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________________ tulasIprajJA anusaMdhAna-traimAsikI rAjana ramAyA nANassa nakA RthA jaina vizva bhAratI saMsthAna, lADanUM-241306 mAnya vizvavidyAlaya
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________________ tulasIprajJA-traimAsika anusaMdhAnapatrikA khaNDa-18] [san 1962-63 vArSika prati aMka AjIvana __ 45), 20) 500) pAMca varSoM ke lie-200) aura dasa varSoM ke lie-400) rapaye zodhakartA vidvAn aura chAtroM ke lie vArSika 25) rupaye meM deya 0 'tulasI prajJA prativarSa-mArca, jUna, sitambara aura disambara mAha ke tIsare saptAha meM prakAzita hotI hai / . prakAzanArtha lekha ityAdi kAgaja ke eka ora TaMkaNa karAke 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| * '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 bhez2a dI jAtI hai / asvIkRta lekha ___ lauTAne saMbhava nahIM hoNge| ataH pratilipi surakSita rakha leN| 0 lekhAdi hindI athavA aMgrejI bhASA meM nibaddha ho sakate haiM; kintu Agama aura prAkRta, saMskRta Adi granthoM se uddharaNa devanAgarI lipi meM likheM aura uddhRta-graMthoM ke saMskaraNa aura prakAzana-sthAna bhI sUcita kreN| 0 samIkSA aura samAlocanA ke lie pratyeka graMtha kI do-do pratiyAM bhejeN| 0 sabhI prakAra ke patra-vyavahAra ke lie-'sampAdaka, "tulasI prajJA" jaina vizva bhAratI saMsthAna, lADanU-341306' ko saMbodhita karanA caahie| saMpAdaka DaoN0 paramezvara solakI
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________________ khaNDa 18 apraila-jUna, 1962 aMka 1 aMka 1 anukramaNikA 1. saMpAdakIya (i) jainAgamoM kI bhASA kA mUla svarUpa (ii) utkala ke "kaliMga jina" / 2. jaina paramparA ke vikAsa meM zrAvikAoM kA yogadAna 3. paMca parameSThipada aura arhanta tathA arihanta zabda 4. AcAryazrI tulasI stuti : 5. guNasthAna siddhAnta kA udbhava evaM vikAsa 6. uttarAdhyayana ke do saMdarbha 7. jaina evaM jainetara rAjanIti meM dUta 8. jaina darzana : syAdvAda paddhati 9. azruvINA meM bimba yojanA 10. terApantha kA rAjasthAnI sAhitya (2) 11. terApaMtha kA saMskRta sAhitya : udbhava aura vikAsa (2) 12. SaD Astika evaM bauddha darzanoM meM mAnya karmavAda se jaina sammata karmavAda kI viziSTatA / 13. pustaka samIkSA English section 1. The doors are open to all. 2. Even impossible can take shape through non-violence. 3. The Holy Acharyas. 4. Xandrames and Sadracottus. 5. An Examination of Barhma Sutra II. 2.33 Gleanings-Educational psychology. 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 jainAgamoM kI bhASA kA mUla svarUpa gujarAta yUnivarsiTI ke bhUtapUrvaM prAkRta - pAlivibhAgAdhyakSa DaoN0 ke0 Ara0 candra kI eka ' thIsisa '-- prAcIna ardhamAgadhI kI khoja meM zIrSaka se prakAzita huI hai / dalasukhabhAI mAlavaNiyA ne DaoN0 ke0 RSabhacandra ke isa sarvaprathama prayatna ko prazaMsA ke yogya kahA hai aura yaha sAkSI dI hai ki unhoMne jainAgamoM kI bhASA kA mUla svarUpa jAnane ke liye azoka ke zilAlekha, pAli-piTaka aura jainAgamoM se 75 hajAra kArDa taiyAra kiye haiM / arddhamAgadhI meM dhvani parivartana aura rUpa vikAsa ko cIhnane ko unhoMne varSoM taka kaThina parizrama kiyA hai / DaoN0 candra kA kahanA hai ki jainAgamoM kI racanA pUrvI pradeza- magadha meM huI hai aura unakI pATaliputra vAcanA azoka ke zilAlekhoM se pUrvavartI hai / isa kathana ke liye unhoMne anekoM pramANa diye haiM / sUtrakRtAMga (13) meM yAthAtathyam ke liye 'Ahata hiyaM', AcArAMga (191.254 ) meM yathAzrutam ke liye 'ahAsutam ' prayoga haiN| aise aura bhI anekoM udAharaNa unhoMne diye haiM jo dhaulI, jogar3a, kAlasI Adi ke azoka - zilAlekhoM meM yathA ke lie prayukta 'athA' se mela khAte haiM / isa kSetra kI purAnI bhASAmuNDA meM 'ha' pratyaya kA bAhulya hai jo yahAM 'athA' ke sthAna para 'ahA' ke rUpa meM dIkha par3atA hai / vartamAna kRdanta - 'mAna' ke liye AgamoM meM mIna' kA prayoga hai jo dhaulI ke pRthak lekha meM prayukta 'saMpaTipajamIne' aura 'vipatipAdayamIne' jaise padoM meM maujUda hai / arddhamAgadhI meM 'rakAra' ke liye 'lakAra' milatA hai / aisA azoka ke pUrvI kSetrIya lekhoM meM bhI hai / 'sAmaMta' zabda kA 'samIpa' ke artha meM prayoga - 'adUrasAmaMte', arddhamAgadhI 'anekoM sthaloM para hai, vahI azoka ke dhaulI, jogaDa, kAlasI Adi lekhoM meM bhI hai kintu giranAra ( 2. 3) meM 'sAmIpaM ' hai / 'akasmAt' - pada vahAM jyoM kA tyoM baca gayA hai / AyAraMga, sUyagaDaMga aura uttarAjbhayaNa meM bhASA ke prAcIna tatva haiM / DaoN0 candra ne 'kSetraja' - zabda ke AcArAMga ( prathama zrutaskaMdha ) meM se 16 prayoga ekatra kiye haiM aura saMpAdakoM dvArA una prayogoM ko bhinna-bhinna rUpa meM likhane kI bAta kahI hai| yahAM mUla zabda khetanna' honA cAhiye / isI prakAra AcArAMga prathamadbhuta skaMdha, prathama adhyayana, prathama uddezaka kA prAraMbhika vAkya - 'sutaM me Ausa teNa bhagavatA evamavakhAtaM - honA cAhiye, kiMtu saMpAdakoM ne usake aneka rUpa banA die haiN| DaoNo candra kI yaha abhijJA aura prAcIna arddhamAgadhI kI khoja nissaMdeha mahattvapUrNa hai / yaha bhAratIya bhASA adhyayana ke lie naye AyAma kholatI hai aura prAkRtoM
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________________ para AcchAdita saMskRta bhASA ke pihita pidhAnoM ko anAvRtta karatI hai| vAstava meM 'prakRtiH saMskRtaM tatrabhavaM prAkRtam'--kahanA ThIka nahIM hai| 'prakRtyA svabhAvena siddha prAkRtam' athavA 'prakRtInAM sAdhAraNa janAnAmidaM prAkRtam'-kahanA hI ThIka hai / nami sAdhu (11vIM sadI) ne ThIka likhA hai-'sakalajagajjantUnAM vyAkaraNAdibhiranAhita saMskAraH sahajo vacanavyApAraH prakRtiH, tatra bhavaM saiva vA prAkRtam'-arthAt vyAkaraNa Adi saMskAra se nirapekSa prAkRta samasta jagat ke prANiyoM kI bhASA hai| bhagavAn mahAvIra ne arddhamAgadhI meM dharmopadeza kiyA jo zruta paraMparA meM saMrakSita hokara mahAvIra-nirvANa bAda 980 meM lekhabaddha huaa| yaha upadeza-bhASA arddhamAgadhI hI "Arisa vayaNo, siddha devANaM addha mAgahAvANI" kahI gii| samavAyAMga, vyAkhyAprajJapti, aupapAtika aura prajJApanA meM bhI ise arddhamAgadhI kahA gayA hai kintu sthAnAMga, anuyoga dvAra Adi meM RSi bhASitA aura hemacandra prabhRti dvArA ArSa bhASA kaha diyA gayA hai| samavAyAMga meM eka saMdarbha isa prakAra hai-'bhagavaM ca NaM addhamAgahIe bhASAe dhamma Aikkhae / sA viyaNaM arddha mAgahI bhAsamAsijjamANI tesi saveMsi AriyamanAriyANaM duppayacauppayamiya pasu pakkhi sarisivANaM appappaNo hiya siva suhadAyabhAsa ttAi pariNamai"-ki bhagavAna mahAvIra arddhamAgadhI meM upadeza dete the jo zAnti, Ananda aura sukhadAyinI bhASA rUpa meM Arya, anArya, dvipada, catuSpada, mRga, pazu, pakSI aura sarIsRpa-sabhI kI apanI bhASA bana jAtI thii| . mahAbhArata (17.48) meM sAta bhASAeM kramazaH mAgadhI, arddha mAgadhI, avantI, prAcya, zaurasenI, vAhrIkA aura dAkSiNAtyA kahIM haiN| yaha bhagavAn mahAvIra aura mahAtmA buddha ke pUrva bhAratIya bhASAoM kI sthiti-paristhiti hai| mudrArAkSasa meM jIvasiddhi aura prabodha candrodaya meM kSapaNaka mAgadhI meM bolate haiM / azvaghoSa ke bauddha-nATaka ke jo truTita aMza senTrala eziyA meM mile haiM, unameM bhI lUDarsa ne arddhamAgadhI ke prayoga pAye haiN| prAcIna mAgadhI meM za, Sa, sa ke liye tAlavya zakAra kA hI prayoga thA jo jogImArA abhilekha meM dIkha par3atA hai-zutanuka nAma devadazikiya taM kamayitha balana zeye devadine nAma lupa dkhe-| azvaghoSa ke nATakoM meM duSTa nAmaka pAtra kI bhASA bhI mAgadhI hai jo kevala 'zakAra' kA prayoga karatA hai / isa prakAra dantI sakAra kA prayoga bAda kA hai jo arddhamAgadhI aura azoka ke lekhoM meM milatA hai| vAstava meM mahArASTrI kA abhyudaya, jise jarmana vidvAnoM ne jaina mahArASTrI, jaina saurASTrI, jaina zaunasenI,digaMbara bhASA Adi nAma dene kA prayAsa kiyA hai aura giranAra parvata para likhI prAkRtoM se vikasita huI zaurasenI. jisameM digaMbara saMpradAya kA AmnAya likhA gayA hai-ina donoM bhASAoM ke sAtha-sAtha yakAyaka jaina-sAhitya meM saMskRta ke vyApaka praveza ne eka nayA bhASA vitAna banA diyaa| use samajhane kI AvazyakatAhai / use samajhe binA jainAgamoM kI mUla bhASA kA svarUpa khoja pAnA kaThina . lagatA hai|
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________________ utkala ke "kaliMgajina" 2.. jaina jagat ke prAcya vidyAvid vAnaprasthI rAma (zrI rAmacandra jaina) ne cAhA hai ki "mahArAjA khAravela dvArA utkala se nandavaMza saMthApaka mahApadmananda dvArA vahAM se RSabha kI jabarana le jAI gaI mUrti ko vApasa lAne" para "tulasI prajJA" ke AgAmI aMka meM nayA prakAza DAla sakeM to jarUra ddaaleN| unakA yaha anurodha hAthI guMphA zilAlekha para 'tulasI prajJA' meM chapI sampAdakIya TippaNiyoM ko lekara hai|| hAthI guMphA lekha kI AThavIM-nauvIM paMktiyoM meM 'kaliMgajina' sambandhita nimna vAkya hai -kaliMgajinaM palavabhAra/kaparUkhe haya gaja nara ratha sahayAtipunaH lekha kI bArahavIM paMkti meM tatsaMbaMdhI eka anya vAkya isa prakAra hai-naMdarAjanItaM ca kaliMgajinaM sanivesaaMga magadhato kaliMgaM Aneti uparyukta donoM vAkya kaliMgajina ke saMbaMdha meM atIva mahattva kI prAmANika jAnakArI prastuta karate haiN| prathama vAkya khAravela mahArAjA kI senA dvArA gorathagiri (azoka kA 'khalatika' parvata jisakA pataMjali-mahAbhASya 1-2-2 meM bhI ullekha hai) ko adhIna kara rAjagRha ko saMtrasta karane, jisase yavanarAja mathurA chor3akara bhAga gayA, ke bAda sadadhara (yamunA ke kinAre basA sahajAti nagara-mahAbhArata kA sosthivatI aura cedivaMza kA mUla sthAna) ke saba gRhapatiyoM aura brAhmaNoM ko pAna bhojana dene kI sUcanA dene ke pazcAt likhA gayA hai| yahAM kaliMgajina ko 'palavabhAra kaparUkhe' kahA gayA hai jo abhidhAnappadIpikA (480-481) ke anusAra 2000 pala (eka pala :: 4 tolA) vaz2ana kI mUtti hai / ukta vAkya meM likhA hai ki usa mUrti kI zobhA yAtrA meM mahArAjA khAravela sAtha-sAtha cle| isa prakAra yaha kaliMgajina mUla pratimA ke abhAva meM banI dvitIya pratimA ho sakatI hai| dUsare vAkya meM, jo rAjA khAravela ke bArahaveM zAsana varSa kA vivaraNa hai, spaSTa likhA hai ki naMdarAja dvArA le jAI gaI 'kaliMgajina' pratimA ko usake saMnivesa aMga sahita magadha se vApasa kaliMga meM lAyA gyaa| isalie yaha pratimA 'palavabhArakaparUkhe-pratimA se pRthak aura 'sanivesa aMga' vAlI thii| mAMcIpurI guMphA meM banI dRzyAvalI se bhI 'kaliMgajina' ke saMbaMdha meM mahattvapUrNa jAnakArI milatI hai| guMphA ke mukhya bhAga meM kuDepasiri, khAravela aura rAjakumAra vAsuka dvArA "kaliMgajina" kI pUjA ke dRzya haiN| 'kaliMgajina' ke pIche kalpavRkSa banA hai aura rAja-parivAra ke pIche vidyAdhara citrita haiN| eka ora hAthI tathA dUsarI ora do rakSaka khar3e dikhAe gae haiM / isI guMphA-mAMcIpurI ke UparI maMjila (svargapurI) meM khAravela mahArAnI kA lekha hai aura nIce kI maMjila meM jahAM uparyukta pUjA kA dRzya hai, kuDepasiri aura vAsuka ke lekha haiN| -paramezvara solaMkI
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________________ kaliMga meM udayagiri-khaNDagiri zilpa khaNDa 18, aMka 1 (apraila-jUna, 92) mAMcIpurI guMphA meM "kaliMga jina"-pUjana ke do dRzya (rAja parivAra ke pIche pAMca sTelarsa ke sAtha rAjacihna utkIrNa hai jisameM caubIsa kamala dala aura caubIsa prabhAva kiraNeM dikhAI gaI haiN|) tulasI prajJA
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________________
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________________ jaina paramparA ke vikAsa meM zrAvikAoM kA yogadAna DaoN0 mahAvIra rAja gelar3A janarala sara e0 kaniGaghama ne apane purAtattva sarvekSaNa prativedana khaNDa-3, pleTa XIII-XV meM jaina mata aura jaina zIrSakoM ke khaNDita zilAlekhoM ke saMdarbha prakAzita kie haiM / DA0 jArja bhUlara ne ina prakAzita pratiyoM kI truTiyoM kA sudhAra karate hue apanA maMtavya prakaTa kiyA hai ki ina zilAlekhoM para aMkita gaNa, kula, zAkha ke varNana jaina Agama, kalpa sUtra meM varNita gaNa, kula evaM zAkha se milate haiM jo isa bAta kA sUcaka hai ki jaina paramparA vikasita hotI huI isa yuga meM aneka zAkhAoM meM vibhakta ho cukI thii| yaha samaya kaniSka kA mAnA gayA hai kyoMki ye zilAlekha azoka ke zilAlekhoM se bhinna haiM / ina zilAlekhoM kI bhASA saMskRta aura prAkRta kA mizraNa hai jo lagabhaga sabhI hindI skAIthiyana rAjAoM ke zilAlekhoM se milatA hai-DA0 hornela ne ise uttarI aura uttarI pazcimI bhArata kI IsA pUrva aura bAda kI prathama zatAbdiyoM kI sAhityika bhASA mAnI hai| ina zilAlekhoM kI vikRti kA kAraNa zilAlekhI zilpakAra nahIM haiM varan ve pratikartA uttaradAyI haiM jinhoMne zilAlekhoM se prastutIkaraNa sahI DhaMga se nahIM kiyA hai / samaya ke antarAla se zilAlekhoM ke akSaroM meM mAtrA ke nizAna miTa gaye haiM, phalasvarUpa vyaMjana bhrAmaka rUpa se Apasa meM badala gaye haiM / udAharaNArtha- (va, ca) (va, dha) (la, na) (ta, sa) Apasa meM badale lagate haiM aura usI se pleTeM bhI bhrAmaka evaM vikRta banI haiM / inako zuddha kara par3hane ke prayAsa se patA calatA hai ki jaina gRhaNieM-zrAvikAeM udAratApUrvaka dAna detI rahI haiM / zilAlekha xiii jo ki eka janAkRti ke nIce pAyA gayA hai, zuddha karane ke bAda nimna prakAra anUdita kiyA jA sakatA hai| "siddha, namana, samvat 20, grISma Rtu kA pahalA mahInA, 15 tArIkha, bhagavAn varddhamAna kI pratimA, bheMTa zrAvikA dInA (yA dIttA) dvArA, dastIlA kI putrI, vizAlA kI pani, jayapAla, devadAsa aura nAgadInA kI mAM, upadezaka Arya saMghasiMha kI AjJA kI anupAlanA meM, koTiyA gaNa, vinaya kula, vebharI zAkha, sirikA upshaakhaa|" isI prakAra anya zilAlekhoM para zrAvikA vikAtA bhatti, rohindA Adi ke nAma Ae haiM / sabhI zilAlekhoM meM likhane kI paddhati eka samAna rahI hai / dAnadAtA zrAvikA kA nAma, usake pati tathA anya parivArajanoM ke nAma haiM, anta meM gaNa, kula, zAkhA, upazAkhA ke nAma ullekhita haiN| zilAlekhoM ke khaMDita ho jAne se aneka akSara, zanda vilupta haiM lekina jinako par3hA jA sakA hai unameM nimna zrAvikAoM ke nAmoM kA khaNDa 18, aMka ! (aprala-jUna, 12)
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________________ ullekha hai| ujhikA, kaMcUlA, koDAyA, yakSi, dhosA, nadUtarAyA, dhammagutta mAtA pusadevA, mittAdevA, sAmidattA, sonAya, zravaNA, sakAya, avAsikA Adi aise nAma yadyapi Aja jaina parivAroM meM pracalita nahIM haiM kiMtu dAna kI udAra paramparA kisI bhAMti kama nahIM hai| ukta zilAlekhoM ke adhyayana se jJAta hotA hai ki Aja se do hajAra varSa pUrva jaina saMyukta parivAra meM nArI kA vizeSa sthAna rahA hai / yaha saMbhava haiM ki jo jAtiyAM jaina dharmAvalambI haiM, usa samaya anya jAtiyAM rahI hoM kintu jaina dharma paramparA ne nArI jAti ko gauravAnvita hI kiyA hai / lakhanaU-saMgrahAlaya kA eka lekha (saMkhyA-lakha0 je0 20) paMkti (1) ...... saM0 70+6 vra0 4 di 20 etasyAM pUrvAyAM koTTiye gaNe vairAyAM zAkhAya paMkti (2) ........ ko aya vRdha hasti arahaMto nandiAvartasa pratimA nivartayati paMkti (3) ........ bhAryAye zrAvikAye dinAye dAna pratimA dve thUpe deva nirmite pra0 arthAt varSa 76 kI varSA Rtu ke caturtha mAsa ke 20 veM dina koTayagaNa kI vaira zAkhA ke AcArya vRddhahasti ne arhat nandi Avarta pratimA kA nirvatana kraayaa| (yaha nivartana)-bhAryA zrAvikA dinA ke liye thA jisase deva nirmita stUpa meM do pratimAeM pratiSThita huiiN| tulasI prajJA
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________________ 'paMcaparameSThipada aura arhanta tathA arihanta zabda ' [] DaoN0 paramezvara solaGkI pichale dinoM meM prakAzita apane do lekhoM meM sAdhvI DA0 surekhAzrI ne paMca parameSThi pada viSayaka paricarcA Arambha kI hai / AcArAMga, AcArAMga cUlA, sUyagaDAMga, ThANAMga, samavAyAMga, prakIrNakasamavAya, bhagavatI, nAyAdhammakahA, uvAsagadasAMga, aMtagaDadasAMga, nirAvalikA, anuyogadvAra, kalpasUtra, jambUdvIpaprajJapti, paNhAvAgaraNa, dazAzrutaskandha, vyavahArasUtra, aupapAtika, pannavaNA, dazavaikAlika, Avazyaka sUtra, mUlAcAra, vizeSAvazyaka bhASya, oghaniryukti ityAdi darjanoM AgamAdi graMthoM meM arhat Adi pada-prayoga ke zodha-saMdarbha DaoN0 surekhAzrI ne ekatra kie haiN| mUlAcAra aura Avazyaka sUtra - sandarbhoM se unhoMne parameSThipada kI niyukti para bhI carcA kI hai / " mUlAcAra aura Avazyaka sUtra sandarbhoM se sAdhvIzrI likhatI haiM ki rAga-dveSa aura kaSAyoM ko, pAMca indriyoM ko, parISaha aura upasargoM ko jinhoMne nAza kiyA hai una arhantoM ko namaskAra / unakA dUsarA uddharaNa hai-- jo namaskAra ke yogya haiM, loka meM . uttama devoM dvArA pUjanIya haiM, AvaraNa aura mohanIya zatru kA hanana karane vAle haiM, ve arhanta haiM / unhoMne arhannamaskAra kA phala aura usakA pariNAma bhI batAyA hai aura use sarvamaMgaloM meM prathama maMgala kahA hai / isa sambandha meM AcArya vIrasena kahate haiM ki granthakAra dvArA iSTa deva ko zlokAdi se jo namaskAra kiyA jAtA hai vaha nibaddha maMgala hai aura devatA ko kiyA gayA Adi namana anibaddha maMgala hai / yaha nibaddha aura anibaddha maMgala Ane vAle vighnoM ko dUra karatA hai / kevala anibaddha maMgala se kyoMki zukla dhyAna nahIM hotA, vaha viSaya parijJAna se hI hotA hai / isalie nibaddha aura anibaddha - donoM prakAra se maMgala karanA caahie| ve likhate haiM "maMgala gimita heu parimANaM NAma tahaya kattAraM / vAgariya chappi pacchA kvANa satya mAiriyo / idi gAthamAiriyaparaM parAgayaM maNegAvahAriya puSvAiriyA yorANuM saraNaM tirayaNaheu tti pupphadaMtAiriyo maMgalAdINaM chaSNaM sakAraNANaM parUvaNaTTha suttamAha Namo arahaMtANaM Namo siddhANaM Namo AiriyANaM Namo uvajjhAyANaM Namo loe savva sAhUNaM // idi " ki maMgala, nimitta, hetu, pariNAma, nAma aura kartA ina chaha kA kathana karane ke pazcAt AcArya ko zAstra kA vyAkhyAna karanA caahie| AcArya paramparA se Ae hue isa nyAya ko mana meM dhAraNa kara aura pUrvAcAryoM kI paramparA kA pAlana karanA ratnatraya khaNDa 18, aMka 1 ( apraila-jUna, 12 )
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________________ kA kAraNa mAnakara AcArya puSpadaMta maMgala Adi chaha adhikAroM kA sakAraNa vyAkhyAna karane ke lie sUtra kahate haiM Namo arahaMtANaM -- ityAdi / Age ve hI maMgala ke bhedoM aura usameM guNoM kA bakhAna karate hue punaH likhate haiM"katividhaM maMgalam ? maMgala sAmAnyAntadekavidham mukhyAmukhya bhedato dvividham, samyagdarzana- jJAna cAritra bhedAstrividhaM maMgalam, dharma siddha sAdhvarhadbhedAccatuvidham, jJAnadarzana triguptibhedAt paMcavidham, 'gamo jigANaM' ityAdinAnekavidhavA / athavA maMgala mhi cha ahiyAe daMDa AvantayA bhavaMti / taM jahA maMgalaM maMgalakattAmaMgalakaraNIya maMgalovAyo maMgala vihANaM maMgalaphalamidi / edesi chaNhaMpi attho ucca de / maMgalattho puvvato / maMgalakattA cohasavijjATThANapArao Airiyo / maMgalakaraNIyaM bhavvajaNo / maMgalavAyoti raparNasAhaNANi / maMgalavihANaM eNavihAdi pucvRttaM / maMgala phalaM abbhudaya nisseyasa suhAi / taM maMgala sutassa AdIe maubhe avasANe ca vattavyaM / uttaM ca..... Adi avasANamajjhe paNNataM maMgalaM jiNi dehi / to kaya maMgala vijayo iNamo suttaM pavakkhAmi // " arthAt maMgala kitane prakAra kA hotA hai ? sAmAnyatayA maMgala eka prakAra kA hai / mukhya aura gauNa bheda se do prakAra kA, samyak darzana, samyagjJAna aura samyak cAritra bheda se tIna, aura dharma siddha, sAdhu aura arhanta bheda se cAra prakAra kA tathA jJAna, darzana va tIna gupti bheda se pAMca prakAra kA hotA hai / athavA jinendroM ko namaskAra kaheM toM prakAra kA hotA hai / athavA maMgala ke viSaya meM chaha adhikAroM dvArA daMDakoM kA kathana karanA cAhie | jaise maMgala, maMgalakartA, maMgalakaraNIya, maMgala upAya, maMgalabheda aura maMgala phala / pApa kA galana-maMgala / caudaha vidyA sthAnoM ke pAragAmI maMgala kartA / bhavyajana usake yogya / ratnatraya upAya / pUrvokta maMgalabheda aura abhyudaya maMgalaphala / isalie maMgala ko grantha ke Adi, madhya aura anta meM kahanA cAhie / ina uparyukta uddharaNoM se aisA parijJAta hotA hai jaise AcArya puSpadaMta hI ina paMca parameSThi maMgala padoM ke kartA haiM / kama se kama AcArya vIrasena to aisA hI mAnate pratIta hote haiM / kintu mahAnizItha meM likhA milatA hai ki paMcamaMgala kA vyAkhyAna sUtra kI niryukti, bhASya aura cUrNiyoM meM kiyA gayA hai vaha sIdhe tIrthaMkaroM se prApta huA thA / vRddha saMpradAya ke anusAra vajrasvAmI ne isa mahAmantra kA uddhAra kiyA aura ise mUla sUtra meM sthApita kiyA / zayaMbhavasUri bhI kAyotsarga ko namaskAra ke dvArA pUrNa karane kA nirdeza dete haiM / bhagavatI kI vRtti ke Arambha meM namaskAra maMtra likhA hai / prajJApanA ke Arambha meM bhI yaha mahAmaMtra hai / malayagiri ne apanI vRtti meM usakI vyAkhyA nahIM kI kintu dazavekAlika kI donoM cUrNiyoM aura haribhadrIya vRtti meM ' Namo arihaMtANaM' kI vyAkhyA kI gaI hai / ' uttarAdhyayana ke bIsaveM adhyayana ke Arambha meM 'siddhANaM namo kiccA saMjayANaM ca tulasI prajJA 4
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________________ bhAvao'-kahakara madhya meM maMgala kiyA gayA hai / Avazyaka niyukti (gAthA 1027) meM likhA milatA hai ki paMca-parameSThiyoM ko namaskAra kara sAmAyika karanA caahie| yaha paMca namaskAra sAmAyika kA hI eka aMga hai| AcArya bhadrabAhu ke anusAra naMdI aura anuyogadvAra ko jAnakara tathA paMcamaMgala ko namaskAra karake sUtra kA Arambha kiyA jAtA hai / yaha bhI kahA jAtA hai ki bhagavAna mahAvIra dIkSita hue to unhoMne siddhoM ko namaskAra kiyaa| dUsarI samasyA parameSThipadoM kI saMkhyA aura krama kI hai / khAravelaprazasti meM kevala do pada 'ahaMta' aura 'siddha' haiM aura 'siddha pada' ke sAtha 'savva' vizeSaNa lagA hai| pazcAtkAlIna zilAlekhoM meM bhI arhantoM aura siddhoM ko namaskAra likhA milatA hai kintu paMca parameSThi padoM kA ekatra ullekha abhI taka kahIM nahIM milaa| namaskAra maMtra meM padoM ke pUrvAnupUrvI krama kI puSTi ke lie niyuktikAra ne tarka diyA hai ki siddha, arhat ke upadeza se hI jAne jAte haiM / ataH arhat hamAre adhika nikaTa haiM / AcArya malayagiri ne bhI ahaMta aura siddha meM AtmavikAsa kI dRSTi se koI antara nahIM mAnA / Atma-vikAsa meM bAdhA DAlane vAle cAra ghAtya karma haiN| unake kSINa hone para Atma-vikAsa ho jAtA hai| arhantoM meM bhavopagrAhI karma zeSa rahatA hai jisase ve zarIra dhAraNa kie rahate haiM, anyathA arhat aura siddha samAna hote haiN| AcArya, upAdhyAya aura sAdhu (sAhU yA muni) mumukSusamAja meM tIna upAdhiyAM haiM jo pariSadkalpa haiM / arhat athavA siddha isake nAyaka haiM-aisA mAna leM to parameSThipadoM meM saMkhyA kA prazna mahattvapUrNa nahIM rahatA aura yaha arhat athavA siddha pada pAne ke sopAna bana jAte haiM / phira bhI pAMca parameSThipadoM ke sambandha meM nimna tathya vicAraNIya haiM'1. jAmanagara se prakAzita bhagavatI sUtra kI saMskRta TIkA meM 'Namoloe savvasAhUNa ke sthAna para Namo savvasAhUNaM' pATha hai aura TIkAkAra ne kvacit pAThaH kahakara 'Namo loe savva sAhUNaM, ko pATha-bheda batAyA hai| 2. abhidhAna rAjendra (pR0 1835) meM ukta donoM hI pATha na hokara 'NamobaMbhIe livIe' pATha diyA hai / vahAM pUrA mantra isa prakAra hai "Namo arihaMtANaM Namo siddhANaM Namo AyariyANaM Namo uvajjhAyANaM Namo baMbhIe livIe // 3. khAravela-prazasti meM 'namo savva sidhAna' pada meM siddhoM ke sAtha 'savva' vizeSaNa hai jo pAMca parameSThi padoM meM siddhoM se haTakara sAhUNaM ke sAtha jur3a gayA hai| 4. yaha bhI vicAraNIya hai ki pAMca parameSThipadoM meM kevala "Namo siddhANaM" meM pAMca akSara haiM / bAkI tIna padoM meM sAta-sAta akSara haiM aura antima 'Namoloe savva sAhUNaM' meM nau akSara ho gae haiM / 5. Avazyaka niyukti meM paMca parameSThipadoM ke sUtra kI vaidhatA para zaMkA kI gaI hai ki sUtra saMkSipta hotA hai athavA vistRta / saMkSipta jaise sAmAyika sUtra aura vistRta jaise caudaha pUrva; kintu yaha sUtra na to saMkSipta hai na vistRta hI / saMkSipta ho to siddha aura sAdhu-do ko hI namaskAra paryApta hotA kyoMki muktatulya ahaMta siddha khaNDa 18, aMka 1 (apraila-jUna, 62)
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________________ pada meM samAhita hote haiM aura saMsArI, sAdhu pada meN| yadi kaheM ki vistRta hai to namaskAra aneka prakAra kA ho sakatA hai Navi saMkheo na vittharo saMkhevo duviho siddha sAhUNaM / vityarao'Negaviho paMcaviho na jujjai tamhA // 1016 // -Avazyaka niyukti gAthA-1016 Ajakala paMca parameSThi mantra meM eka aura padya jor3a diyA gayA hai jo isa prakAra eso paMca NamukkAro svvpaavppnnaasnno| maMgalANaM ca savvesi paDhama havai maMgalaM // isa nae padya ko jor3akara ar3asaTha akSaroM kA navakAra (namaskAra) maMtra mAna liyA gayA hai bannauTThasaTThi navapaya navakAre aTTha saMpayAtatya / saga saMpaya payatullA satarakkhara aTThamI dupayA // arthAt navakAra mantra meM ar3asaTha akSara hote haiM / no pada hote haiM / ATha saMyata hote haiM jinameM sAta virAma-sthAnoM meM eka-eka pada hotA hai kintu AThaveM virAma meM sataraha akSara aura do pada hote haiM / isI mAhAtmya ko yUM bhI kahA gayA hai paMca payANa paNatIsa vaNNa cUlAivaNNA titIsaM / evaM imo samappai phuDamakkhara atttthstthtthiie|| aura eka aura vidhAna batAyA gayA hai ki sAta, pAMca, sAta, sAta aura nau akSara vAle pAMca padoM aura tetIsa akSara kI cUlikA ko milAkara mantra kA smaraNa kro| satta paNa satta satta ya navakkhara pamANa payaDa paMca payaM / titIsakkhara cUlaM sumaraha navakAra varamaMtaM // arthAt Namo arihaMtANaM' meM sAta akSara haiM / Namo siddhANaM' meM pAMca, 'Namo AyariyANaM' meM sAta, Namo uvajjhAyANaM' meM sAta aura 'Namo loe savva sAhUNa' meM nau akSara hote haiM / 'aiso paMca NamukkAro' 'savva pAva ppaNAsaNo' 'maMgalANaM ca samvesi-ina tIna padoM meM ATha-ATha aura 'paMDhamaM havaDa maMgalaM' isa antima pada meM nau akSara hote haiN| satta paNa satta sattaya nava aTThaya aTTa aTTha nava huMti / ima paya akkhara saMkhA assa hu pUrei aDasaTThI // tAtparya yaha hai ki namaskAra mantra (jo bAda meM navakAra mantra bana gayA hai) kisI bhI Agama grantha meM ullikhita nahIM milatA / kevala "mahA nizItha sUtra" meM isakA prasaMga hai "taheva ca tadatthANugamiyaM ikkArasapayaparicchinnaM ti AlAvagatittIsa'kkharaparimANaM / eso paMca namukkAro-iya cUlati ahijjati ti / " isa prasaMga kI vRtti meM likhA hai - 'eyaM tu paJcamaMgalamahAsuyakkhaMdhassa vakkhANaM, taM mahayApabandheNa aNaMta gamapajjavehiM suttasya piyabhUyAhiM NijjuttibhAsacunnIhiM jaheva aNaMta nANadaMsaNa dharehi titthayarehiM vakkhANiyaM, taheva samAsao vakkhANijjaM taM Asi, ahannayA tulasI prajJA
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________________ kAla parihANi doseNaM tAo NijjuttibhAsacunnIo bucchinnAo / io ya vaccaM teNa kANaM samaNaM mahadvipatte payAsumArI vaira sAmI nAma duvAla saMgasuahare samuppante / teNa ya paMcamaMgalamahAsukhaMdhassa uddhAro mUlasUttassamajhe lihio / mUlasUttaM puNa sunatAe gaNaharehi atyattAe arihaMtehi bhagavatehi dhammatitthayarehi tiloga mahisAhiM vIra jiNidehi pannaviyaM tiesabuDDhasaMpapAo / ' arthAt mahAnizItha sUtra meM yaha maMtra mahAzrutaskandha kahA gayA hai / vRtti meM kahate haiM ki ananta jJAna aura ananta darzana ke dhAraka tIrthaMkaroM ne isa paMcamaMgala mahAzrutaskaMdha kA jaisA vyAkhyAna kiyA thA usI ke anusAra saMkSepa meM niyukti bhASya aura cUrNi ke dvArA bar3e prayatna se usakA vyAkhyAna nibaddha kiyA gayA thaa| kiMtu kAla ke doSa se ve niryukti, cUrNi aura bhASya naSTa ho gae / taba samaya bItane para dvAdazAMga zratadhArI mahaddha vajrasvAmI muni hue / unhoMne paMcamaMgala mahAzru ta skandha kA uddhAra karake use mUla sUtra ke madhya likhA / mUlasUtra ke sUtrakAra to gaNadhara deva haiM aura artha rUpa se usake kartA tInoM lokoM se pUjita bhagavAn tIrthaMkara zrI vIra jinendra deva haiN| aisA vRddha sampradAya hai / Age vRtti meM yaha bhI likhA hai - 'iTTha devayAyaM ca namukkAro paMcamaMgalameva goyamA'-- ki he gautama / yaha paMcamaMgala hI devatA ko namaskAra rUpa bhI hai / abhidhAna rAjendra ( pR0 1835) meM ise hI mahAnizItha ke havAle se doharA diyA gayA hai "paMcapada namaskArazca sarvazra taskandhAbhyantarabhUtAM navapadazca samUlatvAt pRthak zrutaskandha iti prasiddhamAmnAye / asya hi niyukti cUryAdayaH pRthageva prabhutA AsIran, kAlena tadvyavacchede mUlasUtramadhye tallekhanaM kRtaM padAnusAriNA vajrasvAmineti mahAnizIthaM mAdhyAne vyasthitam / " bhagavatI sUtra vRtti ke Adi meM 'Namo arahaMtANaM' Adi pAMca pada haiM aura pratyAkhyAnaniryukti meM bhI ' Namo arahaMtANaM' - Adi pAMca pada bolakara pAraNA karane kA vidhAna diyA hai | navakAra niyukti meM bhI yahI nirvacana hai ki usa namaskAra meM krama se 6 pada athavA dasa pada hote haiM / 6 pada- ' Namo arahaMta, siddha, Ayariya, uvajjhAya, sAhUNaM' aura 'namo arahaMtANaM' 'namo siddhANaM' isa prakAra dasa pada / namaskAra-niryukti meM 80 pada pramANa 20 gAthAeM haiM kintu ve mAhAtmya rUpa meM haiM / " isa prakAra parameSThipadoM meM 'paMca namokAra' kA itivRtta mahAnizItha sUtra ke punarlekhana aura dhavalA TIkA ke nirmANa-kAla se zurU hotA hai aura usase adhika prAcIna nahIM hai / mahAnizItha sUtra AcArya haribhadra dvArA saMskArita hai jabaki dhavalA TIkA kA lekhana rASTrakUTa-nareza amoghavarSa ( prathama ) ke zAsanArambha zaka saMvat 737 se pUrva samApta ho cukA thA / kyoMki rAjA amoghavarSa ke zAsanakAla meM zaka saM0 756 ko jaya dhavalA TIkA bhI likha dI gaI - aisA svayaM jinasena ne likhA hai / phira bhI yaha kahanA kaThina hai ki AcArya puSpadanta se pahale paMca parameSThi namaskAra mantra kA pracalana rahA yA nahIM rahA ? isa prazna kA nizcayAtmaka uttara denA kaThina hai / zayyaMbhava sUri kA nirdeza - ' NamokkAreNa pAretA' ( dasaveAliyaM 5.1.93 ) aura uttarAdhyayana (dazavAM adhyayana ) kA ullekha - ' siddhANaM namo kicvA saMjayANaM ca bhAvao' khaNDa 18, aMka 1 ( apraila-jUna, e2 ) 7
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________________ ke sAtha mahAnizItha ke ukta prasaMga ko dekhane se yaha vizvAsa hotA hai ki bhagavAn mahAvIra ke kAla meM bhI namaskAra mantra kA pracalana rahA ho sakatA hai kintu yaha saMbhAvanA bhI kamajora nahIM hai ki prAcIna kAla meM sAmAyika ke aMga ke rUpa meM kevala siddhoM ko hI namaskAra kiyA jAtA rahA ho aura Avazyaka sUtra ke racanAkAla meM usake pAMca pada bana gae hoM / bhagavAn mahAvIra ke samaya AcArya, upAdhyAya Adi ke pada rahe hone kI jAnakArI nahIM milatI; isalie yaha bAda meM usa samaya kA vistAra ho sakatA hai jaba sAdhuoM meM se upAdhyAya, AcArya aura arhantoM ke UrdhvaretA sopAna bane hoMge arihaMtAi niyamA sAhU sAhUya tesu bhaiyavvA / tamhA paMcaviho khalu heu nimittaM havai siddho // arthAt arhat, AcArya aura upAdhyAya niyamataH sAdhu hote haiM parantu pratyeka sAdhu arhat, AcArya aura upAdhyAya nahIM ho pAtA / isa dRSTi se namaskAra mantra meM cAra pada jor3e gaye ho sakate haiM / aisA yuktisaMgata lagatA hai / arihanta pada ? " namo sidhAnaM" athavA 'namaH siddhebhyaH' atiprAcIna maMgala hai| isI prakAra arhan yA arhanta pada bhI ati prAcIna hai / AcArAMga, sUyagaDAMga aura ThANAMga meM isakA "arahanta" rUpa milatA hai | bhagavatI, nAyAdhammakahA aura aupapAtika meM 'arahanta' ke sAtha 'arihaMta' bhI likhA milA hai / kalpasUtra, Avazyaka, dazavaikAlika, pannavaNA, anuyogadvAra aura jambUdvIpa prajJapti Adi meM arihanta pada hai / parantu ina sabhI granthoM kI upalabdha pratilipiyAM adhika prAcIna nahIM haiM / Avazyaka niyukti aura dhavalA TIkA meM 'arihaMta' pada kA na kevala prayoga hai, kintu usakI vyAkhyA bhI kI gaI hai / Avazyaka niyuktikAra kahate haiM ki pAMcoM indriyoM ke viSaya, krodha, mAna, mAyA aura lobha - ye kaSAya, bAIsa prakAra ke parISaha, zArIrika, mAnasika vedanA aura upasarga, jIvana ke zatru haiM aura ATha prakAra ke karma saba jIvoM ke zatru haiM / ina zatruoM kA, ariyoM kA jo nAza karate haiM ve arihanta haiM / ghavalA TIkAkAra kahate haiM ki naraka, tiryaMca, kumanuSya aura preta yoni ke duHkhoM kA mUla kAraNa moha hai / moha na rahe to bAkI sAta duHkha bhI nahIM hote / isalie moha ko jo nAza kare ve 'arihaMta' hote haiM / jJAnAvaraNa aura darzanAvaraNa karma raja ke samAna haiM, unakA jo nAza kare athavA antarAya karma - rahasya ko jo naSTa kare vaha 'arihanta' hai / " ina do sandarbhoM se pUrva kA koI aisA saMdarbha nahIM hai jahAM 'arihaMta' rUpa prayukta ho, kintu bAda ke anekoM saMdarbha haiN| abhayadevasUri dvArA arahaMta kI vyutpati anekoM prakAra se batAI gaI hai / vahAM pAThAMtara meM upalabdha 'arihaMtANaM' kI vyAkhyA ke sAtha 'aruhaMtANaM' pada kI bhI vyAkhyA hai / arthAt ve arihaMtANaM aura ahaMtANaM ko eka sAtha pracalita honA mAnate pratIta hote haiM / " AcArya kundakunda ne arUhaMta aura arahaMta kA hI prayoga kiyA hai / bodhaprAbhRta kI gAthAoM (kramAMka 28, 26, 30, 32 Adi) meM arahaMta prayoga hai | gAthA 30 meM dI tulasI prajJA 8
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________________ vyAkhyA paMcAdhyAyI (2.607) se milatI hai jara vAhi janmamaraNaM caugaigamaNaM ca puNNapAvaM ca / haMtUNa doSakamme huuNANamayaM ca arhNto|| milAveM divyaudArika dehasthA ghautadyAti catuSTayaH / jJAnadRgvIrya saukhyADhyaH sauhaMna dharmopadezakaH / / ____ mUlapada arhanta hai vAyupurANa (104.7) meM chaha darzanoM meM arhat eka darzana haibrAhma zaivaM vaiSNavaM ca sauraM zAktaM tathAhatam / SaDdarzanAni coktAni svabhAvaniyatAni ca / / varAhamihira apanI bRhatsaMhitA (58.45) meM arhat deva kI mUrti kA lakSaNa likhatA hai AjAnulambabAhu zrIvatsAMkaH prazAntamUrtizca / digvAsAstaruNo rUpavAMzca kAryo'rhatAM devaH // kavi-kulaguru-kAlidAsa raghuvaMza (5.25) meM RSi kautsa ko ahaMta saMbodhana detA dvitrANyahAnyahasi soDhumarhan, yAvadyatta sAdhayituM tvadartham // amarakoSakAra ne ahaMtoM ke tIna nAma batAe haiM syAtsyAdvAdika ArhakaH Arhata ityapi / . Adi zaMkarAcArya brahmasUtrabhASya (2.2.33) meM ahaMtoM kI mAnyatA likhate haiM zarIraparimANo hi jIva ityAhaMtAmanyante / AcArya hemacandra (yogazAstra 2.4) arhat ko trailokya-pUjita aura yathArthajJAnI aura paramezvara kahate haiM sarvajJo jitarAgAdi doSastralokya puujitH| yathA sthitArthavAdI ca devo'hana prmeshvrH|| bauddha vAGamaya meM mahAtmA buddha ko arahanta kahA gayA hai / tripiTaka ke dhammapada meM 'arahanvaggo' prakaraNa hai / usameM use 'marahaMta' kahA gayA hai jisane apanI jIvana yAtrA pUrI karalI, jo zoka rahita hai, saMsAramukta hai aura parigraha va kaSTarahita hai gatadvinoM visokarasa vippamuttassa savvadhi / savvaganthapahInassa parilAho na vijjati / saMyukta nikAya (5.164) meM mahAtmA buddha kahate haiM-bhikSumo ! prAcIna kAla meM jo bhI 'arahanta' tathA 'buddha' hue the unake bhI aise hI do-do mukhya anuyAyI the jaise mere anuyAyI 'sAriputra' aura moggAyana' haiN| Rgveda meM bhI arhana aura arhanta zabda anekoM maMtroM meM prayukta huA hai1. arhan virSi sAyakAni dhanvAha nnikaM yajataM vizvarUpam / khaNDa 18, aMka 1 (apraila-jUna, 12)
