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________________ tulasI prajJA ayAnadhAna traimAsikI khaNDa 17 25 jaina vizva vajjA mokkhI! (ahaM) bhAratI lAina akTUbara-disambara, 1961 aGka 3
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________________ tulasIprajJA - traimAsika anusaMdhAna patrikA jaina vizva bhAratI saMsthAna, lADanUM- 341306 akTUbara-disambara aMka 3 bIsa rupaye khaNDa - 17 0 zulka - 45 ) vArSika : AjIvana - 501 ) '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 / o 0 'sampAdaka-maNDala' dvArA lekhAdi meM kATa-chAMTa sambhava hai kintu bhAva aura maMzA ko surakSita rakhA jAvegA / durlabha phoTo aura rekhAcitra mudrita ho sakate haiN| prakAzana svIkRti do mAha ke bhItara bheja dI jAtI hai / asvIkRta lekha lauTAne saMbhava nahIM hoNge| 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 graMtha kI do-do pratiyAM bhejeM / * sabhI prakAra ke patra vyavahAra ke lie - 'sampAdaka, " tulasI prajJA" jaina vizvabhAratI saMsthAna, lADanU - 341606' ko saMbodhita karanA cAhie ! sampAdaka DaoN0 paramezvara solaMkI
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________________ nyjinsiii - - ... - - - - akTUbara-disambara, 1991 ___ aMka 3 aMka 3 - - - - -- --- -- -- -- - --mmamataramr uarrammar-....-- - - - anukramaNikA pRSTha 107 111 116 133 1. sampAdakIya 2. AdikartRn arhat paJcendra 3. saMskRta vAGamaya meM loka-avadhAraNA 4. jaina-bauddha vinaya kA tulanAtmaka adhyayana 5. jainanaya nyAya dvArA tattvArtha-nirNaya 6. bhAratIya darzana kI AzAvAditA evaM pragatizIlatA 7. varSA''vAsa kA itihAsa 8. sAmAnya prAkRta bhASA meM madhyavartI ta=da 7. saMyamadhArI sAdhu meM lezyAeM-eka vivecana 10. pustaka samIkSA 11. sahayogI patra-patrikAeM 145 151 157 161 165 175 English Section 1. Contribution of German scholars to Prakrit studies with special reference to A. Weber 2. Lesya-the ethical aspect of an individual 3. Some thoughts on Tirukkural 4. How I become what I am 5. Three Magadhi Sutras6. Teshub or Reshub, the Arhat 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|
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________________ sapAdakIya muriyakAlavochine coyaTha aMge maI-jUna, 1961 ke aMka kI ina paMktiyoM meM khAravela-prazasti meM 'mauryakAla165' likhe hone kI bAta doharAI gaI thI kintu usake bAda zilAlekha kI chApa aura TrAMsakripTa vagairaha ko punaH yatnapUrvaka adhyayana se yaha sUtra samajha par3A ki lekha khodane vAle silAvaToM ne prazasti ke pratyeka vAkya ko, eka dUsare vAkya se pRthaka-pRthaka rakhA hai aura rAjA khAravela ke 13 zAsana varSoM ke vivaraNa ko bhI alaga-alaga pairA banAkara utkIrNa kiyA hai| ___ isa sUtra se khAravela-prazasti ke mUlapATha ko punaH saMzodhita karane para 15 vIM oLI meM eka alaga vAkya banA-'muriyakAla vochine ca coyaTha aMge sAtikaM tiriyaM upAdayati / ' gata aMka (julAI-sitambara, 1961) meM yaha pATha prakAzita kiyA gayA aura 'coyaTha aMge' ko jainAgamoM kI saMkhyA kA vAcaka hone kI saMbhAvanA prakaTa kI gii| 'coyaTha aMge' pada meM coyaTha-pada saMkhyA vAcaka hI ho sakatA hai kiMtu 'aMkAnAM vAmato gatiH'-anusAra yaha 84 kA dyotaka hai; 64 hai athavA 4+8 kA yoga 12 yA 84 4 kA guNana--32 hai ? adhika saMbhAvanA yahI hai ki donoM aMkoM kA yoga hI yahAM abhipreta hogA! tatkAlIna zilAlekhoM meM saMkhyA-aMkoM kI gaNanA isI taraha likhI milatI hai| jainAgamoM kI paraMparAgata saMkhyA bhI 12 hI batAI jAtI hai| samavAyAMga ke prakIrNaka samavAya meM sUtra hai-"duvAlasaMge gnnipiddge|" pAli-sAhitya meM buddha vacanoM ko bhI 'dvAdazAMgamidaM vacaH' kahA gayA hai| dUsarA prazna hai ? aMga kyA haiM ? vaidika-sAhitya meM vedAMgoM kI saMkhyA chaha
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________________ 3 hai| zikSA, kalpa, vyAkaraNa, nirukta, chaMda aura jyotiSa / vahAM veda-puruSa kI bhI kalpanA hai| usakI nAsikA-zikSA, kalpa-hAtha, vyAkaraNa-mukha, niruktazrotra, chanda-paira aura jyotiSa-netra haiN| jaina-vAGmaya ke graMtha-mUlArAdhanA (vijayodayA) meM zruta-puruSa kA jikra hai-"zrataM puruSaH mukha caraNAdyaGgasthAnIyatvAdaMga shbdenocyte|" naMdI meM bhI Agama-puruSa yA zruta puruSa kA ullekha hai| ___ ni:saMdeha usa kAla meM Agama zruta-sannidhi ke rUpa meM hI vartamAna rahe hoMge; isaliye vicAraNIya yaha bhI hai ki maurya kAla meM kyA ucchinna huA ? aura rAjA khAravela ne kaisA, kyA 'sAtika tiriya' banavAyA? isa saMbaMdha meM bhI saMbhAvanA yahI kI jA sakatI hai ki zruta-sannidhi ko surakSita rakhane hetu usa samaya caitya-stUpa Adi meM jo vAcanA-pravAcanA kI zruta-pratizruta paraMparAeM pracalita thIM ve maurya kAla meM hue AkramaNa-pratyAkramaNoM meM naSTabhraSTa ho gaIM athavA kara dI giiN| kevala sudUra pArvatIya kSetra meM eka mAtra bhadrabAhu AcArya ke yahAM hI vAcanA-pravAcanA kA krama zeSa rahA jisase muni sthUlabhadra lAbhAnvita hue aura unakI mRtyu (vIra ni0 saM0 216) se Agama ucchinna hue| digambara-paraMparA ke anusAra yaha uccheda-kAla 62+100+183=345 vIra nirvANa saMvat ho sakatA hai jabaki muni dharmasena divaMgata hue| anuyogadvAra sUtra ke dravyAvazyaka prasaMga meM Agama pATha kI 16 vizeSatAeM batAI gaI haiM-zikSita, sthita, jita, mita, parijita, nAmasama, ghoSasama, ahInAkSara, antyakSara, avyAviddhAkSara, askhalita, amilita, avyatyAnaMDita, pratipUrNa, pratipUrNaghoSa aura kaNThoSThavipramukta / vizeSAvazyaka bhASya meM Agama-lekhana para rUpaka diyA hai-'tapa, niyama tathA jJAnarUpI vRkSa para ArUr3ha amita-ananta sampanna kevalajJAnI, bhavya janoM ko udbodhita karane ke lie jJAna puSpoM kI vRSTi karate haiM aura gaNadhara use buddhirUpI paTa meM grahaNa karake usakA pravacana ke nimitta granthana kara lete haiN|" uparokta donoM uddharaNa AraMbhika avasthA kA digdarzana dete haiN| pUrvAtmakajJAna ke rUpa meM jo 14 pUrva the ve ucchinna ho ge| caturdaza pUrvo meM prathama cAra pUrvo kI cUlikAeM (parikarma, sUtra, pUrvagata aura anuyoga) bhI thIM, jo vilupta ho gii| rAjA khAravela ne kumArI parvata para mahAsaMgha AhUta kiyaa| vahAM dharmacakra pravartana huaa| 4 mahattvapUrNa aMgoM ke rUpa meM AcAra, sUtra, sthAna aura samavAya tathA ATha upAMgoM ke rUpa meM bhagavatI, jJAtadharmakathA, upAsakadazA antakRddazA, anuttaropAtikadazA, praznavyAkaraNa, vipAka aura dRSTivAda kI gaNanA kI gaI / saMbhavataH yaha pahalI vAcanA hai| dUsarI vAcanA meM, naMdI meM ullikhita Agama-puruSa athavA zrutapuruSa kI
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________________ kalpanA sAkAra huI jisameM 12 aMga aura 12 hI upAMga mAna lie gae / vizeSAvazyakabhASya meM eka gAthA isa prakAra hai - " gaNahara therakayaM vA, AesA mukkavAgaraNao vA / dhuva cala visesao vA, aMgANaMgesu nANattaM // " ki jo gaNadhara kRta hai athavA gaNadharoM ke praznoM ke uttara meM bhagavAn tIrthaMkara ne kahA hai vahI dhruva hai aura aMgapraviSTa hai / 'AcArAMga sUtra' ke AraMbha meM bhI eka pada AtA hai - "suyaM me Au ! teNa bhagavayA evamakkhAyaM " - he ziSya ! maiMne sunA hai ki usa zramaNa bhagavAn mahAvIra ne isa prakAra pratipAdana kiyA hai / yaha ullekha praviSTa aura anaMga praviSTa-bheda hone kA hai / usake bAda AgamoM meM ye bheda hue / kAlika, utkAlika tathA aMga, upAMga, mUla, cheda, cUlikA, prakIrNaka Adi vibhAjana hue aura Aja AgamoM kI saMkhyA 84 taka ginI jA sakatI hai / jahAM taka Agama-lekhana kAla kA prazna hai, tulasI- prajJA ke apraila-jUna aMka meM 'nirvANakAla varSa saMkhyA' - zIrSaka eka ati prAcIna patraka prakAzita kiyA gayA hai / usameM "vIrAt 650 kalpa siddhAnta pustake nyastaH "... "yaha ullekha 21 bAra doharAyA gayA hai; ataH use sarvamAnya kiyA jAnA cAhie | kalpa siddhAnta lekhana ke sAtha usa samaya jainAgamoM kI kyA gaNanA rahI hogI ? yaha zodha kA viSaya hai / - paramezvara solaMkI
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________________ AdikartRna arhat paJcendra ] DaoN. paramezvara solaGkI san 1975 meM eka jApAnI TIma ne skandara (kAbula) se khodAI meM umA-mahezvara kI khaNDita mUtti prApta kii| mUtti para likhe lekha meM agni ke tIna rUpa-agni, vidyut aura sUrya kI taraha brahmA, viSNu aura maheza ko eka hI deva ke tIna rUpa batAyA gayA hai| yaha ullekha kaThopaniSad ke vAkya-"agniyaMta eko bhuvanaM praviSTho rUpa-rUpaM pratirUpo babhUva"-kI mAnyatA ke anurUpa hai| dUsare zabdoM meM vikramapUrva kI sadiyoM meM brahmA, viSNu, maheza-trideva ko saMsthApaka, pratipAlaka aura saMhAraka ke rUpa meM na mAnakara eka hI zakti ko tIna rUpoM meM sthita mAnane kI paramparA pracalita thii| mathurA ke kaMkAlI TIle kI khodAI meM eka catusstaMbha milA hai| usa para bhI tIna jina mUttiyAM banI haiM / yaha catusstaMbha zreSThi veNI kI patnI aura bhaTTisena kI mAtA kumAramitA dvArA pradatta aura AcArya jayabhUti ziSyA saMghamikA ziSyA vasulA ke kalyANArtha pratiSThApita huA hai aura usa para saM0 15 kA aMkana hai| vahIM se prApta eka penala ke UparI bhAga para stUpa banA hai aura usake donoM bAjU do-do jina pratimAeM banIM haiM / penala para nIce zramaNa kAhna aura dhanahastina patnI tathA tIna sevakoM kA aMkana hai / penala para saM0 65 likhA hai| isI TIle para eka pazcAtkAlIna vardhamAna pratimA bhI milI hai jisake borDara para sIdhe 7 aura dAeM bAeM 8, 8-kula 23 jinaphalaka bane haiN| kaMkAlI TIlA, mathurA se eka TUTA huA phalaka aura milA hai jisa para saM0 76 varSA Rtu ke caturtha mAsa kI 20 vIM tithi aMkita hai aura use 'pUrvA' batAkara likhA hai ki koTTiya gaNa kI bhairA zAkhA ke kisI apavRdhahasti dvArA arahatanaMdIvrata kI pratimA kA nivartana humA aura use kisI zrAvikA ke kalyANArtha devanirmita jaina stUpa meM pratiSThita kiyA gyaa| yaha phalaka aura usa para likhA lekha bhI mahattvapUrNa hai| kyoMki 13 vIM sadI meM hue jinaprabhasUri ne apane 'tIrthakalpa' meM ukta stUpa ko deva-nirmita kahane ke alAvA svarNamaMDita batAyA hai aura likhA hai ki dharmaruci aura dharmaghoSa ke kahane para IMToM se bane devanirmita stUpa ke bAhara svarNima pattharoM kA maMdira nirmita huA thaa| paramparAnusAra nirmANa bAda, 1300 varSa meM bappabhaTTisUri ke samaya bhI usakA jIrNoddhAra huaa| stUpa kA tala golAkAra hai / nIce kevala gola cabUtarA hai, jisa para Dhola yA kuMe khaNDa 17, aMka 3 (akTUbara-disambara, 61) 105
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________________ kI nALa ke samAna imArata banI hai aura usapara arddhagolAkAra pradakSiNApatha, ADI paTariyAM aura cAroM dizAoM meM cAra toraNadvAra bane haiN| dIvAloM ke bhItara miTTI bharI hai aura usakI bAhara kI ora mUrtiyAM jar3I thiiN| hamArI pahacAna anusAra uparyukta caturastaMbha, penala aura phalaka para likhA saMvatsara ( devaputra zaka saMvatsara) vikramapUrva 543 veM varSa zurU kiyA gayA, jisase ye tInoM ullekha vikramapUrva ke haiM / kahAyUM (kahoma) jilA gorakhapura (uttarapradeza) se prApta eka zaila staMbha lekha' zakropamasya kSitipatapateH skandaguptasya zAnte ( ? ) varSe triMzadarzakottarakazatatame jyeSThamAsi prapanne' - ke anusAra guptasaMvat 149 kA hai / usa zaila staMbha para"arhatAnAdikartRn paJcendrAn sthApayitvA dharaNidharamayAn sannikhAtAstato'yam zailastaMbha : " - arhat, Adi katR aura paMcendra kahe jAne vAle dharaNidharoM kI sthApanA kI gaI thI / isa prakAra bappabhaTTisUri ke samaya jIrNoddhAra huA devanirmita stUpa unase 1300 varSa pUrva arthAt 500 varSa vikramapUrva punaH nirmANa huA thA jo atiprAcIna hone se usa samaya devanirmita kahA jAne lagA thA / usa stUpa meM sthApita caturastaMbha, pUrvvA phalaka aura penala kramaza: saM0 15 = 528 vikramapUrva, saM0 76 = 464 vikramapUrva aura saM0 65 = 448vikramapUrva ke haiM aura ve kramaza trideva ( tIna jina) aura cAra jina ( Adi katan rUpa meM pUjita hote the / isa stUpa meM caraNa cihna, AyAgapaTTa, dhvaja aura staMbha Adi bhI sthApita hote the / kintu saMbhavataH pUjanIya pUrvvA athavA penala hI hote the / guptakAla meM kahAyUM zailastaMbha kI bhAMti pAMca jinoM ke rUpa meM paJcendroM kI sthApanA hone lagI aura kaMkAlI TIle se milI guptottarakAlIna varddhamAnamUrti para bane 23 jinoM kI bhAMti 24 tIrthaMkaroM kI parikalpanA bhI sAkAra ho gii| yaha cauthI pAMcavIM sadI meM huA hogA ! prAcIna jaina paramparA meM 14 kulakara haiM / pratizruti, sammati, kSemaMkara, kSemaMdhara, sImaMkara, sImaMdhara, vimalavAhana, cakSuSmAn, yazasvI, abhicandra, candrAbha, marudeva, prasenajit aura nAbhi / nAbhiputra RSabha pahale tIrthaMkara haiM, jo mahezvara kI taraha pUjanIya haiN| jaise mahezvara ko agni, vidyut aura sUrya ke rUpa meM tIna rUpoM vAlA mAna liyA gayA, usI prakAra RSabha bhI rUdra ke rUpa meM pArzva aura mahAvIra ke rUpoM ke sAtha trideva bana gae / punaH unake zAMti-rUpa kI kalpanA kI gaI aura cAra Adikartan bane / guptakAla meM ye AdikartRn paMcendra bana gae / mahAvIra, pArzva, RSabha... tIna parameSThI devoM kI aitihAsikatA saMdehoM se pare ho cukI hai, kintu paMcendroM meM do anya tIrthaMkaroM (zAMtinAtha aura neminAtha ? ) ke itivRtta ko udghATita kiyA jAnA hai| isa saMbaMdha meM itivRtAtmaka vivaraNa Agama-granthoM aura prAcIna jaina purANa kathAoM meM anusaMdheya haiM ? 108 00 tulasI prazA
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________________ lohAnIpura ( bihAra ) se prApta jina pratimA ( IsA pUrva tIsarI sadI) kAlI TIlA (mathurA) kIrtistaMbha para tIna jina mUrtiyA~ (saM0 15 gri 3 di 1 kI pUrvvA ) jo Arya jayabhUti kI ziSyA Arya saMghamikA ziSyA Arya vasulA ke lie nivarttana kI gaI / RSE khaNDa 13, aMka 3 ( akTUbara-disambara, 81 ) xxxoxo) tulasI prajJA RECE stUpa ke sAtha cAra jina mUrtiyA~ kaMkAlI TIlA (i) siddhaM saM0 65 gri 2 di 18 koTTiyato gaNato thAniyAto kulAto vairAto zAkhAto a arhat (ii) zizini dhamathAye grahadatasya dhi dhana hathi ... kaNha zramaNo 106
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________________ saMskRta vAGmaya meM loka-avadhAraNA gopAla zarmA [lekhaka ne loka-zabda kI vyutpatti meM bhAva meM ghaJ pratyaya kiyA hai jo karma meM honA caahie| usane loka-zabda kI avadhAraNA khojane kA prayAsa kiyA hai| saMskRta-sAhitya meM usake pracalita arthoM kA viloDana bhI kiyA hai kintu adhikAMza meM vaha 'mAnava samAja' meM sImita ho gayA hai jabaki loka-zabda se carAcara jagat aura vizva bhI abhipreta hai| vizva eka prahelikA hai| usa para bhAratIya vAGmaya meM paryApta ciMtana huA hai jo dArzanika aura vaijJAnika donoM dRSTiyoM se vivecya hai| -saMpAdaka "loka" zabda kI vyutpatti (lokyate'sau lokna ghaJ / bhuvane bhuvanazabde dRzyam / jane ca amaraH / bhAve dhana / ) tIna arthoM meM huI hai|' halAyudhakoza meM "loka" zabda kA artha saMsAra, saptaloka evaM prajA kiyA gayA hai| zabdakozoM meM "loka" zabda ke kitane hI artha milate haiM, jinameM se sAdhAraNataH do artha vizeSa pracalita haiM / eka to vaha jisase ihaloka, paraloka athavA triloka kA jJAna hotA hai / "loka" kA dUsarA artha hai janasAmAnya / isI kA hindI rUpa "loga" pracalita hai| vizva-sAhitya meM prAcInatama grantha veda meM "loka" zabda saMsAra, sthAna' Aloka evaM svargAntarikSAdi' vibhinna lokoM ke artha meM prayukta huA hai / kItha evaM maikaDonala ke anusAra loka "saMsAra" kA dyotaka hai / aksara tIna lokoM kA ullekha huA hai aura ayaM lokaH (yaha loka) kA nitya hI asau lokaH (dUrastha arthAt divyaloka) ke sAtha vibheda kiyA gayA hai| kabhIkabhI svayaM loka zabda bhI dyuloka kA dyotaka hai, jabaki kucha anya sthaloM para aneka prakAra ke lokoM kA ullekha huA hai / " upaniSadoM ke anusAra "ihaloka' aura 'paraloka' ye hI do loka haiM / bhUH, bhuvaH, svaH, mahaH, janaH, tapaH aura satyam--ye saba sapta vyAhRtiyAM kahalAtI haiM / paurANika kAla meM ye hI sAta lokoM ke AdhAra hue aura phira sAta pAtAla milakara kula caudaha loka bane / 1deg bRhadAraNyakopaniSad evaM harivaMzapurANa meM "loka" zabda vibhinna lokoM ke sAtha AyA hai| tathA ihaloka-paraloka 2 evaM jana artha meM prayukta huA hai / smRtiyoM meM "loka" se tAtparya ihaloka (saMsAra) svargAdi tIna lokoM se hai / 4 AdikAvya rAmAyaNa evaM mahAbhArata meM "loka" zabda saMsAra" evaM janasAmAnya arthAt prajA ke artha meM AyA hai| mahAvaiyAkaraNa pANini ne "loka" kI sattA ko svIkAra kiyA hai-"lokasarvalokATThaJ / 17 mahAbhASyakAra pataJjali ne bhI loka-pracalita zabdoM kA ullekha kiyA aura kRtrimAkRtrimanyAya kI pravRtti ke sandarbha meM "loka" kA khaNDa 17, aMka 3 (akTUbara-disambara, 61) 111
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________________ grahaNa dhUlidhUsarita pAda vAle, zikSAdi se dUra grAmINa se kiyA hai / " bharatamuni ne nATyazAstra meM aneka nATyadharmI tathA lokadharmI pravRttiyoM kA ullekha kiyA hai, jisake anusAra sAmAnya, prajAjana ke AcAra evaM kriyAoM ko sAdagIpUrNa evaM avikRta rUpa meM pradarzita karane vAlI abhinaya vidhi lokadharmI kahI gayI hai / bhagavadgItA meM ihaloka,21 paraloka22 evaM sAmAnyajana 23 ke artha meM prayukta "loka' kI saMjJA evaM mahattA ko svIkAra kiyA gayA hai-"ato'smi loke vede ca prathitaH puruSottamaH / "24 laukika saMskRta sAhitya ke kAvya-nATaka evaM kAvya-zAstrAdi granthoM meM "loka" zabda vizeSa rUpa se saMsAra25 evaM sAmAnyajana ke lie hI AyA hai / sAhitya meM prayukta vibhinna lokAnta, lokanAthare, lokapAla29, lokalocana", lokayAtrA", lokasvabhAva", lokapravAda", lokApavAda" evaM prAkRta-apabhraMza meM pracalita "lokajattA", "loappavAya", zabdoM ke sandarbha meM "loka" kA artha "janasAmAnya" yA "prajA" hai / isa prakAra "loka" kA artha vibhinna lokoM se nahIM hai, apitu prajA, janatA, janasamudAya se hai / isI artha meM "loka" zabda sAhitya kA vizeSaNa bhI hai| kintu "lokasAhitya"35 kisa prakAra kA sAhitya hai ? bhAratIya sAhitya paramparA meM "loka" aura "veda" kA vibheda prAyaH pratipAdita kiyA jAtA hai / 'loke vede ca' kI yaha paramparA sAhitya-vizeSaNa ke rUpa meM loka zabda ke prayoga meM bAdhaka hai / kyoMki laukika-sAhitya meM veda se itara sArA sAhitya A jAtA hai, jabaki vAlmIki kI rAmAyaNa, kAlidAsa kI zAkuntalam tathA mAgha, bhAravi Adi kI racanAoM ko pUrNarUpa se "loka-sAhitya" meM samAviSTa nahIM kiyA jA sakatA / isake alAvA sAhitya-paramparA meM "loka" zabda saMjJA ke rUpa meM yA viziSTa "Aloka" Adi artha meM hI prayukta huA hai| vizeSaNa ke rUpa meM prayukta "loka" kA artha yadi jana samAja yA janatA grahaNa kareM to samagra sAhitya "lokasAhitya" kahA jAyegA, kyoMki sAhitya samAja kA darpaNa hotA hai / phira "loka" vizeSaNa kA aucitya yA viziSTa artha kyA hogA? ___ kyA "loka" zabda aMgrejI ke phoka (FOLK) zabda kA samAnArthI hai ?" FOLK "zabda aiMglosekzana zabda" FOLC kA vikasita rUpa hai / jarmana meM yaha VOLK ho gayA / Herder ne loka-saMgIta Volkslied, loka-AtmA Volksseela aura lokavizvAsa Volkglable Adi zabdoM kA prayoga 18 vIM zatAbdI ke uttarArddha meM kiyaa| unakA prasiddha loka-gIta saMgraha Stimmender Volker 1778-1776 meM prakAzita huA, parantu loka-jIvana ke vyavasthita anuzIlana ke rUpa meM yaha vijJAna bAda meM hI Arambha huaa| grima bhAiyoM ne unake prasiddha grantha "Kinder und Hausmarchen" kA pahalA bhAga 1812 meM prakAzita kiyA jabaki aMgrejI meM "FOLK" zabda kA prayoga sarvaprathama thomasa ne san 1846 meM kiyaa| isase pahale "paoNpUlara eNTIkviTIja" (loka-priya) zabda prayoga meM AtA thaa| vizeSaNa ke rUpa meM prayukta "loka"38 zabda ko bhAratIya evaM pAzcAtya vidvAnoM ne vibhinna prakAra se paribhASita kiyA hai| loka-sAhitya ke zodhakartAoM meM agraNI DaoN0 satyendra ne "loka" ke viSaya meM kahA hai-"loka" manuSya samAja kA vaha varga hai jo abhijAtya, saMskAra, zAstrIyatA 112 tulasI prajJA
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________________ aura pANDitya kI cetanA athavA ahaMkAra se zUnya hai aura jo eka paramparA ke pravAha meM jIvita rahatA hai / aise loka kI abhivyakti meM jo tattva milate haiM ve loka-tattva kahalAte haiM / " DaoN0 kRSNadeva upAdhyAya ke mata meM "Adhunika sabhyatA se dUra, apane prAkRtika pariveza meM nivAsa karane vAlI, tathAkathita azikSita evaM asaMskRta janatA ko "loka" kahate haiM jinakA AcAra-vicAra evaM jIvana paramparAgata niyamoM se niyaMtrita hotA hai|" kAkA kAlelakara pAramparika jIvana jIne vAle garIba grAmINoM ko "loka" mAnate haiN|" mahAvIra prasAda upAdhyAya kI dRSTi meM "ve loga, jo sabhya yA susaMskRta mAne jAne vAle logoM ke rahana-sahana, zikSA-saMskRti tathA jIvana-zailI se bhinna prAcIna paramparAoM ke pravAha meM Adima pravRttiyoM se saMlagna hokara akRtrima, sarala yA prAkRtika DhaMga se jIvanayApana karate haiM..... 'cAhe nagara nivAsI hoM yA grAmINa, loka ke antargata Ate haiM, yaha loka mAnava kA bahusaMkhyaka varga hotA hai| zrI lakSmIdhara vAjapeyI kahate haiM ki "loka" se tAtparya "sarvasAdhAraNa janatA se hai tathA dIna-hIna, dalita, zoSita, patita, pIr3ita loga aura jaMgalI jAtiyAM kola, bhIla, saMthAla, goMDa, nAgA, zaka, hUNa, kirAta, dhukkasa, yavana, khasa, ityAdi sabhI loka samudAya milakara "loka" saMjJA ko prApta hotA hai|" DaoN0 zyAma paramAra ne sAdhAraNa jana-samAja ko", DaoN0 trilocana pANDeya ne una sabhI mAnava-samUhoM ko jo nagara athavA grAma meM kahIM bhI rahate hoM"5, madanamohana siMha ne janasAmAnya ko tathA DaoN. haragulAla ne janapada-nivAsiyoM ko "loka" saMjJA se abhihita kiyA hai| DaoN. vAsudeva zaraNa agravAla ne grAma-jana" ko "loka" kI saMjJA dI hai / hindI ke zIrSastha sAhityakAra DaoN0 hajArIprasAda dvivedI ke anusAra "loka" zabda kA artha janapada yA grAmya nahIM hai, balki nagaroM aura gAMvoM meM phailI huI vaha samUcI janatA hai jinake vyAvahArika jJAna kA AdhAra pothiyAM nahIM haiN| ye loga nagara ke pariSkRta ruci-sampanna susaMskRta samajhe jAne vAle logoM kI apekSA sarala aura akRtrima jIvana ke abhyasta hote haiM aura pariSkRta rucivAle logoM kI samUcI vilAsitA aura sukumAratA ko jilA (jindA) rakhane ke lie jo bhI vastueM Avazyaka hotI haiM unako utpanna karate haiM / "pAzcAtya vidvAnoM ke anusAra sAmAjika vargIkaraNa kI kalpanA do rUpoM meM huIucca varga aura nimna vrg| nimna varga ke vyaktiyoM se saMbaMdhita samasta vikAroM evaM vyApAroM ko "phoka-lora" zabda se Abaddha kiyA gayA / "50 ensAiklopIDiyA briTenikA meM (FOLK) kI vyAkhyA isa prakAra kI gayI hai-"eka Adima samAja meM usa samudAya ke samasta vyakti "loka" haiM aura zabda ke vyApaka artha meM ise eka sabhya rAjya kI samasta janasaMkhyA ke lie prayukta kiyA jA sakatA hai| isake sAmAnya prayoga meM, pazcimI prakAra kI sabhyatAoM meM (loka-saMgIta, loka-sAhitya Adi zabda-yugmoM meM) usako saMkIrNa artha meM prayukta kiyA jAtA hai tathA isameM ve hI loga zAmila kiye jAte haiM jo vyavasthita zikSA aura nagarIya saMskRti kI dhArA se bAhara hoM, jo azikSita athavA alpa zikSita tathA grAmINa kSetroM ke nivAsI hoM / '51 kabhI "loka" jo samAja ke bhadra UparI varga kI tulanA meM nicale varga meM Ate haiM, unake samUha ko samajhA gyaa| eka ora unheM "sabhyatA khaNDa 17, aMka 3 (akTUbara-disambara, 61) 113
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________________ ke viparIta rakhA gayA-ve eka sabhya samAja kA asabhya hissA the, dUsarI ora unheM "Adima" athavA "jaMgalI" logoM se bhI alaga mAnA gayA jo Urdhva vikAsa ke krama meM inase bhI nicalI sIr3hI para the|52 isa prakAra "loka" zabda ko lekara bhAratIya evaM pAzcAtya vidvAnoM ne prAyaH sAmya rakhane vAle vicAroM ko hI abhivyakta kiyA hai / jisake anusAra "loka" zabda na kevala eka sAhityika vizeSaNa hI hai apitu samAja ke eka bahuta bar3e varga kA vAcaka bana gayA hai / "loka" kabhI samAja ke paryAya ke rUpa meM svIkRta kiyA gayA to kAlAntara meM samAja kA eka aMga mAtra--"janasAdhAraNa" bana gyaa| samAja do bhAgoM meM vibhAjita huA-~~-vedarIti pradhAna arthAt viziSTa aura lokarIti pradhAna arthAt sAmAnya / samAja meM ye varga bahuta prAcIna kAla meM bana gaye hoNge| gItA meM zrI kRSNa ne apanI sthiti viziSTa aura sAmAnya ke bhedaka "veda aura loka" donoM meM batAI hai / sAdhAraNa janatA zikSAdi kI paramparA se dUra hotI hai / isa bAta kA samarthana mahAbhArata ke isa zloka se bhI hotA hai ajJAnatimirAndhasya lokasya tu viceSTataH / jJAnAMjanazalAkAbhinetronmIlanakArakam // "55 paravartI vidvAnoM kI paribhASA meM bhI janasAmAnya asabhyavarga haiM, Adima arthAt primiTiba yA jaMgalI haiM, anapar3ha evaM grAmINa, gaMvAra haiM, zAstrIyatA evaM pANDitya se dUra, akRtrima-jIvana kA abhyasta, pariSkRta yA susaMskRta tathA tathAkathita sabhya prabhAvoM se dUra rahakara prAcIna paramparA ke pravAha meM jIvana yApana karane vAlA hai / sahaja hI prazna uThatA hai ki paramparA ke pravAha meM jIvana yApana karane vAle ko "loka" mAneM to sabhya evaM suzikSita kahe jAne vAle ucca-viziSTa samAja ke logoM meM bhI Adima-mAnava-paramparA, vizvAsa evaM dhArmika anuSThAna ke avazeSa milate haiN| isa sthiti meM to samagra samAja hI "loka" kahA jaayegaa| prAyaH yaha bhI dekhA jAtA hai ki sabhya evaM suzikSita varga jinheM aMdhavizvAsa mAnatA hai una loka-vizvAsoM va anuSThAnoM Adi ko prAyaH prAkRtika evaM anya prakAra kI saMkaTApanna sthitiyoM meM apanAtA bhI hai / ukta vivecana se spaSTa hai ki saMskRtavAGamaya meM sarvaprathama 'loka" zabda se samAja ke pichar3e varga kA artha grahaNa kiyA gayA, phira usakA Adima jAti ke sAtha sambandha sthApita kiyA gayA aura usake bAda vaha kRSaka evaM grAmINa jana samudAya ke artha meM prayukta kiyA gyaa| kintu vartamAna meM "loka" zabda kA yaha sImita evaM ekapakSIya artha svIkAra nahIM kiyA jA sktaa| kRSaka evaM grAma meM rahane vAle ko hI "loka" kI saMjJA nahIM dI jA sktii| jaMgalI evaM gaMvArU ko hI loka nahIM kahA jA sktaa| kyoMki eka ora to grAmavAsiyoM kA nagaroM meM AvAgamana ho rahA hai / dUsare nagaroM meM rahane vAle logoM ke bIca bhI loka-paramparA pratiSThita hotI rahI hai, jinakI saMkhyA aba zramika vargoM ke rUpa meM uttarottara bar3hatI jA rahI hai / 56 114 tulasI pramA
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________________ niSkarSa rUpa meM "loka" zabda ko isa prakAra paribhASita kiyA jA sakatA hai ki loka vaha hai jo grAma yA nagara kahIM bhI rahatA ho, sAkSara ho yA nirakSara, kisI bhI jAti yA dharma kA ho, paristhitiyoM evaM abhAvoM ke kAraNa samAja kA eka aisA varga jo sampatti, sammAna evaM zakti kI dRSTi se sAmAjika, Arthika, rAjanaitika evaM dhArmika jIvana meM tathAkathita ucca, sabhya, suzikSita evaM sampanna varga kI dRSTi meM upekSita hai evaM nimna hai yA usake zoSaNa kA zikAra hai, phira bhI jisake jIvana meM usa deza kI pAramparika punIta saMskRti kA jIvanta rUpa jhalakatA hai / saMdarbha : 1. vAcaspatyam (bRhatsaMskRtAbhidhAnam ) SaSTho bhAgaH pR. 4833 / 2. halAyudhakoza ( abhidhAnaratnamAlA) pR. 581 / 3. hindI - sAhitya koza, prathama bhAga, pR. 747, loka ke bhuvana, dizva, svarga, pAtAla, samAja, prajA, janatA-samUha, mAnava-jAti, yaza, dizA, brahmA, viSNu, maheza, pApI Adi artha kiye jAte haiM / 4. Rgveda- 10185124, 28, 86 / 21, 102456, 10 / 133 / 1 / 5. Rgveda - 7 / 33 / 5, 716016, 718412, 10/16/4, 20185 / 20 / 6. vahI. 10 / 104 / 10, 25, 7. Rgveda. 726614, 6 1137, 106014, 2011803 / 8. vaidika iNDeksa, bhAga do, pR. 256 / 6. atala, vitala. satala, rasAtala, talAtala, mahAtala aura pAtAla ye sAta pAtAla haiM / 10. paurANikakoza, pR. 453, 11. bRhadAraNyakopaniSad. 1 / 5 / 16, 3 / 6 / 1 / harivaMza purANa, 6388, 1171, 424, 56 74 / 13. bRhad 114115, 115/4, 2 / 1 / 12 / 13. bRhad - "na vA are lokAnAM kAmAya lokAH priyA / bhavantyAtmanastu kAmAya lokA: priyA bhavanti / " 2|4|5| harivaMza - "lokAnAM bhUtaye bhUtimAtmIyAM sakalAM dadhat / sarvalokAtivArtityA bhAsAsthAnamAdhitiSThataH / / 57 / 167 // - lokopAlambhato bhItyA mayakA'yaM nikAkRtaH / 33 / 20 / 16, 52 / 75, 24/44, 16 / 121, 687 / 14. lokAnAM tu vivRddhayarthaM mukhabAhUrupAdataH / manu 1 / 31 / tadvisRSTaH sa puruSo loke brahma eti kIrtyate // manu 111 / ta evahi trayo lokAsta eva trayA AzramAH / manu, 2 / 230 / manu, 16, 184, 215. 257, 2 / 110, 2 / 163, 21214, 21232, 2 / 233 / ye lokA dAnazIlatAM sa tAnApnoti puSkalAn // yAjJa 0 khaNDa 17, aMka 3 (akTUbara - disambara, 61 ) AcArAdhyAya 12/3 | 115
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________________ yaajny-praayshcittaadhyaay-3|145, 3.187, 3 / 163, 3 / 164, 3 / 366 / 3 / 220, 31256, 33326 / aacaaraadhyaay--1|33, 1150, 1178, 11156, 12212, 11213 / vyvhaaraabhyaay-2|73, 2074 / 15. raamaaynnm-3|5014, 3 // 50 // 5, 5 / 5 / 2, 6 / 40 / 10 / mhaabhaart-11|1140, 1115444, 2 / 22 / 8 / 16. rAmA.-2283.14, 13166 / 7, 4 / 30 / 57, 6 / 25 / 26, 7 / 10144, 784120, 7 / 67 / 16 / mahA.-131146, 114 / 126, 11102 / 8 / 17. assttaadhyaayii-5||1||43 / 18. keSAM zabdAnAM / laukikA vaidikAnAM ca / laukikAstAvat gaurazva, puruSo hastI zuku nirmago brAhmaNa iti / vyAkaraNa mahAbhASya, prathamaAhnika-pR. 2 / 16. "prakaraNAdvAloke kRtrimAkRtrimayoH kRtrime kAryasampratyayo bhavati / artho vAsyaivaMsaMjakena bhavati prakRtaM vA tatra bhavati / idamevaM saMjJakana kartavyamiti / AtazcArthAt prakaraNAdvA / aMga hi bhavAn grAmyaM pAMzulapAdamaprakaraNajJamAgataM bravItu gopAlakamAnaya kaTajakamAnayeti / ubhayagatistasya bhavati / sAdhIyo vA yaSTihastaM gamiSyati / " -vyAkaraNa mahAbhASya, paMcama Ahnika, pR. 261 / 20. svabhAvamAvopagataM zuddhantvavikRtaM tathA / lokavArtA kriyopetamaGgala lIlAvivajitam // 6 // svabhAvAbhinayopetaM nAnAstrIpuruSAzrayam / yadIdRzaM bhavennATyaM lokadharmI tu sA smRtA // 170 nATyazAstra caturdazaH adhyAyaH, pR. 165 / 21. bhagavadgItA 215, 333, 36, 320, 3 / 24, 3 / 25, 4 / 12, 4 / 40, 6 / 42 / 7 / 25, 6 / 33, 1016, 17, 15 // 16, 1606 / 22. vahI. 11028, 11143, 342 / 23. vahI. 3121, 5 // 14, 5 / 26, 18 / 17 / 24. vahI. 1538 / 25. ka. sa. sA. 1 / 6 / 56, 2 / 2 / 113, 2 / 2 / 215, ko. arthazAstram 62 / 4 / 1, abhi. zA. 4 / 2. 7 / 33, kAvyaprakAza. 1 / 3, 1127, uttararAma ca. 7.6, dazarUpaka. 2163, nIti. za. 13, 22, 33, 87. 26. abhi. zA. 57. uttararAma. 1112, 1493, nIti. za. 46, 62, 108, vazarUpaka 2 // 1, 3 // 63, sAMkhyatattvakImudI, pR. 58. 27. rAmAyaNam. 2 // 38 // 6. 28. rAjataraGgiNI 1138 / 26. vahI, 13346 / tulasI prajJA
