Tulsi Prajna 1992 01

Author(s): Parmeshwar Solanki
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/524569/1

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tulasI prajJA anusaMdhAna-traimAsikI ramAyA prANamsa pAna kA janavarI-mArca, 1962 aD0

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tulasIprajJA-traimAsika anusaMdhAnapatrikA janavarI-mArca bIsa rupaye khaNDa-17 aMka 4 zulka-45) vASika : 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 bhejeN| sAdhAraNatayA dasa pRSThoM se bar3A lekha na ho| jarUrI ho to vivecya viSaya do bhAgoM meM vibhAjita kiyA jA sakatA hai| 0 lekha maulika aura aprakAzita honA jarUrI hai| kRpayA aisA koI Alekha bhI na bhejeM jo prakAzanArtha anyatra bhejA gayA ho athavA bhejA jAnA ho| 0 'sampAdaka-maNDala' dvArA lekhAdi meM kATa-chAMTa sambhava hai kintu bhAva aura maMzA ko surakSita rakhA jaavegaa| durlabha phoTo aura rekhAcitra mudrita ho sakate haiN| 0 prakAzana-svIkRti do mAha ke bhItara bheja dI jAtI hai| asvIkata lekha lauTAne saMbhava nahIM hoNge| ataH pratilipi surakSita rakha leN| . lekhAdi hindI athavA aMgrejI bhASA meM nibaddha ho sakate haiM; kinta Agama aura prAkRta, saMskRta Adi granthoM se uddharaNa devanAgarI lipi meM likheM aura uddhRta-graMthoM ke saMskaraNa aura prakAzana-sthAna bhI sUcita kreN| 0 samIkSA aura samAlocanA ke lie pratyeka graMtha kI do-do pratiyAM bhejeN| * sabhI prakAra ke patra-vyavahAra ke lie----'sampAdaka, "tulasI prajJA" jaina vizva bhAratI saMsthAna, lADanU -341606' ko saMbodhita karanA caahie| jana vizva bhAratI saMsthAna, lADanUM-341306

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tulabyAjamA khaNDa 17 janavarI-mArca, 1962 aMka 4 - - anukramaNikA pRSTha 176 167 1. sampAdakIya 2. saptarSiyoM se kAlagaNanAeM 3. hindI kAvya meM paMca mahAvrata 4. jaina darzana aura pAzcAtya manovijJAna kI tulanA 5. jaina saMskRti kA virAT pratibimba-jaina kalA dIrghA 6. terApaMtha kA saMskRta sAhitya : udbhava aura vikAsa 7. AcArya bhikSu kA rAjasthAnI sAhitya 8. tIrthaMkaroM ke nAmakaraNa kA hetu aura unakA vyutpatti labhya artha 6. pustaka-samIkSA 10. patrAkSa : 203 207 215 216 226 238 English Section SM 99 1. Every Jain should Learn Sanskrit 2. Some Particulars of the Jeynes 3. On the Concept of Truth in Jainism 4. Non-violent Action in Jain Ethics 5. Kalki Incarnation 6. Internal Force of life 7. Book Review 'tulasI prajJA' ke khaNDa-17 kI anukramaNikA 102 114 115 120 123 noTa-isa aMka meM prakAzita lekhoM meM vyakta vicAra lekhakoM ke haiN| yaha Avazyaka nahIM hai ... ki sampAdaka-maMDala athavA saMsthA ko ve mAnya hoN|

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saMpAdakIya udayagiri-khaNDagiri ke choTe lekhoM kA mahattva khaNDagiri-udayagiri pahAr3iyoM para 'khAravela-prazasti' ke atirikta bhI kaI choTe-choTe lekha haiN| kucha citra aura mUrti phalaka bhI bane haiN| unako saMdarbha meM liye binA 'khAravela-prazasti' kA sahI mUlyAMkana ho pAnA saMbhava nahIM hai| donoM pahAr3iyoM para lagabhaga tIna darjana guMphAeM banI haiN| hAthI guMphA sabase bar3I hai| 12 phITa UMcI yaha guphA 28456 vargaphITa kI hai| eka choTI hAthI guMphA bhI hai / dUsare naMbara kI guMphA mAMcIpurI athavA svargapurI guMphA hai jo sabase adhika sundara hai| usakA bArANDA 2447 phITa kA hai / ananta guMphA bhI bar3I hai aura usakA barAmadA 274 8 phITa kA hai| bAghaguMphA bAgha ke muMha kI taraha banI hai| gaNeza guMphA ke bAhara hAthI khar3A hai jabaki sarpa guMphA sarpa ke muMha kA AkAra banAtI hai| navamuni Adi guphAeM navIna lagatI ___ choTe lekhoM kI dRSTi se mAMcIpurI, sarpaguMphA, bAgha guMphA, bAghezvara guMphA, tattvaguMphA, anantaguMphA, navamuniguMphA, gaNezaguMphA Adi kA vizeSa mahattva hai| mAMcIpurI guphA meM 'kaliga jina' kI pUjA ke dRzya baneM haiM / saMbhavataH khAravela ke parivAra ke bahuta se loga bhI vahAM citrita haiN| navamuniguMphA meM kisI 'udyotakesarIdeva' rAjA ke lekha haiM aura gaNeza guMphA meM dUsare kisI rAjA zrI

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zAMtikara kA ullekha hai| rAjA udyota kesarI deva ke lekha 'om svasti' ke ke cihna se zurU hote haiN| unameM AcArya kulacandra ziSya zubhacandra aura chAtra zrI dhara tathA chAtra bIjo ke nAma haiN| yaha AcArya kulacandra, zrI AryasaMgha pratibaddha gaha kula se nikale dezIgaNa ke AcArya haiN| ___ ina lekhoM kA mUla pATha nimnaprakAra se prastuta kiyA jA sakatA hai(1) arahaMta pasAdAya kAliMgAnaM samAnAnaM lenaM kAritaM rAjino lAlAkasa/ hathisa hasapayotasa dhutunA kaliga cakavatino siri khAravelasa/agamahisinA kAritaM (2) airasa mahArAjasa kAliMgAdhipatino mahAmeghavAhanasa kuDepa sirino lenaM (3) kumAro vAsukasa lenaM (4) culakamasa koThAjeyA ca (5) kammasa halariva/tAya ca pasAdo (6) cUlakamasa pasAdo koThAjeyA ca (7) [caitya AkRti] nagara arivadaMsa/saMbhUtino lenaM [svastika] (8) mahAmadAsa vAriyAya nAkipasalenaM (8) pAdamulikasa kusumAsalenaM (10) dohada samanAnaM lenaM (11) [om] zrIudyotakesarI vijayarAjya saMvat 5/zrI kumAra parvata sthAne jIrNa vApi jIrNa Isana/udyotite tasmin sthAne catu viMzatitIrthakara sthApita pratiSThAkAle-----jasanAdika/zrI pArzvanAthasya karmakAraH (12) [om] zrI AcArya kulacandrasya tasya ziSya khalla zubha candrasya/chAtravIjo (13) zrI dhara chAtra (14) [om] zrImada udyotakesarI devasya pravarddhamAne vijayarAjye saMvat 18/zrI AryasaMgha pratibaddha gRhakula vinirgata dezIgaNa AcArya zrI kulacandra bhaTTArakasya tasya ziSya zubhacandrasya (15) zrI zAntikara saurAjyAda aacndraakk/ghe-ghe| khadisaMjJAne puNyaH prasaMge-jAsya virAjejane // IjyAgarbha saMmud/bhUto nandanasya suto bhiSak / bhImato/yAcate vAnyaprasthaM saMvatsarAt punH|| uparyukta 15 lekha alaga-alaga guMphA meM utkIrNa haiN| pahale tIna lekha mAMcIpurI athavA svargapurI guMphA meM hai jahAM kaliMga jina kI pUjA ke dRzya bhI bane haiM / kramAMka 4 va 5 ke lekha sarpa guphA meM, chaThA lekha haridAsa guphA meM hai| sAtavAM lekha bAgha guMphA meM hai| AThavAM bAghezvara guMphA, nauvAM tattvaguMphA aura dasavAM anaMta guMphA meM hai| lekha saMkhyA 11 se 15 taka ke lekha bAda ke haiM aura bAda meM banI naI guMphAoM meM haiN| antima 15veM lekha meM varNita rAjA zrI zAMtikara yadi rAjA zobhana kA hI nAma ho to 'eziyATika sosAiTI oNpha baMgAla' kI riporTa (san 1865) meM varNita 'mAyalApAMji' kI kahAnI ko AdhAra milatA hai ki rAjA yudhiSThira se 3782 varSa bAda rAjAzobhana para raktabAhu ne AkramaNa kiyA kiyA aura use jItakara 246 varSa taka utkala para zAsana kiyaa| usase pUrva kI kahAnI 'ur3IsA hisTorikala rIsarca jarnala, (volyUma 2 naM02) meM

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chapI hai ki AcArya pAdalipta ne, jo AcArya siddhasena ke samakAlika haiM, ur3IsA ke kisI maruNDa rAjA kA mastiSkaroga ThIka kiyaa| lekha kramAMka 11-14 meM ullikhita zrI udyota kesarIdeva saMbhavataH raktabAhavaMza ke bAda sattAsIna hue vaMza ke rAjA haiM kyoMki AryasaMgha pratibaddha gahakula ke dezIgaNa AcArya kulacandra ziSya zubhacandra, rAjA muMja ke bhAI batAe gae haiN| ve padmanaMdi (1016-1136 IsavI) ke gurU aura "jJAnArNava" ke racayitA haiN| jainendra siddhAnta koSa (bhAga 4 pR0 41) meM inakA samaya 1003-1068 IsavI vatAyA gayA hai| san 1947 meM zizupAlagar3ha (prAcIna kaliMganagarI) kI khodAI huI to vahAM eka mRNmaya phalaka para 'asatrasa pasanakasa'-amAtya prasanaka kI sIla milI thI use uparyukta zilAlekha kramAMka 4 se 10 taka se saMbaMdhita mAnA jA sakatA hai| saMbhavataH yaha khAravela vaMza ke kAphI bAda kA itihAsa hai| DaoN0 kRSNa svAmI ne do tAmila graMtha--'zilapathIkAram' aura 'maNi mekhalAI' ke AdhAra para apane grantha 'eMziyaTa iNDiyA eNDa sAUtha iNDiyana hisTrI eNDa kalacara" (volyUma 1 pR 401-2) meM likhA hai ki utkala kA kA sAmrAjya do bhAgoM meM baMTa gayA thA aura kapilapura aura siMhapura usakI do rAjadhAniyAM thiiN| DA0 kRSNa svAmI kI kahAnI kA eka AdhAra dAThA dhAtuvaMza ke buddhadaMta upAkhyAna meM dIkha par3atA hai| usake anusAra buddha ke dAMta ke liye yuddha huA aura utkala do rAjyoM meM baMTa gyaa| lekha kramAMka eka se tIna svayaM khAravela ke jIvana kAla meM hI likhe gaye ho sakate haiN| pahalA lekha kaliMga zramaNoM ke lie khAravela kI mahArAnI dvArA guMphAdAna se saMbaMdhita hai / usameM mahArAnI lAlAka ne apane pitAmaha haMsapradyota aura pitA hathI kA nAma likhA hai| dUsare lekha meM khAravela ke pitA, pitAmaha, aura prapitAmaha ke nAma kramazaH kuDepasiri, mahAmeghavAhana aura airasa likhe haiN| tIsare zilAlekha meM rAjakumAra vAsuka kA nAma hai| khAravela-prazasti kI dazavIM paMkti meM dazaveM varSa kA kArya-vivaraNa isa prakAra diyA hai--''dasame ca vase kaliMgarAjavasAne tatiyayuga sagAvasAne kaliMga yuvarAjanaM vAsakAraM kArApayati satasahasehi"--arthAt dazaveM varSa jaba kaliMgarAja vaMza (cedi rAjavaMza) ke tIna rAjAoM kA kAla pUrA huA aura sagAvasAna (kuDepasiri kI mRtyu huI) huA to samArohapUrvaka vAsuka ko yuvarAja banAyA gyaa| isa prakAra mAMcIpurI guphA ke ye tIna lekha jinake sAtha kaliMga jina pUjana meM kuDepasiri aura unakA pautra vAsuka sAtha-sAtha khar3e citrita haiM, nissaMdeha khAravela-prazasti se pUrva ke haiM / -paramezvara solaMkI

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mAMcIpurI-svargapurI jina pUjA ke dRzyoMvAlI guMphA ke tIna lekha mara (1) agramahiSI lAlAka kA lekha (2) kuDepasiri kA lekha dTod khaNDa 17, aMka 4 ( janavarI-mArca, 62 ) G (3) rAjakumAra vAsuka kA lekha tulasI prajJA Suc+28

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saptarSiyoM se kAlagaNanAeM [] DaoN0 paramezvara solaMkI saptarSi saMvat kazmIra ke dakSiNa pUrvI kSetra cenAva se pazcima aura jamunA se pUrva meM pracalita hai / ' alabarUnI ke samaya vaha multAna aura siMgha meM bhI prayukta hotA thA / " usane zaka kAla 651 meM saptarSiyoM ke anurAdhA nakSatra meM rahate 77 varSa bItane kI bAta likhI hai / ' karnighama ko e. DI. 1856 meM kAMgar3A ke brAhmaNoM ne likhA thA ki kaliyuga ke AraMbha meM saptarSi maghA nakSatra meM 75 varSa bItA cuke the, isaliye kaliyugAbda aura saptarSi - saMvatsara ( pahAr3I saMvatsara) meM 25 varSoM kA antara hai / arthAt e. DI. 1885 meM kaliyuga 4960 varSa aura bRhaspati- saMvatsara kA 35vAM varSa hai jo kaliyuga se 25 varSa pIche hai / " varAhamihira ne apanI bRhatsaMhitA ( 13.1,2,3 ) meM isa saMbaMdha meM vRddha garga kA mata uddhRta kiyA hai-- saikAvalIva rAjati sasitotpalamAlinI sahAseva / nAthavatIva ca digyaiH kauberI saptabhi munibhiH // 1 // dhruvanAyakopadezAnnarinatavottarA bhramadbhizca / yezvAramahaM teSAM kathayiSye vRddha gargamatAt ||2|| AsanmaghAsu munayaH zAsati pRthvI yudhiSThire nRpatau / SadvipaMcayutaH zakakAlastasya rAjJazca // 3 // ki saptarSi uttara dizA meM bhramaNa kara rahe the to maghA nakSatra meM the / taba se 2526 varSa bIta gae to kAla zurU huA / " kaniMghama ko kAMgar3A ke brAhmaNoM se eka aura dvApara kI samApti taka saptarSi maNDala ne tIna paryAya pUre meM 25 varSa kA bhoga zeSa thA / yaha paryAya pAjiTara kI hotA hai khaNDa 17, aMka 4 (janavarI-mArca, 92 ) aura jaba mahArAjA yudhiSThira the usa rAjA (devaLa) kA zaka saptarSayastu tiSThanti paryAyeNa zataM zatam / saptarSINAM yugaM tad divyayA saMkhyayAsmRtam // mAsA divyAH smRtA SaTca divyAbdAni tu sapta hi / tebhyaH pravartate kAlo divyaH saptarSIbhistu vaM // prazna kA uttara milA ki kiye the kintu maghA nakSatra vyAkhyAnusAra 2700 varSoM kA 176

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saptarSINAM tu yau pUrvI dRzyete udito nizi / tayormadhye tu nakSatraM dRzyate yatsamaM divi // tena saptarSayo yuktA jJeyA vyomni zataM samAH / nakSatrANAM RSINAM ca yogasyaitannidarzanam // arthAt saptarSi eka, eka nakSatra meM sau, sau varSa rahate haiM aura unakA pUrA paryAya sAta divya varSa aura chaha divya mAhoM kA hotA hai jo mAnava varSoM meM 73 x 360 = 2520+180=2700 varSoM ke tulya hotA hai|' pAjiTara ke isa dAve ke viruddha purANoM meM saptarSi-saMvatsara 3030 varSoM kA batAyA gayA hai aura tIna saptarSi-saMvatsaroM ke bItane para eka krauMca (dhrauva) saMvatsara pUrA hone kA ullekha milatA hai trINivarSa sahasrANi mAnuSeNa pramANataH / triMzadyAni tu varSANi mataH saptarSi vatsaraH / / nava yAni sahasrANi varSANAM mAnuSANi tu| anyAni navatizcaiva krauMca saMvatsaraH smRtaH // isa saMbaMdha meM viSNu purANa meM likhA hai ki svAyaMbhuva manuputra uttAnapAda ne utkRSTa tapazcaryA se jaba sarvocca sthAna (nirvANapada) prApta kiyA aura usI samaya koMcasaMvatsara (tIna saptarSi-saMvatsaroM kI pUrti para) pUrA huA to usa saMvatsara ko dhrauvasaMvatsara nAma se abhisaMjJita kara diyA gyaa| durbhAgya se Aja vaivasvata manu se pUrva kI vaMzAvalI aura usakA itivRtta lupta ho gayA hai| phira bhI katipaya tadAbhAsa milate haiN| jaise vAyupurANakAra likhatA aSTAviMzati rye kalpA nAmataH parikIttitAH / teSAM purastAdvakSyAmi kalpasaMkhyA yathAkramam // ki bhU, bhuva, tapasa, bhava, rambha, Rtukalpa, Rtu, vahni, havyavAhana, sAvitrya, bhuvana (1), uzika, kuzika, gandharva, RSabha, SaDaja, mArjAlIya, madhyama, vairAjaka, niSAda, paMcama, meghavAhana, ciMtaka, AkUti, vijJAti, manasa, bhAva aura bRhat--ye 28 kalpa bIta cuke haiM aura 28 kalpoM ke 28 sahasra varSoM meM 12 saMgrAma hue haiM jo kramazaH nArasiMha, vArAha, vAmana, amRtamaMthana, sughora, ADIvaka, traipura, aMdhakAra, dhvaja, vAta, halAhala aura kolAhala nAma se yAda kiye jAte haiM (vAyu purANa 67.72-77) / viSNupurANakAra (4.1.70) kahatA hai-"sAMprataM mahItale aSTAviMzatitama manozcaturyugamatItaprAyaM vartate / Asanno hi kaliH"-ki vartamAna meM 28vAM caturyuga (kalpa) samApta prAyaH ho rahA hai aura bhaviSya purANa (pratisarga, 3.3.34) meM likhA hai ki 28veM kalpa ke anta meM hI kurukSetra saMgrAma huaa| arthAt kAMgar3A ke paMDitoM ne dvApara samApti para jisa dhrauva saMvatsara ke bItane meM 25 varSa kama batAe vaha krauMca-saMvatsara, uttAnapAda dhruva ke nAma para abhisaMjJita saMvatsara hI thaa| 180 tulasI prajJA

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isa prakAra mahAbhArata kAla pUrva athavA 3043 varSa vikrama pUrva taka svAyaMbhuva manu ko 9090 + 3043 - 25 = 12108 varSa bIta cuke the / 2. saptarSi - gaNanA kA AraMbha bhAratIya kAla gaNanA meM saptarSi maMDala paricAlana se gaNanAeM kaba zurU kI gaIM ? isa saMbaMdha meM nizcaya pUrvaka kucha bhI kaha pAnA kaThina hai, kintu Rgveda (1.24.10) meM saptarSi maNDala (RkSa) kA vivaraNa hai| usase pUrva (1.10.3) eka maMtra meM kAlAvayavoM ko jor3ane ke artha meM 'yuga' - pada bhI prayukta hai / isake alAvA Rgveda ke do aura maMtroM ( 10.82.2 aura 10.106.4 ) meM saptarSimaNDala kA ullekha hai / isaliye yaha mAnA jA sakatA hai ki vaidika kAla meM hI saptarSiyoM ke paribhramaNa se kAlagaNanAeM kI jAtI rahI haiM / kintu usa samaya nakSatra maNDala meM 27 nakSatroM ke sthAna para zarmiSThA, brahmamaMDala aura abhijit sahita tIsa nakSatra mAne jAte hoM - aisA ho sakatA hai kyoMki sauramaMDala ke vizAlatama gRha - bRhaspati aura zukra kI 'azvanI' saMjJA hone ke alAvA unheM yamagRha ke do zvAna (10.14.11 ) kahA gayA hai aura Rgveda meM hI kahA gayA hai ki yama kAla-niyAmaka hai / AkAzIya piMDoM ke pArasparika AkarSaNa - vikarSaNa kA bhI vahAM vistRta varNana hai / " Upara uddhRta pArTijara ke dvArA saMkalita purANa - saMkalana (DKA ) ke zlokoM meM eka zloka isa prakAra hai saptarSINAM tu pUrvI dRzyete tayormadhye tu nakSatraM dRzyate udito nizi / yatsamaM divi // - brahmANDa purANa meM yaha zloka nimna prakAra se paThita hai, jisase saptarSi paricAlana spaSTa hotA hai / saptarSINAM tu yau pUrvI dRzyete uttarAdizi / tayormadhye tu nakSatraM dRzyate yatsamaM divi // tena saptarSayo yuktA jJeyA yogni zataM samAH / arthAt kabhI saptarSi pUrva meM udita hote the kintu kAlAntara meM uttara dizA meM udita hone lage / hamArI vinamra sammati meM yaha uttara vaidika kAla ( brAhmaNakAla ) kI vaha khagola durghaTanA hai jisakA vivaraNa zatapatha brAhmaNa meM prApta hotA hai / usa samaya kRttikAeM pUrva meM sthira mAna lI gaI / " vAstava meM uttara vaidika kAla meM ( lagabhaga 5000 varSa pUrva ) kRttikAoM ko yakAyaka para niraMtara pUrva dizA meM udita huA dekhakara karmakANDoM ke lie kRttikAoM se gaNanA hone lagI aura phira laMbe samaya taka donoM prakAra se kAlagaNanAeM hotI rahIM ( karmasu kRttikAH prathamaM AcakSate zraviSThA tu saMkhyAyAH ) / 'mukhaM vA etannakSatrANAM aura 'tasmAtkRttikA svAdadhIta' - ityAdi brAhmaNa vAkya isameM yatkRttikAH ' pramANa haiM / khaMDa 17, aMka 4 (janavarI-mArca, 82 ) 1-1

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vikrama pUrva 14veM zataka meM hue maharSi lagadha ne isa vyatikrama ko vyavasthita kiyA aura 27 nakSatroM ke nakSatra maNDala kA nirUpaNa kiyaa| unhoMne vyavasthA dI svarAkramete somAkauM yadA sAkaM svaasvo| syAttadAdiyugaM mAghastapaH zuklo'yanaM hya dak / / prapadyete zraviSThAdau sUryAcandramasAvudak / sardhei dakSiNArkasya mAgha zrAvaNayoH sadA / / ki jaba sUrya, candra, dhaniSThA-tInoM eka sAtha kSitija para udita hoM to mAgha zukla pratipadA se kAlagaNanA zurU hotI hai kyoMki uttarAyaNa gati mAgha meM ghaniSThA se aura dakSiNAyana gati zrAvaNa meM AzleSA se hotI hai| punaH vikrama pUrva chaThI sadI meM hue vRddha garga tathA vikrama pUrva dUsarI sadI meM vartamAna rahe AryabhaTTa-prathama aura varAhamihira Adi ne nakSatra vedha kara citrA se (nakSatra gaNanA azvinI se) varSAraMbha maanaa| varAhamihira kahate haiM AzleSAt dakSiNamuttaramayanaM dhaniSThAdyam / nanaM kadAcidAsIyenokta pUrva zAstreSu // 1 // sAMpratamayanaM karkaTakAdyaM mRgAditazcAnyat / uktAbhAvo vikRtiH savituH pratyakSa parIkSaNa vyaktiH // 2 // ki AzleSA aura dhaniSThA meM kabhI uttarAyaNa-dakSiNAyana hotA hogA, parantu Aja to karka aura makara rAzi se hai| isa prakAra 'nakSatracakre prathamaM dhaniSThAH' aura 'mukhaM vA etannakSatrANAM yatkRttikAH'ye do sthitiyAM badalI athavA do bAra kAlagaNanAeM vyavasthita huii| punaH tIsarI bAra kI vyavasthA meM spaSTatayA do varSoM kI kamI kI gaI dvayUnaM zakendrakAlaM paMcabhiruddhRtya zeSa varSANAM / yugaNaM mAghasitAdyaM kuryAt dhugaNaM tadanhyA dayAt / / ki zakendrakAla-vikrama pUrva 543 varSa meM do varSa kama kareM aura caitra zukla pratipadA se gaNanAraMbha ho / arthAt saptarSi-saMvatsara meM pRthak-pRthak tIna kAloM meMprathama dhaniSThAdi gaNanA se, dvitIya kRtikAdi gaNanA se tathA tIsarI bAra citrAdi gaNanA se kAlamAna sthira kiyA gyaa| prathama kAla gaNanA kA saptarSi paryAya 3030 varSoM kA hai aura dUsarI-tIsarI gaNanAoM meM use 2700 varSoM meM sImita kara diyA gayA hai kintu abhijit nakSatramAna ke lie pratyeka cauthe zataka meM 18 varSa yoga kA vidhAna bhI kiyA gyaa| 3. saptarSi-paricaya aura kAlagaNanA meM pragati ati prAcIna kAla se dhruva tArA aura usake paridhruvatAroM ko bhAratIya kAlagaNanA meM pramukha sthAna prApta hai / paramparAgata anuzruti hai ki dhruvatArA 6000 varSoM taka eka 182 tulasI prajJA

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hI sthAna para paribhramaNa karatA rahatA hai| usake cautarapha paribhramaNa karane vAle sAta, sAta tAroM ke do samUha haiM jo choTe, bar3e saptarSi maNDala kahe jAte haiN| Rgveda meM inheM "naH pitaraH"-hamAre pUrvaja kaha kara smaraNa kiyA gayA hai| Rgveda meM saptaSiyoM ko 'navagvAH' aura 'dazagvAH' kahA gayA hai| "te dazavAH prathamA yajJamUhire"-arthAt dazagvAH nakSatra (saptarSi bar3e) prathama yajJa kartA haiM aura 'yayA taran dazamAso navagvA:'-daza mAsa taka dRzyamAna rahane se choTe saptarSi bhI AMgirasa haiM / Rgveda meM hI sapta hotAoM kA bhI vivaraNa hai| ye sapta hotA (yajJakartA) bhRgu aura atharvA ke netRtva meM kramazaH dazagvA aura navagvA kahe gae haiM, yahI AMgirasa haiM / yajJa kartA haiN| sapta mukha dazagvoM para uSA kI kRpA rahatI hai| ataH unheM 'gavAM ayana' aura dUsare ko 'AMgirasa ayana' kahA gayA hai| donoM hI kA kAlamAna dazamAha batAyA gayA hai|" Rgveda (10.106.4) meM sApha likhA hai-'sapta RSayastapase ye niSeduH'-ki ve saptarSi haiM jo tapa ke kAraNa vahAM AsamAna meM baiThe haiM / zatapatha brAhmaNa ke lekhanakAla meM ve sthAI rUpa se uttara meM udita hone vAle tAre mAna liye gaye the (amI hya ttarA hi saptarSaya udynti-2.1.2.4)|" Rgveda (1.115.1) meM sUrya ko carAcara jagat kA AtmA (sUrya AtmA jagatastasthuSazca) kahA gayA hai kintu use kAla kA kAraNa nahIM mAnA gyaa| sarva prathama vAyupurANakAra use dina kI nAbhi kahatA hai kyoMki vaha cakravat calatA hai- ahastu nAbhiH sUryasya eka cakraH sa vai smRtaH' (51.60) / vaha candramA, saptarSi aura anya saba grahoM kA pratiSThAyaka bhI sUrya ko hI mAnatA hai nakSatra graha somAnAM pratiSThA yoni reva ca / candra RkSa grahA sarve vijJeyAH sUrya saMbhavAH // aura maitrAyaNI upaniSad (6.14) meM to sApha hI kaha diyA gayA hai ki-sUrya hI kAla kA kAraNa hai| isI bhAva ko vRddha garga ne 'kAlajJAnaM mahApuNyaM kAlazcAditya ucyate' -kaha kara doharAyA hai| isa prakAra bhArata kI prAcIna kAlagaNanA nakSatroM para AdhRta hai| Aja kA nakSatra vijJAnI jAnatA hai ki bRhaspati, nakSatra jagat kA sabase bar3A graha hai| zukra bhI bahuta bar3A graha hai kintu vaha pRthvI se adhika sUrya ke nikaTa hai isalie sUryodaya se pUrva aura sUryAsta ke bAda AsamAna meM nizcita sthAna para dIkha par3atA hai / mRga nakSatra-AdrA bhI vyAsa meM sUrya se 450 guNA bar3A hai / dhruva pRthvI kI uttarI dhurI ke ThIka Upara dIkhatA hai| vaha nakSatra jagat kI bhI dhurI lagatA hai| usake cautarapha laghu saptarSi aura bRhat saptarSi dAhine se ghUmate najara Ate haiN| saptarSiyoM ke ThIka sAmane zarmiSThA ke pAMca tAre haiN| dAyeM-bAyeM brahmamaNDala ke ATha aura nakSatra abhijit ke pAMca tAre haiM jo sabhI pradakSiNA meM dIkha par3ate haiN|* jainAgama-ThANaM meM pUrvAbhAdrapada, uttarAbhadrapada, pUrvaphAlgunI, uttaraphAlgunI nakSatroM khaNDa 17, aMka 3 (janavarI-mArca, 62) 153

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meM do, do tAre, abhijit, zravaNa, azvanI, bharaNI, magasira, puSya, jyeSThA nakSatroM meM tIna, tIna tAre aura dhaniSThA, rohiNI, punarvasu, hasta, vizAkhA nakSatroM meM pAMca, pAMca tAre batAe gae haiN| ___ vahAM likhA hai ki abhijit, zravaNa, dhaniSThA, revatI, azvanI, mRgasira, puSya, hasta aura citrA-ye 6 nakSatra candramA ke pRSThabhAga meM rahate haiM aura kRttikA, rohiNI, punarvasu, maghA, citrA, vizAkhA, anurAdhA aura jyeSThA candramA se sparza yoga karate haiN| ThANam meM 15,30 aura 45 muhUrta taka prakAzamAna dIkhane vAle tAroM kA bhI vivaraNa hai| vahAM maghA nakSatra meM sAta tAre batAe gae haiM / 15 uparyukta paridRzya bhAratIya kAlagaNanA kI pragati darzAtA hai| hamArI kAlagaNanA meM bRhaspatimAna (12 varSa) aura bArhaspatya saMvatsara (pAMca bRhaspati mAna athavA pAMca-pAMca varSoM ke 12 yuga ) kA vizeSa mahattva hai| bRhaspati aura zukra hamAre prathama kAla-nidezaka haiN| kAlAntara meM uttarI dhruva kI pahacAna huI aura use dhurI jAnakara pRthvI kA paribhramaNa samajhA gayA aura phira sUrya kA mahattva ujAgara huaa| AraMbha meM bahuta se nakSatroM kI taraha dhuMdha aura gaisa ke AvaraNa meM DhakA hone se sUrya athavA sUryoM ko maNDala kI saMjJA prApta na thii| Aja bhI sUrya kA apanA maNDala choTe-choTe jyoti puMja (asteroids) aura dhUmaketuoM (comets) se ghirA hai aura pRthvI aura sUrya ke bIca meM zukra (venus) dIkha par3atA hai| 4. gaNanA meM vyatikrama bhAratIya gaNanA bahuta vyavasthita aura paritaH pramANita gaNanAeM haiN| atyadhika prAcInatA aura bahumukhI pragati ke kAraNa unameM vyatikrama ho ge| lagabhaga eka sahasrAbdI pUrva vyatikrama aura vyAmoha adhika bddh'e| kazmIrI paM0 kalhaNa to spaSTa kahate haiM bhArataM dvAparAnte'bhUdvArtayeti vimohitAH / kecidetAM mRSA teSAM kAlasaMkhyA pracakrire / / ki loga isa dantakathA se ki mahAbhArata yuddha dvApara aura kali kI saMdhi meM huA, mohita hokara mithyAkAla kI parikalpanA kiye hue haiN| unhoMne kuru pANDavoM ko kaliyuga ke 653 varSa bItane para huA mAnA hai| kucha anya vidvAn nimna do zloka uddhRta karake maghA nakSatra se pUrva nakSatra AzleSA se vAma (ulTI) ora se gaNanA karate haiM paMcasaptati varSANi prAkkAleH sapta te dvijAH / maghAsvAsan mahArAje zAsatyurvI yudhiSThire // paMca viMzativarSeSu gateSvatha kalauyuge / samAzrayantyAzleSAM munayaste zataM samAH // 184 tulasI prajJA

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arthAt jaba munigaNa maghA meM the aura mahArAja yudhiSThira zAsana kara rahe the to 75 varSa bIte the aura kaliyuga zurU ho gyaa| phira 25 varSa maghA meM rahakara muni AzleSA nakSatra meM praviSTa hue| rAyabahAdura gaurIzaMkara hIrAcaMda ojhA ne bhI inhIM zlokoM ke AdhAra para apanI 'prAcIna lipimAlA' (pR0 156-60) meM likhA hai'kAzmIra vAle isa saMvat kA (saptarSi) prAraMbha kaliyuga 25 varSa pUre hone para (26veM varSa se) mAnate haiN|" kazmIrI paMDita kalhaNa bhI saptarSiyoM ke paricAlana ko vAma (ulTI) gati se ginakara hI kuru-pANDavoM ko kaliyuga ke 653 varSa bAda honA batAte haiM RkSAdRkSaM zatenAndai yAtsu citra zikhaNDisu / taccAre saMhitAkArairevaM datto'tranirNayaH / / xx zateSu SaTsu sArdhaSutryadhikeSu ca bhUtale / kalegateSu varSANAmabhUvankuru pANDavAH // ki saptarSi maghA nakSatra se AzleSAdi krama se citrA nakSatra meM pahuMce to 2400 varSa bIte the athavA citrA nakSatra se sIdhI gaNanA kareM to maghA nakSatra taka 2400 varSa hI hote haiM jaba kaliyuga zurU huA, isaliye kuru-pANDava kaliyuga AraMbha se 653 varSa bAda hue| yaha mAnanA caahie| yaha gaNanA viparyagrasta aura azuddha hai kyoMki saptarSi vartamAna meM AdrA nakSatra paryAya meM haiN| yadi AzleSAdi vAma krama se gaNanA kareM to maghA taka eka nakSatra paryAya aura dUsarI paryA meM AzleSAdi se citrA taka hI pacAsa nakSatra athavA pAMca hajAra varSa pUre ho jAte haiM / kintu yadi sIdhI, pUrvA phAlgunI Adi se gaNanA kareM to maghA se maghA taka 28 nakSatra aura dUsarI paryA meM pUrvAphAlgunI se 23vAM nakSatra AdrA A jAtA hai| paM0 kalhaNa ne apane isa viparyagrasta nirNaya se gonaMdAdi se abhimanyu taka 52 rAjAoM kA kAlamAna pratyeka kA 24 varSa hisAba se 1266 varSa mAnA hai kintu bAda ke 21 rAjAoM (aMdhe yudhiSThira taka) ke lie use 2268 varSa jor3ane par3e jo pratyeka rAjA ke lie 46 varSa hone se asaMgata haiN| 5. cInI pustaka kA prasaMga cIna kI pavitra pustaka meM 'dI zU'.-.rekArDa se do prasaMga die haiM jo kAla niyAmaka haiN| pahale prasaMga meM batAyA gayA hai ki rAjA kuMgasAMga (bI. sI. 2156-2145) ke pAMcaveM zAsana varSa aura rAjA yUM (bI. sI. 781-770) ke chaThe zAsana varSa meM arthAt kramaza: bI. sI. 2156 aura bI. sI. 776 meM sUrya grahaNa hue the| dUsare prasaMga meM AkAza meM kRttikAoM kI tIna sthitiyAM batAI gaI haiM jo kramazaH bI. sI. 2300, e. DI. 01 aura e.DI. 1878 IsavI ko dRzyamAna thIM / isa prasaMga vivaraNa ke anusAra bI. sI. 2300 meM kRttikAeM viSuvat rekhA se saTI huI thI, e. DI. 01 meM sUrya patha ke sAtha lagabhaga do DigrI Upara aura e.DI. 1878 meM sUrya patha ke sAtha karka rekhA para maghA khaNDa 17, aMka 4 (janavarI-mArca, 62) 185