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________________ arhannidaM dayase vizvamambaM navAojIo rUdratvadasti || 2. naturdevavataH zate godvArathA vadhUmantAsudAsaH / annagne paijavanasya dAnaM hote va saddma paryemirebhan // 3. saNe manuSa UrdhvasAnaAsA viSadarzasAnAyazarUm / satamo nahuSo'smatsujAtaH puro'bhinadarhan dasyuhatye // -2.33.10 - Rk - 10.66.7 uparyukta tIna maMtroM meM prathama maMtra meM arhan ko rUdra ke samAna ojasvI batAyA gayA hai aura usase vizvamamba, vizvarUpa aura dhanvasAyakoM kI pUrti cAhI gaI hai / dUsaretIsare maMtroM meM arhana ko devavata rAjA ke pautra aura pijavana ke putra sudAsa aura manuSyoM STha nahuSa ke sAtha ullekha kiyA gayA hai aura use UrdhvasAna - zatruoM ko naSTa karane vAlA kahA gayA hai / " --Rk - 7.18.22 ina tIna maMtroM meM prayoga ke alAvA maMtra ( 2.3.1 ) meM 'devo devAnyajatvagnirarhan" maMtra (2.3.3) meM 'arhan devAn yakSi' maMtra (5.7.2 ) meM - 'arhantazcidyamindhate' maMtra ( 5.22.5 ) meM - arhanto ye sudAnavo naro asAmizavasa:, maMtra (5.86.5 ) meM 'arhantA 'citpurodadhe'zeva devAtate' maMtra ( 10.2.2 ) meM 'devo devAnyajatvagnirarhan' - ityAdi anekoM maMtroM meM bhI arhan aura arhanta pada kramazaH yAgayogya, prazaMsya, yajamAnayogya, pUjya Adi aneka arthoM meM prayukta huA hai / arha pUjAyAm pANini ne apane dhAtu pATha meM 'arha pUjAyAm' dhAtu ko parasmaipadin kramAMk 740, curAdi kramAMka 1731 aura kramAMka 1830 para tIna bAra par3hA hai| usane arha zabda ko 'pUjAyAM yogyatve ca ' - pUjA aura yogyatA do arthoM meM prayoktavya kahA hai / aSTAdhyAyI sUtra ( 5.1.61 ) " tadahaM ti" ke anusAra arhati - labdhuM yogyo bhavati-pada meM dUsare sUtra (5.1.117 ) " tadarham" se vat pratyaya aura sUtra ( 71.70) 'ugidacAM sarvanAmasthAne'dhAto:' se num kA Agama hote haiM aura ati AnahaM ahitA-AhiSyat-ArhIt-ahyatajihiSati-ah,ryaMte-AhiM aura arhayati-te, arhayAMbabhUva, Asa, cakAra, cakre, arhayitAAhit-taM arthAt arhayiSISTha ajahayiSati - aha yete -- Ahi- arhayitvA Adi anekoM rUpa bana sakate haiM / isI prakAra arha se zatR pratyaya lagane se saMskRta vyAkaraNa ke anusAra hI vartamAna kAla meM kartAkAraka ke eka vacana kA rUpa arhat bhI bana sakatA hai / arhat kA bahuvacana "arhantaH" uparyukta Rgveda maMtroM meM prayukta hai aura usakA laukika rUpa 'arahaMta' khAravela - prazasti meM tathA khAravela kI agramahiSI (mahArAnI) dvArA banavAI gaI guphA ke lekha meM hai "arahaMta pasAdAya kaliMgAnaM samanAnaM lenaM kAritaM " tulasI prazA
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________________ sArAMza isa prakAra paMca parameSThipadoM ke maMtrarAja kA vikAsa jahAM taMtramaMtra aura AdhyAtma jagat ke vikAsa meM jaina jagat kA yogadAna hai vahAM "namaHsiddhamyaH" -maMgala vAkya kA namaskAra yA navakAra maMtra ke rUpa meM vikAsa jaina aitihya kI ati prAcIna aura sudIrgha kAlIna ciMtana-paramparA kA paricAyaka hai / 5 00 saMdarbha 1. tulasIprajJA, lADana aMka 17/2 julAI-sitambara 1661 meM prakAzita-'kyA sAmAnya kevalI ke lie arhanta pada upayukta hai ?' aura 'titthayara' kalakattA aMka 15/4 agasta 1661 meM prakAzita-'paMcaparameSThipada niyukti'-zIrSaka do lekha / 2. AcArya vIrasena dvArA batAI gaI yaha nibaddha-anibaddha maMgala kI paramparA atIva prAcIna hai / khaNDagiri kI 'khAravela prazasti' ke Adi va hAsie para anibaddha maMgala ke rUpa meM varddhamaMgala (bAda kA maMgalakalaza) aura svastika aura lekha ke dAhine aura, naMdipada aura anta meM vRkSacatya bane haiN| nibaddha-maMgala ke rUpa meM prazasti-lekhya se pUrva meM 'namo arahaMtANaM namo savva sidhAnaM' likhA gayA hai| isI prakAra ananta guMphA, baikuNTha guMphA aura bAgha guMphA ke laghulekhoM se pUrva bhI anibaddha maMgala rUpa meM vRkSacaitya, svastika, naMdi pada, triratna Adi bane haiN| jUnAgar3ha kI jaina guMphA, sAMcI stUpa, toraNa Adi meM bhI ye maMgala cihna haiN| kAnheri parvata ke eka lekha meM naMdipada kA nAmollekha bhI hai| 3. AcArAMga, sthAnAMga aura samavAyAMga kA Arambha 'suryame AusaM' aura sUtra kRtAMga kA 'bujjhejja tiuThejjA' padoM se hotA hai, kiMtu bhagavatI ke sUtrArambha se pUrva 'namo arahatANaM' 'namo baMbhIe livIe' aura 'namo suyassa'-tIna prakAra ke maMgala vAkya likhe milate haiM / bhagavatI ke paMdrahaveM zataka ke Arambha meM bhI 'namo suyadevayAe bhagavaIe' likhA hai / prajJApanA sUtra kA Arambha maMgala vAkya se hai aura namaskAra maMtra bhI vahAM likhA hai kintu haribhadrasUri aura malayagiri ne usakI vyAkhyA nahIM kii| SaTkhaMDa kA Arambha namaskAra maMtra se hai aura dazAzru taskaMdha kI vRtti meM namaskAra maMtra kI vyAkhyA hai / isa viSayaka eka gAthA isa prakAra hai Age caubIsI hui anaMtI hosI bAra ananta / navakAra taNI koi Adi na jANe aimabhAse arihaMta // isI gAthA se milatI-julatI bAta 'laghunavakAraphala' nAmaka grantha kI nimna tIna gAthAoM meM hai jiNasAsaNassa sAro caudasapunvANa jo smuddhaaro| jassa maNe navakAro kiM kuNai tassa saMsAro // khaNDa 18, aMka 1 (apraila-jUna, 62)
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________________ eso ANAi kAlo aNAi jIvo aNAi jinndhmmo|| taiyA vite par3hatA esucciya jiNaNamukkAraM // je kei gayA mokkhaM gacchaMti ya ke'vikAmaphalamukkA / te savve viya jANasu jiNa navakArappabhAveNa / / 4. dekheM-Avazyaka niyukti gAthA 1026 aura mUlArAdhanA kI gAthA, aura 1/43. 5. mahAnizItha sUtra kI 30 vI gAthA kI TIkA isa prakAra hai __'anyatra tu samprati vartamAnAgamasUtramadhye na kutrApyevaM navapada aSTa saMpadAdi pramANo namaskAra ukto dRzyate, yato bhagavatyAdau caivaM paMcapadAnyuktAni-namo arahaMtANaM namo siddhANaM, namo AyariyANaM, namo uvajhAyANaM, namo (loe) savvasAhUNaM, namo baMbhIe livIe ityAdi / kvacinnamo loe savva sAhUNaM ti pATha iti tadavRttiH / pratyAkhyAna niyuktau tu namaskAra sahita pratyAkhyAna pAraNa prastAve cUrNAvidamuktaM-namo arihaMtANa bhaNitvA pArayati / navakAra niyukti cUrNotvevamuktaM-tathAhi so namukkAro kamA cha payANi vA dasavA / tattha cha payANi namo arihaMta-siddha-Ayariya-uvajjhAya-sAhUNaM ti / dazatvevaM namo arihaMtANaM, namo siddhANaM ityAdi / yatpunaH namaskAra niyuktI azIti pada mAnA vizatirgAthA saMti yathA-arihaMta namukkAro-ityAdayaH tA navakAra mAhAtmya pratipAdikA na punarnavakAra rUpA bhavitumarhanti, bahupadatvAttAsAM navakArasya tu navapadAtmakatvAt / ' 6. mahAnizItha sUtra ke punarlekhana viSayaka vRttAMta, nizItha sUtra meM hI likhA hai ki AcArya haribhadra ne apane buddhibala se dIpaka lagI truTita prati se use pUrA kiyA thA 'jatyaya payaMpayeNANu laggaM suttAlAvagaM na saMpajjai, tattha tattha supaharehiM kulihiya doso na dAyanyuti / kiMtu jo so eyassa acita citAmaNi kappabhUyassa mahAnisIha suyakkhaMdhassa puvAyarisoAsi mahurAe supAsanAha thUhe pannasehi uvavAsehi vihiesi sAsaNa devIe mama appiu ti tAhi ceva khaMDAkhaMDIsa uddehiyAiehi heUhivahave pataMgA parisaDiyA tahAvi UccaMta sumahatthA isayaM imaM paraM mahAnisIha su akkhaMdhaM kasiNa pavayaNassa paramaM sArabhUyaM paraM tattaM mahatthaMti kaliUNa pavayaNavacchalateNaM tahAbhava sattova pAra yaM ca kAuM tahAya Ayahiya TatyAeM Ayariya haribhartaNa jaM tatthAyarisediTTataM savvaM samaie sohiUNa lihiaMti anyehi yi siddhaseNa divAyara-vuDuvAi-jakkhaseNa-devagupta-jasavaddhaNa-khamAkhamaNa sIsa ravigutta-nemicanda jinadAsa gaNi khamaNa-sacca siriyamuhehi jugappa hANa supaharehiM bahumaMnniyamiNaM / ' 7. amoghavarSa rAjendra rAjya praajygunnodyaa| niSThatA pracayaM yAyAdAkalpAMtamanalpikA // 8 // ekonaSaSTi samadhika sapta zatAbdeSu zaka narendrasya / samatIteSu samAptA jaya dhavalA prAbhUta vyAkhyA // 6 // -jayadhavalA prazastiH tulasI prajJA
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________________ 8. Avazyaka niyukti gAthA-1020 6. indriyavisayakasAye parIsahe veyaNAo uvsggo| e e ariNo haMtA arihaMtA teNa vuccaMti // 16 // aTTavihaM vi a kammaM aribhU aM hoi savva jIvANaM / taM kammamarihaMtA arihaMtA teNa buccaMti / / 20 // 10. 'naraka tiryakkumAnuSya pretAvAsagatAzeSa duHkhaprAptinimittatvAdarirmohaH / tathA ca zeSa karma vyApAro vaiphalyamupeyAditi cenna, zeSa karmaNAM mohatantratvAt / na hi mohamantareNa zeSa karmANi svakArya niSpattI vyApUtAnyupalamyante, yena teSAM svAtantryaM jAyeta / mohe vinaSTe'pi kiyantamapi kAlaM zeSa karmaNAM sattvopalambhAnna teSAM tattantratvamiti cenna, vinaSTe'rau janmamaraNa pravandha lakSaNasaMsArotpAdana sAmarthyamantareNaM tatsattvasyAsattva samAnatvAt kevalajJAnAdyazeSAtmaguNAvirbhAvapratibandhanapratyayasamarthatvAcca / tsyaarehnnaadrihntaa|' -chakkhaMDAgame, jIvaTThANaM pR0 44 11. tulasIprajJA, lADanUM aMka 17/2 meM sAdhvI DA0 surekhAzrI kA lekha pRSTha 85 aura 86 / 12. devatarAjA ke pautra, pijavanarAjA ke putra, rAjA sudAsa aura rAjA nahuSa aiti hAsika puruSa haiM / inake sAtha UsAna arhat kA ullekha jaina-itihAsa ke lie atIva mahatvapUrNa hai| ina saMbaMdha meM zodha kie jAne kI AvazyakatA hai| 13. ahaM se zat pratyaya hokara ahat (vartamAna meM kartAkAraka kA eka vacana) bana sakatA hai / 'lazakvadvite' (1.3.8) se zata ke zakAra kI it saMjJA hokara tasyalopaH (1.3.6) se za lopa aura 'upadeze'janunAsikait' (1.3.2) se RkAra ko it aura RkAra lopa hokara 'ajjhINaM pareNa saMyojyam' nyAya se ahaM+ at kA "arhat" rUpa bnegaa| 14. zilAlekhoM meM, prAcIna hastalikhita granthoM kI pratilipiyoM meM se maMtrarAja ke svarUpa-vikAsa ko saMkalita kiyA jAnA apekSita hai| 15. gorakSa paddhati ke anusAra apAna aura prANa ko milAkara mUlabaMdha kA abhyAsa karane se mala-mUtra kSaya hokara vRddha bhI javAna ho jAtA hai| "apAna prANayorekyAt kSayo mUtra purISayoH / yuvA bhavati vRddho'pi satataM mUlabaMdhanAt // isa tathya kA anveSaNa utsAhajanaka pariNAma de rahA hai / maMtrarAja meM 'namo' kA 'Namo' meM badalanA aura 'o3m' dhvani ke sAtha use bArabAra doharAnA 'gorakSa paddhati' ke ukta abhyAsa ko hI bar3hAvA detA pratIta hotA hai kyoMki 'o3m' ke mahAghoSa se mUlAdhAra kI vAyu Upara prANa vAyu meM milatI hai| Namo' se nAbhi-maNipura aura anAhata cakra ekAkAra hote haiM aura 'arahaMtANaM' uccAraNa se siddhatA bar3hatI hai / isI prakAra pUre "maMtrarAja" kA alaukika prabhAva hotA pratIta hotA hai jo prayogajanya upalabdhi hI kahI jA sakatI hai / khaNDa 18, aMka 1 (apraila-jUna, 62)
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________________ muni nathamala dvArA 2 AcAryazrI tulasIstuti : trasanaM nipakSam / AbhyantaradhvAntaharaM prakAzaM, saumyaM ni buddhiM ca vidyAM paramAptagantrI, nItiM pavitrAM damanaM nikharvam / / bhAsvAn himAMzurmahijo budhazca, trAsa, buddhi vikAsa, adhyAtma arthAt ravi, soma, maMgala, buddha, guru, zukra aura zani - sAtoM bAra kramazaH Antarika andhakAra, niSkalaMka saubhyatA, pakSapAta zUnya vidyA, pavitra nIti aura nikharva damana ko jAnane ke lie Apake sAmane prastuta ho rahe haiM kyoMki Apa mati aura zruta bAri-bAri jijJAsu hokara jJAna se samRddha haiM / bhagavan ! Apa anekoM ziSyoM ko dekhate haiM kintu mujhe to kevala eka hI jJAna hai aura usase maiM kevala Apa kI ora dekha rahA hUM / kevalI kA jJAna abAdhita aura nirantara banA rahatA hai / maiM kevala usI kevalI jJAna se yukta hone ko Apako dekhatA huuN| isameM kahIM aMtarAya na ho -- yahI eka prArthanA hai / - yuvAcArya mahAprajJa guruH kaviH zauririme'nusaMkhyam / saptA'pi vArA iha baddhavArA stvAM yAnti pUrvoditamAptukAmAH // mati zrutajJAnayutastvamIza !, zrI kevala jJAnayuto'hamasmi / tvaM vetsi bhAvAn vividhAn viziSTAn tvAmeva jAnAmyahamAtmarUpam // pratikSaNaM tvAM ca nirIkSamANaH, ma kevalajJAnayuto bhavAmi / syAnnAntarAyo niyamastvayeti, siddhAnta siddhaH pratipAlanIyaH // tulasI prajJA
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________________ tattvArtha sUtra aura kasAya pAhuDa sutta ke sandarbha meM guNasthAna siddhAnta kA udbhava evaM vikAsa pro0 sAgaramala jaina (mujhe lagatA hai ki kasAyapAhuDa, tattvArthasUtra evaM usake bhASya ke kAla meM AdhyAtmika-vizuddhi yA karma-vizuddhi kA jo krama nirdhArita ho cukA thA, vahI Age calakara guNasthAna siddhAMta ke rUpa meM astitva meM AyA / yadi kasAyapAhuDa aura tattvArtha cauthI zatI yA usake pUrva kI racanAyeM haiM to hameM yaha mAnanA hogA ki guNasthAna kI, suvyavasthita avadhAraNA cauthI aura pAMcavIM zatI ke bIca hI kabhI nirmita huI hai, kyoMki lagabhaga chaThI zatI se sabhI jaina vicAraka guNasthAna siddhAMta kI carcA karate pratIta hote haiM, isakA eka phalitArtha yaha bhI hai ki jo kRtiyAM guNasthAna kI carcA karatI haiM ve sabhI lagabhaga pAMcavIM zatI ke pazcAt kI haiN| yaha bAta bhinna hai ki tattvArthasUtra aura kasAyapAhuDa ko prathama-dvitIya zatAbdI kA mAnakara ina granthoM kA kAla tIsarI-cauthI zatI mAnA jA sakatA hai| kintu itanA nizcita hai ki SaTkhaNDAgama, bhagavatI ArAdhanA evaM mUlAcAra ke kartA tathA AcArya kundakunda, umAsvAti se paravartI hI haiM, pUrvavartI kadApi nhiiN| --lekhaka) vyakti ke AdhyAtmika zuddhi ke vibhinna staroM kA nirdhAraNa karane ke lie jaina darzana meM guNasthAna kI avadhAraNA ko prastuta kiyA gayA hai / vyakti vizeSa ke AdhyAtmika vikAsa kA mUlyAMkana isI avadhAraNA ke AdhAra para hotA hai| yadyapi guNasthAna kI avadhAraNA jaina dharma kI eka pramukha avadhAraNA hai, tathApi prAcIna stara ke jaina AgamoM yathA--AcArAMga, sUtrakRtAMga, uttarAdhyayana, RSibhASita, dazavakAlika, bhagavatI Adi meM isakA koI ullekha upalabdha nahIM hotA hai| zvetAmbara-paramparA meM sarvaprathama samavAyAMga meM jIvasthAna ke nAma se isakA ullekha huA hai / samavAyAMga meM yadyapi 14 guNasthAnoM ke nAmoM kA nirdeza huA hai, kintu unheM guNasthAna na kahakara jIvasthAna (jIvaThANa) kahA gayA hai / ' samavAyAMga ke pazcAt zvetAmbara-paramparA meM guNasthAnoM ke 14 nAmoM kA nirdeza Avazyaka niyukti meM upalabdha hai, kintu vahAM bhI nAmoM kA nirdeza hote hue bhI unheM guNasthAna (guNaThANa) nahIM kahA gayA hai / yahAM yaha bhI smaraNIya hai ki mUla Avazyaka sUtra jisakI niyukti meM ye gAthAeM AI haiM-mAtra cavadaha bhUtagrAma haiM, itanA batAtI haiM, niyukti una 14 bhUtagrAmoM kA vivaraNa detI hai| phira usameM ina 14 guNasthAnoM kA vivaraNa bhI diyA gayA hai kintu ye gAthAeM prakSipta lagatI haiM, kyoMki haribhadra (8vIM zatI) khaMDa 18, aMka 1 (apraila-jUna, 62) 15.
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________________ ne Avazyaka niyukti kI TIkA meM 'adhunAmumaiva guNasthAna dvAreNa darzayannAha saMgrahaNikAra ....' kahakara ina donoM gAthAoM ko uddhRta kiyA hai| isase spaSTa hai ki prAcIna niyuktiyoM ke racanAkAla meM bhI guNasthAna kI avadhAraNA nahIM thii| niyuktiyoM ke gAthA krama meM bhI inakI gaNanA nahIM kI jAtI hai| isase yahI siddha hotA hai ki niyukti meM ye gAthAeM saMgrahaNI sUtra se lekara prakSipta kI gaI hai| prAcIna prakIrNakoM meM bhI guNasthAna kI avadhAraNA kA abhAva hai / zvetAmbara-paramparA meM ina 14 avasthAoM ke lie 'guNasthAna' zabda kA sarvaprathama prayoga hameM AvazyakacUNi (7vIM zatI) meM milatA hai, usameM lagabhaga tIna pRSThoM meM isakA vivaraNa diyA gayA hai| jahAM taka digambara-paramparA kA prazna hai usameM kasAyapAhuDa ko chor3akara SaTkhaNDAgama', mUlAcAra aura bhagavatI ArAdhanA jaise adhyAtma pradhAna granthoM meM tathA tatvArthasUtra kI pUjyapAda devanandI kI sarvArthasiddhi', bhaTTa akalaMka ke rAjavAtika', vidyAnandI ke zloka vArtika' Adi digambara AcAryoM kI TIkAoM meM isa siddhAnta kA vistRta vivecana huA hai| uparyukta granthoM ke mUla sandarbho se yaha spaSTa ho jAtA hai ki SaTkhaNDAgama ko chor3akara zeSa sabhI ise guNasthAna ke nAma se abhihita karate haiN| zvetAmbara-paramparA meM bhI AvazyakacUNi", tattvArthabhASya kI siddhasenagaNi kI vRtti, haribhadra kI tattvArthasUtra kI TIkA Adi meM isa siddhAnta kA vistRta ullekha pAyA jAtA hai / hamAre liye Azcarya kA viSaya to yaha hai ki AcArya umAsvAti ne jahAM apane tattvArthasUtra meM jainadharma evaM darzana ke lagabhaga sabhI pakSoM para prakAza DAlA hai, vahAM unhoMne 14 guNasthAnoM kA spaSTa rUpa se kahIM bhI nirdeza nahIM kiyA hai| tattvArthabhASya, jo tattvArthasUtra para umAsvAti kI svopajJa TIkA mAnI jAtI hai, usameM bhI kahIM guNasthAna kI avadhAraNA kA ullekha nahIM hai / ataH yaha prazna svAbhAvika rUpa se upasthita hotA hai ki kyA tattvArthasUtra ke racanAkAla taka jainadharma meM guNasthAna kI avadhAraNA kA vikAsa nahIM huA thA ? aura yadi usa kAla taka guNasthAna kI avadhAraNA vikasita ho cukI thI to phira umAsvAti ne apane mUla graMtha tattvArthasUtra meM athavA usakI svopajJa TIkA tattvArthabhASya meM usakA ullekha kyoM nahIM kiyA? jabaki ve guNasthAna-siddhAnta ke antargata vyavahRta kucha pAribhASika zabdoM kA, yathA-bAdara saMparAya, sUkSma saMparAya, upazAnta moha, kSINa moha Adi kA spaSTa rUpa se prayoga karate haiN| yahAM yaha tarka bhI yuktisaMgata nahIM hai ki unhoMne graMtha ko saMkSipta rakhane ke kAraNa usakA ullekha nahIM kiyA ho, kyoMki tattvArthasUtra naveM adhyAya meM unhoMne AdhyAtmika vizuddhi (narjarA) kI dasa avasthAoM ko sUcita karate hue eka lambA sUtra banAyA hai| punaH tattvArthabhASya to unakA eka vyAkhyAtmaka graMtha hai, yadi unake sAmane guNasthAna kI avadhAraNA hotI to usakA ve usameM avazya pratipAdita krte| tattvArthabhASya meM bhI guNasthAna siddhAnta kI anupasthiti se yaha pratiphalita hotA hai ki tattvArtha bhASya umAsvAti kI hI svopajJa TIkA hai / kyoMki yadi tattvArthabhASya umAsvAti kI svopajJa TIkA na hotI, to tattvArthasUtra kI anya zvetAmbara-digambara sabhI TIkAoM kI bhAMti, usameM bhI kahIM na kahIM guNasthAna kI avadhAraNA kA pratipAdana avazya hotaa| isa AdhAra para punaH hameM yaha bhI tulasI prajJA
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________________ mAnanA hogA ki tattvArthabhASya, tattvArtha sUtra kI sabhI zvetAmbara - digambara TIkAoM kI apekSA prAcIna aura tattvArthasUtra kI samakAlika racanA hai| kyoMki yadi vaha paravartI hotA aura anya digambara- zvetAmbara TIkAkAroM se prabhAvita hotA to usameM kahIM na kahIM guNasthAna kI avadhAraNA athavA guNasthAna zabda kA prayoga avazya hI hotA / kyoMki tattvArtha bhASya ko chor3akara tattvArthasUtra kI eka bhI zvetAmbara yA digambara TIkA aisI nahIM hai, jisameM kahIM na kahIM guNasthAna kI carcA nahIM huI ho / yadyapi paM0 nAthUrAmajI premI dvArA tattvArtha bhASya kI svopajJatA hai / " kintu unake atirikta anya digambara vidvAnoM kI jo yaha tattvArthabhASya tattvArtha sUtra para svayaM umAsvAti kI TIkA nahIM hai zvetAmbara AcArya kI racanA hai / " vaha ina tathyoM se bhrAMta siddha ho jAtI hai / guNasthAna kI avadhAraNA kA aitihAsika vikAsakrama svIkAra kI gaI avadhAraNA hai ki aura paravartI kisI guNasthAna kI avadhAraNA ke aitihAsika vikAsakrama ko samajhane kI dRSTi se eka tathya mahattvapUrNa hai ki na kevala prAcIna stara ke zvetAmbara AgamoM meM, apitu digambara paramparA meM Agama rUpa meM mAnya kasAyapAhuDasutta meM tathA tattvArthasUtra aura usake svopajJa tattvArthabhASya meM guNasthAna kI avadhAraNA kA kahIM bhI suvyavasthita nirdeza upalabdha nahIM hotA hai / yadyapi ina tInoM graMthoM meM guNasthAna kI avadhAraNA se sambandhita kucha pAribhASika zabdoM jaise - darzana moha-upazamaka, darzanamohakSapaka, ( cAritramoha) upazamaka, ( cAritramoha) kSapaka, upazAntamoha, kSINamoha, kevalI (jina) Adi ke prayoga upalabdha haiM / mAtra yahI nahIM ye tInoM hI graMtha karma-vizuddhi ke AdhAra para AdhyAtmika vikAsa kI sthitiyoM kA citraNa bhI karate haiN| isase aisA lagatA hai ki ina graMthoM ke racanAkAla taka jaina paramparA meM guNasthAna kI avadhAraNA kA vikAsa nahIM ho pAyA thA / aitihAsika dRSTi se yaha bAta bhI mahattvapUrNa hai ki samavAyAMga aura SaTkhaNDAgama meM 14 guNasthAnoM ke nAmoM kA spaSTa nirdeza hokara bhI unheM guNasthAna nAma se abhihita nahIM kiyA gayA hai / jahAM samavAyAMga sUtra unheM jIvasthAna ( jIvaThANa) kahatA hai, vahIM SaTkhaNDAgama meM unheM jIvasamAsa kahA gayA hai| isase yaha siddha hotA hai ki ye donoM graMtha prAcIna stara ke zvetAmbara AgamoM, kasAyapAhuDasutta, tattvArthasUtra aura tattvArthabhASya se kiMcit paravartI aura ina 14 avasthAoM ke lie guNasthAna zabda kA spaSTa ullekha karane vAlI zvetAmbaradigambara racanAoM se pUrvavartI haiM / sAtha hI ye donoM graMtha samakAlika bhI avazya hai kyoMki hama dekhate haiM ki chaThI zatAbdI aura usake pazcAt ke zvetAmbara - digambara graMthoM meM vizeSarUpa se karmasiddhAnta sambandhI tathA tattvArthasUtra kI TIkAoM meM guNasthAna zabda kA prayoga bahulatA se kiyA jAne lagA thaa| isase yaha bhI pratiphalita hotA hai ki jaina paramparA meM lagabhaga tIsarI-cauthI zatAbdI taka guNasthAna kI avadhAraNA anupasthita thI, cauthI zatAbdI ke anta se lekara pAMcavIM zatAbdI ke bIca yaha siddhAnta astitva meM AyA, kintu ise guNasthAna na kahakara jIvasthAna yA jIvasamAsa kahA gayA hai / SaTkhaNDAgama, samavAyAMga donoM hI isake lie guNasthAna zabda kA prayoga na kara kramaza: jIvasthAna aura khaNDa 18, aMka 1 ( aprala - jUna, 2) 17
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________________ jIvasamAsa zabda kA prayoga karate haiM yaha bAta hama pUrva meM bhI batA cuke haiN| zvetAmbara paramparA meM sabase pahale guNasthAna zabda kA prayoga AvazyakacUNi meM kiyA gayA hai, usake pazcAt siddhasenagaNi kI tattvArthabhASyavRtti aura haribhadra kI Avazyaka niyukti kI TIkA ke kAla taka arthAt 8vIM zatI ke pahale usa paramparA meM isa siddhAnta ko guNasthAna ke nAma se abhihita kiyA jAne lagA thaa| jaisA ki hama dekha cuke haiM-digambara-paramparA meM sarvaprathama SaT khaNDAgama, mUlAcAra aura bhagavatI ArAdhanA (sabhI lagabhaga pAMcavIMchaThI zatI) meM guNasthAnoM kA ullekha upalabdha hotA hai| kasAyapAhuDa meM guNasthAna kI avadhAraNA se sambandhita kucha pAribhASika zabdoM kI upasthiti to dekhI jAtI hai phira bhI usameM 14 guNasthAnoM kI suvyavasthita avadhAraNA anupasthita hai| SaTkhaNDAgama meM ina 14 avasthAoM kA ullekha hai, kintu inheM jIvasamAsa kahA gayA / mUlAcAra meM inake lie 'guNa' nAma bhI hai aura 14 avasthAoM kA ullekha bhI hai| bhagavatI ArAdhanA meM yadyapi eka sAtha 14 guNasthAnoM kA ullekha nahIM hai kintu dhyAna ke prasaMga meM 7veM se 14veM guNasthAna taka kI mUlAcAra kI apekSA bhI, vistRta carcA huI hai / usake pazcAt pUjyapAd devanandI kI savArthasiddhi TIkA meM guNasthAna (guNaThANa) kA vistRta vivaraNa milatA hai| ina sabhI kA sasandarbha ullekha mere dvArA nibandha ke prArambha meM kiyA jA cukA hai| pUjyapAd devanandI ne to savArthasiddhi (satprarUpaNa Adi) meM mArgaNAoM kI carcA karate hue pratyeka mArgaNA ke sandarbha meM guNasthAnoM kA vistRta vivaraNa diyA hai|" AcArya kundakunda kI yaha vizeSatA hai ki unhoMne niyamasAra, samayasAra Adi meM maggaNA: ThANa guNaThANa aura jIvaThANa kA bhinna-bhinna arthoM meM prayoga kiyA hai / isa prakAra jo jIvaThANa yA jIvasamAsa zabda kramazaH samavAyAMga evaM SaTkhaNDAgama taka guNasthAna ke lie prayukta hotA thA, vaha aba jIva kI vibhinna yoniyoM ke sandarbha meM prayukta hone lagA / kundakunda ke graMthoM meM jIvasthAna (jIvaThANa) kA tAtparya jIvoM ke janma grahaNa karane kI vividha yoniyoM se hai| isakA eka phalitArtha yaha hai ki bhagavatI ArAdhanA, mUlAcAra tathA kundakunda ke kAla taka jIvasthAna aura guNasthAna donoM kI alaga-alaga aura spaSTa dhAraNAeM bana cukI thI aura donoM ke vivecya viSaya bhI alaga ho gaye haiN| jIvasthAna yA jIva samAsa kA sambandha-jIvayoniyoM/jIva-jAtiyoM se aura guNasthAna kA sambandha Atmavizuddhi/karma vizuddhi se mAnA jAne lagA thaa| jJAtavya hai ki AcArAMga Adi prAcIna graMthoM meM guNa zabda kA prayoga karma/bandhakatva ke rUpa meM huA hai| ___ isa prakAra yadi guNasthAna siddhAnta ke aitihAsika vikAsa krama kI dRSTi se vicAra kareM to mUlAcAra, bhagavatI ArAdhanA, savArthasiddhi evaM kundakunda ke samayasAra, niyamasAra Adi sabhI graMtha pAMcavIM zatI ke pazcAt ke siddha hote haiN| Avazyaka niyukti meM saMgrahaNI se lekara jo guNasthAna sambandhI do gAthAeM prakSipta kI gaI haiM ve bhI usameM pAMcavIM-chaThI zatI ke bAda hI kabhI DAlI gaI hoMgI kyoMki AThavIM zatI meM haribhadra bhI unheM saMgrahaNI gAthA ke rUpa meM hI apanI TIkA meM uddhRta karate haiN| haribhadra isa sambandha meM spaSTa haiM ki ye gAthAeM niyukti kI mUla gAthAeM nahIM haiM (dekheM-Avazyaka niyukti TIkA haribhadra, bhAga 2, pRSTha 106-107) / tulasI prajJA
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________________ isa samasta carcA se aisA lagatA hai ki lagabhaga pAMcavIM zatAbdI ke anta meM guNasthAna kI avadhAraNA suvyavasthita huI aura isI kAla meM guNasthAnoM ke karma prakRtiyoM ke bandha, udaya, udIraNA, vipAka Adi sambandha nizcita kiye gaye / samavAyAMga meM guNasthAna kI avadhAraNA ko 'jIvasthAna' ke rUpa meM prastuta karate hue kahA gayA hai ki "karmoM kI vizuddhi kI mArgaNA kI apekSA se pratyuta 14 jIvasthAna pratipAdita kiye gaye haiN|" samavAyAMga kI isa carcA kI yadi hama tattvArthasUtra se tulanA karate haiM to hama pAte haiM ki usameM bhI karma nirjarA kI apekSA se 10 avasthAoM kA citraNa kiyA gayA hai / 'kammavisohi saggaNaM' (samavAyAMga-samavAya 14) aura 'asaMkhyeya guNa nirjarA' (tattvArthasUtra 647) zabda tulanAtmaka dRSTi se atyadhika mahattvapUrNa kahe jA sakate haiM / 19 isI prakAra samavAyAMga meM 'suhaM samparAya' ke pazcAt uvasAmae vA khavae vA kA prayoga tattvArtha ke upazamaka, upazAna aura kSapaka zabdoM ko smRtipaTala para ujAgara kara detA hai| isase yaha bhI phalita hai ki samavAyAMga ke kAla taka zreNI vicAra A gayA thaa| upazamaka, upazAnta aura kSapaka zabdoM ke prayoga ke sAtha-sAtha kasAyapAhuDa meM vyavahRta samyak, mizra, asamyaka evaM saMyata, saMyatAsaMyata (mizra) aura asaMyata zabdoM ke prayoga hameM yaha spaSTa kara dete haiM ki kasAyapAhuDasutta aura tattvArtha sUtra kI karmavizuddhi kI avasthAoM ke AdhAra para hI guNasthAna siddhAnta ko vikasita kiyA gayA hai / tattvArthasUtra meM guNasthAna-siddhAnta ke bIja tattvArthasUtra meM guNasthAna siddhAnta ke bIja usake naveM adhyAya meM milate haiN| naveM adhyAya meM sarvaprathama pariSahoM ke sambandha meM AdhyAtmika vikAsa kI carcA huI hai, usameM batAyA gayA hai ki "bAdara-samparAya kI sthiti meM 22 pariSaha sambhava hote haiN| sUkSma samparAya aura chadmastha vItarAga (kSINamoha) meM 14 pariSaha sambhava hote haiN| jina bhagavAn meM 11 pariSaha sambhava hote haiM / "20 isa prakAra yahAM bAdara-samparAya, sUkSma-samparAya, chadmastha vItarAga aura jina-ina cAra avasthAoM kA ullekha huA hai| ___puna: dhyAna ke prasaMga meM yaha batAyA gayA hai ki "avirata, dezavirata aura pramatta saMyatta-ina tIna avasthAoM meM ArtadhyAna kA sadabhAva hotA hai| avirata aura dezavirata meM rodradhyAna kI upasthiti pAyI jAtI hai| apramattasaMyata ko dharmadhyAna hotA hai| sAtha hI yaha upazAMta kaSAya evaM kSINa kaSAya ko bhI hotA hai| zukladhyAna, upazAMta kaSAya, kSINakaSAya aura kevalI meM sambhava hotA hai / "20 isa prakAra yahAM avirata, dezavirata, pramatta saMyata, apramatta saMyata, upazAntakaSAya (upazAnta moha), kSINakaSAya (kSINa moha) aura kevalI aisI sAta avasthAoM kA ullekha huA hai, punaH karma nirjarA (karma vizuddhi) ke prasaMga meM samyakdRSTi, zrAvaka, virata, anantaviyojaka, darzanamohakSapaka, (caritramoha) upazamaka, upazAMta (caritra) moha, (caritra moha) kSapaka, kSINa moha aura jina aisI dasa kramazaH vikAsamAna sthitiyoM kA citraNa huA hai / 21 yadi hama ananta viyojaka ko apramatta-saMyata, darzana moha kSapaka ko apUrvakaraNa (nivRttibAdara samparAya) aura upazamaka khaNDa 18, aMka 1 (apraila-jUna, 12)
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________________ (caritra moha-upazamaka) ko anivRttikaraNa aura kSapaka ko sUkSma samparAya mAneM to isa sthiti meM yahAM dasaguNasthAnoM ke nAma prakArAntara se mila jAte haiN| yadyapi anantaviyojaka, darzanamohakSapaka, upazamaka, upazAMta-moha tathA kSapaka Adi avasthAoM ko unake mUla bhAvoM kI dRSTi se to AdhyAtmika vikAsa kI isa avadhAraNA se jor3A jA sakatA hai, kintu unheM sIdhA-sAdhA guNasthAna ke caukhaTe meM samAhita karanA kaThina hai| kyoMki guNasthAna siddhAnta meM to cauthe guNasthAna meM hI anantAnubandhI kaSAyoM kA kSayopazama hotA hai| puna: upakSama zreNI se vikAsa karane vAlA to sAtaveM apramattasaMyata guNasthAna meM bhI darzanamoha aura anantAnubandhI kaSAya kA upazama hI karatA hai, kSaya nhiiN| ata: anantaviyojaka kA artha anantAnubandhI kaSAya kA kSaya mAnane se upazama zreNI kI dRSTi se bAdhA AtI hai / samyaka-dRSTi, zrAvaka evaM virati ke pazcAt anantaviyojaka kA krama AcArya ne kisa dRSTi se rakhA, yaha bhI spaSTa nahIM ho pA rahA hai| tulanAtmaka dRSTi se darzanamoha kSapaka ko apUrvakaraNa nAmaka AThaveM guNasthAna ke sAtha yojita kiyA jAnA cAhie / kSapaka zreNI se vicAra karane para yaha bAta kisI sImA taka samajha meM A jAtI hai, kyoMki AThaveM guNasthAna se hI kSapaka zreNI prArambha hotI hai aura AThaveM guNasthAna ke pUrva darzanamoha kA pUrNa kSaya mAnanA Avazyaka hai| isI prakAra cAritramoha kI dRSTi se apUrvakaraNa (nivRtti bAdara saMparAya) ko cAritramoha upazamaka kahA jA sakatA hai / kSapaka ko sUkSma saMparAya se bhI yojita kiyA jA sakatA hai kintu umAsvAti ne upazAnta moha aura kSINa moha ke bIca jo kSapaka kI sthiti rakhI hai usakA yukti saMgata samIkaraNa kara pAnA kaThina hai| kyoMki aisI sthiti meM upazAnta moha nAmaka gyArahaveM aura kSINa moha nAmaka bArahaveM guNasthAna ke bIca hI use rakhA jA sakatA hai, kintu guNasthAna siddhAnta meM aisI bIca kI koI avasthA nahIM hai| sambhavataH umAsvAti darzanamoha aura cAritramoha donoM kA prathama upazama aura phira kSaya mAnate hoNge| kSINamoha aura jina donoM avadhAraNAoM meM samAna haiN| sayogI kevalI ko 'jina' kahA jA sakatA hai| isa prakAra kvacit matabhedoM ke sAtha dasa avasthAeM to mila jAtI haiM kintu mithyAdRSTi, sAsvAdana. samyak-mithyAdRSTi aura ayogI kevalI kI yahAM koI carcA nahIM hai| upazama aura kSapaka zreNI kI alaga-alaga koI carcA bhI yahAM nahIM hai| tulanAtmaka adhyayana ke lie nimna tAlikA upayogI hogI AdhyAtmika vizuddhi kA krama krama saMkhyA umAsvAti ke anusAra guNasthAna siddhAnta ke anusAra pariSahoM ke dhyAna ke karma nirjarA sandarbha meM sandarbha meM ke saMdarbha meM mithyAdRSTi sAsvAdana samyak mithyAdRSTi tulasI prajJA
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________________ samyakadRSTi (avatarita dRSTi) avatarita samyaka dRSTi (samyakadRSTi) (darzana moha upazamaka) deza virata zrAvaka pramatasaMyata virata deza virata sarva virata (pramattasaMyata) apramatta saMyata apramatasaMyata anantaviyojaka (upazAnta darzanamoha) darzanamohakSapaka bAdara samparAya apUrvakaraNa (nivRtti bAdara samparAya anivRttikaraNa upazamaka (caritramoha) sUkSma samparAya upazAMta kaSAya upazAnta moha kSapaka chadmastha vItarAga kSINa kaSAya kSINa-moha jina kevalI (jina) jina sUkSma samparAya upazAntamoha 12. kSINa moha sayogI kevalI ayogI kevalI 14. tattvArthasUtra meM AdhyAtmika vikAsa kA jo krama hai, usakI guNasthAna siddhAnta se isa artha meM bhinnatA hai ki jahAM guNasthAna siddhAnta meM AThaveM guNasthAna se upazama zreNI aura kSapaka zreNI se ArohaNa kI vibhinnatA ko svIkAra karate hue bhI yaha mAnA hai ki upazama zreNI vAlA kramazaH 8veM, haveM evaM 10veM guNasthAna se hokara 11veM guNasNAna meM jAtA hai jabaki kSapaka zreNI vAlA kramaza: 8veM, veM evaM 10veM guNasthAna se sIdhA 12veM guNa sthAna meM jAtA hai| jabaki umAsvAti yaha mAnate pratIta hote haiM ki cAhe darzanamoha ke upazama aura kSaya kA prazna ho yA cAritramoha ke upazama yA kSaya kA prazna ho-pahale upazama hotA hai aura phira kSaya hotA hai| darzana moha ke samAna cAritra moha kA bhI kramazaH upazama, upazAnta, kSapaNa aura kSaya hotA hai| unhoMne upazama aura kSaya ko mAnate hue unakI alaga-alaga zreNI kA vicAra nahIM kiyA hai| umAsvAti kI karmavizuddhi kI dasa avasthAoM meM prathama pAMca kA sambandha darzana moha ke upazama aura kSapaNa se hai tathA antima pAMca kA sambandha cAritra moha ke upazama, upazAnta, kSapaNa aura kSaya se hai| prathama bhUmikA meM samyak dRSTi upazama se samyak darzana prApta karatA hai-aise upazama samyak dRSTi kA kramazaH 2 zrAvaka aura 3 virata ke rUpa meM cAritrika vikAsa to hotA hai kintu usakA samyak darzana aupazAmika hotA hai ataH vaha upazAnta darzana khaNDa 18, aMka 1 (apraila-jUna, 12) 21
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________________ " I moha hotA hai / aisA sAdhaka cauthI avasthA meM anantAnubandhI kaSAya kA kSapaNa (viyojana). karatA hai ataH vaha kSapaka hotA hai, isa pAMcavIM sthiti ke anta meM darzanamoha kA kSaya ho jAtA hai / chaThI avasthA meM cAritra moha kA upazama hotA hai ataH vaha upazamaka ( cAritramoha) kahA jAtA hai, sAtavIM avasthA meM cAritramoha upazAnta hotA hai / AThavIM meM usa upazAnta cAritra moha kA kSapaNa kiyA jAtA hai ataH vaha kSapaka hotA hai / navIM avasthA meM cAritra moha kSINa ho jAtA hai, ataH kSINa-moha kahA jAtA hai aura dasavIM avasthA meM 'jina' avasthA prApta hotI hai / isa prakAra hama dekhate haiM ki upAsvAti ke samakSa karmoM ke upazama aura kSaya kI avadhAraNA to upasthiti rahI hogI, kintu cAritramoha kI vizuddhi ke prasaMga meM upazama zreNI aura kSAyika zreNI se alaga-alaga ArohaNa kI avadhAraNA vikasita nahIM ho pAI hogI / isI prakAra upazama zreNI se kiye gaye AdhyAtmika vikAsa se punaH patana ke bIca kI avasthAoM kI kalpanA bhI nahIM rahI hogI / jaba hama umAsvAti ke tattvArtha sUtra aura tattvArthabhASya se kasAyapAhuDa kI ora Ate haiM to darzana moha kI apekSA se mithyAdRSTi, samyak - mithyAdRSTi ( mizra - moha) aura samyak dRSTi tathA caritra moha kI apekSA se avirata, viratAvirata aura virata kI avadhAraNAoM ke sAtha upazama aura kSaya kI avadhAraNAoM kI upasthiti bhI pAte haiM / isa prakAra kasA pAhuDa meM samyak - mithyA dRSTi kI avadhAraNA adhika pAte haiM / isI krama meM Age mithyA dRSTi, sAsvAdana aura ayogI kevalI kI avadhAraNAyeM jur3I hoMgI aura upazama evaM kSapaka zreNI ke vicAra ke sAtha guNasthAna kA eka suvyavasthita siddhAMta sAmane AyA hogA / 22 ina tathyoM ko nimna tulanAtmaka tAlikA se samajhA jA sakatA hai -- guNasthAna kI avadhAraNA kA kramika vikAsa ( (1) 1. tattvArthaM evaM tattvArthabhASya (3rI - 4thI zatI ) guNasthAna, jIvasamAsa, jIvasthAna Adi zabdoM kA pUrNa abhAva karma vizuddhi yA AdhyAtmika vikAsa kI dasa avasthAoM kA citraNa, mithyAtya kA antarbhAva karane para 11 avasthAoM kA ullekha sAsvAdana, samyak, mithyA dRSTi aura ayogI kevalI dazA kA pUrNa abhAva 2. kasAyapAhuDasutta (3rI - 4thI zatI) guNasthAna, jIvasthAna, jIvasamAsa, Adi zabdoM kA abhAva, kintu mArgaNA zabda pAyA jAtA hai / karmavizuddhi yA AdhyAtmika vikAsa kI dRSTi se mithyAdRSTi kA ullekha karane para kula 11 avasthAoM kA ullekha sAsvAdana ( sAsAdana) aura ayogI kevalI avasthA kA pUrNa abhAva, kintu samyak - midhyAdRSTi kI upasthiti tulasI prajJA
