinna taraha kI indriyoM kA vikAsa ho jAtA hai tyoM-tyoM krama se unameM bAhya saMvedanAoM kI anubhUti kI kSamatA bar3hatI jAtI hai / indriyoM kI saMkhyA vikasita jIvoM meM krama se kyoM bar3hatI jAtI hai ise isa taraha samajhA jA sakatA hai-jIva kA jaba vikAsa hogA taba usakI AvazyakatAeM bar3hegI aura bar3hI AvazyakatA kI pUrti karane ke lie sAdhana kI AvazyakatA hogii| cUMki saMvedanAoM kI anubhUti indriyoM ke dvArA hI saMbhava hai ataH indriya kI saMkhyA aura jIva ke vikAsa kA sambandha samajha meM A jAtA hai| jIva-vijJAna bhI isa bAta se sahamata hai ki jIvoM ke vikAsa ke sAtha-sAtha indriyoM kI saMkhyA meM bhI vRddhi hotI hai / yadyapi jIva vaijJAnikoM ne mAtra indriyoM ke AdhAra para hI jIva kI vikAsazIlatA kA mApadaMDa nirdhArita nahIM kiyA hai, paraMtu isase iMkAra bhI nahIM kiyA jA sakatA hai / kyoMki jIva ke vibhinna vargoM ke vibhAjana meM yaha bAta parilakSita ho jAtI hai ki choTe-choTe jIvoM meM indriya kI saMkhyA kama hotI hai aura niraMtara vikAsa ke phalasvarUpa unameM indriya kI saMkhyA bar3hatI jAtI hai| udAharaNa svarUpa * risarca esosieTa, bhogIlAla leharacaMda zodha saMsthAna, dillI khaNDa 16, aMka 2 (sita0, 60)

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amIbA eka atyaMta sUkSma jIva hai, isameM mAtra eka indriya sparza kI hotI hai aura isI indriya kI sahAyatA se vaha apanA sampUrNa kArya sampanna karatA hai / tAtparya yaha hai ki jainagraMthoM kI hI taraha jIva vijJAna meM bhI ekendriya se lekara paMcendriya taka ke jIvoM kA ullekha milatA hai| paMcasaMgraha' meM spaSTa rUpa se kahA gayA hai ki "jo jIva eka sparzanendriya ke dvArA hI apane viSaya ko jAnatA hai, dekhatA hai, bhogatA hai, svAmitva karatA hai aura usakA sevana karatA hai, vaha ekendriya jIva hai|" tAtparya yaha hai ki ekendriya jIva apane jIvana kI sArI kriyAoM kA sampAdana mAtra eka indriya (sparza) kI sahAyatA se karatA jainagraMthoM meM ekendriya jIvoM ko pAMca vargoM meM vibhAjita kiyA gayA hai:1. pRthvIkAya, 2. apkAya, 3. tejaskAya, 4. vAyukAya aura 5. vanaspatikAya / 1. pRthvIkAya --- pRthvIkAya hI jina jIvoM kA zarIra hai, ve pRthyIkAya kahalAte haiN| ___ kAya kA artha zarIra hotA hai| 2. apkAya-'ap' arthAt jala hI jina jIvoM kA zarIra yA kAya hotA hai, unheM __ apkAya kahA jAtA hai| 3. tejaskAya-teja yA agni hI jina jIvoM kI kAyA yA zarIra hai, ve tejaskAya jIva haiN| 4. vAyukAya-vAyu yA havA hI jinakA kAya hai, ve vAyukAya jIva kahalAte haiN| 5. vanaspatikAya-latAdi vanaspati ho jinakA kAya hai, unheM vanaspatikAya jIva kahA jAtA hai| jainagraMthoM meM isa taraha se kula pAMca prakAra ke ekendriya jIvoM kA ullekha milatA hai aura ina pAMcoM kA krama isa prakAra hai-pahale pRthvIkAya tatpazcAt krama se apakAya, tejaskAya, vAyukAya aura vanaspatikAya / yaha krama kyoM rakhA gayA isa prazna kA samAdhAna isa prakAra se kiyA jA sakatA hai-pRthvI samasta prANiyoM ko AdhAra pradAna karatI hai| AdhArakartA hone ke kAraNa ise prathama sthAna para rakhA gayA hai| apkAyika pRthvI ke Azrita haiM, isa kAraNa apkAyika ko grahaNa kiyA gayA hai| tatpazcAt unake pratipakSI agnikAya ko rakhA gayA hai / agni vAyu ke samparka meM Ane para bar3hatI hai, isI kAraNa isake bAda vAyukAya ko rakhA gayA hai| vAyu dUrastha latAdi ke kampana se anubhava meM AtI hai aura isIlie vanaspatikAya ko sabase ata meM aura vAyukAya ke bAda rakhA gayA ekendriya jIvoM kI isa vivecanA ke pazcAt aba hama pRthyIkAya jIva kI vistRta carcA kareMge / yaha to spaSTa hI ho gayA hai ki pRthvIkAya ekendriya jIva hai aura ekendriya jIvoM ke jo vibhinna vargIkaraNa kie gae haiM unameM pahalA sthAna pRthvIkAya kA hI hai| pRthvIkAya ekendriya jIva hai aura ekendriya jIvoM ke jo vibhinna vargIkaraNa kie gae haiM usameM pahalA sthAna pRthvIkAya kA hI hai| pRthvIkAya jIva kA zarIra svayaM pRthvI hI hai ise spaSTa rUpa se samajha lenA Avazyaka hai kyoMki yaha bhrAMti ho sakatI hai ki pRthvI meM jIva to haiM hii| lekina pRthvIkAya jIva kahane kA artha yahI hai ki pRthvI svayaM sajIva hai, 12 tulasI prajJA

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isakI sajIvatA pRthvI meM upasthita jIvoM para AdhArita nahIM hai| jainagraMthoM meM pRthvIkAya kA vibhAjana do prakAra se kiyA gayA hai -(ka) sUkSmapRthvIkAya aura (kha) bAdara pRthviikaay| (ka) sUkSmapRthvIkAya-sUkSma karma ke udaya se jina jIvoM kI utpatti hotI hai, unheM sUkSma pRthvIkAya jIva kahate haiM / yaha atyaMta sUkSma hotA hai, yaha na to kisI kA ghAta kara sakatA hai aura na svayaM kisI ke dvArA isakA ghAta saMbhava hai / tAtparya yaha hai ki sUkSmapRthvIkAya kA pratighAta pRthvI, jala, agni, vAyu se saMbhava nahIM hai| isake atirikta sUkSmapRthvIkAya kA pratyakSa iMdriyoM ke dvArA saMbhava nahIM hai arthAt yaha iMdriyoM kA viSaya nahIM bana sakatA hai / ye sUkSmapRthvIkAya jIva nAnA prakAra ke hote haiM aura saMpUrNa loka meM vyApta hote haiM / sUkSmapRthvIkAya jIva do prakAra ke hote haiM - (1) paryApta sUkSmapRthvIkAya aura (2) aparyApta sUkSmapRthvIkAya / (1) paryApta sUkSmapRthvIkAya - svayogya arthAt apane yogya paryApti sahita jo jIva hotA hai, vaha sUkSma paryApti pRthvIkAya jIva kahalAtA hai| paryApti jIva kI eka zakti hai jisake dvArA vaha pudgala yA tatva meM upasthita rasa, rUpa Adi ko grahaNa kara letA hai aura isakI sahAyatA se iMdriya, zarIra Adi kA nirmANa karatA hai| jainagrathoM meM chaha prakAra kI paryAptiyoM kA ullekha milatA hai -(1) AhAra paryApti, (2) zarIra paryApti, (3) iMdriya paryApti, (4) zvAsocchvAsa paryApti (5) bhASA paryApti aura (6) mana paryApti / 1. mAhAra paryApti-bAhya AhAra ko rasa rUpa meM parivartita karane kI zakti AhAra paryApti hai / isa paryApti zakti ke dvArA jIva AhAra pudgala ko rasa meM parivartita karatA hai / Adhunika vijJAna ke saMdarbha meM yaha jIva kI pAcana kriyA kA hI dUsarA nAma hai| 2. zarIra paryApta--jisa zakti ke dvArA AhAra rasa ko sAta dhAtuoM-(1) rasa, 2. rakta, 3. mAMsa, 4. carbI, 5. haDDI, 6. majjA aura 7. vIrya meM parivartita kiyA jAtA hai-inhIM sAta dhAtuoM se zarIra kA nirmANa hotA hai| zarIra paryApti zakti saMbhavataH bAdhunika vijJAna meM pratipAdita cayApacaya kI kriyA kA hI nAma ho / cayApacaya kI kriyA ke dvArA hI zarIra meM vibhinna prakAra ke rAsAyanika parivartana hote haiM aura inake phalasvarUpa zarIra kA nirmANa hotA hai| 3. indriya paryApti-zarIra paryApti ke dvArA jo dhAtu banate haiM una dhAtuoM ko iMdriya rUpa meM parivartita karane kI zakti kA nAma indriya paryApti hai| Adhunika jIva vijJAna meM kAya nirmANa kI prakriyA jise mArapholaoNjI kahA jAtA hai, vaha saMbhavataH iMdriya paryApti hI hai / kyoMki kAya nirmANa kI kriyA ke dvArA hI jIva ke zarIra ke vibhinna aMgoM kA nirmANa hotA hai / cUMki indriya bhI zarIra kA hI aMga hai aura vastutaH yaha bhI zarIra haiM aura indriya paryApti ke dvArA indriyoM kA hI nirmANa hotA hai| 4. zvAsocchavAsa paryApti zvAsocchvAsa yogya pudgala ko grahaNa kara zvAsokhaNDa 16, aMka 2, (sita., ..)

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cchvAsa ke rUpa meM pariNata karane kI zakti zvAsocchvAsa paryApti kahalAtI hai| jainagraMthoM meM pratipAdita zvAsocchvAsa paryApti Adhunika jIva vijJAna sammata zvAsa kriyA kA hI dUsarA nAma hai / zvAsocchvAsa yogya pudgala ko grahaNa karanA aura ise zvAsocchavAsa ke rUpa meM pariNata karane kA artha agara Adhunika jIva vijJAna se jor3A jAe to yahI kahA jA sakatA hai ki oNksIjana gaisa grahaNa karanA aura kArbanaDAiAksAiDa gaisa ko chodd'naa| kyoMki zvasana kA yahI rUpa hai aura yaha siddha bhI kiyA jA cukA 5. bhASA paryApti-jisa zakti se jIva bhASA vargaNA ke pudgaloM ko grahaNa karake bhASArUpa meM pariNata kare aura usakA AdhAra lekara aneka prakAra kI dhvani ke rUpa meM chor3e, vahI zakti bhASA paryApti kahI jAtI hai| bhASA paryApti dhvani vijJAna aura svara-rajju se saMbaMdhita hai / dhvani-vijJAna ke anusAra koI bhI dhvani tabhI zravaNa yogya hogI jaba usakI zakti 20 harja se lekara 2000 harja taka hogii| haja dhvani-vijJAna kI eka ikAI hai| jIva-vijJAna ke anusAra dhvani kA bananA svara-rajju kI banAvaTa para bhI nirbhara karatA hai| svara-rajju kI banAvaTa aisI hotI hai ki jaba jIva koI dhvani nikAlanA cAhatA hai to usI pariprekSya meM svara-rajju se saMbaMdhita snAyu para bala DAlatA hai aura pariNAmasvarUpa dhvani nikala par3atI hai| jina jIvoM meM svara-rajju nahIM hotA hai, ve dhvani yA zabda utpanna nahIM kara sakate haiN| 6. mana paryApti --mana ko grahaNa karane yogya pudgala paramANu ko mana ke pariNAmI bhAvoM meM vyakta karane kI zakti mana paryApti hai| mana paMcendriya ke samAna bAhya saMvedanAoM ko grahaNa nahIM karatA hai / duHkha, sukha, dayA Adi AMtarika manobhAvoM kA saMvedanaM mana ke dvArA hI hotA hai / jIva vijJAna meM bhI bAhya saMvedanAoM ke atirikta AMtarika saMnedanAoM yathA duHkha, sukha Adi grahaNa karane hetu AMtarika indriyoM kI sattA mAnI gaI hai / yadyapi ye sabhI sukha-duHkhAdi bhAva taMtrikA taMtra dvArA gRhIta kie jAte haiM, paraMtu mana jaisI sattA se ise jor3A bhI to jA sakatA hai / tAtparya yaha hai ki jainagraMthoM meM jo paryApti kI yaha avadhAraNA pAI jAtI hai, vaha Adhunika vijJAna sammata hI jAna par3atI hai, paraMtu hamArA viSaya yaha nahIM hai, paryApti ke sambaMdha meM mAtra hameM itanA hI kahanA hai ki ekendriya meM sirpha cAra taraha kI paryAptiyAM pAI jAtI haiM -AhAra, zarIra, indriya aura zvAsocchvAsa / mana aura bhASA paryApti kA abhAva hotA hai| ekendriya asaMjJI jIva hai ataH inameM mana paryApti kA abhAva svayaM samajha meM A jAtA hai / ekendriya meM mAtra sparza indriya hai aura bhASA yA zabda ko zravaNa karane ke lie zravaNendriya anivArya hai aura isakA abhAva ekendriya meM hotA hai, isalie unameM bhASA paryApti kA bhI abhAva pAyA jAtA hai / pRthvIkAya ekendraya jIva hai ataH isameM bhI cAra paryAptiyAM-AhAra, zarIra, indriya aura zvAsozvAsa hI pAI jAtI haiM / 2. aparyApti sUkSma pRthvIkAya-jo jIva apane yogya paryAptiyAM pUrNa nahIM kara pAte haiM, unheM aparyApta jIva kahA jAtA hai| jo sUkSma pRthvIkAya jIva apane yogya paryAptiyA~ tulasI prajJA

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pUrNa nahIM kara pAte haiM, unheM aparyApta sUkSma pRthvIkAya kahA jAtA hai / aparyApta jIva do prakAra ke hote haiM - (a) labdhi se aparyApta aura ( ba ) karaNa se aparyApta / (a) labdhi se aparyApta- jo jIva aparyApta raha kara hI mara jAte haiM, unheM labdhi se aparyApta jIva kahA jAtA hai / labdhi kA artha hotA hai kucha upalabdha karanA aura jo jIva binA kucha upalabdha kie hI mara jAtA hai, use labdhi se aparyApta jIva kahA jAtA hai / (ba) karaNa se aparyApta jIva-jina jIvoM kI paryAptiyAM abhI pUrNa nahIM huI haiM, paraMtu bhaviSya meM pUrNa hoMgI aura unameM aisI sAmarthya bhI hai, to aisehI sUkSma aparyApta jIva ko karaNa se aparyApta jIva jahA jAtA hai / manuSya yA pazu ke zukrANu ko aparyApta jIva kI zreNI meM rakhA jA sakatA hai / yaha sAmAnya sI bAta hai ki zukrANu ko jaba ucita mAdhyama milatA hai to ve eka pUrNa vikasita jIva banate haiM aura sabhI taraha kI paryAptiyoM se yukta hote haiM / paraMtu ucita mAdhyama nahIM milane ke kAraNa ye naSTa ho jAte haiM aura eka pUrNa vikasita jIva nahIM bana pAte haiM / isa dRSTi se paryApti pUrNa karane se pUrva mara jAne ke kAraNa ye labdhi se aparyApta jIva haiM tathA paryApti pUrNa karane kI kSamatA inameM hotI hai ataH ye karaNa se aparyApta bhI haiM / (kha) bAdara pRthvIkAya jIva-bAdara nAma karma ke udara se jisa jIva kI utpatti hotI hai use bAdara jIva kahA jAtA hai aura isa bAdara nAma karma ke pRthvIkAya se jur3a jAne para aise jIva ko bAdara pRthvIkAya jIva kahate haiM / bAdara kA dUsarA artha sthUla bhI hotA hai / isakA zarIra pratighAta sahita hotA hai / sthUlatA ke kAraNa ye dUsaroM kA pratighAta to karate hI haiM aura svayaM inakA bhI pratighAta saMbhava hai / inakA pratyakSIkaraNa indriyoM ke dvArA saMbhava hai / cUMki ye sthUla hote haiM ataH inakA sthAna isa loka meM nizcita hotA hai / sUkSra jIva kI taraha ye loka meM cAroM ora vyApta nahIM hote haiM / " bAdara pRthvIkA jIva do prakAra ke hote haiM" - ( ka ) zlakSaNa bAdara pRthvIkAya aura (kha) rUkSa bAdara pRthvIkAya / (ka) lakSaNa bAdara pRthvIkAya - komala, mRdu mRttikA yA miTTI hI jina jIvoM kA zarIra hai, unheM lakSaNa bAdara pRthvIkAya jIva kahA jAtA hai / janagraMthoM meM sAta prakAra ke zlakSaNa bAdara pRthvIkAya kA ullekha milatA hai 2 1. kRSNa zlakSaNa bAdara pRthvIkAya, 2 . nIla lakSaNa bAdara pRthvIkAya, 3 raktAbha (lAla ) zlakSaNa bAdara pRthvI4. pIta lakSaNa bAdara pRthvIkAya, 5. zukla yA zveta zlakSaNa bAdara pRthvIkAya, 6. pANDU lakSaNa bAdara pRthvIkAya aura 7 panaka zlakSaNa bAdara pRthvIkAya / paraMtu AcArAMga niyukti meM mAtra pAMca prakAra ke hI zlakSaNa bAdara pRthvIkAya kA ullekha kiyA gayA hai - kRSNa, nIla, lAla, pIlA aura zukla / " kAya, lakSaNa bAdara ke prakAra meM saMkhyA kA yaha aMtara kyoM AyA hai yaha eka zodha kA viSaya hai kyoMki agara isa prakaraNa para vicAra kiyA jAe to hamAre samakSa do tIna teM prakAza meM AtI haiM / jainagraMthoM meM pAMca prakAra ke varNoM kA ullekha milatA hai aura khaNDa 16, aMka 2 ( sita0, 60 ) 15.

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saMbhavata: niyuktikAra ne AcArAMga nithukti meM isI ke AdhAra para pAMca prakAra ke zlakSaNa bAdara pRthvIkAya kA ullekha kiyA ho| inake dvArA pratipAdita kRSNa, nIlA, lAla, pIlA aura sapheda raMga jaina graMthoM meM pratipAdita pAMca varSoM se mela khAte haiN| paratu prajJApanA aura uttarAdhyayana sUtra meM jo sAta prakAra ke zlakSaNa bAdara pRthvIkAya kA vivaraNa milatA hai, vaha kisa AdhAra para hai yaha eka zodha kA viSaya hai| agara hama ina sAta varNo ko bhautika vijJAna meM pratipAdita sAta raMgoM ke sAtha tulanA karanA cAheM to inameM aMtara A jAtA hai / bhautika vijJAna meM sAta maulika raMga haiM--baiMganI, jambuka, AsamAnI, harA, pIlA, nAraMgI aura lAla tathA jaina graMthoM (prajJApanA aura uttarAdhyayana) meM zlakSaNa bAdara ke bhI sAta raMga batAe gae haiM- kRSNa, nIlA, raktAbha, pIlA, zveta, pANDU aura panaka (harA) / ata: ina donoM kA bhI aMtara spaSTa hai / zlakSaNa bAdara pRthvIkAya ke sAta bhedoM kA saMkSipta vivavaNa prastuta kiyA jA rahA hai 1. kRSNa-kAle raMga kI miTTI 2. nIla-nIle raMga kI miTTI 3. rakta-rakta ke samAna lAla raMga kI miTTI 4. pIta-haldI ke samAna pIle raMga kI miTTI 5. zukla-zveta miTTI 6. pANDa-- zveta aura pIle raMga ke mela se banI miTTI arthAt halke pIle raMga kI miTTI 7. panaka-gahare hare raMga kI mittttii| (kha) rUkSa bAdara pRthvIkAya-kisI vizeSa paristhiti yA kAraNavaza jina pRthvIkAya jIvoM kA zarIra kaThora yA rUkSa ho jAtA hai, unheM khara yA rUkSa bAdara pRthvIkAya kahA jAtA hai / rUkSa bAdara pRthvIkAya aneka prakAra ke hote haiN| jainagraMthoM jaise AcArAMga niyukti, uttarAdhyayana sUtra," paMcasaMgraha, mUlAcAra" meM inakI kula saMkhyA 36 mAnI gaI hai paraMtu prajJApanA sUtra" meM 40 / yadyapi uttarAdhyayana sUtra kI mUla gAthA meM 36 saMkhyA kA hI ullekha hai, paraMtu jaba ina jIvoM kA nAma ginAyA jAtA hai taba saMkhyA 40 taka pahuMca jAtI hai / cAlIsa prakAra ke khara bAdara pRthvIkAya ke nAma nimnalikhita haiM--1. zuddha miTTI, 2. zarkarA, 3. bAlU, 4. upala-patthara, 5. zilA, 6. lavaNa, 7. USa, 8. lohA, 6. tAmbA, 10. trapuka, 11. sIsA, 12 cAMdI, 13. sonA, 14 vana-hIrA, 15. haritAla, 16. hiMgula, 17. mainasila, 18. sasyaka, 16- aMjana, 20. pravAla, 21. abhraka, 22. abhraka bAlU, 23. gomeda, 24. rUcaka, 25 aMka, 26. sphaTika, 27. lohitAkSa, 28. caMdana, 26. geru, 30. haMsagarbha, 31. bhujamocaka, 32. masAragalla, 33. caMdaprabha, 34. vaiDUrya, 35. jalakAMta, 36. sUryakAMta, 37. marakata, 38. pulaka, 36. indranIla aura 40. saugNdhik| uparyukta 40 prakAra ke rUkSa bAdara pRthvIkAya ke jo nAma ginAe gae haiM unameM se 1 se 36 taka to krama sahI hai tathA bAda kA arthAt 37 se 40 taka kA krama sahI nahIM hai| yaha isIlie kiyA gayA kyoMki kucha graMthoM meM 36 to kucha meM 40 saMkhyA kA tulasI pramA