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nakSatra ke samAnAntara dRzyamAna thIM / ina tIna sthitiyoM meM kRttikAoM kI pahalI sthiti meM (bI. sI. 2300 kI) jabaki ve bhUmadhya rekhA se saTI meSa rAzi meM hotI haiM to prAyaH vahI paridRzya banatA hai jo zatapatha brAhmaNa meM vivaNita hai / arthAt vaha paridRzya Aja se 2300+19604260 varSa purAnA siddha hotA hai / zatapatha meM varNita kRttikAoM kI sthiti ko sahI samajhakara sva0 zaMkarabAlakRSNa dIkSita ne san 1600 meM vedha kiyA thA aura kRttikAoM ko viSuvat rekhA se 68 aMza Upara pAyA thA jisase kAlamAna 4688 varSa banatA hai / 19 6. purANoM ke prasaMga purANoM meM saptarSi-gaNanA ke kaI prasaMga haiN| una sabakA samAhAra nimna prakAra ho sakatA hai saptarSayastadA prAhuH pratIpe rAjJi vai zatam / saptaviMzaH zatairbhAvyA andhrANAM te tvayA punH||1|| saptaviMzati paryante kRtsne nakSatra maNDale / saptarSayastu tiSThanti paryAyeNa zataM zatam // 2 // saptarSINAM yugaM hya taddivyayA saMkhyayA smRtam / mAsA divyAH smRtA SaT ca divyAbdAni tu sapta hi||3|| sA sA divyA smRtA SaSTidivyAhnAzcaiva saptabhiH / tebhyaH pravartate kAlo divyaH saptarSibhistu vai // 4 // saptarSINAM tu yo pUrvI dRzyete uttaga dizi / tayormadhye tu nakSatraM dRzyate yatsamaM divi // 5 // tena saptarSayo yuktA jJeyA vyomni zataM samAH / nakSatrANAmRSINAM ca yogasyaitannidarzanam // 6 // saptarSayo maghA yuktAH kAle pArikSite zatam / AndhrAnte ca caturvizebhaviSyanti mate mama / / 7 / / -vAyupurANa (66.418-423) brahmANDapurANa (3.74.225-236) matsyapurANa (272.38-43) bhAgavatapurANa (12.2.27-31) viSNupurANa (4.24.105-116) inameM pahalA zloka vAyupurANa meM nimna tIna zlokoM ke bAda diyA hai mahApadmAbhiSekAttu janma yAvat parikSitaH / evaM varSa sahasra tu jJeyaM paMca zatottaram // 415 / / paulomAstu tathAndhrAstu mahApadmAntare punaH / antaraM tacchatAnaSTau SaTtriMzacca samAH smRtAH // 416 // tAvankAlAntaraM bhAvyamAndhrAntAvAparikSitaH / bhaviSye te prasaMkhyAtAH purANaH zruSibhiH / / 417 // tulasI prajJA

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saptarSayastadA prAhuH pratIpe rAjJi vai zatam / saptaviMzai zataM bhavyiA andhANAMte tvayA punaH // 418 // yaha prasaMga bahuta spaSTa aura prAmANika hai| parikSita janma athavA mahAbhArata yuddha samApti se mahApadma naMda ke abhiSeka taka 1500 varSa aura mahApadma abhiSeka se AndhroM ke zAsanAnta taka 836 varSa-kula 2336 varSa pUre hote haiN| purANakAra kahate haiM ki rAjA pratIpa (zAMtanu ke pitA aura bhISma ke pitAmaha) ke samaya saptarSiyoM kA AzleSA bhramaNa samApta huA aura maghA paryAya zurU huaa| jaba AndhroM kA zAsana samApta hogA to ve 27 sauveM varSoM meM hoNge| yahAM 364 (2700-2336) varSoM kA byaurA nahIM hai| isIliye Age 423veM zloka meM 24veM zataka kA ullekha hai saptarSayo mavA yuktAH kAle pArikSite zatam / andhrAnte ca caturvize bhaviSyanti zataMsamAH // arthAt rAjA pratIpa ke samaya saptarSiyoM ne maghA nakSatra meM praveza kiyA thA aura parikSita ke samaya apanA 'zatam pUrA kiyaa| ve AndhroM ke zAsanAnta para 24veM zataka meM hoMge / yaha sahI hai / kyoMki vAstava meM mahApadma abhiSeka se 836 varSa bAda Andhra sAmrAjya ko ujjanI nareza viprazUdraka ne gaMbhIra cunautI dI thI aura apanA vizAla rAjya sthApita kara kalisaMvat 2345 meM (uparyukta antara 2336 se nau varSa bAda) apanA zUdrakAbda zurU kiyA thaa|" kintu viprazUdraka kA sAmrAjya zIghra hI vikhaMDita ho gayA aura Andhra punaH sattA meM A ge| punaH AndhroM kI sattA kA anta, pATalIputra meM janmeM guptoM ke naye rAjavaMza ke zAsaka samudragupta (yUnAnI lekhakoM kA seNDAkoTasa) ne vikramI saMvat pUrva 302 varSa meM kiyA jaba usane Andhra bhRtyoM sahita sabhI choTe-bar3e zAsakoM ko vijayakara (prayAga prazasti anusAra) apanA akhaNDa sAmrAjya sthApita kiyaa| isa prakAra saptarSiyoM kA maghA paryAya rAjA parikSita ke zAsana ke dUsare varSa3043-36 yudhiSThara zAsana +2 parikSita zAsana=3005 varSa vikrama pUrva meM samApta huA aura usase 2700 varSa bAda arthAt 305 varSa vikrama pUrva meM Andhra sattAvihIna hue athavA saptarSiyoM kA 2700 varSoM kA paribhramaNa pUrA huaa| usake bAda arthAt 305 varSa vikrama pUrva + vikrama saMvatsara ke 2048 varSa kula 2353 varSa bIte haiM jo maghA nakSatra sahita 24veM nakSatra (azvanI se chaThe) AdrA kA tIsarA caraNa hai aura pratyakSa vedha siddha hai| iNDiyana eNTIkverI (jilda 20) meM saptarSi saMvat ke cAra prayoga die haiN| cambA ke lekha meM vi0 saM0 1717 ke tulya saptarSi saMvat 36 diyA hai| kaiyaTa racita devIzataka TIkA lekhana kAla-'vasu muni gagaNodadhi'-4708 kalisaMvat tulya 52 varSa tathA dhvanyAloka-prazasti meM 'saptarSi saMvat 4651 Azvayuja kRSNa saptamI maMgalavAra' diyA hai| sAtha hI vi0 saM0 1850 ke paMcAMga kI pratilipi bhI dI hai jo isa prakAra haikhaNDa 17, aMka 4 (janavarI-mArca, 62) 187

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'saptarSi cArAnumatena saMvat 4866 tathA ca saMvat 61 caitra zuddhi 1 zrI zAkA 1715 kAlagatAbdA: 1028 dinagaNA: 412010 zrI vikramAditya saMvat 1850 kalyagatAbdA 1672648894 zeSAbdAH 2347051106 kale garta varSANi 4864 zeSa varSANi 427106 / 21 yaha saMvatsara uparyukta saptarSi saMvat aura kaligata saMvat 5061 (4864) se 167 varSa hI kama hai jo saptarSi saM0 4894 ke sama tulya vikrama saMvat 1850 meM yoga karane se 2047 varSa gata hI hote haiM / saMdabhita grantha 1. prAcIna bhAratIya itihAsa kA kAlakrama (aprakAzita) 2. oka hI saMvatsara, bIkAnera, vi0 saM0 2045 3. zaka-sAkA, bIkAnera, vi0saM0 2048 4. rAjataraMgiNI, kalhaNa, vArANasI, 1966 5. A Book of Indian Eras, Cunninghm, Varansi, 1970 6. A list of Northern Inscriptions, Kilhorn, E.I. Vol-V 7. Puranic chronology, Mankad, Anand, 1951 8. The Sacred books of China, James Legge, New Delhi, 1990 6. rAjasthAnI marupradeza kA itivRttAtmaka vivecana, bisAU, 1961 phuTanoTsa 1. 'It is still used in hill states to the south east of Kashmir between the chenab on the west and the Jumna on the east'. ____Cunningham, Book of Eras, P-6 2. 'According to Alberuni, the use of Sapta Rishi cycle had certa inly extended to Multan and Sindh'. P-10 3. I have read in the almanac for the year 951 of Saka Kal which came from Kashmir, the statement that the Seven Rishis stand since 77 vears in the lunar station Anuradha-Alberani P-391 kazmIra kA yaha saMdarbhita paMcAMga, pANDavakAla ko kalhaNa kI mAnyatA ke anusAra kalisaMvat 653 varSa bAda mAnakara banAyA gayA hai aura usameM nakSatroM kA krama tadanusAra nahIM badalA gayA hai| 4. 'The following is a translation of the reply which I received from the Brahmans of Kangra in A.D. 1859, regarding the Sapta Rishi Kal-'At the begivning of the Kaliyuga the seven Rishis (or Stars of Ursa Major) had been 75 years in one Naksatra (Magha), and they remained in the same for 25 years longer. These 25 years are the amount of difference between the total number of Kaliyuga years elapsed and the number of centuries 188 tulasI prajJA

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of years of the Hill cycle (Pahari Samyat) upto the present date. Thus the present 1885 of the christian Era, is the Kaliyagn 4960 and 35 of the 60th Hill cycle or exactly, 25 years short of the number of Kali yuga years.' -Cunningham, P-12 5. usa rAjA (tasya rAjJaH) se mahArAjA yudhiSThira kA grahaNa kareM to abhiprAya yaha hogA ki vRddha garga ke samaya taka rAjA yudhiSThira ke rAjya ko 2526 varSa bIta gae / dekheM-'zaka-sAkA', bIkAnera, saM0 2048 kA pariziSTa-110 43 6, 'The Rishis had completed three revolutions less 25 years in the Dwapara-yuga before the Kaliyuga began. -Cunningram, P-12 7. Pargiter's text (DKA), 15-20. 8. vAyupurANa (57.17-18); brahmANDa purANa (2.26.17-18); matsyapurANa (141.13) aura liMgapurANa (41.18) / 6. (i) vAyupurANa (23.226) ke anusAra vaivasvata manu se kRSNa paryanta saiMkar3oM rAjA hue haiM / akele sUryavaMza ke itihAsa meM 107 rAjAoM ke nAma milate haiN| usa vaMza ke rAjA kakutstha se kaukjda (Kauzda) saMvatsara calA thA jo rAjA devaLa ke samaya (vikrama pUrva 543 meM) 8640 varSa pUre hone para prayoga zUnya kiyA gayA aura mAgha ke candra darzana ravivAra se nayA aitajmA saMvatsara cAlU huA (mallakiMkara, bhAga-2 pR0 134) / (ii) campA se mile rAjA satya varmA ke lekha saM0 720 meM likhA hai ki rAjA sagara (sUryavaMza ke 44veM rAjA) aitajmA saMvatsara se 5161 varSa pUrva hue-"paMca sahasra navazataikAdaze vigata kalikalaGka dvAparavarSe zrI vicitrasagara saMsthApitazzrImukha liGgadevaH / tasya sakala koSThAgAra rajata ratnahemakadavakalazabhRGgArarUkma daNDa sitAtapatracAmara haimaghaTAdi paribhogA varddhamAnA bhavanti sma / tatazcirakAla kaliyuga doSAddezAntara plavAgata pApanara bhuggaNa saMhRteSu pratimA paribhoga bhUSaNeSu zUnyo'bhavat / punaradyApi tatpuNya kIrtya vinAzAya zrI satyavarma narapati vicitra sagara mUtti riva mAdhavasapta zuklapakSe yathApurA zrI bhagavatIzvara mukhaliGga matitiSThayat / " arthAt devaLa zaka (aitajmA saMvatsara) 720 se 5611 varSa pUrva rAjA sagara ne jo bhavyamUrti sthApita kI thI vaisI hI zobhApUrvaka naI mUtti rAjA satya varmA ne puna: pratiSThApita kara dii| tadanusAra sagara kAla=5611-720+5435734 vikrama pUrva athavA 5734.-3043= 2661 varSa mahAbhArata (kali) pUrva / 10. hamArI samajha meM 27 nakSatroM kA nizcaya maharSi lagadha (vikrama pUrva 14vIM sadI) ne kiyaa| isase pUrva do prakAra kI svataMtra gaNanAeM thIM-- 'teSAM ca sarveSAM nakSatrANAM karmasu kRttikAH prathama AcakSate / zraviSThA tu saMkhyAyAH / " saMbhavataH vaidikakAla meM khaNDa 17, aMka 4 (janavarI-mArca, 62) 156

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nakSatroM kI vibhAgAtmaka paddhati bhI nahIM thii| sarva prathama maiJyupaniSad meM ye vibhAga daSTigata hote haiM--'sUryo yoniH kAlasya / tasya tadrUpaM / yannimeSAdikAlAtsaMbhRtaM dvAdazAtmakaM vtsrN| maghAdyaM zraviSThAdhaM / Agneya krameNa / utkrameNa sArpAdyaM zraviSThArdhAtaM saumyaM'-prapAThaka-6 / Age phira kahA hai-'nakSatrANi vasavaH purastAdudyati tapaMti varSati stuvaMti punavizati antara vivareNa IkSAMta' (prpaatthk-6)| isase spaSTa hai ki dhaniSThA nakSatra se gaNanA hotI thii| maharSi lagadha ne kahA bhI hai prapadyete zraviSThAdau sUryacaMdramasAvudak / sApardhei dakSiNArkastu mAdhazrAvaNayoH sadA // vikrama pUrva chaThe zataka meM vartamAna rahe vRddha garga ne bhI isa kathana kI puSTi kI hai kAlajJAnaM mahatpuNyaM kAlazcAditya ucyate / sa ca mAghasya zuklAdo somavAsavayoH saha // sahodayaM zraviSThAbhiH prasthAyAnhAmudaGa mukha / ki mAgha zukla pratipadA ko Aditya dhaniSThA yogatArA aura candramA ke sAtha zraviSThA meM udaGa mukha hotA hai| 11. zatapatha brAhmaNa (2.1.2) / vizeSa vivaraNa ke lie bAlmIki rAmAyaNa ke yuddha kANDa-adhyAya-22 meM drumakulya vivaraNa dekheM (rAjasthAnI marupradeza kA itivRttA tmaka vivecana, bisAU san 1961 pR0 21-22 para uddhRt)| 12. jaina kAla gaNanA meM 28 nakSatroM kI mAnyatA hai| ThANam (6.74) meM 15 muhUrta kA eka bhadrA nakSatra bhI batAyA gayA hai| abhijit 16 ghaTiyoM kA mAnA jAtA hai| abhijit kA kAlamAna 2700 varSoM meM 72 varSa ke tulya hotA hai isalie pratyeka cauthe zataka meM 18 varSa bar3hAne kI bhI paramparA rahI hai| ThANam 2 / 323 aura 41332 ke anusAra nakSatra gaNanA kRttikA se hai kintu 7 / 146-46 ke anusAra use abhijit se karanA cAhie / 13. (i) aGgiraso na: pitaraH navagvA. -- Rgveda, 10.14.6 (ii) tamuna: pUrve pitaro navagvAH sapta viprAsaH / ---Rgveda, 6.22.2 (iii) te dazagvAH prathamA yajJamUhire ---Rgveda, 2.34.12 (iv) yena daza mAso navagvAH / yayA taran dazamAso navagvA: -Rgveda, 5.45.7 (v) athAto yajJakramA-agnyAdheyamagnAdhyeyAt pUrNAhutiH pUrNAhuteragnihotramagni___ hotrAd darzapUrNamAsI dazapUrNamAsAbhyAmAgrayaNamAgrayaNAc caturmAsyAni cAtu * tulasI prajJA 160

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masibhya: pazubandhaH pazu bandhAdagniSTomAdrAjasUyo rAjasUyAd vAjapeyo vAjapeyazvamedho'zvamedhAt puruSamedhaH puruSamedhAt sarva medhaH sarva medhAt dakSiNAvanto dakSiNAvadabhye'dakSiNA adakSiNAH sahasradakSiNe prAgatiSThaste vA ete yajJa kramAH / - gopatha, 5.7 (vi) Rgveda (1.62.4 ) - ( sa suSTubhA sastubhA' - Adi maMtra para sAyaNa bhASya - 'AGgiraso dvividhAH / satrayAgamanutiSThanto ye navabhirmAsaH samApya gatAste navagvAH ( navagvA navanIta gataya -- nirukta, 11. 16) iti yAsko vyAcakhyau / ye tu dazabhirmAsaH samApya jagmuste dazagvA: / ' 15. zatapatha brAhmaNa meM saptarSiyoM ke nAma likhe haiM- gautama, bharadvAja, vizvAmitra, yamadagni, vasiSTha, kazyapa, atri / mahAbhArata meM saptarSi kramaza: isa prakAra likhe haiM - marIci, atri, aMgirA, pulaha, Rtu, pulastya, vasiSTha / purANoM meM eka anya krama isa prakAra hai- bhAradvAja, kazyapa, gautama, vizvAmitra, jamadagni, vasiSTha aura atri / saptarSi aMgirAputra bRhaspati haiM / 15. ThANam (jaina vizva bhAratI, lADanUM) 2.443-46, 3.528-26, 5.237, 7.145, 8. 117 aura 6.63 / 16. Rgveda (10.85.13 ) meM eka maMtra isa prakAra hai sUryAyA vahatuH prAgAtsavitA yamavAsRjat / aghAsu hanyante gAvo'rjunyoH paryuhyate // arthAt kanyA ke lie dI gaI go maghA meM yama gRha ko aura phAlgunI meM savitA ke yahAM hokara somagRha ko lAI jAtI haiM / 17. varSANAM dvAdazazatIM SaSTiH SaDbhizca saMyutA / bhUbhujAM kAla saMkhyAyAH tad dvApaMcAzato matA // + + aSTa SaSTyadhikAbda zatadvAviMzatikaM nRpAH / apalaMsyate kazmIrAngogandAdyAH kalau yuge // 18. The Sacred books of China, Tr, by james Legge Pt. I, 1990, P-13 & 23. 19. iNDiyana enTikverI bhAga- 25 pR0 245 aura Age tathA bhAratIya jyotiSa, baMbaI - saMskaraNa, 1963 pR0 151 / 20. kalyabdArUparahitA pANDavAbdAH prakIrtitA / bANAndhaguNadonA 2345 zUdrakAbdA gatergaliH // 71 // guNAbdhi vyoma rAmonA 3043 vikramAbdA kalergatAH // -- kaMcu yallAryabhaTTa viracita jyotiSa darpaNa pR0 22 ( anUpa saMskRta lAibrerI, bIkAnera MS No. 4677 ) 21. kIlahArna kI uttara bhArata kI abhilekha sUcI (epI. i. jilda 5 ) meM kramAMka 1443 se 1458 taka 16 zilAlekhoM meM saptarSi saMvatsara ke prayoga batAe gae haiM / OO 161 khaNDa 17, aMka 4 ( janabarI - mArca, 12)

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162 CAPILLA NORTH ARCTURUS * saptarSi maNDala paricAlana Upara blaoNka meM 'northa sTAra' ko kendra mAna kara banA AkAza dikhAyA gayA hai / 'northa sTAra' laghu saptarSi maNDala kA sAtavAM tArA hai jo apanI dhurI para ghUmatA hai aura zeSa tAre usake cAroM ora / bRhat saptarSi maNDala kA sAtavAM tArA bhI apanI dhurI para ghUmatA hai kintu vaha bAkI tAroM ke sAtha cautarapha ghUmate hue 'northa sTAra' ke cAroM ora bhI ghUmatA hai / 1 blaoNka meM donoM saptarSi maNDaloM ke nIce dAhine kanyA rAzi se Upara svAti nakSatra (Arcturus) hai| yaha sUrya se 80 guNA camakIlA hai aura hamArI pahacAna ke anusAra prAcIna dhruva hai / khagolavidoM ke anusAra yaha hajAra varSa taka eka hI sthAna para paribhramaNa karatA hai, phira apanA sthAna badalatA hai / isase Upara bRhat saptarSi maNDala ke dvitAre kI sIdha meM dekheM to ArdrA (Betelgeuse) bAIM ora dIkhatA hai aura laghu saptarSi maNDala dvitA kI sIdha meM dekheM to dAhine dIkha par3atA hai / sAre nakSatra dAhine se bAeM ghUmate haiM, isalie ArdrA ke bRhat saptarSitAroM se dAhinI ora A jAne para saptarSiyoM kA vartamAna ArdrA nakSatra - bhramaNa pUrA ho jAegA - aisA mAnA jA sakatA hai / - lekhaka tulasI pramA

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hindI kAvya meM paMca mahAvata O DaoN0 devadatta zarmA jainAcAra-zAstroM meM pAMca mahAvatoM kA mahattvapUrNa sthAna hai| inameM se prathama hai, ahiMsA / prANImAtra ke prati jo pUrNa saMyama hai, vastutaH sahI arthoM meM vahI ahiMsA hai / ahiMsaka AcAra evaM vicAra se hI mAnava kA utthAna hotA hai / ataH AcAryazrI tulasI ne ahiMsA ke mahattva ko pratipAdita karate hue kahA hai sAdhanA kA patha ahiMsA mahA-aNuvrata rUpa hai, manovAkkAyika niyantraNa zAMti dAnti svarUpa hai, 'saMyamaH khalu jIvanam' hI amala jisakA ghoSa hai, pramukhatA puruSArtha kI yaha Atma-bala ko poSa hai / (bharata mukti, pR0 203) DaoN0 chaila bihArI gupta ne to ahiMsA ko dharma ke kAraNa ke sAtha-sAtha use jIva ko surakSA pradAna karane vAlA amoghazAstra bhI kahA hai trasta jIvoM kI surakSA kAma zreSTha guNa kA hai yahI AgAra Adi kAraNa dharma kA sAkAra / (tIrthaMkara mahAvIra, pR0 270) hiMsA vRtti ko sAdhana ke rUpa meM grahaNa karane se mAnavIyatA kA saMpoSaNa kadApi saMbhava nahIM ho sktaa| mAnavatA ke satatt evaM suSThu vikAsa ke lie ahiMsA hI sarvazreSTha evaM sarvopari sAdhana hai / isI se vizva meM sukha-zAnti sthApita ho sakatI hai / inhIM bhAvoM ko abhivyakti pradAna karate hue dhanyakumAra jaina ne 'parama jyoti mahAvIra' mahAkAvya meM kahA hai sukha zAMti vizva meM lA sakatA, hai mAtra ahiMsA dharma svayaM / au, pUrNa ahiMsA pAlana se, to kSaya ho sakate karma svayaM // (paramajyoti mahAvIra, pR0 538) 'pAzrvanAtha' ke praNetA candanamuni ne ahiMsA kI mahattA ko prasthApita karate hue apane udgAra isa prakAra prakaTa kie haiMkhaNDa 17, aMka 4 (janavarI-mArca, 12) 193

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'duniyAM meM ahiMsA hI, sukha svarga dikhAtI hai nakoM ke mahAduHkha se, prANI ko bacAtI hai / (pArzvanAtha, pR0 263) ahiMsA kA pAramArthika lakSya Atmazuddhi hai aura usakA mArga kaSAya-vijigISA hai / yaha sabhI vratoM kA mUla hai / rameza candrazAstrI ne isI mantavya ko apane prabandha kAvya 'devapuruSa gAMdhI' meM kahA hai kAma-krodha-bhaya-lobha-moha kI, manovRtti kA tyAga sarvadA / zuddha ahiMsA kahalAtI hai, vahI manuja ko hotI phaladA / sabhI vratoM kA mUla ahiMsA, yahI mahAvata kahalAtI hai| (devapuruSa gAMdhI, pR0 201) jainAcAra kA dUsarA mahattvapUrNa mahAvrata hai, satya / mana se satya socanA, vANI se satya bolanA aura kAya se satya kA AcaraNa karanA aura sUkSma asatya kA bhI kabhI prayoga na karanA satya mahAvrata hai| ramezacandra zAstrI ne satya kI mahimA kA guNagAna karate hue use vizva meM eka mahAn mantra batalAyA hai 'satya hai jaga meM mantra mahAn / satya-sudhA ko pIkara mAnava banatA deva mahAn // X . aNu-aNu meM hai satya tatva kA vyApaka vipula prasAra / satya-zakti kA amita srota hai, khAtA kabhI na hAra // (devapuruSa gAMdhI, pR0 52) satya se hI yaza evaM kItti arjita hotI hai / zramaNa ke lie satya mahAvrata hotA hai vahAM zrAvaka ke lie yaha aNuvrata ke rUpa meM hotA hai / DaoN0 chaila bihArI gupta ne satyaaNuvrata ke svarUpa ko udghATita karate hue kahA hai satya aNukta nAma hai pUjA, satya hI kI ho jahAM pUjA, jhUTha nindA vacana kA ho pyAga, jhUTha ko samajhe ki viSadhara nAga, satya se yaza dhavala jAtA phaila, kalA-vidyA se sadA ho khela / (tIrthakara mahAvIra, pR0 270) jainAcAra kA tIsarA mahattvapUrNa vrata hai asteya / svAmI kI icchA yA AjJA ke binA kisI vastu ko grahaNa karanA yA apane adhikAra meM karanA adattAdAna hai / paMDita 164 tulasI. prajJA

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anUpa zarmA ne asteya mahAvrata kI vivecanA karate hue kahA hai ki sacce arthoM meM vahI brAhmaNa hai jo, cAhe vastu kaisI bhI ho binA nirdeza ke grahaNa na kare 'sa-citta ho, yA ki acita vastu ho, analpa ho, yA ki abhUri dravya ho, jise na ho grAhya nideza ke binA, vahI sunA brAhmaNa loka meM gayA / ' (varddhamAna, pR0 531) isI prakAra DaoN0 chala bihArI gupta 'tIrthaMkara mahAvIra' meM kahate haiM 'tIsarA aNuvrata acaurya sukAma, dUsare dhana para na Ae dhyAna, dhana yadi mila jAe maga calate, bindu bhara bhI jo nahIM Dhalate / ' (tIrthakara mahAvIra, pR0 261) janAcAra zAstroM meM isakI dRr3hatA ke lie pAMca bhAvanAeM haiM jinapara calakara satya mahAvrata kA pAlana kiyA jAtA hai / ye pAMca bhAvanAeM haiM-soca vicAra kara vastu kI yAcanA karanA, AcAryAdi kI anumati se bhojana karanA, parimita padArtha grahaNa karanA, punaH-punaH padArthoM kI maryAdA karanA tathA sAthI zramaNa se parimita vastuoM kI yAcanA krnaa| jainAcAra kA cauthA mahAvrata hai brahmacarya / mAnasika bala, zArIrika svasthatA aura Atmika prakAza kI rakSA ke lie mana, vacana evaM kArya se saMbhoga kA sarvathA parityAga karanA hI brahmacarya hai / niraMjana siMha 'yogamaNi' ne apane mahAkAvya 'ziva carita' meM brahmacarya ke isI svarUpa ko udghATita karate hue kahA hai mana karma vacana tInoM se sarva avasthAoM meM yaha roti, maithuna kA ho nitAnta abhAva to yahI brahmacarya kI nIti / (zivacarita, pR0 674) paM0 anUpa zarmA ne inhIM bhAvoM ko paripuSTa karate hue kahA hai 'na citta se yA tana se na vAkya se vicAratA maithuna prANI-mAtra meM, sadaiva saMstutya sabhI prakAra se vahI sunA brAhmaNa zAstra meM gyaa| (varddhamAna, pR0 531) DaoN0 chala bihArI gupta ne brahmacarya aNu vrata kI vivecanA karate hue para-strI-gamana ke niSedha kA nirdeza diyA hai / ve kahate haiMkhaNDa 17, aMka 4 (janabarI-mArca, 12) 165

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sarpiNI hai dUsare kI nAri ho sadA mana meM ki sudRr3ha vicAra, jo svayaM kI patnI se santuSTa bhAvanA usakI sadA hI puSTa / ( tIrthaMkara mahAvIra, pR0 261 ) jaina zAstroM meM isa mahAvrata kI paripAlanA ke lie bhI pAMca bhAvanAeM nirdiSTa haiN| ye haiM--strI kathA na karanA, strI ke aMgoM kA avalokana na karanA, pUrvAnubhUta kAma krIr3A kA smaraNa na karanA, adhika bhojana na karanA tathA strI se sambaddha sthAna meM na rahanA / jainAcAra kA pAMcavA mahAvrata hai, aparigraha | saMgraha athavA Asakti kA pUrNa parityAga hI aparigraha hai / yaha artha vaiSamya janya jvalaMta sAmAjika samasyAoM kA sundara samAdhAna to prastuta karatA hI hai sAtha hI vizva zAMti kA bhI mUla-maMtra hai / zrI vIrendra prasAda jaina ne parigraha ko hI sAMsArika kalaha kA mUla batAte hue aparigraha para bala diyA hai 'haiM dveSa - kalaha - saMgharSa loka ke sAre isa danuja parigraha ke hI sadA sahAre / X X nissIma kAmanAoM kI bAMdho sImA, tuma karo parigraha kA zAsana kSaya dhImA / (pArzva prabhAkara, pR0 202 ) rameza candra zAstrI ne aparigraha ko hI arthajanya samasyAoM ke samAdhAna kA saMbala kahA hai 'dhana-vaibhava se thake piTe, jarjara mAnava kA aparigraha hI sambala, niruddezya jana jIvana ko bhI karatA sabhI samasyAoM kA hala / (devapuruSa gAMdhI, pR0 146 ) parigraha ke kAraNa hI saMsAra ke adhikAMza duHkha utpanna hote haiM / bhautika padArthoM para Asakti rakhane se viveka naSTa ho jAtA hai / AtmA apane svarUpa se vimukha hokara aura rAga-dveSa ke vazIbhUta hokara lakSya bhraSTa ho jAtA hai / ata: na kevala samAja maiM vyApta vividha vaiSamya ko dUra karane meM apitu samasAmayika jIvana meM bhI aparigraha kA mahatvapUrNa sthAna hai / yahI kAraNa hai ki aparigraha kI abhivyakti hameM 'urmilA', 'rAmarAjya', 'tArakavadha' tathA 'sArathI' prabhRti mahAkAvyoM meM sthAna-sthAna para parilakSita hotI hai / isa prakAra ukta vivecana se vaha svataH siddha hai ki Adhunika kaviyoM para jainAcAra kA vyApaka prabhAva par3A hai aura unhoMne apane-apane kAvyoM meM sthAna-sthAna para jainAcAra ko abhivyakti pradAna kI hai / OO 166 tulasI prajJA

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jaina darzana aura pAzcAtya manovijJAna kI tulanA bI0 rameza jaina yUropIya punarjAgaraNa ke bAda tIna manISI yUropa meM ubhare the-1. mArksa 2. AinsTAina va 3. phrAiDa / mArsa ne sAmyavAda, AinsTAina ne gaNita va bhautika vijJAna evaM sigamana phAiDa ne manazcikitsA meM anusaMdhAna kara saMsAra ko naye AyAma pradAna kie / sigamana phAiDa ke manovizleSaNa ke siddhAntoM meM pramukha hai-1. damana 2. acetana 3. lubdhA 4. vyaktitva vinyAsana aura 5. svapna kA siddhAMta / ina siddhAntoM ko sAra rUpa meM kahe to phrAiDa ke anusAra, mana ke tIna stara haiMcetana, avacetana va acetana / cetana mana sthUla yA satahI hai| isa para jo bhI vicAra va icchAeM ubharatI haiM unameM se jina vicAra va icchAoM ko apriya, pratikUla yA sAmAjika maryAdAoM ke kAraNa dabA dete haiM, ve vicAra va icchAeM acetana meM cale jAte haiM / jo avasara pAkara ubhara Ate haiN| kabhI-kabhI ye damita icchAeM va vicAra, mAnasika va zArIrika rogoM kA kAraNa bana jAte haiN| isI taraha hamAre vyaktitva ke bhI tIna pakSa hote haiM / 1. idam 2. aham 3. naitika mana / idam meM sabhI prakAra kI icchAyeM janma letI haiM, aham kA saMbaMdha saMsAra kI yathArthatA se hotA hai, aura naitika mana dvArA hama ucita, anucita, Adarza mAnyatAeM sthApita karate haiN| naitika mana dvArA jaba anucita va apriya vicAroM va icchAoM kA damana kiyA jAtA hai taba ve damita icchAeM acetana mana meM pahuMca jAtI haiN| phAiDa ke svapna siddhAnta ke anusAra atRpta va damita icchAyeM (idam meM nihita) svapna meM unmukta ho jAtI haiM / lekina svapna meM icchAoM kI pUrti pratyakSa rUpa se na hokara apratyakSa rUpa se hotI hai / arthAt pratIka, kalpanA ityAdi ke mAdhyama se ve damita icchAyeM pUrNa ho jAtI haiN| kabhI-kabhI vicAra yA kAmanAyeM itanI tIvra hotI hai ki svapna meM bhI ne pUrI nahIM hotI taba mAnasika va zArIrika roga kA rUpa dhAraNa kara letI hai / jisameM miragI ke dore, hIna bhAvanA, mAnasika tanAva, hisTIriyA, rakta saMcAlana kA ekAeka bar3ha jAnA yA ekadama kama ho jAnA, hRdaya kA, phephar3oM kA, gurdo kA va lIvara kA ThIka DhaMga se kArya na karanA, AmAzaya meM ati esiDa kA utpanna ho jAnA, hAtha paira ko lakavA mAra jAnA jaise roga hone kI saMbhAvanA rahatI hai| aba prazna uThatA hai ki ve apriya icchAeM yA vicAra mana meM uThate hI kyoM haiM jisase khaNDa 17, aMka 4 (janavarI-mArca, 62)

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ki use dabAnA pdd'e| isake lie pAzcAtya manovaijJAnika mAnate haiM ki manuSya meM kucha mUla pravRttiyAM hotI haiM, jisake kAraNa vaha kriyAzIla hotA hai| ina mUla pravRttiyoM meM kucha aisI hotI haiM, jo naitika mana ke kAraNa pratibandhita hotI haiN| ina mUla pravRttiyoM meM kucha haiM-1. jIne kI AkAMkSA, 2. AhAra kI vRtti 3. vinAza pravaNattA, 4. vAsanAtmakatA, 5. saMgraha pravRtti, 6. racanA pravRtti, 7. palAyana (bhaya) 8. jugupsA, 6. yuyutsA 10. paitRka, 11. yUtha cAritva (samUha zIlatA ityaadi)| isake alAvA phrAiDa ne lubdhA ke siddhAnta ko bhI pratipAdita kiyA hai / jisake anusAra manuSya ke damita vicAra va icchAoM meM jina vicAroM kA pramukha sthAna hai, vaha hai-mano-kAmavAsanAoM kaa| janma se lekara bur3hApe taka manuSya meM yahI vicAra atyadhika damita rahatA hai| vicAroM ke tIvra damana se jaba mAnasika tanAva bar3ha jAtA hai, taba zArIrika vyAdhiyAM utpanna ho jAtI haiM / manazcikitsaka ina zArIrika vyAdhiyoM ko davAoM ke mAdhyama se dUra karane kA yatna karatA hai / sAtha hI sAtha mAnasika cikitsA bhI karatA hai / isa manocikitsA upacAra vidhi meM sammohana, svatantra sAhacarya, svapna vicAra, hasta sparza, saMketa va saMkalpa Adi ke prayoga karatA hai / 16 vIM sadI meM jarmana phreDarika elisTana maismara nAmaka manovaijJAnika huA / jisane maismirejma aura sammohana dvArA rogopacAra kI vidhi nikAlI jisake dvArA manazcikitsaka pahale rogI ko nidrAvasthA meM lA detA hai| phira hasta sparza va saMketa dvArA vaha rogI ke damita vicAroM ko ubhAratA hai / sammohita avasthA meM smaraNa zakti kA adbhuta vikAsa ho jAtA hai / aisI avasthA meM rogI apanI bacapana se lekara taba taka sArI bAteM kuThAeM, dveSa, ghRNA, vAsanA, vikAra ityAdi jo bhI usane dabA rakhA hai, khulakara sAmane rakha detA hai| __ isI taraha cikitsaka rogI ke svapna kA bhI vizleSaNa karatA hai / svapna meM pAMca kriyAeM hotI haiM-visthApanA, saMkSiptIkaraNa, pratIkIkaraNa, nATakIkaraNa va anuvistAra / ina mAnasika pratikriyAoM ke AdhAra para cikitsaka roga kI jar3a taka pahuMcatA hai| svapna meM damita vicAra va kAmanAeM ayathArtha dharAtala para pUrI hotI haiM / ataH svapna ke pratIkoM kI vyAkhyA se vyakti kI vicAradhArA evaM anya prakriyAoM ko jAnA jA sakatA uparokta vidhiyoM dvArA jaba roga ke mUla kAraNoM kA patA calatA hai, taba cikitsaka upacAra prArambha karatA hai| isa upacAra vidhi meM unakA prabala samarthana rahatA hai ki damita vicAroM, icchAoM va kAmanAoM ko bhoga lo| jaise kisI ne paristhitivaza krodhAveza ko dabAye rakhA hai, to cikitsaka use sammohita kara, usake Aveza kA kAraNa jAnegA ki kisa kAraNa vaha krodhita huA hai ? sammohita avasthA meM hI vaha rogI ke hAtha meM koI vastu jaise takIyA degA aura kahegA ki yaha vahI hai jisane tumheM krodha dilAyA / sammohita avasthA meM rogI usI vastu para TUTa par3atA hai / krodha kI bhAvadazA ke anusAra agara krodha tIvra rahA to 198 tulasI prajJA