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________________ apramattasaMyata, apUrvakaraNa (nivRttibAdara) anivRttikaraNa ( anivRtti - bAdara) jaise nAmoM kA abhAva upazama aura kSaya kA vicAra hai| kintu veM guNasthAna se upazama aura kSAyika zreNI se alagaalaga ArohaNa hotA hai aisA vicAra nahIM hai patana kI avasthA kA koI citraNa nahIM 1. mithyAtva 3. 4. samyaka dRSTi 5. zrAvaka 6. virata 7. anantaviyojaka 5. darzanamoha kSapaka 6. ( cAritramoha) upazamaka 10. 11. upazAnta ( cAritra) moha ( cAritra moha) kSapaka 12. kSINamoha 13. jina 14. - khaNDa 18. aMka 1 ( apraila-jUna, 12) apramattasaMyatta, apUrvakaraNa (nivRtti bAdara) anivRttikaraNa ( anivRtti bAdara) jaise nAmoM kA abhAva upazama aura kSapaka kA vicAra hai kintu veM guNasthAna se upazama zreNI aura kSapaka zreNI se alaga-alaga ArohaNa hotA hai / aisA vicAra nahIM hai / patana kI avasthA kA koI citraNa nahIM micchAdiTTi ( mithyAdRSTi ) sammA-micchAiTThI ( missagaM ) sammAiTThI ( samyaka dRSTi ) aviradIe viradAvarade (virata - avirata ) desavirI ( sAgAra) saMjamAsaM virada (saMjama ) daMsaNamoha uvasAmage ( darzana moha - upazAmaka) daMsaNamoha khava ( darzana moha-kSapaka) caritamohassa upasAmage ( uvasAmaNA ) sumarAgI ( sumahi samparAye ) uvasata kasAya khavage khINamoha (chadumatyo vedago) jiNa kevala savvaNhU- savvadarisI ( jJAtavya hai ki cUrNi meM 'sajogijiNo' zabda hai mUla meM nahIM hai) cUrNi meM yoganirodha kA ullekha hai 23
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________________ guNasthAna kI avadhAraNA kA kAmika vikAsa (2) 3. samavAyAMga/SaTkhaNDAgama 4. zvetAmbara-digambara tattvArtha kI TIkAeM evaM bhagavatI ArAdhanA, mUlAcAra, samayasAra, niyamasAra Adi (6ThI zatI yA usake pazcAt) guNasthAna zabda kI spaSTa upasthiti 14 avasthAoM kA ullekha hai / ullekha hai| (5vIM zatI) guNasthAna zabda kA abhAva kintu jIvaThANa yA jIvasamAsa ke nAma se 14 avasthAoM kA citraNa 14 avasthAoM kA ullekha hai sAsvAdana, samyaka mithyAvRSTi (mizradRSTi) aura ayogI kevalI Adi kA ullekha hai| alaga-alaga zreNI vicAra upasthita patana Adi kA mUla pATha meM citraNa nahIM hai micchAdiTThi (mithyAdRSTi) sAsvAdana samyakdRSTi (sAsAyaNa-sammAdiTThI) sammA-micchAdiTThI (samyak-mithyAdRSTi) aviraya sammAdidI virayArie (virata-avirata) pamattasaMjae apattasaMjae niaTTibAyare aniaTTibAyare suhuma saMparAe uvasaMta mohe alaga-alaga zreNI vicAra upasthita patana Adi kA vyAkhyA meM citraNa hai mithyAdRSTi sAsvAdana li han har til at samyak-mithyAdRSTi (mizradRSTi) samyakadRSTi pramattasaMyata apramattasaMyata apUrvakaraNa anivRttikaraNa sUkSmasamparAya upazAnta-moha khINamohe sajogI kevalI kSINamoha sayogIkevalI 24 tulasI prajJA
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________________ isa tulanAtmaka vivaraNa se hama pAte haiM ki tattvArthasUtra ke samAna hI kasAyapAhuDasutta meM na to guNasthAna zabda hI hai aura na guNasthAna sambandhI 14 avasthAoM kA suvyavasthita vivaraNa hI hai, kintu donoM meM guNasthAna kI avadhAraNA se sambandhita kucha pAribhASika zabda pAye jAte haiN| kasAyapAhuDa meM guNasthAna se sambandhita pAribhASika zabda haiM-mithyAdRSTi, samyamithyAdRSTi/mizra, avirata/samyakdRSTi, dezavirata/viratAvirata, saMyamAsaMyama, virata/saMyata, upazAMtakaSAya, kSINamoha-tulanA kI dRSTi se tattvArthasUtra meM samyak mithyAdRSTi kI avadhAraNA anupasthita hai, jabaki kasAyapAhuDasutta meM isa para vistRta carcA upalabdha hai| kintu tattvArthasUtra kI 'anantaviyojaka' kI avadhAraNA kasAyapAhuDa meM upalabdha nahIM hai-usake sthAna para usameM darzanamoha upazamaka kI avadhAraNA pAyI jAtI hai / tattvArthasUtra kI upazamaka, upazAMta, kSapaka aura kSINamoha kI avadhAraNAyeM spaSTa rUpa se kasAyapAhuDasutta meM cAritramoha upazamaka, upazAMta kaSAya aura cAritramoha kSapaka tathA kSINamoha ke rUpa meM yathAvat pAyI jAtI haiN| yahAM 'cAritramoha' zabda kA spaSTa prayoga inheM tattvArtha kI apekSA adhika spaSTa banA detA hai| punaH kasAyapAhuDasutta mUla meM bhI tattvArthasUtra ke samAna hI pramattasaMyata, apramattasaMyata, apUrvakaraNa, anivRttikaraNa-ye cAroM nAma anupasthita haiM, kintu tattvArthasUtra kI apekSA isameM samyak mithyAdRSTi (mizra misaga) aura sUkSma-samparAya (suhumarAga/suhumasaMparAya) ye do vizeSa rUpa se upalabdha hote haiM / puna: upazAntamoha aura kSINamoha ke bIca donoM ne kSapaka (khavaga) kI upasthiti mAnI hai, kintu guNasthAna-siddhAnta meM aisI koI avasthA nahIM hai| isase hama isa niSkarSa para pahuMcate haiM ki kasAyapAhuDa aura tattvArthasUtra meM karmavizuddhi kI avasthAoM ke prazna para bahuta adhika samAnatA hai---mAtra mizra aura sUkSmasamparAya kI upasthiti ke AdhAra para use tattvArtha kI apekSA kiJcit vikasita mAnA jA sakatA hai / donoM kI zabdAvalI, krama aura nAmoM kI ekarUpatA se yahI pratiphalita hotA hai ki donoM eka hI kAla kI racanAyeM haiN| ___ mujhe lagatA hai ki kaSAyapAhuDa, tattvArthasUtra evaM usake bhASya ke kAla meM AdhyAtmika-vizuddhi yA karma-vizuddhi kA jo krama nirdhArita ho cukA thA, vahI Age calakara guNasthAna-siddhAnta ke rUpa meM astitva meM aayaa| yadi kasAyapAhuDa aura tattvArtha cauthI zatI yA usake pUrva kI racanAyeM haiM to hameM yaha mAnanA hogA ki guNasthAna kI, suvyavasthita avadhAraNA cauthI aura pAMcavIM zatI ke bIca hI kabhI nirmita huI hai, kyoMki lagabhaga chaThI zatI se sabhI jaina vicAraka guNasthAna-siddhAMta kI carcA karate pratIta hote haiM, isakA eka phalitArtha yaha bhI hai ki jo kRtiyAM guNasthAna kI carcA karatI haiM, ve sabhI lagabhaga pAMcavIM zatI ke pazcAt kI haiN| yaha bAta bhinna hai ki tattvArthasUtra aura kasAyapAhuDa ko prathama-dvitIya zatAbdI kA mAnakara ina granthoM kA kAla tIsarI-cauthI zatI mAnA jA sakatA hai| kintu itanA nizcita hai ki SaTkhaNDAgama, bhagavatI ArAdhanA evaM mUlAcAra ke kartA tathA AcArya kundakunda, umAsvAti se paravartI hI haiM, pUrvavartI kadApi nahIM / AcArya kundakunda kI vizeSatA yaha hai ki unhoMne apane pUrvavartI ina jaina cintakoM, mAdhyamikoM evaM prAcIna vedAntiyoM-vizeSarUpa se gor3apAda ke vicAroM kA lAbha khaNDa 18, aMka 1 (apraila-jUna, 62)
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________________ uThAkara jaina adhyAtma ko eka naI UMcAI para phuNcaayaa| mAtra yahI nahIM unhoMne apane pUrvavartI AcAryo kI guNasthAna, jIvasthAna, mArgaNAsthAna Adi avadhAraNAoM se pUrNatayA . avagata hokara bhI zuddhanaya kI apekSA se AtmA ke sambandha meM ina avadhAraNAoM kA spaSTa rUpa se khaNDana kiyA hai / yaha pratiSedha tabhI sambhava thA, jaba unake sAmane ye ava dhAraNAyeM susthira hotIM / hameM yaha bhI smaraNa rakhanA cAhiye ki AdhyAtmika vikAsa ke ina vibhinna vargoM kI saMkhyA ke nirdhAraNa meM umAsvAti para bauddha paramparA aura yoga-paramparA kA bhI prabhAva ho sakatA hai / mujhe aisA lagatA hai ki umAsvAti ne AdhyAtmika vizuddhi kI caturvidha, saptavidha aura dasavidha vargIkaraNa kI yaha zailI sambhavataH bauddha aura yoga paramparAoM se grahaNa kI hogI / sthaviravAdI bauddhoM meM sotApanna, sakRdAgAmI, anAgAmI aura arhat aisI jina cAra avasthAoM kA varNana hai ve pariSaha ke prasaMga meM umAsvAti kI bAdarasamparAya, sUkSma - samparAya, chadmasthavItarAga aura jinase tulanIya mAnI jA sakatI haiM / yogavAziSTha meM AdhyAtmika vikAsa kI jJAna kI dRSTi se jina sAta avasthAoM kA ullekha hai unheM dhyAna ke sandarbha meM pratipAdita tattvArthasUtra kI sAta avasthAoM se tulanIya mAnA jA sakatA hai| isI prakAra mahAyAna sampradAya meM AdhyAtmika vikAsa kI jina dasa avasthAoM kA citraNa hai, unheM nirjarA kI carcA ke prasaMga se umAsvAti dvArA pratipAdita dasa avasthAoM tulanIya mAnA jA sakatA hai| isI prakAra AjIvikoM dvArA prastuta ATha avasthAoM se bhI inakI tulanA kI jA sakatI hai / yadyapi isa tulanAtmaka adhyayana ke sambandha meM abhI gahana cintana kI apekSA hai, isa sandarbha meM vistRta carcA agale kisI lekha meM kareMge / sandarbha : 1. kammavisohimaggaNaM paDucca cauchasa jIvadvANa paNNattA, taM jahA -micchAdiTThI; sAsAyaNasammAdiTThI, sammAmicchAdiTThI, avirayasammAdiTThI, virayAvirae, pamattasaMjae, appamattasaMjae, niaTTibAyare, aniaTTibAyare, suhumasaMparAeuvasAmae vA khatrae vA, uvasaMtamohe, ravINamohe, sajogI kevalI, ayogI kevalI / 26 - samavAyAMga ( sampA0 madhukara muni ), 14 / 65 2. micchAdiTThI sAsAyaNe ya taha sammamicchAdiTThI ya / avirayasamma diTThI virayAvirae pamatte ya // tattoya appamatto niyadvianiyaTTibAya re suhume / vasaMtakhINamohe hoi sajogI ajogI ya // - niyukti saMgraha (Avazyaka niryukti), pR0 149 3. coddasahi bhUyagAmehi" "vIsAe asamAhiThANehi // - Avazyakaniryukti (haribhadra) bhAga 2, prakA0 zrI bherUlAla kanhaiyAlAla koThArI dhArmika TrasTa, mumbaI, vIra saM0 2508; pRSTha 106-107 tulasI prajJA
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________________ 4. tattha imAti codasa guNaDhANANi ... 'ajogikevalI nAma salesIpaDivannao, so ya tIhiM jogehiM virahito jAva kakhagaghaGa iccetAiM paMcahassakkharAI uccarijjaMti evatiyaM kAlamajogikevalI bhavitUNa tAhe savvakammaviNimukko siddha bhavati / -AvazyakacUNi (jinadAsagaNi), uttara bhAga, pR0 133-136, ratalAma, 1926. 5. edesi ceva coddasaNhaM jIvasamAsANa parUvaNadAe tattha imANi aTTha aNiyogadvA rANi NAyavvANi bhavaMti .... 'micchAdiTTiA.... 'sajogakevalI ajogakevalI siddhA cedi / -SaTkhaNDAgama (satprarUpaNA), pR0 154-201 prakA0 jaina saMskRti ___ saMrakSaka saMgha, solApura (pustaka) dvi0 saM0 san 1973 6. mikchAdiTThI sAsAdaNo ya misso asaMjado ceva / desavirado pamatto apamatto taha ya NAyavvo // 154 // etto apuvakaraNo ANiyaTTI suhumasaMparAo ya / uvasaMtkhINamoho sajogikevali jiNo ajogI ya // 155 / / suraNArayesu cattAri hoti tiriyesu jANa paMceva / maNusagadIevi tahA coddasaguNaNAmadyeyANi // 15 // -mUlAcAra (paryAptyadhikAra), pR0 273-276; mANikacanda digambara granthamAlA (23), bambaI, vi0saM0 1980 7. adha khavayaseDhimadhigamma kuNai sAdhU apuvakaraNaM so| hoi tamapuvvakaraNaM kayAi appattapuvaMti // 2087 // aNivittikaraNaNAmaM NavamaM guNaThANayaM ca adhigamma / NichANichA . payalApayalA tadha dhINagiddhi ca / / 2088 / / -bhagavatI ArAdhanA, bhAga 2(sampA0 kailAzacaMdra siddhAntazAstrI) pR0 860 (vizeSa vivaraNa hetu dekheM gAthA-2072 se 2126 taka) 8. savArthasiddhi (pUjyapAda devanandI) sUtra 1/8 kI TIkA, pR0 30-40, 6-13 kI __TIkA, bhAratIya jJAnapITha, kAzI 1655. 6. rAjavArtika (bhaTTa akalaMka) 9/10/11/pR0 588. 10. tattvArtha zlokavAtikam (vidyAnandI), nirNayasAgara presa san 1918. dekheN-gunnsthaanaapekss......| 10/3: ...... guNasthAnabhedena ...... /36/4, pR0 503,......"apUrvakaraNAdInAM / 6/37/2; vizeSa vivaraNa hetu dekheM 8/34-44 taka kI sampUrNa vyAkhyA / / 11. AvazyakacUNi (jinadAsagaNi), uttara bhAga, pR0 133-136 / 12. etasya trayaH svAmina zcaturtha-paJcama SaSTha gunnsthaanvrtinH....."| tattvArthAdhigama sUtra (siddhasena gaNikRta bhASyAnusAriNikA samalaMkRtaM-saM0 hIrAlAla rasikalAla kApaDiyA)6/35 kI TIkA / khaNDa 18, aMka 1 (apraila-jUna, 12)
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________________ 13. zrItatvArthasUtram [TIkA-haribhadra], RSabhadeva kezarImala saMsthA saM0 1662, pR0 465-466. 14. samyagdRSTizrAvaka viratAnnataviyojakadarzanamohakSapakopazamakopazamakopazAntamohakSapakakSINamohajinAHkramazo saMkhyeyaguNanirjarAH 6/47. -tattvArthasUtra, navam adhyAya, pR0 136; pArzvanAtha vidyAzrama zodha ___ saMsthAna, vArANasI 1985. 15. jaina sAhitya aura itihAsa (paM0 nAthUrAmajI premI)pR0 524-526 / 16. dekheM(a) jaina sAhitya kA itihAsa dvitIya bhAga, (paM0 kailAzacaMdrajI) caturtha adhyAya pR0 294-266 / (ba) jaina sAhitya aura itihAsa para vizada prakAza (paM0 jugalakizorajI mukhtAra), pR0 saM0 125-146 / (sa) tIrthakara mahAvIra aura unakI AcArya paramparA, bhAga-2, (DaoN. nemIcandajI) (da) sarvArthasiddhi-bhUmikA, paM0 phUlacandajI siddhAntAzAstrI, pR0 31-46 / 17. dekheM-sarvArtha siddhi, saM0-50 phUlacanda siddhAntAzAstrI, bhAratIya jJAnapITha (1955 1/8; pR0 31-33, 34, 46, 55-56, 65-67, 84-85, 88 / 18. (a) NAhaM maggaNAThANo NAhaM guNaThANa jIvaThANo nn| kattA Na hi kAraidA aNumaMtA va kattINaM / / ---niyamasAra gAthA 77, prakAzaka-paMDita ajita prasAda, di senTrala jaina pabliziMga hAusa, lakhanaU 1931 / (ba) Neva ya jIvaTThANA Na guNaTThANA ya asthi jIvassa / jeNa Tu ede savve puggaladavvassa pariNAmA / -samayasAra, gA0 55, prakA0-zrI ma0 hI0 pATanI di0 jaina pAra0 TrasTa mAroTha (mAravAr3a) 1953 / 16. sUkSmasamparAyacchadmasthavItarAgayozcaturdaza // 10 // ekAdaza jine // 11 // bAdarasamparAye sarve // 12 // -tattvArthasUtra, adhyAya 6, vivecaka paM0 sukhalAlajI 20. tadaviratadezaviratapramattasaMyatAnAm // 35 // hiMsA'nutasteyaviSayasaMrakSaNebhyo raudramaviratadezaviratayoH // 36 // AjJA'pAyavipAkasaMsthAnavicayAya dharmamapramattasaMyatasya / / 37 // upazAntakSINa kaSAyayozca // 38 // zukle cAye pUrvavidaH // 36 // kevalinaH // 40 // --tattvArthasUtra, adhyAya : 28 tulasI prajJA
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________________ 21. samyagdRSTizrAvaka viratAnantaviyojakadarzana mohakSapakopazamakopazAntamokSapakakSINa mohajinA: kramazo'saMkhyeyaguNanirjarAH // 47 // - tattvArthasUtra adhyAya 6 22. kasAyapAhuDasuta saM0 paM0 hIrAlAla jaina - vIrazAsana saMgha, kalakattA 1958 / dekheM sammattasavirI saMjama uvasAmaNAcakhavaNA ca / daMsaNa-caritamohe addhAparimANaNiso // 14 // sammatte micchatte ya missage ceva boddhavvA ||2|| viradIya aviradIe viradAvirade tahA aNagAre // 83 // daMsaNamohassa uvasAmagassa pariNAmokeriso bhaveH // 61 // daMsaNa mohavaNA paTTavago kammabhUmi jAdo tu // 110 // suhume ca samparAe bAdararAge ca boddhavvA / / 121 // uvasAmaNA khaNa du paDivadi do hoi suhuma rAgami // 122 // khINesu kasAsu ya sesANa ke va hoMti vicArA / / 132 / / saMkAmaNayovaTTaNa kiTThI khavaNAe khavaNA ya ANuputhvI 23. vistRta vivaraNa hetu dekheM-- jaina, bauddha aura gItA ke AcAra darzanoM kA tulanAtmaka adhyayana bhAga 2, DaoN0 sAgaramala jaina, prAkRta bhAratI, jayapura, pR0 471478 evaM pR0 487-488 / khINa mohaMte / boddhavvA mohaNIyassa // 233 // cidacid dva' pare tattve, vivekastadvivecanam, upAdeyamupAdeyaM, heyaM heyaM ca sarvataH / yaM tu kartR rAmAdi, tatkAryamavivekinaH, upAdeyaM paraM jyotirUpayogaka lakSaNam // - padmanaMdi khaNDa 18, aMka 1 ( apraila-jUna, 12 ) 26
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________________ uttarAdhyayana ke do saMdarbha 1. karakaMDU kaliMgesu paMcAlesu ya dummuho / namI rAyA videhesu gaMdhAresu ya na gaI ||45|| ee nariMdavasabhA nikkhatA jiNasAsaNe / putte rajje ThavittANaM sAmaNNe pajjuvaDiyA ||46|| sovIrarAyavasabho 'ceccA rajjaM' muNI care / uddAyaNo paTavaio patto gar3amaNuttaraM // 46 // - aTThArasamaM ajjhayaNaM (saMjaijjaM ) 2. caMpAe pAlie nAma sAvae Asi vANie / mahAvIrassa bhagavao sIse so u mahatvaNo ||1|| niggaMthe pAvayaNe sAvae se vikovie / poeNa vavaharate pihuMDa pihuMDe vavaharaMtassa vANio taM sasattaM aha pAliyasya dharaNI samuhaMmi pasavaI / nagaramAgae ||2|| dei ghUyaraM / igijjha sadesamaha patthio ||3|| aha 'dArae tahiM' jAe samuddapAli tti nAmae ||4|| - egaviMsa imaM ajjhayaNaM ( samuddapAlIya) ukta donoM prasaMga kaliMga aura kaliMga ke bandaragAha pihuMDanagara kA ullekha karate haiM / prasaMga kramAMka - 1 meM batAyA gayA hai ki jaba kaliMga meM karakaMDU kA zAsana thA to pAMcAla meM durmukha, videha meM nimi aura gAMdhAra meM nagnajit zAsaka the aura ina cAroM rAjyoM meM jinazAsana thA / aitareya brAhmaNa ( 7.34 ) ke havAle se yaha saMdarbha mahAbhArata pUrva kA mAnA jA sakatA hai / dUsarA prasaMga pihuMDa nagara meM bhagavAn mahAvIra ke bhramaNa kA vRttAnta detA hai / yaha prasaMga Avazyaka sUtra ke vivaraNa anusAra - bhagavAn mahAvIra ke tosalI aura mosalI jAne se tulanIya hai / pro0 ke0sI0 jaina ke anusAra bhagavAn mahAvIra valUyagAma, subhoma, sucettA, malaya jahAM unheM zArIrika yAtanAeM bhI sahanI par3I / tosalI - mosalI jAne pUrva hathisisa sthAnoM para gaye aura ye sabhI sthAna kozala (kaliMga ke uttara-pazcimI kSetra) meM sthita rahe ho sakate haiN| vartamAna sonapura (balaMgira jilA ) aura malayagiri (pallahara ke pAsa ) do sthala kramazaH sumoma aura malaya se pahacAne jA sakate haiM / 'hathIsisa' rAjA khAravela kI paTTarANI lalAka kA pIhara ho sakatA hai jo bahuta bAda meM jaina dharmI banA hogA / -- paramezvara solaMkI tulasI prajJA 0
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________________ jaina evaM jainetara rAjanIti meM dUta [] DaoN0 sunItA kumArI prAcInakAla meM bhI Adhunika kAla kI hI bhAMti eka rAjA ke saMdeza dUsare rAjA ke pAta ke mAdhyama se preSita kie jAte the / ina saMdezavAhakoM ko rAjadUta, dUta bohara, vacanahara Adi vibhinna nAmoM se jAnA jAtA thA / rAjA ke saMdezoM kA saMpreSaNa dUta kI yogyatA para nirbhara karatA thA, kyoMki rAjA acche aura bure donoM hI prakAra ke saMdeza inake mAdhyama se bhejA karatA thA / rAjadUtoM ke AcaraNa evaM vyavahAra ko saMbaMdhita rASTra kI maryAdA kA dyotaka mAnA jAtA thA / dUta hI pararASTra meM sva-rASTra kA pratinidhi mAnA jAtA thA / rAjadUtoM ke AcaraNa ke kAraNa kabhI rASTra ko atyadhika sammAna milatA thA to kabhI-kabhI apamAna kA kar3avA ghUMTa bhI / dUta ko rAjAoM ke bIca paraspara sambandha sthApita karAne kA mukhya sAdhana batAyA gayA hai / AcArya jinasena ke anusAra eka rAjA dUsare ke pAsa saMdeza bhejane ke lie sAma dAma Adi nItipUrvaka dUta bhejatA thA / pratyuttara ke rUpa meM bhI eka rAjA dUsare rAjA ke pAsa dUta bhejA karatA thA / jaise bharata ke prati apanI anukUlatA prakaTa karane ke lie bAhubali ne "maiM Apake adhIna nahIM hUM" yaha kahane ke lie dUta bheje the / kahI gaI hai vaha kauTilya ke maMtavya AcArya kauTilya dUta ko rAjA kA mukha mAnate haiN| unakA kahanA hai ki apane rAjya meM rAjA jisa prakAra kI vyavasthA aura nIti nirdhArita karatA hai, dUsare rAjya meM vahI kArya rAjadUta kA hotA hai / para rASTra saMbaMdhI kAryoM meM vaha rAjA kA pratinidhi hotA hai / 'AdipurANa' meM dUta ke saMbaMdha meM jo bAta ko spaSTa karatI hai / ukta grantha meM kahA gayA hai ki dUta jaba dUsarI jagaha jAtA hai to vahAM sadA apane svAmI ke abhiprAya ke anusAra calatA hai tathA vaha apane svAmI ke guNa aura doSoM para vicAra nahIM karatA hai / " dUta prArambha meM sAma, dAma Adi ke vacana hI kahatA thA, aura virodhI rAjA ko azAnta jAnakara lauTa AtA thA va saba samAcAra apane svAmI se kahatA thaa| dUsare rAjA ko anukUla karane ke lie citta kA haraNa karane vAle tathA dUsare ke sAtha vigraha karane ke lie kalahapriya tathA durvacana bolane vAle dUta bhI bheje jAte the / " dUta kA pada atyaMta mahattva kA thA / rAjadUtoM kI yogyatA ke saMbaMdha meM vibhinna AcAryoM ne apane-apane mata vyakta kie haiM / 'manusmRti' meM kahA gayA hai "sabhI zAstroM vidvAn, iMgita, AkAra evaM ceSTA ko jAnane vAlA, zuddha hRdaya, catura tathA kulIna vyakti ko dUta niyukta karanA cAhie / ' AcAryaM kAmaMdaka ke anusAra dUta ko pragalbha, smRtivAn, vAgmI, zAstra aura zastra meM nipuNa tathA abhyastakarmI honA cAhie / ' tAtparyaM khaNDa 18, aMka 1 ( apraila-jUna, 12 ) 31
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________________ yaha hai ki jisa vyakti meM ye sabhI guNa pAe jAte haiM vaha dUta pada ke lie yogya haiM tathA rAjA ko aise vyakti ko dUta banAnA caahie| 'paumacariyaM' meM dUta ke guNoM kA ullekha karate hue kahA gayA hai "ise zAstrajJAna meM nipuNa, rAjakartavya meM kuzala, loka vyavahAra kA jJAtA, guNoM meM snehazIla, saMketa ke anusAra abhiprAya ko jAnane vAlA tathA svAmI ke kArya meM anurakta, buddhi vAlA honA cAhie / AcArya zukra kA mAnanA hai ki dUta ko iMgita AkAra kA jJAtA, smRtivAn, deza-kAla kA jJAtA, SADguNya nIti kA paMDita, vAgmI aura nirbhIka honA caahie| agara dUta ina saba guNoM ne yukta nahIM hogA to vaha apane kartavya kA pAlana ThIka se nahIM kara paaegaa| nirbhIka nahIM hone para vaha zatru rAjA ke samakSa apane svAmI kI kaTu bAtoM ko nahIM kaha paaegaa| agara vaha saMketa ke abhiprAya ko nahIM samajhane vAlA hogA taba use kaI taraha kI kaThinAiyoM kA sAmanA karanA par3a sakatA hai| kyoMki kabhI-kabhI rAjA bhI saMketa ke mAdhyama se hI apanI bAtoM kA abhiprAya bheja sakatA hai| prAcIna AcAryoM ne yogyatA evaM krama kI dRSTi se nisRSTArtha, parimitArtha aura zAsanahara tIna prakAra ke dUta batAye haiM nisRSTArtha-svAmI ke kAna ke pAsa rahane vAlA, rahasya kI rakSA karane vAlA suyojita patra lekara jaldI jAnevAlA, mArga meM sIdhe jAne vAlA, zatruo ke hRdaya meM praveza kara kaThina se kaThina kArya ko siddha karane vAlA tathA viveka buddhi vAlA dUta nisRSTArtha kahalAtA thaa| 12 AcArya somadeva ke anusAra jisake dvArA nizcita kie hue sandhi-vigraha ko usakA svAmI pramANa mAnatA hai, vaha nisRSTArtha hai / udAharaNa svarUpa kRSNa pAMDavoM ke nisRSTArtha dUta the / AcArya kauTilya nisRSTArtha dUta ko AmAtyoM ke samAna hI mAnate the, kyoMki ve spaSTa rUpa se kahate the ki jina yogyatAoM ko amAtyapada ke lie nirdhArita kiyA gayA hai, unhIM yogyatAoM se yukta dUta nisRSTArtha kahalAtA hai / ye dUta apane svAmI kA saMdeza videzI rAjA taka le jAte the tathA pratyuttara meM usa rAjA kA saMdeza apane rAjA taka pahuMcAte the| isake atirikta inheM apanI tarapha se bhI bAtacIta karane kA adhikAra prApta thA / Adhunika samaya ke rAjadUta nisRSTArtha dUta ke hI stara ke mAne jA sakate haiN| parimitArtha-parimita samAcAra sunAne vAlA'5 athavA rAjA dvArA bheje hue saMdeza aura lekha ko jaise kA taisA zatru se kahane vAlA dUta parimitArtha kahalAtA hai| AcArya kauTilya ise nisRSTArtha dUta se nimna zreNI kA mAnate haiM / ve kahate haiM ki isa pada para usI vyakti kI niyukti kI jAnI cAhie jisameM amAtyapada ke lie nirdhArita yogyatA kA tIna cauthAI bhAga hI pAyA jAtA ho / zAsanahara-upahAra ke bhItara rakhe hue patra ko le jAne vAlA dUta zAsanahara kahalAtA hai / " uparyukta donoM dUtoM se isakI sthiti nimna mAnI gaI hai / isakA kArya kevala apane svAmI ke saMdeza ko le jAnA tathA le AnA thaa| svayaM kisI prakAra kI saMdhi athavA samajhautA karane kA use koI adhikAra nahIM thaa| dUta kA kArya atyanta sAhasakA kArya mAnA gayA hai| svAmI ke abhiprAya ke 32 tulasI prajJA
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________________ anusAra use zatrupakSa se nivedana karanA hotA thaa| itanA hote hue bhI dUta avaghya thaa| rAvaNa ke dhRSTa abhiprAya ko vyakta karane vAle dUta para jyoMhI bhAmaNDala ne talavAra uThAI tyoMhI lakSmaNa ne use roka liyaa| yahAM para lakSmaNa kahate haiM ki pratidhvaniyoM para, lakar3I ke bane puruSAkAra putaloM para, suA Adi tiyaMcoM para, yaMtra se calane vAlI puruSAkAra putaliyoM para satpuSakoM ko krodha kaisA ?" aise hI eka sthala para dUta ke prati kahA gayA hai-jisane apanA zarIra beca diyA hai aura tote ke samAna kahI bAta ko hI duharAtA hai, aise pApI, dInahIna bhRtya kA kyA aparAdha hai ? dUta jo bolate haiM, pizAca kI taraha apane hRdaya meM vidyamAna apane svAmI kI preraNA se hI bolate haiN| dUta yaMtra puruSa ke samAna parAdhIna hai|" rAjadUta ke kAryoM kA nirdhAraNa karate hue AcArya kauTilya nimnalikhita gyAraha prakAra ke kAryoM kA ullekha karate haiM / 20 preSaNa-apane rAjA kA saMdeza zatru rAjA ke pAsa le jAnA tathA usakA uttara apane rAjA ke pAsa bhejnaa| sandhipAlatva-pUrvakAla meM kI gaI sandhiyoM kA pAlana krnaa| pratApa-yathocita avasara Ane para apane pratApa kA pradarzana karanA / mitrasaMgraha-mitroM kA adhikAdhika saMgraha karanA / upajAta-zatru ke kRtya-pakSa meM phUTa ddaalnaa| suhRd bheda-zatru ke mitragaNoM meM bheda ddaalnaa| gUr3hadaNDAtisAraNa-guptacaroM evaM senA ko pratikUla krnaa| bandhuratnApaharaNa-zatru rAjA ke bandhujanoM tathA ratnoM kA apaharaNa karanA / carajJAna-guptacaroM dvArA prApta samAcAra ko grahaNa karanA / parAkrama-samaya Ane para apanA parAkrama dikhaanaa| samAdhimokSa-(yoga kA Azraya) sandhi karake bandI rAjakumAra Adi ko chur3AnA tathA mAraNa-mohana, uccATana Adi kA prayoga karanA / paumacariyaM meM bhI dUta ke kAryoM para prakAza DAlA gayA hai / isake anusAra dUta ke nimnalikhita kArya haiM naitika upAya dvArA zatra kArya - sainika saMgaThana Adi ko naSTa karanA / rAjanaitika upAya ke dvArA zatru kA anartha karanA-zatru virodhI kruddha, labdha bhayabhIta aura abhimAnI puruSoM ko sAmadAmAdi dvArA vaza meM krnaa| zatru ke putra, kuTumbI va bandI manuSyoM meM dravyadAnAdi dvArA bheda utpanna krnaa| zatru dvArA apane deza meM bheje hue guptacaroM kA jJAna / sImAdhipa, ATavika, koza, sainya, mitra kI parIkSA / zatru rAjA ke yahAM vartamAna kanyAratna tathA hAthI, ghor3e Adi vAhanoM ko nikAlane kA prayatna karanA caahie| zatru prakRti (maMtrI, senAdhyakSa) meM guptacaroM dvArA kSobha utpanna krnaa| ye uparyukta kArya dUta ke batAe gae haiM / kauTilya kA mata hai ki sabhI kArya rAjA khaNDa 18, aMka 1 (apraila-jUna, 62)
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________________ ko dUtoM ke mAdhyama se karAne cAhie aura zatruoM ke pIche apane pratidUtoM yA guptacaroM ko niyukta karanA cAhie / isake atirikta pratyakSa-apratyakSa rakSakoM ko niyukti kara una para dRSTi rakhanI cAhie / 22 dUta kArya ke sambandha meM manu ne eka sthAna para kahA hai ki dUta hI sandhi, vigraha kA kAraNa hotA hai / dUta hI mela karAtA hai aura mile hue zatru se vigraha karAtA hai| dUta vaha kArya karatA hai jisase mile hue manuSya meM bhI phUTa par3a jAtI hai / dUtoM ke kArya atyanta jokhima bhare hote the| ve apane svAmI ke kathanoM ko zatru rAjA ke samakSa akSarazaH kahate the / saMbhava thA ki unakI bAtoM se zatru pakSa ko krodha A jAe aura rAjA dUta kA vadha kara de / ataeva aisI paristhitiyoM se bacane ke lie prAcIna rAjanIti-AcAryoM ne dUta kI rakSA ke lie kucha vizeSa niyama banAe the| ina niyamoM kA pAlana pratyeka rAjA kA kartavya evaM uttaradAyitva mAnA jAtA thaa| ____ 'nItivAkyAmRta' meM likhA hai ki uThe hue zastroM ke bIca (ghora yuddha ke bIca) bhI rAjA dUta mukha vAle hote haiM / ataH dUta ke dvArA mahAn aparAdha kie jAne para bhI rAjA usakA vadha na kreN| dUtoM meM yadi cANDAla bhI ho to unakA bhI vadha nahIM karanA cAhie, ucca varNa vAle brAhmaNoM kI to bAta hI kyA hai ? dUta avadhya hotA hai, ataH sabhI prakAra ke vacana bolatA hai / mahAbhArata meM bhI dUta ko avadhya batAyA gayA hai / vahAM isa bAta kA ullekha milatA hai ki "kSAtra dharma meM rata jo rAjA gaNa yathArtha vaktA dUsa kA vadha karate haiM, unake pitara-gaNa bhrUNa hatyA ke bhAgI banate haiN| rAjA kisI bhI Apatti meM kyoM na ho use dUta kA vadha nahIM karanA cAhie, kyoMki dUta kA prANa-vadha karane bAlA rAjA maMtriyoM sahita narakagAmI hotA hai| sarvAMza meM Aja hI kI taraha prAcIna bhArata meM bhI dUta-vyavasthA ucca koTi kiithii| saMdarbha 1. abhidhAna rAjendra (pR0 2605) meM "dUta"-'anyeSAM jJAtvA rAjA''deza nivedana ke' (au0 rA0 kalpa0 jJA0 bha0) tathA jainendra siddhAMtakoza (bhAga-2 pR0 435) meM "dUta" AhAra kA eka doSa (de0 AhAra0 2-2) batAyA gayA hai / 2. jinasena, harivaMzapurANa, 11.60 14. kauTilya-arthazAstra, 1-16 3. vahI, 11.78 15. AdipurANa, 43.202 4. kauTilya-arthazAstra, 1.16.13 16. kauTilya-arthazAstra, 1-16-3 5. Adi purANa, 45.73 17. Adi purANa, 43.202 6, vahI, 44.86 18. paumacariyaM, 66.4,54, 60 7. uttarapurANa, 58, 65 102 16. paumacariyaM, 8.88,187 8. manusmRti, 7.63 20. kauTilya-arthazAstra. 1-16-33 6. kAmandaka, 13.2-3 21. paumacariyaM, 13.8 10. paumacariyaM, 36.85,86,66.13 22. kauTilya arthazAstra, 1-6-35 11. zukranIti, 2-87 23. manusmRti, 7-66 12. AdipurANa, 34.86,44.136-137 24. nItivAkyAmRtam, 13.10-21 13. nItivAkyAmRtam, 13.4 / / 25. mahAbhArata, zAnti-parva, 85-26,27 tulasI prajJA
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________________ jaina darzana-syAdvAda paddhati - rAjavIra siMha zekhAvata dArzanika samasyAoM yA viSayoM para vicAra karane yA kisI dArzanika siddhAMta kA nirmANa karane yA jagat evaM jagat kI vastuoM ke yathArtha svarUpa ko jAnane ke lie vicAra praNAlI yA to paramparAgata darzana se prApta ho jAtI hai yA phira koI apanI nayI vicAra paddhati ko vikasita karatA hai / jainoM ne kisI paramparAgata vicAra paddhati ko svIkAra nahIM kiyA aura na DekArTa jaisI kisI paddhati ko hI vikasita kiyaa| aisA hote hue bhI unake cintana kA tarIkA anya vicAra-paddhatiyoM se bhinna tathA viziSTa hai jise unake darzana yA dArzanika siddhAntoM kI vyAkhyA se jAnA jA sakatA jaina kisI pUrva mAnyatA yA sAmAnya niyama yA kisI sarvavyApI takaM vAkya ko lekara Age nahIM bar3hate haiM, apitu Anubhavika jagat se apane cintana ko prArambha karate haiN| jainoM kI mukhya samasyA hai, jagat kyA hai ? isakA vAstavika svarUpa kyA hai ? jIvana kA uddezya kyA hai ? ina jaTila samasyAoM ko kaise sulajhAyA jA sakatA hai ? ina samasyAoM ke samAdhAna ke lie jagat kI saMzliSTa vastueM unake sAmane thIM / ina saMzliSTa vastuoM ko samajhane ke lie prayamataH unhoMne apanI dRSTi vastuoM ke dharmoM para kendrita kI / vastuoM ke dharmoM ko jAnane ke lie ve kisI vastu vizeSa ke dharmoM taka hI sImita nahIM rahe, apitu dharmoM ko jAnane-samajhane ke lie anya vastuoM ke dharmoM se unakI tulanA tathA sambandha ko dekhA tathA vastu vizeSa ke dharmoM ko anya vastuoM ke dharmoM ke Aloka meM samajhA aura pratyeka dharma ko usake pratipakSI dharma ke sAtha jaanaa| isa prakriyA meM ve isa niSkarSa para pahuMce ki vastu meM eka se adhika dharma hI nahIM, apitu aneka dharma apane pratipakSI dharma ke sAtha rahate haiN| tathA isa prakAra ke dharmoM se yukta vastu eka hI nahIM, apitu aneka haiM tathA jJAna para Azrita bhI nahIM haiM, jJAna se svatantra hai| ina aneka pratipakSI dharmoM ke Azraya ko kisI eka hI dRSTi se nahIM jAnA jA sakatA hai| kyoMki ekAntika dRSTi se dekhane para pratipakSI dharmoM meM virodha dikhAI detA hai| ____ isa prakAra jaina dArzanika apanI vicAra paddhati yA darzana-paddhati ke kendra bindu anekAMta iSTi para phuNce| isa paddhati ke anusAra kisI samasyA, viSaya yA vastu kA nizcayAtmaka, vazvasanIya tathA pUrI taraha se jJAna prApta karane ke lie Avazyaka hai use anekAnta dRSTi se dekheM / anekAnta dRSTi kA tAtparya hai, vastu yA viSaya ke pratyeka dharma ko bhinnabhinna pakSoM yA apekSAoM se usake pratipakSI dharma ke sAtha dekheN| vastu ko anekAnta dRSTi khaMDa-18, aMka 1 (apraila-jUna 62)
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________________ se kyoM dekheM ? kyoMki vastu ananta dharmAtmaka hai aura pratyeka dharma apane pratipakSI dharma ke sAtha vastu meM rahatA hai| ina ananta dharmoM ko ekAntika dRSTi se pUrI taraha se nahIM jAnA jA sakatA hai / yadi vastu ko aikAntika dRSTi se jAne to vastu ke bAre meM hama yahI kaha sakate haiM ki vaha sat hai, nitya hai. eka hai, kintu isa prakAra se jAnA gayA vastu kA svarUpa yathArtha svarUpa nahIM hai, kyoMki ina dharmoM ke pratipakSI avinAbhAvI dharmoM ko to jAnA hI nahIM gayA hai aura ina pratipakSI avinAbhAvI dharmoM ko jAnanA hI vastu ke yathArtha svarUpa ko jAnanA hai, jise anekAnta dRSTi se hI jAnA jA sakatA hai / kisI vastu yA viSaya ko anekAnta dRSTi se samajhane kI AvazyakatA ko eka dRSTAMta se spaSTa kiyA jA sakatA hai / jaise hama kisI bhavana ke bAre meM jAnanA cAhate haiM to usako eka sthAna se pUrI taraha se nahIM jAnA jA sakatA hai| yadi use sthAna vizeSa se dekheM to kisI eka bhAga kA ho jJAna hogaa| usako mukhya daravAje kI dizA se dekhane para usakI tIna anya dizAoM tathA usake andara ke bhAgoM kA jJAna nahIM ho sktaa| isI prakAra kisI anya dizA se dekhane para zeSa anya dizAoM kA jJAna nahIM ho sktaa| ataH use bhinna-bhinna dizAoM se tathA bhinna-bhinna apekSAoM se jAnane kI AvazyakatA rahatI hai / dUsare usa bhavana ko deza tathA kAla kI dRSTi se tathA anya bhavanoM aura anya vastuoM se usakI tulanA karake hI pUrI taraha se jAnA jA sakatA hai / isI prakAra kisI vastu yA viSaya ko anekAnta dRSTi se jAnanA cAhie / anekAnta dRSTi se bastuoM ko jAnate samaya vizleSaNa tathA saMzleSaNa hotA rahatA hai / yadyapi jaina dArzanikoM ne kahIM saMzleSaNa tathA vizleSaNa kI carcA nahIM kI hai, phira bhI isa prakriyA dvArA unakI darzana vidhi ko samajhA jA sakatA hai| vizleSaNa tathA saMzleSaNa prakriyA ke anusAra sabase pahale jagat ke vizleSaNAtmaka tathA saMzleSaNAtmaka saMzliSTa viSayoM ko vaicArika stara para sarala ghaTakoM meM ghaTAnA phira sarala ghaTakoM ko saralatama ghaTakoM meM ghaTAnA aura yaha dekhanA ki ina ghaTakoM kI prakRti yA svarUpa kyA hai ? isa vizleSaNa prakriyA ke pUrI hone ke pazcAt saMzleSaNa kI ora calanA / saMzleSaNa-prakriyA meM samAna dharma vAlI sabhI vastuoM yA viSayoM ko varga meM rakhanA tathA bhinna dharmoM vAlI vastuoM ko bhinna-bhinna vargoM meM / isa prakAra jagat kI sabhI vastuoM ko samAna dharmoM ke AdhAra para jitanI koTiyoM meM rakhA jA sakatA hai, rakheM aura anta meM saba koTiyoM ke samAna dharma ke AdhAra para eka koTi yA varga meM rakha deN| isa prakriyA ko jagat tathA usake viSayoM para ghaTA kara dekhA jA sakatA hai| vizleSita jagat ke saMzliSTa viSaya aneka haiM, jinheM hama jAnanA cAhate haiM / jAnane kI prakriyA meM sabase pahale hama unheM, aMzoM meM ghaTAte haiM, kyoMki ve sarala nahIM haiM aura jAnane ke lie saMzliSTa ko sarala aMzoM meM ghaTAnA Avazyaka hai| usa vizleSaNa prakriyA meM vastuoM meM aneka dharma prApta hote haiM / isa avasthA meM isa niSkarSa para pahuMcate haiM ki vastu ananta dharmAtmaka hai| yaha niSkarSa jaina darzana kA eka tatvamImAMsIya siddhAnta hai jise anekAnta siddhAnta yA anekAntavAda kahate haiM / yaha niSkarSa sabhI vastuoM para lAgU hotA hai, kintu vastueM to aneka haiM jinheM agara alaga-alaga koTi kI mAnI jAye taba to tulasI prajJA
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________________ samasta vastuoM ko samajhanA yA jAnanA kaThina hai| kintu ina saba vastuoM meM se kucha vastuoM meM samAna dharma hote haiM, jo anya vastuoM meM nahIM hote / ina samAna dharmoM ke AdhAra para vastuoM ko alaga-alaga koTi meM rakha dete haiN| yahAM se vicAra-praNAlI kI saMzleSAtmaka prakriyA cAlU ho jAtI hai / jisake do caraNa hai| prathama caraNa meM saMzleSaNa prakriyA meM jagat ke samasta viSayoM ko samAna dharmoM ke AdhAra para chaH ghaTakoM meM jIva pudgala, dharma, adharma, AkAza aura kAla -rakha dete haiN| dUsare caraNa meM ina chahoM dravyoM meM samAnatA dekhI jAtI hai jo utpatti, vinAza aura sthiratA ina tInoM rUpoM meM prApta hotI hai / ye tInoM pakSa jagat ke samasta viSayoM meM pAye jAte haiM jisake AdhAra para saba vastuoM yA viSayoM yA chahoM dravyoM ko eka varga-dravya-meM rakha dete haiN| yaha saMzleSaNa kI antima avasthA hai / isake pazcAt saMzleSaNa se vizleSaNa kI ora dravyoM ko ghaTAte hue parIkSaNa kara liyA jAtA hai, aura anta meM jagat tathA usake viSayoM kI eka vyavasthA de dI jAtI hai, jo siddhAnta ke rUpa meM phalita hotA hai| isa prakAra vizleSaNa dvArA anekAntavAda para tathA saMzleSaNa prakriyA dvArA sat yA dravya siddhAnta para pahuMcate haiM / vicAra paddhati kI vizlaSaNa tathA saMzleSaNa prakriyA ko eka citra ke dvArA samajhA jA sakatA haika dharma eka indriya jIva kha dharma do indriya jIva ga dharma pakSI dharma tIna indriya jIva jIva gha dharma cAra indriya jIva pAMca indriya jIva nitya dharma r3a dharma ka dharma kha dharma ga dharma pratipakSI dharma gha dharma ka vastu r3a dharma pRthvI jala agni vAyu mana karma indriyAM pudgala ka avasthA kha avasthA ga avasthA anitya dharma gha avasthA r3a avasthA ca avasthA ka dharma vizleSaNa kha dharma prakriyA ga dharma pakSI dharma jagat saMzleSaNa prakriyA dravya dharma khaNDa 18, aMka 1 (janavarI-mArca, 62)