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________________ 30. ka. sa. sA. 18192 / 31. ko. arthshaastrm-12|4|1, mahAbhArata-111146 / 32. rAmAyaNam 33667 / 33. vahI, 25 / 12 / 34. vahI. 7 / 67 / 16 / 35. baMgalA sAhitya, hindI-sAhitya, bhAratIya-sAhitya, soviyata-sAhitya ityAdi / 36. "vedAcca vaidikAH zabdAH siddhA, lokAcca laukikAH, mahA. 12288 / 11, ato'smi loke theve ca prathitaH purussottmH| bhagavadgItA 138 / 37. Herder had used such terms as volkslied (Folksong), volksseela (Folk soul) and volksglable (Folk belief) in the late Eighteen century. His famous anthology of folksongs, "stimmen der volker in liedern'' was first published in 1778-1779, but folkloristics proper, in the sense of the scholarly study of folklore, did not emerge quite later. The Grimm brothers published the first volume of their celebrated kinder und Hausmarchen in 1812. While the English work folklore was not coined until, Thomas first proposed it in 1846. -Essays in Folkloristics, p, 1. 37. loka-sAhitya (Folk-literature) loka-kahAnI (Folk-tale) loka-gIta (Folk-song) lokavArtA (Folk-lore) Adi / 38. loka-pAhitya vijJAna, pR. 3 / 36. loka-sAhitya kI bhUmikA-pR. 28 / / 40. bhArata kI saccI zakti gAMvoM meM rahane vAle hindustAna ke karor3oM garIba aura unakI lAkhoM barasa kI maMjI huI saMskRti ke andara hai / " loka-jIvana, pR. 5 / 41. aSTachApa kRSNakAvya meM lokatattva, pR. 25 / 42. sUra sAhitya meM loka-saMskRti, pR. 57 / 43. vahI, pR. 57 / 44. loka-sAhitya kA adhyayana, pR. 104 / 45. mAnasetara tulasI-sAhitya meM loka-tatva kI vivecanA, pR.8 / 46. "janapadoM ne nagaroM ko apane jIvana kA navanIta pradAna karake unheM puSTa kiyA hai / ataH unakI upekSA karanA bhAratIya janatA ke usa virAT jana-samUha kA nirAdara karanA hai jisane apanA rakta-dAna karake apane nagaroM ko jIvana pradAna kiyA hai tathA apane parizrama ke bala para nagaroM kI kAyA-palaTa dI hai, unheM bhavya banAyA -sUra-sAgara meM loka-jIvana, pR. 11 / 47. pRthvIputra, pR. 38 / 48. janapada, varSa 1, aMka 1, "loka sAhitya kA adhyayana", pR. 65 / 46. loka sAhitya, vidyA cauhAna, pR. 11-12 / khaNDa 17, aMka 3 (akTUbara-disambara, 61)
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________________ 51. In a primitive community the whole body of persons comprising it is 'Folk' and in the widest sense of the word it might equally be applied to the whole population of a civilized state. In its common application however to civilizations of the western type (In such compounds of Folk lore. Folk music etc.) It is narrowed down to include only those who are mainly out side the currents of urban culture and systematic education, the lettered or little lettered inhabitants of village and country side. Encyclopaedia-vol, 9, p. 444. 52. The folks were understood to be a group of people who consti tuted the lower stratum, the so called "Vulgus in peopl"-in contrast to the upper stratum or elite of that society. The Folk were contrasted on the one hand with civilization. They were the uncivilized element in a civilized society, but on the other hand, the folk was also contrasted with the so called Savage or primitive society which was considered even lower on the evolu tionary ladder. ___Essays in Folkloristics, p.2. 53. vedAcca vaidikAH zabdA siyA lokAzca laukikAH / upapatyopalabdheSu lokeSu ca samo bhava // mahAbhArata 12 / 288 / 11, 54. ato'smi loke vede ca prathitaH puruSottamaH, gItA // 18, 55. ajJAnarUpI aMdhakAra se vicarate isa loka kI AMkhoM ko yaha graMtha (mahAbhArata) khola detA hai / nizcita hI ajJAnAndhakAra meM vicaratA yaha loka janasAdhAraNa hI -aSTachApakRSNakAvya meM loka tattva, pR. 16, 56. loka-sAhitya kA adhyayana, pR. 56 / firregrewwergregregwwwsex nyAya tuma jInA cAhate ho, maranA nhiiN| tuma sukhI bananA cAhate ho, duHkhI nhiiN| to bhalA auroM ko mAranA aura duHkha denA kahAM kA nyAya hai ? pratipakSa ko pUrI ImAnadArI se sAmane rakhakara phira usakA yauktika prativAda karanA nyAya hai| --AcArya tulasI muNbN bhu g d s s . the final ku ku bhN bhN bhN bhN bhN bhN bhttttu (1 - 0 ] butttt tulasI prajJA
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________________ jaina-bauddha vinaya kA tulanAtmaka adhyayana 0 DaoN0 bhAgacaMda jaina 'bhAskara' jainadharma aura bauddhadharma zramaNa saMskRti ke anyatama aMga haiM / AcAra unakI mUla AdhArazilA hai jo ahiMsA aura samatA para pratiSThita hai| bauddha dharma kI tulanA meM jainadharma nirvivAda rUpa se prAcInatara hai| tripiTaka meM pratibimbita jaina itihAsa aura siddhAMta isa tathya kA svayaM pratipAdaka hai|' itanA hI nahIM, balki buddha ne svayaM jaina-dIkSA lekara kaThora yoga sAdhanA kI thI, yaha bhI majjhimanikAya se pramANita hotA hai|' ___ yaha bhI aitihAsika saca hai ki mahAvIra aura buddha samakAlIna cintaka rahe haiM / ve eka hI deza aura kAla meM apane-apane dharma kA pracAra-prasAra karate rahe haiN| unake pArivArika vAtAvaraNa aura cintana kI bhUmikA meM bhI koI vizeSa antara nahIM thA / isalie unameM pratyakSa-apratyakSa rUpa se AdAna-pradAna honA svAbhAvika hai| hAM, yaha bAta avazya hai ki jainadharma aneka kAraNoM se bRhattara bhArata ke bAhara adhika nahIM jA sakA, jabaki bauddhadharma apane vyAvahArika dRSTikoNa ke kAraNa videzoM meM adhika phUlA-phalA / isa lacIlepana ne bauddhadharma ke siddhAntoM meM bhArI parivartana kara diyaa| yahAM taka ki tAntrikatA ke vIbhatsa rUpa ne use apanI janmabhUmi se khader3ane meM ahama bhUmikA adA kii| dUsarI ora jainadharma ne apane AcAra-vicAra kI sImA kA atikramaNa nahIM kiyA, isalie usakA na utanA adhika vikAsa huA aura na vaha adhika phaila hI pAyA / phira bhI vaha avicchinna rUpa se sAMskRtika yogadAna karatA rhaa| jainadharma kI yaha anupama vizeSatA usake sAMskRtika itihAsa ke pRSThoM para aMkita hai / bauddhadharma ke vikAsAtmaka vaividhya ko vinaya ke sAtha sImita karane ke bAvajUda prastuta nibandha kA vistAra rokA nahIM jA sakatA / isalie jainAcAra ke sAtha tulanA karate samaya hamane sthaviravAdI vinaya ko hI sAmane rakhA hai| jainadharma kI AcAra-vyavasthA ko samajhane ke lie pAMca sAdhana draSTavya haiM(i) Agama, (ii) sUtra (vRhatkalpa, vyavahAra, nizItha Adi) (iii) AcArya kI AjJA, (iv) dhAraNA aura (v) jIta (paramparA) / bauddhadharma meM isa dRSTi se cAra mahopadezoM kA ullekha milatA hai--(i) buddha, (ii) saMgha, (iii) mAtrikAdhara sthavira aura (iv) bahuzruta sthavira / yahAM antara yaha hai ki bauddha-vinaya kA udbhAvana buddha se huA hai jabaki jainadharma, jo kAla kI dRSTi se prAcIna hai, ne usa sthAna para Agama aura paramparA ko pratiSThApita kiyA hai| donoM dharmoM ke prAsAda ratnatraya ke sabala staMbhoM para khar3e hue haiN| jainadharma samyagkhaNDa 17, aMka 3 (akTUbara-disambara, 61) 116
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________________ darzana, samyagjJAna aura samyakcAritra ko mokSa kA mArga mAnatA hai aura bauddhadharma vyakti ko prajJA, zIla aura samAdhi se nirvANa taka pahuMcAtA hai| mahAvIra aura buddha donoM mahApuruSoM ne saMsAra ko anitya aura duHkhadAyI mAnA hai / unakI dRSTi meM sAMsArika padArtha kSaNabhaMgura haiM aura unakA moha janma-maraNa kI prakriyA ko bar3hAne vAlA hai / isakA mUla kAraNa moha, avidyA, mithyAtva athavA rAga-dveSa hai / rAgadveSa se azuddhabhAva, azuddhabhAva se karmoM kA Azrava (Agamana ), baMdhana aura kAlAMtara meM udaya, udaya se gati, gati se zarIra, zarIra se indriyAM, indriyoM se viSayagrahaNa aura viSayagrahaNa se sukhAnubhUti aura duHkhAnubhUti hotI hai / mahAvIra ne isI ko bhavacakra kahA hai aura rAgadveSa se vinirmukti avasthA ko hI mokSa batAyA hai / buddha ne isI ko 'pratItyasamutpAda' kahA hai jise unhoMne usake anuloma-viloma rUpa ke sAtha sambodhikAla meM prApta kiyA thA / uttarakAla meM pratItyasamutpAda kA saiddhAntika pakSa dArzanika rUpa se vikasita huA aura yaha vikAsa svabhAvazUnyatA taka pahuMcA / bhedavijJAna aura dharmapravicaya jise jainadharma meM tattvadRSTi athavA bhedavijJAna kahA gayA hai usI ko zramaNa saMskRti kI anyatama zAkhA bauddhadharma meM 'dharmapravicaya' kI saMjJA dI gaI hai / dharmapravicaya kA artha hai - sAzrava - anAzrava kA jJAna / isI ko 'prajJA' kahA gayA hai| prajJA kA tAtparya hai ..... anityAdi prakAroM se dharmoM ko jAnane vAlA dharma / yaha eka kuzala dharma hai jo mohAdi ke dUra hone se utpanna hotA hai / isI prajJA ko tattvajJAna kahA gayA hai / jainadharma ise 'samyagjJAna' kahatA hai / aSTasAhasrikA meM prajJApAramitA ko buddha kA dharmakAya mAnA gayA hai / donoM kI vyAkhyA meM koI vizeSa antara nahIM hai / samyagdarzana aura bodhicitta jise jainadarzana samyagdarzana kahatA hai, use bauddhadarzana meM 'bodhicitta' kahA gayA hai / bodhicitta uttarakAlIna bauddhadharma ke vikAsa kA pariNAma hai / bodhicitta zubha karmoM kI pravRtti kA sUcaka hai / usakI prApti ho jAne para sAdhaka naraka, tiryak, yamaloka, pratyantajanapada, dIrghAyuSa deva, indriya vikalatA, mithyA dRSTi aura cittotpAda - virAgatA ina ATha lakSaNoM se vinirmukta ho jAtA hai / isa avasthA meM sAdhaka samasta jIvoM ke uddhAra ke uddezya se buddhatva kI prApti ke lie citta ko pratiSThita kara letA hai / ' bodhicaryAvatAra meM isake do bheda kie gae haiM - bodhipraNidhicitta aura bodhiprasthAna citta / sva-para bhedavijJAna athavA heyopAdeya jJAna samyagdarzana hai / vaha kabhI svataH hotA hai, kabhI paropadezajanya hotA hai / saMvega, nirveda, nindA, upazama, bhakti, anukampA aura vAtsalya ye ATha guNa samyagdRSTi ke hote haiN| nizcaya aura vyavahAra donoM prakAra ke samyagdarzana bodhicitta meM bhI dikhAI dete haiM para usake anya bheda bodhicitta ke bhedoM ke sAtha mela nahIM rakhate / samyagdRSTi ke sabhI bhAva jJAnamaya hote haiM / mithyAtva Adi bhAvoM ke abhAva hone ke kAraNa jJAnI ko durgatiprApaka karmabandha nahIM hotA / samyagdRSTi bhI adhikAMza lakSaNoM se vinirmukta rahatA hai / vaha naraka, tiryaMca, napuMsaka, strItva tathA nimnakula, vikalAMga, alpAyu aura daridratA ko prApta nahIM hotA hai / 120 tulasI pramA
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________________ zramaNa-zramaNI vinaya gRhAvAsa ArtadhyAna kA kAraNa hai, kAma-krodhAdi vAsanAeM aura kaSAya usameM jAgRta hote haiM, capala mana ko vaza meM karanA kaThina ho jAtA hai| isalie vyakti pravrajyA grahaNa karatA hai| buddha bhI isa tathya se aparicita nahIM rhe| unhoMne licchaviputra sunakkhatta se yahI kahA ki bhikSu banane kA mUla uddezya samAdhi bhAvanAoM kI prApti aura nirvANa kA sAkSAtkAra karanA hai| para kucha aise bhI udAharaNa milate haiM jinase patA calatA hai ki katipaya loga pravrajyA kisI dUsare hI uddezya se liyA karate the / dIghanikAya ke sAmaJaphala sutta meM satkAra, madhura bhojana aura aparAdha kSamA ko pravrajyA ke bAhya sadyaHlAbhoM meM ginAyA hai| TIkAkAra abhayadevasUri ne kucha aura gaharAI se ina kAraNoM para vicAra kiyA hai| unhoMne aise dasa kAraNa prastuta kie haiM. chandA (svayaM kI icchA), 2. roSA (krodhajanyA), 3. parighunA (daridratAjanyA), 4. svapnA, 5. pratizrutA, 6. smAraNikA, 7. rogiNikA 8. anAdRtA, 6. devasaMjJapti aura 10. vatsAnu bndhikaa| vahIM para unhoMne kucha aura bhI kAraNa die haiM-ihaloka pratibaddhA, paraloka pratibaddhA, ubhayata : pratibaddhA, purataH pratibaddhA, pRSThata : prtibddhaa| __ pravrajyA grahaNa karane vAlA zAnta aura caritravAn ho / kurUpoM, hInAdhika aMgavAloM tathA kuSTha Adi rogavAloM ko dIkSA kA adhikArI nahIM mAnA gayA / ' mahAvagga meM bhI pravrajyA ke ayogya vyaktiyoM meM kuSTha, phor3A, carmaroga, sUjana aura mRgI bImAriyoM se pIr3ita vyakti rAjasainika, dhvajabandha, DAkU, cora, rAjadaNDaprApaka, RNI aura dAsa ko ginAyA gayA hai / 15 __jainadharma meM dIkSAkAla kA koI vizeSa samaya nirdhArita nahIM hai| bAhya-Abhyantara parigraha kA tyAga aura prazAnta bhAva ho jAne para kabhI bhI dIkSA lI jA sakatI hai|" isalie bAla dIkSA ke bhI aneka udAharaNa milate haiN| atimuktakakumAra kI Ayu, dIkSA ke samaya mAtra chaH varSa thii| para sAdhAraNataH ATha varSa se kucha adhika avasthA hone para hI dIkSA (pravrajyA) dI jAtI hai|" isa dIkSA ko pravrajyA kahA jAtA hai aura cha: mAha bAda usakI uvaTThavaNA hotI hai / isa chaha mAha ke kAla ko zikSAkAla (sehabhUmi) kahA jAtA hai / isa kAla meM sAdhaka ke saphala ho jAne para uvaTThavaNA de dI jAtI hai anyathA chedopasthApanA parihAra ho jAtA hai|5 bauddhadharma meM bhI pahale to buddha "ehi bhikkhU" kahakara sAdhaka ko dasa varSa kI avasthA meM bhI dIkSita karate the aura kucha kAla vyatIta hone para upasaMpadA dekara saMgha meM pUrNa praveza de diyA jAtA thaa| bAda meM pravrajyA aura upasaMpadA 'trizaraNa' dekara dI jAne lagI aura bhikSuoM ko bhI dIkSita karane kA adhikAra de diyA gayA / saMgha ko anuzAsita karane ke lie upAdhyAya aura AcArya kI niyukti kI gii| pravrajyArthI ke lie pandraha tathA upasaMpadA ke lie bIsa varSa kI Ayu kA nirdhAraNa huA / zramaNoM ko dasazikSApadoM kA pAlana karanA Avazyaka batAyA gayA--pANAtipAta, adinnAdAna, musAvAda, surAmerayamajjappamAdaTThAta, vikAla bhojana, naccagItavAdittavIsUkadassana, mAlAgandhavilepana-dhAraNa-maNDana vibhUsagaTThAna, uccAsayana-mahAsayana aura khaNDa 17, aMka 3 (akTUbara-disambara, 11) 121
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________________ jAtarUparajatapaTiggahaNa se dUra rahanA / " jJapticaturthakama kA bhI prAraMbha huaa|" uvaTThavaNA aura upasaMpadA meM thor3A artha-bheda hai| jainadharma meM upasaMpadA ko samAcArI (samyakcaryA yA AcaraNa) ke dasa bhedoM meM antima bheda ke rUpa meM sammilita kiyA gayA hai / jJAnAdi kI prApti ke lie sAdhaka jaba kisI anya gaNa-gaccha ke viziSTa guru ke samIpa jAtA hai taba usakI isa gamana kriyA ko upasaMpadA kahA jAtA hai| yahAM upAdhyAya ko AcArya se bar3A mAnA gayA hai| bauddhadharma meM upasaMpadA kA prayoga isa artha meM nahIM huA hai / vahAM upasaMpadA bhikSutva kI dRr3hatA kA pratIka hai / jainAcAra meM dasa prakAra kA kalpa (AcAra) batAyA hai / " usameM sacela-acela, donoM paramparAeM haiN| digambara-paramparA meM kSullaka do laMgoTI aura do nyUnapramANa kASAya cAdara tathA elaka mAtra laMgoTI rakhate haiM / vahAM muni ko kisI bhI prakAra ke vastra rakhane kA prazna hI nahIM uThatA / pANipAtrI hone ke kAraNa pAtroM kI AvazyakatA nahIM pdd'tii| hAM, kamaNDalu aura picchikA avazya sAtha meM rakhate haiM / zvetAmbara zramaNa mukhavastrikA. rajoharaNa aura eka-do athavA tIna cAdara rakhate haiM / isa viSaya meM sampradAyagata matabheda bhI hai| ___ bauddhadharma meM mUlataH cAra prakAra kA nizraya milatA hai ---1. bhikSAmAMganA, aura puruSArtha karanA / isameM saMghabhoja, uddiSTabhojana, nimaMtraNa, zalAkA bhojana, pAkSika bhojana Adi bhI vihita hai| 2. zmazAna Adi me par3e cithar3oM se cIvara taiyAra karanA / isa meM kSauma, kApAsika, kauzeya, kambala, sana aura bhaMga kA vastra bhI vidheya hai / tIna cIvaroM kA vidhAna hai|" uttarAsaMga, antarvAsaka evaM saMghATI / upAsakoM se grahaNa karane ke lie bhikSuoM ko cIvara pratigrAhaka, cIvara nidhAyaka, cIvarabhAjaka jaise padoM para niyukta kiyA jAtA thaa| ina prApta cIvaroM ko rakhane ke lie eka bhANDAgArika hotA thaa| ina cIvaroM ko kATane, sIne aura raMgane kA bhI vidhAna hai / AsanoM ke lie pratyastaraNa, rogiyoM ke lie kaupIna, vArSika sATikA, muMha poMchane ke lie aMgochA evaM thailA Adi rakhA jAtA thaa| rugNAvasthA meM jUte pahinane kA bhI vidhAna hai| para ArogyAvasthA meM bihAra meM bhI jUtA pahinanA niSiddha thaa| sAdhAraNataH camar3e kA upayoga vajita thA / 2 __ jaina bhikSuoM meM yaha saba bilakula niSiddha hai / nava dIkSita sAdhu ke lie rajoharaNa gocchaka pratigraha arthAt pAtra evaM tIna vastra tathA sAdhvI ke lie cAra pUre vastroM ko grahaNa karane kA vidhAna hai| sAdhu ke lie avagrahAnantaka arthAt guhyadezapidhAnaka rUpa kacchA evaM avagrahapaTTaka arthAt guhyadezAcchAdaka rUpa paTTA rakhanA varNya hai / sAdhvI inakA upayoga kara sakatI hai / bRhatkalpa meM nirgrantha-nirgranthiyoM ke lie pAMca prakAra ke vastroM kA upayoga vihita mAnA gayA hai--jAMgika, bhAMgika, sAnaka,potaka aura tirIDapaTTa / rajoharaNa ke lie digambara sAdhu mayUrapaMkha kA upayoga karate haiM aura zvetAmbara paraMparA meM oNika, auSTika, sAnaka, vaccakacippaka aura muMjacippaka dhAgoM ko kalpya batAyA hai| nirdoSa vastra kI kAmanA, yAcanA aura grahaNa anumata hai para unakA dhonA aura raMganA niSiddha hai| isI prakAra sAde alAbU, kASTha va miTTI ke pAtra rakhanA kalpya hai para dhAtu ke pAtra rakhanA varjita hai / vRddha sAdhu bhANDa aura mAtrikA bhI rakha sakatA hai| 122 tulasI prajJA
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________________ Avazyaka sUtra meM sacelaka sAghu ke lie caudaha padArtha grahaNIya batAye haiM-azana, pAna, khAdima, svAdima, vastra, pAtra, kaMbala, pAdapoMcchan pITha phalaka, zayyA, saMstAraka, auSadhi, bheSaja / uttarAdhyayana* meM AhAragrahaNa ke lie cha: kAraNa die gae haiM- kSudhA - zAnti, 2. vaiyAvRtya, 3. IryApatha, 4. saMyama, 5. prANapratyaya aura 6. dharma cintA / saMkhaDi ( sAmUhika bhojana ), uddiSTa aura sacita AhAra varjita mAnA gayA hai / bauddhadharma meM aise koI niyama nahIM haiM / vahAM uddiSTa vihAra meM svayaM pakAyA bhojana bhI vihita hai / bhojana ke bAda araNya aura puSkariNI kI upaja arthAt kamalanAla aura Amrarasa grahaNIya mAnA hai / nayAtila, zahad, gur3a, mUMga, namakIna, paMcagorasa, trikoTiparizuddha mAMsa, yavAgU aura laDDU bhI bhakSya mAne gae haiM / pAtheya meM taMDula, mUMga, ur3ada, namaka, gur3a, tela aura ghI liyA jA sakatA hai| phaloM kA rasa vikAlabhojana meM nahIM ginA jAtA / 25 jainAcAra isakI tulanA meM adhika niyamabaddha aura kaThora haiM / vahAM AhAra ke 46 doSoM kA varNana hai jinase sAdhu ko nirmukta rahanA Avazyaka hai - 16 udgama doSa, 16 gaveSaNA doSa ( utpAdana doSa), 10 grahaNaiSaNA doSa ( anazana doSa), aura 4 saMyojanAdi grAsaiSaNA doSa / 9 16 udgama doSa - 1. AdhAkarma 2. auddezika athavA avadhi, 3. mizra, 4. sthApita, 5. bali 6. pUti, 7 prAbhRta, 8 prAduSkAra ( saMkramaNa va prakAzana ) 6. krIta 10. prAbhRSva (savRddhika aura avRddhika), 11. parivarta, 12. abhighaTa, 13. udbhinna, 14. mAlArohaNa, 15. Achedya, 16 anisRSTa / isI prakAra anyadoSa bhI draSTavya haiM / piNDaniryukti meM grAsaiSaNA meM akAraNadoSa milAkara 47AhAra doSoM kA ullekha milatA hai / aTThAvIsa mUlaguNoM ke antargata digambara- paramparA meM sthitibhojana aura ekabhakta vrata kA pAlana bhI muni karatA hai / " paMktibaddha sAta gharoM se lAyA bhojana karaNIya hai / " bhojana meM koI Asakti na ho, AhAra sAdA ho, dAtAra para usakA koI bojha na ho, bhrAmarIvRtti ho / " bauddhadharma meM isa prakAra ke vizeSa pratibandha nahIM haiM / 27 jainadharma meM bAvIsa parISahoM kA varNana milatA hai jinheM zramaNa zramaNI sahana karate haiM / " inake sahana karane se karma nirjarA hotI hai / bauddhadharma madhyamamArgI hone ke kAraNa tapa kI utanI kaThora sAdhanA kA nirdhAraNa to nahIM kara sakA / parantu yaha kaThoratA AMzika rUpa meM upalabdha hotI hI hai / majjhimanikAya ke sabbAsava suttanta meM AzravoM kA kSaya sAta prakAra se batAyA hai - 1. darzana (vicAra), 2. saMvara, 3. pratisevana, 4. adhivAsana ( svIkAra ), 5. parivarjana, 6. vinodana (vinirmukti - haTAnA ) aura 7. bhAvanA / ina prasaMgoM meM kSudhA, pipAsA, zIta, uSNa, daMzamasaka Adi bAdhAoM kI carcA kI gayI hai para hAM yaha batAyA hai ki bhikSu ko bhojana, pAnI, vastra Adi usI parimANa meM grahaNa karanA cAhie jisase vaha ina bAdhAoM se mukta ho ske| isI prakAra suttanipAta ke sAriputtasutta meM bhikSucaryA kA varNana karate samaya isa prakAra kI bAdhAoM ko sahana karane kA upadeza diyA gayA hai | vahAM unheM parisya ( parISaha ) bhI kahA gayA hai / 2 jaina parIyoM kI tulanA bauddha dhutAMgoM se kI jA sakatI haiM / dhutAMga kA tAtparya hai -klezAvaraNa ko dUra karane kI ora le jAne vAlA mArga ( kilesa dhunanato vA dhutaM ) / khaNDa 17, aMka 3 (akTUbara-disambara, 91 ) 123
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________________ rAga-moha mukta carita vAloM ke rAga-moha Adi doSoM ko dUra karane kI dRSTi se inakA upayoga nirdiSTa hai / zIla kI parizuddhi ke lie bhikSu ko lokAmiSa (lAbha-satkAra Adi) kA parityAga, zarIra aura jIvana ke prati nirmamatva tathA vipazyanA bhAvanA se saMyukta honA cAhie / isakI prapUrti ke lie teraha dhutAMgoM kA pAlana upayogI batAyA hai-pAMsukUlikAMga, cIvarikAMga, piNDapAtikAMga, sApadAna cArikAMga, ekAsanikAMga, pAtrapiMDikAMga khalupacchAbhattikAMga, AraNyakAMga, vRkSamUlikAMga, abhyapakAsikAMga, zmazAnikAMga, yakSasaMstharikAMga evaM naisadyakAMga / 3 / / jaina aura bauddha AgamoM meM kalpa para bhI vicAra huA hai / kalpa kA artha hainIti, AcAra, yogya / jo kArya jJAna, zIla aura tapa kA upagraha karatA hai aura doSoM kA nigraha karatA hai vaha kalpa hai| ye kalpa dasa prakAra ke haiM--Acelakya, auddezika zayyAtara rAjapiNDa, kRtikarma, vrata, jyeSTha, pratikramaNa, mAsakavAsatA, aura paryuSaNAkalpa ye sAdhu ke dasa sthitikalpa hai / 35 __ cullavagga meM bhI dasa kalpoM kA ullekha hai jinakA sambandha vajjiputtaka bhikSuoM ke AcAra se hai--gilavaNa kalpa, vyaMgula, grAmAntara, AvAsa, anumata, AcIrNa, amathita, jalogIpAna, adezaka, nisidana aura jAtarUparajata / ye hI kalpa saMghabheda ke kAraNa bane the| ina dasa vinayaviruddhavastuoM ke upayoga kA virodha yaza ne kiyA thaa| pariNAmataH dvitIya saMgIti huI jisameM vaizAlI ke vajjiputtakoM kA pUrNataH virodha huA / AdhyAtmika dRSTi se ye kalpa yadyapi gauNa kahe jA sakate haiM para jaina-bauddha vinaya meM inakA ullekha tulanAtmaka adhyayana kI dRSTi se mahattvapUrNa ho jAtA hai| ___ mahAvagga ke prArambha meM hI yaha kahA gayA hai ki buddha ne mahAvIra kA anukaraNakara varSAvAsa prAraMbha kiyA thaa| usI krama meM nigaNThoposatha ko bhI bauddhoM ne svIkAra kiyA thA / caturdazI, pUrNamAsI aura aSTamI ko sabhI bhikSa ekatrita hokara prAtimokSa kI AvRtti karate the| uposatha yA saMghakarma meM sabhI bhikSu oM kA upasthita honA Avazyaka haiN| prAtimokSa kA pAThaka ra "parisuddho haM Avuso parisuddho tti maM dhAretha" tIna bAra kahA jAtA / yadi koI kisI niyama se cyuta rahatA to vaha nizchala bhAva se use svIkAra karatA / isI ko "pravAraNA" kahA gayA hai / isameM iSTa, zruta aura parizaMkita aparAdhoM kA parimArjana kiyA jAtA hai tathA paraspara meM vinaya kA anumodana hotA haianujAnAmi bhikkhve...........|" uposatha meM apane aparAdhoM kI pAkSika parizuddhi hotI hai ora pravAraNA meM vArSika parizuddhi hotI hai|39 jainadharma meM uposatha jaisA proSadhopavAsa nAmaka gyArahavAM vrata hai / pravAraNA kI tulanA pratikramaNa se kI jA sakatI hai| jaina vinaya meM tapa kA mahattva bauddha vinaya kI apekSA bahuta adhika hai / bAhyatapa ke rUpa bauddhadharma meM nahIM milate / antaraMga tapa ke chahoM prakAra avazya mila jAte haiM para unameM bhI vaha saghanatA nahIM jo jainadharma meM hai| prAyazcitta ke AlocanA, pratikramaNa, tadubhaya, viveka, vyutsarga, tapa, cheda, mUla, anavasthAcya aura pArAMcika ye dasoMbheda bauddha vinaya ke vibhinna rUpoM meM prApta ho jAte haiM / vinaya meM anuzAsana banAe rakhane ke lie tathAgata buddha ne aneka prakAra kI daNDa vyavasthA kI thii| smRtivinaya, amUr3havinaya, pratijJAtakaraNa, 124 tulasI prajJA
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________________ zamatha, tatpApIyasaka jaise daNDakarmoM meM AlocanA aura pratikramaNa ke darzana hote haiN| prajAjanIya, mAnatva, saMghAdi zeSa pArAjika kI tulanA jaina paraMparA ke cheda, mUla aura pArAMcika se kI jA sakatI hai / gurumAsika, laghumArika, gurucAtumAsika aura laghu cAturmAsika prAyazcitta bhI unhIM daNDa karmoM ke sAtha mela khA jAte haiN| jina kAraNoM se citta meM ekAgratA kI prApti nahIM hotI unheM asamAdhisthAna kahA jAtA hai / jaina dharma meM unakI saMkhyA 20 mAnI gaI hai / 1. dava dava cArI-jaldI-jaldI calanA, 2. appamArjAyacArI (rajoharaNa se mArga ko pramArjita kie binA calanA), 3. duppamajjiyacArI, 4. atiritta sejjAsaNie--- (zayyA kA parimANa adhika rakhanA), 5. rAtiNi avarimAsI (guru se vivAda karanA), 6. therovadhAie (sthavira ko vadha Adi karane kA vicAra karanA), 7. bhUovadhAie (prANiyoM ke vadha kA vicAra karanA), 8. saMjalaNe (pratikSaNa krodha karanA), 6. koharSa (adhika krodha karanA) 10. abhikkhaNaMabhikkhaNaM ohAraittA (bArambAra nizcayAtmaka bhASA bolanA), 11. piTTimaMsie (paizUnya karanA), 12. NavANaM adhikaraNANaM aNuppaNNANaM uppAittA (navIna navIna anutpanna vivAdoM ko utpanna karane vAlA, 13. porANANaM adhikaraNANaM khAmiaviusaviANaM puNodIrittA (purAne zAnta jhagar3oM ko punaH khar3A kara dene vAlA, 14. akAla sajjhAya kArae (akAla meM svAdhyAya karane vAlA, 15. sasaravakha pANipAe (sArakta gRhastha se bhikSA lenA), 16. saddakare (uccasvara se svAdhyAya karane vAlA) 17. jhaMjhakare (saMgha meM vibheda paidAkArI) 18. kalahakare, 16. surappaaNa bhoI (sUryAsta taka bhojana karane vAlA), 20. esaNA'samite (eSaNA samiti kA pAlana na karane vAlA) / inameM se kucha asamAdhisthAnoM kI tulanA bauddha pAtimokkha ke sekhiya (zaikSya) niyamoM ke sAtha aura kucha kI pAcittiya niyamoM ke sAtha kara sakate haiM / isI prakAra jaina vinaya ke zabaladoSoM ko saMghAdizeSa aura pAcittiya niyamoM meM khojA jA sakatA hai| binayoM kI zAbdika tulanA jaina zramaNa vinaya bauddha zramaNa vinaya 1. gRhavAsaparityAga gRhavAsaparityAga 2. muNDana-kezaluJcana muNDana Avazyaka parantu kezaluJcana vajita (apavAda meM ustare se) 3. digambaratva asvIkArya 4. kASAya aura sapheda vastra kASAyavastra 5. mUlaguNa" prAtimokSasaMvara zIla 7. paMca samiti gocara saMpanna, kuzala kAyavacana karmaparizuddha 8. mahAvrata pAlaka mahAzIla pAlaka 6. trigupti pAlaka kAyavacana kAryayukta tathA citta vizuddhi 10. apramAdI smRtimAn khaNDa 17, aMka 3 (akTUbara-disambara, 61) 125
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________________ 11. saMyamI 12. ratnatraya saMpanna 13. pratikramaNa 14. varSAvAsa 15. asamAdhisthAna 20-1-3 -rAtiNi aparimAsI - bhUovaghAie --saMjalaNe -piTThimaMsie ----abhikkhaNaM 2 ohArapattA | indriya gupti prajJA, zIla, samAdhi saMpanna prAtimokSa varSAvAsa sekhiya, 11-20 pAcittiya, 2-omasavAde pAcittiya, // (bhUtagAmapAtanyatAya) pAcittiya, 13 (ujjhApane) pAcittiya, 3 (pesune) pAcittiya, 36 (bhuttAvi) puna pavAraNe, 37 bhI pAcittiya, 63 adhikaraNa ukkoTane se khiya, 13-14 saMghAdisesa, 10 pAcittiya, 2 saMghAdisesa 1 (sukkavisaTThiyaM) pArAjika 1, saMghAdizeSa 2 pAcittiya, 37 (vikAlabhojane) pAcittiya.1 (musAvAde) pAcittiya 11 nissaggiya, 20 ----NavANaM adhikaraNaM, 12.13 -saddakare -jhaMjhakare -kalahakare 16. zabaladoSa 21 phattha kammaM karemANe (1) maithunasevana (2) rAtribhojana 3 auddezika mRSAvAdana (14) auddezika mUla bhojana (16) va kaMdabhojana krIta yA udhAra bhojana grahaNa karanA (6-7) jalapraveza va mAyAsthAnoM kA sevana (12 va 20) hiMsA karanA (13) mRSAvAdana (14) adattAdAna (15) sacitta bhUmipara baiThanA (16-16) sacitta jalapAna karanA 17. pApa zreNiyAM atikrama vyatikrama aticAra anAcAra pAcittiya, 57 pArAjika 3, pAcittiya, 61 pAcittiya, 1 pArA jika, 1 pAcittiya, 10-11 sekhiya, 74 pAcittiya, 62 kisI ko mArane ke lie gaDDhA khodanA dukkaDe usameM usake gira jAne para darda hothullaccaya usake mara jAne para-pArAjika 126 tulasI prajJA
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________________ 15. AsAdanA doSa 16. guru-ziSya vinaya 20. zabala 21. nirgrantha tathA savastra / vastra hoM to jaMgiya, bhaMgiya, sANiya, pottaga, khoya, tUlaka / bahumUlya vastra niSedha 22. mAMsagrahaNa pUrNata- varjita 23. iryApathagAmI ( isakA kSetra apekSAkRta vistRta hai ) 1 24. vibhajavAdI 25. eka pAtra, aura vaha bhI alAbU, yA miTTI kA 26. upakaraNoM se vastra, pAtra, kaMbala 24. AbhUSaNa, sAjasajjA varjita hai / 25. parakriyA niSedha 26. saMkhaDibhojana niSiddha miTTI va lohe kA pAtra vihita hai, kASThAdi kA nahIM / pAdapucchana, avagraha, tathA kaTAsana vihita haiM / upakaraNoM meM kaiMcI, vastra, khaNDa, suI, nAlI, nalikA, goMda, jalagAlana, masaharI, udakapAtra Adi vihita hai / 27. AhAra-vihAra meM pratibaMdha adhika hai pratibaddha hai, para usa sImA taka nahIM / 23. snAna varjita hai snAna kI mAtrA adhika na ho / cUrNAdi kA upayoga na ho / varjita hai / parakriyA niSedha saMkhaDibhojana niSiddha 27. auddezika bhojana varjita 28. upasargoM kI tIvratA tathA kaThora vratoM kA pAlana 26. upAnaha tathA chate kA upayoga varjita hai / 30. parigraha tathA Arambha varjita hai 31. zAzvata sukha kI prApti ke lie kaSTasahana yA tapa Avazyaka hai / 32. AhAra doSoM kA sUkSma vizleSaNa 33. adharma kriyA - sthAnoM kA sUkSma vizleSaNa sekhiya dhamma, 57-72 guru-ziSya vinaya khaNDakArI, ciddakArI, sabalakArI, kammassa kArI ( aMguttara ii -65) savastra | vastra hoM - kauzeya kojava, zApa, bhaMga, kaMbala, kSauma / bahumUlya vastra grahaNa niSedha nahIM | tIna saMdmATI vihita hai / grahaNa trikoTa parizuddha ho / IryApathagAmI ( sthAna, gamana, niSadyA aura zayana meM ] vibhajjavAdI 34. vidyA, mantra-taMtra kA niSedha phira bhI unakA yadA-kadA ahiMsaka prayoga pracalita hai / khaNDa 17, aMka 3 (akTUbara-disambara, 61 ) varjita nahIM / kaThora vrata aura tapa Avazyaka nahIM / ataH upasargoM kI tIvratA bhI kama hai / varjita nahIM / sImita hai / Avazyaka nahIM / madhyamamArga anumata hai / sthUla vizleSaNa akasmAt anarthadaNDAdi ko hiMsAmaya nahIM mAnA gayA / garhita prayoga huA / paMca makAroM kA bhI prayoga prArambha ho gayA / 127
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________________ 35. paMDaka Adi ko dIkSA ke ayogya paMDaka Adi ko upasaMpadA ke ayogya mAnA mAnA gyaa| gyaa| 36. AThavarSa se kama avasthA vAle ko dasa varSa se kama avasthA vAle ko upasaMpadA - pravrajyA kA niSedha kA niSedha 37. pravrajyA ke lie mAtA-pitA kI yahAM bhI anujJA anivArya hai| anujJA anivArya hai / 38. prAyazcitta svarUpa daNDa-vyavasthA / prAyazcitta svarUpa daNDa vyavasthA 36. prAyazcitta pravAraNA 40. gaNI kI yogyatAeM-AcAra, mahAvagga meM bhikSu kI yogyatAeM-bahuzruta, zruta, zarIra, vacana, vAcanA, mati, AgatAgamoM, dhammadharo, vinayadharo, mAtikAprayoga, saMghaparijJA / ye aneka dharo, paNDito, vyatto, medhAvI, lajjI, prakAra se vargIkRta hai kukkuccako, sikhAkAmo [AyAradasAo] 41. dvAdazAnuprekSA dasa anusmRtiyoM 32. cAra bhAvanAeM cAra brahmavihAra 43. mithyAtva, pramAda, kaSAya, avirati azraddhA, Anasa, pramAda, vikSepa, sammoha ye aura yoga bandha ke kAraNa pAMca indriyAM karmAzrava ke kAraNa 44. samyaktva, vratasthApana, apramAda, pAMca bala-zraddhA, anAlasa, apramAda, avikSepa, upazAntamoha aivaM kSINamoha saMpanna aura amoha saMpanna 45. apramAda, dharmAnuprekSA, vIrya, pramoda, sapta bodhyaMga-smRti, dharma-vicaya, vIrya , gupti, dhyAna evaM mAdhyastha bhAva yukta prIti, prazrabdhi, samAdhi upekSAyukta 46. ratnatraya ASTAMgika mArga 47. karma upazama, karmakSaya karmaprahANa, karmasamuccheda 48. zubhadhyAna meM bAdhaka sthaloM kA tyAga kasiNa kI khoja meM katipaya vihAroM kA tyAga 46. samyagdarzana bodhicitta 50. samyagjJAna prajJA 51. samyak cAritra zIla aura samAdhi 53. bhedavijJAna dharmapravicaya 53. pAramAthikanaya aura pAramArthika satya aura sAMvRtika satya vyAvahArika naya 54. Azrava aura saMvara-nirjarA Azrava aura saMvara-nirjarA 55. AtmavAda pudgalavAda saMpradAya 56. guNasthAna bhUmi 57. AtmA citta 58. karma aura kaSAya karma aura caitasika bhAva 128 tulasI prajJA