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usake Tukar3e kara phailA detA yA masala detA hai| isa taraha usakI krodha kI graMthi nikala jAtI haiN| isake alAvA saMkalpa dvArA bhI rogopacAra kiyA jAtA hai| jaise kisI kI kuvyasana kI Adata chur3AnI hai, to sammohita kara rogI ko kuvyasana ke doSoM ko batAyA jAtA hai| phira naye saMkalpa dvArA usameM icchA zakti ko jAgRta kiyA jAtA hai / jisameM parAmarza, samAjIkaraNa, punazikSaNa, saMpUrtikaraNa, Adi vidhiyoM kA sahArA liyA jAtA isa prakAra phraoNiDa ke siddhAntoM kA vizleSaNa kare, to bahuta hada taka vaha niyativAdI mAnA jA sakatA hai / jaba ki maoNiDa kA hI sAthI manovizleSaka elapheDa eDalara prayojanavAdI hai| eDalara phraoNiDa ke kAmabhAvanA siddhAnta se sahamata nahIM thaa| eDalara ke anusAra vyakti kA sabhI vyavahAra kAmazakti se prerita nahIM hotA varan icchA va saMkalpa zakti se prerita hotA hai / sabhI mAnasika vyAdhiyAM kAma vRtti ke damana ke kAraNa nahIM hotI balki hInabhAvanA ke kAraNa hotI haiN| manuSya apanI saMkalpa zakti se una hIna bhAvanAoM kI kSatipUrti kare to mahAna kArya kara sakatA hai| to ye rahA phrAiDavAda yA pAzcAtya manovijJAna / aba jaina darzana kI bAta leM, phira inakA tulanAtmava adhyayana kare / jaise pahale batAyA gayA ki yUropIya punarjAgaraNa ke samaya tIna manISi ubhare themArksa, AinsTIna va phraoNiDa / ina tInoM mahAzayoM ne kramazaH sAmyavAda, sApekSavAda va manovijJAna vicAradhArA ko prArambha kiyaa| isI dizA meM agara jaina darzana kA manana kiyA jAya to "miti me savve bhUesu" kI gAthA mArksa ke sAmyavAda kA samarthana karatI naz2ara AtI hai| isI taraha jainadarzana kA maulika siddhAMta "anekAntavAda" bhI AinsTAina ke "sApekSavAda" se kucha bhinna nahIM hai| karmavAda jaina darzana kA AdhAra stambha hai, jisakI hI spaSTa chAyA hama phrAiDavAda meM pA sakate haiM / jaina darzana ke anusAra mAtra manuSya hI nahIM, sabhI cetana sAMsArika jIvAtmA nirantara karma baMdha karatI rahatI hai / karma bandha hotA hai-mithyAtva, avrata, pramAda, kaSAya aura AzravoM ke mAdhyama se / jaba taka una karmAzravoM kA saMvara evaM pUrva arjita karma kI nirjarA(kSaya) nahIM hotI taba taka vaha sukha (Ananda) ko prApta nahIM kara pAtA aba pratyeka jIvAtmA meM yaha sAmarthya nahIM ki sabhI kamoM kA nirantara kSaya karatA calA jAya ataH vaha kucha AzravoM kA kSaya karatA hai to kucha karmoM kA upazamana (damana), jise kSayopazana kahA jAtA hai / jaise ki phraoNiDavAda mAnatA hai ki damana (upazamana) kI pratipUrti hone para hI manuSya sukhAnubhava kara pAtA hai to hamAre jainAgamoM meM bhI batAyA gayA hai ki AThaveM guNasthAna ke bAda do zreyiNAM nikalatI hai, upazamana aura kSapaka zreNI / nauvIM meM krodha mAna aura mAyA ko, dasavIM meM lobha ko, upazAnta zreNI vAlA gyArahavIM avasthA meM moha ko dabAtA huA bar3hatA hai isalie usake antarmuhuta ke bAda usase nIce ke guNasthAnoM meM jAnA avazyabhAvI bana jAtA hai, jabaki kSapaka zreNI vAlA kramazaH kSaya karate khaNDa 17, aMka 4 (janavarI-mArca, 12) 166

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hue bar3hatA hai ataH bArahaveM guNasthAna meM pahuMcakara terahavIM avasthA meM saMpUrNa jJAna ko prApta kara letA hai / kahane kA tAtparya yaha hai ki jaina darzana ke guNasthAnoM ke siddhAnta ko hI phaoNiDavAda meM saMkucita rUpa se 'damana ke siddhAMta' ke rUpa meM darzAyA gayA hai / saMkucita rUpa meM isalie ki-phraoNyaDa Adi kI manazcikitsAoM ne mAtra manuSya jAti kA hI vizleSaNa kiyA, jaba ki jaina-darzana saMpUrNa jIvAtmA ko lekara evaM pUrvajanma ke karma saMskAroM ko bhI sAtha lekara calatA hai| jaina-darzana meM mana kI paribhASA dete hue kahA gayA ki--jisase manana kiyA jAya vicArA jAe use mana kahate haiM kintu jaina-darzana mAtra mana ko hI saba kucha nahIM mAnatA jaise ki pAzcAtya manovaijJAnika Aja taka bhI mAnate A rahe haiM / mana se Age kI cIja hai aatmaa| Atmadarzana bhAratIya sabhyatA va saMskRti kI maulika vizeSatA hai / pAzcAtya manazcikitsakoM ne mana se Age kArya prArambha hI nahIM kiyA, hamezA vahIM taka ulajhe rahe / hama bhAratIya AtmA kI hI bAteM karate rahe kabhI usa taka pahuMcane kA prayatna nahIM kiyA aura pAzcAtya loga mana taka hI ulajhe rhe| agara hama indriya, mana ityAdi prArambhika avasthAoM para vicAra kare aura pAzcAtya vaijJAnika AtmA, zuddhAtmA ityAdi antima avasthAoM ko lekara adhyayana, anusaMdhAna kare to bahuta kucha krAnti mAnava jIvana meM ho sakatI hai / jahAM hama prArambhika avasthAoM ko chor3a sIdhe antima avasthAoM kI bAta karate haiM, vahI ve prArambhika avasthAoM meM hI ulajhe haiM AvazyakatA hai, donoM meM sAmaMjasya ho aura tulanAtmaka adhyayana ho| jaina darzana meM mana ko do bhAgoM meM vibhakta kiyA gayA hai-dravya mana aura bhAva mana / sAMsArika kriyA kalApoM kI jAnakArI indriyoM ke mAdhyama se dravya mana ko hotI hai / rAga-dveSa Adi bhAvoM se bhAva mana unako grahaNa kara vizleSaNa karatA hai / bhAva mana kI Asakti va tIvratA ke AdhAra para (kaSAyoM kI tAratamyatA-anantAnubandha, apratyAkhyAna va sajjvalana) karma bandha hotA hai| jahAM taka phraoNyaDavAda ke acetana mana kA prazna hai usakI tulanA hama kArmaNa zarIra se kara sakate haiN| hamAre hara damita mana vacana kAya ke vyApAroM kA saMbaMdha kArmaNa zarIra se hotA hai / Aja manovijJAna ke kSetra meM jitane bhI zodha kArya ho rahe haiM-vaha kArmaNa zarIra taka hI ho rahe haiN| jaba ki jaina darzana ke anusAra audArika, taijasa va kArmaNa zarIra se Age hai-jIvAtmA (zuddhAtmA) / phraoNyaDa kucha maulika vRttiyoM kA ullekha karate hue kahate haiM ki inhIM ke kAraNa manuSya kriyAzIla hotA hai| jaise jIne kI AkAMkSA, AhAra vRtti, palAyana Adi / jaina darzana meM inheM saMjJAeM kahA gayA hai / ve dasa haiM-AhAra, bhaya, maithuna, parigraha, krodha, mAna, mAyA, lobha, loka aura ogha saMjJA / ye saMjJAeM paraspara eka dUsare se saMbaMdhita hotI haiN| jaise loka saMjJA kA yUtha cAritva, saMgraha pravRtti kI parigraha saMjJA, bhayasaMjJA kA palAyana ityaadi| kabhI-kabhI hama dekhate haiM ki binA pratyakSa kAraNa ke hama bhayabhIta ho jAte haiM yA krodhita ho uThate haiM / vAstava meM dekhA jAe to isakA apratyakSa kAraNa hotA hai-kArmaNa 200 tulasI prajJA

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zarIra ke pUrva bandhita karma saMskAra / isa dizA meM bhI zodha Avazyaka hai / aba dekheM upacAra vidhi / phrAyaDavAda meM jahAM sammohana, sparza saMketa, sAhacarya vidhi va saMkalpa kA prayoga kiyA jAtA hai| vahAM jaina darzana meM bhI pUrI vaijJAnika vidhi kA varNana huA hai / jaise sAmayika, kAyotsarga, pratikramaNa, pratilekhanA, AlocanA, pratyAkhyAna, prAyazcit Adi / __ jainoM ke kucha nitya niyama hote haiM jinheM 'Avazyaka' kahA gayA hai / usameM eka hai-pratikramaNa / sahI DhaMga se samajha kara agara yaha kriyA kI jAye to na kevala bahuta sI zArIrika va mAnasika bImAriyoM se mukti ho jAe balki karma nirjarA bhI ho| jaina darzana meM sammohana bhI hai kintu vaha Adarza sammohana ke rUpa meM hai / jisa taraha manazcikitsaka rogI ke zarIra ko zithila kara avacetana meM baiThI kuMThAeM va vikAra kI jar3a taka pahuMcatA hai, usI taraha pratikramaNa meM eka aMga AtA hai-kAyotsarga / apane Apa apane zarIra ko zithila karanA / yahI hai-Atma sammohana kI kriyaa| kAyotsarga ke pazcAt AtA hai pratikramaNa yAnI 18 taraha ke zalya ho nikAlane kI kriyA / svIkRta kie karmoM se pIche lauTanA / dina bhara ke hue duSkRta pApoM kI (mana, vacana kAya ke dvArA) AlocanA / phrAyaDa ne jisa svapna siddhAMta kI carcA kI use jaina darzana meM bhI mAnA gayA hai| tabhI to svapna meM hue pApoM taka kI bhI AlocanA pratikramaNa meM kI jAtI hai| jaba pratikramaNa se niHzalya huA jAtA hai taba AtI hai saMkalpa vidhi / isa saMkalpa vidhi ko "pratyAkhyAna" kahA jAtA hai / aisA koI zalya jo bhaviSya meM bandha kA kAraNa bane use rokane ke lie soca sakajha kara pratyAkhyAna lie jAte haiN| apanI dhAraNA zakti va sAmarthya zakti ke anusAra / "caudaha niyama" va "tIna manoratha" bhI isI saMkalpa vidhi meM hI Ate haiN| jaina darzana kI dUsarI pramukha vizeSatA hai-yatanA / vivekapUrva kAyA, vacana va mana ke yoga ko saMcAlita karanA hI 'yatanA' hai| kisI nimitta se kaSAya kA ubharanA alaga bAta hai aura usa nimitta se jur3a jAnA alaga bAta hai / jaba rAga-dveSa bhAva kA sAhacarya sAtha rahatA hai tabhI bandha kA kAraNa hotA hai| isa sAhacarya vimukta dazA ko hI 'vItarAga" dazA kahA gayA hai / kuNThA va graMthi rahita sAdhaka ko hI nigrantha kahA jAtA phaoNyaDavAda meM jaise azubha vicArAdi ko zubha saMkalpa Adi meM parivartita kiyA jAtA hai, vaise jaina darzana meM bhI bhAvanAoM va lezyAoM kA varNana huA hai| karmavAda ke ciMtaka jAnate hI hoMge ki-udvartana, apavartana, udIraNA, pradezodaya, saMkramaNa ityAdi avasthAoM meM karma nirjarA kaise kI jAtI hai| dravya yA bhAva mana dvArA anajAne meM pApa zalyoM kA sevana ho jAe to inake lie jainAgamoM meM prAyazcita kA varNana AtA hai / isa prakAra jaisA ki pahale batAyA gayA hai ki phaoNyaDa kevala niyatavAdI thA jaba ki jaina darzana meM kAla, svabhAva, karma, niyati va puruSArtha ina pAMcoM ko mahatva diyA hai / phrAyaDavAda kI apUrNatA isI meM jhalaka jAtI hai ki usane kAmavAsanA siddhAnta ko ati mahatva diyA jaba ki usI ke mitra eDalara ne usake isa siddhAnta kI AlocanA kI hai| khaNDa 17, aMka 4 (janavarI-mAcaM, 62) 201

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20 vIM sadI ke Arambha meM janmeM phrAyaDavAda kI vicAradhArA se bhArata ke aneka manISI bhI prabhAvita hue binA na raha ske| jinameM se eka hai zrI rajanIza / Apake matAnusAra bhI manuSya jAti sarvAdhika pIr3ita hai to kAmavAsanA se / isa saMbaMdha meM eka hI vAkya dvArA isa prasaMga kA uttara denA ThIka rahegA ki-jaina darzana kA aMga haivyAkhyA prajJapti (bhagavatI) sUtra / jisameM eka sthAna para varNana AtA hai "nArakIyoM meM bhaya saMjJA, deva meM parigraha saMjJA, tiryacoM meM AhAra saMjJA aura manuSya jAti meM maithuna saMjJA adhika rahatI haiN|" itanI sI bAta ko ki- "manuSya meM kAmavAsanA (maithuna saMjJA) adhika rahatI hai" siddha karane ke lie phrAyaDa va rajanIza ne apanA sArA jIvana lagA diyA, to hama soca sakate haiM ki jaina darzana kitanA vistRta, kitanA gahana, vyApaka aura cintana yukta hai| 1947 meM mi0 kAsTara ne 'yoga aura pratIci vijJAna' nAmaka pustaka meM pataMjali ke yoga sUtroM aura phraoNyaDa ke siddhAntoM kA sundara vivecana prastuta karate hue likhA hai ki manazcikitsA ke nae saMpradAya ke siddhAnta ke anusAra "tuma satya jAnoge aura satya tumheM mukta karegA"-kahane kA tAtparya manovijJAna bhI nirantara khoja karate-karate usa sthAna para A pahuMcA hai-jise adhyAtmikatA kahate haiN| isa Alekha meM phrAyaDavAda va jaina darzana ke kucha eka pahalUoM ko chuA hai / isa dizA meM aura gahana anusaMdhAna va khoja kI jaae| saMdarbha granthaH 1. phraoNyaDavAda-le0 DaoN0 mohana va mIrA joshii| 2. manovijJAna kA itihAsa-rAmanArAyaNa agravAla / 3.jaina tatva prakAza-zrI amolaka RSi jI ma0 sA0 / 4. jIva-ajIva-yuvAcArya mahAprajJa / yonyathA santamAtmAnamanyathA pratipadyate / ki tena na kRtaM pApaM, caureNAtmApahAriNA // o jaisA hai, vaha apane Apako vaisA nahIM dikhAtA, dUsare prakAra kA pradarzita karatA hai| aise apanI AtmA kA apaharaNa karanevAle cora ne kauna sA aisA pApa hai jo nahIM kiyA ? 202 tulasI prajJA

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bIkAnera ke rAjakIya saMgrahAlaya meM jaina saMskRti kA virAT pratibimba : jaina-kalA-dIrghA 0 zrI vijayakumAra evaM zrI kizanalAla (bIkAnera ke rAjakIya saMgrahAlaya kI sthApanA itAlavI vidvAn DaoN0 tessitorI dvArA saMgRhIta mUrti Adi purAtattva avazeSoM ke pradarzana se san 1937 meM huI thii| una avazeSoM meM palla se prApta jaina sarasvatI kI do vizva prasiddha pratimAeM bhI zAmila thI bAda meM jaina kalA ko aura bhI anekoM kalAkRtiyAM ekatra huii| yahAM amarasara aura gaurAU se prApta kAMsya va prastara pratimAoM kA paricaya diyA gayA hai| -saMpAdaka) rAjakIya saMgrahAlaya, bIkAnera meM jaina kalAdIrghA kI sthApanA isa kSetra meM puSpitapallavita jaina-kalA evaM saMskRti ke vividha AyAmoM ko pradarzita karane ke uddezya se kI gaI hai / sarvavidita hai ki bhAratIya cintana evaM manISA meM jaina darzana kA apanA kIrtimAna hai jisakI aneka saMbhAvanAeM kalA ke kSetra meM abhivyakta huI haiM / yadyapi prAcInakAla se hI jaina kalA kRtiyAM pracura saMkhyA meM upalabdha hone lagatI haiM parantu madhyayugIna pazcimI bhArata meM yaha kalA vikAsa ke cararmotkarSa para thii| isa kAla meM gujarAta, saurASTra tathA rAjasthAna meM apanI nijI vizeSatAoM ko pratibimbita karate hue eka vizeSa prakAra kI kalA zailI kA vikAsa huaa| isa kalA zailI ke antargata rAjasthAna meM pASANa evaM kAMsya kI pratimAoM ke vizAla bhaMDAra basantagar3ha, ajarI, bhInamAla tathA gujarAta ke akoTA nAmaka sthAnoM se upalabdha hue| bIkAnera kSetra se bhI kucha durlabha namUne mile| tulanAtmaka adhyayana ke AdhAra para kalA-sauSThava meM bIkAnera kSetra kI ye pratimAyeM mathurA jaina kalA ke samakakSa rakhI jA sakatI haiN| pazcimI rAjasthAna kI isa jaina kalA ko virAT vyaktitva pradAna karane ke uddezya se rAjakIya saMgrahAlaya, bIkAnera meM eka nayI "jaina-kalA-dIrghA" kI sthApanA kI gaI hai| bIkAnera se lagabhaga 100 kilomITara dakSiNa-pUrva kI ora AbAda amarasara nAmaka grAma se prApta 14 dhAtu pratimAeM isa dIrghA meM pradarzita haiN| 10 pratimAoM para lekha bhI utkIrNa haiM / 10-11 vIM zatAbdI kI ina dhAtu pratimAoM meM kucha to kalA kI dRSTi se ati mahattvapUrNa haiM yathA-paMcatIrthI, pArzvanAtha (saptaphaNatritIrthI), sthAnaka devI pratimA Adi / yahIM se prApta do pASANa pratimAyeM bhI isa dIrghA kI zobhA bar3hA rahI haiN| isI krama meM nAgaura jile ke gaurAU nAmaka gAMva se nikalI 10-11 vIM zatAbdI kI 28 jaina kalAkRtiyoM kA ullekha bhI Avazyaka hai| inameM 10 dhAtu pratimAeM haiM tathA kucha para lekha bhI utkIrNa haiM jo vi0 saM0 1023 se 1065 taka haiM / jJAta kalA khaNDa 17, aMka 4 (janabarI-mArca, 62) 203

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sAmagrI meM pArzvanAtha, AdinAtha ke atirikta caMvaradhArI gaMdharva tathA ToMTIdAra kaTore Adi ullekhanIya haiN| yahAM se bhI tIrthaMkaroM kI 3 pASANa pratimAyeM prakAza meM AyI haiM / 10.11 vIM zatAndI kI jJAta yaha kalA-sAmagrI kalA kI dRSTi se bahuta pariSkRta hai| inake nirmAtA zilpiyoM ne varSoM taka zilpa-sAdhanA kI hogii| inake atirikta 10 vIM se 16 vIM zatAbdI taka kI aneka pASANa pratimAoM ne bhI isa kalA-dIrghA me sthAna pAyA hai, jinameM se adhikAMza jaina ciMtAmaNi maMdira, bIkAnera se prApta kI gayI haiM / kucha pratimAyeM itAlavI vidvAn DaoN0 ela0 pI0 tessitori dvArA saMgraha kI gaI thiiN| jaina kalAdIrghA meM pradarzita pramukha pratimAoM kA vivaraNa isa prakAra hai: 1. dhAtu pratimAyeM 1.paMcatIrthI UMcAI lagabhaga 12 inca / pIche pAMca paMktiyoM kA saMvat 1063 kA lekha hai / pramukha deva dhyAnastha mudrA meM baiThe haiM tathA kandhoM para bAla gira rahe haiM jisake dvArA jJAta hotA hai ki yaha pratimA AdinAtha kI hai / inake donoM ora kAyotsarga mudrA meM eka-eka tIrthaGkara tathA unake nIce mukhya mUrti ke dAIM ora zizukrIDArata ambikA va bAI ora dhanada kubera Asanastha pradarzita haiN| Asana ke nIce eka paMkti meM kamazaH baiThe hue navagrahoM kA pradarzana ati bhavya hai / yahAM para 8 vI AkRti rAhu kI tathA 6 vIM sarjapuccha sahita ketu kI hai| mUrtikalA kI dRSTi se 11 vIM zatI I0 kI yaha sundara pratimA hai| 2. pArzvanAtha tritIrtho UMcAI meM sAr3he nau iJca / isa vizAla saptaphaNA pArzvanAtha pratimA ke pArzva bhAga meM tIna paMktiyoM kA laghu lekha aMkita hai| lekha 6-10 vIM zatI I0 kI kuTila lipi meM utkIrNa hai tathA isa kathana kI puSTi nIce aSTagraha kI vidyamAnatA dvArA hotI hai| bAda kI dhAtu pratimAoM meM grahoM kI saMkhyA 6 upalabdha hotI hai / dhAtu mUrtikalA kI dRSTi se yaha bhI sundara pratimA hai| pAzvanAtha ke dAhinI ora kAyotsarga mudrA meM AdinAtha prastuta kiye gaye haiN| nIce bAMI ora ambikA siMhArUr3ha hai tathA dAhinI ora gajArUr3ha kubera / kubera ne apane bAMye hAtha meM "nakulaka"--nonI (rupayoM kI thailI) tathA dAhine hAtha meM bijorA phala dhAraNa kara rakhA hai| 3. pArzvanAtha saptaphaNA pratimA, UMcAI 6 inca / mUrti ke bAMyI ora zizu krIDA meM ambikA aura dAhinI ora kubera utkIrNa haiM / nIce eka paMkti meM navagrahoM kA pradarzana kiyA gayA hai| 4. pArzvanAtha saptaphaNA tritIrthI, UMcAI 6 iJca / pIche saMvat 1104 kA laghulekha / nIce caraNa 1. gaurAUM se nikalI ukta kalA-sAmagrI abhI taka sthala para hI rakhI huI haiN| inheM saMgrahAlaya ke lie prApta karane hetu prazAsanika stara para prayAsa kiye jA rahe haiM / dIrghA meM ukta sAmagrI ke chAyA citra pradarzita haiN| - 204 tulasI prajJA

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caukI para eka ora cAra tathA dUsarI ora pAMca graha-zIza aMkita haiM, bAMI ora zizu krIDA meM ambikA tathA dUsarI ora kuber|| 5. azvArUr3ha devI pIche saM0 1112 ASAr3ha sudi 5 kA lekha hai| jaTAdhArI devI azvArUr3ha baiThI hai tathA cAroM hAthoM meM bhinna-bhinna Ayudha lie hai yathA-tIra, DhAla, dhanuSa ityAdi / 6. adbhuta devI pratimA pratimA lacakadAra mudrA meM khar3I hai / caraNa caukI gola hai tathA devI ne vAmahasta meM kamala dhAraNa kara rakhA hai / madhyakAlIna dhAtu kalA kI yaha sundara kRti hai| 7. paMcatIrthI pIche cAra paMktiyoM kA laghulekha / UMcAI sAr3he chaH iJca / nIce eka paMkti meM 5 aura 4 saMkhyA meM krama se navagraha pradazita haiN| 2. pASANa pratimAeM 1. nemInAtha sapheda saMgamaramara se banI neminAtha kI yaha pratimA sAIja meM "21 x 17 1/2" nApa kI hai / pratimA para zaMkha kA nizAna draSTavya hai / 2. mahAvIra sapheda saMgamaramara se banI mahAvIra kI isa pratimA kA lekha isa prakAra hai-"saMvat 1232 jeSTha sudI 3 zrI khaMDillagacchaM zrI vardhamAla''sAdhu tehau tatputra "rA dharAbhyAM kAritA navyA mUrti zAca / " 3. AdinAtha jaisalamerI pIle patthara para nirmita AdinAtha kI isa pratimA para saMvat 1500 magasara sudi 2 kA lekha aMkita hai| 4. ajitanAtha sapheda saMgamaramara se nimitta ajitanAtha kI isa pratimA para, saMvat 1501 vaizAkha suda 2, kA lekha aMkita hai / pratimA para cinha ke rUpa meM hAthI bhI aMkita hai| 5. mahAvIra sapheda saMgamaramara se nirmita mahAvIra kI isa pratimA para saMvat 1501 vaizAkha suda 3 kA lekha aMkita hai| cinha ke rUpa meM siMha bhI citrita kiyA gayA hai / 6. mahAvIra pIle jaisalamerI patthara para nirmita mahAvIra kI isa pratimA para saMvat 1521 mAgha suda 12 kA lekha utkIrNa hai| 00 khaNDa 17, aMka 4 (janavarI-mArca, 12) 205

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gaMganahara raMgAta raMgA kimu nAma gaMgA, no no tadutthA salila praNAlI | bhagIrathaH ko'pi kimatra jAto, na jJAyate te'dya yuge kiyantaH // 1 // kallolamAlAkulitAbhiradbhiH, saMgharSazIlAbhigatAsavastrA, vicitra vezA dvArapradeze patitAbhiruccaiH / kila narttakIva || 2 || ghoSo'tulastad vipulaM zarIraM prakaMpitaM sUcayatIti satyam / asminyuge jalpati yaH sa eva, mukhyo'mbunApi pratibuddhametat ||3|| nimnaM gataM vAri karotyanimnaM, pRSThAgataM vArya'paraM svavegAt / UrdhvagamaM yAti punazcanimnamuddhArayet kaH khalu nimnavRttim // 4 // romodgamaM draSTuriha prakRtyA, bindUdgamo vRddhimavAptukAmaH / vArito vyoma vihArahArI, spRSTuM samastAn pathikAn vilolaH // 5 // arthAt gaMganahara ko dekhakara lagA ki kyA yaha gaMgA nadI hai ? yA usase nikalI nahara hai ? phira prazna huA --- kyA koI bhagIratha paidA huA hai ? athavA na jAne Aja kitane bhagIratha haiM / yaha nahara uttAla taraMgoM se Upara se girate pAnI ke sAtha jUjha rahI hai, mAno phenila vastra pahanakara koI vicitra nartakI nRtya kara rahI ho / nahara kA prakaMpita zarIra aura usakA atula ninAda batA rahA hai ki isa yuga meM jo bolatA hai, vahI pramukha hai / nahara ke pAnI ne bhI yaha rahasya samajha liyA hai / pIche se AtA pAnI apane vega se pahale ke pAnI ko Upara kI ora Dhakela detA hai / Upara gayA huA pAnI phira nIce A jAtA hai / saca hai jisakA svabhAvahI nimna hai use kauna uThA sakatA hai ? Upara se giratI dhArA ke jalakaNa Age bar3hane ko lalacA rahe haiM / dekhane vAloM ko aisA lagatA hai mAno prakRti ko romAMca ho gayA hai| jabaki havA meM uchala rahe jalakaNa pathikoM se sahayoga lene ko Akula ho rahe haiM ? - yuvAcArya zrI mahAprajJa ( kavi muni nathamala ) ke dvArA pahalI bAra gaMganahara ko dekha kara race gae pAMca zloka | 206 tulasI prajJA

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terApaMtha kA saMskRta sAhitya : udbhava aura vikAsa [ muni gulAbacandra " nirmohI " saMskRta aura saMskRti ina donoM kA anavacchinna sambandha rahA hai / bhAratIya saMskRti, itihAsa aura paramparA kA garimApUrNa darzana jitanA saMskRta sAhitya meM upalabdha hotA hai, utanA anya sAhitya meM upalabdha nahIM hotA / bhAratIya saMskRti kA prasAra jitanA saMskRta ke dvArA huA hai utanA anya kisI mAdhyama se nahIM huA / saMskRta sAhitya ke mahattva kA eka pramukha kAraNa usakI prAcInatA hai / itanA prAcIna sAhitya anya kisI bhASA meM upalabdha nahIM hotA / pazcimI vidvAnoM kI dRSTi meM mizra deza kA sAhitya sabase prAcIna mAnA jAtA hai / kintu usakI prAcInatA bhI vikrama se kevala cAra hajAra varSa pUrva kI hai / bhAratIya sAhitya meM saMskRta kI apekSA se Rgveda kI racanA sarvAdhika prAcIna mAnI jAtI hai / kucha vidvAn Rgveda kI racanA ko kama prAcIna mAnate haiM / isa mata ke lie saba sahamata na bhI hoM kintu lokamAnya tilaka ne gaNita ke pramANoM dvArA Rgveda kI kAla gaNanA ke sambandha meM jo mata sthApita kiyA hai, vaha yauktika lagatA hai / unhoMne siddha kiyA hai ki Rgveda ke aneka sUktoM kI racanA vikrama se kama se kama chaha hajAra varSa pUrva avazya huI thI / isa dRSTi se saMskRta sAhitya ke sarva prathama grantha kA nirmANa Aja se lagabhaga ATha hajAra varSa pUrva huA thA / anya kisI bhI bhASA kA upalabdha sAhitya itanA prAcIna nahIM hai / saMskRta sAhitya kI jo dhArA usa samaya pravAhita huI, vaha Aja taka anavacchinna gati se calI A rahI hai / anya bhASAoM ke sAhitya kA adhyayana karane se yaha pratIta hotA hai ki vaha anukUla paristhitiyoM meM panapatA hai aura usakA pravAha kucha dinoM taka cAlU rahatA hai kintu pratikUla paristhitiyoM ke utpanna hote hI usakA pravAha manda ho jAtA hai / saMskRta sAhitya meM yaha doSa nahIM dIkhatA / vedoM kI maMtra saMhitAoM kI racanA ke anantara unakI vyAkhyA kA kAla AtA hai / tadanantara upaniSadoM aura usake pazcAt rAmAyaNa, mahAbhArata tathA purANoM kA yuga AtA hai / unake bAda kAvya, nATaka, vyAkaraNa, gadya, kathA, AkhyAyikA, smRti, tantra Adi ke nirmANa kA samaya AtA hai jo madhya yuga ke pahale sAhitya- premI bhAratIya narezoM ke sAnnidhya meM bahuta panapA / saMskRta sAhitya sarvAgINa hai / sAdhAraNatayA logoM kI saMskRta sAhitya meM kevala dharma-granthoM ko hI bahulatA hai kintu hai / saMskRta ke prAcIna granthakAroM ne bhautika jagat ke vizleSaNa kiyA hai / vijJAna, jyotiSa, vaidyaka, sthApatya, khaNDa 17, aMka 4 (janavarI-mArca, e2 ) dhAraNA banI huI hai ki vAstavikatA isase bhinna sAdhanabhUta tattvoM kA bhI paryApta pazu-pakSI sambandhI lakSaNa grantha 207

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saMskRta sAhitya meM pracura mAtrA meM vidyamAna haiN| zreya aura preya-ina donoM hI prakAra ke granthoM kI upalabdhi saMskRta sAhitya meM hai| anya bhASA ke sAhitya kI aisI sthiti nahIM hai| pazcimI vidvAnoM kA mata hai ki saMskRta sAhitya kA jo aMza prakAzita huA hai vaha bhI grIka aura leTina sAhitya ke samagra granthoM se dugunA hai| jo abhI taka hastalikhita granthoM ke rUpa meM par3A hai yA kisI prakAra naSTa ho gayA hai, usakI to gaNanA hI alaga hai| jaina paramparA meM bhI saMskRta sAhitya kA prAcurya hai| jaina AgamoM tathA tatsama pranthoM kI bhASA mUlata: prAkRta, arddhamAgadhI athavA zaurasenI rahI hai / Agamottara sAhitya kI adhikAMza prAcIna racanAeM bhI prAkRta meM huI haiM kintu janaruci ko dekhate hue jainAcAryoM ne saMskRta ko bhI prAkRta ke samakakSa pratiSThA pradAna kii| jisa samaya vaidika sAhitya aura saMskRti kA vyApaka prabhAva samAja meM bar3hane lagA tathA zAstrArtha aura vAda-vivAda ke aneka upakrama hone lage, taba jaina AcAryoM ne bhI saMskRta ko adhika mahattva denA prAraMbha kiyaa| AcArya siddhasena divAkara aura haribhadra ke grantha isake pariNAma kahe jA sakate haiM / yaha samaya IsA kI dUsarI zatAbdI se AThavIM zatAbdI taka kA hai| AThavIM zatAbdI ke pazcAt jaina saMskRta sAhitya kI racanA ke mUla meM yahAM kI rAjanaitika, sAmAjika evaM dhArmika sthiti ne adhika kAma kiyA hai| jaina AcAryoM ko saMskRta sAhitya ke nirmANa meM jina kAraNoM se preraNA prApta huI, unameM se kucha isa prakAra haiM 1. jaina dharma ke maulika tattvoM kA prasAra 2. Apta puruSoM tathA dhArmika mahApuruSoM kI garimA kA bakhAna 3. prabhAvI rAjA, maMtrI yA anuyAyiyoM kA anurodha / . ukta kAraNoM ke atirikta eka anya kAraNa yaha bhI ho sakatA hai ki aneka jaina AcArya mUlataH brAhmaNa the| ataH bacapana se hI saMskRta unheM virAsata ke rUpa meM prApta huI thii| usa virAsata se apanI pratibhA ko aura adhika vikasita karane ke lie sAhitya sRjana kA mAdhyama unhoMne saMskRta ko cunaa| jaina saMskRta sAhitya kA pravAha IsA kI dUsarI zatAbdI se prArambha huA aura caudahavIM zatAbdI taka nirantara calatA rahA / pandrahavIM aura solahavIM zatAbdI ke saMskRta granthoM meM racanA sthala kA ullekha prApta nahIM hotA / satarahavIM aura aThArahavIM zatAbdI meM saMskRta meM pracura sAhitya likhA gayA / unnIsavIM zatAbdI meM jaina vidvAnoM dvArA likhita saMskRta sAhitya bahuta kama prApta hai| bIsavIM zatAbdI meM jaina saMskRta sAhitya kA punaH utkarSa huaa| isa utkarSa ke mUla zreyobhAk terApaMtha dharmasaMgha ke AcArya tathA vidvAn muni haiM / terApaMtha dharma saMgha ke udbhava kA itihAsa do sau se kucha adhika varSoM kA hai| kintu saMskRta bhASA kA bIjAropaNa vi0saM0 1881 meM huaa| vigata pAMca dazakoM meM vaha nirantara puSpita aura phalita hotA rahA hai / terApaMtha ke caturtha AcArya zrImajjayAcArya ne saMskRta kA bIjAropaNa kiyaa| pAMcaveM, chaThe aura sAtaveM AcArya kramazaH maghavAgaNI, mANakagaNI aura DAlagaNI ne usakI surakSA kii| AThaveM AcArya zrI kAlagaNI ne ise aura adhika siMcana diyA jisase unake jIvana ke uttarArddha 208 tulasI prajJA

