Tulsi Prajna 1991 07

Author(s): Parmeshwar Solanki
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/524567/1

Page #1
tulasI prajJA anusaMdhAna traimAsikI lADana bhArata khaNDa 17 julAI-sitambara, 1991 aGka 2

Page #2
tulasIprajJA - traimAsika anusadhAna patrikA jaina vizva bhAratI saMsthAna, lADanUM - 341306 aMka 2 julAI-sitambara bIsa rupaye zulka - 45 ) vArSika : AjIvana - 501 ) khaNDa- 17 0 'tulasI prajJA' prativarSa - mArca, jUna, sitambara aura disambara mAha ke tIsare saptAha meM prakAzita hotI hai / * prakAzanArtha lekha ityAdi kAgaja ke eka ora TaMkaNa karAke bhejeM / sAdhAraNatayA dasa pRSThoM se bar3A lekha na ho / jarUrI ho to vivecya viSaya do bhAgoM meM vibhAjita kiyA jA sakatA hai / 0 'saMpAdaka - maNDala' dvArA lekhAdi meM kATa-chAMTa sambhava hai kintu bhAva aura maMzA ko surakSita rakhA jAvegA / durlabha phoTo aura rekhAcitra mudra ho sakate haiN| * prakAzana svIkRti do mAha ke bhItara bheja dI jAtI hai / asvIkRta lekha lauTAne saMbhava nahIM hoMge / ataH pratilipi surakSita rakha leM / * lekhAdi hindI athavA aMgrejI bhASA meM nibaddha ho sakate haiM; kintu Agama aura prAkRta, saMskRta Adi granthoM se uddharaNa devanAgarI lipi meM likheM aura uddhRta-graMthoM ke saMskaraNa aura prakAzana-sthAna bhI sUcita kareM / * samIkSA aura samAlocana ke lie pratyeka grantha kI do-do pratiyAM bhejeM / * sabhI prakAra ke patra vyavahAra ke lie - 'sampAdaka, " tulasI prajJA " jaina vizvabhAratI, lADanUM - 341306' ko saMbodhita karanA caahie| sampAdaka DaoN0 paramezvara solaMkI

Page #3
56 veM paTTotsava ke punIta avasara para AcAryazrI tulasI ke caraNoM meM namana ! zata-zata abhivandana !! sahasraM paMcapaMcAzat kilomitaM pathaM kRtam / paMcapaMcAzadevAtha yasya paTTotsavo'dhunA // 1 // 0 O AcArya stulasI zazvad bhAsatAmiha bhUtale / jIvyAdasau satAM zreSThaH zreSTho bhUH zatavarSakaH // 2 // O 0 O 0 dezasyAsya samasta bhUmirabhito yatpAdacihnAkitA yasyAcAryapada sthitasya sumaterardhAzatAbdI gatA // yasyANuvratadezanA zravaNato vRttaM zritA mAnavAAcArya pravarastanotu tulasI zreyaH sadA naH prabhuH // 3 // yacchiSyo'vanibhAlamaNDananibhaH zAstrAbdhipAraMgamo vidvadvandyapadAravindayugalaH stutyo yuvAcAryakaH // prekSAdhyAnavidhiryataH samudito lokopakArakSamaAcAryapravarastanotu tulasI zreyaH sadA naH prabhuH ||4|| yaccittasthitabhAvanAvagamanAd bhakta rjanaiH satvaraM sambhUyAtulabodhadAnaniratA saMsthA samudghATitA / / mAnyazcAtra viziSTa zikSaNaparo'sau vizvavidyAlayaAcAryapravarastanotu tulasI zreyaH sadA naH prabhuH || 5 ||

Page #4

Page #5
- tulalyA pahA - khaNDa 17 aMka 2 ...... julAI-sitambara, 1961 anukramaNikA pRSTha 56 1. zata zata abhivandana 2. sampAdakIya (hAthIguMphA lekha kI do oLiyAM) 3. jJAnaprAmANyavivecana 4. AtmA kA vajana 5. AdamI bUr3hA kyoM hotA hai ? 6. saptamI ekavacana kI prAcIna vibhaktiyAM 7. sva0 DaoN0 kAzIprasAda jAyasavAla 8. zAzvata yAyAvarI jaina zramaNoM kI 6. kyA sAmAnya kevalI ke lie arhanta pada upayukta hai ? 10. madhukaNikAeM-"dRSTAMta-zataka rI jor3a" 11. pustaka-samIkSA mmu English Section 1. A Creative Genius : Shrimad Jayacharya 2. Equivalent views about Ultimate Reality 3. Rainy-seasons passed by Mahavira & Buddha 4. Angavijja-A Prakrit text of antiquity 5. Jainism & Buddhism 6. Prosodial Practice of six Jaina Poets 7. Book-Review noTa-isa aMka meM prakAzita lekhoM meM vyakta vicAra lekhakoM ke haiM / yaha Avazyaka nahIM hai ki sampAdaka-maMDala athavA saMsthA ko ve mAnya hoN|

Page #6
saMpAdakIya hAthI guMphA - lekha kI do oLiyAM hAthIguMphA kI caTTAna para likhe lekha ko sarvaprathama pAdarI sTAliGga ne IsavI san 1820 meM dekhA aura jemsa priMsapa ke lie mejara kiTTone ne usakI azuddha pratilipi banAI / phira janarala kavighama dvArA mi0 eca0 eca0 loke kI plAsTara kAsTa pratikRti se supAThya akSaroM kI pratilipi taiyAra huI / rAjA rAjendralAla mitra, DaoN0 bhagavAnalAla iMdrajI, jI0 bahUlara, je0 epha0 phlITa, kAzIprasAda jAyasavAla, Ara0 DI0 banarjI Adi vidvAnoM ne zilAlekha ke apane-apane DhaMga se mUlapATha taiyAra kie| paM0 sukhalAla saMghavI, sTenakono, DaoN0 bI0 ema0 baruA, DaoN0 DI0 sI0 sarakAra Adi ne mUlapATha meM saMzodhana sujhAe aura yaha krama Aja bhI jArI hai / yaha lekha DhalavAM caTTAna ke 84 vargaphuTa kSetra para 17 oLiyoM ke rUpa meM khodA gayA hai; kiMtu akSara pauna iMca se tIna iMca AkAra meM choTe-bar3a haiM / lekha ke vAkya aura usameM likhA eka-eka varSa kA kArya vivaraNa eka dUsare se pRthak rakhA gayA hai / do vAkyoM ke bIca do akSara likhane yogya sthAna rikta chor3A gayA hai aura pratyeka varSa kA kArya vivaraNa prAyaH naye paire kI taraha zurU kiyA gayA hai / virAma cihna, yadi koI thA to usakA rUpa miTa gayA hai / vAstava meM ati prAcIna hone, ghisA-piTa jAne aura patthara chIjane - tir3akane ke kAraNa zilAlekha meM khode gae vAkya paraspara mile hue athavA rikta sthAnoM para akSaroM ke tadAbhAsa jaisI vibhrama kI sthiti bana gaI hai / yahI kAraNa hai ki san 1820 se Aja taka usake mUlapATha aura artha -saMdohana meM matabheda nA huA hai /

Page #7
yahA~ hama prazasti kI antima do paMktiyoM ke mUlapATha aura unameM abhipreta artha kI ora vidvAnoM kA dhyAna AkRSTa kiyA cAhate haiM jo jaina paraMparA ke eka mahattvapUrNa tathya ko ujAgara karatA hai| donoM paMktiyoM meM utkIrNa mUlapATha isa prakAra hai-- paMkti-16---paTAlike catare ca veDariya gabhe thaMbho patiThApayati pAnatarIya sata (sahase hi) muriya kAlavochine ca coyaThaaMge sAtikaM tiriyaM upAdayati khemarAjasa baDharAjasabhikharAjasa dhamarAjasa pasaMto sunaMto anubhaMto kalAnAni / paMkti-17------gunavisesakusalo savapAsaMDapUjako savadevAyatanasaMkAra kArako apatihatacaka vAhanivalo cakadhuragatacako pavatacako rAjasi vasukulavinisito mahAvijayo rAjA khaarvelsiri| (caitya kA cihna) / arthAta paTAlikecatare-pihaNDA bandaragAha ke taTa para 75 lAkha mudrAeM kharca karake vaidUrya garbhavAlA (muktAmaNijar3A) staMbha sthApita karAtA hai aura mauryakAla meM ucchinna hue jinaAgamoM ke 64 aMgoM kI surakSA ke lie sAtika tiriyaM-pidhAnarUpI zATika (pidhAnArthaka-tirasa dhAtu) banAtA hai| kSemarAjA, varddhamAnarAjA, bhikhurAjA, dharmarAjA, jo kalyANa kAryoM ko pasaMda karatA, sunatA aura anubhava karatA (janahita kAryoM ko karatA, unheM punaH nirIkSaNa karatA aura guNadoSa dekha kara pUre karAtA) thA, aisA viziSTa guNoM se yukta, saba dharmoM kA pUjaka, saba devAyatanoM kA saMskartA, vizAla senA ke kAraNa apratihata gativAlA, samartha zAsana kartA, dharma pravartana kartA (sapavata vijayavakokUmArI pavate--14vIM paMkti) aura rAjasI saMpadAoM se susampanna mahAvijayI rAjA zrI khAravela hai| ___ina paMktiyoM meM Aye 'paTAlika'-ko uttarAdhyayana cUrNi (pR0 261) ke anusAra-'samudattIre pihuMDaM nAma nagaraM' kahA gayA hai jo DaoN0 silevana levI ke mata meM maisolasa (godAvarI) aura mAnadasa (mahAnadI) ke bIca kA pulina (DelTA) hai| plinI ne ise parthalisa (Parthalis) nAma se ullikhita kiyA hai| 'pAnatarIya' athavA 'panasatarIyasata' tathA 'muriyakAla' ke madhya sAta akSara khodA jAne jitanA sthAna rikta hai isaliye donoM padoM ko eka sAtha nahIM mAnA jA sakatA aura 'panasatarIya satasahasehi' ke bAda vAkya-samApti mAnI jAnI hI ucita hai / dUsare vAkya----'muriyakAla vochine ca coyaTha aMge satikaM tiriyaM upAdayati' = maurya kAlAduchinne ca catuSaSTi aMge sAtikaM tiriyaM (Slanting across) utpAdayati--meM rAjA khAravela dvArA kumArI parvata para pravartita dharmacakra ke avasara para mauryakAla meM ucchinna hue jina-AgamoM ko saMrakSita karAnA hI abhipreta ho sakatA hai| prazasti kA yaha mahattvapUrNa ullekha hone se binA saMvatsara-ullekha ke anekoM yojanA, anekoM staMbha aura caityoM ke nirmANollekha ke sAtha anta meM likhA gayA hai|

Page #8
paMkti 17 meM 'khAravela siri' ke vizeSaNoM meM 'savapAsaMDa pUjako' aura 'savadevAyatanasaMkArakArako'-ye do vizeSaNa bhI uparyukta kathana kI hI puSTi karate haiN| azoka ke dehalIToparA staMbha lekha meM eka vAkyAMza hai-'kayAnaM meva dekhati'-kevala kalyANa hI dekhatA hai| isI prakAra 'pAsaMDa' zabda bhI darjanoM sthaloM para prayukta hai| giranAra ke dvAdaza abhilekha meM likhA hai-'rAjA sava pAsaMDAni ca pavajitAnica gharastAni ca pUjayati dAnena ca vivAdhAya ca pUjAya pUjayati'-rAjA sabhI dhArmika saMpradAyoM, pravajita sanyAsI aura gRhasthoM ko dAna aura vividha prakAra kI pUjA se pUjate haiM / tadvat khAravela bhI jaina dharmAnuyAyI hote hue bhI apane ko 'sava pAsaMDa pUjaka' aura 'sava devAyatana saMkAra kAraka' likhAtA hai| 64 aMgoM ke smRtika ke rUpa meM yahAM jaina AgamoM kI prAcIna zrutasannidhi kA ullekha sarvAdhika mahattva kI bAta hai| Ajakala jinAgamoM ke 64 aMga nahIM milate kintu jahAM sthAnakavAsI aura terApaMthI 32 aMga mAnate haiM vahAM mUrtipUjaka-paraMparA meM 45 Agama mAnya haiN| aMga, upAMga, mUla, cheda, cUlikA aura prakIrNaka athavA aMga, anaMga, kAlika, utkAlikoM- (granthoM) kI saMkhyA 45 yA 84 taka ginI jA sakatI hai| . pATaliputra-vAcanA meM dRSTivAda lupta honA mAnA gayA hai| muni sthUlabhadra dvArA bhI dasa hI aMga saMskArita kie gae aisA ullekha milatA hai kintu kumAragiri para 64 aMgoM kI zrutasannidhi surakSita kI gaI thii| yaha ukta ullekha meM spaSTa hai| isa prakAra hAthIguMphA kI khAravela-prazasti kI ukta do oLiyAM AgamoM kI saMkhyA-nirdhAraNa meM pramANarUpa meM prastuta kI jA sakatI haiN| hemavaMtasUri kI sthavirAvalI meM kumArIgiri para huI dharmasabhA ke adhyakSa kA nAma suhatthI likhA hai jiNa kappiparikamma jo kAsI jassa sNthvmkaasii| kumAragirimmi suhatthI taM ajja mahagiri vaMde / / -paramezvara solaMkI

Page #9
jJAnaprAmANyavivecana - vizvanAthamizraH lekhaka kA abhimata hai ki 'jJAna prAmANya' anitya jJAna ke lie hotA hai aura vaha yathArtha aura ayathArtha-do prakAra kA hotA hai| yathArtha ko pramA zabda se pramAtva aura pramANa zabda se prAmANya kahA jAtA hai| isI prakAra ayathArtha ko apramAtva aura aprAmANya kahate haiN| usake vicAra meM anitya jJAna se saMbaMdhita guNa se prAmANya aura doSa se aprAmANya hotA hai| ____ apanI isa dhAraNA kI mAnyatA ke lie lekhaka ne bahuvidha vivecana kiyA hai| isase pUrva (tulasI prajJA 16.1 meM) sAdhvI yogakSema prabhA ne prAmANya ko gaMgeza ke siddhAnta ke anusAra pramAkaratva (pramAtva)-pramA kI prApti kartA sAdhana kA guNa aura svayaM pramA-prAmANya hone se hI pramA (abhAva meM apramA) siddha kiyA hai| vAstava meM bhAratIya dArzanika 'prAmANya' ke niyAmaka tattvoM ke saMbaMdha meM ekamata nahIM haiN| jaina mata meM prAmANya aura aprAmANya kI utpatti parataH hotI hai lekina jJapti svataH aura parataH donoM taraha se hotI hai| 'pramANa parIkSA' ke anusAra prAmANya kA nizcaya abhyAsa hone para svataH aura anabhyAsa dazA meM parataH hotA hai / AzA hai, yaha carcA Age bddh'egii| saMpAdaka] 'jJAna' aura 'pramANa' bhAratIya dArzanika vAGamaya meM atyanta prasiddha zabda haiM / jJAna akhaNDabodha nitya aura sarvAvabhAsaka, hotA haiM / usakI sphuraNA pade pade dRSTigocara hotI hai / sadyo jAta zizu vinA kisI prazikSaNa ke mAtRstanya kA pAna karatA hai| use yaha bodha hai ki "idaM dugdhapAnaM, madiSTasAdhanam" bubhukSopazAmakatvAt, pUrvAnubhUtadugdhapAnavat / isa prakAra hitAhita-prAptiparihAra kA jJAna pazu pakSI ko bhI hai / harI dUrvA lekara-pucakArate hue manuSya ke pAsa gau Adi pazu daur3akara cale Ate haiM, kintu daNDodyatakaramanuSya ko dekhakara ve palAyana kara jAte haiN| isase akhaNDajJAna sphuraNA kI vyApakatA spaSTa hotI hai| jisa prakAra anantasattA kA sadaMza, akhaNDa cit kA cidaMza isa jagad meM parivyApta hai usI prakAra akhaNDa aura nityabodha kA bodhAMza bhI jagad meM vyApta hai / yaha bodhAMza prANimAtra ko sahaja upalabdha hai| yaha nitya jJAna hai / isakI vyutpatti bhAvArthaka pratyaya se hotI hai-"jJapti nim"| bodha hI jJAna hai / yahI jAgatika nikhila vyavahAra kA prayojaka hai| isaliye jJAna kI paribhASA karate hue khaNDa 17, aMka 2 (julAI-sitambara, 61)

Page #10
tarkasaMgrahakAra likhate haiM-'sarvavyavahAraheturguNo buddhirjJAnam / sAre vyavahAroM kA hetu jo guNa hotA hai use hI buddhi yA jJAna kahate haiN| uparyukta vivecana se jJAna ke usa nitya svarUpa kA paricaya milatA hai jo traikAlika satya kA samAnAdhikaraNa hai / usake atirikta eka anitya jJAna hotA hai jise vRttijJAna kahA jAtA hai / 'jJAyate yena tat jJAnam" yaha isakA vyutpatti karaNasAdhana hai / Atma manaH saMyoga ; mana kA indriya- ke sAtha saMyoga, aura indriya kA artha ke sAtha saMyoga, hone para viSayAkArAkArita cittavRtti meM pratibimbita jo cidAbhAsa hai vahI vRttijJAna kahA jAtA hai| yaha jJAna anitya hai kintu vyavahAropayogI hotA hai / jagat ke sAre vyavahAra isI ke AdhAra para calate haiN| uparyukta tarka saMgraha kA lakSaNa isI jJAna kA hai / aneka vipratipattiyoM ke hone para bhI jJAna kI paribhASA isa rUpa meM kI jAtI hai"arthaprakAzakatvaM jJAnatvam" "sAkSAt vyavahArajanakatvaM jJAnatvam" athavA "jaDavirodhitvaM jJAnatvam" athavA "ajJAnavirodhitvaM vA jnyaantvm"| inameM koI lakSaNa nitya jJAna meM saMgata hotA hai to koI lakSaNa anitya jJAna meM saMgata hotA hai| kintu 'arthaprakAzakatvaM jJAnatvam' yaha jJAna kA lakSaNa donoM prakAra ke jJAnoM meM samanvita hotA hai| prastuta nibandha meM jisa jJAna ke prAmANya ke Upara vicAra karanA hai, vaha anitya jJAna hai / yaha do prakAra kA hotA hai yathArtha aura ayathArtha / tadvAn meM tatprakAraka jJAna yathArtha jJAna hai / rajata me rajatatva prakAraka "idaM rajatam" yaha jJAna yathArtha jJAna hai, kintu rajatatvAbhAvavatI zukti meM "idaM rajatam" yaha jJAna ayathArtha yA bhrama kahA jAtA hai / uttarakAlikaadhiSThAnajJAna se jahAM adhiSTheya kA bAdha ho jAya vaha to mithyA jJAna hI kahA jAtA hai| ___ yathArtha jJAna ko pramA bhI kahate hai| isake mukhyatayA cAra bheda hote haiM pratyakSa, anumiti, upamiti aura zAbdI prmaa| pramA kA koI na koI karaNa hotA hai kyoMki binA karaNa ke koI kArya nahI hotaa| pramA kA jo karaNa hotA hai vahI pramANa hotA hai| pramANa zabda meM pramA aura ana ina do kI yuti hai| unameM pramA kA artha hai yathArthajJAna aura ana pratyaya kA artha hai karaNa / isaliye kahA jAtA haiM ki-pramAyAH karaNam =pramANam / pramA kA jo karaNa arthAt sAdhakatama kAraka hai vahI pramANa hai| pramANa kA svarUpa aba prazna hotA hai ki pramANa hai kyA jisase pramA hotI hai ? ina prazna ke uttara meM jaina darzana kA kahanA hai ki jJAna hI pramANa hai| AcArya hemacandra ne kahA hai "samyagartha nirNayaH prmaannm"| vAdidevasUri kA kahanA hai ki--- 'svaparavyavasAyijJAnaM prmaannm'| AcArya mANikya nandI 'prameyakamalamArtaNDa' meM likhate haiM.-.. "svApUrvArthavyavasAyAtmakaM jJAnaM prmaannm"| ina lakSaNoM meM zAbdika vaibhinya hone para bhI sabhI kA svArasya isI meM hai ki jJAna hI pramANa haiM / vaha jJAna bhI artha kA yathArtha nizcAyaka honA cAhiye / yathArtha nizcAyaka kA artha yathArtha jJAna hI hai / isa prakAra pramANa kA lakSaNa karane tulasI prajJA

Page #11
para jijJAsA kA krama Age bar3hatA hai ki pramA yathArtha jJAna ko kahate hai aura usakA karaNa bhI yathArtha jJAna mAnA jA rahA hai to eka hI meM sAdhya sAdhana bhAva kA vyavahAra kaise saMbhava ho sakegA ? dUsarI bAta yaha hai ki svayaM prakAzita hote hue ghaTa ko prakA zata karane vAlA jo jJAna hai vaha huA to kaise huA ? jisa sAdhana se baha jJAna huA hai usa sAdhana ko pramANa kahe yA nahIM ? jJAna ko pramANa mAnane para isa prakAra kI vipratipattiyAM upasthita hotI haiN| ina vipratipattiyoM ko yahIM anuttarita chor3akara jaba hama nyAyadarzana kI ora mur3ate hai to vahAM bhI yaha prazna upasthita hotA hai ki pramA ke karaNa ko pramANa kahane para pramAtA prameya Adi ko bhI pramANa kyoM na kahA jAya kyoM ke pramotpatti meM ye bhI to karaNa hI hai / isake uttara meM kahA jAtA hai ki pramAtA aura prameya ke upasthita rahane para bhI pramA kI utpatti nahIM hotI hai kintu indriyasannikarSa hone para avilamba pramotpatti ho jAtI hai, ataH indriyasAnnikarSa hI pramAga hai| isa prakAra pramAtA aura prameya Adi ko pramANa nahI kahA jA sktaa| __dUsarI bAta yaha hai ki pAMca jJAnendriyoM kA astitva to sabhI mAnate hai / zabda sparza rUpa rasa gandha kA jJAna kramazaH zrotra, tvak, cakSu, rasanA tathA ghrANa se hotA hai / yaha vAta sabhI ko svasaMvedya hai / jaba ye indriyAM jJAna kA sAdhana haiM taba indriyasa nnakarSa ko pramANa mAnane meM koI Apatti nahIM honI cAhiye / cakSurindriya se ghaTa jJAna hone para cakSuHsannikarSaM ko pramANa na mAnakara jJAna ko pramANa mAnanA kisa prakAra saMgata ho sakegA ? kahA jAtA hai ki jar3a indriya sannikarSa pramANa kaise ho sakatA hai ? kintu cetana ke samparka se jar3a meM kriyAkAritA jaba hama pratidina dainika vyavahAra meM dekhate haiM taba yaha prazna sarvathA arthahIna ho jAtA hai ki jar3aindriyasa nnakarSa meM pramAkaraNatva kaise saMbhava hai ? isI bAta ko lakSita kara jayantabhaTTa 'nyAyamaMjarI' meM likhate haiM __ avyabhicAriNImasaMdigdhAmarthopalabdhiM vidadhatI boSAbodhasvabhAvA sAmagrI pramANam / bhramarahita, saMzayarahita jo artha kA jJAna hotA hai usa jJAna ko utpanna karane vAlI bodha aura abodha svarUpa jo sAmagrI hai, vahI pramANa hai| yahAM abodha rUpa paJca jJAnendriyAM pratyakSa pramA meM karaNa hone se pramANa haiM / bodharUpa arthAt jJAnarUpa karaNa se anumAna, upamAna aura zabdajJAna rUpa karaNa abhipreta haiM / anumAna kA artha hai parAmarza / parAmarza kahate haiM viziSTa vaiziSTyAvagAhi jJAna ko / vahni kI vyApti se viziSTa dhUma kA vaiziSTya arthAt saMyogena parvatavRttitvajJAna hI viziSTavaiziSTyAvagAhi jJAna hai| yaha viziSTavaiziSTyAvagAhi jJAna anumiti nAmaka pramA kA karaNa hone se pramANa hai| jJAna kyoMki kisI sAdhana se hotA hai, isaliye anumityAtmakajJAna kA karaNa jo parAmarza nAma kA jJAna hai vaha kaise huA hai ? isa prazna kA uttara yaha samajhanA cAhiye ki-vaha pratyakSa pramANa janya hai / kAraNa yaha hai ki jaba hama pratyakSa rUpa se dhUma ko parvata meM dekhate hai taba pUrva meM gRhIta vyApti kA smaraNa pUrvaka yaha viziSTa-vaiziSTyAvagAhi jJAna hotA hai| isI prakAra sAdRzyajJAna jo upamiti kA khaNDa 17, aMka 2 (julAI-sitambara, 61)

Page #12
karaNa hai vaha bhI pratyakSa mUlaka hI hai| zabda jJAna jo zAbdI pramA kA karaNa hai vaha bhI zrAvaNa pratyakSa kA viSaya hokara hI pramAkaraNa hotA hai| isa vivecana ve spaSTa hotA ki jJAna yadyapi pramA kA karaNa hai tathApi vaha jJAna pahale kisI sAdhana se utpanna hone ke bAda hI pramA kA karaNa hotA hai| isa prakAra jJAna meM pramAtva aura pramAkaraNatva ye donoM bAte saMgata hotI haiM / vivecana se yaha bAta bhI spaSTa huI hai ki pramA aura pramANaM ina donoM kA prayoga yathArtha jJAna ke liye hotA hai / yadyapi pramA ke karaNa ko hI pramANa kahane kI paramparA rahI hai tathApi yathArtha jJAna ke liye pramANa zabda kA prayoga AdhArahIna nahIM hai / vyutpatti-vaicitrya ke AdhAra para pramANa zabda yathArtha jJAna kA vAcaka ho sakatA hai| pra pUrvaka mA dhAtu se bhAva meM aG pratyaya karane se pramA zabda niSpanna hotA hai| isa pramA zabda kA jo artha hai vahI artha pra pUrvaka mA dhAtu se bhAva meM lyuT pratyaya se niSpanna pramANa zabda kA bhI hotA hai| 'pramitiH pramANam' / yahI artha bhAva pratyayAnta pramA aura pramANa zabda kA hotA hai / isa prakAra pramA aura pramANa zabda ekArthaka ho jAte haiN| prAmANyavivecana yathArtha jJAna ko jaba pramA zabda se vyavahRta kiyA jAtA hai taba usake asAdhAraNa dharma ko pramAtva kahA jAtA hai aura jaba use pramANa zabda se kahA jAtA hai taba usake asAdhAraNa dharma ko prAmANya kahA jAtA hai / isI prakAra ayathArtha jJAna ke asAdhAraNa dharma ko apramAtva tathA aprAmANya zabdoM se vyavahRta kiyA jAtA hai / yahAM prazna hotA hai ki jJAna kA jo pramAtva yA prAmANya hai vaha kaise gRhIta hotA hai ? kyA vahI sAmagrI jJAna kA prAmANya bhI karAtI hai jisase vaha jJAna paidA huA thA, yA kisI dUsarI sAmagrI ke dvArA usake prAmANya kA nizcaya hotA hai ? arthAt prAmANya kA kAraNa sva hai yA para / yahAM 'sva' zabda se prAmANya, prAmANya kA Azraya jJAna aura jJAna kI kAraNa sAmagrI, ina tInoM kA grahaNa hotA hai / 'para' zabda se ina tInoM se bhinna vastu kA grahaNa hotA hai| isI prakAra aprAmANya ke sambandha meM bhI aisA hI vicAra hotA hai ki aprAmANya kA grahaNa svayaM hotA hai athavA aprAmANya ke AzrayabhUta jJAna se hotA hai athavA aprAmANya kI kAraNa sAmagrI se vaha gRhIta hotA hai ? jinake mata meM prAmANya yA aprAmANya kI utpatti 'para' se hotI hai ve parata: prAmANyavAdI haiN| jinake mata meM prAmANya svayaM yA apane Azraya jJAna se athavA jJAna kI kAraNa sAmagrI se gRhIta hotA hai ve svataH prAmANyavAdI haiN| kauna svataH prAmANyavAdI haiM aura kauna parataH prAmANyavAdI haiM ? isa sambandha meM yaha kArikA prasiddha haiM pramANatvApramANatve svataH sAMkhyA: samAzritAH / naiyAyikAste parataH saugatAzcaramaM svataH // prathamaM parataH prAhuH prAmANyaM vevavAdinaH / pramANatvaM svataH prAhuH paratazcApramANatAm ||-(srvdrshnsNgrh) sAMkhya darzana ke anusAra jJAna kA prAmANya aura aprAmANya donoM svataH hote haiN| tulasI prajJA

Page #13
isa bAta kI puSTi ke liye isa mata kA kahanA hai ki prAmANya aura aprAmANya inakA grahaNa jJAna kI grAhaka sAmagrI se na mAnakara yadi parata: mAnA jAya to unake grahaNa ke liye eka atirikta kAraNa kI kalpanA karanI hogI jo eka prakAra kA gaurava hI hogaa| yahAM prazna hotA hai ki prAmANya kI bhAMti yadi aprAmANya svataH gRhIta ho rahA hai taba apramANabhUta jJAna ke hote hI usakA aprAmANya bhI gRhIta ho gayA taba vahAM punaH pravRti nahIM honI cAhiye, kintu dekhA jAtA hai ki loga apramANa jJAna ke viSaya meM bhI pravRta hote haiM / isa visaMgati kA kyA samAdhAna hai ? isa prazna ke uttara meM kahA jAtA hai ki jJAnotpAdaka sAmagrI se apramANa jJAna ke udaya hone ke pazcAt jJAna grAhaka sAmagrI ke samavadhAna hone taka ke kAlakhaNDa ke bIca isa jJAna se bhI pravRtti saMbhava hI hai / naiyAyikoM ke anusAra prAmANya aura aprAmANya donoM kA grahaNa parataH hotA hai / inakA kahanA hai ki pramAtvaM na svato grAhya saMzayAnupapattitaH |-(nyaaysiddhaantmuktaavlii-126) tAtparya yaha hai ki yadi jJAna kA pramANatva svataH gRhIta ho jAya to kisI bhI vyakti ko yaha saMdeha nahIM honA cAhiye ki merA jo jJAna hai vaha ThIka hai yA nahIM ? kintu logoM ko apane jJAna ke prati sandeha hotA hai isaliye-- doSopramAyA janakaH pramAyAstu guNo mataH |-(nyaaysiddhaant muktA0-131) doSa aprAmANya kA janaka hai aura guNa prAmANya kA janaka / isa prakAra donoM parataH grAhya hai / tAtparya yaha hai ki prAmANya aura aprAmANya donoM kA AzrayabhUta jo jJAna hai use vyavasAya kahate haiN| ghaTa kA jJAna hone para "ayaM ghaTa:" jo jJAna hotA hai use vyavasAya kahA jAtA hai| usake bAda "ghaTaviSayakajJAnavAnaham" isa anuvyavasAya se "ayaM ghaTaH" isa jJAna kA grahaNa hotA hai| kintu usa jJAna ke prAmANya kA grahaNa yA aprAmANya kA grahaNa anuvyavasAya se na hokara prAmANya kA grahaNa saphalapravRttijanakatva hetu mUlaka anumAna se tathA aprAmANya kA grahaNa viphalapravRttijanakatvahetumUlaka anumAna se hotA hai / jalabuddhi se tAlAba ke pAsa gaye vyakti ko jaba jala kI upalabdhi ho jAtI hai taba vaha vyakti kahatA hai ki-idaM me jalajJAnaM pramANam-saphalapravRttijanakatvAt / isI prakAra tAlAba ke pAsa jAne para jaba use jala nahIM milatA taba vaha kahatA hai ki "idaM me jala jJAnamapramANam viphalapravRttijanakatvAt / isa prakAra spaSTa hotA hai ki nyAyadarzana ke anusAra jJAna kA grahaNa anuvyavasAya se tathA prAmANya kSaura aprAmANya kA grahaNa anumAna se hotA hai / isa prakAra nyAyamatAnusAra jJAna kA prAmANya aura aprAmANya svato grAhya na hokara parataH grAhya hote haiN| jisa sAdhana se inake AzrayabhUta jJAna kA jJAna hotA hai, usa anuvyavasAya se gRhIta na hokara uparyukta kathanAnusAra anumAna se gRhIta hotA haiN| ___ bauddha sampradAya ke anusAra jJAna kA aprAmANya svata: grAhya hai| prAmANya inake anusAra parataH grAhya hai| koI bhI jJAna taba taka prAmANika nahIM kahA jA sakatA jaba taka usakA viSaya manuSya ko upalabdha na ho jAya / artha kI prApakatA hI usakA prAmANya hai| isake pahale to jJAna meM aprAmANya hI rahatA hai| isa prakAra jJAna apanI utpatti ke sAtha khaNDa 17, aMka 2 (julAI-sitambara, 61)