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ullekha milatA hai ataH 36 taka kA jisa krama se ullekha milatA hai use jyoM-kA-tyoM likha diyA gayA aura jo bAkI baca gae unheM unake bAda jor3a diyA gayA hai / khara bAdara pRthvIkAya ke jo ye cAlIsa bheda ginAe gae haiM unheM cAra koTiyoM meM rakhA gayA hai / prathama koTi meM pRthvI ke caudaha bheda yathA pRthvI, zarkarA, bAlU, silA, lavaNa, sonA, lohA, tAMbA, hIrA Adi ko rakhA gayA hai| tatpazcAt haDatAla Adi ke ATha bheda ginAe gae haiM / tRtIya gAthA meM gomeda Adi no maNiyoM kA ullekha milatA hai tathA cauthI aura aMtima gAthA meM caMdana Adi sugaMdhita nau maNiyoM kA vivaraNa diyA gayA hai / isa taraha se kula cAlIsa prakAra ke khara bAdara pRthvIkAya kA ullekha jaina graMthoM meM upalabdha hotA hai / agara hama ina cAlIsa prakAra ke bAdara pRthvIkAya para dRSTi DAleM to aisA lagatA hai ki ye sabhI yA to pRthvI ke badale rUpa haiM, pRthvI se prApta khanija haiM tathA caMdana Adi sugaMdhita dravya haiM / inameM jIva isalie mAna liyA gayA hai ki ye pRthvI ke hI bhAga haiM aura pRthvI svayaM jIva hai | agara rasAyana vijJAna para vicAra kiyA jAe to hamAre samakSa yaha vivaraNa avazya upasthita hotA hai ki prAraMbha meM rasAyana zAstriyoM ne tatvoM kI bhinnatA pradarzita karane ke lie unheM jo cihna yA nAma pradAna kiyA vaha vibhinna jIvoM nakSatroM Adi ke nAmoM para AdhArita thA / dUsare zabdoM meM kaheM to unhoMne una tatvoM meM una jIvoM aura nakSatroM kA svarUpa dekhA jinake sAtha unheM jor3A gayA / arthAt rasAyanavettAoM ke tatvoM ke nAmakaraNa kI paddhati jIvoM kI prakRti para AdhArita thii| bAda meM yaha paraMparA galata sAbita huI aura aba taka 103 tatvoM ke bAre meM vaijJAnikoM ko jo jAnakArI upalabdha huI hai, ve saba jIvadhAriyoM se bilakula alaga haiM / arthAt ye saba jIva nahIM haiM / jainAcAryoM ne pRthvIkAya ke jo 40 bheda ginAe haiM unameM se bahuta kA samAveza ina 103 tatvoM ke aMtargata ho jAtA hai / jaise- lohA, sonA, tAMbA, cAMdI Adi / ata: Adhunika vijJAna ke AdhAra para inameM jIva ke lakSaNa dekhe jAeM to hameM saphalatA nahIM milegI / arthAt inheM jIva nahIM mAnA jA sakatA hai / paraMtu jainagraMthoM meM inheM pRthvIkAya jIva kahA gayA hai aura yaha jainAcAryoM kA apanA maulika ciMtana hai / isake pIche ve apanA tarka bhI dete haiM aura usI ke AdhAra para unhoMne inheM jIva kahA hai / khara bAdara pRthvIkAya ke do bheda haiM" ? - 1. aparyAptaka aura 2. paryAptaka 1. aparyAptaka - ve khara bAdara pRthvIkAya jo yA to apanI paryAptiyoM se pUrNatayA asaMprApta haiM athavA unheM viziSTa varNa Adi prApta nahIM hue haiM, aparyAptaka khara bAdara pRthvIkAya kahalAte haiM / isa dRSTi se unake lie yaha nahIM kahA jA sakatA hai ki ve kRSNa Adi varNa vAle haiN| zarIra Adi paryAptiyAM pUrNa ho jAne para hI bAdara jIvoM meM varNA prakaTa hotA hai, apUrNa hone kI sthiti meM nahIM / ye aparyAptaka jIva ucchvAsa paryApti se aparyApta raha kara hI mara jAte haiM / isIlie unameM spaSTa varNAdi saMbhava nahIM hai / isI dRSTi se unheM 'asaMprApta' kahA gayA hai / 2. paryAptaka - ve khara bAdara pRthvIkAya jo apanI paryAptiyAM pUrNa kara lete haiM khaNDa 16, aMka 2 ( sita0, 60 ) 17

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paryAptaka kahalAte haiM / paryAptaka jIvoM ke varNAdi ke bheda se hajAroM bheda kahe gae haiN|" kyoMki jo bAdara pRthvI kAya paryAptaka haiM ve apane yogya cAra paryAptiyoM ko pUrNa kara lete haiM aura unake varNa, gaMdha, rasa aura sparza ke bheda se hI hajAroM bheda bana pAte haiM / jaise- - varNa ke pAMca bheda, gaMdha ke pAMca tathA sparza ke ATha bheda hote haiM phira pratyeka varNa, gaMdha, rasa, sparza meM aneka prakAra kI taratamatA hotI hai / jaise- bhramara, koyala aura kAjala Adi meM kRSNa varNa kI nyUnAdhikatA kA pAyA jAnA / ataH kRSNa, kRSNatara, kRSNatama,...... asaMkhyAt kRSNa Adi kRSNa ke aneka bheda ho ge| isI prakAra nIla, pItAdi varNa ke viSaya meM bhI samajhanA caahie| gandha, rasa aura sparza se saMbaMdhita bhI aise hI aneka bheda hote haiM / isI prakAra varNoM ke paraspara milane se bhI kaI prakAra ke varNa niSpanna hote haiN| jaise--dhUsara varNa, citakabarA Adi / isI prakAra eka gandha meM dUsarI gandha ke milane se, eka rasa meM dUsare rasa ke mizraNa dUsare sparza ke saMyoga se hajAroM bheda gaMdha, rasa, sparza kI taraha bAdara pRthvIkAya ke lAkhoM yoni bheda varNa, gaMdha, rasa niSpanna ho jAte haiM / karane se, eka sparza ke sAtha apekSA se ho jAte haiM / isa aura sparza ke AdhAra para isa taraha jainagraMthoM meM pratipAdita pRthvIkAya kI carcA ke bAda hama isa niSkarSa para pahuMcate haiM ki jainAcAryoM ne pRthvIkAya kA jo vivaraNa hamAre samakSa prastuta kiyA hai vaha AdhyAtmika bhAvanA se pUrNa hone ke sAtha-sAtha vaijJAnika bhI hai| pRthvIkAya bAhya saMvedanAoM kI anubhUti apanI eka mAtra iMdriya sparzan kI sahAyatA se karatA hai tathA vaha cAra paryAptiyoM se yukta hotA hai, yadyapi kucha pRthvIkAya aparyAptika bhI hote haiM / pRthvIkAya indriya ke dvArA saMvedanAoM ko grahaNa karatA hai aura cAra paryAptiyAM yathA - AhAra, zarIra, indriya, zvAsocchvAsa ke dvArA krama se AhAra grahaNa, zarIra tathA indriya kA nirmANa evaM zvAMsa prazvAMsa kI kriyA kA sampAdana kiyA jAtA hai / Adhunika vijJAna meM use jIva kahA jAtA hai jo AhAra letA ho, usa AhAra kA pAcana karatA ho, pAcaka AhAra ko rasa meM parivartita kara usa rasa se zarIra ke aMgoM kA nirmANa karatA ho tathA zvAsocchvAsa kI kriyA sampAdana karatA ho evaM bAhya saMvedanAoM kI anubhUti bhI karatA ho / pRthvIkAya jIva paryApti zakti aura sparza iMdriya kI sahAyatA se ina saba kriyAoM kA sampAdana karatA hai, tAtparya yaha hai ki yaha jIva hai / ise jIva kahalAne hetu Adhunika vijJAna sammata sabhI lakSaNa isameM milate haiM / yahI kAraNa hai ki jainAcAryoM dvArA pratipAdita pRthvIkAya kI yaha avadhAraNA vaijJAnika tathyoM se pUrNa hai / pRthvIkA kI avadhAraNA meM bAdara pRthvIkAya ke aMtargata sAta prakAra kI mRttikA tathA 40 prakAra ke miTTI, patthara, loha, cAMdI, sonA, haDatAla, gomeda, caMdanAdi ko bhI jIva mAna liyA gayA hai| ye sabhI jIva haiM / isake pIche jainAcAryoM kA tarka mAtra itanA hI hai ki pRthvI svayaM jIva hai aura ye sabhI kisI na kisI rUpa meM pRthvI se jur3e haiM / mAtra itanA hI kaha dene se ina sabako jIva nahIM mAnA jA sakatA hai| hAM, dhArmika bhAvanA ke AdhAra para inheM jIva mAnA jA sakatA hai aura isa artha meM yaha AdhyAtmika tulasI prajJA 15 -

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bhAvanA se jur3a jAtA hai| khaira, jo bhI ho, pRthvIkAya kI yaha avadhAraNA jainoM kA eka apanA maulika ciMtana hai aura jaina graMthoM meM isa para vyApaka carcA huI hai jisakA saMkSipta rUpa yahAM prastuta kiyA gayA hai| saMdarbha: 1. paMcasaMgraha, 1266 2. ThANAMga, 6 / 3 / 480, prajJApanA, pada 1, sU0 12, aNuogadvArAI, 5, SaTkhaMgAgama, 111, 1, 39-421264-272, karmagraMtha 4, gAthA 10, tattvArthasUtra, 2 / 22, tiloyapannati, 52278, rAjavArtika, 97111603 / 31, gommaTasAra, jIvakAMDa, 1811414 3. prajJApanA, malayagiri TIkA, pR0 69-70 4. AcArAMga niyukti, 11271 prajJA. 1313, jIvAbhigama, 18, 'uttarAdhyayanasUtra', 3670 5. AcArAMga niyukti, 1 / 1 / 2, TIkA 71, dhavalA, 331,2,8,7 / 33112 gommaTasAra jIva kAMDa 184416 / 14, kArtikeyAnuprekSA, 127, pravacanasAra, 168 / 230 // 13 6. AcArAMga niyukti, 1 / 2 / 2171, uttarAdhyayana sUtra, 3678 7. ThANaM, 2 / 128, jIvAbhigama, 1 / 14, prajJApanA, 1114, uttarAdhyayana sUtra, 3670, aNuogaddArAiM, 7 8. bhagavaI, zataka, 6,4 // 63, pravacanasAroddhAra, dvAra 232, gAthA, 31, karmagrantha, prathama bhAga, gAthA 46 6. bhagavaI, 8 / 1 / 18, samavAo, 14 / 1, karmagraMtha prathama bhAga, gAthA, 46, prajJApanA, 1114, TIkA 10. AcArAMga niyukti, 11112171, TIkA, dhavalA, 6 / 16-1, 281618 11. AcArAMga niyukti, 1 / 12 / 72, prajJApanA, 1115, uttarAdhyayana sUtra, 36 / 71 12. prajJA0, 1116, u0 sU0 3672 13. sohA ya pNcvnnnnaa'......| evaM tatra zlakSNabAvara pRthivI kRSNanIla lohitapIta zukla bhedaatpnycdhaa| -AcArAMga niyukti, 1111272, TIkA 14. AcArAMga niyukti, 1 / 1 / 2 / 73-76 15. uttarAdhyayanasUtra, 36173,74,75,76,77 16. paMcasaMgraha, 1177 17. mUlAcAra, 206,207,208,206 18. prajJApanA sUtra, 1117 19. AcArAMga niyukti, 13112,76 TIkA, prajJApanA, 1125 20. AcArAMga niyukti, 1312277, TIkA, prajJApanA, 1225 khaNDa 16, aMka 2 (sita 90) 16

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abhakSyatA ke AdhAra 1 jaina zAstroM meM azana, pAna, khAdya evaM svAdya ke rUpa meM bhakSya padArthoM cAra vargoM ke nirUpaNa ke sAtha sAmAnya jana aura sAdhuoM ko kauna-se padArtha AhAra ke rUpa meM grahaNa karane cAhiye, isa para carcA apekSayA kama hai, para kauna-se khAdya grahaNa nahIM karane cAhiye, isa para vistRta vivaraNa pAyA jAtA hai / AcArAMga meM sAdhuoM ko apakva, azastrapariNata tathA alpaphala- bahuujjhayaNIya vanaspati yA tajjanya khAdyoM kA aprAsuka hone ke kAraNa niSedha kiyA gayA hai| vahAM ardhapakva, ayonibIja - vidhvasta evaM kiNvita ( (bAsI, sar3e) padArthoM ke bhakSaNa kA bhI niSedha hai / isa niSedha kA mUla kAraNa jIvarakSA kI bhAvanA evaM ahiMsaka dRSTi hI mAnA jAtA hai / sAmAnyataH isa prakAra kA niSedha zrAvakoM para bhI lAgU honA cAhiye / isa dRSTi kA spaSTIkaraNa samaMtabhadra, vaTTekara, pUjyapAda, akalaMka tathA anya AcAryoM ne bhI kiyA hai| unhoMne khAdyoM kI abhakSyatA ke AdhAra ke rUpa meM (i) trasa jIva-ghAta (ii) pramAda parihAra (iii) aniSTatA aura (iv) anupa - sevyatA ko mAnA hai / " isake sAtha, AcArAMga ke alpaphala bahu- ujjhayaNIya ko (v) alpaphala - bahuvighAta meM pariNata kara diyA hai / isase bahuphala - AlpaghAtI padArthoM kI AMzika bhakSyatA saMbhava lagatI hai / bhAskara, naMdi aura AzAdhara Adi uttaravartI AcArya evaM paMDita bhI inhIM pAMcoM koTiyoM ko abhakSyatA kA AdhAra mAnate haiM / inase spaSTa hai ki abhakSyatA kA AdhAra kevala ahiMsaka hI nahIM hai, apitu mAdakatA, rogotpAdakatA evaM anupasevyatA bhI hai jo svAsthya evaM jIvana ke lie hAnikAraka hai| zAstrI ne uparokta matoM ke samanvaya se khAdyoM kI abhakSyatA ke pAMca AdhAra loka viruddhatA ke AdhAra ko pUrvAcAryoM ne anupasevyatA kI koTi meM mAnA hai / akalaMka ne to akhAdya vastuoM ko hI anupasevya koTi meM mAnA hai / ina AdhAroM ko sAraNI 1 meM saMkSepita kiyA gayA hai / isa sAraNI meM AdhAroM kI saMkhyA adhika hai, phira bhI, cUMki bindu 6 va 7 vanaspatiyoM se saMbaMdhita haiM, ataH inheM koTi - 2 meM hI samAhita karane para abhakSyatA ke mukhya AdhAra pAMca hI mananIya haiN| aneka graMthoM meM vibhinna koTiyoM ke kucha udAharaNa bhI diye gaye haiM / kucha udAharaNa aneka koTiyoM meM Ate haiM / AgamakAla meM aneka apakva, azastra - pariNata evaM aprAsuka vastuoM ke aneSaNIya mAnane kA ullekha milatA hai para digambara graMthoM meM mUlAcAra ke uttaravarttI kAla meM isa mAnyatA ke ullekha *jaina kendra, rIvA, ma0 pra0 batAye haiM / inameM 20 jaina zAstroM meM bhakSyAbhakSya vicAra maMdalAla jaina* tulasI pracA

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nahIM haiN| isakA kAraNa anveSaNIya hai / sabhI prakAra kI koTiyoM ke antargata vibhinna padArthoM kA pahale zrAvaka ke bAraha vratoM ke AdhAra para bhogopabhoga parimANa evaM proSadhopavAsa Adi ke rUpa meM aura bAda meM aSTamUlaguNa aura bAisa abhakSyoM ke rUpa meM vargIkaraNa kiyA gayA hai / AdhAra 1. sajIva ghAta, bahughAta bahuvadha, bahu-jaMtu yoni sthAna 2. sthAvara jIva ghAta ( anaMta kAyika ) 3. pramAda / mAdakatAvardhaka padArtha 4. rogotpAdaka / aniSTa padArtha sAraNI 1 : abhakSyatA ke AdhAra hetu do yA adhikendriya jIvoM kI utpatti, upasthiti se hiMsA, sa jIvoM kI hiMsA 5. anupasevyatA / lokaviruddhatA 6. alpaphala - bahuvighAta hiMsA pratyeka / anaMtakAya jIvoM kI kaMdamUla, bahubIjaka, koMpala, adarakha, mUlI, kacce phala, Ardra haridrA Alasya, unmattatA, cittavibhrama svAsthya ke liye ahitakara sa-sthAvara jIva hiMsA 7. apakvatA / azastra prati hatatA / anagnipakvatA vanaspati-- hamAre pramukha khAdya udAharaNa paMca uduMbara phala, acAra / murabbA Adi, dvidala, calitarasa, rAtri bhojana, madhu-mAMsAdi madya, gAMjA, bhAMga, aphIma carasa, taMbAkU Adi nazIle padArtha inake kAraNa sabhI vanaspati sajIva evaM aprAsuka rahate haiM jala pyAja, lahasuna Adi ganne kI gaMDerI (teMdU, kalIMdA, kAMTe evaM gUdedAra padArtha sAmAnyataH hamAre khAdya padArthoM meM kucha janita (dUdha, dahI, ghRta Adi) tathA kucha saMgRhIta ( madhu Adi) ko chor3akara adhikAMza vanaspati yA vanaspatija hI hote haiM / AcArAMga aura dazavaikAlika' meM mUla, kaMda, patra, phala, purupa, bIja, pravAla, tvacA, zAkhA tathA skaMdha ke rUpa meM vanaspati kI dasa prakAra kI avasthAyeM batAI gaI haiM / unakA rUr3ha, bahusaMbhUta, sthira, utsRta, garbhita, prasUta evaM saMsAra caraNoM meM kramika vikAsa hotA hai / AgamoM evaM zAstroM meM inheM pratyeka kAya evaM anaMtakAya ( sAdhAraNa, nigoda) ke rUpa meM vargIkRta kiyA hai / inake anya nAma bhI haiM / inase kabhI-kabhI sAdhAraNa jana ko bhrAMti bhI ho jAtI haiM / pratyeka kAya ke vanaspatiyoM meM eka pUrNa zarIra meM eka jIvatA pAI jAtI hai| jabaki anantakAya koTi meM eka zarIra meM aneka jIvatA pAI jAtI hai / inake zarIra ke vibhinna aMgoM se nayA prajanana ho sakatA hai / isaliye zAstroM meM inheM sAmAnyataH abhakSya hI, ahiMsaka dRSTi se, batAyA hai / sarasa" ne sabhI vanaspatiyoM ko caudaha rUpoM meM batAyA 16, aMka 2 (sita0, 60 ) 21

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hai| jIva vicAra prakaraNa ke anusAra pratyeka vanaspati phala, phUla, tvacA, mUla, patra aura bIja ke rUpa meM pAI jAtI hai aura isakA bhakSyabhAga prAyaH pRthvI, miTTI, bhUmi yA jala-tala ke Upara hI hotA hai / ye 12 prakAra kI hotI haiN| isake viparyAsa meM, prAyaH anantakAya vanaspati miTTI ke andara utpanna hote haiM, kaMda rUpa meM hote haiM / para, inake kucha lakSaNa aise bhI haiM jo inake miTTI ke Upara utpanna hone para bhI lAgU hote haiM / inake 20 bheda haiM / isake nAma va udAharaNa sAraNI 2 meM diye gaye haiN| isase patA calatA hai ki sAmAnyataH pratyeka vanaspati kI 1,2,6,7,9 evaM 12 koTiyoM ke 213 vanaspatiyoM ke vibhinna avayava hamAre liye bhakSya mAne jA sakate haiM / para inameM se bahubIjI 33 prakAroM ko dasavIM sadI ke bAda abhakSya hI batAyA gayA hai| inameM teMdU, kathA, bela, bijaurA, AMvalA, phaNasa, anAra, paMcoduMbara, pIpara,sarasoM, nIma aura aneka apracalita vanaspatiyAM samAhita haiN| aneka vRkSoM kI tvacAdi khAdya ke rUpa meM to nahIM, para auSadhoM ke kAma AtI hai| inameM kucha (uduMbara) kI abhakSyatA to aneka kAraNoM se mAnI gaI hai, para anekoM ke upayoga sAmAnya haiM cAhe ve saiddhAMtika dRSTi se amakSya hI kyoM na hoM / zaMkara' ne batAyA hai ki anantakAyoM ke 20 bhedoM ke bAvajUda isa koTi kI 32 sujJAta sAraNI 2 : pratyeka aura sAdhAraNa vanaspatiyAM ba. pratyeka vanaspati / 12 ba. anantakAya banaspati:20 1. vRkSa 1. kaMda pyAja, lahasuna, AlU Adi (a) ekabIjI-Ama Adi 30 2. aMkura aMkurita dAleM (ba) bahubIjI-teMdU, kaiMthA Adi 33 3. kisalaya naI raktima pattiyAM 2. guccha : beMgana, arahara Adi 46 4. bhUmisphoTa kukuramuttA 3. gulma (jhAr3IdAra) : gulAba, 24 5. Adraka trika adarakha, haldI, kacUra mogarAdi 6. gAjara gAjara 4. valaya (golAkAra) : tAr3a, 17 7. mauthA mothA, nAgara mauthA cIr3a Adi 8. bathuA kI bhAjI bathumA, pAlaka Adi 5. latA : padma, nAga Adi 10 . thega bhAjIdAra kaMda 6. bela : pAna, tarabUja, jarAmAsI 41 10 pallaka viziSTa zAka 7. gAMTha : gannA, vetra, vaMzAdi 16 11. gaDUcI giloya (auSadhi) 8. tRNa : darbha, kuza, arjuna Adi 18 12. guggula auSadhi 6. harina (patra zAka) : bathuA, 28 13. chinnaruha khallar3a, kharasAna 10. jalaruha : kAI, kumuda Adi 27 14. thora kAMTedAra auSadha vRkSa 11. kuhaNa (aMkurita) : kukuramuttA, 10 15. kumArI paudhe kuNaka 16. bela zatAvarI, suAvela 12. auSadhi (anna) : gehUM, dhAna, 26 17. paNaka phaMgasa mUMgAdi 18. zaivAla kAI -- 16. komala phala kacce phala 366 20. gUr3ha zira jUTa, sana Adi tulasI prajJA

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vanaspatiyAM haiM jo saiddhAMtika dRSTi se abhakSya haiM / inameM kucha aise padArtha aura koTiyAM haiM jo donoM bhedoM meM AtI hai| udAharaNArtha-vibhinna patra zAka yA bhAjiyA pratyeka vanaspati kI harita koTi meM AtI haiN| inakA anaMtakAyoM meM aneka nAmoM se samAharaNa hai| mUlI, harita aura kaMda--donoM meM hai| bela kI koTi donoM ora hai / para inake antargata vanaspatiyoM ke nAma bhinna haiN| AgamoM ke anusAra ardhapakva, anagnipakva, azastrapratihata vanaspati cAhe ve kisI koTi ke hoM, abhakSya mAne gaye haiM, anya dazAoM meM ve bhakSya haiN| mUlAcAra meM bhI inake anagnipakvatA kI dazA meM aneSaNIyatA kI carcA hai| AcArAMga aura dazavakAlika meM jala aura usake vibhinna oSanoM ke atirikta, lagabhaga tatkAlIna pracalita 100 vanaspatiyoM ke nAma diye haiN| nizIthacUNi meM bhI tatkAlIna bhakSyoM ke rUpa meM prayukta honevAlI 72 vanaspatiyoM ke nAma haiN| yaha mata samIcIna nahIM lagatA ki sAmAnya janoM ke liye vaNita abhakSyatA ke siddhAMta zramaNoM para lAgU nahIM hote| abhakSyoM ko dhAraNA kA vikAsa aisA pratIta hotA hai ki Agamottara kAla meM bhakSyAbhakSya vicAra meM apakvatA evaM azastra pratihatatA kI dhAraNA meM parivardhana huaa| jaba uttarakAla meM vanaspatiyoM kA vargIkaraNa huA, taba pratyeka koTi kI tulanA meM anaMtakAyika koTi kA, ahiMsaka dRSTi se, sApekSa abhakSyatA kA mata prastuta kiyA gyaa| isa dizA meM digambarAcAryoM kA adhika yogadAna rhaa| unake vivaraNa paryApta nirIkSaNa-kSamatA aura usakI tIkSNatA ko vyakta karate haiM / zAMtisUri ne bhI gyArahavIM sadI meM isI mata kA anukaraNa kiyA hai| samaya ke sAtha uttaravartI AcAryoM ne yaha socA ki sAmAnya jana kA AhAra sAdhu ke samAna pratibaMdhita nahIM kiyA jA sktaa| ataH unhoMne ahiMsaka dRSTi banAye rakhate hue zrAvakoM ke AhAra saMbaMdhI aneka sUtra bnaaye| isa hetu sarvaprathama vratoM kI dhAraNA prastuta kI gii| inake antargata AhAra ko niyaMtrita karanevAlI bhogopabhoga parimANa evaM proSadhopavAsa Adi kI pravRttiyAM vikasita huii| pravacanasAra" meM to kevala arasa, madhu aura mAMsa rahita AhAra ko hI yuktAhArI batAyA hai / samaya ke sAtha, inameM paryApta kaThoratA Ane lgii| taba saralatA kI dRSTi se, ahiMsaka dRSTi ke vikAsa evaM vyavahAra ke liye hiMsAmaya/ hiMsAjanya khAdyoM ke niSedha ke liye mUla guNoM yA sArvakAlika vratoM kI dhAraNA pratipAdita kI gaI / yaha prAcIna digambara yA zvetAmbara graMthoM meM nahIM dekhI jAtI / pAMcavIM sadI ke samantabhadra ke mizra vargIkaraNa (abhakSya tyAga, bratapAlana) kI tulanA meM AThavIM sadI ke jinasena ne aSTa sArvakAlika vratoM meM kevala ATha abhakSya padArthoM ko hI rakhA11.3] madya, mAMsa, madhu kA tyAga [ye jevI kriyA se prApta hote haiM yA inameM sUkSma evaM trasa jIva dRSTigocara hote haiM] aura [4-8] paMcoMdubara phala tyAga [inameM bhI sUkSma jIva hote haiM] phalataH prArambha meM mUlataH ATha padArtha ho abhakSya mAne jAte the / 2 inheM somadeva, cAmuMDarAya, devasena, padmanaMdi, AzAdhara paMDita, rAjamala, medhAvI aura kuMthusAgara ne bhI svIkRta kiyA hai / zivakoTi ne apanI ratnamAlA meM ina ATha mUlaguNoM ko bAla mUla guNa kahA hai aura vAstavika mUlaguNa samantabhadra ke hI mAne haiN| kahIM-kahIM madhu ke khaNDa 16, baMka 2 (sita0, 60) 23