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usake mIThe phala bhI unheM prApta hue| terApaMtha ke vartamAna nauveM AcArya zrI tulasI ke samaya meM to vaha vRkSa zAkhA prazAkhAoM se aura adhika saghana ho gyaa| isase usakI zItala chAyA aura svAdiSTa phaloM kA lAbha kevala terApaMtha ko hI nahIM apitu samagra saMskRta vAG maya ko prApta huA / bIsavIM zatAbdI ke jaina saMskRta sAhitya meM se yadi terApaMtha kA saMskRta sAhitya alaga kara diyA jAe to eka bahuta bar3I riktatA kI anubhUti hogI / terApaMtha kA saMskRta sAhitya mukhyataH nau bhAgoM meM vibhakta kiyA jA sakatA hai-- 1. vyAkaraNa 2. darzana aura nyAya 3. yoga 4. mahAkAvya 5. khaNDa kAvya ( gadya-padya ) vyAkaraNa 6. prakIrNaka kAvya 7. saMgIta kAvya 8. stotra kAvya 6. nIti kAvya vyAkaraNoM kI racanA yadyapi bahuta prAcIna kAla se hI hotI rahI hai kintu vyAkaraNa zAstra kI vaijJAnika evaM niyamabaddha rIti se sarvaprathama maharSi pANini ne racanA kI / yaha I. pU. 500 se 400 varSa ke bIca kA kAla hai / pANini ne apane se pUrva vaiyAkaraNoM kA ullekha kiyA hai kintu unakA prayatna vyavasthita aura zRMkhalAbaddha nahIM thA / pANini ne apane aSTAdhyAyI jaise sUtrabaddha grantha meM jisa niyamatantra kI sthApanA kI, usase eka aisI zAbdIya sImA kA nirmANa huA ki una niyamoM dvArA siddha prayogoM ke atirikta anya prayogoM ko apabhraSTa ghoSita kara diyA gayA / pANini ke pazcAt aneka vaiyAkaraNa hue jinhoMne spaSTatA, saralatA, laghutA Adi uddezyoM se vyAkaraNa zAstra kA vistAra kiyA / itihAsa ke adhyayana se jJAta hotA hai ki jaba brAhmaNoM dvArA jJAna ke kucha viziSTa kSetroM meM apanA ekAdhikRta prabhutva sthApita karanA prAraMbha kara diyA gayA, taba jaina AcAryoM aura vidvAnoM ko bhI tadviSayaka svatantra graMtha nirmANa kI preraNA prApta huI / yahI kAraNa hai ki Aja jainAcAryoM ke vyAkaraNa viSayaka svatantra tathA TIkA grantha zatAdhika saMkhyA meM upalabdha haiM / jainoM meM sarvaprathama AcArya devanandI -- jinheM jinendra buddhi yA pUjyapAda ke nAma se bhI sambodhita kiyA jAtA hai-- ne 'jainendra vyAkaraNa' kI racanA kI / yaha vikrama kI chaThI zatAbdI kA samaya mAnA jAtA hai| usake pazcAt vikrama kI nauvIM zatAbdI meM AcArya patyakIrti ne 'zAkaTAyana vyAkaraNa' kI racanA kI / tadanantara vikrama kI bArahavIM zatAbdI meM AcArya hemacandra ne 'siddha hemazabdAnuzAsana' kI racanA kI / inake atirikta usa kAla ke jitane bhI vyAkaraNa viSayaka grantha upalabdha hote haiM ve prAyaH inakI TIkA, vRtti, nyAsa Adi haiM / vyAkaraNa racanA kA yaha krama yahIM samApta nahIM ho jAtA / terApaMtha dharma saMgha ke vidvAn munizrI cauthamala ne vikrama kI bIsavIM zatAbdI meM 'bhikSu zabdAnuzAsana' nAmaka mahAvyAkaraNa kI racanA karake vyAkaraNa racanA ke krama ko vartamAna kAla taka pahuMcA diyA / khaNDa 17, aMka 4 (janavarI-mArca, e2) 206

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'bhikSu zabdAnuzAsana' kI racanA rAjasthAna ke thalI pradeza meM vi0 saM0 1980 se 1988 ke bIca huI / terApaMtha ke AThaveM AcArya zrI kAlUgaNI kA vyAkaraNa viSayaka adhyayana bahuta vizada thaa| munizrI cauthamala kA adhyayana adhikAMzataH kAlUgaNI ke sAnnidhya meM sampanna huaa| unhoMne Agama, sAhitya, nyAya, darzana, vyAkaraNa, koza Adi vividha viSayoM kA gahana adhyayana kiyA / vyAkaraNa unakA sarvapriya viSaya thaa| unhoMne pANinIya, jainendra, zAkaTAyana, hemazabdAnuzAsana, sArasvata, siddhAnta candrikA, mugdhabodha, sArakomudI Adi aneka vyAkaraNa granthoM kA gaMbhIra manana kiyaa| AcArya zrI kAlUgaNI kI bhAvanA thI ki eka samayopayogI, sarala aura subodha saMskRta vyAkaraNa taiyAra ho tAki saMskRta ke vidyArthiyoM ke lie suvidhA ho ske| kyoMki usa samaya upalabdha vyAkaraNoM meM sArasvata caMdrikA bahuta adhika saMkSipta thii| siddhAntakaumudI-vArtika phakkikA Adi kI adhikatA ke kAraNa jaTila thii| hemazabdAnuzAsana kI racanA paddhati kaThina thI / isa prakAra eka bhI aisA vyAkaraNa grantha upalabdha nahIM thA, jise sahaja aura sugama mAnA jA sake / munizrI cauthamala ne AcArya zrI kAlUgaNI kI bhAvanA ko sAkAra rUpa diyA aura ATha varSoM ke anavarata parizrama se terApaMtha ke Adya pravartaka AcArya bhikSu ke nAma se kliSTatA, vistAra, durAnvaya Adi se rahita eka sarvAMga sundara vyAkaraNa taiyAra kiyaa| isameM uNAdipATha, dhAtupATha, nyAyadarpaNa, liMgAnuzAsana Adi kA bhI sundara samAveza hai / isa mahAna kArya meM sonAmaI (alIgar3ha) nivAsI Azukaviratna paM0 raghunandana zarmA AyurvedAcArya kA bhI mUlyavAna sahayoga rahA / isakA sampAdana muni rAjendra kumAra ne kiyA hai| bhikSu zabdAnuzAsana ke vistRta hone ke kAraNa prAraMbhika chAtra usase adhika lAbha nahIM uThA sakate, yaha socakara eka varSa ke aharniza parizrama se munizrI cauthamala ne AcArya zrI kAlUgaNI ke nAma para kAlUkaumudI nAmaka saMkSipta prakriyA taiyAra kii| kAlU-kaumudI eka saMkSipta kintu paripUrNa vyAkaraNa hai| kevala kAlUkImudI ke adhyayana se hI saMskRta vyAkaraNa kA sAmAnyataH pUrA bodha ho sakatA hai| terApaMtha dharma saMgha meM isake racanA kAla se hI isakA adhyayana-adhyApana cala rahA hai| isake adhyayana ke anantara bhikSu zabdAnuzAsana kA adhyayana calatA hai| bhikSu zabdAnuzAsana ke sUtroM kA krama sArasvata va siddhAnta candrikA ke samAna hI bahuta sarala rakhA gayA hai / isake AThoM adhyAya vyAkaraNa zAstra kI samagratA ko prakaTa karane vAle haiM / munizrI cauthamala ne aSTAdhyAyI krama se bhikSu zabdAnuzAsana kI racanA kii| paM0 raghunandana zarmA AyurvedAcArya isakI bRhadvRtti ke nirmANa meM yogabhUt bane / bRhad vRtti ke sAtha bhikSu zabdAnuzAsana kI laghuvRtti kI AvazyakatA bhI mahasUsa hone lgii| AcAryazrI tulasI ne apane muni jIvana meM isake nirmANa kA kArya prAraMbha kara diyA thA kintu akasmAt AcArya pada kA dAyitva A jAne ke kAraNa usakI sampUrti anya muniyoM ne kii| isa prakAra saMskRta vyAkaraNa ke kSetra meM saMskRta vAGamaya ko bhikSuzabdAnuzAsana-mahAvyAkaraNa, bhikSu zabdAnuzAsana bRhadvRtti, bhikSu zabdAnuzAsana laghuvRtti aura kAlukaumudI nAmaka grantha terApaMtha dharma saMgha kI mUlyavAna dena haiN| munizrI 210 tulasI prajJA

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sohanalAla (cUrU) ne tulasI prabhA ke nAma se hemazabdAnuzAsana kI saMkSipta prakriyA taiyAra kara jaina saMskRta vyAkaraNoM ke krama meM eka naI zrRMkhalA kA sandhAna kiyA / darzana aura nyAya naya, jaina tattva darzana, jIvavijJAna, padArthaM vijJAna, AcAra zAstra, mokSa mArga, pramANa, nikSepa, saptabhaMgI, syAdvAda Adi viSayoM ke nirUpaNa ke lie tIsarI zatAbdI meM AcArya umAsvAti ne sarvaprathama tattvArtha sUtra kI racanA kI / ise "mokSa zAstra" bhI kahA jAtA hai / yaha grantha digambara aura zvetAmbaroM ko samAna rUpa se mAnya hai / isa para siddhasena, haribhadra, akalaMka, vidyAnanda upAdhyAya yazovijaya Adi uccakoTi ke jaina vidvAnoM ne TIkAeM likhI haiM / jaina darzana sAhitya kA vikAsa bhUta mAnakara hI huA hai / tattvArtha sUtra ko kendrI saMbhava nahIM hai / usameM svayaM bhI kAphI pari tatvArtha sUtra kI gahanatA ko prApta karanA hara eka ke lie kucha aise viSayoM kA samAveza bhI hai jo kAla-parivartana ke sAtha vartita ho cuke haiN| vartamAna yuga meM darzana aura nyAya ke kSetra meM bhI kucha naye unmeSa aura vikAsa hue haiM / ata: yaha Avazyaka pratIta huA ki jaina tattvadarzana aura nyAyazAstra ko Adhunika pariveza meM vidvAnoM ke samakSa prastuta kiyA jAe / vidvad samAja meM isake prati utsukatA bhI thI / terApaMtha ke nauveM AcArya zrI tulasI ne darzana viSayaka "jaina siddhAnta dIpikA ", nyAya viSayaka "bhikSu nyAya karNikA" kI racanA karake jaina darzana aura nyAya ke adhyetAoM ke lie sarala, subodha aura mUlyavAn sAmagrI prastuta kI hai / tatvArtha sUtra kI TIkAeM saMskRta meM hone ke kAraNa saMskRta bhASA ke vidvAn hI unakA lAbha uThA sakate haiM / yadyapi hindI meM bhI usakI vyAkhyA likhI gaI hai kintu saMskRta kI tulanA meM vaha paryApta nahIM kahI jA sktii| jaina siddhAnta dIpikA aura bhikSunyAyakarNikA kA racanAkrama sUtra aura vRtti ke krama se hai / donoM granthoM kI mUla bhASA saMskRta hone ke kAraNa anya adhyetAoM ko bhI usakA samyag lAbha prApta ho, isa dRSTi se yuvAcArya zrI mahAprajJa ne hindI bhASA meM unakI vistRta vyAkhyA likhI / "jaina darzana : manana aura mImAMsA" ke nAma se yaha svatantra graMtha ke rUpa meM bhI prakAzita hai| isase jaina darzana ke adhyayanazIla vidyArthI bahuta lAbhAnvita hue haiM / jaina siddhAnta dIpikA kI racanA vi. saM. 2002 meM vaizAkha zuklA 13 ke dina cUrU (rAjasthAna) meM sampanna huii| yaha dasa prakAzoM meM racita hai / pahale prakAza meM dravya, guNa aura paryAya kA nirUpaNa hai / dUsare prakAza meM jIva vijJAna kA nirUpaNa hai / tIsare prakAza meM jIva aura ajIva ke bhedoM kA nirUpaNa hai / cauthe prakAza meM bandha, puNya, pApa aura Azrava ke svarUpa kA nirUpaNa hai / pAMcaveM prakAza meM saMvara, nirjarA aura mokSa mArga ke svarUpa kA nirUpaNa hai / chaThe prakAza meM mokSa mArga kA meM jIvasthAna ( guNasthAna) kA nirUpaNa hai / AThaveM prakAza meM deva, guru aura dharma kA nirUpaNa hai / nauveM prakAza meM dayA, dAna aura upakAra ke svarUpa kA nirUpaNa hai| dasaveM prakAza meM nikSepa kA nirUpaNa hai / isakI kula sUtra saMkhyA 306 hai / isake sampAdaka aura hindI bhASA meM anuvAdaka yuvAcAryazrI mahAprajJa haiM / bhAratIya aura pAzcAtya vidvAnoM vizleSaNa hai| sAtaveM prakAza khaNDa 17, aMka 4 ( janabarI - mArca, 12 ) 211

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ne samAna rUpa se isakI upayogitA svIkAra kI hai| eka phreMca mahilA ne 'janasiddhAnta dIpikA' para pI-eca. DI. bhI kiyA hai / bhikSu nyAyafNakA kI racanA vi. saM. 2002 meM bhAdra zuklA 6 ke dina zrIDUMgaragar3ha (rAjasthAna) meM sampanna huI hai / yaha sAta vibhAgoM meM grathita hai / pahale vibhAga meM lakSaNa aura pramANa ke svarUpa kA nirUpaNa hai / dUsare vibhAga meM pratyakSa ke svarUpa kA nirUpaNa hai / tIsare vibhAga meM mati ke svarUpa kA nirUpaNa hai / cauthe vibhAga meM zruta ke svarUpa kA nirUpaNa hai / pAMcaveM vibhAga meM naya ke svarUpa kA nirUpaNa hai / chaThe vibhAga meM prameya aura pramiti ke svarUpa kA nirUpaNa hai| sAtaveM vibhAga meM pramAtA ke svarUpa kA nirUpaNa hai / isakI kula sUtra saMkhyA 137 hai / isake bhI saMpAdaka yuvAcAryazrI mahAprajJa aura hindI bhASA meM anuvAdakartrI sAdhvI pramukhAzrI kanakaprabhA haiM / inake atirikta yuvAcAryazrI mahAprajJa ne "nyAya paMcazatiH" kI racanA kI hai / munizrI nathamala ( bAgaura) ne nyAya aura darzana ke kSetra meM "yuktivAdaH " aura "anyopadezaH " nAmaka do graMthoM kA nirmANa kiyA hai, kintu ye saba aprakAzita haiM / yoga tattvadarzana kI taraha sAdhanA paddhati ke kSetra meM jaina AcAryoM ne kAphI gaharAI kA sparza kiyA hai / pratyeka dharma kA apanA svatantra sAdhya hotA hai aura usakI siddhi ke lie usI ke anukUla sAdhanA paddhati hotI hai| maharSi pataMjali ne sAMkhyadarzana kI sAdhanA paddhati ko vyavasthita rUpa diyA aura "yoga" nAma se eka svatantra sAdhanA paddhati vikasita ho gaI / aba hara sAdhanA paddhati yoga nAma se abhihita hotI hai / isI prakAra jaina sAdhanA paddhati ko jaina yoga aura bauddha sAdhanA paddhati ko bauddha yoga kahA jAne lagA | jaina sAdhanA paddhati kI svatantra saMjJA bhI hai jAtA hai / jise mokSa mArga kahA jaina yoga para samyag prakAza DAlane vAle aneka graMtha jaina AcAryoM dvArA likhe jA cuke haiM, jinameM samAdhitantra, yoga dRSTi samuccaya, yogabindu, yogazAstra, yoga vidyA, adhyAtma rahasya, jJAnArNava, yoga cintAmaNi, yoga dIpikA Adi pramukha haiM / Aja ke vaijJAnika yuga meM yoga kA bhI vaijJAnika vizleSaNa kiyA jA rahA hai| vaijJAnika upalabdhiyoM kI AdhArabhUta ikAI bhI yoga hai / ataH yaha Avazyaka mAnA jAne lagA ki vaijJAnika pragati ke samAnAntara yoga ke rahasyoM kA bhI naye sandarbhoM meM udghATana ho / bhAratIya yoga ne pazcima ko bhI prabhAvita kiyA hai| jaina yoga ke sandarbha meM bhArata aura videzoM meM vibhinna jijJAsAeM utpanna hone lagIM / unakA samAdhAna bahuta Avazyaka thA / AcAryazrI tulasI ne yoga viSayaka "manonuzAsanam " grantha kA praNayana kara eka bahuta bar3I AvazyakatA kI pUrti kI hai| isakI upayogitA jaina aura jainetara sabhI vidvAnoM mukta kaMTha se svIkAra kI hai / yaha AkAra meM laghu sakatA hai| para prakAra meM guru hai / isameM yoga sambandhI sarva sAdhAraNa dvArA agrAhya sUkSmatAeM nahIM haiM / kintu jo hai, ho vaha anubhUtijanya aura bahujana sAdhya hai / manonuzAsanam kI racanA vi0 saM0 2018 meM dhavala samAroha ke avasara para huI tulasI prajJA 112

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thii| isake sAta prakaraNa haiM / isakA racanAkrama sUtra rUpa meM hai| isake pahale prakaraNa meM yoga kA vistRta nirUpaNa hai| dUsare prakaraNa meM mana kI avasthAoM kA nirUpaNa hai / tIsare prakaraNa meM dhyAna, Asana, bhAvanA Adi kA pratipAdana hai / cauthe prakaraNa meM dhyAna ke prakAra, dhAraNA, vipazyanA, lezyA Adi kA vivecana hai| pAMcaveM prakaraNa meM vAyu ke prakAra aura unakI vijaya kA nirUpaNa hai| chaThe prakaraNa meM mahAvrata, zramaNadharma, saMkalpa, japa Adi kA nirUpaNa hai| sAtaveM prakaraNa meM jina kalpa kI pAMca bhAvanAoM-pratimAoM kA pratipAdana hai| isakI kula sUtra saMkhyA 180 hai| isake hindI anuvAdaka aura vyAkhyAtA yuvAcAryazrI mahAprajJa haiN| vyAkhyA se jana sAdhAraNa ke lie graMtha kI upayogitA bar3ha gaI hai| manonuzAsanam ke uparAnta bhI yoga prakriyA ko vizleSaNa pUrvaka samajhAne ke lie eka aura graMtha kI AvazyakatA anubhava kI gaI / usakI pUrti 'sambodhi' dvArA kI gii| sambodhi zabda samyag jJAna, samyagdarzana aura samyakcAritra ko apane meM sameTe hue hai / samyagdarzana ke binA jJAna bhI ajJAna banA rahatA hai aura cAritra ke abhAva meM jJAna aura darzana niSkriya raha jAte haiM / Atmadarzana ke lie tInoM kA samAna aura aparihArya mahattva hai / isa dRSTi se hI isakA nAma sambodhi rakhA gayA hai| sambodhi yuvAcAryazrI mahAprajJa kI zlokabaddha kRti hai / isameM AcArAMga, sUtrakRtAMga, sthAnAMga, bhagavatI, jJAtRdharmakathA, upAsakadazA, prazna vyAkaraNa, dazAzruta skandha Adi AgamoM kA sAra saMgRhIta hai| isakI zailI gItA ke samAna hai| gItA ke tattvadarzana meM IzvarArpaNa kA jo mAhAtmya hai, vahI mAhAtmya jaina darzana meM AtmArpaNa kA hai| jaina darzana ke anusAra AtmA hI paramAtmA yA Izvara hai| gItA kA arjuna kurukSetra kI yuddha bhUmi meM kAyara hotA hai to sambodhi kA meghakumAra sAdhanA kI samarabhUmi meM kAyara hotA hai / gItA ke saMgAyaka kRSNa haiM to sambodhi ke saMgAyaka mahAvIra haiN| kRSNa kA vAk saMbala prApta kara arjuna kA puruSArtha jAga uThatA hai to mahAvIra kI vAk preraNA se meghakumAra kI mUcchita cetanA jAgRta ho jAtI hai| medhakumAra ne jo prakAza pAyA, usI kA vyApaka digdarzana sambodhi meM hai| sambodhi kA sampAdana aura vivecana munizrI zubhakaraNa aura muni zrI dulaharAja ne kiyA hai| isakA aMgrejI anuvAda bhI prakAzita ho cukA hai| isake solaha adhyAya haiM / unameM se pahale ATha adhyAyoM kI racanA vi0 saM0 2012 meM mahArASTra meM tathA zeSa ATha adhyAyoM kI racanA vi0 saM0 2016 meM kalakattA meM huii| isakI kula zloka saMkhyA 666 hai| - kramazaH khaNDa 17, aMka 4 (janabarI-mArca, 62) 213

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214 zrI bhIkhU jasarasAyaNa siddha sAdhu praNamIsakhara, oNNI adhika ulAsa / sukhadAyaka AkhUM sarasa, bArUM bhikhuvilAsa // 1 // guNavaMtanAM guNa gAvatAM, utkraSTI pada tIrthaMkara pAMmIye, kahyo sAsaNavIra taNe samaNa, kahayA adhika adhikAya | guNa buddhitapa arU jJAna kari, caudaza sahasa suhAya // 3 // sarvajJa jina muni saptasaya, avadhi terasaya ANa / mana pajjavasayapaMcamuni, ciu sayavAdI pichANa // 4 // rasANa Aya / sujJAtAmAMhi ||2|| pUrvadhara triNa sayapavara, vaikra saptasayavAdha / samaNI sahasra chattIsasuddha, caudasa sayanirUpAdhi // 5 // sudharma jaMbU tila kasiva, hivaDAM paMcama kAla meM, caturtha ArAnA muni, dhina dhina bhIkhU caraNadhara, anyamuni amaravimAMNa / bhIkhU pragaTyA bhAMNa // 6 // nayaNAM dekhyA nAhi / pratyakSa darzana pAya // 7 // kihAM upanA jananmyAkihAM para bhavapada kihAM pAya / kiyA caumAsAkiNa vidhai, sAMbhalajo sukhadAya ||8|| viu sayasIttara varSa lage naMdIvardhana nihAla / tApI vikrama taNauM, sAMpratasaMvat saMbhAla ||6|| - rAjyabhakta priMTiMga presa, muMbaI meM chapI prati se tulasI prazA

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terApaMtha dharmasaMgha kA avadAnaAcArya bhikSu kA rAjasthAnI sAhitya 0 muni sukhalAla AdamI paristhitiyoM se prabhAvita to hotA hai, para vaha kevala paristhitiyoM kI hI nirmiti nahIM hai / usakA apanA bhI eka svatva hotA hai| svatva jitanA prabala hotA hai, paristhitiyAM use utanA hI kama prabhAvita kara pAtI haiN| svatva nirbala hotA hai to paristhitiyAM usa para hAvI ho jAtI haiM / sAhitya kI bhI yahI sthiti hai| kevala paristhitiyoM ko pratibimbita karane vAlA sAhitya kAlajayI nahIM ho sktaa| "kAlajayI sAhitya vahI hotA hai jo paristhitiyoM ko apane meM pacA kara, svatva bana kara bAhara AtA hai| eka dIrgha aMtarAla ke bAda bhI buddha aura mahAvIra, kRSNa aura kabIra yadi bhUle nahIM jA sake haiM to isakA ekamAtra kAraNa yahI hai ki unakI bANI meM-sAhitya meM AtmA kI sugandha hai| unake sAhitya meM bhI paristhitiyoM ke pratibimba haiM, para vaha unakA apanA bhogA huA satya hai / yadyapi adhyAtma kI dRSTi se eka kSaNa aisA AtA hai jaba bhASA Thahara jAtI hai, para aise mauna ke kSaNoM taka pahuMcane ke lie bhASA eka mAdhyama banatI hai-yaha bhI eka sacAI hai|" yaha bhI sahI hai ki adhyAtma kI dRSTi se bhASA kA bahuta bar3A mUla nahIM hai / usakA mUla kevala abhivyakti kA mUla hai| jo bhASA jitanI samartha samRddha hotI hai, vaha anubhUti ko bhI utanI hI tIvratA se abhivyakta/saMvAdita kara pAtI hai| isa bAta ko hama ina zabdoM meM bhI kaha sakate haiM ki anubhUti jaba prabala hotI hai to vaha bAhara Ane ke lie bhASA kA daravAjA apane Apa khoja letI hai| yadi kabhI daravAjA nahIM bhI milatA hai to vaha dIvAroM ko tor3a/lAMgha kara bhI bAhara kUda AtI hai| isa dRSTi se rAjasthAnI bhASA kA adhyayana kiyA jAye to kahA jA sakatA hai ki vaha eka samRddha samartha bhASA hai / rAjasthAnI ko samRddha/samartha kahane kA artha yaha homA ki isake nirmANa meM aneka anubhUtipUrNa vyaktitvoM kA yogadAna rahA hai| isa dRSTi se dekhA jAye to terApaMtha dharmasaMgha meM aise aneka prakhara vyaktitva hue haiM jinhoMne rAjasthAnI bhASA kA kuzala abhisiMcana kiyA hai / balki kahA to yaha bhI jA sakatA hai ki rAjasthAnI ke vikAsa meM terApaMtha eka ullekhya maMca rahA hai| na kevala pariNAma kI dRSTi se hI apitu pariNAma/guNavattA kI dRSTi se bhI isa dharmasaMgha ne rAjasthAnI ke pAlana/praroharaNa meM mahattvapUrNa bhUmikA nibhAI hai| yaha alaga bAta hai ki abhI taka usakA mahattva prakAza meM A nahIM sakA, yA lAyA nahIM jA sakA, para Aja abaki pUre deza aura pradeza meM khaNDa 17, aMka 4 (janabarI-mArca, 63) 215

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rAjasthAnI bhASA ke prati utphulla meM terApaMtha dharmasaMgha kI sevAoM rahA hai| vAtAvaraNa kA nirmANa ho rahA hai to usa saMdarbha mUlyAMkana kA bhI ucita avasara pratIta ho saMta sAhitya kI apanI eka antardRSTi hotI hai / para yAyAvara hone ke kAraNa unake sAhitya meM vibhinna kSetroM ke bhAva aura bhASA kI eka saMyojanA bhI hotI hai / terApaMtha ke saMtajana bhI nizcita rUpa se pAdacArI rahe haiM / yadyapi unakA vihAra kSetra bhArata kA bahuta bar3A bhU-bhAga rahA hai, para phira bhI yaha spaSTa hai ki unakA pramukha vihAra kSetra rAjasthAna hI rahA hai| rAjasthAna ke hara aMcala meM pravAsita hone ke kAraNa hara kSetrIya AMcalikatA ko samAhita kara unhoMne rAjasthAnI bhASA ko mahattvapUrNa samarasatA pradAna kI hai / isa samarasatA kA eka kAraNa yaha bhI rahA hai ki terApaMtha ke munijana rAjasthAna ke hara kSetra se Ate haiM / svabhAvataH unake bolacAla aura vyavahAra meM eka aisI samanvita rAjasthAnI kA prArUpa taya ho jAtA hai aura vahI unake sAhitya meM pratibimbita hotA hai, isalie isa dharmasaMgha kI bhASA samagra rAjasthAnI kI pratinidhi bhASA kA rUpa grahaNa kara letI hai | AcArya bhikSu se lekara AcArya tulasI ke kAla taka ke sAhitya kA adhyayana kiyA jAye to usameM mevAr3I, mAravAr3I, hADotI, thaLI Adi pradezoM ke samanvaya kI aneka kar3iyAM mila jAyeMgI / isa taraha bhASA kI dRSTi se pUrI rAjasthAnI ko jor3ane meM isa dharmasaMgha ne eka mahatvapUrNa bhUmikA nibhAI hai / terApaMtha ke Adya pravartaka AcArya bhikSu na kevala isa saMgha ke AdyapraNetA hI hai apitu Adya sAhitya sraSTA bhI haiN| apane jamAne ke ve eka mahAn saMta the| unhoMne AtmamukhatA aura janAbhimukhatA meM eka adbhuta saMtulana banAyA / virodha ne unake kartRtva kI dhAra ko bhotharA banAne kA prayAsa kiyA, para apane svatva ke bala para unhoMne use hI apanA rakSA kavaca banA liyA / unakA sAhitya unake kartRtva kI akatha kahAnI hai / jaina paramparA se jur3e hue hone ke kAraNa unakA sAhitya jaina vicAra-darzana se bhIgA huA hone para bhI adhyAtma se saMvalita hai / apanI AdhyAtmika anubhUti ko unhoMne jo rasAtmakatA pradAna kI hai vaha adbhuta hai / sacamuca unakA bhAva pakSa hI Urjasva nahIM thA apitu zilpa bhI uttama koTi kA thA / sAmane vAle ke tarka ko AdhAra banA kara vyaMgyAtmaka zailI meM uttara denA unakI alabhya vizeSatA thii| mere vicAra se rAjasthAnI sAhitya vyaMgyAtmaka lekhana meM koI bhI AcArya bhikSu se Upara nahIM jA sakegA / aise prasaMgoM ko sAhitya meM utAra kara unhoMne na kevala apanI paramparA ko akUta khajAnA sauMpA hai apitu rAjasthAnI bhASA ko bhI apUrva kSamatA pradAna hai / mAnava prakRti ke ve gaz2aba ke pArakhI the / apane lekhana meM manuSya ke mAnasika utAracar3hAva ko unhoMne jisa taraha se abhivyakta kiyA hai use unheM par3hakara jAnA jA sakegA / kabIra kI taraha kI eka saMta kI phakkar3atA ne unake sAhitya ko nirbhayatA kA bahuta bar3A avadAna diyA hai / tAtkAlika dhArmika-sAmpradAyika, sAmAjika vyavasthA para unhoMne na kevala karAre vyaMgya kie haiM apitu unakI parata parata ko ughAr3a kara usa sthiti kA adbhuta citraNa kiyA hai / ina sArI bAtoM para prakAza DAlane ke lie eka svatantra zodha-prabandha 216 tulasI prajJA

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kI AvazyakatA hai / apane meM nikAle jAne vAle doSoM kI tathA usakA tarkapUrNa zailI meM kAvyAtmaka prativAda karane meM hAsila kI thI / kucha logoM ko lagatA hai ki rAjasthAnI bhASA meM AdhyAtmika abhivyakti kA sAmarthya nahIM hai, vaha eka grAmya pariveza se jur3I huI bhASA hai, para aisA mAnane vAle loga yadi eka bAra AcArya bhikSu kA sAhitya par3ha leM to unheM apane vicAra meM parivartana karanA hI par3egA / (ka) AcArya bhikSu ke viSayAnukrama se padya sAhitya kI sUcI banAI jAe to vaha aisI hogI -- AcAra mImAMsA 1. AcAra kI caupaI 2. zrAvaka nA bAraha vrata 3. ekala rI caupaI 4. vinIta- avinIta rI copaI 5. vinIta- avinIta rI DhAlAM siddhAnta mImAMsA 1. zraddhA rI copaI 2. anukampA rI caupaI 3. virata - avirata kI caupaI 4. nikSepAM rI caupaI 5. jinAjJA rI caupaI 6. mithyAtvI karaNI rI caupaI 7. samakita rI DhAlAM 8. potiyAM baMdha rI caupaI 6. TIkama DosI rI copaI 10. paryAyavAdI rI caupaI 11. indriyavAdI rI caupaI 12. kAlavAdI rI copaI AkhyAna 1. bharata carita 3. sudarzana carita 5. draupadI ro bakhANa khaNDa 17, aMka 4 (janavarI-mArca, 62 ) sUcI banAkara likha lenA unhoMne gaz2aba kI mAhirI tattva mImAMsA 1. nava padArtha 2. vividha 1. byAvalo 2. ninhava rAsa 3. dasaveM prAyachittarI DhAla 4. mohanI karmabaMdha rI DhAla 5. jiNa lakhaNA carita nAva na Ave rI DhAla 6. sUMsa bhaMgAvaNa rA phala rI DhAla 7. juA rI DhAla 8. uraNa rI DhAla 6. sAmadharmI - sAmadrohI 10. tAttvika DhAlAM 11. dugaMchaNika kula niSedhana nI DhAla 12. gAMva garadoDA guDalA pANI kI DhAla 13. bhagavaMta bhAkhyA re zrAvaka ehavA 14. dRr3ha samakitadhara thoDalA upadeza 1. vairAga rI DhAlAM 2. gaNadhara sIkhAmaNI DhAlA 3. dAna rI DhAlAM 2. jaMbUkumAra 4. ceDA koNika rI siMgha 6. udAI rA ro bakhANa 217

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7. tetalI pradhAna ro bakhANa 8. thAvaccA putra ro bakhANa 6. naMdaNamaNihAra ro bakhANa 10. puMDarIka-kuMDarIka ro bakhANa 11. mallinAtha ro bakhANa 12. jinarikha-jinapAla ro bakhANa 13. sakaDAla putra ro bakhANa 14. tAmalI tApasa ro bakhANa 15. mRgAloDhA ro bakhANa 16. uMbarasA ro bakhANa 17. subAhu kumAra ro bakhANa 18. dhannA aNagAra rI caupaI 16. gosAlA rI caupaI 20. celaNA ro coDhAliyo 21. sAsa bahU ro coDhAliyo (kha) AcArya bhikSu ke gadyAtmaka sAhitya kA viSayAnusAra vargIkRta vivaraNa isa prakAra hai 1. 306 boLAM rI huMDI 7. indriyavAdI rI carcA 2. 181 boLAM rI huMDI 8. dravyajIva-bhAvajIva rI carcA __ carcA 6. TIkama DosI rI carcA 1. pAMca bhAva rI carcA 10. nikSepAM rI carcA 2. jogA rI carcA 11. bhikkhu pRcchA 3. khulI carcA thokaDA 4. Asrava-saMvara rI carcA 1. terA dvAra 5. jinAjJA rI carcA 2. jIva padArtha Upara pAMca bhAva se 1. kAlavAdI rI carcA - thokaDo 3. AtmA ro thokaDo 4. udaya niSpannAdika Upara pAMca bhAva ro thokaDo ina sabake atirikta AcArya bhikSu ne aneka likhata likhe haiN| saMgha-vyavasthA tathA mAnava-mana ko samajhane meM ve amUlya hastAkSara haiN| vividha rUpoM meM unakI saMkhyA 37 isa taraha 38 hajAra padya-parimANa, unakA sAhitya rAjasthAnI kI eka anupamanidhi hai, yaha kahane meM jarA bhI saMkoca nahIM hotaa| --kramazaH 218 tulasI prajJA

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tIrthaMkaroM ke nAmakaraNa kA hetu aura unakA vyutpattilabhya artha muni vimala kumAra isa avasarpiNI kAla meM jaina dharma meM Rpabha Adi caubIsa tIrthaMkara hue haiN| unake nAmakaraNa ke pIche bhI koI na koI hetu rahA hai| Avazyaka niyukti, Avazyaka cUNi aura Avazyaka hAribhadrIyA vRtti meM usakA vistRta ullekha milatA hai / niyuktikAra, cUrNikAra aura vRttikAra tInoM ne nAmakaraNa kA itihAsa batAte hue nAma kA vyutpatti labhya artha bhI prastuta kiyA hai / prastuta nibandha meM tIrthaMkaroM ke nAmakaraNa kA itihAsa tathA unake nAma kA vyutpatti labhya artha, Avazyaka cUNi tathA Avazyaka hAribhadrIyA TIkA ke AdhAra para prastuta kiyA jA rahA hai / (1) RSabha-bhagavAn RSabha kA dUsarA nAma vRSabha thaa| RSabha aura vRSabha donoM ekArthaka haiN|' vRSabha nAmakaraNa ke do hetu haiM- (1) unake donoM uru para vRSabha kA cihna thA ata: unakA nAma vRSabha rakhA gayA / (2) sabhI tIrthaMkaroM kI mAtAeM caudaha mahAsvapna dekhatI haiN| una svapnoM meM vaha pahalA svapna 'gaja' kA dekhatI hai| bhagavAn RSabha kI mAtA marudevA ne pahalA svapna 'vRSabha' kA dekhA thA ataH unakA nAma vRSabha rakhA gayA / jo saMyama bhAra ko vahana karatA hai vaha vRSabha hai-yaha vyutpatti labhya artha hai / ' 2. ajita-bhagavAn ajita ke mAtA-pitA dyUta-krIr3A karate the| usameM unake pitA kI hI vijaya hotI thI / jaba se bhagavAn ajita garbha meM Ae taba se unakI mAtA dyUta-krIr3A meM vijita hone lgii| ataH usane apane putra kA nAma ajita rkhaa| jo parISahoM aura upasargoM ke dvArA jItA nahIM jAtA vaha ajita hai-yaha vyutpattilabhya artha hai| 3. saMbhava-jaba bhagavAn saMbhava garbha meM Aye taba adhika dhAnya utpanna huA ataH unakA nAma saMbhava rakhA gyaa| jisake cauMtIsa atizaya utpanna hote haiM vaha saMbhava haiyaha vyutpattilabhya artha hai|' 4. abhinandana-bhagavAn abhinandana jaba garbha meM Aye taba se indra unheM bAra-bAra vandana karane lagA ataH unakA nAma abhinandana rakhA gyaa| jo devendra Adi ke dvArA abhinandita hotA hai vaha abhinaMdana hai-yaha vyutpattalabhya artha hai|' 5. sumati-bhagavAn sumati jaba garbha meM Aye taba unakI mAtA meM nirNAyaka buddhi khaNDa 17, aMka 4 (janavarI-mArca, 62) 216