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________________ gha dharmaM dharma ka dharma kha dharma ga dharma gha dharma dharma ka avasthA kha avasthA ga avasthA gha avasthA r3a avasthA nitya dharma pratipakSI dharma anitya dharmaM kha vastu adharma AkAza ka kAla kha kAla ga kAla gha kAla adharma AkAza dhyAna dene kI bAta yaha hai ki jaina vicAra praNAlI kI vizleSaNAtmaka tathA saMzleSaNAtmaka prakriyA sabhI vyaktiyoM ke lie samAna rUpa se lAgU nahIM hotI hai / isa prakriyA ko do bhinna vyaktiyoM ke saMdarbha meM samajhanA Avazyaka hai / eka usa vyakti ke saMdarbha meM jo isa vidhi kA janaka hai dUsarA usa vyakti ke hai / donoM vyaktiyoM ke saMdarbha meM yaha paddhati eka dUsare ke hai vaha vizleSaNa se saMzleSaNa kI ora vastu ananta dharmAtmaka hai| isake viparIta bindu hai jo saMzleSaNAtmaka hai, vaha isa aMta meM vastu anaMta dharmAtmaka hai isakI isa prakAra samajhA jA sakatA hai saMdarbha meM jo usakA anuyAyI viparIta calatI hai / jo janaka calatA hai tathA isa niSkarSa para pahuMcatA hai ki anuyAyI ke lie janaka kA niSkarSa Arambha saMzleSaNa se vizleSaNa kI ora calatA hai tathA siddhi hI usake lie niSkarSa hai / isa bAta ko kAla janaka kI vicAra prakriyA -- samasyA -- vizleSaNa - saMzleSaNa niSkarSa - siddhAMta nirmANa / anuyAyI kI vicAra prakriyA - samasyA -- niSkarSa - vizleSaNa -- niSkarSa - siddhAMta kI siddhi nirmANa / janaka kI vicAra prakriyA meM sabase pahale koI samasyA hotI hai, phira vaha samasyA ke samAdhAna ke lie vastuoM kA vizleSaNa karatA hai, phira saMzleSaNa karatA hai aura saMzleSaNa se vaha kisI niSkarSa para pahuMcatA hai tathA anta meM siddhAMta kA nirmANa karatA hai / isake viparIta anuyAyI kI vicAra prakriyA meM sabase pahale samasyA hotI hai aura samasyA se saMbaMdhita anya vyakti se prApta niSkarSa bhI / vaha isa niSkarSa kA vizleSaNa karatA hai aura vizleSaNa ke dvArA niSkarSa kI prAmANikatA kI jA~ca karatA aura yadi vizleSaNa se niSkarSa kI siddhi ho jAtI hai taba vahI siddhi usake lie niSkarSa hai aura aMta meM vaha bhI siddhAMta kI sthApanA karatA hai / 38 tulasI prajJA
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________________ vastu anaMta dharmAtmaka hai tathA use anekAMta dRSTi se jAnA jA sakatA hai, kintu yahAM prazna hai ki vastu ko anekAnta dRSTi se kaise dekhA yA jAnA jAe? isakA javAba hai apekSA se / apekSA siddhAMta ke anusAra kisI bhI samasyA kA koI nirapekSa javAba nahIM ho sakatA hai aura na hI kisI vastu ko nirapekSa rUpa se jAnA jA sakatA hai / vastu ko anya vastuoM yA viSayoM kI apekSA se hI samajhA jA sakatA hai| kisI vastu yA usake dharmoM ko svayaM ke dravya, kSetra, kAla aura bhAba kI apekSA se tathA para-dravya ke dravya, kSetra, kAla tathA bhAva kI apekSA se jAnA jAtA hai tathA use isI prakAra jAnanA caahie| punaH prazna hotA hai ki vastu meM rahane vAle pratipakSI dharmoM ko kaise samajhA jAye ? isakA jabAba hai ki apekSA-siddhAnta ke sAtha avinAbhAva se pratipakSI dharmoM ko jAneM yA smjheN| 5 sAdhAraNataH yaha mAnA jAtA hai ki kisI vastu meM do virodhI dharma nahIM raha sakate haiN| kintu jaina dArzanikoM kA mAnanA hai ki pratyeka dharma apane pratipakSI dharma ke sAtha vastu meM rahatA hai| nitya anitya ke sAtha, eka aneka ke sAtha, sat asat ke sAtha rahatA hai, ina meM koI virodha nahIM hai / sat asat kA avinAbhAvI hai aura nitya anitya kA avinAbhAvI hai / ataH jaba vastu meM sat hai to avinAbhAva se asat ko bhI jAneM / isa prakAra apekSA siddhAnta tathA avinAbhAva se pratipakSI dharmoM ko jAnanA cAhie / yahAM prazna hai ki anekAMta dRSTi se vyakti vastu ko eka hI samaya meM samagra rUpa se jAnatA hai yA bhinna-bhinna kAla meM khaNDa-khaNDa rUpa meM ? isake jabAba meM jaina dArzanikoM kA kahanA hai ki vastu ko anekAnta dRSTi se eka hI samaya meM samagra rUpa se bhI jAnate haiM aura bhinna-bhinna samaya meM khaNDa-khaNDa meM bhii| kevalI anekAnta dRSTi se vastu ko eka hI samaya meM samagra rUpa se jAnatA hai aura sAdhAraNa vyakti bhinna-bhinna samaya meM khaNDakhaNDa rUpa se vastu ko jAnatA hai / vastu ke khaNDa-khaNDa jJAna ko 'naya' kahate haiM arthAt vastu ko khaNDa-khaNDa rUpa meM naya ke dvArA jAnA AtA hai, aura jitanI dRSTiyoM se vastu ko jAnate haiM utane hI 'naya' hote haiM / kintu vastu ko anekAMta dRSTi se aura apekSA siddhAMta se jAnane para vastu kA vividha prakAra se jJAna hotA hai, jisako bhASA meM eka samaya tathA eka hI zabda dvArA abhivyakti karanA kaThina hai, kyoMki koI aisA eka zabda nahIM hai jo vastu ke vividha prakAra ke jJAna ko ekahI samaya meM abhivyakta kara sake / taba prazna hotA hai ki vastu ke ina vividha evaM virodhI pakSoM ko kisa prakAra kahA jAe ? isake javAba meM jaina dArzanikoM kA kahanA hai ki syAdvAda vidhi dvArA vividha evaM virodhI pakSoM ko kahanA yA pratipAdana karanA cAhie / syAdvAda ke anusAra vastu ke vividha pakSoM yA aneka dharmoM meM se eka samaya meM eka hI dharma kA kathana yA pratipAdana kiyA jA sakatA hai aura pratyeka dharma kA pratipAdana usake pratipakSI dharma ko lekara sAta prakAra se kiyA jA sakatA hai| isa vidhi ke anusAra kathana ke pahale syAt zabda ko lagAnA cAhie" jo isa bAta kA dyotaka hai ki vastu meM jisa dharma ke bAre meM kahA jA rahA hai vahI dharma nahIM, anya dharma bhI khaNDa 18, aMka 1, (apraila-jUna, 62)
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________________ usa vastu meM hai, arthAt syAt zabda vastu meM una dharmoM ko batA rahA hai, jinake bAre meM kahA nahIM jA rahA hai, jaise- 'syAt ghaTa hai / ' isa kathana meM 'ghaTa hai' yaha to 'ghaTa' ke astitva ko batA rahA hai aura syAt nAstitva Adi anya dharmoM ko batA rahA hai / isa prakAra syAt zabda kathana ko sApekSa banA detA hai, jisake kAraNa kisI dharma ke pratipAdana ke lie sAta prakAra ke kathana karane par3ate haiM / (1) syAt.... 'hai / (2) syAt." ....... nahIM hai / (3) syAt * hai aura nahIM bhI hai / (4) syAt " "hai aura avAcya bhI / (6) syAt nahIM hai aura .." hai, nahIM hai ora avAcya bhI / " isa prakAra pratyeka avAcya | ( 5 ) syAt " avAcya bhI ( 7 ) syAt dharma ke bAre meM sAta prakAra ke kathana kie jA sakate haiM / punaH prazna hotA hai ki kisI dharma ke bAre meM sAta prakAra ke kathana kie jAte haiM, jo zabdoM ke dvArA hI sambhava hai, kintu zAstra meM aura vyavahAra meM kisI zabda kA eka hI artha nahIM hotA hai, prayojana ke anusAra vaha aneka arthoM meM prayoga kiyA jAtA hai / " taba kisI zabda ke artha ko kaise nizcita kiyA jAe arthAt zabda kA prayoga kahAM kisa artha meM kiyA gayA hai, yaha kaise nizcita kareM ? isake jabAba meM kahA gayA hai ki nikSepa vidhi dvArA / " isa vidhi ke anusAra nAma, sthApanA, dravya aura bhAva nikSepa ke anusAra kisI zabda kA prayoga cAra rUpa meM kiyA jA sakatA hai" aura inhIM cAra rUpoM ke anusAra zabda kA artha nizcita hotA hai / jaba guNa, jAti yA kriyA kI apekSA kiye binA kisI kA nAma rakha diyA jAtA hai use nAma nikSepa kahate haiM aura kisI anupasthita vastu kA kisI dUsarI upasthita vastu meM Aropa kara denA sthApanA- nikSepa hai tathA bhUta yA bhaviSya kI avasthA ko vartamAna kahanA dravya - nikSepa hai aura vartamAna avasthA ko kahanA bhAva- nikSepa hai 6 ina nikSepoM se zabda ke artha ko samajhanA cAhie / 16 isa prakAra saMkSipta rUpa se kahA jA sakatA hai ki vastueM ananta dharmAtmaka hai jinheM anekAMta dRSTi se jAnA jA sakatA hai aura isake lie vastu ko 'sva' tathA 'para' ke dravya, kSetra, kAla, tathA bhAva kI apekSA se samajhanA cAhie tathA anekAMta dRSTi se prApta jJAna ko syAdvAda vidhi dvArA kahanA cAhie jo eka vastu ke yathArtha evaM pUrNa rUpa se jAnane yA samajhane kI vidhi ke sAtha nirdoSa rUpa se kahane kI vidhi bhI hai, jo anya darzana paddhatiyoM meM nahIM hai / saMdarbha-sUcI 1. SaDdarzana- samuccaya, sU0 55 tathA usa para guNaratna kI TIkA / 2. jaina darzana, pR0 40. 3. vahI, pR0 38,36 4. AptamImAMsA-tattvadIpikA, prastAvanA, pR0 66. 6. vahI, prastAvanA, pR0 86, 60 5. vahI, prastAvanA, pR0 86 7. jaina darzana, pR0 332 paramabhAva prakAzaka nava cakra, pR0 23 8. AptamImAMsA tattvadIpikA, pR0 88 10. vahI, prastAvanA, pR0 65, 66 11. vahI, 13. sarvArtha siddhi, pR0 14 15. tattvArtha sUtra, sU0 1.5. 40 6. vahI, prastAvanA, pR0 93 prastAvanA, pR0 12 12. vahI, pR0 144 14. vahI, pR0 14. 16. mokSa zAstra, pR0 22,23 tulasI prajJA
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________________ 'azruvINA' meM bimba yojanA 0 DaoN0 harizaMkara pANDeya (lekhaka ne bimbAnubhUti se tAdAtmya mAnA hai kintu bimbayojanA gItikAvya meM to mithyA maryAdA kA hI nirmANa karatI hai| usase gItikAra kI nijatA, saMketoM meM badala jAtI hai aura sahRdaya aura sraSTA ke bIca antarAla A jAtA hai| bIsavI sadI ne jIvana meM eka vizeSa prakAra kI jaldabAjI aura saMkSepa ko bar3hAbA diyA hai| sAhityaka vidhAoM meM bhI yaha tvarA aura lAghava bar3hA hai / saMbhavata: isI ne kavi ko chanda-prayojanA se vimukha banAkara bimbayojanA meM pravRtta kara diyA lagatA hai / 'azruvINA' yuvAcArya zrI mahAprajJa kI anUThI kRti hai| usakA pratyeka zabda sajIva hai| usameM bimba yojanA kI khoja karanA to gur3a meM miThAsa khojanA jaisA hai| phira bhI lekhaka kA prayAsa stutya hai|-sNpaadk) saMskRta kAvya vidhAoM meM gItikAvya kA sthAna anyatama hai / "vinAkRtaM virahita vyavacchinnaM vizeSitam" rUpa moktakIya paribhASA se saMbalita, kalpanA, bhAvanA, saMgIta, vedanA aura anubhUti se mizrita, gItikAvya kI mahanIya paramparA meM adhiSThita azruvINA yuvAcAryazrI mahAprajJa kI utkRSTa racanA hai / isameM saMsArAnala se saMtapta satI candanabAlA kI vedanA gIti kArUNya pUrNa bhASA meM aNuraNita hai| bimba, kAvya ke prANa tattva hote haiN| prastuta saMdarbha meM 'azruvINA' meM prayukta rasAtmaka evaM prabhAvAtmaka bimboM kA anuzIlana avadheya hai| bimba kI paribhASA kisI padArtha kA manazcitra, mAnasika-pratikRti, kalpanA evaM smRti meM upasthita citra bimba hai / mAnasika punanirmANa ko bimva kahate haiM / bimba hRdaya aura mastiSka kI AMkhoM se dekhI jAnevAlI vastu hai|' eka prakhyAta vicAraka ke anusAra 'kAvya bimba zabdAtmaka aindrika-citra hai, jo kucha aMzoM meM rUpakAtmaka hote hue bhI mAnavIya bhAvoM kA abhivyaMjaka hotA hai / bhAva aura saMskAra avacetana mana meM avasthita hote haiM unhIM kI aindrika abhivyakti bimba hai / aprApta ko prApta banA denA tathA amUrta vicAra yA bhAvanA kI mUrta abhivyaMjanA bimba hai|' kavi svayaM dRSTa evaM anubhUta vastuoM ko pAThakoM taka bimba ke mAdhyama se hI pahuMcAtA hai / ataeva anubhUti kI yathAtathya abhivyakti bimba hai / 'karoliyana spasiyana' khaNDa 18, aMka 1 (apraila-jUna, 62)
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________________ dvArA ne 'zeksapiyara' ke bimboM ke vizleSaNa ke krama meM kahA hai ki 'bimba kavi dvArA apane vicAroM ko udAhRta, suspaSTa evaM alaMkRta karane ke lie prayukta eka laghu zabda citra hai / kavi varNyaviSaya ko jisa DhaMga se dekhatA hai, socatA yA anubhava karatA hai, vimba usakI samagratA, gahanatA, ramaNIyatA evaM vizadatA ko apane ubuddha bhAvoM evaM anuSaMgoM ke mAdhyama se pAThaka taka sampreSita karatA hai / Alocaka DA0 nagendra ke anusAra kAvya- bimba padArtha ke nirmita eka aisI mAnasika chavi hai jisake mUla meM bhAva kI preraNA rahatI hai / " vaha eka citra hai jisakA tAtparya 'jo kucha hama varNana kara rahe haiM, use sAkSAt dekha rahe haiM, aura pAThakoM ke Age bhI pratyakSa karA rahe haiM / ' uparyukta vivecana se yaha spaSTa hotA hai ki bimba kAvya kA eka anivArya tattva hai, jisake binA 'saphala - kAvya' kI saMbhAvanA nahIM kI jA sakatI hai / kavi apane hRdayagata vedanA, bhAvanA evaM anubhUti ko zabda mAdhyama se abhivyakta karatA hai / pAThaka jaba kAvyAsvAdana karatA hai to kavi varNita vastu kI spaSTa chavi yA mAnasika citra usake sAmane prastuta ho jAtA hai / yaha bimbAnubhUti yadyapi AtmA sthAnIya hai parantu sthUla rUpa se indriyagrAhma hai / indriyoM ke mAdhyama se hI bimba AtmA-viSayaka hotA hai / rasika jaba bimbAsvAdana karatA hai taba usakI sthiti tAdAtmya rUpa ho jAtI hai / tadAkAratA kI prApti bimba kA mahattvapUrNa phala hai / bimba rasAsvAdana kA mukhya AdhAra hai / jaba taka sAmAjika ke mAnasika dharAtala para bimba nirmiti nahIM hotI taba taka rasa carvaNA asaMbhAvya hai / vastugata bimbana hote hI sAmAjika, sAdhAraNIkRta sthiti meM pahuMcakara Anandita ho uThatA hai / yahI rasAnanda AtmAnanda kA sahodara kahA gayA hai / " vargIkaraNa - azruvINA meM prApta bimboM kA vargIkaraNa indriya ke AdhAra para kiyA jA rahA hai / hindI sAhitya ke prakhyAta mAdhyama se kalpanA dvArA indriyAdhAra para prathamataH bimboM ko do vibhAgoM meM varNita kareMge -- bAhya ndriya grAhya aura antaHkaraNendriyagrAhya bimba / punaH donoM ke kramaza: pAMca - zabda, sparza, rUpa, rasa, gaMdha aura do-bhAva bimba evaM prajJA bimba upavibhAga haiM / bAhyakaraNendriyagrAhya bimba 1. zabda bimba - - karNendriya dvArA grAhya bimba ko zabda bimba kahate haiM / kavi yA kalAkAra apanI hRdayagata anubhUtiyoM ko zabda ke mAdhyama se abhivyakta karatA hai aura ataeva sazakta abhivyakti ke mAdhyama zabda hI haiM / kAvya meM yaha tIna rUpa meM pAyA jAtA (ka) anuprAsAdi alaMkAroM kI yojanA meM / (kha) anukaraNAtmaka evaM aNuraNanAtmaka zabda ke rUpa meM-- jaise nUpura, jhaMkAra, marmara Adi / (ga) jo dhvani pratIkoM para Azrita hai- - yathA vINA, mRdaMga, vaMzI Adi kI dhvani / vINA meM aneka prakAra ke cAru- zabda bimba milate haiM / isa kAvya kA prArambha tulasI prajJA 42
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________________ ramaNIya anuprAsAtmaka bimba se hI hotA hai "zraddhe ! mugdhAn praNayasi zizUn dugdhadigdhAsyavantAn, bhadrAnajJAn vacasi niratAMstarkabANairadigdhAn / "" uparyukta zloka meM anuprAsAtmaka padoM dvArA zraddhA kA manorama citra upasthApita kiyA gayA hai / 'dugdha' aura 'digdha' zabda apanA artha pratipAdita to karate hI haiM; sAtha hI komala zabda bimba bhI aMkita kara jAte haiM / jaba vyakti kI cira pratIkSita abhilASA pUrNa hote-hote khaNDita ho jAtI hai to vedanAbhibhUta hRdaya se duHkha kI lahariyAM sisakiyoM ke mAdhyama se abhivyakta hone lagatI haiM / 'dhyeyaM samyak kvacidapi na vA nyUna -sajjA bhaveta, ghoSAH puSTA bahulatumulAste purazcAriNaH syuH " bAha ! kaisA manorama bimba - sisakiyoM kA ! AMsuoM ke Age-Age calane vAlI nirIhA bAlA kI sisakiyAM sAmAnya jana ko kyA, bhagavAn ko bhI karuNAbhibhUta karane kA sAmarthyaM rakhatI haiM / AMsuoM ke prati saMbodhita candana bAlA ke zabdoM kA eka manorama bimbaAMsuoM ! tuma jaldI jAo ! dekho ! vaha tapasvI jA rahA hai, jo mujhe sAkSAt milA thA / vaha saMcita sukRt dvArA hI milA karatA hai| AMsuoM / tumheM pAkara akelA vyakti bhI sAtha evaM vipatti ke bhAra se mukti kA anubhava karatA hai, jahAM koI zaraNa nahIM vahAM tumhIM sahAyaka banate ho / ' AMsuoM ke prati kahe gae viraha-vyathitA ke ye zabda hRdaya paTala para amiTa chApa chor3a jAte haiM tathA isa manovaijJAnika tathya kA udghATana bhI kara jAte haiM ki virahiNiyoM ke manovinoda kA eka sAdhana AMsU bhI haiM / azruvINA kI eka mahatI viziSTatA hai- 'bhAva yA amUrta padArtha kA mUttaM citraNa', jo ise rUpakAtmaka pratIka-kAvya kI udAtta paramparA meM pratiSThita karatA hai / 'zabda' ko 13 zlokoM meM mUttaM pAtra ke rUpa meM citrita kiyA gayA hai, tathA isake vibhinna guNoM para bhI prakAza DAlA gayA hai, jaise- ' zabda pudgala - skandha ( 33 ), zabda dRzya aura zravya donoM haiM (34), unameM samasta vAtAvaraNa ko dene kI zakti nihita hai / ( 35) zabda AkAza meM phaile hue pudgala - skandhoM ke se Age bar3hate haiM (36) Adi / samuttha haiM, 2. sparza bimba - tvagendriya dvArA grAhya viSayoM ko sparzaM bimba kahate haiM / sparzaM bimba meM zItalatA, uSNatA, komalatA, kaThoratA Adi kA vizeSa mahattva hai / azruvINA meM isakI alpa mAtrA hai / jhakajhora sahayoga snigdhatA - zraddhA maya jIvitA nAriyoM ke AsUM atyanta snigdha hote haiM / candanabAlA ke AsuoM kI snigdhatA kA bimba - " yuSmat sneha - pravahaNamidaM saMvizetsyanta eva / 10 khaNDa 18, aMka 1 ( apraila-jUna, 92 ) 43
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________________ pavana-phAlgunI tUphAna kise acche nahIM lagate ? bhale hI kucha ur3Akara kyoM na le jaaeN| ina havAoM kA sparza atyanta AhlAdaka evaM zaktisaMvarddhaka hotA hai|' udAharaNa dRSTavya hai "tIvra nagnakaraNamAnalaM phAlgunaM vegavantaM, kiM nyakkuryAt pariNatadalA kaammaaraamraajiH|" romAJca-alabhya vastu ko pAkara vyakti romAMcita ho jAtA hai| bhagavAn ko pAkara candana bAlA pulakita ho gayI hai-'svasthAM cakre pulakitatarnu candanAM smeranetrAm / 3. rUpa bimba-cakSurIndriya dvArA grAhya viSayoM ko 'rUpa-bimba' ke antargata rakhA jAtA hai / kAvyoM meM 'rUpa-bimba' kI pradhAnatA hotI hai / azruvINA ke kavi ne bhI sarvAdhika isI bimba kA upayoga kiyA haiM bAla-saundarya-zraddhA-varNana ke prArambha meM hI (kAvyArambha meM) vaise baccoM kA saundarya rUpAyita ho rahA hai jinake muMha aura dAMtoM kA dugdha bhI abhI nahIM sUkhA hai, jo atyanta bhole haiM-"zizUn dugdha-digdhAsyadantAn / 12 nirgrantha-mahAvIra-azruvINA ke aneka sthaloM para nigraMntha bhagavAn ke ramaNIya bimba upalabdha hote haiN| kahIM tapalIna to kahIM nigaDabaddhA-bAlA ke uddhAra ke nimitta abhigraha dhAraNa karate hue to kahIM grahItA ke rUpa meM unakA darzana hotA hai| aDola vratI ke rUpa meM unakA citra rUpAyita ho rahA hai / ___mahilA-jagat hI nahIM balki sampUrNa jagat ke AzAsthAna ke darzana kara kauna prANI nihAla nahIM hotA ? candana bAlA ghanya ho gayI / sAmane prabhu upasthita haiM-unhIM se vaha bAlA nivedita kara rahI hai "AzAsthAnaM tvamasi bhagavan ! strI janAnAmapUrva, tvatto buddhvA svapadamucitaM strI jagad bhAvi dhanyam / jihvAM kRSTvA'sahanarathikaH kAmamatto'mbayA me, dRSTi nIto''stamita nayanastatra dIpastvameva // 15 isake atirikta bhI aneka sthaloM para prabhu ke bimba upalabdha haiN| candanabAlA azruvINA ke pada-pada meM eka aisI nArI kA darzana hotA hai jo saMsAra ke atyA. cAra se Ubakara apanA sarvasva zaraNya mahAvIra ke caraNoM meM samarpita kara cukI hai| jisakI hRdaya-taMtrI vINA ke tAra ke samAna jhaMkRta ho rahI hai aura hRdayastha bhAva AsUM banakara bhagavAn ke caraNa cUma rahe haiN| cira pratIkSita icchA ko prApta kara candana vAlA dhanya-dhanya ho gyii| Aja usakI varSoM kI sAdhanApUrNa ho gayI / prabhu kA darzana pAkara apane pUrva zArIrika kaSToM ko bhUlakara AhlAdita ho gayI hai| usake zarIra se sveda-kaNa Tapakane lge| acAnaka apane upAsya ko pAkara vaha vyathitA kiMkarttavya vimUr3ha ho gayI tulasI prajJA
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________________ 'khedaM svedo bahirapanayaJjAta Akasmikena, prollAsenAbhyudayamayatA darzanAt vizvabhartuH / kAmaM bhrAntAM kimapi kimapi prasmarantIM smarantIM, svasthAM cakre pulakita tanuM candanAM smeranetrAm // kintu bhagavAn AzApUrNa kie binA lauTa gae- kaisI sthiti ho gyii| hA hanta ! navayauvanA tatkAla mUcchita ho gayI / usakI cetanA loTI, lekina duHkha ke athAha sAgara ke sAtha | vaha cAroM tarapha apane pipAsita nayanoM se zraddhAspada ko khoja rahI thI / usakI dRSTi se karuNA aura AzA jhalaka rahI thI aura usakA dila TUTa rahA thaa| 17 'dAtA aura grahitA' kA ramaNIya bimba draSTavya hai 'harSAtireka' se kAMpatI huI candanA prabhu ko ur3ada samarpita kara rahI hai, bhagavAn use grahaNa kara rahe haiM 'pANI dAvyAH pramada - vibhava- preraNAtkampamAnau, snigdhau kvApi vyathitapRSatA mASasUpaM vahantau / AdAtustau dRDhatamabalAt susthirau sAnukampau sadyokA hRdayasajalau sUrpamASAn vahantau // AsUM - aneka sthaloM para AsuMoM ke bimba upalabdha hote haiM / azruvINA ke kavi ne AsuMoM kA mAnavIkaraNa kara apane vizAla hRdaya kA paricaya diyA hai / jaba nirgrantha mahAvIra candana bAlA kI icchA pUrNa kie binA lauTane lagate haiM taba candanA ke hRdaya kI samasta bhAvanAeM prabhu ko rokane ke lie AsuMoM ke rUpa meM yahAM dasa (23-32) zlokoM meM AsuMoM kA citraNa kiyA gayA hai jo umar3a par3IM / hRdayAvarjaMka hai / AsUM virahiyoM ke manovinoda tathA unake sukha-duHkha ke sahAyaka haiM- ' labdhvA nAnyo bhavati zaraNaM tatra yUyaM sahAyAH / " AsUM meM adbhuta zakti hai, usake pravAha meM bhagavAn mahAvIra bhI nimajjita ho jAte haiM 'magnAH sadyo vahati viralaM te'pi yuSmatpravAhe' | " AsUM kA sambandha hRdaya se hotA hai, usakI bhASA hRdaya kI bhASA hotI hai / isake atirikta aneka prakAra ke rUpa-bimba milate haiM / yathA rathika (14) sarpa aura mahAvIra (15) paidala calate mahAvIra aura unake sAmane caMdanA ke AsUM (25), tapakRza mahAvIra (60) ur3ada (68) hAlA (65) megha (11,75) tArA (76) sUrya evaM ghar3A (75) Adi / rasabimba- rasondriya atyalpa mAtrA meM milatA hai / dvArA grAhya bimba rasa bimba hai / azruvINA meM yaha ur3ada ke svAda kA bimba upalabdha hai / " gandha bimba - ghrANendriya dvArA grAhya bimba ko gandha bimba yA ghrANaja bimba kahate haiM / azruvINA meM yaha eka sthAna para vAsantika puSpoM ke saurabha" ke rUpa meM khaNDa 18, aMka 1 ( apraila-jUna, 62 ) 45
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________________ prApta hotA hai| 2. antaH karaNendriya grAhya bimba 1. bhAva bimba-hRdaya ke bhAvoM-bhakti, zraddhA, rati, zoka, bhaya, jugupsA, hAsya, krodha, Azcarya Adi bhAvoM ko prakAzita karane vAle bimba bhAva-bimba kahe jAte haiM / azruvINA meM inakA Adhikya hai bhakti-upAsya yA sevya meM ananyAnurakti bhakti hai| isameM saba kucha upAsya ke caraNoM meM samarpita kara diyA jAtA hai / bhakti meM adbhuta zakti hai, jo bhagavAn ko bhI pighalA detI hai "bhaktyurekAd dravati hRdayaM drAvayettanna kaM kam / " zraddhA-azruvINA meM zraddhA ke aneka bimba upalabdha hote haiN| zraddhA kI jo bhAvadhArA prathama zloka meM sphUrta hotI hai vaha anta taka upacita hotI huI pAThakoM ko AhlAdita karatI rahatI hai / prathama zloka meM usakA sundara darzana hotA hai-zraddhA vaise logoM se pyAra karatI hai jo prapaJca se uparata haiM; jinakA mana taka kI pariNAmavirasatA se Uba gayA hai-zraddhA Ananda kA azoSya Akara hai| zraddhA se ekAtmakatA kA udaya hotA hai / sArA dvaidha vilIna ho jAtA hai / zraddhApAtra koI viralA sAdhaka hI hotA hai| jo sthUla duHkha-darda ko bhulA de vaha zraddhA hai "sA kA zraddhA na khalu janayed vismRti sthUlAyAH / 27 -- jaba vaha udrikta ho jAtI hai to koI vastu durlabha nahIM raha jAtI hai / jise takaM dvArA nahIM jAnA jA sakatA use zraddhA ke dvArA sahajatayA prApta kara liyA jAtA hai| zraddhA (bhakti) ke prAdurbhAva se samasta sAMsArika bubhukSAeM nirasta ho jAtI isake atirikta harSa (10) dRr3hatA (62) ullAsa (95) duHkha (66) utsAha (88) AzA (50) Adi ke bimba bhI upalabdha haiN| 2. prajJA bimba-darzana-jJAna se sambandhita bimba prajJA-bimba kahA jAtA hai| azruvINA meM aneka sthaloM para dravya, saMsAra, pudgala, pApa-puNya, bhAgya Adi ke bimba prApta hote haiM / saMsAra (64,65,67) zabda pudgalottha haiM (33,34) avagAha lakSaNa vAlA AkAza hai (77) paryAya (64) sat (88) evaM bhAgya (56) Adi bimba dRSTavya haiN| isa prakAra azruvINA meM aneka sundara evaM manojJa bimboM kA samAyojana huA pAdaTippaNa 1. inasAiklopIDiyA oNpha broTenikA 12.103 2. da poyaTika imeja pR0 16 3. jArja vhailI, poyaTika prosesa pR0 145 tulasI prajJA
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________________ 4. zeksapiyara imejanarI eNDa hyATa iTa Telsa asa, pR06 5. kAvya bimba pR0 5 6. kAvyaprakAza, caturtha ullAsa, dekheM-abhinava gupta kA rasa siddhAnta 7. azruvINA-zloka saMkhyA-1 8. tatraiva 31 21. tatraiva 68 , 23 22. , 62 10. , 30 23. , 06 24. , 03 12. , 10 25. , 04 26. , 05 27. // 82 14. // 07 30. 87 0. 24 bhagavato'bhigrahaH "krItA kanyA nRpatitanayA muNDitA cihnitA'pi, pAzairbaddhA kara caraNayostryAhikakSutklamA ca / saMbhindAnA vyathitahRdayA dehalI nAma padbhyAmadhyAhnovaM pratanu rUdatI sUrpa koNasthamASam / / dadyAd bhokSye dhruvamitarathA nAhariSyAmi kiJcit, SaNmAsAntaM suvihitatayA naiva pAsyAmi nIram / zrutvApyetat satanumanaso vepanaM tadvataM yacchaddhA-rekhA bhavati khacitA naikarUpA janAnAm // " khaNDa 18, aMka 1 (apraila-jUna, 92) 47
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________________ jaina vAGamaya meM stutiparaka sAhitya kA AraMbha ArAdhya kI stuti karane kI paramparA bhArata meM prAcInakAla se hI rahI hai / bhAratIya sAhitya kI amaranidhi veda mukhyataH stutiparaka grantha haiM / vedoM ke atirikta bhI hindUparamparA meM stutiparaka sAhitya kI racanA hotI rahI hai, kintu jahAM taka zramaNaparamparAoM kA prazna hai ve svabhAvataH anIzvaravAdI bauddhika paramparAeM haiN| zramaNadhArA ke prAcIna granthoM meM hameM sAdhanA yA Atmazodhana kI prakriyA para hI adhika bala milatA hai, upAsanA yA bhakti kA tattva unake lie pradhAna nahIM rahA / jainadharma bhI zramaNaparamparA kA dharma hai / isalie usakI mUla prakRti meM stuti kA koI mahattvapUrNa sthAna nahIM hai / jaba jaina paramparA meM ArAdhya ke rUpa meM mahAvIra ko svIkAra kiyA gayA, to sabase pahale unhIM kI stuti likhI gayI, jo ki Aja bhI sUtrakRtAMgasUtra ke chaThe adhyAya ke rUpa meM upalabdha hotI hai / sambhavataH jainadharma ke stutiparaka sAhitya kA prArambha isI 'vIratthui' se hai / vastutaH ise bhI stuti kevala isI AdhAra para kahA jA sakatA hai ki isameM mahAvIra ke guNoM evaM unake vyaktitva ke mahattva ko nirUpita kiyA gayA hai| isameM stutikartA mahAvIra se kisI bhI prakAra kI yAcanA nahIM krtaa| usake pazcAt stutiparaka sAhitya ke racanA-krama meM hamAre vicAra se "namutthuNaM" jise 'zakrastava' bhI kahA jAtA hai, nirmita huA hogaa| vastutaH yaha ahaMt yA tIrthakara kI binA kisI vyakti-vizeSa kA nAma nirdeza kiye sAmAnya stuti hai jahAM sUtrakRAMga kI 'vIratthuI' padyAtmaka hai, vahAM yaha gadyAtmaka hai / dUsarI bAta yaha ki isameM arhanta ko eka lokottara puruSa ke rUpa meM hI citrita kiyA gayA hai; 'vIrastuti' meM kevala kucha prasaMgoM ko chor3akara sAmAnyatayA mahAvIra ko loka meM zreSThatama vyakti ke rUpa meM prastata kiyA gayA hai, lokottara rUpa meM nahIM / yadyapi AcArAMga ke prathama zrutaskandha meM varNita unake jIvanavRtta kI apekSA isameM lokottara tattva avazya hI praviSTa hue haiN| hameM to aisA lagatA hai ki prArambha meM 'vIratthui' ke rUpa meM 'pucchisuNaM' aura 'devidatthao' rUpa meM 'namotthuNaM' hI rahe hoNge| kyoMki 'devisthao' kA bhI eka artha devendra ke dvArA kI gayI stuti hotA hai, 'namutthuNaM' ko jo zakrastava' kahA jAtA hai, vaha isI tathya kI puSTi karatA hai / stutiparaka sAhitya meM ina donoM ke pazcAt 'caturvizatistava' (logassa-covIsatthava) kA sthAna AtA hai / logassa kA nirmANa to caubIsa tIrthaMkaroM kI avadhAraNA ke sAtha hI huA hogA / 'vIratthui' aura 'namutthuNaM' meM eka mahattvapUrNa antara yaha hai ki jahAM ina donoM meM bhakta hRdaya apane ArAdhya ke guNoM kA smaraNa karatA hai, usase kisI prakAra kI laukika yA AdhyAtmika apekSA nahIM karatA hai jabaki "covIsatthava" ke pATha meM sarvaprathama bhakta apane kalyANa kI kAmanA ke lie ArAdhya se prArthanA karatA hai ki he tIrthaMkara devoM ! Apa mujha para prasanna hoM tathA mujhe Arogya, bodhilAbha tathA siddhi pradAna kare / sambhavataH jaina stutiparaka sAhitya meM yahIM sabase pahale upAsaka hRdaya yAcanA kI bhASA kA prayoga karatA hai| pro0 sAgaramala jaina : subhASa koThArI tulasI prajJA Y5
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________________ terApantha kA rAjasthAnI sAhitya (2) - muni sukhalAla AcArya bhikSu ke bAda terApaMtha kI sAhitya-paramparA ko ujjIvita rakhane vAle AcAryoM meM pahalA nAma caturtha AcArya jayAcArya kA hai| unake sAhitya-lekhana kI bhI aneka vidhAeM haiN| saMsmaraNa sAhitya kI dRSTi se jahAM 'bhikhu dRSTAMta' rAjasthAnI kA prathama koTi kA grantha hai vahAM parimANa kI dRSTi se 'bhagavatI kI jor3a' saMbhavataH rAjasthAnI kA sarvatobRhad grantha hai / akelI bhagavatI kI jor3a kA padya-parimANa 40 hajAra hai| jayAcArya bhI AcArya bhikSu kI hI taraha eka sahaja kavi the| dimAga ko kucarakucara kara likhane kA unakA svabhAva nahIM thA / unakI lekhanI ajasra dhArApravAha rUpa meM calatI rahatI thii| unakI padya racanAeM bhI eka prakAra se Azu kavitAeM haiM / ve padya bolate jAte the aura kucha loga binA doharAe unheM niraMtara likhate cale jAte the| unake bhaktigIta tathA adhyAtma-pada bahuta hI bhAva pUrNa haiN| mAnasa-citraNa ke sAtha-sAtha prakRti-citraNa meM bhI ve eka bejor3a kavi the| unakI anuvAda kSamatA to apratima thii| saMskRta-vyAkaraNa tathA darzana jaise durUha viSayoM ko bhI padya meM bAMdha kara unhoMne apanI apAra medhA kA paricaya diyA hai / Atma-prabodha ke rUpa meM likhI gaI unakI kavitAeM bhI anupama hai / unakA kathA ratna koSa to na kevala eka Akara grantha hI hai apitu rAjasthAnI kathA-sAhitya kA akSaya khajAnA hone ke sAtha-sAtha bhASA vikAsa kI dRSTi se bhI eka amUlya kRti hai / unake akele sAhitya para kaI loga apane zodha-prabandha likha sakate haiM / zraddhA aura tarka kA unake sAhitya meM adbhuta saMmizraNa hai| unake sAr3he tIna lAkha padya-garimANa sAhitya kA vargIkaraNa isa prakAra kiyA sakatA hai| Agama-bhASya 1. bhagavatI kI jor3a 7. pannavaNA rI jor3a 2. uttarAdhyayana kI jor3a 8. caurAsI AgamAdhikAra 3. AcArAMga ro Tabbo 6. jJAtA rI jor3a 4. AcArAMga rI jor3a 10. nizItha rI huMDI 5. nizItha rI jor3a 11. vRhakalpa rI huMDI 6. anuyoga dvAra rI jor3a 12. vyavahAra rI huMDI 13. bhagavatI rI khaNDa 18, aMka 1 (apraila-jUna, 62)
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________________ 50 1. bhINI carcA tattva-darzana 2. jhINo jJAna 3. jhoNI carcA rA bola 4. bhikkhu pRcchA 5. paracUnI bola 6. saMjayA rI jor3a 7. niyaMDhA jor3a 8. mahAvrata- aNuvrata nA bhAMgA 6. carcA ratna mAlA 10. bhikSu kRta huMDI rI jor3a 11. bhrama-vidhvaMsana 12. praznottara tattvabodha 13. jinAjJA mukha maMDana 14. kumati vihaMDana 15. saMdeha viSauSadhi 16. praznottara sArdhazataka 17. dIrghaM siddhAntasAra 18. laghu siddhAMtasAra 1. bhikSu dRSTAMta 2. hema dRSTAMta 3. zrAvaka dRSTAMta 4. dRSTAMta 5. bhikkhu dRSTAMta kI jor3a sAdhanA saMsmaraNa 1. ArAdhanA 2. choTo dhyAna 3. bar3o dhyAna nyAya jIvaniyAM nayacakra kI jor3a 1. bhikSu jaza rasAyaNa 2. laghu bhikSu jaza rasAyaNa AkhyAna 1. brahmadatta cakravartI 2. khaMdhaka saMnyAsI 3. jamAlI 4. mahAbala caritra 5. pArzvanAtha caritra 6. abhyaMgasena 7. maMgala kalaza 8. ratnacUDa 6. mahIpAla caritra 10. surasundarI khadantI 11. mohajIta rAjA 12. dIpajaza rasAyaNa 13. jayajazakaraNa rasAyaNa 14. guNa suMdara zIla maMjarI 15. sItendra 16. dhanajI 17. yazobhadra 18. bharata bAhubalI 16. vyAghrakSatrI (apUrNa) 20. ujjhiyA ( ) "2 stuti kAvya 1. saMta guNamAlA 2. zAsana vilAsa 3. choTI caubIsI 4. bar3I caubIsI 5. bhikSu gaNI guNa varNana 6. bhArImAla guNI guNa varNana 7. saMta guNavarNana 8. satI guNa varNana 6. jinazAsana mahimA 10. AryA darzana rI copaI 11. rAyacaMda gaNI guNavarNana vidhAna-maryAdA 1. likhatAM rI jor3a 2. bar3I maryAdA tulasI prajJA
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________________ 3. RSirAya sujaza 3. gaNapati sikhAvaNa 4. RSirAya paMca DhAliyo 4. choTI maryAdA 5. satajugI caritra 5. sikhAvaNa rI copaI 6. hemanavaraso 6. paramparA rI jor3a 7. hema coDhAliyo 7. mochaba rI DhAlAM 8. svarUpa navaraso 8. TAlokarAM rI DhAlA 6. svarUpa vilAsa 6. Tahuko 10. bhIma vivAsa 10. paramparA rA bola (sejyAtara Adi) 11. motIjI ro paMcaDhAliyo 11. paramparA rA bola (gocarI saMbaMdhI) 12. zivajI ro coDhAliyo 12. gaNa vizuddhikaraNa hAjarI 13. karmacaMda gItikA 13. laghurAsa 14. zAMti vilAsa nyAya 15. udayacaMdajI ro coDhAliyo naya cakra jor3a 16. harakha coDhAliyo 17. hastUjI-kastUjI ro coDhAliyo 58. saradAra sujaza vyAkaraNa upadeza 1. paMcasaMdhi kI jor3a 1. upadeza kI copaI 2. AkhyAta kI jor3a 2. upadeza kathA ratnakoza 3. sAdhanikA isa taraha jayAcArya ne terApaMtha ke sAhitya meM jabaradasta abhivRddhi kii| unhoMne bahuta choTI avasthA meM hI likhanA zurU kara diyA tathA aMta meM to saMgha-vyavasthA se mukta hokara dhyAna-svAdhyAya tathA sAhitya-nirmANa ke lie hI apane ko khapA diyaa| unakA zAsana kAla terApaMtha kA svaNima kAla hai / sAhitya-nirmANa kI dRSTi se bhI unhoMne bhArI prayatna kiyA hai| jayAcArya ke bAda AcArya-paramparA meM sAhitya vRddhi kA krama bar3hAne vAloM meM maghavAgaNI evaM mANakagaNI kA nAma AtA hai / para vaha krama pUrvAcAryoM kI jIvanI lekhana tathA kucha DhAloM-copAiyAM taka hI sImita rahA / vartamAna AcArya tulasI ne isa dizA meM kucha naI jamIna tor3I hai / Apane hindI saMskRta meM to prabhUta sAhitya likhA hI haiM, para rAjasthAnI meM Apake dvArA nirmita granthoM kI eka lambI sUcI hai, vaha isa prakAra hai 1. mANaka mahimA 2. DAlima caritra 3. kAlUyazovilAsa 4. magana caritra khaMDa 18, aMka 1 (apraila-jUna, 12)
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________________ 5. mA badanAM 6. naMdana nikuMja 7. somarasa 8. caMdana kI cuTakI bhalI 6. zAsana-saMgIta / Apa dvArA nirmita graMtha kevala jIvaniyAM hI nahIM haiM apitu itihAsa ke sAtha-sAtha unameM sAhityika zilpa bhI hai / isa dRSTi se kAlUyazovikAsa to saMbhavataH Adhunika rAjasthAnI kI eka ziramoDa kRti kahI jA sakatI hai| kisI ne ThIka hI kahA hai-aMdhakAra hai tahAM jahAM Aditya nahIM hai| ___murdA hai vaha deza jahAM sAhitya nahIM hai // yaha bAta sampradAyoM ke prati bhI isI taraha lAgU hotI hai| jisa sampradAya kA apanA puSTa sAhitya nahIM hotA vaha apane AdhAra bhUta satyoM kI surakSA nahIM kara sktaa| sAhitya yuga-cetanA kA praharI to hotA hI hai, para vaha saMskRti aura sabhyatA kA sajaga praharI bhI hotA hai / isa dRSTi se terApaMtha ke saMtoM ne bhI sAhitya kI zrI vRddhi meM mahattvapUrNa yogadAna kiyA hai / usa kar3I meM sabase pahale nAma hai munizrI veNIrAmajI tathA munizrI hemarAjajI ke / munizrI hemarAjajI to eka bahuta hI krAMtadraSTA vyakti the / jayAcArya ko AcArya bhikSu ke saMsmaraNoM ko likhane kI preraNA unhIM se milI thii| unhoMne svayaM bhI AcArya bhikSu kA jIvana carita likhA hai| munizrI veNIrAmajI eka bhakta hRdaya saMta the / AcArya bhikSu ke sAtha unake tAdAmya ne unase unakA (AcArya bhikSu kA) jIvana caritra likhavAyA hai / yadyapi yaha carita parimANa meM bahuta choTA hai, para isakI varNana zailI itanI sajIva hai ki vaha eka amUlya kRti bana jAtI hai| ye donoM hI saMta AcArya bhikSu ke yuga meM hue the| unake bAda dvitIya AcArya zrI bhAramalajI ke zAsana kAla meM munizrI karmacaMdajI, aura munizrI jIvojI kA nAma AtA hai / munizrI karmacaMdajI kA 'dhyAna' to upalabdha hotA hI hai jo dhyAna sAhitya meM apanA mahattva rakhatA hai para unakI viziSTa DhAloM kA eka saMgraha bhI upalabdha hai jisakI padya saMkhyA 85 hai / __ munizrI jIvojI ne anekAneka AcAryoM tathA sAdhu-sAdhviyoM ke guNoM kI aneka gItikAeM to likhI hI hai para unhoMne zAsana-vilAsa, bhikSu dRSTAMtoM kI jor3a ke atirikta gyAraha AgamoM para jor3eM kI haiM / inake sAhitya kA padya-parimANa lagabhaga 10 hajAra padya hotA hai| tRtIya AcArya rAyacaMdajI dvArA dIkSita munizrI gulahajArI jI tathA munizrI kAlUjI kI apanI eka sAhityika dena rahI hai / munizrI gulahajArIjI kI kucha gItikAeM Aja bhI upalabdha haiN| munizrI kAlajI eka kathAkAra saMta the| unhoMne aneka kathAoM kI na kevala racanA kI para unheM bhASA kA bhI paridhAna diyaa| isake atirikta unhoMne hI terApaMtha 52 tulasI prajJA