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________________ 56. cAra bhUmiyAM cAra gatiyAM 60. triratna triratna 61 catuzzaraNa trizaraNa jaina aura bauddha vinayoM kI yaha eka sAmAnya tulanA kI choTI-sI tAlikA hai| pratyeka zIrSaka ko spaSTa karane ke lie yahAM mAtra itanA hI kathya hai ki jaina aura bauddha vinaya eka hI saMskRti se saMbaddha hone ke kAraNa eka dUsare se adhika dUra nahIM hai| unameM AcAra-vicAra gata paryApta samAnatAeM haiN| yaha smaant| sthaviravAdI vinaya meM adhika dRSTavya hai / tAntrikatA ke aMza ko chor3a diyA jAe to mahAyAnI paramparA meM bhI vaha rUpa dekhA jA sakatA hai| saMdarbha granya-sUcI 1. Jainism in Buddhist Literature/Dr. Bhagchandra Jain, Nagpur 1972 2. majjhima nikAya, P.T.S. laMdana, nAgarI saMskaraNa, nAlandA, 1956 3. vinaya piTaka, P.T.S. London, 1876; nAgarI saMskaraNa, nAlandA, 1958 4. dIghanikAya, P.T.S. London, 1860; nAlandA saMskaraNa, 1956 5. aMgasuttANi, jaina vizva bhAratI, lADanUM 6. ratnakaraNDazrAvakAcAra, vIra sevA maMdira TrasTa, 1972 7. visuddhi magga, saM0 dvArikAdAsa zAstrI, vArANasI, 1976 8. jJAnAvi, rAyacandra granthamAlA, bambaI, 1907 6. bodhicaryAvatAra, saM0 zAntibhikSazAstrI, lakhanaU 10. ThANAMgasUtra, Agamodaya samiti, bambaI-1918-20 11. tattvArtha rAjavAtika, saM0 mahendrakumAra vArANasI, 1944 12. bhagavatI ArAdhanA, bambaI, 1966 13. uttarAdhyayana-saM0 A0 tulasI, kalakattA, 1967 14. bhagavatI sUtra, ahamadAbAda, 1622-31 15. AcArAMga sUtra,ludhiyAnA, 1963-64 16. milindapaJho, vArANasI, 1637 17. mUlAcAra, bambaI, vi0 saM0 1977 18. yogasAra, dillI, 1970 16. aSTapAhuDa, saM0 paM0 pannAlAla jaina, 1978 20. anagAra dharmAmRta, bambaI, 1918 21. aMguttara nikAya, P.T.S. London, 1885-1600; nAgarI saMskaraNa, nAlandA, 1956 22. jaina darzana aura saMskRti kA itihAsa-DaoN0 bhAgacandra jaina bhAskara, nAgapura vidyApITha, 1977 khaNDa 17, aMka 3 (akTUbara-disambara, 11) 129
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________________ 23. bauddha saMskRti kA itihAsa-DaoN0 bhAgacandra jaina, Aloka prakAzana,nAgapura, 1972 25. Avazyaka niyukti, malayagirikRta vRtti, bambaI, 1928-32 26. AcArAMga cUNi, ratalAma, 1941 27. nizItha cUNi, AgarA, 1957-60 28. sUtrakRtAMga, rAjakoTa, vi0 saM0 1963-65 26. paMcAstikAya, bambaI, 1604 30. abhidhammattha saMgaho (bauddha manovijJAna) DaoN0 bhagacandra jaina, nAgapura, 1985 pAda TippaNI 1. vizeSa dekhie-lekhaka kA grantha "Jainism in Buddhist Literature", adhyAya pahalA, PP-31. Aloka prakAzana, nAgapura, 1972 2. majjhima nikAya, romana saMskaraNa, bhAga-I, P-77-acelako hoti, muttAcAro...."na ito bahiddhA / dekhie lekhaka kA upayukta grantha, pP-116 118. 3. bhagavatI sUtra, Viii, 8.30; ThANAMga, V-2.24; vyavahArasUtra, 10.3, yahAM Agama aura sUtra samAnArthaka pratIta hote haiM para antara yaha hai ki Agama kA sambandha caudaha pUrvo tathA bAraha aMgoM se hai jabaki 'sUtra' pUrvo aura aMgoM para AdhArita granthoM ke lie prayukta huA hai| 4. dIghanikAya, mahAparinibbANa sutta, Vol. ii. PP. 96-97 5. visuddhimagga, P.324, abhidhammatthasaMgaho, saptama adhyAya; bodhicaryAvatAra, dvitIya-tRtIya adhyAya 6. ratnakaraNDazrAvakAcAra, 35 7. jJAnArNava, 4.10; dIghanikAya, sA0 bhAga 1, pR-55 8. dIghanikAya, mahAlisutta, 1.6 6. dIghanikAya, sAmaJaphala sutta, nAlandA, bhAga 1, pR0 54 10. sthAnAMgasUtra, abhayadeva TokA, patra 446; dIkSA ke kucha aura bhI prakAra yahAM dRSTavya haiM-(i) todayitvA-kaSTa pUrvaka grahIta pravrajyA, (ii) plAyitvA-anyatra grahIta pravajyA, (iii) vAcayitvA-vArtAlApa ke mAdhyama se grahIta pravrajyA (iv) avapAta pravrajyA-guru sevA se prApta pravrajyA, (v) AkhyAta (upadeza se prApta) pravajyA, (vi) saMgAra (prati jAbadva hokara grahIta) pravrajyA / 11. sthAnAMga, 3,4,201; nizItha bhASya, 11.3506-7; yogasAra, 8.52; bodha pADuDa TIkA, 46; 12. mahAvagga, 1.31.88,P-7576 13. paMcAstikAya, tAtparyavRtti, 173; nizIya bhASya, 11,2537-36. 14. bhagavatI saTIka, bhAga I,5.4.188, patra 216-2 15. AcArAMga gi, 2-72; sUtra tAMga, 1.3.3; 1.14.13; bhagavatI, 8.298; 130 tulasI prakSA
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________________ 16. mahAvagga, P. 75-76 17. prArambha meM jJati tRtIya karma kA pracalana thA - jJapti, anuzrAvaNa, aura dhAraNA / bAda meM caturtha karma ke rUpa meM anumati ko jor3a diyA gayA / yahI jJapti caturtha karma hai- mahAvagga, vi0 PP- 23 18. uttarAdhyayana, 26-7 16. Avazyaka niryukti, malaya, 121; bhagavatI ArAdhanA, 427, ni0 bhAdhya 5633 20. Avazyaka niyukti, V-666; 21. majjhimanikAya, 1. P. 14-15, mahAvagga, P.75 22. vinaya piTaka, cIvara skandhaka 23. AcArAMga, zrutaskandha, 2.5.11; milindapaJho, 367, bRhatkalpa, 2.24 24. veyaNa veyAvajje irieTThAe ya saMjamaTThAe / taha pANavattiyAe chaTThe puNa dharmAMcitAe / uttarAdhyayana, 2633 25. vinaya piTaka, mahAvagga, bhesajjakhandhaka 26. mulAcAra, 427-465 27. bhAva pAhuDa, 101; mulAcAra, 421,482-83 28. anagAra dharmAmRta, 6.63; mUlAcAra, 35,811,637 26. mUlAcAra, 438-440 30. rAjavArtika, 6.6.17 31. uttarAdhyayana, dvitIya adhyayana, samavAyAMga 22, tattvArthasUtra, 6.8 32. vikkhambhaye tAni parissayAni suttanipAta, 4.16.15 33. visuddhimagga, dhutAGganiddesa, PP-48- 67 34. prazabhara tiprakaraNa, 143 35. mUlAcAra, 421; bhagavatI ArAdhanA, 427; nizIthabhASya, 5633 36. vinaya piTaka, I 137 37. anguttara nikAya, I 206 38. mahAvagga, P / 167 36. dekhie, lekhaka kA gantha - "bauddha saMskRti kA itihAsa, PP. 205-226 40. samavAyAMga 20; dazAzrutaskaNdha i, uttarAdhyayana, 31.14 41. mUlaguNa kI vibhinna paramparAoM ke lie dekhie - lekhaka kA grantha--- "jaina darzana aura saMskRti kA itihAsa, PP. 264-5 khaNDa 17, aMka 3 ( akTUbara-disambara, 61 ) 131
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________________ 'tulasIprajJA' se saMbaddha niyatakAlika prakAzana / 1. prekSAdhyAna / tulasI adhyAtma nIDam, jaina vizva bhAratI, lADanUM se prakAzita aura zrI zaMkaralAla mehatA dvArA saMpAdita mAsika / vArSika zulka - 50 /- rupae / AjIvana - 500 /- rupae aura saMrakSaka sadasyatA --- 2101/- rupae / 2. aNuvrata / akhila bhAratIya aNuvrata samiti, 210 dInadayAla upAdhyAya mArga, naI dillI- 110002 se prakAzita aura zrI dharmacanda copar3A dvArA saMpAdita pAkSika / vArSika zulka 80 /- rupaye / 3. yuvAdRSTi / akhila bhAratIya terApaMtha yuvaka pariSad, lADanU kI ora se "yuvAloka", po0 baoN0 - 16, lADanU se prakAzita / zrI pannAlAla bAMThiyA dvArA saMpAdita / mAsika patra / vArSika zulka - 40 /- rupaye, AjIvana - 500/- rupaye / 4. terApaMtha TAimsa / akhila bhAratIya terApaMtha yuvaka pariSad, lADanU kI ora se 'yuvAloka', po0 baoN0 - 16, lADanUM se prakAzita / sAptAhika patra | zrI lUNakaraNa chAjer3a dvArA saMpAdita / vArSika mUlya- 50/- rupaye / 5. jaina bhAratI / jaina zvetAmbara terApaMthI mahAsabhA, 3, paurcugIja carca - sTrITa, kalakattA kI ora se jaina zvetAmbara terApaMthI mahAsabhA kAryAlaya, jaina vizva bhAratI parisara, lADanUM se prakAzita / mAsika patrikA | mumukSu zAMtA jaina dvArA saMpAdita / vArSika mUlya 70 /- rupaye / AjIvana - 700 /- rupaye / 132 kRpayA adhika jAnakArI ke lie abhipreta prakAzana ke saMpAdakIya kAryAlaya se patra vyavahAra kareM / tulasI prajJA
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________________ jaina-naya-nyAya dvArA tattvArtha-nirNaya E DaoN0 suSamA siMghavI kisI bhI vastu ke vastutva yukta artha ko samajhanA yathArtha samajhanA hai / yadi usase bhinna samajha liyA jAtA hai to vaha mithyA hotA hai, ata: pratyeka artha ko usake tattva se saMyukta hone para hI artha mAnanA jisa nyAya ke dvArA nirNaya hotA hai vaha nyAya hI manuSya ko janmajanmAtara ke baMdhanoM se mukta karake mokSa kA adhikArI banAtA hai / jaina-darzana meM mokSa-prApti meM sahAyaka evaM anivArya tattva samyagadarzana, sAta tattvoM ke yathArtha artha ko samajhakara usake yathArtha hone kI zraddhA rakhane ko kahate haiM / AcArya kundakunda ne bhI apane AdhyAtmika granthoM meM tattvoM kA hI vizeSa rUpa se nirUpaNa kiyA hai| dravyArthika evaM paryAyArthika naya athavA vyavahAra naya evaM nizcaya naya kA avalaMbana lekara kundakundAcArya ne tattvoM kA svarUpa itanA spaSTa kara diyA hai ki usakI yathArtha jAnakArI evaM zraddhA hone para zuddhAcAra kA pAlana kara mumukSu avazya hI mokSagAmI ho sakate haiN| mokSamArga ke sAdhana samyagjJAna, samyagdarzana evaM samyagcAritra rUpa ratnatraya meM sarvAdhika mahattvapUrNa samyag darzana hai| samyagdarzana ke liye sAta tattva tathA cAra prakAra ke arthoM meM jo tattva sthita rahate haiN| unako adhigama se samajhane hetu tattvArtha zraddhA ko nayanyAya ke siddhAntoM se vizleSaNa kara pAMcoM jJAnoM meM se apanI mati aura zruta jJAna ke anurUpa nirNaya karane kA vidhAna hai| sapta-tattvoM ko samajhane hetu jaina darzana meM do upAya (1) nisarga aura (2) adhigama / tAttvika artha ko svayaM samajha lenA aura usake yathArtha hone kA vizvAsa kara lenA nisarga hai aura vAstavika artha kI parIkSA karanA adhigm| adhigama ke do prakAra mAne gaye haiM:- (1) anuyoga aura (2) anugama / (1) anuyoga ke prakAroM meM kisI padArtha kA jJAna usase sambandhita anya vastu dvArA hotA hai / anuyoga ke nimnalikhita chaH bheda hai: (i) nirdeza-kisI tattva ke svarUpa ko batAne vAlI paribhASA ko nirdeza kahate haiM / isa paribhASA dvArA vastu-tattva kA jJAna hotA hai| yaha paribhASA usa vastutva se bhinna vastu hai kintu paribhASA tattva se sambandhita hotI hai ata: vastu se bhinna hone para bhI usakA svarUpa bodhana karAtI hai / (ii) svAmitva --jJeya vastu se bhinna kintu sambandhita / usake svAmI ko pahacAnane se bhI usa vastu kA 1. 'tattvArthazraddhAnaM samyagdarzanam"-tattvArthasUtra 12 2. 'tannisargAdadhigamAvA'-tattvArthasUtra 1.3 khaNDa 17, aMka 3 (akTUbara-disambara, 61) 133
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________________ bodha hotA hai / (iii) sAdhanA-jJeya varatu ke nirmANa kI sAdhanA dvArA usa vastu ko pahacAnA jA sakatA hai| (iv) adhikaraNa-jJeya padArtha jisake Azraya meM sthita ho usa Azraya ke nimitta ise pahacAnA jAtA hai| (v) sthiti--jJeya padArtha jisa kAla meM sthita ho usa kAla ke dvArA usako pahacAnanA hotA hai| (vi) vidhAna--jo bhI vidhAna kisI vastu tattva ke sambandha meM ho usa vidhAna dvArA vastu ko pahacAnA jAtA hai| isa prakAra ina chahoM rUpoM meM jJeya tattva se sambandhita kintu bhinna tattva dvArA jJeya tattva kA jJAna hotA hai ataH inheM anuyoga kahanA ucita hai| (2) anugama ke nimnAMkita ATha prakAroM meM vastu ke apane svarUpa dvArA hI usako jAnA jAtA hai| (i) sat-sat zabda yadyapi aneka arthoM meM prayukta hotA hai kintu prasaMgAnukUla sat zabda kI nimna paribhASA grAhya samajhI gaI hai:--"utpAdavyaya dhrauvyayuktaM sat" arthAt jo vastu dravya aura guNa kI apekSA se dhruva yA avinAzI ho tathA usameM guNa se utpanna hone vAle paryAyoM arthAt bhAvoM kI apekSA se pratikSaNa utpAda aura vyaya hotA rahatA ho use sat kahate haiN| yaha avinAzI sat arthAt vidyamAna bhAva aura asat arthAt avidyamAna bhAva usa vastu meM hI dekhe jA sakate haiM, isa prakAra sat bhAva ke dvArA vastu kA jo nirNaya hotA hai vaha anugama samajhA jAtA hai| (ii) saMkhyA-jJeya vastu kI jitanI saMkhyA ho usa saMkhyA dvArA, (iii) kSetra-jitane kSetra meM usakI avagAhanA ho usa kSetra dvArA, (iv) sparza-jJeya vastu kA jaisA sparza ho usa sparza ke dvArA, (v) kAla-- jitane samaya taka vastu sthira rahane vAlI ho usa kAla dvArA tathA (vi) antara-vastu ke hone aura miTane meM jo antara rahatA ho usake dvArA jo nirNaya hotA hai vaha samasta anugama ke antargata hai| (vii) bhAva-bhAva kA svarUpa bhI jaina darzana meM ati vistAra se samajhAyA gayA hai| jIva dravya meM samuccaya kI dRSTi se dekhA jAya to pAMca prakAra ke bhAva pAye gaye haiM:-yathA [1] karma prakRti ke upazama se utpanna hone vAlA aupazamika bhAva / [2] karma prakRti ke kSaya se utpanna hone vAlA kSAyika bhaav| [3] karma prakRti ke kucha aMza ke kSaya aura kucha aMza ke upazama se utpanna hone vAlA kSAyopazamika bhAva / [4] karma prakRti ke udaya se jIvatva kA vikAra utpanna karane vAlA audayika bhAva / (5] eka paryAya ke naSTa hone aura dUsarI ke utpanna hone tathA phira bhI usI krama se naSTa hone aura utpanna hote rahane se una paryAyoM ke naSTa ho jAne para bhI unake pariNAma-svarUpa raha jAne vAlA pAriNAmika bhAva / jaise-calacitra meM prathama citra ke nikala jAne para bhI dUsare citra ke sAtha usakA sambandha pUrva citra ke pAriNAmika bhAva ke kAraNa hI pratIta hotA hai| ajIva dravya meM koI karma prakRti kA saMbaMdha nahIM hotA, isaliye usameM kevala eka pAriNAmika bhAva hI huA karatA hai| ataH jaisI jo vastu ho, usake vidyamAna bhAva, jisako "asti' kahate haiM athavA avidyamAna bhAva, jise "nAsti' kahate haiM athavA avaktavya bhAva jo, jo "akathanIya' hote haiM, unameM se jo bhI jaisA bhAva ho usase usake tAttvika svarUpa ko pahacAna liyA jAtA hai| 134 tulasI prajJA
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________________ (viii) alpabahutva-arthAt una bhAvoM ke alpa yA bahutva se, jo usI vastu meM nihita haiM, usa vastu kA jJAna hotA hai| isa prakAra spaSTa hai ki sat, saMkhyA Adi ATha prakAra vastu svarUpaniSTha haiM ata: anugama' kahalAte haiM / anuyoga va anugama dvArA tattvArtha kA adhigama hotA haiM, yaha uparyukta vivaraNa se spaSTa hai. tathApi eka hI padArtha ke anekoM artha hote haiM, unameM se usa padArtha ke kisI eka aMza se sambandha rakhane vAle artha ko hI sampUrNa padArtha kA artha samajha lenA anekAntavAda nAmaka mithyAtva samajhA jAtA hai, usase bacane kA upAya yaha hai ki usa padArtha ke jitane bhI artha hoM, una sabhI ko sAmane rakhakara usa padArtha ke svarUpa (artha) ko svIkAra kiyA jAya, jaisA ki aMdhe puruSoM aura hAthI kA udAharaNa prasiddha hai ataH use jAnane hetu nikSepoM kA vidhAna kiyA gayA hai| tattvoM ke nyAsa arthAt sthiti ke cAra prakAra haiM :--'nAmasthApanAdravyabhAvatastannyAsaH / " (1) nAma (2) sthApanA (3) dravya (4) bhAva [1[ nAma-nAma saMjJA ko kahate haiN| saMjJA rakhane meM jAti guNa Adi kI koI apekSA rakhanA jarUrI nahIM hai / jo jisakI jaisI saMjJA rakhanA cAhe, vaisI rakha sakatA hai| kintu saMjJA ke dvArA bhI vastu ke vastutva kA jJAna hotA hai| isIliye jisa vastu kI jo saMjJA ho, vahI saMjJA anya viparIta bhAva vAlI vastu meM hone para bhI usako usa vastu kA tattva to svIkAra karanA par3atA hai| udAharaNArtha---ghor3A jIvatattva hai aura zataraMja kA moharA jo ajIva tattva hai, usakI bhI saMjJA ghor3A hotI hai ataH zatagaMja ke mohare ko bhI ghor3A svIkAra karanA hI par3atA hai| [2] sthApanA-sthApanA meM bhI jAti yA guNa Adi kI apekSA rakhanA jarUrI nahIM hai kyoMki kisI vastu kI kalpanA aisI vastu meM karanA, jisameM usake guNa vidyamAna na hoM, sthApanA kahalAtA hai / saMjJA ke sadaza sthApanA meM bhI sthApita vastu meM mUlavastu ke sadRza guNa vidyamAna na hone para bhI usa vastutattva ko svIkAra karanA hI par3atA hai / saMjJA aura sthApanA prAyaH eka hI prakAra ke hote haiM-saMjJA, zabda kI apekSA se hotI hai aura sthApanA, dravya kI apekSA se / antara kevala itanA hai ki saMjJA jo eka bAra rakha dI jAtI hai prAyaH vahI rahatI hai, badalI nahIM jAtI aura sthApanA jaba cAhe kI jA sakatI hai, jaba cAhe visarjita kI jA sakatI hai| [3] dravya-dravya zabda kA svarUpa jaina darzana meM ati vistAra se batAyA gayA hai / saMkSepa meM dravya ko samajhane hetu usakI paribhASA isa prakAra kI jAtI hai- "guNaparyAyavadravyam"2 arthAt anAdi tathA avinAzI guNa evaM guNa se utpanna hone vAlA, pratikSaNa utpAda evaM vyaya karane vAlA paryAya dravya hotA hai| kundakundAcArya ke anusAra bhI apane una (guNa se utpanna hone vAle) sadbhAva paryAyoM ko jo prApta hotA hai tathA jo sattA se ananyabhUt hai, use dravya kahate haiN|' 1. tattvArthasUtra 1.5 2. tattvArtha sUtra 5.17 3. daviyadi gacchadi tAI tAI sambhAbapaujavAiM / baviyaM taM maNNate aNNabhUvaM tu sattAdo // paMcAstikAyakhaNDa 17, aMka 3 (akTUbara-disambara, 61) 135
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________________ sAmAnyatayA dravya chaH prakAra ke mAne gaye haiM-- jIva, pudgala, dharma, adharmaM, AkAza aura kAla / sampUrNa loka ina chahoM dravyoM kA eka samUha samajhA jAtA hai| chaha dravyoM ke atirikta sampUrNa loka meM aura kucha nahIM hai tathA sampUrNa loka meM aisA koI sthAna nahIM hai, jahAM ye chahoM dravya vidyamAna na hoM / ina dravyoM meM se jIvAdi kramazaH pAMcoM dravya bahupradezI athavA alaga-alaga kAya vAle haiM isIliye inheM astikAya kahA jAtA hai / ( kAya kA guNa aura guNa kA paryAya hotA hai | ) prasaMgavaza kAya ke sambandha meM saMkSepa meM yaha kahanA Avazyaka hai ki jisake skandha, deza aura pradeza hoM use kAya kahate haiM / deza aura pradeza ke samUha ko skandha kahate haiM / skandha ke pratyeka vibhAgI aMza ko deza kahate haiM, aura deza ke pratyeka avibhAgI aMza ko pradeza kahate haiM / ukta pAMcoM kAya vAle dravyoM kI apane apane guNoM ke anusAra vartanA hotI hai aura usa vartanA se prati samaya una una guNoM ke paryAyoM kA utpAda - vinAza hotA rahatA hai / chaThe kAla dravya kI koI kAya nahIM hotI, usameM kevala vartanA guNa hI hotA hai / dravyoM ke Azrita rahane vAle guNoM meM koI anya guNa nahIM rahate / ' chahoM dravyoM ke guNa isa prakAra haiM--- jIvAstikAya kA guNa upayoga, pudgalAstikAya kA guNa saMghAta aura bheda, dharmAstikAya kA guNa gati meM sahAyaka honA, adharmAstikAya kA guNa sthiti meM sahAyaka honA, AkAzAstikAya kA guNa avagAha denA tathA kAla dravya kA guNa vartanA hai | ina guNoM ke anusAra hI prati samaya bhAvoM ke utpAda-vyaya ke pariNAmasvarUpa paryAya banate haiM / jIva ke yoga aura upayoga nAmaka paryAya anAdi haiM tathA rUpI dravya pudgala ke paryAya' haiM / isa prakAra - "guNa aura paryAya ke Azraya ko dravya kahate haiM" yaha paribhASA nirdoSa siddha hotI hai / ye dravya bhI tattva ko samajhane meM artha kA kArya karate haiM ataH nikSepoM ke antargata dravya- nikSepa ko kahA gayA hai / (4) bhAva - nikSepa - - chahoM dravyoM ke bhinna-bhinna guNoM ke anusAra bhAvoM kA utpAda vyaya hotA rahatA hai / unhIM ke vipAka rUpa paryAya hote haiM, jo do prakAra ke hote (1) artha paryAya ( 2 ) vyaJjana paryAya / paryAya meM avaktavya bhAvoM kA jo avagraha hotA hai use IhA, avAya aura dhAraNA ke krama se jAnA jA sakatA hai, jisase vaha vaktavya ho jAtA haiM, kintu vyaMjana paryAya dvArA viSaya ke vyaMjana mAtra kA bodha hotA hai, jo avaktavya hI rahatA hai / isa prakAra cAroM nikSepoM dvArA tattva ke nikSepa tattvAntaroM kA bhI jJAna karAte haiM, ataH artha kA jJAna hotA hai, kintu ye cAroM sahI tattvArtha kyA hai - isakA nirNaya 1. " bravyAzrayA nirguNA guNAH " tattvArthasUtra 5.40 2. " upayogo lakSaNam" tatvArtha sUtra 2.8 3- "rUpiNaH pudgalAH" tasvArthasUtra 5.5 136 tulasI prajJA
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________________ karanA Avazyaka hai / tattvArtha ke samyak nirNaya hetu jaina darzana meM pramANoM kA nirUpaNa kiyA gayA hai / mati, zruta, avadhi, mana:paryaya aura kevala ye pAMca jJAna haiM jinameM mati Adi kramaza: cAra jJAna iMdriyoM evaM mana kI sahAyatA se utpanna hone ke kAraNa parokSa pramANa kahe jAte haiM tathA indriyAdi kI apekSA na rakhakara kevala Atmabala se utpanna hone vAlA kevala jJAna pratyakSa pramANa hai / tattvArtha ke nirNaya hetu matijJAna, zrutajJAna tathA avadhijJAna -- ye tIna jJAna hI prayoga meM Ane vAle pramANa haiM, kyoMki mana:paryayajJAna samyagdarzana prApta yogI ko hotA hai tathA kevalajJAna vItarAgI ko hotA hai, ataH donoM jJAna svayaM jJAniyoM ke liye hI upayogI haiM, aura unake upadeza se huA jJAna hamAre liye zrutajJAna hI hotA hai / mati zruta va avadhi jJAna rUpa parokSa-pramANa bhI moha kI tIvra - mandatA ke kAraNa viparIta bhI hote haiM / yathA-mati ajJAna, zruta ajJAna aura vibhaMgajJAna / aisA hone para sat arthAt vidyamAna bhAva aura asat arthAt avidyamAna bhAva kI vizeSatA na jAnane se unmatta kI bhAMti kabhI zuddha athavA kabhI azuddha artha bhI grahaNa kiye jAte haiM / ataH ina kaThinAiyoM ke hote hue bhI naya-nyAya meM jina siddhAntoM kI prarUpaNA kI hai, unake dvArA nirNaya karane se adhigama kI tathA arthoM meM sthita tAttvika svarUpa kI yathArtha jAnakArI ho sakatI hai / isa prakAra yahAM naya-siddhAntoM ke spaSTIkaraNa dvArA tattvArtha ke sat aura asat kI vizeSatA ko jAnanA Avazyaka hai / nayoM ke siddhAnta umAsvAti racita tattvArthAdhigama sUtra yadyapi digamvara va zvetAmbara donoM paramparAoM meM mAnya hai tathApi donoM ke grantha alaga-alaga haiM tathA pAThAntara bhI hai / naya ke viSaya meM zvetAmbara sammata sUtra isa prakAra hai - " naigama saMgraha vyavahArarju sUtrazabdA nayAH"", "AdyazabdI dvibheda "", arthAt naigama, saMgraha, vyavahAra, RjusUtra aura zabda ye pAMca naya haiM / prathama naigama naya ke dezagrAhI aura samagragrAhI do tathA zabdanaya ke sAMpratazabda, samabhirUr3ha aura avaMbhUta ye tIna bheda haiM / digambara granthoM ke anusAra " naigamasaMgrahavyavahArarju sUtrazabdasamabhirUr3heM vaMbhUtA nayAH // ' arthAt naigama, saMgraha, vyavahAra, RjusUtra, zabda, samabhirUr3ha aura avaMbhUta ye sAta naya haiM / nayoM ke ukta vivaraNa meM zvetAmbara paramparA meM zabda ke tIna bheda kiye aura digambara paramparA meM zabda ko sAMprata zabda na kahakara zabda hI kahA aura samabhirUr3ha tathA avaMbhUt naya ko pRthak khaa| itanA hone para bhI paraspara bhAvArtha meM virodha nahIM hai / (1) naMgama naya - naigamAdi sAta nayoM ke antargata prathama naigamanaya ko svopajJabhASya meM isa prakAra paribhASita kiyA hai- " nigameSu ye abhihitAH zabdAsteSAmartha : zabdArthaparijJAnaM ca dezasamagragrAhI naigamaH" arthAt janapada deza meM jo zabda jisa artha ke 1. tatvArthasUtra I. 34 2. tatvArthasUtra . 35 3. sarvArthasiddhe, rAjavAtikAlaMkAra, zlokAtikAra . 33 khaNDa 17, aMka 3 (akTUbara-disambara, 91 ) 137
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________________ liye niyata ho, vahAM para usa zabda ke aura artha ke sambandha ko grahaNa karane vAlA, vastu ke sAmAnya aMza aura vizeSa aMza kI apekSA se pravRta hone vAlA naMgamanaya kahalAtA hai| "naigamanaya sAmAnya vizeSa kA avalambana karane vAlA hai| isa sambandha meM siddhasena gaNI ne bhASya kI TIkA karate huye likhA hai ki ghaTa kA nirUpaNa karate samaya sabhI ghaToM kI samAnatA ko lekara sAmAnya ghaTa kA kathana kiyA jAtA hai taba samagragrAhI naMgama naya kahA jAtA hai tathA ghaTa kI suvarNamaya, rajatamaya Adi vizeSatA kA kathana kiye jAne para dezagrAhI naigamanaya kahA jAtA hai| ___maharSi vidyAnandi tattvArthazlokavAtikAlaMkAra meM naigamanaya kI paribhASA karate huye likhate haiM ki saMkalpa mAtra kA grAhaka naigamanaya hai / athavA "naikaM gamo naigamaH" isa vyutpati ke anusAra jo dharma aura dharmI meM se eka artha ko hI nahIM jAnatA varan gauNa-pradhAna bhAva se dharma-dharmI donoM ko viSaya karatA hai, vaha naigamanaya hai|' jaise "jIva kA guNa sukha hai, yA "jIva sukhI hai" isa prakAra se naigamanaya dvArA dharma va dharmI donoM kI jJapti ho jAtI hai| yahAM para yaha zaMkA nahIM karanI cAhiye ki dharma-dharmI donoM ko viSaya karane vAlA hone se naigamanaya, pramANa ho jAyegA; kyoMki naigamanaya meM dharma-dharmI meM se eka kI pradhAna aura dUsare kI gauNa rUpa se jJapti kI jAtI hai| uparyukta udAharaNa meM "jIvaguNaH sukhaM" meM vizeSya sukha pradhAna hai aura jIva apradhAna / jabaki "sukhIjIvaH" meM jIva pradhAna hai aura sukha apradhAna / - vidyAnaMdi ke anusAra kI gaI naigamanaya kI prathama paribhASA ko puSTa karate hue prAyaH vahI bhAva yUjyapAda ne sarvArthasiddhi meM tathA AcArya bhaTTAkalaMka ne tattvArtharAjavAtikAlaMkAra meM prasphuTita kiyA hai ki vAstava meM vidyamAna na hone para bhI, apUrNa artha ko saMkalpa mAtra se grahaNa karane vAlA naigamanaya hai| naigamanaya ke viSaya meM uparyukta vivecanAnusAra zAbdika antara ko dekhate huye bhI sabhI kathanoM meM paraspara virodha parilakSita nahIM hotA / tattvArtha ke sat arthAt vidyamAna bhAva evaM asat arthAt avidyamAnabhAva-kI vizeSatA kI dRSTi se zvetAmbara aura 1. "yadA hi svarUpato dhaTamayaM nirupayati-tadA sAmAnya ghaTaM sarvasamAna- vyaktyA dhitaM ghaTa ityabhidhAnapratyayahetumAzrayatyataH samagramAhIti / tathA vizeSamapi sauvarNo mRNmayo rAjataH zvetaH ityAdikaM vizeSa nirUpayatyato dezagrAhIti bhaNyate naigamanayaH / " sikhasena bhASyaTIkA I. 35 2. taknArthazlokavAtikAlaMkAra 1. 33-TIkAzloka 17 / 3. vahI-I. 33 TIkAzloka 21. 4. "ekadezoviziSTo'rtho nayasya viSayo mataH" 5. tatvArthazlokavA* I. 33 TIkAzloka 22 6. sarvArthasidi . 33 7. rAjavA. I. 33 tulasI prajJA
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________________ digambara donoM mAnyatAoM meM asamAnatA nahIM hai kyoMki yahAM janapada deza meM kahe jAne vAle zabdoM kA artha yA saMkalpa mAtra se paddhArtha kA grahaNa karanA naigamanaya kA svarUpa kahA gayA hai / isa prakAra yahAM vAcaka zabdoM dvArA grahaNa kiyA jAne vAlA zabdArthajJAna to sat hai kintu vAcya padArtha asat hai / (2) saMgraha naya-svopajJabhASyAnusAra- "arthAnAM sarvekadeza saMgrahaNaM saMgrahaH / " arthAt padArthoM ke sarvadeza (sAmAnya) aura eka deza (vizeSa) kA samyak rUpeNa grahaNa karanA saMgraha naya kahalAtA hai| siddhasena gaNI ne TIkA meM sAmAnya aura vizeSAtmaka padArthoM kA ekIbhAva se grahaNa hone ko saMgraha naya kahA hai / saMgraha naya ekI bhAva meM sAmAnya vizepa meM se satAsvabhAvavAle sAmAnya kI hI sthApanA karatA hai, kyoMki vizeSa, sattA se vyatirikta nahIM hai|' vidyAnaMdi ke anusAra "ekatvena vizeSANAM grahaNaM saMgraha nayaH / svajAteravirodhena dRSTeSTAbhyAM kathaMcana / " arthAt satA svarUpa jAti ke dRSTa iSTa pramANoM dvArA avirodha pUrvaka sabhI vizeSoM kA kathaMcit ekatva karake grahaNa karanA saMgraha naya hai| pUjyapAda ne bhI saMgraha naya kI uktabhAvAnusAra vyAkhyA kI hai| apanI jAti meM avirodhapUrvaka ekatva sthApita karake athavA apanI jAti ko prakaTa karake paryAyoM kA bheda na karake samasta padArthoM ko samudAya rUpa se yA sAmAnya rUpa se grahaNa karane vAlA saMgrahanaya hai| yahI bhAva akalaMka ke rAjavArtika meM hai "svajAtyavirodhenekatvopanayAtsamastagrahaNaM sNgrhH|" sat evaM asat kI vizeSatA kI dRSTi se uparyukta sabhI mAnyatAoM meM virodha nahIM hai aura isa vivecana se spaSTa hai ki saMgraha naya meM eka jAti vAle padArthoM ke bhedoM ko sAmAnyarUpa se grahaNa kiyA jAtA hai / ataH padArtha kI sattA yahAM sat hai aura bhinnabhinna (paryAyoM kI apekSA se) rUpa se padArtha asat hai| naigamanaya se saMgrahanaya kI vizeSatA isa bAta ko lekara hai ki naigamanaya meM padArtha asat rahatA hai, vaha kevala kalpanA se sat mAnA jAtA hai jabaki saMgrahanaya meM sattA padArthoM kA vidyamAna bhAva hai| (3) vyavahAra nayaH ___ vyavahAranaya kI paribhASA svopajJa bhASyAnusAra-"laukika-sama upacAraprAyo vistRtArthoM vyavahAraH" kI gaI hai arthAt laukikavyavahAra ke samAna upacAra meM pravRta hue vizeSa aMza ko lekara vyavahAra karane vAlA naya vyavahAranaya hai| __ bhAvArtha yaha hai ki jisa prakAra vizeSoM ke dvArA ghaTAdi vyavahAra karate haiM, usI prakAra siddha artha kA anyatra adhyAropa karanA jaise "puruSa ke calane para, mArga calate haiM" aisA kahanA Adi upacAra bahula se jAnane yogya aneka arthoM kA nizcaya karanA vyavahAra 1. siddhasena bhASya TIkA I. 35 2. "svajAtyavirodhenaikyamupanIya paryAyAnAkrAntabhedAnavizeSeNa samastagrahaNAtsaMgrahaH ---sarvArthasiddhi I. 33 khaNDa 17, aMka 3 (akTUbara-disambara, 61) 136
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________________ naya hai / saMgrahanaya dvArA grahaNa kiye gaye padArthoM kA vidhipUrvaka bheda karanA vyavahAranaya hai / " saMgrahanaya kA viSaya sat hai, kiMtu sat zabda se saMsAra kA vyavahAra ho nahIM sakatA / ataH jo sat hai vaha dravya aura guNa hai aura yaha vyavahAra naya se mAnanA par3atA hai tathA aise hI saMgraha naya se grahaNa kiye gaye dravya ke viSaya meM usake jIvadravyAdi bheda karake vyavahAra kiyA jAtA hai / rahA hone se ye tInoM Aropa para Azrita isa prakAra vyavahAra yA upacAra se bhedapUrvaka grahaNa kiye jAne vAle padArtha kA vyavahAranaya meM sadbhAva hai, isake atirikta zeSa sabhI asat hai / uparyukta tInoM nayoM kA udgama dravyArthika kI bhUmikA meM dravyArthika naya kahe jAte haiM / inameM naigamanaya kA viSaya lokarUr3hi hone se sarvAdhika vizAla hai / sAmAnyalakSI hone se saMgraha naya kA apekSAkRta nyUna hai; tathA vyavahAraya kA viSaya saMgrahanaya se bhI saMgrahana dvArA saMkalita viSaya kI hI pramukha pramukha vizeSatAoM ke AdhAra para pRthakkaraNa karane vAlA hone se kevala vizeSagrAhI hai / uktarItyA inameM paraspara paurvAparya sambandha ke sAtha-sAtha uttarotara krama se nayadRSTi kI sUkSmatA pAI jAtI hai / ina tIna nayoM ke atirikta zeSa cAroM naya paryAyArthika naya haiM, kyoMki ye dravya ke sthAna para usakI paryAyoM ko viSaya karane vAle haiM / dravyArthika-paryAyAthika bheda ke samAna hI uparyukta tInoM naya vyavahAranaya mAne jAte haiM tathA zeSa nizcaya-naya kahe jAte haiM / (4) RjusUtra "satAMsAmpratAnAmarthAnAmabhidhAnaparijJAnamRjusUtra: / ' tattvArtha bhASya kI isa paribhASA ke anusAra vartamAna arthaparyAya hI RjusUtranaya kA viSaya hai ataH RjusUtranaya vartamAnakAlika sat padAthoM kI paryAyoM ko hI grahaNa karatA hai; atIta - anAgata samaya kI paryAya ko grahaNa nahIM karatA hai / viSaya naigamanaya se kama hai kyoMki daha pUjyapAda, akalaMka evaM vidyAnaMdi Adi AcAryoM ne bhI apane-apane granthoM meM RjusUtra ko ukta abhiprAya se hI samajhAyA hai / sat evaM asat kI vizeSatA kI dRSTi se dekhA jAya to jJAta hogA ki RjusUtranaya meM dravya kI vartamAna paryAya kA sadbhAva hai aura bhUta-bhaviSya paryAya kA asadbhAva hai / RjusUtra paryanta cAroM naya arthanaya, tathA zeSa tIna naya zabdanaya kahe jAte haiM / (5) zabdanaya zabdanaya ko zvetAmbara - paramparA meM sAmpratazabda kahA hai kyoMki ve zabda naya ke tIna bhedoM meM prathama naya ko sAmpratanaya kahate haiM / tattvArthabhASyAnusAra nAma, sthApanA, dravya 1. "yathA laukikA vizeSa reva ghaTAdibhirvyavaharanti tathA iyamapItyatastatsamaH upacAra bahula- " siddhasena bhASya TIkA . 35 2. "ato vidhipUrvakamavaharaNaM vyavahAraH / " tatvArtharAjavA0 I 33 vArtika 6 140 tulasI prajJA
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________________ aura bhAva inameM se kisI padArtha ke vAcyavAcakabhAva kA jJAna jisa zabda se huA ho usake jJAna hone ko sAmpratanaya kahate haiN|' zabda naya ke viSaya meM pUjyapAda Adi anya AcAyoM ke kathanoM ke sAra rUpa meM yaha kahA jA sakatA hai ki ghaTa, paTa Adi zabdoM ke uccAraNa karate hI una padAthoM ke jAnakAra puruSa ko jisake dvArA apane vAcyapadArtha kA grahaNa ho vaha zabda naya hai aura yaha naya liGga, vacana, sAdhanAdi ke doSoM se rahita hotA hai| siddhasena gaNI ne apanI TIkA meM nAmAdi meM Adi zabda ke liye jo sthApanA dravya aura bhAva artha liye haiM usakI apekSA nAmAdi ke liGga, saMkhyA, sAdhanAdi artha adhika ucita pratIta hote haiM kyoMki yahAM zabda kI pradhAnatA hai ataH zabda zuddhi para bala diyA jAtA hai| zabda naya meM sat evaM asat bhAva kI vizeSatA ke antargata liGgAdivyabhicAra rahita zabda kI vidyamAnatA apekSita hai tathA anya arthoM kI asattA hai| (6) samabhirur3hanaya tattvArthabhASya meM likhita paribhASA ke anusAra "satsvartheSvasaMkramaH samabhirur3ha: arthAt vartamAna arthoM meM zabda kA asaMkrama jisake dvArA grahaNa kiyA jAya use samabhirur3ha kahate haiN| paryAyavAcI aneka arthoM ke vidyamAna hone se una aneka artho ko chor3akara eka hI artha meM rUr3ha ho jAne se yaha naya samabhirur3hanaya kahalAtA hai| sat va asat bhAva kI vizeSatA-zabdanaya athavA sAmpratanaya meM to liGa gAdidoSarahita zabda kA honA Avazyaka hai kintu samabhirur3hanaya meM liGa gAdidoSarahita ekArthavAcI zabdoM meM se bhI eka rur3ha huye zabda ko grahaNa kiyA jAtA hai| yahI usake satsvarUpa kI vizeSatA hai| (7) evaMbhUtanaya vidyAnandi ke anusAra evaMbhUtanaya ke dvArA jisa samaya, jisa kriyA rUpa pariNAma hotA hai, usa samaya usI vizeSa prakAra se usakA nizcaya kiyA jAtA hai aura yaha naya anya kriyAoM se pariNata huye usa artha ko jAnane hetu abhimukha nahIM hotA / jaise---jisa samaya adhyApana kArya cala rahA hai usI samaya adhyApaka kahA jAegA, bhojanAdi karate samaya adhyApaka nahIM hai| yahI bhAva akalaMka ne tattvArtha rAjavAtikAlaMkAra meM kahA hai ki jo padArtha jisa 1. "nAmAdiSu prasiddhapUrvAcchabdArthe pratyayaH saamprtH|" tatvArthabhASya I. 35 2. "nAmetyAdi / nAmasthApanAdravyabhAveSa namyamAne vastuni ghaTAdau sthApyamAne vA''kArAtmanA dravye ca guNasaMdrAvAtke bhAve ca prativiziSTaparyAyarUpe-"bhASya TIkA I. 35 / 3. tarikrayApariNAmo'rthastathaiveti vinizcayAt / evaMbhUtena nIyeta kriyotaraparAGa mukhaH // tatvArthazlokavA. I. 33 TIkAzloka 78. khaNDa 17, aMka 2 (akTUbara-disambara, 61) 141