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sthAna para cUta tyAga mUlaguNa kahA gayA hai / yaha to nizcita rUpa se nahIM kahA jA sakatA ki sapta vyasanoM kI paramparA kaba se cAla huI, para inameM bhI madya-mAMsa ko vyasana [abhakSya, tyAga] mAnA hai| madhu yahAM bhI chUTa gayA lagatA hai| kuMdakuMda ne bhI madya ko ayuktAhAra meM sammilita nahIM kiyA hai / isase pratIta hotA hai ki madhu aura madya kI tarkasaMgata abhakSyatA vivAda kA viSaya rahI hai| Ajakala aMDe ko mAMsAhAra ke rUpa meM mAnane ke aura usakI abhakSyatA ke vaijJAnika kAraNa upalabdha haiM, para zAstroM meM vaNita mUlaguNoM kI kisI bhI sUcI meM inakA nAma nahIM hai / isake viparyAsa meM aupapAtika sUtra meM AhAra-grAsa kA mAnaka batAyA gayA hai| kyA sUtrakAla meM bihAra meM aNDe kA itanA pracalana thA ki vaha mAnaka bana sake ? digambaroM ne acchA kiyA ki 1000 cAvaloM ke dAnoM ko grAsa kA mAnaka btaayaa| samaya kI mAMga hai ki inakI abhakSyatA ko kahIM na kahIM dhArmika mAnyatA avazya dI jAve cAhe ATha kI jagaha nau yA dasa mUlaguNa hI kyoM na ho jAveM ? AzAdhara ne to sabhI mAnyatAoM kA samAhAra kara naye rUpa meM ATha mUlaguNa batAye haiM / inameM uparokta abhakSyoM ke atirikta anya guNa bhI sammilita kiye gaye haiN| bhabhitagati ne rAtribhojana tyAga milAkara mUlaguNoM kI saMkhyA 6 kara dI / amRtacaMdra ne makkhana, ananta kAya evaM rAtri bhojana kI abhakSyatA batAkara inakI saMkhyA 11 kara dI / uttaravartI samayoM meM abhakSya padArthoM kI saMkhyA bar3hatI gii| samaMtabhadra evaM pUjyapAda ne mUlI, adarakha, makkhana, nIma va ketakI ke phUloM ko abhakSya batAyA thaa| hemacaMdrAcArya ne dvidala ko sarvaprathama abhakSyoM meM ginaayaa| AgamoM ke anurUpa AzAdhara ne bhI nAlI, sUraNa (kaMdamUla), droNa puSpa Adi sabhI prakAra ke anaMtakAyoM ko abhakSya batAyA / somadeva ne pyAja ko usI koTi meM rakhA / unhoMne kacce dUdha se bane dahI Adi ke naye va purAne dvidala ko abhakSya batAte hue kalIMdA na khAne kA bhI ullekha kiyA hai| varSA Rtu meM adalita dvidala dhAnya va patrazAka nahIM khAnA caahiye| sAta prakAra kI anantakAya vanaspatiyoM meM bIjotpanna gehaM Adi dhAnya bhI samAhita kiye jAte haiN| aisA pratIta hotA hai ki yaha varNana eka atireka hai / isakA samAhAra nemacaMdrAcArya ne pahale hI yaha kaha kara diyA thA ki sabhI vanaspati donoM prakAra ke hote haiN| apane janma se antarmuhUrta taka ve anaMtakAya hI hote haiM, uttaravartI samaya meM inameM vizeSa bheda ho jAtA hai / Ajakala yaha bhI mAnA jAtA hai ki ye sabhI vanaspati saMkramita yA rogAkrAMta hone para dUsare sUkSma jIvoM kA AdhAra bana jAte haiN| ata: AzrayAzrayI bhAva se bhI ye abhakSyatA kI koTi meM A sakate haiN| aisA saMbhava hai ki AzAdhara ke uttaravartI samaya meM jaise-jaise naye vanaspatiyoM evaM khAdyoM kA jJAna hotA gayA, unakI bhakSyAbhakSya koTi para vicAra kiyA jAne lgaa| Ajakala inake samekIkRta vargIkaraNa ke rUpa meM 22 abhakSya mAne jAte haiN| sAdhvI maMjulA ke anusAra i kA sarvaprathama ullekha dharmasaMgraha nAmaka grantha meM milatA hai| daulatarAma ke jaina priyA koSa meM bhI inakA nAma hai / ina nAmoM ko sAraNI 3 meM diyA jA rahA hai / isase spaSTa hai ki pratyeka sUcI meM kucha antara hai / jIva vicAra prakaraNa meM dvidala kA nAma nahIM hai, isake badale kacce namaka kA nAma hai| isI prakAra daulatarAma 24 tulasI prajJA

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madya madhu ne hima tathA mRttikA jAti ke padArtha chor3a diye haiN| isake badale 'ghola bar3A liyA hai jo dvidala yA calitarasa kA hI eka rUpa hai| ina abhakSyoM kI jaina saMpradAya meM paryApta mAnyatA hai / inakA AdhAra uparokta pAMca AdhAroM meM se ekAdhika hai| sAraNI 3 : vibhinna pranyoM meM abhakSyoM ke rUpa 1. dharmasaMgraha" jIva vicAra prakaraNa daulatarAma" anaMtakAya vicAra20 1-4. cAra vikRtiyAM cAra vikRtiyAM cAra vikRtiyAM cAra vikRtiyAM madya madya madya mAMsa mAMsa mAMsa mAMsa madhu madhu madhu makkhana makkhana makkhana makkhana 5-6. pAMca uduMbara phala pAMca uduMbara phala pAMca uduMbara phala pAMca uduMbara phala 10. barpha barpha barpha 11. olA olA olA olA 12. viSa viSa viSa viSa 13. rAtri bhojana rAtri bhojana rAtri bhojana rAtri bhojana 14. bahubIjaka bahubIjaka bahubIjaka bahubIjaka 15. ajJAta phala ajJAta phala ajJAta phala ajJAta phala 16. acAra murabbA acAra murabbA acAra murabbA acArAdi 17. anaMtakAyika anaMtakAya kaMdamUla anaMtakAya beMgana beMgana 16. calita rasa calita rasa calita rasa calita rasa 20. Amagorasa dvidala saMpRkta dvidala 21. tuccha phala tuccha phala tuccha phala tuccha phala 22. mRtjAti kaccI miTTI mRtjAti 23. - apakva lavaNa 24. - dholabar3A dholabar3A 25. gArI yahAM yaha bhI spaSTa karanA cAhiye ki digambara granthoM meM aneka koTiyoM ke paryApta udAharaNa nahIM pAye jAte / sAtha hI, inake aneka nAmoM se aisA lagatA hai ki ye samayasamaya para jor3e gaye haiN| yahI kAraNa hai ki aneka nAmoM se punarAvRtti doSa kA AbhAsa hotA hai| udAharaNArtha ---calita rasa koTi meM madya, makkhana, acAra-murabbA evaM dvidala kI koTiyAM samAhita ho jAtI haiM / bahubIjaka meM baiMgana A jAtA hai| punarAvRttiyAM sudhArI jAnI cAhiye / vartamAna yuga meM ina abhakSyoM para punarvicAra ko AvazyakatA hai| navayuga meM abhakSyoM ko kula cAra koTiyoM meM vargIkRta kiyA jA sakatA hai : khaNDa 16, aMka 2 (sita0, 60) beMgana 18. bagana

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1. kiNvita madya makkhana calitarasa dvidala dholabar3A 2. parirakSita acAra-murabbA 3. trasa / sthAvara jIva ghAta mAMsa madhu paMcoduMbara anaMtakAya bahubIjaka baiMgana 4. vividha viSa barpha bolA apakva lavaNa inakI abhakSyatA ke saMbaMdha meM zAstrIya evaM vaijJAnika carcA Age kI jA rahI hai / kiNvita abhakSya padArtha tuccha phala ajJAta phala mRtajAti rAtribhojana (1) madya evaM mAdaka padArtha vartamAna meM pracalita bAisa abhakSyoM meM prAyaH sabhI prakAra ke kiNvita evaM vikRta padArthaM samAhita hote haiM / inameM cAra mahA vikRtiyAM mukhya haiM: madya, makkhana, madhu aura mAMsa / inameM se prathama do madya aura makkhana kiNvana se utpanna hote haiM / inake atirikta 'nava padArtha' meM dUdha, dahI, ghRta, gur3a, miThAI aura taila ko bhI vikRtiyAM hI mAnA hai / " inameM bhI dahI aura ghRta kiNvana utpAda haiM / anyoM kI vikRtitA vicAraNIya hai / ina chahoM ko samaya-sImA meM abhakSya nahIM mAnA jaataa| yahAM kevala abhakSya vikRtiyoM para hI vicAra kiyA jaaegaa| inameM pahalA sthAna madya kA hai / vastutaH madya zabda se ve sabhI padArtha grahaNa kiye jAne cAhiye jo usake samAna mAdaka prabhAva utpanna karate haiM / inake antargata gAMjA, aphIma, carasa tathA ela. esa. DI., hIroina Adi naye saMzleSita padArtha bhI samAhita hone cAhiye / purAne samaya meM inakA samucita jJAna / pracAra na hone se, saMbhavataH inakA allekha na ho pAyA ho, para ye sabhI mAdaka aura nazIle padArtha haiM / zAstrI " ne ina sabhI kA abhakSyoM kI mAdaka koTi meM samAhAra kiyA hai / phira bhI, madya meM yaha vizeSatA to hai hI ki yaha kiNvana yA calitarasana kI kriyA se prApta hotA hai jabaki anya aneka mAdaka padArthoM ke nirmANa meM yaha kriyA samAhita nahIM haiM / madya yA usake vividha rUpoM ke viSaya meM zAstrIya evaM vaijJAnika jAnakArI sAraNI 4 meM dI gaI hai / isase etadviSayaka prAcIna evaM navIna tathyoM ke jJAna kI tulanA kI jA sakatI hai / madya ke nirmANa aura prabhAvoM kA zAstrIya vivaraNa upAsakAdhyayana, sAgAradharmAmRta, puruSArtha - siddhi-upAya tathA zrAvaka dharma pradIpa Adi meM pAyA jAtA hai / vaijJAnikoM ne bhI isa sambandha meM paryApta adhyayana kiyA hai / isase patA calatA hai ki vibhinna prakAra ke madyoM kA nirmANa kucha viziSTa parajIvI vanaspatiyoM kI kozikAoM kI vikAsa prakriyA ke phalasvarUpa hotA hai / yaha vikAsa prakriyA eka rAsAyanika kriyA hai jisake kAraNa ye kozikAyeM apane vikAsa hetu zarkarAmaya padArtho ko vidalita karatI haiM / isake phalasvarUpa madya dvitIyaka utpAda ke rUpa meM prApta hotA hai / isa prakriyA meM 26 tulasI prazA

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USmA nikalatI hai, sAtha hI jala kI vASpa evaM kArbana DAioNksAiDa prApta hote haiN| inase upakaraNa meM paryApta phena banatA hai aura uphAna-sA AtA dikhatA hai| upakaraNa bhI garama ho jAtA hai / Ayurveda meM bhI bhAsava-ariSTa banAte samaya aisI hI sthitiyoM ko niyaMtrita karane ke liye sthUla upAya kiye jAte haiN| saMbhavataH isI prakAra ke nirIkSaNoM ke kAraNa madya-nirmANa ke samaya jIvotpatti yA madya ke binduoM meM jIvoM ke astitva kA mata AcAryoM ne prastuta kiyA / yadyapi isa prakriyA meM sUkSma jIvoM ke astitva se sambandhita yaha nirIkSaNa mahattvapUrNa hai para usakI bhUmikA kI carcA Adhunika dRSTi se mela nahIM khaatii| sAraNI 4 : madya-saMbaMdhI prAcIna evaM navIna tathya prAcIna navIna 1. utpAdana (1) madya surAbIja, gur3a Adi ko (1) vibhinna prakAra ke madya zarkarA yukta sar3Akara (kiNtitakara) banAyA (mahuA, gur3a, dhAnyAdi) padArthoM ke jAtA hai| yIsTa kozikIya kiNvana se prApta hote (2) isake nirmANa ke samaya aneka (2) ye kozikAyeM parajIvI vanaspati haiN| ye rasaja/trasa jIva utpanna hote apane vikAsa ke liye zarkarAoM ko vidvelita karatI haiM aura madya banatA hai| (3) madya ke rasa meM bhI jIva (3) jaba isa kriyA meM madya kI mAtrA utpanna hote haiN| 10-15% se adhika ho jAtI hai, taba inakI sakriyatA svayameva samApta ho jAtI hai aura madya nirmANa baMda ho jAtA (4) madya kI eka bUMda meM aneka (4) zuddha madya ethila ailkohala nAmaka jIva utpanna hote haiN| yaugika hai / vibhinna peya maMdirAoM meM yadi ve bAhara phaileM, to tathA Asava-ariSTAdi auSadhoM meM isakI pUrA saMsAra unase bhara mAtrA bhinna-bhinna hotI hai| jaaegaa| (4) kiNvana kI kriyA se Ajakala bahutere khAdya, auSadha aura audyogika padArtha banAye jAte haiN| isa kriyA se nirmita lagabhaga 84 padArthoM kI sUcI zIma aura vika ne apanI pustaka meM dI hai| 2. prabhAva (1) madyapAna se rasaja/trasa jIvoM (1) yaha vASpazIla padArtha hai aura tvacA para kI hiMsA hotI hai| par3ane para yaha zIghra vASita hotA hai jisase tvacA kA tApamAna kama hotA hai aura tAjagI kA anubhava hotA hai| khaNDa 16, aMka 2 (sita0, 60)

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(2) ucca sAMdraNa meM yaha kozikAoM se jala khIMcakara unheM akriya banA detA hai, vikRta kara detA hai / isase yaha kITANu nAzaka evaM pratirodhI hotA hai / (3) tanu madya kSudhAvardhaka hotA hai| yaha peTa kI AMtoM meM hisTamIna evaM gaisTrIna vimocita kara srAvoM ko bar3hAtA hai| yaha manovaijJAnikata: uttejaka evaM USmAdAyI hotA hai / 15% se ucca sAMdraNa kA madya nAvoM kI gatizIlatA ruddha karatA hai, zleSmA-jhillI ko uttejita karatA hai, gaisa, vamana evaM mitalI lAtA hai tathA peTa aura AMtoM ko enjAimI kriyA ko pratibaMdhita karatA hai| (2) madya mana ko mohita karatA (4) yaha kendrIya nAr3I taMtra ko avanata kara hai| madyapAna se abhimAna, sukhAbhAsa yA tanAva-zaithilya kA AbhAsa bhaya, krodha Adi hiMsaka detA hai| isa kAraNa hI madyapAyI vRttiyAM udita hotI haiN| vyakti samasta pratibaMdhoM se mukta hokara madyapAna dhArmika guNoM ko niMdanIya yA asAmAjika vyavahAra naSTa karatA hai| karatA hai| yaha unmAda, mUrchA, mirgI (5) madya mastiSka ke jAlakoM evaM sakriyatA evaM mRtyu taka kA kAraNa niyaMtraka kendroM ko prabhAvita kara unheM hotA hai| akriya karatA hai| yaha dRSTi kI madya durgati kA kAraNa hai| tIkSNatA evaM mastiSka va mAMsapeziyoM madya citta-vimrama utpanna kI samanvaya-kSamatA kama karatA hai| karatA hai| (6) yaha vedanAhara nahIM hai, phira bhI yaha madya ku-yonija bhojana hai| vedanA kI anubhUti-gamyatA kI sImA madya pAyiyoM kI saMgati bhI ko bar3hAtA hai aura sukhAbhAsa detA hai| doSa janaka hai| (7) 5.6 grAma se adhika madya pIne para mAtrAnusAra prabhAva bar3hate haiM aura behozI taka A jAtI hai| isakI adhika mAtrA suSumnA ko prabhAvita karatI hai, hRdaya ko kaMpana bar3hAtI hai, raktacApa bar3hAtI hai evaM hRdaya-peziyoM ko hAni pahuMcAtI tulasI prajJA

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(8) madya ke prabhAva se yakRta vasIya amloM kA saMzleSaNa evaM saMcaya adhika karane lagatA hai| isase bhUkha kama hotI hai aura gaisa banatA hai / madyapAna se mUtralatA bar3hatI aura mUtra-niyaMtraka hArmona kA utpAdana kama hotA hai| madya vAsanA kA uttejaka hai zarIra-taMtra meM madya kA adhikAMza yakRta meM cayApacita hokara uSmA utpanna karatA hai| lagabhaga 0.6 lITara madya mAraka ho sakatA hai| 3. upacAra madya ke vyasana ko dUra karane meM manovaijJAnika vidhiyoM, yoga, khAnapAnaparivartana tathA DAi-salphirAma-jaisI auSadhiyAM sahAyaka hotI haiN| ___ sAraNI 4 se yaha spaSTa hai ki madya nirmANa ke samaya vanaspati kozikAyeM bAhara se DAlI jAtI haiN| ve vikasita hotI haiM aura apanI janasaMkhyA meM alpa kAla meM hI apAra vRddhi kara letI haiM / madya ke kiMcit adhika sAMdraNa hone para ye kozikAyeM vikRta hokara akriya ho jAtI hai, adhikAMza avakSepita ho jAtI haiN| isaliye madya se aura madya meM jIvotpatti kI bAta vaijJAnika dRSTi se tathyapUrNa nahIM hai| hAM, yaha avazya hai ki Asava, ariSTa yA aneka madirAoM kA Asevana nahIM kiyA jAtA, ataH unameM ekendriya tathA akriyakRta vanaspati kozikAyeM vilayana, kolAyaDa yA nilaMbana ke rUpa meM banI rahatI haiM / lekina uttama koTi kI madirAoM ke Asavita hone se unameM yaha doSa nahIM pAyA jAtA / aisA pratIta hotA hai ki yaha zAstrIya vivaraNa anAsavita madyoM ke AdhAra para kiyA gayA hai kyoMki sAmAnya jana inakA hI upayoga karate haiN| madyotpAdI vanaspati kI ye kozikAyeM trasa haiM yA sthAvara--isa para pichalI sadI ke vaijJAnikoM meM vivAda rahA hai| inake liye sthAvara aura trasoM ke bIca eka pRthak jIva zreNI mAnI gaI thii| para aba inheM vanaspati kI zreNI meM hI liyA jAtA hai / phalataH sa jIva ghAta kA siddhAMta madya kI abhakSyatA kA AdhAra nahIM mAnanA caahiye| isake anya prabhAva hI isakI abhakSyatA ko puSTa karate haiN| zAstroM meM madya kI abhakSyatA ke kAraNoM meM usake aneka vyaktigata va sAmAjika kuprabhAvoM ko nirUpita kiyA gayA hai / vaijJAnika dRSTikoNa se yaha mAnA jAtA hai ki madya kI alpamAtrA (6-10 milI0) auSadha, tAjagI, jvara-zamana Adi aneka kAraNoM se lAbhadAyI ho sakatI hai para adhika mAtrA hRdaya, yakRta, vRkka tathA mastiSka ke kucha sakriya bhAgoM ko prabhAvita karatI hai| isa kAraNa hI sukhAbhAsa, mohakaratA evaM khaNDa 16, aMka 2 (sita, ..) 20

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asAmAjikatA ke lakSaNa prakaTa hote haiM / yaha sukhAbhAsa kI anubhUti hI isake vyasana kA kAraNa banatI hai| zAstroM meM madya ke jina prabhAvoM ke varNana haiM, ve adhika mAtrA meM madyapAna se zarIra-taMtra ke vibhinna ghaTakoM para hone vAle prabhAvoM ke nirUpaka haiN| vaijJAnikoM ne ina dRSTa prabhAvoM ke antaraMga kAraNoM kA bhI jJAna kiyA hai| unakI zodhoM ne yaha bhI batAyA hai ki aphIma meM vidyamAna koDIna-morphIna, gAMje-carasa-bhAMga meM vidyAmAna kanovinola kI kriyA bhI, saMracanAtmaka bhinnatA ke bAvajUda bhI, zarIra-taMtra ke sakriya avayavoM para madya ke samAna hI hotI hai / ela. esa. DI. hIroina aura vartamAna smaika ke bhI samarUpa prabhAva hote haiN| ye mada, moha evaM vibhrama utpanna karate haiN| vaijJAnika madyapAyI kI vibhinna niMdanIya evaM asAmAjika pravRttiyoM kI bhalI-bhAMti vyAkhyA kara sakatA hai / ataH auSadhIya yA bAhyataH saMpakita (mardanAdi) madyamAtrA se adhika madyapAna hamAre liye hAnikAraka hai / nizItha cUrNi" meM bhI madya ke vyasana ko solaha sAmAjika burAiyoM meM ginA gayA hai, phira bhI, bImArI meM usakI bhakSyatA svIkRta hai| digaMbarAcArya ise svIkRta nahIM karate / isa prakAra, sthAvara-jIva-ghAta, mAdakatA, vikRti evaM anupasevyatA (loka viruddhatA) ke kAraNoM se madya kI abhakSyatA aura bhI prayogasiddha rUpa se puSTa huI hai / isameM utpAda doSa bhI hai aura prabhAva-doSa bhI hai / isake samAna anya mAdaka dravyoM ke upayoga ke prati bhI bhArata sarakAra taka cintita hai| unameM utpAda doSa cAhe na bhI ho, prabhAva doSa to hai hii| sarakAra dRzya-zravya eva dUradarzana ke mAdhyama se inake kuprabhAvoM ke prati jana-jAgaraNa kara rahI hai / jainoM ke liye yaha prasannatA kI bAta hai / (2) makkhana madya ke samAna makkhana ko bhI vikRti mAnA gayA hai| para yaha mAnyatA kaba pracalita huI, yaha spaSTataH jJAta nahIM kyoMki isakA ullekha aneka AgamoM meM bhI hai| A0 haribhadra, amRtacaMdra, amitagati, AzAdhara tathA daulatarAma kAsalIvAla ne batAyA hai ki dUdha se bane dahI ko mathakara makkhana nikAlane ke bAda use eka-do muharta (1-13 ghaMTe) meM tapAkara ghRta ke rUpa meM pariNata kara lenA cAhiye / isake bAda makkhana meM usI varga ke asaMkhyAta saMmUrchana jIva utpanna hote rahate haiM / isake khAne se madhu aura mAMsa ke samAna doSa hotA hai / vastutaH makkhana dUdha yA malAI ke AMzika kiNvana se prApta hotA hai / ugrAditya ne batAyA hai ki isake guNa dUdha se milate-julate hote haiM / 25 1. dUdha : zIta, madhura, cikkaNa, hitakara, roganAzaka, kAmavardhaka, puSTikara, amRta 2. makkhana : zIta, madhura/amla, pathya, hitakara, roganAzaka, ativRSya - 3. ghRta : zIta, pAcaka, - dRSTivardhaka, roganAzaka medhya, puSTikara, rasAyana 4. dahI : uSNa, amla, cikkaNa, malAvarodhI, vAtanAzaka, vRSya, viSahara, guru 5. takraH uSNa, amla, rukSa, kaSAya, malazodhaka, kaphanAzaka -- agnivardhaka, laghu dUdha aura makkhana meM yaha antara hai ki dUdha meM pAnI adhika, vasA kama hotA hai aura makkhana meM vasA adhika (85%) aura jala tathA anya padArtha kama (15%) hote haiM / vastutaH makkhana banAne kI prakriyA dUdha ke taila-jala imalzana ko jala-tala tulasI prajJA