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________________ ke itihAsa (khyAta) kA mahattvapUrNa kA lekhana zurU kiyA thaa| unake dvArA likhI huI khyAta aneka dRSTiyoM meM atyanta mahattvapUrNa hai| Apa dvArA likhita tejasAra kA vyAkhyAna pakhavAr3A tathA 'vimala viveka vicAra' Adi racanAeM Aja bhI saMghIya sAhitya ke gaurava ko bar3hA rahI hai| caturthAcArya jayAcArya ke samasAmayika munizrI chogajI kI jaya choga sujanA vilAsa kRti upalabdha hai / isa kRti meM jayAcArya kI saM0 1927 kI lADanUM se jayapura aura jayapura se punaH lADanUM taka kI yAtrA kA tathA jayapura-pravAsa kA bar3A hI hUbahU AMkhoM dekhA varNana hai| phira hama kAlagaNI ke jamAne meM Ae to dekheMge ki munizrI cAMdamalajI ke sAhitya meM zuddha kAvya tattva haiN| unake DigalapiMgala tathA citrabaddha chaMda sacamuca meM pAThaka ko cakita karane vAle haiM / munizrI nathamalajI, munizrI sohanalAla jI Adi saMtoM ne bhI prabhut sAhitya likhA hai / munizrI nathamalajI ne stutiyoM tathA vyAkhyAnoM kI sudhar3a ke rUpa meM 28612 padya parimANa racanA kI haiM to munizrI sohanalAla jI ne DiMgalapiMgala Adi meM unake pustakeM likhIM hai| unakI prakAzita pustakoM ke nAma isa prakAra haiM : 1, svarNa kalaza 2 sohana kAvyAmRta 3 sohana ke sunahale vyAkhyAna 4 sone ke pAse 5 sone kI sugandha 6 sohana ke surIle svara 7 sohana saMgIta 8 mahAbala malayA sundarI Adi 2 kucha sAhitya aprakAzita hai| munizrI sohanalAlajI apane jamAne ke prasiddha saMta-sAhityakAra rahe haiN| unake chaMdoM kA, sohana bhanaMta kA TreDamArkA abhI bhI logoM ke kAnoM meM gUMja rahA hai| unakA bhakti rasa bhI anUThA thaa| sevAbhAvI munizrI caMpAlAla jI ke bhaktikAvya bhI anUThe haiN| zhaira meM mahAna tAna mAna ko vitAna chAyo, Thora-Thora meM na Aja harSa ko pramAna hai / 'kAla' bhagavAna so nidhAna jJAna, daivata samUha cyAra tIratha sujAna hai // amRta samAna vAna jhar3I barasAya rahe, aiso darabAra to milai na Thora Ana hai| 'sohana' bhanata jarA dhyAna se nihAro bhavya, o nagara 'jodhAna' hai ki indra ko vimAna hai| _ 'svarNa kalaza' se khaMDa 18, aMka 1 (apraila-jUna, 62)
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________________ terApantha kA saMskRta sAhitya : udbhava aura vikAsa (2) munizrI gulAbacaMdra "nirmohI" mahAkAvyaH-mahAkAvya kA zAstrIya lakSaNa prAcIna granthoM meM upalabdha nahIM hotA / lakSyake AdhAra para lakSaNa kI kalpanA kI jAtI hai-isa nIti ke anusAra bAlmIki rAmAyaNa tathA kAlidAsa ke mahAkAvyoM kA vizleSaNa karane se AlocakoM ne mahAkAvya ke zAstrIya rUpa kA anugamana kiyA tathA AlaMkArikoM ne apane alaMkAra graMthoM meM usake lakSaNa prastuta kie / AlaMkArikoM meM daNDI sabase adhika prAcIna mAne jAte haiN| unake anusAra mahAkAvya kI racanA sargoM meM kI jAtI hai| unameM eka hI nAyaka hotA hai| vIra, zrRMgAra yA zAMta-inameM se koI eka rasa pradhAna hotA hai aura anya rasa gauNa rUpa meM samAviSTa hote haiM / kathAvastu itihAsa prasiddha hotI hai athavA kisI kA carita varNana kiyA jAtA hai| pratyeka sarga meM eka hI prakAra ke vRtta meM racanA kI jAtI hai para sarga ke anta meM vRtta badala jAtA hai| sarga na to bahuta bar3e hone cAhie aura na bahuta choTe / sarga ATha se adhika hone cAhie aura pratyeka sarga ke anta meM AgAmI kathAnaka kI sUcanA honI cAhie / vRtta ko alaMkRta karane ke lie saMdhyA, sUryodaya, candrodaya, rAtri, andhakAra, vana, Rtu, samudra, parvata Adi prAkRtika dRzyoM kA varNana avazya kiyA jAtA hai / bIca-bIca meM vIra rasa ke prasaMga meM yuddha, mantraNA Adi kA bhI yatheSTha varNana rahatA hai| mahAkAvya kA mukhya uddezya dharma tathA nyAya kI vijaya tathA adharma aura anyAya kI parAjaya honA caahie| saMskRta bhASA meM kAvya kA prArambha bAlmIki se huaa| rAmAyaNa ko saMskRta bhASA kA Adi mahAkAvya mAnA jAtA hai / kramazaH vaha paramparA vikasita hotI gaI aura kAlidAsa, azvaghoSa, AryazUra, bhAravi, kumAra dAsa, pravarasena, mAgha, harSa, bANa Adi mUrdhanya kAvyakAroM ne use gauravAnvita kiyaa| unake kAvya grantha saMskRta sAhitya kI zreSTha nidhi mAne jAte haiN| jaina manISiyoM ne bhI saMskRta bhASA meM kAvya racanA ke dvArA apanI pratibhA kA paryApta camatkAra prastuta kiyA hai / kAvya ke lie saMskRta bhASA kA prayoga karane vAle jaina vidvAnoM meM samantabhadra kA nAma agraNI mAnA jAtA hai| unhoMne aneka stotra kAvyoM kI racanA kii| yaha krama vikasita hotA huA kramazaH sAtavIM zatAbdI taka carita kAvya aura mahAkAvyoM meM varAMgacarita, caMdraprabha carita, vardhamAnacarita, pArzvanAtha carita, padyumnacarita, zAntinAtha carita, dharmazarmAbhyudaya, nemInirvANa kAvya, padmAnanda 54 tulasI prajJA
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________________ mahAkAvya, bharata bAhubali mahAkAvya, jaina kumAra saMbhava, yazodhara caritra, pAMDavacaritra, viSaSTizalAkA puruSa caritra Adi kI gaNanA pramukha rUpa se kI jA sakatI hai| mahAkAvyoM kI yaha paramparA bIsavIM zatAbdi meM aura adhika vRddhigata huii| terApaMtha dharma saMgha meM isa dizA meM eka nayA unmeSa AyA aura vigata dazakoM meM jo kAvya racanA huI usameM do mahAkAvyo kA nAma vizeSa rUpa se ullekhanIya haiM 1. zrI bhikSu mahAkAvyam / 2. zrI tulasI mahAkAvyam / zrI bhikSumahAkAvyam munizrI nathamala 'nAgaura' dvArA racita terApantha ke Adya pravataMka AcArya bhikSu ke jIvana darzana para prakAza DAlane vAlA carita mahAkAvya hai| isakI zailI padyAtmaka hai / kAvyakAra svayaM praur3ha saMskRtajJa hone ke kAraNa isakI zabda saMkalanA bhI praur3ha aura bhAvapUrNa hai| rAjasthAna kI arAvalI kI ghATiyoM kA varNana isameM bahuta sajIva aura prANavAna hai| mahAkAvya ke lakSaNoM se yaha paripUrNa hai / isake 18 sarga haiM / isakI yatheSTa prasiddhi aura paThana-pAThana na hone kA mukhya kAraNa yahI hai ki yaha kAvya aba taka aprakAzita hai / isakI racanA terApantha dvizatAbdI ke avasara para vi0 saM0 2017 meM huI thii| zrI tulasI mahAkAvyam paM0 raghunandana zarmA AyurvedAcArya kI kAvya kRti hai / isameM AcArya zrI tulasI ke jIvana darzana kA samagratA se vizleSaNa huA hai / terApantha ke saMghAdhinAyaka ke rUpa meM AcArya zrI ke yazasvI jIvana ke pacIsa varSoM kI parisampannatA para zraddhAluoM ne apanA zakti bhara arya cddh'aayaa| paMDitajI kI prastuta kRti usI ardhya prastutIkaraNa kA eka aMga hai| paMDitajI meM kavitva kI adbhuta kSamatA thii| kavitA unakI sahacarI ke rUpa meM nahIM, apitu anucarI ke rUpa meM prakaTa huI-isa pratipatti meM visaMgati kA leza bhI nahIM hai / atyantaRju aura akRtrima vyaktitva ke dhanI paMDitajI meM eka chalAMga meM hI mahAkAvya ke gagana sparza prAsAda para ArUr3ha hone kI kSamatA thii| paMDitajI pracchanna kaviyoM meM se eka the / ve khyAti aura prasiddhi se virata the / ataH unakI vizeSatAeM pracchanna hI rhiiN| yadi ve prakaTa hotI to saMbhavataH saMskRta vidvAn ke rUpa meM unheM rASTrIya sammAna prApta hotA / prastuta kAvya meM rasa, alaMkAra, bhAva, bhASA Adi sabhI dRSTiyoM se paMDita jI ke vaidagdhya kI spaSTa jhalaka hai / unhoMne Adhunika zabdoM, rUpakoM aura upamAoM kA prayoga karake saMskRta bhASA ko punarUjjIvita karane kA prayatna kiyA hai / paMDitajI kI zabda saMracanA prasAda guNa saMvalita hai / paMDitajI janmanA Azu kavi the| ataH unheM sahaja aura sAnuprAsa kAvya racanA kA abhyAsa thaa| gaMbhIra aura gUr3ha bhAvoM ko sarasa aura sarala padAvalI meM rakhane kI unakI adbhuta kSamatA thii| unakI yaha vizeSatA isa mahAkAvya meM yatra-tatra dRSTigocara hotI hai| paMDitajI kI kalpanAprasU saMgIti kA mahArA pAkara vastu satya vAstava meM hI vastusatya ke rUpa meM ubharA hai| AcAryazrI kAlUgaNI ke svargavAsa ke samaya gaMgApura kA citraNa, kavi kI usI maulika vizeSatA kI eka jhalaka haikhaMDa 18, aMka 1 (apraila-jUna, 62)
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________________ gaMgApuraM gahana zoka-samudramagnaM, kasyApi kutracana kApyabhavanna pRcchA / mAtA svaputramanujaM nijameva bandhuH, patnI ca vismRtavatI svapatintadAnIm // sImantinI prathamameva tathAJjayitvA, nAkSi dvitIyamalamaMjayituM babhUva / kSorArddhakarmaNi karAdapi nApitasya, kSityAM kSuraM nipatitaM nizitaM tvareva // prAsArpaNAya mukhamadhyamadhi praviSTA, hastAMgulI bahispetu mabhUvanarhA / grAsopyadho na patito galato bubhukSoH, kolAhale sati diyo gamanasya kAloH // vaidyo gRhIta dhamanirgada pIDitasya, rogaM parIkSitu mabhUccakito na zaktaH / nirmIyamANa kavitA'ntimapadyapUrti, cakre na bhinnahRdayaH kavipuMgavo'pi // jajvAla bhojanakRte jvalano na gehe, ghAsaM jaghAsa na gavAM samajaH kSudhAtaM' / zAkhisthitAH zakunayo ruruvuvizeSAt, svargAMgaNaM pravizati prakaTaM munIze // zabda aura sAhitya bhinna-bhinna hai / sAhitya kI tuTa milane se hI zabda meM sajIvatA AtI hai / sAhitya ke abhAva meM kevala zabda rUkSa bhojana ke samAna hai / kavi ne isa tathya ko atyanta prAMjala bhASA ' vyakta karate hue likhA hai- zabdAnapi vyAkaraNena zuddhAn chandovidhAnAdapi padyalagnAn / zuSkAzanAnIva sadAtyaruvyAn, sAhityasapa rucirAn karoti // sRSTi meM aneka prakAra kI vicitratAyeM haiM / kahIM cAhane para bhI kucha nahIM milatA aura kahIM na cAhane para bhI bahuta kucha mila jAtA hai / kavi ne isa tathya ko prakaTa karate hue kahA hai mukta zuktirnayati jaladAta RndanAdi vinaiva / yAM kurvan madhuravacasApyekabindu pikona // prastuta "hAkAvya ke pacIsa sarga haiM jinakI racanA vi0 saM0 2019 meM dhavala samAroha ke avasara para huii| inameM sthAna-sthAna para kavi ke utkRSTa zabda zilpitva kA citra prastuta hotA hai / AcAryazrI kA janma, jo jAgatika adhyAtma abhyudaya kI eka 56 tulasI prajJA
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________________ ullekhanIya ghaTanA thI, kA bahuta hI bhAvapUrNa zabdoM meM citraNa kiyA gayA hai / isake adhyayana se jIvana darzana, tatvadarzana, itihAsa evaM paramparAoM kA samIcIna bodha hotA hai / isakA hindI anuvAda zrI chaganalAla zAstrI ne kiyA hai / khaNDa kAvya (gadya-padya) saMskRta sAhitya ke prati kucha pazcimI samAlocakoM kA eka vizeSa Aropa rahA hai ki yaha sAhitya nitAnta alaMkArapUrNa aura kRtrima hai| unakI AlocanAoM se lagatA hai ki saMskRta kI naisargikatA se ve paricita nahIM haiM / kaThinAI yaha hai ki unakI AlocanA ko kucha bhAratIya samAlocakoM ne bhI pramANa mAna liyA / yahI kAraNa hai ki bhAratIya mAnasa meM saMskRta kA jitanA grahaNa honA cAhie utanA nahIM ho pA rahA hai / vAstavikatA yaha hai ki saMskRta bhASA ke kAvyoM meM hRdaya ke bhAvoM kI utanI hI svAbhAvika abhivyakti huI hai, jitanI kisI bhI praur3ha sAhitya ke mAnya kAvyoM meM ho sakatI hai / saMskRta ke prAcIna kaviyoM ke kAvyoM meM yaha sahaja svAbhAvikatA hai| ve sahI artha meM mAnava hRdaya ke pArakhI the| apanI anubhUti kI abhivyaMjanA ke lie hI unhoMne isa rasamayI paddhati kA Azraya liyA / bAlmIki tathA vyAsa para, kAlidAsa tathA azvaghoSa para kRtrima kavitA likhane kA Aropa koI bhI samajhadAra Alocaka nahIM lagA sktaa| niSkarSa yaha hai ki saMskRta bhASA saMsAra kI anya bhASAoM kI tulanA meM zreSTha hai / isakA sAhitya samagra sabhya sAhityoM meM prAcIna, vyApaka aura sundara hai| ___ mahAkAvyoM kI paramparA ke samAnAntara khaNDa kAvyoM kI paramparA bhI bahuta prAcIna rahI hai| gadya aura padya-donoM hI zailiyoM meM inakI racanA huI hai / jaina AcAryoM aura vidvAnoM ne bhI isa paraMparA ko paryApta vikasita kiyA hai / vigata dazakoM meM terApantha dharma saMgha meM bhI isa kAvya paraMparA kA itihAsa bahuta vardhamAna rahA hai / azruvINA, ratnapAla caritram, prAkRta kAzmIram Adi kAvya isa dRSTi se vizeSa ullekhanIya haiM / __ "azruvINA" yuvAcAryazrI mahAprajJa dvArA mandAkrAMtA chanda meM racita sau zlokoM kA eka khaNDa kAvya hai| yaha kAvya bhartRhari Adi vizrata kaviyoM dvArA racita zataka kAvyoM ke sAtha pratispardhA karane meM sakSama hai| isa kAvya meM eka ora jahAM zabdoM kA vaibhava hai, vahAM dUsarI ora artha kI gaMbhIratA hai / isameM zabdAlaMkAra aura arthAlaMkAra donoM eka dUsare se bar3he-car3he haiM / kAvyAnurAgiyoM, tatvajijJAsuoM tathA dharma ke rahasya ko prApta karane kI AkAMkSA vAloM ke lie yaha samAna rUpa se samAdaraNIya hai| isa kAvya kI kathAvastu jaina AgamoM se grahaNa kI gaI hai| bhagavAn mahAvIra ne teraha bAtoM kA ghora abhigraha dhAraNa kiyA thaa| ve ghara-ghara jAkara bhI bhikSA nahIM le rahe the kyoMki abhigraha pUrNa nahIM ho rahA thaa| udhara caMdanavAlA rAjA kI putrI hokara bhI aneka kaSTa pUrNa sthitiyoM meM se gujara rahI thii| usakA zira muMDita thaa| hAthoM-pairoM meM jaMjIreM thiiN| tIna dinoM kI bhUkhI thii| chAja ke kone meM ubale hue ur3ada the| isa prakAra abhigraha kI anya sArI bAteM to mila gaI kintu usakI AMkhoM meM AMsU nahIM the / mahAvIra usa eka bAta kI kamI dekhakara vApasa mur3a ge| candanabAlA kA hRdaya duHkha se bhara gyaa| usakI AMkhoM meM khaMDa 18, aMka 1 (apraila-jUna, 12)
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________________ azra udhArA baha calI / usane apane azra - pravAha ko dUta banAkara bhagavAn ko apanA sandeza bhejA / bhagavAn vApasa lauTe aura usake hAtha se ur3ada grahaNa kie / azru pravAha ke mAdhyama se candanabAlA kA saMdeza hI prastuta kAvya kA pratipAdya hai / kAlidAsa ne apane meghadUta kAvya meM megha ko yakSa kA dUta banAkara bhejA aura azru vINA meM azru pravAha ko candanabAlA kA dUta banAyA gayA hai / candanabAlA apane sandeza meM kahatI haidhanyAH nidrA smRti-parivRDhaM niha, nute yA na devaM, dhanyAH spapnAH suciramasakRda ye ca sAkSAnnayante / jAgratkAlaH palamapi na vA tvAM ca soDhuM saho'bhU, adopt cchlAdhyo'zlAdhyaH kvacidapi na vaikAntadRSTyA vicAryaH // AMsuoM ko sambodhita karate hue candanabAlA kahatI haidRzyaM puNyaM carita satataM pAdacAreNa so'yaM, tasmAd bhUmi sarata purataH pAdayornRtyatA'pi / saMzliSyanto hRdaya gahana spazibhAvAna sajIvAn, mArgAnnAti vrajati sa yatastatkSaNArdrAn sajIvAn // prastuta kAvya kA pArAyaNa karane se aisA lagatA hai mAno hRdaya ke sajIva bhAvoM kA yoga pAkara zabda bhI sajIva bana gae hoM / saMskRta sAhitya kI garimA ke sandhAna meM yaha kAvya mahattvapUrNa bhUmikA kA nirmANa karegA, aisA vidvAnoM ne mukta bhAva se svIkAra kiyA hai / isakI racanA vi0 saM0 2016 meM kalakattA - pravAsa ke avasara para huI / 'ratnapAla caritram' jaina paurANika AkhyAna para yuvAcAryazrI mahAprajJa dvArA racita padyamaya khaNDakAvya hai | pAMca sargoM meM nibaddha prastuta kAvya meM kathAnaka kI apekSA kalpanA adhika hai | kalpanA kAvya kA AbhUSaNa hai| kiMtu usakI bhI eka maryAdA hai / kalpanA kA artha hai - anubhUti ke prakAzana meM sahAyatA denA / kabhI-kabhI kavi kalpanA ko itanI adhika pradhAnatA de detA hai ki kAvya kA mUla bhAva gauNa ho jAtA hai / aisI kalpanA hRdaya meM rasa-saMcAra nahIM karatI / prastuta kAvya meM kalpanA ko itanA mahattva nahIM diyA gayA hai jisase bhAva gauNa ho jaae| vastutaH kalpanA ke lie kisI prakAra kA kRtrima prayAsa nahIM hai / vaha sahaja ora vAstavikatA se anusyUta hai / ratnavatI ratnapAla kI khoja meM jaMgala meM ghUmatI huI vRkSoM, latAoM, phUloM Adi se bAta karatI huI kahatI hai sahakAra ! tvaM bhava sahakArI, kAmita niSpatto saMpannaH / 58 kalarava mAsAdayati tvattaH, piko na ki patimapi lapsyaham || nAzokAM kuruSe kimazoka !, mAM ca sazokAM priya viraheNa / lajjAspada mapi bhavitaH sadyo, nAma tadevaM guNazUnyatvAt // tulasI prajJA
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________________ visa dRzakaNTakayoH samakAlaM, prAptajanmano nidarzanena bhAgya vividhitAM sUcayasi tvaM, ki na tathA mama patimapi badari // isa prakAra samagra kAvya meM kalpanAmayI kathA prasUta hai| sahaja zabda vinyAsa ke sAtha bhAva-pravaNatA ko lie prastuta kAvya saMskRta bhAratI ko garimAnvita karane vAlA hai| isakI saMpUrti vi0 saM0 2002 meM zrAvaNa zuklA 5 ke dina zrI DUMgaragar3ha meM huI thii| isakA hindI anuvAda munizrI dulaharAja dvArA kiyA gayA hai| 'prAkRta kAzmIram' paM0 raghunandana zarmA dvArA kazmIra ke prakRti citraNa kA zataka kAvyoM jI paraMparA meM eka paripUrNa khaNDa kAvya hai / paMDitajI para vAgdevI kA varada hasta janma se hI thA jo Azu kavitva ke rUpa meM nirantara gunagunAtA rahatA thaa| eka bAra ve kazmIra ge| kazmIra kA sauMdarya jagaprasiddha haiN| prakRti ne jI bhara kara vahAM ke aNu-aNu meM bahuraMgI citroM kA nirmANa kiyA hai / vahAM ke gagana sparzI girizRMgoM kalakala karatI saritAoM, vizAla jhIloM, komala latAoM aura saurabha bhare sumanoM meM kavi-hRdaya ko udbuddha evaM utprerita karane kI adbhuta kSamatA hai| yahI kAraNa hai ki bhAratIya vAGmaya meM kazmIra ke sauMdarya citraNa kI aneka uttama kRtiyAM upalabdha haiM / prastuta kAvya ke adhyayana se dUrastha vyakti parokSataH bhI pratyakSadarzI kI taraha Ananda prApta kara sakatA hai| kavi ne prAcIna aura arvAcIna kA samIcIna sAmaMjasya sthApita kiyA hai / amara nAtha ke nIce se bar3hatI huI amarAvatI nadI ko naTinI kI upamA dete hue kavi ne likhA rAjIva zubhravasanA kuhacit tuSArai, yUropayoSidupamA kvacidardha ngnaa| nagnA kuhApyubhayato vanamAnuSIva, netyalpatAmupagatA taTinI naTotaH // kAvya meM kalpanA mAdhurya bhI bharA par3A hai, isa saMbaMdha meM kucha sthala draSTavya haiM paMkAkulA kamalinI malinAM dvirepho, nopekSate bahuvipadyapi lolupo yam / tad bhekSyavRtimadhunA ghRNitAM vidhAya, hA ! kaNTakaM kirati varmani sanmunInAm / / ekAkinI kamalinI svapatau viyukte, no bhASate na hasati praNimIlitAkSI / nidantu ke na manujAmapi tAM nitAntaM, yA proSite nijajane ramate pareSu // kavi ne apanI racanA meM vilaSTa zabdoM kA prayoga na karake loka pracalita sarala khaMDa 18, aMka 1 (apraila-jUna, 12) 56
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________________ zabdoM kA prayoga kiyA hai tAki par3hane mAtra se usakA tAtparya pAThaka ko AtmasAt ho sake / isakI racanA terApantha dvizatAbdI samAroha ke upalakSa meM vi0 saM0 2017 meM huI thii| isakA mUlasparzI saMdarbha, vyAkhyA aura niSkarSa zrI chaganalAla zAstrI dvArA likhA gayA hai| khaNDa kAvyoM kI paramparA meM ukta kAvyoM ke saMkSipta paricaya ke antara aura bhI aneka kAvya haiM / jinakA paricaya avaziSTa raha jAtA hai / saMskRta vidyArthiyoM ke lie unake adhyayana kA svataMtra mahatva hai ataH unameM se kucha eka kA nAmollekha karanA Avazyaka aura prAsaMgika hogaa| 1. pANDava vijaya : munizrI DUMgaramala 2. rohiNeya : munizrI buddhamalla (nikAya pramukha) 3. bhAna bhAskara kAvyam : munizrI dhanarAja (lADanUM) 4. baMkacUla caritram :: munizrI kanhaiyAlAla 5. abhijJAnam :: muni gulAbacaMdra "nirmohI" 6. karbura kAvyam : munizrI mohanalAla "zArdUla" prakIrNaka kAvyaH-saMskRta bhASA ke kaviyoM ke varNya viSaya kI koI sImA nahIM hai| unhoMne vibhinna viSayoM para apanI pratibhA kA paryApta prabhutva chor3A hai / unhoMne vyAkaraNa ko lakSya kara aneka kAvyoM kA praNayana kiyA hai / prakIrNaka kAvyoM kI samagra nAma zrRMkhalA kA saMkalana kiyA jAe to eka svataMtra grantha kA nirmANa ho sakatA hai kiMtu prastuta nibandha kA pratipAdya mAtra terApantha ke sAhitya kA digdarzana hai / terApantha meM prakIrNaka kAvyoM kI paraMparA bahuta lambI rahI hai| kiMtu unameM atulAtulA, mukulam, uttiSThata jAgrata Adi vizeSa ullekhanIya haiN| tulA-atulA yuvAcAryazrI prahAprajJa dvArA samaya-samaya para Azukavitva, samasyA pUrti tathA anya prakAra ke racita sphuTa zlokoM kA saMgraha hai / saMskRta ke kSetra meM Azukavitva aura bhI adhika kaThina hai / jisakA vyAkaraNa, koSa, chanda zAstra Adi para AsAdhAraNa adhikAra hotA hai tathA jisakI kalpanA aura medhA tIvra aura gaharI hotI hai vahI isameM pAragAmI bana sakatA hai| yuvAcAryazrI mahAprajJa terApantha dharmasaMgha ke bahuzruta Azukavi evaM kAvyakAra haiN| unhoMne aneka kliSTa viSayoM para AzukavitA kI hai aura aneka jaTila samasyAoM kI pUrti kI hai / medhAvI vidvAnoM ne usakI mukta bhAva se sarAhanA kI hai| prastuta kRti ke adhyayana se kAvya ke sabhI tatvoM kA samyag bodha hotA hai / zravaNabelagola (karNATaka) meM bAhubali kI vizAla mUti ke samakSa Azu kavitva karate hue kavi ne kahA zaktiyakti yAti bAhudvayena jJAnAloko mastavasyo vibhAti / AlokAnAM mAdhyamaM cakSuretat, mohA'bhAvo vyajyate puMskaciha ne // zaktiH samastA triguNAtyikeyaM, pratyakSabhUtA paripIyate'tra / tulasI prajJA
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________________ sphUrtA: svabhAvAH sakalAzca bhAvA, mUrtA ihaivAtra vilokyamAnAH // svatantratAyAH prathamo'sti dIpaH, nato na vA yat skhalitaH kvacinna / tyAgasya puNyaH prathamaH pradIpaH, paramparANAM prathamA pravRttiH // samarpaNasyAdyapadaM vibhAti, visarjanaM mAnapade pratiSTham / zailezazailIM vidadhat svakAyeM, zaileza eSa pratibhAti mUrttaH // pUnA kI vAgvadhinI sabhA meM "saMskRta ke mUrdhanyavidvAnoM" kI eka goSThI huI / DA0 ena0 vArale ne AzukavitA kA viSaya dete hue kahA samayajJApakaM nityaM navyAnAM haratabhUSaNam, sragdharAvRtta mAlambya ghaTIyaMtraM vivarNyatAm / yuvAcArya zrI mahAprajJa ne tatkAla Azukavitva ke zloka sragdharAvRtta meM bolane prAraMbha kara die / isI prakAra samasyApUrti ke lie eka paMkti dI gaI - "sindUrabindu vidhavA lalATe / " isakI pUrti karate hue kAvyakAra ne tatkAla padya racanA kI / udAharaNa ke rUpa meM yahAM usakA eka zloka prastuta kiyA jA rahA hai / sindUra binduvidhavAlalATe, gaMgAgaure kRtavidumeyaH / svaraktimAnaM nayane mukhe'pi, draSTuH smayaH kiM pratibiMbayet tat // prastuta kRti ke pAMca vibhAga haiN| isakA hindI bhASA ne kiyA hai / anuvAda munizrI dulaharAja 'mukulam' yuvAcAryazrI mahAprajJa dvArA racita saMskRta ke laghu nibandhoM kA saMkalana hai / isameM prAMjala aura pravAhapUrNa bhASA meM chAtropayogI 46 gadyoM kA saMkalana hai| isakA viSaya -- nirvAcana bar3I gaharAI se kiyA gayA hai| isameM varNanAtmaka aura bhAvanAtmaka viSayoM ke sAtha saMvedanAtmaka viSayoM kA bhI saMdhAna kiyA gayA hai| kAvya ke Adhunika mAnadaNDoM ke AdhAra para vartamAna meM vahI kAvya prazasta mAnA jAtA hai jo saMkSipta, prasAda guNayukta tathA svalpa sAmAsika pada vAlA ho / mukulam isa kasauTI para kharA utaratA hai / kAvyakAra ne antarmana kI udvelanA kA samIcIna citra khIMcate hue likhA hai - "parAn vaMcayitumarhAbhi caturAnapi cArhAbhi vipratArayituma, paraM nArhAmi vipralabdhumAtmAnam / kadA kena khaMDa 18, aMka 1, (apraila-jUna, 12 ) 61
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________________ vipratAritamantamanaH ? yena yad durAcINaM tena tad bhuktameva antarmanaH sAkSyeNa / " prastuta kRti jJAna aura anubhava donoM ke vikAsa meM sahayogI bana sakatI hai / isakI racanA vi0 saM0 2004 meM par3ihArA ( rAja0 ) meM huI thI / munizrI dulaharAja ne isakA bhASA meM anuvAda kiyA hai / uttiSThata ! jAgRta ! nikAya pramukha munizrI buddhamalla dvArA likhita 71 laghu nibaMdhoM kA saMgraha hai / prastuta nibaMdhoM meM dRr3ha nizcaya, aTUTa Atma vizvAsa, gaharI spandanazIlatA aura apratima udAratA kI bhAvanAeM prasphuTita huI haiM / sAhitya meM hRdaya kI AvAja hotI hai / ataH vaha sIdhA hRdaya kA sparza karatA hai| kucha mAnasika kuMThAeM itanI gaharI hotI haiM / jinheM tor3anA hara eka ke lie sahaja nahIM hotA kintu sAhitya ke mAdhyama se ve anAyAsa hI TUTa jAtI haiN| prastuta kRti mAnasika kuMThAoM ke ghere ko tor3a kara AzA kI Aloka razmi pradAna karane meM samarthaM banI hai| saMskRta meM gadya kAvya ko padya kAvya kI apekSA adhika mahatva milA hai / kAdambarI, harSa caritra, yazastilaka campU, tilaka maMjarI tathA dazakumAra carita jaise prAcIna gadya mahAkAvyoM meM kAvya kauzala kama nahIM hai / kintu kAvya kI dhArA sadA samAna rasavAlI nahIM hotI / usake mAnadaNDa badalate rahate haiM / Adhunika yuga meM kevala prakRti, nagara, udyAna, sarovara, saritA, vRkSa Adi kA varNana sudhIjanoM ko AkRSTa nahIM karatA / Aja kA zikSita mAnasa prakRti sauMdarya kI apekSA vastusthiti kA citraNa adhika pasanda karatA hai / prastuta kRti meM jIvana kI vAstavikatA kA sparza huA hai, yaha isake vijJa pAThakoM kA anubhUta tathya hai / kAvyakAra ne jIvana kI vAstavikatAoM kA sparza karate hue likhA hai - "asaphalatAyA dRSadi yAvat kAThinyaM dRzyeta, na tAvat sA tad bibhati / anavarataM praharataste saMbhavato'yamantimaH prahAraH syAt / ato yuvana ! mA viraMsI eka vAraM punaH praharasva / " kAvyakAra ne puruSArthaM kI preraNA dete hue eka anya sthAna para likhA hai - "yuvaka ! tvayA svasAmarthyena pUrNataH vizvasitena bhAvyam daivasammukhe vinatIbhUya gamanaM teSAmakarmanyAnAM kAryaM vidyate yeSAM sAmathryena parAjayaH svIkRtaH / yuvatvaM na kadApi parAjayate, na ca vivazatayA namati / ato hi tvaM devasya dAsatvaM nahi, svAmitvaM sAdhayitvA jIva / " isakI racanA vi0 saM0 2006-7 ke bIca kI hai| isakA hindI bhASA meM anuvAda munizrI mohanalAla "zArdUla" ne kiyA hai| dillI se prakAzita hone vAle "sAptAhika hindustAna" meM ye nibaMdha kramazaH prakAzita ho cuke haiM / 62 tulasI prajJA
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________________ SaD Astika evaM bauddha darzanoM meM mAnya karmavAda se jainasammata karmavAda kI viziSTatA DaoN0 kamalA panta bhAratIya adhyAtmavAda meM "karma" ( rAgadveSAdimUlaka mAnasika, vAcika evaM kAyika ceSTAoM) kA mahattvapUrNa sthAna hai / sabhI bhAratIya dArzanikoM ne dehendriya, sukha-du:kha evaM vividha yoniyoM meM janmAdi rUpa bandha kA kAraNa "karma" ko mAnA hai / karma ke svarUpa meM matabheda hote hue bhI bhAratIya darzanoM meM ekamata se kRtakarmoM ko anivArya rUpa se phaladAyI kahA hai, cAhe karma svayaM apanA phala deM yA Izvara, apUrva, adRSTa aura dharmAdharma ke mAdhyama se phalita hoM / puNya-pApa yA zubhAzubha donoM karma manaH zuddhi meM sahAyaka hote haiM / veda, brAhmaNa, AraNyaka upaniSad nyAya-vaizeSika, sAMkhya-yoga, mImAMsA vedAnta, dvaitAdvaita Adi darzanoM aura bauddha evaM jaina- paramparA, sabhI karmavAda ke samarthaka haiM / anya darzanoM se bhinna jainamata meM karma ko bhautika, paudgalika yA aNu rUpa svIkAra kiyA gayA hai / yadyapi anya bhAratIya adhyAtmavAdiyoM ke samAna jaina dArzanikoM ne bhI karma aura jIva ke sambandha ke phalasvarUpa jIva ke zuddha svarUpa meM parivartana mAnA hai, kintu anyatra karma kI pudgala ke rUpa meM kalpanA nahIM kI gayI hai / saMkSepa meM sAMkhya kI prakRti evaM vedAMta kI mAyA yA avidyA jo kArya karatI haiM, jaina- darzana meM vahI bhUmikA karma pudgaloM kI hai / syAdvAdiyoM ke anusAra karma samasta vAsanAoM kA samUha yA kArmaNa zarIra hai / kArmaNa zarIra jIva ke sAtha rahatA hai / isameM bhukta karmoM ke pudgala alaga hote jAte haiM evaM upArjita karmoM ke pudgala Ate rahate haiM / jaina darzana kI dUsarI ullekhanIya vizeSatA hai, AtmA se cipake karma pudgaloM meM pApa aura puNya kI adhikatA aura nyUnatA ke anusAra kRSNa, zukla, padma, pIta Adi raMgoM kA samAyojana svIkAra karanA / Atmalipta karmapudgaloM se nikalane vAlI ANavika AbhA yA lezyA (raMga yojanA ) kA anyatra ullekha nahIM milatA hai / vibhinna vaijJAnika khojoM se bhI pratyeka saMsArI jIva ke zarIra se vikIrNa hone vAlI ANavika AbhA ( yA jainasammata lezyA) kA astitva pramANita huA hai' / pAtaJjala darzana meM karmoM ke zukla aura kRSNa varNa kI kalpanA kI gayI hai / bhAratIya adhyAtmavAda ke anusAra saMsArI jIvoM ke jIvana kA nirmANa karma para hI nirbhara hai kiMtu kisa karma se kisa phala kI prApti hotI hai ? jaina-darzana ke atirikta khaNDa 18, aMka 1 ( apraila-jUna, 12 ) 63
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________________ anya darzanoM meM isakA spaSTa evaM vistRta varNana nahIM miltaa| vedoM meM pAe jAne vAle karma yajJa ke rUpa meM haiM aura anivAryataH phaladAyI haiN|' upaniSadoM meM bhI batAyA gayA hai ki karmAnusAra acche bure janma kI prApti hotI hai| upaniSadoM meM karmagati kA devayAna aura pitRyAna ke rUpa meM ullekha milatA hai| nyAya-vaizeSika ke anusAra "adRSTa" pApa. puNyoM kA samUha hai, jo jIva ko yathocita evaM samayAnukUla sukhaduHkhAdi phala detA hai| rAgadveSAdimUlaka pravRtti hI zubhAzubha karmoM kA kAraNa hai| nyAya evaM vaizeSika darzana meM mAnya paJcavidha karma (utkSepaNa, apakSepaNa, AkuJcana, prasAraNa evaM gamana') vastutaH kAyika ceSTAyeM hI haiM / inake anusAra pralayAvasthA meM saba jIvoM ke manas pUrvajanmoM ke saMskAra aura adRSTa rUpa meM dharmAdharma (puNya-pApa) rahate haiN| Izvara meM sisRkSA hone para jIvoM ke adRSTa phala dene lagate haiN| yogasUtrakAra ne puNyakarmoM ko zukla aura pApakarmoM ko kRSNa kahA hai evaM karma-vibhAga yogI aura ayogI ke bheda se kiyA hai / yogiyoM ke karma azukla aura akRSNa hote haiN| ayogiyoM ke karma zukla, kRSNa evaM kRSNa-zukla hote haiM / ayogiyoM ke karmoM se banA karmAzaya (tIvra saMvegAdi se kRta karmoM ke kAraNa), acchI yA burI jAti, Ayu evaM bhoga rUpa phaloM ko (vartamAna aura bhaviSya janmoM) meM detA rahatA hai| janma-janmAntaroM meM kie gae pradhAna karma ke anukUla phala nizcita hote haiN| yoga darzana meM pratikSaNa prANI dvArA kie jAne vAle karmo kI tIna gatiyAM mAnI gayI haiM--kRta karmaphala kA naSTa ho jAnA (zukla karmodaya se kRSNa karmoM kA isa janma meM nAza'), pradhAna karma ke sAtha gauNa rUpa se phala denA evaM karmoM kA pradhAna kama se abhibhUta hokara cirakAla taka par3e rahanA / mRtyu ke bAda agalA janma pUrva vAsanAoM kI sahAyatA se hI hotA hai| jisa yoni meM janma hone vAlA hai, usa yoni ke karmaphaloM ke bhogane yogya janmAntarakRta tadanurUpa karmotpanna vAsanA vyakta hotI hai| vAsanAyeM apane hetu (rAgAdi), phala, Azraya (citta) evaM Alambana (viSayAdi) ke AdhAra para vidyamAna rahatI haiM / yoga darzana ke anusAra nArakiyoM kA dRSTajanmavedanIya evaM jIvanmuktoM kA adRSTajanmavedanIva karmAzaya nahIM hotA hai|' kumArila bhaTTa kA mata hai ki bhogAyatana (zarIra), bhoga-sAdhana (iMdriyAM) evaM bhogya viSaya (rUpa rasa gaMdhAdi) rUpa trividha baMdhana, jIvoM ke bhavabaMdha kA kAraNa hai / saMsArI AtmA meM jJAna, sukha-duHkha, icchA, dveSa, prayatna, dharma, adharma aura saMskAra rahate haiM / dharmAdharmavaza jIva aneka yoniyoM meM bhramaNa karatA rahatA hai| mImAMsakoM ke anusAra "calatA hai"-Adi pratyaya kA viSaya "karma" hai| kumArila ke vicAra meM yaha calanAtmaka pratyakSa haiM aura eka hI prakAra kA haiM arthAt vaizeSika-sammata paJcabhedoM kA eka hI prakAra meM aMtarbhAva ho jAtA hai| prabhAkara ke anuyAyI karma ko pratyakSa na mAnakara saMyoga vibhAgAdi se anumeya mAnate haiM / mImAMsA darzana meM vaidika dharma (nitya, naimittika, kAmya evaM niSiddha) sarvopari mAne gae haiN| vedavihita karmoM meM mImAMsAsammata vibhinna dhAtvarthoM, saMkhyA, deza, nimitta, phala, prakaraNa, dravya, devatA, pradhAna, apradhAna Adi aneka kAraNoM se karmabheda mAnA jA sakatA hai kiMtu mukhyataH puNya aura pApa (kramazaH sukha evaM duHkha dene vAle) do hI karma hote haiN| veda meM mAnya karma, "dharma" evaM vedaniSiddha karma tulasI prajJA
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________________ "adharma" haiN| karma ko atyaMta mahattvapUrNa mAnane ke kAraNa, mImAMsA darzana ko karmadarzana bhI kahA jAtA hai| saMkSepa meM AtmajJAna, niSkAma dharmAcaraNa, pApakarma se virati, pUrvajanma ke saMcita saMskAroM ke nAza ke abhAva meM jIva punarjanma aura bhavabaMdha meM phaMsatA hai| vedAMta darzana ke anusAra avidyA ke kAraNa bhramavaza AtmA kA svayaM ko sthala yA sUkSma zarIra samajha lenA hI baMdhana hai| baMdhana grasta hone para AtmA apanA yathArtha svarUpa (brahmatva) bhUla jAtA hai aura svalpa, kSudra, du:khI jIva hokara, kSaNabhaMgura viSayoM meM Asakta hote hue unheM pAne para sukhI evaM na pAne para duHkhI hotA hai aura "aham' (maiM) kI utpatti hone para svayaM ko saMsAra se alaga samajhane lagatA hai| advaita vedAnta meM samasta prapaJca brahma meM adhyasta mAnA gayA hai, ata: "aham" zuddhAtmabhAva na hokara avidyAkRta bandhana mAtra hai / avidyA se kAma (viSaya ke prati dhana meM hone vAlA rAgAdiyukta bhAva) evaM kAma se karmotpatti hotI hai / kAmabhAva kI bAhya pratikriyA karma ke rUpa meM hotI hai aura avidyA (yathArtha aura ayathArtha ke viSaya meM utpanna bhrama) janya kAmabhAva se prerita karma hI jIva ko bandhagrasta karate haiN|" ajJAna ko dUra karane ke lie kAma para niyantraNa kiyA jAtA hai| vedAnta darzana meM vyAvahArika dRSTi se pApa-puNya kA bheda anya darzanoM ke samAna hI svIkAra kiyA gayA hai| rAgadveSAdimUlaka na hone se mukta jIva kI kriyAyeM karma nahIM hotIM / acche evaM bure karma ke phalasvarUpa sukha aura duHkha milate haiN| sukha kI prApti evaM duHkha ke parihAra ke lie jIva punaH karma karatA hai| isa karma-paramparA se punarjanmAdi hote rahate haiM / isI prakAra vedAnta kI anya zAkhAoM (dvaitAdi) meM bhI pApa-puNya kA asAdhAraNa kAraNa karma ko mAnA jAtA hai evaM apane-apane siddhAntoM ke anusAra karma ko vyAkhyA kI gayI hai| bauddhadarzana meM (rAgadveSa tRSNA se prerita) karma ko bandhakAraNa svIkAra kiyA gayA hai| mAnasika, vAcika evaM kAyika tInoM taraha ke karmoM kA pariNAma dvAdaza nidAna ke antargata A jAtA hai / vaibhASika bauddhoM kA mata hai, ki "cetanA" aura "cetanAjanya" do prakAra ke karma hote haiM / mAnasika karmoM ko cetanA evaM vAcika aura zArIrika karmoM ko "cetanAjanya" kahA gayA hai| "cetanAjanya karma" ke bhI do bheda haiM- "vijJapti karma" aura 'avijJaptikarma" jinakarmoM kA phala prakaTa rUpa meM hotI hai ve vijJapti karma haiN| kAlAntara meM phalita hone vAle avijJapti karma haiM / 'avijJapti karma' (phala dene se pahale) adRSTa rUpa meM rahate haiM / 12 isa prakAra uparyukta sabhI darzanoM meM dehendriya, sukha-duHkha, vividha yoniyoM meM janmAdi hI bandha haiM evaM bandha ke kAraNa haiM kAma bhAva (rAgadveSAdi) se kie gae karma / kRtakama avazya phaladAyI hote haiM, kiMtu rAgAdi rahita niSkAma karma bandha ke kAraNa nahIM hote haiN| jaina sammata karma jainasammata karma mukhyataH ATha haiM-jJAnAvaraNIya (jIva ke jJAna para AvaraNa karane vAle), darzanAvaraNIya (darzana ke AcchAdaka), vedanIya (sukha-duHkha kA anubhava karAne khaNDa 18, aMka 1 (apraila-jUna, 62)