Page #14
aprAmANya ko lekara hI utpanna hotA haiN| jina sAdhanoM se jJAna utpanna hotA hai usakA aprAmANya bhI unhIM sAdhanoM se utpanna hotA hai| isa prakAra aprAmANya svata: aura prAmANya parataH grAhya hotA haiN| . jaina darzana ke anusAra prAmANya aura aprAmANya ye donoM utpatti meM parataH aura jJapti meM svataH aura parataH grAhya haiM / AcArya hemacandra isa sambandha meM kahate haiM ki --- ... prAmANyanizcayaH svataH parato vA (pramANamImAMsA sUtra-8) . jJAna kA prAmANyanizcaya kabhI svataH aura kabhI parata: hotA hai / abhyAsadazApanna jJAna kI satyatA pramANita karane ke liye kisI anya pramANa kI apekSA nahIM hotI hai| jala jJAna ke bAda yadi vahAM avagAhana pAnAdi kriyAyeM sampanna ho rahI hai to use pramANita karane kI kyA AvazyakatA haiM ? vaha jJAna to svataH hI pramANa hai| kintu kahIM kahIM prAmANya kA nizcaya parata: arthAt dUsare jJAna se hotA hai| jaba kisI anabhyasta vastu kA pratyakSa hotA hai taba usa jJAna kA padArtha ke sAtha avyabhicAra nizcita nahIM hotA hai| aisI sthiti meM kisI anya jJAna se hI usake prAmANya kA nizcaya kiyA jAtA hai / isa prakAra yahAM jJAna kA prAmANya parata: grAhya hotA hai| vAdideva sUri kA isa sambandha meM kahanA hai ki jJAna kA sAdhana indriyAdi yadi nirmalatA Adi guNoM se yukta hote haiM taba unase jo jJAna hotA hai vaha pramANabhUta jJAna hotA hai / yadi indriyAdi sAdhana kAcakAmalAdi doSa viziSTa hote haiM taba unase apramANabhUta jJAna utpanna hotA hai / isa prakAra jJAnotpatti meM indriyoM kA kAraNatva hai aura usake prAmANya aura aprAmANya meM indriyoM kA guNa aura doSa kAraNa hotA hai / abhyAsadazApanna jJAna kA prAmANya svataH hotA hai aura anabhyAsadazApanna jJAna kA prAmANya jJAnAntara se hotA hai / isa sambandha meM unakI ukti isa prakAra hai-- samayamutpatto parata eva saptau tu svataH paratazca --'pramANanayatatvAloka' mImAMsAdarzana uparyukta sArI mAnyatAoM kA nirAkaraNa karatA hai / isakA kahanA hai ki jJAna kA prAmANya svataH hai parataH nahIM / yadi prAmANyAtmikA zakti svataH nahIM hai to anya kisI kAraNa se vaha vahAM kahAM se AjAyegI / svataH sarvapramANAnAM prAmANya miti gamyatAm / / nahi svato'satI zaktiH kartumanyena pAryate // (zlokavArtika) isa prakAra mImAMsAdarzana ke anusAra jJAna kA prAmANya svatogrAhya hai aura aprAmANya parataH grAhya / svato grAhya kA tAtparya yaha hai ki jisa kAraNa se prAmANya ke Azraya zAna kA jJAna hotA hai usI kAraNa se jJAna ke prAmANya kA bhI jJAna ho jAtA hai / prAmANyajJAna ke liye kisI dUsare kAraNa kI apekSA nahIM hotI hai| isa prakAra isa mata ke anusAra- "jJAnagrAhakasAmagrIgrAhyatvam" yahI jJAna ke prAmANya kA svatogrAhyatva hai| svato grAhyatva kA yaha lakSaNa mImAMsA ke prasiddha tInoM AcAryo-prabhAkara, kumArilabhaTTa aura murArimizra ko mAnya hai| - prabhAkara ke matAnusAra jJAna saprakAza hotA hai vaha apanI utpatti ke samaya hI jJAyamAna utpanna hotA hai / isakA tAtparya yaha hai ki jJAna kI utpAdaka sAmagrI hI jJAna kA grAhaka - tulasI prajJA

Page #15
bhI hai / yadi utpAdaka sAmagrI aura grAhaka sAmagrI bhinna-bhinna ho jAya to eka kAlAvacchedena unakA sannidhAna saMbhava na hone kI sthiti meM jJAna utpanna hokara bhI ajJAta hI rhegaa| aisI sthiti meM jJAna kI svaprakAzakatA samApta hI ho jaayegii| isalie jJAnotpAdaka sAmagrI hI jJAna grAhaka sAmagrI hai aisA mAnanA anivArya ho jAtA hai| ghaTa jJAna ke bAda "ayaMghaTa:'' aisA jJAna na hokara isa mata meM "ghaTamahaM jAnAmi" isa prakAra kA bhAna hotA hai| isa bhAna meM ghaTa, ghaTajJAna ora jJAtA ina tInoM kI anubhUti hotI hai| isa prakAra jJAna kI utpAdaka sAmagrI hI jJAna kI grAhaka sAmagrI bhI hai aura vahI sAmagrI jJAna ke prAmANya kA bhI grahaNa karatI hai / isaliye "ghaTamahaM jAnAmi' kI bhAMti "ghaTamahaM pramiNomi" isa vAkya kA prayoga bhI yahAM dekhA jAtA hai| isa vAkya meM ghaTa, ghaTajJAna, jJAnagataprAmANya tathA jJAtA ina sabhI kA bhAna hotA hai| kumArilabhaTTa ke anusAra ghaTajJAna hone ke bAda ghaTa ke Upara jJAtatA nAma kA eka nayA dharma utpanna hotA hai / isaliye kahA jAtA hai ki "jJAtomayAghaTa:" maiMne ghaTa ko jAnA yaha ghaTaniSThajJAtatA pratyakSagamya hotI hai| isa jJAtatA kA kAraNa jo jJAna hai vaha jJAtatA se anumita hotA hai / jJAtatAliMgaka anumAna jisake dvArA jJAtatA ke kAraNabhUta jJAna kA jJAna hotA hai usI anumAna se jJAna ke prAmANya kA bhI jJAna hotA hai| isa prakAra jJAna grAhaka sAmagrIgrAhyatvarUpa prAmANya (svataH prAmANya) isa mata ke anasAra bhI upapanna jAtA hai / murarimizra ke anusAra jJAna aura usakA prAmANya ye donoM cIjeM anuvyavasAya se hI gRhIta hotI haiM / ataH jJAnagrAhakasAmagrIgrAhyatva rUpa svataH prAmANya isa mata meM bhI surakSita rahatA hai| isa prakAra jJAna ke prAmANya ko svatogrAhya mAnane vAle mImAMsakoM ke yahAM jJAna kA aprAmANya parata: grAhya hotA hai| jJAnAdhIna pravRtti jaba viphala ho jAtI hai taba vahAM kahA jAtA hai ki yaha jJAna aprAmANika hai / isa prakAra pravRti kI viphalatA aprAmANya kI janikA hai aura vaha jJAnagrAhakasAmagrI se bhinna hai isa liye aprAmANya parataH grAhya hai| isa vivecana se spaSTa hotA hai ki mImAmA darzana ke anusAra jJAna kA prAmANya svatogrAhya hai aura aprAmANya parato grAhya hai / Upara kahA jA cukA hai ki "svataH" isa pada meM Aye hue sva zabda se prAmANya, usakA AzrayajJAna, aura usa jJAna kI sAmagrI ye tIna cIjeM vivakSita haiM / jJAna kA prAmANya svayameva utpanna hotA hai yaha prathama pakSa kA sArAMza hai| kintu yaha pakSa isaliye mAnya nahIM hai ki kArya binA kAraNa ke utpanna nahIM hotA hai| yadi kArya svayameva utpanna hone laga jAye to kAryakAraNasiddhAnta jo sarvavAdijanAbhipreta hai usakA vikhaNDana ho jaayegaa| prAmANya svAzrayajJAna se utpanna hotA hai yaha dUsarA pakSa bhI ThIka nahIM hai kyoMki jJAna AtmA kA eka guNa hai / guNa kisI ke prati samavAyI kAraNa nahIM hotA hai / jJAna meM yadi prAmANya utpanna hogA to jJAna usakA samavAyI kAraNa hogA, jo ki sarvathA asaMbhava bAta hai / kAraNa ki samavAyI kAraNa dravya hI hotA hai| guNa samavAyI kAraNa nahIM hotA hai| isaliye dusarA pakSa bhI ThIka nahIM hai| isa bAta ko dRSTigata kara mImAMsAkoM ne svataH khaNDa 17, aMka 2 (julAI-sitambara, 61)

Page #16
prAmANya kI paribhASA kI ki jJAnagrAhaka sAmagrIgrAhyatvaM svataH prAmANyam / yaha tRtIya pakSa hai jo sabhI mImAMsakoM ko mAnya hai| naiyAyika isa pakSa meM yaha Apatti karate haiM nikhila pramANagata prAmANya yadi sAmAnya kI bhAMti jAti rUpa haiM taba to vaha nitya ho jAtA hai aura nitya vastu kI utpatti nahIM hotI hai| aisI sthiti meM jJAnagrAhakasAmagrI se prAmANya utpanna hotA hai yaha kahanA ThIka nahIM hai| - yadi prAmANya ko jAti na mAnakara upAdhi mAnA jAya to bhI usakI utpatti saMbhava nahIM hai kyoMki prAmANya yathArthAnubhavatva rUpa hai / smRti bhinna jJAna hi yathArthAnubhava kahA jAtA hai / anubhava kI yatharthatA bAdhAtyantAbhAva rUpa hI hai / jo jJAna uttarakAla meM bAdhita ho jAya vaha yathArtha jJAna nahI kahA jA sktaa| isa prakAra prAmANya bAdhAtyantAbhAva rUpa siddha hotA hai aura atyantAbhAva nitya mAnA gayA hai / aisI sthiti prAmANya kI utpatti kathamapi saMbhava nahIM haiN| mImAMsaka isakA uttara dete hue kahate haiM ki yaha kathana sarvathA arthahIna hai ki svata: prAmANya kA svarUpa nahIM banatA hai, isaliye jJAna kA prAmANya parata: mAnanA cAhiye / yaha bAta isaliye nirAdhAra hai ki jJAna kA prAmANya svataH upapanna ho rahA haiN| prAmANya kA svatogrAhyatva yahI hai ki vaha jJAna kI sAmagrI mAtra se hI janya hai usase bhinna kisI hetu se janya nahIM hai / "jJAnasAmagrIjanyatve sati taditarAjanyatvameva svato grAhyatvam" jisa sAmagrI se jJAna utpanna hotA hai usI se usakA prAmANya bhI utpanna hotA hai| guNa yA doSAbhAva usake prayojaka nahIM hai| doSa to kevala pramA kA pratibandhaka hai| - yaha prAmANya aura aprAmANya kA vicAra anitya arthAta janya jJAna ke sambandha meM hotA hai| nitya jJAna jo sabakA mUla hai unake sambandha meM yaha vicAra nahIM hotA / viSayendriya samprayoga janya aninya jJAna antaH karaNa vRtti rUpa hai / yaha bhI jJAna tabhI banatA hai jaba isameM nityabodha kA pratibimba par3atA hai / yaha nitya bodha kA dvAra hai| isake dvArA hI nitya akhaNDabodha yA bhagnAvaraNA cit kI upalabdhi hotI hai jisase jar3acetanagranthivibhedanapuraH sara sarvasaMzayanirAkaraNasamAnAdhikaraNa nikhilakarmo kA sArvadika kSaya hotA hai jise mukti yA svarUpopalabdhi zabda se abhihita kiyA jAtA hai| - - svataH pramANaM parataH pramANa kIrAMganA yatra giro giranti / ziSyopaziSyarupagIyamAnamavehi tanmaNDanamizradhAma / tulasI prajJA

Page #17
AtmA kA vajana D samaNI maMgalaprajJA bhAratIya darzana ne AtmA ke sambandha meM vividha prakAra se vicAra kiyA hai| usakA AkAra-prakAra kaisA hai ? vaha vyApaka hai athavA sImita ? usakA svarUpa kaisA hai? usakA kArya kyA hai ? usakA astitva traikAlika hai athavA vAtaimAnika ? Adi aneka praznoM para prAyaH sabhI bhAratIya dArzanikoM ne UhApoha kiyA hai aura niSkarSataH apanAapanA svatantra abhimata bhI prastuta kiyA hai| AtmA bhArahIna hai athavA bhArayukta ? isa prazna para jaina darzana ke atirikta kisI bhI bhAratIya yA pAzcAtya dArzanika kA dhyAna AkRSTa huA ho, aisA dRSTigocara nahIM hotA / jaina-dArzanikoM ne AtmA ke vajana ke bAre meM cintana kiyA hai / 'rAyapaseNiya sUtra' meM kezI zramaNa evaM rAjA pradezI ke saMvAda se yaha tathya prakaTa hotA hai / rAjA pradezI parama nAstika thA, AtmA jaisI kisI bhI vastu meM usakA vizvAsa nahIM thaa| AtmA hai yA nahIM isake lie usane aneka vyaktiyoM para vibhinna prakAra ke prayoga kiye / vaha zramaNa kezI se kahatA hai-munipravara ! AtmA jaise kisI bhI padArtha kA astitva nahIM hai, kyoMki maiMne cora ko marane se pahale taulA tathA marane ke turanta bAda usakA vajana kiyA, kintu usake vajana meM koI antara nahIM AyA, ataH AtmA kA astitva svIkAra nahIM kiyA jA sktaa| vaijJAnikoM ne AtmA ke vajana ke saMdarbha meM prayoga kiye haiN| AtmA ko tolane ke lie unhoMne atyanta saMvedanazIla tarAjU kA nirmANa kiyA hai| rAjA pradezI ke pAsa usa samaya itane saMvedanazIla mApaka yantra nahIM the, jitane Aja upalabdha haiN| isake kAraNa hI pradezI ko marane ke bAda aura marane ke pahale zarIra meM antara mAlUma nahIM huaa| Aja ke vaijJAnika mAnate haiM ki marane ke samaya zarIra se eka tattva nikalatA hai jo bhArayukta hai / svIDiza DA. nelsa jaikavasana ke anusAra AtmA kA vajana 21 grAma hai| unhoMne AtmA kA vajana jJAta karane ke lie mRtyu-zayyA para par3e vyaktiyoM ko eka atyadhika saMvedanazIla tarAjU para rakhA aura jaise hI unakI mRtyu huI arthAt AtmA zarIra se pRthak huI, tarAjU kI suI 21 grAma nIce calI gii| amerikana DA0 viliyama maikaDUgala ne bhI AtmA ke viSaya meM vibhinna khojeM kI haiM / unhoMne eka aisI tarAjU kA nirmANa kiyA jo azakta marIja ke palaMga para leTe rahane ke bAvajUda grAma ke hajAraveM bhAga taka kA vajana batA sakatI hai| usane isa bhArataulaka khaNDa 17, aMka 2 (julAI-sitambara, 61) 67

Page #18
mazIna ko maraNAsanna rogI ke palaMga se jor3a diyaa| vaha mazIna usa vyakti ke kapar3e, palaMga, phephar3oM kI sAMsoM tathA use dI jAnevAlI davAiyoM kA vajana letI rhii| jaba taka rogI jIvita rahA, mazIna kI suI eka sthAna para sthira rahI lekina jaise hI rogI ke prANa nikale suI pIche haTa gaI aura rogI kA vajana AdhA chaTAMka kama ho gayA / maikaDugala ne aise prayoga kaI vyaktiyoM para kiye aura usane niSkarSa nikAlA ki jIvana kA AdhArabhUta tattva hai aura vaha ati sUkSma hai| usakA bhI vajana hai tathA vahI sUkSma tattva AtmA hai / isa prakAra Aja ke vaijJAnikoM ne AtmA nAmaka tattva ko svIkRti dI hai aura usako bhArayukta bhI mAnA hai / jaina dArzanika AtmA ko amUrta mAnate haiM aura jo amUrta tattva hotA hai vaha bhArahIna hotA hai ata: jaina darzana ke anusAra AtmA bhArahIna hai / Aja ke vaijJAnika jo bhAra batA rahe haiM vaha sUkSma zarIra kA hai| jaina darzana ke anusAra saMsArI AtmAeM sUkSma zarIra se yukta hotI haiM / pratyeka saMsArI AtmA ke sAtha do sUkSma zarIra, tejasa aura kArmaNa, hote haiM / kArmaNa zarIra catuHsparzI paramANuoM se nirmita hone ke kAraNa bhArayukta hai / vaijJAnika jo bhAra batA rahe haiM saMbhavataH vaha taijasa zarIra kA hai jo anavarata saMsArI AtmA se yukta rahatA hai / ataH sUkSma zarIra ke sAtha AtmA kA kathaMcid abheda bhI hai / isa AdhAra para yaha vajana AtmA kA kahA jA sakatA hai| isameM kisI bhI prakAra kI Apatti nahI honI caahie| jaina darzana ne sAMsArika AtmA ko kathaMcit mUrta bhI mAnA hai / mUrta padArthaM bhArayukta ho sakate haiM / ataeva AtmA kA vajana hotA hai, yaha kathana asamIcIna nahIM hai / 68 arasa - maruva-magaMdhaM avvattaM cedaNAguNa-masaddaM / jANa aliMgahaNaM jIvamaNichiTThasaMThANaM // arthAt yaha jIva rasa, rUpa, gaMdha aura zabda rahita avyakta caitanya rUpa hai jo binA AkAra kA aura indriyAdi se agrAhya hai / dUsare zabdoM meM na maiM ( AtmA ) zarIra hUM, na mana hUM, na vacana hUM aura na mana, vacana, kAya kA kAraNa hUM / maiM inakA bharttA, karttA aura anumodana kartA bhI nahIM hUM / O 0 NAhaM deho Na maNo Na ceva vANI Na kAraNaM tesi / katA Na Na kArayivA, aNumattA va kasI NaM // tulasI prajJA SXXXXX

Page #19
AdamI bUr3hA kyoM hotA hai ? D sAdhvI rAjImatI vaha saMsAra kA sabase bar3A dhanI vyakti hotA hai jo svastha tana aura svastha mana kA adhikArI hotA hai / saba kucha pAkara bhI manuSya sukhAnubhUti nahIM kara sakatA, yadi usake pAsa svastha mana, sadhA huA citta aura zAnta vRtiyAM nahIM haiN| bhAratIya saMtoM ne isa vAstavikatA kI ora samAja kA dhyAna AkarSita kiyA hai ki jo apanI bhogavRtti para yoga kA niyantraNa banAe rakhatA hai, vaha sukhapUrvaka yoga kA jIvana jI sakatA hai / yoga chUTate nahIM kintu yogamArga niSkaMTaka ho jAtA hai| phalataH usakA samaya bar3ha jAtA hai| zarIra para bur3hApA kaba utaratA hai-yaha utanI mahattvapUrNa bAta nahIM, jitanI mahattA isa bAta kI hai ki mAnasika stara para AdamI bUr3hA kaba hotA hai ? zArIrika bur3hApe se bacane ke lie Avazyaka hai santulita bhojana, gaharI nIMda, gaharI sAMsa, dainika bhramaNa, vyAyAma tathA niyaMtrita vaasnaae| mAnasika bur3hApe kA matalaba hai, kArya-kSamatAoM kA abhAva, cintana-zakti kA hrAsa aura jIvana rasa kI kssiinntaa| dUsare zabdoM meM bur3hApe kA artha hai--niSkriyatA aura javAnI kA artha hai-satata gtishiiltaa| zArIrika bur3hApA jo zakti-kSaya se utpanna hotA hai usake samaya ko kucha lambAyA jA sakatA hai, rokA jA sakatA hai / tAtparya hai, Aja Ane vAlA bur3hApA dasa varSa ke bAda Ae-aisI sambhAvanAeM prabala kI jA sakatI haiM / yaha hamAre khAna-pAna, rahana-sahana aura vicAra-vyavahAra para nirbhara karane vAlI bAta hai| zuddha rahe phephar3A, sApha rahe peTa, sau varSa lage nahIM, kAla kI capeTa / mAnava zarIra bAhara se jitanA bhinna dikhAI detA hai, utanA bhItara meM nahIM hai| andara kI mazInarI karIba-karIba sabakI samAna hai| zarIra ke santulita vikAsa, roga tathA bur3hApe se saMgharSa karane ke lie paryApta jIvana rasa kA honA Avazyaka hai| granthiyoM kA prathama kArya hai hAramonsa utpanna karanA / dUsarA kArya hai unase utpanna rasoM ko rakta meM mizrita karanA aura tIsarA kArya hai sampUrNa zarIra-racanA para niyaMtraNa banAe rkhnaa| isa prakAra javAnI aura bur3hApA donoM jIvana-rasa para AdhArita haiN| jo apanI graMthiyoM ko jyAdA thakAte haiM, ve jaldI bUDhe hote haiM / yadi kisI prayoga se una graMthiyoM kA parivartana kara diyA jAye athavA unheM sabala banA diyA jAye to manuSya phira se yuvA bana sakatA hai| khaNDa 17, aMka 2 (julAI-sitambara, 61)

Page #20
kahate haiM ki perisa ke eka DaoNkTara ne bandaroM kI yauna-granthiyoM ko vRddha manuSyoM meM pratyAropaNa kara unheM phira se yuvA bnaayaa| gibsana ne likhA hai---jaba roma ke patana kA samaya AyA, taba sainikoM ke Atma-nirNaya ke sAmarthya meM kSINatA AyI, phalataH unake Topa, kavaca DhIle ho gye| batAyA gayA ki unake naitika patana kA ekamAtra kAraNa jIvana rasa kI nyUnatA thii| DaoNkTara vara ne apanI eka pustaka meM granthiyoM kI sakriyatA aura niSkriyatA kA varNana karate hue likhA hai-vATaralU kI lar3AI meM nepoliyana lar3a rahA thA, usakI piTyUTarI granthi meM vikAra utpanna ho gayA, ataH vaha saphala nahIM ho skaa| yaha sArA vRttAnta posTamArTama ke bAda jJAta huaa| ina uparyukta ghaTanA-prasaMgoM se hama bhalI-bhAMti samajha sakate haiM ki hamAre zarIra, mana aura pratibhA-vikAsa meM graMthiyoM kA mahattvapUrNa kartRttva hai isalie jaba ye granthiyAM durvala hotI huI pratIta hoM, taba kucha aise yogAsanoM kA vizeSa abhyAsa kiyA jAnA cAhie, jinase ve granthiyAM phira se nayA yauvana prApta kara skeN| uttejaka auSadhiyoM tathA nazIle padArthoM kA sevana jo enTIvAyaTika auSadhiyoM tathA nazIle padArthoM kA sevana karate haiM, ve asamaya meM bUr3he pratIta hone lagate haiM / DaoNkTaroM kA kahanA hai--yadi manuSya 40-50 kI Ayu meM bUr3he jaisA dikhAI dene lage to usakA vidhivat ilAja honA cAhie kyoMki vaha bur3hApA nahIM, apitu bImArI hai| laMdana ke 'meDikala sAptAhika phemilI' ke DaoNkTara kA kahanA hai-pratyeka prauDha vyakti hara bIsaveM varSa eka iMca sikur3a jAtA hai, kintu jo uttejaka auSadhiyoM va nazIlI vastuoM kA sevana karate haiM unake snAyu tejI se sikur3ane lagate haiN| rakta gAr3hA ho jAtA hai aura cehare para kAlimA chA jAtI hai| davA mAtra girate svAsthya ko sahArA detI hai / Akhira khar3e rahane ke lie apanA hI sAmarthya caahie| __asaMtulita bhojana samaya se pUrva mAnava ko vRddha banAtA hai| vartamAna svAsthyavettA logoM kA kahanA hai, khAdya padArthoM kA sahI cunAva hamArI jindagI ko kAphI lambI kara sakatA hai| peTa para atyAcAra karane vAle lagabhaga sabhI loga apane hAthoM apanI mRtyu ko bulAte haiM / hamAre dvArA ajJAnavaza jitanI galtiyAM hotI haiM, unameM sabase jyAdA bhojana sambandhI galtiyAM haiN| yahI kAraNa hai ki mauta se marane vAloM se adhika saMkhyA bemauta marane vAloM kI hai| masalamaza hUra kahA karate the-40, 50 kI umra taka tumheM apane peTa kA pUrA khyAla rakhanA caahie| phira peTa tumhArA svataH khyAla rkhegaa| gAMdhIjI kahA karate the ki bhojana ke bAre meM saMyama karane vAlA nizcita hI dIrgha jIvana kA adhikArI bana sakatA hai| maiM 125 varSa avazya jiiuuNgaa| merA apanA anubhava hai ki svAda ke lie bhojana karane vAlA jIvana meM prakaTa hone vAlI mahattvapUrNa upalabdhiyoM se vaMcita raha jAtA hai| usake jJAna-tantu atirikta bhAra se dabe rahate haiM / phalataH vaha na bauddhika kSetra meM pragati kara sakatA hai aura na hI AdhyAtmika kSetra meN| 70 tulasI prajJA

Page #21
eka bAra IrAna ke bAdazAha ne hakIma se pUchA-bhojana kI mAtrA kyA honI cAhie ? hakIma ne batalAyA, 36 tolaa| hama jitanA kama khAyeMge, utanA pAcana ThIka hokara paryApta bhAga kA ucita pariNamana ho skegaa| adhika khAnevAloM ke muzkila se eka bhAga kA paripAka hotA hai, zeSa nissAra rUpa meM (mala, mUtra, sveda) baha jAtA hai / eka lekhaka ne bahuta sundara likhA hai ki yadi mana bUr3hA hai to hama javAna haiM aura yadi mana javAna hai to hama bUr3he haiN| svastha jIvana ke lie prasanna-mana aura saMtulita bhojana ye do bAteM anivArya haiN| Ayurveda kahatA hai "ye guNAH laMghane proktAH te guNAH alpabhojane" / upavAsa se jo lAbha hotA hai vahI lAbha alpAhAra se bhI prApta hotA hai| vizva meM Aja bhI kaI aise deza haiM jahAM bhojana se adhika bhUkha hai| vartamAna zarIra-zAstriyoM kA kahanA hai ki usa deza ke manuSya bahuta jaldI bUr3he pratIta hone lagate haiM jahAM ke manuSyoM ko paryApta pauSTika khurAka nahIM miltii| Ayurveda ke anusAra bhI ati bhojana aura alpa bhojana jaise AMtoM ke lie ahitakara haiM vaise apauSTika khurAka (asaMtulita bhojana) bhI roga kA kAraNa banatI hai / jaisA-taisA bhojana sabase pahale hamArI una graMthiyoM ko prabhAvita karatA hai, jo mAnava ke sampUrNa vyaktitva vikAsa meM sahayoga karatI haiM / phalataH tAmasika logoM meM kuzAgra pratibhA, dRr3ha nirNaya zakti, svabodha kSamatA tathA ucca naitika bala kama pAyA jAtA hai| svayaM bhagavAn mahAvIra apane ziSyoM ko bhojana ke bAre meM salAha dete hue kahate haiM-tuma kabhI sarasa bhojana karo, kabhI nIrasa bhojana / sadA sarasa bhojana karane se kAmottejanA bar3hatI hai aura sadA nIrasa' bhojana karane se krodhAdi vRttiyAM panapatI, uttejita hotI haiN| ataH dainika bhojana sAmagrI meM talI-bhunI cIjeM, ati gariSTha padArtha va adhika verAiTI na rhe| kisI ne ThIka hI likhA hai- svAda khojane vAlA svAsthya khotA hai aura svAsthya khojane vAlA jahAM-tahAM svAda pA letA hai / kucha loga apanI dhAraNAoM tathA vicAra-vyavahAra se bUr3he hote haiN| samaya bItatebItate kahane lagate haiM ; bhAI hama loga kaba taka kAma karate raheMge ? hamane to bahuta kucha kiyA hai, aba jarA vizrAma karaleM / isaprakAra socane vAlA yaha prakaTa karatA hai ki hama dUr3he ho rahe haiM yA ho gaye haiN| kintu kucha sadA yuvA rahate haiN| neharU jI ne apanI eka varSagAMTha para kahA ki yadi mere pAsa merI Ayu kA koI Thosa pramANa nahIM hotA to maiM zAyada yaha svIkAra hI nahIM karatA ki maiM 66 sAla kA ho gayA huuN| videzoM meM Aja bhI aise loga haiM jo riTAyarameMTa prApta hone ke bAda bhI kisI naye anveSaNa meM bhAga lete haiM / maniyaMtrita bhoga viSaya-sukha jIvana kA nyUnatama Ananda hai| jo isa sukhalipsA se prerita hokara jIvana ke sampUrNa kArya-kalApa karate haiM, ve jIvana-rahasya se dUra bhaTaka jAte haiM / bhAratIya saMskRti kA Adarza bhoga nahIM apitu tyAga rahA hai| prazna ho sakatA hai, aisA kyoM ? isake spaSTIkaraNa meM yogAcArya kahate haiM-jIvana kA artha zakti-kSaya nahIM balki zakti-saMcaya hai| jo aniyaMtrita bhogecchA vAlA hai vaha pUre amRta ghaTa ko phor3akara usake khaNDa 17, aMka 2 (julAI-sitambara, 61)

Page #22
pAna kI bAta socatA hai| saca to yaha hai ki pratyeka viSaya vyakti kA bhoga karatA hai arthAt usake pratiphala meM mAnava ko kucha cukAnA hotA hai, usase kaI gunA adhika sAmarthya niyaMtrita bhogavRtti vAle vyakti meM hotA hai / AdhyAtma darzana ke anusAra pratyeka indriya-viSaya-samparka, mAnasika saMkalpa, nirlakSya jIvana-dizAeM, svapna Adi sabhI prakAra ke asat karma vyabhicAra haiM, kyoMki ina pravRttiyoM se jIvana vikSipta rahatA hai / isa vikSiptatA-vyAkulatA se rahita jIvana jIne vAlA tyAga aura bhoga donoM ke bIca kI niSkaMTaka pagaDaMDiyoM para apanI yAtrA karatA hai| __ yoga zarIra aura mana donoM para anuzAsana karatA hai| yoga svastha jIvana jIne kI eka kalA hai / isakA prArambha hotA hai AsanoM ke abhyAsa se / Asana kriyA dhIre-dhIre hamAre sampUrNa zarIra ko prabhAvita karatI hai / jaise AsanoM se mAMsapeziyAM majabUta hotI haiN| jor3oM meM lacIlApana AtA hai| pAcaka rasa ThIka banatA hai| phephar3oM kI zvasanakriyA saMtulita hone se rakta-saMcAra meM suvidhA prApta hotI hai| zarIra ke sabhI sUkSma-sthUla aMga-pratyaMgoM kI mAliza hone se unakI jIvanI zakti bar3hatI hai| jimmedAriyoM aura tanAvoM ke bIca khar3e vyakti ke sAtha jo bItatI hai, usase bhagavAna hI bacAye / sthiti yaha hai ki kucha loga paristhitiyoM se lar3ate-lar3ate apane pratibimba se lar3ane lagate haiN| isa svayaM ke sAtha chir3e kurukSetra meM vijayI banane ke lie jarUrI hai, apanA sazakta caritra bala aura hara kaThinAI ko pulakana ke pAnI meM bhigokara pI lene kI himmata / isa hatAzA aura nirAzA se bacane kA ekamAtra upAya hai-sarala, nirmala aura nirvikAra hNsii| jaba-taba haMsate rhnaa| cintA kI DAyana jisake pIche ho jAtI hai, usakI javAnI kyA, pUrA jIvana hI samApta ho jAtA hai| jIvana kA gulAbI phUla dekhate-dekhate sUkha jAtA hai| cintita vyaktitva para bur3hApA tejI se utaratA hai ataH apane svabhAva ko zAnta va madhura banAye rakhane kA abhyAsa kreN| goraganganganagananjaranganganganganganganaganganganganagar 'zvAsa hamAre jIvana ko nirantara badalatA rahatA hai| yaha bahuta bar3I saccAI hai| jaba taka zvAsa kI gatividhi ko nahIM badalA jAtA, taba taka sAdhanA meM vikAsa nahIM kiyA jA sakatAlambI yAtrA nahIM kI jA sktii|' -jeThAlAla esa. jhaverI fagarangangaatanganganganganganganganagariporngangantonangernama tulasI prajJA