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imalzana meM parivartita karane kI prakriyA hai| ise sarala karane ke liye yaha pAyA gayA ki yadi prAsuka yA paiscurIkRta dUdha yA malAI ko laikTika esiDa baisilI nAmaka baikTIriyAI kiNva yA takta dahI, takra yA amla padArthoM se Rtu va tApamAna ke anusAra 10-18 ghaMTe taka upacArita kiyA jAe, to dUdha kA dasIya bhAga kiMcit kiNvita hone ke kAraNa saralatA se pRthak kiyA jA sakatA hai / isa kriyA meM dUdha ke kucha vileya aMza khaTTe laikTika amla yA dahI meM pariNata hokara makkhana meM kucha khaTAsa paidA karate haiM aura use viziSTa svAda va gaMdha dete haiN| phalataH makkhana meM na kevala dUdha kI vasA hI rahatI hai, apitu usameM vidyamAna kailsiyama Adi ke lavaNa tathA kesIna Adi proTIna bhI rahate haiN| isa prakAra, hama dekhate haiM ki makkhana prApta karane meM bekTIriyAI parivartana hotA hai / ye bekTIriyA eka-kozikIga sUkSma jIvANu mAne jAte haiM aura apane vikAsa ke samaya dUdha ke vasA-vihIna kucha avayavoM ko laikTika amla jaime pAcaka ghaTakoM meM pariNata kara use aura bhI upayogI banAte haiN| isI AdhAra para dahI aura maTTha ko svAsthya kI dRSTi se uttama khAca mAnA gayA hai| vastuta: dahI, taka aura makkhana-sabhI dUdha kI vikRtiyAM haiN| isIliye Aja inheM bhojana kA anivArya ghaTaka mAnA jAtA hai| phalataH yaha spaSTa hai ki makkhana kA prabhAva uttama hai / saMbhavataH yahI kAraNa hai ki pahale ise abhakSya nahIM mAnA jAtA thaa| isakI abhakSyatA kI mAnyatA uttaravartI hai| isameM zAstrIya dRSTi se utpAda doSa mAnA jA sakatA hai, paraMtu prabhAva doSa nhiiN| ataH madya ke viparyAsa meM, yaha bahuphala-alpadhAtI hai aura madya niSedha kI tulanA meM, isake viSaya meM alpa vivaraNa hI milatA hai / yadi buddhi evaM vIrya-vardhakatA koI doSa hai, to makkhana nizcita rUpa se isa doSa se dUSita hai / vaijJAnika dRSTi se, makkhana vasIya hone se usase zarIra taMtra ke cAlana ke liye anna kI tulanA meM dugunI UrjA pradAna karatA hai, aneka viTamina aura lavaNa pradAna karatA hai / isa AdhAra para makkhana kI abhakSyatA gRhastha ke liye utanI matattvapUrNa na ho jitanI sAdhu ke liye saMbhAvita hai| (3-4) calitarasa aura dvidala calita rasa zabda se aise khAdya padArthoM kA bodha hotA hai jinake prAkRtika rasa yA svAda meM kucha dinoM rakhe rahane para, kiNvita hone para aura saMbhavata: saMdhAnita karane para parivartana A gayA ho / vaijJAnika dRSTi se to dUdha ko bhI calitarasa mAnanA cAhiye kyoMki yaha aneka prakAra ke AhAra-ghaTakoM ke jIva-rAsAyanika parivartana ke phalasvarUpa savita hotA hai / para yaha khaTTA nahIM hotA, ata: ise calitarasa yA vikRti nahIM mAnA jaataa| isIliye isake upayoga meM dhArmika pratibaMdha nahIM hai| para isake kiNvana se utpanna sabhI utpAda calitarasa hote haiN| saMbhavata: ghI calitarasa isaliye nahIM mAnA jAtA ki vaha bhI khaTTA nahIM hotA / yaha sAmAnya dhAraNA hai ki jala yukta, bAse khAdya padArtha (inheM vAyujIbI jIvANu apanA ghara banAkara, vikasita hote samaya aMzataH vidalita karake una meM khaTAsa A jAtI hai) athavA kiNvana kriyA se taiyAra kiye padArthoM meM vikRti ke kAraNa khaTAsa A jAtI hai aura ve vikArI ho jAte haiM / isa dRSTi se sabhI dakSiNa bhAratIya pramukha khAdya (iDalI, DosA, uttapam DhokalA, maTThA Adi) abhakSyatA ko koTi 6, aMka 2 (sita0, 60)

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meM jAte haiM / uttara bhArata kI jalebI, bar3A, chole-bhaTUre, dahIbar3A, Adhunika yuga kI breDa-viskiTa Adi aura nAna, khamIra kA cUrNa, bAsI roTI aura bhAta, nIbU kA sirakA Adi bhI calita rasa meM hI samAhita hote haiM kyoMki uparokta sabhI padArtha mUla khAdyoM ke kiNvana se taiyAra kiye jAte haiN| saMbhavataH isa prakrama se bananevAlA sarvaprathama khAdya 'madirA' hI hogI, isaliye calita rasoM ke bhakSaNa meM bhI madirA ke samAna doSa mAnA gayA hai| ahiMsA kI sUkSma dhAraNA evaM prAkRtika cikitsakoM ke mana se hamAre Adarza AhAra meM to prAkRtika padArthoM ke sAmAnya yA ubale hue rUpa unake pIsane yA ubAlane se prApta cUrNa yA rasa evaM dUdha-phala hI honA cAhiye / parantu mAnava ne yathAsamaya Akasmika rUpa meM anubhava kiyA ki khAdyoM ko agni para pakAne se yA kiNvita kara upayoga karane se unakI supAcyatA evaM rasamayatA adhika rucikara ho jAtI hai| ina kriyAoM meM khAdyoM ke dIrghANu kiMcit viyojita hokara laghu ho jAte haiM jisase unake svAMgIkaraNa meM pAcanataMtra ko bhI kama mehanata karanI par3atI hai / isaliye kacce, ubale yA akiNvita khAdyoM kI tulanA meM sAmAnya AhAra meM anya prakAra ke khAdya adhika hote haiM / inakI abhakSyatA kA AdhAra inameM jIvANuoM (yIsTa, bekTIriyA, phaMjAI) ko utpatti mAnA jAtA hai jo ahiMsaka dRSTi kA nirUpaka hai / para ye sabhI jIvANu aba vanaspati koTi ke hI mAne jAte haiM aura ye hI kisI-na-kisI rUpa meM hamAre AhAra ke ghaTaka haiM / ina jIvANuoM kI eka vizeSatA yaha bhI hai ki ye prAya: eka kozikIya haiM aura jIvana tattva ke nimnatama stara ke nirUpaka haiN| inakI tulanA meM, anya vanaspatiyAM bahukozikIya hotI haiM / vastutaH 'vizvag jIvacite loke' se zarIra aura pariveza meM vyApta inhIM sUkSma jIvANuoM kA ullekha hai / inake binA hama jIvita hI kaise raha sakate haiM ? yahAM yaha sUcanA bhI manoraMjaka hogI ki AcArAMga cUlA meM aneka prakAra ke dhobanoM (ATA, tila, tuSa, cAvala, mAMDa Adi) kI bhakSyatA calita-rasa (khaTTe) hone para hI mAnI gaI hai / AgamoM meM anyatra bhI aise khaTTe pAna-bhojanoM kA ullekha hai| yadyapi yaha vivaraNa zramaNoM ke liye hai, phira bhI yaha to spaSTa hai ki yaha calitarasatA kiNvana yA vikRti ke binA nahIM ho sakatI / svAsthya kI dRSTi se aise dhobana supAcya evaM pAcaka hote haiN| phalataH calitarasI padArthoM kI abhakSyatA kI samagra dhAraNA punarvicAra cAhatI hai / isakA AdhAra utpAda doSa na hokara zarIra evaM mana para honevAlA zubhA-zubha prabhAva mAnA jAnA caahiye| hemacaMdrAcArya aura somadeva ne dvidala ko abhakSya batAyA hai / isakA sAmAnya artha aise annoM se hai jinake do samAna Tukar3e kiye jA sakate hoN| prAyaH sabhI dalahana dvidala hote haiM / zAstroM meM purAne dvidala ko abhakSya kahA hai kyoMki barasAta meM, purAne ho jAne para yA anya paristhitiyoM meM ve dhuna jAte haiM aura unameM jIvANu to kyA, trasa jIva bhI pAye jAte hai| yaha sAmAnya anubhava kI bAta hai| isase purAne dvidala calita rasa bhI ho jAte haiM / ataH jIva vAta kI dRSTi se inako abhakSyatA nirvivAda hai| yahI nahIM, yaha bhI batAyA gayA hai ki dvidaloM ko kacce dUdha yA usase bane dahI-maThe ke sAtha nahIM khAnA cAhiye / isase bUMdo kA rAyatA, bar3e, dhola bar3e Adi sabhI abhakSyatA kI koTi 32 tulasI prajJA

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meM mA jAte hai / dvidaloM kI abhakSyatA se hamAre AhAra kA eka pramukha proTInI ghaTaka hI samApta ho jaavegaa| zAstrIya dRSTi se, aise khAdyoM meM sUkSma jIvANu utpanna ho jAte haiN| yaha to vAtAvaraNa evaM kiNvana kA prabhAva hai| AzAdhara ne isa viSaya meM kucha udAratA dikhAI hai / be pakAye hue dUdha se bane dahI-mache se mizrita dvidala ko bhakSya mAnate haiN| phalataH dvidala evaM dahI-maTThA mizrita dvidala khAdyoM kI abhakSyatA purAne yA vikRta dvidaloM para hI lAgU mAnanI cAhiye, naye dvidaloM para nahIM / ataH dvidala ke badale vikRta yA purAne dvidala' zabda kA upayoga karanA caahiye| phira bhI, yadi calita-rasa kI abhakSyatA hai, to AzAdhara kA mata khaMDita hI rhegaa| yadi kiNvana se prApta padArthoM kI koTi eka hI banAI jAtI, to adhika acchA thaa| isase abhakSyoM ko saMkhyA kama hogii| (kramazaH) saMvarbha: 1. AcArAMga cUlA, pR0 78,88, mAgama pra0 samiti, byAvara, 1980 2. ratnakaraNDakazrAvakAcAra-samaMtamatra, pR0 48, kSIrasAgara graMthamAlA, 1960 3. pAvakadharmapradIpa-jaganmohanalAla zAstrI, pR0 107, varNI graMthamAlA, kAzI, 1980 4. AcArAMga cUlA, pR0 78,88, Agama pra0 samiti, byAvara, 1980 5. vazavakAlika : eka samIkSAtmaka adhyayana-- muni nathamala (saM0), pR0 113,116, terApanthI mahAsabhA, kalakattA, 1967 6. uttarAdhyayana-muni nathamala, pR0 516 7. AcArAMga cUlA, pR0 78,88, Agama pra0 samiti, byAvara, 1980 8. jIva vicAra prakaraNa-zAMtisUrIzvara, pR0 34-60, jaina mizana sosAiTI, mahAsa, 1950 9. vahI 10. anusaMdhAna patrikA (aMka-3)-sAdhvI maMjulAmI, pR. 53, jaina vizva bhAratI, . lADanUM 11. pravacanasAra... kuMdakaMdAcArya, pR0 277,281, pATanI granthamAlA, mAroTha, 1956 12. sAgAra dharmAmRta--kailAzacandra zAstrI (anu0) pR0 43-125, bhAratIya jJAnapITha, dillI, 1981 13. puruSArthasiyupAya-amRtacandrAcArya, pR0 102,123, jaina svA0 maM0 TrasTa, sonagar3ha 1976 14. gommaTasAra (jIvakANDa)-nemacanda cakravartI, pa0 prabhAvaka maMDala, AgAsa, 1972 15. anusaMdhAna patrikA (aMka-3)-sAdhvI maMjulAdhI, pR0 53, jaina vizva bhAratI, lADanUM 16. jana kriyA koSa---daulatarAma kAsalIvAla, pR0 8, jinavANI pra0 kAryAlaya, ___ kalakattA, 1927 17. anusaMdhAna patrikA (aMka-3)-sAdhvI maMjulAzrI, pR0 53, jaina vizva bhAratI, lAgnaM 18. jIva vicAra prakaraNa-zAntisUrIzvara, pR0 34-60, jaina mizana sosAiTI, madrAsa, 1950 khaNDa 16, aMka 2 (sita0, 60) m

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16. jaina kriyA koSa-daulatarAma kAsalIvAla, pR0 8, jinavANI pra0 kAryAlaya, kalakattA, 1627 20. abhakSya anantakAya vicAra-pI0 ema0 zAha, jaina zreyaskara maMDala, mahasANA, 1982 21. nava padArtha .. AcArya bhikSu, pR0 114, zve0 terApaMthI mahAsabhA, kalakattA, 1961 22. zrAvaka dharmapradIpa-jaganmohana lAla zAstrI, pR0 107, varNI graMthamAlA, kAzI, 1980 23. ena iMkvAyarI inTa lAipha---jaoNna e. mUra (saMyojaka), pR0 194, eca.bI.DablU. iMkA0, nyUyArka, 1963 24. nizItha cUNi-madhusena, 10 144, pArzvanAtha vidyAzrama, kAzI, 1980 25. kalyANa kAraka-ugrAdityAcArya, rAvajI sakhArAma dozI, zolApura, 1948 0 bhAmA za EEDurw s ananaMBHARTIANESHP 100 (zeSAMza pRSTha 10 kA) (kha) jaMbUvijayajI 100 (vi) uttarAdhyayana0 a0 13 cittasaMbhUta 0 (vii) paNNavaNA sUtra (1 se 74,136 se 147) . (viii) SaTkhaNDAgama a0 1.1 se 81 sUtra 5 (ix) bRhatkalpasUtra a0 1 (ghAsIlAlajI) 2 (x) vizeSAvazyaka bhASya 101 se 200 8 (xi) pajjovasaNA sUtra 232 se 261 7 68 11 sAhitya meM upalabdha prayogoM se spaSTa ho rahA hai ki madhyavartI pakAra kA prAyaH lopa nahIM milatA hai / usakA mukhyata: vakAra hI hotA hai| jaina aura jainetara donoM hI sAhitya meM kama se kama 74 pratizata aura adhika se adhika 62 se 100 pratizata pakA va milatA hai / taba phira vyAkaraNakAroM ne madhyavartI pakAra ke viSaya meM prAyaHlopa kA niyama kaise banAyA hogaa| madhyavartI vakAra ke prAyaH lopa kA niyama to bilakula hI ucita nahIM ThaharatA / kahanA par3egA ki pakAra aura vakAra ke viSaya meM prAkRta vyAkaraNakAroM ke niyama zilAlekhIya evaM sAhityika pramANoM ke viparIta jAte haiN| kama se kama prAcInatama sAhitya kI prAkRta bhASA para yaha niyama lAgU nahIM hotA hai ataH ardhamAgadhI bhASA para bhI ye niyama lAgU nahIM hote haiN| tulasI prajJA

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'trilokasAra' kA kalkI rAjA aura yUnAnI lekhakoM kA saiNDAkoTasa kyA eka haiM ? DaoN. paramezvara solaMkI* zrI bhArata dharma mahAmaMDala dvArA saMrakSita zrI nigamAgama pustaka bhANDAra kI ora se saMvat 1963 meM 'kalki purANa' kA prakAzana huA thaa| kAzI se prakAzita yaha kalkI purANa maharSi vedavyAsa praNIta kahA gayA kintu vAstava meM vaha yuga-parivartana kI kAmanA kA paricAyaka hai aura kisI krAntadarzI kavi kI kRti hai| isake tIna aMza aura 35 adhyAyoM meM mAtra 1366 zloka haiM jabaki 'purANopapurANasaMkhyAmAna' anusAra kalki purANa meM 6100 zloka batAe gae haiN| kalki purANa kA maMgalavAkya bhI use kisI saMskRta kavi kI kRti pratijJApita karatA hai "yadordaNDa karAla sarpa kavala jvAlAjvala dvigrahAH netuH satkara vAladaNDadalitAbhUpAH kSiti kSobhakAH / zazvat saindhavavAhano dvijajaniH kalki: parAtmAhariH pAyAtsatyayugAdikRtsa bhagavAndharmapravRtti priyaH // " bhayaMkara atyAcAroM se pRthvI kI zAMti ko bhaMga karane vAle rAjAgaNa jisake bhujabhujaGgaviSajvAla se bhasma hoMge, jisakI bhaMyakara tIkSNa khaMgadhAra se atyAcArI rAjAoM ko daNDita kiyA jAegA vaha brAhmaNavaMzotpanna sindhudezIya azvarohI satyAdi yugoM ke avataraNakartA dharma pravRttipriya bhagavAn kalkI paramAtmA hari tumhArI rakSA kare ! ... isa purANa kI prAcInatA ke saMbaMdha meM nizcita rUpa se kucha bhI kahanA kaThina hai| mahAbhArata (vanaparva, adhyAya-160), zrI madbhAgavata (bArahaveM skandha kA dUsarA adhyAya); bhaviSyapurANa (yuga parivartana prasaMga), brahmavaivarta purANa (prakRti khaMDa), agni purANa (kaliyuga kAraNa), garur3a purANa (adhyAya-146) Adi aura viSNu dharmottara purANa ke zloka-'kalerante tu saMprApte kalkinaM brahma vAdinam / anupravizya kurute vAsudevo jagat sthitam ||'-meN kalkI-prasaMga upalabdha hote haiN| kazmIrI kavi kSemendra ke 'dazAvatAra carita' meM kalkI ko 'zizukikule dvije'-kahA gayA hai aura suprasiddha gItikAra jayadeva ne use- 'kezavadhRta kalkI zarIra jaya jagadIza hare'-kahakara saMstuta kiyA hai| phira bhI jaina granthoM meM varNita kalkI isase bhinna haiN| trilokasAra meM kalkI kA varNana karate hue likhA hai* zodhakartA, anekAnta zodha pITha, jaina vizva bhAratI, lADanaM (rAja.) khaNDa 16, aMka 2 (sita0, 60) 35

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"so ummaggAhi muho caummuho sarivAsa prmaauu| cAlIsa rajjao jidabhUmI pucchai samaMtigaNaM // amhANaM ke avasA NigagaMyA asthi keri saayaaraa| NitaNavatthA bhikkhAbhojI jahasatthami divayaNe // tappANiur3e NivaDiva paDhamaM piraMtu sukkAmidigejjhaM / ivi Niyame sacivakade cattAhArA gayA muNiNo // " vaha kalkI unmArgAbhimukhI hai aura usakA nAma caturmukha tathA vaya 70 varSa hai| usakA rAjya 40 varSa rahA / bhUmi ko vijaya karate hue usane apane maMtriyoM se pUchA ki aba kona hamAre vaza meM nahIM rahA ? maMtrI bole-nirgrantha sAdhu ! usane pUchA--ve kauna haiM ? maMtrI bole-ve dhana-vastra hIna haiM aura bhikSAvRtti se jIvana-yApana karate haiM / kalkI ne Adeza diyA ki unake hAthoM meM AI pahalI bhikSA 'kara' ke rUpa meM le lI jAya / isa para munigaNa AhAra chor3akara cale ge| spaSTa hai ki yaha kalkI koI aitihAsika rAjA hai jo apane rAjya se nirgranthasAdhuoM ko nikAla bAhara karane ko saceSTa rahA aura vaha apanI kaThoratA ke kAraNa ho jaina-graMyoM meM ullikhita huA hai jabaki kalki-purANa Adi meM ullikhita kalkI yuga-yuga meM hone vAle atyAcAra, anyAya aura adharma ke vinAza ke lie daivIya sahAyatA ke rUpa meM parikalpita hai| bhAgavata meM jahAM 24 avatAroM kA varNana hai, vahAM likhA hai ki 21 vIM bAra kaliyuga A jAne para magava meM devatAoM ke dveSI, daityoM ko mohagrasta banAne vAle jina putra buddha kA avatAra huA aura usake pazcAt jaba kaliyuga samApta hone lagA aura zAsaka varga prajA ko lUTane lage to viSNuyaza ke ghara kalkI paidA hue ---- "tataH kalo sampravRtte sammohAya sura dviSAm / buddho nAmnAjinasutaH kokaTeSu bhaviSyati // athAso yuga saMdhyAyAM dasyu prAyeSu rAjasu / janitA viSNuyazo nAmnA kalkirjagatpatiH // " yahI bAta agnipurANa meM likhI hai ki 'kaliyuga kA anta hone ke samaya saba loga varNasaMkara ho jAeMge / ve luTere, zola rahita aura veda-virUddha AcaraNa karane vAle hoMge / sanakI ruci dharma kI tarapha se haTakara adharma kI tarapha calI jaaegii| mleccha rAjAgaNa manuSyoM kA bahuta burI taraha zoSaNa kareMge / taba kalkI bhagavAn zrI viSNuyaza ke yahAM prakaTa hoMge aura yAjJavalkya unake purohita hoNge| ve zastra lekara apanI zakti se mlecchoM ko naSTa kara ddaaleNge| isake pazcAt jaba pRthvI para phira se satyuga sthApita ho jAegA taba bhagavAn kalkI punaH apane loka ko cale jaaeNge|' AcArya nemicandra kA trilokasAra AcArya nemicandra kA grantha 'trilokasAra' karaNAnuyoga -loka-aloka aura yuga parivartana viSaya kA adbhuta grantha hai| vikramI saMvatsara kI gyArahavIM sadI ke pUrvArddha meM likhA gayA yaha grantha ni:saMdeha 'tiloya paNati', 'jaMbUdvIpa prajJapti' Adi pUrva granthoM para tulaso prajJA