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________________ svarUpa arthAt artha-kriyA se jisa samaya pariNita ho, usakA usI svarUpa artha-kriyApariNAma se nizcaya karanA evaMbhUtanaya kA viSaya haiN|' pUjyapAda ne bhI evaMbhUta kI yahI paribhASA kI hai| evaMbhUtanaya meM sat aura asat kI vizeSatA ko samajhane hetu isa naya kA jo svarUpa batalAyA gayA hai vaha yaha hai ki zabda aura artha arthAt pada va padArtha paraspara eka apekSA liye huye hone cAhiye / isI prakAra artha aura vyanjana bhI paraspara eka dUsare ke bodhaka hone caahiye| __ vyakta padArthoM kA grahaNa arthAvagraha kahalAtA hai aura avyakta yA aprakaTa padArthoM kA grahaNa vyanjanAvagraha kahalAtA hai| arthAvagraha kI bhAMti vyanjanAvagraha ke IhA, avAya, dhAraNAdi nahIM hote kintu ye mAna liyA jAya ki vyanjanaparyAya kA arthaparyAya ke sAtha yoga meM saMkramaNa bhI rahatA hai, jaisA ki-upazama zreNI aura kSapaka zreNI meM pRthaktva ko samajhe jAne vAle vicAra kI paribhASA karate huye umAsvAti ne kahA hai-"vicAro artha vyanjanasaGakrAntiH taba bhI sat asat kI vizeSatA ko samajhane hetu jaba taka ye nirNaya na ho jAya ki kisa vivakSA meM kauna sI artha paryAya kA sadbhAva aura kisa vivakSA meM kauna-sI arthaparyAya kA asadbhAva tathA kauna-sI artha paryAya kA sad aura asadbhAva donoM haiM ? ; isI prakAra usa vyanjana kI avyakta grAhya paryAya ke sambandha meM bhI prazna uThate haiM ki vaha vyanjana vAstava meM hai, nahIM hai athavA hai bhI aura nahIM bhI hai ?, taba taka isa naya ke dvArA sat asat kI vizeSatA ko nahIM jAnA jA sktaa| isa prakAra sabhI vAcaka zabdoM aura vAcya padArthoM ke vyanjana aura artha ke sambandha meM yaha batalAnA kaThina hai ki kisa vivakSA meM kauna-sA padArtha kahAM hai ? yA nahIM hai ? isIliye prastuta kaThinAI ke samAdhAnArtha jaina-darzana meM saptabhaGgI siddhAnta kA nirupaNa kiyA hai tAki saptabhaGa gI rUpa mApadaNDa ke anusAra ve tat-tat vivakSA ko jAnakara svayaM usakA nirNaya kreN| isa sambandha meM saptabhaGagI ke sAta bhaGaga haiM, jinameM se prathama tIna artha ke viSaya meM tathA zeSa cAra avyakta vyanjanArtha haiN| kundakundAcArya ne saptabhaGa gI kA kathana paJcAstikAya meM kiyA hai "siya atthi Nasthi uhayaM avyattavvaM puNo ya tattidayaM / danvaM khu sattabhaMgaM AdesavaseNa saMbhavadi // paJcA0 14 (1) syAdasti--arthAt kathaJcit (kisI apekSA se) artha hai hii| syAdasti ke anusAra jisa apekSA se artha hai usakA jJAna kara usa artha kA nirNaya kiyA jAnA caahiye| (2) syAnnAsti- arthAt kathaJcit artha nahIM hI hai| yahAM para jisa apekSA se artha nahIM hai usakA jJAna kara usa artha kA nirNaya kiyA jAnA caahiye| 1. "yenAtmanA bhUtastenaivAdhyavasAyayatItyevaMbhUtaH -tatvArtharAjavA0 I. 33 vAtika 11 2. sarvArthasiddhi 1. 33 3. tatvArthasUtra IX. 46 142 tulasI prajJA
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________________ (3) syAvastinAsti-arthAt kathaJcit artha hai bhI aura nahIM bhI hai| yahA~ para jisa apekSA se artha kI sattA aura jisa anya apekSA se artha kI asattA donoM vidyamAna hoM, usakA jJAna kara usa artha kA nirNaya karanA cAhiye / (4) syAdavaktavyam-arthAt kathaJcit vyanjana avaktavya (kahane yogya nahIM) hai / yahAM para jisa apekSA se vyanjana kI abaktavyatA ho usakA jJAna kara vyanjana kA nirNaya karanA caahiye| isI prakAra kramazaH syAdastyavaktavyam, syAnnAstyavaktavyam tathA syAdastinAstyavaktavyam ina tIna bhaMgoM dvArA bhI artha evaM vyanjana kI tat-tat apekSA kA jJAna kara usake tatvArthoM kA nirNaya karanA cAhiye / niSkarSaH isa prakAra tatva aura tatvArtha ko adhigama dvArA, naya nyAya ke siddhAntoM kA pAlana karate hue, apane jJAna rUpa pramANAnusAra nirNaya karake samajhane hetu saptabhaMgI ke sAtoM praznoM kI jJAna dvArA jAnakArI karake, ratnatraya Adi ke svarUpa meM vidyamAna rahane vAle sat evaM asat kI vizeSatAoM ko naya nyAya dvArA samajhane kA jaina darzana meM nirUpaNa kiyA gayA hai| / yahI kAraNa hai ki yadi kisI eka dravya-naya yA vyavahAranaya athavA arthanaya yA zabda naya athavA nizcaya naya yA paryAyanaya ke sadbhAva yA asadbhAva ko hI sampUrNa tatvArtha kA svarUpa mAnakara anyoM kI pUrNa upekSA kara de, to vaha ekAnta mithyAtva kahA jAtA hai / isake viparIta kisI bhI eka naya ko usakI vivakSA ke anusAra anyArthoM kI upekSA na karate hue arthagrahaNa karane yogya mAnA jAnA yathArtha hai| eka naya ke Azraya se samasta artha ko samajhane rUpa ekAntamithyAtva ke sadRza hI gItA meM bhI kahA hai "yatu kRtsnavadekasminkArye saktamahetukam / atatvArthavadalpaM ca tattAmasamudAhRtam // bhagavadgItA 15-22 arthAt jo binA kisI hetu aura tatvArtha ke parijJAna ke binA bhI yaha samajha kara Asakta rahatA hai ki "yahI saba kucha hai" to vaha alpa aura tAmasa jJAna kahA gayA hai| __isaliye isa viSaya meM jo sAta andhe puruSoM evaM hAthI kA dRSTAnta diyA jAtA hai, usameM janetaroM ke prati AkSepa karane kA koI lakSya nahI varan vaha to jaina evaM jainetara sabhI una alpajJAtAoM ke liye hai, jo anyArthI kI pUrNa upekSA karake kevala ekAnta kA Azraya lete haiN| isI prakAra sat asat kI vizeSatA ko uparyukta vivaraNAnusAra na jAnane vAle ekAnta mithyAtviyoM ke liye umAsvAti ne unmata kI saMjJA dI hai-- "sadasadoravizeSAt yadRcchopalabdharunmattavat" ___ tatvArthasUtra I. 33 * khaNDa 17, aMka 3 (akTUbara-disambara, 61) 143
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________________ eka bUMda : eka sAgara saM0 samaNI kusumaprajJA AcAryazrI tulasI ke sAhitya se saMgRhIta sUktiyoM / abhivacanoM kA pAMca khaMDoM meM prakAzita vizAla saMgraha 'saMcayanakartrI ne AcArya tulasI ke vizAla sAhitya - sAgara kA maMthana karake sUktiyoM kA amRta nikAlA hai / yaha subhASitAmRta jIvana-nirmANa ke liye puSTikAraka hai, tuSTikAraka hai / ' - AcArya vidyAnaMda 'jIvana aura vyavahAra ke hara pakSa se saMbaMdhita hara viSaya para isameM dizAsaMketa prApta hotA hai| hara vAkya meM eka nayA darzana aura nayA vicAra hai / isa eka graMtha ko par3hane se AcAryazrI ke samagra graMthoM kA pArAyaNa sahaja ho jAtA hai / ' - vizvambharanAtha pANDe 'jIvana kA dhyeya mokSamArga hai / usameM Ane vAlI bAdhAoM kA nirAkaraNa aura usa mArga meM agrasara hone kA upadeza prastuta saMgraha meM milegA / kisI bhI pRSTha ko dekheM yahI bAta siddha hotI hai / ' - dalasukha mAlavaNiyA 'zubhazrI samaNI kusumaprajJA ne AcAryazrI ke bRhad vAGmaya-sAgara se amRta-biMduoM kA saMcayana kara zlAghanIya kArya kiyA hai / ' - DaoN0 nagendra 'maiMne isa graMtha kI eka eka bUMda meM jIvana jyoti kA prakAza vikIrNa hote dekhA hai / eka eka bUMda meM amRta-bindu kA AhlAdarasa pAyA hai / jIvana, jAgRti, bala aura balidAna kI bhAvanA kA jaisA Aloka isa graMtha kI paMktipaMkti meM samAyA huA hai, vaisA anyatra mujhe sulabha nahIM huA / ' -DaoN0 vijayeMdra snAtaka 'maiMne laghu se guru taka, eka khaMDIya se bahukhaMDIya taka aneka sUkti koza dekhe haiM / maiM nissaMkoca rUpa se yaha kaha sakatA hUM ki "eka bUMda : eka sAgara " unameM se kisI se bhI nyUna nahIM hai / maiM to ise 'samagra jIvana : zaMkAeM aura samAdhAna' mAnatA hUM / ' -DaoN0 rAmaprasAda mizra 144 'ye sUktiyAM AcAryazrI ke jIvana kA nicor3a haiN| yahAM manovijJAna, samAjazAstra, lokataMtra, rAjanIti, sAmpradAyika sadbhAva, mAnava ekatA, rASTrIya bhAvanA, saMyama, samatA, AcArazAstra Adi jIvana-mUlyoM kI preraNAdAyaka abhivyakti hai / ' -DaoN0 nijAmauddIna prApti-sthAna jaina vizva bhAratI, lADanUM - 341306 tulasI prazA
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________________ bhAratIyadarzana kI AzAvAditA evaM pragatizIlatA DaoN0 jagannAtha jozI : DaoN0 (zrImatI) kamalA paMta kucha AlocakoM ne bhAratIya darzana ko nirAzAvAdI, akarmaNyatAjanaka evaM apragatizIla darzana kI saMjJA dI hai| bhAratIya AdhyAtmavAda ke mUla meM duHkha kA nirodha eka viziSTa uddezya ke rUpa meM prApta hotA hai / mahAtmA buddha ne jina Arya-satyoM ko khojA, ve sabhI darzana-sampradAyoM meM mAnya haiM / ve haiM-duHkha hai, duHkhasamudAya hai, duHkha nirodha hai aura duHkha nirodha mArga hai| inameM prathama Aryasatya hai-duHkha / vyAsa evaM vijJAnabhikSu cikitsA-zAstra kI taraha (roga, roganidAna, Arogya aura bhaiSajya) AdhyAtmazAstra meM bhI caturdUha mAnate haiM-duHkha, duHkhahetu, mokSa evaM mokSopAya / ' sAMkhyAcArya ke vicAra meM saMsAra nirantara tIna duHkhoM (AdhyAtmika, Adhibhautika evaM Adhidaivika) ke AghAta se pIr3ita rahatA hai| yoga darzana ke anusAra vicArazIla vyakti ke lie sampUrNa saMsAra du:khamaya hai| isalie vaha pAMca prakAra ke klezoM yA duHkhoM se mukti ke lie Izvara-praNidhAna Adi upAya batAtA hai| anya darzana bhI janma-maraNa ko duHkha mAnate haiM...."punarapi jananaM, punarapi maraNaM, punarapi jananI-jaThare zayanam / " duHkha zAzvata satya hai aura sarvAnubhUta bhI hai / jitanA adhika jJAna hogA utanA hI sAMsArika anubhavoM ke prati asantoSa hogaa| jo sukha dikhAI dete haiM, ve bhI pariNAmataH duHkhadAyI hote haiM / sukha prApti meM kaSTa, sukha na milane evaM prApta sukhoM ke khone para duHkha, sukhoM ke viSaya meM cintA evaM smRti se duHkha ityAdi aneka kAraNoM se sukha, duHkhoM ko utpanna karane lagate haiM / dArzanika dRSTi se janmamaraNAdi duHkha haiN| hama pratyakSa dekhate haiM ki saMsAra meM sabhI jIva kisI na kisI duHkha se duHkhI haiM / zArIrika kaSTa, mAnasika pIr3A, AjIvikA kI kaThinAI, roga, pArivArika kleza, daivI bAdhA, sAmAjika avamAnanA, mAnasika santApa ityAdi aneka rUpoM meM duHkha kA astitva hai| zAyad hI aisA koI prANI ho, jise duHkha ne kabhI sparza na kiyA ho| bhAratIya dArzanikoM ne (nAmoM kI bhinnatA rakhate hue bhI) dukha kA eka hI mUla kAraNa mAnA hai vaha hai-ajJAna, avidyA, mAyA, viveka kA abhAva, kaSAya, sakAma karma athavA mithyA jJAna / isake kAraNa vyakti duHkhamaya jagat ko sukharUpa mAnakara usakA upabhoga karate haiM aura janma-maraNa ke pAzoM meM ulajha jAte haiM / isIlie bhAratIya vicArakoM ne du:kha ke kAraNoM, duHkha-mukti ke upAyoM evaM mukti ke svarUpa kI vyAkhyA kI hai| duHkhavAda, saMsAra ke prati vairAgya, kSaNabhaMguratA, prapaJca ke mithyAtva (brahma satya khaNDa 17, aMka 3 (akTUbara-disambara, 11) 145
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________________ jaganmithyA, jIvo braha, maiva nApara: ) jaise vicAroM ke kAraNa bhAratIya darzana jIvana kA niSedhaka, palAyanavAdI, nairAzyapUrNa, andhakAra meM bhaTakAne vAlA evaM kAlpanika sukhI saMsAra kI khoja meM vartamAna jIvana kI saccAiyoM ko nakArane vAlA dIkha par3atA hai / kintu vaha aisA nahIM hai / vAstava meM bhAratIya darzana kI utpatti kA mUla kAraNa hai-- saMsAra meM sarvatra du:kha kI sattA kA anubhava | isake viparIta pAzcAtya darzana kI utpatti saMsAra ke prati Azcarya se hotI hai / duHkha kI sattA kA anubhava kara bhAratIya dArzanikoM ne duHkhoM se mukti ko hI parama puruSArtha mAnA hai / nissaMdeha bhAratIya darzana saMsAra ko klezabahula mAnakara, usase sadA ke lie chuTakArA dilAnA cAhatA hai kintu itane se hI kisI vicAradhArA ko nirAzAvAdI aura palAyanavAdI nahIM kahA jA sakatA hai kyoMki vahAM eka nae jIvana evaM sukha kI AzA bhI vidyamAna hai / " bhAratIya darzanoM meM saMsAra ke duHkhamaya svarUpa kI vivecanA kI gayI hai / isa dRSTi se dekhA jAe to saMsAra kA pratyeka darzana nirAzAvAdI ho jAegA kyoMki kisI na kisI rUpa meM (bhAratIya evaM pAzcAtya) donoM darzanoM meM bhautika saMsAra kI vartamAna paristhitiyoM se asantoSa, bhoga, bhogAtireka janyakaSTa evaM aneka prakAra kI kaThinAIyAM mAnI gayI haiM / vartamAna se asantoSa hI sabala bhaviSya kA AdhAra hai / satya to yaha hai ki bhAratIya darzanoM ne saMsAra ko rahane ke ayogya aura duHkhamaya hI nahIM samajhA hai apitu isase Age ve kahate haiM ki saMsAra meM duHkha hai aura vyakti duHkharahita, isase acchI sthiti pA sakatA hai / " bhAratIya darzana duHkhoM ke kAraNa, unheM dUra karane ke upAya evaM Ananda prApti ke mArga bhI batAtA hai / isIlie sAMkhya darzana vicArazAstra kI pravRti kA ekamAtra kAraNa, duHkha kI Atyantika nivRtti ke upAya khojanA svIkAra karatA hai / saMsAra ko duHkhamaya batAne kA abhiprAyaH vartamAna jIvana ke prati asantoSa kI abhivyakti hai aura isameM mAnava ke sukhada bhaviSya kA saMketa bhI antarnihita hai / bhAratIya darzana daivI anyAya ko apane kaSToM kA uttaradAyI nahIM ThaharAtA, na hI AtmahatyA evaM niSkriyatA kI pravRtti ko prerita karatA hai / bhAratIya mAnyatA ke anusAra apane kaSToM kA doSa daivI zakti para lagAkara AtmahatyA kara evaM niSkriya rahakara duHkhoM se kabhI chuTakArA nahIM mila sakatA hai kyoMki kaSTa evaM samasyAeM isa jIvana meM hI nahIM agale janmoM meM bhI AtI raheMgI / ' ataH inakI jar3a kATanA ke uttaradAyI prANI svayaM haiM aura niSkriya rahanA jIvoM ke pratikSaNa mAnasika, vAcika aura kAyika - kucha na kucha ceSTA punaH dukhoM aura janma-maraNa ke cakkara meM phaMsAtI hai / 10 Avazyaka hai / apane duHkhoM lie asambhava hai / " hama karate rahate haiM, AtmahatyA mAnava jIvana ke antima uddezya ke viSaya meM bhAratIya darzana pUrNataH AzAvAdI hai / duHkhoM evaM janma-mRtyu ke kaSToM se sadA ke lie chuTakArA pAkara sadaiva ke lie eka AnandapUrNa apane AtmA meM sthita, sukhada aura divya jIvana kI prApti hI mokSa hai / ' jJAna se utpanna hone vAlI aisI sarvotkRSTa sthiti ko pAnA bhAratIya adhyAtmavAda kA lakSya hai / ise nirAzAvAdI nahIM apitu yathArthavAdI dRSTikoNa hI kahA jA sakatA hai / zArIrika duHkhoM ko zarIra se haTAnA kaThina hai kintu ye AtmA ko prabhAvita karanA chor3a tulasI prajJA 146
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________________ dete haiM / sAMsArika vastuoM evaM sambandhoM ke prati moha, rAga, lobha, krodha, IrSyAdi se rahita hone para mAnasika duHkha bhI nahIM rahate haiM kyoMki icchAoM aura kAmanAoM se hI anarthakArI bhAvanAeM udita hotI haiM / ataH du:khoM kA mUla rAgAdi hI haiM / sparza, rasanA, ghrANa, cakSu aura zrotra kI indriyoM ke vazIbhUta hokara kramazaH hAthI, machalI, bhramara, pataMgA aura hiraNa mauta ke muMha meM samA jAte haiN| jaba eka indriya ke viSayoM meM Asakti mRtyu kA kAraNa banatI hai to paMcendriyoM ke viSayoM ke sevana meM Asakta manuSya kI kyA gati hogI ? viSayoM kA upabhoga maryAdA ke andara hI ucita bhI hotA hai / atyadhika viSayopabhoga zArIrika aura mAnasika rogoM, naitikapatana, Arthika aura sAmAjika hAni ko nimantraNa denA hai| bhogAsakti antataH yaMtraNAdAyI hI hotI hai / bhogoM meM Asakti kA niSedha hai, bhoga kA nahIM / yahAM tyAga-bhAvanA balavatI hai| bhAratIya darzanoM ne tyAgabhAva athavA niSkAma bhAva se viSaya-bhoga kA upadeza diyA hai|" gRhasthoM ke lie bhoga niSiddha nahIM haiM apitu maryAdA ke anukUla evaM niSkAma-bhAva se bhoga kA Adeza diyA gayA hai / kisI dArzanika ne yaha nahIM kahA hai ki vyakti apane parivAra, kArya aura uttaradAyitvoM ko nissahAya chor3akara sAdhu bana jAe, jJAna-prApti kre| vyakti ko dharma aura artha ke sAtha viSaya-bhoga karate hue mokSa kI ora agrasara honA hai.---"dharmArthakAmAH samameva sevyAH yastvekasaktaH sa naro jaghanyaH / ataH indriya damana kA abhiprAyaH viSayoM kA tyAga nahIM hai, apitu viSayoM ke mUla meM sannaddha rAgAtmaka bhAvoM ko samApta karanA hai / viSayoM meM atyAsakti se nivRtti, jIvana ko nairAzyapUrNa na banAkara bhUmA sukha kI ora pravRtta karatI hai / parama tattva hI bhUmA hai-"yo vai bhUmA tat sukham, nAlpe sukhamasti |........yo vai tadamRtam, atha yadalpaM tanmaya'm |"--chaandogyopnissd, 8 / 22. ___ bhAratIya darzana sukha-duHkha, jaya-parAjaya, zIta-uSNa ityAdi dvandvoM evaM parISahoM ko samabhAva ve sahane kA parAmarza dete haiN| isakA uddezya vyakti ko kAyara banAnA nahIM hai / anukUla evaM pratikUla-donoM paristhitiyoM meM taTastha rahane kA tAtparya hai ki vyakti hatAza hokara jIvana-saMgharSa meM na TUTe evaM niHspRha bhAva se paristhiti ko anukUla banAe / rAgadveSa-krodhAdi se aprabhAvita rahakara pArivArika aura sAmAjika dAyitvoM ko pUrNa kre| viparIta paristhititoM meM bhI apanA manobala banAe rkhe| sukha kI dazA meM atyadhika prasanna ho uThane vAlA vyakti kaSTamaya dazA meM utanI hI tejI se nirAza bhI ho jAtA hai| ataH aise upadeza mAnava ko palAyanavAdI na banAkara use manovaijJAnika samasyAoM kA grAsa banane se rokate haiN| vartamAna paristhitiyoM ke prati asantoSa aura dainika ghaTanAoM se nirAzA vicArazAstra kI udgama bhUmi mAnI jAtI hai| sarvAnubhUta tathya hai ki sukhada paristhitayAM vyakti kI vaicArika zakti ko adhika tIvra gati se nahIM bar3hA pAtI haiM / mAnava-svabhAva vizleSaNa karane se jJAta hotA hai ki mAnava-svabhAva se AzAvAdI hotA hai / AtmA kA Anandamaya rUpa kabhI naSTa nahIM hotA hai jisake kAraNa atyadhika kaSTaprada paristhiti meM bhI vyakti sukhada bhaviSya kI AzA rakhatA hai aura duHkha meM bhI haMsa sakatA hai| usake jIvana aura vicAra ke gagana para pala bhara ke lie bhale hI nirAzA ke bAdala chA jAeM khaNDa 17, aMka 3 (akTUbara-disambara, 61) 147
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________________ kintu AzAvAda kI naisargika pravRtti ina bAdaloM ko dUra kara detI hai| __ bhAratIya saMskRti meM nirAzAvAda ke abhAva kA sAhityika pramANa bhI hai / saMskRta sAhitya meM duHkhAnta nATaka nagaNya haiM / isakA uddezya manuSya mAtra ke hRdaya meM AzA kA saMcAra karanA aura Ananda kI utpatti karanA hai / isIlie saMskRta sAhitya meM duHkhamaya anta dikhAnA acchA nahIM mAnA gayA hai / ataH nirAdhAra hI bhAratIya darzana ko jIvana kA niSedhaka kahanA ucita nahIM hai| bhAratIya dArzanikoM ne avidyA ko duHkha kA mUla mAnA hai / duHkha vijJAna (viziSTa jJAna, vidyA athavA tattvajJAna) se hI dUra ho sakate haiM / jaina, bauddha, sAMkhya, nyAya, vaizeSika Adi sabhI darzanoM kA uddezya duHkhoM kI Atyantika nivRtti kara apavarga, mokSa, kaivalya athavA nirvANa pAnA hai| ahiMsA, satya, asteya, brahmacarya evaM aparigraha kA yathAzakti athavA pUrNa pAlana, tattvajJAna, vibhinna sAdhanAeM nirmala bhakti Adi vyakti ko naitika uccatA evaM Atmonnati ke mArga para le jAtI haiN| AtmAnubhUti hone para sAMsArika vastuoM kI lAlasA nahIM rahatI aura vyakti ke AkarSaNa ke kendra badala jAte haiM / dAsaguptA bhAratIya AdhyAtmavAda ke sAra ko spaSTa karate hue kahate haiM ki "duHkha hameM nahIM DarA sakate haiM yadi hama yAda rakheM ki yathArthata: hama du:kharahita haiN| nirAzAvAdI dRSTikoNa, apane AtmA meM AzAvAdI vizvAsa, bhAgya aura mokSa ke lakSya para samApta hone se, sAre bhaya ko dUra kara detA hai / "17 bhAratIya darzana kA duHkhavAda, AzAvAda meM samApta hotA spaSTa haiM ki bhAratIya darzanoM dvArA pratipAdita mArga para calane vAle vyakti ko kisI ne AtmahatyA, dUsaroM kA aniSTa evaM duSkarma karate hue nahIM sunA hogA kyoMki bhAratIya darzana aura dharma aisI pravRtti ko jaghanya mAnatA hai| yaha mAnava ko Atmika, mAnasika unnati karane, tArkika zakti bar3hAne aura maryAdAzIla banane kI preraNA detA hai / bhAratIya darzana isa artha meM nirAzAvAdI yA duHkhavAdI mahIM hai, jaisA ki kucha loga samajha baiThe haiN| saMsAra ko duHkhamUlaka mAnane kA tAtparya mukhyataH saMsAra ke prati anAsakti kI bhUmi ko majabUta karanA hai na ki logoM ko hatAza karanA / bhAratIya darzana mAnasika kautUhala hI nahIM haTAtA hai apitu duHkha kI sattA, kAraNa evaM nivRtti ke upAyoM ko batAne ke sAtha hI rAga-dveSa du:khAdi rahita divya jIvana kI prApti ko antima lakSya banAkara apanI vyAvahArika buddhi kA spaSTa paricaya detA hai| karmavAda ke poSaka bhAratIya darzana para akarmaNyatA kA Aropa sarvathA asaMgata hai| bhAratIya AdhyAtmavAdI ekamata haiM ki kAryakAraNavAda prakRti kA niyama hai / acche kAryakA pariNAma acchA aura bure kArya kA pariNAma burA hotA hai / apane sukha-duHkha, unnati evaM avanati kA uttaradAyI vyakti ravayaM hai, apane kAryoM kA pariNAma vyakti ko svayaM bhoganA hotA hai / " karma kaise tyAjya ho sakatA hai jabaki vaha jIvana ke spandana ko abhivyakta karatA hai / bhAratIya darzanoM ne niSkriya rahane ke lie nahIM kahA hai aura na hI hAtha para hAtha dhare baiThane kI preraNA dI hai / gItA (2/47) meM spaSTa kahA gayA hai-"mA te saGgo'stvakarmaNi / " bhAratIya darzana niSkAma (phala prApti kI ciMtA kie binA) karma karane kI preraNA detA hai / niSkAma karma kA artha- karmatyAga nahIM hai apitu phala kI cintA kie 148 tulasI prajJA
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________________ binA apanA karttavya pUrNa karanA haiN| parapIr3aka ceSTAeM, azubha saMkalpa, rAgadveSa svArthAdi se rahita hokara niSThApUrvaka apanA kArya karanA hai| vastuta: mana ke bhAva hI karma kI ora prerita karate haiM aura zubha bhAva evaM karma karane se unnati hI hogii| isalie zubha saMkalpa vAle, sarvahitakArI evaM kisI kA aniSTa na karane vAle kArya karaNIya haiM jo zubhaphaladAyI hote haiM / phalAsakti se rahita karma bandhana utpanna nahIM krte| jIvanAdhAra hone se karmacakra se dUra rahanA kisI prANi ke lie sambhava nahIM hai / prANI ko karma tyAga nahIM karanA hai apitu karmaphala meM Asakti aura kartRtvAbhimAna kA tyAga karanA hai / azubha bhAvanAoM kA tyAga karanA hai / " karmavAda kI aisI sundara vyAkhyA karane vAle bhAratIya darzana para akarmaNyatA kA Aropa satahI jJAna kA bodhaka hai| advaita-vedAnta jagat ke mithyAtva ke siddhAnta para sUkSma vicAra karane kI AvazyakatA hai / vastutaH brahma ke pAramArthika rUpa ke sAtha tulanA karane para jagat asatya hai / vyAvahArika dazA meM saMsAra sarvathA satya mAnA gayA hai / tattvajJoM evaM jJAniyoM ko hI jagat ke mithyAtva kI anubhUti hotI hai, sAmAnya prANiyoM ko nahIM / vyavahAra ke lie utpatti, bhoga aura maraNa vAle saMsAra kI satyatA ko kauna asvIkAra kara sakatA hai ? advaita vedAnta ne jagat ko asatya mAnakara karmatyAga karane kI preraNA nahIM dI hai| ___bhAratIya darzana para apragatizIlatA kA Aropa lagAne vAloM kA kahanA hai ki bhAratIya darzana jagat, AtmA, IzvarAdi tatvoM kI vivecanA karatA rahatA hai / jinake viSaya meM dArzanikoM kA mataikya nahIM hai aura na hI kisI nirNAyaka sImA para pahuMcA jA sakA hai / gItA aura upaniSadoM para vicAroM kA AdhArita honA apragatizIlatA kA dyotaka nahIM kahA jA sakatA hai| isa bhautikatA pradhAna yuga meM jIvana ke AdhAra rUpa vicAra karanA bhale hI kucha logoM ko vyartha lagatA ho kintu AtmA, jagat, IzvarAdi tattvoM kI gahanatA kabhI na kabhI bicArazIla citta ko avazya hI udvelita karatI hai| hamAre zarIra ke andara kauna-sA aisA tattva hai jo socatA hai, bolatA hai, anubhava karatA hai ? sAre zarIra ko sajIva banAe haiM / mRtyu kyA hai ? zarIrAdi kA yA usa cetana tattva kA anta athavA donoM kA viyoga / zarIrAdi to yahIM rahate haiM to phira ve acetana kyoM ho jAte haiM ? cetana tattva kahAM calA jAtA hai ? cetana tattva kI nityatA, anityatA, saMsAra kI suvyavasthA, moha, ahaM, rAga-dveSAdi, mRtyu ko anivArya jAnate hue bhI jIvana se moha, duHkha, sukha, jIvoM evaM saMsAra kA racayitA aura niyantA Izvara nAmaka koI tattva yA nahIM, aneka prakAra kI alaukika ghaTanAeM ityAdi prazna hI prazna haiN| zmazAna se vairAgya athavA kSaNika vairAgya hotA hai kintu phira vahIM sAMsArika kriyA-kalApa calane lagate haiM / ina anabUjhe praznoM kA uttara dene kA prayAsa darzana ne kiyA hai / jina saccAIyoM ko darzana jagat udghATita karatA hai ve nitya aura zAzvata haiM / ye kabhI purAne nahIM pdd'eNge| isa yuga meM bhI mAnava mana ina para vicAra karatA hai| prAcIna kAla ke samAna tIvra gati se, pragati ke abhAva meM bhI bhAratIya darzana paryApta pragati kara rahA hai / AtmAdi kA vibhinna dRSTiyoM se vivecana karane meM bhAratIya darzana ne paryApta maulikatA dikhAyI hai| TIkAkAroM ne bhI apane svataMtra vicAroM ko prakaTa kiyA hai / darzana zAzvata satyoM ke khaNDa 17, aMka 3 (akTUbara-disambara, 61)
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________________ viSaya meM eka vaicArika pravAha hai aura bhAratIya darzana bauddha, jaina, nyAya, sAMkhya, vedAnta, vyAkaraNAdi aneka dhArAoM ke rUpa meM pravAhita hotA rahA hai / vaijJAnika unnati hone se inameM koI parivartana nahIM AyA hai / gItA aura upaniSadAdi mAnava ko pUrvavat prabhAvita karate rahe haiN| bhAratIya darzana ne jIvana ke navIna viSayoM kI vivecanA karane meM bhI kabhI asamarthatA nahIM jatAyI hai| saMdarbha 1. (ka) The six systems of Indian philosophy, Max muller, p. 106 (kha) A History of Indian philosophy, Das Gupta, V.I p.75 (ga) bhAratIya darzana, baladeva upAdhyAya, pR0 536-540 2. draSTavya-dIrghanikAya, majjhima nikAya 3. (ka) vyAsa bhASya, 2015 (kha) nyAya-sUtra' 131221 4. sAMkhyakArikA-1 5. yogasUtra 2 // 3, aura 15 6. (ka) vahI, 2 / 4 (kha) Yoga and personality, k.s, Joshi, P.31 (ga) AcArAMganiyukti, 186 (gha) bRhadAraNyaka bhASya, vArtika, 181 (Da) naiSkarmya siddhi, 2066 (ca) nyAya-sUtra, 11112 parabhASya 7. Dr. Radhakrishnan (Quoted in) Indian philosophy, Vatsyayan, P-8 5. Outlines of Indian philosophy, M. Hiriyanna, P.16 6. bhAratIya darzana, umeza mizra, pR0 12 10. A History of Indian philosophy, DasGupta, V.J, P.76 11. (ka) gItA, 3 / 5 (kha) tattvavaizAradI, pR0 141' (AnandAzrama saMskaraNa) 12. (ka) nyAyasUtra, 111 / 22, 4 / 2 / 38-46 (bhASya sahita) (kha) sAMkhyakArikA 64 (ga) nyAyamaJjarI, pR0 77 (gha) yogasUtra, 3134 (Da) tattvArtha sUtra, 10 / 2-3 13. (ka) kaThopaniSad, 2 / 3 / 14 (kha) gItA, 2147 (ga) yogavArtika, pR0 140 14. (ka) uttarAdhyayana, 32 / 11 (kha) yogasUtra, 2 / 48 (ga) gItA, 14021-27, 4 / 22,12 / 13 (gha) manusmRti, 6180-81 cau0 vArANasI saMskaraNa 14. saMskRta nATakakAra, krAnti kizora bharatiyA, pR0 3, nATya saMskRti sudhA, rameza caMdra zukla, pR0 48 16. kaluSita bhAvoM, vicAroM evaM Asakti se sadA ke lie mukta honA hI mukti kA vAstavika artha hai| 17. A History of Indian philosophy, V.I. P.77 18. CT. The mysteries of karma, revealed by a Brahmin yogee, Allahabad, 1898 16. (ka) gItA, 271 (kha) prazastapAda bhASya, pR0 136, kiraNAvalI bhAskara, pR0 21 20. (ka) gItA, 6 / 20,188 (kha) muktikopaniSad, 2 / 5 / 6 (ga) yathAkAmo bhavaMti ta Rturbhavati, tatkarma kurute |--vRhdaarnnykopnissd, 4 / 4 / 5 21. brahmasUtra 2 / 1 / 14 para zAMkarabhASya 150 tulasI prajJA
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________________ buddha-mahAvIra ko jyeSThatA/kaniSThatA ke saMdarbha meM varSA''vAsa kA itihAsa paNDita candrakAnta bAlI ['nae anusaMdhAna' aura 'itihAsa sammata kAlAntarAla'-ina do avalaMboM ke sahAre lekhaka ne ajAtazatru ke zAsanakAla meM bhagavAn mahAvIra aura mahAtmA buddha ke rAjagRha-varSAvAsa para zaMkA uThAI hai| apanI bAta ko unhoMne lambI gaNanA ke dvArA parantu binA koI Thosa AdhAra batAe apane nae anusaMdhAna (mahAvIra janma 1268 IsavI pUrva) ke AMkar3oM se mAnya karane kA Agraha bhI kiyA hai| isa Agraha se sahamata honA kaThina hai kintu bhagavAn mahAvIra aura mahAtmA buddha ke nirvANa meM 22 varSa kA antarALa khoja nikAlanA sahI jAna par3atA hai| vAyupurANa, matsyapurANa, bhAgavata aura kathA saritsAgara Adi meM caMDa pradyota kA zAsanakAla 23 varSa diyA hai| jaina-paraMparA meM pradyota-putra pAlaka kA abhiSeka aura mahAvIranirvANa eka hI dina hone ke ullekha milate haiM aura tibbatI-paraMparA meM pradyota kA rAjyArohaNa aura gautamabuddha ko saMbodhi bhI eka hI dina honA mAnya hai, isalie mahAvIra-nirvANa aura buddha-nirvANa meM 23 varSIya antara sahI ho sakatA hai| eka sthAna para unhoMne likhA hai-'vAyu purANa aura anya vividha purANoM ke anusAra 1220 IsavI pUrva bimbasAra kA nidhana huA aura ajAta zatru kA abhiSeka huA'--yaha kathana athavA isa prakAra ke natIje niHsaMdeha bhayAvaha haiN| phira bhI tathya-anveSaNa ke pracodana hetu prastuta vicAra mudrita kie jA rahe haiN| -saMpAdaka] rAjataraMgiNI ke gaMbhIra adhyayana se jJAta hotA hai ki usake praNetA kalhaNa paMDita ne mahAvIra svAmI tathA mahAtmA buddha ke daramyAna utpanna jyeSThatA/kaniSThatA ke vivAda kA samAdhAna do pIr3hiyoM meM saMbhAvya aura itihAsa-sammata kAlAntarAla meM khojA hai / arthAt do pIr3hiyoM kI dUrI jitane varSoM ke lie mAnya ho sakatI hai, utanI hI dUrI ke hisAba ne ina yugapuruSoM kI jyeSThatA/kaniSThatA vicAraNIya hai / hama rAjataraMgiNI meM par3hate haiM ki gonandavaMzI rAjA azoka janadharmAvalambI thA, aura usake Atmaja (jalauka) kI AsthAeM bauddhadharma meM kendrita thiiN| ina do pIr3hiyoM kA daramyAnI gaNita mahAvIra svAmI ko jyeSThatA pradAna karatA hai aura mahAtmA buddha ko knisstthtaa| khaNDa 17, aMka 3 (akTUbara-disambara, 61)
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________________ nae anusaMdhAna ke anusAra mahAvIrasvAmI kA janma 1268 I0 pUrva kA hai tathA mahAtmA buddha kA janma 1276 IsavI pUrva kA hai / vahI 22 varSoM kI jyeSThatA/kaniSThatA kI vijJapti do pIr3hiyoM ke antarAla kAla ke anurUpa hai| yaha upalabdhi mAgadha vaMza ke do rAjAoM (arthAt do pIr3hiyoM) ke sAtha jur3I hone se vaha rAjagRha kI upalabdhi bhI hai / sabhI itihAsavid jAnate haiM ki mahAvIra svAmI magadha-nareza bimbasAra ke samakAlIna rahe haiM / yahI samakAlikatA mahAtmA buddha aura ajAtazatru ko bhI sAtha-sAtha rakhatI hai / bAta do pIr3hiyoM kI hai| vAyupurANa tathA anya vividha purANoM ke anusAra 1220 IsavI pUrva meM bimbasAra kA nidhana huA aura ajAtazatru kA abhiSeka huaa| sApha-sApha kahA jAya to yahI 1220 I0 pUrvakA itihAsa-vibhAjana mahAvIra-yuga aura buddhayuga kI vibhAjaka-rekhA hai| purANazAstra, jainazAstra, mahAvaMza aura rAjataraMgiNI ke samaveta cintana se pUrvokta sabhI mahApuruSoM kI samaya-sAriNI isa prakAra kramabaddha hotI haimahAvIra svAmI mahAtmA buddha vimbasAra ajAta0 janma = 1298 I0 pUrva 1276 I0 pUrva bimbasAra-zAsana dIkSA/bodhilAbha = 1256 I0 pUrva 1241 I0 pUrva 1220 I0 pUrva/sattA pari0 parama nirvANa = 1227 I0 pUrva 1211 I0 pUrva 1166 I0 pUrva/nidhana yaha sAriNI kitanI Apta hai ? kitanI anApta hai ? isakA nirNaya mahAvIra svAmI tathA mahAtmA buddha ke varSa-prativarSa saMbhUta varSA''vAsa ke zrRMkhalA baddha itihAsa ke avalokana se ho jAegA / yathAmahAvIra svAmI IsavI pUrva mahAtmA buddha kA sAla mahAvIra svAmI janma 1298 1276 mahAtmA buddha kA janma mahAvIra svAmI kI dIkSA 1268 mahAvIra svAmI kA prathama varSA- 1256 mahAtmA buddha kA gRha tyAga prathama varSAvAsa : rAjagRha vAsa (RSipatana) (2) vaizAlI 1255 rAjagRha (2) (3) vANijyagrAma 1254 rAjagRha (3) (4) rAjagRha 1253 rAjagRha (4) (5) vANijyagrAma 1252 vaizAlI (5) (6) rAjagRha 1251 saMvula parvata (6) (7) rAjagRha 1250 trayastriMza (7) (8) vaizAlI 1246 suMsuMmAra giri (6) (E) vaizAlI 1248 kauzAmbI (8) (10) rAjagRha 1247 pArileyaka (10) (11) vANijyagrAma 1246 nAlA (11) 152 tulasI prajJA