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utpanna huI ata: unakA nAma sumati rakhA gyaa| mAtA meM kyA nirNAyaka buddhi utpanna huI isa viSaya meM cUrNikAra aura TIkAkAra ne eka ghaTanA kA bhI ullekha kiyA hai / jinakI mati acchI hai vaha sumati hai-yaha vyutpattilabhya artha hai / 11 6. padmaprabha- bhagavAn padmaprabha jaba garbha meM Aye taba unakI mAtA ko kamala kI zayyA para sone kA dohada huaa| kisI deva ne kamala kI zayyA kA nirmANa kara unakA dohada pUrNa kiyaa| bhagavAn kA varNa bhI padma jaisA thA ataH unakA nAma padmaprabha rakhA gyaa| padma kI taraha jinakI prabhA hai vaha padmaprabha hai-yaha vyutpattilabhya artha hai|" 7. supArzva- bhagavAn supArzva jaba garbha meM Ae taba unakI mAtA ke donoM pAzvaM (kAkha ke nIce vAlA bhAga) sundara ho gae ata: unakA nAma supArzva rakhA gayA / " jisake pArzva sundara hai vaha supArzva hai-yaha vyutpattilabhya artha hai / 5 8. caMdraprabha-bhagavAn caMdraprabha jaba garbha meM Aye taba unakI mAtA ko caMdrapAna kA dohada huA tathA unakA varNa bhI caMdramA jaisA thA ataH unakA nAma 'caMdraprabha' rakhA gyaa| jinakI prabhA caMdramA kI taraha hai vaha caMdraprabha hai-yaha vyutpattilabhya artha hai / 6. suvidhi-bhagavAn suvidhi jaba garbha meM Aye taba se unakI mAtA sabhI kAryoM meM kuzalatA prApta karane lagI ataH unakA nAma suvidhi rakhA gyaa| jo saba kAryo meM kuzala hai vaha suvidhi hai-yaha vyutpattilabhya artha hai / . 10. zItala-bhagavAn zItala ke pitA pitta-dAha se pIr3ita the| auSadhopacAra se bhI vaha zAnta nahIM huaa| jaba se bhagavAn zItala mAtA ke garbha meM Ae taba se unakA pitta-dAha roga zAMta ho gayA ataH unakA nAma zItala rakhA gayA / 20 jo sabhI prANiyoM ke saMtApa ko dUra karane vAlA tathA AnaMda karane vAlA hai vaha zItala hai-yaha vyutpattilakSya artha hai / " 11. zreyAMsa-bhagavAn zreyAMsa ke pitA ke pAsa paramparAgata eka deva-parigRhIta zayyA thii| usakI pUjA kI jAtI thii| jo usa para baiThatA devatA use kaSTa detA thaa| jaba bhagavAn zreyAMsa garbha meM Ae taba unakI mAtA ko usa zayyA para baiThane kA dohada huaa| vaha usa para baiTha gaI / tIrthaMkara ko garbhastha jAnakara deva ne use kaSTa nahIM diyaa| isa prakAra garbha ke prabhAva se mAtA kI surakSA huI / ataH usane apane putra kA nAma zreyAMsa rakhA / ___ jo saba prANiyoM kA hita karane vAlA hai vaha zreyAMsa hai-yaha vyutpattilabhya artha . 12. vAsupUjya-TIkAkAra ke anusAra vAsupUjya nAma rakhane ke do kAraNa haiM(1) bhagavAn jaba garbha meM Ae taba iMdra bAra-bAra unakI mAtA kI pUjA karane lagA ataH unakA nAma 'vAsupUjya' rakhA gyaa| (2) bhagavAn vAsupUjya ke garbha meM Ane para 220 tulasI prajJA

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vaizramaNa deva ratnoM se rAjakula ko bharane lage / ataH unakA nAma 'vAsupUjya' ragvA gayA / " devatA jisakI pUjA karate haiM vaha vAsupUjya hai--yaha vyutpattilabhya artha hai / " 13. vimala - bhagavAn vimala ke garbha meM Ane para unakI mAtA kA zarIra tathAbuddhi nirmala ho gaI ataH unakA nAma 'vimala' rakhA gayA / 25 jisakA jJAna nirmala hai vaha vimala hai - yaha vyutpattilakSya artha hai " 14. anaMta - bhagavAn anaMta jaba garbha meM Ae taba unakI mAtA ne ati vizAla ratnajaTita mAlA ko svapna meM dekhA thA ata: unakA nAma 'anaMta rakhA gayA / " jinhoMne anaMta karmAzoM ko jIta liyA hai athavA jinakA jJAna Adi anaMta hai vaha anaMta hai yaha vyutpattilakSya artha hai 15. dharma - bhagavAn dharma jaba garbha meM Ae taba unakI mAtA vizeSa rUpa se dharmaparAyaNa huI ata: unakA nAma 'dharma' rakhA gayA / " jo durgati meM girate hue prANiyoM ko dhAraNa karatA hai vaha dharma hai--yaha vyutpattilabhya artha hai / " 16. zAnti - bhagavAn zAnti jaba garbha meM Ae taba upadrava zAnta hue ataH unakA nAma 'zAnti, rakhA gayA / " jo zAnti karane vAle haiM ve zAnti haiM - yaha vyutpattilabhya artha hai / " 17. kunthu - sundara aura unnata vizAla bhU-bhAga para ratnamayastUpa ko svapna meM dekhakara bhagavAn kunthu kI mAtA jAgRta huI ataH unakA nAma kuMthu rakhA gayA / " jo pRthvI para sthita hai vaha kunyu hai yaha vyutpattilakSya artha hai / " 18. ara - bhagavAn ara jaba garbha meM Aye taba unakI mAtA ne svapna meM eka sundara aura vizAla ara (cakra) ko dekhA ataH unakA nAma 'ara' rakhA gayA / " sarvottama aura mahAzaktizAlI kula meM utpanna hotA hai aura usakI vRddhi karatA hai use 'ara' kahA jAtA hai / " ataH unheM ara kahA gayA hai / 16. malli - bhagavAn malli jaba garbha meM Aye taba unakI mAtA ko saba RtuoM ke sugaMdhita phUloM kI mAlA se banI zayyA para sone kA dohada huA ataH unakA nAma 'malli' rakhA gyaa| jisane paroSaharUpI malla ko jIta liyA hai vaha malli hai yaha vyutpattilakSya artha hai / " 20. muni suvrata- bhagavAn munisuvrata jaba garbha meM Aye taba unakI mAtA suvratA ( vrataparAyaNa ) huI ataH unakA nAma 'suvrata rakhA gayA / AvazyakacUrNi ke anusAra unake mAtA-pitA donoM suvrata hue ataH unakA nAma suvrata rakhA gayA / " jo tInoM kAla kI avasthAoM ko jAnatA hai vaha muni hai tathA jinake vrata acche haiM vaha muni suvrata hai - yaha vyutpattilakSya artha hai / 18 21. nami - bhagavAn nami jaba garbha meM Aye taba zatru rAjAoM ne unake nagara para AkramaNa kara diyA / garbha ke prabhAva se unakI mAtA ke mana meM mahala kI aTTAlikA (chata) para jAne kI icchA huI / vaha vahAM gaI / use dekhakara garbha ke prabhAva se zatru rAjA khaNDa 17, aMka 4 (janavarI-mArca, 62 ) 221

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nata ho gae ataH unakA nAma 'nami' rakhA gayA / " jisane parISaha aura krodhAdi ko jhukA diyA hai vaha nami hai yaha vyutpattilabhya artha hai / " 22. ariSTanemi --- bhagavAn ariSTanemi jaba garbha meM Ae taba unakI mAtA ne svapna meM eka ariSTaratnamaya nemi (catra) uchalatA huA dekhA ataH unakA nAma 'ariSTanemi' rakhA gayA / " jisane aprazasta ko namA diyA hai vaha ariSTanemi hai yaha vyutpattilabhya artha hai / 23. pArzva - bhagavAn pArzva jaba garbha meM Ae taba svapna meM unakI mAtA ne garbha ke prabhAva se ghora aMdhakAra meM bhI eka sAta sira vAle sarpa ko zayyA ke pAsa se jAte hue dekhA / usane zayyA se bAhara nikalI huI rAjA kI bhujA ko zayyA para lAte hue kahA - yaha sarpa jA rahA hai / rAjA ne pUchA- tumane kaise jAnA ? usane kahA maiM dekha rahI hUM | rAjA ne dIpaka ke prakAza se dekhA to sarpa hI dikhAI diyaa| rAjA ne socAisa ghora andhakAra meM bhI isane garbha ke atizaya prabhAva se hI sarpa ko dekhA hai ataH unhoMne apane putra kA nAma pArzva rakhA / " jo sabhI bhAvoM ( padArthoM) ko dekhatA hai vaha pArzva hai - yaha vyutpattilabhya artha hai / " 24. vardhamAna - bhagavAna vardhamAna jaba garbha meM Aye taba se jJAtakula meM vizeSarUpa dhana kI vRddhi huI ataH unakA nAma 'vardhamAna' rakhA gayA / " janma se hI jinakA jJAna Adi baDhatA jAtA hai vaha vardhamAna hai yaha vyutpattilabhya artha hai " saMdarbha 1. Avazyaka vRtti (dvitIya bhAga) pR0 8 - -usabhotti vA vasahotti vA egaTTha / 2. (ka) Avazyaka niryukti gAthA 1080 tathA usakI vRtti - urUsu usabhalaMchaNaM ubhaM sumimi teNa usamajiNo / ( jeNa bhagavao dosu vi Urusu usabhA upparAhuttA, jeNaM ca marudevayAe bhagavaie codasaNhaM mahAsumiNANaM paDhamo usabho sumiNe diTTho tti, teNa tassa usabhotti NAmaM kayaM se satitthagarANaM mAyaro paDhamaM gayaM tao vasahaM evaM coTsa ) / (kha) Avazyaka cUrNi ( dvitIya bhAga) patra 6 - Urusu dosu vi bhagavato usabhA oparAmuhA teNa nivvattabArasAhassa nAmaM kataM usabho tti, kiM ca-paDhamo mahAsumiNe diTTho, sesANaM ma / tIhiM paDhamaM gato / 8- 3. (ka) A0 vRtti (dvitIya bhAga) pR0 - vRSa' udvahane samagra saMyamabhArodvahanAd vRSabha:, sarva eva bhagavanto yathoktasvarUpA iti / (kha) A0 cU0 (dvi0) patra 6 - vRSa - udvahane, ubbUDhaM tena bhagavatA jagatsaMsAramaggaM tena vRSabha iti / 222 4. (ka) A0 niyukti gA0 1080 tathA usakI vRtti aksu jeNa ajiA jaNaNI ajio jiNo tamhA / ( bhagavao mAyApiyaro jUaM maMti, paDamI rAyA jiNiyAio, jAhe bhagavaMto AyAyA tAhe Na rAyA, devI tulasI prajJA

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jiNai, tatto akkhesu kumAraprAdhAnyAt devI ajie ti ajio se NAmaM kyN)| (kha) Avazyaka cUNi (dvitIya) patra 10-dyUtaM ramaMti pubvaM rAyA jiNiyAiA, gabbhe AbhUte mAtA jiNati sadAvitti teNa akkhesu ajita tti ajito jaato| 5. (ka) Avazyaka cUNi (dvitIya) patra 6-ajito tti ajito parIsahovasaggehi sAmaNNaM / (kha) Abazyaka vRtti (dvi0) pR0 8-parISahopasargAdibhi najito'jitaH, sarva eva bhagavanto yathoktasvarUpA iti / 6. (ka) Avazyaka ni0 gA0 1081 tathA usakI vRtti abhisaMbhUA sAsatti saMbhavo teNa vuccaI bhayavaM / (gabbhagae jeNa abbhahiyA sassaNipphattI teNa sNbhvo)| (kha) Avazyaka cUNi (dvitIya) 10-abbhadhiyA sAsANaM saha jAta tti / 7. (ka) Avazyaka cUNi (dvitIya) patra 10-saMbhave sAmaNNaM cottIsabuddhAtisesA sabvesu vi saMbhavaMti atisayA guNA ya / (kha) Avazyaka vRtti (dvitIya) pR0 8-saMbhavanti prakarSeNa bhavanti catustrizada tizayaguNA asminniti saMbhavaH, sarva eva bhagavanto yathoktasvarUpA iti / 8. (ka) A0 ni0 gA0 1081 tathA usakI vRttiabhiNaMdai abhikkhaNaM sakko abhiNaMdaNo teNa / (gabhappabhii abhikkhaNaM sakko abhiNaMdiyAio, teNa se abhiNaMdaNo tti NAmaM kyN)| (kha) abhiNaMdaNe abhimuhA abhimukhye 'Tunadi samRddhau' ahavA savve vi devehiM ANaM diyA, viseseNaM bhagavato mAyA gbbhge| 6. A0 vRtti (dvi) pR0 8-abhinandyate devendrAdibhirityabhinandanaH, sarva eva yathokta svarUpA iti / 10. (ka) A0 ni0 gA0 1082 tathA usakI vRtti jaNaNI savvattha viNicchaesu jAyA sumai tti teNa sumai jinno| (jaNaNI gabbhagae savvattha viNicchaesu aIva maisaMpaNNA jAyA, doSTaM mavattINaM mayapaiyANaM vavahAro chinno / tAo bhaNiyAo-mama putto bhavissai jo jovvaNattho eyassa'sogavarapAyavassa ahe vavahAraM tubhaM chidihi / tAva egA iyAo bhavai, iyarI bhaNai-evaM bhavatu, puttamAyA Necchai, vavahAre chijjau tti bhaNai, NAUNa tIe diNNo, evamAIgabbhaguNaNaM ti sumii| (kha) A0 cU0 (dvi) patra 10-gabbha gate bhaTTArae doNhaM savattINaM chamma / sito vavahAro chiNNo-etthaM asogavarapAdave esa mama putto mahAmatI chidihiti, tAe jAva tti bhaNiyAo, itarI bhaNiti-evaM hotu, puttamAtA Necchati tti NAtUNaM khaNDa 17, aMka 4 (janavarI-mArca, 62) 223

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chiNNo etassa gabhagatassa guNeNaMti sumatI jaato| 11. (ka) Avazyaka cUNi (dvitIya) patra 10-sarveSAmeva zobhanA matirassa sumatiH / (kha) A0 vRtti (dvitIya) pR08-zobhanA matirasyeti sumatiH, sarva eva sumatayo bhagavanta iti / 12. (ka) A0 ni0 gAthA 1082 tathA usakI vRtti paumasayaNaMmi jaNaNIi Dohalo teNa pumaabho|| (gabhagae devIe paumasayaNami DoDalo jAo, taM ca se devayAe sajjiyaM, pauma vaNNo ya bhagavaM, teNa paumappaho tti) (kha) A0 cU0 (dvi0) patra 10-savve paumagabbhasukumAlA, visesao paumagabbhagoro paumasayagIyadohalo tti| 13. A0 vRtti (dvi0) pR0 6-iha niSpaGkIkRtya padmasyeva prabhA yasyAsau padma prabhaH, sarva eva jinA yathoktasvarUpA iti / 14. (ka)A0 ni0 gAthA 1083 tathA usakI vRtti gabbhagae jaNaNI jAyA supAsA tao supAsajiNo // (gabbhagae jaNaNIe titthagarANubhAveNa sobhaNA pAsA jAya tti, tA supAso tti)| (kha) Avazyaka cUNi (dvitIya) patra 10-savvesi sobhaNA pAsA titthagaramAtUNaM ca, viseso mAtAe guTivaNIe sobhaNA pAsA jAta tti, paDhama vikukSiyA aasii| 15. A0 vRtti (dvi0) pR0 -- zobhanAni pAnyisyeti supArzvaH. sarva eva ca arhanta evambhUtA iti / 16. (ka) A0 ni0 gAthA 1083 tathA usakI vRtti jaNaNIe caMdapiyaNami Dohalo teNa caMdAbho / (devIe caMdapiyaNami Dohalo caMdasarisavaNNo ya bhagavaM teNa caMdappabho tti)| (kha) A0 cU0 (dvi0) patra 10 --sAmaNNaM save caMda iva somalesA, viseso caMda piyaNami Dohalo caMdAbho yatti / 17. A0 vRtti (dvi0) pR0 6-caMdrasyeva prabhA-jyotsanA saumyA'syeti caMdraprabhaH, tattha savve vi titthagarA caMda iva somalesA / 18. (ka) A0 ni0 gAthA 1084 tathA usakI vRtti savvavihIsu a kusalA gabhagae teNa hoi suvihi jiNo / (bhagavaMte gabhagae savvavihIsu ceva visesao kusalA jaNaNi tti teNa suvihi tti NAmaM kyN)| (kha) A0 cU0 (dvi0) patra 10-sAmaNNaM savve savva vidhIsu NANAiyAsu kusalA, viseso mAtAe atIva kosallaM jAtaM gabbhagate / 224 tulasI prajJA

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16. A0 vR0 (dvi0) pR0 6----tatra zobhano vidhirasyeti suvidhiH, iha ca sarvatra kauzalyaM vidhirucyate, tattha savve vi erisaa| 20. (ka)A0 ni0 gAthA 1084 tathA usakI vRtti piuNo dAhovasamo gabbhagae sIyalo tenn| (piuNo pittadAho puvvuppaNNo osahehiM Na pauNati, gabhagae bhagavaMte devIe parAmuTThassa pauNo, teNa sIyalo tti)| (kha) A0 0 (dvi0) patra 10-sAmaNNaM sItalA arissa mittassa vA, visesovi puNo dAho jAto osahehiM na pauNati, devIe parAmaTTha punno| 21. Avazyaka vRtti (dvi0) pR0 6-tatra sakalasatvasantApakaraNavirahAdAhlAda janakatvAcca zItala iti, tattha sabve'pi arissa mittassa vA uri sIyaghara smaannaa| 22. (ka) A0 ni0 gA0 1085 tathA usakI vRtti maharihasijjAruhaNaM mi Dohalo teNa hoi sijjaMso / (tassa ranno paramparAgayA sejjA devatApariggahitA accijjai, jo taM alliyai tassa devayA uvasaggaM kareti, gabbhatthe ya devIe Dohalo uvaviTThA ya, ArasiuM devayA avakkaMtA, titthagaranimittaM devayA sejjaMsotti) / (kha) A0 cU0 (dvi0) patra 10-sAmaNNaM savve seyA loke, ahavA teNa nivatita sarIrA, viseso tassa raNNo paramparAgatA sejjA, devatAe pariggahitA accijjati acchati, na kassa vi DhokaM deti, devIe gabbhagate dohalo, taM sejja vilaggA, devatA raDitUNa palAtA, teNa sejjaMso / 23. A0 vRtti (dvi0) pR0 6-samastabhuvanasyaiva hitakaraH, prAkRtazailyA chAnda satvAcca zreyAMsa ityucyate, tattha savvevi telogassa seyaa| 24. (ka) A0 ni0 gAthA 1085 tathA usakI vRtti pUei vAsavo jaM abhikkhaNaM teNa vaasupujjo|| (vAsavo devarAyA tassa gabbhagayassa abhikkhaNaM abhikkhaNaM jaNaNIe pUyaM karei, teNa vAsu pujjo tti / (kha) A0 vRtti (dvi0) pR0 6-ahavA vasUNi-rayaNANi vAsavo-vesamaNo so gabbhagae abhikkhaNaM abhikkhaNaM taM rAyakulaM rayaNe hiM pUrei tti vA vAsu pujjo| (ga) A0 cU0 (dvi0) pR0 10-vasUNi rayaNANi vAsavo-vesamaNo so vA abhi gacchati / 25. (ka)A0 cU0 (dvi0) patra 10-vasU-devA vAsayo iMdo teNa savve vi abhigacchita puvvA / (kha)A0 cU0 (dvi0) pR0 6-vasUnAM pUjyo vasupUjyaH, vasavo-devAH, tattha savve vi titthagarA iMdAINaM pujjo / khaNDa 17, aMka 4 (janavarI-mArca, 62) 225

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26. (ka) A0 mi0 gAthA 1086 tathA usakI vRtti vi malataNu buddhi jaNaNI gabhagae teNa hoi vimalajiNo / (gabbhagae mAtUe sarIraM buddhI ya atIvavimalA jAyA teNa vimalo tti) / (kha) A0 ca0 (dvi0) patra 10-sAmaNNaM savve vimalamatI, viseso mAtAe sarIraM atIvavimalaM jAtaM buddhI tatti / A0 vRtti (dvi0) pR0 10-tatra vigatamalo vimalaH, vimalAni vA jJAnA dIni yasya, sAmaNNalavakhaNaM savvesiM vi vimalANi NANadaMsaNANi sarIraM ca / 28. (ka) A0 ni0 gA0 1086 tathA usakI vRtti rayaNa vicittamaNaMtaM dAmaM sumiNe tao'NaMtI // ('rayaNavicittaM' rayaNakhaciyaM 'aNaMta' aippamANaM dAmaM sumiNe jaNaNIe diLaM tao aNaMto ti)| (kha) A0 cU0 (dvi0) patra 11 -- sAmaNNaM savehiM kammaM jitaM, viseso mAtAe suviNae aNaMtaM mahaMtaM rataNacitaM dAma diLaM aMto se natthi teNa annNtii| 26. A0 vRtti (dvi0) pR0 10-tatrAnantakanzijayAdanantaH anantAni vA jJAnAdInyasyeti, tattha savvehiM pi aNaMtA kammaMsA jiyA savvesi ca aNaMtANi NANAINi / 30. (ka) A0 ni0 gAthA 1087 tathA usakI vRtti gabbhagae jaM jaNaNI jAya sudhammatti teNa dhammajiNo // (gabbhagae bhagavaMte visesao se jaNaNI dANadayAiehiM ahigArehiM jAyA sudhammatti teNa dhammajiNo bhgvN)| (kha) A0 cU0 (dvi0) patra 11 -sarve'pi zobhanadharmAH sudharmA ca, viseso Amma pitaro sAvagadhamme bhujjo cukke khalaMti, uvavaNNe daDhavvatANi / 31. A0 vRtti (dvi0) pR0 10-tatra durgatI prapatantaM satvasaGaghAtaM dhArayatIti dharmaH, tattha savve vi evaMviha tti / 32. (ka) A0 ni0 gAthA 1087 tathA usakI vRtti jAo asivovasamo gabbhagae teNa saMtijiNo ja / (mahaMtaM asivaM Asi, bhagavaMte gabbhamAgae uvasaMtaM ti)| (kha) A0 cU0 (dvi0) patra 11-sAmaNNaM savve vi saMtikarA jiNA, viseso jAte asivaM pasaMtaM / 33. A0 vRtti (dvi0) pR0 10-tatra zAntiyogottadAtmakatvAttatkartRtvAd vA zAntiriti / 34. (ka) A0 ni0 gA0 1088 tathA usakI vRtti thUhaM rayaNavicittaM kuMthu sumiNami teNa kuMthu jinno|| (maNahare abbhuNNae mahappaese thUhaM rayaNavicittaM sumiNe daauM paDibuddhA teNa se kuMthutti NAmaM kyN)| 226 tulasI prajJA

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(kha) A0 cU0 (dvi0) patra 11-sAmaNNaM ku tti bhUmI tAe vasuhAe savve bhUmi dvitA AsI, viseso mAtAe thUbho savvarataNAmato suviNe diTTho bhUmittho teNa kuNthuu| 35. A0 vRtti (dvi0) pR0 10-idAnIM kuMthU-tatra ku:-pRthvIM tasyAM sthita vAniti kusthaH, sAmaNNaM savvevi evaMvihA / 36. (ka) A0 ni0 gAthA 1088 tathA usakI vRtti sumiNe araM maharihaM pAsai jaNaNI aro tmhaa| (gabbhagae mAyAe sumiNe savvarayaNAmao aisuMdaro aippamANo ya arao diTTho tamhA arotti se NAmaM kyNti)| (kha) A0 cU0 (dvi0) patra 11-araNAmartha:--savve dhaNakaNagasamiddhesu jAyA kulesu, viseso suviNe savvarataNAmao arao dittttho| 37. A0 vR0 (dvi0) pR0 10-idAnIM aro tatra sarvottame mahAsatvakule ya upajAyate / tasyAbhivRddhaye vRddharasAvara udAhRtaH // tattha savve'pi savvuttame kule viddhikarA eva jAyaMti / 38. (ka) A0 ni0 gAthA 1086 tathA usakI vRtti varasurahimallasayaNaMmi Dohalo teNa hoi mllijinno|| (gabbhagae mAUe savvougavarasurahikusummallasayiNajje dohalo jAo, so ya devayAe paDisaMmANio dohalo, teNa se malli tti NAmaM kyN)| (kha) A0 cU0 (dvi0) patra 11-sAmaNNaM savve vi parIsahamallA malitA, viseso mallasayaNe dohlo| A0 vRtti (dvi0) pR0 10-iha parISahAdimallajayAtprAkRtazailyA chAnda satvAcca malliH / 40. (ka) A0 ni0 1086 tathA usakI vRtti jAyA jaNaNI jaM suvvayatti muNisuvvao tamhA // (gabhagae NaM mAyA aIva suvvayA jAyatti teNa muNisuvvaotti nnaam)| (kha) A0 cU 0 (dvi0) patra 11--sAmaNNaM savvesiM suvvatA, viseso gabbhagate mAtA pitA ya sunvatA jaataa| 41. A0 vRtti (dvi0) pR0 10-muNisuvvayo tti--tatra manyate jagatastrikAlA vasthAmiti muniH, tathA zobhanAni vratAnyasyeti suvrataH, munizcAso suvratazcetti munisuvrataH, savve sumuNiyasavvabhAvA suvvayA ya tti sAmaNNaM / 42. (ka) A0 ni0 gAthA 1060 tathA usakI vRtti paNayA paccaMtanivA daMsiyamitte jiNaMmi teNa namI / / (ullaliehiM paccaMtapatyivehiM Nayare rohijjamANe aNNarAIhi devIe kucchie NamI uvavaNNo, tAhe devIe gabbhassa puNNasattIcoIyAe aTTAlamAroDhuM saddhA khaNDa 17, aMka 4 (canavarI-mArca, 62) 227

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samuppaNNA, ArUDhA ya diTThA parasthivehiM, gabbhappabhAveNa ya paNayA sAmaMtapatthivA, teNa se Namitti NAmaM kyN)|| (kha) A0 cU0 (dvi0) patra 11-sAmaNNe savvehiM parIsahA nAmitA kohAdayo ya, viseso NAgaraM rohijjati, devI aTTe saMThitA diTThA, pacchA paNatA rAyANo, aNNe ya paccaMtiyA rAyANo paNato teNa namI / 43. A0 vRtti (dvi) pR0 11-Namitti tatra prAkRtazailyA chAntasatvAllakSaNAntarasambha vAcca parISahopasargAdinamana / nnamiriti / " tattha savvehiM vi parISahovasaggA NAmiyA kasAya tti sAmaNNaM / 44. (ka) A0 ni0 gAthA 1060 tathA usakI vRtti-- riTarayaNaM ca nemi uppayamANaM tao nemii|| (gabbhagae tassa mAyAe riTarayaNAmao mahaimahAlao NemI uppayamANo sumiNe diTThotti, teNa se riTThaNemi tti NAmaM kyN)| 45. (ka) A0 cU0 (dvi0) patra 11-aprazastaM tadanena nAmitaM teNa sAmAnyaM, viseso ridvarayaNAmai nemi uppayamANI suviNe pecchati / 46. (ka)A0 ni0 gAthA 1061 tathA usakI vRtti sappaM sayaNe jaNaNI taM pAsa i tamasi teNa pAsajiNo // (gabbhagae bhagavaMte telokkabaMdhave sattasiraM NAgaM sayaNijje NivijjaNe mAyA se suviNe ditti, tahA aMdhakAre sayaNijjagayAe gabbhappabhAveNa ya etaM sappaM pAsiUNaM raNNo sayaNijje NiggayA bAhA caDAviyA bhaNio ya-esa sappo vaccai, raNNA bhaNiyaM-kahaM jANasi ? bhaNai-pecnami, dIvaeNa paloio, diTTho ya sappo, raNNA ciMtA gabbhassa eso aisayappahAvo jeNa erise timirAMdhayAra pAsai, teNa pAsotti NAmaM kayaM / (kha)A0 cU0 (dvi0) patra 11-sAmaNNaM sabve jANakA pAsakA ya savvabhAvANaM, viseso mAtA aMdhAre sappaM pAsati, rAyANaM bhaNati-hatthaM vilaeha sappo jAti, kiha esa dIsati ? dIvaeNaM paloio, dittttho| 47. A0 vRtti (dvi0) pR0 11-tatra pUrvoktayuktikalApAdeva pazyati sarvabhAvAniti pArzvaH, pazyaka iti cAnye / tattha savve vi savvabhAvANaM jANagA pAsagA ya tti sAmaNNaM / 48. (ka) A0 ni0 gAthA 1061 tathA usakI vRtti vaDDhai nAyakulaM ti a teNa jiNo vaddhamANu tti / (ganbhagaeNa bhagavayA NAyakulaM viseseNa dhaNeNa vaDhiyAiyaM teNa se NAma kayaM vaddhamANe tti)| (kha)A0 cU0 dvi0-patra 11-sAmaNNaM savve vi NANAdIhiM guNehi vaDDhaMtI, visesA nAtakulaM dhaNarataNaNa saMvaDDhati / 46. A0 vRtti (dvi0) pR0 11-tatrotpatterArabhya jJAnAdibhirvaddhaMta iti varddhamAnaH / / 228 tulasI prajJA

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pustaka-samIkSA 1. puruSArtha kI gAthA - prathama saMskaraNa, san 1961, sampAdaka - muni sukhalAla / mUlya 80 rupaye | pRSTha 467 prakAzaka - jaina zvetAmbara terApaMthI mahAsabhA, 3 pocaMgIja carca sTrITa, kalakattA- 700001 zivira kAryAlaya :- lADanUM / bhArata ke Arthika itihAsa meM rAjasthAna ke mAravAr3I vyApAriyoM kI bhUmikA ko lekara pichale kAphI samaya se zodha kArya pragati para hai / maiM svayaM bhI isa viSaya kA eka adhyetA rahA hUM | apane adhyayana - kAla meM merA yaha anubhava rahA hai ki isa viSaya para rAjakIya kSetra kI itanI zodha-sAmagrI upalabdha nahIM hai jitanI anya Arthika viSayoM para upalabdha hai / kintu nijI kSetra meM vizeSa rUpa se yahAM ke prAcIna evaM prasiddha mAravAr3I vyApArI gharAnoM meM Aja bhI unakI vyApAra paddhati meM prayukta hone vAlI purAnI bahiyAM, paravAne, khAsa rukke, ikarAranAme va hisAba-kitAba meM prayukta hone vAle anya khule patra Adi bahutAyata se upalabdha hote haiM / nijI kSetra kI ukta sAmagrI kA zodha meM vizeSa mahattva hai / isake atirikta bhI ina vyApArI gharAnoM ke logoM se sambandhita abhinandanagrantha, smRtigrantha bhI prabhUta mAtrA meM prApya haiM / kintu Aja kA zodha adhyetA ukta granthoM ko zodha - sandarbha ke rUpa meM svIkAra karane meM hicakicAtA hai / isake pIche yaha tarka diyA jAtA hai ki abhinandana aura smRti granthoM Adi ke lekhaka gaNa prAyaH bhAvuka hokara lekhana karate haiM jisase inameM aneka bAteM tathyoM se pare bhI likha dI jAtI haiM / isa bAta meM kucha hada taka sacAI bhI hai / kintu "puruSArtha kI gAthA" jo zrI chogamalajI caupar3A kA eka prakAra ke smRtigrantha hI haiM, uparyukta paramparAoM se haTakara likhA huA hai| muni zrI sukhalAla ne isa grantha ko pAMca khaNDoM meM bAMTa kara isakA sampAdana isa taraha se kiyA hai ki mAravAr3iyoM para zodha karane vAlA adhyetA isako sandarbha grantha ke rUpa meM svIkAra kara isakA upayoga kara sakatA hai / isake pahale do khaNDa AtmagAthA aura AtmagAthA ( dainaMdinI) zodha kI dRSTi se kAphI upayogI haiN| pahale khaNDa meM svayaM zrI chogamalajI copar3A ne apanI AtmakathA likhI hai / isameM unake parivAra kA pUrNa itihAsa to hai hI, sAtha hI 16vIM sadI ke antima dazakoM meM rAjasthAna kI vibhinna riyAsatoM se jo mAravAr3I jIvanayApana ke lie niSkramaNa kara baMgAla Adi dUrastha pradezoM meM vyApAra-kArya meM saMlagna ho gaye the, unakI vyApArika paddhati ke bhI darzana hote haiN| rAjasthAna se baMgAla kA niSkramaNa - mArga, niSkramaNa kiye hue mAravAr3iyoM kI vyApArika gatividhiyAM, AvAsa va bhojana vyavasthA, skUla va kAleja stara kI mAravAr3iyoM kI zikSA vyavasthA, sAmAjika utsavoM para apane khaNDa 17, aMka 4 (janavarI-mArca, e2 ) 226