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AdhArita hai, kintu apane viSaya kA atIva praur3ha aura svataMtra grantha hai| mAna aura gaNanA kA isameM sUkSma vivecana huA hai / saMkhyAta, asaMkhyAta aura ananta tInoM prakAra kI gaNanA meM AcArya nemicandra ne asaMkhyAta aura ananta ko parIta, yukta aura asaMkhya bheda se tIna-tIna prakAra kA mAnakara saMkhyAta sahita saMkhyA ke sAta bhedoM ko jaghanya, madhyama aura utkRSTa prabheda se gaNanA ke 21 prakAra likhe haiN| ve 'eka' ko gaNanA kahate haiM, 'do' ko saMkhyA aura 'tIna' Adi ko kRti mAnate haiN| ____ AcArya nemicandra ke anusAra 'eka' aura 'do' meM kRtitva nahIM hai / 'eka' meM to saMkhyAtva bhI nahIM hai / eka ko eka se guNA-bhAga kareM to kucha bhI hAni-lAbha nahIM hotaa| isI prakAra jisa rAzi ko vagaM banAkara vargamUla ghaTAne se zeSa kA varga rAzi se adhika na ho usa saMkhyA meM bhI kRtitva nahIM hotA / ataH saMkhyA kA AraMbha do ke aMka se hI hotA hai aura usase bAhara yugapat pratyakSa jJAna taka asaMkhyAta aura ananta tathA jisa rAzi kA mAya ke binA vyaya hote rahane para bhI anta nahIM hotA vaha akSaya ananta rAzi hotI hai| apane isa kathana kI vyAkhyA karate hue AcArya nemicandra ne jagat zreNI aura kevala jJAna (anantAnantasvarUpa) kA parimAna diyA hai jo saMkhyArUpa meM 65,536 hai| unakA kahanA hai ki loka kA AkAra khar3I Der3ha mRdaMga ke samAna hai aura usakA madhya bharitAvasthA meM hai| arddha mRdaMga ke samAna adholoka hai aura mRdaMga ke samAna Urdhvaloka hai / donoM milakara pUrNa-loka banate haiM jisakI UMcAI 14 rajju hai / jagat zreNI ke sAtaveM bhAga ko rajju kahate haiM aura usake varga ko jagat pratara / ve jagat zreNI ke dhanaloka ko 343 panarajju mAnate haiM / isase nemicandrAcArya ke anusAra adholoka kA kSetraphala-bhUmi 7 rajju, mukha 1 rajju aura utsedha 7 rajju hotA hai / arthAt 7-1-18:2-4x7 -28 varga rajju adholoka hai aura Urvaloka kA kSetraphala----- bhUmi 1 raja, madhya 5 rajju, mukha 1 rajju aura utsedha 7 rajju hone se 5+1=6:2= 347-21 varga rajju hai / isa prakAra sampUrNa ghanaphala 28 21-46 varga rajju jagata pratara kA 7 gunA 343 dhanarajju banatA hai / jagat zreNI kA yahI dhanaloka usakI 16 pallI, 16 gaI chidra aura unake ghanamUloM ke pArasparika guNana (16416416 416) ---se 65,536 hotA hai| isI prakAra yugapat zrutajJAna ko saMkhyAta, yugapat avadhijJAna ko asaMkhyAta aura yugapata kevala jJAna ko ananta kahakara nemicandAcArya ne akSaya ananta rAzi bhI 6 . kI batAI hai| sarvadhArA, samadhArA, kRtidhArA, dhanadhArA, kRtimAtRkAdhArA, dhanamAtakAdhArA tathA pratipakSI-viSama, akRti, apana, akRtimAtRkA, apanamAta kA, dirUpa varga, dvirUpadhanavarga aura dvirUpadhanASanadhArA-kula 14 dhArAoM meM parigaNana karake aMkasaMdaSTi meM sarvatra anantAnanta svarUpa kevala jJAna kA mAna bhI 65,536 hI mAnA hai| kyoMki dvirUpa vargadhArA meM pahalA varga 16, dUsarA 256 aura tIsarA 65,536 piNNaTIpaJcasayA chattIsA) hotA hai aura yahI saMkhyA sarvadhArA aura samadhArA saMkhyAmoM kramazaH 1 aura 2 se gaNanA para kevala jJAna svarUpa meM prApta hotI hai| sarvAza meM - bama, aMka 2, (sita0, 10)

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AcArya nemicandra ke anusAra 65,536 kI saMkhyA kevala jJAna ke avibhAga praticchedoM kI sarvotkRSTa saMkhyA aura siddhAMka hai jo jagat zreNI ke ghanaloka aura ghanamUla guNana tathA 14 dhArAoM ke saMkhyA parigaNana se upalabdha hai| trilokasAra kI yaha apanI upalabdhi hai| kAlAntara aura kAlamAna kA ullekha trilokasAra ke naratiyaMglokAdhikAra meM avasarpiNI-utsarpiNI kAla, kulakara, tIrthaMkara, cakravartina Adi kI Ayu sImA aura zakarAjA tathA kalkI rAjA kI utpatti kahI gaI hai| vahAM tIrthaMkaroM ke ApasI antarAla aura jinadharma uccheda kA kAlamAna bhI diyA hai| sAta antarAloM meM 4 palya paryanta jainadharma ke anuyAiyoM kA abhAva batAyA gayA hai kintu 'palya' kA kAlamAna aspaSTa hai aura yaha antarAla va uccheda solahaveM tIrthaMkara zAntinAtha ke mukta hone se pahale kA hai| Adi tIrthaMkara RSabhanAtha se zAntinAtha taka sabhI tIrthaMkaroM kI Ayu lAkhoM ke aMkoM meM dI hai jo hamArI samajha meM muhUrtoM kI saMkhyAeM haiM / kunthunAtha se neminAtha taka chaha tIrthaMkaroM kI Ayu sahasrakoM meM dI hai jo vAlmIki rAmAyaNa ke prayoga anusAra dinoM kI saMkhyA hai / ' tatpazcAt bhagavAn pArzvanAtha aura bhagavAn mahAvIra kI Ayu vartamAna varSoM meM hai| isa prakAra gaNanA karane para yaha Ayu 6716 varSa 7 mAha banatI hai jo mahAvIra nirvANa taka kA kAlamAna hotA hai| (yadi kunthunAthajI kI Ayu 60 hajAra dina ke sthAna para 65 hajAra dina mAnI jAya to 13 varSa 10 mAha 20 dina bar3ha jAeMge) yativRSabhAcArya kI 'tiloya paNNati meM mahAvIra-nirvANa bAda kA kAla likhate samaya aspaSTatA hone se 'vIra jiNe siddhigade'-kahakara vIra jina siddhi se 461 varSa bAda zaka rAjA; 'ahavAvIre siddhe' likhakara 6785 varSa 5 mAha bAda zakarAjA; 'vIresara siddhIdo'-se 14763 varSa bAda zaka rAjA kI utpatti aura 'NivvANe vIra jiNe'--likhakara 605 varSa 5 mAha bAda zakarAjA hone kI bAta likhI hai kintu vikrama saMvatsara kI gyArahavIM sadI ke pUrvArddha meM hue nemicandra ne trilokasAra meM spaSTa likha diyA hai "paNachassayavassaM paNamAsa juvaM gamiyavIra nnivvuido| sagarAjotato kasI caduNavatiyahiya sagamAsaM // " ki vIra nirvANa ke 605 varSa 5 mAha bAda zakarAjA huA aura usake 364 varSa 7 mAha bAda arthAt vIra nirvANa se hajAra varSa bAda kalkI huaa| isase yaha spaSTa saMketa milatA hai ki yativRSabha ke samaya kAlamAna meM jo aspaSTatA thI use dasavIM sadI vikramI taka sarvamAnya hala se sulajhA liyA gayA kintu kAlAntara aura kAla-uccheda meM aspaSTatA banI rhii| phira bhI vala jJAna aura avibhAga praticchedoM kI sarvotkRSTa saMkhyA ke rUpa meM 65, 536 kI saMkhyA para bhI sahamati ho gii| isIlie trilokasAra meM use pramukhatA se bAraMbAra likhA gayA / 38 tulasI prajJA

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yadi hama isa kevala jJAna saMkhyA ko trilokasAra ke uparokta ullekha 605 varSa 5 mAha aura 364 varSa 7 mAha kI taraha avibhAjita mAna leM / arthAt mAha saMkhyA samajheM to usakA kAlamAna 5461 varSa 4 mAha banatA hai jo mahAvIra nirvANa taka kA kAlamAna hone se eka hajAra varSa ke yoga se 6461 varSa 4 mAha hotA hai / arthAt kevala jJAna se kalkI janma taka kA kAlamAna 6461 varSa 4 mAha bana jAtA hai| yUnAnI lekhaka plinI (Nat V] --21/5) ke anusAra phAdara bakkasa se sikandara taka 154 rAjAoM kA kAlamAna 6451 varSa 3 mAha hai jo AcArya nemicandra ke kevala jJAna se kalkI janma taka ke kAlamAna 6461 varSa 4 mAha se kevala 10 varSa 1 mAha kama hai kintu eriyana (inDikA-1) ke ullekha anusAra bhAratIya rAjA DAyonIsasa se saiNDAkoTasa taka 153 rAjAoM ke kAlamAna 6042 varSoM meM do bAra kI TUTata 300 + 120 varSoM ke yoga ke samatulya hai / saiNDrAkoTasa mahAbhadarena rAjavaMza kA 153 vAM rAjA thA / mahAbhadrena rAjavaMza vartamAna hariyANA, rAjasthAna aura siMdha (pAkistAna) ke kSetra para zAsana karatA rahA aura usakI rAjadhAnI pAribhadra ko vartamAna nohara-bhAdarA ke rUpa meM pahacAnA gayA hai| gaNanAnusAra saiNDrAkoTasa vikrama pUrva 253 varSa (athavA 310 IsA pUrva) gaddInazIna huA aura usakI gaddInazInI se eka hajAra varSa pUrva arthAt 1253 vikrama pUrva mahAvIranirvANa huA / tadanusAra 1253+ 5461 varSa 4 mAha --6714 varSa 4 mAha pUrva vikrama kevala jJAna kA kAlamAna banatA hai jo rAjA DAyonIsasa kA bhI kAla ho sakatA hai| tIrthakara AyumAna (mahAvIra nirvANa taka) bhI isase samatulya dIkha par3atA hai kintu usameM ke anekoM kAlAntara lupta ho cuke haiM / saMdarbha: 1. vAlmIki rAmAyaNa (uttarakAMDa, sarga-73) meM eka zloka nimna prakAra hai "aprApta yauvanaM bAle paMcavarSa sahasrakam / amle kAlamApannaM mama duHkhAya putrakam // " ki merA bAlaka pAca varSa sahasraka Ayu meM hI kAla kavalita ho gayA aura binA yuvA avasthA pAye hI mRtyu ko prApta hokara mujhe duHkhI banA gyaa| yahAM 'paMcavarSa sahasrakam' kI TIkA karate hue paM0 rAmAbhirAma likhate haiM---'paMcavarSa sahasrakaM varSa zabdotra dinaparA kiJcinnyUnacaturdaza varSa mityartha; ki yaha varSa - dina saMkhyA hai| 2. eriyana kI inDikA kA aMgrejI anuvAda 'dI iNDiyana eNTikverI' (vardhamAna graMthAgAra kramAMka 81 64) meM pRSTha 85 se 108 taka chapA hai jisameM pRSTha 60 para ukta vivaraNa upalabdha hai| 000 khaNDa 16, aMka 2 (sita0, 60) 34

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sumatitaMtra kA zakarAjA aura usakA kAlamAna ( pratikriyAeM) [ ukta zIrSaka se gata aMka meM chape lekha para do pratikriyAeM prApta huI haiM jo avikala rUpa meM yahAM prakAzita kI jA rahI haiM / jaisAki sambaddha lekhaka ne apane lekha meM AhvAn kiyA hai - ' adhikArI vidvAn isa zodha kArya meM samabhAgI baneMge aura bhAratIya kAlagaNanA kA yaha aspaSTa adhyAya spaSTa ho sakegA ' - aura bhI vidvAn apane abhimata deMge aura unake dvArA yaha paricarcA tathyAnveSaNa meM sahAyaka hogii| -saMpAdaka ] pratikriyA - 1 candrakAnta bAlI* upendranAtha rAya * sumatitaMtra kA zakarAjA aura usakA kAlamAna - caMdrakAnta bAlI 'tulasI prajJA', khaNDa- 16, aMka-1 (jUna 1960), pRSTha - 35 para 'sumatitaMtra kA zakarAjA aura usakA kAlamAna' nAmaka lekha chApA gayA hai / prakRta lekhaka bhI isI zIrSaka para cirakAla se vicAra kara rahA hai aura likha rahA hai / ' TippaNI : mere samakSa bRTiza myUjiyama meM surakSita (saisala baiNDala sUcIpatra san 1902 kA kramAMka 3564) 'sumatitaMtra' kI phoTo sTeTa prati rakhI hai / u 'choTe-moTe pAThAMtaroM ke atirikta eka gaMbhIra pAThAntara hai / yathA 40 1. " zakarAjA tato pazcAt vasu randhra- kRtaM tathA / " 2. " zakarAjA tato pazcAt vasu-candra-kRtaM tathA / " 406 maurya saMvat athavA 418 maurya saMvat meM se kauna-sA varSa grAhya hai ? isa para pahale prakRta lekhaka ne kabhI vicAra nahIM kiyA / pUrva prakAzita nibaMdha para punarvicAra kA mukhya kAraNa ukta 'pAThAntara' hai / astu ! isa sumatitaMtrIya zloka kI sahI-sahI vyAkhyA tabhI saMbhAvya hai, jaba usapara Azrita 'sAriNI' ko samakSa rakha leM 034) * ena. DI. 23, vizAkhAinkleva, pItamapurA, behalI- 34 ( pina- 11003 * grAma DAkaghara meTelI, jilA-jalapAIgur3I (pazcima baMga), pina- 735223 tulasI prazA

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00* 00 kA atha sAriNI duryodhana yudhiSThira naMdasaMkt zUdraka saMvat maurya saMvat zaka saMvat IsavI pUrva saMvat saMvat 3162 3148-6 2014 2000 1148 varSoM saMzodhana 1142 2700 2686 006 456 2814 2800 500 342 [2946 2632932 2465- -6320 - 210] 3222 3208 1208 . 522 408:: 00 99 IsavI (*) bhAratIya kAlagaNanAeM zUnya se AraMbha hotI haiN| (ka) saptarSi-saMvat 1001.. 3162 I0 pUrva meM duryodhana kA abhiSeka huA, tabhI se 'duryodhana saMvat' kI sthApanA mAnya hai / vaha zAntanu-abhiSeka kA dvi-zatAbdI varSa bhI thaa| (5) pANDava 13 varSa vana meM rahe / 1 varSa yuddha-prastuti meM bIta gyaa| ataH saptarSi-saMvat 1014 3148 I0 pUrva meM bhArata saMgrAma ghaTita huaa| tabhI yudhiSThirasaMvat sthApita huaa| (O) do hajAra varSa paryanta yudhiSThira-saMvat pracalita rhaa| tabhI naMdavaMza kA abhyudaya huaa| (ka) prAcInakAla meM saptarSi-gaNanA pracalita thii| bAda meM saura gaNanA lokamAnya huI / yadyapi paurANika itihAsa meM saptaSi-gaNanA meM tathA saura-gaNanA meM vyavadhAnakAla kucha adhika hai; parantu prastuta sAriNI meM vaha vyavadhAnakAla kevala chaha varSa hai / ataH vaijJAnika anivAryatA ke vazIbhUta ukta saMzodhana prastuta hai| saMzodhana-prAka saptarSi saMvat. tatpazcAt saura-gaNanA upasthita hai| (8) 'zUdraka saMvat' kI siddhi ke lie pramANAntara upalabdha hai / yathA"bANAbdhiguNa dasronAH zUDakAbdAH klegtaaH|"-yllaary arthAt kali saMvat ke 5-4-6-2 (aGkAnAM vAmatogati: 2645) varSa bItane para 'zUdraka-saMvat' sthApita huaa| gaNanA karane paraIsavI pUrva kA sAla 31.1 (-) 2645 kali saMvat --- (00 zUdraka saMvat) 456 IsavI pUrva / yahI phalAgama hama sAriNI meM dekha rahe haiM / yadyapi sumatitaMtra meM 'zUdraka-saMvat' kI sthApanA kA koI saMketa nahIM hai; tathApi pramANAntara se sAriNI ko sAdhu rakhanA hamArA kartavya thA, jo hamane pUrA kiyaa| (1) maurya saMvat para paryApta likha cuke haiN| hamAre paripakva nirNaya ke anusAra candragupta maurya kA abhiSeka 342 IsavI pUrva meM huA thA, tabhI se 'maurya saMvat' gaNanAdhIna hai aura yahI saMketa sumatitaMtra meM bhI hai : 'nandarAjyaM zatASTa vA candraguptastatoparam / ' khaNDa 16, aMka 2 (sita0, 60)

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naMdasaMvat 800 - mauryasaMvat 00 = 342 I0 pUrva kA sAla / yadyapi paurANika kAlagaNanA tathA sumatitaMtrIya kAlagaNanA meM tAlamela kA abhAva hai; yathA __ "pramANaM vai tathAcoktaM mahA-pamAntaraM ca yat / antaraM tacchatAnyaSTo SatriMzat samAH smRtaaH||" -matsya, 171 / 16 kahAM 800 (ATha sau) aura kahAM 836 varSa ? hai koI tAlamela ? hamane saMvatsara jJAna ke sahAre 800-36 - 764 saura varSa hI grahaNa kie haiN| (jo paurANika kAlagaNanA ke anusAra so-saiMkar3A yathArtha haiM) parantu sumatitaMtra ke sAtha usakA koI samatala samanvaya nahIM hai / tathApi mahad Azcarya hai-phalAgama taka pahuMcate-pahuMcate donoM gaNanAeM "maurya saMvat 00 = 342 I0 pUrva" taka ekameva phalamuk ho jAtI hai| (0) sumatitaMtra kI AThavIM paMkti : rAjA zUdrakadevazca varSasaptAbdhicAzvinI racanAkAra kI vaijJAnika sUjhabUjha kI parAkASThA ko pramANita karatI hai| yahAM pahuMca kara racanAkAra apanI zalAkA parIkSA lene para tula gayA hai / usake nirNaya ke anusAra jaba zUdraka saMvat 247 thA, tabhI arthAt usI varSa maurya saMvat 132 thaa| kyA kamAla kA gaNitIya nirNaya hai : IsavI pUrva 456 IsavI pUrva 342 [-] 246 zUdraka saMvat --- ra [-] 132 maurya saMvat 210 I0 pUrva 210 I0 pUrva jarA dhyAna rahe-hamane sAriNI kI 8 vIM paMkti ko [ ] koSThaka meM likhA hai| (::) maurya saMvat 408 varSa bItane para itihAsa meM zaka rAjA huaa| gaNanA bar3I sApha- sutharI hai : 408-342 ..66 IsavI san / arthAt sumatitaMtra kA prastAvita zakarAjA IsavI san 66 meM huaa| hama isa para paryApta anusaMdhAna kara cuke haiN| pAThAntara-siddha saarinnii| 457 2828 2802 802 117 0 0 340 2660 2634 634 247-48 132 - 208-06 6244 3218 1222 535 418 00 78 IsavI vicAraka vRnda ! jarA dhyAna se avalokana kareM-(ka) 408 ke vikalpa meM 418 (vasucandrakRtaM tathA) kA prastAva IsavI san 78 ke zakarAjA ko sAriNI baddha karanA hai / (kha) isakA sIdhA duSprabhAva maurya saMvat ke sthApanA varSa para par3atA hai| 342 I0 pUrva kA sthAna 340 I0 pUrva ne le liyA hai| pariNAma svarUpa samUcI paurANika kAla-zRMkhalA DagamagA jaaegii| (ga) zUdraka saMvat kI sthApanA bindu syAt, surakSita raha gaI hai : I0 pUrva 3102-2645 - 457 I0 pUrva kA sAla samAhita ho jAtA hai / (gha) zalAkA-parIkSA vAlI paMkti bhI 1-2 varSoM kI ghaTata-bar3hata se prabhAvita huI hai / zeSa samUcI sAriNI pUrvavat hai / vasurandhrakRtaM tathA == 468 kA arthAdhAna hara kImata para aura pratyeka stara para tulasI prajJA .

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anaitihAsika hone se amAnya hai| zakarAja banAma zakarAja sumatitaMtra kI pAThAntara-kalpanA rAsa AI hai| maurya saMvat 408 meM eka zakarAjA humA, maurya saMvat 418 meM tadbhinna zakarAjA huaa| do-do mUrtiyoM kI pahicAna itihAsa meM upalabdha hai / yathA pramara : 66 I0 pUrva gandharvasena ........ vikramAditya zAlivAhana mahendrAditya - (pratApAditya) , 1. bhartRhari ..-2. sAhasAMka vikramAditya-3. zUdra ka (1) pramara kA ullekha bhaviSya purANa meM hai, aura usakA samaya hai-saptarSi saMvat 3710 ..66 IsavI pUrva / jaina granthoM meM isakA spaSTa ullekha hai| (2) zAlivAhana-vikramAditya prasiddha itihAsa-puruSa hai| isIne mAlavavaMza ko ujjaina se utpAdita kiyA thA :-- "etasminnantare tatra zAlivAhana bhuuptiH| vikramAditya-pautrasya pitRrAjyaM gRhItavAn // "- bhaviSya purANa (3) isake do putra hue --- mahendrAditya aura pratApAditya / saubhAgyavaza pratApAditya kAzmIra-nareza sthApita huA "pratApAditya ityAkhna: tairAnIya digantarAt / / vikramAditya bhUbhartuH jJAtiratrAbhiSicyata ||"-raaj, 2 / 4 (4) rAjA mahendrAditya ke pazcAt jyeSTha apatya hone se 'bhartRhari' rAjA banA / zatakatraya kA praNetA yahI bhartRhari hai / duHzIlA patnI se udvigna bhartRhari ne siMhAsana chor3a diyA aura usake ubhaya sahodaroM ne bhrAtR rAjya ko bAMTa liyaa| ye donoM 'zakarAjA' kahalAe / yathA1. sAhasAMka zakarAjA 2. vikramAMka (zUdraka) zakarAjA zAsanakAla 65-80 IsavI | zAsanakAla 65-60 iisvii| ina sahodara rAjAoM kA saha-ullekha vizeSa dhyAnAkarSaka hai1. vAsudeva-sAtavAhana (hAla)--zUdraka-sAhasAGka (rAjazekhara) 2. saMtyajya vikramAdityaM sattvodriktaM ca zUdrakam // (rAjataraMgiNI) ina sahodara rAjAoM kI pRthaktA aura pahacAna kI puSkala sAmagrI upalabdha hai; parantu hama vistAra meM na jAte hue saMkSepa meM batAnA cAheMge ki nATakakAra kAlidAsa donoM kA sabhAratna thA 1. rasabhAvavizeSa dIkSA guroH sAhasAGkasya zrI vikramAdityasya (zAkuntalam) 2. vyAkhyAtaH kilakAlidAsa kavinA zrI vikramAMko nRpa / (sUkti samuccaya) khaNDa 16, aMka 2 (sita0, 60) 43

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donoM zakarAjAoM ne apane-apane taura-tarIkoM se 'zakakAla sthApita kie| sAhasAMka dvArA sthApita kAla 66 IsavI se gaNanAdhIna huA, vikramAMka dvArA sthApita zakakAla 78 IsavI se pracalita huaa| jarA smaraNa kara leM bhArata sarakAra dvArA sthApita rASTrIya zaka mahArAjA zUdraka kA amara smAraka hai| do zakakAloM kI vibhAjaka pahacAna nAma-sAmya ke kAraNa kahIM inameM gar3abar3a na ho jAe--paravartI kAlavid mahAzaya ne inakI bhaugolika tathA prayogAnvita pahacAna sthApita kI hai / yathA 1. bhaugolika vibhAjana : revA nadI ko vibhAjaka rekhA mAnate hue AcAryoM ne revA-uttara meM 66 IsavI ke zakakAla ke pracalana kI svIkRti dI hai aura 78 IsavI ke zakakAla ko revA-dakSiNa meM hI rahane diyA hai| jyotiSasAra ke anusAra "sa paMcAgnikubhiH yuktaH kAlaH syAd vikramasya hi / revAyA uttare tIre saMvannAmnAti vizrutaH / " jyotiSasAra yahAM vikramAditya ke ullekha mAtra se 66 IsavI kA zAkakAla grAhya hai| 2. prAyogika vibhAjana : prayoga kI dRSTi se donoM zakakAla alaga-thalaga ho gae haiN| (ka) 66 IsavI kA zakakAla itihAsa kA mAdhyama bana gayA hai, jabaki (kha) 78 IsavI kA zakakAla jyotiSa gaNanA kA sAdhana siddha ho rahA hai| itihAsa 1. guptasaMvat : abUrihAM alabarunI kA kahanA hai : zakakAla ke 241 veM varSa meM gupta-saMvat sthApita huA, so 241+ 66 - 307 IsavI se gupta-saMvat kI gaNanA sAdhu hai / yathA 1. candragupta prathama 307 se-AIna-e-akabarI meM likhA hai-vikramAditya aura 2. samudragupta 314 I0 se.- Aditya povAra meM 422 varSoM kA vyavadhAna hai| 3. candragupta dvitIya 364 se- I0pU0 58+264 I0 = 422 varSa yathArtha hai| IsavI san 78+241 == 316 se gupta saMvat kI sthApanA azuddha hai / 2. lakSmaNasena saMvat kI gaNanA bhI-IsavI 66+1041 zakakAla 1107 I0 gaNanIya sAdhu hai| 78+ zakakAla 1041 1116 IsavI kI sthApanA anaitihAsika hone se amAnya hai| 3. maurya saMvat 408-342 ....66 IsavI kI gaNanA paramparAgata hai, jaba ki 418-78 ... 340 I0 pUrva kI sthApanA apaurANika hone se amAnya hai| niSkarSataH "vasu-candrakRtaM tathA" kA pAThAntara pratyAropita hone se amaulika hai aura amaulika hone se amAnya hai| 4. vIra nirvANa saMvat bhI isI saMdarbha meM vicAraNIya hai / yati vRSabha ke samaya taka saptarSi-saMvat pracalita rahA hai| "caudasasahassa sagasaya teNaudivAsakAlaviccheve / vIresara siddhido uppaNo sagaNiyo ahavA ||"-gaathaa kramAMka 1468 tulasI prajJA