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________________ vAle), mohanIya (AtmA ko mohita karane vAle), AyuSka (jIva kA eka yoni, dehendriyAdi se nizcita avadhi taka sambandha karAne vAle), nAma, gotra evaM antarAya". (lAbha evaM sukhAdi kI prApti meM vighna DAlane vAle) karma / ina karmo ke bhI aneka bhedopabheda haiM / jJAnAvaraNa karma pAMca prakAra kA hotA hai - mati jJAnAvaraNa, zrutajJAnAvaraNa, avadhijJAnAvaraNa, manaHparyayajJAnAvaraNa evaM kevala jnyaanaavrnn| 'darzanAvaraNIya karma" no prakAra se "darzana" kA AvaraNa karatA hai-cakSurdarzanAvaraNa, acakSurdarzanAvaraNa, avadhidarzanAvaraNa, kevaladarzanAvaraNa, nidrAvedanIya, nidrAnidrAvedanIya, pracalAvedanIya, pracalApracalAvedanIya evaM styAnagRhaddhivedanIya / 14 "sadvedya' evaM "asadvedya" ke bheda se vedanIya karma do prakAra kA hai|5 mohanIya karma ke bhI do bheda haiM- "darzanamauhanIya" evaM "caaritrmohniiy|" darzanamohanIya ke tIna avAnsara bheda haM.te haiM-"mithyAtvavedanIya", "samyaktvavedanIya" aura "samyagmithyAtvavedanIya / " isI taraha "cAritramohanIya" ke bhI do bheda haiM- "kaSAyavedanIya" evaM "nokssaayvedniiy|" "kaSAyavedanIya cAritramohanIya" karma ke solaha bheda hote haiM / krodha, mAna, mAyA evaM lobha (cAroM kaSAyoM) ke anantAnubandhI, apratyAkhyAna, pratyAkhyAnAvaraNakaSAya aura saMjvalanakaSAya ke (cAra-cAra bhedoM se) kAraNa solaha bheda kahe gae haiN| jaise-anantAnubandhI krodha, anantAnubaMdhI mAna, anantAnubaMdhI mAyA aura anantAnubaMdhI lobha / apratyAkhyAna Adi ke bhI cAra-cAra prakAra hote haiN| "nokaSAyavedanIya karma' nau prakAra kA hotA hai - hAsya, rati, arati, zoka, bhaya, jugupsA, strIveda, puruSaveda evaM napuMsakaveda / isa prakAra mohanIya karma ke aTThAIsa bheda hote haiM16-tIna darzanamohanIya, solaha kaSAyavedanIya evaM no nokaSAyavedanIya / AyuSkarma ke cAra bheda haiM-nArakAyuSkarma, taiyaMgyonAyuSkarma, mAnuSAyuSkarma aura devAyuSkarma / jaina-darzana meM caturvidha gatiyoM ke kAraNa Ayu ke bhI cAra bheda batAe gae haiN| mUlata: nAmakarma bayAlIsa prakAra kA hotA hai-gati, jAti, zarIra, aGgopAGga, nirmANa, baMdhana, saMghAta, saMsthAna, saMhanana, sparza, rasa, gaMdha, varNa, AnupUrvI, agurulaghu, upaghAta, paraghAta, Atapa, udyota, ucchvAsa, vihAyogati, pratyeka zarIra, sAdhAraNazarIra, trasa, sthAvara, subhaga, durbhaga, susvara, duHsvara, zubha, azubha, sUkSma, bAdara, paryApta, aparyApta, sthira, asthira, Adeya, anAdeya, yaza, ayaza, aura tIrthaGkaranAmakarma / ina nAmakarmoM ke bhI aneka bhedopabheda haiN| samaSTi rUpa se karmoM kA pariNAma zarIra evaM sampUrNa jIvana hai, kiMtu vyaSTi rUpa meM zarIra kA vizeSa-vizeSa dharma, vizeSa-vizeSa karma kA phala hai| jaise-gotra karma gotra kA, AyuSkarma Ayu kA, subhaga karma saubhAgya kA evaM durbhaga karma durbhAgya kA nizcaya karatA hai| isI taraha sabhI karma apane nAma ke anurUpa hI phalita hote haiN| __ Arhata darzana meM karmabaMdha kI prakriyA anya darzanoM ke samAna sthala rUpa se hI nahIM apitu sUkSma rUpa se bhI batAyI gayI hai / ve bhAva aura dravya donoM dRSTiyoM se karma Asrava (karmapudgaloM kA jIva kI ora pravAha) evaM baMdha kA varNana karate haiN| kAryasiddhi ke lie vicAra kA uThanA bhAvakarma hai / dravyakarma bhAvoM aura saMkalpoM kA sthUla rUpa hotA hai| isI taraha bhAvavarma kA bhAvasrAva aura bhAvabaMdha evaM dravyakarma kA dravyAsrava evaM tulasI prajJA
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________________ dravyabaMdha hotA hai " mana meM dUSita bhAvoM kA Agamana bhAvAsrava evaM mana meM dUSita bhAvoM kA astitva bhAvabaMdha hai / kaSAya, jIva se karmoM ko cipakAne meM goMda kA kAma karate haiN| baMdhana kI dazA meM pudgala aura jIva ( apanA alaga-alaga astitva rakhate hue) eka dUsare meM vyApta ho jAte / jaise- zarIra ke pratyeka bhAga meM caitanya vyApta hai / mImAMsA, nirIzvara sAMkhya evaM bauddha ke samAna jaina vicArakoM ne bhI Izvara nAmaka kisI tattva ko karmaphala kA saMrakSakatva nahIM diyA hai / " mahAvIra ke anusAra jaise kumbhakAra daNDAdi upakaraNoM ke abhAva meM ghaTAdi nahIM banA sakatA, usI taraha Izvara karmAdi sAdhanoM ke abhAva meM zarIrAdi kA nirmANa nahIM kara sakatA hai / " karmAbhAva meM kucha na kara sakane se usakI sattA vyartha hai| jIva dvArA kie gae karma aura usake phala meM kisI dUsare kA koI hAtha nahIM hotA hai / karma karane kI svatantratA ke sAtha hI phalabhoga kA uttaradAyitva bhI mahattvapUrNa hai / jaina matAnusAra jIva svayaM apane karmoM kA kartA aura bhoktA hotA hai | advaita vedAnta meM jIva kA baMdhana mithyA yA bhramarUpa mAnA gayA hai / ataH advaita vedAnta kI dRSTi meM jIva kA kartRtva aura bhoktRtva bhI bhrama hai, kiMtu jaina darzana meM jIva kA baMdhana mithyA na mAnakara vAstavika mAnA jAtA hai| na hI sAMkhya ke puruSa ke samAna jainasammata saMsArI jIva akartA aura abhoktA hotA huA acetana prakRti ke janmAdi baMdhana ko apanA baMdhana samajhatA hai / kAraNa evaM kAryaM kartA aura bhoktA kA nizcita saMbaMdha hotA hai / inake paraspara abhinna hone se, jIva kA pUrNataH akartRtva asaMgata hai / rAga aura dveSa jIva ke dharma haiM, ajIva ke nahIM / sAMkhya darzana ke anusAra puruSa sarvadA mukta haiM evaM unakA baMdha kabhI nahIM ho sakatA hai| prakRti kA hI baMdha aura mokSa hotA hai / " sAMkhyasammata prakRti aura puruSa ke pArasparika sambandha kI AlocanA karate hue DaoN0 e. ena. upAdhye likhate haiM--" prazna hai ki yadi baMdha nahIM hotA hai, to mokSa kI carcA kisalie ? donoM ke yathArtha saMbaMdha ke abhAva meM, mithyA saMbaMdha kI kalpanA bhI nahIM kI jAnI cAhie / ' saMkSepa meM baMdhanoM se vahI chUTa sakatA hai, jo vAstava meM baMdhagata ho| isalie jainAcAryoM kA spaSTa mata hai ki AtmA apane vibhinna janmoM kA kartA hai / karmoM ko kAraNa ( rAgadveSAdikaSAya ) sahita naSTa karane evaM pUrvakRt karmaphaloM ko bhoga lene ke bAda hI AtmA baMdhamukta ho sakatA hai / 1123 jIva bhautika vastuoM se sarvathA viparIta hone ke kAraNa ajIva dravyoM ke bIca meM sthita hokara bhI na unheM svIkAratA aura na nakAratA hai / " vastutaH jainasammata jIva dravyakarma kA kartA na hokara bhAvakarma kA hI kartA hai / dravyakarma arthAt karma pudgala dravya hone se nitya haiM, isalie jIva dravyakarma kA kartA nahIM kahA gayA hai / mohanIyAdi karma karane se ina karmoM ke pudgala jIva kI ora AkarSita ho jAte haiM / anya bhAratIya darzanoM meM karma "pudgala" ke rUpa meM nahIM mAne gae haiM / ata: jainoM kI taraha Asrava aura baMdha kI prakriyA (sakavAya jIva dvArA mana, vacana aura zarIra se zubhAzubha ceSTAyeM karane para karma-paramANuoM kA AtmA se cipakanA ) anya karmavAdiyoM ne svIkAra nahIM kI hai / khaMDa 18, aMka 1 ( apraila-jUna, 62 ) 67
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________________ nyAya-vaizeSika Adi ke mata meM mana, vacana aura kAyA dvArA acche-bure kArya karane se hI AtmA kartA hotA hai / jainasammata jIva ina arthoM meM kartA hai, kintu karmapudgala ko nahIM banAne ke kAraNa dravyakarma kA akartA kahA jAtA hai / 25 vastutaH jIva ke manavacanAdi se kArya karane para hI karmapudgala usakI ora Ate haiM, ata: vyavahAranaya se use dravyakarma kA bhI kartA kahA jA sakatA hai kiMtu nizcayanaya se jIva bhAvakamaM kA hI kartA hai, dravyakarma kA nhiiN| deha meM AtmA kI upasthiti kI anubhUti prANoM ke hone para hotI hai| saprANa jIva kA hI baMdha hotA hai / saptANa jIva hI kartA aura bhoktA hotA hai| jaise AtmA kI hatyA kabhI nahIM hotI hai, kyoMki vaha nitya aura amara hai| rAga-dveSavaza eka jIva ke dvArA dUsare jIva ke prANoM ko hI hAni pahuMcAe jAne para karmabaMdha hotA hai| karmapudgala milakara (saprANa jIva ke eka zarIra se dUsare zarIra meM jAne para) audArika, vaikriyika, tejasa Adi zarIroM kA nirmANa karate haiN| ye zarIra podgalika hone se acetana haiN| uparyukta kathana se spaSTa hai ki janasammata karmavAda kA siddhAMta bhAratIya adhyAtmavAda kI dRSTi se prAcIna hote hue bhI pUrNata: navIna hai / yadyapi anya bhAratIya adhyAtmavAdiyoM ke samAna jaina dArzanikoM ne bhI prANiyoM ke rUpa, guNa, aizvarya, bhAgya, sukhaduHkhAdi ke antara kA kAraNa apane-apane karmoM kA phala svIkAra kiyA hai kiMtu jainasammata karma kA svarUpa, bheda, vistRta vyAkhyA, Asrava evaM bandha kI prakriyA, jainavicArakoM kI sUkSma evaM maulika dRSTi kA paricAyaka hai| arthAt "jaina-darzana meM svIkRta karmapudgaloM kA vicAra apane Apa meM eka jaTila aura vistRta viSaya hai evaM mere vicAra se isa karmasiddhAnta kI tAttvika samAnatAyeM anya bhAratIya darzanoM meM nahIM milatI hai|" O0 saMdarbha : 1. (ka) lezayati-zleSayatIvAtmani jananayanAniti lezyA, atIvacakSurAyekSikA snigdhadIptarUpA chAyA / -uttarAdhyayana bRhavRtti, patra 650 (kha) draSTavya, jaina yoga siddhAMta aura sAdhanA, sampAdaka --- AcArya zrI AtmArAma jI mahArAja, pR0 335 / 2. The karma matter thus accumulated in the soul produces a kind of colouration called lesya. such as white, black etc. which marks the character of the soul. The idea of the Sukla and krsna karmas of the yoga System was probably suggested by the Jaina View. __-Indian Philosophy, by Das Gupta, Vol. I, P. 73 3. Rta karmaphaloM kI vyavasthA meM gar3abar3I na hone dene vAlA tattva hai| maikDaoNnala ke anusAra (Vedic Mythology P. ]] meM) isa zabda kA prayoga Adeza, tulasI prazA
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________________ ucita, satya, niyataphaladAyI vyavasthA Adi arthoM meM kiyA gayA hai / 4. utkSepaNaM tato'prakSepaNamAkuJcanaM tayA, prasAraNaM ca gamanaM karmANyetAni paJca ca / bhramaNaM recanaM syandanova'jvalanameva ca, tiryaggamanamapyatra gamanAdeva labhyate / / --syAyakArikAvalI (pratyakSa khaNDa) 6,7 5. catuSpadA khalviyaM karmajAtiH / kRSNA zuklakRSNA zuklA'zuklA kRSNazceti / / -vyAsa bhASya, pR0 404 6. tasmAjjanmaprAyaNAntare...... 'karmaNA bhauga: saMpadyata iti / -vahI, pR0 162 7. tatra kRtasyAvipakvasya nAzo yathA zuklakarmodayAdihaiva nAzaH kRSNasya / -vahI, pR0 162 8. ciramavasthAnaM dvitricaturAdijanmasu prasuptatayA'vasthAnamityarthaH / -yogavArtika, pR0 170 6. yogasUtrabhASya, 4/6 / 10. zAstradIpikA, pR0 50 / 11. Kama the emotional response towards the object and kasma the practical act, to gain it or avoid it. It is this whole attitude of individualistic action that is rooted in a confusion between thc real and the unreal, that leads to Samsara. Kama is born of avidya and karma is the result of kama. -Indian Philosophy, Radhakrishnan, Vol. II, P. 623 12. abhidharmakoza, 4-1-7 / 13. Adyo jJAnadarzanAvaraNavedanIyamohanIyAyuSkanAmagotrAntarAyAH / -tattvArthasUtra, 8/5 14. cakSuracakSuravadhikevalAnAM nidrAnidrAnidrApracalApracalApracalAstyAnagRddhi-vedanIyAni -tattvArthasUtra, 88 15. sadasavedye / -vahI, 818 16. darzanacAritramohanIyakaSAyanokaSAyavedanIyAkhyAstridviSoDazanavabhedAH samyaktvamithyA tvatadubhayAni kaSAyanokaSAyAvanantAnubandhyapratyAkhyAnapratyAkhyAnAvaraNasaMjvalanavikalpAzcaikazaH krodhamAna mAyAlobhaH hAsyaratyaratizokabhayajugupsAstrIpunapuMsaka vedAH / -vahI, 8 / 10 17. nArakataryagyAnimAnuSadevAni / -bahI, 8.11 18. yogapUtra , 2013 (sati mUle tadvipAko jAtyAyurbhogA: / ) ke anusAra zukla, kRSNa kRSNa-zukla (pApa-puNya) karmoM se jAti, Ayu evaM bhoga kI prApti hotI hai, vADa 18. aMka 1 ( apraila-jana, 62)
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________________ kiMtu pratyeka karma kA spaSTa phala nahIM batAyA gayA hai / 16. vajjhadi kammaM jeNa du cedaNabhAveNa bhAvabandho so| kammAdapadesANe aNoNNapavesaNaM idaro / / -bRhadravyasaMgraha gAthA-32 20. In this process of binding, it should be particularly noted, karma acts by itself and not under the guidance of God as in Hinduism. -Outlines of Indian Philosophy, Hiriyanna, P. 169 21. vizeSAvazyaka bhASya, gAthA-1641-2 / 22. sAMkhyakArikA, 62 / 3. The question can be raised, if there is no bondase, why talk of liberation, and if there is no real connection between Purusa aud Praksti how the false conception of such connection can rise ? It is these points, such as Prakrti does everything and Purusa neutral without doing anything, that are attacked. -pravacanasAra, aMgrejI prastAvanA, pR0 45 24. geNhadi Neva Na muMcadi karedi Na hi poggalANI kammANi / jIvo puggalamajjhe vaTTaNNavi savvakAlesu / / -pravacanasAra, gAthA-263 25. kammattaNabhAmoggA khaMdhA jIvassa pariNaI pappA / gacchaMti kammabhAvaM Na hi te jIveNa pariNamadA // --pravacanasAra, gAthA-277 26. eso baMdhasamAso jIvANaM NicchayeNa NidiTTho / arahantehi jadINaM vavahAro aNNahA bhaNido // -vahI, gAthA-297 27. (ka) jIvo pANaNibaddho baddho mohAdiehiM kammehiM / uvabhuMjadi kammaphalaM vajjhadi aNNehi kammehiM / -vahI, gAthA-2156 (kha) vaizeSika darzana meM bhI prANoM ko AtmA kA sAdhaka batAyA gayA hai prANApAnanimeSonmeSajIvanamanogatIndriyAntaravikArAH sukhaduHkhecchAdveSa prayatlAzcAtmanoliGgAni / -vaizeSika sUtra, 3 / 2 / 4 28. 'The karma doctrine, as an aspect of Jaina Notion of matter, is a complex and elaborate subject by itself, still I would say here passingly that no substantial similarities of this karma doctrine are known to me in any of the Indian systems.' -pravacanasAra, aMgrejI prastAvanA meM DaoN0 e0 ena0 upAdhye, pR0 68 pulasI praga
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________________ pustaka samIkSA 1. mAravAr3I vyApArI-lekhaka DaoN0 girijAzaMkara zarmA, alakhasAgara, bIkAnera / prakAzaka kRSNa janasevI eNDa kaM0, 1988, pR0 204, mUlya 195 ru0 / ___ yaha grantha rAjasthAna vizvavidyAlaya meM san 1980 meM itihAsa ke zodha prabandha ke rUpa meM pI-eca0DI0 kI upAdhi ke lie "bIkAnera meM vyApArI varga kI bhUmikA (1818-1947 I0)" zIrSaka ke antargata svIkRta huA thA aura ATha varSa kI laMbI pratIkSA ke bAda bhAratIya itihAsa anusaMdhAna pariSada, naI dillI ke Arthika anudAna se isakA prakAzana "mAravAr3I vyApArI" zIrSaka se saMbhava ho skaa| yaha grantha rAjasthAna ke mAravAr3I vyApAriyoM ke saMdarbha meM vizeSa rUpa se bIkAnera rAjya ke vyApArI varga kI 1818 se 1947 ke bIca kI sthiti ke vibhinna pahaluoM kA prAmANika sUcanApUrNa vaijJAnika adhyayana prastuta karatA hai aura vizeSa rUpa se una bhaugolika, aitihAsika evaM manovaijJAnika kAraNoM para prakAza DAlatA hai jinakI vajaha se bIkAnera vyApArI apanA rAjya chor3a kara jIvikA kI khoja meM deza ke kone-kone meM jAkara basa gaye tathA apanI vyApArika pratibhA, dhanasaMcayI pravRtti aura adhyavasAya se bhArata kI arthavyavasthA para chA hI nahIM gaye balki ina guNoM ke paryAya bana gaye / isameM unheM bIkAnerI anutpAdaka marubhUmi, sAmantI karoM kA bojha va zoSaNa, bIkAnera ke bAhara ke vyApAriyoM kI pratiyogitA aura aMgrejI sarakAra kI vyApArika aura sAmrAjyavAdI tikar3amoM kA sAmanA kara apanA mArga banAnA pdd'aa| phira bhI Azcarya kI bAta to yaha hai ki ye mAravAr3I bIkAnerI vyApArI dUra-darAja ke kSetroM meM basa jAne para bhI bIkAnera rAjya aura vahAM ke nivAsiyoM se barAbara saMparka banAye rhe| rAjya ke zAsakoM ko Arthika saMkaToM se ubArane, akAla pIr3itoM ko madada karane svAsthya sevAoM aura zikSA ke prasAra tathA udyoga dhandhoM ke vikAsa meM ina bIkAnerI vyApAriyoM ne apanA bAharI pradezoM se kamAyA dhana yathAzakti lagAyA aura tadanusAra yaza ajita kiyaa| kiMtu ina bIkAnerI vyApAriyoM kI artha-upArjana kI gatividhiyoM meM sabhI kucha prazaMsanIya nahIM thaa| ve mukhya rUpa se vyApAra meM unake hAni-lAbha ke dRSTikoNa se jur3I rahatI thIM / udAharaNa ke lie 1818 I0 meM bIkAnera rAjya meM jaba aMgrejI prabhusattA sthApita ho gaI to bIkAnera kA vyApArIvarga turanta hI apane Arthika svArthoM se prerita hokara aMgrejI sarakAra kA piTTha, bana gayA aura usake varada hasta ke nIce khaNDa 18, aMka 1 (apraila-jUna, 62)
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________________ bIkAnera aura bIkAnera se bAhara aMgrejI sAmrAjya ke pradezoM meM khUba phalA-phUlA / aMgrejI sarakAra ne bhI apanI rAjanItika aura Arthika nItiyoM ke pracAra aura prasAra meM isa varga kA bharapUra upayoga kiyA / isa prakAra bIkAnera ke vyApAriyoM aura aMgrejI sarakAra ke pArasparika sahayogAtmaka sambandhoM kA jo silasilA san 1818 I0 meM zurU huA vaha anavarata rUpa se 1914 I0 ke prathama mahAyuddha taka aura usake bAda bhI calatA rahA / aMgrejI sarakAra ne svayaM se unheM cipakAye rahane ke lie unake pramukha logoM ko rAyabahAdura, dIvAna bahAdura ke0sI0AI0I0, sara, rAjA, zeripha, TrejarAra, porTa kamiznara, kAraporezana Adi kI upAdhiyAM aura pada pradAna kiye aura isa prakAra unake dvArA mAravAr3I vyApAriyoM meM hor3a kI bhAvanA utpanna kara unheM taba cala rahe rASTrIya AMdolana kI mukhya dhArA se alaga rakhane ke kAphI saphala prayatna bhI kie| kiMtu 20vIM sadI ke prathama arddhAMza meM svataMtratA ke pUrva anya rAjasthAnI rAjyoM ke vyApAriyoM kI taraha bIkAnera ke mAravAr3I bhI apane hitoM ke prati sajaga aura unakI bar3hatI huI vyApArika gatividhiyoM ko rokane kI aMgrejoM kI durabhisaMdhiyoM se bhalIbhAMti paricita ho gaye the / ataeva ve aba kevala iMglaiMDa ke lie kaccA mAla niryAta karane aura usase iMglaiMDa meM banA mAla bhArata meM khapAne ke lie ejeMTa ke rUpa meM kAma karane ke lie taiyAra na the / aMgrejI sarakAra aura usake adhikAriyoM se sIkhe hathakaMDoM aura apanI bar3hatI pUMjI ke prayoga se ve iMglaiMDa ke udyogoM ko bhArata meM sthApita karane, dezI riyAsatoM aura aMgra ejI sAmrAjya ke prAMtoM meM nae-nae dhandhe kholakara ve na kevala bhAratIya arthavyavasthA ko hAtha meM lenA cAhate the, balki antarASTrIya vyApAra meM bhI aMgra ejoM ko cunautI dene ke lie udyata ho uThe the / isalie unakI aMgrejI sarakAra se TakarAhaTa aura phalasvarUpa unakA rASTrIya svAtaMtrya AMdolana meM utaranA sunizcita thA / phira yaha to thA hI ki ina mAravAr3I vyApAriyoM meM bahuta se rASTrIya bhAvanA se bhI nirvivAda rUpa se prerita the aura unhoMne krAMtikArI, gAMdhIvAdI AMdolanoM tathA 1942 ke bhArata chor3o AMdolana Adi meM bhAga liyA thA aura Arthika yogadAna bhI diyA thA / kahanA na hogA yaha mAravAr3I vyApArI varga kA pragatizIla svarUpa thA / DaoN0 girijAzaMkara kA yaha grantha dasa adhyAyoM meM vibhAjita hai / ina adhyAyoM meM bIkAnera meM aMgrejI prabhusattA kI sthApanA ke bAda sAmaMtoM kA patana tathA vyApArI varga kA utthAna, vyApArika mArga, AyAta-niryAta bIkAnerI, vyApAriyoM kA niSkramaNa, vyApAriyoM kA prabhAvazAlI varga ke rUpa meM vikAsa, udyogIkaraNa meM yogadAna, pramukha vyApArI gharAne, rASTrIya AMdolana meM yogadAna, zikSA janakalyANa ke kSetra aura Adhunika sandarbha meM mAravAr3I vyApArI varga se saMbaMdhita vistRta prAmANika vivaraNasUcanAeM AMkar3e aura tAlikAeM haiM / yathA sthAna ucita sandarbha, TippaNiyAM dI gaI haiM / grantha ke anta meM sarvAMgapUrNa sandarbha sAmagrI aura grantha meM Ae kSetrIya zabdoM kI bhAvArtha-sUcI se grantha kA mahattva aura bar3ha gayA hai / bhASA-bhAva abhivyakti kI dRSTi tulasI prajJA 72
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________________ se bhI yaha kRti acchI bana par3I hai| aise acche zodha grantha ke lekhana tathA usake nirdezana ke lie lekhaka aura nirdezaka donoM hI badhAI ke pAtra haiM / aMta meM sujhAva ke rUpa meM isa ora dhyAna AkarSita karanA ucita hogA ki viSaya-praveza ke pUrva san 1818 ke pahile ke, 19vIM sadI ke rAjasthAna ke itihAsa ke sandarbha meM bIkAnera rAjya kI sthiti kI saMkSipta kiMtu prAmANika jAnakArI dekara bIkAnera rAjya kI bhaugolika sthiti usake vyApArika mArgoM tathA usase lage pradezoM kA manacitra aura jor3a dene se jo kamI khaTakatI hai vaha bhI dUra ho jAtI / -DA0 bhagavAnadAsa gupta bhUtapUrva adhyakSa, bhAratIya itihAsa eva saMskRti vibhAga, bundelakhaNDa vizvavidyAlaya 113, khatrayAnA mArga, jhAMsI- 284002 2. kathya apanA tathya parAyA, 3. bimba pratibimba - lekhaka - muni mohanalAla sujAna, prakAzaka - Adarza sAhitya saMgha, cUrU 1989, pR0 169, mUlya 15 rupae evaM pR0 196, mUlya 20 rupae / AcArya tulasI ke ziSya muni mohanalAla sujAna kI laghu bodha kathAoM ke ye do saMkalana barabasa hI pAThakoM kA dhyAna AkRSTa karate haiM / lokajIvana meM calate A rahe kissoM ko sarala zabdoM meM likhakara surakSita karane kA prazaMsanIya prayAsa munijI ne kiyA hai / zailI itanI rocaka aura prabhAvI hai ki eka bAra hAtha meM lene para AdyopAMta par3hakara hI pAThaka vizrAma letA hai / ina kathAoM meM nIti, sadAcAra, satya, nyAya buddhimAnI Adi unnata vRttiyoM kI vyaMjanA hai aura jIvana meM pada-pada para Ane vAlI samasyAoM se jUjhane kI sIkha bhI hai / ina kathAoM meM rAjA, bAdazAha, Thaga, cora, brAhmaNa, banie, jATa, paigaMbara, pharizte, bhikhArI, RSi, lakar3ahAre yAnI Ama AdamI se lekara uccatama varga ke loga sabake saba apanI vicitratAoM ke sAtha aMkita haiM / kucha kahAniyAM akabara bIrabala se sambandhita haiM, kucha vikramAditya ke parAkrama aura buddhimattA kI smArikAeM haiM / baniyoM kI dharmaniSThatA, sajagatA, brAhmaNoM kA tapa tyAga, nirdhanatA Adi ke jIte-jAgate citra inameM haiN| hara kathA meM kucha-na-kucha racanAtmaka saMketa avazya mileMge | ye kahAniyAM aneka srotoM se lI gaI haiM / brAhmaNa, jaina, islAma tInoM paraMparAoM kI kathAeM yahAM eka sAtha haiM / kabIra aura loI se saMbaddha bodha kathAoM kA saMkalana karake sacce saMtamata ko bhI Adara diyA gayA hai| lalita vAGmaya kI kalAtmakatA aura camatkRti ke lie na to yahAM avakAza hI hai na usakI AvazyakatA hI hai / ina kathAoM kI bhASA bahuta sarala, sIdhI aura yathAtathya varNana karane meM samartha hai / pustaka kI chapAI, mukha pRSTha kI sAja-sajjA Adi AkarSaka haiM / khaNDa 18, aMka 1 ( apraila-jUna, 62 ) 73
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________________ aise jIvanopayogI sAhitya kI racanA karake muni ne eka abhAva kI pUrti kI hai| prakAzana ke lie Adarza sAhitya saMgha, cUrU badhAI kA pAtra hai| 4. maMjila kI pahuMca-muni mohanalAla sujAna, prakAzaka-zAha gorakhacaMda pannAlAla pholA mehatA bAlotarA vi0saM0 2033, pR0 76, mUlya-4.50 / 'maMjila kI pahuMca' muni mohanalAla sujAna kI 49 kavitAoM kA saMkalana hai| 'svakathya' meM munijI ne 'sAhitya sAdhanA ko lakSya prApti ke lie viziSTatama sAdhana' mAnA hai / kavi jaina sAdhu hai / unakI sAdhanA nizcita hI mokSa prApti kA lakSya lekara cala rahI hai| usa lakSya kI prApti meM kavitA viziSTatama sAdhana kisa rUpa meM haiM, yaha vicArya hai| munijI kahate haiMyadyapi maMjila bar3I dUra hai jisako pAne utkaMThita huuN| kiMtu pathika maiM yuga-yuga kA calane se bhI cira-paricita hUM // (pR0 71) mArga kI bAdhAeM aneka bAra gati kuMThita karatI haiM phira bhI niraMtara Age bar3hane kA dRr3ha nizcaya lekara ve cala rahe haiN| unheM manuSya ke puruSArtha para pUrA vizvAsa hai sAdhanA karake vaha svayaM siddha tIrthaMkara aura bhagavAn bana sakatA hai| sRSTi kI laghu ikAI hokara bhI ananta banane kI kSamatA rakhatA hai| jaina-cintana ke isa viziSTa tathya ko kavi ne prathama kavitA meM bahuta sazakta rUpa meM vyakta kiyA hai dIpa laghu-sA ho bhale hI sUrya kA avatAra hai vaha / dhUpa meM kucha bhI na tama meM kiMtu paharedAra hai vaha / / (pR0 3) vartamAna yuga meM aviveka, jar3atA, bhautikatA evaM AcArahInatA bar3ha rahI hai parantu yaha manuSya kI sahaja prakRti nahIM hai ataH kavi ko lagatA hai ki 'yuga gati badalanA cAhatA hai|' (pR0 4-5) use manuSya kI pragati para aTala vizvAsa hai / mahAmukti kA lakSya lekara calane vAle munijI kA nizcaya hai ki 'bandhana ke laghu aNuoM meM bhI mahAmukti kA dvAra milegaa|' (pR0 34) isase spaSTa hai ki munijI ne jaina-darzana ke tattva nirNaya ko gaharAI se AtmasAt kiyA hai / 'baMdha' kA parijJAna hone para hI mumukSu bhAvasaMvara evaM dravyasaMvara kA varaNa karatA hai / vaha mAnasika udyoga aura naitika prayatnoM ke lie tatpara hokara karma mArga kA nirodha karatA hai| tabhI vaha mukti kI ora bar3ha pAtA hai| kahanA na hogA ki munijI kA bhAgya 'saMvara' kI sahaja abhivyakti hai aura isa artha meM ise 'lakSya prApti meM utkRSTatama sAdhana' kahA jA sakatA hai / 'maMjila kI pahuMca' zIrSaka kadAcit idhara hI saMketa karatA hai| kavi kI sabhI racanAoM meM AtmAlocana evaM nivRtti kI cetanA prakhara rUpa meM vyakta haiM / aMtima nau kavitAoM meM AcArya tulasI ke prati agAdha zraddhA prakaTa karake kavi ne saMtamata kI paripATI meM mAnya guru-upAsanA ko bahumAna diyA hai| isa saMkalana meM yathAvakAza vartamAna samasyAoM para bhI vicAra kiyA gayA hai / jaise 21vIM kavitA meM bhASA-vivAda para munijI kI TippaNI draSTavya hai tulasI prajJA
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________________ unnati kA mAdhyama samajhA thA avanati kA kAraNa vahI bnii| hiMdI iMgliza ke jhaMjhaTa meM phaMsakara nara saba hI klAMta bane / (pR0 42) kavi kI bhASA sahaja aura vyAvahArika hai| kucha prayoga avazya khaTakate haiM jaise dhvaMsita, aMtadila (pR0 30) sabhI kavitAeM tukAnta evaM geya haiN| 'tulasI skUla' ke sAhityakAroM meM munijI ne isa racanA se apanA eka sthAna banAyA hai| hiMdI jagat unakI upalabdhiyoM se nirantara samRddha ho rahA hai, yaha prasannatA kA viSaya hai| -DaoN0 AnandamaMgala vAjapeyI snAtakottara hindI vibhAga, rAjakIya mahAvidyAlaya, DIDavAnA 5. rAjasthalI-51---saMpAdaka, zyAma maharSi, prakAzaka, hanumAna purohita, adhyakSa, rASTra bhASA hindI pracAra samiti, zrI DUMgaragar3ha, mUlya-ATha rupae / aniyatakAlIna prakAzanoM kI kar3I meM 'paramparA' ke bAda 'rAjasthalI' kA bhI nAma jur3a gayA hai| yaha prakAzana bhI loka cetanA jagAne ko zurU huA hai kintu 'paramparA' se haTakara sAhityika patrikA ke rUpa meN| sampAdakIya meM, saMpAdaka ne sAhityika patrikAoM ke sAmane Ane vAlI samasyAeM aura Arthika taMgI ko ujAgara karate hue bhI rAjasthAnI sAhitya sammelana jaisI bhAratIya stara kI saMsthA kI AvazyakatA ko jvalaMta batAyA hai / vAstava meM Aja kA mAhaula rAjasthAnI bhASiyoM ke lie cetane-jAgane kA hai| bhAratIya saMvidhAna kI AThavIM anusUcI meM svIkRti rASTra bhASAoM meM rAjasthAnI kA nAma nahIM hai aura bhI bahuta sI bhASAoM kA nAma nahIM hai, kintu maNipurI, koMkaNI Adi ke bhASAbhASI jaise jAgarUka haiM vaise rAjasthAnI bhASAbhASI nahIM haiN| kahanA na hogA, rAjasthAnI bhASA bhAratIya bhASA-paramparA meM sarvotkRSTa, samRddha aura akSuNNa jIvaMta bhASA hai| usake vAGmaya aura zabda-paramparA meM bhAratIya sabhyatA aura saMskRti kA itihAsa chupA hai / vaidika aura zramaNa saMskRtiyoM kI krIr3A sthalI-rAjasthalI meM vaha Aja bhI jIvaMta hai / patrikA meM kahAnI, vyaMgya aura kavitAeM prakAzita haiN| kucha anuvAdita bhI haiN| muladAgAlIyeva bhASA kI kavitAoM kA anuvAda acchA bana par3A hai| 'mammI rI samAdhI' meM anuvAda ne anagar3a zabdoM se kahAnI ke mUla pravAha ko roka diyA lagatA hai| oMkArazrI kA nayA prayoga-'rAma nAma satta' bhI nayA prayoga mAtra bana par3A hai, kintu sarvAMza meM yaha prakAzana bhaviSya meM aniyata sAmagrI lekara bhI A sakatA hai| -paramezvara solaMkI khaNDa 18, aMka 1 (apraila-jUna, 62) 75
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________________ patrAkSa : 76 1. 'tulasI prajJA' ke 17veM khaNDa kA caturtha aMka milaa| jaikobI ne jo bhASaNa 9 mArca, 1914 ko lADanUM meM ke samakSa diyA thA, usako prakAzita kara apane eka samAja ko dI hai / itihAsa kI amarabela osavAla meM zrI mAMgIlAlajI bhUtor3iyA ne AcArya zrI kAlUgaNijI ke paricaya meM likhA hai / DaoN0 haramana jaikobI ke alAvA DaoN0 ela0 pI0 TaisITorI bhI AcAryazrI se milA thA / DaoN0 sITorI kA koI patra AcAryazrI ke nAma Apake saMgraha meM hai kyA ? isa aMka meM DaoN0 haramana AcArya zrI kAlUgaNi naI jAnakArI vidvat 'tulasI prajJA' kA pratyeka aMka nikhAra para hai aura anusaMdhAna - sAmagrI se ota-prota hone ke kAraNa saMgrahaNIya ho gayA hai / - hajArImala bAMThiyA pAMcAla zodha saMsthAna, 52/16 zakkarapaTTI, kAnapura- 208001 2. 'tulasI prajJA' janavarI-mArca 192 prApta huI / hArdika dhanyavAda / Apane isa anusaMdhAna patrikA ko hindI evaM aMgrejI khaNDoM meM na kevala uccatara, bauddhika stara kA varan zodha sUcanA ke bahumUlya srota kA eka anupama saMgraha banA diyA hai / atyaMta preraNAsprada sAmagrI kA bhI samAveza kara rahe haiN| hArdika badhAI | anukramaNikA se jJAta huA ki Apa svayaM darzana ke pratyeka pakSa tathA prAcIna sAhitya ke vaijJAnika pakSa evaM 'mUka mATI' jaise navIna sAhitya ke samIkSA pakSa Adi meM adhyayanazIla tathA lekhana meM atulanIya rUpa se niSNAta haiM / mujhe pUrNa AzA evaM vizvAsa hai ki "tulasI prajJA " Apake sampAdakatva kAla meM apratyAzita UMcAiyoM ko chU sakegI / - pro0 ela0 sI0 jaina nidezaka, AcAryazrI vidyAsAgara zodha saMsthAna pisanahArI kI mar3hiyA, jabalapura ( ma0pra0) 3. 'tulasI prajJA' kA janavarI-mArca, 1992 aMka milA aura AdyopAnta par3ha gayA hUM / nissaMdeha sabhI lekha zodha kI dRSTi se atyanta mahattvapUrNa haiM / isake saMpAdana tulasI prajJA
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________________ meM vaiduSpa kI viziSTa AbhA lakSita hotI hai / sura vANI se lekara maruvANI taka ke rocaka udAharaNa, jJAnavarddhaka zodha-sAmagrI, videzI vidvAnoM taka ke lekha, pustaka-samIkSA Adi vizeSatAoM ke kAraNa 'tulasI prajJA' prajJa pAThakoM ko preraNA pradAna karatI hai / DaoN0 paramezvara solaMkI evaM muni vimalakumAra ke lekha tathA yuvAcArya mahApraja (muni nathamala) kRta gaMganahara sambandhI pAMca zloka vizeSa sarasa evaM sAragarbhita lge| aisI surUcipUrNa evaM samyak zodha sAmagrI ke lie vidvAn saMpAdaka ko hArdika bdhaaii| -DaoN0 zaktidAna kaviyA polo-II, jodhapura (rAja.) 4. vividha vyastatAoM ke kAraNa 'tulasI prajJA' kA akTUbara-disambara aMka abhI par3ha pAyA huuN| Apake zodhapUrNa lekhoM ke prakAzana se bhAratIyatA kA gaurava bar3hegA hI evaM hamAre aMgrejI parasta mAnasika gulAmoM kI AMkhoM ko bhI navIna jyoti milegii| zodhapUrNa lekhoM ke kAraNa vivAda to hogA hI para usI amRta-maMthana se hI vividha ratna prApta hoMge aura vahI ApakI upalabdhi hogii| 'jaina vizva bhAratI' aba mAnA huA vizvavidyAlaya hai-vidvAn kulapati haiM evaM vividha vidvAn kAryarata haiN| kRpayA unheM bhAratIya vAGmaya ke vividha dhUmila pRSThoM ko prakAzita karane hetu Agraha kareM jisase deza meM eka svastha cintana, samAlocana evaM bahasa prArambha ho ske| nayA aMka bhI prApta ho gayA hai| -bhaNDArI madanarAja 446, mahAvIra galI, pahalI 'sI' roDa saradArapurA, jodhapura-342003 / 5. 'tulasI prajJA' (khaNDa 17 aMka 3) ke vibhinna lekhoM ko par3hate samaya kucha sukhada anubhUtiyAM huiiN| viSayoM kI dRSTi se saMskRti tathA darzana kA vyApaka kSitija prakaTa hotA hai| jainamata se itara matoM athavA pariprekSyoM ke liye sthAna dekara patrikA jaina anekAnta kA jIvanta udAharaNa prastuta karatI hai| 'loka avadhAraNA' para saMpAdaka kI paricAyAtmaka TippaNI eka ora vaimatya hone para bhI lekha ko sthAna dene kI udAratA kA saMketa detI hai to dUsarI ora lekha ko eka dizAnirdeza bhI detI hai / ___ dvibhASI rakhakara patrikA kA skopa aura bhI bar3ha gayA hai| bhAratIya saMskRti tathA darzana ke kSetra meM yaha patrikA pAThakoM kI jAnakArI meM vRddhi karegI tathA zodhArthiyoM ke liye upayogI siddha hogI, aisA merA vicAra hai| -DaoN0 rAjendra svarUpa bhaTanAgara Ara-4, vizvavidyAlaya prAMgaNa rAjasthAna vizvavidyAlaya, jayapura-4 khaNDa 18, aMka 1 (apraila-jUna, 12) 77
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________________ 78 6. 'tulasI prajJA' ke janavarI-mArca aMka kI sAmagrI khojapUrNa tathA maulika hai / ise par3hakara merA dhyAna patrikA kI vyApakatA kI ora gayA tathA jJAta huA ki Apa dvArA saMpAdita patrikA kA kSetra bahuta vyApaka hai / isameM khagola zAstra, darzana, sAhitya, bhASA, vyAkaraNa, manovijJAna, saMskRti, itihAsa, purAtattva Adi viSayoM se saMbaMdhita lekha haiM / isa patrikA kI dUsarI mahattvapUrNa vizeSatA yaha hai ki isake do khaNDa - eka hindI dUsarA aMgrejI - eka sAtha prakAzita hote haiM, jo donoM bhASAoM ko jAnane vAloM ke lie lAbhakArI haiN| aisA bahuta kama patrikAoM meM milatA hai / yadi zodha chAtroM ko yaha patrikA kucha kama zulka meM dI jAye to chAtroM ke hita meM hogA / - rAjavIrasiMha zekhAvata 12, pratApanagara, zAstrInagara jayapura-16 7. muni sukhalAlajI ke - AcArya pravara zrI bhikSu kA rAjasthAnI sAhitya para - lekha ko par3hakara yaha mahasUsa hotA hai ki ina sArI bAtoM para prakAza DAlane ke lie eka svataMtra zodha prabandha kI AvazyakatA hai / aise zodha prabandha se AcArya pravara kI bahumukhI pratibhA se janasAdhAraNa va zodha vidyArthI bahuta hI lAbhAnvita hoMge / - DI0 zAMtilAla ariSTanemi caudharI naM0 39, bAjAra sTrITa, tirupati - 517501 8. 'tulasI prajJA' khaNDa 17 prApta huA / Apa isa maMca se bahuta acchA kAma kara rahe haiM / terApaMtha AcArya bhikSu ke bAre meM jAnakArI bahuta upayogI lagI rAjasthAnI meM cineka ruci rakhatA hUM islie| inake jIvanavRtta ke bAre meM koI jAnakArI bhejeM to bar3A AbhArI rahUMgA / - bI0 ela0 mAlI 'azAMta' 3/343, mAlavIya nagara, jayapura- 302017 9. I read with interest your informative article on the "Saptarsi Era". In my translation of the Vayu Purana I did give a detailed note on the Era but a note is no substitute for a detailed article like yours, I hope more people will now know about that important Era. -- Dr. G. V. Tagare Madhavnagar Road, Sangli - 416416 tulasI prajJA
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________________ Tulsi Prajna QUARTERLY RESEARCH JOURNAL Vol. XVIII April-June, 1992 No. 1 (ENGLISH SECTION) Editor : Dr. Parmeshwar Solanki mAyAle Jain Vishva Bharati Institute, Deemed University, Ladnun-341306
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________________ Tulsi-Prajia Vol. XVIII No. 1 Anuvrata Anusasta Acharyashree Tulsi DA.zaMkaradayAla zamA OGS Honourable Cr. Shankar Dayal Sharma Vice-President of India In Conversation with Acharya Shri Tulsi While opening the Dept. of Anuvrata in the Jain Vishva Bharati Institute (Deemed University) Launun (Raj.)--341306 On 2nd April, 1992
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________________ THE DOORS ARE OPEN TO ALL* The doors of the saints are open to all. Whoever wishes, may see it for bimself. The doors are the saints' sentinels. The shade of the tree, the moon's moonlight, The splendour of the sun, are all boundless; Unto them, all have an equal right! The saints' doors are open for all. Be one rich or poor, Good or virtueless, Be one an outcast or a money-lender, A labourer or a farmer, A Hindu or a Muslim, The caste is no consideration there, What really matters is humanity. Whether one is high-souled or base, One's speech and conduct amply unfold ! --Acharya Tulsi *Rendering in to English by Dr. R. K. Seth from T7 T garia an authentic publication of Jain Vishva Bharati, Ladnun.