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________________ (12) rAjagRha 1245 varaMjA (12) (13) rAjagRha 1244 kAliya parvata (13) (14) mithilA 1243 zrAvastI (14) (15) mithilA 1242 kapilavattu (15) (16) vANijyagrAma 1241 Alavi (16) (17) rAjagRha 1240 rAjagRha (17) (18) vANijyagrAma 1236 kAliya parvata (18) (16) vaizAlI 1238 kAliyaparvata (19) (20) vaizAlI 1237 rAjagRha (20) (21) rAjagRha 1236 zrAvastI (21) (22) nAlandA 1235 zrAvastI (22) (23) vaizAlI 1234 zrAvastI (23) (24) vaizAlI 1233 zrAvastI (24) (25) rAjagRha 1232 zrAvastI (25) (26) nAlandA 1231 zrAvastI (26) (27) mithilA 1230 zrAvastI (27) (26) mithilA 1226 zrAvastI (28) (26) rAjagRha 1228 zrAvastI (26) 1227 zrAvastI (30) 1226 zrAvastI (31) 1225 zrAvastI (32) 1224 zrAvastI (33) 1223 zrAvastI (34) 1222 zrAvastI (35) 1221 zrAvastI (36) 1320 zrAvastI (37) ajAtazatrukA abhiSeka 1216 zrAvastI (38) 1218 zrAvastI (36) 1217 zrAvastI (40) 1216 zrAvastI (41) 1215 zrAvastI (42) zrAvastI (43) 1213 zrAvastI (44) 1212 zrAvastI (45) 1211 vaizAlI (46) saMdarbha:-'tulasI prajJA' 17/2, julAI-sitambara1961, iMgaliza seksana -pRSTha-32 ra 17, aMka 3 (akTUbara-disambara, 61) / / / / / / / / / / / / / / / / hai / | | | | | | | | | | | | | | | 1214
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________________ vimarza-parAmarza pUrvokta 'sAriNI' meM Apatti yogya kaI bAte haiM / inakA samAdhAna khojanA jarUrI hai| (1) hamane mahAvIra svAmI aura mahAtmA buddha meM jyeSThatA/kaniSThatA ke lie jo AdhAra cunA hai, usameM Apatti-AzaMkA kI guMjAyaza 'nahIM' ke barAbara hai / yaha AdhAra (do pIr3hI-yogya varSa) Thosa aura itihAsa-sammata hai / isa gaNita se mahAvIra svAmI kA janma 1268 I0 pU0 meM tathA mahAtmAbuddha kA janma 1276 I0 pU0 meM honA aparivartanIya hai / (2) donoM yugapuruSoM kA nirvANasamaya nizcita hai| (ka) hamane 622-IsavI pUrva kA zakakAla khoja nikAlA hai| usase 605 varSa prAk-jaisA ki jainagranthoM se jJAta hotA hai-arthAt 622+605= 1227 IsavI pUrva meM mahAvIra svAmI kA nirvANa mAna lenA caahie| (kha) ajAtazatru ke abhiSeka kAla se-jaisA ki purANoM meM nizcita taura para 1220-16 IsavI pUrva nizcita hai-ATha varSa pazcAt, arthAt 1216-8= 1211 IsavI pUrva meM mahAtmA buddha kA nirvANa bhI mAnane yogya hai| (3) janma aura nirvANa kI rekhAoM meM Abaddha donoM yugapuruSoM kA vayomAna isa isa DhaMga se vicAraNIya hai 1. mahAvIra svAmI : 1268-71 varSa= 1227 I0 pUrva taka / 2. mahAtmA buddha : 1276 -65 varSa-1211 I0 pUrva taka // (4) isa prakAra mahAtmA buddha aura mahAvIra svAmI kA saMzodhita varSAvAsIya kAryakrama isa prakAra hogA:(6) baizAlI 1248 RSipattana (1) (10) rAjagRha rAjagRha (2) (11) vANijya grAma 1246 rAjagRha (3) (12) rAjagRha 1245 rAjagRha (4) (13) rAjagRha vaizAlI (5) (14) mithilA 1243 saMkula parvata (6) (15) mithilA 1242 trayastrizaM (7) (16) vANijyagrAma 1241 suMsuMmAra giri (8) (17) rAjagRha 1240 kauzAmbI (8) (18) vANijyagrAma 1236 pArileyaka (10) (16) vaizAlI 1238 nAlA (11) (20) vaizAlI 1237 varaMjA (12) (21) rAjagRha 1236 kAliya parvata 13 (22) nAlandA 1235 zrAvastI (14) (23) vaizAlI 1234 kapilavastu (15) (24) vaizAlI 1233 AlaNi (16) (25) rAjagRha 1232 rAjagRha (17) tulasI prazA 1247 1244
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________________ (26) nAlandA (27) mithilA (28) mithilA (26) mithilA (30) pAvA 1231 1230 1226 1228 1227 1226 kAliya parvata (18) kAliya parvata (16) rAjagRha (20) zrAvastI (21) zrAvastI (22) zrAvastI (23) 1211 zrAvastI (38) isa zRMkhalA meM ATha varSAvAsoM kI kaTautI ho jAegI jo 21 se 38 zrAvastI ke varSAvAsa meM kama kie jA sakate haiM / (5) jahAM taka 'rAjagaha' meM donoM yugapuruSoM ke anusaMgika saha-varSAvAsa kA jikra hai, donoM meM samAnatA hai / arthAt kevala do bAra 'rAjagRha' meM donoM ne varSAvAsa bitaayaa| yathAparamparAgata saMzodhita prathama varSAvAsa 1253 I0 pUrva prathama varSAvAsa 1245 I0 pUrva; dvitIya varSAvAsa 1240 I0 pUrva; dvitIya varSAvAsa 1232 I0 pUrva / Azcarya kA viSaya hai-yadi paramparA ko sAmane rakheM taba "rAjagaha' meM vyatIta varSAvAsoM meM 14 varSoM kA vyavadhAna hai aura yahI sthiti saMzodhita varSAvAsIya itihAsa kI bhI hai / satya ubhayatra surakSita hai / (6) rAjagRha meM sampanna mahAvIra svAmI ke varSAvAsa meM athavA rAjagRha meM hue mahAtmA buddha ke varSAvAsa meM jahAM taka ajAtazatru kI bhUmikA kA prazna hai; vaha sarvathA vizvasanIya nahIM hai| kAraNa, ajAtazatru kA abhiSeka 1220 I0 pUrva meM huA thaa| mahAvIra svAmI ke 1253 athavA 1240 I0 pUrva meM [saMzodhita 1245/1232 I0 pUrva] saha-varSAvAsa meM samrAT ajAtazatru kI upasthiti avicAraNIya hai / alabattA rAjakumAra ajAtazatru kI carcA saMbhava hai / bimbasAra ne anumAnata: 60 varSa rAjya kiyA thA : 1310 IsavI pUrva meM 1220 IsavI pUrva tk| yadi ajAtazatru kA janma 1270 I0 pUrva [anumAnata:] mAna leM to saMzodhita varSAvAsIya itihAsa meM rAjakumAra ajAtazatru kI bhUmikA svIkArya ho sakatI hai| parantu paramparAgata varSAvAsIya itihAsa meM kevala eka bAra [1240 I0 pUrva] ajAtazatru upasthita rahA hogA? upasaMhAra DaoN0 paramezvara solaMkI ne jisa saMkSipta zailI se mahAvIra svAmI tathA mahAtmA buddha ke varSAvAsa krama ko rekhAMkita kiyA hai, vaha Apta sUtroM para AdhRta hai, para hama unake isa niSkarSa se sahamata nahIM hai / mahAtmA buddha kI 27 varSIya variSThatA na to purANa zAstroM se anuprANita hai, aura na hI 'rAjataraMgiNI' se anumodita hai / vidvadvara vijayendra khaNDa 17, aMka 3 (akTUbara-disambara 61)
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________________ sUri ke anusaMdhAna - niSkarSa avahelanIya nahIM haiM, jabaki 'aMguttaranikAya' para sahasA bharosA nahIM kiyA jA sakatA / zrAvastI meM hue 24 athavA 16 varSAvAsoM kA nairantarya hI sabase bar3A sabUta hai ki yahAM [ zrAvastI ] pahuMcakara kucha gar3abar3a huI hai - yaha alaga zodha kA viSaya bana gayA hai / hamane kabhI anumAna kA Azraya lete hue mahAvIra aura buddha kA eka sthAnIya varSAvAsa 1243 I0 pUrva kA likhA thA / ' DaoN0 solaMkI ke ukta saMkSipta noTa ne usameM jAna phUMka dI hai / yadi aMguttaranikAya ke pAramparika varSAvAsIya krama ko dekheM, to 1240 I0 pUrva kA samaya AtA hai / yadi saMzodhita varSAvAsa kamAvalI ko dekheM, to 1245 I0 pU0 kA samaya AtA hai / phira hama pUchate haiM- mahAvIra aura buddha ke eka sthAnIya varSAvAsa ke lie 1243 I0 pU0 kA anumAna galata kyoM hai ? saMdarbha 1. zodha patrikA, bihAra rASTrabhASA pariSad paTanA varSa 26 / 1 1986 IsavI / pRSTha 31/ paMkti 7. 156 sAmaJJaphalasutta meM ajAtazatru saMbaMdhI ullekha "evaM butte, rAjA mAgadho ajAtasattu vedehiputta bhagavantaM etadovAcaabhikkantaM, bhante, abhikkantaM, bhante ! seyyathApi, bhante, nikkujjitaM vA ukkujjeyya, paTicchannaM vA vivareyya, mUlhassa vA maggaM Acikkheyya, andhakAre vA tela pajjotaM dhAreyya cakkhumanto rUpAni dakkhantI ti, evamevaM, bhante, bhagavatA aneka pariyAyena dhammo pakAsito / esAhaM, bhante, bhagavantaM saraNaM gacchAmi dhammaM ca bhikkhusaGgha ca / upAsakaM maM bhagavA dhAretu ajjatagge pANupetaM saraNaM gataM / sAmaJJaphala suttaM niTThitaM dutiyaM dIghanikAya ( 2.6.101) pR0 74 - - ( nAlandA- devanAgarI saMskaraNa, 1958 ) tulasI prajJA
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________________ sAmAnya prAkRta bhASA meM madhyavartI ta-da [] DaoN0 ke0 Ara0 candra sAmAnya prAkRta bhASA ke antargata vararuci ke 'prAkRta prakAza' (E.B. cowell ) meM madhyavartI ta = da kA ullekha tIna prakAra se milatA hai [1] niyama koI anya hai parantu udAharaNa ke rUpa meM die gae zabdoM meM ta ke sthAna para da milatA hai / [2] kucha zabdoM meM ta kA da hotA hai aisA niyama diyA gayA hai / [3] vibhakti aura kRdanta pratyayoM meM ta kA da milatA hai parantu vartamAnakAla ke --- si, - te, AjJArtha - tu, hetvarthaka ---tuM aura sambandhaka bhUt kRdanta ---- tUNa ke sthAna para kahIM para bhI udAharaNoM meM yA niyama meM ta ke sthAna para da nahIM milatA hai / [1] udAharaNoM meM sUtra - udRtyAdiSu 1.29 arthAt R kA u hone ke udAharaNoM meM uddU, viudaM, saMvadaM NivvadaM (RtuH, vivRtama, saMvRtam, nirvRtam) / sUtra 2-2 - madhyavartI alpaprANa vyaMjanoM ke lopa ke udAharaNoM meM raadaM (rajatam) / sarvanAmoM meM - sUtra - 6.20 - paM0 e0 va0 kI vibhakti ke udAharaNa - edAhi / sUtra - 6.22 - tadetadoH saH sAva napuMsake --ede, evaM sUtra - 6.26 - yuSmad ke pra0 e0 va0 ke udAharaNoM meM taM Agado, tumaM Agado / sUtra --- 6.34- yuSmad ke paMcamI eka vacana udAharaNa meM-- tujjheMhi tumheM hi-tumme hiM / sUtra - 6.35 - yuSmad ke paMcamI e0 va0 ke udAharaNoM meM-tatto Agado, tumAhi Agado / sUtra---6.36 - yuSmad ke paMcamI ba0 va0 ke udAharaNa meM-- tumhAsuM to Agado / nipAta ke udAharaNa meM sUtra - 6.5 pekkha ira teNa hado / [2] kucha zabdoM meM ta kA da hone kA niyama : sUtra - 2.7, RtvAdiSu to daH udU, raadaM, Aado, NivvudI, AudI, saMvRdI, suido, AidI, hado, saMjado, viudaM saMjAdo, saMpadi aura paDivaddI / khaNDa 17, aMka 3 ( akTUbara-disambara, 81 ) 157
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________________ (RtuH, rajatam, AgataH, nivRttiH, AvRttiH, saMvRtiH, sukRtiH, AkRtiH, hataH, saMyataH, vivRtam, saMyAtaH saMprati aura pratiprattiH / ) sUtra-6.32-yuSmad ke SaSThI ekavacana aura tRtIyA ekavacana kA-'te'- de' hotA te dhaNaM; de dhaNaM; te ka; de kaaM / [3] kRdanta pratyaya aura vibhakti [a] sUtra--4.22 taltvayottiNI [bhAvavAcaka pratyaya dA aura taNa] vINadA, mUDhadA, pINattaNaM, mUDhattaNaM [ba] sarvanAmoM meM paMcamI e0 va0 kI vibhakti sUtra-6.6-tto do iseH --kado, jado, tdo| sUtra-6.10-tada ozcaH-tatto, tdo| sUtra-6.20-to use:-edAdo, edAdu / sUtra-6.35-Gasau (tatto taitto) tumAdo, sumAdu, (tumaahi)| arthAt paMcamI ekavacana kI vibhakti-to ke badale meM-do kA aura bhAvavAcaka pratyaya-tA ke badale meM-dA kA spaSTa ullekha hai| pU0 AcAryazrI hemacandra ke prAkRta-vyAkaraNa ke anusAra ta kA da zaurasenI aura mAgadhI bhASA meM hI hotA hai / sAmAnya prAkRta ke lie vararuci ke sUtra-2.7 kA niyama unheM svIkRta nahIM thA isIlie unhoMne usakA niSedha kiyA (sUtra 8.1.206) hai / ve kahate haiM-RtvAdiSu da ityArabdhavantaH sa tu zaurasenI-mAgadhI-viSaya eva dRzyate iti nocyate / prAkRte hi RtuH=riU; uU; rajatam = rayayaM aura jitane bhI ta=da vAle udAharaNa vararuci ke vyAkaraNa meM milate haiM ve ta kA lopa karake unhoMne die unake sUtra naM0 8.3.8 meM sarvanAmoM kI paM0 e0 va0 kI vibhakti meM-do auradu kA bhI ullekha hai (ises ttododuhihinto luka:) parantu vRtti meM kaha diyA ki 'dakAra-karaNaM bhASAntarArtham' arthAt da kAra vAlI vibhakti anya bhASAoM meM prayukta hotI hai| unhoMne sAmAnya prAkRta meM ta=da kA niSedha kiyA aura anya bhASA meM aise prayoga milate haiM vaha bhI spaSTa kiyA hai / phira bhI unhoMne apane sUtroM meM ta ke da vAle prayoga kyoM die ? unake bAre meM aisI hI spaSTatA kyoM nahIM kI? yaha spaSTa nahIM hai / sUtra naM0 8.1.37 'ato Do visargasya' ke udAharaNa meM 'kuta: kudo' diyA gayA hai / jabaki ta ke da kA niSedha bahuta bAda meM Age 8.1.206 sUtra kI vRtti meM kiyA gayA hai / isI prakAra sUtra naM0 8.2.160 'to do taso vA' / prAkRta bhASA ke lie isa sUtra kI vRtti meM savvado, ekado, annado, kado, jado, tado aura ido ke udAharaNa die haiM jaba ki 158 tulasI prajJA
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________________ 8.1.206 meM pahale hI niSedha kara diyA gayA thA ki ta kA da prAkRta meM nahIM hotA hai| sUtra-8.3.71 kimaH kastra-tasozca meM bhI kao, katto ke sAtha kado kA bhI udAharaNa ta ke da kA niSedha karate hue usI sUtra [8.1.206] kI vRtti meM yaha bhI kaha diyA ki [8.4.447 ke anusAra kabhI-kabhI vyatyaya bhI hotA hai arthAt ta kA da bhI prAkRta meM milatA hai| isakA artha yaha huA ki ta kA da niyamita nahIM parantu kabhI-kabhI sAmAnya prAkRta meM milatA hai| sUtra naM0 8.1.177 meM bhI kabhI-kabhI ka kA ga aura ca kA ja honA batalAyA gayA hai aura vahAM para bhI inheM 'vyatyaya' kI koTi meM rakhA hai| to kyA isI sUtra meM ta ke kvacit da hone kA ullekha nahIM kiyA jA sakatA thA ? bhASA zAstra kI dRSTi se yaha pravRtti to aghoSa vyaMjanoM ke ghoSa banane kI hai jo lopa kI pravRtti se pUrvavartI mAnI jAtI hai / isa pUrvavartI pravRtti kA prabhAva hI paravartI bhASA para kvacit milatA ho aisA pratIta hotA hai / ka kA ga, ca kA ja aura ta kA da ye saba aghoSa banane kI prakriyA hai jo mahArASTrI prAkRta ke pUrva kI kucha prAkRtoM kI lAkSaNikatAeM haiN| jaba zaurasenI aura mAgadhI meM ta kA da banane kA eka sUtra hI de diyA aura 8.4.447 meM 'vyatyaya' sarvavyApI banA diyA gayA to phira sAmAnya prAkRta meM ta=da ke ullekha kI kyA AvazyakatA thI aura sAmAnya prAkRta meM hI paM0 e0 va0 ke vibhakti pratyaya-do aura du dene kI kyA jarUrata thI / unakA ullekha zaurasenI meM hI ucita thA jaisA ki unhoMne usa bhASA meM saM0 bhU0 kR0 ke lie iNa [8.4..271, 272] va. kAla. tR0 pu0 e0 va0 ke pratyaya-di--de [8.4.273, 274,275] kA ullekha kiyA hai aura paMcamI e0 va0 kI vibhakti--do aura-du kA bhI ullekha [8.4.276] alaga se kiyA hI hai| tada vAle ina sUtroM kA sAmAnya prAkRta meM samAveza karake kyA unhoMne eka prAcIna paramparA kA hI anusaraNa nahIM kiyA hai ? yA jisa prakAra ka=ga ke prayoga ardhamAgadhI meM adhika milate haiM usI prakAra ta -da ke prayoga bhI ardhamAgadhI meM rahe hoNge| ataH sAmAnya prAkRta meM ka=ga kI taraha ta-da kA bhI samAveza [bhale hI 'vyatyaya' ke niyama se] kara diyA gayA hai / ardhamAgadhI meM ta=da ke aura aghoSa ke ghoSa banane ke jo prayoga baca pAe haiM ve isa prakAra die jA sakate haiM : isibhAsiyAI grantha se : bhavidavvaM [3.1] ; pakkhidA [38.23 pAThAntara] tadheva [25.14]; tadhA [45.26]; kadhaM [pR0 55.5] ; jadhA [40.10;45(5)] pR0 55.13, 15, 18; savvadhA [35.12; 38.26; 45.25] / ardhamAgadhI Agama sAhitya kI prAcIna pratiyoM meM bhI aise ghoSIkaraNa ke prayoga milate haiM / pU0 jaMbUvijayajI ne spaSTa kahA hai ki mUla sUtra evaM cUrNi kI pratiyoM meM mila rahe jadhA aura tadhA ke sthAna para jahA aura tahA pATha liye gae haiM [AcArAMga, bhUmikApR0 44, ma0 ja0 vi0 saMskaraNa] / khaNDa 17, aMka 3 (akTUbara-disambara, 61) 659
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________________ pAlibhASA meM bhI atra tatra aise ghoSIkaraNa ke kucha prayoga milate hai : ka-ga-paTigicca (dIghanikAya, dhmmpd-atttthkthaa)| mAgandi (majjhima nikAya, jAtakaTTha kthaa)| gAigara ne (38) ye udAharaNa nahIM die gae haiM / ta=da-niyyAdeti (jAtakaTTha kathA) paTiyAdeti (dIghanikAya) rudaM (jAtakaTTha kathA) vidatthi )dhammapada aTThakathA) tha-dha-gadhita (grathita) zilAlekhoM meM bhI aise udAharaNa milate haiM-DaoN0 meheNDale (pR0 273) ke anusAra I0 sa0 pUrva tIsarI zatI meM uttara, uttara-pazcima aura dakSiNa meM, I0 sa0 pUrva dUsarI zatI meM pUrva aura pazcima meM aura I0 sa0 pUrva prathama zatI meM uttara-pazcima aura madhyakSetra meM ta-da kabhI-kabhI milatA hai| usI prakAra tha=dha prathama bAra pUrva aura dakSiNa meM I0 sa0 pUrva dUsarI zatI meM aura madhyakSetra meM I0 sa0 pUrva prathama zatI meM milatA hai| DaoN0 AlsaDarpha ke anusAra to ghoSIkaraNa kI pravRtti pUrvI bhArata se hI anya kSetroM meM phailI hai| jahAM taka vararuci kA savAla hai unake bAre meM aisA kahanA hI ucita hogA ki nATakoM meM jo prAkRta bhASA milatI hai usameM ta kA da pracura mAtrA meM milatA hai ataH unhoMne ta-da ko apanI prAkRta meM bhI sthAna diyA hogaa| ataH upasaMhAra ke rUpa meM aisA kahanA anucita nahIM hogA ki prAkRta kI prAraMbhika athavA prAcIna avasthA meM amuka amuka aghoSa vyaMjanoM ke lie ghoSa vyaMjanoM kA prayoga hotA thaa| paraMtu pU0 hemacaMdrAcArya ne jaba isa pravRtti kA arthAt tada kA niSedha kara diyA taba prAcIna pratoM meM milane vAle aise tada ke prayoga prAcIna prAkRta meM se nikala gae aura ardhamAgadhI jaisI prAcIna bhASA meM se bhI aise prayoga nikala gaye hoMge aisA mAnanA anucita nahIM hai / zrImatI nIti DolcI kI mAnyatA yahI hai / 40 1. Kleine schriften, p.451 (1974 A.D.) 2, I rather believe that Hemachandra is responsible for normalization of the treatment of intervocalic-t-in posterior mss.-- The prakrit Grammarians, p.159, f.n 4 (1972) tulasI pramA
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________________ saMyamadhArI sAdhu meM lezyAeM : eka vivecana saMyamadhArI sAdhuoM meM tejas, padam aura zukla ye tIna bhAva lezyAeM prApta hotI haiN| kRSNa, nIla aura kApota lezyAeM nahIM hotii| yaha bhagavatI prathama zataka prathama uddezaka meM kahA gayA hai kintu yaha kathana apramatta saMyata saMyamadhArI sAdhuoM ke lie hai aura sabhI saMyamadhArI sAdhuoM ke lie nahIM kahA jA sktaa| ___SaSTham guNasthAnavartI pramatta saMyata sAdhu meM to chahoM lezyAeM prApta ho sakatI haiN| sirpha tejas, padam aura zukla ye tIna zubha lezyAeM hI nahIM, kRSNAdi tInoM azubha lezyAeM bhI prApta ho sakatI haiM / kyoMki SaSTham guNasthAnavartI sAdhu meM pramAda vidyamAna rahatA hai jo ki usa guNasthAna ke nAma "pramattasaMyata" se hI abhivyakta hai / vaha aneka bAra anajAna meM yA jAna-bUjhakara bhI pramAdAtmaka pravRttiyAM kara letA hai| usameM krodha, mAna, mAyA aura lobha svarUpa kaSAya bhI vidyamAna hai| vaha kaSAyapUrNa pravRttiyoM se bhI sarvadA mukta nahIM hotaa| usa pramattasaMyata sAdhu meM hiMsA Adi pAMca AzravoM ko ubhArane vAle azubha yoga bhI vidyamAna haiN| paMcama aMga sUtra bhagavaI meM inhIM azubha yogoM kI apekSA se use AtmAraMbhI, parAraMbhI aura ubhayAraMbhI batAyA gayA hai tathA zubha yogoM kI apekSA se use anAraMbhI bhI batAyA gayA hai| ___jabaki SaSTham guNasthAnavartI pramattasaMyata sAdhu meM azubha yoga kA honA spaSTataH Agama-sammata hai, taba bhalA azubha lezyA usameM kyoM nahIM ho sakatI ? yoga jaura lezyA sahavartI hai / azubha yogAtmaka pravRtti karate samaya sAdhu meM lezyA bhI azubha hogii| jahAM para jisa samaya azubha adhyavasAya, azubha pariNAma, azubha yoga haiM, vahAM para usa samaya lezyA bhI azubha hI hogii| vivecana Agama-pramANa ko purassara karake agara vivecya viSaya para cintana kareM to aneka AgamIya sthaloM meM saMyamadhArI sAdhu meM chva lezyAoM kA honA pratipAdita hai / paMcama aMga sUtra bhagavaI meM pAMca prakAra ke nirgrantha batAye gaye haiM--pulAka, bukkasa, kuzIla, nirgrantha aura snAtaka / usake bAda pulAka aura bukkasa ke pAMca-pAMca bheda batAye gaye haiN| phira kuzIla, nirgrantha ke lie jijJAsA kI gaI to bhagavAn ne batAyA-kuzIla nirgrantha do prakAra ke hote haiM--prati sevanA kuzIla aura kaSAyakuzIla / phira nirgrantha-snAtaka ke bhedopabheda bhI batAe gaye haiM / / nirUpaNa ke usI krama meM lezyA ke saMdarbha meM bhI praznAvalI calI hai / gautama svAmI ne jijJAsA kI-prabho ! kaSAyakuzIla nirgranthatA salezyI meM prApta hotI hai yA alezyI meM ? bhagavAn ne batAyA-vaha salezyI meM hI prApta hotI hai, alezyI meM nahIM / khaNDa 17, aMka 3 (akTUbara-disambara 61)
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________________ phira pUchA gayA -prabho ! vaha kina-kina do lezyAoM meM prApta hotI hai ? bhagavAna ne batAyA-gotama ! kaSAyakuzIla nirgranthatA chahoM lezyAoM meM prApta hotI hai / kRSNa lezyA meM yAvat zukla lezyA meN|' . kaSAyakuzIla nirganthatA-sAdhutA kA chahoM lezyaoM meM prApta honA yahAM spaSTataH pratipAdita hai phira yaha kaise mAnA jA sakatA hai ki sAdhu meM sirpha tIna zubha bhAva lezyAeM hI hotI haiM, chahoM lezyAeM nahIM ? usI paMcama aMga sUtra bhagavatI ke paccIsama zataka ke saptama uddezaka meM saMyata-sAdhu ke saMbaMdha meM jijJAsA karate hue gaNadhara gautama pUchate haiM--prabho ! saMyata kitane prakAra ke hote haiM ? bhagavAn ne batAyA--gautama ! saMyata pAMca prakAra ke hote haiN| ve pAMca prakAra ye haiM-sAmAyaka saMyata, chedopasthApanIya saMyata, parihAravizuddhi saMyata, sUkSmasaMparAya saMyata aura yathAkhyAta saMyata / punaH kramazaH sAmAyakAdi ina pAMca saMyatoM meM lezyAoM kI prApti ke bAre meM jijJAsA karate hue gautama svAmI ne pUchA-prabho ! yaha sAmAyaka saMyata salezyI meM hotA hai yA alezyI meM ? bhagavAn ne batAyA-gautama ! yaha salezyI meM hI hotA hai| phira jijJAsA kI gayI-prabho ! yaha sAmAyaka saMyata kauna-kauna-sI lezyAoM meM hotA hai ? bhagavAn ne batAyA---yaha kaSAyakuzIla nirgrantha kI taraha kRSNAdi chahoM lezyAoM meM prApta hotA hai| isI prakAra chedopasthApanIya saMyata ke lie jijJAsA kI gaI to bhagavAn ne batAyA--chedopasthApanIya saMyata bhI kaSAyakuzIla nirgrantha kI taraha chahoM lezyAoM meM prApta hotA hai| bhagavatI sUtra ke isa nirUpaNa meM sAmAyaka aura chedopasthApanIya saMyata meM kRSNAdi chahoM lezyAoM kA honA spaSTata: pratipAdita hai| bhagavatI sUtra ke AThaveM zataka ke dUsare uddezya meM bhI kRSNa, nIla, kApota lezyI meM cAra jJAna kI bhajanA batAyI gayI hai| jJAta rahe manaH paryava jJAna sAdhu ke sivA anya kisI meM bhI prApta nahIM hotaa| manaHparyavajJAnI meM kRSNa lezyA kA bhI honA yahAM pratipAdita hai| isase sAdhu meM kRSNa lezyA kA honA svataH siddha ho jAtA hai| vizAla Agama sAhitya meM se aura bhI ve aneka sthala prastuta kiye jA sakate haiM jo saMyamadhArI, sAdhu meM spaSTataH chava lezyAoM kA pratipAdana karate haiN| yahAM una sabhI kA prastutIkaraNa apekSita nahIM lagatA / phira bhI dravyAnuyogapradhAna AgamasUtra zrI pannavaNA kA eka pATha tathA AcArya zrI malayagiri-kRta usakI TIkA yahAM aura uddhRta kI jA rahI hai prajJApanA sUtra ke sataraveM pada kA nAma hai-lezyA pada / isameM chavoM lezyAoM kA vistRta varNana kiyA gayA hai / usake tRtIya uddezaka meM gautama svAmI ne eka jijJAsA prastuta kI hai-prabho ! kRSNa lezyI jIva meM kitane jJAna prApta ho sakate haiM ? bhagavAn ne batalAyA--gautama ! kRSNa lezyI jIva meM do, tIna yA cAra jJAna bhI prApta ho sakate haiM / usameM mati, zruta ye do jJAna prApta ho sakate haiN| usameM mati, zruta aura avadhi yA mati, zruta aura manaH paryava ye tIna jJAna bhI prApta ho sakate haiM / usameM mati, zruta, avadhi aura manaH paryava ye cAra jJAna bhI prApta ho sakate haiM / usameM kevalajJAna prApta nahIM hotaa| vaha sirpha zukla lezyI yA alezyI meM hI prApta hotA hai|" ___ isa pATha kI TIkA karate huye AcArya malayagiri-svayaM eka vitarka upasthita karate tulasI prajJA
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________________ haiM - manaH paryava jJAna to ati vizuddha adhyavasAya vAle ko prApta hotA hai / kRSNa lezyA saMkaliSTa adhyavasAya svarUpA hai / taba phira kRSNa lezyI meM manaHparyava jJAna kaise saMbhava hai ? apane hI bitarka kA svayaM samAdhAna prastuta karate hue ve kahate haiM- pratyeka lezyA ke asaMkhya lokAkAza pradeza-pramANa adhyavasAya sthAna hai / unameM se koI manda anubhava bAle adhyavasAya sthAna pramatta saMyata meM bhI prApta ho sakate / isIlie pramatta saMyata sAdhuoM meM kRSNa, nIla, kApota, lezyA bhI kahI gayI hai / jJAtavya hai ki mati, zruta aura avadhi ye tIna jJAna sad gRhastha zrAvaka meM bhI prApta ho sakate haiM, para manaH paryava jJAna to saMyamadhArI sAdhu meM hI prApta hotA hai, anya kisI meM nahIM / ( naMdI sUtra, maNapajjavanANa padaM ) / kuSNa lezyI meM bhI mana:paryaya jJAna kA prApta honA yahAM nirdiSTa hai / manaHparyava jJAna niyamataH sAdhu meM hI prApta hotA hai, anya kisI meM nahIM / isase saMyamadhArI sAdhu meM bhI kRSNa lezyA kA honA sarvathA asaMdigdha hai / isI prakAra prajJApanA ke sataraveM pada meM bhI kRSNa lezyI samyagdRSTi jIvoM ke tIna bheda batalAye haiM- saMyaMtI, asaMgatI aura saMyatAsaMyatI / " agara saMyamadhArI sAdhu meM kRSNa lezyA hI prApta na ho to kRSNa lepayI samyagdRSTi kA saMyatI bheda kyoM batAyA gayA ? vastutaH saMyamadhArI pramatta sAdhu meM tIna zubha lezyAeM hI nahIM, kRSNAdi chahoM lezyAeM prApta ho sakatI haiN| isalie bhagavatI sUtra ke prathama zataka ke prathama uddezaka ke jisa pATha ko purassara kara sAdhu meM sirpha tIna zubha lezyAoM kA honA pratipAdita kiyA jAtA hai vaha yathArtha meM SaSTham guNasthAnavartI pramatta saMyata meM sirpha tejas, padam aura zukla ye tIna zubha bhAva lezyAeM prApta hone kI nahIM, kRSNAdi chahoM lezyAeM prApta hone kI bhI puSTi karatA hai / bhagavatI sUtra kA vaha mUla pATha isa prakAra haiM---- "salessA jahA ohiyA / kaNha lesassa nIla lesassa kAulesassa jahA ohiyA jIvA / navaraM pamattApamattA na bhANiyavvA / " ( bhagavatI zataka - 1 uddezaka - 1 ) isakA artha hai - salezI jIvoM kA sArA nirUpaNa audhika samuccaya jIvoM kI taraha hogA / kRSNa nIla evaM kApota lezyI jIvoM kA nirUpaNa bhI audhika sarva sAmAnya jIvoM kI taraha hogA, para itanA vizeSa ki inameM pramatta apramatta bheda nahIM karane haiM / ukta pATha ke AghAya ko aura adhika spaSTatA se samajhane ke lie pUre saMdarbha ke sAtha bhagavatI sUtra kA vaha prakaraNa yahAM diyA jA rahA hai bhagavAn mahAvIra ke sammukha gautama apanI jijJAsA prastuta karate haiM ki prabho ! jIva AtmAraMbhI, parAraMbhI, ubhayAraMbhI hote haiM yA anAraMbhI ?" samAdhAna meM bhagavAn mahAvIra ne batAyA ki gautama ! jIva donoM hI prakAra ke hote haiM-- kucha AtmAraMbhI, parAraMbhI, ubhayAraMbhI hote haiM, anAraMbhI nahIM hote / kucha jIva AtmAraMbhI, parAraMbhI, ubhayAraMbhI nahIM hote anAraMbhI hote haiM / gautama ne phira jijJAsA prastuta kI - prabho ! aisA kyoM kahA jAtA hai ki jIva donoM hI prakAra ke hote haiM--kucha anAraMbhI hote haiM, kucha anAraMbhI nahIM bhI hote ? bhagavAn ne batAyA- gautama ? jIva do prakAra ke haiM(1) saMsAra - samApannaka, ( 2 ) asaMsAra samApannaka / ina do meM jo asaMsAra samApannaka khaNDa 17, aMka 3 ( akTUbara-disambara, 61 ) 163
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________________ haiM ve siddhAtmAeM haiM / ve na AtmAraMbhI haiM, na parAraMbhI, na ubhayAraMbhI / be anAraMbhI haiM / I 1 jo saMsAra samApannaka jIva haiM ve do prakAra ke haiM-saMyata, asaMyata / asaMyata jIva avirati kI apekSA se AtmAraMbhI bhI haiM, parAraMbhI bhI haiM aura ubhayAraMbhI bhI / ve anAraMbhI nahIM haiM / jo saMyata jIva haiM ve do prakAra ke haiM-pramatta saMyata, apramatta saMyata / jo apramatta saMyata haiM ve na AtmAraMbhI haiM, na parAraMbhI, na ubhayAraMbhI / ve anAraMbhI haiM / jo pramatta saMyata haiM ve zubha yoga kI apekSA se na AtmAraMbhI hai, na parAraMbhI, na ubhayAraMbhI ve anAraMbhI haiM / azubha yoga kI apekSA se pramatta saMyata AtmAraMbhI bhI haiM, parArambhI aura ubha yarambhI bhI haiM / ve anArambhI nahIM haiM / 1 isI prakaraNa meM kucha Age kRSNa lezyI jIvoM ke saMbaMdha meM jijJAsA karate hue gautama svAmI ne pUchA - prabho ! kRSNa lezyI jIva, AtmArambhI, parArambhI, ubhayArambhI haiM yA anArambhI ? bhagavAn ne gautama kI isa jijJAsA ke samAdhAna meM audhika sarva samAnya pATha kI taraha hI sArA nirUpaNa kiyA / itanA vizeSa ki usameM pramatta apramatta bheda nahIM kiye / kyoMki apramatta saMyata meM kRSNAdi tIna azubha lezyAeM prApta hI nahIM hotIM / ve sirpha pramatta saMyata meM hI prApta hotI haiM / saMyata mAtra meM prApta nahIM hotI - isalie isa vaktavya meM pramatta apramatta bheda karane apekSita nahIM the / isa vaktavya meM audhika pATha meM diye gaye saMsAra samApannaka jIvoM ke pramattaapramattabheda se pUrva jo saMyata-asaMyata bheda kiye gaye haiM ve gRhIta hoMge / AgamakAra ne unheM gRhIta karane kA niSedha nahIM kiyA hai / ataH kRSNa lezyI jIva saMyata-asaMyata donoM hI prakAra ke hote haiN| agara AgamakAra ke abhimata meM saMyata mAtra meM kRSNa lezyA kA na honA hotA to ve isa vaktavya meM " pramattApramattA na bhANiyabbA" na kahakara "saMjayA na bhANibbA" kahate, para aisA nahIM kahA gayA / isase sAdhu meM kRSNa lezyA kA bhI honA spaSTataH siddha hai / 00 saMdarbha : 1. bhagavatI zataka I uddeza- I 2. bhagavatI zataka 25 uddezaka 6 pannavaNA pada 3. bhagavatIzataka 25 uddezaka 6 lekhapada 4. bhagavatI zataka 25, uddezaka 7 pannavaNApada 5. kaNha lesANaM bhaMte ! NoraiyA sacce samAharA sama zarIrA sabveva pucchA, goyamA ! jahAM ohiyA NavaMra NeraithA vedaNAe, mAI miccha viTThI uvaSaNNagAya amAyI sammadiTThI uvaSaNNagAtha bhANiyavyA / sesaM tahevajahA ohitANaM asurakumArA jAva vANamaMtarA ete jahA ohiyA NavaraM maNasANaM kiriyAhi viseso jAva tatthaNaM je te sammadiTThI te tivihA paNNattA taMjahA saMjayA, asaMjayA, saMja yAsaMjayA jahA ohiyANa | pannavaNA pada- 17-130. 6. AtmArambhI - svayaM kI hiMsA karane valA / ubhayArambhI-- donoM kI hiMsA karane vAlA / parArambho-dUsare kI hiMsA karane vAlA / anArambhI kisI kI hiMsA na karane vAlA / 164 tulasI prazA
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________________ pustaka samIkSA graMthamAlA-465) 1. mUkamATI : - mahAkAvya (lokodaya vidyAsAgara | prathama saMskaraNa- 1988 / mUlya - 50/- ru0 prakAzaka- bhAratIya isTITyUzanala eriyA, lodI roDa, naI dillI-3 / pRSTha 24+488 / jaisalamerI ( mADavI) bhASA meM manuSya ko mATI kahate haiM / "mATI keta ? " he ceta ? " = he manuSya tUM cetA kara / sAvadhAna artha - gaurava bhare haiM / bekaLU-bAlU reta dhUla dUsare zabdoM meM vahAM mATI caitanya hai / susaMskArita manuSya tUM kahAM jA rahA hai / aura ho / - ye do vAkya choTe hone para hari mAyA miTTI nahIM kahate hai / - / "mATI bhI kavi ke zabdoM meM bhI 'sAmAjika, zaikSaNika, rAjanaitika aura dhArmika kSetroM meM praviSTa huI kurItiyoM ko nirmUla karanA aura yuga ke zubha saMskAroM se saMskArita kara bhoga se yoga kI ora mor3a dekara vItarAga zravaNa-saMskRti ko jIvita rakhanA hai aura isakA nAmakaraNa huA hai mUkamATI / ' "mar3hiyA jI (jabalapura) meM / dvitIya vAcanA kA kAla thA / sRjana kA atha huA aura / nayanAbhirAma nayanAgiri meM / pUrNa patha huA / samavasaraNa maMdira vanA / jaba gajaratha huA / " arthAt zrI pisanahArI mar3hiyA jI ( jabalapura - madhyapradeza) aura zrI nayanAgirijI ( chatarapura - madhyapradeza) kI puNyabhUmi ko saMbodhita karake yaha kAvya racA gayA aura dUdha meM se ghI kI taraha mUkamATI se kAvya tattva prakaTa huA hai jo zramaNa saMskRti ke zAzvata siddhAnta kI pratiSThApanA karatA hai / 'mUkamATI' meM cAra khaMDa haiM : 1. saMkara nahIM varNalAbha 2. zabda so bodha nahIM, bodha so zodha nahIM 3. puNya kA pAlana : pApa prajJAlana aura 4. agni kI parIkSA, cAMda sI rAkha / ina cAroM khar3oM kA vidhAna aura sampUrNa kAvya kA vitAna lagabhaga 500 pRSThoM hai jo parimANa kI dRSTi se mahAkAvya kI sImAoM ko chUtA hai / hAlAMki mahAkAvya kI apekSAoM ke anurUpa zAstrIya samIkSA meM "mUkamATI" kharA nahIM utaratA kintu usameM mATI nAyikA hai, kumbhakAra nAyaka hai, AdhyAtmika romAMsa hai, prAkRtika pariveza hai, zabdAlaMkAra, arthAlaMkAroM ke mohaka saMdarbha haiM aura zabda kA, vyAkaraNa kI sAna para tarAzA nayA nayA artha hai / jaiseH "yuga ke Adi meM / isakA nAmakaraNa huA hai / kumbhakAra | 'ku' yAnI dharatI / ora / 'bha' yAnI bhAgya | yahAM para jo / bhAgyavAn / bhAgya vidhAtA ho kavi - AcArya jJAnapITha, 18, khaNDa 17, aMka 3 ( akTUbara-disambara, 61 ) 165