Page #23
mhi aura -ssiM saptamI ekavacana kI prAcIna vibhaktiyAM [ DaoN0 ke0 Ara0 candra arddhamAgadhI bhASA : pizala (428) mahodaya ne uttarAdhyayana- 15-2 (454 ) aura prajJApanA sUtra (637) se kim kA ( saptamI ekavacana kA) rUpa 'kamhi' uddhRta kiyA hai jo kisI kisI prakAra ardhamAgadhI Agama meM baca gayA hai / yahI vibhakti-pratyaya, vyavahArasUtra meM bhI milatI haiM -- imamhi ( 7 - 22, 23) / kundakundAcArya ke pravacanasAra meM bhI yahI vibhakti - pratyaya nAmika zabdoM meM milatI hai / cariyamhi 1 76, daviyamhi 2-62, jiNamadamhi 3-11, vikadhamhi uvadhimhi 3 - 15, ceTThamhi 3 16 / isI taraha isa grantha meM yaha pratyaya strIliMgI zabdoM meM bhI prayukta huA hai / ' samAlA ( dharmadAsagaNi) meM kahiM, (gAthA naM 0 76) DAgama ( pustaka, 13, pR. 267 ) meM bhI aise prayoga haiM-- ekkamhi milatA hai / SaTkhaMkahi, egajIvahi / yahI - hi vibhakti pAli bhASA meM nAma aura sarvanAma donoM taraha ke zabdoM meM prayukta huI hai; parantu prAkRta sAhitya meM usakA itanA pracalana nahIM milatA hai jitanA pAli sAhitya meM / prAkRta vyAkaraNakAra vararuci aura hemacandra donoM ne saptamI ekavacana ke lie- 'hi' pratyaya kA ullekha nahIM kiyA; phira bhI prAkRta bhASA meM kahIM na kahIM para- 'mha' vAle rUpa mila rahe haiM --- jo kisI na kisI prakAra lokabhASA meM pracalana ke kAraNa baca pAye haiM / AcArAMga meM to tRtIyA bahuvacana kI vibhakti - bhi (thobhi 12-4-84-ma-jai. vi. saMskaraNa ) bhI baca gayI hai / zilAlekhoM meM yahI mhi vibhakti isa prakAra mila rahI hai - jaise, azoka ke zilAlekhoM meM:-- nAma zabda --- athamhi (gi0 4,10) sarvanAma - tamhi imamhi, amhi, ekatara mha (gi06-8, 4-10, 6- 2, 13 - 5 ) ye sabhI zabda giranAra ke lekhoM meM milate haiM / yahI vibhakti dvitIya zatAbdI I0 pU0 meM kArle ke lekha meM 'jabudIpa mhi', prathama zatAbdI I0 pU0 meM bundelakhaNDa ke bharahuta ke lekha meM 'tIramhi' reMvArAjya kI zatAbdI ke guphA lekha meM 'karayaMta mhi dvitIya zatAbdI meM dakSiNa ke lekha meM 'mahAcetiyamhi' aura tIsarI zatAbdI meM elUrA ke milatI hai / arthAt azoka kAlIna pazcima kI yaha vibhakti madhya bhArata aura dakSiNa sIlaharA ke prathama ke nAgArjunI - koNDa tAmrapatra meM 'padesa mha' meM 1. pizala ( 366 a ) kI dRSTi meM pravacanasAra ke ye rUpa galata haiM kintu DaoN0 A0 ne0 upAdhye ne inheM apanAyA hai / khaNDa 17, aMka 2 (julAI-sitambara, e1) 7.3

Page #24
bhArata meM bhI pracalita huii| AcArya hemacandra ke anusAra nAma zabdoM meM saptamI eka vacana ke lie sAmAnyataHe aura-mmi vibhaktiyAM (8-3-11) aura sarvanAmoM ke lie-ssiM, mmi aura ttha (8-3-56) vibhaktiyAM haiM kintu inake prAkRta vyAkaraNa meM-aMsi vibhakti kA ullekha nahIM hai jo nAma aura sarvanAma donoM meM pAyI jAtI hai| vararuci ke vyAkaraNa meM bhI aisA ullekha nahIM hai| ardhamAgadhI meM-aMsi vibhakti ke udAharaNa haiM-logaMsi, AcA, 1-1-1-6 (bha. ja. vi.), kaMsi (pizala 428) kintu pAlivyAkaraNa meM nAma aura sarvanAma zabdoM meM saptamI eka vacana ke lie--smiM vibhakti kA ullekha hai aura sAhitya meM usakA prayoga bhI milatA hai jabaki azoka ke zilAlekhoM meM pazcima ke sivAya anya kSetroM meM saptamI eka vacana ke lie-si (ssi) vibhakti milatI hai (meheNDale pa.0 283) / __ ardhamAgadhI bhASA kI-aMsi vibhakti isa taraha na to vyAkaraNoM meM, na pAli meM aura na hI azoka ke zilAlekhoM meM milatI hai| parantu IsvI san kI tIsarI zatAbdI meM dakSiNa pradeza ke kriSNA jile meM tenAlI tAluke ke koMDamuDi gAMva se mile rAjA jaya varmana ke tAmra-patra meM-'aMsi' vibhakti 'etasi' zabda meM pAyI jAtI hai / isa taraha vararuci aura hemacandrAcArya ne-mhi aura---aMsi vibhaktiyoM kA saptamI ekavacana ke lie ullekha nahIM kiyA hai parantu zilAlekhoM se unake pracalana kA anumodana hotA hai / Upara ke vivaraNa anusAra saptamI ekavacana ke vividha vibhakti pratyayoM kA vikAsa nimna prakAra se huA-aisA sAhityaka sAmagrI, zilAlekhoM aura vyAkaraNoM se pramANita hotA hai--- sArvanAmika vibhakti-smin : smiM smi *ssi -- (aMsi - )msi mmi smiM smi -- mhi mmi' smiM smi : mhi -mmi smiM ssiM ssi - si pAlI sAhitya meM-smiM aura-mhi (gAigara 78,82,65) kA pracalana rhaa| vyAkaraNakAra moggalAna ke anusAra pAlI meM-si pratyaya bhI thA (gAigara 76) / azoka kezilAlekhoM meM-si (ssi) aura-mhi pratyaya milate haiM aura tIsarI zatAbdI meM dakSiNa meM-aMsi pratyaya milatA hai| ardhamAgadhI bhASA meM-aMsi pratyaya milatA hai / lekina vyAkaraNakAra-ssiM pratyaya kA ullekha karate haiN| 1. giranAra lekha (4-10) meM imamhi ke sAtha athamhi aura giranAra (4-6) meM dhamamhi prayoga milate haiN| giranAra (2-1) vijitamhi aura (6-4) vinItamhi prayoga bhI haiN| vinItamhi dhaulI aura jaugaDha (6-2) meM vinItaMsi' aura zAhavAjagar3hI aura mAnaseharA meM 'vinitaspi' ho gayA hai| -saMpAdaka 2. prAkRta bhASA meM aham ke lie amhi, ammi aura sima kA prayoga (hemacandra-9-3 105) hotA hai aura ye 'asmi' kriyApada meM se hI nikale haiN| aisA hI vikAsammi vibhakti kA smi meM se huA hai| 74 tulasI prajJA

Page #25
vividha prAkRta bhASAoM meM-aMsi--ssiM,-mhi, mi, aura--mmi pratyaya milate haiM (pizala 366 va aura 425) / pizala mahodaya ne jaina zaurasenI meM milane vAle 'tamhi' rUpa ko (425) galata batAyA hai| hamArI dRSTi se yaha galata nahIM hogA kyoMki 'imamhi' rUpa vyavahAra sUtra meM aura--mhi vAle prayoga kundakunda-sAhitya meM milate haiM |--mhi vibhakti-pratyaya mAtra pAlI bhASA kA hI ho aisA ekAMta dRSTi se nahIM kahA jA sktaa| kucha pratyaya amuka kAla taka pAli aura ardhamAgadhI prAkRta donoM bhASAoM meM samAna rUpa se pracalita rahe hoNge| aisA kahanA anupayukta nahIM hogA / athavA aisA bhI asaMbhava nahIM mAnA jA sakatA ki paravartI lehiyoM ne prAcIna pratyayoM ke sthAna para usa samaya meM cAlU pratyayoM ko rakha diyA ho| Upara die gaye aneka vibhakti pratyayoM meM se-mmi pratyaya sabase bAda kA mAlama hotA hai jisakI utpatti dhvani parivartana ke siddhAnta se spasRtaH-mhi meM se huI hai aura lekhana kI asAvadhAnI ke kAraNa sa aura ma ke bIca bhrama (lipi doSa se 'sa' meM 'ma' kA bhrama) ho jAne se 'misa' kA 'mmi' yA 'si' kA 'mi' meM parivartana honA bhI azakya nahIM kahA jA sktaa| ardhamAgadhI ke prAcIna aMzoM meM si ke sthAna para 'mi' 'mmi' Ane kA yaha bhI eka sabala kAraNa hai| - isa sAre vivecana se yaha phalita hotA hai ki yadi prAcIna ardhamAgadhI sAhitya kI pratiyoM meM sa. e. va. ke lie---ssiM, ssi, smi yA mhi pratyaya milate hoM to unheM galata mAnakara unake sthAna para si aura--mmi kA prayoga nahIM karanA caahie| isa saMdarbha meM prAkRta bhASA kI prAcInatama kRti se eka udAharaNa denA upayukta rahegA-saptamI ekavacana kA--ssi pratyaya eka pAThAntara ke rUpa meM AcArAMga meM milatA hai--logassiM, saM, khaM, jai, pratiyoM ke anusAra (AcArAMga 1-8-3-206 pR0 75, ma, jai, vi0 saMskaraNa) / AcArya hemacandra ke dvArA-ssiM vibhakti sarvanAma ke lie dI gayI hai aura yaha udAharaNa nAmika vibhakti kA bhI hai| hamAre lehiyoM athavA ardhamAgadhI bhASA ke prAcIna lakSaNoM ke bAre meM alpa jAnakArI ke kAraNa, saMpAdakoM ke hAtha kitanI hI prAcIna vibhaktiyAM aura pratyaya sAhitya meM se lupta ho jAne kI zaMkA hotI hai| jaise A0 zrI hemacandra ne paMcamI ekavacana ke lie (smAt )= mhA vibhakti pratyaya ke sAtha kamhA, jamhA, tamhA ityAdi rUpa to (8-3-66) diye haiM parantu (smin )-mhi vibhakti kA koI ullekha taka nahIM kiyA hai jo sAhitya meM atratatra milatI hai| ho sakatA hai ise pAlI kI vibhakti samajhakara mAnya nahIM rakhA ho| jaba vyAkaraNa gaMtha meM use mAnyatA nahIM milI ho taba to aisI vibhakti kA prayoga prAcIna pratoM meM kahIM-kahIM para milA bhI hogA to usakA sAmAnyata: tyAga hI kara diyA gayA hogA aisA kahanA anupayukta nahIM hogaa| khaNDa 17, aMka 2 (julAI-sitambara, 61) 75

Page #26
zraddhAMjali svargIya DA0 kAzIprasAda jAyasavAla kAzIprasAda jAyasavAla cAra agasta san 1937 ko divaMgata hue| san 1915 se jabaki 'bihAra eNDa ur3IsA rIsarca sosAiTI' kI nIMva rakhI gaI, mRtyu paryanta ve bhAratIya buddhivarga meM agragaNya bane rhe| bhArata ke prathama rASTrapati DaoN0 rAjendra prasAda ne unakA svargavAsa hone para likhA thA ki apanA adhyayana samApta kara jaise hI DaoN0 jAyasavAla bhArata lauTe to unheM banArasa hindU vizvavidyAlaya ke itihAsa vibhAga meM adhyakSa pada grahaNa karane kA prastAva kiyA gyaa| bAda meM kalakattA-vizvavidyAlaya meM itihAsa vibhAga ke kucha samaya taka ve prophesara rahe bhI; kintu vakAlata karanA jahAM unakI apekSA thI vahAM itihAsa-saMzodhana unakI hArdika vivazatA thii| bahuta hI vilakSaNa bAta hai ki ve apane samaya ke laoN oNpha inakamaTaiksa ke advitIya vakIla the| paTanA hAIkorTa bAra ezosiyana ke prejIDenTa pI. sI. manuka ne likhA hai-"He had specialised in this line and there was hardly an Income Tax case of any importance in this Province (Bihar) in which he did not appear--and generally led---for the assessee." dUsarI ora ve prAcIna bhAratIya itihAsa, purAtattva, lekhavidyA aura mudrAzAstra meM itane pAraMgata the ki jahAM bar3e-bar3e diggaja parizrAnta ho jAte, DaoN0 jAyasavAla vahIM se nayA adhyAya zurU kara dete| unake vyaktitva meM kitanA 'berisTara' aura kitanA 'risarca-skaoNlara' kA mizraNa thA--yaha kahanA kaThina hai| unakI medhA aura abhiruci unheM itihAsa kI ora mor3atI aura viSayAsakti kAnUna aura nyAyAlayoM meM ghasITa laatii| vAstava meM eka rIsarcaskaoNlara durbhAgya se berisTara bana gayA thaa| phira bhI jaisA ki DaoN. rAjendraprasAda likhate haiM-"It is not for a layman like me to assess the value of his researches, but I am not aware that any thing he has written or advocated as a result of his researches has been sesiously challenged by scholars or displaced or falsified by later researches." vAstava meM unakI risarca ne anekoM mUrdhanya vidvAnoM ko apane nirNayoM para punarvicAra ko bAdhya kiyaa| DaoN. smitha ko apane graMtha-'bhArata ke prAraMbhika itihAsa' ko saMzodhita karanA pdd'aa| dUsare vidvAnoM ko bhI unake 'andhakAra yugIna bhArata' aura 'hindU-poliTI' ne anekoM preraNAeM diiN| vizeSa rUpa se jaina jagat to DaoN0 jAyasavAla kA RNI hai ki unhoMne "khAravela-prazasti" ke mUlapATha aura artha-saMdohana kA bhagIratha prayAsa kiyaa| -paramezvara solaMkI tulasI prajJA

Page #27
zAzvata yAyAvarI jaina zramaNoM ko * mAMgIlAla mizra prAcIna bhArata meM Ajakala jaise saMcAra-sAdhana na the, phalataH vyApAra tathA anya vyavasAyoM ke liye vyApArI ko svayaM hI jAnA par3atA thaa| jokhima bhare yAtrAprasaMga pathikoM ke samUha ke rUpa meM kiye jAte the / isIliye hemacandrAcArya kahate haiM 'saMghasAtha tu dehinAm' - abhidhAna citAmaNi: ( sAmAnya kAMDa -- 1412 ) inhIM pathikoM - sAtha meM jainazramaNa bhI sahabhAgI huA karate the / jaina sAhitya meM eka graMtha hai - bRhatkalpasUtra, jo svayaM meM kAphI mahattvapUrNa hai / isameM vyAvasAyika viziSTa paribhASAyeM haiM, jo anya sAhitya graMthoM meM nahIM milatIM / jaise jalapaTTana samudrI bandaragAha hotA thA, jahAM videzI mAla utaratA thA aura dezI mAla kA ladAna hotA thaa| isake viparIta sthalapaTTana ve kahalAte, jahAM bailagAr3iyoM se mAla utaratA thA / droNamukha ve bAjAra hote the, jahAM jala aura thala donoM se mAla utArA jAtA thA / prAcIna bhArata ke tAmralipti aura bharuka cha droNamukha bAjAra the / zAkala, Ajakala kA siyAlakoTa, eka aisA bAjAra thA, jahAM cAroM ora se utarate mAla kI gAMTheM kholI jAtI thIM aura isIliye vaha puTabhedana thA / AcArAMgasUtra-- usI zRMkhalA kA dUsarA mahattvapUrNa graMtha hai, jo isa viSaya meM adbhuta jAnakArI detA hai / varSA meM jaina zramaNoM ko yAtrA kI manAhI hai / isalie cAturmAsa meM jaina - sAdhu aisI jagaha Thaharate the, jahAM unheM suvidhA se bhikSA mila sake / zramaNagaNa jaMgaloM se bacate tathA nadI par3ane para ve nAva dvArA use pAra karate the / jaina sAhitya meM nAva ke mAthA (purao), galahI ( maggao) tathA madhya kA ullekha hai, nAvikoM kI bhASA ke bhI udAharaNa milate haiN| yathA nAva Age khIMco - saMcAraaisi nAva pIche khIMco ukkAsitaye nAva Dhakelo -- Akasittaye / ityAdi patavAra, bAMsa tathA dUsare upAdAnoM dvArA nAva calAne kA tathA AvazyakatA par3ane para nAva ke cheda zarIra ke kisI bhAga, tasale, kapar3e, miTTI athavA kamala ke pattoM se banda kiye jAne kA bhI ullekha milatA hai / ( AcArAMgasUtra, 2, 3, 1,10-20 ) jaina zramaNoM ne likhA hai ki prAcIna bhArata meM rAjamArgoM para dasyuoM kA bar3A * DaoN0 motIcandra ke "sArthavAha" (prAcIna bhArata kI adhyAya nau para AdhArita sUcanAeM - saMpAdaka khaNDa 17, aMka 2 (julAI-sitambara, 61 ) patha paddhati) san 1953 ke 77

Page #28
upadrava rahatA thaa| vipAkasUtra (3,56-60) meM vijaya nAma ke dussAhasI DAkU kI kathA hai| vijaya itanA prabhAvazAlI DAkU thA, ki aksara vaha rAjA ke liye kara vasUlA karatA thaa| corapalliyAM prAyaH vanoM, khAiyoM aura bAMsa ke jhuramuToM se ghirI tathA pAnI vAlI parvatIya ghATiyoM meM basI hotI thIM / DAkU niDara hote the| unakI AMkheM teja hotI thIM tathA ve talavArabAjI meM nipuNa hote the| AcArAMgasUtra (2 / 13 / 1 / 8) ke anusAra--lambI maMjila pAra karane para yAtrI bahuta thaka jAte the / isaliye unake sustAne kA prabandha thaa| pairoM ko dhokara mAliza kI jAtI thiiN| bR0ka0sU0 bhASya (1226) batalAtA hai ki jaina sAdhu kevala dharmapracAra ke liye hI yAtrA nahIM karate the, apitu ve jahAM jAte the, una sthAnoM kI bhalIbhAMti jAMca-par3atAla karate the, isa par3atAla ko "janapada-parIkSA" kahA jAtA thaa| yAtrA karate-karate zramaNa kaI bhASAyeM sIkha lete the| vividha prakAra ke isa jJAna kA lAbha unake ziSyoM ko bhI milatA thaa| anajAnI bhASAoM kA jJAna prApta karake sAdhujana unameM hI logoM ko upadeza dete the| jainazramaNoM kI janapada-parIkSA praNAlI se aura bhI kaI bAtoM kA jJAna upalabdha hotA hai| yathA-bhinna-bhinna prakAra ke anna upajAne ke liye kisa prakAra kI siMcAI Avazyaka hai| kucha pradeza khetI ke liye kevala varSA para nirbhara rahate, jaise lATa (gujarAta) prdesh| kahIM nadI se siMcAI hotI, jaise sindha / kahIM tAlAba ke jala se, jaise dravir3adeza / kahIM kuoM se siMcAI hotI, jaise uttarApatha / to kahIM bAr3ha kA pAnI utara jAne para anna boyA jaataa| kahIM para dhAna boyA jaataa| bR0ka sU0 ke bhASyakAra isa prakAra se sthAna kA udAharaNa "kAnana-kIpa" nAmaka sthAna kA dete haiN| AvazyakacUNi (pR0 581) meM cAra takanIkI zabda hai-chanda, vidhi, vikalpa aura nepathya / chanda arthAt bhojana, alaMkAra Adi, vidhi arthAt sthAnIya rItirivAja, vikalpa arthAt khetIbAr3I, ghara-dvAra Adi aura nepathya se vezabhUSA kI baat| ye cAroM zabda dezakathA ke viSayoM para prakAza DAlate haiN| bR0ka0sU0 bhASya (3066-3072) vyAvasAyika kAphiloM, mAla tathA mArga kI vipattiyoM kA vistRta varNana karatA hai| usake anusAra ye kAphile pAMca taraha ke hote the (1) maMDI---mAla Dhone vAle kAphile (2) bhAravaha-apanA bhAra khuda Dhone vAle kAphile (3) bahalikA-UMTa, khaccara, baila vAle kAphile (4) audarika-AjIvikA ke liye eka sthAna se dUsare sthAna para ghUmane vAle majadUroM ke kAphile (5) kArpaTika-bhikSuoM tathA sAdhuoM ke kAphile kAphile jisa mAla ko Dhote the, use "vidhAna" kahate the| yaha mAla cAra prakAra kA hotA thA : tulasI prajJA

Page #29
(1) gaNipa-jise gina sakate the, jaise supArI Adi (2) dharima-jise taula sakate the, jaise zarkarA (3) meya-jise nApA jA sakatA thA, jaise ghI (4) paricchedya-jise dekhakara jAMcA jA sakatA thA, jaise kapar3e, javAharAta __ Adi / kAphile ke sAtha DolI, ghor3e, bhaise, khaccara, hAthI aura baila hote the, jina para azakta, rugNa aura bAlaka baiTha sakate the| yAtrA meM prAyaH kAphiloM ko acAnaka AI vipattiyoM kA sAmanA karane ke liye taiyAra rahanA par3atA thaa| ina Akasmika vipattiyoM meM-ghanaghora varSA, vAr3ha, dasyu, rAjya-viplava Adi hotI thiiN| rAste kI vipattiyoM se bacane ke liye choTe-choTe sArtha bar3e sArthoM ke sAtha milakara calate the| aise sArtha eka dina meM utanI hI maMjila pAra karate the---jitanI bAla-vRddha AsAnI se taya kara sakate the / bR0ka0sU0 kA bhASyakAra kahatA hai (3076), ki ---eka acchA sArtha mukhya rAjapatha para calatA huA dhImI gati se Age bar3hatA thaa| rAste meM bhojana ke samaya vaha ThaharatA jAtA thA aura maMjila para par3Ava DAlatA thaa| vaha usI mArga ko pakar3atA thA, jo gAMvoM tathA carAgAhoM se hokara gujaratA thaa| usakA par3Ava aise sthAna para DAlA jAtA, jahAM sAdhuoM, bhikSuoM ko AsAnI se bhikSA mila ske| AvazyakacUNi (pR0 108-115) graMtha sAdhuoM-zramaNoM kI yAtrAoM meM Ane vAle kaSToM kI bhI sUcanA detA hai| yAtrAyeM bahudhA sukhakara nahIM hotI thiiN| kabhI jaba zramaNa bhikSATana para cale jAte to kAravAM Age bar3ha jAtA thaa| pariNAmasvarUpa sAdhu bhaTaka jAte / eka aise hI vAkayA kA udAharaNa detA huA cUNikAra likhatA hai ki kAravAM se bhaTake hue sAdhu rAjA kI gAr3iyoM ke par3Ava para pahuMca gaye, jahAM unheM bhojana milA aura sahI rAste kI jAnakArI bhI / Ava0 cUNi meM isa bAta kA ullekha (pR0 115) hai ki kSitipratiSTha aura vasantapura ke bIca cala rahe eka kAravAM ke mukhiyA ne isa bAta kI munAdI karA dI ki usake sAtha yAtrA karane vAloM ko bhojana, vastra, bartana aura davAiyAM niHzulka mileNgii| yAtrAoM meM sAdhuoM dvArA viparIta yA ki anukUla paristhitiyoM meM apanA prabandha karanA saMbhava thA, para sAdhviyoM ko bar3I kaThinAI kA sAmanA karanA par3atA thaa| bR0 ka0sU0bhA0 (4.2) ke eka sUtra meM kahA gayA hai ki sAdhvI AgamanagRha meM, chAye athavA beparda ghara meM, cabUtare para, per3a ke nIce athavA khule meM apanA DerA nahIM DAla sakatI thiiN| AgamanagRha meM saba prakAra ke yAtrI Tika sakate the, musAphiroM ke liye grAmasabhya, prapA (bAbar3I) aura mandiroM meM Thaharane kI vyavasthA rahatI thii| sAdhviyAM yahAM isaliye nahIM Thahara sakatI thIM ki pezAba, pAkhAnA jAne para loga unheM bezarma kahakara haMsate the, gRhasthoM ke sAmane sAdhviyAM apanA cintana nizcita nahIM kara pAtI thiiN| ina AgamanagRhoM meM prAyaH badamAzoM se ghirI badacalana aurateM aura vezyAyeM hotI thiiN| ve yahAM niyamAnusAra yuvApuruSoM se bAtacIta nahIM kara sakatI thiiN| sAdhviyAM prAkArAvRta mandira meM Thahara sakatI thiiN| mandira meM sthAna na milane para ve gAMva ke mukhiyA (grAma-mahattara) ke yahAM Thahara khaNDa 17, aMka 2 (julAI-sitambara, 61)

Page #30
sakatI thiiN| ___ apane dhArmika AcAroM kI kaThinatA ke kAraNa jainazramaNa samudrayAtrA nahIM karate the| para bauddhoM kI taraha jaina vyApArI samudrayAtrA ke prazaMsaka hote the| jaina sAhitya meM ina yAtrAoM kA sajIva tathA rocaka varNana milatA hai| A0cU0 meM (pa0 706) eka kathA AI hai ki paNDu-mathurA ke rAjA paNDusena kI mati aura sumati nAma kI do kanyAyeM jaba jahAja se surASTra ko calIM to rAste meM tUphAna AyA aura yAtrI usase bacane ke liye rudra tathA skanda kI prArthanA karane lge| samudrayAtrA ke kuzalatApUrvaka samApta hone ke liye anukUla vAyu kA bahanA Avazyaka thA aura niryAmakoM ko samudrI havA ke rukhoM kA kuzalajJAna bhI jahAjarAnI ke liye bahuta Avazyaka mAnA jAtA thaa| jaina sAhitya meM solaha prakAra kI samudrI havAoM kA ullekha milatA hai| jJAtAdharmakathA kI do kahAniyoM se bhI prAcIna bhAratIya jahAjarAnI para kAphI prakAza par3atA hai| eka kathA meM kahA gayA hai ki-campA nagarI meM samudrI vyApArI rahate the| ye vyApArI nAva dvArA gaNima (ginatI), gharima (taula), pariccheda (jAMcane yogya) tathA meya (nApa) kI vastuoM kA videzoM se vyApAra karate the| campA se yaha saba mAla bailagAr3iyoM para lAda diyA jAtA thaa| yAtrA ke samaya mitroM aura riztedAroM kA bhoja hotA thaa| vyApArI sabase mila-julakara zubha muhUrta meM gaMbhIra nAma ke bandara (poyapattaNa) kI yAtrA para nikala par3ate the| bandaragAha para pahuMca kara gAr3iyoM para se saba taraha kA mAla utAra kara jahAja para car3hAyA jAtA thA aura usake sAtha hI khAne-pIne kA bhI sAmAna, jaise-cAvala, ATA, tela, ghI, gorasa, mIThe pAnI kI droNiyAM, auSadhiyAM tathA bImAroM ke liye pathya bhI lAda diye jAte the| samaya para kAma Ane ke liye lakar3I, kapar3e, anna, zastra tathA anya kImatI mAla bhI sAtha rakha liyA jAtA thaa| jahAja chUTane ke samaya mitra aura saMbaMdhI zubhakAmanAyeM aura sakuzala vApisI ke liye hArdika abhilASA bhI prakaTa karate / vyApArI vAyu aura samudra kI pUjA kara mastUloM para patAkAyeM car3hAte / yAtrApUrva rAjAjJA le lI jaatii| DAMDa calAne vAle tathA khalAsI rassiyAM DhIlI kara dete / isa prakAra bandhanamukta hokara pAla havA se mara jAtA tathA pAnI kATatA jahAja Age cala pdd'taa| eka anya kathA meM sAmudrika vipattiyoM kA citraNa hai| eka samaya eka vyApArI samudrayAtrA ke liye hatthisIsa nAmaka nagara se bandaragAha ko claa| rAste meM tUphAna se jahAja kSatigrasta ho gyaa| ghabarAkara niryAmaka bhauMcakkA ho gyaa| vaha dizA bhUla gyaa| niryAmaka Adi sabhI loga taba devatAoM (indra, skanda Adi) kI prArthanA karane lge| jahAja vipatti se ubara aayaa| phira jahAja kAliyadvIpa A phuNcaa| Age kAliyadvIpa ke rAjA kA varNana AtA hai / bahumUlya sAmAna ke lena-dena kA aura phira Age yAtrA kI nirantaratA ke varNana milate haiM / ___ina kathAoM se patA calatA hai ki prAcInakAla meM bhAratavarSa meM bhI bhItarI tathA bAharI vyApAra khUba joroM se calatA thaa| anya sAmAna ke sAtha kapar3oM kA vyApAra bhI tulasI prajJA

Page #31
unnata avasthA meM thA / rezamI vastra prAya: cIna se AtA thA ( cInAMzuka), gujarAta kI paTolA sAr3iyAM kAphI prasiddha thIM / kAzI ke vastra bhI vikhyAta the / bR 0ka0sU0 bhA0 (3912 ) ke anusAra - nepAla, tAmralipti, siMdhu aura sauvIra acche kapar3oM ke liye smaraNa kiye jAte the / eka aura grantha -- antagaDadasAo ( pR0 28 - 26, landana) se jAnakArI milatI hai, ki bhAratavarSa meM videzI dAsa-dAsiyoM kI bhI khUba khapata thI / vaMsu, yUnAna, siMhala, araba, balasa aura phArasa Adi dezoM se isa deza meM dAsiyAM AtI thIM / ye dAsiyAM apane-apane deza kI bhASA aura vezabhUSA kA vyavahAra karatIM / isa deza kI bhASA na jAnane ke kAraNa kevala izAroM se hI kAma calAtIM / AvazyakacUrNi ( pR0 120 ) ke anusAra -- kucha isI prakAra katipaya videzI bhI apane vyavasAya meM sthAnIya bhASA kI ajJAnatA ke kAraNa kevala izAroM se saudA sampanna kiyA karate the / ve apane mAla kI DheriyAM lagA dete aura phira unheM apane hAthoM se DhaMka dete / saudA paTane taka ve use DhaMke rahate the / ye kucha udAharaNa haiM, jo draSTavya haiM / zramaNa yAyAvaroM ke bahuvidha varNanoM se sAhitya bharA par3A hai / yoM hama atIta meM jhAMkeM to zramaNoM kI satata yAyAvarI ne bhAratIya sAhitya tathA saMskRti-sabhyatA kI amUlya sevAyeM kI haiM, yaha krama Aja bhI mArI hai / yugapradhAna AcAryazrI tulasIgaNa kI yAyAvarI [vikramI saMvat 1993 se 2048 taka ] saradArazahara- 364, gaMgAzahara - 343, chApara - 133, caturmAsa sthala gaMgApura taka - 432, bIkAnera- 645, bIdAsara - 252, lADanUM - 335, rAjaladesara - 151, cUrU - 266, sujAnagar3ha-232, zrIDUMgaragar3ha - 266, rAjagar3ha- 316, ratanagar3ha - 120, jayapura - 361, hAMsI - 747, dillI -1232, saradArazahara - 560, jodhapura- 710, bambaI - 1522, ujjaina - 1420, saradArazahara - 1240, sujAnagar3ha - 603, kAnapura1565, kalakattA-1443, rAjasamanda - 3040, bIdAsara- 1341, udayapura - 1210, lADanUM-e60, bIkAnera - 1150. dillI - 1572, bIdAsara - 1324, ahamadAbAda1654, madrAsa - 2460, baMgalaura - 2600, rAyapura - 2730, lADanUM - 1670, cUrU621, hisAra- 540, dillI- 662, jayapura- 830, saradArazahara- 533, lADanUM275, gaMgAzahara-226, ludhiyAnA : 1250, lADanUM - 1160, naI dillI- 1004, rANAvAsa - 1280, bAlotarA - 1350, jodhapura-1008, Amera - 1080, lADanUM100, naI dillI - 545, zrIDUMgaragar3ha-100, lADanUM - 335, pAlI-507, lADanUM510, jayapura- 245, zeSa yAtrA - 624 ki. mI. kula 54570 kilomITara / khaNDa 17, aMka 2 (julAI-sitambara, 61 ) 1

Page #32
atizIghra prakAzita ho rahA hai| Pakeemmaemaekenapana eka baMda : eka sAgara B88888888888888888040 (AcAryazrI tulasI kI sUktiyoM kA durlabha saMgraha) terApaMtha ke vartamAna AcArya, aNuvrata-anuzAstA, yugapradhAna, Agama vAcanA pramukha aura Adhunika pariveza meM svastha paraMparAoM ke sarjaka, No saMvAhaka, krAntadarzI AcArya zrI tulasI mAnavIya mUlyoM ke pratiSThApaka aura dunigraha sAMsArika dvandvoM ke taTastha aura nilipta draSTA haiN| ve kavi, manISI, paribhU-svayaMbhU, sAhityakAra aura prakhara vaktA haiN| kisI bhI viSaya para Ma unake dvArA kI gaI TippaNiyAM aura pratidhvaniyAM sadaiva sArthaka, sAbhiprAya E aura sarvajanahitAya hotI haiN| apanI vilakSaNa, vicakSaNa aura vismayajanaka Y sUktiyoM ke lie AcAryazrI ko anekoM bAra sAdhuvAda milA hai| apane SaSTivarSIya ciMtana-manana se unhoMne anekoM anubhava-janya sUtra gi saMsiddha kie haiM jo trasta, pIr3ita aura duHstha mAnavoM ko sAmayika mArgadarzana * de sakate haiN| samaNI kusumaprajJA ne ina sUtroM ko AcAryazrI kI racanAoM A aura pravacanoM se saMgraha kiyA hai aura aba ve pAMca khaNDoM meM prakAzita ho / eka bUMda : eka sAgara' nAma se prakAzita hone vAlI yaha zrutasannidhi samAna rUpa se sabhI prakAra ke pAThakoM ke lie 'kaThautI meM gaMgA vat' saMtApa-nAzaka auSadhi hai| lagabhaga 200 pustakoM aura hajAroM patraV patrikAoM se saMkalita yaha sUkti-saMgraha hara vyakti ke lie paThanIya, mananIya 2 aura saMgrahaNIya hai| prakAzaka jaina vizva bhAratI, lADanUM-341306 82 tulasI prajJA