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________________ EVEN IMPOSSIBLE CAN TAKE SHAPE THROUGH NON-VIOLENCE It is an incident from Mahabharat. Draupadi's five sons were murdered. Overwhelmed with grief she in a fit of emotion resolved that she will tie her hair only after colouring them with the blood of the enemy. The killer Ashvatthama was caught and brought before Draupadi. The killer of your sons is here at your feet. What punishment would you like to give to give him ?' Twinkling her eyes Draupadi saw Ashvatthama. She had a vivid glimpse in her eyes of the heart-pangs of Ashwatthama's mother, the wife of Guru Dronacharya. She was a mother herself and understood what maternal love meant. She said, Forgive Ashvatthama.' Those who had subdued and brought him were bewildered. They looked Draupadi with utter disbelief. Draupadi said, 'I can understand the suffering of his old mother. I do not want to make her unhappy.' Ashvatthama and all those standing by his side learnt a convincing lesson in Non-violence. When dacoits became brothers Mahabharat is dated in ancient history, but something happened about a hundred years ago. Information was received in Gogunda (Mew d) about the impending dacoity. Men became nervous en hearing the news. They conferred and fled from the village, but a devout lady Chandubai thought of a way out. She assembled the leading women of the village and revealed her plan. Women were impressed by her imagination and courage. They agreed to her proposal and waited for the dacoits. The dacoits arrived on the set date. Near the entrance gate of the village the women were singing songs of felicitation wearing colourful auspicious clothes and ornaments. From a distance the dacoits saw them. They were happy to see the glittering ornaments. What they were wanting to get at the point of the gun were before them. The dacoits came a little closer. Their leader was in the front. He entered the village with his colleagues. From the other side Chandubai moved forward with the Reception tray (Aarti thal) to welcome them. In a welcoming mood she said, 'Brothers, you are warmly welcome. We have been waiting for you for long.'
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________________ Vol. No, XVIII, No. 1 The leader of the dacoits heard being addressed as "brothers". In his heart the dormant brotherly feeling woke up. A thought arose in his mind, "Can any brothers loot their own sisters ?' With this thought he decided to turn back. Secing that the dacoit leader was on the point of turning back, Chandubai said with affection. 'Dear brothers, you have come to your sisters' home. How can you return without taking food ? All of you have to come home and partake in the meal prepared by your sisters.' The dacoits could not return. They come into the village with ladies. Chandubai had already made all the arrangements for food. Assisted by the other women of the village, she extended full hospitality to the dacoits. After the meals she took them for paying respects to the fourth Acharya of the Terapanth Shrimajjayacharya who was then residing in the village. The dacoits were very happy. Before leaving the village, the leader of the dacoits, gave to each woman Rupees twenty-one as a brotherly gift. The event sounds incredible, but those who are familiar with the power of non-violence as well as the results of the experiments of nonviolence, can know that through non-violence the impossible can take a concrete shape and become possible. Road to Succees The development of material power will never be irksome if it is accompanied by the development of the power of self-control. Any civilization which is externally rich but internally hollow is bound to go utterly bankrupt one day. I believe that right philosophy, right determination, right conduct, efforts towards casting man in a new mould and scientific investigation of spirituality is the road to success, for it will fill the above internal hollowness. -Acharya Tulsi
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________________ Svetamber Terapanthi Jains : THE HOLY ACHARYAS The founder of the Terapanthi sect of the Sveta mber Jains was Swami Bhikhanji. He was born in village Kantaliya on Ashad Sudi 13, V.S. 1783. His father was Balluji Saklecha and mother was Dipabai. Swami Bhikhanji possessed, since early boyhood, a religious temperament. He used to visit Sadhus belonging to Gachhavasi Sampradaya who were adored by his family. While in close association with those Sadhus, it gradually dawned upon him that in them there was more of outward show than of real religious ardour. So he left them and began to pay respects to Raghunathji, another Acharya of one of the branches of the Baistola (Sthanakvasi sect) of the Svetamber Jains. After some time Bhik hanji resolved to give up all worldly connections and take to the Holy Order of Sadhus. As a preliminary to his determination, he took a vow of total abstention from sexual pleasures and began to fast every alternate day. As fate would have it, he lost his wife soon after and although in the prime of his youth and although earnestly pressed by his relatives to marry again, he would not do so as he had made up his mind to renounce the world. Thereafter the permission of his mother was obtained, his father having died already, and he was initiated by Acharya Shri Raghunathji in V.S. 1808. Swami Bhikhanji remained with Raghunathji for about 8 years and during that period he applied himself to the critical study of Jain Sutras with untiring zeal and unique perseverance. From such study it became clear to him that the Sadhus of that time were not leading their lives according to cononical injunctions and were not correctly preaching the principles of Jainism, He, therefore, seriously discussed the matter with his Guru Raghunathji and humbly implored him to follow the true path. Guru Raghunathji without paying proper attention and consideration to the just request only put forward the excuse that as these were bad timas ( ) and fifth descending cycle of Eras (CTA TTT), the effect of the time made it impossible to lead the life of a true Sadhu. Bhikhanji was not satisfied with this answer. Having failed in his attempts to induce his Guru to follow the true path, Swamiji resolved himself to lead a true ascetic's life and to put forward the right interpretation of Jain Sutras. He, therefore, left his Guru Raghunathji in the town Bagadi and was accompanied by such of Sadhus as wanted to follow his lead.
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________________ Vol. XVIII, No. 1 At that time all the sthAnakavAsI sAdhu used to stay in sthAnaka or places specially set apart for Sadhus to live in. But Swami Bhikhaoji could not use or occupy a place meant or built for Sadhus, as that was against the rules laid down in Jain Sastras. So, he began to stay in such places of laymen as were for their own use and freely offered to him for his stay, as this was in conformity with the rules. 9 It is said that one day Dewan Fatehchandji Singhi of Jodhpur while passing through the bazar saw in a vacant shop thirteen people performing their religious worship and he enquired of them the reason of their not resorting to the Sthanak for such religious practices. They then related to him the whole history of how and why Swami Bhikhanji separated from Acharya Raghunathji and also explained the principles as enunciated by him. They also informed him that there were only 13 Sadhus following his lead upto that time. The strange coincidence and the number of Sadhus and the history of the separation led one of the poets standing by at that time, to compose a couplet nicknaming the sect as Terapanthi. Swami Bhikhanji gave a very appropriate interpretation to it and said that only one who followed the five great vows (a), five rules of conduct (affa), and control of body, mind and speech ( fca) or in all thirteen rules was a Terapanthi or follower of thine, the Lord's path. Swami Bhikhanji passed away from this world on Bhadrapad Sudi 13, V.S. 1860. He initiated 49 Sadhus and 56 Sadhvis during his life time. The second Acharya was Swami Bharimalji, who was installed as the Acharya and successor to Swami Bhikhanji at Siriyari in Marwar. He was the son of Krishnaji Lodha. His mother's name was Dharini. During his pontificate 38 Sadhus and 44 Sadhvis were initiated. He breathed his last in Rajnagar (Mewar) at the age of about 75 on Magh Badi 8, V.S. 1878. The third Acharya Swami Raichandji was installed as Acharya in Rajnagar. His father was Chaturji Bomb, an Oswal by caste. He initiated 77 Sadhus and 168 Sadhvis and passed away in Rawaliyan at the age of 62. The fourth Acharya Swami Jitmalji was born in village Rohit (Marwar) on Aswin Sudi 14, V.S. 1860. He was initiated in Jaipur. He was a profound scholar and a great poet. With him composing poetry was a natural instinct as it were. He composed saMtaguNamAlA while he was a child of eleven and translated qarger in Rajasthni poetry in the eighteenth year of his age.
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________________ 10 TULSI-PRAJNA, April-June, 1992 . He composed three and half lacs ctqs and was the first to render canonical text& in lyrical form. His work want tots is a unique Jain encyclopaedic scripture containing 60906 interpretative verses, composed in Rajasthani pociry, representing 329 TTT and Tiffruft of Indian classical music. He also translated the 2171TIT ET and wrote a commentary on it. He rendered into verse the fantry, 28 chapters of the BETTET47 97 and 10 chapters of the qw0 7. Besides these, hc wrote a number of books- ak-f99-3779fat, $fa fatet, fora mukhamaNDana, bhramavidhvaMsana, praznottara tattvabodha, praznottara sArdhazataka, bhikSu jasa THAT, Aferafta and 974 79T TO TARF etc. He initiated 105 Sadhus and 224 Sadhvis and expired at the age of 78 on Bhadrapada Badi 12, V.S. 1938 in Jaipur. The fifth Acharya Swami Maghraj ji was born at Bidasar on Chalt Sudi 11, V.S. 1897 and was initiated at Ladnun. He was installed as an Acharya at Jaipur. He initiated 36 Sadhus and 83 Sadhvis and breathed his last on Chalt Badt 5, V.S. 1949. The sixth Acharya was Swami Maniklalji, who was born in Jaipur. His father's name was Hukumchandji Thard Srimal and his mother was Chhotaji. He was initiated at Ladnun and was installed as an Acharya at Sardarshahar. He initiated 16 Sadhus and 24 Sadhvis and passed away at an early age of 42. The seventh Acharya Swami Dalchandji was born in Ujjain and was initiated at Indore and became Acharya at Ladnun. His father was Kaniramji Pipara and his mother was Jadavaji. He left this world at the age of 57 and initiated 36 Sadhus and 125 Sadhvis. The eighth Acharya was Swami Kaluramji, He was born on Falgun Sudi 2, V.S. 1933. His father's name was Mulchandji Kothari and his mother was Sati Chhogaji. The mother and son were both initiated at Bidasar on Aswin Sudi 3, V.S. 1944. He succeeded Swami Dalchandji as an Acharya on Bhadrapada Sudi 15, V.S. 1966 and initiated 155 Sadhus and 225 Sadhvis. He was a profound Sanskrit scholar, and was vastly learned in Jain Sastras. For his sound and correct interpretations of Jain Sastras he had won the unstained admiration of many pbilosphers and learned men of this country as well as of other foreign countries. He passed away on first Bhadrapada Sudi 6, V.S. 1993 at Gangapur. He had a septic ulcer in his finger which was operated by an ordinary pen-knife by one of his Sadhus, as Jain Sadhus could not take the help of a layman for any operation in those days, V "
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________________ Vol. XVIII, No. 1 the time of his passing away he was fully conscious and fully realising that his life was gradually exhausting. Just three days prior to his passing away he nominated as his successor, the present Acharya Shri Tulsi. Among the notable personalities who paid visit to Acharya Shri Kalura mji Swami may be mentioned the names of Dr. Hermann Jacobi of Bonn (Germany), the celebrated Jain scholar who visited him in 1914 A.D.; Dr. Charles W. Gilkey of Chicago who visited him in 1925 A.D.; the Hon'ble Agent 10 the Governor-General, Rajputana States and Maharana Sir Bhopal Singhji of Udaipur and each of them spoke highly about his saintly character and high erudition. The ninth and present Acharya Shri Tulsi was born at Ladnun on Kartik Sudi, V.S. 2, 1971. His father was Jhumarmalji Khater. His initiation took place on Pous Badi 5, V.S. 1911 along with his sister Ladaji at Ladnun and he was installed as ninth Acharya on first Bhadrapada Sudi 9, V.S. 1993 corresponding to 26.8.1936 A.D. Acharya Shri Tulsi has brought about a revolution in the order. It is a rare instance in history when a young man of 22 assumed the responsibility of guiding 500 monks and nuns and lacs of lay-followers. But he reorganised the order and inspired the monks to acquire modern knowledge and the nuns to learn Sanskrit and Prakrit. He directed his attention towards social reforms and started the Anuyrat movement with a twofold object. One was to utilise an organised body of monks and nuns for the benefit of mankind and the other was to raise the morality of society which was fast degrading after the attainment of independence by India. He is all in all a worthy successor of a worthy Acharya. He received Miss Meliscent Shepherd, who was then chief Organiser of the Association for Moral and Social Hygiene in India, on 4th February, 1946 i.e. ten years after his installation, along with the lady H. Mary Spens, wife of Hon'ble Sir Patric Spens, C.B.E., Chief Justice of India and she spoke very high of the Acharya Shri and remarked that from the glowing lamp of his teaching and example many holy lives are lit. Following is the text of her speech delivered at Sardarshahr on 4th February, 1946.-- "Gentlemen, On behalf of Lady Spens, Mr. & Mrs Gupta and myself, I have been allowed by His Holiness, a few minutes in which to try to express our heartfelt gratitude for the most generous hospitality we have enjoyed here at Sardarshahr at the kind invitation of the Jain Svetamber Terapanthi Sabha: To His Holiness the Acharya Maharaj, we are indeed indebted.
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________________ 12 TULSI-PRAJNA, April-June, 1992 He has not only permitted us all to attend these great gatherings, but has also granted us some of his valuable time in private audience, when he answered our enquiries. We have been greatly interested in the principles of the devoted Sadhus and Sadhvis, who keep a mental enclosure away from the affairs of the material world, in order to attain spiritual advancement of the soul. We have observed the daily routine, the method of making their own utensils (most beautifully decorated), of writing their own sacred scriptures, of sewing, of making brushes all from We materials given by the people to whom they give their messages. We have seen have been present when these Sadhvis begged food. that they are welcomed to the kitchens by the ladies of the houses and that the nuns reject a large amount of the food freely offered, but the monks and nuns only take sufficient for their individual needs for one day only. They are therefore not in the least like ordinary beggars. In fact at one gathering of above ten thousand laymen and women, several laymen chanted a song of invitation begging His Holiness to decide to return to Sardarshahr another year. We have also seen those who want to be initiated after long testing, praying to be allowed to join the Sadhus and Sadhvis in full sight of all their neighbours and with the written permission from their relatives. The shining eyes of monks and nuns and their replies show how happy they are. We have been privileged to be accepted almost as member of this most brotherly and sisterly family. We do thank the President of the Sabha Seth Chhogmal Chopra and Seth Nemchand Pincha, M.L.A., Bikaner and many other members of the Executive Committee of the Sabha for their very courteous invitation to attend these memorable functions. Neither Lady Spens, Mr. and Mrs Gupta and their children, nor I will ever forget these happy days. Seth Budhmal Dugar and his family have very kindly given us the hospitality of his guest house and we have also much enjoyed visiting the ladies in many other houses, where we felt that we have been welcomed into friendship. There is a Punjabi Proverb 'From one lamp a thousand can be lit'. From the glowing lamp of your Acharya's teaching and example many holy lives are lit. May your spirit of peace and followship spread throughout India." -And the endless journey is going on with full swim and enthusiasm, taking likeminded people and torch bearers together or walking alone, under the able leadership of Anuvrat Anushasta, Yuga Pradhan Acharya Shri Tulsi. -PARMESHWAR SOLANKI
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________________ XANDRAMES AND SANDRACOTTUS' (Classical Accounts Re-examined) Upendranath Roy (Irony of fate and the British rule in Irdia turned into the sheetanchor of Indian history what was insignificant and unworthy of even passing reference to ancient authors of India. The Cambridge History of India (Vol. I) devotes one-seventh of its space to the description of Alexander's invasion and the chronology of the textbooks used in our schools and colleges are solely based on the identification of certain names of individuals and places that occur in the classical accounts. Gangaridae and Prasioi are supposed to be parts of Bengal, Palibothra is equated with Pafaliputra, Xandrames, Andrames or Aggrames is identified with some ruler of the Nanda dynasty while Sandracottus, Andracottus or Sandrocyptus is believed to be no other than Chandragupta Maurya. So the synchronization of Alexander and Seleucus with the Nanda and Maurya rulers and the chronology resulting from it have become almost articles of faith with our intellectuals. Few care to examine the facts. Current views are accepted widely not out of conviction but generally out of laziness (there is little time to spare for study and research) or fear (the conclusions drawn by the well-known scholars can be challenged on pain of being branded "fundamentalist" or "reactionary". The few who are alert and courageous are disabled and suppressed by lack of resources. That makes it even more necessary to re-examine the relevant data add restore the truth now. --Editor) Origin of the Dogma For a long time, Christianity believed that the universe was ereated not more than 4004 years before Christ. It was heretical to the Jewish and Christian Scholars, therefore, to date anything earlier than that. They believed that the world owed all its wisdom and culture to Greece and Rome and the British and the French wero the successors and continuators of that tradition and had a mission of civilising. So they attempted to bring all that was glorious in India nearer in time to the Greek and Roman civilisations, if not posterior to it. This line of thinking left its impression upon even
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________________ 14 TULSI-PRAJNA, April-June, 1992 the best and the most nationalistic among Indians who had received western education. They could not help interpreting In lian texts to the taste of the Christian rulers. The suggestion that Sandracottus can be identified with Chandragupta Maurya came first from a South Indian Scholar, Haridas Pillai. His suggestion was accepted and announced by a French Academy in 1772 as a remarkable discovery. The view, however, gained currency when Sir William Jones promoted it in 1795 A.C. and the credit for the "discovery" was given to him. What is forgotten or overlooked in this respect is the role of the Bengali intellectuals in propagating the theme and the psychology behind the same. It demands and deserves clarification. With a few receptions like Dr. Jadu Nath Sarkar, the Bengali historians have taken history simply as a means of glorifying Bengal and Bengalis rather than revealing the truth. According to logic characteristic to them, there was no war of independence in India in 1857 as Bengal played no role in it; the Imperial Guptas must have originated in Bengal as their reign is called the "golden age',; Kalidasa must be a Bengali as Kali is thc main deity in Bengal. Bankim Chandra Chatterjee is the precursor of such logic and historiography. He was disturbed to notice that the Bengalis were deemed to be weak. So he proceeded to prove that the Bengalis were strong and sturdy in the past and invited others to join him. He began rewriting the history with the announcement that it was the fear of none but the Bengalis that compelled the forces of Alexander to retreat. One of such articles by him appeared more than a century ago in the Sravana number of the 'Prachar' in the Bengali era 1291 (corresponding to August-September, 1883 A.C.). That article, 'Disgrace of Bengal', remains uptransiated into English to date which necessitates quoting at length from it. This is what Mr. Chatterjee wrote: "The well-known Greek historian (Sic !) Megasthenes attended the court of Chandragupta, the king of Magadha. He has left a description of the country of the Gangaridae. He has specified the location of that country with the assertion that the river Ganges flowing from north to south marks the eastern boundary of the country. Evidently, he refers to that very part of Bengal which is called Radha (ra)now. Viewed correctly, Gangaridae of Megasthenes is but the corruption for GANGARADHI. It is quite possible for people to name the country on the bank of the river Ganga, "Gangarastra'. It looks similar to the names
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________________ Vol. XVII, No. 1 'SURASTRA' (Surat), MADHYARASTRA (Mewar), GURJARASTRA etc. formed by adding the word 'RASTRA'. 'GANGARASTRA' would corrupt into GANGARATA and GANGARARHA gradually. Then the word 'Ganga' would be dropped for the sake of brevity. For example, people use the word 'TEERASTHA' for 'GANGA TEERASTHA'. The old Sanskrit name for TIRHUT is "TIRABHUKTI". Here too, the word 'Ganga' is gone and "TIRA"alone is retained. GANGARARHA too has become "RARHA" for the same reason. We can infer from the statement of Megasthenes that 'RARHA' was a separate kingdom at that time. Megasthenes says this kingdom was so powerful that it was never defeated by any enemy and other kings dared not attack it for fear of the elephant troops of the Gangaridae. He has also mentioned that when Alexander reached the bank of the Ganga and heard about the might of the Gangaridae, he retreated from that very place. That Alexander desisted from war for fear of the prowess of the Bengalis, may or may not be acceptable to a person, but it is testified by Megasthenes himself. We are not introducing a new, tutored witness. "'1 If the name Gangaradhi (et) is challanged as fictitious, that too is answered by Chatterjee: "When we find that people of the region which was called Gangari dae by Megasthenes are known as the Radhis (ra) now, we deem it alone sufficient to establish the historicity of the GANGARADHI. But we are not relying upon this proof alone in using the term GANGARADHI (t), It is known to many that there is a collectian of rare Indian books known as Mackenzie's collection. There is little possibility of their being printed and published and they are neither available to all. Yet they contain new, strange historical items. Wilson has published a list of those books and some select pieces of historical information, vide page 82 of that book. It is mentioned there that ANANTAVARMA, also known as KOLAHALA, was king of GANGARADHI who conquered KALINGA. We find that inscribed on stone. We have not manufactured the name GANGARADHI." Kolahala was, Chatterjee adds, the founder of the Ganga dynasty of Orissa. The ruler of that dynasty built the temples of Puri and Konark and resisted the onslaught of the Muslim invaders for about three hundred years. The truth about the Gangaridae will come to light in due course. What the long quotations reveal is the general trend of the Bengal elite. Hemchandra Raychaudhury, Niher Ranjan Roy, Radha Kumud Mukherjee and Ramesh Chandra Majumdar proceeded with the same spirit as it would be sinful in Bengal to deviate. 15
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________________ 16 TULSI-PRAJJA, April-June, 1992 Authors of the Classical Accounts Now the question before us is what the basis of the current views is. i.e. who the authors of the Greek and Latin accounts were, how the accounts have come down to us and what value we can attach to them. The next question in order will be how far the current views correspond to the information available. The earliest account of India is that by KTESIAS of ERIDUS in CARIA (fifth century B.C.). He was physician to the king of Persia for 20 years (418-398 B.C.). Only fragments of his treatise on India are available and Mocrindle has translated them. They contain nothing but groteque legends about India and "add practically nothing to our knowledge." Herodotus, born betwsen 490 and 480 B.C. at HALICARNASSUS wrote The Histories' which is retent in full and several translations of the work have appeard in English. His knowledge about India, however, did not pass beyond the territority that formed the twentieth Satrapy of the Iranian empire. Herodotus is the only author before Christ whose work is retent in full. Next in time comes Nearchus, a general of Alexander the Great. He is reported to have written an account of his voyage in the ERY THREAN SEA. It is lost now but ARRIAN has left a narrative in Chapters XVIII to XLIII of Indica which is believed to be copied from the original journal. Strabo joins Nearchus with DIAMACHUS, MEGASTHENES and ONESICRITUS as a retailer of fables and PLINY goes so far as to deny the reistence of his journal. We need not join issue with them as Nearchus' account does not contain anything relevant to our present discussion. According to a few incidental notices by Strabo, ARRIAN, PLINY and CLEMENS ALEXANDRINUS, Megasthenes lived with SELEUCUS NICATOR and with SIBYRTIUS, the SATRAP of ARACHOSIA. He met with both PORUS and SANDRACOTTUS. He was sent as an ambassador to King Sandracottus, who lived in the city of Palibothra after the conclusion of a treaty between SANDRACOTTUS and SELEUCUS. So he is believed to have visited India shortly before 300 B. C. His 'Indika' is lost and the fragments collected by DR, Schwanbeck and translated into English by Mecrindle cannot be ascribed to him in totto, R.C. Majumdar has argued well to establish that only a part of the fragments can de accepted as genuine. DIODORUS and STRABO were born two centuries later:
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________________ Vol. XVIII. No. 1 17 DIODORUS was born at AGYRIUM in SICILY and travelled in Egypt during 60 to 57 B.C. He wrote BIBLIOTHECA HISTORICA, consisting of 40 books, in 30 years. Only books I to Y and XI to XX are still retant, while fragments of the other books are preserved in later works. Fortunately, the retant books contain the material relevant to our discussion. The book II contains general description of India while book XVII describes Alexander's invasion of India, Strabo was born 63 B.C. and his GEOGRAPHY received its final shape between 17-23 A.C. Book XV of the 'Geography contains information about India. PLINY'S (23-79 A.C.) Natural History' is an encyclopaedia in 37 books, only first ten of which were completed by him. His nephew completed the rest after his death. Books II and VI of these contain information about India. A little before Pliny some unknown author wrote the work popularly known as the 'PERIPUS OF THE ERYTHREAN SEA' which describes navigation and commerce through the Indian Ocean Red Sea and Persian Gulf. CURTIUS, PLUTARCH and PTOLEMY followed PLINY in point of time. CURTIUS was a contemporary of the Roman Emperor CLAUDIUS (41-54 A.C.). He wrote the history of Alexander in ten books, two of which are lost entirely and even the rest are preserved partially, Alexander's biography and other works by PLUTARCH (46-120 A.C.) are still retant. PTOLEMY's GEOGRAPHY gives a lot of information about India. ARRIAN (96-180 A.C.) has left two works. First of these, An abasis of ALEXANDER' records Alexander's life from ascension to throne to death. He names two sources of his information ARISTOBULUS of CASSANDRIA and PTOLEMY, the son of LAGUS (who became king of Egypt later). Both accompanied Alexander during his compaign in India and being based on them, ARRIAN's account is treated as contemporary one. His second work. INDIKA, written in IONIAN dialect gives a general description of India based on Megasthenes and ERATOSTHENES, through it draws on other authors also. As mentioned above, the book II of this work contains a narrative of Nearchus' voyage. Nothing is known definitely about Justin, but he placed in the first century B.C. generally. Solinus, the Latin grammarian and compiler lived in the first half of the third century A.C. So none of the accounts written during the times of Alexander and Seleucus is retant, none of the authors of the retant accounts was an eye-witness to what he described, and what the two eye witnesses Nearch us and
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________________ TULSI-PRAJNA, April-June, 1992 Megasthenes wrote is known from the works composed three to four centuries later. Such a long separation in time and place causes confuses and contradictions, several of which have been noticed by scholars. Taste and temperament of the authors is also a matter that deserves consideration, Some people are willing to accept and record anything delivered to them, others care to examine. ARRIAN, STRABO and PLINY are more or less critical and rational, while Megasthenes seems willing to accept everything. But worse than Megasthenes are the well-known historians of our own times who hold the fragments collected by Schwanbeck as the whole of Megasthenes' Indica and proceed to argue that as certain things (the Mahabharata, untouchability etc.) are not mentioned by Megasthenes, they could hot have existed in the fourth century B.C. With a few fragments at hand, how can one say for sure what the book contained and what it did not? Only part of Schwanbeck's collection can be ascribed to Megasthenes and there are only 13 items in it which can be said to have formed the subject-matter of his work for sure." Even of these thirteen, there are some seven to eight items only which Megasthenes could have described correctly (e.g., geography of India and Ceylon, fertility of India, the city of Palibothra, philosophers of India, how Indians dined). The rest are worthless being based on hearsay, or opposed to laws of nature or contradicted by the respectable evidence derived from other sources. The "Nanda" ruler 18 The passages allegedly referring to a "Nanda" ruler reigning during Alexander's invasion of India occur in the writings of Curtius, Diodorus and Plutarch. ARRIAN's narrative believed to be based on Megasthenes does not contain them. Still we do not want to dismiss them as fictitious. What we solicit from the readers instead is caution. This is what DIODORUS SICULUS writes in his BIBLIOTHECA HISTORICA (Book XVII, Chapter XCIII): "He had obtained from Phageus a description of the country beyond the Indus: First came a desert which would take twelve days to traverse; beyond this was the river called the Ganges which had a width of 32 Stadia, and greater than any other Indian river; beyond this again was situated the dominions of the PRAISIOI and the GANGARIDAE, whose king Xandrames, had an army of 200,000 horse, 200;000 infantry, 2000 chariots, and 4,000 elephants trained and equipped for war. Alexander, distrusting these statements, setn
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________________ Vol. XVIII, No. 1 for PORUS and questioned him of as to their accuracy. Porus assured him of the correctness of the information, but added that the king of the GAND ARIDAE was a man of quite worthless character, and held in no respect, as he was thought to be the son of a barber. This man-the king's father--was of a comely person, and of him the queen had become deeply enamoured. The old king having been treacherously murderd by his wife, the succession had devolved on him who now reigned."8 And QUINTUS CURTIUS RUFUS reports the following: "Beyond the river (Hypasis) lay extensive deserts which it would take eleven days to traverse. Next came the Ganges, the largest river in all India, the farthest bank of which was inhabited by two nations, the GANGARIDAE and PRASII, whose king AGRAMMES kept in the field for guarding the approaches to his country 20,000 cavalry and 200,000 infantry, besides 2,000 four horsed chariots and what was the most formidable force of all, a troop of elephants which he said, ran up to the number of 3000. All this seemed to the king to be incredible, and he therefore asked PORUS, who happened to be in attendance, whether the account was true. He assured Alexander in reply that, as far as the strength of the nation and the kingdom was concerned, there was no exaggeration in the reports, but that the present king was not merely a man of originally of no distinction, but even of the very meanest condition. His father was indeed a barber, scarcely starving off hunger by his daily earnings, but who, from his being not uncomely in person, had gained the affections of the queen, and was by her influence advanced to too near a place in the confidence of the reigning monarch. Afterwards, however, he treacherously murdered his sovereign; and having put the young princes to death begot the present king, who was detested and held cheap by his subjects, as he rather took after his father and than conducted as the occupant of a throne" (Book IX Chap. II).9 Plutarch differs a little from both : 19 "This river (Ganges) they heard, had a breadth of two and thirty Stadia, and a depth of 100 fathoms, while its farther banks were covered all over with armed men, horses and elephants. For the kings of the GANDARITAI and the PRASIAI were reported to be waiting for him with an army of 80,000 horse. 200,000 foot, 8,000 war chariots and 6,000 fighting elephants. Nor was this any exaggeation for not long afterwards ANDKOCOTTUS, who had by that time mounted the throne, presented SELEUCUS with 500 elephants,
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________________ 20 TULSI-PRAJNA April-June, 1992 and overran and subdued the whole of India with an army of 100,000 men......-ANDROCOTTUS himself, who was then but a youth, saw Alexander himself and afterwards used to declare that Alexander could easily have taken possession of the whole country since the king was hated and despised by his subjects for the wickedness of his disposition and the meanness of his origin" (Life of Alexander, Chap. LXII),10 Now we proceed to discuss the variations. First, there are differences in details about the army. DIODORUS mentions 4,000 elephants, Curtius 3,000 and Plutarch 6,000; Curtius and Diodorus concur in giving the figure of the horses 20,000 while Plutarch raises it to 80,000. Perhaps Plutarch was exaggerating to impress his readers. Or we may assume that the figures got muddled on transmission. Whatever the truth, such variations are immaterial in contrast to the fact that while both Curtius and Diodorus speak about a king of GANGARIDAE and PRAISIOI, Plutarch mentions "kings." It means the two kingdoms were seperate and ruled by two different kings. But Plutarch does not name the two kings. Nor does he specify the kingdom the throne of which ANDROCOTTUS mounted. Perhaps he himself was confused and ignorant. That is the explanation based on the assumption that the current reading and translation are correct. We have, however, reason to believe that the original version had "the king" instead of "kings". The last sentence in the passed quoted above refers to "the king", not "kings" (that Alexander could easily have taken possession of the whole country since the king was hated and despised by his subjecis etc.). For the sake of consistency, the earlier sentence should also have "the king" and nothing else. Obviously the reading has got corrupt, if the translators are not to blame. As to the name of the king, Diodorus has Xandrames, while Curtius gives Agrammes. R.M. Smith pleads for a lot of changes in the Purana texts, suggests that the last ruler of the Nanda dynasty was called Nandendu and concludes that Xandrame. was none but Nandendu. 11 Other scholars have paid more attention to the reading 'Agrammes'. According to Hemchandra Ray Chaudhury Agrammes is the Greek form of Augrasena or Augraseni and Dhanananda was called Augrasena or Augraseni because he was the son of Ugrasena (i.e. Mahapadma). Such arguments are wide off the mark as Xandrames in Greek can stand for Chandramas (i.e. Chandrama) only on phonetic grounds. Remove X' from Xandrames and you
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________________ Vol XVIII, No 4 21 get Andrames which leads to corruptions like Agrames, Agrammes, Agramen, Agrammen etc. Such readings do not deserve the attention they have received. Our scholars could have realised it but for their bias, There is apparently a contradiction between the account of Curtius and Diodorus. Diodorus blames the queen for the murder of the old king while Curtius blames the barber. Diodorus mentions the immoral relationship between the queen and the barber but fails to indicate that the latter became a king after the death of the old king or that he begot the present ruler after putting to death the young princes. The assertion that "the succession had devolved on him who now ruled" can only mean that the ruler concerned was born before the death of the old king even though he was rumoured to be an illegitimate son of the barber. If Curtius is taken to mean that the barber chopped off the head of the old king, killed his young sons and took the queen for his wife openly, that is simply impossible. Ministers, generels, priests and soldiers of the kingdom could not have taken that easy. So we have to conclude that the king and the young princes were killed secretly and lover of the queen became a guardian and adviser of the young in cumbent of th. throne, He might have weilded the defacto supreme power for the period of the minority of the new king. But he was dead and Xandrames was ruling independently at the time of invasion. Illegitimate birth of Xandrames might or might not have a basis in reality. Scandalous character of the queen as well as the wicked disposition of the son might have contributed to the theory of the illegitimate birth. The Nandas in the Purana texts Whether the above accounts have anything to do with the Nandas cannot be answered fully and finally without referring to the Puranas. The Purana text based on the Matsya, Vayu and Brahmanda and edited by Pargiter runs as following: mahAnandisutazcApi zUdrAyAM kalikAMzajaH / utpatsyati mahApadmaH sarvakSatrAntako nRpaH // tataH prabhRti rAjAno bhaviSyA zUdrayonayaH / ekarAT sa mahApadma ekacchatro bhaviSyati / / aSTAzIti tu varSANi pRthivyAJca bhaviSyati / sarvakSatramathoddhRtya bhAvinArthena coditaH / /
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________________ 22 TULSI-PRAJNA, April-June, 1992 sukalpAdisutA hyaSTau samA dvAdaza te nRpAH / mahApadmasya paryAye bhaviSyanti nRpAH kramAt / / uddhariSyati tAn sarvAn kauTilyo vai dviraSTabhiH / bhuktvA mahIM varSazataM tato mauryAn gamiSyati / / and the Bhagavata version edited by him reads the following : mahAnandi suto rAjan zUdrAgarbhodbhavo balI / mahApadmapatiH kazcinnandaH kSatravinAzakRt / / tato nRpA bhaviSyanti zUdraprAyAstvadhAmikAH / sa ekacchatrAM pRthivI manullaMdhita zAsanaH / / zAsiSyati mahApadmaH dvitIya iva bhArgavaH / tasya cASTau bhaviSyanti sumAlya pramukhAH sutAH / / ya imAM bhokSyanti mahIM rAjAnaH sma zataM samAH / nava nandAn dvijaH kazcit prapannAnuddhariSyati / teSAmabhAve jagatIM mauryA bhokSyanti vai kalau // " R.M. Smith reads "zUdrAyAM kAlasaMvRtaH" for "zUdrAyAM kalikAMzajaH" and suggest the following reading for the last two verses : mahApadmasya paryAye bhaviSyanti napAH kramAt / sahalyastatsuto hyaSTau samA dvAdaza vai nRpaH / / sahalyAd yaH smRtastvanyo nandenduH sa bhaviSyati / uddhariSyati tAn sarvAn kauTilyo vidviDaSTabhiH / bhuktvA mahIM varSazataM tato mauryAn gamiSyati // " These texts demonstrate how the above accounts differ from the facts about the Nanda dynasty. Following are the points of difference : 1. Parentage-Both Diodorus and Curtius declare that the then monarch was the son of a barber. The Nandas were not barbers according to the Puranas. Even the Mudraraksasa does not say so. The Nandas were Sudras' according to the Puranas and the word does not necessarily mean "barbers'. Both Curtius and Diodorus declare that the favourite of the queen was a barber. Curtius is very replicit about the miserable condition of the fellow. "Scarcely Starving off hunger by his daily earnings" is a description which applies to a person both of whose parents were poor barbers. That does not apply to Mahapadma, the founder of the Nanda dynasty. Mahapadma was not the son of a barber. He was the son of Mahanandi, the last ruler of Sisunaga dynasty. He was called Sudra simply because his mother came of a Sudra family. The Puranas,
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________________ Vol. XVIU, No. 1 23 varying in other details, are unanimous about the parentage of Mahapadma : (1) mahAnandisutazcApi zUdrAyAM kalikAMzajaH (2) mahAnandisutazcApi zUdrAyAM kAlasaMvRtaH (3) mahAnandisuto rAjan zUdrAgarbhodbhavo balI All these lines from the Purans mean the same thing and exclude the possibility of his being a barber's son. The same applies to his sons and successors. 2. Conspiracy and Murder-The barber in the above account usurps supreme power through immoral relationship with the queen resulting in conspiracy and murder. The Puranas do not mention conspiracy and murder and they need not. Though born of a Sudra woman, Mahapadma was the son of the king and in absence of any male issue born of his Ksatriya queens, Mahapadma succeeded to the throne as a matter of course after the death of his father, Mahanandi. Had he usurped the throne through conspiracy and murder, neither the Puranas nor the authors of well-known Sanskrit works could have overlooked and omitted it. That applies to the alleged murder of the young princes also. Evidence of the entire Indian tradition goes against it. Scholars have tried by hook or by crook to identify Xandrames with the last ruler of the Nanda dynasty and hence they lay the blame of conspiracy and murder at the door of Mahapadma without least evidence. But then, they fail to agree on the vital points of the identity of the victim and the time of the murder.14 3. States of the Usurper-It is indisuptable to the Pura nas that Mahapadma succeeded Mahtanandi. The only dispute we notice therein is regarding the length of his reign. One reading assigns 88 years to him, the other 28 only. Diodorus does not say the lover of the queen ascended to the throne after the murder of the old king. Xandrames ascended to the throne immediately after the death of the old king and was the ruler at the time Alexander invaded the country according to him. Curtius is a later author and surely less reliable. Moreover, Curtius is quite equivocal when he speaks about the assumption of supreme power, The interpretation suitable to the context is that the barber controlled the kingdom as the guardian of the young incombent, He did not become a king even for an hour. Bairam Khan had the supreme power after the death of Humayun, but he did not become the emberor of Delhi and he is not counted as such. The lover of the queen too might have enjoyed power similarly. Hence he cannot be identified with Mahapadma who