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________________ kumbhakAra kahalAtA hai / " bhAvanA bhAtA huA gadahA ( gadhA ) bhagavAn se prArthanA karatA hai : "merA nAma sArthaka ho prabho ! yAnI / 'gad' kA artha hai roga 'hA' kA artha hai hAraka maiM sabake rogoM kA hantA banUM / basa / aura kucha vAMchA nahIM / gada - hA. . gadahA / " Adhi, vyAdhi, upAdhi kI vyAkhyA dekhie ..... "vyAdhi se itanI bhIti nahIM ise jitanI Adhi se hai / aura Adhi se itanI bhIti nahIM ise jitanI upAdhi se / ise upadhi kI AvazyakatA hai upAdhi kI nahIM, mAM ! ise samadhI samAdhi mile, basa ! avadhi pramAdI nahIM / upadhi yAnI upakaraNa - upakAraka hai nA ! upAdhi yAnI parigraha - apakAraka hai, nA !" nArI ke vividha rUpoM ke lie kavi kahatA hainArI- inakI AMkheM haiM karUNA kI kArikA zatrutA chU nahIM sakatI inheM milana sArI mitratA ! muphta milatI rahatI inase / yahI kAraNa hai / ki inakA sArthaka nAma hai 'nArI' yAnI 'naari' nArI athavA kumArI -- 'ku' yAnI pRthivI abalA -- 166 ye ArI nahIM haiM so nArI / 'mA' yAnI lakSmI aura 'rI' yAnI denevAlI isI se yaha bhAva nikalatA hai ki yaha dharA sampadA sampanna / taba taka rahegI jaba taka yahAM kumArI rahegI / - jo puruSa - cintana kI vRtti ko vigata kI dazAoM aura anAgata kI AzAoM se pUrI taraha haTAkara 'ava' yAnI / Agata vartamAna meM lAtI hai| abalA kahalAtI hai vaha / tulasI prajJA
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________________ balA yAnI samasyA saMkaTa hai| na balA. 'so ablaa| samasyA-zUnya-samAdhAna / abalA ke abhAva meM sabala puruSa bhI nirbala banatA hai| samasta saMsAra hai , phira samasyA-samUha siddha hotA hai| isalie striyoM kA yaha 'abalA' nAma sArthaka hai| strI-'s' yAnI sama-zIla-saMyama 'trI' yAnI tIna artha hai : dharma, artha, kAma-puruSArtha meM puruSa ko kuzala saMyata banAtI hai so 'strI' kahalAtI hai| sutA---'sutA' zabda svayaM sunA rahA hai 'su' yAnI suhAvanI acchAiyAM aura/'tA' pratyaya vaha bhAva-dharma, sAra ke artha meM AtA hai yAnI/sukha-suvidhAoM kA srota-so 'sutA' kahalAtA hai| duhitA-ubhaya-kula maMgala-vadhinI, ubhaya-loka-sukha sajinI sva-para-hita sampAdikA/kahIM rahakara kisI taraha bhI hita kA dohana karatI rahatI so "duhitA" kahalAtI hai| isI prakAra anya vAkya athavA uktiyAM bhI sabala sArthaka DhaMga se vyakta huI ati ke binA/iti se sAkSAtkAra saMbhava nahIM, aura/iti ke binA, atha kA darzana asaMbhava / 'bhI' ke Asa pAsa/bar3hatI-sI bhIr3a lagatI avazya kintu bhIr3a nahIM/'bhI' loka taMtra kI rIr3ha hai / dharatI kI pratiSThA banI rahe/aura hama sabakI/dharatI meM niSThA ghanI rahe/basa / yoga ke kAla meM bhoga kA honA/roga kA kAraNa hai, aura bhoga ke kAla meM roga kA honA/zoka kA kAraNa hai / 0 saMhAra kI bAta mata karo/saMgharSa karate jaao| hAra kI bAta mata karo utkarSa karate jaao| khaNDa 17, aMka 3 (akTUbara-disambara, 61)
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________________ maiM yathAkAra bananA cAhatA hUM / vyathAkAra nahIM / ora / maiM tathAkAra banAnA cAhatA hUM / kathAkAra nahIM / o 0 hamArI upAsya devatA / ahiMsA hai / aura jahAM gAMTha-granthi hai / vahAM nizcita hI / hiMsA chalatI hai / graMthi hiMsA kI saMpAdikA hai / aura / nirgrantha dazAmeM hI ahiMsA palatI hai / sarvAMza meM 'mUkamATI' kI tulanA kisI dUsarI kRti se athavA zAstrIya mApadaNDoM se usakI vivecanA kI jAnI ThIka nahIM hai / yugacetanA ke rUpa meM naitika mUlya aura zramaNasaMskRti ke pariveza kI avadhAraNA isa kAvya meM hai jo eka vItarAgI, naMgadhaDaMga mahAtmA kA jana hone se mAnavajIvana ke antarbAhya dvandvoM kA saTIka citraNa karatA hai / saMta kavi ne mUkamATI ko mAtR rUpa meM dekhA hai aura usI ke anurUpa sabake lie maMgala kAmanA kI hai-- 168 yahAM - sabakA sadA / jIvana bane maMgalamaya chA jAve sukha chAMva / sabake saba TaleM / amaMgala bhAva sabakI jIvanalatA / harita bharita vihaMsita ho guNa ke phUla vilasita hoM / nAzA kI AzA miTe / AmUla mahaka uThe / basa / aise zreSTha, udAtta aura dizAbodhakAraka kAvya srajana aura prakAzana ke lie usameM nimitta bane sabhI loga sAdhuvAda ke pAtra haiM / graMtha sabhI graMthAlaya aura vAcanAlayoM meM pahuMcanA cAhie / Adhunika yuga ke yuvaka, yuvatiyAM ise jarUra par3he, aise prabaMdha hone cAhie / - paramezvara solaMkI 2. AkhirI zarta -- kahAnI saMgraha / lekhaka - muni prazAnta kumAra | prathama saMskaraNa - 1961 | mUlya - dasa rUpaye / prakAzaka - Adarza sAhitya saMgha, cUrU / pRSTha-- 136 / prazAnta kumAra kRta paMdraha kahAniyoM kA saMgraha 'AkhirI zarta' sAmAjika evaM vaiyaktika jIvana ke yathArtha ko atyaMta saMtulita zailI meM citrita karane vAlI prazasya kalAkRti hai / isameM citrita sAmAjika satya kamalezvara kI kahAniyoM ke sadRza bhayAvaha nahIM hai, vaiyaktika satya nirmala varmA kI kahAniyoM ke sadRza jaTilatara nahIM hai, vaha sahaja satya hai -- bhale hI baMkimatA evaM kalA ke bhar3akIlepana se rahita prAyaH ho / 'AkhirI zarta' kI kahAniyoM kA kathAkAra nArI - jIvana ke prati atyanta saMvedanazIla kalAkAra hai / nArI ke vidhavA, bahana, bhAbhI, mAtA, dhanika saMbaMdhiyoM ke madhya alpArthamayI saMbaMdhI yuvatI, isa, usakA citraNa karane meM kalAkAra ko acchI saphalatA prApta huI hai / nArIsaMvedana kI dRSTi se 'AkhirI zarta' eka utkRSTa kRti haiM / mahAn nArI-saMvedaka jainendra kA smaraNa AtA hai / muni prazAMta kumAra kA manana prazAnta hai, kumAra - dRSTi akuMThita / ve nArI ke tulasI prajJA
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________________ mAdhyama se kuMThA, vikRti aura saMtrAsa kA hauvA nahIM khar3A karate; ajanabIyata kI duniyA meM le to jAte haiM para bhaTakAte nhiiN| svastha evaM virecaka yathArtha citraNa kI dRSTi se muni prazAMta kumAra eka zreSTha kathAkAra siddha hote haiM / AzA hai, unakI prazAnta dRSTi evaM prabhAvI sRSTi se hindI-kathAsAhitya saMpanna hotA rhegaa| -DaoN0 rAmaprasAda mizra 14, sahayoga apArTameMTsa mayUravihAra-1, dillI-110061 3. aba kisakI bArI hai| lekhaka vimala mitra / anuvAdaka yogendra caudharI / mUlya-45/- rUpae / saMskaraNa-1989 / prakAzaka-rAjapAla eNDa sansa, kazmIrIgeTa, dillii| vimala dA kI yaha kRti pUjya gurUdeva AcArya zrI tulasI ke caraNoM meM bheMTa huI hai aura isake prAkkathana meM vimala mitra ne yuvAcArya zrI mahAprajJa ko saMbodhana kara likhA hai-'Apa mere lie likhate haiM, maiM janatA ke lie likhatA huuN|' daraasala isakA sampUrNa prAkkathana 24 akTUbara san 1987 ko vimala mitra dvArA yuvAcAryazrI ke darzana karane para hue kathopakathana kI hUbahU nakala hai| jo prekSAdhyAna, lADanUM ke julAI 1988 aMka meM chapa cukA hai| aba kisakI bArI hai ? prazna ko vimala mitra ne kevala zIrSaka rUpa meM likhA hai| pustaka kI mUla kathA meM kahIM yaha prazna nahIM hai kintu hasInA begama aura darzanasiMha kI lar3akI miseja sulatAnA ke svakathya meM yaha prazna bAra-bAra ubharatA hai| vimala dA ko yaha mahAratha hAsila hai ki ve purAnI aura ghisIpiTI ghaTanA ko prANavaMta kara dete haiM zata zata zraddhAMjalI ! do disambara 1991 ko zAma sADhe chaha baje kalakatte meM vimaladA kI mRtyu ho gii| ve 22 mArca 1912 meM janmeM the| unake upanyAsa "kharIdI kaur3iyoM ke mola" kA nAyaka dIpAMkara bhI san 1912 meM hI janmA thaa| unase 100 varSa pahale cArlsa Dikansa janmA jisake upanyAsa-"Tela oNpha da TU siTIja" se unhoMne upanyAsa likhane kI preraNA paaii| smaraNIya hai ki vimaladA ke antima darzana ko nezanala lAibrerI se kevaDAtalA ghATa taka donoM ora khar3e hajAroM pAThakoM ne, jinameM chAtra-chAtrAeM adhika thoM, unheM apanI mUka zraddhAjaMliyAM samarpita kii| -saMpAdaka aura pAThaka barabasa usameM rama jAtA hai / isa kRti meM vimaladA ne bhArata-pAka vibhAjana kA doSa sIdhe lArDa mAunTabeTana, leDI mAunTabeTana aura paM. javAharalAla tathA saradAra paTela ke matye maMDa diyA hai| zrI khuzavaMtasiMha kI pustaka-'Trena Tu pAkistAna' meM isI kathAnaka kI bhayAvaha prastuti hai| 'grova presa avArDa' se sammAnita khaNDa 17, aMka 3 (akTUbara-disambara, 11)
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________________ vaha upanyAsa jahAM vitRSNA upajAtA hai vahAM vimaladA kA yaha upanyAsa Age ke lie sAvacetI jagAtA hai| daraasala mAnava mana ke citare vimala dA kI isa kRti meM prakArAntara se bahuta kucha kaha diyA gayA hai| mAnavatA, bhrAtRtva, deza kI akhaMDatA, svataMtratA aura sattA, svArtha aura parahita-sabhI para unhoMne saTIka TippaNiyAM kI haiM / bAlamana aura vRddha kA mAnasika saMgharSa yahAM parAkASThA para citrita huA hai| pustaka kI prastuti 'rAjyapAla eNDa sansa' ne apane gaurava ke anukUla kI hai| -paramezvara solaMkI 4. jJAna kiraNa-saMkalana kartA-sAdhvI zrI rAjImatIjI / prakAzaka-prajJA prakAzana, 2054, haldiyoM kA rAstA, joharI bAjAra, jypur| navam saMskaraNa-- 1991 / mUlya ru0 15/- mAtra / pRSTa 324 / bhagavAn mahAvIra ne mukti ke do upAya batAe haiM-vidyA aura cAritra (jJAna aura aacrnn)| jJAna prakAza karatA hai tathA sAMskRtika paramparAoM, satya kI UMcAiyoM evam svastha mAnasikatA taka hameM le jAtA hai| jJAna kI abhyAsa bhUmikA cAritra hai jisake dvArA mana ko zAnti prApta hotI hai tathA kuvicAra, bhaya, spardhA, cintA aura galata dinacaryA se mukti milatI hai| santoM ne, satiyoM ne janatA ko caritraniSTha va susaMskArita banAne ke lie anAdi kAla se prayAsa kie haiN| terApaMtha dharmasaMgha kI viduSI sAdhvI rAjImatI ne 'jJAna kiraNa' meM janopayogI sAmagrI kA saMkalana karake jijJAsu va sanmArga ke pathika sAdhakoM para mahAn upakAra kiyA hai| isameM dainika upAsanA, jaina saMskAra, tAttvika vicAra va svAdhyAya yogya ramaNIya racanAoM kA sundara samAveza hai| mAnava ke sarvAMgINa vikAsa ke lie inhIM AdhyAtmika mUlyoM kA yogadAna apekSita hai| bhautikavAdI yuga kI jaTilatAoM se saMtrasta mAnava mana adhyAtma kI Dora se baMdhakara jaba yoga, dhyAna, sAdhanA ke kSetra meM utaratA hai taba use AtmAnubhUti hotI hai tathA jIvana kI yathArthatA kA bodha hotA hai| "jJAna kiraNa" sAta bhAgoM meM vibhAjita hai| 1 prekSA dhyAna sAdhanA 2 japa sAdhanA 3 zrAvaka sAdhanA 4 jaina dharma paricaya 5 terApaMtha paricaya 6 svadhyAya sAdhanA 7 stuti saadhnaa| inameM prekSA dhyAna aura japa sAdhanA, svastha jIvana ke lie upayogI sUtra, upayogI japa mantra, zrAvaka kaisA ho ? jaina dharma tIrthaMkara paramparA, terApantha saMgha kI paramparA, samyakatva kA vivecana, vizeSa parva, tapasyA kA phala, karmaphala praznottarI Adi sAmagrI saMkSipta evam sarala bhASA meM dI gaI hai| karma phala kA siddhAnta to eka vizuddha vaijJAnika siddhAnta hai| stuti sAdhanA vibhAga ke gItoM kA saMkalana atyanta madhura, hRdayasparzI evam sarala bhASA meM tattva vivecana karane vAlA hai| koI bhI gAyaka sahaja Ananda kI anubhUti kie binA nahIM raha sakatA / isa pustaka meM zrAvaka-pratikramaNa, paMca pada vandanA evam bhattAmara stotra Adi artha sahita die gae haiN| zrAvakoM ke vratoM kI sUcI bhI aMkita kI gaI hai / pustaka tulasI prajJA
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________________ kI upayogitA kA anumAna pUrva saMskaraNoM kI 19500 pratiyoM kI hAthoMhAtha bikrI se hI lagAyA jA sakatA hai| -nemIcanda jaina 5. bhAgya cakra / lekhaka-AnaMda prakAza tripAThI "rtnesh'| mUlya 10 ruupye| pRSTha-174 / prathama saMskaraNa / prakAzaka-Adarza sAhitya saMgha, cuuruu|| jIvana cakra nAnA paristhitiyoM se ulaTA sIdhA calatA hai usameM mukta aura bhukta bhAva kSaNoM ke mahattva ko nakArA nahIM jA sakatA hai| pratyeka vyakti ke jIvana meM kucha aise kSaNa Ate haiM, jo avismaraNIya hote haiM, taba paristhitijanya ghaTanAyaM kalpanA ke darakhta para caDhakara sukhada aura manoraMjaka bana jAtI haiN| Aja ke vyasta jIvana meM kahAnI hI aisA sAdhana hai jisake dvArA manoraMjana ke sAtha-sAtha zikSA bhI AsAnI se dI jA sakatI hai| yaha vidhA hamAre lie naI nahIM hai| dAdI-nAnI kI kahAnI to ati prAcIna kAla se hI pracalita rahI haiN| sAhityaka rUpa meM paMcataMtra aura jAtaka graMthoM meM choTI-choTI zikSAprada kahAniyAM bharI par3I haiN| "bhAgyacakra" meM ratneza kI 21 kahAniyoM kA saMgraha hai, adhikAMza kahAniyoM meM kisI na kisI samasyA ko lekara usakA samAdhAna prastuta karane kI ceSTA kI gaI hai| "pratizodha" kahAnI samasyA mUlaka kahAnI hai| kahAnIkAra dvArA isameM yaha batAne kA prayAsa kiyA gayA hai ki pratizodha ke jahara ko pratizodha se samApta nahIM kiyA jA sakatA hai / kahAnI ko par3hakara mujhe sarvezvaradayAla saksainA kI ye paMktiyAM yAda A rahI haiM jaharIle AdamI se chuTakAre ke lie phira tuma kyA karoge? pahalI bAta usase mata Daro khuda meM AtmavizvAsa paidA karo sabake sAtha eka samudra bana ubharo, ubhro| 'jeba katare se' kahAnI sAmAjika yathArtha kA citraNa karatI hai| vIrU nAmaka chAtra paristhitiyoM ke vazIbhUta hokara aparAdhI (jeba katarA) bana jAtA hai| usa aparAdhI ke mana meM bhI ImAnadArI kA bhAva bharate hue puruSArtha kI preraNA dI jAtI hai aura anta meM vaha apanI aparAdhI vRtti ko tyAga detA hai| kahAnIkAra ne sAmAjika samasyAoM aura kurItiyoM ko gaharAI taka kuredA hai| nArI mana ke bhAvoM ke catura citere 'ratneza' kI 'mAnasI' aura 'saMyoga' aisI hI racanAeM haiN| 'saMyoga' meM to samasAmayika samasyAoM ko darzAte hue vartamAna uddezyavihIna zikSA para bhI vyaMgya kiyA gayA hai| - 'jelara' kahAnI kA prArambhika aMza bar3A hI prabhAvazAlI hai| Arambhika paMktiyoM ko par3hakara prasAda kI 'AkAzadIpa' kahAnI smaraNa ho AtI hai| sudhAravAdI lekhaka ne sAmpradAyika sadbhAva para bhI bala diyA hai / badalate rizte aura zraddhAMjali isI taraha kI kahAniyAM haiN| sarvAMza meM 'bhAgyacakra' kahAnIkAra kI sAhityika pratibhA kA paricaya detI hai| khaNDa 17, aMka 3 (akTUbara-disambara, 61) 171
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________________ kathAoM kA laghu kalevara gahanatA dhAraNa kara tIvra prahAraka rUpa meM sAmane AtA hai aura jahAM tahAM mAnavatAvAdI rUpa bhI dhAraNa kara letA hai| nizcaya hI yaha kathA sAhitya kI amUlya nidhi bnegii| -lAkhanasiMha zarmA 6. "mUlya muskAna kA" / kavi-munizrI lokaprakAza 'lokeza' / prakAzakaAdarza sAhitya saMgha, cUrU / pR0 125 / mUlya 15/- rupye| prastuta kRti "mUlya muskAna kA" bhAva-pradhAna kavitAoM kA saMgraha hai / saMgraha meM kavi kI vaiyaktika anubhUtiyoM kI jhalaka hai| yoM bhI kavitA kavi kI AtmA kA prasveda tathA usake manobhAvoM kI zabda-baddha abhivyakti hI mAnI jAtI hai / lagatA hai eka gatizIla evaM svastha sAmAjika dRSTi kA saMkalita Aveza hI ina kavitAoM ke madhya vikasita huA hai / phira bhI kavi 'lokeza' kI kavitAoM kA mukhya raMga vyaMgya hai| kavi ne rUr3ha paramparAoM, mithyA mAnyatAoM, viSama va kRtrima vyavahAroM tathA anaitika AcaraNa ko prastuta kara una para sIdhA AghAta kiyA hai| para yaha AghAta asaMyata aura amaryAdita nahIM hai| mAnavIya durbalatAoM ke prati kavi kI dRSTi sahAnubhUti pUrNa hai| manoraMjana yA parihAsa vyaMgya kA sahacara hai| "yaha ho sakatA hai"- kavitA meM pitAmaha aura pautra kA saMvAda isakA sundara udAharaNa hai| isI taraha bhASA sarvatra sahaja va sarala hai| upamAoM meM paramparAgata bAsIpana nahIM hai, phalataH upamAoM meM sArthakatA kA samAveza huA hai / "bUr3he baragada ke sAtha adhakhilI kalI ko byAha denA" isakA sundara udAharaNa hai| - kavitAoM meM darzana kA sthAna vahIM taka hai jahAM taka usakA yathArtha jIvana se saMbaMdha hai| sukha-duHkha ke paribhASAMkana meM kavi ne cetanA ke talaghara meM, AtmA ke avirAma anahadanAda ko hI sukha mAnA hai| "cAha" kavitA meM duHkha ke darzana kI sarala abhivyakti hai aprApta kA AkarSaNa/prApta kA asaMtoSa kauna nahIM hai/duHkhI duniyA meM ? jIvana kA satya kavi ne sahaja svAbhAvika DhaMga se ujAgara kara diyA hai / "cintA" nAmaka kavitA isakA anUThA udAharaNa hai na dhuAM uThA/na cinagAriyAM chiTakI/na kahIM rAkha bikharI/ phira bhI manuSya jala gayA/cintA-citA meN| kaI sthaloM para kavitA gadya-padya kI sImA tirohita karane vAle rekhAcitroM kA sA rUpa le letI hai, para kavi kI maMzA kahIM bhI tirohita nahIM hotii| vaha jana jIvana kI samasyAoM kI gaharAI meM praveza karane kI ceSTA karatA hai| usakI pIr3A hai ki dharatI se ImAnadArI aura insAniyata lupta ho rahI hai aura manuSya TUTa rahA hai / parantu isa pIr3A meM bhI AzA aura AsthA ke bIja antanihita haiN| kavi kA uddezya pAThaka ke cintana kI dizA ko mor3anA hai aura usa dRSTi se yaha saMgraha nizca ya hI sArthaka siddha hogaa| kyoMki ina kavitAoM meM kavi ne samAjagata durnItiyoM para coTa ke rUpa meM hI apanI bhAvanA kI muskAna kA mUlya cukAne kA prayAsa kiyA hai| -sItArAma dAdhIca 172 tulasI prajJA
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________________ 7. munimanoraJjAnAzItiH / prathama saMskaraNa, san 1986, mUlya-3/- rupaye, pRSTha saMkhyA-36 / lekhaka-mahAkavi zrI bhUrAmalajI (AcArya zrI jnyaansaagrjii)| hindI bhASAntarakAra--DaoN. paM0 pannAlAlajI 'vasanta' sAhityAcArya, sAgara / prakAzakavidyAsAgara sAhitya saMsthAna, zrI atizaya kSetra, panAgara, jabalapura (ma. pr.)| prastuta graMtha meM muniyoM ke manoraMjanArtha saMskRta bhASA nibaddha ikyAsI padya haiN| hindI bhASAnta rakAra ne saMkSipta paricaya dekara padyoM kA vizada hindI anuvAda prakAzita kiyA hai aura antima do pRSThoM para zlokAnukramaNikA bhI de dI hai| granthakAra kI maMgala-bhAvanA yaha thI ki 'manujo mAnavo bhUyAd bhArataH pratibhArataH' ki manuSya, manuSya baneM aura bhArata sadasad-viveka buddhi meM lIna deza ho| isase pratIta hotA hai ki vaha pratyeka zloka ke sAtha vistRta bhASya meM mUlAcAra Adi granthoM kA navanIta pracura mAtrA meM zAmila karanA cAhate the| isI dRSTi se unhoMne isa kRti ko graMtha kahA hai| kintu saMbhavataH unakA vicAra pUrA nahIM ho skaa| zlokoM kI racanA praur3ha saMskRta bhASA meM kI gayI hai| saMskRta na jAnane vAle isase lAbha nahIM uThA sakate the| isI kaThinAI ko dUra karane ke lie jaina samAja ke prasiddha vidvAn DaoN0 paM0 pannAlAlajI 'vasanta' ne isa kRti kA hRdayagrAhI hiMdI rUpAMtara kara diyA hai| yaha grantha muniyoM, AryikAoM aura jijJAsu svAdhyAya premiyoM ke lie bAra-bAra par3hane yogya hai| aisI kRti ke prakAzana ke lie anuvAdaka aura prakAzaka donoM hI abhinandanIya hai| -amRtalAla zAstrI 8. prAcya bhAratI prakAzana-kahANaya-aTTagaM (prAkRta gadya saMgraha), setubandhamahAkAvya (prathama do AzvAsa) aura lIlAvaI-kahA (chAtropayogI saMskaraNa) / saMpAdaka ---DaoN0 rAjArAma jaina, DaoN0 candradeva rAya aura DaoN0 (zrImatI) vidyAvatI jaina / san 1986 aura 1660 / mUlya kramazaH 16/- rupaye ; 15/- rupaye aura 20/- rupaye / DaoN0 rAjArAma aura DaoN0 (zrImatI) vidyAvatI jaina magadha vizvavidyAlaya ke kaoNlejoM meM sevArata haiN| DaoN0 candradeva bhI DaoN. rAjArAma vibhAgAdhyakSa ke sAtha saMskRtaprAkRta vibhAga meM hI rIDara haiM / tInoM vidvAnoM ne milakara magadha, aMga-campA evaM mAlavA kI prAcya saMskRti se saMbaMdhita ATha prAkRta kathA, setubaMdha mahAkAvya ke do AzvAsa aura nauMvI sadI kI mahArASTrI prAkRta meM likhI prema kahAnI lIlAvaI-kahA kA chAtropayogI saMskaraNa taiyAra kiyA hai aura prAcya bhAratI prakAzana, mahAjana TolI naM0 2, ArA [vihAra] se zrI ratnAsAgara ne unheM prakAzita kiyA hai| prAkRta bhASAoM kA adhyayana anekoM vizvavidyAlayoM meM ho rahA hai kintu prathama to adyatana prAkRtoM kA nitAMta abhAva hai, dUsare prAkRta bhASAoM ke adhikArI vidvAnoM kI kamI ne ise bahuta durUha aura muzkila banA rakhA hai| aise meM jaina dampatI aura rAya bandhu kA yaha chAtropayogI prakAzana nissaMdeha stutya aura abhivaMdanIya hai / khaNDa 17, aMka 3 (akTUbara-disambara, 61)
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________________ kahANa - aTTagaM meM AThoM kathAeM bahuta rocaka aura zikSAprada haiM aura vizva vidyAlayoM ke pAThyakrama meM rakhane yogya haiM / setubaMdha mahAkAvya, kAvya kI dRSTi se sarvotkRSTa hai / ise pravarasena kI kRti mAneM athavA kAlidAsa kI ? yaha prazna yahAM adhika vivecanIya nahIM hai phira bhI saMpAdakoM ne bhUmikA meM isa viSayaka saTIka TippaNI kI hai aura ise pravarasena kI kRti hone ke pakSa meM pramANa die haiM / lIlAvaI - kahA ke lekhaka mahAkavi koUhala haiM aura isa kathA ne paravartI kaviyoM ko kAphI prabhAvita kiyA hai / AzA hai, prAcya bhAratI prakAzana, isI prakAra anya prakAzana bhI karatI rahegI / - paramezvara solaMkI 6. pravacana - pAtheya, bhAga-8 / prathama saMskaraNa, san 1686 / saMpAdaka - muni dharmarUci / mUlya - solaha rUpaye / pRSTha- 261 + 11 / prakAzaka - jaina vizva bhAratI, lADanUM / yaha pravacana -pAtheya AcArya zrI tulasI ke gaMgAzahara - pravAsa, san 1678 meM diye pravacanoM kA saMgraha hai / saMpAdaka muni dharmarUci ne likhA hai- " maiMne sAkSAt dekhA hai kamyUniSTa evaM nAstikoM ko sahasA Astika banate hue / maiMne dekhA hai, dharma ko rUr3hi aura dakiyAnUsI vicAra samajhane vAloM dvArA use jIvana kI zAMti aura AnaMda ke lie eka anivArya apekSA evaM nirvikalpa sAdhana ke rUpa meM svIkAra kie jAte hue / dekhA hai maiMne varSoM se pII jAne vAlI cilmoM ko phor3I jAte hue, bIr3I-sigareTa ke baMDaloM va paoNkeToM pheMko ke jAte hue| maiMne dekhA hai, savarNa hinduoM dvArA aspRzyatA ko mAnava jAti kA kalaMka mAna use sadA sadA ke lie vidAkara harijana bhAI ko sage bhAI kI taraha gale lagAe jAte hue / " - unakI isa sAkSI para katipaya pAThaka zaMkAe upasthita kara sakate haiM kintu muni dharmarUci ke isa kathana meM sacAI hai ki - " pravacana meM mAtra AcArya zrI ke zabda hI bhASAyita nahIM hote, apitu unakA svayaM kA jIvana bolatA hai / " - 14, prastuta pravacana - pAtheya meM eka vizeSa bAta aura bhI hai / isameM AcArya zrI kI kRti - "jaina siddhAnta dIpikA" ke prathama donoM prakAzoM ke katipaya sUtroM kI rocaka vyAkhyA prastuta ho gaI hai / prathama prakAza ke sUtra - 4, 7, 8, 16, 17 Adi aura dvitIya prakAza ke sUtra 2, 8, 23, 32, 33, 35, 41, 42 Adi para yahAM anekoM pravacanoM meM hRdayagrAhI vivecana huA hai| vaiziSThya yaha hai ki sabhI pravacana sAdA, sarala bhASA meM kathopakathana kI taraha likhe hue haiM / unakA uttama puruSa meM honA saMpAdana kI dUsarI vizeSatA hai / AcAryazrI ke pravacanoM meM jo AkarSaNa hotA hai, saMpAdaka ne use jyoM kA tyoM banAe rakhA hai, isalie jo vyakti AcAryazrI ke pravacanoM ko rUbarU hokara sunane se vaMcita rahate haiM unheM isa pAtheya se niHsaMdeha lAbha hogA / prastuti ke lie saMsthA ke maMtrI zrI zrIcaMda baiMgAnI vizeSa rUpa se sAdhuvAda ke pAtra haiM / prakAzana - mudraNa kI surucipUrNa - paramezvara solaMkI tulasI prajJA 174
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________________ 'tulasI prajJA' - kAryAlaya meM prApta hone vAlI kucha sahayogI patra-patrikAeM 1. The Jaina Antiquary: zrI jaina jUna - disambara, 1960 prakAzaka - zrI insTITyUTa, ArA (bihAra) vArSika zulka siddhAnta bhAskara : vol 43 part I&II, devakumAra jaina oriyaNTala risarca 50 rupae / eka prati - 25 rupaye / 2. arhat vacana : vol 3 No. 3 julAI 1961 / volyUma mUlya 100 rupaye / prakAzaka, kundakunda jJAnapITha, di0 jaina udAsIna Azrama TrasTa, 584, mahAtmA gAMdhI roDa, tukogaMja, indaura- 452001 / 3. International Jain Friends : vol I No. 3-4 May- August 1991; Post box 58, B.P. Road, Chinchwad East, Pune-411019 4. zramaNa : varSa 42, aMka - 4-6, apraila-jUna, 1961, prakAzaka - nidezaka, pArzvanAtha vidyAzrama zodha saMsthAna, vArANasI-5, vArSika mUlya 40 ru0 / 5. tIrthaMkara : varSa- 21 aMka 4-5, agasta-sitambara, 1961, prakAzaka- hIrAbhaiyA prakAzana, 65, patrakAra kolonI, kanAr3iyA mArga, indaura - 452001 vArSika mUlya - 35/rupaye 6. tithyayara : varSa - 15 aMka 6, akTUbara, 1961, vArSika mUlya-dasa rupaye / prakAzakajaina bhavana, pI- 25, kalAkAra sTrITa, kalakattA-7 7. Jain Journal: A Quarterly on Jainology: vol xxv No. 4. publisher: Jain bhawan, p-25, kalakar street, calcutta-7. 8. NANasAyara : aMka- 6, mArca 1661, vArSika zulka 50/rupaye, prakAzaka - vidyAsAgara pablikezana, bI- 5 / 263, yamunA nagara, dillI-53 6. jaina jagat : varSa 44 aMka 7, navambara, 1991, vArSika zulka- 25/- rupaye, prakAzaka - kanakamala munotta, prabhAta priMTiMga varksa, 427, gulaTekar3I, pUnA - 37. 10. mAMgalika : varSa - 4 aMka 56-60, agasta-sitambara, 1961, vArSika zulka - 50 ru0 prakAzaka- mudrikA, rAmajI nI pola, nANAvaTa, sUrata - 3 11. Ahimsa Voice : Nineth edition, May, 1991, Annual subsription Rs-20/- publisher - Sharman Sahitya Sansthan, 53, Rishabh Vihar, Delhi-92. khaNDa 17, aMka 3 (akTUbara-disambara, 61 ) 175
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________________ 12. jaina AhAra vijJAna : parvaprajJA : puSpAMka-5, san 1961, mUlya-20/- rupaye, prakAzaka-gItA jaina, 12, hIrA bhuvana, vI0 pI0 ror3a, muluNDa (pazcima) bambaI-400080 13. svAdhyAya saMdeza : varSa-7 aMka-10, akTUbara 1661, mUlya-25 rupaye vArSika prakAzaka-zrI zvetAmbara sthAnaka jaina svAdhyAyI saMgha gulAbapurA-311021 (rAja.) 14. jayakalyANazrI : Atmodaya kI mAsikI / varSa-2 aMka 8-12 : maI-agasta 1661, vArSika zulka-50 rupaye / prakAzaka-maMgalakalaza, 364, sarvodaya nagara, AgarA roDa, alIgar3ha-202001 15. zrI amara bhAratI : varSa-28 aMka-6 / sitambara, 1991 / mUlya-30 rupaye vArSika / prakAzaka-vIrAyatana, rAjagRha-803116 (naalndaa)| 16 vItarAga vijJAna : varSa-6, aMka-4 / navambara, 1661 / mUlya-20 rupaye vArSika / prakAzaka -paM0 ToDaramala smAraka TrasTa, e-4, bApUnagara, jayapura-302015 / 17. vItarAgavANI : varSa-11 aMka-10 / akTUbara 6661 / mUlya-traivArSika-100 rupaye prakAzaka-vItarAgavANI prakAzana kAryAlaya, muhallA sailasAgara, TIkamagar3ha (ma0 pra0) 18. divya dhvani : AdhyAtmika mAsika / varSa-15 aMka-7-8, julAI-agasta, 1961 mUlya-trivArSika-75 rupaye / prakAzaka-zrImad rAjacandra AdhyAtmika sAdhanA kendra, kobA-382006 (gAMdhI ngr)| 16. hiMsA nivAraNa : navambara-disambara 1661 / vArSika zulka-40 rupaye prakAzaka zrI akhila bhAratIya hiMsA nivAraNa saMgha, 32 maniSa sosAiTI, nAraNapurA, ahamadAbAda-380013 / 20. samyagjJAna : varSa-18 aNk-5| navambara 1661 / mUlya-prakAzaka-digambara jaina triloka zodhasaMsthAna, hastinApura, meraTha / 21. anekAnta : varSa 44 kiraNa-3 /julAI-sitambara 1661 / mUlya-6 rupaye vArSika / prakAzaka-vIra sevA maMdira, 21 dariyAgaMja, naI dillI-2 / 22. arhat jaina TAimsa : varSa-3 aMka-1/navambara 1961 / vArSika mUlya-50 rupye| prakAzaka-gotama osavAla, AcArya suzIla Azrama, sI-566, cetanA mArga, DipheMsa kolonI, naI dillI-24 / 23. jaina AcaraNa : varSa-1 aMka-11-13/julAI-sitambara 1661 mUlya-5 rupe| prakAzaka-nAsika prakAzana sthala-686, biMdubAI bhuvana, gaMgAvAr3I, ravivAra peTha, naasik-1| 24. jaina mahilAdarza : varSa-68 aMka-12/sitambara, 1991 / mUlya-35 rupaye vArSika / prakAzaka-jaina mahilAdarza, ezabAga, lkhnuu-226004| 176 tulasI prazA
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________________ 25. sanmati saMdeza : varSa 36 aMka-12 / disambara, 1961 / mUlya 30 rupaye vArSika / prakAzaka - prakAza hitaiSI, 535, gAMdhInagara, dillI- 110031 26. jinavANI : varSa - 48 aMka - 6 / sitambara, 1961 / mUlya 20 rupaye vArSika / prakAzaka - samyagjJAna pracAraka maNDala, bApU bAjAra naM0 182-183, jayapura302003 27. svAdhyAya saMgama : varSa- 3 aMka - 11 / navambara, 1961 mUlya-AjIvana sadasyatA 301 rupaye / prakAzaka - gautama lalavANI, pArasa jI - 186, zAstrInagara, jodhapura rAja0 - 342003 28. ahiMsA vihaMgama : varSa 4 aMka - 11 / navambara 1661 / mUlya 25 rupaye vArSika / prakAzaka - rASTrIya ahiMsA pratiSThAna, 446, mahAvIra galI 1-sI roDa saradAra purA, jodhapura-342003 / 26. mukkuDaI : varSa - 18 aMka - 3 / sitambara, 1991 / mUlya - 40 prakAzaka - jaina yUtha phorama, 3, sAutha bAga ror3a, TI0 nagara, 30. prabuddha jIvana : varSa - 2 aMka - 6, akTUbara 1991 / vArSika prakAzaka - zrI muMbaI jaina yuvaka saMgha, 385, saradAra vI0 pI0 roDa, muMbaI zulka - 30 rupaye / 400004 / 31. janapriyaH varSa 25 aMka 36 / disambara 1961 / vArSika mUlya 35 rUpaye / prakAzaka - DaoN0 bAhubali kumAra, 8 sivila lAina, lalitapura / 32. jaina gajaTa : varSa - 65 aMka 48 / sitambara 1961 / vArSika mUlya 35 rUpaye / prakAzaka - nandIzvara phlora milsa, aiza bAga, lakhanaU - 226004 / rupaye vArSika / madrAsa - 17 / 33. guNa sthAna : varSa 5 aMka 6 / disambara 1961 / AjIvana sadasyatA - 300 rUpaye / prakAzaka - jaina muni vimala sanmati TrasTa, sanmati nagara - saMgarUra | 34. aNuvrata bhAvanA; varSa 3 aMka 7 / julAI 1661 / mUlya- - 20 rUpaye vArSika / prakAzaka ---- hariyANA aNuvrata samiti, 141 - W, mADala TAUna, hisAra / 35. aNuvratam : varSa 23 aMka 2 / navambara 1961 / vArSika mUlya - 10 rUpaye | prakAzaka -- tamilanADU aNuvrata samiti, 204, TI0 eca0 roDa, madrAsa - 5 / khaNDa 17, aMka 3 (akTUbara-disambara, 61 ) 177
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________________ katipaya anya patrikAeM 1. rAjasthAna se prakAzita-zodha pratrikA, udayapura, rAjasthAnI gaMgA-vizvaMbharA vaicArikI, bIkAnera; marU bhAratI, pilAnI; zikSaNa patrikA, ajamera; nayA zikSaka-zivirA, bIkAnera; zikSA saMvAda, jayapura, madhumatI ---samparka, udypur| 2. saMskRta patrikAeM :-vizva bhASA-sAgarikA-zrI paNDitaH, vArANasI; bhAratI, jypur| 3. pUnA yUnivarsiTI-iNDiyana philosophikala kvATaralI, parAmarza (hindii)| 4. ema. esa. yUnivarsiTI, baDodA-jarnala, hya meniTI nambara, sAiMsa, TeknolojI . eNDa meDisina nambara / 5. traimAsika patrikAeM :--sammelana patrikA, prayAga; prAkRta vidyA, udayapura ; prajJA, vArANasI; sArasvatI suSamA, vArANasI; prAcI jyoti, kurUkSetra; karnATaka yUnivarsiTI jarnala, dhAravAr3a; rIsarca jarnala, indaura; pariSad patrikA, paTanA; Dakkana kaoNleja buleTina, puNe; vizvezvarAnaMda jarnala, hoziyArapura; dosta, jypur| 6. anya patra-gAMdhI mArga (hindI-aMgrejI), naI dillI; gogrAsa, bardhA; rilIpha sosAiTI, kalakattA; saMgama, vardhA; pAtheya kaNa, jayapura; riSabhavIra racanA, baMgalora; zrI samagra jaina cAturmAsa sUcI, bambaI; terApaMtha nirdezikA, naI dillii| tulasI prajJA
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________________ Tulsi Prajna QUARTERLY RESEARCH JOURNAL Vol. XVII October-December, 1991 (ENGLISH SECTION) Editor : Dr. Parmeshwar Solanki jaina vizva caraNa vijjA pamIvasvI wmally bhAratI tI lADanU No. 3 Jain Vishva Bharati Institute, Deemed University, Ladnun-341306
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________________ TULSI-PRAINA X2 Albracht Weber Born: 17, Februr, 1825 Breslau ? Died : 30, November, 1901 Berlin S Albracht Weber was the first scholar, whose first catalogue of Sanskrit Manuscripts in Berlin was published in 1853. After thirty years of singlehanded work he produced, in 1891, the first volume of his Catalogus Catalogorum, containing an estimated total of 60,000 different titles and author-entries together with the appropriate calalogue references. His third volume appeared twelve years later. - Editor.