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mUla rAjya kI vApasI yAtrAeM Adi aisI pratyakSadarzI jAnakAriyAM haiM jinase adhyetA varga lAbha uThA sakatA hai| isI bhAMti zrI chogamalajI, jo eka bar3e vakIla the, ne AcAryazrI ke sujhAva para san 1948 meM dainaMdinI likhanA prAraMbha kara dI thii| usI dainaMdinI ko dinAMka san 24 maI, 1948 se lekara 22 apraila, 1952 taka dUsare khaNDa meM chApA gayA hai| yaha dainaMdinI jisa samaya likhanI prAraMbha kI gaI thI, vaha bhAratIya itihAsa meM eka saMkramaNa kAla thaa| bhArata aMgrejI zAsana se mukta ho cukA thA tathA rAjasthAna kI vibhinna riyAsatoM ko saradArapaTela rAjasthAna meM vilInIkaraNa karane meM vyasta the| dainaMdinI ke adhyayana se jAnakArI milatI hai ki zrI caupar3A AcAryazrI ke samparka meM Ane ke bAda apanA adhikatara samaya jaina zvetAmbara sampradAya kI gatividhiyoM meM vyatIta karane lage the| kintu jaba kabhI samaya milatA ve deza va apane mUla rAjya bIkAnera kI kAMgresa pArTI ke lie bhI kAma karane kA samaya nikAla lete the| zikSA pracAra bhI unakA kAryakSetra bana gayA thaa| deza-videza ke vidvAn evaM rAjanaitika netAoM se ApakA samparka bhI banA huA thaa| isake atirikta dainaMdinI se anya vividha prakAra ke viSayoM para bhI prakAza par3atA hai| yaha dainaMdinI saMpUrNataH prakAzita nahIM huI hai / acchA ho ise bhaviSya meM pUrNa rUpa se chApa diyA jaaye| tIsare khaNDa jIvana gAthA meM, jisake kula 54 pRSTha haiM, zrI chogamala copar3A ke parijanoM evaM unake vizeSa samparka meM Aye viziSTa logoM dvArA unake jIvana ke vibhinna pakSoM ko lekara likhe gaye lekha vividha sUcanAoM ko sameTe hue haiN| cauthe khaNDa smRti gAthA meM, jisameM kula 56 pRSTha haiM, vibhinna stara ke vidvAnoM, adhikAriyoM aura samAjasevakoM ne apane-apane saMsmaraNoM meM zrI chogamalajI ke sambandha meM vividha ghaTanAoM para vistAra se jAnakArI prastuta kI hai| pAMcaveM khaNDa meM gaurava gAthA ke kula sAta hI pRSTha haiM / lekina zrI caupar3A kI samAja ke prati jo bhI dena rahI, usake upalakSya meM samAja ne samaya-samaya para unheM jo sammAna diyA tathA jIvana ke antima sopAna para unheM jo bhAvabhInI zraddhAMjali dI, usakI acchI bhalI jhalaka isa khaNDa meM milatI hai| antima pariziSTa vAle nau pRSThoM ke khaNDa meM zrI chogamalajI ne apane jIvana kAla meM samaya-samaya para vibhinna viSayoM para jo patra-patrikAoM meM lekha likhe ve tathA grantha meM Aye nAmoM kI anukramaNikA hai vaha sUcanAparaka hai| jaina zvetAmbara terApaMthI mahAsabhA ne nizcaya hI isa grantha kA sundara prakAzana karavAyA hai, jisake lie vaha bhI sAdhuvAda kI pAtra hai / -DA. girijA zaMkara zarmA 2. Age kI sudhi lei-AcArya zrI tulasI ke pravacanoM kA saMgraha-pravacana pAtheya grantha mAlA-13, pahalA saMskaraNa-1962, saMpAdaka-muni dharmaruci, pRSTha-- 298+60, mUlya-tIsa rupaye, prakAzaka-jaina vizva bhAratI, lADanUM / pichale kucha samaya se AcAryazrI ke dvArA diye gaye pravacanoM kA prakAzana ho rahA hai / laghutA se prabhutA mile, jaba jAge tabhI saverA, mukhar3A kyA dekhe darapana meM, diyA 230 tulasI prajJA

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jale Agama kA aura mana haMsA motI juge jaise svataMtra prakAzanoM ke sAtha AcAryazrI ke pravacanoM kA 'pravacana pAtheya granthamAlA' rUpa meM bhI prakAzana kiyA jA rahA hai jisakA 12vAM prakAzana vigata mAha hI chapA hai / terahavAM prakAzana--'Age kI sudhi leI' nAma se isI mAha pharavarI 62 meM prakAzita huA hai| isameM AcAryazrI dvArA apanI zrIgaMgAnagara kSetra kI yAtrA meM diye gae san 1966 ke lagabhaga tIna mahinoM ke pravacanoM kA saMkalana hai| ___ saMpAdana kI dRSTi se isa prakAzana meM abhivAMchita pariSkAra huA hai / anukramapUrvaka zIrSaka dekara pravacanoM ko mudrita kiyA gayA hai aura anta meM pAribhASika zabdoM ke artha dekara sAMketikA nAma se akarAdikrama se inDeksa (nAmAnukrama) bhI de diyA gayA hai| AcAryazrI ke pravacanoM se saMgraha karake katipaya preraka vacana bhI pRSTha saMkhyA ke sAtha eka pariziSTa rUpa meM punaH mudrita kie gae haiN| isake alAvA pravacanoM meM zIrSaka anurUpa viSaya ko spaSTa karane ke lie praghaTTakoM ke laghu zIrSaka bhI lagAe gae haiN| isa prakAra pravacana ko adhikAdhika vispaSTa aura rocaka banAne kI ceSTA huI hai| isa saMgraha meM kula 54 pravacanoM kA saMgraha hai| dharma yA dharma saMbaMdhita ATha pravacana haiM kintu pratyeka pravacana kI viSaya vastu alaga hai| AcAryazrI ke pravacana samasyA samAdhAna meM bhI sahAyaka haiM, isake lie ve bahuta se dRSTAnta aura aitihAsika saMdarbha sunAte haiM jo rocaka hone ke sAtha-sAtha viSayavastu ko bhI nikhAra dete haiN| vAstava meM pravacanakAra jaba pravacana karatA hai to usake sAmane janatA hotI hai| janatA meM vidvAn aura sAdhAraNajana-donoM prakAra ke vyakti hote haiN| ve usa samaya aisI bAta sunanA cAhate haiM, jo sunane ke sAtha-sAtha AtmasAt ho jaaeN| usa samaya pAMDitya ke pradarzana kI apekSA nahIM rhtii| janabhASA, janajIvana ke lie upayogI bAteM, janasamasyAeM evaM unake samAdhAna, janatA kI apekSAeM aura prAthamika rUpa kI tAttvika evaM saiddhAMtika carcA-ina binduoM ko dhyAna meM rakhakara kiyA jAne vAlA pravacana hI sahaja rUpa meM janabhogya banatA hai| AcAryazrI ko yaha tathya pUrNatayA vidita hai, isalie unake pravacana hRdayagrAhI, rocaka aura upayogI hote haiN| __'jaina vizva bhAratI' ina pravacanoM ko prakAzita karake bahuta hI upayogI kArya kara rahI hai / yathAtathya saMpAdana ke muni dharmaruci badhAI ke pAtra haiN| -vizvanAtha mizra 3. do kAvya kRtiyAM : 1. gItoM kA guladastA-dvitIya saMskaraNa, san 1661, kavi-munizrI sukhalAlajI, mUlya-10 rupaye, pRSTha 114+11, prakAzaka-ke. jaina pablizarsa, 426, hiraNamagarI, sekTara-11, udayapura / 2. ulajhe tAra---dvitIya saMskaraNa, san 1991, kavi--muni zrI sukhalAlajI, mUlya-10 rupaye, pRSTha-84+6, prakAzaka-Adarza sAhitya saMgha, cUrU / lagabhaga teraha varSa pahale muni zrI sukhalAlajI kI prAraMbhika kavitAoM ke do saMgraha khaNDa 17, aMka 4(janabarI-mArca, 62) 231

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kramazaH 'gItoM kA guladastA' aura 'ulajhe tAra' chape the| muni mohajItakumAra ne guladaste ke gItoM kA saMgraha kiyA aura unakI laya (tarja) pahacAna kara unheM saMpAdita kiyA / 'ulajhe tAra' meM prakAzita kavitAoM kA saMpAdana nahIM huA, kintu munizrI ne svayaM spaSTa kara diyA ki 'ulajhe tAra merI prAraMbhika kavitAoM kA saMgraha hai| unameM kisI nizcita jIvana-darzana kI pRSThabhUmi nahIM hai / yaha bhI unhoMne likha diyA / guladaste meM 71 hindI meM aura 42 rAjasthAnI meM likhe gItoM kA saMgraha hai / ina gItoM meM geya tattva pradhAna hai| viSayavastu prAyaH AdhyAtmika hai kintu kahIM bhI arucikara nahIM lagatI / 'pahale nija lakSya banAyeM ! dRr3hatA se phira usa ora nirantara Age bar3hate jAyeM !!' aura 'arham arham arham arham ucca svara se bola re ! sAMsoM kI cAbI se apane mana kA tAlA khola re !!' isI prakAra rAjasthAnI meM - 'prabhUjI rA gIta ApAM Aja gAvAMlA ! bhagatI rA phUla caraNAM caDhAvAMlA !!' aura 'pAyo bhaikSava zAsanasAra, apaNo bhAgya sarAvo re ! hosI nizcaya ber3o pAra apaNo bhAgya sarAvo re ! !' jaise gIta samUha gAna kI taraha gAe jA sakate haiM / svayaM kavi ne kahA hai - jo gItikAeM sahaja banatI haiM, ve prabhAvazAlI bhI rahatI haiN| jinheM bahuta soca-vicAra yA jor3a-tor3a kara banAyA jAtA hai ve adhika prabhAvakArI nahIM hotI / ' kintu guladaste kI bahusaMkhyaka gItikAeM prabhAvotpAdaka haiM / yaha kavi kI apanI saphalatA hai / aura belAga bAta kahI hai ki 'maiMne kisI jIvana meM jo pratIti huI hai, use akRtrimakavi kA yaha kathana bhI adhikAMza meM sArthaka 'ulajhe tAra' ke saMbaMdha meM kavi ne eka anubhUti ko udhAra nahIM liyA hai| mere apane bhAva se maiMne kavitA ke kapar3e pahanAye haiM / ' hai / 'saMbhala-saMbhala kara calo, ghAva para Thesa nahIM laga jAe'; 'tumane jaba merI vINA para hAtha rakhA hai / koI svara usameM se nizcita nikalegA hI !! ' Adi kavitAeM koI naI bAta nahIM kahatIM, parantu anubhUti nizcita rUpa se naI haiM / isI prakAra 'mujhe tarka se bhale niruttara kara sakate ho, kintu svayaM apane ko bhI kyA chala sakate ho ?' athavA 'Ao, hama Apasa meM milakara sukha bhI bAMTeM, duHkha bhI bAMTeM / ' -jaisI kavitAeM bhalA kise AkRSTa nahIM kareMgI ? hAM, hama asahamata ho sakate haiM ki"viSa pIkara bhI sudhA-sadRza udgAra nikaalo|" kintu jaba kavi kahatA hai- "kisI vivazatAvaza tumane viSapAna kiyA hai, vaha to aba kara cuke, use kyoM yAda kara rahe ho ?" - to prazna socanIya nahIM rahatA / saba milAkara donoM kAvya kRtiyAM manoraMjaka aura vicArottejaka haiM / mUlya kama hone se sahaja prApya bhI haiM / prastuti aura sAja-sajjA AkarSaka hai / chandarAu jaitasI rau ( vIThU sUjai rau kahiyau ) - prathama saMskaraNasan 1661, saMpAdaka - zrI mUlacanda 'prANeza', mUlya - sATha rupaye, pRSTha---122+12, prakAzaka - bhAratIya vidyA maMdira zodha pratiSThAna, ratanabihArI pArka, bIkAnera | 'chanda rAva jaitasI' rAjasthAnI bhASA kI utkRSTa kRti hai / rAjasthAnI bhASA vaidika vAGamaya kI turIya bhASA athavA bharatamuni dvArA abhisaMjJita vAhlIkA bhASA se udbhuta paraMparAgata samRddha bhASA hai / isa bhASA ke bahusaMkhyaka zabda Adhunika zabda koSoM meM nahIM tulasI prajJA 232

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milte| rAva jaitasI chaMda, cAraNI sAhitya kI chanda vidhA kI racanA hai aura isameM paramparAgata bhASA kA prayoga hai| isaliye svabhAvata: yaha jaTila aura kliSTa hai / sahaja bodhagamya nahIM hai| DaoN0 ela0 pI0 taissitori janmajAta bhASAvid the| unhoMne anUpa saMskRta lAibrerI meM surakSita cAraNI sAhitya ko dekhA parakhA thA aura unhoMne isa kAvya kRti ne camatkRta kiyA, isaliye unheM saMvat 1626 kI hastalikhita prati se isakA saMpAdana unhoMne kiyA jo san 1920 meM eziyATika sosAiTI oNpha baMgAla dvArA mudrita kiyA gyaa| usI prakAzana ko AdhAra banAkara bhAI mUlacaMda prANeza ne kAvya kA mUla vaiziSTya ujAgara karane kA prayAsa kiyA hai| nissaMdeha yaha kRti aitihAsika aura bhASAgata-donoM dRSTiyoM se atIva mahattvapUrNa hai / eka ora jahAM isase zyAmaladAsa, kuMvara kanhaiyAjUdeva, kizorasiMha bArhaspatya, vizvezvaranAtha reu aura paM0 gaurIzaMkara ojhA dvArA pramANita rAva bIkA kI mRtyu tithi saM0 1561 jhUThI siddha hotI hai, vahAM dUsarI ora karaNI mAtA kA tathAkathita gaurava aura alaukika zakti kA camatkAra bhI aitihAsika vRttAnta ko asurakSita nahIM kara paataa| bhASAgata vaibhava meM yaha kRti "gAhA" se zurU hotI hai aura "kalasa" chanda meM samApta hotI hai aura pAdhar3I (paddhaTikA) meM nibaddha hai jo vayaNasagAI ke kAraNa kavikarma ko cAra cAMda lagA detA hai| isameM 'sa' aura 'La' kA vizeSa prayoga hai| tatsama, tadbhava aura dezaja zabdoM kI bharamAra hai| kucha arabI-phArasI zabda bhI sAMskRtika dRSTi se tulasIkRta rAmAyaNa se pUrva likhita isa kAvya meM rAmanAma kI apAra mahimA hai| yahAM taka kI 'harahara mahAdeva' ke raNaghoSa ke sthAna para yahAM maryAdA rakSaka rAma kA nAma hai (1) sAthI karannasAU snaam| raudra dala paiThe kahi rAma rAma / / (2) jai rAma jaipiya hindU jaNehi / ghAtiyA tAma ghor3A ghaNehi / / (3) zrI rAma jaita sAre nisaMka / lohar3e lasakkara liyai laMka // rAvatasI ke yuddha meM kavi ne 108 ghor3oM ke nAma likhe haiN| unameM anekoM ke nAma devI-devatAoM para haiM jaise pAbUpasAva, karaNIpasAi, devIpasAi, sUrijapasAva, cAuNDapasAva, karaNI kumera Adi kintu yuddha jItane kA zreya zUravIra sainikoM ko diyA gayA hai / kavi vIThU sUjA itihAsa kA jJAtA (vIra)kavi hai| usakI sArI kRti Adyanta vIra rasa se otaprota hai / usakI kahI kahAnI zilAlekhoM se paripuSTa hai| bAbara kI mRtyu ke ThIka 5 varSa bAda jabaki humAyUM kA rAjapATa jamA nahIM thA, kAmarAM ne lAhaura meM apanI svataMtratA ghoSita kara dI thI aura apanA sAmrAjya phailAne ko usane pahalA AkramaNa bIkAnera para kiyA kintu usakI vizAla vijayavAhinI senA yahAM se muMha kI khAkara rAta ke aMdhere meM bhaagii| muslima itihAsakAra isa bAta ko chipA gaye kintu bIkAnera ke ciMtAmaNi maMdira meM saM0 1592 ko likhA lekha maujUda hai jo likhatA hai ki-"zrI maMDovara mUlanAyakasya zrI AdinAthAdi caturviMzatipaTTasya saM0 khaNDa 17, aMka 4 (janavarI-mArca, 12) 233

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1591 varSe mugdalAdhipa kammarAM pAtasAhi samAgame vinAzita parikarasya"--isI tathya ko vIrU sUjA ne jo yuddha kA pratyakSadarzI thA jaitasI chanda meM likhA hai| chAtropayogI isa saMskaraNa ke lie saMpAdaka aura prakAzaka badhAI ke pAtra haiN| -paramezvara solaMkI 5. prAkRta vAkya racanA bodha-prathama saMskaraNa-1661, mUlya-100 rupaye, pRSTha saMkhyA-602+16 / lekhaka-yuvAcArya zrI mahAprajJajI / sampAdaka-muni zrIcandra jI 'kamala' / prakAzaka-jaina vizvabhAratI, lADanUM, nAgaura (raajsthaan)| prastuta grantha meM 118 adhyAya haiM aura anta meM 7 viziSTa pariziSTa / pariziSToM ke viSaya isa prakAra haiM-1. prAkRta zabdarUpAvali, 2. prAkRta dhAturUpAvali, 3. apabhraMza zabdarUpAvali, 4. apabhraMza dhAturUpAvali, 5. akArAdi krama se 54 vargoM ke hindI zabdoM ke prAkRta paryAya, 6. ekArthaka prAkRta dhAtueM aura 7. vaidika, saMskRta aura prAkRta kI tulnaa| graMtha kA praNayana AcArya hemacandra ke prAkRta vyAkaraNa ke AdhAra para kiyA gayA hai| usake 1114 sUtra yahAM niyama ke nAma se diye gaye haiN| sAtha meM hindI anuvAda aura udAharaNa kahIM-kahIM TippaNa aura niyama ke antargata udAharaNoM kI saMskRta chAyA bhI dI hai, jisase arthabodha meM sugamatA ho gaI hai| bhinna-bhinna vargoM ke zabda, hindI se prAkRta evaM prAkRta se hindI, anuvAda karane kI vidhi bhI vistAra se batalAI gayI hai| sAtaveM se ninyAnaveM pATha taka jo 54 vargoM ke zabda diye gaye haiM, ve anuvAda karane meM parama sahAyaka siddha hoMge kyoMki vyavahAropayogI jo zabda prAkRta zabda koza meM upalabdha nahIM haiM, unako saMskRta zabdakoza se le liyA gayA hai aura vRkSa, phala, auSadhi, zAka, dhAnya, latA aura sugandhita paudhoM se saMbaddha zabda nighaNTu se liye gaye haiN| isake alAvA Adhunika yantra sambandhI jo zabda saMskRta meM jor3e gaye haiM, unakA prAkRtIkaraNa kiyA gayA hai| zabdoM ke Age braikiTa meM unake udgama aura tInoM liMgoM ke paricAyaka saMketa diye haiM / zabda, dhAtu aura avyaya sahita grantha ke anta meM akArAdikrama se vistRta zabdasUcI hai| vividhavidha zabdoM kA itanA adhika saMkalana prastuta graMtha kI bahuta bar3I vizeSatA hai, jo anya prAkRta zikSA kI pustakoM meM nahIM hai| isaliye ise prAkRta zikSA kA anupama grantha kahA jA sakatA hai / maiMne prAkRta abhyAsa ke lie prakAzita jina kRtiyoM ko dekhA hai, unameM yaha graMtha zreSThatama hai / yaha mAgadhI, paizAcI, zaurasenI aura apabhraMza Adi kA parijJAna karAne meM sakSama hai| phira bhI niyama ke rUpa meM diye gaye 1114 sUtroM kI sUcI akArAdi krama se prastuta grantha ke anta meM de dI jAtI to prAkRta adhyetAoM ko bar3I suvidhA ho jaatii| ___sarvAza meM aneka vizeSatAoM se yukta yaha graMtha prAkRta adhyetAoM aura adhyApakoM ke lie atyanta lAbhakArI siddha hogaa| ataeva prastuta grantha ke viSaya meM saMkSepa meM maiM yahI kaha sakatA hUM--- 234 tulasI prajJA

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paJcAzadvarSebhyaH pUrva racito'pi mudritaH samprati / vilasati prAkRtavAkya-racanAbodhAbhidho granthaH // 1 // zrI yuvAcArya racitastathA ca sampAditaH kmlmuninaa| sa prAkRtabhASAyA bodhavidhAyako bhavedAzu // 2 // nAnA granthAH parita: santIha paraM naitAdRzaH ko'pi / / yaH prAkRtabhASAyA bodhavidhAne kSamaH kSipram / / 3 / / AkAze candrAdhA jyotiSmantaH sahasrazo naktam / sUryodaye paraM te jAtatrapayA vilIyante // 4 // grantha racanA, sampAdana, kAgaja, chapAI-saphAI aura pakkI jilda Adi sabhI nayanAbhirAma aura hRdayahArI haiM / aise uttama graMtha ke prakAzana ke lie lekhaka, sampAdaka aura prakAzaka-sabhI hRdaya se abhinandanIya haiM / -amRtalAla zAstrI do pAThakoM ke patra 1. "pUjya muni zrI zrIcandajI dvArA saMpAdita 'prAkRta vyAkaraNa racanA bodha' pustaka milii| pU0 yuvAcArya zrI kA jahAM bhI mana jAtA hai vahAM kucha navIna hI milatA hai / Aja taka prAkRta bodha ke lie jitane bhI vyAkaraNa likhe gaye haiM una sabhI meM yaha eka nayA aura anupama prayAsa hai| yaha pustaka na kevala prAkRta bhASA sIkhane meM sahAyaka hogI apitu prAkRta bolane aura likhane meM bhI eka uttama sAdhana siddha hogii| vizeSatA yaha bhI hai ki anya prAkRta vyAkaraNa meM samAsa jaise viSaya kI carcA nahIM rahatI, vaha prastuta meM milatI hai| zabda sUcI kA cayana bhI eka nae prakAra se huA hai jo adhika upayogI hai / prAkRta sIkhane vAloM ke lie eka yaha anupama bheMTa hai|" -dalasukha mAlavaNiyA nidezakacara, lA0 da0 bhA0 saM0 vidyAmandira, ahamadAbAda 2. "mujhe prAkRta racanA bodha pustaka milI / maiM abhI 'brAhmaNa, jaina, bauddha sAhitya meM mahAbhUt'-viSayaka apane vyAkhyAna kI taiyArI meM vyasta hUM jo mujha mArca ke zurU meM hI denA hai, kintu maiM ApakI pustaka ko sarasarI dRSTi se dekhane ko bAdhya ho gyaa| yaha paraMparAgata prAkRta vyAkaraNa kA vizada adhyayana hai aura isase una praur3ha vyaktiyoM ko bhI bahuta lAbha hogA jo kisI kAraNavaza vidyAlaya athavA mahAvidyAlaya stara para prAkRta par3hane kA suyoga nahIM pA sake the| ___ Ajakala prAkRta bhASAoM ke durdina hai kintu yadi isa pustaka ke anusAra pAThyakrama taiyAra kie jAeM to vidyAlayoM meM prAkRta par3hane meM bahuta sahUliyata hogI aura prAkRta zikSakoM ko bhI isase bahuta sahayoga milegaa| san 1928 meM jaba maiM 'hemacandra vyAkaraNa' par3ha rahA thA to pAli-prAkRta ke khaNDa 17, aMka 4 (janavarI-mArca, 62) 235

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prasiddha vidvAn pro0 DaoN0 pI0 ela0 vaidya ke mArgadarzana meM maiMne aisI hI pustaka likhane kA saMkalpa kiyA thA kintu prazAsanika kAryoM meM ativyasta rahane se maiM abhI taka use pUrA nahIM kara pAyA; isaliye isa pustaka lekhana ke lie merI badhAI svIkAra kareM, jo hindI mAdhyama se prAkRta adhyayana meM nissaMdeha mahattvapUrNa siddha hogii| -DaoN0 jI0 vI0 tagAre e-4, paraMjape hAusiMga skIma mAvavanagara roDa, sAMgalI . 6. digamgaratva aura digambara muni- lekhaka---kAmatA prasAda jaina, prakAzakazrI raghuvaradayAla jaina smRti granthamAlA, naI dillii| prakAzana varSa-1661, pRSTha saM0 162, muuly-svaadhyaay| prastuta pustaka meM digambaratva kA pratipAdana kiyA gayA hai aura ise nirdoSatA, nirbhayatA, niHzaMkatA, nirapekSatA, nirvikAratA, nizcitatA tathA nirlobhatA kA sUcaka batAyA gayA hai / vAstava meM chaThaveM-sAtaveM guNasthAna kI bhUmikA meM sAdhaka ke lie vastra grahaNa karane kA vikalpa hI nahIM aataa| saMjvalana krodha, mAna, mAyA, lobha ke sivAya anantAnubandhI Adi tInoM kaSAyoM kI caukar3I kA abhAva ho jAne se unake pUrNa nirgrantha dazA prakaTa ho jAtI hai / jaba AtmA meM hI koI graMthi nahIM rahI, taba tana para vastra kI gAMTha lagAne kI bAta hI nahIM utthtii|| vaise acala vaha sacala ke pakSa-vipakSa meM anekoM tarka die jA sakate haiM, unake lAbhaalAbha ginAe jA sakate haiM, parantu ve saba kutarka hoMge kyoMki vastu ke svarUpa meM koI pharka nahIM par3atA / vastu kA svarUpa to tarka-vitarka se pare hai / pAnI ThaMDA kyoM hotA hai ? nArI ke mUMche kyoM nahIM haiM ? Adi praznoM kI taraha digambaratva ThIka hai yA nahIM-isa para bhI koI bahasa nahIM ho sktii| tathApi muni ko loka vyavahAra aura sAmAjika maryAdA kA dhyAna rakhate hue anyoM ko bhI mokSa mArga kA pathika banAne ke lie digaMbaratva kI avadhAraNA para nae yuga ke pariprekSya meM cintana karanA caahie| lekhaka ne prasiddha vaijJAnika ArkamiDIja kA udAharaNa diyA hai jo bhAvAveza meM sAre nagara meM nagna ghUmA thA aura usane Adi pracAraka RSabhadeva kA udAharaNa dekara digambaratva ko ucita ThaharAyA hai tathA isI ko manuSya kI Adarza sthiti siddha kiyA hai / pustaka meM AdyopAnta digambara sAdhuoM kI jIvanacaryA kA bakhAna kiyA gayA hai tathA dezI zAsakoM va videzI AgantukoM dvArA ise sammAnya ThaharAyA hai| vividha granthoM ke uddharaNoM dvArA lekhaka ne digambaratva ko zAzvata sukha dilAne vAlA rAjamArga mAnA hai kintu pustaka meM racanAkAra ko sarvathA kA ajJAta hI rahane diyA gayA hai| 'prakAzakIya' tathA 'antarbhAvanA' ke antargata jo svakathya prastuta huA hai, vaha bhI AtmazlAghA se bharapUra hai| phira bhI digamba ratva kA rahasya jAnane ke lie isa pustaka kI upAdeyatA asaMdigdha hai| 7. sacitra tIrthaMkara caritAvalI-racanAkAra-jIvana prakAza 'jIvana', prakAzaka 236 tulasI prajJA

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--AcArya zrI AtmArAma jaina prakAzana samiti, ludhiyAnA, prakAzana varSa-1983, pRSTha-188, mUlya-15 ru0 / / tIrthaMkara bhagavantoM ke guNAnuvAda se mAnava ko uttarottara sadgati kI ora bar3hate jAne kI preraNA milatI hai| tIrtha vaha sAdhanA kendra hotA hai jahAM se jIvana ko parama tattva taka pahuMcane kI dizA prApta hotI hai, usa tIrtha kA nirmANa tIrthaMkara karatA hai / tIrthaMkara vaha hotA hai jisakI mAtA ne usake garbha meM Ane se pUrva 14 svapna dekhe hoM, jo ananta jJAna-darzana Adi 12 guNoM se yukta ho, jisameM 12 atizaya lakSita hoM, jisakI vANI meM 35 lokottara guNa hoM, jisakA jIvana SaD doSoM se rahita ho, jisane kevalajJAna (pUrva bhagavattA kI sthiti) prApta kara lI ho| unhIM 24 tIrthaMkaroM kA sacitra carita isa padyabaddha kRti meM hai| __ racayitA jIvanaprakAza 'jIvana' bar3e manovaijJAnika DhaMga se pAThakoM ko nimantraNa de rahe haiM ki ina 24 tIrthaMkaroM ke caritra par3heM : bhArata kA mAna chipA ina meM, bhArata kI inameM AbhA hai / kavi ne bhArata bhUmi, dharma dhvajA, OM tathA navakAra mantra para sAragabhita sAmagrI prastuta karake 24 tIrthaMkaroM kA hRdayahArI varNana apanI sahaja, sundara, bodhagamya bhASA meM kiyA hai| sambhava bolA-"kintu pitAjI, kaise karma asambhava hogA ? maiM to anazvara rAjya kA icchuka, mujhase yaha na saMbhava hogaa| tAta ! jise tuma tyAga rahe ho, usameM mujhe phaMsAte kyoM ? svayaM cAhate amRta pInA, mujhako jahara pilAte kyoM ?" pustaka kI viziSTatA yaha hai ki pratyeka tIrthaMkara ke citra tathA usakI pRSThabhUmi meM usake jIvana kA koI sArthaka prasaMga darzAyA gayA hai jo kavi ke kAvyakauzala kA paricAyaka hai / pustaka ke anta meM citroM meM antanihita jIvana-prasaMgoM kA khulAsA karake kavi ne pAThakoM ko caritAvalI kA hArda hRdayaMgama karAyA hai| . pratyeka tIrthaMkara ke lie 27 bAtoM kA ullekha kiyA jAnA abhISTa hai jo kavi ne vistAra bhaya se nahIM kiyA hai, parantu kaI sthAnoM para anAvazyaka vistAra huA hai, use kama karake bharapUra sAmagrI dI jAnI cAhie thii| prUpha saMzodhana DhaMga se nahIM huA lagatA hai / mudraNa, geTa-apa manohara hai| eka ajaina vyakti dvArA racita yaha kAvya satyaM, zivaM, sundaraM kI triveNI hai| -rAmasvarUpa sonI khaNDa 17, aMka 4 (janavarI-mArca, 62) 237

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patrAkSa: 1. 'tulasI prajJA ke aMka 3 khaNDa 17 kI prati hetu AbhArI huuN| isa zodha-patrikA meM Apane bar3I mahatvapUrNa sAmagrI prakAzita kI hai| purAtattva viSayaka samAcAra bhI AhlAdajanaka hai va videzI vidvAnoM kA paricaya bhii| ina staMbhoM ko jArI rakhanA caahiye| pratyeka aMka meM aise lekha prakAzita ho sakeM to zreyaskara hogaa| patrikA kA kalevara bhI sundara hai| yaha nizcita hI eka uccakoTi kI patrikA bana jaavegii| prabhu ! ApakI sAdhanA svastImatI kreN|' - ratnacandra agravAla, bhUtapUrva nidezaka purAtattva evaM saMgrahAlaya vibhAga, jayapura-15 2. 'tulasI prajJA kA akTUbara-disambara, 1961 kA aMka milaa| dhanyavAda / dina para dina isa anusandhAna patrikA kA saMpAdana nikharatA jA rahA hai| lagatA hai agara yahI krama jArI rahA to yaha patrikA jaina dharma kI eka zreSTha anusandhAna patrikA bana jAyegI / astu, Apa agara jaina dharma se haTakara bhI isameM kucha anusaMdhAnaparaka sAmagrI deM to ucita hogaa|' ---DaoN. girijAzaMkara zarmA alakhasAgara kUeM ke pAsa, bIkAnera 3. 'Aja "tulasI prajJA" ke akTUbara-disambara, 1661 ke aMka se patA calA ki Apa to 'jaina vizva bhAratI' meM pahuMca gaye haiN| Apake aura vizva bhAratI ke lie yaha maNikAMcana saMyoga hai / tulasI prajJA ke rUpa-svarUpa meM Apake dvArA jo sudhAra huA hai, vaha prazaMsanIya hai| ApakA saMpAdakIya to patrikA meM prakAzita sabhI lekhoM se utkRSTa evaM khojapUrNa hai| ApakI pratibhA kA zatapratizata sahI upayoga isa patrikA ke dvArA hI hogaa| isameM saMzaya nahIM hai / Apa jaise vidvAn ko to bahuta pahale vizva bhAratI vAloM ko bulA lenA cAhie thaa| khaira, dera Ayada durusta Ayada / patrikA ko anya sAmagrI bhI zodhapUrNa hai| isa taraha kI sAmagrIsaMkalana kA zreya to Apa hI ko jAtA hai / badhAI / ' -~mUlacanda 'prANeza' jhajhU (bIkAnera) 4. 'tulasI prajJA kA akTUbara-disambara aMka dekhakara saMtoSa huaa| lagabhaga 238 tulasI prajJA

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6-7 varSa pUrva isakA niyamita pAThaka thaa| aba isake stara aura kalevara donoM meM hI vikAsa huA hai / isa sundara prakAzana ke lie hArdika badhAI sviikaareN| merA sujhAva hai ki jaina vidyA meM zodha karane vAle chAtroM, vidvAnoM ko vyaktigata rUpa meM yaha ardhazulka meM dI jAnI cAhie jaisI ki ucca zikSA kI adhikAMza patrikAyeM dI jAtI haiN| yadi aisA hotA hai to pahalA grAhaka Apa mujhe samajheM / ' -DaoN0 kapUracaMda jaina adhyakSa, saMskRta vibhAga, __ zrI kundakunda jaina mahAvidyAlaya, khataulI-251201 5. 'Apa dvArA saMpAdita akTUbara-disambara, 1661 kA tulasI prajJA kA aMka prApta huaa| isa uccakoTi sampAdana ke lie bdhaaii| isa aMka kI sAmagrI ko khojapUrNa evaM paThanIya paayaa| 'bhAratIya darzana kI AzAvAditA evaM pragatizIlatA'-lekha amiTa chApa chor3ane vAlA evaM anUThA hai| isI prakAra anya lekha bhI zodhapUrNa sAmagrI se bharapUra haiM aura yaha aMka saMgrahaNIya hai|' -DaoN0 bhImarAja zarmA kendra nidezaka, AkAzavANI, nAgaura 6. ' 'tulasI prajJA' kA nayA aMka milA / isameM prakAzita sabhI lekha tathyapUrNa aura vicArottejaka haiM kintu maiM 'vIrakAla' para hI kucha khuuNgaa| bAlIjI ke lekha aura usa para ApakI TippaNI ko par3hakara maiMne julAI-sitambara, 1991 ke aMka para punaH dRSTi DAlI to buddha kA 21vAM varSAvAsa aura mahAvIra kA 30vAM varSAvAsa samakAlIna lge| ataH mahAvIra kA nirvANa buddha-nirvANa ke prAyaH 25 varSa pUrva AtA hai (46-21=25) / buddha kA nirvANa 1806 I0 pU0 hai aura unhoMne 80 varSa kI Ayu pAyI thI ataH unakA janma 1886 I0 pU0 hogaa| vIra kI Ayu 72 varSa hai ataH unakA nirvANa 1834 I0 pU0 aura janma 1906 I0 pU0 honA caahie| isa prakAra buddha kA janma mahAvIra ke 17 varSa bAda huaa| cUMki buddha kA nirvANa ajAtazatru ke zAsanakAla ke AThaveM varSa huA ataH vIra nirvANa ke samaya vaha rAjA nahIM apitu yuvarAja hI rahA hogaa| jaina yA bauddha graMthoM meM isake viruddha kahIM kucha merI jAnakArI meM to nahIM hI hai|' -upendranAtha rAya maTelI (pazcima baMgAla) baDa 17, aMka 4 (janavarI-mArca, 92) 236

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240 7. 'muriyakAla vochine coyaTha aMge' viSayaka Apake sampAdakIya ko dekhA / kAphI dilacaspa hai / yadi ucita samajheM to merI pustaka The Hathigumpha Inscription of Kharavela and the Bhabru Edict of Asoka--a critical study dekha leM | tulasI prajJA ke isa aMka meM paryApta upayogI sAmagrI hai jisake lie badhAI svIkAra kareM / ' - DaoN. zazikAMta jaina, saMpAdaka, zodhAdarza jyotinikuMja, cArabAga, lakhanaU 8. 'jaina vizva bhAratI meM janmIM 'tulasI prajJA' apane yauvana meM vizvavidyAlayavaraNa ke sAtha hI isakA nikhAra spaSTa parilakSita ho rahA hai / use svataH hI vizva vidyAlaya kI mukha patrikA banane kA gaurava mila gayA hai| patrikA zodhapUrNa lekhoM se vivAhita kalevara aura kathAnaka, AcArya zrI tulasI kI taponiSTha dRSTi ko ujAgara karane meM agrasara hai| yaha prasannatA kI bAta hai / yaha eka ora itihAsa kI UMcAiyoM ko chUtI hai to dUsarI ora adhyAtma kI gaharAiyoM meM gaharAtI hue pratIta ho rahI hai / jaina vAGmaya aura prAkRta ke sAthasAtha bhAratIya darzana para paryApta ciMtana kara rahI hai / maiM Apake saphala cayana aura sampAdana ke lie badhAI bhejatA hUM / ' - ratanalAla koThArI, jayapura 6. 'hameM Apake dvArA preSita 'tulasI prajJA' traimAsika patrikA prApta huI / patrikA meM jo jainoM aura bauddhoM kA tulanAtmaka adhyayana diyA gayA vaha ati paThanIya hai / isa prakAra ke lekha par3hane kI hamArI atyadhika ruci hai evaM sampAdaka mahodaya dvArA pustaka samIkSA staMbha meM likhita " mUkamATI mahAkAvya" jo ki AcArya vidyAsAgara racita hai para apanI samIkSA bar3I sArapUrNa lagI evaM paM0 amRtalAlajI zAstrI dvArA muni-manoraMjanAzIti jo ki AcArya jJAna sAgara dvArA racita hai para unakI saMkSipta samIkSA bhI par3hI jo ki kama zabdoM meM pustaka kA sAra hai / ' -zrI rajanIza zrI vidyAsAgara sAhitya saMsthAna atizaya kSetra, panAgara 10. 'jaramana skolarsa kA lekha bahuta hI mahattvapUrNa hai| jaina dharma, sAhitya, itihAsa para kAma kiyA hai likhAI jAnI cAhiye aura vizva bhAratI se usakA prakAzana ho / yaha bar3A mahattvapUrNa kAma hogA / ' jina videzI vidvAnoM ne unakI jIvanI alaga se -- hajArImala bAMThiyA paMcAla zodha saMsthAna, kAnapura tulasI prajJA