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triloka prajJapti ke anusAra saptarSi-saMvat 14763 meM se vIra-nirvANa saMvat tathA zakakAla kA antarAla anveSaNIya hai| isa bRhatI gaNanA meM pAMca saptarSicakra phAlatU jamA haiN| yathA-2700 x 5 --13500 mUla saMkhyA se ghaTAne para : 14793-13500 ..- zeSa 1263 / prAcIna gaNanAnusAra 1227 I0 pUrva meM vIranirvANa saMbhava huaa| ataH 1263-1227 ...66 IsavI san meM zakarAjA huaa| isI tarja para saptarSi saMvat 1785 kA samAdhAna bhI vicAraNIya hai| parantu usakI gaNanAzailI isa gaNanAzailI se jarA bhinna hai| TippaNI : yadyapi hamane saptarSi saMvat ke mAdhyama se jaina kAlagaNanA kA abhyAsa kiyA hai, jisake pariNAma sunizcita aura sAdhu mile haiM; tathApi hama apane anusaMdhAna se saMtuSTa nahIM haiM / hameM isa viSaya para aura adhika abhyAsa kI AvazyakatA 00 00 hama sambaddha lekhaka kI avadhAraNA ko samajhane meM asamartha rahe haiM-yaha hamArI bauddhika akSamatA hI hai / tulasI prajJA ke khaMDa 16/aMka ( ke pRSTha 35 kI paMkti 25-27 bar3I ulajhanapUrNa haiN| usako sAriNI meM palaTa kara dekhate haiM :kali nanda zaka vikrama I0 pUrva 3101 1500 2505 1005 566 3043 1543 536-38 57-56 sambaddha lekhaka ke prastAvita 538 vikrama pUrva (arthAt 565 I0 pUrva) ke kisI zakarAjA kI saMstuti athavA vizruti bhAratIya itihAsa meM nahIM hai / 538 vikrama pUrva ke zakarAjA kA prAmANika paricaya upalabdha karAnA sambaddha lekhaka kA naitika karttavya hai / hameM isakI pratIkSA rhegii| sandarbha: 1. vedavANI, sonIpata (bahAlagar3ha) hariyANA / vaSa 33, aMka 8, pR0 15 / lekha 'sumati taMtra kA kAlacakra' / jUna, 1981 2. (ka) sarasvatI, ilAhAbAda / varSa 74, pUrNa saMkhyA 881; maI, 1973 (kha) vedavANI, bahAlagar3ha / varSa 34, aMka 8; pR0 20 / jUna, 1982 3. (ka) hindustAnI traimAsika patrikA, ilAhAbAda / bhAga 37, aMka 1, pR0 60 / (kha) sammelana patrikA, ilAhAbAda / bhAga 63, aNk-2| caitra-bhAdrapada 1866 zata, 10 113 / lekha 'ujjayinI aura zaka vsh'| 4. triloka prajJapti meM likhA hai-'vIrajiNe siddhigade cau-saba ikasaTThi vaasprimaanne| kAlammi adikkante uppanno ettha sgraayaa|" arthAt vIra nirvANa se 461 veM varSa meM zakarAja pratiSThita huA / yathA-I0 pU0 527-461 66 IsavI pUrva meM huaa| 5. prAcInatama jainagraMthoM meM se pratIta hotA hai -vIra nirvANa saMvat 1227 I0 pUrva meM huaa| adhunAtana jaina zAstra pratipAdita karate haiM-dhIra nirvANa 527 I0 pUrva meM khaNDa 16, baMka 2 (sita0, 60)

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huaa| dekhie(ka) vardhamAna saMvat : pariSad patrikA : 2014, janavarI, 1981, pR0 46 (kha) bhAratIya itihAsa meM 700 varSoM kA ulaTaphera : hindustAnI zodha patrikA, bhAga 4, aMka 1 aura pR0 1 // pratikriyA-2 zakarAjA aura zakakAla -~-upendranAtha rAya 'sumatitantra kA zakarAjA aura usakA kAlamAna' nAmaka lekha meM lekhaka ne kucha aise tathya diye haiM aura aisI samasyAeM rakhI haiM jinakA samucita samAdhAna kara sakane kI kSamatA mujhameM nahIM hai / merI jAnakArI sImita hai| phira bhI kucha nivedana karane kA lobha savaraNa nahIM kara sakA kyoMki AzA hai ki samAdhAna kA patha nikAlane meM isase adhikArI vidvAnoM ko kucha suvidhA hogii| bRhatsaMhitA kA saMdarbha ukta lekha meM lekhaka likhate haiM :-"rAjA yudhiSThira aura zaka rAjA meM 2526 varSoM kA antara vRddhagarga ke havAle se varAhamihira ne apanI bRhatsaMhitA (13 / 3) meM bhI diyA hai "Asan maghAsu munayaH zAsati pRthivIM yudhiSThire nRptau| _ SaDdvikapaJcadviyutaH zakakAlaH tasya raajnyshcH||" lekhaka kA yaha kathana Adhunika vidvAnoM kI paramparA ke sarvathA anukUla hai| parantu satya kA nirNaya hAtha ginakara nahIM kiyA jA sktaa| kisI zloka kA artha-nirNaya karane ke lie zloka kA padaccheda aura anvaya karanA caahie| isake bAda dekhanA cAhie ki binA kisI pada ko chor3e athavA kisI adRSTa pada kA adhyAhAra kiye binA artha nikalatA hai ? yadi nikalatA hai to jo artha mile vahI prakRta artha hai| kahIMkahIM kisI eka adRSTa pada kA adhyAhAra Avazyaka evaM mAnya hotA hai kintu pUre vAkya yA vAkyAMza kA adhyAhAra yA kisI bhI pada kA varjana kadApi nahIM hotaa| isa paddhati kA vartamAna yuga meM Agrahavaza anAdara hI dekhA jA rahA hai / ataH bahusaMkhyakoM ke mata se mujhe asahamata honA par3A hai| isa zloka kA anvaya isa prakAra hai-~-yudhiSThire nRpatI pRthivIM zAsati munayaH maghAsu Asana, tasya rAjJaH ca zakakAlaH SadvikapaJcadviyutaH / isase sIdhA artha yaha prApta hotA hai ki rAjA yudhiSThira ke zAsanakAla meM saptarSi maghA meM the aura usa rAjA kA zakakAla 2526 hai / 'usa rAjA kA zakakAla' kA sarala artha yudhiSThira kA zakakAla hai jo rAjA yudhiSThira ke rAjyArohaNA se zurU huaa| vRddhagarga meM isa zloka kA prayojana grantha ke racanAkAla kA nirdeza karanA thaa| isa samaya aprApya ukta grantha 3138-2526 -- 612 I0 pU0 ke nikaTa racA gayA hogaa| kAlAntara meM isa zloka kA upayoga yudhiSThira kA kAla batAne ke lie hone lagA aura zloka meM 'prAk' yA 'pUrva' jaisA koI tulasI prajJA

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pada na hone para bhI yaha kalpanA kara lI gayI ki yudhiSThira zakAbda ke 2526 varSa pUrva vartamAna thA / aba isa nirAdhAra kalpanA ko chor3a dene meM hI zodhakArya kA kalyANa hai / viSNudharmottarapurANa kA saMdarbha aisA hI prasaMga viSNudharmottarapurANa kA hai / usameM kaliyuga ke 10 varSa bItane para zrI kRSNa ke pautra vajra ne mArkaNDeya se pUchA ki abhI kitane dina maiM rAjya karUMgA aura parIkSit kitane dina rAjya karegA / isIke uttara meM mArkaNDeya ne ve paMktiyAM kahI haiM jinakA uddharaNa ukta lekha meM hai / svayaM sambaddha lekhaka bhI una paMktiyoM kA artha yahI karate haiM ki 50 varSa bAda jaba parikSit divaMgata hoMge to tuma bhI svarga ko prApta hoge / vizeSatA yaha hai ki ve "Aja" aura "isa varSa" para jora dete haiM aura use 14746 veM varSa kA sUcaka samajhate haiM / 'vAtAzvameghavarSesmin sahayakSeNa' kA artha 14746 kadAcit ho sakatA hai / vAta == 46, azva 7, megha 4, yakSa 1 / 'aGkAnAM vAmato gatiH' se 14764 prApta hotA hai, vAta ke 46 ko na ulaTeM to 14746 prApta hogA / prazna prAsaMgikatA kA hai / purANa kali ke itane varSa pUrva aura itane varSa pazcAt ke atirikta kahIM bhI kisI san - saMvat kA prayoga nahIM karate aura yahAM anyathA kucha huA hai aisA mAnane ke lie paryApta kAraNa hone caahieN| ThAt eka sthala meM kisI ajJAta, akhyAta saMvat kA prayoga karake purANakAra hameM ulajhana meM DAlane kyoM jAyeMge aura usakA yahAM prayojana hI kyA hai ? "Aja" kA sIdhA artha kaliyuga kA 10 vAM varSa hai jaba vajra ne prazna kiyA / prasaMgAnusAra isa varSa " kA artha kaliyuga kA 61 vAM varSa hai jaba vajra aura parikSit donoM kA dehAnta hogA / isa dRSTi se 'vAtAzvameghavarSesmin saha yakSeNa' se prApta saMkhyAoM 46, 7, 4, 1 ko jor3a deM to prakRta artha 61 vAM varSa nikala AtA hai / yahI prakRta artha hai kyoMki vajra ke prazna se isI uttara kA sAmaMjasya hai / na purANoM meM hI kahIM aisA milatA hai ki vajra aura parIkSit kisI zakarAjA ke samaya (janma kAla yA zAsanakAla ) divaMgata hue na jaina sAhitya meM hI / ataH viSNudharmottarapurANa meM 14746 yA 14764 varSa kA ullekha hai, aisA mAnanA merI vinamra sammati meM ThIka nahIM / aitajmA saMvatsara aura zaka saMvat f rAjA devala ke aitamA saMvatsara ke prasaMga meM ukta lekha kI sUcanA isa prakAra hai" rAjA kakutstha se rAjA sagara taka 3446 varSa bIte aura rAjA sagara se rAjA yudhiSThira taka 2665 varSa jaba ki rAjA yudhiSThira aura rAjA devala meM 2526 varSo kA antara hai / " isakA artha yaha huA ki 612 I0 pU0 ke lagabhaga jaba vRddhagarga grantha kI racanA huI, usI samaya devala kA aitaz2mA saMvatsara bhI claa| isase 5161 varSa pUrva arthAt 5803 I0 pU0 sagara kA aura usake 3446 varSa pUrva kA samaya hai / ye tithiyAM vicAraNIya haiM / 6252 I0 pU0 kakutstha campA kA eka lekha jaba yaha kahatA hai ki sagara ne 720 zaka varSa pUrva zrImukha liGgadeva kI sthApanA kI thI taba usakA artha hotA hai saMvat' se 5161 varSa pUrva huA / isase ullikhita 'zaka saMvat' kA Arambha kAla 5803 saMvat se 5611 ukta kArya 'zaka khaNDa 16, aMka 2 (sita0, 60 )

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-5161 - 612 I0 pU0 AtA hai aura vaha aitajmA saMvatsara se abhinna ho jAtA hai| 543 I0pU0 kA zaka-saMvat sambaddha lekhaka ne syAma meM pracalita "puttasakarAta saMvatsara" aura khotAna ke kisI bauddha rAjA ke putra dvArA pravartita "devaputrazaka saMvatsara" kA bhI ullekha kiyA hai jisakA prArambha 543 I0 pU0 se batAyA gayA hai| siMhalI paramparA 543-544 I0 pU0 ko buddha kA nirvANakAla mAnatI hai / siMhalI paramparA yadi ThIka hotI to syAma aura khotAna ke bauddha 543 I0 pU0 se zurU huI kAla-gaNanA kA sambandha kisI rAjA se jor3ane kI bhUla kadApi na karate / ata: siMhalI paramparA vaisI vizvasanIya nahIM hai jaisA loga samajhate haiM / buddha kA nirvANa-kAla (mahAvIra kA bhI 543 I0 pU0 se niHsaMdeha bahuta pahale hai| vividha zaka saMvat paryApta jAnakArI ke abhAva meM maiM sumatitantra aura tiloyapaNNatti ke sandarbho ke bAre meM abhI kucha bhI nahIM kahUMgA / kintu itanA to spaSTa hai ki 'zaka' nAma se do saMvat bRhattara bhArata meM pracalita the jo 543 I0 pU0 aura 612 I0 pU0 se zurU hue the| bhArata meM yudhiSThira zaka, zAlivAhana zaka aura vikrama zaka yA zAka to pracalita haiM hI, kucha aise zaka bhI ullikhita milate haiM jinakA Arambha kaba huA kahanA kaThina hai / bhaTTa utpala ne varAhamihira ke bRhajjAtaka (76) kI TIkA meM yavanarAja sphujidhvaja kA eka zloka diyA hai jisameM 1044 zaka kA nirdeza hai / isakA Arambha kaba huA yaha abhI ajJAta hI hai / kintu itanA to spaSTa hai ki 'zaka', 'zAka' aura 'zakakAla' saMvat ke paryAyavAcaka rUpa se sAhitya aura abhilekhoM meM prayukta hote Aye haiN| anAvazyaka mAnakara yahAM pramANa nahIM diye / yahAM vicAraNIya kevala yaha hai ki kAlagaNanA ke lie prayukta zaka, zAka yA zakakAla jaise zabdoM kA artha kyA hai ? zakarAjA, zakendra, zakabhUbhuja Adi kA artha zaka, zAka aura zakakAla ke badale zakendrakAla, zaka nRpatikAla, zakabhUbhujkAla jaise padoM kA prayoga bhI sAhitya aura abhilekhoM meM prApta hai jisase isa dhAraNA kI sRSTi huI hai ki zakAbda athavA zakakAla kA sambandha zaka nAma kI videzI jAti ke rAjAoM se hai aura vaha jAti 150 I0 pU0 meM bhArata AyI thI aisA bahujana svIkRta vizvAsa hai / isa vizvAsa se 'zaka' zabda mUlataH videzI aura 150 I0 pU0 ke pahale bhArata meM apracalita ThaharatA hai| hameM isa pracalita dhAraNA meM nimnalikhita doSa dikhAyI dete haiM :--- (1) zakajAti se sambandhayukta 'zaka' zabda kA pracalana 150 I0 pU0 bhArata meM ho hI nahIM sktaa| ataH isase pUrvavartI gaNanAoM ke sAtha 'zaka' zabda nahIM jur3anA cAhie kintu 543 I0 pU0, 612 I0 pU0 aura yahAM taka ki yudhiSThira kI kAlagaNanA ke lie bhI usakA prayoga milatA hai / tulasI prajJA

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(2) jina rAjAoM kA zakajAti se koI sambandha nahIM unake lie bhI 'zaka', 'zAka', 'zakAbda' jaise zabdoM kA prayoga milatA hai / yathA, akalaGkacarita meM vikramAbda ke lie 'zakAbda' kA prayoga kiyA gayA hai - vikramAkaM zakAbdIya zatasaptapramAjuSi / 57 I0 pU0 meM saMvat calAnevAle vikramAditya kA janma zakajAti meM nahIM huA, vaha to zakoM kA zatru, unakA ucchedakartA thA / isI prakAra aihola abhilekha meM 78 I0 se pravartita kAlagaNanA kA ullekha yoM hai : - "zaty trisahasreSu bhAratAdAhavAditaH / saptAndazatayukteSu gateSvandeSu paJcasu || paJcAzatsu kalo kAle SaTsu paJcazatAsu ca / samAsu samatItaH zakAnAmapi bhUbhujAm ||" "bhArata yuddha ke isa ora kalikAla meM 3735 varSa bItane para 556 zaka meM " yahI isakA abhiprAya hai / donoM saMkhyAoM ko 634 I0 ke tulya mAnane se hI itihAsa ke nirvivAda tathyoM meM saMgati baiThatI hai / kintu aihola abhilekha jisa kAlagaNanA ko " zakarAjA kA varSa" ( zakAnAM bhUbhujAm samAsu) kahatA hai usI ko, brahmagupta "zakAntebdA: ", zrIpati " zakAnte" aura bhAskarAcArya " zakanRpasyAnte" kahate haiM / prAcInatama sAkSyoM se niSkarSa yahI nikalatA hai ki isa kAlagaNanA kA pracalana kisI zakarAjA ke vadha ke samaya se huA aura usakA vadha karanevAlA gupta vaMza kA candragupta dvitIya hI thA ( draSTavya, satyazravA kRta 'Sakas of India', 1981, p. 45-51 ) 1 yahAM bhI vahI sthiti hai / candragupta dvitIya zaka jAti kA rAjA nahIM thA, vaha to zakarAjA kA vadha karanevAlA thA / vaha 'zakAnAm bhUbhuj ' kaise ho sakatA hai ? aisI sthiti meM vikramAditya aura candragupta dvitIya ke lie prayukta zakendra, zakanRpati, zakabhUbhuj Adi kA artha zakajAti meM utpanna rAjA nahIM varaMca zakajAti ko vazavartI banAnevAlA, zakoM para apanA Adhipatya jamAnevAlA rAjA hI ho sakatA hai / 'zakendra' kI tulanA isa prasaMga meM hama mRgendra zabda se kara sakate haiM jo mRgayUtha ke sardAra ke lie nahIM, mRgoM kA vinAza karanevAle siMha ke lie AtA hai / vAstava meM bhAratIya paramparA ke zakendra, zaka nRpa, zakabhUbhuj Adi pada saMskRta vyAkaraNa meM ullikhita 'zAkapArthiva' zabda ke samAnArthaka haiM / isa sambandha meM paM0 yudhiSThira mImAMsaka kA vicAra dhyAna dene yogya hai / "mahAbhASya 2 / 1 / 68 meM eka vArtika hai 'zAkapArthivAdInAmupasaMkhyAnamuttarapadalopazca / ' isakA eka udAharaNa hai-- zAkapArthivaH / zAkapArthiva ve kahalAte haiM jinhone svataMvat calAyA / yahAM zaka zabda saMvat kA vAcaka hai / prajJAditvAt aN se aN hokara prajJa eva prAjJaH ke samAna zaka eva zAkaH zabda niSpanna hotA hai / (saMskRta vyAkaraNazAstra kA itihAsa, caturtha saMskaraNa' 1684, prathama bhAga, pR0 487 ) / isa prakAra kisI saMvat ke pracalana se jinakA sambandha hai una rAjAoM ko zakendra, zakanRpa, zakrabhUbhuj Adi kahanA sAdhu ho jAtA hai / 16, aMka 2 (sita0, 60) 4

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zaka jAti aura "zaka" zabda kA mUla phira bhI kucha vidvAnoM kA Agraha hai ki 'zaka' zabda kisI zaka jAti ke rAjA se sambaddha avazya hai aura usakA mUla avazya hI koI videzI bhASA hai| isa sambandha meM jo bAta bhulA dI jAtI hai vaha yaha ki pANini kI aSTAdhyAyI bhI aise zabdoM se paricita hai jo zaka-bhASA ke mAne jAte haiM / isase svAbhAvika niSkarSa to yaha nikAlanA cAhie thA ki IrAnI bhASA kI bhAMti zaka bhASA bhI saMskRta se nikalI hai| parantu na jAne kyoM hamAre deza ke vidvAnoM para sarvatra AkramaNa hI AkramaNa dekhane kI dhuna savAra hai| isalie 150 I0 pU0 ke zaka-AkramaNa ke pUrva navama zatAbdI I0 pU0 meM eka aura zakaAkramaNa kI kalpanA kara lI gayI hai / isa mata ke do mukhya pracAraka haiM---DaoN0 buddhaprakAza aura DaoN. vAsudeva-zaraNa agravAla / ___ DaoN. agravAla likhate haiM-"pANini ko nizcita rUpa se uzInara (Adhunika jhaMga madhiyAnA) aura varNa (Adhunika bannU aura vajIristAna kA ilAkA, gomala-tocI Adi nadiyoM kI dUnoM kA bhAga) pradezoM meM kaMthAnta sthAna-nAma mile| isa pradeza meM kathAnta nAmoM kI saMgati ke lie mAnanA cAhie ki pANini se bhI pUrva kisI samaya zaka jAti kA prasAra aura samparka gajanI-gandhAra kI adhityakA se utarakara tocI-gomala nadiyoM ke mArga se rAvI o canAba ke kAMThe (uzInara janapada) taka pahuMcA thA" (pANinikAlIna bhArata, 1666 I0, pR0 82) / isa kalpanA ke lie unhone kisI pramANa kI AvazyakatA nahIM samajhI / na kisI bhAratIya graMtha yA abhilekha meM hI navama zatAbdI I0 pU0 ke zaka AkramaNa kA ullekha hai na kisI videzI sAkSya se hI isakI puSTi hotI hai| aisI sthiti meM aisA kyoM na mAneM ki zaka jAti rAvI aura canAba ke kAMThe se nikala kara gajanI-gandhAra kI ora calI gayI thI ? bhAratIya paramparA aisA hI mAnatI hai / manu ne zakoM kI gaNanA una kSatriyajAtiyoM meM kI hai jo kAlAMtara meM mleccha bana gayI thIM : "vRSalatvaM gatAH loke imaa| kSatriyajAtayaH / / pauNDrakAzco'draviDAH kAmbojAH yavanAH shkaaH|" -manu0 10143-44 viSNupurANa meM zakoM kI gaNanA una kSatriyoM meM kI gayI hai jo sagara dvArA bahiSkRta kiye gaye aura dharmacyuta hokara mleccha bana gaye (mlecchatAM yayuH ---viSNu 0 4 / 3 / 21) / aise spaSTa pramANoM ko nakAra kara kalpanA ke pIche daur3anA zodha nahIM hai| ataH zaka bhAratIya kSatriya the jo kabhI rAvI aura canAba ke kAMThe meM rahate the| unakI bhASA prAcIna saMskRta hI thI / jaba ve bhArata ke bAhara madhya eziyA kI ora phaila gaye to unakI bhASA aura saMskRti kramazaH bhinna ho gayI / ata: zaka jAti kA nAma bhI mUlataH saMskRta zabda siddha hotA hai / isa "zaka" zabda kA artha kyA hai ? isa sambandha meM vizvanAtha kAzInAtha rAjavAr3e ke vicAra mujhe yukta lagate haiM ata: unhIM ke zabdoM para dhyAna deM--"zaka se jisa prakAra tulamI prajJA