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________________ TULASI-PRAJNA, April-June, 1992 became a sovereign in the real sense of the term and founded a dynasty. 24 4. Number of the components of the dynasty-Indian tradition is almost unanimous in holding that the Nanda dynasty consisted of nine rulers. The 'Mahabodhi Vamsa' from Ceylon supports it. Hemchandra, the Jaina Scholar reduces it to eight-i.e. Mahapadma and his seven sons. Diodorus names only one king who succeeded the old king-Xandrames. As the barber favoured by the queen did not ascend the throne, we must keep him aside. Moreover, as ANDROCOTTUS (or SANDROCOTTUS) had replaced Xandrames when SELEUCUS visited India, the previous dynasty must have ended with Xandrames. Even if the equivocal Statement of Curtius is taken to mean that the barber had become a king, the number does not exceed two. Realising the obstacle it places in the way of identifying Xandrames with a Nanda ruler, our esteemed scholars have left no stone unturned to reduce the number of the Nanda rulers. Despite a lot of manipulation of texts, R.m. Smith has not succeeded in bringing the number to one or two. There were three rulers in the Nanda dynasty according to him, namely, Mahapadma, Sahalya and Nandendu, So even the best efforts for identification have failed.15 ff Yet R.M. Smith has created a grammatical problem by his manipulation of the text. He translates paryAye in mahApadmasya paryAye as 'manner'. The sentence, therefore, means: "Nanda's successors did continue in this manner, and it was not a Monier Williams, quoting the popular one." 'SaddharmaPundarika, gives such a meaning of the word. The trouble with the interpretation is it disregards the style of the Puranas. Whenever the Puranas use the word, they use it in the sense of the line of succession,. But that is not the main objection against him. The real problem is if there were only two kings after Mahapadma in the dynasty, the text should not have used the plural (91:) but dual for them. Absence of dual in English is only partially responsible for this oversight on the part of the esteemed scholar. 5. Duration of Reign-Xandrames must have reigned after the murder of the old king and before the ascension to the throne of SANDRACOTTUS according to the testimony of the classical writers. Nobody assigns a date later than 309 B.C. to the ascension of SANDRACOTTUS i.e. the reign of the dynasty did not last longer than 18 years after the invasion. Xandrames was ruling independently at the time of invasion and his vices had become known to all. So he must have been around 22 at the time. If he ascended the throne at the
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________________ Vol. XVIII, No. 1 25 age of 12, he might have ruled for a decade before Alexander's invasion. Thus the entire span of his reign could not have passed beyond 28 years. Though that does not scem much different from what the Ceylone tradition says about the Nanda dynasty, it does not stand the text of Indian tradition. The Nandas ruled for 22 years according to thc Ceylonese tradition. The minimum span in the Jain tradition is 95 years, while it is 100 years in the Puranas. Even according to R.M. Smith, the dynasty ruled for 108 years (Mahapadma for 88, Sahalya for 8 and Nandendu for 12 years):16 The reign of the dynasty, however, cannot be less than 136 years. Coronation of Mahapadma took place 1500 years after the birth of Pariksita and the latter was coronated at the age of 36, which marked the commencement of ihe Kali age, When the original 1200 years of the Kali as well as the 400 years of the Sandhya' of the Krta expired and signs of better times were not seen, the Kali was decala red to have got extended. That happened 1636 years after the birth of Pariksita. The Puranas, however, declare that the Kali got extended after the Nanda dynasty (tataH nandAtprabhatyeSa offaf affacufa). Thus the Nanda dynasty began 1500 years after the birth of Pariksita and ended 1636 years after the same, So the reign of the Nanda dynasty covered a period of 136 years(1636-1500=136). 17 How can the brief rule of Xandrames be identified with the long 136 years of the Nanda rule ? GANGARIDAE : Its Location As Xandrames cannot be identified with a Nanda ruler, his successors identification with Chandragupta Maurya loscs ground. Still we discuss it further to dispel and doubts that remain. Bankim Chandra Chatterjee deemed it enough to identify GANGARIDAE with the RADHA region of West Bengal and PALIBOTHRA with PATALIPUTRA. Hemachandra RayChaudhury in his "STUDIES IN INDIAN ANTIQUITIES' concluded that the vast territory lying on the east bank of the Ganga-Bhagirathi was called GANGARIDAE or GANGARASTRA while PRASIOI, PRACHYA KASTRA in Sanskrit covered the entire Ganga valley from the Ganga-Bhagirathi and included TAMRALIPTA. GANGE, famous centre of overseas trade in the GANGARIDAE mentioned by the PERIPLUS and PTOLEMY lay at the mouth of the KAMBERIKHON (the river Kumar in Bangladesh. Nihar Ranjan Ray supports him and their views have gained wide currency and recognition. While not deviating from this tradition in general, some scholars in Bengal have opined otherwise on certain point. Thus, it is said PRASIAQI is
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________________ TULSI-PRAJNA, April-June, 1992 derived from PALASIYA and the word 'PALASA' means the country of Magadha according to the 'Sabda-kalpadruma' and the 'Sabdaratnavali'. The oldest authority, DIODORUS has 'GANDARIDAI' for 'GANGARIDAE' and so it is contended that the original word was niether 'GANGARASTRA/GANGARADHI' (as Bankim Chandra Chatterjee held) nor 'GANGAHRDI' (as the Bengali poet Satyendranath Datta believed), but 'Gaudiya'.19 26 Bankim Chandra was careless enough to mistake an ambassador for a historian. His incompetence as a linguist is obvious. Even in Bengal nobody follows him in holding that MEWAR is derived from MADHYA-RASTRA and GUJARAT from GARJA-RASTRA. There is nothing to prove that a word like GANGARADHI was really in vogue during the days of Alexander. It is impossible to explain words like SANDACOTTUS and PALIBOTHRA without conceding the point that the classical authors got their proper names from Sanskrit. So there is little possibility that Alexander and his contemporaries ever heard a word like 'GANGARADHI', As to the use of the word in the inscription of ANANTAVARMA, it would be relevant only if Anantavarma were anterior to or contemporary of Alexander. We learn the following from Dr. Radha Kumud Mukherjee in this connection: Anantavarma assumed the title of 'trikalingadhipati' in 1038 and founded what became known later as the eastern Ganga dynasty, he exploited a civil war in Kalinga to annex it to his kingdom. Sometime before 1138 A,C., he invaded Bengal during the reign of the Pala rulers and waged war against the Kalchuris and the Paramaras, he lived up to 1150 A.C. and gained fame by having got the well-known temple of Puri constructed.20 The year '1038' is obviously a misprint here. The context reveals that 1138 A.C. is intended here. So we find that Anantavarma alias KOLAHALA flourished more than 1400 years after Alexander. Lot of old names could become obslete and replaced by new ones over such a long period along with changes in political geography. So the word known to Anantavarma need not have remained in vogue during the days of Alexander. Bankim Chandra Chatterjee hits a remarkable point when he asserts that the Ganga flowing from north to south marked the eastern border of the GANGARINAI. applicable in case of West Bengal to some extent. The river West Bengal through the south-west of Malda district and branches into two near DHULIAN in the district of Murshidabad, One of the branches known as Padma flows to the east in Bangladesh and joins the sea That is enters
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________________ 27 Vol. XVIII, No. 1 ultimately. The other known as Bhagirathi and later Hooghly flows through West Bengal to the sea, To accept the interpretation of Bankim Chandra Chatterjee means inculding Tamralipta (in what is the district of Midnapore now) in GANGARIDAE but excluding the whole of Bengladesh and the easiern part of Murshidabad and the districts of Nadia, North 24 Parganas, South 24 Parganas and Calcutta totally. Scholars both in Bangladesh do not like the idea of excluding Bangladesh despite pulling GANGARIDAE so far. That is what necessitates placing GANGARASTRA on the east bank of the Bhagirathi and PRACHYA-RASTRA on the western bank of it. Authors of north Bengal are not satisfied even with that and, therefore, they seek 'Gaudiya' in GANDARDAI. GANGARIDAI' cannot be derived from GANGA-RASTRA in fact. Nor can we derive GANDARDAI from GAUDA or GAUDIYA. Transformation of 'au' in latter words into 'a' and appearance of 'n', 'ra' and 'da' in the GANDARDAI demand explanation and nobody free from prejudices would admit theories like that. In their zeal to glorify their land such scholars do not bother to think why a ruler of Bengal would bother to confront a foreign army as soon as it crossed the river Beas and proceeded towards the Ganga. If it is argued that the kingdom of Xandrames extended up to that point, a number of questions arise. Is the fact that part or whole of Bengal was included in his kingdom enough to establish that Xandrames hailed from Bengal ? What is there to prove that the army of a kingdom that extended from Bengal to Haryana consisted of the Bengalis only? And finally if Xandrames' army included nonBengalis, who are expected to be deployed against the foreign invader on the western border at a time when there were no railways and no aircrafts-soldiers from Haryana and Uttar Prndesh or those from Bangladesh and W. B.? So the boast of Bankim Chandra Chatterjee and followers that Alexander's army retreated for the fear of the Bengali army is simply ludicrous and false to the core. We have seen earlier GANGARIDAI mentioned in the quotations from DIODORUS, CURTIUS and PLUTARCH. Now let us see what Solinus says- The least breadh of the Ganges is eight miles, and its greatest twenty. Its depth where it is shallowest is fully a hundred feet. The people who live in the furthest. Off part are the GANGARIDES, whose king possesses 1000 horse, 700 elephant and 60,000 foot in apparatus of war,"21 And Diodorus remarks : "Now this river (Ganges), which is 30 stadia broad, flows north to south, and empties its waters into the ocean forming the eastern boundary of the GANGARIDAL a nation which possesses the greatest number
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________________ 28 TULSI PRAJNA, April-June, 1992 of elephants and the largest in size. Owing to this, their country has never been conquered by any foreign king; for all other nations dread the overwhelming number and strength of these animals. Thus Alexander the Macedonian, after conquering all Asia, did not make war upon the GANGARIDAI, as he did on all others; for when he had arrived with all his troops at the river Ganges, and had subdued all other Indians, he abandoned as hopeless an invasion of the GANGARIDAI, when he learned that they possessed four thousand elephants well-trained and equipped for war."'92 The Ganga flows mostly from north-east to south-west in Bangladesh. With exception of the districts of KHULNA and BARISAL, there is no territory in Bangladesh with the Ganga flowing north to south in the east, Nor have we got a single proof to establish that any part of West Bengal or Bangladesh was known as GANGARIDAI in the fourth century B.C. It would be indeed peculiar to apply the name GANGA RASTRA' not to the regions where numerous cities, holy places and cultural centres flourished but to a region near the sea. Were that true in ancient India, we would find something in literature to substantiate it. The only support for connecting GANGARIDAE with West Bengal and Bangladesh comes from words like farther" and "farthest" in the accounts. Thus Curtius says that "the farthest bank" of the Ganges was inhabited by two nations, the GANGARIDAI and PRASII, Plutarch says the "farther banks" of the Ganges were covered with the army of the GANDARITAI and PRAISIAI. Solinus says, "The people who live in the farthest-off part are the GANGARIDAES." How can that mean West Bengal and Bangladesh? The words "farther" and "farthest'' are relative and ought to be understood according to the context. That Alexander's army retreated from the western bank of Vipasa is a point admitted by all. The western bank of the Ganga was far" to the Macedonians, the eastern back of the Ginga w is "farther" and the places beyond that were "farthest" 10 them. That is what Curtius, Plutarch and Solinus mean. While we do not find a nim; like GANGARASTRA applied to any part of West Bengal or Bangladesh, something like that is used in the Puranas for a territory under the Gupta kings : anugaGgA prayAgaM ca sAketaM magadhAMstathA / etAn janapadAn sarvAn bhokSyante guptavaMzajAH / / " Two of the copies of the Vayupurana have 'anugangam' inseead of 'anuganga' according to Pargiter. So we can conclude that the
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________________ Vol. XVIII, No. 1 29 territories lying in the west of Prayaga on the bank of the Ganga were known as 'anuganga' or 'anugangam' during the reign of the Imperial Guptas. That does not, however, mean that 'anugangam' is identical with GANGARIDAI. The word GANGARIDAE or GANGARIDAI is used once by Curtius, twice by Justin and once by Diodorus and Ptolemy. Plutarch has GANDARITAI at one place and GANDARIDAI at the other. Diodorus uses GANGARIDAI once ana GANDARITAI thrice. Thus, even Diodorus who is the earliest of them, uses two forms of the name. 24 That shows the inability of the authors of the accounts to pick up the word and spell it correctly, So we have to look for a word in Sanskrit which could have got transformed in the three-fold manner mentioned above. Gangadvariya is the only word we find. If the river Ganga flouring from north to south formed the eastern border of the nation, it must have included all the territories between the rivers Vipasa and Ganga. "Gangadvara' is the other word for Haridvara and its neighbouring land and a Janapada could well have been named after it. In this connection, we may refer to Dr. B.C. Law : "The Bhagirathi is seen for the first time near GANGOTRI in the GARHWAL region. This combined course from Devaprayaga onwords is known as the Ganga, Its descent from Dehradun to Haridvara is generally speedy and known as GANGADVARA. The flow of the Ganga is south wards from Haridvara to Bulandashahar and then up to Prayaga where the Yamuna joins it, it flows to the south-east. It flows to the east from Allahabad to Rajmahal and then it turns to the south-east again (retranslated from Hindi)."'25 Thus, the south ward flow of the Ganga is from Haridvara to Bulandshahar and that precisely forms the eastern border of the Ganga dvariya" janapada of the times of Alexander. Curtius is, therefore, undoubtedly mistaken when he seems to place GANGARIDAE on the eastern bank of the Ganga with the Prasii. Diodorus, who is prior to him, mentions the eastern border of the GANGARIDAE clearly at one place but commits a similar mistake at the other. Such confusion seems to have arisen from corruption in the text. To insist upon placing GANGARIDAE on the eastern bank of the Bhagirathi somewhere in or up to Bangladesh on the authority of Curtius and self-contradicting Diodorus, one must place Prachya-rastra too on the same bank and there by exclude Pataliputra from it which is sought to be identified with Palibothrus by the adherents of the current theories. (to be continued)
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________________ 30 TULSI-PRAJNA, April-June, 1992 References 1. BANKIM Calcutta, Bangabda 1371, pp. 334-335 RACHANAVALI, Part I, SAHITYA-SAMSAD, 2. Do, p. 335 3. Classical Accounts of India. edited by Dr. R.C, Majumdar. Calcutta, 1981, pp. xi-xii 4. Do, p. 1 5. Do, pp. 461-462 6. Do, pp. 232, 244, 337, 103, 194, 162, 188 7. Do, pp. 462-469 8. Do, p. 172 9. Do, pp. 128-129 10. Do, p. 198 11. Dr. R. M. Smith, Dates and Dynasties in Earliest India, Delhi, 1973, pp. 357-358 12. Pargiter, Purana Texts of the Dynasties of the Kali Age, 1913. pp. 24-26 13. R. M. Smith, D.D.E.I.. p. 357 14. Do, pp. 359-360 15. Do, p. 359 16. Do, p. 359 17. RtambharA (AcArya udayavIra zAstrI abhinandana graMtha ) meM prakAzita parIkSit - nandAntara - nirNaya' draSTavya | 18 nIhAraraMjana rAya, bAMGgalAra itihAsa Adiparva, sAkSaratA prakAzana, 1980 I0, prathama khaMDa, pR0 462-463 19. sukumAra dAsa, uttarabaMgera itihAsa, kalakatA, 1982 I0, pR0 44-45; prabhAsacandra sena bAGlAra itihAsa, pR0 78-79 20. rAdhAkumuda mukarjI, prAcIna bhArata, san 1980, pR0 175-176 21. Classical Acconnts of India, p. 454 22. Do, p. 234 23. Pargiter, DKA, p. 53 24. Clussical Accounts of India, pp. 128, 189-190, 170-173, 234, 198, 204, 375 25. lAhA, prAcIna bhArata kA aitihAsika bhUgola, pR0 181-182
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________________ AN EXAMINATION OF BRAHMA-SUTRA II, 2,33* Dr. Ramjee Singh 1. Aphorism and Contradiction The aphorism under examination seems to be an innocent statement of the Law of Contradiction. However, the purpose of this aphorism? is to examine the Jaina logic of seven paralogisms, which is declared to be a wrong theory because in one substance it is not possible that contradictory qualities should exist simultaneously. However, I think that many of the misgivings would have been avoided if there would have been proper reference to the Universe of Discourse and a little more sympathetic understanding of the Jaina point of view. For, even the law of Contradiction means that two contradictory terms B and Not-B cannot both be true at the same * The Brahma Sutras are the earliest known work on the subject. Papini refers to Parasarya Sutras (in iv. 3.110). Most probably these are the same; but they are neither the vedanta sutras, as the commentators percieve nor the substance of the Upanisadas. Sutrakar cites quotations from 8 other Acharyas. Furthermore he advocates absolutistic thiesm and refutes of the opposed systems. The opponents are the Samkhyas and Mimansakas and not the Arhatas or Jains as such. The Jains recognise two fundamental catagories of objects Jiva and Ajiva, self and non-self with their subordinate catagories etc. But the Sutrakar (in II. 2.33-36) does not propagate or reject the Jain theory. He simply talks about the 'Negation'. Previously he refuted the admission of Samayaya (as a separate existence) in Sutra 11.2.13 (FHITETYTTATEH Altanzaafena:) and now he speaks not to inhere in one and the same thing contradictory attributes as existent and nonexistent because it is also impossible (naMkasminnasambhavAt). Anyhow the reputed and learned scholar like Dr. Ramjee singh bas examined the Sutra (Not the all four Sutras) critically. He has included latter thinkings and the views of the commentators and maintained that any charge of contradiction against the co-presence of being and not being in the real is a figment of apriori logic. We invite the scholars to join him and discuss the matter throughly. -Editor
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________________ 32 TULASI-PRAJNA, April-June, 1992 time of one and the same individual thing A. In other words, two contradictory propositions cannot both be true, that is, one must be false. A man cannot at the same time, be alive' and 'dead'. This means that the products of thought should be free from inconsistency and contradiction i.e., valid in Hamilton's sense. However, Mill goes ahead and holds that it must also be true, i.e., agree with the reality of things. It means that before dealing with a judgment or reasoning expressed in language, the import of its terms should be fully understood, in other words, logical postulates to be allowed to state explicitly in language all that is implicitly contained in thought." The Pragmatists also complain against the Formal Logic regarding its abstraction from the context. Even Mathematical Logicians, according to whom there is "no essential connection between connotation and denotation", admit the conception of a Universe of Discourse in the sense of "a given context, or range of significance." 2. Hegelian Interpretation of the Law of Contradiction That being and not-being are identical seems to be Hegel's denial of the Law of Contradiction. But it is more apparent than real. It is the very Law which compels us to pass from the second to the third category of each triad, because reason cannot rest in contradiction. Hegel understands identity as mutual implication or correlation So while subordinating distinction to identity, Hegel admits two utterly different kinds of identity, corresponding to the difference of thought and intuition, which cannot be reduced to further identity. This is contradiction. A is B' and 'A is not B' cannot both be true if it is assumed that *A' as subject of either suggested predication, is absolutely selfidentical without difference. When it is true that A is both B and not-B. A is identical-in-difference, and even empirical thinking, moves only on the assumption that identity-in-difference is a fact, etc., if not a universal fact. Hegel might seem to violate the Law of Contradiction when we identify thought with understanding. Antithesis is not just the negation of thesis but it is the negated thesis. In empirical thinking, violation of the Law of Contradiction might be avoided by the expansion in space or time of the logical subject. So, we can conclude that the dialectical triad does not violate the Law of Contradiction, rather the opposites of dialectic reconcile contradiction and so far it has failed fully to reconcile contradiction in the synthesis of any triad, it becomes the thesis to a fresh antithesis.
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________________ Vol. XVIII, No. 1 33 3. The Four-cornered Negation and Contradiction The four-cornered negation of the Madhyamika Buddhists, according to whom, reality is not (neither B nor not-B nor both B and not-B nor neither B and not-B). But if reality is neither Being nor Non-being" can also be negated. But the Madhyamikas hold that though the reality is not Being or Non-being but it cannot be different from them. So even the neither...nor (i.e, neither Being nor Non-Being) has to be negated, without affirming either Being or Non-Being. In short, there is negation and negation only or double negation. This looks like violating the Law of Contradiction for there seems to be an assertion that there is middle between the twoContradiction because there is denial of both. But the Madhyamikas never admit that they are never asserting that there is a middle between the two contradictions B and not-B. Professor Raju, however, suggest a technical device for the relief of the Buddhist to meet the charge of violation of the Law of Contradiction. In the fourcornered negation or just double negation, if we distinguish between contrary and Contradictory opposition of Western Logic, we will see that two contraries can be negated but not the two contradictories. 4. Law of Contradiction and the Advaita Vedanta To Sankara, Being and Not-being are contraries, not contradictories. Reality is Being; Non-being is unreal as the son of a barren woman but there is the third order of reality which is neither Being nor Non-being. This is the phenomenal world which is neither real nor unreal but phenomenal or indescribable. This is Maya. In classical Sanskrit, perhaps, there is no distinction between the contrary and the contradictory hence the discussion is carried over the principle of double negation-if it is applicable to an opposition, it is contradictory, otherwise contrary. To illustrate this point, I shall discuss in brief about the nature of self or A man as described in the Upanishads.' That self is mobile and yet immobile also; distant yet near, transcendent yet immanent. Sankara, 10 in his interpretation to this verse anticipates the objections of his opponents as to how these contradictory predications are made about the same subject? This is apparent violation of the Law of Contradiction. But Sankara says that there is no such fallacy. (naisa dosah)11 because "two contradictory statements have been made from two separate standpoints. Atman is said to be immobile and one viewed from the ultimate point of view when the Brahman-Atman is free from all conditions. But it can also be described as more mobile
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________________ 34 TULSI PRAJNA. April-June, 1992 than mind when it is associated with the powers of limiting adjunct of being an internal organ, hence there is such Sruti passage, manso javiyo (faster than mind).12 Similarly, Atman is described as far and distant (tad dure) as it is beyond their reach but for the wise people, it is described as within the hearts of all (tadantrasya sarvasva)13 who knows the reality. Similar statements with contradictory predications are found at other places and Sankara has not other alternative but to reconcile them with the help of multi-valued logic, the merit of which he unfortunately forgets while criticising the Jaina theory of affirmative-negative predications (asti-nasti-vada). However, if we remember the Jaina doctrine of reality14 as identity-in-difference which is both a permanent and changing entity manifesting through constant change of appearance and disappearance, then we can easily understand that a fact of reality when looked at from the underlying permanent substance may be described as permanent, where from the point of view of the modes (paryaya) which appear and disappear, the thing may be described to be non-permanent and changing. This difference of aspect is the well known Jaina doctrine of Naya. It is indeed a tragedy that Sankara, while making distinction between the Vyavaharic and Paramarthic points of view throughout his commentary forgets the same in respect of Jainism. In common experience, we find in the same object, the existence of one thing (pot) while the non-existence of the other (cloth). This does not mean that the same thing is both pot and cloth, hence there is no contradiction. 15 Examples of co-existing self-contradictory attributes are daily perceived only in the changed context. For examples, in the same tree, the trunk is stationery while the branches and leaves are in motion. Like Kundakunda, Sankara examines every problem from the two points of view, practical and real and this doctrine is the supporting edifice of the Advait philosophy. The same material clay or gold may be transformed into various forms. So to speak of a thing as one or many entirely depends upon the point of view we adopt. The same substance mud is spoken differently as jan, jug etc. "Devaduta although being one only form the object of many different names and notions according as he is considered in himself or in his relations to other; thus he is thought and spoken of as a man, Brahmin, learned in the Veda, son, grandson, etc. etc." Does it not exactly look like the Jaina point of view of asti-nastivada. Then why Sankara adopts a double standard? Is it because he was a mere commentator of an already existing work ?17 5. Ramanuja and Contradiction Like Sankara, Ramanuja also criticises Jaina theory of seven
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________________ Vol. XVIII, No. 1 35 paralogisms. 18 No doubt, he recognises substance and attributes as distincts but he says that asti and nasti cannot be predicated of the same thing from the Dravya, point of view alone, 19 i.e. the same substance cannot have the two contradictory predicates. Inspite of this, Ramanuja seems to be very much prejudiced about the Jaina theory when he asks: How can we say that the same thing is and is not at the same time? However, Ramanuja forgets that if we describe a thing both from the standpoint of underlying substance (dravya) and its modifications (paryaya), we shell have no such difficulty. We meet with these difficultics because we prefer to live in the world of empty abstractians. In attempting to reject the theory of identity-indifference (bhedabheda). Ramanuja 20 must be fully conscious how his own theory of qualified monism (visitadvaita) is seriously affected. In a sense, the Vedantic metaphysics of Ramanuja is the doctrine of one and many. It is one when we talk of the cne absolute Brahman, it is many when we know about the multiple jivas and the multivesre universe. And when reality is one and many at the same time, Vedantism itself becomes a sufficient argument in favour of Syadvada. How the At solute, which is one and only one, becomes the self of all? How Brahman consists of both conscious (chit) and unconscious (achita) elements? If these contradictions can be reconciled by Ramanuja, he should not find fault with the very logical calculus of reconciliation. Hence, Ramanuja's charge of contradiction upon Syadvada Logic is inconsistent with his own position. 21 Hence, it is better to formulate his position as identity-n-difference (Hegel), unity-in-diversity (Bradley), a constant which is varying. True, Sankara and Bradhy would condemn the world of diversity to the hell of appearance of maya, Ramanuja has to accept both. Hence any charge of contradiction upon Syadvada will simply recoil on his head like a bomerang and destroy the entire edifice of his metaphysics. Anekantavada pleads for soberness and loyalty to experience which discards absolutism. The dual nature of things is proved by a reductio-ad-absurdum of the opposite views. This does not mean any offence to the canons of logic. The concept of pure logic which is prior to and absolutely independent of experience, is dangerous. "Logic is to septematise and rationalise what experience offers."*22 In one word logic must be loyal to reason and experience alike. Even Vedanta ultimately relin on experience to prove the reality of existence-consciousness Brahman. 6. Some other Vedantic Acharyas and Contradiction According to Vijnanbhikshu, unless the qualitative differences (prakara bheda) are recognised as true, two fundamentally opposite
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________________ 36 TULSI-PRAJNA, April-June, 1992 things cannot be reconciled into one object. But if the differences are recognised as true, it amounts to the Vedantic position,23 But can we not ask the Vedantin : how ultimate differences can be reconciled with ultimat identity of Brahman ? Either they should accept identity as ultimate or differences as ultimate but not both. However, the Jainas can avoid such a pitfall by accepting the differences from the relative standpoints. We can speak of existence (bhava) and non-existence (abhaya) of the same thing from two standpoints without being inconsistent. Existence and non-existence, coexisting in the same thing is said to be contradictory because both of them are taken as whole characteristics. It can be well reconciled by taking them as part characteristics. Vallabha24 also suffers from the same defect as Vijnanbhikshu when he insists upon the fact that differences can be reconciled only in the Absolute Brahman, who assumes the form of the Jiyas for enjoyment of bliss. However, it is difficult to follow how the formless Brahman assumes different forms: how one becomes many ? If the law of contradiction is not violated here, the same change cannot be levelled against the Jaina position when the contradictory attributes are said to inhere in the same object from the different relative standpoints. Srikantha's misunderstanding of the Jaina position is worse. While he accepts that possibility of reconciliation of the contradictory attributes in the same object from different standpoints, he outright denies that the Jainas ever adhere to the relativistic logic,25 Lastly, Nimbarka and Bhaskara. who broadly accept the Jaina principle of identity-in-difference or unity-in-diversity with regard to nature of reality. also fail to appreciate the true impart of Jaina principle. Nimbark,26 for instance, who is out and out upholder of this principle, refuses to admit the application of this principle in matier of Syadvada. His commentator Sri Nivasacharyas26 explanation becomes unphilosophical when he says that the qualification for admitting this principle of identity-in-difference lies in the Sruti and not logic. Bhaskar28 argues that if non-absolutism (anekanta) is universal, it becomes absolute (ekanta), of not it is nothing definite. Thus "tossed between the two horns of the dilemma non-apsolutism thus evaporates.''29 However, Bhaskar fails to note the Jaina distinction between valid non-absolute (samyakanekanta) and invalid non-absolute (mithya-anekanta).30 To be valid, anekanta must not be absolute but relative. The doctrine of non-absolutism can be interpreted either as absolute or non-absolute according to Pramana or Naya respectively,
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________________ Vol. XVIII, No. 1 which only suggests that non-absolutism is not absolute unconditionally. But the unconditionality of Anekanta or Syadvada is quite different from the normal meaning of unconditionality. This is like the idea contained in the passage "I do not know myself", where there is no contradiction there, there is no contradiction between knowledge and ignorance. Similarly, in the sentence, "I am undecided", there is atleast one decision that I am undecided. As a matter of fact, these critics fail to appreciate the fact that everything is possible only in relation to and as distinct from something other. Contradictory characteristics of reality are interpreted as co-existent in the same object from different points of view without any offence to logic. Law of Contradiction is the negative aspect of the Law of Identity. Hence "any charge of contradiction against the copresence of being and non-being in the real is a figment of apriori logic. "82 Reference 1. "Not in one substance because of the impossibility" Brahma Sutra, II.2.33. 2. Hamilton, Lectures, Vol. III. p.p. 25-26. 3. Mill, J.S., Examination of Hamiltons' Philosophy. 4. Hamilton, Lectures, Vol. III. p. 114. 5. See F.C.S. Schiller's Logic For Use, of Judgment' and 'Meaning'. P. 192. 6. Stebbing, L.S.. An Introduction to Modern Logic, p. 55. 7. Idid., P. 56. 8. Raju, P.T. The Four-cornered Negation, The Review of Metaphysics, Vol. VII. No. 4 June, 1954. "" 37 9. Isa Upenisad, 5 and 6 cp. svet. up. III. 20; I. 8. 10. Isa Upanisad with Sankara's Commentary, 5. "" 95 11. 12. Ibid., 4. Ibid., 4. Ibid., 5. 13. 14. Umasvami, Tattvartha Sutra, See also Kundakunda Samayasara (introduction by A. Chakravarti, p. cxxxiii) "" chapter on 'Formal Theories Also see John Dewey's Logic, 15. Rajendra Kumar, "Anekanta, Syadvada Aur Saptabhangi" in Jaina Darsana, year 1, No. I. 16. Sankara's statement quoted by A, Chakravarti in his Introduction to Samyasara, p. clix. 17. Ibid., clx. 18. Sri Bhasya of Ramanuja on Brahma-sutra, II. 2.33.
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________________ 38 TULSI-PRAJNA, April-June, 1992 19. Khusala Chandra, "Vedanta Sutra Ke Vyakhyakara Aur Saptabhangi", is Jaina Darsana, year I. No. !. 20. Ramanuja, Vedanta Pradipa, p. 111 Ramanuja brings the charge of contradiction on Syadvada because he treats the predications as absolute and unconditional. As Bertrand Russele refers to Menong's theory of objective fact, there must be a negative fact (see his American lectures on logical Atomism). Jainism recognises nature (rupa), substance (dravya), space (kshetra), and time (kala) both positively and negatively. 21. Both identity and difference live in its bosom. The Jainas arrive at this conclusion through a relivistic logic of asti-nasti-vada. See syadavada Manjari, 5,6.13.29. 22. Mookerjee, S., The Jaina Philosophy of Absolutism (Calcutta, 1944). p. 78. "To allow logic to work is vacuo and to dictate terms to the data of experience......and the unfeltered excessive of logic, in defiance of and in opposition to the testimony of experience, has been responsible for hopelessly chaotic results achieved by metaphy sical speculation-Ibid. 23. Vijnabhikshu--Vijnanamsta Bhasya, II. 2.33. "Prakaravedam Bina Virudhayorekada Sahavasthana sambha vata". etc. 24, Vallabha, Anu-bhasya, II. 2.33. 25. Srikantha, Sri Kantha-bhasya, II. 2.33. with Tika of Appayadi kshita. 26. Nimbarka, Nimbarka-bhasya, II. 2.33. 27. Sri Nivasacharya, Tika on Nimbarka-Basya, II. 2.33. 28. Bhaskar Bhasya. On B.S. II, 2.33. 29. Mookerjee, S., Ibid., p. 171. 30. Samantabhadra, Apta-mimamsa, K. 108; Asta Sahasri (vidya nandi), p. 290, Nyaya-dipika (vidyanandi), p.p. 130-1. 31. Samantabhadra, Svayambhu Stotra, K. 103. 32. Mookerjee, S., Ibid; p.p. 190.
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________________ Gleanings Articles on Educational Psychology) 1. Chattopadhyaya, D.P. The right is learning'. University News, 28 (18) pp. 11-12. The conotation of the word "education" is that one gives and the other takes it. But the right word is learning. In the process of learning one need not always depend on the teachers. One can learn from nature, from one's own society and tradition and mostly from one's own experiences. Self learning is the highest from of learning, the consummation of education. 2. Menon, M.G.K. The role of education'. University News, 27 (23) pp. 27-30. The role of education is to transform static society into one vibrant with a commitment to change and development. This implies the emergence of a learning society, in which people of all ages and all sections not only have access to education but also get involved in the process of continuing education. Open, non-formal, part-time and adult education must be as meaningful as formal education. These two streams must reinforce each other. 3. Venkataramiah, E.S- The secret of teaching'. University News, 27 (52) pp. 11-13. The essential truth about teaching is that it is a one to one encounter. Even when a teacher speaks to a large class, the spark of success is lit when the individual student sitting in the middest of a large number of others like to believe that the teacher is addressing him and others, even if present, are there only by accident, otherwise too, what is being said is addressed to him and him alone. 4. Mohanty, S. B. 'Effective classroom management in higher education'. University News, 27 (49) pp. 6-9. The classroom management strategies identified are (1) knowledge of students and their backgrounds, (2) mastery over content area, (3) appropriate method of teaching, (4) witness of the teacher, (5) purposeful with holding and focussing of attention, (6) appropriate use of reward and punishment, (7) use of homour, (8) use of questions, (9) sensitiveness to student responses, (10) fairness in dealing and (11) democratic approach. A teacher will automatically become aware of these strategies and utilise them to improve the classroom
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________________ 40 TULSI-PRAJNA, April-June, 1992 atmosphere. The techniques are developmental in nature. 5. Mahadevan, u. "Guidance services in colleges', University News, 27 (50), 8-10. Guidance service involve a process of dynamic interpersonal relationship designed to influence the attitude and subsquent behavi. our of a student. Through appropriate guidance services the student is helped to develop desirable attitude and behaviour pattern. A college or a university department with a guidance centre can contribute to a richer, fuller and more satisfying life for the students, teachers, the administrators and the parents. Therefore, such a professional service should be an integral part of the college community, all over the country. 6. Lal, MM. 'Nehru's concept of education', University News, 27 (36) pp. 1-5. According to Nehru: "Right education must be an all round development of the human being, a harmonising of our internal conflicts and a capacity to cooperate with others." Great importance is attached to the practical aspects of education Education to him was a means to amend and that too the social and national end. 7. Ghosh, D. K. 'New education policy-role of management, University News, 27 (49) pp. 1-3. As the internal efficiency of each institution improves. the performance of teachers and students would improve also. This implies that the role of the administration is to play in the entire system for bringing about greater internal efficiency of each institution. However, the administration of today is no way better in its form and content than what it was 30 years before. The reasons are lack of exposure, absence of training and refresher courses, lack of knowledge of the system or even of one's own institution, lack of motivation, presence of outdated and unworkable age old rules, absence of well defined job description, absence of well defined reporting system as also of involvement and belonging. 8. Mathur, M.L. 'National pattern of education and restructuring of courses., University News, 27 (52) pp. 1-6. It has been long felt that the first degree courses in Indian Universities need structuring to make them serve better the cause of higher education. Restructuring of course means total redesign of structure to remove the basic weaknesses in our present first degree education and bringing it to international standred and making it relevant to our living. There has to be a national consensus on up gradation of courses and making them more relevant to social living and improving quality of life. A beginning can be made by all the Universities of a state coming together and envolving a common
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________________ Vol. XVIII, No. 1 suitable structure of new three years degree courses. 9. Krishnakumar, K. 'Distance education and self-instructional materials an appreisal'. University News, 27 (24) pp. 6-9. There remains some supticism about the efficacy of distance education. Distance education suffers from poor quality due to the following reasons : () quality of instructional materials, (2) delay in their dispatch, (3) lack of two way communication between the distance learner and the tutor, (4) indifferent evaluation of assignment-responses, (5) inordinate delay in the conduct of examinations and (6) publications of results. The best way to enhance the image of distance education is to improve the quality of self instructional materials. 10. Menon, L. 'Emancipation of Women'. University News, 27 (83) pp. 6-10. Education which is the surest means of emancipation is not available to large masses of women in our country, For a long time higher education was denied to women even when they were entitled to it legally. Today women belong to the handicapped section. Attitudinal change is needed in both men and women. The challenge of women emancipation can not be undertaken by small groups of women. It can only be achieved by women's 'organisations at the Grass roots level. The movement of emancipation can be realised only by women themselves with education and growing awareness. 11. Israney, S. H, "Status of women in the academic world." University News. 27 (23) pp. 11-14. Senior academic ranks and administrative posts should not be such demanding post as to force women to loss her humanity. Many able women are discouraged from making a move from faculty to administration. It is therefore surprising to know that so few women find their way to top faculty and administrative position. Society must broaden the options open to women. It should take the education opportunities of its women as seriously as it does in the case of its men. 12. Shastri, D. "Women's Universities or Universities for women. mission of women's institutions in higher education." University News, 27 (23) pp. 3-5. The fore most task that the women's Universities have to fulfil is to make coverage of higher education for women more wide. They have to make concious efforts to attract women from those classes and areas which are not yet touched by the liberating and influence of education. Women's Universities have a mission to fulfil. R.C. Sharma
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________________ lekhaka ... The contributors 1. DaoN. mahAvIra rAja gelar3A, kulapati, jaina vizva mAratI insTITyUTa, lADanUM / 2. DaoN0 paramezvara solakI, saMpAdaka, tulasIprajJA, jaina vizva bhAratI, lADanUM / 3. pro0 sAgaramala jaina, nidezaka, pAzvanAtha vidyAzrama zodha saMsthAna, vaaraannsii-5| 4. DaoN. sunItA kumArI, risarca esosieTa, saMskRta-vibhAga, kAzI hindU vizva vidyAlaya, vaaraannsii-5| 5. zrI rAjavIra siMha zekhAvata, darzana-vibhAga, rAjasthAna vizva vidyAlaya, jypur-4| 6. DaoN0 harizaMkara pANDeya, vyAkhyAtA, prAkRta-vibhAga, jaina vizva bhAratI vizva vidyAlaya, lADanUM / 7. munizrI sukhlaaljii| 8. munizrI gulAbacaMdra nirmohI' / 9. DaoN0 bhagavAna dAsa gupta, 113, khatrayAnA mArga, jhAMsI-2 / 10. DaoN. Ananda maMgala vAjapeyI, snAtakottara hindI vibhAga, rAjakIya mahAvidyAlaya ddiiddvaanaa| 11. Dr. R. K. seth, Jain vishva Bharati, Eadnun. 12. Pro. Upendranath Roy, Matelli, Dist. Jalpai Guri (W.B)-735223. 13. Dr. Ramjee singh, Head, dept. of Gandhian thought, Bhagalpur University, Bhagalpur.
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________________ durlabha aura saMgrahaNIya 'tulasI prajJA' ke anekoM / durlabha aMka purAnI daroM para vikraya hetu upalabdha haiM / khaNDa-17 ke cAroM aMka 45/- ru0 meM aura zeSa 35 /- ru0 vArSika athavA prati aMka 10/ ru0 meM deya haiM / kRpayA zulka tathA pekiMga aura posTala rajisTrezana ke lie dasa rupaye agrima bhejeM aura isa suvidhA se lAbha uThAveM / vizeSAMkoM ke lie prati aMka paccIsa rupaye aura posTala rajisTrezana zulka bhejeN| - saMpAdaka, tulasI prajJA jaina vizva bhAratI, lADanUM- 341306
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________________ Registration Nos. Postal Department : NUR-08 Registrar of Newspapers for India : 28340/75 TULSI-PRAJNA 1992-93 Vol. XVIII RSabhadeva mudrA kAyotsarga ke sAtha vRSabha mohenajodar3o-khodAI meM prApta (laga pAMca hajAra varSa prAcIna) prakAzaka-mudraka : rAmasvarUpa garga dvArA jaina vizva bhAratI, lADanUM-341306 ke liye| jaina vizva bhAratI presa, lADanUM (nAgaura) meM mudrita / saMpAdaka : DaoN0 paramezvara solakI