Page #33
kyA sAmAnya kevalI ke lie arhanta pada upayukta hai ? sAdhvI DaoN0 surekhAzrI jaina darzana ke anusAra vyakti apane karmoM kA vinAza karake svayaM paramAtmA bana jAtA hai| paramAtmA kI avasthAeM haiM-zarIra sahita jIvanmukta avasthA aura dUsarI zarIra rahita deha-mukta avsthaa| pahalI avasthA arhanta tathA dUsarI avasthA siddha kahI jAtI hai / arhanta bhI do prakAra ke haiM-1. tIrthaGkara 2. sAmAnya / vizeSa puNya sahita ahaMta, jinake ki kalyANaka mahotsava sura-nara-indrAdi dvArA manAye jAte haiM tathA pUrva gata tIsare bhava meM jina nAma karma kA baMdha kiyA ho ve tIrthaGkara kahalAte haiN| zeSa anya sabhI jinhoMne karma kSaya kiyA ho, ve sAmAnya ahaMta kahalAte haiM / ghAti karmoM kA kSaya karake kevalajJAna arthAt sarvajJatva se yukta hone ke kAraNa inheM kevalI bhI kahate haiM / tIrthakara tathA sAmAnya kevalI donoM ke aSTa karmoM ke vibhAjita bheda, ghAti tathA aghAti karmoM meM se ghAti karmoM ke kSaya ho jAne ke pazcAt kevalajJAna utpanna hotA hai| jJAna kI apekSA donoM hI samAna koTi meM Ate haiM tathApi tIrthaGkaroM ke jina nAma karma kA baMdha hone se vizeSa mahimA hotI hai, unake kalyANaka mahotsava indra deva aura manuSyoM dvArA manAye jAte haiN| yahAM taka ki unake janma ke samaya sarva loka meM udyota hotA hai tathA prANimAtra ko apUrva sukhAnubhUti hotI hai / tIrthaGkara tathA kevalI donoM kI jJAna-sImA tulya hone para bhI tIrthaGkara ko arhanta kahA jAtA hai / AgamoM meM isakA pramANa sarvatra dRSTigocara hotA hai / caturvizatistava arthAt 'lomassa sUtra' meM isakA spaSTatayA ullekha hai logassa ujjoagare dhammatitthayare jinne|| arahate kittaissaM caivIsaMpi kevalI // ' yahAM spaSTatayA caubIsa tIrthaGkaroM ko jina, kevalI tathA arhanta kahA gayA hai| isI prakAra 'zakrastava' athavA 'NamutthuNaM sUtra' meM bhI isI bhAva ko punaH spaSTa kiyA hai NamutthuNaM arahatANaM bhagavantANaM / AigarANaM titthayarANaM / -~-~jo dharma kA Adi karate vAle tIrthaGkara bhagavanta hai, aise arhantoM ko namaskAra ho / isake atirikta AgamoM meM jahAM tahAM bhI tIrthaGkara bhagavAn kA kiMcinmAtra bhI 1. Avazyaka cUNi pR0 135, pannavaNA 23 / 2. Ava. sUtra madhya. 2 / 3. bhagavatI sUtra-1.1,2.1,3.1, aupa. 87, kalpa sUtra pR0 3 khaNDa 17, aMka 2 (julAI-sitambara, 61) 3

Page #34
varNana kiyA gayA hai, sarvatra arahA, arhan arhanta, arihanta Adi vizeSaNoM sahita hI varNana kiyA gayA hai / aMga, upAMga, prakIrNaka, anya AnuSaMgika graMthoM meM bhI isI prakAra kA varNana hai / AcArAGga, sUyagaDAGga, ThANAGga, bhagavatI Adi aMga AgamoM meM pracura mAtrA meM ullekha dRSTigata hotA hai| isI kA anukaraNa upAMga Adi 45 Agama graMthoM evaM anya sabhI graMthoM meM huA hai| Adhunika kAla meM vyavahAra se sAmAnya kevalI ko bhI ahaMta kaha diyA gayA hai, kintu kisI bhI Agama graMtha meM tathA AnuSaMgika graMtha meM eka bhI pramANa dRSTipatha para nahIM AtA / gaNadharoM meM kisI ko bhI arhanta pada se Agama-graMthoM meM vibhUSita nahIM kiyA gyaa| bhagavAn mahAvIra ke paTTadhara sudharmA svAmI kI yazogAthA se hI sarva Agama graMthoM kA praNayana tathA prAraMbha hone para bhI kisI ne bhI ahaMnta pada se unako alaMkRta nahIM kiyA hai| ho sakatA hai Agama graMthoM ko svayaM gaNadharoM ne zabdoM kI zrRMkhalA meM nibaddha kiyA hai, ataH svayaM ko ahaMta pada na lagAyA ho| antima kevalI jambUsvAmI ko bhI isa pada se alaMkRta nahIM kiyA gayA / aMtagar3adazAGga meM antakRt (usI samaya kevalajJAna hokara nirvANa ho jAnA) kevaliyoM kA hI varNana milatA hai, usameM bhI kisI bhI kevalI bhagavanta ko isa pada se suzobhita nahIM kiyA gyaa| isa avasarpiNI meM prathama kevalI marudevI mAtA huI, unako bhI ahaMta pada nahIM lagAyA gyaa| ___saiddhAntika apekSA se ahaMta pada mAtra tIrthaGkara ke sAtha hI grAhya huA hai / cauMtIsa atizaya', bAraha guNa, vANI ke paitIsa atizaya', inameM ahaMta pada meM tIrthaMkara prabhu kI mahimA kA hI guNagAna huA hai| aSTa prAtihArya', samavasaraNa kI racanA, suvarNa kamaloM para pada nyAsa, cyavana ke samaya mAtA ko divya svapna-darzana', janma ke 6 mAsa pUrva hI devoM dvArA ratnoM tathA saunayoM kA varSaNa, janmAvasara para indra kA Asana calAyamAna honA, chappana dikkumArikAoM dvArA sUti karma karanA, janmAbhiSeka hetu zakendra kA vikurvaNa dvArA paMca rUpoM meM meru giri para le jAkara kSIrodaka se 1008-1008 suvarNa, ratna, mRttikA Adi kalazoM dvArA abhiSeka karanA / dIkSA ke avasara para lokAntika devoM dvArA vinamra prArthanA, mahAbhiniSkramaNa se pUrva eka varSa taka saMvatsara dAna (varSIdAna) Adi Adi aneka gAthAeM tIrthaGkara prabhu ke yazogAna se jur3I huI haiM, jabaki sAmAnya kevalI ke sAtha aisA eka bhI prasaMga' nahIM hotaa| isase yahI jJAta hotA hai ki ahaMta pada ko tIrtha Gkara mAtra ke lie hI upayoga karanA caahie| phira kisa apekSA se kevalI ko ahaMta kahA gayA hai, usa para bhI hama dRSTipAta kareM / bhagavatI sUtra kA prAraMbha namaskAra mahAmaMtra ke maMgala se huA hai / namaskAra mahAmaMtra 1. jainendra siddhAnta koza bhAga-2 pR0 155 [jJAnapITha-saMskaraNa] 2. Ava0 cUNi-patra 181 3. samabAyAGga 34.1; bhagavatI. 6.33 4. jJAtAdharmakathAGga-8, bhagavatI 12. 8, vizeSAvazyaka 3046, 5. samavAyAGga 35.1 / 6. bhaga. vRtti 1. 1., Ava0 cU. 182 / 7. nAyAdhammakahAo. 1.1.26, aMtagar3a- 3. 8, jambUdvIpa prajJapti, paMcama vakSa / 8. Ava. caNi patra. 136-157. nAyA. 8 / 84 tulasI prajJA

Page #35
jise ki 'parameSThI maMtra' tathA 'paMcamaMgala mahAzruta skandha' bhI kahA jAtA hai, usake TIkAkAra abhayadeva sUri ne isa pada para vistRta vRtti/TIkA racI hai| 'Namo arahaMtANaM' meM "arahanta pada" kI vyAkhyA karate hue zrImad abhayadevasUri kA kathana hai ki-"amara varavinirmitAzokAdi mahAprAtihArya rUpAM pUjAmahantItyarhantaH"-arthAt devoM dvArA racita azoka vRkSAdi (ATha) mahAprAtihArya rUpa pUjA ke jo yogya haiM, ve arhanta kahalAte haiM / isI prakAra kA kathana Avazyaka niyukti meM bhI hai / 2 / ___ 'arahatANaM' pada kI vyAkhyA abhayadeva sUrI dUsarI prakAra se bhI karate haiM "athavA avidyamAnaM vA raha:-ekAnta rUpo dezaH antazca:--madhyaM giriguhAdInAM sarvaveditayA samastavastustomagatapracchannatvasyAbhAvena yeSAM te araho'ntaraH" athavA yahAM 'arahatANaM kA arahontargya: aisA artha bhI nikalatA hai / 'rahaH' yAni ekAnta gupta pradeza aura 'aMtara' arthAt parvata kI guphA Adi kA madhya bhAga / tAtparya yaha hai ki sarvajJa hone se bhagavAna se jagat kI sarva vastuoM meM se koI gupta nahIM hotI / ataH bhagavAn arahontara kahalAte haiN| "athavA avidyamAno rathaH-syandanaH sakalaparigrahopalakSaNabhUto'ntazca vinAzo jarAdhupalakSaNabhUto yeSAM te arathAntAH" athavA yahAM 'arahaMtANaM' kA 'arathontebhyaH' aisA artha bhI saMbhava hai| 'ratha' zabda kA upalakSaNa se 'sarva prakAra kA parigraha' aisA artha samajhanA / 'aMta' yAni vinAza tathA upalakSaNa se (janma) jarA vagairaha bhI smjhnaa| arthAt jinake sarva prakAra kA parigraha aura janma, jarA, mRtyu nahIM hai, aise arathAnta arahaMta bhagavAn ko namaskAra ho / puna: vyAkhyA karate haiM--'athavA' 'arahatANaM' ti kvacidapyAsaktimagacchadbhyaH kSINarAgatvAt arthAt 'arahatANaM' rAga kA kSaya hone se kisI bhI padArtha para Asakti nahIM hone se arahaMta bhagavantoM ko namaskAra ho / bhinna rUpa se punaH vyAkhyA karate haiM-"athavA arahayadbhyaH -prakRSTarAgAdihetubhUtamanojJetaraviSaya-saMparke'pi vItarAgatvAdikaM svaM svabhAvamatyajadbhyaH ityartha:"-athavA 'arahaMtANaM' yAni arahayadbhyaH (raha, dhAtu kA tyAga denA artha hotA hai) arthAt prakRSTa rAga tathA dveSa ke kAraNabhUta anukrama se manohara tathA amanohara viSaya kA saMparka hone para bhI vItarAgatva Adi jo apanA svasvabhAva hai, usakA tyAga nahIM karane vAle-aise arahaMta bhagavantoM ko namaskAra ho / ___ anya pAThAntara kA ullekha karate hue sUrideva kahate haiM--'arihaMtANa' ti pAThAntaram tatra karmArihantRbhyaH, Aha ca1. bhagavatI vRtti 1. 1. prakA. jinAgama prakAzaka sabhAH bambaI, anu. saMzo.-paM. becrdaasjii| 2. Ava. ni. gA. 621 arahaMti vaMdaNanamaMsaNANi arahaMti puuysngghaarN| siddigamaNaM ca arahA arahaMtA teNa vaccaMti // 3. bhagavatI sUtra vRtti, 1.1 prakA.-jinAgamaprakAzaka sabhA, anu. paM. becrvaasjii| 4. bha. vR. 1.1 5. bha. vR. 1.1 6. vahI 7. vahI 8. vahI khaNDa 17, aMka 2 (julAI-sitambara, 61) 85

Page #36
avihaMpi ya kammaM aribhUyaM hoi sayala jIvANaM / taM kammamari haMtA arihaMtA teNa vuccaMti // athavA 'arahatANaM' ke sthAna para 'arihaMtANaM' aisA pATha bhI milatA hai| 'karmarUpa zatruoM kA hanana karane vAle arihaMta bhagavantoM ko namaskAra ho|' aisA artha vahAM samajhanA cAhiye / (Avazyaka niyukti meM) kahA hai-"ATha prakAra kA karma hI zatru rUpa hai, una karma rUpI zatru kA nAza karane se arihaMta kahe jAte haiN|" anya pAThAntara kA bhI sUrideva ullekha karate haiM.---'aruhaMtANaM' mityapi pAThAMtaram, tatra arohadbhyaH anupajAyamAnebhyaH, kSINakarma-bIjatvAt-athavA 'arahaMtANaM' ke sthAna para 'aruhaMtANaM' pATha bhI milatA hai| 'janma nahIM lete'---isa pATha kA tAtparya hai, kyoMki karma rUpI bIja kSINa ho jAne se bhagavAn punaH janma nahIM lete|' isa prakAra upayukta vyAkhyAeM zrI abhayadeva sUri jI mahArAja ne mAtra 'arahatANaM' pada kI haiM, jisameM tIrthaGkara va kevalI donoM ko arahaMta kahA jA sake, aisI samAna vyAkhyA bhI hai / para pAThAMtara meM jina vyAkhyAoM ko Alekhita kiyA hai, adhikAMza ve hI vyAkhyAeM kevalI bhagavaMta ke sAtha vizeSa rUpa se lAgU hotI haiM / karmarUpI zatruoM kA nAza, tathA janmajarA-mRtyu ke nivAraNa ho jAne se apunarAgamana ke atirikta kisI bhI rahasya kA gupta na honA, sarva pari graha kA tyAga, rAga kA kSaya, Asakti na honA, vItarAgatA se yukta honA, ina sabhI meM vyavahAra naya se samAnatA hone para bhI nizcaya naya se aSTa mahAprAtihArya Adi guNayukta hone se tIrthaGkaratva hI arhanta pada ke upayukta hai / sAmAnya kevalI meM ina guNoM kA koI sthAna nahIM / astu, aba prazna yaha uThatA hai ki jaba tIrthaGkara ko hI arhanta pada ke lie upayukta samajhA jAe to sAmAnya kevalI ko paMca-padoM meM se kisa pada para ArUr3ha karake namaskAra kiyA jAe ? siddha pada to kevalI paryAya meM arthAt terahaveM tathA caudahaveM guNasthAna ke Aroha krama meM ho nahIM sktaa| ataH Namo siddhANaM' ke aMtargata bhI nahIM mAnA jA sktaa| AcArya tathA upAdhyAya pada bhI kevalI bhagavAn ke upayukta nahIM hai| zeSa rahe paMcama pada Namo loe savva sAhUNaM' kyA isa pada meM namaskAra kiyA jA sakegA? kyoMki arhanta, AcArya, upAdhyAya bhI sAdhu pada se vihIna nahIM haiN| ataH sahaja hI sAdhu pada meM to gaNanA kI jAnI saMbhava ho jAtI hai| isa prakAra 'arhanta' ke adhikArI mAtra tIrthaGkara ko hI mAnanA cAhiye, kevalI ko nahIM, kyoMki kevalI ke arhanta kI bhAMti na to atizaya hote haiM aura na guNa hii| paMcakalyANaka Adi kevalI (sAmAnya) ke nahIM hote, aura na hI unakI mahimA arhanta kI taraha hotI hai / isa ke atirikta saMgha rUpI tIrtha ke prasthApaka bhI arhanta hI hote haiN| sAdhu-sAdhvI tathA zrAvaka-zrAvikA, ina cAroM ko caturvidha saMgha kahA jAtA hai, jise arhanta tIrtha rUpa meM svIkAra karake svayaM Namo titthassa' kaha kara apanI yojanagAminI dezanA prArambha karate haiN| isa saMgha kI sthApanA apane apane zAsanakAla meM svayaM tIrthaGkara karate haiN| sAmAnya kevalI kA yaha sAmarthya nhiiN| ataH sAmAnya kevalI ko aInta kahanA upayukta nahIM hai| 1. mAvazyaka ni. gA. 904 2. bha. va. 1.1 3. vahI 4. vizeSAvazyaka bhASya-766, bhagavatI 1.1, 11.11,16.5,20.8 / nAyA-1.16, jambU. pra. 5,112 / 86 tulasI prajJA -

Page #37
AgamoM meM tIrthakara-artha meM prayukta 'arhanta' pada (1) araha-(arhat)-(arahA) AcArAGga cUlA-15.26.6 / sUyagar3AGga--1.2.76; 1.6.26 / ThANAGga-3.514,527,530,532,533; 4.143,647; 5.84 se 66,156, 186,165; 6.4,78 se 80;7.75,78,8.25,37,40,52,53,113;6.5,56,62, 62-1,66; 10.65,75 se 77,76,106 / samavAyAGga-8.8% 6.4;10.4; 15.2; 16.4; 18.2,20.2,23,3,4; 25.2; 30.4,6; 32.3; 34.1 ; 35.2; 37.1; 38.1, 36.1 ; 40.1-3; 41.1; 41.1 ; 44.2; 45.5; 48.2; 50.1,2,51.1; 54.2,4,55.1,56.2,57.4,56.2, 3, 60.3, 62.2; 63.1, 66.3, 68.2,5,7,70.2,3,71.3; 75.1 se 3,80.1,81.2; 83.2,4,84. 2,4,16, 86.1,2,86.1,4,60.1 se 361.3; 63.1,2,64.2,65.1,4,100.3,4 / prakIrNaka samavAya-1,4,7,6,10,14,15,16,21,25,34,36,40,47,61 se 63,66,78,84, 25.1,2,4,1.4; 258.1 se 6 / bhagavatI-1.160,200,201,208,206; 2.38; 7.3, 157, 173, 182; 8.66; 6.122,230,231; 11.68,162,165; 12.21,167; 13.60; 15.6,7,77, 126,136,141,157,177; 16.67 se 71; 18.41,43,47,50,51,53; 20.73 se 75, 25.285 / nAyAdhammakahA---1.5.10,17,20,26,26 se 34,38 se 40,68; 1.8.182, 183,185 se 186,162,164,164/1,168,201,203,204,208,212,215 se 217,219,221 se 225,227,228,230 se 235; 1.16.271 se 275,318 se 320,322,323, 2.1.16,20,23 se 25, 27 se 26; 2.10.6 / uvaasgvsaajh-7.10,11,18,45| aMtagaDvasAGga-1.18,21 se 23; 3.12,18 se 23,30 se 32,42,50,56 se 66,68 se 77,85,87,88,64,68 se 108,5.6,8.12,14 se 16,21 se 23,25 se 27,36,42 / nirayAvalikA-3,1, anuyogadvAra sUtra-127 / kalpasUtra--5,120 jambUdvIpa prApti-2,304 (2) arahaMta AcArAGga-1.4.1.126 AcArAGga cUlA-4.7 / sUyagaDAga-1.6.26; 2.1.57, 2.2.17,41 / ThANAGga-2.306,312; 3.33,72 se 86,103,117,116,121,122; 4.136,137,315,367,435 se 446,451,5705.133,134,168; 6.21,43; 8.77 / khaNDa 17, aMka 2 (julAI-sitambara, 61) 87

Page #38
samavAyA--31.1.6 prakIrNaka samavAya--128 bhagavatI-1.1; 2.68; 3.87,65,115,116, 7.203; 6.136,157; 11.85, 178,165; 12.21,30,33,167 ; 14.24,106; 15.98; 18.143; 20.66; 25.585,41.84 / nAyAdhammakahA--1.1.26,206; 1.8,73,164,203; 1.13.42; 1.16.21, 272,274; 1.16.46; 2.1.11 / uvAsagadasAGga-1.20; 2.10; 3.10 ; 4.10 , 5.10; 6.10 , 8.11; 6.10, 10.10 / aMtagaDadasAGga-6.41 paNhAvAgaraNa-2.5; 7.14 / dsaashrutskNdh-6,4| vyavahAra sUtra-1,37 / aupapAtika suutr--20| ogha niyukti-1 / jambUdvIpa prajJapti-2,34, 5,115 / (3) ariha--(arhata)--- bhagavatI-11.143,148; 25.551.1,556 581 / (4) arihaMta bhagavatI--1.1 ; 3.1; 18.7; 25.7 / nAyAdhammakahA--1.8.16 / pannavaNA---1.12 aupapAtika-34.12 / aNuyogadvAra-42,131, jambUdvIpaprApti-5 dazavakAlika-6.4.2 kalpasUtra --1.1 / Avazyaka-1.2 / (5) araha vizeSAvazyaka bhASya-2085 / (6) aruhaMta bhgvtii-1| tulasI prajJA

Page #39
madhukaNikAeM dRSTAMta - zataka rI jor3a munizrI jIvojI [ saMvat 1903 kA yuvAcArya jaya kA cAturmAsa muni zrI hemarAjajI ke sAtha nAthadvArA meM thA / kula 12 sAdhu the / isa cAturmAsa meM kArtika sudI 13 ke dina muni hemarAjajI ne yuvAcArya jaya ko terApaMtha ke prathama AcArya bhikSu ke jIvana ke 312 sarasa prasaMga likhAe / yuvAcArya jaya ne unheM saMpAdita kara grantha rUpa pradAna kiyA / prakAzita hone para vidvAnoM ne isakA svAgata kiyA / ina prasaMgoM kA aitihAsika aura sAhityika mahattva hai / 19 vIM sadI IsavI ke pUrvArddha meM jaina dharma kI sthiti, sAdhu zrAvakoM kI jIvana-dazA aura unake AcAra-vicAroM kI jAnakArI to inameM hai hI; kintu itanI sarasatA aura rocakatA hai ki ve sabhI supAThya aura hRdayagrAhI bana gae haiN| inameM na to dArzanika ulajhana hai aura na banAvaTI bhASA yA abhivyakti kA bhaMjhaTa / sIdhIsAdI sarala bhASA meM gahana gutthiyoM ko sulajhAyA gayA hai; isaliye ye sundara vicAra, sUkti aura dRSTAMtoM ke AdhAra para sabake lie upayogI haiM aura bhASA kI dRSTi se bhI 19vIM sadI pUrvArddha meM rAjasthAnI kI ullekhanIya kRti bana gae haiM / san 1660 meM inakA prathama prakAzana 'bhikkhu dRSTAMta' nAma se huA / usa prakAzana ke sAtha zrIcaMda rAmapuriyA ne rAjasthAnI bhASA meM unakI sUcI banAkara prakAzita kara dii| isase dRSTAMtoM ke viSaya aura AcArya bhikSu ke jIvana-prasaMgoM kA samyak bodha ho jAtA hai / ukta pustaka kA navIna saMskaraNa san 1987 meM 'jayAcArya nirvANazatAbdI' ke upalakSa meM jaina vizva bhAratI dvArA prakAzita kiyA gayA / usake AraMbha meM yuvAcAryazrI mahAprajJa dvArA viSaya sUcI ko nayA svarUpa pradAna kiyA gyaa| isase viSayoM kA eka anya dRSTi se samyak bodha hotA hai / ukta donoM sUciyoM se pUrva AcAryazrI bhikSu ke sabhI 312 rocaka prasaMgoM kI eka sUcI - 'dRSTAMta zataka rI jor3a' nAma se munizrI jIvojI ne taiyAra kI thI jo viSaya anukrama se padyabaddha hai / yaha sUcI geya hone se smartavya bhI hai / jIvajI apane yuga ke eka viziSTa sAhityika pratibhA sampanna saMta the / unake dvArA racI gaI vaha sUcI Aja taka aprakAzita hai / hama use yahAM prakAzita kara rahe haiM / - saMpAdaka ] khaNDa 17, aMka 2 (julAI-sitambara, 91 ) 86

Page #40
DhAla-1 laya :-karmA meM likhyo re kajor3alo re......| dAna rA dRSTAMta kiNa hi kahyau thArA zrAvaka ehavA, dANAdika kiNa hI nai ghAle nahIM jI re / bhikhu diSTaMta dIdho daza bajAja no, nava dukAnAM meM le gaI eka rahI jI re| diSTaMta suNo re bhikhu svAma nAM, bhikhu kIdhI bharata meM nAmanAjI re // 1 // pajuSaNA meM dANA ATo kyU na de, hUM to hivar3AM navoija UThiyo jI re|| samAi karAve thAne thAMrA satagurU, devAM rA tyAga karAyAM dharma lUTiyo jI re // 2 // paDimAdhArI ne dIdhAM syUM phala nIpaja, hAthI DUMgara moTA to sUje nahIM jI re / kIr3IkuMthuvApahilI tUM kimadekhasI, eka to moTIcaracA pahilI kimalahIjI re // 3 // cha kAyAM nAM jIva khavAyA syUM huvai, pApa kahyAM bhikhu kahyo pAne likho jI re| pApakahai yo kAcopANI pAviyAM. pANI ro mhe kadakahyo the yUMhI vakojI re // 4 // pANI chai kAyA mAMhi ke bAhira rahyo, jI re prANI, ___ Apa rI bhASA rA Apa hI ajANa cha jI re / poThyApAne kahai thAMrAdhaNIrI rAMDa huI jI, vikalAneM nahIM bhASArI pichANacha jI re // 5 // anerAM ne dIdhA puNya isI kahai, ehavo puNya parUpyo Ape behUM karAM jI re| roTyAM roTyAM thAMrI dANA mAMharA, kaho to taMtU dANA behUM sama dharAM jI re // 6 // mhai devAM to mhArAM mahAvata nahIM rahai, mahAvrata bhAgAM pApa kyU na lAgasI jI re / jiNa vAyare gayaMda sA gur3AviyA, tiNa meM pUNI rI giNata kaho rahai kisI jI re // 7 // thAre vAya ro roga e oSadhi karo, miTe sAta bhoma sU heTho par3ayAM jI re / thAre I vAya dIsa aMge ati ghaNI, tUM par3e to hUM piNa par3asU nIvaDyAM jI re / / 8 / / vAyelA ne sIro kara parUsIyAM, jahara ghAlyo dIse isI saMka vasI jI re / tUM jImai to jImU nahIMtara nema cha, donUMI bhelA jImyAM saMka rahai kisI jI re // 6 // thAMne asAdha jANI dIyAM syUM thayo, jahara jANI kiNa hI nara mizrI bhakhI jI re| te kima marasI jANapaNo cokho nahIM, pAtra ne dIdhAM dharma siddhAMte likhI jI re // 10 // sudha sAdhAM ne azuddha dIdhAM syU huvai, ghara nau vitta gamAyo vrata bhAMjiyo jI re| zrAvaka nai azuddha dIyAM meM dharma kahai, saMta vicei zrAvaka lUTho bAjiyo jI re // 11 // dAna devA rA tyAga karAvaM pApIyA, tiNa pApI re pAvAM bhraSTI lAgasI jI re / samAi karAyAM tyAga karAyA tuja guru, tiNa ne vAMdyA tUM piNa bhraSTI vAgasIjI re // 12 // roTI vahirAyAM kara dhoyAM viNa nahIM sara, mhArA ghara kI ghara vaTa kriyA mheM sajAM jI re / yAMrI khoTI kriyA the tajo nahIM, mheM piNa mhArI cokhI kriyA kima tajA jI re // 13 // tulasI prajJA

Page #41
dhovaNa dIdhAM dhovaNa mila nahIM deUM, bhikkha bhAkha taM gAya nai syaM diye jI re| cAro nIrUM gAya pAcho syUM dIya, dUdha dIye sAdhU gau samApiya jI re // 14 // sAvadya dAna meM mauna keI isI kahai, thAMrA dhaNI ro nAma syUM pemo acha jI re / kyA nai huvai pemo khemo nemalo, sAgI nAma liyAM saM cupa rahI pa? jI re // 15 // thAMrA zrAvaka deI ne pAcho khosa lai, jhUTha bola bAdara sAha rI DIkarI jI re / ajabUjI ro ghATa sahIta ghI khosiyo, kIkI vAI sobhajI pragaTa karI jI re // 16 // hUM bhaktAM nai jImAvU mhAMnai syUM huvai, jyUM jyaM gula gAlegA jyUM mITho husI jI re / thArai tIna tIrtha khAMDo lADU huvo, cogaNI ro khAdhAM jIva huvai khusI jI re // 17 // jiso devegA tiso milegA parabhave, deva jisoija pAmai e to cha vRthA jI re / nArI dIdhAM nArI pAchI pAmasI, karmAputra kevalI nI sI kathA jI re // 18 // rupiyAM dIdhA dharma mamatA utarI, iNa lekhe to nArI dIyAM meM dharma husI jI re / dukAna mAMsU kaDhAyAM dukAna Dhaha par3I, saMta vacyA bhikkhujI thayA khusI jI re // 19 // zraddhA rA dRSTAMta kAco pANI kasAI nai pAviyAM, zrAvaka nai pAyAM piNa kriyA sama giNI jI re| tehija pANI vesyA nai pAyo valI, thArI mAM ne pAyAM bihu sarIkhI giNIjI re // 20 // ekeMdrI mAra paMceMdrI pokhyAM dharma kahai, thAro aMgocho khosI brAhmaNa nai diyo jI re / TakA bharI laTAM ne khavAya nai, marato paMceMdrI paMkhI vacAvI liyo jI re // 21 // kAco pANI pAyAM mizra dharma kahai , khosa liyAM piNa mizra dharma thAvasI jI re|| kabUtarA nai makkI nAkhyAM cuga liyAM, ahi baMdhAya bacAyAM imaja thAvasI jI re // 22 // dAna dayA uThAI jhUTha vadai ghaNA, pote uThAI tehanI khabara par3e nahIM jI re / sAvadya dAna thApyAM dayA uTha gaI, dayA uthApyAM dAna uthapa gayo sahI jI re // 23 // nAhara maMjArI svAna kasAI coraTA, hiMsaka sarva marAya vacAiya jI re / imahija khAI gADyAM khAI lUMTAviyAM' imahija lAya lagAI ne bujAviya jI re // 24 // sAdhU AhAra karai so khoTo kAma cha, rughanAthajI ro jIvaNajI vakI rahyo jI re|| khoTokAma karaso ke Aja kare liyo, vAravAra ima pUchyAM cokhoija kahyojI re // 25 // posA meM paDilehaNa kIdhA syUM huve, achANyAM pANI pIvaNa rA sogana kiyA jI re| chANa chANa nai pIdhAM syUM phala pAvasI, tasa jIvAM ne ghera nai gotA diyA jI re // 26 // eka lADU viSa no bIjo amRta no, ThIka paDyAM vina samajhaNo khAe nahIM jI re / sAdhu asAdhu dharma adharma olakhyAM vinA, samajhaNo to doyAM naiM TAle sahI jI re // 27 // jIva khavAyAM pariNAma cokhA kahai, kaTArI tUM dhUMsI mArayo nara bhaNI jI re| kahai amArA pariNAma cokhA ghaNA, pArakhA kIdhI kaTArI tIkhI ghaNI jI re // 28 // 1. pAThAntara-khaNAviyAM / khaNDa 17, aMka 2 (julAI-sitambara, 61)