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Tulsi Prajna QUARTERLY RESEARCH JOURNAL January-March, 1992 Vol. XVII (ENGLISH SECTION) Editor : Dr. Parmeshwar Solanki "jana vizva' caraNaM jjA 1 pamIvasvo 5 ahaM stI lADanUM Jain Vishva Bharati Institute, Deemed University, Ladnun-341306 No. 4

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TULSI-PRAJNA 91 Hermann George Jacobi Born: 11, Februar, 1850 Koln : Died : 19, Oktober, 1937 Bonn Dr. Hermann Jacobi dared to go deep into the Jain canonical literature and translated into english 3TITI 77 ; #59 77; 37TTEGUTH & That the four pillars of Jain canons. He laid the foundation of Jain studies and others constructed the edifice of Jainism. Professors Leumann, Hoeinle, Weber and klatt and Hofrat Buhler & Mr. Lewis Rice were the architects who built it. Dr. Jacobi was the first scholar who understood the antiquity and importance of the Jain canons and concluded that Jainism had already existed a considerable time before the advent of Buddha. The study of Jain canons revealed that nearly everything is possessed of a soul and thinking its base on primitive animism he paved the way to understand the syadvad (greatz) side by side with the primitive conception of the Vedic Hindus, already noted by Oldenberg Dic Religion des Veda. P. 317f. Furthermore he opined that Jainism and Vaiscsika ( embrace kriyavad (fyrary)and both advocate the doctrine of asatkarya (37 ), that the product is different from its material cause; therefore they could go a part of their way together. -Editor)

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EVERY JAIN SHOULD LEARN SANSKRIT Hermann Jacobi [A speech delivered by Dr. Hermann Jacobi, M.A., Ph. D. of Bonn (Germany) on a visit to the Eighth Acharya of the Swetambar Terapanthi sect, at Ladnun on 9th March, 1914 is reproduced here. Editor.] Gentlemen, I have now been three days in your town of Ladnun where I have been invited by the Jain Swetambar Terapanthi community. I have enjoyed your great hospitality and I gladly avail myself of this opportunity to offer my cordial thanks to all who have come from near and distant places to meet me and who have vied with each other to make my stay in Ladnun a very pleasant and successful one. As I am told, I am the first European who has come to this town. May my visit, which has given so much satisfaction to me, I hope same to you, be an auspicious omen-a Mangala-for the friendly relations of the two races-European and Indian. I have been much interested in seeing your town with its splendid mansions and its fort with its historical memories and I shall not forget what has made so deep an impression on my mind. But the purpose for which I came and for which I was expressly invited to see your Pujyaji Maharaj and to collect information about the Jain Swetambar Terapanthi sect at the foundation head-in this respect my visit was a full success. I had some lengthy conversations with the Pujyaji Maharaj Shree Kaluramji who has most kindly shown and explained to me important passages on the Jain Sastras and enlightened me besides on many important points of interest, e.g, on the very strict rules of conduct to which the J.S. Terapanthi Sadhus must comply. And other gentlemen too have taken much trouble to inform me about

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TULSI-PRAJNA Jan.-March, 1992 the organisation of the J.S. Terapanthis, the working of which I have observed with my own eyes when I was present at the meeting of Sadhus and Mahasatis, of Shravaks and Shravikas under the guidance of your venerable head Guru, the Pujyaji Maharaj. It so happened that during my presence in Ladnun, the ordination of a man and his wife took place and I could witness the ceremony. Moreover, on this very morning I have been present at a frar (i.e., the public examination of Sadhus). Thus I have been able to form a correct idea of the instructions and the religious life of the J.S. Terapanthis, about whom so little is known to the public in Europe and America. I may say, that thanks to the readiness of all to give me information, the purpose of my visit to Ladnun has been entirely fulfilled and that I am now in a position, wherever an occasion offers, to speak with authority about the J.S. Terapanthis and their religion. 94 Before I conclude, I should like to make another remark. 1 have been told that the Terapanthi's, like the other sections of the Jain Church, make efforts to improve the education of their youth. Now I would direct your attention to one point. I have met many Jains who had a full command of the English language but very few who have mastered even the elements of Sanskrit, the learned lan guage of their Own country. In my opinion, which I hope is shared by most of you, it should be the duty of every educated Jain to learn Sanskrit, not to pass an examination in that language, but to be able to read the works of their own literature. Of course for that purpose, you should not study Sanskrit as the Pandits teach it. The niceties of grammar are not wanted by one, who learns Sanskrit, to read books written in an easy style. What is wanted is the knowledge of the rudiments of grammar, declination, the verbal system and compounds and the principal means to reach the aim will be to read easy texts, not difficult ones; and to read extensively and not only small portions and selected specimens. It will be necessary to fix the method to be employed in the schools to be founded. You must settle these principles in conjunction with all the sections of Jains. Swetambers and Digambers, Sthanakvasins and Terapanthis must forget their quarrels and devise together the plan for the higher Jain education. By united efforts only you will be able to come to satisfactory results.

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95 Vol. XVII, No. 4 And now, Gentlemen, I must conclude with deeply felt thanks for your liberal hospitality, for the cordial welcome you gave me and for so many acts of kindness which I never shall forget. So I say farewell to you and yous community. May it continue to prosper and progress for all times and in all places ! Dr. Jacobi's Contributions to Indology 1. Kalpa-Sutra of Bhadrabahu, Leipzig, 1879, 2. Das Kalkacarya-Kathanakam, Z.D.M.G., xxxiv, 1880. 3. The Ayaramga sutta of the Svetambara Jains, Pali Text Society, London, 1882. 4. The Acaranga-Sutra and the Kalpa-Sutra, S.B, E., xxii, 1884. 5. Sihaviravali-carita or Parisista Parva of Hemcandra, Calcutta, 1891. 6. The Uttaradhyayana-Sutra and the Sutrakrtanga-Sutra, S.B.E., XLV, 1895. 7. Die Entwicklung der Gotteside, Kurt Schrolder Verlag, Bonn 1923. 8. Samaraicca-Kaha of Haribhadra, Calcutta, 1926. 9. Parisista Parva of Hemacandra, Sanskrit Text, Bibliotheca Indica, No. 96, Calcutta, 1932. ARTICLES 1. On Mahavira and his Predecessors I.A., ix, 1880, PP. 158 ff. 2. Ueber die Entstchung der Svetambara und Digambara Sekten, Z.D.M.G., xxxviii, 1884, PP. I ff. 3. Atomic Theory (Indian), E.R.E., ii, 1909, PP. 199 ff. 4. The Dates of the Philosophical Sutras of the Brahmans, J.A. O.S., xxxi, 1909-10, PP. I ff. 5. Secred Leterature of Jainism, I.A., Vol. 15-21. 6. Studies in Jainism by H, Jacobi, ed. J.V. Muni, Ahemedabad, 1946. -Parmeshwar Solanki

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SOME PARTICULARS OF THE JEYNES* [Mr. Mordaunt Ricketts, the British Resident at the Court of Oude, visited Seringapatam, the capital of Mysore in 1805 A.D. and from there he wrote a letter to his friend, Lieut. Col. William Francklin (in service of the then East India Company and narrated therein some details of the Jains. The details are of general interest. -Editor.] "There are still extant,' says Mr. Ricketts, 'some historical poems of the Jeynes, relating their destruction by the Brahmins, in several dialects of the Peninsula, such as the Chintamani, which is written in poetical Tamu!, and there are traditions concerning them in almost every part of the country. The persecution in which they were ruined was chiefly fomented by Sankaracharya, a great leader of one of the Hindoo sects. One tradition at Seringapatam is, that during the reign of a certain rajah of Mysore, while the Brahmins and Jeynes existed conjointly, a considerable controversy occurred concerning the moon's age, between the reciters of the Panganyam belonging to the Jeynes and Brahminical sects. At last the rajah, being enraged, swore to destroy without mercy the sect which should be found to be erroneous in their calculations. "The Jeyne calculations, from their superior skill in astronomy, were really correct, and those of the Brahmins crroneous ; but the latter, in their exigency, had recourse to one of their holy men, at a signal by whom, the moon, contrary to the laws of nature, suddenly appeared in heaven, to verify the Brahminical imposture. On this, the most merciless persecution was instantly fomented to the Jeynes. It is curious that the Brahmins should preserve this relation. The Jeynes claim to themselves the composition of the Vedas, and the original materials of the Puranas, and indeed, of the principal books possessed by the Brahmins. From the whole train of their tenets, it is impossible to consider them as any other than a Brahminical sect, though differing from the common belief in many essential particulars. According to some, Boodh is the sect of Jeynes; but the Jeynes of Mysore disdain any connexion with the Boodhists and when they rise in the morning, the first thing they do is to recite a curse or imprecation on the Brahmins. "The Jeynes are a religious sect which differs in many respects

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Vol. XVII. No. 4 97 from the Brahmins, especially in the worship of fire. They reckon their own to have been the primitive religion. "The Jeynes should abstain from the following things : From eating at night; slaying any animals; eating the fruit of those trees which yield milk, pumpkins, young bamboo plants, from eating honey, from flesh, from taking away the wealth of others, taking by violence a married woman, eating flowers, butter or cheese and worshipping the gods of another religion. To abandon these entirely is to be a proper Jeyne. They never drink intoxicating liquors. They never observe funeral ceremonies, for their law says: The spirit is separate or distinct from the body, which is composed of five elementary parts, that return to their former states after burning; to the deceased, therefore, no ceremony is due. A man of superior abilities and knowledge should feed himself with Ghee or clarified butter, the best food while he lives in the world, for his body never returns after it is burnt. What a man giveth, eateth or drinketh in this world is of no advantage to him, for he carries nothing with him at his end. A man of sense should believe only what he sees with his own eyes, and should never believe what he hears from others. The foolish people of other tribes, being deficient in knowledge, spend money in vain, on account of their deceased relations, for how can a dead man feel any satisfaction in the performing of ceremonies, and the feeding of others ? A lamp no longer gives light by having oil enter it, after the flame is extinguished. To abstain from slaughter is perfection, to kill any living creature is a sin. For the information of mankind be it known, that the foundation of ages, or times is countless. We ought, therefore, to believe that human kind are ignorant of the true knowledge of the origin of things, which is known only to the Almighty, whose state is without beginning and end, who has obtained eternal victory over the fraility of nature and earthly affections. The Jeynes, neverthless, do not believe in a god dwelling in the Heavens, because none has seen him, but they worship their high priests, who by sublime penance, have risen above the frailities of human nature, as images, or incarnations of the invisible God, of whom they say, that he has no likeness and that his body may be compared to an image of transparent crystal The Jeynes reckon two great periods of time, which they term

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98 TULSI-PRAJNA, Jan.-March, 1992 Voocharpereea and Avasarpereea, which revolve constantly, and each' of which contains six inferior divisions. The first period, Avasar. pereea, the second great division is termed shoocama, contains likewise four inferior divisions or ages, during which the fertility of the earth and human stature and human virtues gradually decreased till the beginning of the fourth age, when mankind were reduced to miserable savages. At this period Prooshbanund Teartaroo was incarnated to teach the knowledge of good and evil, and if possible, to arrange the duties and occupations of men and to instruct them to acquire the advantages of earth and heaven. He divided mankind into four great classes, Brahmins, Chutress, Veasyas, and Soodras, after whom came the Pariars. He composed many books in the Sanscrit language, amongst which is the Amra Lingham. The original languages, which the Jeynes used, were the Sanscrit and Pracrit, but the greater part of their ancient books are, at present, written in the ancient caniara character. Their modern Pagodas were founded by Chanover Daroy, the prime minister of Rajah Muttu Jeyne, king of Madura. In their chronologies they say, that after the reigns of the Jeyne sovereigns, there reigned the Chotturoos or Rajahs, of the chuttree caste, the Ballaroos, or Ballies, until the reign of Begul Rajah, when the Dekhan was conquered by the modern Brahmins. The Dekhan, after this, remained under the authority of the Rajah of Bijanugur or Worongola, until the Mahomedans, in their turn, attacked and conquered it." * Reproduced from the 'Researches on the Tenets and Doctrines of the Jeynes and Boodhists' by Lient, Col, William Francklin, London, 1827, Appendix-II P. 210-213.

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ON THE CONCEPT OF TRUTH IN JAINISM Dr. B.K. Khadabadi It is difficult to define poetry in a sentence or two; but we can describe its nature for duly understanding what poetry is. Similarly it is equally difficult to define truth; but its nature can be described and understood. In the context of the Householder's Ethical Discipline i.e., acaradharma, the Jainacaryas have given it still a considerably wide connotation, which Prof. R. Williams calls the Jaina interpretation of truth. Authorities on the Householder's Code of Conduct-Sravakacara present several aspects of the nature of truth as follows: Umasvami states that speaking what is not commendable is falsehood; and Pujyapada, the reputed Commentator, explains that what causes pain or suffering to a living being is not commendable, whether it refers to the contextual fact or not. Thus the spoken words that inflict any kind of injury to living beings is falsehood. Almost bringing out the same purport and elucidating the scope to some extent, Svami Sama ntabhadra states: Abstaining oneself from speaking and from making others to speak gross falsehood, and also from truth that causes injury to others, is called by sages. Satyanuvrata-the Minor Vow of Truth. Vasunandi says: One should not utter untruth out of attachment-raga or hatred-dvesa, and even truth if it causes destruction of a living being. Svami Kartikeya presents the very Jaina view of lay life and culture in this regard : The Satyanuvrata- the Minor Vow of Truth is abstinence from harmful, rough, cruel or secret-divulging speech and the use of harmless and balanced words that give satisfaction to living beings and also words that express sacred truth. The Savaya-pannatti however, records the positive aspect of truthfulness: One's speech should be based on the pursuit of the good for both the worlds and also on the avoidance of what is harmful to oneself, to others and to both together. But Amrtacandrasuri's treatment of the Minor Vow of Truth is quite worth noting, though he has adopted a negative approach to truth": Any statement made through Pramattayoga-careless activity of body, mind or speech is falsehood. It is of four kinds : (i) Denying the existence of a thing with reference to its posi

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100 TULSI-PRAJNA, Jan.-March, 1992 tion, time and nature, when it actually exists. For example, to say "Devadatta is not here" when he is actually present there. (ii) Asserting the existence of a thing with reference to its position, time and place, when it does not exist at all. For example, to say "The pitcher is here" when it is not at all there. (iii) Representation of an existing thing as something different from what it really is. For example, when a horse is said to be a cow. (iv) When a speech is ordinarily garhita-condemnable, Savadya sinful or apriya-disliked. Moreover, according to Amstacandrasuri, back-biting, harsh, unbecoming, nonsensical or unethical speech is condemnable. That kind of speech which provokes another to indulge in causing injury like piercing, cutting, beating etc., or which is likely to lead to destruction of life is sinful; and speech causing to others uneasiness, pain, hostility, misery or anguish etc., is disliked. All these kinds of speech are actuated by pramattayoga--passion in the form of anger, greed, hatred or deceit and hence, by falsehood, which involves himsa or injury of some of kind or other. But when a Sage or preceptor extends sound and beneficial advice to others regarding their bad habits or vices etc., he cannot be said to have uttered false words, even though the concerned person may feel as harmed, uncomfortable or hurt (for the time being). Hence iatention is always the determining factor in each case. With a view to explaining the deeper implication of the Minor View of Truth-Satyanuyrata, the Jainacaryas, both the Digambara and Svetambara, have given in their treatises on the Householder's Code of Conduct-Svavakacara various classifications of asatyafalsehood and satya-truth. Lastly, we should note, that these Acaryas have cautioned the householder against five principle aticaras--iransgressions10, to be meticulously avoided in the course of their righteous life. (i) mithyopadesa -falsc preaching or advice (ii) rahasobhakhyana --disclosing other's secrets (iii) kutalekhakyti -forgery (iv) nyasopaharana -breach of trust (v) sakaramantrabheda divulging inferences drawn from behaviour or gestures All this deliberation, with rele vant textual evidence from ancient

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Vol XVII, No. 4 101 and medieval authorities on the Householder's Code of ConductSravaka-dharma or Sravakacara, leads us to conclude that the Jaina. caryas investing Satya--truth with considerably wider connotation and special interpretation is a very thoughtful and commendable effort that ultimately goes to strengthen the Jaina Supreme Doctrine of Ahimsa. Notes and References : 1. Prof. R. Williams observes that the term Satya has been given such a wide connotation that it is scarcely possible to render it merely as 'truth'. Its specifically Jaina interpretation was already apparent to Acarya Pujyapada and its amplitude has been concisely expressed by Acarya Vasunandi. Vide Jain Yoga, London Oriental Series, Vol. 14, London, 1963, P. 71. 2. (i) Tattvartha-sutra, VII-14. (ii) Sarvarthasiddhi, VII-14. 3. Ratnakarandaka Sravakacara, V. 35. 4. Vasunandi Sravakacara, V. 210. 5. Kartikeyanupreksa, V. 333-34. 6. Savaya-pannatti (with the Commentary of Haribhadrasuri), Ed. Shri V.K. Paramanand, J.J. Mandal, Bombay, 1905, V, 264. 7. Purusartha-siddhyupaya, Sacred Books of the Jainas, Vol. IV, Lucknow, 1933, Vs. 91-100. 8. (i) Hence here truth assumes the form of ahimsa-nonhurting or non-injury. (ii) This reminds us Gindhiji's 'Experiments with Truth". For him truth and non-violence were almost synonymous. (iii) And Amstacandrasuri in his Purusarthasiddhyupaya has systematically tried to convince us that every other vow in Jainism is but another form of the first vow viz., ahinsanu vrata. 9. Prof. R. Williams has noted them with certain observations, Op. cit., pp. 71-73. 10. (i) Jainacaryas, both Svetambara and Digambara, have given different designations for some of these transgressionsaticaras; and even when all of these five bear the same designations, divergent interpretations of them are presented by different Acaryas. This phenomenon can be taken as nothing but looking at a thing from different angles of vision. * (ii) Here I would present only Amotacandrasuri's list as a representative pentad.

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NON-VIOLENT ACTION IN JAINA ETHICS Nagendra Kr. Singh The historical origin of ahimsa in Jainism is not definitely known, Mahavira was contemporary of Buddha, but the Jainas claim that Mahavira was twentyfourth tirthankara.1 He devoted his entire life to spread the ideal of non-violence. All his sermons are full of great devotion towards the cause of ahimsa. He gave not only valuable ethical sermons for mental discipline, but also charming stories and fascinating fictions to educate the people in the ways of this virtue also.2 Radhakrishnan writes that Parsvanatha is said to have died in 776 B.C., and adds: "There is no doubt that Jainism prevailed even before Vardhamana (Mahavira) or Parsvanatha. The 'Yajurveda' mentions the name of three tirthankaras--Rsabha, Ajita nath and Arista nemi. The 'Bhagayata Purana' endorses the view that Rsabha was the founder of Jainism. Few scholars except the Jainas themselves are, however, willing to go so far as to claim that the origin of ahimsa is in Jaina philosophy. Non-Killing of living beings is the central conception of Jaina ethics and tremendous care they take in trying to practise it, is peculiar to Jainism. Umasvamiprescribes five precautions against killing : vaggupti (preservation of speech), Manogupti (preservation of mind), Irya (care of walking), Adana-Niksepana (care in lifting and laying down things); and Alokitapana-bhojana (thoroughly attending to one's food and drink). Kundakunda, a Jaina acharya, has also described the rule of careful walking, which he called "Irya Samiti" in following words : "A saint who walks upon a trodden path, free from living beings in daytime looking carefully a distance of four arms' length (two yards), ahead (is said) to observe carefulness of walking." A saint should avoid walking on the grass. Particularly in the rainy season many living beings may be killed under foot unintentionally. Many Jaina munis (saints) will sweep the trodden path in front of them with soft broom, so that it is free from living creatures, A muni should not cook his own food, but he can take food prepared by others, if it is not specially cooked for him, which eating he should make sure that no living beings are in the food.

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Vol. XVII, No.4 103 Besides it, there are many minor rules in connection with eating. One can take vow to observe the fortnightly fast (posadhopavasa) or refrain from eating fresh vegetables, because they are in form of life. He should not eat at night (Ratribhukta tyaga), because after sunset there are numerous insects, which may drop in the food.? The Jaina monk (and nun) should keep cloth before his mouth so that his breath may not kill small germs living in che air. The careful behaviour of a monk towards tiny living creatures is well described in the "Uttaradhyayana sutra" in the following verses : "He should not build a house, nor cause others to erect one, for many living creatures, both mobile and immobile, both subtle and gross, may be killed, when a house is being built;......there is nothing so dangerous as fire, for it spreads in all directions and is liable to destroy many creatures; one should therefore not light a fire.'8 These quotations show the peculiar character of Jaina ahimsa. Dasgupta says that it means "not taking any life even by mistake or unmindfulness. Now we have to emphasize the word "any life" because the Jainas have made an effort to extend ahimsa equally to all living creatures. The life of the animal with five senses is scarcely less important than that of man. The ideal seems to be to extend ahimsa equally to all living creatures. It seems to be to count every organic life unit as one, and none as more than one. Another point to be noted is that killing even by mistake or carelessness is a crime according to Jaina ethics. The ethical discipline in Jainism consists of two vows (vrata) - Anuyrata (partial vow), and Mahavrata (full vow.)19 Anuvrata means limited abstention from five great sins : himsa or injury, anrta or falsehood, steya or theft, abrahma or unchastity, and parigraha or worldly attachment. Laymen can take this limited vow and practise these virtues only in the restricted way so that their occupation does not suffer, while ascetics are requested to make a full vow and totally abstain from injuring the life of living beings.11 This great vow is described in the "Acaranga sutra". "I renounce all killing of living beings, whether subtle or gross, whether mobile or immobile. Nor shall I myself kill living beings (nor cause others to do it, nor consent to it). As long as I live, I confess and blame, repent and exempt myself of these sins, in the thrice, three-fold way, in mind, speech and body."99 . Another vow, brahmacarya (sex restraint) is considered by the Jainas to be of vital importance for the application of ahimsa.13

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TULSI-PRAJNA, Jan.-March, 1992 Firstly, sexual indulgence has its root in desire or lust and therefore always implies injuring one's own mind,14 Secondly, action based on passionate excitation tends to transgress reasonable limits and results in one's imposing one's will upon others. The "Tattvarthadhigama sutra" of the Jainas states that unchastity is coition.15 However, it is clear that brahmacarya does not narrowly mean abstinence from physical coition only, it can also be defined as abstinence from selfindulgence (kama) of every form; in speech, in thought, in the hope of enjoyment hereafter in heaven, even, in asking and permitting others to indulge themselves. For the complete maintenance of this vow, one must, therefore, desist froms all forms of self-indulgence. 16 For monk this vow is absolutely valid. It is called mahavrata, (great vow) and for layman it is relatively small and is called anuvrata partial vow). The Acaranga sutra describes it in the following words; how a monk should abstain from sexual pleasures; 104 "When strongly vexed by influence of the senses, he must absolutely eat bad food, mortify himself, stand upright, wander village to village, take no food at all, withdraw his mind from women-one should teach oneself not to cultivate sexuality. -He should not speak of women nor look at them, nor claim them as his own, nor do their work. Careful in his speech and guarding his mind."17 This discussion shows that Jaina ethics attributes a great deal of importance to brahmacharya. On the other hand, its transgression i.e., abrahma, (unchastity) results in violence. Unchastity results in violence against oneself due to the presence of passionate motivation and in violence against others due to passionate exploitation of others. Asteya and aparigraha are two important components of nonviolence in Jaina philosophy. The concept of asteya and aparigraha are very similar, both refraining from material possession. The former requires non-acceptance18 and the latter non-accumulation of these things.19 Thus it may be said that asteya, which is of primary importance to aparigraha is larger and more practical concept. The Jaina vow of asteya is said to be logical, inseparable from the vow of ahimsa, the sanctity of property being a logical consequence of the sanctity of life, 20 because without material things, human life is impossible. To deprive a man of all sorts of outward things means reducing his vitality and that results in violence. Further a Jaina scripture remarks-"In making a gift one conquers

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Vol. XVII, No. 4 105 greed which is a form of violence, and hence gifts made to a worthy recepient amount to a renunciation of voilence.21 Greed is one of the impulses behind violence and therefore the absence of greed reduces violence. A Jaina would make a gift or refuse to accept one, in order to rid himself of greed, which always involves violence for both oneself and others.'32 Asteya and aparigraha often occur in Jaina literature in an extreme form and it is doubtful whether in such cases they are components of ahimsa. A Jaina sutra says about a mendicant : He should beg for which he wants and which are permitted by the religious code. He should wear the clothes in the same state in which they are given to him. He should neither wash and dye them, nor should he wear washed and dyed clothes. 23 Such observations are made in Jaina scriptures. It is needless to quote further example, Sometimes it seems that asteyu and aparigraha have been held to be intrinsic values. The Jainas have extended non-violence towards sub-human beings on a larger scale than any other religious community in the world. Purusartha-siddhyupaya remarks that those who desire to avoid violence should first of all take care to renounce wine, flesh, and five udumbar (fig) fruits. 24 It is peculiar to Jaina vegetarianism that Jains are conscious of the trio living beings which are present in all kinds of food. One should not eat fresh butter, because it is the birth place of numerous jivas.25 The Jainas even explain the prohibition of wine as a nicessary act of non-violence. Wine stupefies a man and stupefied man is prone to admit acts of violence. 26 We may conclude that the Jainas have taken vegetarianism to its extreme conclusions. No other religious community in India has gone so far as to avoid killing any kind of living creature for food. The great number of different rules and taboos appear to show an attempt to cultivate vegetarianism without a sense of proportion. The purusartha siddyapaya says that those, who after listening to the doctrine of ahimsa, are not able to renounce the violence of immobile beings, should at least give up the violence of mobile beings. 27 It is admitted that householders enjoying in an approved way have to injure a limited number of one-sensed beings but that they should desist from causing the destruction of other immobile beings.26 Jaina non-violence means, in the first place, the nonkilling of organic life, but it is not altogether confined to physical non-destruction.29 A householder can practise ahimsa towards subhuman beings in more flexible way. He can exploit animals but not

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106 TULSI-PRAJNA, Jan.-March, 1992 beat them mercilessly. He can tie an animal, but not too tightly. A saint should observe the five great vows fully and wi transgression. In Jaina thinking, asatya (falsehood) consists in speaking an untruth, which gives pain to living beings through bodily and mental action provoked by passion.34 Asteya in Jainism means ap utterance (concerning the nature of reality), which leads to violence. To balance this we may say that satya (truth) in Jainism means an utterance (concerning reality), which results in ahimsa. This definition creates many problems. Is a non-violent utterance considered to be truthful, even if it is not consistent with facts or bare facts, to be interpreted according to the violent apd non-violent effects they seem to have? Is a beneficial effect a criterion of truth to the Jainas ? The Acaranga sutra explains that if a mendicant in the right leaves the door open and a thief enters, the mendicant should not tell the truth to the householder. He should not say that the thief enters or does not enter, that he hides himself or does not hide himself.81 According to this authoritative sutra, we ought not to utter anything which can lead to the destruction of life. Consequently, the Jainas discarded the theory of absolutism. According to the Jaina epistemology, all objects of knowledge are manifold or multiform (anekanta). All things possess infinite qualities and infinite relations. From this it follows that valid knowledge (Pramana) is a knowledge of multiform objects, each part, aspect and quality can be known, and this partial knowledge is called naya. Nayas are relative truth.32 Hence absolute judgements are not possible in the anekanta philosophy of the Jainas. All judgements are relative, all objects being multiform.35 The Jaina logic has, therefore, developed a sevenfold formula called syadvada or the Doctrine of Relativity of Judgement. The word 'syat' (perhaps or may be) is added before every judgement.34 This philosophy shows how the Jainas accepting non-violence as a test of truth are forced to draw further epistemological conclu. sions. The doctrine of anekanta, naya, and syadvada are based on the belief that non-violence has higher volue than truth. The Jain conception of truth has an instrumental value, and is component of ahinisa. We often come across assertions that non-violence means not doing something (violence) and other which effirms that non-vio

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Vol. XVII, No. 4 lence is negative or positive ehical principle. The word itself, as we know is negative. In Jain ethics which seem to have emphasized non-killing more than any other system in Indian thought, there are various rules prohibiting participation in certain activities. Apart from certain primitive taboos, a Jaina layman may, as described by Herman Jacobi, voluntarily submit for the limited time to rigorous regime, by taking one of the silavrata regulation, or partial vows: (1) digvirati, is restraining freedom of physical movement, (2) anarlhadandavirati, is a vow to engage in anything that does not strictly concern him and (3) upabhogaparibhagaparimana, imposed a limit on his food, drink and personal pleasures, forbiding of cause of vicious pleasures. 35 107 These three vows of the "silavrata" or "gunavrata" to give them their particular name, together with many other Jaina vows and rules, show that Jainism has a strong tendency towards a negative interpretation, Mrs. S. Stevension gives it as her opinion that the central thought of Jainism is not so much saving life as refraining from destroying it.36 Jadunath sinha also affirms that the vow (vrata) of ahimsa is negative.37 This shows that there are grounds for thinking that the emphasis in Jaina ethics is not on doing positive good to others but on refraining from evil. A Jaina tries to acquire spiritual merit not so much by assisting others, but by refraining from actions which may lead to the destruction of livingbeing. In modern literature, however, it is difficult to find statements that non-violence is purely negative. Bool chand for example, in his thesis "Lord Mahavira" takes the modern view: "Ahimsa has been understood to compreshend ahimsa in thought, by word or act. It is important to add that it has not been explained merely on negative principle. It has been taken to mean the rendering of active service of others, for we shall be really injuring a person when can help him but do not. The social-objective-side of ethics is not ignored, but so far as the final aim of Jainism is the development of one's personality, it emphasizes the individual aspects.38 Thus, the final aim of Jainism is individualistic. A released soul seems to be above social service and sufficient into itself.39 From this point of view, it is difficult to understand how the way of this individual good could be social service. I would suggest the idea that positive virtue cannot be practised in a vacuam. They are mainly social, but self-regarding virtues are more often negative.

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108 TULASI-PRANA, Jan.-March, 1992 According to Acaranga sutra, a great sage, neither injuring, nor' injured, becomes a shelter for all sorts of afflicted creatures, like an island, which is never covered with water.40 This hints at a positive interpretation of ahimsa. A Jain saint may take no positive part in wordly activities by helping others; he may renounce all form of social action and practise the self-regarding virtue, Yet it is still supposed that his more presence will provide shelter and solace for afflicted beings. However, this does not resolve the problem of of whether Jaina ahimsa is positive, because the very approach is predominantly negative. To achieve perfection Jainas applied non-violence in a negative form. It is not possible at any time for a human being to practise positive ahimsa to perfection, because he cannot forsee everything. is limited by his ability and by external circumstances, and thus, positive ahimsa can only be practised in a limited way. Negative ahimsa (particularly if understood in the physical sense alone) can be practised in a more perfect form; but it leads to non-action and withdrawal from society. It seems that more emphasis there is on the negative aspect of physical non-injury, the more it leads to social withdrawal and vice versa. In Jaina ethics, non-violent action is devided into three kinds : physical, verbal, and mental, i.e. it is generally accepted that it places the stress on the acting subject. If an action is called physical, verbal and mental, it does not depend upon the object. The object, of course, may be either physical or mental. In the **Sutra Kftanga sutra", it is said that there are three ways of committing sins by one's own activity, by commission, and by approvel. Another very popular analysis of non-violent action is by body, by speech and by mind. 41 We have excellent descriptions of vocal non-violence in Jaina ethics. Kundakundacharya explains care-fulness in speech, 'BhasaSamiti' in the following words: "He who having renounced backbiting, ridiculing, talking ill of others, self-practising and harsh worked speech what is good for himself as well as for others is said to have carefulness in speech. 42 The language uttered should be sweet, gentle and pleasant. Further in "Uttaradhyayana sutra". "a student is advised not to provoke his teacher's anger., nor should himself grow angry. Preceiving the teacher's anger one should pacify himself by kindness,

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Vol. No. XVII, No. 4 109 appease him with folded hands and promise not to do wrong again."48 Ahinsa by commission and approval also comes into the category of vocal and mental ahimsa. In a way we can say that mental ahimsa is more extensive ethical principle than vocal ahimsa, because the spoken word is only an expression of thought. Therefore, all these different kinds of ahimsa (directed towards mental objects or physical), mentioned above, can also be understood as mental ahimsa.44 Action also is expression of thought. Often Jaina ahimsa is interpreted as non-killing alone, but it is quite apparent that there are instances of mental ahimsa also, A Jain sutra declares : "And if one acts carelessly, moved by the influence of passions, there "himsa'' certainly arises before him whether a living being is killed or not". "because under the influence of passions, the person first injures itself, through the self, whether there is subsequently an injury caused to another being or not.45 All action, therefore, dominated by carelessness or passion leads to violence. There are two ways of committing an injury : by subjective injury to the passoinate man himself which is purely mental and by objective injury to other living beings. A well-known exponent of Jaina philosophy, J.L, Jaini, illustrated mental ahimsa in the following ways: "A true Jaina will do nothing to hurt the feeling of another person, man, woman and child nor will he violate the principle of Jainism.''46 This opinion is not necessarily a modern interpretation of Jaina ahimsa. Mental ahimsais no doubt exposed in Jaina ethics. References to non-anger, freedom from greed, as well as insistence on sweet and pleasing language may not, however, always be given as an example of ahimsa but they are so closely related to ahimsa that we may include them under this heading. To understand ahimsa thoroughly, we have also to study its opposite side, because non-violence can be understood properly only by contrasting it with violence. Killing is commonly understood to be a specific term referring to an act involving the taking of life. Violence, however is much broader in its meaning. It no doubt include killing as an extreme example of violence, but violence can have many meanings and aspects. Umasvami has given a good definition of the inception of violence : "Pramathayogat pranavyaperopanam himsa.''47 Violence means injury to vitality (pranavyaparopanam) caused by passionate 'vibrations' (pramathayoga).