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kata vAcaka zabda zakra banA hai usI prakAra "zaka" se "zaka" "kartRvAcaka banAyA gayA hai| zakra kA viziSTa artha iMdra bhale hI ho phira bhI sAmAnya artha Izvara, rAjA, sAmathyaMzIla vyakti, sattAdhArI Adi hai / vahI artha "zaka" kA hai| zaka arthAt samartha, aizvaryavAn tathA kAla-pravartaka rAjA" (rAjavAr3e lekha saMgraha, AgarA, 1664 I0, pR0 244) / zaka jAti bhI samartha, aizvaryavAna, pratApI hone se hI zaka kahalAtI thii| isa nAma kI aura koI vyAkhyA nahIM hai|" anta meM hama kaha sakate haiM ki 'zaka' zabda kAnoM meM par3ate hI kisI videzI jAti kI kalpanA karanA anAvazyaka hai / ataH sumatitantra meM jisa zakarAjA kA ullekha hai yA mahAvIra ke nirvANa ke 605 varSa bAda jisakA janma huA batAyA jAtA hai use zaka jAti meM utpanna rAjA samajha lenA Avazyaka nahIM hai, varaMca isase bhrama meM par3ane kI sambhAvanA hI adhika hai / isIlie isa zakarAjA kA samaya 150 I0 pU0 ke bAda yA navam zatAbdI I0 pU0 ke bAda mAnanA bhI Avazyaka nhiiN| sumatitantra meM ullikhita zakarAjA kauna hai, vaha vIra-nirvANa ke 605 varSa bAda janame hue zakarAjA se abhinna hai yA nahIM, ina praznoM kA uttara de sakane kA sAmarthya mujhameM abhI nahIM hai kintu zakajAti se anivAryataH sambandha jor3ane kI pravRtti ko saMyata kiyA jAya to nikaTa bhaviSya meM ina praznoM ke uttara bhI prApta ho sakate haiN| abhI to jana-sAhitya meM prApta samasta aitihAsika sAmagrI kA saMgraha, prakAzana aura adhyayana-manana hI bAkI hai| 000 kAlacakra ____ kAlacakra sabase balavAn hotA hai / saMsAra kA kAlacakra calatA rahatA hai| jo janma letA hai vaha maratA bhI hai kintu ina donoM ke bIca jo vyakti sajagatA evaM prAmANikatA se jIvana jIkara apane parivAra meM ina saMskAroM ko chor3a jAtA hai, use yAda karate haiN| pratyeka kSaNa mUlyavAn hotA hai / jo kSaNa kA mUlya samajha__ kara pramAda nahIM karate ve apane lakSya va apanI maMjila ko prApta kara lete haiN| 'kAlacakra' se sAbhAra khaNDa 16, aMka 2 (sita0, 60)

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Enigma of the Universe Visva-Prahelika THEORY OF RELATIVITY AND SPACE-TIME O Muni Mahendra Kumar General Theory of Relativity In 1916, eleven years after the formulation of the special theory of relativity, Einstein extended it to interpret more general cases of non-uniform motion, i.e. where one frame of reference moves with an accelerated velocity relative to the other. This is known a general theory of relativity'. Its chief achievement is the explanation of the law of gravitation on a more refined and accurate basis than that given by Newton. Einstein has explained here the effect of the mass of the physical substances on the four dimensional continuum of space and time. Newton's Laws Newton, in his law of gravitation, stated that every particle in the universe attracts all other particles of the universe towards itself and the force of attraction is directly proportional to the product of the masses of the particles and inversely proportional to the square of the distance between them. This is also known as 'inverse square law'. This concept of gravitation presupposes action at a distance and postulates the existence of a force of attraction between material bodies For instance, a mass such as the earth or the sun, is surrounded by a space in which there is a latent force ready to act upon and produce movement of a body that penetrates into the space. In consequence, the body falls towards the mass, as if attracted by it. This power of attraction exists permanently in the space near the mass even if there is no body menifesting its existence. The region of space surrounding a mass thus constitutes the gravitational field which imparts a uniform acceleration known as the acceleration due to gravity to all bodies located in that field. The mass seems to act at a distance since the attraction is exerted even through vacuum where there is no ponderable matter, as for example, in the case of the sun attracting the planets. Thus, Newton was able to explain the motion of planets in the space as well as freely falling bodies (such as apples in orchards) with the

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53 Vol. XVI. No. 2 help of this law of gravitation. Another important law which was enunciated by Newton was the 'law of inertia', which stated that a body at rest continues to remain at rest and a body in uniform rectilinear motion continues to be in motion, and a change in the state of rest of motion can be brought only by exerting some external force.' Thus when a body is started or stopped suddenly, a jerk is felt. This is due to the force of inertia. Generalization by Einstein As we have seen, in the special theory of relativity, only those systems are considered which are in uniform rectilinear motion. Such systems are also known as 'inertial' systems, i.e. systems in which the law of inertia holds good so that a body not subjected to a force remains at rest or in uniform motion Now, according to the special theory of relativity, in all inertial systems the physical laws have the same form. Einstein extended this principle of equivalence to systems moving in any way, even with accelerated velocity and, in particular, to a special case of accelerated motion involved in the phenomenon of gravitation. Thus, the general theory of relativity states that 'the laws of nature are same for all the systems whatsoever their motion may be.' Two Imaginary Experiments Einstein started with the revolutionary idea that the classical picture of a gravitational field is artificial, since it is possible for an observer not to detect such a field at all by choosing a suitable frame of reference. He proved this by two imaginary experiments as follows: 1. Suppose an enclosure (such as an elevator) from which nothing can be knowa of what goes on outside it, suddenly starts falling freely under the action of gravity. (It may be imagined here that the cables by which the elevator is supported, suddenly break). Imagine that there is a scientist inside the enclosure, who performs an experiment of dropping an apple from his hand. To his surprise he finds that the apple instead of falling down to the floor, remains floating in the space. He performs another experiment by throwing a horizontal projectile. Again he surprises to find that instead of traversing a curred path, it goes on moving along a straight line till it strikes against the walls of the enclosure. Thus, the force which causes apples to fall and the horizontal projectile to trace a curved path, i.e. gravitation disappears for him. In

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TULASI-PRAJNA, Sept., 1990 other words, all the traces of gravitational field are suppressed and every thing seems to be acting according to the law of inertia i.e. continues to remain in its state of rest or uniform rectilinear motion. The enclosure thus becomes an inertial frame or system and the observer inside it has no means of distinguishing between a gravitational field and field due to uniform acceleration of the frame of reference moving outside all gravitational field. 54 2. Suppose that the same enclosure is poised far out in interstellar space free from all gravitational field (at an infinite distance from any mass). The scientist inside the elevator would not weigh anything; he could move from one side of the enclosure to the other, or from top to bottom, by the alightest push; he could float in the middle of the elevator without touching it. Now, suppose that unknown to him, a cable were attached to the top of the elevator, and some strong motive force applied to the cable; suppose that this force drew the elevator swiftly in the direction of a line from the bottom to the top of the elevator and kept it in uniformly accelerated motion, the acceleration being equal to that of gravity; and suppose that the force were so steady and noiseless that it was not suspected by the observer inside the enclosure. What would he imagine was happening? For him, everything would take place as if he were in a gravitational field; he would discover that he was being drawn against the bottom of the elevator; only by a strong effort with his legs could he jump away from the bottom for a moment and then he would instantly feel strongly attracted back to the bottom. Actually as we can see from outside, the bottom is being drawn towards him, but he accustomed to his notion of gravatation would never suspect this. He would feel 'attracted by the bottom'. Again if he drops an apple from his hand, it would fall with respect to the enclosure in accelerated motion, the acceleration being the same for all and equal to the acceleration due to gravity. If he throws a horizontal projectile, it would no more travel in a straight line but along a parabola. The enclosure thus becomes a stationary system acted upon by a gravitational field and the observer inside it can by no means find out whether the elevator is at rest in a gravitational field or in uniform acceleration moving in space outside all gravitational field." Equivalence of Gravitation and Inertia From the above imaginary experiments, Einstein deduced what is called as the 'principle of equivalence of gravitation and inertia'. This

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Vol. XVI, No. 2 55 principle states : "It is impossible to distinguish between the motion generated by inertial forces (such as centrifugal force, force producing uniform acceleration) and that by gravitational force "'5 This is as shown above, due to the fact that the effects of a gravi. tational field are precisely the same as those due to uniform acceleration of the material frame of reference relative to which the phenomena are observed, this acceleration being equal and opposite to the acceleration which the gravitational field would give to a particle in the frame.6 It also follows that one cannot speak of the absolute acceleration of a reference frame, only a relative one, just as it followed from the special theory of relativity that one cannot speak of the absolute velo. city of a reference frame, only a relative one. Again, it is clear that inertial mass and gravitational mass are equal. For all bodies which are free of any forces will move with uniform velocity relative to an inertial reference frame, no matter what their inertial masses are, and they should, therefore, have the same acceleration relative to an accelerated reference frame. In other words all bodies irrespective of their masses would move with the same acceleration in a homogeneous gravitational field. Curvature of Space The above principle of equivalence formed the basis of Einstein's new theory of gravitation. Using higher mathematics (involving tensors), he derived his famous field-equations, which embodies the law of gravitation. He refused to believe that any such thing as a gravitational force of attraction', which was believed by Newton to exist between masses, actually existed. He explained the motion of a body such as a falling apple or an orbiting sattelite in terms of ther a new concept of "Curvature of Space-time" in which it is embedded. Thus, Einstein, discarding the Newtonian "action-at a distance" concept, reverted to field-point of view. To understand his view, we take a simple example. Consider a stone attached to the end of string and whirled round, the stone moying along a circular path. We know that a tension is developed in the string called the centripetal force. To an observer on the stone there is a repulsion called centrifugal force equal and opposite to the centripetal force, while to the one who is whirling the stone there is no such centrifugal force. Einstein saw that the apparent repulsive force is due to the curvilinear motion of the stone and he extended the idea of such curved motions to a sort of curved space in order ta

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TULASI-PRAJNA, Sept., 1990 explain gravitational force. Again, since the centrifugal forces had to be considered as due to physical prosperties of empty space, Einstein turned to the hypothesis that the gravitational forces also are due to the properties of empty-space. Also, it is known that the forces of gravity are produced by masses. If, therefore, gravitation is connected with properties of space, these properties of space must be caused or influenced by the masses.8 Thus Einstein explained the phenomenon of gravitation by stating that the presence of matter gives an appreciable curvature to the surrounding space (or more precisely, distorts the curvature of the Minkowski's four-dimensional space-time continuum) and the matter falls down, as it were along the slop of this curvature according to some definite law. 56 According to Einstein, gravitation is an inalienable property of all masses; where there is a mass, a grativational field is generated around it in the same way as a magnatic field is created around a magnet. The field itself is nothing but a change in the space-time continuum. In other words, the geometrical properties of space-time continuum are determined by the physical matter existing in it and not intrinsic properties of space and time themselves. These properties in turn determine the motions of that matter. Features of Gravitational Field The structure of the gravitational field depends upon mass and velocity of the body, and is determined by the field-equations given by Einstein. Also just as the path of the motion of a piec of iron in a magnetic field is decided by the structures of the field, so that of a body in a gravitational field is decided by the geometrical structures of the gravitational field." Einstein showed mathematically that the geometric properties of space suffer a change in going over from an inertial to a non-inertial frame of reference, which is equivalent to a gravitational field. Here geometry becomes non-Euclidean, as distinct from conventional geometry.10 As the magnetic fields and the electrical fields are physical realities, so are the gravitational fields. But, unlike the former, the latter emanate from all physical entities, and these include particles and fields. Particles are characterized by mass, and fields by energy. is Common to both is energy, which is to say that any kind of energy, responsible for a gravitational field. Howevers, gravitational interaction becomes important only when bodies of appreciable mass are involved.

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Vol. XVI, No. 2. 57 Another remarkable feature of the gravitational fields is that through a number of identical, transformations of the equations, the equations can be turned into the equations of motion" of the physical system responsible for the gravitational field concerned. Thus the gravitational field equations incorporate the equations of the matter which creates the field. It should be noted, however, that the gravitational field equations do not determine completely the distribution and motion of matter. 11 POST-BINSTEININ SCIENTIFIC CONCEPT The theory of relativity brought about some revolutionary changes in the concepts of modern physics. Amongst them the most startling one was regarding the nature of space and time. Einstein, in the light of his theory of relativity, imagined the universe as a "four-dimensional continuum of space and time " According to Einstein, the three dimensions of space and one dimension of time are welded together forming a four-dimensional volume which he described as a continuum." According to great German mathemati. cian, Herman Minkowski, who developed the mathematics of the space-time continuum as a convenient medium for expressing the principles of Relativity, "Space and time separately have vanished into the merest shadows, and only a sort of combination of the two preserves any reality."12 It is very difficult to describe the new concept without the use of mathematics. But still the concept of "four-dimensional continuum" may be explained in simple language as follows: it is a simple fact that when a body exists in space, it occupies the three dimensions of space, on account of its length, breadih and height (or depth). Now, when it changes its position in space (i.e. when its motion takes place), it takes some time. Thus, to describe the motion of any body we should have the knowledge of two factors : its position in space and time required to change the position. The position is described by the three dimensions of space. Hence, time is reffered to as the fourth dimension. Now, the theory of relativity welds together the three dimensions of space and the fourth dimension of time. Minkowski showed that the theory of relativity required all electrical phenomena (all physical phenomena are considered to be ultimately electrica!) to be thought of as occurring not in space and time seprately as had hitherto been thought, but in space and time welded together so thoroughly that it was impossible to detect any

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58 TULASI-PRAJNA, Sept., 1990 traces of a join, so thoroughly that the whole of phenomena of nature were nuable to divide the product into space and time separately. 18 Eminent scientist Werner Heisenberg, describing the new structure of space and time, writes : "When we use the term "past', we comprise all those events which we could know at least in principle, about which we could have heard at least in principle. In a similar manner we comprise by the term 'future' all those events which we could influence at least in principle, which we could try to change or to prevent at least in principle. It is not easy for a nonphysicist to see why this definition of the terms 'past' and 'future' should be the most convenient one. But one can easily see that it corresponds very accurately to our common use of the terms. If we use the terms in this way, it turns out as a result of many experiments that the content of 'future' or 'past' does not depend on the state of motion or other properities of the observer. We may say that the definition is invariant against the motion of the observer. This is true both in Newtonian mechanics and in Einstein's theory of relativity. "But the difference is this : In classical theory we assume that future and past are separated by an infinitely short time interval which we may call the present moment. In the theory of relativity we have learned that the situation is different : future and past are separated by a finite time interval the length of which depends on the distance from the observer. Any action can only be propagated by a velocity smaller than or equal to the velocity of light. Therefore, an observer can at a given instant neither know of nor influence any event at a distant point which takes place between two characteristic times. The one time is the instant at which a light signal has to be given from the point of the event in order to reach the observer at the instant of observation. The other time is the instant of the observation, at which the light signal reachs from the point of the event. The whole finite time interval between these two instants may be said to belong to the present time for the observer at the instant of observation. Any event taking place between the two characteristic times may be called 'simultaneous' with the act of observation". 14 Thus, in the theory of relativity space and time are related with each other, because of the finite velocity of light. The mathematical formula of lorentz transformations reveal that the velocity of light is the maximum possible velocity. It means that no body can travel faster than light, and hence, the knowledge we obtain through our

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Vol. XVI, No. 2 59 senses or external equipments cannot be obtained faster than the velocity of light. Consequently, the time taken by an observer in perceiving any event cannot be lessened beyond a certain limit. That is to say that the definition of simultaneity depends upon the spatial distance between the point of event and the observer. This relation of space with time can be clearly understood by the example. A is the point of observer and B is the point of event (say, a collision between two cars). The instant of the observation of the event and the instant of the happening of the event are not the same, for the light will take a finite time to travel the distance A B. Thus, the time, which we term as 'present in our daily practice, is not a single instant but comprises of the whole interval that has elapsed between the happening of the event and the perceiving of the event by the observer, and the length of the interval will depend upon the distance between the observer and the point of event. It should be noticed here that however small the distance AB may be light, on account of its finite velocity, will take finite time to traverse it. A practical astronomical example will reveal the importance of the new character of space and time. If, in the above example, B is a star 50 light - years * away from the earth and A is the observer on the earth making the observation of the events on the star through a telescope. Now, suppose that an explosion on the star is being observed by the observer. In our ordinary expression, we shall say that the event of observation on the earth and the event of explosion on the star are simultaneously taking place. But is it ture ? No, Since the star is 50 light years away from the earth, the light from the star will take 50 years to reach the earth It means that the explosion which is being observed 'Now', had already taken place 50 years ago. Thus, it be. comes clear that the term 'simultaneous' has not remained absolute. but it depends upon the distance between the two events. In other words, space and time are related to each other and the event universe are effected by them jointly. Physical Implications 1. During the discussion of Michelson-Morley experiment, we have seen that Lorentz and Fitzgerald explain the nul result by showing the contraction in space-and-time-dimensions. These are popularly known as 'Fitzgerald-Lorentz Contractions' and their values can be found by 'Lorentz Mathematical Equations'. Ein leiu's theory of relativity also implies that when a system

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TULASI-PRAJNA, Sept., 1990 moves, there occurs a contraction in the space-and-time-dimensions. This means that the length of the moving body contracts in the direction of the motion and a clock placed in such a system moves slowly. The amount of these contractions depends upon the velocity of the system. The faster the system moves, the slower the clock becomes and the smaller the measuring rod becomes. And if we imagine that the speed of the moving system becomes equal to that of light, the clock placed in the system would stop and the measuring rod placed in the system would have no length at all! But actually this is impossible, and hence, it is implied that the velocity of light cannot be reached in practice. 60 2. Like space-and-time-dimensions, mass of a body in motion is also affected by the motion. In classical physics, the mass of a body was regarded to remain constant. That is to say that if a body is at rest or in motion, its mass always remains the same But the theory of relativity shows that the mass of a body is a function of its velocity," and thus increases with the increase in the speed of the body. When the velocity of the body is negligible in comparison to that of light, the increase in the mass of the body is also negligible. But when the velocity of the body approaches the velocity of light, the increase in mass also becomes considerable; and if we imagine a body moving with the velocity of light, its mass would become 'infinite'. But this is impossible, and therefore, it follows that the velocity of any moving body cannot become equal or greater than that of light. 3. In classical physics, matter and energy were regarded to be independent of each other, and hence there were two independent laws of conservation-one the law of conservation of matter and the other that of conservation of energy Matter was considered to be inactive, visible and possessing mass, while energy, in contrast to matter, was conceived to be active, invisible and massless. Now, Einstein, as a consequence of the theory of relativity, showed that mass and energy were essentially the same thing. He argued that the increase in the mass of a body with the increase in its speed indicated that there should be a direct relation between mass and energy (one of whose forms is motion). Advancing on this line of argument, Einstein established the 'principle of equivalence of mass and energy', and with the help of mathematics, discovered the epoch-making 'mass-energy equation'.

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Vol. XVI, No. 2 This principle shows that mass and energy are mutually convertible under certain conditions. Thus, when a certain amount of matter is converted into energy, the energy obtained is equal to the product of mass and square of the velocity of light,18 and similarly when an amount of energy is converted into matter, the mass produced is given by the energy divided by the square of the velocity of light. An illustration will clarify the relation: Suppose that one kilogram of coal is totally converted into energy; then the energy obtained would be equivalent to 25 billion kilo-watt-hour of electricity. As a result of this new discovery, the two independent laws of conservation of mass, and that of energy, have been united to form a single law of conservation of mass and energy, enunciating that the sum total of energy and mass x c2 (where c-velocity of light) is constant for any system and cannot increase or decrease. Thus the massenergy equivalence establishes the universal fact that mass and energy are essentially the forms of the same entity. 61 The chief merit of the mass-energy relation lies in the fact that it is experimentally verified for all types of energy. The most prominent verification is found in the discovery of the atom-bomb. (To Continue) References: 1. Mathematically, this can be expressed as follows: The force of attraction between two masses M, and M2, in grams separated by a distance of d centimetres, is given by F= G.M1, M2 d dynes: where G is the gravitational constant, 6.659 x 10-8 C.G.S. units. 2. Cf. Atomic Physics by J.B. Rajam. p.392 3. Cf. Ibid, p. 394 4. Cf. Ibid, p. 393; also, The Uuiverse and Dr. Einstein p. 85-86 5. Cf. The Universe and Dr. Einstein, p. 89 6. Atomic Physics by Rajam, p. 393 7. Cf. Atomic Physics by Rajam, p. 393 8. Physics and Philosophy by Heisenberg, p. 108. 9. Cf. The Universe and Dr, Einstein, p. 90 10. We shall discuss this point in "Non-Euclidean Geometry" in the next article. 11. Cf. B. Ivanov, Contemporary Physics, Peace Publishers, Moscow.

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TULASI-PRAJNA, Sept., 1990 12. The Universe and Dr. Einstein, p. 76. 13. Cf. The Mysterious Universe, p. 86 14. Physics and Philosophy, p.102-103. 15. As stated before, light travels at the speed of 186000 miles per hour. The distance travelled by a ray of light within a year, is called light-year. 1 light-year=5.88 x 1012 miles. 16. Though, popularly, mass and weigbt are regarded to cannote the same meaning, in scientific definition, they devote different properties of matter. Mass is considered to be more fundamental than weight. It is a matter of observation that a force applied to a body produces an acceleration proportional to the force. The constant of proportionality is the mass of the body. Thus, the mass of a body is a measure of its 'inertia' or reluctance to change its motion. The greater the mass of a body is, the more is the force required to move it. It may be remarked here that usually, even in the scientific works, mass is regarded as the amount of matter and sometimes used as synonymous to matter. 17. The relation of the mass with velocity is given by the following mathematical formula : If mo = mass of the body at rest, m = mass of the body in motion, v = the velocity of the body, c = the velocity of the light, - Then mo m = 18. Mathematically, the equation connecting the two quantities in any such transformation is : E = mc2 or m = 32 where c = velocity of light. E = energy released. and m = mass completely converted into energy. 000

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NEW DIMENSIONS IN YOGA PHILOSOPHY Dr. (Mrs.) Ratna Purohit* The pursuit of truth must culminate in the realization of truth. And the pathway or the process leading to the discovery of truth must be made a public property so that anyone who would care to practise the same might discover and realize the truth. How can one realize the truth unless exerts oneself for it? And why should one exert oneself for the truth unless one has implicit faith in it and the possibility of its realization? One must have either unflinching faith in the authority of one's preceptor, or else one must have a direct glimpse of the truth itself before one can proceed in the path of realization. Implicit faith in the truth, whether born with the help of the preceptor or fostered by a spontaneous intuition of the truth is the starting point of the path of spiritual realization. There are various processes of leading oneself from this stage of implicit faith in the truth to the stage of final realization of truth. The process have a common term for them and that term is yoga. The term yoga has a chequered history. The word 'yoga' occurs in the earliest sacred literature of the Hindus in the Rgveda with meaning of effecting a connection. Later on, the same word is used in the sense of yoking a horse. In still later literature, it is found with the meaning of controlling the senses, and the senses themselves are compared with uncontrolled spirited horses 'indriyani hayanyahuh'.1 In Panini's time the word yoga had attained its technical meaning, and he distinguished the root 'yuj Somadhau' (v yuj in the sense of connecting) Maxmuller, a great philosopher, is of the view that 'yujir yoge' (in the sense of connecting) is more appropriate meaning of the word yoga. An objection may be raised that yoga is meant only for those who long for liberation. So this yoga has no utility in the empirical life and that too with reference to the common man. It is not so, whatever is needed for the survival of a man on this earth, can be gained by the *Assistant professor in the Dept. of Jainology, Jain Vishva Bharati, Ladnun.