Page #42
kiNa hI zrAvaka sarva pApa paccakkhiyA, tiNa ne dIdhAM ekaMta dharma bhAkhiyo jI re| pUchaNavAlo vacana suNI vismayapaDyo, thArI bolI ro svAda the na cAkhiyojI re // 26 // sUsa karAyAM bhAMga pAtaka tehanoM, karAvaNa vAlo pApa no sIrI thayo jI re|| ghI vahirAyo sAdha naiM kIr3ayAM mUI, bANyo taMtU becI napho le gayo jI re // 30 // mhAne asAdha jANo sAdhU kyUM kaho naito deto pemo khemo sAha kahI diyaM jI re / manameM jANe yAMto devAlA kADhIyo, tohI piNa velA tyAne sAha kahI liyejI re // 31 // sAmadAsajI rA sAdhu pAdu meM pUchiyo, bAIsa TolA sarva asAdhU kima kahyAjI re|| bhikkhulekho batAyo tyAMrA likhata sUM, thAMrA avaguNa kADhe suNa khuzI thayA jI re // 32 // hiMsA kiyAM viNa dharma na hovai sarvathA, korA dANa cAbai kiNa hI sekiyA jI re|| zIla Adarayo dUjI paraNyo ika jaNo, suta vadhAyA saMtAM re celA kiyA jI re // 33 // bAvIsa TolA sarva asAdhU kima huvai, ThaMDI roTI meM ke ika jIva saradhatA jI re|| keI na saradhai tehano jhUTha lAgiyo, jhUThA bolA sAdhU na huvai sarvathA jI re // 34 // tIna jaNA rai saMkA sAvadyadAna rI, eka puNya eka mizra saradhato jI re|' eka pApa zraddhe saMkA miTa gayAM, saMyama lesA kima miTa e daradato jI re // 35 // rAjA rANA sAhiba pe pukAriyA, e to saMka na miTa tyAMrI iNa vidhai jI re| sAdhU pAsai AvyAM sAdha lave nahIM, viNa vatAyAM mithyAta miTe kiNa vidhai jI re // 36 // upadeza deva sAdhUjI tiNa avasare, dUdha pANI rA jUjUvA niraNA kahI dharai jI re / viNa vatAyAM cyAruM tIrtha mana taNI, UMdhI aMvalI saradhA saMvalI kuNa kara jI re // 37 // moTA kAraNa me maithuna sevyA dharma kahai, thArI baina beTayAM piNa hAjara karI jI re / mhe kema karasAM mhe to moTAkula majhe, bIjArI bena beTayAM kima ugalapar3IjI re // 38 // thAMrI zraddhA meM parapaMca dIsai ati ghaNo, AMkha meM pIlyo jagata pIlo dAkhiya jI re / tAva vAlA naiM sIro lAge jahara so, niroga sarIrI amRta gaTakA cAkhiyai jI re // 36 // kSAMtivijaya rughanAthajI ne jItiyA, bhikSu cyAra nikhevAM rI caracA karI jI re / dharma rai hete jIva haNyAM thI maMda buddhi, AcArAMga vatAyo mukha Agala dharI jI re // 40 // sAdhU thAko ghAla gAr3I me lyAviyA, dharma hosI to gadhe besANyAMi thAvasI jI re| asaMjatI nai tyAga karAvo deNa kA, vacana saradhyAM ke mhAne bhAMDa karAvasIjI re // 41 // bheSadhArI eka Ayo bhikkhu dekhavA, caracA pUcho-pUcho kahI rahyo jI re| tUM sannI ke asannI nyAya pUchiyAM, chAtI mAMhI mUkI rI rUTho deI gayo jI re // 42 // mhAre gurAM eka caracA pUchI to bhaNI, tehano jAba thAne to Ayo nahIM jI re| bhikkhu bhAkha uvAhIja pAchI pUchalyo, hUM syUM pUchU potA-celo chu sahI jI re // 43 / / zrAvaka rI avrata sIMcyAM vrata vadha, iNa lekhe to upavAsa karAyAM vrata bala jI re|| sahu TAlokara bhelA milyAM gaNa hudai, isI budha huvai to gaNa syUM kyu TalaM jI re // 44 // pAlI meM bAvecA vipra lagAviyA, bhikkha paracAyA phira nai pAcha AviyA jI re| pUjajI hukama kIdho pAMca rupayAM taNo, vacana suNa nai bAvecA sIdAviyA jI re // 45 // tulasI prajJA

Page #43
sobhAcanda sevaga nai sIkhAviyo, bhIkhanajI rA dUsariyA jor3I lyAija jI re / dAna deI nai rAjI karasyAM to bhaNI, mhe kahivAr3A jaThe lyAva suNAvaja jI re // 46 // kArI karAI veda badhAI mAMgiyAM, kahai paMcAM ne pUchI pachai badhAI ApasyUM jI re / sAdhU asAdhU parakha liyAM kahai guru karo, pachai kare syU pUcha triya nAM bApa sUM jI re // 47 // paMcalar3o jIva gotA khAsI ima kahI, cyAra AtmA jIva the kaho colar3o jI re| ekalar3a adhikI mhArI sadA jANajyo, siddhata caracA kariyajyUM vegAtirojI re // 48 // amarasiMghajIro tilokajI kahai anna puNye, haMto kahuMchU siddhatameM likhI jisIjI re|| ratnajIjatI bolyo mhaiM DhIlApar3ayA, to piNa ima nahIM bolAthAM A kahI kisIjI re // 46 // hUM to pAtrA hIMgalU sUM raMgU nahIM, joI joI ne rAtA kelU lAviyo jI re / bhikkhu bhAkha hIMgalU hirade vasa rahyo, khoDa miTAI hIMgalU ghalAviyo jI re // 50 // samadRSTi nai pApa na lAgai kai kahai, mAthe potyo bAMdhI maithuna seva hI jI re / karar3A-karar3A diSTaMta nahIM dIjiya, gaMbhIra roga phUMjAlyAM jAye nahI jI re // 51 // mAMho mAMhe asAdha kahai te dona satya vadai, mhArai bhAve to dona asAdha chai sahI jI re / ika bhAgAM tUM pAMcUMI mahAvrata nahIM rahai, bhikkhu pAMca roTI rI kathA kahI jI re // 52 // sAdha sAdha rI vyAvaca kara iNa vidhe, samAi poSA meM zrAvaka zrAvaka rI karai jI re|| sAdhU aNasaNameM vaDasAdhUrA paga vaMdai, tima zrAvaka aNasaNameM jyeSThapAvAM kyUM na par3ejI re // dayA rAM dRSTAMta pAsI na kADhe thAMrAM zrAvaka pApiyA, koika kADhe koi na kADhe kuNa sire jI re| thUna thAMrA guru jAtA paMtha meM, kiNa hI pAsI khAdhI kADhI kuNa dhare jI re||54|| bakarA nai vacAyAM U kuMpala khAvasI, tehanoM pApa sagaloI tone lAgasI jI re / dayA palAvI posA karAvo tehane, AgalA dina ro dharma kima AvasI jI re // 5 // bakarA nai vacAyA moneM syUM thayo, bhikkhu doya AMguliyAM UMcI karI jI re / eka to RNa utArai bIjo RNa karai, mAyata kisA putra ne varajai lar3I jI re // 56 // Tako deI nai sApa chor3AyAM syUM thayo, Tako deI nai ghaNA ne baMdhAviyAM jI re / chor3Ayo te sApa kaho jI kihAM dhasyo, vila meM pesI uMdarA marAviyAM jI re // 57 / / uMdarA to bila meM koI nahIM huMtA, kiNahIka golI chor3I kAga uDI gayo jI re| vAyasa vaMcyo te to tehano Au ghaNo, golI vAvaNa vAlo to hiMsaka thayo jI re // 8 // jIva vacAvo vacAvo karI rahyA, vacAvaNA rahyA te choDo mAraNA jI re / corayAMkarakara cokyAM sAMgai rAtarI, corayAi choDa lesAM thArAuvAraNA vAraNAjI re // 56 // kivAMDa khola vahirAyAM to vahirai nahI, potei jar3e ughAr3e aMdhArI rAta meM jI re / bhaMgI rI bhITI roTI to khAvai nahIM, kIdhI khAvai tyAM sarIkhI nyAta meM jI re // 6 // saMsArI upagAra dujo mokha ro, sarpa khAdho jhAr3o dei bacAviyo jI re / nArI bolI nAha diyo bhA DIkaro, saMtAM sAgArI saMthAro ucarAviyo jI re // 6 // khaNDa 17, aMka 2 (julAI-sitambara, 61)

Page #44
vAlo dUkhe oSadha kara sAjo kiyo, kheta meM jai nai nIlo kheta vAr3hiyo jI re / eka vacAyo igyArI lIdhI coraTe, lokAM phiTa-phiTa kara nai pura sUM kADhiyo jI re||62|| seTha ne dekhI tasakara dhyAyo pakar3avA, Thokara lAgI dor3ato heTho par3ayo jI re|| kiNa hI tiNa ne uThAI beTho kiyo, amala udaka pAI meM caMgo karayo jI re // 63 / / bijayasiMghajI par3aho pherAyo sahara meM, dIvA DhAMko karo bUDhAM rI cAkarI jI re|| lichmaNajI nai kRSNa jI nI gati kaho, caracA karasAM sUtra muMha Agala dharI jI re // 64 // sAmagrI meM lADU dirAvai tapa tapyAM, peTabharA ima jANa AsI pAMtarai jI re / nArI kahai tUM mhArI hATe jAya to, loTo detA jAijyo e sAnI karai jI re // 65 // bhikkhu bhaNe e sAnI sAvadya AmanA, ghI corUM corUM nI kathA kahI jI re / lAya meM balatI gAyAM bAhira kADhiya, cUMNa lUvArayAM jApAyatI kADha nahI jI re||66|| kei kahai gADA nIce TAbarayo, Ato dekhI pApI uThAvai nahIM jI re / kIr3A dhI kuttI laTAM gajAyAM kAtarA, iNa lekhe to e piNa uThAvaNA sahI jI re // 67 / / pAcho mele paMkhI mAlA thI jai par3a yo, tapasvI zrAvaka samAi meM heTho par3e jI re / tAMgI mRgI nIMda jholAdika vyAviyA, tiNa ne uThAI pAcho beTho kyUM nahIM karai jI re // 6 // anukaMpA rA dRSTAMta kiNa aNukaMpAANI sera ciNAdiyA, kiNahI pIsadiyAna kiNahI poyadiyA jI re| jalapAvo re jalapAvo kahato phirai, e sahUM pApa paidAsa pahilIkiNa kiyAjI re // 66 // aNukaMpA ANa mUlA khavAyAM syaM huvai, mhe to kahAM chAM mUlA mAMhi pApa chai jI re|| mUlA meM to puNya pApa behuM acha, mUlA khavAyAM saradhaNa rI syUM thApa chai jI re // 70 // AjJA rA dRSTAMta AjJA bAhira dharma kaI isI kahai tiNa nai pAcho pUchI to lIjiye jI re / thAre A pAga kaThA tUM AI kuNa raMgI, kiNa divAI pakkI pUchA kIjiyai jI re||71|| nadI utariyAM dharma to phUla caDhAviyAM, dharma kahIja prabhu rI bhakti bhAla nai jI re / mhe to AlI TAlA sUkI utarAM, the to hariyAM caDhAvo sUkA TAla nai jI re // 72 // AcAra rA dRSTAMta abArUM paMcamo Aro pUro nahIM pala, cothA ArA meM telo huto kehavo jI re| coko kara jImAI eka-eka ne, jImaNa karaneM bhUDo dITho jehavo jI re // 73 // ApAM vice to cokhA keI isI kahai, telo kIdho AdhI khAya nai jI re| tIna ekAsaNA kIdhA cha chai khAya nai, kuNa sire chai kahi dai nAma vatAya nai jI re||74|| dhovaNa pANI pIvai kaSTa kara ghaNA, lAkhAM ro devAlo kiNa hI kADhiyo jI re| Tako deI nai tela gulAdika lAviyo, te kima miTasI moTo kalaMka cADhiyo jI re // 75 / / tulasI prajJA

Page #45
1 kevala pAmai beghar3I sudha saMjamadharaco, vIrajI vividha tapasUM tanakyUM galiyojI re / sAtaso kevala sIjhyA bIjAyUMhI rahyA, prabhavAdika piNa saMyama zuddha na pAliyojI re // thAnaka bhAyAM nimitte nipajAvyo kahe, jamAMi kada ko sIro rAdhajyo jI re I sogana kIdhA sAsU sIro nahIM kare, DAvar3e kada kahyo sagapaNa sAMdhajyo jI re || 77 // jaimalajI rA TolA mAM s nIkalyA, saMvata aThAra bAvaneM sole jaNA jI re thAnaka choDayo dekhAdekha pAlakho baNAyo, te dekhI loka DarayA ghaNA jI re // 78 // tIna tUM bar3A adhikA Aja paraThe diyA, sIla Adara nai chaThe mahIne kahI isI jI re / eka triyA maiM Aja tajI ima kyUM kaho, DhIlA par3ayA seMThA hotA hovasI jI re // 76 // khata likhe te devAlyA sAhUkAra kai eka sarIkhA likhyA jyU cAlai nahIM jI re / sUtra sahunAM sarIkhA suddha pAlai nahIM, moTA ghara noM raMDApo e cha~ sahI jI re ||80|| sAdhU kuNa sAdhU kuNa batAya do, nAgA kitA DhAkyAM kitA nagara meM jI re / lakhaNa batAUM neNAMkArI hUM karUM, parakha lIjai nirakha lIjai nijara meM jI re / / 81 / / gulAba RSi karUDa tapasvI vaMdiyai, ATo pIvai belai-belai tapa kareM jo re / eka colapaTo oDhe sIta sahai ghaNo, mhAro nIlyo bela sUkA tRNa carai jI re // 82 // aMkurA UThiye jI re / jI re // 83 // ikAvana rumiyA thAnaka nimitte udakyA, bhikkhu bhAkhaM pahilI janmapatrI varasI phala pache huvai, chai kAyA rA prANa pacha~ lUMTiyai deNo na desI to devAlyo vAjasI, sAhukAra isa sIkhavai nija naMdana suNa-suNa kaDha pAr3osI devAliyo, sIkha na de o chAtI bAlai ama taNI zuddha na pAlyAM khoTA nANAM sArikhA, tAMbo dekhI vANyo te vAMdI liye rUpo dekhI nai vizeSa vAMdI liye, khoTo nANo te dekha te TAlI diyai asala muni te taMtU na rAkhaM sarvathA, parISaha saMkaTa jIta sAdhU sahu lajyA jI re / AhAra kareM te pahale parISaha bhAMgiyA, mhe to zvetAmbara zAstra dekhI ghara tajyA jI re // 8 // chate mArga nIlA para nahIM cAliye, bheSadhArI naiM bhokhUjI kahI isI jI re / mhAro nAma lIdho to hUM pura majhe, kahi sUM bhIkhanajI nIlA meM gayA dhasI jI re // 88 // vividha prakAra nAM dRSTAMta kuNa tANa iNa naraka meM jAtAM jIva ne, paiso jala para dhariyAM heTho kima par3e jI re / te hIja tAMbA ne kUTa ne kIdhI bATakI, adhara rahai jala para jaMtU ima tirai jI re // 88 // khor3o kholyo royo khAMta nIkalyA, lokAM pUchyo mAMhe the syUM ghAliyo jI re / mAMhe to mhai ehIja ghAlyo syUM karUM, ghAlyo nIkalasI lokAM ro to pAliyo jI re // 86 // koyalArI rAba kAlA bAsaNa meM, purasaNavAlA jImaNavAlA bihu amAvasa nIM rAta kAlo TAlajyo, hive syUM TAlai ehavA jaina rA vakhANa meM vAvecA tAnA karai ghaNA, jinaMda ke jinaMda kA celA jyAM gAvai bajAvai nAce jyaMM eha jANajyo, saMtAM Age nAcai kyUM karo mane khaNDa 17, aMka 2 (julAI-sitambara, 61 ) bhaNI jI re / jI re // 84 // jI re / jI re / / 85 / / aMdhA jI re / jiMdA jI re // 60 // kane jI re / jI re / / 61 / / 65

Page #46
gUjI gAMdhI samajhyAM citA bahu thaI, khetasIjI lUMNAvata citta vedI ghaNI jI re / paradeza nI suNAvaNI AyAM sahu dukhI, lAMbI kAMcalI paharaNavAlI to ika jaNI jI re // 62 // iNa sUM caracA matI karo yo mUrakho, vAlaka mUMchyA khAMce nija pitA taNI jI re / samajha pAyAM janaka rAM jatana karai ghaNA, samyaktva pAyAM sevA yo karasI ghaNI jI re // 63 // dar satI sUM bolI AyeM behuM jaNI, bhelI vesI gIta gAvAM kuNa sire jI re / sAkhI kuNa e bhaDavA mAMharAM cokasI, khaMDI kahai karo caracA sAkha jatI bhare jI re // 64 // ma puchyo kaho jI the kisA TolA taNAM, thArA gurAM noM mAtho mUMDyo tehnA jI re / mhArA gurAM ro mAtho nAyAM mUMDiyo, jAta hoNa the to dIso jehanA jI re ||15|| akhairAmajI svAmI Atama vasa karI, satajugIjI svAmI isI ucarI jI re | bhikkhu bhAkhaM pUrI peTha nahIM jamI, suNa naiM cAlyA bhikkhu naiM sAcA karI jI re // 66 // pUro AhAra na mila ehavA gAma meM, satyAM neM comAso kema bhalAvi ya~ jI re / mhe to paMtha vatAyo tyAM TAlI diyo, syUM daMDa desyo gAma hI daMDa dirAviya~ jI re // 67 // mohanagar3ha sUM alpa AhAra lyAviyo virataMta bhikkhu neM suNAviyo samudANI gocarI karasUM hema RSi kahai, alpa dhovaNa lyAyAM bAyAM bahu lar3I, sahu kuzIla lekho batAyo hema RSi bhaNI, cha~ mahInA ro kahI nai saba choDAviyo jI re / Akhe comAse pAMtare bhAvanA bhAviyAM, pAMca rUpIyA rA ghI ro nyAya vatAviyo jI re // 66 // jI re / jI re // 68 // cha~ re verI dere udhAro jagata ne, chaire verI kADha koI nA khUM caNA jI re / athavA karar3I caracAM pUchyAM kalaho badhai, heta kareM to gamatA prazna pUchaNAjI re // 100 // Apa udyama karo to samajhe bahujaNA, kArIgara thor3A makarANe patthara ghaNA jI re / bhagotI bice dhammo maMgala mAMgiyo, sukana le jyU jANo khara tItara taNA jI re // 101 // bhikkhu zraddhA ladhI tehano dhaNI muo, the kyUM pahiya vesa e vidhavA taNo jI re / balAr3A meM dravya guru vipra lagAviyA, rAmacaMdajI kaTArIyai kaSTa kiyo dhago jI re // 102 // kiNa hI ko the gAthA jor3o kiNa vidhai, turaMta jor3I ziSya ne kAma bhalAviyo jI re / roga AyA hAya-hAya kyUM karai, khosa liyAM piNa sira to RRNa miTAviyo jI re // 103 // tUM DhAMDho to jJAna te cAro huvai, samI darasAya zrAvaka ne khusI kiyo jI re / to bahu bolai ne Apalavo nahIM, yAM to ghara kRSnAra puNya kara bhikkhu nikalatAM dravya guru AMsu nAkhiyA, thAM vica to mhArI mAM gulajI khetI kIdhI kaMTAlyA majha, daza rupiyA lAgA upata daza sAta sAta deI nai ekeka giNUM, sAta supArI deI nai eka sAto svAmIjI ghara meM maMtrI saMga dizAM gayAM, maMtrI chailI loTA ne mAMjai ghaNo jI re // 106 // bhikkhanajI the loTo mAMjo kyUM nahIM, hUM to loTA mAMhai bhAr3e nahIM gayo jI re / mAM mUMhaDo dIThAM jAe nArakI, mokha devaloka moTo lAbha mhaiM diyo jI re // 104 // roI ghaNI jI re / taNI giNo jI re / liyo jI re // 107 // 66 tulasI prajJA jI re / / 105 / /

Page #47
siddhAMta meM bAtAM je kuNa dekhI acha, kula guru pothA vAMcai ye kima saradhiyA jI re / sAdhU sAvadya tyAgyo asAtA kyA hudai, sira para patthara pheMkI ne sogana kiyA jI re // 108 / / ghara ko dhaNI anukrameM lUNa kheta , cora uparavAr3A kara lAya lagAvahI jI re| khAvA nai vaNAI e sarva nIlotarI, nAhara no bhakha tone vaNAyo cha sahI jI re // 106 / / bhikkhanajI nai kaTArI su dhUsa sU, tehano sIla bhAgo teM pragaTa kiyo jI re / thAMrI samyaktva pAchI urI lyo ima kahyAM, kima miTai gADA meM je sAMco diyo jI re // 110 // kayare magga makkhAyA no artha pUchiyo, vyAkarNI kisU jANe bhASA bhAgadhI jI re / kayara mUMga mata khAI jai iNa meM yUM kahyo, makarA karato bole kubudhI jI re // 111 // rAte bakhANa detAM rAta AI ghaNI, dukha rI rAta ghaNI lakhAvai cha sahI jI re / nIMda leve te pUchyAM sAMca bole nahIM, AsAjI jIvo cho ke jIvo nahIM jI re // 112 // vairAgya cADai pote vairAgI thayo, kasUbo galIyAM pache raMga caDhAvahI jI re| sAlibhadra no vakhANa susvAdo ghaNo, bAta na pyArI vatavo pyAro cha sahI jI re // 113 // iNa bAta ro tAra kADho kiNa hI kahyo, bhikkhu bhAkhai DAMDA tujha sUjhai nahIM jI re / bhikkhanajI to tone kahitA sUbar3I, jA re pejAr2yA uvAM to dIThI jyUM kahI jI re // 114 // tAkar3I re tIna beja tiNa re bIcalo, sudha na huvAM aMtarakANI tAkar3I jI re / nagajIsvAmIro teja ghaNo kiNahI kahyo, bhUsatIkutIneM phaiMka ne kIdhI pAdharIjI re / / 11 / / nesiMdhajI ro jamAI na samajha bholiyo, sAMca jhUTharI samajha uNa ne nahIM par3e jI re / dAdUpaMthI kahai the kaho thArA zrAvakA ne, jyUM e mona jImAr3I tRpta karai jI re // 116 / / zraddhA AcAra kI DhAlA suNa kUlai ghaNA, nyAya niraNo chANa na karai tehanI jI re / jhAlara bAjyAM gaMDaka mila bhUsai ghaNA e, yUM na jANe e jhAlara bAjai kehanI jI re // 117 / / bhikkhanajI the jAvo jiNa vasatI marza, dhasako par3e pAkhaMDI dhUjai ghaNA jI re / gAraDU AvyAM DAkaNa Darai tehanAM, sagA saMbaMdhI pariyaNa dhUje teha taNA jI re // 118 / / belo dhAryo lApasI rI mana tevar3I, pAraNA re dina tehija ghara dhArI liyo jI re| . bhikkhu bhAkha belo syAM kAje kiyo, sAMca bolAvI bIja dina ima baMdha kiyo jI re // 116 / / gRhastha khUcaNo kADhyAM daMDa telA taNo, bhArImAla ne bhikhujI kahI isI jI re / jhUTho kADhyAM AgalA karma udai huvA, isa upayoga badhAI kIdhA mahARSi jI re // 120 // AparI budha apAra rAja-varagIyAM, samajhAvI nai sAMce mArga ANiya jI re / khAMDa no khero kIr3I cAkhai hAthiyAM, bar3a pIpala nA DAlasUMDai tANiyai jI re // 121 / / vividha diSTaMta vividha bhikkhu vAyakA, kiMcit kiMcit keika joDyA chANa nai jI re| saMvat ugaNIsa ikosA rI bhAdravI, sudha igyArasa idhiko ujjama ANa nai jI re // 122 // adhiko ocho virudha baca vadiyo huve, micchAmi dukkaDaM hoijo mhAre sarvathA jI re / diSTAMta de de bhikkhu dharma dipAvIyo, sAMca jANIjyo koi ma jANIjyo vRthA jI re // 123 // jaya AcArya jodhANe virAjatAM, muja dIkhyA guru lADaNU meM rAjatA jI re / juga baMdhava nI jugatI jor3I mila rahI, cyArUi tIrtha sakharI sevA sAjatA jI re // 124 // khaNDa 17, aMka 2 (julAI-sitambara, 61) 67

Page #48
vistAra sahita eka eka diSTaMta vAgaryo, grantha ghaNo rasa jaya kRta dIThAM pAvasI jI re / akSara alpa coTI baMdha e pada racyA, vaktA nyAya batAyAM svAda AvasI jI re // 125 / / dhina-dhina ho bhikkhu thArI buddha bhaNI, saMkaTa parISaha sahI sahI dharma dIpAviyo jI re / diSTaMta zataka jIva RSi e jor3iyo, potA cele kavita kalA rasa pAviyo jI re // 126 // diSTaMta suNo re bhikkhu svAma nAM, bhikkhu kIdhI bharata meM nAmanA jI re / diSTaMta joDyAM cha gAma gAma nA jI re, jIva RSi iM kiMcita kIdhI AmanA jI re // 127 // diSTAMta suNo re bhikkhu svAma nA m r ereprenewsfree rest ltt ngttiu' ng: ng: ng: ng: * jaina vizva bhAratI saMsthAna, mAnya vizvavidyAlaya, laaddnuu| chAtravRti anudAna pariyojanA jaina vizva bhAratI saMsthAna kA satra prArambha ho gayA hai aura snAtakottara stara para nimna viSayoM kA adhyApana ho rahA hai| (1) jainolojI (jaina vidyA) evaM tulanAtmaka dharma-darzana / (2) prAkRta bhASA sAhitya evaM bhASA-zAstra / (3) ahiMsA kA arthazAstra aura ahiMsaka smaaj-rcnaa| (4) vyaktitva vikAsa kA manovijJAna aura jIvana-vijJAna / adhyApana-kArya ke atirikta ukta viSayoM para zodha-kArya bhI ho rahA hai / saMsthAna kI ora se chAtroM tathA zodhArthiyoM ko chAtravRti ra dene kA prAvadhAna hai| chAtroM ko 500/- rupaye mAsika tathA zodhArthiyoM * ko 2000/- rupaye dene hetu jo bhI vyakti sahayoga karanA cAheM ve eka * varSa kI rAzi saMsthAna ke kAryAlaya meM jamA karavAne kI kRpA kreN| * saMsthAna isa rAzi kA upayoga karate samaya vyakti vizeSa, pharma yA , TrasTa, jinake dvArA rAzi prApta hogI, usakA nAmollekha kregaa| isa prArambhika varSa meM samAja dvArA udAratA se sahayoga prApta hone * kI abhIpsA ke sAtha sAdara prArthanA hai / kulasaciva mmphng'siu' rii: ttiu' ttiu' e* freegaogi-referretterfarenger-rrrrrrjasti grofer * tulasI prajJA

Page #49
pustaka samIkSA 1. marudharA kA vaibhava : DIDavAnA (nagara kA paricaya mUlaka zodha-saMdarbha graMtha) prathama saMskaraNa-1661 / mUlya-100) rupaye / pRSTha saMkhyA-212 / saMpAdaka-DaoN. gopIkRSNa rAThI 'madhukara' / prakAzakasaMskRti saMgama, DIDavAnA (raaj.)| 12 akTUbara san 1973 ko AcArya hajArIprasAda dvivedI ne "marudharA kA vaibhava : DIDavAnA" ke prakAzita hone kI sUcanA para prasannatA vyakta kI thI aura 'graMtha se aneka mahattvapUrNa viSayoM para prakAza par3egA'-aisA kahakara apanI zubhakAmanAeM kI thiiN| bhagavatkRpA se ve zubhakAmanAeM phalIbhUta huI aura do dazaka bAda yaha sadgrantha prakAza meM aayaa| pichale dinoM 'phatahapura paricaya', 'bisAU-digdarzana', simalA (khetar3I), cir3AvA, maNDAvA Adi anekoM nagaroM kA paricaya likhA gayA aura prakAzita kiyA gyaa| cUrU kA itihAsa itihAsa-saMzodhaka zrI govinda agravAla ne apane zodhapUrNa itihAsa meM diyA / mAno yaha AtmAvalokana kI eka zrRMkhalA banI hai| isa zrRMkhalA meM DIDavAnA para prakAzita prastuta graMtha kA vizeSa mahattva hai| 13vIM zatI (vikramI) kI kRti-sakalatIrtha stotra' meM siddhasena sUri likhate khaMDila DiDaANaI narANa harasaui khaTTaka se / nAgaura muvidaMtisu saMbhari sami vademi--- ----ki khaMDilla, DiDUvANaka, nArANa, harasaura, khATU, nAgaura Adi sAMbhara (zAkambharI) deza meM tIrtha haiN| somaprabhasUri ke 'kumArapAla pratibodha' grantha meM pUrNatalla gaccha AcArya zrI dattasUri ke bAgar3a-bhramaNa kA vRttAnta hai| vRttAnta anusAra rayaNapura ke rAjA yazobhadra ne DiDUvANa meM dIkSA lI aura apane bahumUlya muktAhAra ko vikraya kara usase jinAlaya kA nirmANa kiyaa| yaha jinAlaya DiDUvANA meM nirmita huA hogA, kintu khaMDilla (lADanUM) meM eka maMdira mAthura saMgha ke AcArya zrI guNakItti bhakta sAhu delha suta zreSThI bahudeva aura sarvadeva (khAMDillapAlavaMzIya)-do bhAiyoM ne saM0 1136 meM banavAyA thaa| usa maMdira meM guNa kIttisUri ziSya anantakItti ke ziSya khaNDa 17, aMka 2 (julAI-sitambara, 61) __ E

Page #50
paM0 yazaHkItti kI pAdukA yugala sthApita karane kA saM0 1201 jyeSTha sudi 10 zanivAra ko likhA lekha upalabdha hai / ata: yaha saMbhAvanA sahI pratIta hotI hai ki rAjA yazobhadra zrI dattasUri ziSya hone ke sAtha-sAtha mAthura saMgha ke AcArya anantakIti kA bhI ziSya rahA hogA aura khaMDilla ( lADanUM) aura DiDUvANaka (DIDavANA) usa samaya jaina tIrtha rUpa meM sarvamAnya rahe hoMge / durbhAgya se DIDavANA kI purAtattva-saMpadA kA koI adhyayana nahIM huA / prastuta graMtha meM bhI jahAM Adhe se adhika vyakti citra chApe gae haiM vahAM upalabdha zilAlekha Adi meM kevala do aspaSTa (truTita) lekhoM ke blaoNka die haiM / ( eka blaoNka meM - "jayUvara gate / tasyai- /- suya hata- saha - / siMha - / gata-/-huta " Adi aspaSTa akSara dIkha par3ate haiM) jabaki isI upalabdha lekhAdi ke purAtattva se DIDavANA kA itivRtta khojA jA sakatA hai / 16vIM - 20vIM sadI meM DIDavAnA meM bahumukhI pragati huii| usakA eka citra prastuta graMtha meM spaSTa dIkha par3atA hai / saMpAdaka maNDala ke sadasyoM ne vastutaH isa graMtha ko 'marudharA kA vaibhava' - rUpa meM prastuta karane kA saduyoga kiyA hai / 'saMskRti - saMgama, DIDavAnA' isa graMtha ke prakAzana se pUrva bhI kaI prakAzana kara cukA hai jo carcita aura prazaMsita hue haiN| graMtha kI prastuti aura saMpAdana meM kAphI mehanata kI gaI hai / granthAlaya aura zikSAyoM ke lie yaha zodha - saMdarbha kA khajAnA siddha hogA --- isameM koI saMdeha nahIM / AzA hai, saMskRti -saMgama apanI yAtrA jArI rakhegA / - paramezvara solaMkI 2. samayasAra : nizcaya aura vyavahAra kI yAtrA -- -- prathama saMskaraNa : 1661, mUlya- 25/- rupaye, pRSTha saMkhyA - 165 / lekhaka - yuvAcArya mahAprajJa / prakAzaka - jaina vizva bhAratI, lADanUM- 341306 ( rAjasthAna ) / AcArya kundakunda ke dvArA zaurasenI prAkRta meM samayasAra, pravacanasAra, niyamasAra, paJcAstikAya aura aneka pAhur3oM (prAbhRtoM) kI racanA kI gayI jo saubhAgyavaza saMpAdita hokara aneka TIkAoM ke sAtha prakAzita bhI ho cuke haiM / prastuta pustaka Adi se anta taka atyanta sarala evaM pariSkRta hindI meM Adhunika paddhati se likhI gayI hai / sabhI vargoM ke pAThaka ise AsAnI se samajha sakeMge / isa pustaka kI prastuti meM likhA hai- 'samayasAra adhyAtma kA pratinidhi grantha hai / vizva sAhitya ke adhyAtma viSayaka jo grantha haiM, unameM yaha prathama paMkti ke graMthoM meM se eka hai / ' isa mahattvapUrNa grantha meM samayasAra kI samasta gAthAoM kI vyAkhyA nahIM kI gayI hai, kintu hRdayagrAhya kucha cunI huI gAthAoM kA marma udghATita kiyA gayA hai, jo akSaraza: paThanIya hai / kucha varSa pUrva di0 jaina samAja meM AcArya kundakunda ke nizcayanaya ko lekara do pArTiyAM taiyAra ho gayI thiiN| eka kA kahanA thA ki nizcaya hI mAnya hai, vyavahAranaya mAnya nahIM hai / dUsarI pArTI kA kahanA thA ki nizcayanaya ke sAtha vyavahAranaya ko bhI mAnanA cAhie; kyoMki nirapekSanaya mithyA mAne gae haiN| isa viSaya ko lakSya banAkara tulasI prajJA ww'