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110 TULSI-PRAJNA, Jan.-March, 1992 The same sort of definition also occured in the Purusartha siddhyupaya". "Yatkhobe Kasayogatprananam drarya-bhavarupanam Vyaparopanasya karanam suniscits bhavate sa himsa."?48 (Any injury whatsoever to the physical or mental vitally caused through passionate activity of mind, body and speach is violence assuredly.) The "Purusartha siddhyupaya" divides pranas or vitality into two parts: Bhava prana and dravya prana. "The difference between them is explained in the following way : Prana or life according to the Jainas is either the "bhava prana" i.e., the inner and subjective itself consisting in the conscious state in its atmost parity or the "dravya prana", i.e. the outer and the objective modes and organs through which the inner self expresses itself. Hirsa or violence is committed when either the inner-self of a being or the outward vehicle of the expression, e.g. the body is in any way hurt.''49 Mrs. S. Stevension describes the defference between spritual and actual murder. She said that one commits Bhava himsa by wishing for someone's death and desiring harm to befall him and even by not continuing and completing one's own education, or not striving to improve one's own mind, and failing to exercise and discipline one's own soul or kill by stultifying what one might have been.95 This kind of interpretation of Bhava himsa or mental violence, against one's own self represents an advanced interpretation of Jaina ethics, partly based on rare sayings. If defines introverted mental violence as not developing all those ethical and mental faculties, which one could have developed to reach a higher ethical value. Popular Jainism pays more attention to drayya hinsa than Bhava himsa. It would perphaps be difficult to apply bhava himsa. It would suit lower animal, as violence done to animal rarely goes beyond the physical. The Jaina inonasticism is an example of an effort to practise nonviolence universally. They place jivas or living beings in categories according to the number of sense-organs that they have the lowest are one-sensed beings, ekendrya, like vegetable cells. Then, there are two-sensed beings, dvindriya, such as worms having the sense of touch and taste. Thirdly, there are trindriya, three-sensed beings like the bug and the ant. Fourthly, there are caturendriya, foursensed beings, like fly, having sight also, and finally two kinds of five-sensed beings :-irrational and retional (pancendriya asamini and samjni),51

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Vol. XVII. No. 4 111 Even if we have being with fewer senses alone, the results may be fatal. R.K, Mukherjee criticised the Jaina conception of nonviolence, stating that "the irony of the extreme position is that there is in practice less care for the lives of human beings, in conduct towards them than for the lives of animal, animalcule, plants and seeds."52 Gandhi also seems to be critical of these extreme methods to ensure universal non-killing: "It is my firm conviction that the principle of clinging to life in all circumstances betrays cowardice and is the cause of much of the himsa that goes on around us, and blind adherence to this principle is bound to increase instead of reducing himsa. It seems to me that if this Jaina principle is really as it is here enunciated, it is a hindrance to the attainment of salvation".58 At seems to me that by this statement Gandhi has not actually opposed the universal practise of non-violence, but he defines nonviolence in different way. A Jaina saint ought to practise non-violence towards all living beings. The logical outcome of this is withdrawal from society, and to take it to its extreme conclusion would be to starve to death.54 Thus absolute non-violence towards all organic life leads to withdrawal from social life and is finally suicidal. The Jaina, thus, prescribes the practice of universal non-violence in a most casualistical manner and it is questionable whether a numerous prohibition arise from purely ethical considerations, These rules may often be ritualistical than ethical. It is apparent that the unlimited extension of non-killing to all sub-human beings has hindered the development of non-violence in human relations. References : 1. S.N. Dasgupta, A History of Indian Philosophy, Vol. I, Cambrige, 1963, p. 169. 2. S.C. Rampuria, The Cult of Ahimsa (A Jaina vicw-point), Calcutta, 1947, p. 67. 3. S. Radhakrishnan, Indian Philosophy, Vol. I, London, 1958 p. 287 4. Umasvami, Tattvarthadhigama sutra, Vol. 7/2 (SBJ Vol. II) 5. Shri Kunda Kunda Acharya, Niyamasara, IV, 61 (SBJ, Vol IX) 6. Ibid IV, 63 (p. 33) 7. J.L. Jaini, Outline of Jainism, Cambridge, 1916, p. 69 8. Uttaradhyayana sutra, XXXV 8-12 (Secred Book of the East-Jain sutra II pp. 204-205 9. S.N. Dasgupta, op. cit, 1, p. 199,

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112 TULSI-PRAJNA, Jan.-March, 1992 10. Sutrakrtanga sutra, 1, 1,3,26 (SBE XLV, Jaina Sutra, II p. 243) 11. J. Sinha A History of Indian Philosophy; II, Calcutta 1952, p. 252 12. Acaranga Sutra, II : 15;1:1 : (SBE XXII, Jaina Sutra I p. 202) 13. Tattvarthadhigama Sutra, VII 7, (SBJ IV, p. 50) 14. Purusartha Siddhpupaya, 109, (S. B.J. IV p. 50) 15. Tattvarthadhigama Sutra, VII, 16 (SBJ, II p. 141) 16. P.M. Dutta & S.C. Chatterjee, An Introduction to Indian Philoso phy, Calcutta, 1983 pp. 101-11 17. Acaranga Sutra, I : 5:4:5 (S B.E. XXII, Jaina Sutra, pp. 48-49) 18. Tattvarthadhigama Sutra, VII, 15, (S.B.J. IV, p. 141... 19. Ibid, VII, 17 (S.B.J. IV p. 141) 20. Dutta and Chatterjee, op. cit, p. 110 21. Purusartha Siddhyupaya, 172 (S.B.J. IV p. 69) 22. Note : It is interesting to note that though the Jaina scriptures preach asteya and aparigraha in a more extreme from than any other religions community in India, yet the Jaina Community in present day India is one of the richest. This shows a vast diffe rence between theory and practice", of moral principles. 23. Acaranga Sutra, I, 7:4:1 (S.B.E. XXII, p. 68) 24. Purusariha-Siddhyupaya, 61 (S.B.J. IV, p 34) According to the commentry of Ajit Prasad, the five Udumbar trees are Gular, Angira, Banyan, Peopal and Paker, all belonging to the fig-class. 25. Ibid, 163, (S.B.J. IV, p. 64). The commentry to the translation says : Fresh butter if not at once melted on fire and stained away becomes a place for generation or termentation. Fermentation in the case of butter, actually commences at once. though it is not visible early. Other example is prohibited articles, including curd, after 24 hours of preparation. milk if not boiled within an hour after being taken away, water which is kept in leather vessel. 26. H. Bhattacharya, "The Jaina view of Ahimsa" in Shri Mahavira Con.memoration volume I, p. 161. 27. Purusartha siddhyupaya, 129-30 (S.B.J, IX, p. 64 + 28. Ibid, 75, (S.B.J. IV. p. 37) 29. S. Stevension, The Heart of Jainism, London, 1915, p. 206. 30. Jadunath Sinha, op. cit, II, p. 252. 31. Acaranga sutra II, 2:2:4 (S.B.E. XXIII, Jaina Sutra, 1, p. 125) 32. Jadunath Sinha, op. cit, pp. 197-200 33. Ibid p. 205 34. M. Hiriyanna, Outlines of Indian Phliosophy, Calcutta, 1938, pp. 110-11.

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Vol. XVII, No. 4 113 35. Encyclopaedia of Religion and Ethics VII p. 470 36. S. Stevension, op. cit, p. 116 37. Jadunath Sinha, op. cit, II, p. 252 38. Bool Chand, Lord Mahavira, p. 75 49. Ibid, p. 50 30. Acaranga Sutra I 6:5:4 (S.B.E. XLV Jaina Sutra, II, p. 243) 41. Sutrakratanga Sutra 1. 1:3:26 (S.B.E. XLV Jaina Sutra II. 243) 42, Shri Kunda Kunda Acharya, op. cit. IV 62, (SBJ, IX p. 33) 43. Uttaradnyayana Sutra I 40-41 (S.B.E. Jain Sutra II pp. 6-7 44. Ibid 45. Purusartha Siddhyupaya, 46-47 (S.B.J. pp. 29) 46. J.L. Jaini, op. cit, p. 72 Note- If is not clear whether ahimsa means abstention from violating the principles of Jainism, Jainism is not a living being and secondly, if this attitude is adopted in order not to hurt any-one's feeling it is applicable to all philosophies. In this case a follower of ahimsa would not dare to speak a single word of truth not even a Jainist truth. 47. Umasvami, op. cit, 17 (S.B.J. II p. 141) 48. Purusartha Siddhyapaya, 43, (S.B.J. IV p. 27) 49. H. Bhattacharya, op cit, p. 61 50. S.N. Dasgupta, op. cit, I p. 189, see also the commentry to Purusaritha Siddhupaya, by Ajit Prasad, pp. 27-28 51. R.K. Mukharjee, Hindu Civilivation, Bombay, 1977 p. 241 52. M.K. Gandhi, Hindu Dharma, Ahmendabad 1950. p. 230. (VI, 25.10.28) 53. S.N. Dasgupta, op. cit, p. 76. "In India's history, after Asoka only another Powerful Emperor viz., Akbar issued orders for the prevention of cruelty to animals and that was done by the influence of the celebrated Jaina teacher Hira Vijaya whom Akbar bad summoned to his court." -Amulyachandra Sen

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KALKI INCARNATION It is said in the Kalki Purana that the allied forces marched against erfg8957, the king of Bhallata city. T890 had a wife named suzAntA, who was a devotee of viSNu and she advised her husband not to fight against Kalki, but gof895, like Tau wanted to gain cheaper mukti by becoming an enemy of fasut. So, although he knew that Kalki was fact, he fought with the allied armies. Both the armies were strong. Allied were strong with the armies of Avanti and others. Armies of freqh also were strong because if feqh was fTJETT, he is likely to have been helped by Vaisali. The fight, according to the kalki, was a terrible one and all the heroes of the allied armies suffered defeat and kalki himself after a brave fight, was wounded and fell in a deep swoon; and in that condition he was carried by a to his harem so that his queen may have his api. Ultimately of course, f895 pledged his alliace to Kalki and married his own daughter the to kalki. This religio-devotional description shows clearly that though the federated armies were not successful against erfah, they were, however able to contract peace with him, whereby fequ agreed to lead the allied armies and jorn the confederacy. Thus kasi and Vaisali were added to the confederacy and we have already seen that both these states had a longstanding grudge against Magadh. Thus, now, both Visakhayupa and Sasidhvaja jointly led the allied armies under the able generalship of kalki, who, like Canakya of later days, seems to have been a practical politician and an accomplished warrior. The Confederacy, thus strengthened marched against Magadha, whose capital is here called kikata (which we know was identified with Magadha). Here the names of the kings against whom the allied forces fought, are given as Jina and Sandhodani and the opponents are generally called Bauddhas. The allied armies dealt a crushing defeat to the Magadha king. Thus the cause of the allies was fully vindicated. It was both a political and a religious Conquest that they made. Buddhism met with its first check then. This, in short, is the historical background of the kalki incarnation. - D. R. Mankad

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INTERNAL FORCES OF LIFE (Jain Philosophy & Modern Science) O J. S. Zaveri & O Muni Mahendra Kumar The Jain View on Characteristies of Living Organism A living organism depends upon an 'organization that regulates all its actions. What exactly, then is 'living' ? In other words, what is the difference between animate' and inanimate'? According to Jain Philosophy, animation (life) is caused by the unity of a nonphysical (or non-material) entity called SOUL or spirit with a material body. That is, there is a subtle spiritual self associated with the gross physical body during the life; death is the separation of the two. Until emancipated, the soul is always enveloped by karman (as karma-sarira). Thus, on death, what is separated from the physical body is soul-cum-karma-sarira. It is the karman that is responsible for the 'organization' of the physical body. The role of the non-material soul is somewhat akin to a catalyst. An organism "lives' for the duration of the life-span which is determined by one of the eight main categories of karman viz. ayusya karman. Body and Soul Birth of an individual organism in a particular species at a particular time and in a particular place is neither arbitrary nor accidental but the very precise result of the individual's karman which again is the result of its actions in the past life or lives. The determination of the species, the life-span, the social status, feeling of pain and pleasure and such other fundamental factors of the individual's 'life' are the combined result of four aghatin main categories, viz., (i) nama-karman (ii) gotra karman (iii) vedaniya-karman and (iv) ayusya karman and their relevant sub-categories. The Soul No one has yet been able to synthesize a living cell in the laboratory, although we know now, in some detail, what the various material substances involved are in the making of a cell, because life is not merely a composition of material substances. A non-material soul-substance (jivastikaya) is also cssential to create a live cell, Soul is a substance but not a physical one. And this non-material/non

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116 TULSI-PRAJNA Jan.-March, 1992 physical substance is eternal; it can neither be creared nor destroyed. A soul animates a particular organism and manifests itself in various vital functions of a living organism. They can be classified into ten groups, called prana (vital force or bio-energy). (1) Ayusya prana--ability to keep alive for a predetermined lifespan which maintains the unity of the body and soul; when it terminates, death occurs. (2) Svasocchvasa prana-ability to breathe-an essentially vital function for continuing life. (3) Sarira-bala-vigour of the physical body as a whole. (4) Vacana bala or bhasa-bala-ability of vocal expression, both articulate and inarticulate. (5) Manah-bala-ability to think. (6) to (10) Indriya pranamability of utilising the perceptive power of each of the five sense-organs. Now it is not difficult to see that any of these psychic faculties (prana) is of no empirical use without its physical counterpart called paryapti (bio-potential). This means that only a samjni pancendriya organism (five-sensed organism with brain) is possessed of all the ten pranas, while the lower ones will be possessed of less. Thus, in a one-sensed organism, such as a plant, only four pranas, which is the bare minimum, could be active and manifested, viz. ayusya prana, svasochhvasa prana, sarira-bala and only one indriya prana, that of touch. All the rest would be dormant. It should be remembered that faculty of communication (bhasa-bala) is possessed by two-sensed and higher orgnisms. There is much evidence that bodies of all living organisms on earth from plants, bacteria, jellyfish (the simplest of animals that has a nervous system) to apes and humans, all use the same DNA Code and similar amino-acids. And yet, no two organisms are totally identical. True, that all members of a particular sub-species would possess the same genetic code but the genes, themselves, would vary from member to member. This is because, the genes are not only hereditary but are also significantly influenced by the karman of the individual member. Thus, while the general behaviour of all the members of a species would be the characteristic one of the species, it would infinitely vary from member to member, This is because, though humans alone appear to have consciousness or minds distinct from their bodies, each and every living organism, also, has a non-material soul associated with a material body. The

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Vol. No. XVII, No. 4 existence of the soul distinct from the body is not merely a concept but a metaphysical reality. 117 Basic Biological Principles According to biology, living organism is qualitatively distinct from the non-living matter. Functioning of the former is governed by some unique biological laws. The essence of living organism is the set of principles determining the transmission of genetic information from one generation to the next. Living organisms are composed of the same constituents as the rest of the earth, but it possesses, besides free will, which is the characteristic of life, all of the following attributes: organization, excitability, conductivity, contractility, metabolism, growth and reproduction. One or more of these, but not all, may be possessed also by non-living matter. Vitality and Homeostasis In its composition, a living organism contains no special element but is mainly made up of some 16 of the 92 elements that occur naturally on the earth. Not only are these elements a very special set but they are combined together to make molecules more complicated than any others known in the universe. Biologists do not accept that living depends upon a non-physical soul or spirit but they agree that a vital force is produced by these unique large molecules, i.e. they are organized into living organisms which are not closed systems in equilibrium, but in a steady state of interchange with the external environment maintained by continual intake of fuel and expenditure of energy. Thus, carbon which is the most common constituent of food stuffs, goes through the stomach and intestines into the blood and from there to a muscle where it is burnt to give energy when the muscle contracts. In a couple of hours after eating, it will be breathed out of the lungs as carbon dioxide. This process of self-maintenance is called homeostasis. It is not a static condition but a dynamic equilibrium. In most parts of the body, there is a rapid turnover in many tissues and even the cells themselves are continually replaced by new ones. And yet, as all these interchanges go on, the integrity of the whole organism is preserved. Thus the process of homeostasis, which consists, as it were, of a continual death and rebirth, is the essential property of life. A vital force or vitality is the principle at work, which prevents the dissolution of the body inspite of continual expending of energy. End of vitality results in death. Survival/Samjnas Living involves using information to make choices between

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TULSI-PRAJNA, Jan.-March, 1992 alternatives, with the aim of achieving the goal of continuation of life. Every organism carries in its DNA, the instructions for doing this by dealing with various eventualities that may arise. Life continues because organisms make repeated choices among previously established sets of possible alternative actions. The very essence of living is the presence of varied possibilities of actions allowing selection of those that ensure survival. 118 Thus, one of the fundamental characteristics common to all living beings without exception is the aim of survival. Every organism achieves it with efficiency rarely approached in man-made machines. The apparatus which is perfectly adapted for this purpose is supplied by nama karman and ayusya karman which provide suitable reference standards or samjnas (unlearned instincts) for every category of organism. In humans, the pattern of nerve cells of the hypothalamus of the brain are the physical embodiments of fundamental standards. The patterns of human actions are set originally during embryonic development under the control of DNA which in itself is partly inherited and partly karmic. These reference standards are the primal drives or the unlearned instincts. Throughout life, they generate wants and desires, influence hunger and satiety, longings and satisfactions, love and hate, revulsions and fears. Of course, these are not the only or even the main influences and one does not follow only the hypothalamus. In human life, the standards include many further subleties derived from learning and culture. In all cultures, from the most primitive to the most sophisticated, people are continually faced with situations where they must choose what to do, what to say, what to ask for, what to buy, what to give and so on, of course their choices depend upon all sorts of individuals needs, preferences and cultural influences. Thousands of other equally powerful influences, not necessarily instinctual but learned, interact with the primal drives. They may reinforce or countermand a primal drive. 2 But all of these are subordinate to a fundamental method of acting that is embodied in the programs of the brain. Reference Standards Every living organism acts in a directed way, each moment of its life, this is because the highly stable DNA molecules give instructions and information providing standards indicating what to do. For humans, instructions of the genes provide, during embryonic development, the system or reference standards at which to aim, e.g., the cells of the hypothalamus ensure (as we shall see in a subsequent chapter) that the right amount of food and drink are taken and the right amount is incorporated to allow the body to grow to

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Vol. No. XVII, No. 4 119 ils proper size. Throughout life, the genes continue giving instructions to the cells as to how to select the right chemical action to fare the eventualities that are likely to cause the body to disintegrate. The information is embodied in an enormous long string that we describe as genetic code, provided by the sequences of three nucleotide bases. The reference standards in our brains influence our wants and desires, our satisfaction and revulsions, our longings and our fears. The causes of actions of a given man will include not only all the above variables but also his free will. References : 1. This is the process of paryapti (bio-potential) which is completed in six stages : (1) The first is ahara paryapti-the in-take of the fertilized ovum by the soul. (2) The second is sarira paryaptiadoption of the ovum as the physical body. Then follow (3) indriya paryapti, (4) svasocchrasa paryapti (5) bhasa paryapti and (6) manah paryapti-the sequences of the consummation of the potential faculties of sense organs, respiration, speech and thought respectively. 2. For example a non-vegetarian would be delighted when served with, say, a well-cooked lobster dinner. On the other hand, a born vegetarian would find the very sight so repulsive that he may throw up. In neither case is the lobster responsible for the result but learned emotional feelings. LANGUAGE OF EMOTION Poetry and Music have been called the language of emotion. Any emotional response is a combination of sensation and the response to it. For example, certain stimuli arouse fear or sadness, religious fervour and devotion, and in each case the particular emotion is accompanied by physical changes such as increased heatbeats and weeping relaxation and tranquillity. Music has its own language which illustrate the abstract qualities of human experience, rather than particular facts. These qualities are fundamental features of the whole cerebral organization; therefore inevitably, when, say, sadness or joy are suggested, whole complexes of associated details may follow. -J. S. Zaveri

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Book-Review 1. Title : Jainthology, Editor : Ganesh Lalwani Publisher : Jain Bhawan, P-25 Kalakar Street, Calcutta-7, July 1991, Price : Rs. 100 Pages : 240. The editor says that purification of self is ascent of man by conquering his lower self and it is the story of Jainism as well. He has tried to retell this story through some 25 articles from the past issues of his Journal. The Jainthology, in other words, is a collection of twenty-five articles selected from the past issues of the Jain Journal as a mark of the completion of the 25th year of its existence. The articles of the volume are manifold. It embraces the basic problems on history and prehistory of mankind in relation to Jain Canons such as Evolution of Mankined as depicted in the Jain Agamas; The Indus Valley civilisation and RSabha and Antiquity of Bharata War etc. It describes in a succinct manner the doctrine of ahissa and the karma theory of Jains. The articles published here are of high standard and indicate a deep understanding of the subject and therefore have still some value. But as the research advances, new facts unveil and hidden proofs have been understood, new dimensions open and the subjects take a new shape. I think the editor wants to stimulate and encourage the researchers to go deep in the subjects of his choice. So he circulated a bunch of 25 articles he already published in the past issues of the Jain Journal. Generally, most of the Silver Jubilee Volumes are published on the basis of the fresh and new articles from some present scholars of the subject. So, I don't think this an excellent idea, but there is no harm in repeating for the cause mentioned above. The printing is nice and free from mistakes and that is one of the solemn qualities of this Journal. Shri Ganesh Lalwani, who is devoted to the cause of Jainism, is doing good work and his Jain Journal in general and this Jainthology in particular is a paramount source for the study of Jain religion, philosophy and historical gleanings

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Vol. XVII, No. 4 121 2. Neuro-science & Karma: the Jain Doctrine of Psycho-physical Force: Authors: J.S. Zaveri & Muni Mahendra Kumar; Publishers : Jain Vishva Bharti Institute, Ladnun; First Edition, 1992. Price : Rs. 100! - Pages 123+38. Science has made tremendous progress during the last hundred years in the fields of Psychology, Endocrinology and Neuroscience. Neuroscientists have carefully mapped out centres of pain and pleasures and they have identified the limbic system in the brain which is the seat of our emotions. Through the centuries the surveyors of brain have charted every cerebral hill and valley. They have determined that the skull houses not one brain but two--a matched pair, the two hemispheres which communicate through the corpus callosum deep within the cerebral divide. The limbic system works with both the cerebrum above and the brainstem below, while connections of the limbic system with the cerebrum permit an interplay between reason and emotion, those with the brainstem help in maintaining a state of emotional balance and alertness. Generally, both of them work in harmony, but the balance can be easily upset. The discovery of the centres of anger and aggression by electric stimulation has clarified hitherto mysterious significance of selfgenerated anger in canonical literature. Jain agamas teach us that the passion quartet-anger, arrogance, deceit and greed-are selfgenerated or provoked by others or generated due to the fruition of a specific karman. : Neuro science has established that there are centres of anger as well as peace in our limbic system. Dr. Jose Delgado's experiments with ESB (Electric Stimulation of Brain) has revealed that an animal (bull) can be made either fighting mad or totally docile by stimula. ting (by remote control) different points of its limbic system. Thus neuroscience not only explains but explands and clarifies what is rather vaguely stated in the agamas. Similarly one of the most fundamental principles of the Doctrine of Karman is that every change in the soul synchronizes with a corresponding change in the state of karman and vice versa. The karmic matter undergoes various processes due to the changes in the states of the soul. By the application and manifestation of the process of a particular type of potency, the soul is able to change the nature, duration, intensity and numerical strength of the 'bonded' karman.

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122 PTULSI-RAJNA, Jan.-March, 1992 The authors, Mr. J. S. Zaveri and Muni Mahendra kumar, developed the idea of an integrated personality in the Prajna Parva period, when Acharya Shree Tulsi celebrated his 75th year as the year of welfare (yoga-ksema) and during that period the problem of bridging the wide gulf between religion and science was discussed and it was thought essential to satisfy the sceptic by scientific methodology and convince him about the superiority of wisdom alone superfluous knowledge. The authors had tried their best to build a bridge to transcend the chasm between the philosophical outlook and the scientific mind which does not accept anything that cannot he experimentally proved while the religious mind needs no proof for anything laid down in the sacred canonical books. Though they are not sure, as they themselves say "we are not sure whether we have succeeded in making this presentation both readable and intelligible" but I am sure that a tremendous work has been done and this publication of Jain Vishya Bharti Institute has produced a dogmatical research in the field of the Science of Living. Topics like Internal Forces of life, Language of the Brain, Loving and Attachment and Fearing and Fighting-all give very useful and hitherto unknown but based on scientific grounds; information that reader will accept and honour. I particularly agree with authors that with the development of sexuality come new needs. The basic impetus to sex comes from deluding-karman, heredity and hormones but its manifestations are profoundly influenced by experience. Very often, grown-up men and women may enter into matrimony without the slightest idea of how to go about sexual intercourse and proper sexual behaviour is developed after a period of experiment and learning. Inspite of a spate of publicity about sex, it remains a very private phenomen among humans and this very privacy leads to much anxiety and ignorance and to quite unfounded fears of being abnormal. The whole question of sexual attraction between permanent partners seems still to need study. The western theory that we become attached to each other by a biological bond does not seem to be right. The relationship between the hormonal factors and the programs of so-called higher parts of the brain are still little known. Anyhow, the authors have paved the way and the study in Neuro-science and karman is on. I hope the matter will be discussed and new demensions will open to facilitate the common reader. --Parmeshwar Solanki

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tulasI prajJA (17vAM khaNDa) kI anukramaNikA -paramezvara solaMkI a-mUlazodha aura vivecanAeM 1. DaoN0 aruNA Ananda-upAdhyAya yazovijayakRta pAtaMjalayogasUtra vRtti meM varNita ___ karma siddhAMta (1/27-41) / 2. zrI upendranAtha rAya--vIra nirvANakAla (1/11-26) / 3. DaoN0 ke0 Ara0 candra-arddhamAgadhI bhASA :-mhi aura ssi saptamI ekavacana kI prAcIna vibhaktiyAM (2/73-75); sAmAnya prAkRta bhASA meM madhyavartI ta=da (3/157-160) / 4. K. C. Jain-Jaina Sources for the History of Nagaur (1/9-13). 5. zrI gopAla zarmA-saMskRta vAGamaya meM loka avadhAraNA (3/111-118) / 6. Dr. G. V. Tagare --The Ethical Aspect of an Individual (3/59-66). 7. paM0 candrakAnta bAlI- buddha-mahAvIra kI jyeSThatA/kaniSThatA ke saMdarbha meM varSA''vAsa kA itihAsa (3/151-156) / 8. Dr. Chilana Mulk Raj--How I became what I am (3/76), 6. DaoN0 jagannAtha jozI evaM DaoN0 (zrImatI) kamalA paMta-bhAratIya darzana kI AzAvAditA evaM pragatizIlatA (3/145-150) / 10. Jagatram Bhattacharyya-Three Magadhi Sutras found in the commentry of Raghava on Sakuntala (3/77-79). 11. Dr. Jagdishchandra Jain--Importance of Angavijja --a Prakrit Text of Antiquity (2/33-38) / 12. J. L. Zaveri & Muni ___Maherdra Kumarji-Internal Force of Life (4/115-119). 13. DaoN0 devadatta darzA-hindI kAvya meM paMca mahAvrata (4/163-166) / 14. DaoN0 devasahAya triveda-samrAT samudragupta aura usakA rAjavaMza (1/45 50) / 15. Nagendra Kumar Singh-Non-violent action in Jain Ethics (4/103-113).

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124 tulasI prajJA 16. Dr. N. K. Dash-Jainism : An old Independent Religion (1/3-8); Jainism & Buddhism (2/39-43). 17. zrI nAnAlAla ja0 rUnavAla-ananta ke ananta bheda (1/1-4). 18. DaoN0 paramezvara solaMkI-AcArya haribhadrasUri kA kAla saMzodhana (1/5-10); Adi kartRn arhat paJcendra (3/107-110); saMyamadhArI sAdhu meM lezyAeM : eka vivecana (3/161-164); saptarSiyoM se kAlagaNanAeM (4/176-192). 19. Dr. Premsuman Jain-Equivalent Views about Ultimate Reality in Jainism & Buddhism (2/19-31). 20. Dr. B. K. Khadabadi-Some Thoughts on Tirukkural (3/67-75); on the Concept of Truth in Jainism (4/99-102). 21. bI0 rameza jaina-jaina darzana aura pAzcAtya manovijJAna kI tulanA (4/197 202) / 22. DaoN0 bhAgacanda jaina 'bhAskara'-jaina-bauddha vinaya kA tulanAtmaka adhyayana (3/116 23. pro0 mAMgIlAla mizra-zAzvata yAyAvarI jaina zramaNoM kI (2/77-81) / 24. muni gulAbacandra 'nirmohI'-terApaMtha kA saMskRta sAhitya : udbhava aura vikAsa (4/207-213) / 25. muni vimalakumAra-tIrthaMkaroM ke nAmakaraNa kA hetu aura unakA vyutpattilabhyaartha (4/216-228) / 26. muni sukhalAlajI-terApaMtha dharmasaMgha kA avadAna-AcArya bhikSu kA rAjasthAnI sAhitya (4/215-218) / 27. R. L. Kothari-Jain Vishva Bharati-A Deemed University (1/1-2). 28. pro vizvanAtha mizra-jJAna prAmANya vivecana (2/56-66) / 29. V. G. Nair--Teshub or Reshub : The Arhat (3/80-83). 30. samaNI maMgalaprajJA--AtmA kA vajana (2/67-68) / 31. sAdhvI rAjamatI-AdamI bUr3hA kyoM hotA hai ? (2/66-72) / 32. sAdhvI DaoN0 surekhAjI-kyA sAmAnya kevalI ke lie arhanta pada upayukta hai ? (2/83-88) / 33. DaoN0 suSamA siMghavI-jaina naya-nyAya dvArA tattvArtha nirNaya (3/133-143) / i-paricayAtmaka sUcanAeM 1. Nagendra Kumar Sinsgh-Prosodial Practice of six Jaina poets (10th to 13th century A.D.(2/45-47).

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khaNDa 17, (anukramaNikA) 125 2. N. H. Samtani-Ashokan Message Towards Mutual Understanding ___of Religious Communities (2/44). 3. DaoN0 bhUpasiMha rAjapUta-hAMsI kI virala jaina mUrtiyAM (1/43-44) / 4. zrI vijayakumAra evaM zrI kizanalAla-bIkAnera ke rAjakIya saMgrahAlaya meM jaina saMskRti kA virAT prati bimba : janakalA dIrghA (4/203-205) / u-madhukaNikAeM 1. DaoN. paramezvara solaMkI-nirvANa kAla varSa saMkhyA (1/51-53) / 2. muni zrI jIvojI-dRSTAMta zataka rI jor3a (2/89-98) / R-stuti-zraddhAMjali Adi 1. Dr. B. K. Khadabadi-Contribution of German Scholars to Prakrit Studies with special reference to __A. Weber (3/55-58). 2. nAnAlAla rUnavAla-RSabha jina stuti : caturviMzati jinezvara nuti : (1/kavara pRsstth)| 3. DaoN0 paramezvara solaMkI evaM ___ amRtalAla zAstrI-56veM paTTotsava ke punIta avasara para AcArya zrI tulasI ke caraNoM meM namana ! zatazata abhinandana (2/1-2): zraddhAMjali-svargIya DaoN. kAzIprasAda jAyasavAla (2/76); A Creative Genius : Shrimad Jaya charya (2/17-18); Hermann George Jacobi (4/91-95). la-sAra sakalana 1. DaoN0 DI0 Ara0 mAMkar3a-Kalki Incarnation (4/114). 2. DaoN0 paramezvara solaMkI-mahAvIra nirvANa bAda ke sahasra varSa (1/42); The Chronological list of Sainy Seasons passed by Mahavira & Buddha (2/32). e-saMpAdakIya DaoN0 paramezvara solaMkI-vIra nirvANa saMvat (1/2-4); hAthI guMphA lekha kI do oLiyAM (2/2-4); muriyakAlavochine coyaTha aMge (3/2-4); udayagiri-khaNDagirI ke choTe lekhoM kA mahattva (4/2-4) /

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1.26 o-pustaka samIkSA pustaka kA nAma 1. itihAsa ke darpaNa meM jammar3a bhavana 2. vAkya racanA bodha 3. astitva aura ahiMsA 4. jayodaya mahAkAvyam 5. aMtastAsa 6. marudharA kA vaibhava : DIDavANA 7. samayasAra 8. navatattva 6. citta aura mana 10. meha sUM pelyAM 11. camagUMgo 12. jaina yoga paribhASika zabdakoza 13. mUkamATI mahAkAvya 14. AkharI zarta 15. aba kisakI bArI hai 16. jJAna kiraNa 17. bhAgyacakra 18. mUlya muskAna kA 16. muni - manoraJjanAzItiH 20. prAcya bhAratI prakAzana-kahANaya agaM, setubandha, lIlAvaI kahA 21. pravacana pAtheya bhAga-8 22. puruSArthaM kI gAthA 23. Age kI sudhi lei 24. do kAvya kRtiyAM -- gItoM kA guladastA aura ulajhe tAra 25. chanda rAujaitasIrau 26. prAkRta vAkya racanA bodha 27. digambaratva evaM digambara muni 28. sacitra tIrthaMkara caritAvalI 26. 'sAhitya sraSTA zrI vidyAdhara zAstrI' 30. Vacaka Simad Umasvati's ww Pras'amarati-Prakarana 31. 'chatramuni ke saMskRta kAvya' samIkSaka - DaoN0 paramezvara solaMkI (1/55) - bhaMvaralAla daiyA ( 1 / 56 ) - AnaMdaprakAza tripAThI ( 1 / 57 ) - amRtalAla zAstrI (1/57-58 ) -- DaoN0 paramezvara solaMkI (1 / 58 ) (2 / 66-100) - amRtalAla zAstrI (2/100-101) "" tulasI prajJA (2/101) - AnaMdaprakAza tripAThI (2 / 102 ) " - rAmasvarUpa sonI (2/103) - paramezvara solaMkI ( 2 / 103 ) - - DaoN0 AnaMdamaMgala vAjapeyI (2 / 104-5) - DaoN. paramezvara solaMkI (3/165-168) - DaoN0 rAmaprasAda mizra ( 3 / 168 - 169 ) - DaoN0 paramezvara solaMkI (3 / 169-70 ) - nemIcaMda jaina ( 3 / 170-71 ) - lAkhanasiMha zarmA (3/171-2) - sItArAma dAdhIca (3/172) -- amRtalAla zAstrI (3/173) -- paramezvara solaMkI (3/173) (3/174) 13 -- DaoN0 girijAzaMkara zarmA ( 4 / 229 - 30 ) - pro0 vizvanAtha mizra (4 / 230 ) - paramezvara solaMkI (4/231) (4/232-3) " - amRtalAla zAstrI (4/234-5) -- rAmasvarUpa sonI (4/236) 17 (4/237) - Ram Swaroop soni (1 / 14-15 ) --- -G.V. Tagare (1/15) -Ram Swaroop Soni (2/4-8)

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khaNDa 17, (anukrakaNikA) 127 32. Sauraseni Praksta Vyakarana ---Jagat Ram Bhattacharyya (2/49) 33. Bibliography of Prakrit and Jaina Research -Parmeshwar Solanki (3/84) 34. Gommatesa Thudi of Acharya Nemichndra Siddhanta Cakravarti 35. Mookmati Mahakavya : Kavya Sastriya Nikasa -Ram Swaroop Soni (3/86) 36. Jainthology -Parmeshwar Solanki 37. Neuro-science & Karma : the Jain Doctrine of Psycho-physical Force --Parmeshwar Solanki (3/85) SEXXSEXXSEMIX jaina vizva bhAratI, lADanUM [rAja.] Agama-sAhitya dhArakoM se eka nivedana anubhava huA hai ki saMsthA dvArA prakAzita Agama-sAhitya ke adhyayana ke prati zrAvaka-samAja kI ruci apekSAkRta kama hai yA phira yaha viSaya sahaja grAhya nahIM hai| aisI sthiti meM pAThakoM ke lie rucikara yoga, kathA evaM jIvana vijJAna sAhitya upalabdha karAne kI eka yojanA prasArita kI gaI hai| isake antargata Apake pAsa jo Agama-sAhitya haiM unake badale meM Apa mUlyAnusAra yoga sAhitya yA anya sAhitya saMsthA se prApta kara sakate haiN| zrIcaMda baiMgAnI maMtrI

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phArma-4 (niyama 8 dekhie) 1. prakAzana nAma : 'tulasI prajJA' 2. prakAzana avadhi : traimAsika 3. prakAzaka kA nAma : rAmasvarUpa garga rASTrIyatA : bhAratIya patA : jaina vizva bhAratI, lADanUM 4. mudraka kA nAma : rAmasvarUpa garga rASTrIyatA : bhAratIya patA jaina vizva bhAratI, presa lADanUM 5. saMpAdaka kA nAma : paramezvara solaMkI rASTrIyatA : bhAratIya patA : jaina vizva bhAratI, lADanUM 6. una vyaktiyoM ke nAma-patra jo : jaina vizva bhAratI patrikA ke svAmI hoM tathA jo : paMjIkRta saMsthA samasta pUMjI ke eka pratizata se : lADanUM-341306 adhika ke sAjhedAra yA hissedAra hoN| maiM rAmasvarUpa garga etad dvArA ghoSaNA karatA ki merI adhikatama jAnakArI evaM vizvAsa ke anusAra Upara die gae vivaraNa satya haiN| dinAMka 26 pharavarI 1962 rAmasvarUpa garga prakAzaka

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Postal Department : NUR-08 Registration Nos. SL Registrar of Newspapers for India : 28340/75 Vol. XVII, No. 4 TULSI-PRAJNA _Jan. -March, 1992 prakAzaka-mudraka : rAmasvarUpa garga dvArA jaina vizva bhAratI, lADanUM-341306 ke liye jaina vizva bhAratI presa, lADanUM (nAgaura) meM mudrita / saMpAdaka : DaoN0 paramezvara solaGkI