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________________ CONTRIBUTION OF GERMAN SCHOLARS TO PRAKRIT STUDIES WITH SPECIAL REFERENCE TO A. WEBER Dr. B. K. Khadabadi The first German scholar who showed special interest in and regard for India and its literature and culture is Herder (1744-1803) the poet, It was he who introduced Kalidasa's Sakuntalam drama to the great poet Gaite (1749-1832). Such interest and regard developed and spread among German scholars on a large scale within a short period i. e. by the close of the first half of the 19th century A. D. and created in them an impression and conviction that for the interpretation and explanation of the history of mankind, adequate study of Indian culture is inevitable. Then soon subjects like Sanskrit (Vedic), Indology and Comparative Linguistics prominently appeared among the various subjects or courses then provided at German Universities.1 As early as 1818, the first Indology Chair was instituted at the University of Bonn. Such second chair came into existence in 1820 at the University of Berlin. Later, several other Universities in Germany instituted such chairs or created Readers' posts for Indological subjects according to their needs and convenience. Today, on the whole, there is provision for at least one or two branches of Indology chosen from Sanskrit, Prakrit, Pali, or the Hindu, Buddhist, Jain religion, history, culture, modern Indian languages, literature, philology etc. Moreover, the German Oriental Society (Deutsche Morgenlaendische Gesellschaft) has been doing commendable work in this field. At the beginning German Scholars gave much more importance to the study of Vedic culture, but later on they also studied on historical and scientific lines, the Brahmanas, the Upanisads, Scriptures, Grammar, Puranas, History etc. and held their eminence among all European countries. In the field of Pali and Buddhism, however, their contribution stands rather second to that of the British and French scholars. But their contribution to Prakrit and Jainological studies, barring the work of just a few French, Italian and British scholars, is the
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________________ TULSI-PRAJNA, Oct.-December, 1991 highest and unparalleled one, in respect of quality, quantity and variety. 56 It will not be wrong if we state that the first phase of Prakrit Research studies commenced with the publication of Hemacandra's Abhidhana Cintamani by Otto Bohtlingk in 1848. After Bohtlingk have shined scholars like Buhler, Weber, Jacobi, Pischel, Hertel, Leumann, Winternitz, Schubring, Alsdorf etc. in the galaxy of German scholars in the vast field of Prakrit studies. Among these scholars, several maintained an ideal teacher-pupil tradition (Gurusisya-parampara) by dedicating their whole life to such studies. In these days scholars like Klaus Bruhn in Berlin, Gustov Roth in Goettingen and A. Mette in Munchen have sincerely and efficiently continued the work of Prakrit and Jainological studies. A few others, together with some of the Indian scholars Like Tripthi, Pande etc, are doing appreciable work within some of the Departments or Seminars of other German Universities5. Now coming to A. Weber (Albrecht Weber-1825-1901j, we find that he was one such distinguished German scholar who cultivated Indological and oriental field with all dedication, reaped rich harvest and left it for posterity. He was the first to write a History of Indian Literature and that too mostly depending on manuscripts. He edited on scientific lines the Sukla Yajurveda, the Atharva Veda, Jaina Canonical works like the Bhagavati-sutra etc. He also wrote with authority on Panini. He visited India, travelled extensively by way of study-tours, collected several manuscripts, took with him a few of them, deeply studied them and published them on a systematized pattern. Among such of his publications prominently luminates Hala's (Satavahana's) Prakrit Gahasattasai (Gathasaptasati) (c. 100 A.D.)Das Saptasatakam des Hala. When European countries were caught with an impression that India was a lowly and backward country, filled with poor people, marked with recluses, beggars, snakecharmers etc., through the publication of Das Saptasatakam des Hala, A. Weber showed them that even ancient rural India, (c. 100 A.D.) was well-cultured with people living a busy colourful life bubbling with love-notes of joy, mirth and tender sentiments and, thus, surprised the former followers of Kippling-philosophy: Oh! The east is east, the west is west. Today happens to be for us a happy day of the year-1981the Centenary year of the maiden publication of the Das Saptasatakam
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________________ Vol. XVII, No. 3 57 des Hala (1881), an important ancient Indian Prakrit anthology of lyrical songs of life and love, given to us by the great German Indologist A. Weber. I, for one, as a part of my tribute to him, would present now a few observations on this anthology and also place before you a novel experiment of translating into English Free verse--Free Quatrain, some gahas picked up from A. Weber's critically edited text itself8. Notes And References: 1. (i) For more details vide German Indology, Shakuntala Publishing House, Bombay, 1969, pp. 1-3 (ii) During this period in India there was no planned or regularised provision for Indological or oriental Studies. However the Central Government, on the recomendation of the Butler Committee that met at Simla in 1911, decided to depute every year two Indian young scholars to the Western Universities to study the functioning and proceedings of the International Congress of Orientalists that had held its first Session in Paris in 1873. Shree P. D. Gune was the first to get such benefit. The last scholar so deputed in 1921 was Shri. P. L. Vaidiya. In 1921 Education became the State subject; and, hence, this scheme stopped there alone. (iii) Shri P. D. Gune returned from Germany in 1914. At the same time Shri. S. K. Belavalkar returned from U. S. A. Whatever new Research Methodology and Oriental knowledge they had brought with themselves, was appreciated and actively encouraged by a team of several other scholars and the result was the birth of the Bhandarkar Oriental Research Insritute at. Poona in 1917. Gradually Indology and Oriental studies were put on a new track of teaching, and research. Shri A. N. Upadhye was the first to get his Master's Degree in Prakrit, taught and trained by Dr. R. D. Vaidya and Dr. S.K. Belavalkar etc. in this very Institute. (iv) For further details in respect of (ii) and (iii) above, Vide the General President's Address by Dr. P. L. Vaidya, Silver Jubilee Session, A. I, O. Conference, Calcutta, 1969. (v) Prakrit Studies in Indian Universities were given a tangible shape and push by about 1930. Dr. A. N. Upadhye, Dr. Hiralal Jain, Pt. Bechardas and Pt. Malvania etc. can be said to be doyens in this regard. Zeitschrift der Deutsche Morgenlaendische Gosellshaft (ZDMG), reputed Journal, is the research organ of this Society. For details of individual work and contribution of these scholars to Prakrit and Jainological studies, vide the relevant parts of the following - (i) German Scholars on India Vol. 1, Chowkhamba Sanskrit Series, Varanasi, 1973 and Vol. II, Nachiket Publication, New Delhi-1976. Both published by the Culural Deptt. of the German Embassy, New Delhi. (ii) Ludwig Alsdorf: Kleine Schriften, Glasenapp-Stiftung, Band-10, Wiesbaden. (iii) A Random Selection of Researches in Jainology by Foreigners, Dr. N. M. Tatia, Tulasi-prajna, Vol. V, 9-10 (1979-80); and Further Selection of Researches in Jainology by Foreigners, Dr. N. M. Tatia, Tulasi-prajna, Vol, V, 11-12, (1980).
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________________ TULSI-PRAJNA, Oct.-December, 1991 4. (i) The contribution of German Scholars, it may be noted, is not limited to Sanskrit, Prakrit, Pali or traditional Indology only; they have contributed to other areas too such as natural sciences, ecological problems etc. concerning modern Indian conditions. (ii) Among these German scholars, some came to India on study tou rs. Some others like Buhler and Alsdrof served as professors in Indian Universities. Prof. Alsdorf visited India several times. I had the good for tune of spending 3-4 days with him at the Vikram University, Ujjain, in 1972, on the occasion of the 26th Session of the A.L.O. Conference. I found him to be a great scholar and thorough gentleman. For the complete picture of Prakrit and Jainological studies in Germany today, vide relevant parts of German Indology, by Dieter Schlingloff, Munich, 1982. 6. (i) Das Saptasatakam des Hala, Leipzig 1881. (ii) Several research articles of A. Weber connected with this work have adorned the pages of the Indian Antiquary and have guided Indian scholars. 11th October, 1981. . 8. This part is cast into a separate paper, entitled Gahasattasai and published in Sambodhi, Vol. X. (1982) PREKSHA INTERNATIONAL (Bi-monthly bulletin of "Jain International") HULAS CHAND GOLCHHA Chairman, JAIN INTERNATIONAL Jain Vishva Bharti. Ladnun.-341 306
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________________ LESYA-THE ETHICAL ASPECT OF AN INDIVIDUAL Dr. G. V. Tagare The teachers of the path to moksa came to be known as MUNIS as distinguished from rsis. The Munis were a casteless class of people and were known since the Rgvedic times. These Munis thought that the ethical aspect (character) of an individual (the moral effects of the acts of that individual) is reflected as a particular colour in the soul of that individual. This paper proposes to trace the development of this concept since ancient times. -Editor I was intrigued to learn that the late Mrs. Indira Gandhi used to see some coloured halo around people and that she lost this divine gift after her childhood. This reminded me of the LESYA concept of Jains which attributes different colours to souis according to the cumulative effect of their Karmans. But do we have a similar concept among the followers of Brahmanism and Buddhism as these three isms are the aspects or developments of one-viz. Indianism. An unbiased student of ancient Indian philosophy who reads the original texts of older upanisads, Pali and Ardha-Magadbi canons finds that in ancient India there was probably one corpus of common philosophical concepts which developed different schools of thoughts or isms. Indianism believed in the Law of Causation (Karmavada) and attributed inequality like sufferings of the pious people and prosperity of the wicked to the acts done by them in some birth. This is the Karmavada. This theory automatically leads to the hypothesis of some kind of continuum, a persistent, permanent entity different from the body who receives the fruits or effects of the acts done by him in some previous birth. They thought that if the body and the soul were identical, the soul will be no more and the Law of Causation-He who sows must reap accordingly-would be null and void. Even the Buddhists who advocate Anatta have to admit some permanent principle called Vasana as the continuum leading to the next birth.
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________________ TULSI-PRAJNA, Oct.-December, 1991 All these isms yearn for some escape from this cycle of birth and to attain Moksa, Nirvana or Kaivalya froin which stage there is no return to Samsara. For this they prescribe a moral path consisting of ahimsa, satya etc. and some kind of Yoga. Teachers of these schools conveyed words of instruction or advice practically in identical words. For example Manu explains why elderly people should be respected abhivAdanazIlasya nityaM vRddhopasevinaH / catvAri sampravarddhante AyurvidyAyazo balam // -Manu.ll. 121 The Dhammapada repeats practically the same text : abhivAdanasIlassa niccaM vddhopcaayino| cattAro dhammA vaDDhanti Ayu vaNNo sukhaM balaM // -Sahasra Varga. 10 One more example : The Bhagavad Gita says: "A person who renounces attachment and dedicates his action to God, is not touched by sin like a lotusleaf (is untouched) by water". lipyate na sa pApena padmapatramivAmbhasA / This simile of a lotus leaf remaining untouched by water through non-attachment appealed to ancient Jains and Buddhists so much that they used it to express non-attachment as the distinguishing characteristic of a Brahmin. States the Dhammapada : vAri pokkhara patre va, aragge iva sAsapo / yo na lippati kAmesu tamahaM brUmi brAhmaNam // "Like water on a lotus-leaf, as a mustard seed on the needlepoint, him who does not stick to desires (or pleasures), I call a Brahmana" (Brahmana Varga. 19) Says the Uttaradhyayana Sutra : jahA pomma jale jAyaM novalippati vAriNA / evaM alittaM kAmehiM taM vayaM bUma mAhaNo // "Like a lotus (though) born in water, is not touched by water, similarly him who is not attached to (or touched by) desire, we call a brahmana" A few more similarities are appended.
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________________ Vol. XVIII, No. 3 WHY THIS CLOSE SIMILARITY? The reason for this similarity or identity of views is not difficult to trace. It is our age-old tradition to respect persons of meditative nature who renounce pleasures of worldly life and take to ascetic way of life. We call such people MUNIS (Thinkers), the term being derived from man- "To think" to meditate'. The derivation in the technical jargon given (in Sabda Kalpadruma III pp. 748-749) is as follows: muni --- manute jAnAti yaH / manerucca uNAdi 4.122 uti in + ata ucca (One who knows). 61 It means "One who observes the vow of silence (Vacam yamah)" in the Amarakosa (2.7.42), while the Medini Kosa gives "Jaina" as its synonym. In the MUNI concept the vow of silence or control of speech is implied since the Vedic times, but at the time of the Chandogya Upanisad celibacy was identified with it, as it says: yan maunamiti AcakSate brahmacaryameva tat / brahmacaryeNa hyeva AtmAnaM anuvidhamanute ---- chAMdogya upa0 8.5.2 Sankara explains: "Self-realization being the condition precedent of meditation, and celibacy being essential for self-realization, celibacy is equated with it here" -Chandogya Upa. 8.5.2 atha monamiti AcakSate brahmacaryameva tat, brahmacaryeNaiva sAdhanena yuktaH san AtmAnaM zAstrAcaryAbhyAM anuvidha - pazcAnmanute ghyAyati / ato maunazabdamapi brahmacaryameva // In Pali MUNI is derived from muna-To know." But Pischel in GRAMMATIK Sec. 489, traces Maharashtri, ArdhaMagadhi and AP. munai to Vedic muta as in kama-muta "driven by passion". It means he presumes/mun-as an alternative spoken form in Vedic times. The Buddha applied it (Muni) to any person attaining perfection in self-realization. The word came to have some more implications and it occurs frequently in the oldest Buddhist anthology, for example the Muni Sutta in the Sutta Nipata (1.12). Pali added another implication; "one who knows his own interest as well as that of another person." aafgc a qzfga yafa araifa sfa yfa In Jainism e.g. in the Acaranga sutra, Samyaktva came to be regarded as the sine-qua-non of a Muni. The Abhidhana Rajendra on
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________________ 62 TULSI-PRAJNA, Oct.-December, 1991 the strength of the Uttaradhyayana Sutra. 12, adds renunciation from Samsara as implied in the Muni concept : gafa-gfasata ad farfa sfa gfa: 1 Another derivation is a tall order for ordinary human beings: "Muni is one who knows the past, present and future of the world". manute manyate vA jagatastrikAlAvasthAm iti muniH / My main point is to show that the class of people called MUNIS have been commanding respect of all people since the Vedic times and the views expressed by them became the common legacy of all Indians irrespective of their denominations. One more important point about the MUNIS is that they belonged to the masses and were "Non-seers" of the Vedas. The seers of the Vedic Suktas were Brahmanas and Ksatriyas and were called rsis as distinguished from Munis. The word rsi is derived from-rs-and is derived (in Sabda Kalpadruma, I. 287) as follows: RS-igupadhAt kit (4.119) iti uNAdisUtreNa in kicca / It means RSI is one who gets all the Mantras or "SEES" them through his knowledge, the other end of Samsara. RSati prApnoti sarvAn mantrAn jJAnena pazyati saMsArapAraMvA / In the Rgveda (x. 136.2) Munis are described as those who are wind-girt (Vata-rasana, a term used in the Bhagavata XI to sages who saw Vasudeva and enlightened him) and of brownish complexion (due to non-performance of bath). munayo vAtarazanA pizaGgA vasate malA / Nudity and non-performance of bath is not limited to Digambar Jains but to other sects like pasupatas (in advanced stage). Munis seem to have been friendly with gods : munirdevasya devasya saukRtyAya sakhA hitaH / RV.X.136.4 Lord Krsna describes the Munis in the foliowing terms: duHkheSvanudvignamanAH sukheSu fanate: 1 vItarAgabhayakrodhaH sthitadhIrmunirucyate || Bg. 2.56 "He whose mind is untroubled in the midst of affliction; who has no desire for pleasures; who is free from (Lit. from whom have passed away) passions, fear and rage, he is called a Muni of wellsettled intelligence". Here one is reminded of the hard penance by Lord Mahavira in
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________________ Vol. XVIII, No. 3 which he suffered troubles with equanimity as described in the Uvahana Acaranga I. The Mahabharata, Vana. 12.11 notes one more characteristic of a Muni, as one who camps in his journey at the sun-set i.e. who does not travel by night (Sayam-glha). This confirmed by the Sarkha Smoti (7.6) which adds "one who stays in a tenatless house." Frantiafaa: Faia AT HILET AT: 1 Sankha smt 7.6 It will be thus found that the order of Munis has many characteristics common to Jain ascetics and was in no way restricted to Brahmin and Buddhist sects. It was a casteless order. Citta and Sambhuta, the folk-artistes of Matanga caste were driven out of Varanasi by caste Hindus but they are found as munis in the Uttaradhyayana Sutra. There Munis were repositories of spiritual wisdom and were the authors of ascetic poetry or the Gathas found in Sanskrit, Pali and Ardha Magadhi or Prakrit and Apabhramsa texts. It is those thinkers who proposed the hypothesis that the ethical aspect or the character of the individual i.e, the moral effect of the acts of man is reflected in the soul of the individual just as the colour of an object is reflected in the nearby crystal. kRSNAdi-dravya-sAcikhyAt (sAnnidhyAt) pariNAmo ya AtmanaH / sphaTikasyeva tatrAyaM lezyAzabdaH prayujyate // The first Muni who mooted out the theory of such colours in the soul was Kapil, the teacher of the Sankhya school. Kapila's designation as Muni is confirmed by Ktsna in the Bhagavad Gita ; fuarai #fqat fa: 1 B.g. X 26 The Gunas-Sattva, Rajas and Tamas are presumed to have colours. In the Mahabharata, santi paryan (ch. 280), there is recorded a traditionally handed down dialogue between the venerable sage Sanat Kumara and the demon Vttra. Sanatkumara explains to Vstra, "Jivas are classified according to their colours : "Tivas have six colours-dark or black (Kssna), smoky (Dhumra), red (Rakta), yellow or turmeric (Haridra), and white (Sukla). Jivas of the dark or black colour are the most unhappy, Smoke-coloured Jivas are a bit more happy than the black-coloured Jivas; bluecoloured Jivas are mediocre (Madhyam) in happiness; Jivas of red colour have bearable happiness and misery;yellow-coloured Jivas are happy and the white-coloured are supremely happy." Vide faanya Flag No. 498 and fatigata in 57/TTECTUAT 97-3
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________________ 64 TULSI-PRAJNA, Oct. -December, 1991 SaDjIvavarNAH paramaM pramANaM, kRSNo dhUmro nIlamayAsya madhyam / raktaM punaH sahyataraM sukhaM nu haridravarNaM susukhaM ca zuklam // In commenting on the above verse, the famous conmentator Nilakantha explains: -Mbh. Santi 280.30 "When the Guna called Tamas is dominant and Sattva Guna is deficient and Rajo-guna is even (Sama), the colour of the Jiva is black. When the Tamo-guna is predominant, Rajas is deficient and Sattva is even, it leads to the smoky colour of the Jiva. When the Rajo-guna is dominant and Sattva deficient and Tamo-guna is even, the Jiva's colour is blue, When Sattva-guna is even and the Tamas deficient, it is the medium. ( antyayo vaiparItye madhyaM madhyamo varNaH / tacca raktam / ) It is tolerable to people generally. When Sattva-guna is predominant, Rajas is deficient and Tamas is even, the Jiva is yellow like turmeric. When the sattva is dominant, Rajas is even and Tamas is deficient, the Jiva is of white colour". It will be clear from the above that the various colours attributed to the soul are nothing but permutation and combination of the three Gunas-Sattva, Rajas and Tamas. Obviously the scheme is traceable to Kapila. The text of the Mahabharata may not be as old as the 9th Century B.C., but the traditional account is the ancient one. The Yoga Sutra of Patanjali confirms the attribution of colours to the Gunas, as in Yoga Sutra IV. 7: nig41 Hovi aifnafeafaafnazara | "The Karman of the Yogins and the minds of others are black, neither black-nor-white, and white according to their moral or spiritual standards". Thus Patanjali (2nd Cent, B.C) accepts the theory that Gunas have particular colours. In the course of discussion of colours of soul in Brahmanism, we have drifted upto the Mahabharata. But chronologically the teacher who developed this theory of the colours of the souls after the age of Kapila is Furana Kassapa, an elder contemporary of Mahavira and the Buddha. Pali and Ardha Magadhi canons mention him as the "founder of a spirtual school" (Titthayara). Buddhist scholars speak of him with reverence. He is reported to have advocated the
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________________ Vol. XVII, No. 3 doctrine of Non-causation (Ahetu-vada). The doctrine attributed to him in the Sutrakrtanga is as follows: kugvaM ca kArayaM ceva, savvaM na vijjai / evaM akArau appA |-suutrkRtaangg 2.2. "The non-action on the part of the soul even if an action is done or caused to be done". But this view is the same of Naciketas and Bharadvaja of Upanisadic fame. In the Brahma-jala Sutta, the Buddha is reported to have said : Purana Kassapa advocates "Adhicca samuppada" while he advocates "Paticca Samuppada". As Barua in PRE-BUDDHISTIC INDIAN PHILOSOPHY puts it : (Purana Kassap's doctrine) "Something comes out of nothing. Nothing comes out of Nothing" We can interpret it to mean that "the caused may come out of the uncaused' (pp. 279-80). As Purana Kassapa was an important teacher of pre-Buddhist period and we have no record from his works or that of his followers, we have to depend on the Buddhist sources : Bhikkhu Ananda is reported to have asked the Buddha : "Purana Kassapa advocates six classes (Abhijatis) of people each possessing a particular colour viz. Black, blue, red, yellow, white and brilliantly white. Butchers, hunters etc, belong to the black category; mendicants and other advocates of Karman (Karma-vadins and Kriya-vadins are in blue category, Nirgranthas wearing one piece of cloth are in the red category, White-clothed ones and lay followers of Acelakas (Advocates and practitioners of nudity) in the yellow category, Ajivika Sadhus and sadhvis (Monks and nuns) in the white category, while Nanda Vaccha, Kisa Sankicca and Mankhali Gosala are in the "Brilliantly white class." By the way the above shows that Buddhists had high regard for Mankhali Gosala though Jains derogated them as the rival of Mahavira. The concept of Abhijatis finds its counterpart in Brahmanism as shown above. This concept of Abhijatis is useful to understand the concept of Lesyas as advocted by Mahavira. The Buddha believed in and advocated six categories but they are based on two basic colours : Black and white. The categories are as follows:
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________________ TULSI-PRAJNA, Oct.December, 1991 (1) Black Category (Abhijati) corresponding to "black" acts. (2) Black one but producing white effects (action etc.) (3) Black one but producing non-black and non-white Dharmas, (4) White Abhijati bringing about (black) effects. (5) White Abhijati bringing forth non-black and non-white effect. (6) White Abhijati bringing forth white Dharmas. Herein the influence of Kapila is discernible. I think there is no need to explain the Jain concept of Lesyas and their twofold aspects-One affecting the soul (Bhava Lesyas) and the other its physical counterpart (Dravya Lesyas) which has all the properties of matter like colour, smell, taste etc. Ancient Jains, however, emphasized the colour aspect and enumerated the Lesyas according to their colours such as : Black (Krsna), Grey (Kapota), Fiery red (Tejas) Yellow, lotus-coloured (padma), White (Sukla) and these Lesyas could be "fired" as Mankhali Gosala did in the case of Mahavira. . Though the concept of the Lesyas is as old as Kapila, it was Patanjali and more positively Purana Kassa pa and Mankhali Gosala-elder contemporaries of Mahavira and the Buddha who classified Jivas in six Abhijatis characterised by different colours indicating the spiritual development or otherwise of the Soul. A comparison of the concept of the colours of the Soul from Kapila to Mahavira shows a common belief in the moral effects of an act being reflected in the Soul in the form of different colours. Jains have worked a great deal on this theory and abundant material is available in LEAYA KOSA. The credit of developing this theory as well as other basic philosophic concepts underlying Indianism, goes to these ancient Munis who did not care to record their names there by showing their triumph over LOKAISANA. To them I respectfully bow.
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________________ 8 SOME THOUGHTS ON TIRUK KURAL Dr. B. K. Khadabadi The Tirukkural, the master-piece and immortal work in Tamil literature by Tiruvalluvar, one of the most valuable gems of the rich ancient Indian culture and literary products, is also acclaimed as a world-classic for its lofty worldly wisdom and ethical values presented in superb catholic spirit. Scholars have essentially marked it as an excellent treatise on the art of living; and the author's reflections, prescriptions, and advices etc. stand far above castes, creeds, climes and times, breathing living freshness all along and attracting not only Tamilians and other Indians, but also great savants, thinkers, humanitarians all over the world-like M. Ariel, G. U. Pope, Mahatma Gandhi, Albert Schweitzer etc. Hence it has been rendered in all major languages of the world and read with all appreciation. 'Kural, is the name of the short metre in Tamil (a couplet with four and three feet respectively), used for the verses in this work Actually Kural-venba is the full name of this metre and the term 'Kural' literally means short, small; and tiru, (like Sri in Sanskrit or Siri in Prakrit) is just an honourific prefix, used in the case of both persons and things. The verses of this classic are expressed in sweet language and in the beautiful Tamil maxim-like or epigrammatic style, memorable and quite wholesome for recitation, reflection and assimilation in one's daily life. They have been commented upon, paraphrased and explained by several scholars and widely translated both in India and abroad. This didactic poetic work contains in all 1330 couplets, classified topic-wise in groups of 10 each, making thus in all 133 chapters, called Adhikaras, divided in three main parts known as Muppal in the following order: (i) Aram-Dharma (Ethical Discipline for Householders and Renunciators). (ii) Porul-Artha (Socio-economic, Political and Administrative Matters). (iii) Inbam-Kama (Idealised Love). Thus, the poet Tiruvalluvar has covered, with remarkable brevity and yet ease, man's all the four Purusarthas-objectives of Life (the
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________________ 68 TULASI-PRAJNA, Oct.-December, 1991 last ie., Moksa-Liberation, Perfection or Final Beautitude being precisely implied in the First part itself). Owing to lack of exact information about the author and also for want of either precise internal evidence or external references etc., the date of this classic could not be pinpointed; and hence scholars, basing their studies with different angles of vision, have tried to fix different dates for it. We find that generally three dates have been proposed Some scholars hold that it is c. 100 A. D. Some c.300 A. D. and some others c.600 A. D.: (i) Those, like Prof. A. Chakravarti Naynar, associating the author of the Kural with the Jaina Sage Elacarya, and also those others identifying the work with the classic of great antiquity or belonging to the pre-Sangam Age, assign it to c. 100 A. D. (and even a little earlier). (ii) But Prof. Meenaxisundaram places it not earlier than 300 A. D. presenting the following observations; It is difficult to fix the date of the Kural. But one may point out that Tiruvalluvar may not have written the stylized language of Sangam poets, which could not be the language of the common people of the day, and he, in ecletic attitude, must have preferred to write in the natural language of the day. In any case one cannot place the Tirukkural much later than 300 A. D., for it preserves certain aspects of the older language inspite of its acceptance of new developments in the language. (iii) But Prof. S. Vaiyapuri pillai proposes 600 A. D. as the date of the Kural, placing it after the great Tamil grammatic work Tolkappiyam and advancing the following reasons: Kural is later than Tolkappiyam. Linguistic considerations too strengthen this conclusion. There is a higher percentage of Sanskrit words in the Kural than in early Sangam Works and in the Tolkappiyam. New forms of functional words appear in the Kural for the first time in the history of Tamil language. The author of the Kural is known as Tiruvalluvar (tiru being an honourific prefix). But very little is known about this great and noble poet-philosopher. For want of exact information about him, several anecdotes, folk-tales and traditions have come up about him and around some aspects of his life. He is associated with Madurai region by some and with Mylapore near Madras by others. In some places a vallvar is known as a product of a Brahmin by a Harijan (low-caste) woman. The term valluvar also refers (as found in the Manimekhalai, another Tamil classic) to a low class community and is applied to the king's officers or men, announcing the royal proclamations to the public all round the capital city, sitting on the
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________________ Vol. No. XVII, No. 3 elephant and beating drums. Whatever could be the indicative meaning of the term valluvar, Tiruvalluvar was a great personage of saintly and catholic dignity, with deep insight into human psychology and behaviour, sincerely nourishing humanitarian values, ever breathing goodness and goodwill and zealously catering them to the people at large. 69 Thus very little is exactly known about Tiruvalluvar and his life; and besides there prevails some uncertainty about his date. As a result, there has also been, for the last several decades, a controversy among scholars over his religion, faith or sectarian denomination, on which, now, I propose to present some observations. Several scholars have so far put forth their views regarding Tiruvalluvar's religious faith, advancing reasons as per their convictions: Some say he was a Jain; a few others think he was a Buddhist; some others hold he was a Brahmin (Saivite/Vaisnavite); some keep him above any or all such sectration denominations; and some just mark him as a great ecletic ethico-social reformer addressing mankind at large. As it is neither possible nor practical here to consider in detail the views of all scholars, I would cite one or two in each case representatively: Prof. A. Chakravarti Naynar tried to prove that Tiruvalluvar was a Jain Sage Elacarya, a disciple of Acarya Kundakunda; but Prof. S. Vaiyapuri pillai simply said that he was of Jain faith, The Buddhist work Manimekhalai and also some modern scholars state that Tiruvalluvar had the real Buddhistic vision. This could be, perhaps, particularly keeping in view his verses such as on Giving up Desire' (Tirukkural, part-1, Ch.37). Prof. S. Krishna Svami Aiyangar quoting some verses in Kural and connecting them with the Manusmrti, the Mahabharata, the Danacandrika etc., concludes that the author of the Kural was Brahmanical in religion. C. Rajagopalachari, straightway rejecting Tiruvalluvar being claimed as Jain, finds him above all denominations. Prof Meenaxisundarm, after much discussion on this point, concludes that the auther of the kural refuses to be labelled. Prof. T. R. Sesh Aiyanger pointing out the poet-philosopher's particular qualities remarks: Valluvar resemble, that other great ecletic weaver, the medieval reformer, kabir, who spoke neither to any particular sect nor any one form of religion even, but to the whole of mankind. But I for one, think that whatever could be the various regional and time-honoured meanings of the term Valluvar, Tiruvalluvar must have been from the very beginning an intelligent child and sprouting poetic genius; he must have belonged to same religious
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________________ 70 TULSI-PRAJNA, Oct.-December, 1991 faith as a growing member of a family and society and gradually may have developed his scholarship and built his wordly wisdom, as nurtured by ecletic attitude and catholic spirit, and then presented these sweet, meaningful, epigrammatic, diadactic couplets to the world, so as to reach straightway the hearts of people at large. And in the course of all these developments, his own ethico-religious equipment and convictions must have played a crucial role, parti. cularly in shaping the design, nature and spirit of the Contents of the Tirukkural. Taking into consideration the earliest impact of Jainism on the Tamil land (c.400 B. C. onwards) and the early period of Tamil language and literature, we should remember that it were the Jainas who did the pioneering work of cultivating the Tamil language and gave it a literary form of refinement so as to reach classical dignity. It were the Jainas who produced works of considerable merit in the various branches of that literature, the gnomic and ethico-didactic works catering humanitarian values. Thus the Jain teachers and scholars happen to be the real apostles of culture and learning in the Tamil country in early days and Tiruvalluvar was one of them. These points have already emanated from the reseaches of shri T.N. Shivaraj pillai (Chronology of early Tamilians), prof. Chakravarti Naynar, (Jain Literature in Tamil) and prof. S, Vaiyapuri pillai (History of Tamil language and Literature) etc. But taking a critical view af these and some other such points, I would humbly state that the Jaina tradition, which is history in its core, has in this case a grain of truth and not the whole truth, that Kundakundacarya alias Elacarya was the auther of the Tirukkusal. Because Kundakundacarya, though moved over the bulk of the South Indian region, now covered by parts of Karnatak, Andhra pradesa and Tamil Nadu, has not composed any work in any language of these areas, but in prakrit (Jaina Sauraseni) alone. Moreover this great philosopher Acarya could not have bothered over subjects like Artha and Kama. Then prof. Chakravarti's view that the Tirukkural was composed by Elacarya, a disciple of kundakundacarya, also has no evidence, internal or external. But we have a good external evidence, for saving that Tiruvalluvar was of Jain faith, in the admittance (though rather reluctantly) of ths Hindu Commentator on the Kural, parimelalagar, and in the citing of the Kural as 'em-oltu'-'our authority" by the Jain commentator Sa mayadivakara. Hence agreeing with prof, S. Vaiyapuri Pillai's view that "Tiruvalluvar was Jain admits of no doubt", but revising it on certain grounds, I would propose my own view in this regard as follows : Tiruvallvar, in all probability, was a Jaina householder (grhastha
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________________ Vol. XVII, No. 3 71 or Sravaka), who came in close contact with a Jaina Sage holding the position of Elacarya (which is post-Upadhyaya and pre-Acarya rank in the Digambara tradition of teachers), and equipped himself with adequate knowledge of Jainism, and more particularly of the ethical discipline concerning the householder as well as the ascetic. As a fruit of such long term association as well as teachings of such teacher and his own equipment through deep study, together with keen observation round about, came out from his pen Aramdharma, of part I of the Kural, which is almost like a mini Manual of Ethical Discipline for the Householder in the main and the ascetic to some extent, highlighting his greatness, principal qualities, merits and spiritual significance etc. Moreover the impact of Tiruvalluvar's close association with and teachings of the Elacarya on him was so much effective that although a householder, he might have lived almost a saintly life and, hence, people round about the region may have called him too an Elacarya; and this phenomenon gradually seems to have settled down as an anecdote or a tradition in that area. Actually he could have been an erudite Jaina Householder and this fact gave a shape and spirit to part 1 of the Kural. In support of this theory, I would adduce in brief the following reasons and textual evidence: (All my references here are to the Humbuja Edition): (i) By way of the Jaina mode of invocation at the beginning of the work, the opening couplet of the Tirukkural (I.1.1.) is with reference to Ati-pakavan-Adibhagavan, who could be none but Adinatha, Adideva or Rsabhadeva, the first TirthankaraFordmaker, who is Jitendriya-who won victory over the five senses (I. 1.7) (ii) Further Ch.3 is devoted to highlight the greatness of Jain ascetics or renunciators (1.3.1) who have restrained their five senses, with the goad of resoluteness, and thus made themselves qualified for liberation (1.3.4); mounting the peak of renunciation, they nourish compassion or love for all the livings, tread the righteous path; and they (alone) are the true sages (1.3.9-10). (iii) In Ch. 4 is presented an epitome of the nature of dharmarighteous conduct: That conduct which everyone ought to practise is dharma-righteous conduct; and that from which everyone ought to abstain is adharma-unrighteous conduct-exactly the Jain way of interpretation of dharma and adharma. (iv) Ch.5 glorifies the general nature of grhastha-dharma- ethical discipline for householders. Love and righteous conduct are
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________________ 2 TULSI-PRAJNA, Oct.-December, 1991 fundamental in the householder's life (1.5.5) which is superior to that of those who simply strive for liberation (1.5.7). The layman's life becomes worthless, if his wife, the woman, too does not possess the housholder's qualities (1.6.2). (v) In Ch.8 the greatness of love, compassion or non-injury, which cannot be measured (1.8.4) is brought out as is done in Jainism. Love is the foundation af dharma-righteous conduct and also the destroyer of adharma--unrighteous conduct (1.8.6) (vi) On close study and comparison, we find that the following Chapters in part 1 of the Kura! broadly constitute the very five Minor vows (anu-vratas) prescribed for the householder in Jainism : (1) Ch. 33 (and 26 partly) -ahimsa--non-violence, non injury. (2) Ch. 30 (and 19 partly) -Satya--truth. (3) Ch. 29 -asteya-non-stealing. (4) Chr 15 brahmacarya or svadarasantosa or paradara-nivrtticelibacy, being satisfied with one's own wife or abstaining from others' wives. (5) Ch. 18 (and 37 patly) - Parimita-parigraha, iccha parimana-limited possession of worldly materials or putting limitation to one's desire. (vii) In some of the Chapters, we find, a few important ethicosocial virtues, prescribed in Jainism for the householder, are explained. The Chapters and the virtues are noted below: Ch. 12 -Samadarsana -equanimity. Ch 13 Samyama -Self-restraint. Ch. 16 - Ksamabava -forgiving nature, tolerance Sahanasilata Ch. 23 - dana -charity Ch. 26 ---niramisahara -abstinence from non vegetarian food (viii) The following chapters point out some of the special .qualities of an ideal householder that are enumerated in Jaina treatises on Householder's Code of Conduct : Ch. 9 atithisatkara-entertaining atithis, ascetics or any deserving persons (patra) Ch. 10. madhura bhasa--sweet talk
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________________ Vol. XVIII, No. 3 Ch. 14. sadacara decorum, decent behaviour. Ch. 20. vyartha-kathana--purposeless talk, Ch. 22. paropakara -helping others. (ix) It can be particularly noted that part 1 of the Kural is replete with the great virtues and profound ethical values like ahimsa--non-violence, karuna--compassion, anamisahara sakaharam abstinenee from meat-eating or vegetarianism, ksamabhava-tolerance and forgiving nature etc., for the propagation and practice of which Jainism is wellknown to the world for the last two thousand years and more. (x) Moreover it can be marked with special interest that the peculiar Jaina Concept of Truth or the "Jaina Interpretation of Truth" (As prof. R. Williams would put it) is presented candidly and accurately by Tiruvalluvar in the Chapter on Satya-truth : That indeed is truth, if the words expressing which do not cause any harm or injury to anybody (1.30.1). If any goodness is to come out from some falsehood, that falsehood (or the words expressing it) also stand in the very rank of truth (1.30.2). This peculiar Jaina meaning and interpretation of truth in these two couplets can be rightly compared with that given by Acarya Umasvami in his Tattvartha-sutra-VII-14 and by his commentator Acarya Pujyapada in his Sarvartha-siddhi-VIl-14, Now in this context, a question arises as to how to account for Tiruvalluvar's plan and design of his Kural, with the addition of part II, Porul-Artha (Socio-economic, Political and Administra tive Matters) and part III, Inbam--Kama (Idealised Love) ? Tiruvalluvar, as a pious (Jaina) householder, scholar, poet and a keen observer of the society round about him must have thought of the householder's socio- economic responsibilities as well as his duties towards the state-which was of monarchial type with Kingship in those days; and he might have also felt the need of the householder's being equipped with the knowledge of idealised love for a conjugal and happy married life; and hence he may have added these two parts too through commendable exertion, self-study and in the course of such attempt and also as inspired by his ecletic attitude and catholic spirit, he must have drawn upon the various authorities from the Brahmanic sources like the Manu-smrti, Mahabharata, Arthasatra, Nitisastra, Danacandrika, Vatsyayana etc., and thus made assic a worthy comprehensive treatise on the art of living for the good of all people.