Page #51
prastuta kRti ke prArambha meM sundara samAdhAna diyA hai.---'bahuta vidvAnoM ne AcArya kundakunda ko nizcayanaya kI sImA meM Abaddha karane kA prayatna kiyA hai| unakA dRSTikoNa saMkucita hai, yaha kahanA maiM nahIM cAhatA, kintu anekAnta kI sImA kA atikramaNa kara rahA hai, yaha kahane meM mujhe koI kaThinAI nahIM hotii| AcArya kundakunda ne nizcaya aura vyavahAra donoM nayoM ko unakI apanI-apanI sImA meM avakAza diyA hai| kevala sUkSma paryAya hI satya nahIM hai, sthUla paryAya bhI satya hai / hamArA vyavahAra sthUla paryAyoM ke AdhAra para Akalita hotA hai| kyA satya ke eka pahalU ko nakAra kara asatya ko nimantraNa nahIM diyA jA rahA hai?' isI prakAra vivAdastha "puNya" ke viSaya meM bhI lekhaka ne acchA prakAza DAlA hai| vastutaH yaha kRti vivAdagrasta viSayoM para hRdayagrAhya vivecana karane vAlI apane DhaMga kI pahalI kRti hai| pustaka kA mukha pRSTha, kAgaja, chapAI-saphAI aura pakkI jilda Adi sabhI nayanAbhirAma evaM hRdayahArI haiM / aise sundara prakAzana ke lie lekhaka, sampAdaka evaM prakAzaka tInoM hI saMzlAghya haiN| --amRtalAla zAstrI 3. navatattva : Adhunika sandarbha-prathama saMskaraNa, 1961, mUlya-5/- ru0, pRSTha saMkhyA-57 / lekhaka-yuvAcArya mahAprajJa / prakAzaka-jaina vizva bhAratI, lAra 341306 (raajsthaan)| jIva, ajIva, puNya, pApa, Asrava, bandha, saMvara, nirjarA aura mokSa-ina nava tasvoM ke nAma svAdhyAya karane vAle jaina-jainetara sabhI manISI mAnate haiN| zatAdhika bRhatkAya prAkRta-saMskRta granthoM meM inakA vistRta gahana vivecana kiyA gayA hai| para Adhunika vyasta yuga ke jijJAsu pAThaka thor3e samaya meM usa (gahana vivecana) se lAbha nahIM uThA paate| aise pAThaka kevala usake navanIta ko grahaNa karanA cAhate haiN| saMbhavata: isIliye prastuta pustaka kI racanA kI gaI hai / kalevara meM choTI hai para navatattvoM kA vivecana prasaGgataH AIsTIna, kAMTa, DekArDa, phrAyaDa evaM yuga Adi pAzcAtya dArzanikoM kI mAnyatA tathA unake samAlocya abhimatoM kI samIkSA, Ayurvedika granthoM ke avataraNa aura yatra-tatra aneka udAharaNa de-dekara kiyA gayA hai, jisase yaha kRti 'gAgara meM sAgara' ukti ko caritArtha karatI hai| -amRtalAla zAstrI 4. citta aura mana : prathama saMskaraNa 1960 / mUlya-30/- ru0, pRSTha-356, lekhaka-yuvAcArya mahAprajJa / prakAzaka-tulasI adhyAtma nIDam, jaina vizva bhAratI, lADanUM-341306 (raajsthaan)| ___'citta aura mana' yuvAcArya mahAprajJa ke santa hRdaya se niHsRta anupameya pustaka hai jise manovijJAna aura darzanazAstra tathA phIjiyolojI ke antargata mAna sakate haiN| isa pustaka meM mana aura citta kA sUkSma, sarala evaM bodhagamya vizleSaNa huA hai| citta aura mana ko khaNDa 17, aMka 2 (julAI-sitambara, 61)

Page #52
kisI kSetra vizeSa meM sImita nahIM kiyA jA sakatA / kSetra darzana kA ho yA adhyAtma kA,, zarIravijJAna kA ho yA manovijJAna kA, sarvatra citta aura mana ke antara kI spaSTatA Avazyaka hai | cetanA AveSTita yaha mAnava-zarIra aneka rahasyoM se pUrita hai / mana kI zakti kyA hai ? mana kA kAyAkalpa kaise ? mana kI zAnti kaba ? citta kyA hai ? atIndriya cetanA kaba aura kaise ? cittasamAdhi ke sUtra kyA hai ? cittavRttiyoM kI anekarUpatA mana ko nae-nae rUpa detI haiM athavA mana kI sthiratA se citta kA nirodha hotA hai ? isa prakAra ke cintana- manthana se sarjita praznoM kA sahaja samAdhAna isameM upalabdha hai / prAyaH vidvAnoM ne citta aura mana ko vaijJAnika vyAkhyA ke jAla meM ulajhA diyA hai kintu yuvAcArya mahAprajJa ne inakA sahaja citraNa kara janasAdhAraNa ke lie use bodhagamya banAyA hai / aba taka manovijJAna ke pratIka rUpa meM phrAyaDa aura yuMga jAne jAte the kintu aba eka manovaijJAnika ke rUpa meM mahAprajJa isa kSetra meM citta aura mana meM antara karate hue kahate haiM ki citta hamAre astitva ko darzAtA hai to mana hamArI pravRtti ko / citta meM anubhUti aura mana meM saMkalpa-vikalpa kI pravRtti pradhAna hai / mana kI caMcalatA ke bAre meM Ama dhAraNA se alaga unakA cintana hai ki cetanA ke pravAha se hI mana caMcala hotA hai / ajamera vizvavidyAlaya ke bI0 e0 tRtIya varSa jIvana-vijJAna aura jaina vidyA viSaya ke eka prazna patra ke antargata isa pustaka kA cayana isakI mahattA evaM upayogitA ko darzAtA hai / eka paMkti meM isa pustaka ke bAre meM yaha kathya hai ki yaha eka yogI kI satata sAdhanA se niSkarSita mUlyoM kA sAra hai / -Ananda prakAza tripAThI 'ratneza' 4. meha sUM pelyAM - racanAkAra : zyAma maharSi / saMskaraNa : prathama, 1661 mUlya : 50ru0 /- | prakAzaka : rASTrabhASA hindI pracAra samiti, zrIDUMgaragar3ha ( rAja0 ) kavi svabhAvataH dArzanika hotA hai / vaha cAroM ora ghaTita honevAle vAtAvaraNa ko nirapekSa bhAva se dekhatA hai / kavi zyAma maharSi ke kaleje meM "nUtyor3I pIr3a" hai / milTana ke zabdoM meM unakI kavitA " a spontaneous outburst of powerful feelings" hai / 80 vibhinna viSayoM para unhoMne apanI "TIpa" prastuta kI hai / "kavitA" zIrSaka kRti meM ve kahate haiM - "kavitA / nIMda rI golI nIM / bA hai golI bandUka rI / kavitA mhAre mana rI khurAka hai / pAMva ro par3Ava hai / mhArI kavitA / kavitA minakha rI jabAna / ara mana rI pukAra hai / kavitA are karelI pichANa / bhUkha ara roTI rI / kavitA kavi kI chAyA hai / " maharSijI kI kavitAeM dRzyAvaliyAM ( Imagery ) prastuta karatI haiM- "mhAro basa ghara I hai / hovaNa ne ghara mAMya sokyUM / paNa / peMDe meM pANI / ara cUlhe meM lakar3I / hovaNa rI 102 tulasI prajJA

Page #53
gAraMTI/maiM nI de sakU/... ... ... /pIpe mAMya ATo/ara cUlhe mAya bAsate/hoNo jarUrI nii|" isI prakAra "roTI rI sugandha", "babUtI ara rAkha", "pIpaTI", "dina ara rAta", "kalama", "kalpa biracha khejar3I", "minakhapaNo" Adi kavitAeM sajIva citraNa, dArzanika vivecana tathA racanAtmaka cintana ke lie bejor3a haiN| ve kahate haiM-"kalama/aba kisI rAjA aura maMtrI ro/itihAsa nI likha'ra/dopArAM rI tapatI mAMya/cINI ara kirAsaNI tela rI/dukAnAM mAthai lambI lAina mAMya/khar3a yA loga lugAI/ara TAbarAM ne/hotI pIr3a hUMsa/ara jhAla mAthai likhaNo cAvai/mhArI kalama / " saMpAdana meM katipaya truTiyAM khaTakatI haiN| jaise pR0 18 para (khejar3I) tathA pR0 77 para (kalpaviracha khejar3I) donoM jagaha vahI eka hI kavitA hai| anukramaNikA meM "meha tUM pelyAM" kavitA kA zIrSaka pR0 24 para "birakhA sUM pelyAM" ho gayA hai| 48 varSIya kavi zyAma maharSi ko abhI bahuta anubhava lene haiM--AzA hai ve sAhitya va samAja ko kucha na kucha dete rheNge| -rAmasvarUpa sonI 5. camagaMgo (rAjasthAnI kavitAvAM) racanAkAra-ravi purohita / saMskaraNa1661 / mUlya-50/- prakAzaka-rASTrabhASA hindI pracAra samiti, zrIDUMgaragar3ha (rAja.) ''camagUgo" ravi purohita kI rAjasthAnI kavitAoM kA saMgraha hai| usameM kavi ke zabdoM meM 6 citarAma, 14 AMtarA, 7 dITha aura 14 TuNakalA hai| 'bAla vikAsa yojanA' meM kAryarata 23 varSIya vANijya-snAtaka kI ye kavitAeM prathama prayAsa hote hue bhI 'camagUgo kI birAdarI' meM nahIM lagatI, jaisA kisI madana sainI ne kahA hai| kAla rA paurAdAra, rUkhar3e rI sIkha, AlasI mAnakho, paribhAsA aura baima ro batUliyo-kavitAoM meM kavimana taraMgeM camagUMgI nahIM haiN| aMtasa ro amUjho' meM usakA prazna-'kAI thArI I/A I gata hai/malA minakha ?' kevala prazna nahIM hai| yaha yakSa prazna hai jise kavi hRdaya hI pUcha aura bUjha sakatA hai| kavi ke 'TuNakalA' to janaabhiruci se bhare pUre haiN| unameM manoraMjana ke sAtha-sAtha sIkha bhI hai, kintu 'kAla rA jAla' meM kavi bacapana se ghira gayA lagatA hai| uddezya, AgarI sUjha, koThe rI saMskRti jaisI kavitAeM bhI abhI parimArjana kI apekSA rakhatI haiN| phira bhI kavi ne pAThakoM ko nirAza nahI kiyA aura usake isa saMgraha meM bhaviSya ke lie sundara sapane saMjoe haiN| __geTa-apa, sAja-sajjA aura prastuti acchI hai / kImata yadi tIsa rupae hotI to pAThakoM ke lie jyAdA anukUla hotii| -paramezvara solaMkI 6. jana yoga pAribhASika zabdakoza : saMpAdaka-muni rAkeza kumAra / prathama saMskaraNa jaina vizva bhAratI, lADanUM / mUlya-ru0 30/-, pRSTha-233 / yaha apane DhaMga kA prathama koza hai, jisameM jaina yoga kI pAribhASika zabdAvalI saMkalita hai / bhAratIya yoga kI paraMparA bahuta prAcIna hai| usakA prathama vyavasthita rUpa khaNDa 17, aMka 2 (julAI-sitambara, 61) 103

Page #54
hameM pataMjali ke yogasUtroM meM dRSTigata hotA hai| jaina aura bauddha paraMparAoM meM bhI yoga pracalita rahA kiMtu pRthak rUpa meM vaha vahAM pratiSThita nahIM huaa| jaba bauddha sAdhanA kRcchAcAra meM paryavasita huI to pAtaMjala yoga aura bauddha dRSTi ke yoga se kucha avAntara yoga prakriyAeM samutthita huIM, jinameM haThayoga bahuta prasiddha huaa| bauddhoM ne jo antardarzana kI pravRtti vikasita kI thI, jisakA Akalana hameM 'visuddhi magga' meM milatA hai, usakA aura jaina paraMparA meM vikasita 'AtmA se AtmA ko dekhane kI prakriyA' kA pracAra haThayoga ke Age kSINa par3a gayA thaa| idhara bIsavIM sadI meM jaba manISiyoM ko apanI prAcIna thAtI saMbhAlane kA punaH avasara milA to yoga ke kSetra meM bauddha 'vipazyanA' aura jaina 'prekSAdhyAna' kI avadhAraNA sAmane aaii| prekSAdhyAna kI jaina paddhati para AcArya tulasI ne varSoM taka gaMbhIra zodha aura prayoga kie / usakI upayogitA para 'tulasI-skUla' ke vidvAnoM ne aneka graMtha likhe / muni rAkezakumAra kA yaha koza isI paramparA ko Age bar3hAtA hai| isa graMtha meM yadyapi AgamakAlIna yoga kI zabdAvalI atyaMta alpa hai tathApi uttarakAlIna yoga kA samAhAra bhalIbhAMti huA haiN| muni jI ne yogaviMzikA, yogadRSTi-samuccaya, yogabindu, yogazataka Adi uttarakAlIna graMthoM ko hI apanA AdhAra banAyA hai| . prastuta koza meM praviSTi kA krama isa prakAra hai-pahale pAribhASika zabda, phira usakA hiMdI meM artha aura nIce paadttippnnii| pAdaTippaNiyAM prAya: vistRta ho gaI haiM kyoMki mUla kArikA yA gAthA dekara usakA anuvAda aura vyAkhyA prastuta kie gae haiN| yaha spaSTatA ke lie ucita hI hai| ____munijI ne zabdoM kA artha bahuta spaSTa rUpa meM dene kA yatna kiyA hai| isake lie bIjAkSara-artha, paryAya, bAkyAMza, vAkya evaM vRhad vyAkhyA ina sabhI praNAliyoM ko apanAyA hai / jaise 'ka'--AtmA, brahma, bIjAkSara artha kA suMdara udAharaNa hai| ApTe koza jaise sAmAntha vyAvahArika koza meM 'ka' ke 16 artha die gae haiM, jinameM se eka 'AtmA' bhI hai| jaina-paramparA meM anya arthoM ko chor3akara 'AtmA' yA 'brahma' artha meM (yo0 mA0 26) prayoga huA hai, use hI munijI ne prAsAMgika samajha kara grahaNa kiyA hai| ... jahAM unhoMne paryAya artha die haiM vahAM spaSTatA kI koTiyAM avazya hamArA dhyAna AkRSTa karatI haiM / jaise 'kalevara' kA artha unhoMne 'kAya' diyA hai aura 'pANu' evaM 'bhastrA' kA bhI 'kAya' diyA hai| kalevara aura kAya lagabhaga samAna rUpa se jJAta zabda haiN| isa sthiti meM kalevara kA artha adhika jJAta 'zarIra yA deha' denA cAhie thaa| 'kAya' kA prayoga jaina yoga meM kAyanirodha, kAyapAtana, kAyotsarga Adi ke rUpa meM pracura mAtrA meM huA hai ataH 'kalevara' kI apekSA 'kAya' ko pAribhASika mAnakara usakI praviSTi karanI cAhie thii| 'pANu', 'bhastrA' avazya ajJAta yA alpajJAta zabda haiM, unakA artha 'kAya' sarvathA ucita hI hai| acchA hotA pAdaTippaNiyoM meM ve paMktiyAM de dI jAtIM jinameM 'pANu' aura 'bhastrA' kA prayoga 'kAya' ke artha meM huA hai| tulasI prajJA

Page #55
artha spaSTa karane hetu munijI ne jo vAkyAMza aura vAkya prayukta kie haiM, ve bahuta sArthaka aura paryApta haiM, jaise "pUrvagata - pUrvagarbhita jJAna se sambaddha ( vAkyAMza ) " " pUraka - bAhara ke pavana ko khIMcakara use apAna dvAra paryanta koSTha meM bhara lenA pUraka prANAyAma hai / ( vAkya ) " yadyapi koza meM zabda kA artha saMkSipta aura spaSTa denA hI upayukta rahatA hai paraMtu pAribhASika zabda kI spaSTatA ke lie kabhI- kabhI vyAkhyA bhI karanI par3atI hai| munijI ne kucha zabdoM ke prasaMga meM yaha zailI bhI apanAI hai, jaise--dharmabIja, dharmamegha, prazama Adi zabda draSTavya haiM / unakI vyAkhyAoM meM bhI nape-tule zabda rahate haiM / bharatI ke zabda aura vAkya kahIM nahIM haiN| eka kozakAra kI yaha sabase bar3I vizeSatA mAnI gaI hai jisakA upalakSaNa prastuta koza meM pratipada milatA hai; kintu kozakAra ne 'yoga' jaise pramukha zabda kI praviSTi na karake hameM acaMbhe meM DAla diyA / AraMbha meM saMkSipta nAmoM kI sUcI ( Abbreviations) kA abhAva bhI khaTakatA hai / to bhI, koza kA mudraNa, sAja-sajjA, bAhya aura AMtarika kalevara spRhaNIya hai / aise mahatvapUrNa graMtha kA prUpha zodhana nizcita hI bar3e zrama evaM niSThA se huA hogA tabhI itane zuddha rUpa meM yaha chapA hai / aise zlAghanIya zAstrIya grantha se rASTrabhASA kA gaurava munijI nirantara aisI kRtiyoM kA praNayana karate raheM, isa sadAkAMkSA ke prastuta koza kA hArdika svAgata karatA hUM / -DaoN0 Ananda maMgala vAjapeyI jaina vizva bhAratI, lADanUM [rAja 0] Agama - sAhitya dhArakoM se eka nivedana bar3hA hai| sAtha meM anubhava huA hai ki saMsthA dvArA prakAzita Agama- sAhitya ke adhyayana ke prati zrAvaka - samAja kI ruci apekSAkRta kama hai yA phira yaha viSaya sahaja grAhya nahIM hai / aisI sthiti meM pAThakoM ke lie rucikara yoga, kathA evaM jIvana vijJAna sAhitya upalabdha karAne kI eka yojanA prasArita kI gaI hai| isake antargata Apake pAsa jo Agama-sAhitya haiM unake badale meM Apa mUlyAnusAra yoga sAhitya yA anya sAhitya saMsthA se prApta kara sakate haiM / khaNDa 17, aMka 2 (julAI-sitambara, e1 ) zrIcaMda baiMgAnI maMtrI 105

Page #56
ema. e. aura pI-eca. DI. meM praveza hetu sUcanA 26 julAI, 61 ko aupacArika satrArambha kA uddhATana rAjasthAna ke rAjyapAla mahodaya dvArA sampanna ho cukA hai| kakSA-adhyayana dinAMka 21 sitambara, 1991 se prArambha hai| nimnalikhita cAra viSayoM meM ema. e. kI kakSAeM caleMgI tathA pI-eca.DI. ke lie zodha-kArya bhI ho sakegA(1) jaina-vidyA aura tulanAtmaka dharma-darzana (Jainology and Com parative Religion and Philosophy) (2) prAkRta bhASA sAhitya evaM bhASAvijJAna ((Prakrit Language, Literature and Linguistics) (3) vyaktitva-vikAsa kA manovijJAna, jIvana vijJAna evaM prekSAdhyAna (Psychology of Personality Development, Science of Living and Preksha Meditation) (4) ahiMsA kA arthazAstra aura zAntizodha (Economics of Non violence and Peace Research) praveza-arhatA 0 bI. e., bI. esa. sI., bI. kaoNma., zAstrI, AyurvedAcArya (bI. AI. ema. esa.), bI. I. (abhiyAMtrikI) athavA 'jaina-vidyA snAtaka' uttIrNa jinhoMne kulayoga ke 450, aMka yA jisa viSaya meM ema. e. karanA cAhate haiM usameM 48% aMka prApta karane vAle sabhI vidyArthI ema. e. meM praveza ke lie pAtra haiM aura sambandhita viSaya meM ema. e. yA samakakSa yogyatA prApta vidyArthI pI-eca. DI. meM praveza le sakate haiM / chAtravRttiyAM 0 posTagrejyueTa kakSAoM ke suyogya vidyArthiyoM ke lie nyUnatama 250 rupaye se adhikatama 500 rupaye pratimAha kI 20 chAtravRttiyAM upalabdha 0 zodha-chAtroM ke lie nyUnatama 1000 rupaye se adhikatama 2000 rupaye pratimAha kI 10 chAtravRtiyAM do varSoM taka deya haiN| 0 chAtra-chAtrAoM ke lie alaga-alaga chAtrAvAsa kI vyavasthA upalabdha hai| 0 vizeSa jAnakArI ke lie rajisTrAra, jaina vizva bhAratI insTITyUTa, lADanUM-341306 (rAja.) ke nAma 5/- rupaye kA rekhAMkita bhAratIya posTala ArDara aura "x6" AkAra kA DAka TikaTa sahita svayaM kA patA likhA liphAphA bhejakara insTITyUTa kA prospekTasa mNgaayeN| ---kulasaciva tulasI prajJA

Page #57
Tulsi Prajna Vol. 17 July-September, 1991 No. 2 (English-Section) QUARTERLY RESEARCH JOURNAL Passillon Jain Vishva Bharatil Ladnun-341306

Page #58

Page #59
A CREATIVE GENIUS : SHRIMAD JAYACHARYA [Jaya was a born poet. He composed FaTTATGT wbile he was a child of eleven and translated arraut get in Rajastbadi poetry in the eighteenth year of his age. He composed three and half lacs anustups and was the first to render cononical texts in lyrical form. W at he is a unique Jain encyclopaedic scripture containing 60906 interpretative verses, composed in Rajasthani poetry, representing 329 ragas and raginis of Indian classical music. He interpreted all the writings of Acharya Bhiksu, the funder. He regulated the Order by constituting a set of rules of conduct called maryada. -Editor] Shrimad Jayacharya established a new record in respect of quality as well as quantity in the history of Rajasthani literature by composing as many as 128 works, equivalent in volume to 3.5 lacs of Anustup verses (each verse containing 32 syllables). As regards the subject matter of these works, it comprises religion, philosophy, spiritualism, history and such other subjects in the form of memoirs, epics, stories and didactic narratives through prose, poetry, and versified translations which are the best representatives of Rajasthani literature. The credit of giving the status to literature of Rajasthani language and also preserving and enriching its vocabulary squarely goes to him. The vocabulary of ancient and mediaeval Prakrits and Apabhramsa language was extensively drawn upon by him in his works to e Rajasthani language as well as literature He embellished the literature of Rajasthani and also brought to limelight the basic elements of the Rajasthani culture. A realistic depiction of the various facets of the Rajasthani folk-life has found place in these works in the context of family and social environment. While his poetic compositions are resonant with the melodies of the Rajasthani folk-songs, his prose writings have successfully reflected the glorious inheritance of folk-tales and narratives embodied in the folkliterature of Rajasthan. . Among the literary compositions of Jayacharya, the Bhiksudrstanta etc., fall under memoirs, the Upadesaratna-kathakoso under

Page #60
18 TULSI PRAJNA, July-Sept., 1991 mythology and history, and the Jayajasakarana-rasayana under narratives. All these literary works, besides being full of the sentiment of renunciation and being instructive, are fully representative of the artistic aspects of literature. A good number of the linguistic and grammatical peculiarities of the Rajasthani language are reflected in this literature. His lyrical translations of the Prakrit texts like the Bhagavati Sutra, Prajnapano Sutra, JRatadharmakathanga Sutra, Uttaradhyayana Sutra, Ayaro, Anuyogadvara, Nisitha Sutra, etc., set a novel and unique example of his literary excellence along with the translation, at places expository comments in the form of : 'Vartikas' (Aphoristic propositions have been incorporated. Elaborate exposition of difficult texts has also been made at places on the basis of the original sutras and their commentaries. Among the best works of Shrimad Jayacharya can be mentioned his philosophical and logical treatises like the Jhini Carca, Carca Ratnamala, Bhramavidhvammsanam, Prasnottara-Tattyabodha, Jinamukhamandanam, Kumativikhandana, Sandehavisausadhi, Bhiksu-Krta Hundi Ki Joda, Siddhantasara etc., These treatises which embodied his deep metaphysical thought and logical analysis are as valuable as those of the Western thinkers like Hegel and Kant. He was equally adept in the composition of books on Jaina Logic, Sanskrit Grammar, and Sanskrit poetry which found a lucid exposition in his Rajasthani verses. His 'Naya-cakra ki Joda', 'Siddhanta Chandrika ki Joda' and 'Bharata-Bahubali ki Joda' are specimeas of his unique poetic art. In Shrimad Jayacharya, we have a master mind from North India, second to none so far as his contributions to the thought and life and the literary achievements of that area are concerned. Besides being a spiritual mystic, a religious teacher, a seer, a philosopher, a practical constitutionalist, an able administrator, a widely-travelled ascetic and a great religious reformer, he was a folicitous poet, prolific author, and a great litterateur. His was a personality that transcended the finitude of space and time. And this is the reason why his literary contributions inspire us even today after a century of his nirvana and are bound to remain a perennial source of inspiration for generations to come. What is needed is the dissemination of his thought and writings, critically edited and published, among the public at large, interested in literature and culture.

Page #61
EQUIVALENT VIEWS ABOUT ULTIMATE REALITY IN JAINISM AND HINDUISM Dr. Premsuman Jain The main aim of the religions of India is to liberate one's soul for ever from the sorrows of life. Therefore they can be seen to make efforts for the realisation of summum bonum. One can experience happiness in the state of full freedom and in going from the sphere of ignorance to the sphere of knowledge. Therefore, by self-perception the Indian philosophers try to inspire us to know about the ultimate reality, which is absolutely free from Karmic bondages and in which there is absence of all kinds of sorrow. In Jainism and other Indian religions such kind of supreme reality has been described by different names. Among these names Moksa (salvation), Nirvana, (the final result of the extinction of desire), Paramatma (the supreme soul), Brahma (the transcendental reality) are more popular. In order to know the equivalent views about the ultimate reality in Jainism and Hinduism, it is essential to think about the nature of Atma (soul or self), Moksa (salvation) and Paramatma (Supreme soul). The key to know all universe through the reality of soul is given in the ancient scriptures.1 Who knows the soul is the knower of all universe ? The knowledge of the reality of being and non-being is the state of liberation and liberated soul is known as ultimate reality, supreme soul and Brahma (the unitary Absolute postulated by Vedanta) etc. The concept of the supreme element has been developed as an ideal of moral and spiritual life. Nearly in all religions of India the importance of the Supreme Deity has been recognised. Inspite of the differences in its names, the nature of the 'Supreme Deity' is more or less the same. Therefore, one Jaina poet says that one who is worshipped by Saivas as 'Siva', called 'Brahma' by Vedantists, 'Buddha' by the Buddhists, 'Karta' by the Naiyayikas, Arhant' by the followers of Jainism and 'Karma' by the Mimansakas who is also known as the lord of the universe & 'Hari' should bestow on us the desired results. Acarya Abhinavagupta has expressed the same view. According to him differences of opinion exist among the Indian philosophers about the names of supreme being but there is no difference about its main characteristics. In other scriptures of Hinduism the same view has been expressed. Majority of the Indian philosophers admit that real know

Page #62
20 TULSI-PRAJNA, July-Sept., 1991 ledge about this authority, the supreme soul or the transcendental reality is gained after attaining salvation. Similarities Relating to Salvation The development of the nature of the concept of salvation in the Indian religions has been gradual. Carvaka bas treated the end of the body as salvation. Nyaya-Vaisesika, Purva Mimamsa and Vaibhasikas have recognised separation of adventitious qualities--consciousness and pleasure etc. as salvation. The Sautrantikas (Buddhists) have called the negation of the expression of power as 'Nirvana' or salvation. Samkhyas define salvation as the gaining of knowledge about the real nature of the power and state of consciousness as 'Kevalya' or salvation. They do not recognise the element of pleasure in it. Jaina philosophers are of the view that gaining knowledge of the real nature of the soul is salvation. In this state the liberated soul is the master of infinite knowledge, infinite faith, infinite bliss and infinite power. Such free souls are infinite. According to the Vedanta philosophy the free soul after attaining similarity to God submerges itself into Brahma (Transcendental Reality) and feels as one with God. In the enjoyment of knowledge and happiness the free soul is like God. In the Vedanta philosophy of Sankara the free soul is identified with the transcendental reality. A close analysis of the process of the liberation of the soul in these different philosopbies reveals that almost all of them have regarded self-realization gained after overcoming ignorance necessary for the liberation of the soul. And they have also admitted the end of sorrows and freedom from the circle of birth and rebirths.4 Among the various Indian philosophies almost all the thinkers have accepted in one form or another the concepts of liberation in this very life after realising truth (Jeevan-mukti) and liberation after death (Videhamukti). In the tradition of Gita and Vedanta the complete conquest of attachment and the end of the physical body of such a mendicant is treated as disembodied liberation. In the Buddhist philosophy after complete destruction of cravings the Sopadisesanirvanadhatu is gained and Anupadisesanirvanadhatu is gained only after death. The Jaina philosophers call the extinction of attachment, aversion etc. as the spiritual freedom (Bhava-moksa) and the liberation after death as absolute emancipation (Dravya-moksa). The soul which attains the above two stages is known as 'Sayogakevalin' (Liberated soul with activities) and Ayogakevalin (liberated soul free from all activities) respectively. In the Gita the state of liberation in this very life is called as Sthitaprajna and in Vedanta it is named as the individual soul (Jivatma). In Buddhist philosophy a living being who secures liberation in his own

Page #63
Vol. XVIII, No. 2 life is known as 'Arhat', 'Kevali', 'Upsanta' etc. In Jaina philosophy such souls gaining spiritual freedom are known as 'Arhat" 'Vitaraga', and 'Kevali' etc. All such liberated souls are regarded to be free from attachment, aversion, bearer of equanimity and destroyer of the cycle of births and rebirths. After this stage the liberated soul which has completely freed itself from deeds (Karmas) and which has foresaken all its worldly pleasures and the body is known as 'Supreme Soul' (Paramatma) in Gita, transcendental reality (Brahma) in Vedanta, 'Buddha' and 'Nirvana' in Buddhism and 'Siddha' and 'Paramatma' in Jainism. At this stage the identities of the mendicants and the object of medicancy are merged into one. In this stage there is no distinction between the knower, knowledgeable objects and knowledge. The soul gaining this absolute emancipation becomes the object of devotion, God and supreme soul for other mendicants. In Samadhisataka, a Jaina scripture, the liberated soul is regarded as self-willed (svatantra), perfect (paripurna), Supreme being (parmesvara), undestructive (avinasvara), highest (sarvocca), paramount (sarvottama), infinitely pure (paramavisuddha) and eternal soul (niranjana). Generally the same or similar terms have been used for the God or the supreme soul. Thus it appears that in the beginning the Indian scholars, after experiencing the power of nature, king, brave person, religious head etc. might have called them as God. But later on thinkers, who laid emphasis on meditation and knowledge gave the names of salvation (Moksa), supreme soul (Paramatma), god of gods (Devadhideva), transcendental reality (Brahma) etc. to the completely liberated soul. Importance of the Supreme Soul Many Hindu philosophers have propounded several reasons for the necessity of worshipping god. In Vedic philosophy the supreme soul is described as the fruit of the Vedas which are like trees." In the Upanisads the God is recognised as the controller of the whole universe.R The God, which is like the life of the universe, is also called as the transcendental reality (Brahma). In Purva-Mimamsa only words of Vedas are treated as God. Therefore, in it the Vedic hymns are bestowed with godliness. In Samkhya and Yoga philosophies fruits of deeds (Karmas) are supreme. Therefore, in these philosophies the God is recognised as an object of worship but not as giver of the fruits of one's deeds. In Nyaya, Vaisesika and Vedanta philosophies the need of God is recognised in the form of an organiser of world and controller of deeds. In the Gita both the forms of God are recognised. God is above the laws of deeds (Karmas) and is compassionate towards the devotees.10 But in this scripture it has also been advocated that God 21

Page #64
22 TULSI-PRAJNA, July-Sept., 1991 does not control deeds and their fruits. The laws of deeds are automatically regulated.11 na philosophy does not recognise God as the controller of deeds because by admitting this, the theory of law of deeds and power of God both become less significant. Therefore, in the Jaina philosophy the soul is regarded as the performer of the deeds as well as one who enjoys their fruits and the same soul by detaching itself from the deeds becomes supreme being. Thus the controller of deeds and the God are the two stages of the soul12 In the Gita the God has also been regarded as an ideal of morality and worth reverence. A supreme soul which is absolutely devoid of attachment and aversion (Vitaraga), free from any wish (Niskama), omniscient (Sarvajna), and omnipotent (Sarvasaktiman), is the moral ideal of the Gita. The same supreme soul (Paramatma) absolutely devoid of attachment and aversion (Vitaraga) potentially having four virtues-infinite knowledge, infinite perception, infinite power and infinite excellence-is also the ideal of Jaina ethics.13 Both the Gita and the Jaina philosophy recognise that perfection in moral life is only reached by becoming equal to God. Thus God is the highest authority and of the highest value. 14 World Creation and Supreme Reality In the various ancient philosophies of India the concept of the supreme reality is connected with the concept of creation of the world. The different concepts relating to the creation of world and the God can be classified in three categories--firstly--the supreme soul of the transcendental reality is regarded as eternal and infinite. From nothingness the elements of the universe bave been created. Therefore, God is the creator. The second set of philosophers maintain that worldly elements cannot be created out of nothingness. According to them living and non-living elements are not created by anybody. They existed from beginninglessness but to create and destroy the forms of these elements is in the hands of some super being, who is God. Consequently God is regarded as an organiser. The third group of philosophers believes that neither living beings nor non-livings being were created by any body and are also not controlled by any supreme authority. In their opinion there are automatic changes in the qualities and nature of the elements and the world is being regulated and will be regulated by them. Hence there is no need to recognise God as creator, controller and destroyer of the world. Jaina philosophers are prominent among those who believe in this theory. On the basis of basic texts of Jainism the views of Jain a thinkers relating to ultimate reality and the objects of its worship are being discussed here in somewhat more details.