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64 TULSI-PRAJNA, Sept., 1990 practise of yoga. Both kinds of health---mental and physical necessary for survival and that can be achieved through yoga only, As it is stated that "manah eva manusyanam karanam bandhamoksayoh." The realization of the true nature of Atman or the identity between jiva (soul) and the absolute reality (Brabman) is the purpose of yoga. With reference to a comman man, the identity betwenn himself and others must be maintanined through the practise of yoga then only the purpose of survival of a man on this earth will be fulfilled. And to know the true nature of himself (Aiman) can be realized only by the control of mental states. As Patanjali states in his 'yogasutra' "yogascittavsttinirodhah". 2 Mind is the product of Praksti (nature) and composite of three gunas, namely, intelligence-stuff (sattva), energy stuff (rajas) and mass stuff (tamas) with a predominance of the first. Because of this predominance, mind is translucent and is able to reflect the consciousness which is the spirit. It is mind which receives this reflection and that becomes the experiment, it knows, feels, and wills through the appropriate modes of its own. Mind has infinite modifications (vittis) and these modifications can be divided into five categories, namely, true cognition (Pramana), erroneous cognition (Viparyaya), imagination (Vikalpa), sleep (nidra) and memory (Smrti). In a state when all these five modifications of mind) submerge (or become obstructed) it is known as yoga With reference to a man when one pratises yoga and through yoga his mind becomes obstructed (of modifications of mind) then he helps others or himself in achiving his good of life i.e. to know the true nature of himself. For exanple : as in the river many waves come out through the waters and again submerge into it, in the sameway, mind has many emotions, namely, desire, greed, anger, disguist etc. (born in the mind) and when these emotions are controlled, an aspirant realizes his true nature, that is, pure self. As in the water, which is shaking, an object get its reflection properly, when the same water is steady and calm an object gets its reflection. In the samemay, soul gets reflected in the mind when it is free from emotions. In order to liberate the soul from bendage mind must be rid of its afflictions. The basic discipline which will effect this riddance is ethical training. The energy stuff and the mass stuff of the mind should gradually be reduced, and allow the natural inteligence stuff to shine. There are eight elements by which mind can be cleansed. They

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Vol. XVI, No. 2 are, abstention (yama), observance (niyama), posture (asana), control of respiratory system (pranayama), withdrawal of the senses (from their objects) (pratyahara), fixed attention (dharana), meditation (dhyana) and concentration (samadhi). The last three steps are stages in mind-control and therefore, they constitute yoga proper. When there is an excess of the energy stuff in the mind, the mind gets tossed about by the objects. This state of the mind is coined as restless (ksipta), when the mind has an excess of the mass-stuff, it becomes a victim to sleep and is then said to be blinded (Mudha). When the mind is unstable shifting its attention from object to object, it is described as distracted (viksipta). The three mental states mentioned above are not conducive states, they are assaciated with a preponderance of the energy stuff the mass stuff or and serve therefore, as obstacles to yoga. The states of the mind which are conducive, on the contrary, are one pointed (ekagra) and restrained (niruddha). The one pointedness of mind is that which is devoted to single object and is filled with the intelligence stuff. This prepares the mind for its ascent to yoga. The restrained mind is that from which distractions have been checked and the flow of modifications has been arrested. 65 The Bhagavad gita is of the view that evenness of mind is termed as yoga 'Samatvam yoga ucyate." The man who has evenness of mind casts off in this world both merit and demerit through attaining mental purity and knowledge. Therefore, one must apply oneself to devotion with equanimity. Again the Gita states that yaga is the very dexterity of work. "yogah karmasu kausalam"4 The dexterity of work can be had through the evenness of mind. So one must practise for evenness of mind and through which he can achieve the perfection in his duty too. Through this process one understands the life in better way and tries to maintain the identity between himself and the others To sun up yoga plays a vital role for the improvement of positive traits, and for the successful completion of life. References: 1. Kathopanisad-1.3.4 2. Yoga Sutra-1.2 3. Bhagavad Gita=II. 48 4. Bhagavad Gita-II. 50

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SOME PROBLEMS OF MAGADHI DIALECT Jagat Ram Bhattacharyya* (Continued from the previous Number) PHONOLOGY 1. On the Treatment of Sanskrit r In Magadbi In Magadhi Sanskrit r becomes i, for example, narah>nale, purusah> pulise, etc. On the characteristic features of r changing into 1 in Magadhi, all the prakrit grammarians are unanimous, except Markandeya who has made the r changing into l as optional (rasya lo va bhavet XUI 3). It is difficult to trace the authority of Markandeya for making this change as optional, because this one of the very vital characteristic features of Magadhi and even in standard Sanskrit literature, there is hardly any exception to this rule. Though there are some editions where this discrepency is noticed in Dhakki, one of the sub-dialects of Magadhi, unless their editions are checked by manuscripts it is difficult to comment on them. That r is changed into I in Magadhi has a long history and this phenomenon can be traced from the Vedic times even if not earlier. In the Rgveda (=RV.) between r and I, r occurs in most of the cases instead of l which occurs mostly in the books which are chronologically later in origin. In the same type of word if r occurs in the earlier text it is noticed that it is replaced by l in later text. Here examples are to be given from the RV. But in the Atharva. Veda l occurs more than RV. and the Atharva Veda (=AV.) is regarded as a vedic text composed in the Eastern region of India. If that is true then the tendency of changing r into 1 is very old. Though historically the documentary evidence of prakrit started from the 6th or 5th century B. C. i e. from the time of Mahavira, it's history could be traced from the Vedic times, at least, as early as 1000 B.C. It is a fact worthnoting that I does not occur in Avestan and old Persian. In Old Persian only in three or four words which are borrowed from some other languages l occurs and if we trace this phenome* Lecturer in the Dept. of Prakrit, J.V.B., Ladaun,

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Vol. XVI, No. 2 non from the Indo-European period we can say that the tendency is more r than I even in Indo-European. Here a question may be raised whether the interchanges between rand I can be possible. In a sense I was not a cerebral sound in Indo-European' (=IE), because there is no cerebral sounds in Greek, Latin etc. and that is why the interchanges between r and I was possible, because the place of utterance of both was dental. And that is why IE *l becomes r in sanskrit. For example IE *leugos=OIA rocas etc. and because of that reason in sanskrit the dictum ralayorabhedah has come into existence. In this connection it could be mentioned that Varttika-sutra r-!. varnayormithah savarnam vacyam, is made, by Katyayana, because in his time the place of utterance of r and I were not the same, Katyayana, atleast, understood this much that their place of utterence though not the same, they should be considered as homogeneous, so that in sandhi between r and I we could have either r or ! or both. Apart from this, we can trace even from prakrit that r was not originally cerebral. This is evident from the treatment of r in prakrit. r in conjunct with t, that is r+t, has two-fold development. In one place r+1>it, and in the other r+t>tt. Hemacandra has a sutra which indicates this twofold development of this conjunct rtt. Hemacandra has classed them in a group of words where rtt become ty (rtasy-adhurtadau 2.0), for example, kaivartah> kevatto, vsttih> vasti etc. where rtt becomes cerebral fi.e. because ris a cerebral sound, it has influenced the dental sound which is turned into a cerebral. The other group where rtt does not become cerebral is refered to by Hemacandra as adhurtadi class. For example, dhurtah> dhutto, kirtihkitti etc. Though in most of the cases rtt becoming cerebral. the instances where it does not occur reminds us the historicity of the development of this sound r. Accidentally because I was a dental sound originally it did not develop into cerebral and because those words are small in number they belong to the dhurtadi class and in most of the cases the rest of the combination rtt become cerebral. because by that time the pronunciation of r is changed from denta to cerebral, and the first Sanskrit grammarian who mentioned r as cerebral sound was Candragomin between 5th and 7th centuries A.D. It means that Candragomin first recorded this fact or the nature of r as cerebral. It seems probable, that the tendency started before the time of Panini as his rules for natvasatvu, particularly after r, suggest the cerebral nature of r. But the records of Pratisakhya do not also

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68 TULASI-PRAJNA, Sept., 1990 justify that r was all along a cerebral sound and there are some words where I is used instead of r and this record shows that I was more or less a feature in the Eastern region of India. Hence, there is no irregularity that r becomes l in Magadhi, where it is generalised as one of the distinct features whereas in Sanskrit it was in a fluid stage. 2. On the Development of Sanskrit j into y In Magadhi : In Magadhi, palatal j is substituted by semivowel y. For example jayate = yayade, janati = yanadi, fanapadah= yanavade, arfunah = ayyune, durfanah = duyyane. garjati = gayyadi. etc. Vararuci has a simple sutra Joh yah (X1.4), where he mentions only />y. Hemacandra however, has included two more sounds in his sutra for y. His sutra is ja-dya-yam-yah (4.292). The reason for the inclusion of dy and y in the sutra is to indicate that dy when becoming jy in Maharastri that should also be changed into yy in Magadhi. Remembering his sutra dya yyar-yam jah (2.24) he has formulated bis sutra for Magadhi and therefore he has included dy, so that there can not be any confusion in Magadhi for the change of dy into yy. For example adya>ayya in Magadhi and ajja in Maharastri and also in Sauraseni. The reason to include y in the sutra for becoming y is to make the point clear whether the sutra ader yo jah (1. 245) would be barred or not. In his opinion even that sutra is not applicable in Magadhi. So Hemacandra has made this suira in such a way. that his two sutra for Maharastri should not be applicable in case of Magadhi. Actually Trivikrama has followed Hemacandra and so he has not added anything new to this conception. Purusottama, Rama Tarkavagisa and Markandeya have formula. ted the sutra for changing j into y only. Purusottama however, has a new inclusion in the sutra by which jh becoming yh. It is, however, difficult to understand what Purusottama has meant by this. It appears he might have included with the idea that if ; becomes y then jh becomes yh that is to say, he has made the semivowel and aspirated one. It is also difficult to guess at present whether jh was pronounced like yh at the time of Purusottama, that is to say, an aspirated y (which is represented by phonetic symbol Zh=zh). Purusottama belongs to the 12th/13th century AD. and that was a

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Vol. XVI, No. 2 69 time for the beginning of NIA languages and the Persian languages including Arabic started in filtering into the NIA languages like Bengali, Hindi, and others, and Purusottama might have referred to some of the sounds for which he has a symbol like yh (F). However, there is one or two examples of this type of sound in the Mrcchakatik. Such as yhanayhananta for jhana jhananta. Pischel ($ 236) thinks that the reading jhana jhananta (1.25) should be written as yhanayhananta and jhagiti>ihatti should be yhatti and even the conjunct consonant with jjh should be yyh, for example, nirjhara> nijjhala>ntyyhala. However, in the printed edition of the Mecchakatik we do not really find the readings as suggested by Pischel. Purusottama's inclusion of yh need further investigation to support his reading for the conjunct of jj>yy. Kramadisvara is very specific and says that the conjunct or non conjuct i or jj becomes y or yy (yo) yukta-yajayoh (V. 87). From the above discussions, it is quite clear that all the grammarians bave prescribed the palatal i should be changed into semivowel y be it single or conjunct. One point may be raised in this connection whether y in Magadhi was pronounced as palatal j or semivowel y (=ia). It is obviously very difficult to answer this question in the present day, but the evidence of the pronunciation of y in some of the NIA languages might give us some clue to guess the pronunciation of y in Magadhi. As in the Eastern part, particularly in Bengal (and also ia Orisa), y is pronounced as palata! ; or palatal affricate, we can infer that this area has inherited the Magadhi pronunciation of y, which could be either palatal or palatal a ffricate. That c-varga is pronounced with yc, for example, tistha>ycitthu, shows that c-varga was palatal or palatal affricate in Magadhi. This process is not peculiar only to Magadhi, or for that matter, in the eastern part of India this process started perhaps from the Vedic times. In some of the Siksas, for example in (the YajnavaIkya Siksa, Laghu Amoghanandini Siksa, Kesavi Siksa etc., the interchanges of j and y are frequently found and the Siksas have recorded quite a large number of words in the text. In the Laghu Amoghanandini Siksa some examples are given : bahya> bahja, surya>surja, upayajnat>upajajnat, so also in the Pratisakhya pradipa Siksa, nrpayya->nrpajjam, dhayya>dhajja. Yajnavalkya Siksa (verses 150 ff) has recorded an interesting phenomenon in his book. It is said that y was to be pronounced as jin the beginning of a hemistich, in the beginning of a word, in a consonant group of often an avagraha, otherwise it was to be pronou

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TULASI-PRAJNA, Sept., 1990 nced as y, But y remained a semivowel in the initial syllable of a word when it was preceded by a prefix, as in the word vidyut. The verses which tell this fact are quoted below : Padadau ca padadau ca saryoga'vagrahesu ca, jah sabdah iti vijneyo yo'nyah sa ya iti smstah || upasargaparo yas tu padadir api drsyate, Isat-prsto yatha vidyut padacchedat param bhavet // This evidence shows that the changes between j and y are very old Athough we do not know exactly the dates of all these texts, it is, at least, presumed that they cannot be later than the 3rd or 5th century A.D. However, that was the time of prakrit language side by side with Sanskrit. We donot know any prakrit grammar before Vararuci (5th/6th century A.D.) who has given the characteristic features of Magadhi. Although the genuineness of his chapter on Magadhi is questioned many times by scholars, it has, at least, recorded this fact that j is changed to y. Though the Siksas mentioned above have not said the exact nature of pronunciation of this y, it can be only assumed that the pronunciation of y was almost similar to that of j. The exchange of j and y in Vedic literature between the two texts of the same mantra or of the same word is interesting. This interchange proves conclusively the phonetic instability between j and y in the Vedic language as also in prakrit. This change goes in either direction, i.e. either j becoming yor y becoming j. Some scholars suggest that this interchange between j and y may be the corruption of manuscripts or may be the phonetic changes between them. Some of the examples of this nature are given below.3 tato ha jajne (MS tato ham yajne), bhuvanasya gopah (MS gopta) "TB. ApS. MS. : tato ha jajne bhu gopah PB. Here the reverse change has occured, MS is clearly secondary. However, wheather it is a manuscript corruption or dialectal variation in phonology is not easy to ascertain now; but it tells us quite clearly the fact that exchange of sand y was noticed even in the Vedic language as well as in prakrit, and in course of the evolution of the exchange of y ultimately became a characteristic fes Magadhi, y may be an orthographic representation for j and the pronunciation for y might be palatal affricate as suggested above. 3. On the Pronunciation of Magadhi Palatals : On the pronunciation of Magadhi palatals* i.e. C-varga, the prakrit

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Vol. XVI, No. 2 grammarians are not very clear. There are two schools of prakrit grammarians-Eastern and western. Hemacandra (=Hc.), Trivikrama (=Tv.), Laksmidhara (=LD.) and Simharaja (=SR) belong to the western School and Vararuci (=Vr.), Purusottama (=Pu.) Kramadisvara (=KI), Rama Trakavagisa (=RT.) and Markandeya (=Mk.) belong to the Eastern School. The western prakrit grammarians have not made any sutra on the pronunciation of Magadhi palatals. It is only the eastern Prakrit grammarians who have discussed the problem at great length. Even the pattern of formulating the sutras of eastern Prakrit grammarians are not exactly the same, though they all have tried to indicate the same type of phenomenon Before discussing the problem, let us give first, the sutras of all these grammarians concerning the problem : (i) Vr. (ii) Pu. (iii) Ki. (iv) RT. 71 cavargasya spastata tathoccaranah (XI 5). cuh spasta-talavyah (XII. 13). ya-pa (ra)-cavarga yukta managuccaryah (V.85). cavargakanam upari prayojyo yuktesu cantahstha yakara eva (2.2.18). cajayor-upari yah syat (V. 21). (v) Mk Let us first discuss the views of Vararuci. The meaning of the sutra of Vararuci as Bhamaha interprets it is ca-varga yatha spasta tatho ccarano-bhavati meaning there by that c, ch, j, jh and n are so pronounced as to be clear. The sutra as it is printed in Cowell's edition seems to be corrupt and Cowell did not take any note of the emendation of this sutra as done by Lassen some nearly 20 years ago before Cowell. Lassen in his book Institutiones Linguae Pracriticae, 1837, emended the reading spastata as aspastata meaning 'not clear'. Probably Lassen wanted to mean that the pronunciation of c-varga is not clear in Magadhi. But even then whether the reading is spastata or aspastata, Cowell thinks that the meaning of the sutra is not clear. He says, 'this sutra of Vararuci is very unintelligible, as it stands in the manuscripts with spastata and Lassen's conjecture of aspastata does not seem satisfactory'. As both the readings are not very clear, Cowell suggests that the reading asprstata could be accepted in place of aspastata and with this emended reading, Cowell translates the sutra thus, 'the palatal letters are pronounced with but a very slight contact of the tongue with the roof of the mouth. The abhyantara prayatna or internal effort in the utterence of the palatals, is properly sprsta, because the organs of utterence are in contact'. However, whatever may be the readings spastata, aspastata or asprstata, it is clear that the intended meaning of the sutra is not really very intelli

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72 TULASI-PRAJNA, Sept., 1990 gible and therefore, it is difficult to form and idea of what this sutra intends to say. Like Vararuci the sutra of Purusottama-cuh spasta talavyah is also not very clear. What Purusottama means by spasta is not easy to ascertain. Literary it means the pronunciation of C-varga is a clear palatal sound. Actually Purusottama's sutra is nothing but the echo of Vararuci. The sutra of Kramadisvara on this point is yapa (ra) cavarga yukta managuccaryah (V.85), which generally means the pronunciation of C-varga is slightly (touched in the palatal) and is to be pronounced like the manner when y is prefixed before the c-varga This meaning of the sutra has been obtained on the basis of the emendation made by S.R. Banerjee in his edition of Kramadisvara' Prakrit Grammar, published by Prakrit Text Society, Ahmedabad, 1980. Before emen. dation, the reading of this sutra was found in the manuscripts and in one of the very carliest printed texts of Kramadisvara's Prakrit Grammar. The reading of the different manuscripts as consulted by Banerjee is given below in order to understand the obscurity of the sutra. 'sata cavarga yukta managuccaryah' (printed edition). 'yata-cavarga yukta manag-uccaryah (C), 'yafa-cavarga yukta manag-uccaryah' (C), 'yata-cavarga yukta manag-uccaryah' (A), and the reading of Lassen is 'yapa cavarga yukta manag-uccaryah. The insertion of p and f leaves us in doubtful obscurity. Another reading beginning with s is undubtedly a scribal error for y as corroborated by the readings of other manuscripts. What happens in this sutra is that the insertion of y in the sutra could not be understood by the soribes who might have considered this as irrelevent in connection with the pronunciation of c-varga. The insertion of p in the reading of Lassen seems to be the reading very near to the original which was composed by Kramadisvara yet, as the meaning of the sutra still not clear, the emendation of the reading of Lassen is necessary. As the other eastern Prakrit grammarians, Rama Tarka vagisa and Markand. eya have made the sutra which is very helpful in understanding the meaning of Kramadisvara's sutra, the sutras of Rama Tarkavagisa and Markandeya are quoted below: cavarga-kanam upari prayojyo yuktesu cantah-stha-yakara (RT. 11.2.18) and cajayor upari yah syat(MkXII.21). The simple meaning of their sutras is 'ca-varga is to be pronounced with

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Vol. XVI, No. 2 73 y prefixed to it.' Markandeya further says, '(citthasya tu scingah XII. 32), that is, the Sabari citthadi (skt. tisthati) becomes scingadi in Magadhi which again (scinto ycisa ityeke XIII.3) becomes ycisadi in Sakari, a variety of Magadhi. Again in the Vracada Apabhraisa spoken in Sindh (i.e. North-West) he tells us that y is prefixed to c, and j as in ycatai (Skt. calati), yjalai (Skt. jvalati), Finally, in Sauraseni-paisaciki (XX.4), which is a variety of Kekaya-Paisaciki, of the extreme North-West, 'cavargasyo' parisjad yah, i.e y is prefixsd to the letters of ca.varga, i.e. 'only to c, ch, j jh and n, as the language does not possess sonant mutes.' Thus ychale for chalam paycche for paksam. Thus far is the view of the eastern grammarians'. This idea that y is to be prefixed to c-varga is perhaps what Kramadisvara has wanted to say. That is why the reading of Lassen could be improved as yapa (ra) cavarga yukta manag-uccaryah on the light of the sutras of Rama Tarkavagisa and Markandeya. The meauing of the sutra thus emended can go on a par with the sutras of Eastern Prakrit grammarians like Purusottama, Rama Tarkavagisa and Markandeya 'It is quite possible', says Banerjee 'that at the time of Kramadisvara, the palatal sounds were pronounced with y prefixed to it. This was still prevalent at the time of Rama Tarkavagisa and Markandeya'. To add to it we can say that this is still the pronunciation of c-varga in the eastern region of India, particularly in Bengal. What was the pronunciation of Magadhi palatal in those days is the palatal-affricate of modern times. Perhaps, this idea of palatal a ffricate was indicated by the statement that c-varga would be pronounced with y prefixed to it. In fact this sutra suggests the affricate nature of C-varga in pronunciation. It indicates the manner of pronunciation. Affricate pronunciation means that when C-varga is pronounced the back of the upper part of the tongue is fixed to the palate and thereby obstructing the air-passage, but as soon as the air is released, the pronunciation of c-varga becomes clear. This abstruct idea of pronunciation is recorded by the eastern prakrit grammarians by using the sound y prefixed to it. It appears that there is hardly any better way by which a pronunciation can be recorded. Grierson' on this point says 'It appears to me, therefore, that we can gather form the remarks of the prakrit grammarians quoted that in standard Maharastri Prakrit and in Sauraseni (which in this respect followed Maharastri) the palatals were probably pronounced as dentopalatals, as in Modern Marathi, but that in Magadhi they were pron

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74 TULAST-PRAJNA, Sept., 1990 ounced clearly as true palatals'. But the opinion of Grierson is explained by Suniti Kumar Chatterji' in a different way. Chatterji says that the palatals in Magadhi were pronounced distinctly and pronounced in full, Chatterji thinks that the word aspasta in Vararuci's sutra means 'indistinct' which is found in Maharastri and Sauraseni and such an indistinct pronunciation could not mean a dental-affricate one as Grierson thinks but rather an elided pronunciation in Maharastri and Sauraseni which has been pointed out by Basanta Kumar Chatterjee." The necessity of formulating a sutra where the pronunciation of Magadhi palatal is indicated is to point out the difference of treatment of palatal sounds in Magadhi on one hand and Maharastri and Sauraseni on the other. In standard Prakrit, intervocally these are sometimes elided and naturally the pronunciation of c-varga could not be understood or heard. But in Magadhi, this is not elided but rather pronounced distinctly in the opinion of Vr. who has used the word spastata) or as palatal affricate in the opinion of Kramadisvara, Purusottama, Rama Tarkayagisa and Markandeya therefore two sets of pronunciations some dialects using one and others the other. (To Continue) References: 1. SR. Banerjee, Was R dental in Sanskrit ? pp. 14-19, has said that r was not cero bral originally, BDCPL, Vol. X, 1985. 2. Siddheshwar Varma, critical studies in the phonetic observations of Indian grmmarians, (Ist. edition 1929), Indian reprint edition, Munshi Ram Manoharlal, Delhi, 1961, p. 126. 3. Vedic Variants 11 : Phonetics p. 100-101. 4. The article is based on the ollowing: Lassen Institutiones Linguae Pracriticae, p. 397, Hoernle Gd Grr p. 8, Pischel. Gram D. Pkt, Spr. 217, Basanta Kumar Chatterjee, ca-vargiya varna samuher uccarana Vsddp, 1323 B.S. (=1913 A D.) pp. 201-03, G.A. Grierson JRAS, 1913, ff 391, S.K. Chatterji ODBL, 132, p.246. 5. For the editions of prakrit grammarians such as Hemacaodra, Trivikramua, Laksmidhara, Simuaraja, Kramadisvara, Purusottama, Rama Tarkavagisa and Markan. deya see the Bibliography. 6. Prakstadhyaya of Kramadisvara, ed. by SR. Banerjee, Prakrit Text Society, Ahmedabad, 1980, lotroduction, p. 21 7. G.A. Grierson-The Brhatkatha in Markandeya, JRAS, 1913. 8. Supiti Kumar Chatterji, Origin and Development of Bengali Language, University of Calcutta, Calcutta, 1926, 132, p. 246 9. Basanta Kumar Chatterjee, ca-vargiya varna samuher uccaran, VSPdp. 1320 B.S. (=1913 A.D.), pp. 201-03 000

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