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________________ TULASI-PRAJNA, Oct. -December, 1991 There are of course several examples of such attempts in the history of Jaina literature for example, the author of the Kannada Vaddaradhane, the earliest available Jaina classic in prose (c. 925 A. D.) even though a monk has profusely drawn upon a number of Brahmanical works o fvarious strata to make his classic comprehensive and well-constituted. Then one may ask, can a pious householder (like Valluvar) possess such deep scholarship? Yes, Pandit Asadbara (1300 A. D.), who composed notable works like the Sagara-dharmamrta-the Nectar of Ethical Discipline for the Householder and the Anagara-dharmamrta-the Nectar of the Ethical Discipline for the monk, was a householder. Pandit Todarmal (close of 18th cent. and beginning of 19th cent. A.D.), who was a pious householder and who lived almost like a sage, has to his credit learned commentaries on ancient Prakrit and Sanskrit works and also an original work entitled Moksamarga-Prakasaka, which is a proud possession of every personal and public library for the pious-minded in North India. 74 To conclude Tiruvalluvar, the author of the Tirukkural, the great Tamil classic, was an erudite Jain householder and poet of exceptional ability. He was a close disciple of a Jaina Sage of the rank of Elacarya and also had developed in himself ecletic attitude and catholic spirit. All these factors have influenced in shaping the plan, design, contents and spirit of his Tirukkural, which is rightly acclaimed as a world classic. SELECT BIBLIOGRAPHY Kural, English Translation and Notes, by C. Rajagopalachari, Bharatiya Vidya Bhavan, Bombay, 1968. Tirukkural, Hindi Translation by Pt. Govind Ray Jain, pub. Kundakunda Bharati, New Delhi, 1988. Tirukkural, Kannada Translation by Pradhan Gurudatta, Shri siddhantakirti Granthamala, Jain math, Hombuj, 1989. Tirukkural (Part I) with original Tamil Text, Kannada Tr. Paraphrase and Notes. by Frof. L. Gundappa, Bangalore, 1960. Tirukkural (Thirumati Sornamal Endowment Lectures), part I (English), University of Madras, Madras, 1972. (i) Philosophy of Tiruvalluvar, Lecture by Prof. T. P. Meenaxisundaram. (ii) The Ethics of the Tirukkural, Lecture by Prof. V. A. Devasena pathi. Jain Literature in Tamil, Prof. A. Chakravarti Nayanar, Jain Siddhant Bhavan, Arrah, 1941.
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________________ Vol. XVII, No. 3 Chronology of Early Tamilians, (Lectures) by Shri. T. N. Shivaraj Pillai (as noted by Prof. Chakravarti and prof. Meenaxisundaram). History of Tamil Language and Literature, Prof. S. Vaiyapuri Pillai, New century Book House, Madras, 1956. Some Contribution of South India to Indian Culture, Prof. S. Krishnasvami Aiyangar, University of Calcutta, Calcutta, 1933. Dravidian India (part 1), Prof. T. R. Sesh Aiyangar. Madras, 1933. Jaina Yoga, R. Williams, London Oriental Series, Vol. 14, London, 1963. Tattvartha-Sutra of Umasvami. Sarvartha-siddhi of Pujyapada. Vaddaradhane: a study, B. K. Khadabadi, Karnatak University, Dharwad, 1979. 75 Anagara-dharmamrta of Pt. Ashadhara. Agara-dharmamrta of pt. Ashadhara. Moksamarga-Prakasaka, Aciryakalpa Pt. Todarmal, Jaipur, 1986. -0 THE GOMMATESA-THUDI Gommatesa-thudi is a hymn in Prakrit metrically composed in reverence for Lord Gommatesa. It is of considerable importance because it is composed by Nemicandra Siddanta-cakravarti. Camundaraya's spiritual teacher and religious counsellor, who had played a notable role in the historic consecration of the Lord's monolithic colossal image, which has been, since then, as good as the presiding deity of Shravanabelgola, converting the place into still a greater centre of pilgrimage and a fascinating spot of tourism. -Dr. B. K. Khadabadi
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________________ HOW I BECAME WHAT I AM Dr. Chilana Mulk Raj The need for evolution of consciousness is felt not only for social reconstruction and national integration, but more so to halt destructive tendencies which threaten even the human survival. Any step on behalf of conscientious persons to join hands, hearts and heads together will be definitely helpful in promoting widened consciousness. The most fundamental requirement, however, is for every one to undertake self-education activities for raising consciousness. The first step in this direction is to start watching the self. Proceeding with sincerity on the path, I discover how often my consciousness slips into unconscious and subconscious realms. As I continue watching, mysteries start revealing, 'Who I am' and 'What I am made of". The structure and map of my consciousness reveal many hills and deserts. I also discover many dark and bright spots on its topography and landscape. Travelling further, I learn about the boxes in which I am confined and the blocks which hinder my further growth. If I do not mutilate the problems, nor resort to rationalization, my joy is greater in understanding the reality. As I proceed further, I identify the filth and silt which have gathered over the years, My joy knows no bounds when I understand how and where the mud came from. The process is unending. the result is beautiful. I know where my consciousness is flowing. I feel I am unique and wonderful, though wrapped. I realize that my own efforts will only help me in further progress. It is also clear that the most essential condition for expanding consciousness is 'authenticity' in all matters of life. This process helps me to learn myself about myself. It enables me to be alert and aware when I descend into lower consciousness. I recognize three pathways of sensations, images and memories which constitute my psyche. In the process of discovery of my inner landscape, I come across my strong and weak points. Unrolling of the memories manifests how I became what I am. I am willing to acknowledge way I acted the way it happened. I am also to judge myself more impartially. Above all, I am able to discern my uniqueness and respect the uncustomary traits of others.
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________________ THREE MAGADHI SUTRAS FOUND IN THE COMMETARY OF RAGHWVA ON SAKUNTALA [ Jagatram Bhattacharyya (Abhijnana sakuntalam has attracted innumerable scholars through its versification, beauty of style, thought-content, grammar and from various other angles. Raghavabhatta (1475-1500 A. D.) has written the commentary named Arthadyotanik on the Act Vi of Abhijnana Sakuntalam wherein he has quoted sowe sutars on magadhi. At first it was a general opinion that the sutars might be qouted from some standard prakrit grammar but on closer analysis the auther of this article found that they might be taken from some works which are not available today, -E ) The Text Ale kumbhilaa, kahehi kahim tue ese manibandha nukkinna namahee laa kilae arguliae samasadie. Raghavabhatta (1) 'accaksepe' iti magadhyam Vararuci sutrena sambuddhavakar adesah. (2) 'rasor lasau' iti sutrena rephasya lo dantyasya talavyah, (3) 'ata etsyat' iti anena prathamaika vacanasyaikarah. The other grammarians on the same : (i) adirghah sambuddhau-Vr. XI. 16 of Cowell's edition. (ii) ad-vaksepe -pu. XII.30 (iii) aksepe ad va -RT. 2.2.27 (iv) adya aksepe --MK.XII.28 (v) a amantrye sau veno nah-- HC, (4.263), in the case of Sauraseni. accaksepe In order to justify the long a in kumbhilaa in the vocative, Raghava Bhatta (RBb) has quoted a sutra accaksepe in the name of Vararuci (Vr.)_'accaksepe' iti magadhyam Vararuci sutrena sambudda Vakaradesah. The simple meaning of this is that in the sense of con'empt a is added to the end of a word ending in a-base. For example- kumbhilaka- kumbhilaa. In our existing editions of Vr.'s praksta Frakasa', there is no sutra like accaksepe as quoted by R:Bh. But in purusotta mra
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________________ 78 TULSI-PRAJNA, Oct.-December, 1991 (pu.), Rama Tarkavagisa (RT.), and Markandeya (MK), there is a similar type of sutra such as ad-vaksepe-pu. XII. 30, aksepe ad vaRT. 2.2.27, and adva aksepe-MK. XII.28. In Vr.'s Prakrta prakasa edited by Cowell, the sutra is completely different. Vr. has a-dirghah sambuddhau-XI.16 of Cowell's edition), which simply means that in the vocative singular of the a-base, the final vowel is lengthened, for example he pulisa. In this connection, it could be mentioned that Hemacandra has almost a and not to Magadhi. The sutra is a amantrye sau veno nah-HC. 4. 263. There are three problems of this issue (1) Whether a should be added in the Magadhi dialect or not, (2) or should it be added to the Sauraseni only as mentioned by HC. and lastly (3) or could we get a in other dialects as well? The eastern prakrit grammarians such as Pu. RT. and MK. have sanctioned a also for the Magadhi. But for other prakrit dialects their views are not against it. Incidentally we may mention that the word ending in-in may take a, irrespective of any dialects in prakrit. For example-bho kancukin oh kancuia. This shows, though the base is different, that a can be added to the other bases as well a amantrye sau veno nah (HC. 4.263). HC. However, has prescribed a in Sauraseni. This shows that a in the vocative in Magadhi is not the only one where a occurs, it occurs in Sau aseni as well. From the above discussion, we can say that a in the vocative is not actually a dominant feature of Magadhi, but it can be used in any type of prakrit, two of them (Sauraseni and Magadhi) are already sanctioned by the grammarians. In fact, HC. has a sutra do dirgho va (3.38) which sanctions a in the vocative even in the Maharastri or prakrit in general iha tva prapte he goama he goama (vrtti under HC. 3.38). However as RBh. was trying his best to explain some of the Frakrit peculiarities by citing rules of Frakrit language he has quoted or mentioned the sutra accaksere in crder to justify a in kumbhilaa. Incidentally it may be mentioned that the sutra mentioned by him is not actually found in any of the existing prakrit grammars. It appears therefore, either he has prepared by himself the sutra in the name of Vr. or if it is not made by him, he might have got it from some other Prakrit grammarians whose works have yet not survived. Rasorlas'au RBh. has given another sutra 'rasorlasau' which says r and s will be changed into I and palatal s respectively.
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________________ Vol. XVII, No.3 79 Tho sutra as it is printed in the text seems to be alright. This sutra is analogous to the sutras of some of the Prakrit grammarians, Though RBh. has not mentioned from where the sutra has been quoted, we can assume that he has not in this case followed Vr. because Vr. has no sutra with r becoming I. But HC. has a sutra rasor lasau (4.288), and other prakrit grammarians such as, pu, RT. and MK. have also similar type of sutras. But we can assume that RBh. has not quoted from HC. However, the sutra rasor lasau of RBh. is quite grammatical and free from any defect. ata et syat Compare other Grammarians on this third sutra : (i) ata idetau luk ca--Vr. XI. 10. (ii) ata et sau pumsi magadhyam--HC. 4.287. (iii) sau-pumsye latah- Tv. 3. 2. 30. (iv) atah sa (sa) vo de tau-pu. XIV.2 (v) adanta soride tau pumsi-pu. XII. 25. (vi) nesiti (editau) sau ca-pu. XV, 4. (vii) luk ca cchando vasat-pu. XIII.26 (viii) atastvi detaviha pumsi sau dvau na esi disthi ycchi vi e na esen RT.2.25. (ix) sau pumsya de dit au-MK. XII. 26. RBh. has quoted this sutra "ata et syat" which regulates the ending of nominative singular of a-base. In Magadhi nominative singular of a-base becomes e, in this respect prakrit grammarians differ quite a lot. The Western prakrit grammarians such as HC., TV, and others say that in Magadhi, nominative singular of a-base will take only e. The eastern prakrit grammarians such as Vr. pu. RT. and MK. say that the nominative singular of a-base in Magadht has three suffixes ei, and no suffix at all. On ale pischel (23) remarks : 'It is attested by prthvidhara, in stenzler, p. V. and Godabole, p. 493. In the printed edition he speaks, but the MSS throughout indicate Magadhi as in 161, 9 they have ale ale, in 161, 16 maledha, in 165, 25 ale and in DH in Godabole p. 4499 too there occurs maleda. In the introductory scene there is 32, 10=484 12 ed. Godabole H. avutte. Wrongly analysed by BLOCH, Vr. and HC. p. 3. cf. 42.' Qa
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________________ TESHUB OR RESHUB : THE ARHAT V. G. Nair According to literary evidence available from the Jain and Buddhist scriptures, the Vaisyas during the time of Lord Mahavira had extensive traderelations not only with many parts of India but also with many foreign countries. These seths were mostly Jains. Trade and commerce had been the traditional profession of Jains hailing from Gujrat, Rajasthan, Saurastra, Mewad and other parts of Northern and central India from hoary antiquity to this day. In the same way, southern India consisting of the Andhras, Kalingas, Cheras pandyas and Cholas carried on overseas trade with many foreign countries. The Tamils were great founders of Kingdoms in Malaya, Burma and Indo-china. Dr. Mazumdar has declared the. Greater India beyond the seas is the creation of south Indians. In Africa, Burma, Malaya, Ceylon, zanzibar, Uganda, Mauratius and many other lands of South East Asia, the achivements of Indian labourers, religious missionaries, architects and artisans are unparralelled in the history of mankind. In the 6th century BC, there were some notable commercial ates in Magadha, Kasi, Kosala, and south India. They were ated for their extensive overseas trade and fabulous wealth. Trading vessels of Rome, Greece, China, Japan, Indonesia, Korea, Egypt and Far Eastern countries arrived at the seaports of Kerala, Tamilnadu Andhra, Bengal, Kalinga and Maharastra bringing valuable merchandise from Assian and European countries in exchange for Indian products like pearls, pepper, precious stones, ivory, silk, spices, timber, muslin coottn frabrics, indigo and aromatics. All these were precious commodities and novelties in Rome, Greece and many Asian countries. The pearls of South India fetched fabulous price in Rome where aristocratic ladies found them indispensable for making ornaments. The income to India from Rome alone amounted to millions of gold coins almost every year. According to the Natural History of pliny, Julius Caesar presented Servilia, the mother of Brutus, with a
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________________ Vol. XVII, No. 3 pearl for which he paid fifty thousand four hundred and fortyseven pounds. The famous pearl ear-rings of Cleopatra were in value one hundred and sixty one thousand four hundred and fifty eight pounds. These precious pearls were imported from south Indian regions ruled by the Pandian kings of Madurai, Many centuries before the arrival of Marco Polo and Vascode Gama to the seaports of Cochin, South India had trade relations with Asian and European countries. Indian religion or cultural wealth and wisdom especially the Arhat dharma and the Vedic and Buddhist religions flowed freely across the seas in many parts of the world. The Jatakas, the Buddhist and Jain religions, literature have described the exploits of those early enterprising seafaring traders of India who crossed the wide seas in boats battling against rising waves and storms carrying their merchandise to Malaya, Burma, Sumatra, Java, Indonesia, Egypt and China. Foreign trade settlements and trade emporiums existed in some of the seaports of India and similarly Indians has also their emporiums in the countries beyond the seas. The Romens had trade settlements in South India, Notable among them was in the celebrated city of Muziris, modern Cranganove ruled by Cheran Senkuttu van of the Silappadikaram fame. The Romans had a temple at Cranganove dedecated to Apollo. Similarly Indian settlers in foreign countries had also houses of worship and their relics are found today in many parts of the world. The capital city of ancient Chaldea was called 'Ur', a Tamil name. It was built about seven thousands years before Christ. In the ruins of Ur excavated by archaeologists was found the famous timber logs from Kerala. All these facts go to prove that India had trade and cultural relations with overseas countries from the days of hoary antiquity and that the Rishabha-cult of Arhat-dharma was the predominating religious faith of the people in many parts of Asia and Europe. Some cities and towns were named after Rishabha. In Syria, there is a province called Amurru. In that province is a city named after Rishabha. It is mentioned in the inscription of the Marriking Zimerelin (1730-1600 B.C.). In Soviet Armenia is a town called Teshabani near Kermer Blur. The Babylonian city of Isbekzur is a corrupt form of Rishabhapur. These facts go to prove that Rishabha was worshipped in those countries from hoary antiquity.
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________________ TULSI-PRAJNA, Oct.-December, 1991 Reshef: The god of phoenicians was regarded as apollo by the Greeks. A bronze statuette of Reshef of the 12 th century B. C. was discovered at Alasia near Enkomi in Cyprus. Dr. Glaude F. A. Schaeffer, Director of French centre of Scientific Research, Paris has indentified this statuette as that of Apollo of Cyprus, the pheenician God Reshef. An ancient Greek statue of Apollo resembles the image of Rishabha. The statue of Apollo of the Greeks possessed all the features of Rishabha image. Rishabha is worshipped in India in the name of surya-murthi or God of Enlightenment, Sun God. Reshef or Apollo of the Greeks is also worshipped as Sun God. There was close relation between Greek and Indian savants in the prehistoric times. The phoenictans worshipped Reshef as the deity of agriculture. Rishabha was the originator of the science of agriculture. The chaldean Teshud or Reshubh represented Rishabha. The images of Teshub have been discovered at Malatia, Boghaz Keui, in the Zinerli sculputure, in the ancient monument at Isbekjur. Teshub is the chief deity of the Hittite Pantheon. He stands on a bull and has the three-pronged thunderbolt as his distinctive weapon. prof. R.C. Raychudhuri has identified Teshub with shiva. In ancient times Rishabha was worshipped in India as siva. The Jains recognise Lord Jina as Siva who bears the Ratna Traya interpreted as Trisula which is not a weapon, but only the symbol of the three gems of Jain sm. Teshub's consort Ma stood on a lioness or panther. Chakreshawari is the yakshi of Rishabha. Her vahanam is a lion. The ancient symbol of Rishabha is Ratna traya, the symbol of Siva wrongly taken subsequently in the form of Trisula. Several other images of Teshef or Reshef were discovered in many parts of mediterranian countries. All these images resemble the image of Rishabha found in many parts of India. Excavations in soviet Armenia at Kasmir-blur, near Erivan, on the site of the ancient city urartion of Teshabani have brought to light some figures including a bronge statuette of Tesheb. It bore distinct Indian features of Rishabha. It wore a decorated crown and held a hammer in its left hand while in the right hand it held a miniature of the Indian plough. The ancient Jaina kings bore a crown with drawings of Jaina deities. The fifth line of the Hathigumpha inscription has referred to this decorated crown, It is mentioned in the Mahapuranam that Emperor Bharata caused to be made the drawings or figures of Rishabha on bells and also in his bell like crown. Among the relics discovered at the site of Teshabani is a decoreted bronze helmet which bore the dedication of king Argishtis 82
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________________ Vol. xVII, No.3 83 (780-760 B. C.) it presented decorative scenes of Jaina stupas and chaitya. This town of Teshabani was founded by king Ruas (680. 645 B. C.). The names of Ruas and Argishtis reflect same resemblance to Indian names. Rusaha (the name of Rishabha in Apabhramsa prakrit) and Arhatas which is derived from the root Argha. Silivis Ferri refers to India as the land from where many of these motifs came and the discoveries at Kasmir Blur confirm his findings. 00 jaina vizva bhAratI, lADanUM [rAja0] Amaga-sAhitya dhArakoM se eka nivedana XXDXXSEXXEXBXX 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 haiN| bhIcaMdagAnI maMtrI
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________________ Book-Review 1. Title : Bibliography of Prakrit and Jain Research, Editor : Dr. Kapoor Chand Jain, Publisher ; Shri Kailash Chand Jain memorial Trust, Khata uli-251 201 (U. P.) Second Edition. 1991, price : Rs. 60/- pages : 130+33, Jainism is an important tradition of Indian culture. It has voluminous literature, in Prakrit, Sanskrit, Apabhramsa and Hindi etc. South Indian languages too are profusely full of Jain leterature. This rich legacy was totally Neglected in the later mediaval period of Indian History. But later on in 19th century some western scholars showed interest in jain canons as well as non-canonical literature. And they found before themselves a litrature that has grown to an enormous extent over several millinnia. Consequently various research work based on comparative study and sophisticated catalogues were published. The beginning of the twentieth century saw a remarkable development in jainology. The works of old masters were printed, translations were done of the originals and commentaries thereupon and new commentaries were written. Research activities in Jainology become popular and a large number of research papers were presented as theses for doctorate and have been awarded degrees. However there was, till now, no bibliography and almost no preliminary study that could eventually be combined to form a practical hand-book for the use of research. Dr. Kapoor chand scholars. Jain is the pioneer, who delved deep, in this fied of Jaina-logical research and prepared a Bibliography of prakrit and Jain Researches. This Bibliography contains the name of the author, the subject, under whose direction the thesis was prepared, whether published or unpublished and the name of the publisher etc. The author has taken special pains to contact all the 34 research centres on Indology in India and compile such a valuable information on Jainology for the first time. It gives the bibliography of 588 theses of Indian Universities and 36 disertations approved by the foreign Universities. The list of 588 theses is preceded by (i) List of Universities where
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________________ Vol. XVII. No. 3 research work is done, (ii) List of senior scholars who have supervised. (iii) List of Research centres (iv) List of journals interested in the research work and this is followed by jainological Research abroad and Research works in progress also. Furthermore the author has given a list of 95 topics suggested by Acharya Gopilal Amar which may be taken up for research in Jainology. In this way indeed the work of course deserves hearty congratulations. It is an incentive for the quest of knowledge and of enormous importance to scholars in the field. 2. Gommatesa-Thudi of Acharya Nemichandra Siddhanta Cakravarti. Critically Edited by Dr. B. K. Khadabadi and published by Sri Kundkund Bharti, New Delhi, 1990, price : Rs. 20.00 pages 65+24. Gommatesa--thudi-Hymn of Gommatesa by Acharya Nemichandra Siddhanta--cakravarti first came to light in 1979 on the eve of the 1000th anniversary of the image of Bahubali. It was in 1975 that Acarya Sri Vidyanandji had brought out to light its first five verses, and then in 1979 its full text with Hindi translation and a few explanatory notes. Later this hymn rose to great popularity both among scholars and general votaries of Bhagwan Bahubali and created a great stir in all sections of Jains and non-Jains alike, It is really very gratifying to not that an eminent Prakrit scholar and Jainologist like Dr. B. K. Khadabadi has prepared a critical edition of this hymn. He has made every effort to make this critical edition a success by providing scholarly introduction, critical text, translation, references, notes and appendics ctc. His scientific discussion about the title, authorship, date, language, metre and other connected matters pertaining to the hymn is quite through and revealing. Dr. Khadabadi himself felt and reconciled the need of an English edition of this melodious hymn and was drawn to this desidertum. He undertook and completed it alongwith his own english poetic composition on Lord Gommatesvara entitled Obeisance in the octave form. Publication is neat and clean and it looks complete in all aspects. It is also encouraging that the Kundakunda bharti, New Delhi has published this important edition. We hope this would be widely welcomed by the English knowing people both in India and abroad. -Parmeshwar Solanki
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________________ 86 TULSI-PRAJNA, Oct.-December, 1991 3. Mookmati mahakavya : Kavyasastriya Nikasa (*HTET HET T4 : 74 Test fao), Author prof. Sheel chandra Jain, publisher : Digambara Jain Samai, Chindwara (M.P.), price Rs. 107year 1991. This book is like a touchstone to test the Mookmati Mahakavya, an epic by Jain Acharya Vidyasagarji maharaj who has thought it suitable to select an unimportant thing like "sand" as the subject matter of his epic and brought to light the compassionate feelings and underlying desire of the 'sand' for emancipation. The author has evaluated the epic on the basis of five grounds :-namely Establishing the human values of life (2) Setting the ideals of life of the age, (3) Cooperation in cultural upliftment, (4) Advanced philosophical thoughts, and (5) Capability to produce life-giving energy. We have amply seen that the author has done justice to test this compendium of monasticiam which provides a direction to the other philosophies of the world though Jain philosophy to which Vidyasagarji maharaj is devoted and dedicated heart and soul. The core tenets of Jainism -- the real is that which is free from orisination, cessation and permanece", are discussed in detail by the author Prof. Jain who has highlighted the sramana culture (which stands for non-attachment) leading one from bhoga to yoga, from the self to the supreme self, and from Saitana to the human beings. The learned critic has of course narrated all in an excessively emotional mood, all what was not necessary to keep himself impartial. But on the whole the evaluator has succeeded in making the message of the epic intellisible to scholars. However Prof. Jain deserves all appreciation for bringing about such evaluation about really great epic by Vidyasayaji maharaj. --Ram swaroop soni
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________________ lekhaka the contributors 1. zrI gopAla zarmA, prAdhyApaka, ArTas evaM kaoNmarsa kaoNleja, kapaDagaMja kelavAnI maMDala, kapaDavaMja ( jilA - kherA) gujarAta - 387620. 2. DaoN0 bhAgacanda jaina 'bhAskara', adhyakSa, pAli evaM prAkRta vibhAga, nAgapura yUnivarsiTI, rejIDensiyala nyU eksaTeMsana eriyA, sadara, nAgapura -440 001. 3. DaoN0 suSamA siMghavI, nidezaka, rIjanala senTara, koTA opana yUnivarsiTI, yUnivarsiTI kempasa, udayapura - 313001. 4. DaoN0 jagannAtha jozI, saMskRta vibhAga, kuMmAU vizvavidyAlaya, nainItAla evaM DaoN0 (zrImatI) kamalA panta, motI sadana, tallI tAla, nainItAla / 4. DaoN0 ke. Ara. candra, adhyakSa, prAkRta-pAli - vibhAga, bhASA vibhAga, gujarAta - vizva - vidyAlaya, ahamadAbAda - 6 6. zrI sItArAma dAdhIca, prinsipala, brAhmI vidyApITha, pAramArthika saMsthA, lADanUM. lADanUM 7. zrI amRtalAla zAstrI, vyAkhyAtA, brAhmI vidyApITha, 8. DaoN0 rAmaprasAda mizra, 14 sahayoga apArTameMTsa, mayUra vihAra, dillI - 61. 6. zrI nemIcanda jaina, pravaktA, bhautika zAstra, bAMgar3a mahA vidyAlaya, DIDavANA (nAgaura) / 10. zrI lAkhana siMha zarmA, prAdhyApaka (hindI) zrI je0 vI0 sI0 hAyara sekeNDarI skUla, lADanUM / 11. paM0 candrakAMta bAlI, enaDI 23, pItamapurA, dillI - 34. 33 16. Mr. Jagat Ram Bhattacharyya, Lecturer, Prakrit Dept., JVBI, Ladnun. 17. Dr. B. K. Khadabadi, Aradhana, Kolekar Street Sankeshwar591313. 18. Dr. G. V. Tagare, A-4, Paranjape Housing scheme, Madhavanagar Road, Sangli-416 416 19. Mr. V. G. Nair, Adeeswara Bhawanam, Polal Red Hills, Tamilnadu. 13 20. Dr. Chilana Mulk Raj, Professor of Education, N.C.E.R.T., New Delhi. 21. Shri Ram Swaroop Soni, Research Officer, JVBI, Ladnun.
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________________ patrAkSa: 1. 'merA terApantha se kAphI sambandha rahA hai| merA gAMva gaMgApura (bhIlavAr3A) hai| mere mohalle meM hI AcArya zrI tulasIjI ko AcArya pada diyA gayA thaa| maiM usa samaya 5 varSa kA thaa| maiMne sArI ghaTanA dekhI haiN| isake bAda bhI AcAryazrI ke kaI bAra gaMgApura, rAjanagara, jayapura Adi sthAnoM para darzana kie haiN|' ___ 'patrikA meM Apake A jAne se isakA kalevara bhI acchA huA hai / AzA hai ki patrikA Age aura adhika untati kregii|' zrI rAmavallama somAnI, jayapura 2. 'tulasI-prajJA kA julAI-sitambara aMka milaa| saMpAdakIya bahuta acchA lgaa| khAravela ke samUce lekha kA sampAdita pATha prakAzita kareM to aura bhI acchA hogA / isa lekha ko lekara mauryasaMvat, naMdasaMvat, puSpamitra aura khAravela kI samakAlInatA, AndhravaMza ke rAjA zAtakarNI se khArakhela kI samakAlInatA Adi taraha-taraha kI kalpanAeM kI gayI haiM / sahI pATha se bahuta-sI bAteM svataH nirNIta ho jaaeNgii|' ___ 'merI samajha meM 'bahasatimita' puSyamitra nahIM hai / kaimbrija hisTrI kA andhAnukaraNa karake bahuta se itihAsakAra mahAvIra ko buddha kA jUniyara kanTemprerI batAte haiM, unakA nirvANa bhI buddha ke bAda kahate haiM / yaha saba unakI nAsamajhI hai / isa saMbaMdha meM Apane jo tathya rakhe haiM, ve sarvathA mAnya haiN|' zrI upendranAtha rAya, maTelI (paM. baMgAla) 3. 'maiM bhaktavara IsaradAsajI kRta 'hari rasa' ko pUrNa prAmANika pATha sahita sampAdita karane meM lagA huuN|......jain vizva bhAratI jaisI antara-rASTrIya khyAti kI saMsthA meM Apa jaise vidvAn kA honA maNikAJcana yoga hai / Aja hamAre prAcIna satsAhitya ko chApane vAle koI nahIM dikhAI dete, jisa sAhitya para hameM garva hai aura videziyoM taka ne jise khUba sarAhA hai / 'tulasI prajJA' kA aMka atyanta mahattva pUrNa sAmagrI se bharapUra hai / pUrA par3hakara sammati bhejUMgA / Apako suSTha sampAdana hetu badhAI / ' DaoN. zaktivAna kaviyA, jodhapura 4. 'tulasI-prajJA' kA nayA aMka prApta huaa| isake lie hArdika dhanyavAda / spaSTa hI Apake sampAdakatva meM isa anusaMdhAna-patrikA meM vizeSa nikhAra AyA hai, jo sarAhanIya hai|' 'prastuta aMka meM prakAzita sAmagrI paThanIya hai aura maiMne ise bar3e cAva se par3hA hai| zrI vizvanAtha mizra, DaoN0 ke0 Ara0 candra tathA DaoN0 premasumana jaina ke lekha mujhe vizeSa pasaMda Ae haiN|' ga manohara zarmA, adhyakSa hindI vizva bhAratI, bIkAnera
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________________ 5. 'Thank you very much for sending me the July-September. 91 issue of Tulsi prajna. I have gone through the English section of articles included in it. I am delighted to read such valuable and thought-provoking writing by men of eminence'. 'I am learning Hindi now, gradually I may be able to read and understand Hindi articles in it. The Journal, I am convinced, is useful to all those interested in knowing the ancient glory of Indian thought, Let this Journal flourish for long and serve the cause of humanity, under the aiges of Acharya shree Tulsi. (Prof) H. R. Dase Gowda; ___Bangalore. 6. 'pahalI bAra 'tulasI prajJA' dekhane ko milA / itihAsa, darzana evaM adhyAtma jJAna kI kuMjI-sA yaha mAlUma huA / merA kAphI jJAnavardhana huaa| Apake isa aMka se jJAta huA ki gata aMka meM bhagavAn mahAvIra ke kAla ke bAre meM koI zodhapUrNa lekha Apane prakAzita kiyA thaa| hamane sitambara 61 ke 'ahiMsA vihaMgama' meM bhagavAn kRSNa kI 5156 vI janma tithi para janmASTamI abhinaMdana kiyA thaa| videzI evaM vizeSakara briTiza sAhityakAroM evaM itihAsavidoM ne apanI hIna bhAvanA ko chipAne hetu bhAratIya saMskRti ke ina stambhoM ke jIvanakAla ko IsA ke samaya ke bAda batAnA cAhA thA para yaha saMbhava nahIM hone se IsA ke kucha sau varSa pUrva hI batAne kA durAgraha karate rahe haiM evaM hamAre bhAratIya mAnasika gulAma isa para anveSaNa evaM zodha karane kI bajAya unakI hAM meM hAM milAne jaise sarala rAste para calate rahe haiM / Apa ke isa anusaMdhAna-traimAsikI hetu merA sAdhuvAda evaM dhanyavAda / bhaMDArI madanarAja, mahAsaciva, rASTrIya ahiMsA pratiSThAna, jodhapura 7. 'Apake kuzala saMpAdakatva meM 'tulasI prajJA' abhI sundara nikala rahA hai| isa aMka ke lekha zorTa haiM lekina bahota rocaka aura jJAnaprada haiM / aisA hI honA caahie| kyoMki yaha eka rIsarca jarnala hote hue bhI hama jaisoM ke lie yaha paThanIya patrikA hai| sAtha meM Apa jo buka rIvyU dete haiM vaha to bahota acchA hai|' esa0 ke0 zAha, sAMgalI 8. 'tulasI prajJA' kA aMka dekhane ko milaa| patrikA kA svarUpa Apake saMpAdakatva meM aura bhI nikhara gayA hai / Apako hArdika badhAI / ' (zrI) hajArImala bAMThiyA, paMcAla zodha saMsthAna, kAnapura /
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________________ Registration Nos. Postal Department : NUR-08 Registrar of Newspapers for India : 28340/75 TULSI-PRAJNA Oct.-Dec., 1991 Vol. XVII, No. 3 prakAzaka-mudraka : rAmasvarUpa garga dvArA jaina vizva bhAratI, lADanaM-341306 ke liye jaina vizva bhAratI presa, lADanUM meM mudrita /