Page #65
Vol. No. XVII, No. 2 23 Jaina religion has discussed scientifically regarding the form of the universe. The world is formed of six substances-Soul (Jiva), Matter (Pudgala), principles of Motion (Dharma), principles of Rest (Adharma), Space (Akasa) and time (Kala). These six substances form the world by their composition.15. Thus the universe has no beginning and no end. It is infinite. Therefore, there is nothing like God who creates or destroys this universe. The changes occur in the substances automatically. So substance is eternal with reference to its qualities and non-eternal due to its modifications. Jaina philosophers have described substance (Dravya) with quality (Gura) and mode (Paryaya). According to Jaina point of view any existent (Sat) must be seen on three levels firstly the modes, which last only a moment and belong to the qualities, secondly the qualities, which undergo changes and yet are inherent for ever in their substances and thirdly the substance, which remains the abiding common ground of support for the qualities and their modes. Out of these six substances soul is living and other five are non-living. Therefore, basically in the creation and continuation of the world these two substances--soul and matter--are primary. The soul has to pass through various stages because of the findings born of the combination of the two principal substances--soul and matter. The soul has to pass through many stages and experience good and bad. It is called worldly life. If the process of the combination of soul and matter is obstructed and the bindings born of their combination are destroyed, then soul may reach its pure and free position. This is salvation of the soul. There are seven fundamentals controlling the whole process of worldly life and salvation. They aresoul (Jiva), matter (Ajiva), inflow of fresh karmic matter (Asrava), Karmic bondage (Bandha), checking of Karmic matter (Samvara), shedding of Karmic matter (Nirjara) and liberation (Moksa).16 With the addition of two more fundamentals of sins and virtues (papa and punya) there are nine fundamentals known to Jains Philosophy. According to Jaina philosophy the ultimate goal of soul is salvation. It is the final stage and the ultimate aim of each and every religious person. For this, self-realization and meditation with some code of conduct are prescribed in Jaina philosophical literature. In nutshell it is the essence of Jaina philosophy. All the characteristics and conducts of Jain religion are related to it. According to Jaina ethics every living being is himself responsible for bearing the fruit of his good or evil deeds. It is the rule of nature in practical life also that the seed decides the kind of fruit. Jaina philosophy has reflected that one gets happiness by doing good deeds, and sorrow by doing evil deeds. Therefore, man should have good

Page #66
24 TULSI-PRAJNA, July-Sept., 1991 intention in mind. He should speak sweet words and do good work with his body. Self is free and competent to do so. Self is the real cause of sorrow and joy. It is clearly pointed out in the Uttaradhyayanasutta that 'Appa katta vikatta ya duhana ya suhana ya / Appa mittamamittam ca duppattbia supattiho Il (My own self is the doer and undoer of misery and happiness, my own self is friend and foe, according to as I act well or badly).71 From the propounding of Jaipa karma theory it has become very clear that self is the only centre of good and evil action. Basically self is the centre of infinite powers. Knowledge and consciousness are its basic qualities. But the veil of Karmas hides its pure form. Jaina ethics affirms that the ultimate goal of a person should be to attain this pure form of the self. Then this self becomes absolute. According to Jaina philosophy the power of manifestation of self into absolute is in the man itself, because man has wish, determination and intellect. Therefore, he can act independently. Thus the main originator of worldly process and spiritual advancement is none but man himself. nccording to the Jaina view, all the souls stand alike potentially. They gave ine quality to become absolute but these qualities can be fully attained in human life alone, because self-control and virtuous actions are possible in human life only. Thus whatever elevation has been given to mankind by Jaina ethics is superb. In other words, "Only man is capable of unfolding his potential attributes perfectly. To express it differently, though every soul is potentially divine, yet the attainment of freedom is rendered possible only when the soul achieves a human form : hence the importance of human birth."18 Because of this excellence of man in Jaipa religion the God having all worldly powers becomes quite unimportant. According to Jaina view no one can ever become God who has any desire left like creation or destruction of the world. It is out of the reach of any superman that it can change the form of any matter and can cause joy or sorrow to any person, because each matter is qualitative and independent, Nature functions in its own way. It is guided by its own rules. A person gets joy and sorrow according to his acts and potential power. Therefore, Jaina ethics negates that type of existence of God, which Prophet Mohammad has in Islam and Jesus Christ has in Christian religion. The all-powerful God of Hindu religion is also not accepted by Jaipa religion because it encroaches the liberty and potential power of man.19 Like the Jaina the Samkhya philosophers have also accepted the denial of the role played by the God in the creation of the world. Even

Page #67
Vol. XVII, No. 2 25 philosophers like Kumarilabhatt and Prabhakar Misra do not accept the God as the creator because they believe that the world is beginningless. The Jaina and the Mimarsakas have put forward similar arguments about the denial of the God as the creator of the world. 20 In the works of the early Vaisesikas there is also the denial of concept of the God. In the Yogasutra of Patanjali and Nyayasutra of Gautama the God has been visualised as an ascetic (Yogi), free from the eighteen defects and blemishes (Apta), and omniscient (Sarvajna) etc. In Jaina philosophy also a liberated soul is regarded as Paramatma, Apta, Sarvajna etc. Thus after a close scrutiny of the beliefs of different philosophers of Jainism and Hinduism about ultimate reality it transpires that all of them have expressed almost equivalent views. Though Jaina religion negates the existence of God who causes creation and destruction, still Jaina ethics accept the existence of that pure form of soul which has become enlightened because of its excellent qualities. Jaina religion has recognised a number of such enlightened souls who have experienced infinite joy and who have become free from this world. Such enlightened souls have been called 'Arhat and 'Siddha'. They have realized the real form of self by winning over senses. Dr. D.N. Bhargava rightly observes that "These Siddhas are far more above gods or deities. They neither create nor destroy any thing. They have conquered, once for all, their nescience and passions and can not be molested by them.21 These Arhats and Sidhas are also known as Apta (free from the eighteen kinds of defects and blemishes), Saryajna (an omniscient being), Vitaragi (free from passions), Kevali (attained highest knowledge), Paramatma (the highest soul), Paramesthin (The supreme divinity) etc. Jaina ethics has the provision of worshipping such Arhats and Siddhas but from them no material is desired. They are worshipped for attaining their spiritual qualities for which the worshipper has to do penance himself.22 A person's feelings get purified gradually from this worship. It purifies his actions continually. The self of man is under a gradual process of development. There are three kinds of souls according to Jaina ethics.23 (1) Outer-self (Bahiratman)--it remains involved in wordly affairs taking body to be the soul. (ii) inner-self (Antaratman)--it understands the difference between body and soul and tries to attain the form of soul leaving the attachment of the body and (iii) enlightened soul (Param itman)-it has known and realized the real form of soul. It is full of infinite knowledge and joy. Acarya Kundakunda, a Jaina philosopher, had advocated this view first of all and it was developed by other Jaina thinkers. 24 In Hinduism also the nature of the development of the soul

Page #68
26 TULASI-PRAJNA, July-Sept., 1991 has been described by different names. Upanisads classified the soul in three forms: Jnanatma, Mahadatma, and Suddhatma. More than once Upanisadic passages distinguish the body from the soul. The distinction of Jivataman and Paramatman in later Hindu Texts is also quite famous. Names and Virtues of the Supreme Element In the Jaina philosophy the liberated soul is regarded as the supreme being. In accordance with its different stages and virtues it is known by the names of Arhanta, Siddha, Kevali, Jina, Tirthankara, Apta, Saryaina. Paramatma, Vitaraga etc. In all these names the main attributes are the same i.e. they are devoid of all sorrows on account of being in a liberated stage. In several ancient scriptures one thousand and eight virtues are described in the liberated soul.26 Among these, four main virtues--infinite knowledge, infinite perception, infinite power and infinito excellence-are prominent.28 On making a comparison of these virtues we know that according to Hindu philosophy the God, transcendental reality or the supreme soul possesses virtues of knowledge, power, excellence, virility, energy and glory.27 It is because a God devoid of virtues cannot be worshipped. In the western philosophy also the God is imbued with several virtues. The God is omnipotent, omniscient, completely knowledgeable, free-willed, eternal, auspicious and has a personality. Although statements about the virtues of the God are non-cognitive,28 even then in Indian philosophies the God is vested with uncountable virtues. In Jaina philosophy also several miraculous powers are ascribed to the 'Tirtharkaras.28 In some Jaina scriptures the description of the virtues of the supreme soul is viewed from a negative aspect. The liberated soul is neither heavy, nor light, nor black, nor white, nor long, nor short, nor female, nor male, nor a eunuch.30 Therefore, the nature of the supreme soul is undefinable. The doctrine of negation advocated by Sankara and the doctrine propounded by Thomas Aquinas, 31 a western philosopher, are similar to the doctrine of negation advocated in the Jaina philosophy. From this we can infer that the meaningfulness of the virtues and names of the supreme being lies in admitting it in a symbolic way. It gives strength for expressing equivalent views about ultimate reality. In the Jaina philosophy it is believed that from the transcendental point of view the supreme soul is purely conscious. From the empirical point of view it is possible to describe the virtues of the supreme soul. We worship the supreme soul through different symbols. These symbols are meant for having a self-realization of virtues vested in the supreme soul. Umaswami has rightly said--"I bow to the Lord who is the leader to

Page #69
Vol. XVII, No. 2 27 the path of liberation, the destroyer of the mountains of Karmas and the knower of the whole of reality, so that I may realise those qualities." Paul Tillich, a western philosoyher, also regards the supreme power as colourless, pure and like a wbite curtain. It can be perceived but is not capable of description. S2 Names used for the supreme element are similar in the Jain and Hindu religions. Lord of the universe, supreme knower, one who eliminates sorrows(Hari or Har), transcendental reality (Brahma) and best among souls (Purusottama). Several other hundreds of such names used for the supreme element in Hinduism are also used for the Jaina Tirtharkaras. However, all such names are represented as symbols. According to Jain traditions Brahma is one by the remembrance of which virtues are increased; a soul which has observed complete celibacy (Brahmcarya) is supreme Brahma, a soul which which is imbibed with excellence of supreme knowledge (Kaivala-Jnana) etc. is God. A soul which devoids itself from the fruits of all deeds and imbibes the greatness of eight virtues is the supreme soul, the merger of soul in its body becomes Visnu, and because it is responsible for its own development it is self-developed (Svayambhu).33 In the Adi-Purana Rsabhadeo, the first Tirtharkara of the Jains, has been adored with the titles of (i) Hiranyagarbha. (ii) Transcendental Reality, and (iii) Lord of the people(Prajapati) etc. These titles in dicate several virtues of Rsabhadeo. Similarly in Vedic scriptures among the thousand names of Visnu' many names of Tirtharkaras are included. Hence in the analysis of the supreme power a process of reconciliation is discernible in the religious literature of the Hipdus and Jainas. But inspite of the above similarities in the names of the supreme soul in both the religions, there are some differences. But the names are insignificant here, and virtues are considered important. Therefore one Jaina saint says : "Let me always salute him who is free from blemishes of anger, hatred etc., which haunt the mind like poison, who is full of compassion and who has perfected himself by all virtues, whether he is called by the name of Visnu, Siva, Brahma; Devendra, Sun, Moon, Bhagavan or Buddha.''36 Paths towards Attainment of Supreme Being In Jaina and Hindu religions similarities do not exist only in the characteristics, virtues and names of the supreme being but also in attaining its status and in the ways of experiencing it. In Jaina religion, the way of spiritual practice has been shown by describing the form of universe through metaphysical analysis and raising the determination and potential for working by advancing the Karmic theory. It is the

Page #70
28 TULASI-PRAJNA, July-Sept., 1991 principal feature of Jaina ethics, Jain icirya Umisvani has called these three-right faith, right knowledge and right conduct (together) constitute the path to liberation : Samyag-darsana-jsana-caritrani moksa-margah. These three bave been called three jewels because of their prominence in the way of salvation. These three are inter-dependent and inter-related. i Right knowledge is the first state of spiritual practice. Having faith on the form of seven fundamentals as described by Jina (spiritual victor) is called right faith. It modifies the view of man. After attaining the right faith an aspirant gets right knowledge. When he knows those elements fully, on which he has faith, he attains right knowledge. In fact the knowledge of the form of body and or living or non-living is right knowledge. In Jaina ethics this selfknowledge is specially important because on the basis of this, the conduct of the man is predicted. Jaina philosophy has proclaimed very liberally that Truth is not bound by the liinits of a man, caste, religion or country. The subject of right knowledge is an attempt to know the va ious dimensions of Truth by giving due honour to its absoluteness. The basis of Jaina ethics is right conduct. In Jain scriptures conduct has been described keeping in view the life of monks and householders. The main object of the conduct prescribed for monks is self-realization whereas in the conduct of house-holders the development of man and society is also included.36 Similarly the assimilation of detachment and attachment is there in Jaina ethics. Like the Jaina religion other Indian philosophies have also advocated the threefold path for the attainment of the status of the supreme element. According to the Buddhist philosophy salvation (Nirvana) can be attained by observing the virtues of character (Sila), meditation (Samadhi) and wisdom (Prajna). In the Gita the paths of knowledge (Jnanayoga), good deeds (Karmayoga) and devotion (Bhaktiyoga) are considered paramount. The path of hearing (Sravana), cogitation (Manana) and deep meditation (Nididhyasana)37 is intimately related to the path of faith, knowledge and character advocated in Jainism. Some Western scholars have also recognised this threefold path for attaining the status of the supreme soul. "Know thyself', 'Accept thyself' and 'Be thyself' are the three'moral doctrines advocated by them.32 By discovering similarities in these paths propounded by different religions one can have a glimpse of the similarities in the nature of the supreme power and also in experiencing it. Because in the end no difference exists between mendicant, path of devotion or the object of attainment. Jainism tells us that the soul is itself know

Page #71
Vol. XVII, No. 2 29 ledge, faith and conduct. When it appears in its purest form, it is known as supreme soul. At this stage the differences between the knower, (Jnata) knowledge (Inana) and objects of knowledge (Ineya) cease to exist. The ideal of Brahmvid brahmaiva bhavati' becomes a reality. Dr. Radhakrishnan has called it 'the religion of the supreme spirit.' Pujyapada, a Jaina philosopher, has explained the status of the supreme power in this manner"Whatever is supreme soul is myself and whatever is myself is the supreme soul. I am a devotee to myself and nobody else."9 Sankara has described the status of this purest nature of the supreme soul in the following verse : Na bandhurnamitram gururnaiva sisyas / cidanandarupah sivo'har sivo'han // Conclusion Thus the conception of the God in Jaina and Hindu religions is integrated with the conceptions of soul (Atma), salvation (Moksa) and supreme soul (Paramaitma). The object of attaining the status of supreme being is determined after knowing the real nature of these three conceptions. In both the religions the supreme reality is in the form of an ideal for the fulfilment of moral values. From the empirical point of view God may be seen as the creator of the world, its organiser ana compassionate towards living beings but for the state of transcendentalism God is pure conscio'rs, highest knowledge and full of pleasure. The different names of the supreme reality are more or less the same in both the religions and wherever the differences in the names are visible there, both the religions agree about these symbols of virtues which are depicted in them. There can be differences in the numbers of such virtues in these two religions but the fundamental virtues of the supreme soul are more or less similar. The supreme soul is devoid of all sorrows. It is conscious, supreme kpower and full of pleasure. It does not entangle itself again in the bondages of the world by leaving its status of supreme reality. In the same manner there are similarities in the ways and means of attaining the status of supreme soul, differences exist only in names of the paths. Through devotion a worldly being uses the concept of supreme element for his spiritual development so that one day a similar status that of God may be obtained by it. 1. The moral ideals, which are followed in this path of purifying the soul, are also useful for the preservation of humanity and the welfare of the living being. When the Hindu religion reaches the stage of spiritualism-rooted religion from devotion-rooted doctrines, it comes near Jainism. The concept of the supreme element and the paths of attaining this status brings the two religions closer to each other. But in

Page #72
30 TULSI-PRAJNA, July-Sept., 1991 the observance of ethical values and devotion etc. both these religions have their separate identities. Efforts to forezake the feelings of pride and attachment, having liberal views for not insisting on any worldly statement, leaving the habit of conserving articles for personal comforts and emphasising the need of preserving the all living beings for social harmony are those values of humanity which can maintain peace and proper balance in the world. Both Jainism and Hinduism inspire mankind for the observance of these virtues and values. By observing this type of life and views the path of attaining the status of ultimate reality is enlightened. It may be concluded that where equivalent views exist about the conceptions of salvation and its paths etc. in Indian religions as well as in other religions of the world, these should be known and propagated for the welfare of mankind. Wherever there are differences of opinion on such philosophical thinkings, these should not be regidly insisted upon. It may help in exploring the ultimate truth. References : 1. (a) Bphadaranyaka Upanisad, 2.4.8 (Gorakhpur, Geeta Press, 1960) (6) Acarangasutra 4.4.74 (Ed.) Yuvacarya Mahaprajna, (New Delhi, Today and Tomorrow, 1981). (English Tr.) p. 175. 2. Hanumannatakam, 1.3 3. (a) Bhagavad Gita, 11.28 (Gorakhpur, Geeta Press, 1962). (b) Mundaka-Upan sad, 3.2.8 (Gorakkpur, Geeta Press, 1959). 4. Lad, A. K., Bhartiya Darsanon Med Moksa-Cintana-ek Tulnatmaka Adhya yana (Bhopal, M. P. Hindi Granth Academy, 1973), p. 297-298, 5. Itibuttak, 2.7. 6. (a) Samayasara Tika (Amftacandra), 305 (Bombay, Rayacandra Sastramala, 1962), (6) Yogasastra (Hemacadra), 4.5 (Eb.) Muni Samudarsi (Agra, Sanmati Jnanpeeth, 1963). 7. Samadhisataka (Pujyapada), V. 5 (Delhi, Vira Sevamand!ra, 1963). 8. Rgveda (Yaska comt.), 10.71.5 (Bareli, Sanskritisansthan, 1962). 9. Svetasvatara-Upanisad, 6.1 (Gorakahur, Gita Preess, 1961). 10. Bhagavad-Gita, 7.22. 11. Ibid., 5.14. 12. Sastravartasamuccaya (Haribhadrasuril, 207, (Ahmedabad, L. D. Institute, 1968). 13. Jaina, Sagarmal, Jaina Baudhha Aura Gita ke Acara Darsanon ka Tulanatmaka Adhyayana Vol. I (Jaipur, Prakrt Bharti, 1982) p. 446. 14. Sinha, J. N., Pascimi-Darsana (Merath, J. P. & Co., 1960), p. 267. 15. Jaini, P. s., The Jaina Path of Purification (Delhi, Motilal Banarsidass, 1979) p. 89-106. 16. Tattvarthasutra, Ch. 1.4, (Ed.)Samghavi, Sukhlal (Varanasi, P. V., 1952). 17. Uttaradhyayanasutra, Ch. 20, Gatha 37 (Tr. Jacobi, H. in Jaina Sutra Part-2, (New-vork, Dover Pub., 1968), Reprinted, p, 104. 18. Sogani, K. C., Ethical Docrines in Jainism (Sholapur, J.S.S.S., 1967) p. 74. 19. Jaina, M. K., Jaina Darsana (Varanasi, Varni Granthmala, 1966).

Page #73
Vol. XVII, No. 2 31 20. Tagare, G. V., 'Concept of the Deity in Early Jajnism-A Comparative View -Article Published in Tulsiprajna, Vol. XV, No.1 (June 1989), p.43. 21. Bhargava, D., Jaina Ethics (Delhi, Motilal Banarsidass, 1968), p. 26. 22. Upadhye, A. N., Ed. 'Paramatma Prakasa, (Bombay, R. J.S., 1937). Introd uction, p. 36. 23. Kartikayanupreksa, Ed. Upadhye (Agas, 1960) Gatha, 193-194. 24. Mokkhapahuda (Kundkund) Published under the Title of Astapahuda (Jaipur, T. S. 1976), Gatha-5. 25. Jambudvipapannatti, Ch. 13, Gatha, 88-92, (Sholapur, J. J. G., 1958). 26. Niyamasara (Kundkund) Ed. Upadhye, A. N. (New Delhi, Jnanapeeth, 1975). Gatha-72. 27. Dvivedi, A. N., Essentials of Hinduism, Jainism & Buddhism, (New Delhi, Books Today, 1979), p. 70. 28. Masih, Yakub, Samakalina Darsana (Patna, Bihar Hindi Granth Academy, 1984) p. 109. 29. Tiloyapannatti (Yativrsabha), Ed. Upadhye (Sholapur, J. J. G. 1952). 30. Acarangasutra, Ibid., 1,5.6. 171. 31. See - Thomas Aquinas; Selected Writings, Ed. Robert P. (Goodwin, Indianapolis, 1965). 32. See--Systematic Theology (Paul Tillich) in 3 Vols. (Chicago University Press, 1951-1963). 33. Shastri, Damodar, Jain a Concept of Godhood in Indian Philosophical Thought (in Sanskrit), (Varanasi, Bhartiya Vidya, 1985), p. 329. 34. Quoted by Tukol, T. K. in Compendium of Jainism, (Dharwad, Karatak University, 1980), p. 72. 35. Sarvarthasiddhi (Pujyapad), Ed. Shastri, Phoolchandra, (Varanasi, Jnanapeetha, 1971) p. 5. 36. Jain, P. S., Jain Ethics and Human Welfare', article Publish@d in Tulsiprajna, Vol. X, No. 1 (April-June, 1984, Ladnun). 37. Murty, T. R. V., The Hindu Conception of God' article Published in 'God The Contemporary Discussion (Ed.) Frederick Sontag & M. Darrol. Bryant (New York, The Rose of Sharon Press, 1982), p. 27. 38. Hedfield, J. A., Psychology and Morals (1936), p. 180. 39. Isto padesa (Pujyapada), (Bombay, Rayacandra S. M., 1954). ennen of color for fortiforfora folosito lo oko sebe okolo solo te of oilasikonge of color geo lo go online "The Right Beljef, Right Knowledge and Right Conduct constitute the way to Emanciption.' & antennenamern off of off at

Page #74
THE CHRONOLOGICAL LIST OF RAINY-SEASONS PASSED BY MAHAVIRA AND BUDDHA Buddha-Passed 46 Rainy-seasons after his Enlightenment at different places mentioned below. The order of the rainy-seasons is based on aMguttaranikAya [aTTakathA-2.4.5]. 1. RSipattana, 2. rAjagRha, 3. rAjagRha, 4. rAjagRha, 5. vaizAlI, 6. maMkula parvata, 7. tryastriMza, 8. suMsumAragiri, 6. kauzAmbI, 10. pArileyaka, 11. nAlA, 12. vairaMjA, 13. kAliyAparvata 14. zrAvastI, 15. kapilavastu 16. Alavi, 17. rAjagRha, 18. kAliyAparvata, 16. kAliyAparvata, 20. rAjagahU, 21-45. zrAvastI, 46. vaishaalii| Mahavira-Passed 30 Rainy-seasons after his Attainment of Omniscie nce at different 30 places. The order of the places is based on the research work of Acharya Sri Vijayendrasuri (See his treatise : Tirthankar Mahavira (Bombay, 1963) Vol. II Pages 323-6). 1. rAjagRha, 2. vaizAlI, 3. vANijyagrAma, 4. rAjagRha, 5. vANijyagrAma, 6. rAjagRha, 7. rAjagRha, 8. vaizAlI, 6. vaizAlI, 10. rAjagRha, 11. vANijyagrAma, 12. rAjagRha, 13. rAjagRha, 14. mithilA, 15. mithilA, 16. vANijya grAma, 17. rAjagRha, 18. vANijyagrAma, 16. vaizAlI,. 20. vaizAlI, 21. rAjagRha, 22. nAlandA, 23. vaizAlI, 24. vaizAlI, 25. rAjagRha, 26. nAlandA 27. mithilA, 28. mithilA, 26. rAjagRha, 30. paavaa| Acc rding to the sAmmacyaphala sutta [dIghanikAya] Ajattatru called upon Buddha and thereafter (according to tradition) to Mahavira at rAjagRha, this should be the last rainy season of Mahavira at rAjagRha and as such Mahavira is senior to Buddha by 27 years. Parmeshwar Solanki

Page #75
IMPORTANCE OF ANGAVIJJA-A PRAKRIT TEXT OF ANTIQUITY [ Dr. Jagdishchandra Jain (Abbreviations : JSBI=Jain Sahitya ka Brhad Itihasa, Brhat-Brhatsamhita, Anga=Angavijja, Ava Cu=Avasyaka Curni, Nisi Bha= Nisitha Bhasya, Naya=Nayadhammakahao, Jiva=Jivajivabhigama, PNL=Prakrit Narrative Literature--Its Origin and Growth, by Jagdishchandra Jain) The text of Arigavijja was first published in Prakrit Text Society in 1957 edited by Muni Punyavijaya with the Introduction by Dr. Moti Chand and Dr. V. S. Agrawala. Since then nearly 35 years have passed but no scholar' seems to have taken this important publication seriously. Angavidya deals with the Science of Divination, not through the movements of stars or constellations or reading the horoscope, but through physical signs and symbols (anga). The fact that arigavidya has been referred to by Kautilya in his Arthasastra (I. 11.17), in the Manusirti and the Pali Buddhist texts, indicates its popularity in ancient India. Kautilya has described angavidya as the science of interpreting the touch of the body by means of which are ascertained the events such as a small gain, burning by fire, danger from thieves, killing by a traitorous person, a gift of gratification, news about happenings in a foreign land, saying this will happen today or tomorrow' or 'the king will do this,' It should be noted, though Argavijja is a Jain work, it does not deal with tenets of Jainism. It is a non-religious popular work serviceable to all. In the Jain tradition, anga is considered most prominent among all other eight Mahanimittas, as prominent as the sun among all appearances or kevalajnana (Perfect Knowledge) among all kinds of knowledge. It has been stated that the text of Argavijja which is based on the works of earlier acaryas, was taught in a gurukula to those who led the life of celibacy and honoured gods, guests and monks. As we shall see presently, arigavidya forms a part of a chapter of Varahamibira's Brhatsarhita and the verses of this chapter are almost identical with the verses printed under the First Appendix (prathamani parisistam) of the published Angavijja text (pp. 272-280). In order to

Page #76
34 TULASI-PRAJNA, July-Sept., 1991 understand a part of the Argavijja text we would recommend the readers to have a thorough grasp of the Brhatsamhita and other works of Varahamihira, who was a renowned scholar and is said to have obtained a special book from the Sun God, and his guru was his own father, known as Aditya-dasa (the servant of the Sun). Similarity between the Angavijja and the Brhatsamhita Though the Angavijja seems to be a much earlier work than the Brhatsamhita of Varahamihira, both are based on the teachings of the earlier traditions. Varahamihira is known as JulfGG OTTEET itaaf. i.e. the compiler of the works on the science of jyotisa. His work is also known as Argaviniscaya which determines the marks of the body (1.9). Obviously both are based on the then-existing ancient literature, providing lot of information with regard to various features of Indian social life. It is significant that the Brhatsamhita has devoted a chapter entitled Angavidya (Signs of Limbs, 51) containing 44 verses. The commentator Utpala, while commenting on this chapter has cited several quotations from Parasara which shows that Parasara was considered an authority on the subject. In the last verse of the chapter the author declares: "Thus I have explained clearly the science of prognostication of touching the limbs, after carefully examining the Treatises on the subject so that the people may attain their cherished obiect. An intelligent and noble astrologer who knows all this will always be honoured by the kings and the people."'1 Another interesting point about this chapter of the Brhatsamhita is that all the 44 verses (except the first one which is interchanged with a somewhat different verse) are identical with the verses printed under the first appendix (prathamarn parisistam) of the Angaviija (pp. 272280). The title given to this Appendix by late Muni Punyavijaya, is "Satikam Angavidyasastram' (the Angavidyasastra with commentary) with a footnote saying that he got this incomplete work broken, without a heginning and an end and that he himself had provided this title to the work grantho'yamAdyantavirahitaH khaNDita eva prApto'sti, ato nAmApyasyedaM matpari1. iti nigaditame tad gAtra-saMsparza-lakSma, prakaTamabhimatAptyaM vIkSya / vipulamatirudAro vetti yaH sarvametannarapatijanatAbhiH pUjyate'sau sadaiva // 51.44 A manuscript of Angavidya is recorded in the Rajasthan Oriental Research Institute collection, Jodbpur pt. I, 1963, p. 296. It is stated at the author's work is based on the instructions awarded by Narada : aMgavidyA pravakSyAmi nAradena yatkRtam / aMgadarzanamAtreNa jJAyate ca zubhAzubham / /

Page #77
Vol. XVIII, No. 2 35 #foqata sufafa). At the end of the 44th verse the editor has added : "Further, this work is broken" (3 afusait ST FT:) M. R. Bhat, the editor of the Brhatsarhita, while introducing the chapter on "Angavidya" writes (p. 432): "The commentator (i.e. Utpala) is of the opinion that this chapter may not be by Varahamihira himself", but any way, (in the opinion of the author J.C. Jain 'the Science of Limbs' does form a part of the contents of the second chapter (II. 18) of the Brhatsamhita.1 By making a closer study of these two works we notice much similarity between their contents and even the titles of certain chapters are identical. The Uppatanajihao (53) of the Angavija is the Utputadhyaya (46) of the Brhatsamhita, containing 99 verses, the adtalikkha (antariksa) and bhomma (bhauma) types of utpata are mentioned in both, then we have the vutthidarajjhao in the Arga (20) and the Sadyovarsanadhyaya (28) in the Brhat, the Jattajjhao (the inilitary expedition 147) and the pavasajjhao (travel, 43) in the Anga and the Yogayatra, also known as Brhadyatra, Brhadyogayatra or Mahayatra (March under an auspicious constellation) in Varahamihira and so on. Besides, there are various kinds of terms and expressions with regard to prognostication, augury, omen, portent, bodily signs, dreams and so forth which are identical in the works of Varahamihira and the Prakrit Jain works written on secular literature. Jains also observed certain omens and portents. Auspicious tithi, karana and naksat ra were taken into consideration while undertaking a journey or going to attend some important work. A Jain monk is prohibited to have svadhyaya (religious study) at day-break (purvasandhya) and evening time (pascima-sandhya, compare the Sandhyalaksanadhyaya of the Brhat (30), a chapter dealing with the indication at dawn and twilight). Svadhyaya was prohibited if there was preternatural redness of the horizon (disadaha, compare with the digdaha (glow at the horizon 31) of the Brhat the earthquake (bhumi-kampa) with the bhukampalaksanadhyaya (32) in the Brhat, a fiery meteor falling from 1. However, Pandit Ambalal P. Shah says that the Angavidyasastra is a separate work by an unknown auther (ISBI, V p. 218), which does not seem to hold good. 2. It had a commentary of Suryadeva Somasuta of Naidhruva gotra. Kern bad edited 9 chapters of this work. Now the entire work has been published, ed. by J. L. Shastri, I.A.I.B. p. 27, N.R. Bhat. Intr., p. XIV. 3. nabhaH prasannaM vimalAni bhAni pradakSiNaM vAti sadAgatizca / __ dizAM ca dAhaH kanakAvadAto hitAya lokAya sa pArthivasya / / -31.5

Page #78
TULSI-PRAJNA, July- Sept., 1991 the sky (ukka-padanam) with the ulkalaksanadhyaya ( 33 ) of the Brhat, appearance of an imaginary town in the sky (gan dhavva-nagara) with the Gandharva-nagara laksana (signs of aerial city, 36 ) of the Brhat, shower of dust (pamsu) with the rajo-laksana ( 38 ) of the Brhat, the conjunction of the evening twilight and the moonlight or yUpaka 1 with the yupaka of the Brhat, and a violent gust of wind (nigghata) with the nirghata-laksanadhyaya (39) of the Brhat. 2 36 Seventy-two kalas which incorporate the knowledge of various marks and signs such as distinguishing marks ( laksana) of men, women, horses, elephants, kine, cocks, umbrellas, staves, swords and gems etc. bave been dealt with under the chapters of purusa ( 68 ), kanya (70), asva (66), hasti (67), go (61), kukkuta (63), chatra (73), khadga ( 50 ) and ratna (80) etc. in the Brhat. The vatthuvijja or the science of building, measurement of camps and cities forms another kala which is incorporated under the chapters entitled the Vastuvidya or architecture (53), containing 125 verses, the Vrksayurveda ( 55 ), the Prasada-laksana (56) and the Vajralepa- laksana (application of hard mortar or cement ( 57 ) in the Brhat. Here in the chapter of the Vastuvidya certain important architectu1. It is particular conjunction of the class akrti-yoga (i.e. when all the planets are situated in the 1st, 2nd, 3rd and 4th houses), MW. The term is explained in the ava Cu (II, 221) as follows : saMjJappabhA caMdappA ya jeNa jugavaM bhavaMti teNa juvago | sA ya saMjJappabhA caMdappabhA varitA phiDaMti na najjati, sukka pakkha pADivagAdisu tisu diNesu, saMjJacchede ya aNajjamANe kAlave na muti ato tiSNi diNe pAdosiyaM kAlaM na gevhaMti, tesu tisu disu pAdye siyaM suttaporisi na kareMti / 2. Nisi Bha, 19.6088-6117. ava Cu, II, pp. 217 241, the section on the asajjhaya-nijjutti in the gathas is identical, except that the Niryukti and the Bhasya gathas are mixed up. Also Mulacara (5.77-79) : disadAha-ukka paDaNaM vijju caDukkAsaNida dhaNugaM ca / duggaMdha lajjhaduddiNa, caMdaggahasUra-rAhu jujjhaM ca // kalahAdi dhUmakedU dharaNI-kaMpaM ca abbha-gajjaM ca / icce mAi bahuyA sajjhAe vajjidA dosA || While Commenting on the Bhukampa-laksanadhyaya (32) the commentator Bhattotpala cited the following verses from Garga : nirghAtolkA - mahI- kampAH snigdha-gaMbhIra - niHsvanAH / meghAstanita - zabdAzca sUryendu-grahaNe tathA // pariveSendracApaM ca gandharvanagaraM tathA / maNDalaireva boddhavyAH zubhAzubha phalapradAH // 23 //

Page #79
Vol. XVIII, No. 2 ral terms have been explained. About the nandyavarta type of house, we are told that "It is a house which has verandahs starting from the walls of the halls and going to their respective extremities from left to right, it should have only three doors, leaving off the western one."l Then comes the definition of the vardhamana" (53.33) the svastika? (53. 34) and the rucaka? (53.35) types of mansions, of which the nandyavarta and the Vardhamana are considered to be the best, the syastika and the rucaka the moderate and the sarvatobhadra5 as beneficial for kings, ministers and other officials. | nandyAvartamalindai: zAlA kuDyAt pradakSiNAntargataiH / dvAraM pazcimamasmin vihAya zeSANi kAryANi / / (53.32) The nandyavarta, the vardhamana and the svastika are incorporated among 8 lucky signs (astamargala). They are : svastika, srivatsa, nandyavarta, vardhamana, bhadrasana, kalasa, darpana and matsyayugma (Naya. 1.32, Rayapasenijja (47), Jiva (142), Ovaiya (32). The 8 auspicious marks are carved in the Mathura art. Svastika, vardhamana and nandyavarta are referred to in the Mahabharata. The Tiloyapannatti adhikarana (4) of Yativisabha has recorded the following 8 mangalas : bhrrigara, kalasa, darpana, vyajana, dhvaja, chatra, camara and supratistha. Compare the following list provided in Brahmanic tradition : (a) TTT GOT ATT: 4407 27377 TTTI vaijayantI tathA bherI dIpa ityaSTamaGagalam // (b) loke'sminmaGgalAnyaSTau brAhmaNo gau? tAzanaH / hiraNyaM sarpirAditya Apo rAjA tathASTakam // In the Mathura inscriptions, Ara, the 18th Tirthankara, is known as Nandyavarta (arahato Nandiavatasa pratima, W. Schubring, The Doctrine of the Jaina, 49). In the Anguttaranikaya-Asphakatha (I, 265), it is a spacious large fish. In the Mahabharata, it is a kind of diagram. In the Jiva, it is a mansion. 2. It is a kind of house having no entrance on the south-side in the Brhat. Abhayadeva in his commentary on the Ovatya (31) has explained the term as follows: an earthenware vessel (TTTT) or a man being carried on one's shoulder (Ffratre fort 959) or the five svastikas (Fe -17) or a particular mansion ( G ). 3. A mansion or a temple of a particular form in the BIhat. It is also a kind of mystical cross or mark made on persons or things to denote good luck. 4. A building or temple having terraces on three sides and closed only on the north-side in the Brhat. 5. A building having continuous galleries around in the Brhat.

Page #80
38 TULSI-PRAJNA, July-Sept., 1991 Besides architecture, sculpture and town-planning, both the works have common topics such as eroticism (Arga 41, Bshat 74), list of gods and goddesses, various kinds of omens through birds and beasts. Here we have a store of knowledge of various things and objects concerning cultural life of ancient Indian people. The Angavijja is an ancient Prakrit Jain text which like the Joisakaranda is a constituent of the Painna literature, Since it is a compiled work based on the teachings of the early acaryas, it deals with many important subjects, besides the science of prognostication, which are essential to understand life. It contains 60 adhyayas written in Maharastri Prakrit. The various grammatical forms used here are not in consonance with the rules of grammar. The 9th chapter deals with gods and goddesses, including the list of 'foreign goddesses' such as the Apala (identified with the Greek goddess Pallas Athene), Anadita identified with the Avestic goddess Anahita), Airani (identified with the Roman goddess Irene), Timisrakesi (identified with the nymph Themis) and the Salimalini (identified with the moon-goddess Selene). Among other nonJain popular deities we have Siva, Senapati Kartikeya, Vaisravana, Varuna, Skandha, Visakha, Brahma, Indra, goddess of crematorium (smasana), goddess of excrement (varca), goddess of dung-hill (ukkurudika) and so on. The 33rd chapter has supplied an important list of boats and ships which indicates the maritime trade carried on by seafaring merchants in those days. The list includes the kottimba (identified with Cotymba), tappaka (identified with trappaga) and sanghada (identified with sangar ship), mentioned by Periplus in his The Erythrean Sea. The 55th chapter deals with the ways to find out the wealth stored underground. The 58th chapter discusses certain aspects of Jainism, and in the last chapter we are told the ways to have the knowledge of one's previous birth. 1. See Muni Punyavijaya, Preface of Argavijja. 2. See author's PNL, pp. 123-125. 3. Ibid, pp. 172.

Page #81
JAINISM & BUDDHISM Dr. N. K. Dash [This is in continuation to Jainism : An old Independent Religion (Pages 3 to 8). The writer says that Jainism is not a division of Buddhism. The former was existing long before Buddhism was founded by Lord Buddha. It is hoped that the topic will be discussed and the antiquity of Jainism will be established. -Editor] M. Winternitz, the famous Austrian Scholar, suggests that "the religion of the Jainas, Jainism, has so much in common with Buddhism that, for a long time, it was considered merely as a Buddhist Sect (History of Indian Literature, Vol II, p. 408). Moreover, W.S. Lilly in his treatise entitled 'India and its Problems (p. 144) opines that "Buddhism survives in the land of its birth in the form of Jainism. What is certain is that Jainism came into notice when Buddhism had disappeared from India". Again, Wilson remarks that from all credible testimony, therefore, it is impossible to avoid the inference that the Jainas are a sect of comparatively recent institution, who first came into power and patronage about the eighth and nineth century: they probably existed before that date as a division of the Buddhas, and owed their elevation to the suppression of that form of faith to which they contributed (vide, C.J. Shah, Jainism in North India, p. xviii). We do not agree with the statement of various scholars stated above. Because, Buddhism was founded by Lord Gautama Buddha during the 2nd half of the 6th century B.C. (Iconographic Dictionary of the Indian Religion. Costa Liebent, Delhi, 1986, p. 49) and Jainism was founded much earlier than this period i.e. during 3000 B.C. On the other hand, it is a settled fact that Parsva, the twentythird Tirtharkara of the Jainas, is historical person, and Mahavira, like any other Jina, enjoyed no better position than that of a reformer in the galaxy of the Tirtharkaras of the Jainas. (Elbahms-Hemachandra's Abhidhana Chintamani v. 26.27.28). The Jains as Niganthas According to Jaina Scriptures Jaina Monks and Nuns were known niganshas and niganthis-(Sanskrit nirgranthas)-etymologically meaning without any ties. This is also apparently corroborated by the Buddhist canon ; Varahamihira and Hemachandra call them nirgranthas, whereas

Page #82
40 TULSI-PRAJNA, July-Sept., 1991 other writers substitute synonyms, such as vivasana, muktambara, etc. The name nirgrantha for the Jaina religious men occurs also in the edicts of Asoka under the form of nigantha (Buhler ; E.I. ii. p. 272). The pitakas of the Buddha often mention the niganshas as opponents of Buddha and his followers. Wherever they are mentioned in the Buddhist canon, it is mostly to refute their belief, and thus to assert the superiority of the faith of Lord Buddha. These facts prove two things ; that the Jaina monks were called niganshas, and that, so far as the Buddhist writings reach, the Jainas and Buddhists were great rivals (Mitra. R; The Sanskrit Buddhist Literature of Nepal, Calcutta, 1882 p. 11). Jnatiputta/Natputta Siddhartha, the father of Mahavira, was of kasyapa gotra, belonging to the clan of the Jnatiksatriyas. For this Mahavira was known as Jnatiputra in his own days. At present, in Pali, Nata is equivalent of jnati, and hence jnatiputra means Nataputta, which more resembles Nayaputta, "a Biruda of Mabavira used in the Kalpa-sutra and the Uttaradhyayana sutra" (Jacobi, Kalpasutra, Int. p. 6). Thus we may conclude that the titles like niganthanatha, niganchanatha nattaputta, and also merely nataputta refer to nyne else but Mahavira. Again there is a reference to nataputtas system in the Samannaphala sutta, as : catuyama samvara sanivutio, which has been interpreted by Jacobi as referring to the Jaina term caturyama. "It is applied", says Jacobi, "to the doctrine of Mahavira's predecessor, Parsva, to distinguish it from the reformed creed of Mahavira, which is called Pancayama Dharma. (Jacabi, I.A. ix, p. 160). Thus, the Buddhist suttas recognise the historical character of Parsvanatha's life. Besides this there is one thing which sounds very strange when we consider all these references about Nataputta and his philosophy that are available in the Buddhist canon. With all these refutations and references about them in the canonical works of the rival faith the Jainas could ignore their adversaries. It may be argued that the Nirgranthas were considered by the Buddhas as an important sect, while the Nirgranthas in their turn did not think it worth while to take any notice of the sister faith. These strange coincidences of both the Buddhist and the Jain literature go a long way to prove the existence of Jainism much before the advent of Buddha and Mahavira. Now it may not be out of context to quote some lines of the great scholar Jacobi in support of our view. He says : "The nirgranthas are frequently mentioned by the Buddhists, even in the oldest parts of the pitakas. But I have not yet met with a distinct mention of the Buddhas

Page #83
Vol. XVIII, No. 2 in any of the old Jaina sutras, though they contain lengthy legends about Jamali, Gosala and other heterodox teachers. It follows that the Nirgranthas were considered by the Bauddhas as an important sect, while the Nirgranthas could ignore their adversaries. As this is just the reverse position to that which both sects mutually occupy in all after times, and as it is inconsistent with our assumption of a contemporaneous origin of both creeds, we are driven to the conclusion that the Nirgranthas were not a newly founded sect in Buddha's time" (I.A. IX. P. 161). Thus we may safely suggest that Jainism branch of Buddhism, but it is in India from pre-Vedic period. was never a The Features of the Sramanic Ideology The signs and features of the sramanic ideology being common to both i.e. Jainism and Buddhism, it is not difficult to suppose that rules and regulations governing outward behaviour as well as rites and rituals would also be broadly common. Despite this general position, the formation of outward modes of conduct in both the religions has been moulded according to the constitution of nature and temperament of Mahavira and Buddha respectively and this has been responsible for the difference that exists between the two religions. In Parsva and his tradition renunciation and austerities had a place, indeed, but severity in it was injected by Mahavira. Parsva allowed his monks to put on clothes while Mahavira prescribed nudity. According to Mahavira, to wear clothes is not necessary; but it is one's weakness. But in the concept and constitution of the samgha, Mahavira has given adequate place to both the categories, those who believed in putting on clothes and those who did not, he, however, had his preference for the latest group. Nudism Buddha, however, specifically laid down that nothing should be done to violate the existing popular custom (yadyapi suddham lokaviruddham nacaraniyam nadaraniyam). Thus he gave no quarter to nakedness, bathlessness, and uncleanliness which were disapproved by the people. On the other hand, Mahavira directly linked the abandonment of body with desirelessness and therefore, he accepted as natural corollaries, nakedness, bathlessness and uncleanliness. 41 On one hand it is claimed that the last Tirthankara himself has established irrefutably the connection of equipoise and omniscience with rigid physical mortification. On the other, Buddha has proclaimed that highest intelligence cannot be achieved through austere penances. Buddha practised penance for a pretty long time so much

Page #84
42 TULSI-PRAJNA, July-Sept., 1991 so that his body was reduced to a mere bag of bones which audibly cracked. At last he realized that the attainment of supreme intelligence is in no way and not at all dependent on hard austerities. He, therefore, abandoned the way of life based on this and adopted, instead, meditation and mental tranquillity to reach the highest peak of perfection and he did reach. These two dissimilarities of experience which these two great personalities had possessed, became crystalized in their groups as they were transmitted through tradition as was natural. Elaboration of the concept of physical mortifications as incorporated in such phrases as "dehaduhkham mahaphalam" is found there in the Jain scriptures while in the Buddhist works it is gradually ignored. Overcoming the passions The attempt of Mahavira was mainly directed at scoring a victory over love and hatred and such other pairs of possions. As a result of this, omniscience followed. This made it obligatory for him not to do anything that came in this way of his. In order to achieve this, he wandered from one place to another and undertook long fasts. This made it possible for him to obtain complete victory on attachment and aversion but his over-all intelligence never went beyond the mark reached by Parsva. In other words Mahavira followed metaphysical and philosophical ideologies the foundation of which was laid by Parsva, two and a half centuries before and realized what was latent to him by completely mastering vicious pairs of passions such as love and hatred etc. It is because of this that Mahavira's vision of truth does not differ from that of Parsva. Mahavira's principle aim was to root out love and hatred, attachment and aversion. He never hankered after originating a new line of thinking. Against the above, Buddha concentrated on the attainment of supreme intelligence. He wanted, no doubt, to strip himself of passions and all that but his main anxiety was the cultivation of intelligence to a climax. Buddha came into contact with many erudite and contemplative persons in his effort for getting supreme intelligence. Having tested the experiences which the others had shown him, Buddha gave them up one after another. He never had satisfaction with what he got from others. Finally, about the realization of truth which he worked out in his own way through his own method of contemplation, he put forth his claim in clear terms that what he has achieved was extraordinary and was never achieved by any ne before him. Thus, Buddha's endeavou tos cultivate perfect and

Page #85
Vol. XVIII, No. 2 43 supreme intelligence was bis own and his vision also was his own. Later on blood and obvious efforts seem to have been made by the monks to develop intelligence to its logical and legitimate limit. This inevitably resulted in laying down the foundations of a number of ideologies depending upon the philosophical basis that developed from the subtle form to the subtlest as time passed. Thus came into existence Vijnanayada and Sunyvada which made the gradual progress and growth of intelligence to its fipal degree, its avowed aim and obiect. Inspite of the fact that middle won at the centre in the theory of cultivation of supreme intelligence even, the freedom which the Buddhists nonks took on the large canvas stretching from Hinayana to Mahayana so far the philosophical speculation is concerned is an unparalleled example of Prajnamarga in the history of Indian philosophical systen It is equally clear that the Jaina saints never enjoyed such a license and this proves our view that the aim of Jainism is a conquest of passions and not the cultivation of supreme intelligence as that of Buddhism. Conclusion Thus, the central aim of Jainism differs from Buddhism and the former is not division of the latter. The former was existing in the pre-Vedic India, while the later has been founded by Buddha during 6th century B.C. Further Jainism may also be regarded as a parallel religion to Hinduism from 3000 B.C, but we are unable to determine the exact date of the origin of the particular religion due to the lack of proper evidences. cth Zanfffffffffff prastAve'pi na doSAn jAnannapi vakti yaH parokSasya / prathayati guNAMzca tasmai sujanAya namaH parahitAya / / He who, although knowing the faults of others, yet does not mention them, even when an opportunity offers, but rather proclaims their good qualities, to that good man let honour be paid as to a benefactor of his kind. --Varahamihira. & mna aa aa aaaaaaaaaaaaaaa be wuNdu dNtN

Page #86
Asokan Message : Towards mutual understanding of Religious Communities Generally speaking religious tolerance in India has been rooted in its soil. And that is the reason why India has been and is a hospitable land for all religions. Ashoka expressed the virtue of mutual understanding and religious co-existence pointedly in his edicts. The Emperor, who had experienced the horrors of war born of mutual hatred, in his rock-edicts says that the real conquest is the con quest by righteousness ( ). By righteousness is meant the right mental attitude which includes also the understanding of others' viewpoint. In one of his edicts Asoka expresses his desire that men of different religious denominations should live together (Tom THE ) and cultivate what he calls the essence (FR) of all religions--the purification of mind (prafa) and self-control (HTF). He further suggests that there should be mutual honouring of all religions. One should not revere one's own religion only. Asoka says that not only should one not indulge in disparagement of other sects but one should hearken to others' view-points also. He believed that concord ( TTT) was the basis of all religions and people should willingly hear each other's doctrine (977). -N. H. Samtani

Page #87
PROSODIAL PRACTICE OF SIX JAINA POETS (10TH TO 13TH CENTURY A.D.) Nagendra Kr. Singh [Mr. N. K. Singh attempts to analyse and ascertain the metrical practices of Siddha Hemacandra and five others of 10th-13th centuries A.D. It provides us idea which metres they employed for sustained narration and which metres were used for variation. Editor] 1. Amaracandra (13th century, middle) : He was a Jain monk, pupil of Jinadattasuri of the Vayada Gaccha. He was a voluminous writer and lived during the reign of King Visaladeva of Ahnilavad (A.D. 1243 to 1261). Kavyakalpalata, Padmanandakavya and Balabharata are bis important works. Balabharata is a mahakavya on the theme of the Mahabharata, as its name suggests. It contains 19 cantos in imitation of 18 Parvans of the original epic together with the Harivamsa. The total number of stanzas in it is 5482. Published in the Kavyamala, No. 45, Bombay, 1894. The author employs 23 metres in all in this poem. The following metres are used for a continued narration in the cantos Anussubh (14 times), Arya (once), Upajati (13 times), Drutavilambita (once), Pramitaksara (once), Manjubhasini (once), Malini (once), Rathoddhata (thrice), Lalita (once), Vamsastha (once), Vasantatilaka (twice), Viyogini (twice), and Svagata (4 times). 2. Balachandrasuri (13th century, 2nd half): He was the pupil of Haribhadrasuri of the Candra Gaccha. He was a Jain monk patronized and respected by Vastupala, the prime minister of King Viradhavala of Dholka. He composed the poem Vasantavilasa to glorify this minister at the request of the latter's son Jaitrasinha, after his death, i.e., after 1240 A.D. Another work of the author is a drama called Karunavajrayudha. The Vasantavilasa Kavya contains 14 cantos and a total of 1007 stanzas. It is published in the Gaek. G Series. No. VII, Baroda, 1917. Balacandra employs 25 different metres, 4 among them are Matra Vrttas, namely Giti, Padakulaka, Maladhruvaka and Vidyadharabasa, the

Page #88
46 TULSI-PRAJNA, July-Sept., 1991 last being an Ardhasama metre. Besides Upajati, which is a mixure of Indravajra and Upendravajra, our author uses Vamsamala' which is a similar mixture of Indravarsa and Vamsastha. The following are used for the composition of a canto: Anustubha once, Upajati 4 times, Drutavilambita once, Rathoddhata twice, Vamsamala once, Vamsastha once, Sardulavikridita once, and Syagata once. But, for a continued narration extending over from 11 to 26 stanzas, he has also used Puspitagra, Pythvi and Pramitaksara. 3. Dhananjaya (10th century) He was a Jain monk of the Digambara sect, generally identified with one Srutakirti who is mentioned as the author of a Raghavapandaviya Kavya by Abhinava Pampa in the 1st half of the 12th century. This Srutakirti Dhananjaya is supposed to have lived sometime between 1123 and 1140 A.D. The Dvisandhana or the Raghavapandaviya is a very artificial poem being doubly applicable to the stories of the two epics. It contains 18 cantos and a total of 1106 stanzas. At I, 49 Yati and Chandobhangas are strongly denounced. Another work of the author is Namamala in which he mentions himself along with Akalanka and Pujyapada. The poem is published in the Kavyamala, No. 49, Bombay, 1895. Dhananjaya employs 31 different metres, of which 15 occur less than 10 times each and 10 less than 5 times each. When compared with Kaviraja, Dhananjaya is a more sustained versifier and can have a successful double application in the same metre when continuously employed for the composition of a canto. Yet, Kaviraja excels Dhananjaya in sheer artificiality and Slesa. Dhananjaya uses Anussubh thrice, Udgata once, Upajati thrice, Puspitagra, Pramitaksara, Praharsini, Mattamayura, Rucira and Viyogini once each and Vasastha twice, continuously for the composition of a canto. He uses Viyogini for the pathetic description of Vanavasa-gamana in canto 4. 4. Haricandra (10th century, 1st half) He is a Digambara Jain writer who has imitated Vakpati's Gauaavaho. He is sometimes identified with the author of the Jivandharacampu. He is also supposed to have been referred to by Rajasehkara in his Karpuramanjari, along with other poets like Nandicandra, Kottisa and Hala. Vagbhata, the author of the Neminiryanak ayya, seems to have imitated Haricandra's Dharmasarmabhyudayakavya. Dharmasarmabhyudaya is a poem in 22 cantos on the life of the Tirth ankara Dharmanatha. It contains a total of 1765 stanzas. It is published in the Kavyamala, No. 8, Bombay, 1888. The author employs 25 different metres for this poem, of which 7 are used only once each and for less than 5 times each. He employs

Page #89
Vol. XVII, No. 2 47 Anustubh for a continued narration in 3 cantos, Upajati in 4 cantos, Varsastha in 3 and Drutavilambita, Puspitagra, Praharsini, Malini, Rathoddhata, Vamsamala, Vasantatilaka, salini and Svagata in 1 canto each. 5. Hemacandra (12th century) He is a very voluminous and many-sided writer among the Jain monks. He lived in Gujrat during the reigns of kings Jayasimha and Kumarapala in the 12th century A.D. Among his more important works may be mentioned the 3 Anusasanas viz., of Sabda, Kayya and Chandas, as also his two great poems, the Dvyasraya and the Trisastisalakapurusacarita. The latter is a narrative poem with a preponderence of the Anustubh and hence I have selected only the former for my analysis. In his Chandanusasana Hemacandra has composed stanzas to illustrate each one of the numerous metres in Sanskrit which he has defined. But these cannot be taken into consideration while we are examining his actual practice as reflected in his poems. The Duyasrayakayya contains 20 cantos and a total of 2430 stanzas. It is the first part of the author's Kumarapalacarita, the 2nd part being in Prakrit and consisting of 8 cantos. 28 different metres are employed in this poem, of which 14 are used for less than 5 times each. Anustubh is the predominant metre used for the composition of 10 cantos and Upajati for 4. Aupacchandasika and Kekiraya are used for 1 canto each. Svagata is used for 100 stanzas at a stretch in the 8th canto, and salini for 20 in the same canto. 6. Viranandin (10th century, 2nd half) He was the pupil of Abhayanandin of the Desi Gana, and was a Digambara writer. He is probably the same as the Viranandin mentioned along with Abhayanandin as his venerable predecessors by Camundaraya in his Camundarayapurana in A.D. 978. His Candraprabhacarita is mentioned by Vadiraja in his Parsvanathacarita composed in Saka 847. Candraprabhacarita is a mahakavya in 18 cantos containing a total of 1697 stanzas. It describes the life of the Tirthamkara Candraprabha. The poem is published in the Kavyamala, No. 30, Bombay, 1912 (4th edition). 28 different metres are used in this poem. Of these 7 are used only once each, and 5 are used for less than 10 times each. The following metres are employed for the composition of a canto: Anustubh thrice : Varsastha and Viyogini twice each : Udgata, Drutavilambita, Puspitagra, Pramitaksara, Praharsini, Malabharini, Rathoddhata, Vasantatilaka, and Svagata once each. Besides these Upajati, Praharsini, Viyogini and Salini are also used continuously for a group of 9 to 26 stanzas at a stretch in other cantos.

Page #90

Page #91

Page #92
lekhaka/ the contributors 1. zrI vizvanAtha mizra, rIDara, jaina vizva bhAratI saMsthAna, lADanUM 2. samaNI maMgalaprajJA 3. sAdhvI rAjImatI 4. DaoN. ke. Ara. candra, adhyakSa, prAkRta-pAli-vibhAga, bhASA vibhAga, gujarAta-vizva vidyAlaya, ahamadAbAda-1 5. zrI mAMgIlAla mizra, prAdhyApaka (saMskRta) dadhIcinagara, sIkara 6. sAdhvI DaoN0 surekhAzrI, dvArA dalapatabhAI lAlabhAI bhAratIya saMskRti vidyA mandira navaraMgapurA, ahamadAbAda-380 006 7. munizrI jIvojI 8. zrI amRtalAla zAstrI, vyAkhyAtA, brAhmI vidyApITha, lADanUM 6. zrI AnaMda prakAza tripAThI 'ratneza' , 10. zrI rAmasvarUpa sonI, zodha adhikArI, jaina vizva bhAratI, lADanUM 11. DaoN. AnaMda maMgala vAjapeyI, adhyakSa, snAtakottara hindI vibhAga, rAjakIya mahAvidyAlaya, DIDavAnA 12. Dr. Premsuman Jain, Head, Deptt. of Jainology & Prakrit, Sukhadia University, Udaipur. 13. Dr. N. K. Dash, B. L. Institute of Indology, Alipur, Delhi 110036. 14. Dr. J. C. Jain, 1/16 Malhar Co-Housing Society, Bandra Recla. mation, (W), Bandra, Bombay--50, 15. Mr. N. K. Singh, Gheghata, Post-Govind Chok, Saran (Bihar) 16. Mr. Jagat Ram Bhattacharya, Lecturer, Prakrit Dept., JVBI Ladpun.

Page #93
What others say about Tulsi-Prajya Dear Dr. Solanki, I acknowledge with thanks the receipt of your new (April-June 1991) issue of your journal Tulsi Prajya. This issue seems to be a special number on the date of Mahavira. In my Introduction to the translation of the Vayu Purana (Pub. Motilal Banarsidass, Delbi), I have shown that the so-called "Sheetanchor of Indian History" (The contemporaneity of Alexander the Great and Chandragupta Maurya) as proposed by Max Mueller and slavishly accepted by Indian scholars since then, is totally wrong. Chandragupta Maurya was coronated in circa 1530 B. C. yours sincerely G. V. Tagare, M. A., Ph. D. Madhav Nagar Road, Sangli-416416 To The Editor Tulsi Prajna Ladnun Sir, I have been fortunate to go through your edition of April-June 1991. The edition contains several topics, of interest regarding different aspects in which Jains could be interested. It also contains an English section. I understand that at Ladnun Jain Vishva Bharti, is now recognised as Deemed University. This journal which is published every three months could now become a mouth-piece of the Deemed University and it can publish news of the Deemed University which might cover various activities conducted by the University. It also can publish various articles on the subjects which are taught at the University and an effort can thus be made by inviting research scholars to contribute articles to this magazine so that professors and students may find the journal useful in their studies. I wish that the journal may be useful to all those who have interest in Jain Vishva Bharati and wish this journal a bright future. 9, Mayur Park Society S. L. Talati Memanagar, Ahmedabad-52 Retd. Judge, Gujarat High Court

Page #94
52 TULSI-PRAJNA, July-Sept., 1991 priya DAkTara solaMkI ! prajJA kA nayA aMka mila gayA hai / dhanyavAda / aba mana meM koI utsAha zeSa nahIM raha gayA hai, jisase 'vIra nirvANa saMvat' para nirbandha lekha likha sakU~ / alabattA maiM apanI do racanAoM meM isa 'carcA' kA vizleSaNAtmaka ullekha kruuNgaa| prajJA ke vartamAna aMka meM chapA ApakA lekha 'haribhadra sUri' acchA lagA--maiM Apake saMdarbha-saMcaya ko-pramANa ke taura para uddhRta kara rahA huuN| --candrakAMta vAlI ena. DI/23:vizAkhAM inkleva pItamapurA, dehalI-34 AdaraNIya DaoN0 solaMkIjI jaya jinendra ! Apa ke dvArA preSita 'tulasI prajA' kA aprela-jUna, 1961 kA aMka Aja hI prApta huA hai| pichale kucha varSoM se jaina-samAja meM darzana tathA prAkRta aura apabhraMza bhASA meM zodha-kAryoM ko protsAhana dene hetu kucha acche stara kI patrikAoM kA prakAzana ho rahA hai, kintu itihAsa aura purAtattva kI dRSTi se nae tathyoM para vicAra prastuta karanevAlI acche stara kI patrikA kI kamI khaTaka rahI thii| tulasI prajJA kI navIna aMka meM prastuta sAmagrI se Apa ne isakI pUrti kA acchA prayAsa kiyA hai / badhAI svIkAra kreN| maiMne yadyapi sarasarI dRSTi se hI aMka dekhA hai, tathApi tIna lekhoM ne vizeSa dhyAnAkarSaNa kiyA hai| pahalA-vIra nirvANa kAla (lekhaka-zrI upendranAtha rAya), dUsarA-samrAT samudragupta aura usakA rAjavaMza (le0 DaoN0 devasahAya) tathA ApakA likhA saMpAdakIya-vIra nirvANa saMvat / bhagavAna mahAvIra ke nirvANa-kAla ko lekara prAraMbha se hI vidvAnoM meM vicAra bheda rahA hai / prakhyAta purAtattva vettA DaoN0 svarAjaprakAza guptA se carcA huI to jJAta huA ki unakA bhI dRr3ha vizvAsa hai ki mahAvIra 2500 varSa se kaI zatAbdI pUrva hue the|-----isii kAlagaNanA para zodha kI dRSTi se Apa kA lekha 'AcArya haribhadra sUri kA kAla-saMzodhana' navIna tathyoM kI ora dhyAna AkarSita karatA hai / punaH bdhaaii| hRdayarAja jaina mahAsaciva, RSabhadeva pratiSThAna dillI-6

Page #95
rAjyasthAna rAjya abhilekhAgAra. bIkAnera ke nidezaka mahodaya ne maMtrIjI jaina vizva bhAratI, lADanaM ke nAma eka arddhazAsakIya patra kramAMka 2662 dinAMka 26-7-61 likhA hai jo avikala rUpa meM isa prakAra hai AdaraNIya zrI bagANIjI, 'tulasI prajJA' naye pariveza meM dekhane ko milI / dekhakara aura par3hakara bar3I prasannatA huii| sabhI lekha uttama koTe ke haiM kintu 'AcArya harabhadrasUri kA kAla-saMzodhana' va 'upAdhyAya yazovijaya kRta pAtaMjala yoga sUtra vRtti' meM varNita jaina karma-siddhAMta Adi lekha apanI vilakSaNatA evaM navIna jAnakArI liye hue haiN| isa prakAra lekhoM ke cayana ke liye sampAdaka mahodaya sAdhuvAda ke pAtra haiM / agara isI prakAra prakAzana hotA rahA to vaha samaya dUra nahIM jaba patrikA deza aura videza--donoM meM apanA vizeSa sthAna banA skegii| maiM patrikA ke ujjvala bhaviSya kI kAmanA karatA huuN| sAdara, bhavadIya je. ke. jaina DAirekTara, rAjasthAna sTeTa ArkAivja, bIkAnera-334001

Page #96
Registration Nos. A N IL Postal Department : NUR-08 Registrar of Newspapers for India: 28340/75 TULSI-PRAJNA July-Sept., 1991 Vol. XVII, No. 2 prakAzaka-mudraka : rAmasvarUpa garga dvArA jaina vizva bhAratI, lADanUM-341306 ke liye jaina vizva bhAratI presa, lADanUM meM mudrita /